淨土 Pure Land · 宗級名相彙編School Glossary
諸本異釋 7 條 · 各本並存，不強和會（7 lemmas rendered differently across works — co-existing, unharmonized）
一向專念
佛說無量壽經本經說專以無量壽佛為所念；論註以『一心專念』說作願之定向。此處不把專念與修諸功德對立，因經文兩者並列。In this sūtra, to take the Buddha of Measureless Life exclusively as the object of recollection. The Commentary on the Treatise speaks of “recollecting single-mindedly” as the direction of the gate of aspiration. It is not opposed here to cultivating many kinds of merit, because the sūtra places them side by side.
佛說無量壽經所念專向無量壽佛，不令願生方向分散。《往生論註》以心心相續、無他想間雜解一心之相。Recollection directed exclusively toward the Buddha of Measureless Life, without allowing the aspiration for birth to scatter. The Commentary on the Treatise explains the character of one mind as thought succeeding thought without being interrupted by other thoughts.
一向專意
佛說無量壽經心的方向專一；與念佛、願生相連。曇鸞所說心無他想、相續不緣他事，是其古德承衍。The mind’s direction is single and joined to recollection of the Buddha and aspiration for birth. Tanluan’s continuity without another thought or object is the ancient carrying forward of its meaning.
一心
佛說阿彌陀經「更無間隔，故名曰一心。」single-minded「更無間隔，故名曰一心。」—“There is no interval at all in between, and it is therefore called single-mindedness.”〔T37n1758 0343b22〕
一念
佛說無量壽經經文仍明標念於彼佛、以至誠心願生；不等於偶然閃過一個佛名。The scripture still expressly says to recollect that buddha and aspire with a mind of utmost sincerity. It is not the accidental passing of a buddha-name through the mind.
佛說無量壽經經以它標聞名歡喜的最短處；憬興以最少、極多互舉通十念，曇鸞則明言不取時計，重在憶念所緣而心無他想。The sūtra uses it to mark the shortest point of joy upon hearing the Name. Jingxing reads the least and the most reciprocally with the ten thoughts, while Tanluan explicitly says the meaning is not taken from a time measure but emphasizes recollection directed toward its object without another thought.
一生補處異釋
佛說阿彌陀經「補者補闕，處者處所」final-birth bodhisattva「補者補闕，處者處所」—“‘to supply’ means to supply what is lacking; ‘station’ means a position”〔T37n1758 0342c26〕
佛說無量壽經第十八至二十二願所攝果位之一；第二十二願又明本願自在者可為度眾生而續行普賢之德。One fruit-position embraced by Vows Eighteen through Twenty-Two. The Twenty-Second further says that those free through their original vows may continue cultivating the virtues of Samantabhadra in order to deliver sentient beings.
佛說無量壽經尚一生而補佛處。經同時保留為眾生故以本願示現者，不能解成人人立即捨離利生行。One with a single birth remaining before occupying the place of a buddha. The sūtra simultaneously preserves those who manifest through an original vow for sentient beings; the term cannot be read as though every bodhisattva immediately abandons beneficial activity.
七覺
佛說無量壽經經說遊志七覺、修心佛法；指七覺支之修，不另增本段未列的次序。The sūtra says the bodhisattvas range in the seven factors of awakening and cultivate the Buddha-Dharma. It does not add a sequence of their seven names in this passage.
七重（行樹）
佛說觀無量壽佛經「今言七重者，或有一樹，黃金為根，紫金為莖，白銀為枝，碼碯為條，珊瑚為葉，白玉為華，真珠為果，如是七重互為根莖乃至華果等，七七四十九重也。」「今言七重者，或有一樹，黃金為根，紫金為莖，白銀為枝，碼碯為條，珊瑚為葉，白玉為華，真珠為果，如是七重互為根莖乃至華果等，七七四十九重也。」—“To say ‘seven layers’ now is this: there is a single tree in which gold is the root, purple gold the trunk, white silver the branches, agate the twigs, coral the leaves, white jade the flowers, and pearl the fruit; these seven layers serve one another in turn as root and trunk and on to flower and fruit, which makes seven times seven, forty-nine layers.”善導Shandao〔T37n1753 0264a27〕
三千大千世界
佛說阿彌陀經「千須彌山、千日月、千四天下，及千梵王是謂小千，以小千為一數至千名大千」the three-thousandfold great-thousand world-system「千須彌山、千日月、千四天下，及千梵王是謂小千，以小千為一數至千名大千」—“a thousand Mount Sumerus, a thousand suns and moons, a thousand sets of four continents, and a thousand Brahmā kings — this is called a small thousand; taking the small thousand as one unit and multiplying to a thousand is called the great thousand”〔T37n1758 0344b15〕
三垢
佛說無量壽經本段頌言消除三垢冥，逐文鏡明定：「三垢者，即貪瞋癡也。」〔T37n1748 0153b28〕The verse speaks of dispelling the darkness of the three defilements. The passage-by-passage mirror states: 「三垢者，即貪瞋癡也。」—“The three defilements are greed, anger, and delusion” 〔T37n1748 0153b28〕.
三惡趣
佛說阿彌陀經「三惡趣者，即地獄、餓鬼、畜生也。」the three bad destinies「三惡趣者，即地獄、餓鬼、畜生也。」—“The three bad destinies are hell, hungry ghosts, and animals”〔T37n1758 0341b04〕
三明
佛說觀無量壽佛經「言三明者，宿命明，天眼明，漏盡明也。」「言三明者，宿命明，天眼明，漏盡明也。」—“As for ‘the three knowledges,’ they are the knowledge of former lives, the knowledge of the divine eye, and the knowledge of the exhaustion of the outflows.”善導Shandao〔T37n1753 0275b28〕
三昧
佛說無量壽經本段以空、無相、無願與佛華嚴等三昧表定學；不把所有三昧化約為一法：「百千三昧即總持所依」〔T37n1748 0144c27〕This passage uses the samādhis of emptiness, signlessness, wishlessness, and the Buddha’s Flower Adornment to present the cultivation of concentration; it does not reduce every samādhi to one Dharma: 「百千三昧即總持所依」—“Hundreds of thousands of samādhis are what the dhāraṇīs depend upon” 〔T37n1748 0144c27〕
三昧（正受）
佛說觀無量壽佛經「言正受者，想心都息緣慮並亡，三昧相應名為正受。」「言正受者，想心都息緣慮並亡，三昧相應名為正受。」—“As for ‘right reception,’ the imaging mind wholly rests and discursive concerns all vanish; correspondence with samādhi is called right reception.”善導Shandao〔T37n1753 0247c02〕
三法忍
佛說無量壽經音響忍、柔順忍、無生法忍。憬興釋柔順為不乖有而順空，無生為觀法之生絕四句；慧遠另以三地段配釋，兩說並錄於目五。The patience arising from sound, patience of pliant accord, and patience of non-arising. Jingxing explains pliant accord as not opposing conditioned existence while according with emptiness, and non-arising as contemplating the arising of dharmas as cut off from the four alternatives. Huiyuan separately assigns them to three groups of grounds; both readings are recorded under Topic V.
三身護念
佛說觀無量壽佛經「正明重舉能觀之人即蒙彌陀等三身護念之益。」「正明重舉能觀之人即蒙彌陀等三身護念之益。」—“Directly clarifies the raising again of the one who contemplates, that is, the benefit of being guarded and kept in mind by the three bodies of Amitābha and the rest.”善導Shandao〔T37n1753 0269c06〕
上輩
佛說無量壽經T360 三輩中的第一輩，以五項修因、真佛大眾現前、隨佛往生、華中化生及生後三益為完整綱。T361、T362 明稱最上第一輩；T363、T310 不具此階位名。The first of the three grades in T360. Its complete outline consists of five causal practices, the appearance of the real Buddha and the great assembly, following the Buddha to birth, transformation-birth within a flower, and three benefits after birth. T361 and T362 explicitly call it the first and very highest grade; T363 and T310 do not carry this stage-name.
下輩
佛說無量壽經三輩之第三。所修行相較簡，所得功德智慧次於中輩；不是不發菩提心、沒有信樂或不須至誠的稱呼。T363、T310 原文不具此階名，不移植過去。The third of the three grades. Its practice is briefer and its merit and wisdom rank after those of the middle grade. It does not mean a person without the aspiration for awakening, joyful trust, or utmost sincerity. T363 and Assembly Five do not use this rank-name, so it is not transplanted into them.
不亂
佛說阿彌陀經「不亂者，專注無散也。」undisturbed「不亂者，專注無散也。」—“‘Undisturbed’ means focused and unscattered.”〔T37n1758 0343b23〕
不急之事
佛說無量壽經相對生死大事而說的世俗爭逐，不是說衣食照護全無必要；經所斥是為貪心驅使、終無安時。Worldly contention, considered in relation to the great matter of birth and death. This does not mean that clothing, food, and care are wholly unnecessary. What the sūtra criticizes is being driven by craving and never having a moment of peace.
不請之友
佛說無量壽經不待眾生請求而先行救護，經文並以荷負群生、興大悲展開其義：「作不請之友，荷負群生為之重任。」〔T12n0360 0266b19〕Offering rescue before sentient beings make a request; the sūtra unfolds the meaning through shouldering the multitude and arousing great compassion: 「作不請之友，荷負群生為之重任。」—“They become friends who come unasked and make it their grave responsibility to shoulder the multitude of beings” 〔T12n0360 0266b19〕
不退菩薩
佛說無量壽經已於菩提不退轉者。本段先說娑婆六十七億，再列十三佛國；小行菩薩、少功德者亦有不可稱計者往生。Bodhisattvas who no longer retrogress from awakening. The sūtra first names sixty-seven koṭis from the Sahā world, then thirteen other buddha-lands. Bodhisattvas of lesser practice and those with little merit are likewise innumerable among those born there.
不退轉
佛說無量壽經與正定聚前後相應；古疏以小經阿鞞跋致互照：「阿鞞跋致即不退故。」〔T37n1748 0158b06〕Corresponds before and after with the rightly fixed group. An ancient commentary illuminates it with the transmitted Chinese expression in the shorter sūtra: 「阿鞞跋致即不退故。」—“The transmitted term means precisely non-retrogression” 〔T37n1748 0158b06〕
佛說無量壽經生彼所得的位分堅固。憬興對上品三生說：「今即上品三生雖有遲疾，皆入十信，得無生忍、悟百明門，故云住不退。」〔T37n1748 0159b19〕 這是其位次解釋；本經本段自身只明住不退轉。Firmness of the stage attained after birth in that land. Speaking of the three births in the highest class, Jingxing says: 「今即上品三生雖有遲疾，皆入十信，得無生忍、悟百明門，故云住不退。」—“Although the three births in the highest class may be slower or faster, all enter the ten stages of faith, attain the patience of non-arising, and realize the gate of one hundred illuminations; therefore it says they dwell in non-retrogression” 〔T37n1748 0159b19〕. This is Jingxing’s interpretation of stage; the present passage of the sūtra itself states only dwelling in non-retrogression.
佛說無量壽經往生後不再退失於佛道。曇鸞以佛力住持、入大乘正定聚說其義，不把不退縮成只是不返回原處。After birth there, no longer turning back from the Buddha-path. Tanluan explains it through the sustaining power of the Buddha and entry into the rightly fixed group of the Mahāyāna, not as merely failing to return to a former place.
不鼓自鳴
佛說觀無量壽佛經「寶樂飛空聲流法響，晝夜六時如天寶幢，無思成自事也。」「寶樂飛空聲流法響，晝夜六時如天寶幢，無思成自事也。」—“The jeweled music flies in the air, its sound streaming forth the tones of the Dharma, through the six periods of day and night like the jewel banners of the heavens; with no thought raised, the thing accomplishes itself.”善導Shandao〔T37n1753 0265b29〕
世自在王
佛說無量壽經本段法藏親承之佛，具如來至世尊十號。T361、T362 作樓夷亘羅或世饒王，T310 作世間自在王。The buddha from whom Dharmākara personally receives the Dharma in this passage; he possesses the ten epithets from Tathāgata through Buddha and is also called the World-Honored One. T361 and T362 use the forms Louyihengluo and World-Abundance King; T310 has World-Sovereign King of the World.
中輩
佛說無量壽經T360 三輩中的第二組；其綱是不能作沙門廣修而仍發大心、專念、隨分修善、迴向，臨終由化佛導引。T363、T310 的功能平行段不自稱中輩。The second of the three grades in T360. Its governing structure is inability to become a śramaṇa and cultivate extensively, while still giving rise to the great aspiration, recollecting single-mindedly, practicing good according to capacity, and dedicating, followed by guidance from a manifested Buddha at life’s end. The functional parallels in T363 and Assembly Five do not call themselves the middle grade.
二忍／無生法忍
佛說無量壽經經依鈍利根說成就層次，但本段自身未逐一列出二忍名。慧遠與憬興都把二忍解作音響忍、柔順忍；憬興是在排除生法二忍、五忍前二等讀法後作此判〔T37n1745 0109c04〕〔T37n1748 0161a16〕。此為疏家歸名，不改寫成 T360 自身列名。The sūtra gives differing accomplishments for dull and keen faculties but does not itself list names for the two patiences. Huiyuan and Jingxing both identify the two as patience concerning sounds and echoes and compliant patience; Jingxing reaches this after rejecting other identifications 〔T37n1745 0109c04〕〔T37n1748 0161a16〕. These are commentators’ names and are not inserted into T360 as though scripture enumerated them.
二種深信
佛說觀無量壽佛經「一者決定深信，自身現是罪惡生死凡夫，曠劫已來常沒常流轉，無有出離之緣。」「一者決定深信，自身現是罪惡生死凡夫，曠劫已來常沒常流轉，無有出離之緣。」—“The first is to trust profoundly and decisively that one is oneself at present an ordinary person of offence and evil, of birth-and-death, who through vast kalpas has been constantly sinking and constantly drifting, with no condition for going forth.”善導Shandao〔T37n1753 0271a28〕
二種苦樂
佛說觀無量壽佛經「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂」「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂」—“Suffering and pleasure as now spoken of are of two kinds: first, suffering and pleasure within the three realms; second, suffering and pleasure within the Pure Land”善導Shandao〔T37n1753 0269b01〕
五劫
佛說無量壽經法藏思惟攝取莊嚴佛國清淨行的長時段。T360 與世自在王佛四十二劫壽量相連。The long span during which Dharmākara contemplates and selects and adopts the pure practices that adorn a buddha-land. In T360 it stands within the forty-two-kalpa lifespan of World-Sovereign King Tathāgata.
五善
佛說無量壽經「五善即防五惡之戒，由持五戒現無眾苦，故獲福德，反五痛也。」〔T37n1748 0166b11〕 後半又展開布施、持戒、忍辱、精進、禪定、智慧及利他教化。「五善即防五惡之戒，由持五戒現無眾苦，故獲福德，反五痛也。」—“The five good deeds are the precepts that prevent the five evils. By upholding the five precepts, one is free of the many pains in the present and therefore gains merit; they reverse the five pains” 〔T37n1748 0166b11〕. The latter half of the unit further unfolds giving, ethical discipline, patience, vigor, meditative concentration, wisdom, and teaching others.
五德
佛說無量壽經五惡消除後所得之德；古疏總結：「滅五惡故獲五德，離痛燒故昇無為之安樂。」〔T37n1748 0168b21〕The virtues gained when the five evils have been eliminated. The ancient commentary summarizes: 「滅五惡故獲五德，離痛燒故昇無為之安樂。」—“Because the five evils are eliminated, the five virtues are gained; because pain and burning are left behind, one rises to the peace and bliss of the unconditioned” 〔T37n1748 0168b21〕.
五惡
佛說無量壽經古疏收為殺、盜、邪婬、妄語、飲酒；經文每項又各自展開一組相關身、口、意行，不能只按五個單字縮讀。The ancient commentaries gather them as killing, stealing, sexual misconduct, false speech, and drinking intoxicants. Each scriptural division additionally unfolds a cluster of related bodily, verbal, and mental conduct; the passage cannot be compressed into five isolated words.
五惡、五痛、五燒
佛說無量壽經本段末僅總標所捨惡因及苦報；逐項內容自下一單元起，不應提前把後文全數搬入。At the end of this passage, these are only the general heading of the evil causes to be relinquished and their painful results. Their item-by-item content begins in the next unit and must not be moved forward in full.
五戒
佛說觀無量壽佛經「「五戒」者，不殺、盜、婬、妄語、飲酒也。」「「五戒」者，不殺、盜、婬、妄語、飲酒也。」—“As for ‘the five precepts’: not to kill, not to steal, not to engage in sexual conduct, not to speak falsely, not to drink liquor.”智顗Zhiyi〔T37n1750 0194a06〕
五濁惡世
佛說無量壽經菩薩可因度生本願示現其中；惡世是化境，不表示其退失或復墮。A place in which bodhisattvas may manifest in accordance with an original vow to deliver beings. The evil world is an environment of transformation, not evidence of retrogression or renewed fall.
五燒
佛說無量壽經五惡於後世三途所受之苦；燒同時承接經中反覆的大火譬喻。Suffering undergone in the three evil destinies after death through the five evils. The word burning also continues the great-fire simile repeated throughout the passage.
五痛
佛說無量壽經五惡在現世所感的厄難與苦受，古疏稱華報；本段所列王法牢獄、身遭厄難等，皆收於此名。Hardship and suffering experienced in the present through the five evils, called preliminary recompense by the ancient commentaries. State law, imprisonment, and hardship undergone by the body in this passage all fall within the term.
五眼
佛說無量壽經肉眼、天眼、法眼、慧眼、佛眼依次展開；此處是彼土菩薩所具觀照，不宜拆成五種互不相干的神異能力。Physical, divine, Dharma, wisdom, and buddha eyes unfold in sequence. They are modes of vision possessed by the bodhisattvas of that land, not five unrelated wondrous abilities.
五種不退
佛說阿彌陀經「一、信不退；二、位不退；三、證不退；四、行不退；五、煩惱不退」the five kinds of non-retrogression「一、信不退；二、位不退；三、證不退；四、行不退；五、煩惱不退」—“first, trust does not retrogress; second, station does not retrogress; third, realization does not retrogress; fourth, practice does not retrogress; fifth, the afflictions do not cause retrogression”〔T37n1758 0342c18〕
五苦
佛說觀無量壽佛經「言五苦所逼者。八苦中取生苦、老苦、病苦、死苦、愛別苦，此名五苦也。」「言五苦所逼者。八苦中取生苦、老苦、病苦、死苦、愛別苦，此名五苦也。」—“As for ‘pressed by the five sufferings’: from among the eight sufferings, the suffering of birth, of old age, of sickness, of death, and of parting from what is loved are taken; these are called the five sufferings.”善導Shandao〔T37n1753 0261a16〕
五逆
佛說無量壽經慧遠逐項列為：「殺父、殺母、殺阿羅漢、破和合僧、出佛身血，此是其五也。」〔T37n1745 0107a29〕Huiyuan enumerates them: 「殺父、殺母、殺阿羅漢、破和合僧、出佛身血，此是其五也。」—“Killing one’s father, killing one’s mother, killing an arhat, disrupting the harmony of the saṅgha, and drawing blood from a buddha—these are the five” 〔T37n1745 0107a29〕
五體
佛說觀無量壽佛經「兩肘、兩膝、頭頂，是為五體也。」「兩肘、兩膝、頭頂，是為五體也。」—“The two elbows, the two knees, and the crown of the head — these are the five parts of the body.”智顗Zhiyi〔T37n1750 0191a04〕
人、天之名
佛說無量壽經經先說咸同一類、形無異狀，名稱只是順餘方而立。逐文鏡亦說「但逐穢土業以別人天，故云因順餘方有人天之名。」〔T37n1748 0157b24〕 此是古疏之判，不改經文名相。The sūtra first says that all beings are of one kind and without differences in form; the names are established only in accommodation to other worlds. The passage-by-passage mirror likewise says: 「但逐穢土業以別人天，故云因順餘方有人天之名。」—“Only in accord with the karma of defiled lands are humans and devas distinguished; therefore it says that the names human and deva exist in accommodation to other lands” 〔T37n1748 0157b24〕. This is the ancient commentary’s judgment and does not alter the sūtra’s terms.
佛智五名
佛說無量壽經本經列佛智、不思議智、不可稱智、大乘廣智、無等無倫最上勝智；佛智為總或五名各別，古疏有細判，經文本身只以『不了』『疑惑不信』與『明信』對舉。The sūtra lists Buddha-wisdom, inconceivable wisdom, ineffable wisdom, the vast wisdom of the Great Vehicle, and the unsurpassed supreme wisdom without peer or equal. Ancient commentaries give detailed classifications concerning whether Buddha-wisdom is a general term or each of the five names is distinct. The sūtra itself simply contrasts failure to understand, doubt, and disbelief with clear trust.
佛法藏
佛說無量壽經不是卷帙倉庫之喻，而是佛智慧與真理功德所攝之法：「入者達解究竟證解，知如實自利及事利他，故云入佛法藏。」〔T37n1748 0134c23〕Not a simile for a storehouse of fascicles, but the Dharma encompassed by the Buddha’s wisdom, true principle, and qualities: 「入者達解究竟證解，知如實自利及事利他，故云入佛法藏。」—“To enter means to penetrate understanding and attain ultimate realization, knowing self-benefit in accordance with reality and actively undertaking benefit for others; hence the text says they enter the treasury of the Buddha-Dharma” 〔T37n1748 0134c23〕
供養
佛說阿彌陀經「供養者，進財行曰供，有所攝資為養，故云供養。」offering「供養者，進財行曰供，有所攝資為養，故云供養。」—“As for making offering: to bring forth goods and present them is called offering, and that which takes in and sustains is nourishing — hence the term making offering”〔T37n1758 0340a20〕
信心迴向
佛說無量壽經作諸功德而以信心轉向願生彼國；本段以它與明信佛智相連，不把功德留作現世自受。Performing meritorious deeds and turning their merit with trust toward birth in that land. The passage joins this with clear trust in Buddha-wisdom; the merit is not retained for present personal enjoyment.
信樂
佛說無量壽經聞深法後歡喜而信受愛樂，並以不生疑惑明其穩固。Upon hearing the profound Dharma, to receive it with joyful trust and possess a stability marked by freedom from doubt.
信樂受持
佛說無量壽經聞此經後的四字綱領，後接持誦說行；異譯另列書寫、供養與為他演說，各守其本文。The four-character Chinese expression after hearing this sūtra is followed by preservation, recitation, explanation, and practice. Alternate translations separately list copying, offerings, and teaching others; each remains within its own wording.
修多羅
佛說觀無量壽佛經「「令與修多羅合」者，觀行之時，令與教法相應，故言合也。」「「令與修多羅合」者，觀行之時，令與教法相應，故言合也。」—“As for ‘let it be made to accord with Xiuduoluo’: at the time of the practice of contemplation it is made to correspond with the scriptural teaching, and therefore ‘accord’ is said.”智顗Zhiyi〔T37n1750 0192b21〕
假依
佛說觀無量壽佛經「言假者，即日想、水想、氷想等是其假依，由是此界中相似可見境相故。」「言假者，即日想、水想、氷想等是其假依，由是此界中相似可見境相故。」—“As for ‘the provisional,’ the image of the sun, the image of water, the image of ice and the like are its provisional support, because they are objects of this world that resemble it and can be seen.”善導Shandao〔T37n1753 0246c17〕
假依·真依
佛說觀無量壽佛經true support「言假者，即日想、水想、氷想等是其假依」〔T37n1753 0246c17〕·「言真依者，即從瑠璃地下至寶樓觀已來是其真依。」「言假者，即日想、水想、氷想等是其假依」—“As for ‘the provisional,’ the image of the sun, the image of water, the image of ice and the like are its provisional support” 〔T37n1753 0246c17〕 · 「言真依者，即從瑠璃地下至寶樓觀已來是其真依。」—“As for ‘the true support,’ from the beryl ground down to the contemplation of the jeweled towers is its true support.”善導Shandao〔T37n1753 0246c19〕
假正報
佛說觀無量壽佛經「言假正報者，即第八像觀是也。」「言假正報者，即第八像觀是也。」—“As for ‘the provisional direct recompense,’ it is the eighth contemplation, of the image.”善導Shandao〔T37n1753 0246c25〕
內光·外光
佛說阿彌陀經「光有二種：一、內光，即智內照理；二、外光，即身光外照也。」inner light / outer light「光有二種：一、內光，即智內照理；二、外光，即身光外照也。」—“Light is of two kinds: first, inner light, that is, wisdom illuminating principle within; second, outer light, that is, the light of the body illuminating outward.”〔T37n1758 0342a03〕
八功德水異釋
佛說阿彌陀經「八德者：一、澄淨；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴；八、飲已長養諸根。」water of the eight excellent qualities「八德者：一、澄淨；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、飲時除飢渴；八、飲已長養諸根。」—“The eight qualities are: first, clear and pure; second, cool and clean; third, sweet; fourth, light and soft; fifth, moistening; sixth, calm and mild; seventh, when drunk it removes hunger and thirst; eighth, once drunk it nourishes the faculties”〔T37n1758 0339b04〕
佛說無量壽經慧遠列為「清、不臭、輕、冷、濡、美、飲時調適、飲已無患」〔T37n1745 0106a25〕；本經本段明出清淨、香潔、甘露味，又以淺深冷暖隨意展其受用。Huiyuan enumerates: 「清、不臭、輕、冷、濡、美、飲時調適、飲已無患」—“clear, without foul odor, light, cool, soft, pleasant, well-regulated when drunk, and free of harm after drinking” 〔T37n1745 0106a25〕. This passage of the sūtra expressly presents the water as pure, fragrant, and tasting like nectar, and further unfolds its use through depth and temperature according with one’s wishes.
八功德（水）
佛說觀無量壽佛經「此水即有八種之德。一者清淨潤澤，即是色入攝。」（八目全文見目四）「此水即有八種之德。一者清淨潤澤，即是色入攝。」—“This water has eight kinds of excellence. First, pure and moistening, which is gathered under the entry of form.” (the full list of eight is given in the fourth topic)善導Shandao〔T37n1753 0265a08〕
八戒
佛說觀無量壽佛經「「八戒」者，加不上高床、不著華鬘瓔珞香塗身熏衣、不得歌舞作樂及往觀聽也。」「「八戒」者，加不上高床、不著華鬘瓔珞香塗身熏衣、不得歌舞作樂及往觀聽也。」—“As for ‘the eight precepts’: there are added not to mount a high bed, not to wear flower garlands or necklaces or to anoint the body with fragrance or perfume one’s robes, and not to sing, dance, or make music, nor to go and watch or listen to such things.”智顗Zhiyi〔T37n1750 0194a07〕
八楞
佛說觀無量壽佛經「三明方楞具足表非圓相。」「三明方楞具足表非圓相。」—“The third clarifies that the sides and angles being complete shows that it has no round shape.”善導Shandao〔T37n1753 0263a09〕
八種清風
佛說觀無量壽佛經「「八種清風」者，彼處實無時節，若寄此八，謂除上下，餘四方四維，故云八。亦可用對八卦也。」「「八種清風」者，彼處實無時節，若寄此八，謂除上下，餘四方四維，故云八。亦可用對八卦也。」—“As for ‘the eight kinds of pure wind’: in that place there are in truth no seasons; if this ‘eight’ is to be lodged somewhere, it means that, setting aside up and down, there remain the four cardinal directions and the four intermediate ones, and so it says eight. It may also be set against the eight trigrams.”智顗Zhiyi〔T37n1750 0191c29〕
八解脫
佛說觀無量壽佛經「言八解脫者。內有色外觀色，一解脫。內無色外觀色，二解脫。不淨相，三解脫。四空及滅盡，總成八也。」「言八解脫者。內有色外觀色，一解脫。內無色外觀色，二解脫。不淨相，三解脫。四空及滅盡，總成八也。」—“As for ‘the eight liberations’: having form within and contemplating form without is the first liberation; having no form within and contemplating form without is the second; the appearance of the impure is the third; and the four formless states together with cessation make eight in all.”善導Shandao〔T37n1753 0275b28〕
六度
佛說無量壽經頌中布施、調意同屬檀度，與戒、忍、精進、三昧、智慧合為六度。慧遠明釋：「「布施調意」，是其檀度。修施治慳，名為調意。」〔T37n1745 0102a16〕；憬興亦概括：「此初、求自利因，即六度也。」〔T37n1748 0149a05〕In the verse, giving and disciplining the mind both belong to the perfection of giving; with ethical discipline, patience, vigor, samādhi, and wisdom, they make the six perfections. Huiyuan explains: 「「布施調意」，是其檀度。修施治慳，名為調意。」—“‘Giving and disciplining the mind’ is his perfection of giving. Cultivating giving to remedy stinginess is called disciplining the mind” 〔T37n1745 0102a16〕. Jingxing likewise summarizes: 「此初、求自利因，即六度也。」—“This first part seeks the causes of one’s own benefit; these are the six perfections” 〔T37n1748 0149a05〕.
六念
佛說觀無量壽佛經「所謂念佛、法、僧，念戒、捨、天等。」「所謂念佛、法、僧，念戒、捨、天等。」—“That is to say, recollection of the Buddha, of the Dharma, and of the Saṅgha, recollection of the precepts, of relinquishment, and of the gods, and the rest.”善導Shandao〔T37n1753 0273c09〕
六通
佛說觀無量壽佛經「「六神通」者，天眼、天耳、他心、宿命、漏盡、身得如意，此六悉皆無壅故為通。」「「六神通」者，天眼、天耳、他心、宿命、漏盡、身得如意，此六悉皆無壅故為通。」—“As for ‘the six supernormal powers’: the divine eye, the divine ear, the minds of others, former lives, the exhaustion of the outflows, and the body’s attaining of whatever it wills. These six are all without obstruction, and therefore they are powers.”智顗Zhiyi〔T37n1750 0194a10〕
共命
佛說阿彌陀經「共命者亦云命命，美音演法迅羽輕飛，人面禽形一身兩首」the life-sharing birds「共命者亦云命命，美音演法迅羽輕飛，人面禽形一身兩首」—“The life-sharing bird is also called mingming: with beautiful voice it sets forth the Dharma, with swift feathers it flies lightly; a human face on a bird’s form, one body with two heads”〔T37n1758 0340c06〕
具足戒
佛說觀無量壽佛經「「具足戒」者，二百五十戒、五百戒等。」「「具足戒」者，二百五十戒、五百戒等。」—“As for ‘the full precepts’: the two hundred and fifty precepts, the five hundred precepts, and the like.”智顗Zhiyi〔T37n1750 0194b04〕
分陀利（芬陀利）
佛說觀無量壽佛經「言分陀利者，名人中好華，亦名希有華，亦名人中上上華，亦名人中妙好華，此華相傳名蔡華是。」「言分陀利者，名人中好華，亦名希有華，亦名人中上上華，亦名人中妙好華，此華相傳名蔡華是。」—“As for ‘fentuoli,’ it is named the finest flower among men, also named the rare flower, also named the highest of the high flower among men, also named the wondrously fine flower among men; this flower has been handed down under the name caihua.”善導Shandao〔T37n1753 0278a14〕
別依·通依
佛說觀無量壽佛經the common support「言別者，華座一觀是其別依，唯屬彌陀佛也。」「言別者，華座一觀是其別依，唯屬彌陀佛也。」—“As for ‘the particular,’ the single contemplation of the Flower Throne is its particular support, belonging to Amitābha alone.”善導Shandao〔T37n1753 0246c14〕
剎利
佛說觀無量壽佛經「言剎利者，乃是四姓高元，王者之種，代代相承」「言剎利者，乃是四姓高元，王者之種，代代相承」—“As for the kṣatriya: it is the highest and first of the four castes, the lineage of kings, handed on from generation to generation”善導Shandao〔T37n1753 0256b17〕
功德智慧次如上輩
佛說無量壽經說中輩往生所得之功德智慧，次第近於上輩；不表示修因與臨終來迎全同，也不將中輩判成下輩十念一念之行。The merit and wisdom attained through the middle grade rank next to those of the highest. This does not make their causal practices or the welcomes at life’s end identical, nor does it classify the middle grade as the ten thoughts or single thought of the lowest.
助業
佛說觀無量壽佛經「若依禮誦等，即名為助業。」「若依禮誦等，即名為助業。」—“If one relies upon doing homage and reciting and the like, that is called the auxiliary act.”善導Shandao〔T37n1753 0272b08〕
勝友
佛說觀無量壽佛經「四明專念彌陀名者，即觀音、勢至常隨影護，亦如親友知識也。」「四明專念彌陀名者，即觀音、勢至常隨影護，亦如親友知識也。」—“The fourth clarifies that for one who recollects the name of Amitābha with single devotion, Avalokiteśvara and Mahāsthāmaprāpta constantly follow him like his shadow and guard him, as close kin and friends do.”善導Shandao〔T37n1753 0278a18〕
化佛
佛說無量壽經無量壽佛所現化身；本段特明光明相好具如真佛。T310 同說化身之光明相好與真無異，兩本在此相照。A manifested body produced by the Buddha of Measureless Life. This passage explicitly states that its radiance and excellent marks are complete just like those of the true Buddha. Assembly Five similarly says that the radiance and marks of the manifested body do not differ from the true Buddha; the recensions illuminate one another at this point.
化生
佛說無量壽經明信佛智、作諸功德、信心迴向者於七寶華中自然生起，須臾身相、光明、智慧、功德具足。曇鸞並說：「彼安樂國土莫非是阿彌陀如來正覺淨華之所化生，同一念佛無別道故」〔T40n1819 0838b02〕。Those who clearly trust Buddha-wisdom, perform meritorious deeds, and dedicate and direct merit with trust naturally arise within lotus flowers made of the seven precious substances. In a brief moment, their bodily marks, light, wisdom, and merit become complete. Tanluan further says: 「彼安樂國土莫非是阿彌陀如來正覺淨華之所化生，同一念佛無別道故」—“Everything in that land of Peace and Bliss is transformation-born from the pure flower of Amitābha Tathāgata’s perfect awakening, because all share the same recollection of the Buddha and there is no other path” 〔T40n1819 0838b02〕.
十念異釋
佛說無量壽經曇鸞明說此處不取固定時節，而取憶念相續、心無他想；但稱名號亦同。Tanluan expressly treats these not as a fixed period, but as a continuous recollection in which the mind has no other thought; merely uttering the Name is likewise.
佛說無量壽經經以乃至說行相的下限，不以十作交易數目。憬興對前十念與後一念說：「而前十念，此言一念者，最少極多互綺舉，故不相違。」〔T37n1748 0158b22〕Even for indicates the lower extent of the practice; ten is not a transactional number. Jingxing says of ten thoughts and the later single thought: 「而前十念，此言一念者，最少極多互綺舉，故不相違。」—“The earlier ten thoughts and the single thought spoken of here present the utmost minimum and maximum in an interwoven manner; hence they do not conflict” 〔T37n1748 0158b22〕.
佛說觀無量壽佛經「「稱無量壽佛至於十念」者，善心相續至於十念。」「「稱無量壽佛至於十念」者，善心相續至於十念。」—“As for ‘uttering the name of the Buddha of Measureless Life up to ten thoughts,’ it is a good mind continuing in succession up to ten thoughts.”智顗Zhiyi〔T37n1750 0194b20〕
南無阿彌陀佛（六字）
佛說觀無量壽佛經「又南者是歸，無者是命，阿者是無，彌者是量，陀者是壽，佛者是覺，故言歸命無量壽覺。」「又南者是歸，無者是命，阿者是無，彌者是量，陀者是壽，佛者是覺，故言歸命無量壽覺。」—“Further, na is ‘to entrust,’ wu is ‘one’s life,’ a is ‘without,’ mi is ‘measure,’ tuo is ‘life,’ fo is ‘the awakened’; hence it is said, entrusting one’s life to the Awakened One of Measureless Life.”善導Shandao〔T37n1753 0246b29〕
南無（歸命·發願迴向）
佛說觀無量壽佛經making the vow and dedicating and directing)「言南無者即是歸命，亦是發願迴向之義。言阿彌陀佛者即是其行。」「言南無者即是歸命，亦是發願迴向之義。言阿彌陀佛者即是其行。」—“As for ‘Namo,’ it is the entrusting of one’s life, and it is also the sense of making the vow and of dedicating and directing. As for ‘Amitābha Buddha,’ it is the practice itself.”善導Shandao〔T37n1753 0250a28〕
受決／授記
佛說無量壽經佛知菩薩願行而記其當作佛、當成相應清淨國土。Knowing the bodhisattvas’ vows and practices, the Buddha predicts that they will become buddhas and accomplish corresponding pure lands. Subject and object remain explicit in English.
名號
佛說無量壽經本段所聞為無量壽佛之名；與十方諸佛共歎其威神功德相連，不把名與佛德拆開。What is heard in this passage is the Name of the Buddha of Measureless Life. It is joined to the shared praise by the buddhas of the ten directions of his majestic power and merit; the Name is not separated from the Buddha’s virtue.
周梨槃陀迦
佛說阿彌陀經「周利盤陀伽者，此云路邊生。」Cūḍapanthaka「周利盤陀伽者，此云路邊生。」—“As for Cūḍapanthaka, here rendered ‘roadside-born’”〔T37n1758 0335b29〕
和雅音
佛說阿彌陀經「出和雅音者，和即柔和，雅妙音」harmonious and refined sound「出和雅音者，和即柔和，雅妙音」—“‘Sends forth harmonious and refined sounds’: ‘harmonious’ is gentleness and concord; ‘refined’ is the wondrous sound”〔T37n1758 0340c11〕
善女人
佛說阿彌陀經「善女人者，烏波斯迦，斯者是女聲也」good woman「善女人者，烏波斯迦，斯者是女聲也」—“As for ‘good woman,’ upāsikā; ‘si’ is the feminine sound”〔T37n1758 0343b18〕
善男子
佛說阿彌陀經「梵云烏波索迦，此云近事男」good man「梵云烏波索迦，此云近事男」—“In Sanskrit upāsaka, here rendered ‘a man who draws near and serves’”〔T37n1758 0343b16〕
四寶
佛說阿彌陀經「四寶皆是者，即據此經。欄楯、羅網、行樹此之三種，咸是四寶所成也。四寶者，金、銀、瑠璃、頗胝迦也。」the four precious substances「四寶皆是者，即據此經。欄楯、羅網、行樹此之三種，咸是四寶所成也。四寶者，金、銀、瑠璃、頗胝迦也。」—“As to ‘all of the four precious substances’ — this is precisely on the basis of the present sūtra. Railings, nets, and rows of trees, these three, are all formed of the four precious substances. The four precious substances are gold, silver, beryl, and crystal”〔T37n1758 0339a03〕
四種淨土（智顗之判）
佛說觀無量壽佛經「四種淨土，謂凡聖同居土、方便有餘土、實報無障礙土、常寂光土也，各有淨穢。」「四種淨土，謂凡聖同居土、方便有餘土、實報無障礙土、常寂光土也，各有淨穢。」—“The four kinds of pure land are the land of common residence of ordinary beings and noble ones, the land of expedient means with remainder, the land of true recompense free of obstruction, and the land of eternally quiescent light; each has its pure and its defiled aspect.”智顗Zhiyi〔T37n1750 0188b16〕
四諦
佛說觀無量壽佛經「「四諦」者，苦、集、滅、道也。」「「四諦」者，苦、集、滅、道也。」—“As for ‘the four truths’: suffering, its arising, its cessation, and the path.”智顗Zhiyi〔T37n1750 0194a09〕
壽命
佛說阿彌陀經「壽命者，第八識上連持功德也，即是不相應行中攝也。」lifespan「壽命者，第八識上連持功德也，即是不相應行中攝也。」—“As for lifespan, it is the sustaining quality upon the eighth consciousness; that is, it is gathered among the formations not concomitant with mind.”〔T37n1758 0342a27〕
多少修善
佛說無量壽經所修之量容有多寡，而非有無。憬興以少分修福標中輩，慧遠以少修福善列為四因之一。The measure of practice may vary, but its presence may not. Jingxing describes a limited measure of merit as the middle grade, and Huiyuan lists a limited measure of merit and good as one of its four causes.
多陀阿伽度·阿羅呵·三藐三佛陀
佛說觀無量壽佛經Aluohe · Sanmiaosanfotuo「此中略舉三號，即如來、應供、正遍知」「此中略舉三號，即如來、應供、正遍知」—“Three of the titles are briefly cited here, namely Tathāgata, Worthy of Offerings, the Perfectly and Universally Knowing One”智顗Zhiyi〔T37n1750 0192b19〕
夢見彼佛
佛說無量壽經本段的臨終相。古疏只判死有相現，未判夢中佛身為真或化，故不增判。The sign at life’s end for this passage. The ancient commentary classifies it only as a sign at death and does not identify the dream-buddha as true or manifested, so no further judgment is added.
大利／無上功德
佛說無量壽經本段直接判聞名一念之所得；兩語相承，不把大利降為世間便利，也不在經外另加果位名目。The passage directly pronounces these as the gain arising from a joyful thought upon hearing the Name. The two phrases continue one another. Great benefit is not reduced to a worldly convenience, and no stage of attainment is added from outside the sūtra.
大勢至（依德立名）
佛說觀無量壽佛經「八明名大勢至者，此即依德立名也」「八明名大勢至者，此即依德立名也」—“The eighth clarifies that his being named Mahāsthāmaprāpta is a name set up from the virtue”善導Shandao〔T37n1753 0269a10〕
大聖
佛說無量壽經慧遠以人德高勝釋名，並提醒阿難尚在學地，經文是從多數大眾而歎：「一切大聖，歎其人高。」〔T37n1745 0093c26〕Huiyuan explains the name through the lofty excellence of their qualities, while noting that Ānanda was still in training and that the scriptural praise describes the majority of the assembly: 「一切大聖，歎其人高。」—“All were great sages: this praises the loftiness of those persons” 〔T37n1745 0093c26〕
天冠立化佛之表
佛說觀無量壽佛經「冠中立化佛者，帶果而行因也。」「冠中立化佛者，帶果而行因也。」—“As for the standing manifested Buddha in the crown: he bears the fruit while walking the cause.”智顗Zhiyi〔T37n1750 0193a11〕
奉持齋戒
佛說無量壽經持守齋法與戒行。T361、T362 另作持經戒、齋戒清淨；各本用語並列，不互相改字。To maintain the fasting observance and ethical discipline. T361 and T362 separately speak of scriptural and ethical precepts and the purity of fasting; each recension’s wording remains its own.
如意水
佛說觀無量壽佛經「五明八池之水皆從如意寶中出，即名如意水。」「五明八池之水皆從如意寶中出，即名如意水。」—“The fifth clarifies that the water of the eight pools all comes forth from the wish-fulfilling jewel, and is therefore called wish-fulfilling water.”善導Shandao〔T37n1753 0265a07〕
娑婆
佛說阿彌陀經「梵云娑婆，此云堪忍，堪可忍受苦惱之事故也。」Sahā「梵云娑婆，此云堪忍，堪可忍受苦惱之事故也。」—“In Sanskrit ‘Sahā,’ here rendered ‘able to endure,’ because there one can bear and endure things of suffering and distress”〔T37n1758 0346b11〕
孔雀
佛說阿彌陀經「孔雀者，天生靈鳥逈異凡禽，頂戴綠冠身嚴眾彩」peacock「孔雀者，天生靈鳥逈異凡禽，頂戴綠冠身嚴眾彩」—“As for the peacock: a numinous bird by birth, far unlike common fowl; upon its head it wears a green crown, and its body is adorned with many colours”〔T37n1758 0340b28〕
守定心
佛說觀無量壽佛經「既見聞此已，恒持莫失，名守定心也。」「既見聞此已，恒持莫失，名守定心也。」—“Having seen and heard this, he holds it constantly and does not lose it — this is called guarding the settled mind.”善導Shandao〔T37n1753 0267c12〕
定善
佛說觀無量壽佛經「從日觀下至十三觀已來名為定善。三福九品名為散善。」「從日觀下至十三觀已來名為定善。三福九品名為散善。」—“From the contemplation of the sun down to the thirteenth contemplation is called the good done in concentration. The three kinds of merit and the nine grades are called the good done in a scattered mind.”善導Shandao〔T37n1753 0247b23〕
定善·散善
佛說觀無量壽佛經the good done in a scattered mind「從日觀下至十三觀已來名為定善。三福九品名為散善。」「從日觀下至十三觀已來名為定善。三福九品名為散善。」—“From the contemplation of the sun down to the thirteenth contemplation is called the good done in concentration. The three kinds of merit and the nine grades are called the good done in a scattered mind.”善導Shandao〔T37n1753 0247b23〕
宮胎（胎生）
佛說觀無量壽佛經「雖得往生含華未出、或生邊界，或墮宮胎。」「雖得往生含華未出、或生邊界，或墮宮胎。」—“Though such a one gains birth in that land, he is held within the flower and does not come out, or is born in the border region, or falls into a palace-womb.”善導Shandao〔T37n1753 0264a14〕
富樓那
佛說觀無量壽佛經「富樓那，此云滿願子，亦滿慈子，從父母得名，說法第一，巧開人心，故偏遣之。」「富樓那，此云滿願子，亦滿慈子，從父母得名，說法第一，巧開人心，故偏遣之。」—“Pūrṇa: here rendered Son of Fulfilled Vows, also Son of Fulfilled Kindness, named from his father and mother. He was foremost in teaching the Dharma and skilled at opening people’s minds; therefore he in particular was sent.”智顗Zhiyi〔T37n1750 0190b05〕
寶水
佛說觀無量壽佛經「八德之水一同雜寶之色，故名寶水也。」「八德之水一同雜寶之色，故名寶水也。」—“The water of the eight qualities takes on the very colour of the mingled jewels, and is therefore called jewel water.”善導Shandao〔T37n1753 0265a06〕
常精進
佛說阿彌陀經「常精進者，念念勝前進」Nityodyukta「常精進者，念念勝前進」—“As for Ever-Exerting: in each moment he surpasses the moment before and advances”〔T37n1758 0337b09〕
幻師
佛說無量壽經喻菩薩通達化法、隨宜現相；所現非固定自體：「菩薩顯化巧順物宜，可云幻師。」〔T37n1748 0143b03〕A simile for bodhisattvas who penetrate the Dharma of transformation and manifest in accordance with what is fitting; the forms displayed possess no fixed substance: 「菩薩顯化巧順物宜，可云幻師。」—“Bodhisattvas’ skill in manifesting transformations accords with what beings require; thus they may be called illusionists” 〔T37n1748 0143b03〕
廣長舌相
佛說阿彌陀經「即各在本國舒舌相也。」the mark of a broad, long tongue「即各在本國舒舌相也。」—“that is, each in his own land extends the mark of the tongue”〔T37n1758 0344b14〕
弘誓功德
佛說無量壽經菩薩聞佛成德與此土多惡而發濟度之誓，以此自莊嚴，並於將來成正覺。The bodhisattvas hear the Buddha’s accomplished virtues and the many evils of this land, arouse vows of rescue, adorn themselves with those vows, and will attain perfect awakening in the future.
弘誓鎧
佛說無量壽經以鎧喻大願護持菩薩入眾生界；經文與積累德本、度脫一切並列。The armor is a simile for a great vow protecting a bodhisattva who enters among sentient beings; the sūtra sets it beside accumulating roots of virtue and delivering all beings.
弟子
佛說阿彌陀經「長在我後名弟，解從我生名子。」disciple「長在我後名弟，解從我生名子。」—“One who comes after me in years is called a younger brother; one whose understanding is born from me is called a son.”〔T37n1758 0342b26〕
往覲
佛說無量壽經菩薩往見無量壽佛，兼具供養、聞法、受行與宣布道化；不是只作禮儀性的拜訪。Bodhisattvas go before the Buddha of Measureless Life to make offerings, hear and practice the Dharma, and proclaim the path of transformation. The visit is not merely ceremonial.
心不顛倒
佛說阿彌陀經「不顛倒者，不移正念也」the mind not inverted「不顛倒者，不移正念也」—“‘Not inverted’ means that right mindfulness is not moved”〔T37n1758 0343c13〕
念佛·念法·念僧
佛說觀無量壽佛經of the Dharma · of the Saṅgha「佛是眾生無上大師，除邪向正。法是眾生無上良藥，能斷煩惱毒病，法身清淨。僧是眾生無上福田」「佛是眾生無上大師，除邪向正。法是眾生無上良藥，能斷煩惱毒病，法身清淨。僧是眾生無上福田」—“The Buddha is the unsurpassed great master of sentient beings, removing what is wrong and turning them toward the right. The Dharma is the unsurpassed good medicine of sentient beings, able to cut off the poisonous sickness of the afflictions, so that the dharma-body is pure. The Saṅgha is the unsurpassed field of merit of sentient beings.”善導Shandao〔T37n1753 0265b12〕
念佛者之名
佛說觀無量壽佛經「若念佛者，即是人中好人，人中妙好人，人中上上人，人中希有人，人中最勝人也。」「若念佛者，即是人中好人，人中妙好人，人中上上人，人中希有人，人中最勝人也。」—“If there be one who recollects the Buddha, he is the finest man among men, the wondrously fine man among men, the highest of the high among men, the rare man among men, the most excellent man among men.”善導Shandao〔T37n1753 0278a17〕
念道之自然
佛說無量壽經念及修道所得的自然利益。此處不可斷成任運無行；上下文明說力為善、勤精進與自求之。To reflect on the natural benefit obtained through cultivating the path. It must not be divided so as to imply spontaneous attainment without practice: the immediate context expressly says to exert oneself in doing good, strive vigorously, and personally seek it.
思惟
佛說觀無量壽佛經「言思惟者，即是觀前方便，思想彼國依正二報總別相也。」「言思惟者，即是觀前方便，思想彼國依正二報總別相也。」—“As for ‘reflection,’ it is the expedient prior to contemplation: to think out the general and the particular characteristics of the twofold recompense, dependent and direct, of that land.”善導Shandao〔T37n1753 0247b28〕
恒河（殑伽）
佛說阿彌陀經「恒河數者，梵云殑伽，訛略云恒河，是河神之名，河從彼稱。」the Gaṅgā「恒河數者，梵云殑伽，訛略云恒河，是河神之名，河從彼稱。」—“As for the number of the Gaṅgā’s sands: in Sanskrit Gaṅgā; through corruption and abbreviation it is called Henghe. It is the name of the river’s deity, and the river is called after her”〔T37n1758 0344b06〕
想
佛說觀無量壽佛經「言想者，未閑真觀自在隨心，要藉假想以住心，方能證益也。」「言想者，未閑真觀自在隨心，要藉假想以住心，方能證益也。」—“As for ‘the image,’ one is not yet at ease in that true contemplation which is free and follows the mind, and must borrow a provisional image in order to settle the mind; only then can the benefit be realized.”善導Shandao〔T37n1753 0264b05〕
想見·正受
佛說觀無量壽佛經right reception「一者想見，猶有知覺故，雖見淨境，未多明了。」〔T37n1753 0266b18〕·「二者若內外覺滅，即入正受三昧」〔T37n1753 0266b19〕「一者想見，猶有知覺故，雖見淨境，未多明了。」—“The first is seeing by way of the image: because awareness is still there, the pure object, though seen, is not greatly clear” 〔T37n1753 0266b18〕 · 「二者若內外覺滅，即入正受三昧」—“the second: if awareness within and without is extinguished, one enters the samādhi of right reception” 〔T37n1753 0266b19〕善導Shandao
憍梵波提
佛說阿彌陀經「梵云笈房鉢底，此云牛相，憍梵波提訛也。」Gavāṃpati「梵云笈房鉢底，此云牛相，憍梵波提訛也。」—“In Sanskrit Gavāṃpati, here rendered ‘ox-mark’; ‘Jiaofanboti’ is a corruption”〔T37n1758 0336a22〕
懸繒然燈、散華燒香
佛說無量壽經四項供養行連列；然燈依 T360 底本文字，不改作別本字形。早譯二本有雜繒綵，次序亦不同。Four acts of offering listed in sequence. The graph used for “lighting” follows the T360 base text. The two earlier translations include multicolored silk and differ in sequence.
懺悔
佛說觀無量壽佛經「懺摩，梵言；悔過，漢語。」「懺摩，梵言；悔過，漢語。」—“Chanmo is a Sanskrit word; huiguo, confessing one’s faults, is Chinese.”智顗Zhiyi〔T37n1750 0191a04〕
所護人／能護念人
佛說阿彌陀經「善男子、善女人等，是所護人也。」those guarded / those who guard「善男子、善女人等，是所護人也。」—“The good men and good women and the rest are those who are guarded”〔T37n1758 0345c18〕
抑止門
佛說觀無量壽佛經「此義仰就抑止門中解。」「此義仰就抑止門中解。」—“This meaning is to be explained, in deference, within the gate of restraint.”善導Shandao〔T37n1753 0277a25〕
摩尼
佛說觀無量壽佛經「「摩尼」者，如意珠也。」「「摩尼」者，如意珠也。」—“As for maṇi, it is the wish-fulfilling pearl.”智顗Zhiyi〔T37n1750 0192a12〕
佛說觀無量壽佛經「「摩尼」者，如意珠也。」「「摩尼」者，如意珠也。」—“As for ‘maṇi,’ it is the wish-fulfilling pearl.”智顗Zhiyi〔T37n1750 0192a12〕
摩訶劫賓那
佛說阿彌陀經「摩訶劫賓那，此云房宿，佛與同房宿」Mahākapphiṇa「摩訶劫賓那，此云房宿，佛與同房宿」—“Mahākapphiṇa, here rendered ‘the Scorpio lodging’; the Buddha lodged in the same room with him”〔T37n1758 0336b28〕
摩訶拘絺羅
佛說阿彌陀經「摩訶俱瑟恥羅，此云大膝，膝蓋大故，俱絺羅訛也。」Mahākauṣṭhila「摩訶俱瑟恥羅，此云大膝，膝蓋大故，俱絺羅訛也。」—“Mahākauṣṭhila, here rendered ‘great knee,’ because his knees were large; ‘Juchiluo’ is a corruption”〔T37n1758 0335a27〕
摩訶目乾連
佛說阿彌陀經「摩訶沒特伽羅，此云大採菽氏」Mahāmaudgalyāyana「摩訶沒特伽羅，此云大採菽氏」—“Mahāmaudgalyāyana, here rendered ‘of the great bean-gathering clan’”〔T37n1758 0334a27〕
摩訶迦栴延
佛說阿彌陀經「此云大剪剃種男，剪剃種是婆羅門姓。」Mahākātyāyana「此云大剪剃種男，剪剃種是婆羅門姓。」—“Here rendered ‘great male of the shaven lineage’; the shaven lineage is a brahmin clan”〔T37n1758 0335a11〕
攝取
佛說無量壽經見諸土因果後選擇並修習清淨國土之行；不是從別本抄合成文。After seeing the causes and results of the many lands, to choose and cultivate the pure practices of a buddha-land. It does not mean compiling a text from other recensions.
文殊師利
佛說阿彌陀經「梵云曼殊師利，此云妙吉祥，生時有十種吉祥事故」Mañjuśrī「梵云曼殊師利，此云妙吉祥，生時有十種吉祥事故」—“In Sanskrit Mañjuśrī, here rendered ‘wondrously auspicious,’ because at his birth there were ten auspicious events”〔T37n1758 0337a14〕
文殊師利·法王子
佛說觀無量壽佛經Prince of the Dharma「文殊，此云妙德，以法化人，名法王子也。」「文殊，此云妙德，以法化人，名法王子也。」—“Mañjuśrī: here rendered Wondrous Virtue. Because he transforms people by the Dharma, he is named Prince of the Dharma.”智顗Zhiyi〔T37n1750 0189c18〕
易境轉心
佛說觀無量壽佛經「此是如來教諸眾生易境轉心入觀。」「此是如來教諸眾生易境轉心入觀。」—“This is the Tathāgata teaching sentient beings to change the object and turn the mind, and so enter contemplation.”善導Shandao〔T37n1753 0269c13〕
易往而無人
佛說無量壽經國土不逆願生者，然而少有人真修其因；不是說國中無人，也不是無條件得生。The land does not resist those who aspire to birth there, yet few people truly cultivate its cause. It does not mean that the land has no inhabitants, or that birth is attained without conditions.
晝夜六時
佛說阿彌陀經「晝夜六時者，晝夜各有六時，共十二時也。」the six periods of day and night「晝夜六時者，晝夜各有六時，共十二時也。」—“As for the six periods of day and night: day and night have six periods each, twelve in all”〔T37n1758 0339c27〕
普等三昧
佛說無量壽經第四十五願之定，所住者常見無量如來；憬興釋名：「普者即普遍義，等者即齊等義。」〔T37n1748 0153a22〕The concentration of the Forty-Fifth Vow, in which one constantly sees immeasurable tathāgatas. Jingxing explains the name: 「普者即普遍義，等者即齊等義。」—“Universal means all-pervading; equality means equal and even” 〔T37n1748 0153a22〕.
普觀
佛說觀無量壽佛經「普觀作自身往想，稱彼境界一一具觀。」「普觀作自身往想，稱彼境界一一具觀。」—“The universal contemplation forms the image of one’s own body going there, and, matching the objects of that land, contemplates them one by one and in full.”智顗Zhiyi〔T37n1750 0193a22〕
智慧光（體用）
佛說觀無量壽佛經「七明光之體用，即無漏為體，故名智慧光」〔T37n1753 0269a08〕·「又能除息十方三惡之苦，名無上力，即為用也」〔T37n1753 0269a09〕「七明光之體用，即無漏為體，故名智慧光」—“The seventh clarifies the substance and function of the light: what is free of outflows is its substance, and hence it is named the light of wisdom” 〔T37n1753 0269a08〕 · 「又能除息十方三惡之苦，名無上力，即為用也」—“and because it can remove and quench the suffering of the three evil destinies throughout the ten directions, it is named unsurpassed power — and that is its function” 〔T37n1753 0269a09〕善導Shandao
智慧勇猛、神通自在
佛說無量壽經與不退轉同列為生後所得：位分不退之外，智慧有勇健之用，神通得自在之用；不倒寫成臨終以前已具之德。Listed with non-retrogression as attainments after birth. Beyond non-retrogression in stage, wisdom has vigorous activity and supernormal power functions freely. They are not written backward as virtues already complete before life’s end.
曼佛在世／曼強健時
佛說無量壽經曼有趁、及之義：趁佛住世、趁身尚強健而修，不待無常逼至。The word translated “while” has the sense of taking the opportunity while it remains: cultivate while the Buddha dwells in the world and while the body is still strong, rather than waiting until impermanence presses close.
曼陀羅華
佛說阿彌陀經「曼陀羅華者是梵語，此云適意華也。」mandārava flowers「曼陀羅華者是梵語，此云適意華也。」—“As for mandārava flowers, this is Sanskrit; here it is rendered flowers that gladden the mind”〔T37n1758 0340a03〕
本願力等五願
佛說無量壽經「本願者，即往誓願之力」〔T37n1748 0156c15〕；滿足是願無缺，明了是所求不虛，堅固是外緣不能壞，究竟是願必遂果。「本願者，即往誓願之力」—“Original vow means the power of former pledged vows” 〔T37n1748 0156c15〕. Fulfillment means that nothing is lacking from the vows; clarity that what is sought is not false; firmness that external conditions cannot destroy them; completion that the vows necessarily achieve their fruit.
栴陀羅
佛說觀無量壽佛經「言是旃陀羅者，乃是四姓之下流也。」「言是旃陀羅者，乃是四姓之下流也。」—“As for the caṇḍāla: it is the lowest stream of the four castes.”善導Shandao〔T37n1753 0256b20〕
極樂
佛說阿彌陀經「世者可破壞義，界者境分劑也，即所居土。」Ultimate Bliss「世者可破壞義，界者境分劑也，即所居土。」—“‘World’ carries the sense of what can be broken and destroyed; ‘realm’ is the demarcation of a region — that is, the land inhabited”〔T37n1758 0337c23〕
機境相稱
佛說觀無量壽佛經「如是等處一一住心想之，皆作化佛想，為令機境相稱易得成故也。」「如是等處一一住心想之，皆作化佛想，為令機境相稱易得成故也。」—“In places such as these, settling the mind on each in turn and forming the image of it, one forms in every case the image of a manifested Buddha — this being so that capacity and object may match each other and accomplishment may come easily.”善導Shandao〔T37n1753 0269c16〕
橫截五惡趣
佛說無量壽經往生而頓離五道流轉。憬興不採把女人列作惡趣之解，也不把下文五惡之因直接等同五趣之果。Through birth in that land, abruptly leaving cyclic passage through the five destinies. Jingxing does not accept an interpretation that counts women as an evil destiny, nor does he directly equate the causes of the five evils below with the results that are the five destinies.
欄楯
佛說阿彌陀經「橫曰欄，竪曰楯，欄檻也。」railings「橫曰欄，竪曰楯，欄檻也。」—“The horizontal is called a rail, the upright a baluster: a balustrade”〔T37n1758 0338c08〕
權方便
佛說無量壽經隨眾生所宜而現種種身行，不礙內證：「化行善巧，無形不現，故云行權方便。」〔T37n1748 0134c15〕Manifesting different bodily actions in accordance with what sentient beings require, without obstructing inner realization: 「化行善巧，無形不現，故云行權方便。」—“The activity of teaching and transformation is skillful: there is no form it does not manifest; therefore the text says that they practice provisional skillful means” 〔T37n1748 0134c15〕
次如中輩
佛說無量壽經功德智慧的次第僅次於中輩；亦得往生與德慧差第同時成立。The merit and wisdom rank immediately after those of the middle grade. Likewise is born there and differences in rank are simultaneously maintained.
歡喜
佛說觀無量壽佛經「「歡喜」者，三義故喜：一、能說人清淨，佛無礙智無有錯謬，名為清淨。」「「歡喜」者，三義故喜：一、能說人清淨，佛無礙智無有錯謬，名為清淨。」—“As for ‘rejoiced,’ there is joy for three reasons: first, the one able to expound is pure — the Buddha’s unobstructed wisdom has no error, and this is called pure.”智顗Zhiyi〔T37n1750 0194c18〕
歡喜地
佛說觀無量壽佛經「「歡喜地」者，初證聖處，多生歡喜也。」「「歡喜地」者，初證聖處，多生歡喜也。」—“As for ‘the Ground of Joy’: it is realizing the holy place for the first time, and much joy arising.”智顗Zhiyi〔T37n1750 0193c29〕
正受
佛說觀無量壽佛經「言正受者，想心都息緣慮並亡，三昧相應名為正受。」「言正受者，想心都息緣慮並亡，三昧相應名為正受。」—“As for ‘right reception,’ the imaging mind wholly rests and discursive concerns all vanish; correspondence with samādhi is called right reception.”善導Shandao〔T37n1753 0247c02〕
正士
佛說無量壽經大乘行者之尊稱；本經以賢護等十六正士總標一類菩薩：「諸菩薩中，隨勝略舉十六正士。」〔T37n1745 0094c01〕A respectful title for Mahāyāna practitioners. The sūtra uses the sixteen noble ones headed by Worthy Protector as the general rubric for a class of bodhisattvas: 「諸菩薩中，隨勝略舉十六正士。」—“Among the bodhisattvas, following those who excel, it briefly names sixteen noble ones” 〔T37n1745 0094c01〕
正定之業
佛說觀無量壽佛經「一者一心專念彌陀名號，行住坐臥不問時節久近念念不捨者，是名正定之業，順彼佛願故。」「一者一心專念彌陀名號，行住坐臥不問時節久近念念不捨者，是名正定之業，順彼佛願故。」—“The first, single-mindedly and exclusively to recollect the name of Amitābha, walking, standing, sitting, or lying down, asking nothing of whether the season and time be long or short, and not letting go of it from thought to thought — this is called the act that rightly settles birth, because it accords with that Buddha’s vow.”善導Shandao〔T37n1753 0272b06〕
正定聚
佛說無量壽經第十一願說國中人天住定聚、必至滅度。曇鸞據此說：「緣佛願力故住正定聚，住正定聚故必至滅度無諸迴伏之難，所以得速。」〔T40n1819 0844a09〕The Eleventh Vow says that the humans and devas in the land abide in the rightly fixed group and certainly reach extinction. Tanluan explains: 「緣佛願力故住正定聚，住正定聚故必至滅度無諸迴伏之難，所以得速。」—“Through the power of the Buddha’s vow they abide in the rightly fixed group. Because they abide in the rightly fixed group, they certainly reach extinction without the difficulties of repeated turning back; therefore they attain swiftly” 〔T40n1819 0844a09〕.
佛說無量壽經方向堅固而不退的一類。憬興就彼土總說：「若生淨土，不問凡聖定向涅槃、定趣善行、定生善道、定行六度，定得解脫故，唯有正定聚而無餘二也。」〔T37n1748 0158b10〕A group firm in direction and not retreating. Jingxing says universally of that land: 「若生淨土，不問凡聖定向涅槃、定趣善行、定生善道、定行六度，定得解脫故，唯有正定聚而無餘二也。」—“If born in the Pure Land, whether ordinary or noble, they are fixed in direction toward nirvāṇa, fixed in advancing through wholesome conduct, fixed in birth in the good paths, fixed in practicing the six perfections, and fixed in attaining liberation. Therefore only the rightly fixed group exists, and neither of the other two” 〔T37n1748 0158b10〕
正行·雜行
佛說觀無量壽佛經mixed practice「然行有二種：一者正行，二者雜行。」「然行有二種：一者正行，二者雜行。」—“Now, of practice there are two kinds: the first is right practice, the second is mixed practice.”善導Shandao〔T37n1753 0272a29〕
正觀·邪觀
佛說觀無量壽佛經wrong contemplation「觀日見日，心境相應，名為正觀。觀日不見日，乃見餘雜境等，心境不相應，故名邪也。」「觀日見日，心境相應，名為正觀。觀日不見日，乃見餘雜境等，心境不相應，故名邪也。」—“Contemplating the sun, one sees the sun: mind and object correspond, and this is called right contemplation. Contemplating the sun, one does not see the sun but sees other mixed objects and the like: mind and object do not correspond, and it is therefore called wrong.”善導Shandao〔T37n1753 0262b12〕
毘楞伽
佛說觀無量壽佛經「釋迦毘楞伽，翻能聖。」「釋迦毘楞伽，翻能聖。」—“Shijiapilengqie is rendered ‘Able and Holy.’”智顗Zhiyi〔T37n1750 0193a12〕
毘陀論經
佛說觀無量壽佛經「此明廣引古今書史歷帝之文記。」「此明廣引古今書史歷帝之文記。」—“This makes clear that he cites widely from the books and histories of past and present and from the records of successive emperors.”善導Shandao〔T37n1753 0256b03〕
池
法界身
佛說觀無量壽佛經「言法界者，是所化之境，即眾生界也。言身者，是能化之身，即諸佛身也。」「言法界者，是所化之境，即眾生界也。言身者，是能化之身，即諸佛身也。」—“As for ‘dharma-realm,’ it is the sphere that is converted, namely the realm of sentient beings; as for ‘body,’ it is the body that converts, namely the body of the buddhas.”善導Shandao〔T37n1753 0267a13〕
法界身（別解）
佛說觀無量壽佛經「「法界身」者，報佛法性身也」「「法界身」者，報佛法性身也」—“‘The dharma-realm body’ is the dharma-nature body of the recompense-buddha”智顗Zhiyi〔T37n1750 0192b03〕
法緣慈
佛說觀無量壽佛經「二法緣者，無心觀法，而於諸法自然普照，如日照物無所分別。」「二法緣者，無心觀法，而於諸法自然普照，如日照物無所分別。」—“The second has dharmas as object: without raising the mind to contemplate dharmas, it shines of itself upon all dharmas everywhere, as the sun shines upon things making no distinctions.”智顗Zhiyi〔T37n1750 0192c14〕
法藏
佛說無量壽經國王出家後所得名。憬興並記早期異譯曇摩迦留、曇摩迦等名，不以現代梵本重構。The name received by the king after leaving the household life. Jingxing also records the names Tanmojialiu and Tanmojia from the early translations; no modern Sanskrit reconstruction is used to override the ancient transmissions.
泥洹
佛說無量壽經頌以國如泥洹形容安樂第一；憬興古譯音義作：「梵云匿縛南，唐云圓寂。」〔T37n1748 0149a23〕The verse describes the land as peaceful and blissful like nirvāṇa, foremost and without an equal. Jingxing gives the ancient transmitted sound and sense: 「梵云匿縛南，唐云圓寂。」—“In the Indic language it is called Ni-fu-nan; in Tang Chinese, perfect quiescence” 〔T37n1748 0149a23〕.
佛說無量壽經沿前單元已立古譯音義，指圓寂；本段說度世、長壽、泥洹之道，不把現世長壽直接等同究竟解脫。The ancient translation term in this passage refers to perfect quiescence. The sūtra speaks of the path that transcends the world, brings long life, and leads to nirvāṇa; it does not identify longevity in the present life with ultimate liberation.
深心
佛說觀無量壽佛經「言深心者，即是深信之心也。」「言深心者，即是深信之心也。」—“As for ‘the profound mind,’ it is the mind of profound trust.”善導Shandao〔T37n1753 0271a27〕
清淨法眼
佛說無量壽經慧遠釋為見四真諦，憬興判為預流果；本段與阿那含、漏盡意解並列，呈現聲聞所得的次第差別。Huiyuan explains this as seeing the four noble truths, while Jingxing identifies it with the fruit of stream-entry. In this passage it stands beside non-returning and liberation through exhaustion of the outflows, preserving distinctions among śrāvaka attainments.
漏盡意解
佛說無量壽經憬興以障盡、智滿分解兩語，非只把它當作阿羅漢的另一稱名。Jingxing explains the two expressions respectively as the exhaustion of obstructions and the completion of wisdom, not merely as a second name for an arhat.
漸想觀·實觀
佛說觀無量壽佛經the actual contemplation「文有四：一漸想觀。從「若得三昧」下，第二實觀。」「文有四：一漸想觀。從「若得三昧」下，第二實觀。」—“The text has four parts: first, the gradual image-contemplation. From ‘if one attains samādhi’ onward is the second, the actual contemplation.”智顗Zhiyi〔T37n1750 0192a03〕
濁
佛說阿彌陀經「濁是滓穢義，如食滓穢下惡可污，名之為濁。」turbidity「濁是滓穢義，如食滓穢下惡可污，名之為濁。」—“Turbidity has the sense of dregs and filth: like the dregs and filth in food, low and foul and able to defile, it is called turbidity”〔T37n1758 0346b14〕
無上正真道意
佛說無量壽經求成正覺之心；T363、T310明作阿耨多羅三藐三菩提心。中文各守譯本。The mind that seeks to attain perfect awakening. T363 and T310 expressly give the equivalent formula “the mind of unsurpassed perfect awakening.” Each Chinese translation retains its own wording.
無上菩提之心
佛說無量壽經趣向無上正覺、攝眾生利益之心。本段用當發二字明其不可因不能作諸功德而免。The mind directed toward unsurpassed perfect awakening and the benefit of sentient beings. Should give rise states that inability to perform deeds of merit does not exempt it.
無生忍
佛說觀無量壽佛經「「無生忍」，言登初地也。」「「無生忍」，言登初地也。」—“‘The patience of non-arising’ speaks of ascending the first ground.”智顗Zhiyi〔T37n1750 0193c15〕
無緣慈
佛說觀無量壽佛經「三者無緣，無心觀理，而於平等第一義中自然安住，以無緣慈攝諸眾生。」「三者無緣，無心觀理，而於平等第一義中自然安住，以無緣慈攝諸眾生。」—“The third is without object: the mind is not raised to contemplate the principle, and yet it abides of itself in the level and equal first meaning, and with this kindness without object he embraces all sentient beings.”智顗Zhiyi〔T37n1750 0192c16〕
無著無閡
佛說無量壽經十方諸佛稱揚讚歎無量壽佛而無所滯礙；底本作『閡』，別本異字見目九。The buddhas throughout the ten directions proclaim and praise the Buddha of Measureless Life without being held or hindered. The base text uses the graph 閡; the alternate graph is recorded in Topic IX.
無邊光（依光立名）
佛說觀無量壽佛經「六明依光以立名。」「六明依光以立名。」—“The sixth clarifies that the name is set up from the light.”善導Shandao〔T37n1753 0269a07〕
無量心
佛說無量壽經見淨土後所發廣心。憬興明釋為四無量心；此為疏家判釋，不改寫成 T360 自身明列的四項。The vast mind that arises after seeing the Pure Land. Jingxing identifies it as the four immeasurables. This is the commentator’s explanation and is not rewritten as an explicit four-item list in T360.
無量覺
佛說無量壽經長頌對無量壽佛的稱名；異譯名號各守本文。A verse-name for the Buddha of Measureless Life. The names in alternate recensions retain their own wording.
煩惱賊
佛說觀無量壽佛經「「煩惱賊」者，此能損慧命、傷法身，故名為賊也。」「「煩惱賊」者，此能損慧命、傷法身，故名為賊也。」—“‘The thief of the afflictions’: it can damage the life of wisdom and wound the Dharma body, and is therefore named a thief.”智顗Zhiyi〔T37n1750 0191b21〕
現前受記
佛說觀無量壽佛經「「現前受記」者，四種受記一往現前也。」「「現前受記」者，四種受記一往現前也。」—“As for ‘receiving the prediction there present’: of the four kinds of prediction, this is the one that comes present before one.”智顗Zhiyi〔T37n1750 0193c23〕
琉璃
佛說阿彌陀經「梵云吠瑠璃，有五種色，略云瑠璃。」beryl「梵云吠瑠璃，有五種色，略云瑠璃。」—“In the Indic language Feiliuli; it has five kinds of colour; abbreviated, it is said Liuli.”〔T37n1758 0339a20〕
甚深第一義
佛說觀無量壽佛經「「甚深第一義」者，謂諸法實相，言語道絕、心行處滅，名之深妙精進最稱第一。」「「甚深第一義」者，謂諸法實相，言語道絕、心行處滅，名之深妙精進最稱第一。」—“As for ‘the utterly profound ultimate meaning’: it means the real character of all dharmas, where the road of speech is cut off and the place of mental activity is extinguished; it is named profound and wondrous, and energy toward it is best called first.”智顗Zhiyi〔T37n1750 0193c20〕
甚難希有之事
佛說阿彌陀經「即是忍苦教化眾生之事也。」an exceedingly difficult and rare deed「即是忍苦教化眾生之事也。」—“this is the deed of bearing suffering while teaching and converting sentient beings”〔T37n1758 0346b10〕
生盲
佛說觀無量壽佛經「言生盲者，從母胎中出眼即不見物者，名曰生盲。」「言生盲者，從母胎中出眼即不見物者，名曰生盲。」—“As for ‘blind from birth,’ one whose eyes, from the time he came out of the mother’s womb, did not see things is called blind from birth.”善導Shandao〔T37n1753 0261c03〕
由旬異釋
佛說無量壽經宮殿尺度名。經列百由旬、五百由旬；只表示所居廣大，不據尺度判其究竟安樂。A measure used for the palaces. The passage gives one hundred and five hundred yojanas; the measure indicates the great extent of the dwellings but does not by itself determine ultimate peace and bliss.
佛說觀無量壽佛經「言量者，一一樹高三十二萬里」（八千由旬之折算）「言量者，一一樹高三十二萬里」—“As for the measure: each tree is three hundred and twenty thousand li high” (the conversion of eight thousand yojanas)善導Shandao〔T37n1753 0264b11〕
異方便
佛說觀無量壽佛經「「異方便」者，即十六觀。」「「異方便」者，即十六觀。」—“‘A different skillful means’: it is the sixteen contemplations.”智顗Zhiyi〔T37n1750 0191b29〕
發無上菩提之心
佛說無量壽經求向無上佛道之心。古疏以「欲顯生彼必發大心」〔T37n1748 0158c08〕說明它不是只屬上輩。The mind directed toward the unsurpassed Buddha-path. An ancient commentary explains it as 「欲顯生彼必發大心」—“intending to show that birth there necessarily requires giving rise to the great aspiration” 〔T37n1748 0158c08〕. It therefore does not belong only to the highest grade.
發菩提心
佛說無量壽經不只為自身受樂而求生；論註將它相續說成願作佛、度眾生、攝取眾生生於有佛國土之心，見目三。Seeking birth not merely for personal enjoyment. The Commentary on the Treatise describes it continuously as the mind that vows to become a buddha, deliver beings, and embrace beings so that they are born in a land where a buddha is present; see Topic III.
白毫（毫相之量）
佛說觀無量壽佛經「《寶性論》明佛毫相在兩眉間，闊三百六十萬里，方圓亦然。」「《寶性論》明佛毫相在兩眉間，闊三百六十萬里，方圓亦然。」—“The Treatise on the Jewel-Nature clarifies that the Buddha’s tuft-mark lies between the two brows, three million six hundred thousand leagues broad, and as much square and round.”智顗（引論）Zhiyi (citing a treatise)〔T37n1750 0193a01〕
白鶴〔經作「白鵠」〕
佛說阿彌陀經「白鶴者，丹朱作頂、霜雪為毛」white swan (crane in the variant)「白鶴者，丹朱作頂、霜雪為毛」—“As for the white crane: crimson forms its crown, frost and snow its plumage”〔T37n1758 0340b26〕
百法明門
佛說觀無量壽佛經「「得百法明門」者，《地論》云「入百法明門，增長智慧，思惟種種法門義故。」」「「得百法明門」者，《地論》云「入百法明門，增長智慧，思惟種種法門義故。」」—“As for ‘attaining the hundred-dharma gate of illumination’: the Treatise on the Ten Grounds says, ‘entering the hundred-dharma gate of illumination, wisdom grows, and one reflects upon the meaning of the manifold gates of the Dharma.’”智顗Zhiyi〔T37n1750 0193c27〕
真正報
佛說觀無量壽佛經「言真正報者，即第九真身觀是也。」「言真正報者，即第九真身觀是也。」—“As for ‘the true direct recompense,’ it is the ninth contemplation, of the true body.”善導Shandao〔T37n1753 0246c29〕
眷屬莊嚴
佛說觀無量壽佛經「次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」「次二大士是眷屬莊嚴，如王來即有營從，有佛必有菩薩也」—“these two great beings that come next are the adornment of his retinue — as when a king comes there are attendants in train, so where there is a Buddha there must be bodhisattvas”智顗Zhiyi〔T37n1750 0193a20〕
眾生緣慈
佛說觀無量壽佛經「一眾生緣，無心攀緣一切眾生，而於眾生自然現益」「一眾生緣，無心攀緣一切眾生，而於眾生自然現益」—“The first has sentient beings as object: without raising the mind to lay hold of any sentient being, benefit appears of itself upon sentient beings”智顗Zhiyi〔T37n1750 0192c12〕
神通如意
佛說觀無量壽佛經「言如意者，有二種：一者如眾生意，隨彼心念皆應度之。二者如彌陀之意，五眼圓照六通自在。」「言如意者，有二種：一者如眾生意，隨彼心念皆應度之。二者如彌陀之意，五眼圓照六通自在。」—“As for ‘as one wills,’ there are two kinds. The first is according with the will of sentient beings: following what they think in their minds, he answers and delivers them all. The second is according with Amitābha’s own will: the five eyes illumine in full, and the six supernormal powers are unhindered.”善導Shandao〔T37n1753 0269c29〕
第一、第二、第三法忍
佛說無量壽經第四十八願原文只列三忍而未在本段自行配位；古德另有細判，今不將一說補入原典。The Forty-Eighth Vow lists the three patiences but does not itself assign them to distinct stages in this passage. Ancient masters offer more detailed judgments, but no one reading is added to the source text.
粗見
佛說觀無量壽佛經「五明凝心不絕即見淨土之相，此名想心中見，猶有覺想故。」「五明凝心不絕即見淨土之相，此名想心中見，猶有覺想故。」—“The fifth clarifies that when the mind is gathered without a break one sees the appearance of the Pure Land; this is called seeing within the imaging mind, because thought and conception are still present.”善導Shandao〔T37n1753 0263c13〕
佛說觀無量壽佛經「五明凝心不絕即見淨土之相，此名想心中見，猶有覺想故。」「五明凝心不絕即見淨土之相，此名想心中見，猶有覺想故。」—“Fifth, it clarifies that when the mind is gathered without a break one sees the appearance of the pure land; this is called seeing within the imaging mind, because awareness and imaging are still there.”善導Shandao〔T37n1753 0263c13〕
經行
佛說阿彌陀經「經行或繞寶殿，或繞瓊林，或往或來，如絹經來往，故云經行。」walking meditation「經行或繞寶殿，或繞瓊林，或往或來，如絹經來往，故云經行。」—“Walking meditation: some circle the jewelled halls, some circle the jade groves, now going, now coming, like the warp of silk passing to and fro — hence it is called walking the warp”〔T37n1758 0340a28〕
總持
佛說無量壽經第三十四願以諸深總持與無生法忍並列；不將一切總持化約成同一法門。The Thirty-Fourth Vow sets profound dhāraṇīs beside the patience of non-arising; it does not reduce every dhāraṇī to one practice gate.
總觀
佛說觀無量壽佛經「此明專心住境，悕見寶樓，剋念不移，自上莊嚴總現。」「此明專心住境，悕見寶樓，剋念不移，自上莊嚴總現。」—“This clarifies that dwelling single-mindedly upon the object, hoping to see the jeweled towers, holding the thought fast without shifting, all the adornments from the ground upward appear together.”善導Shandao〔T37n1753 0265c05〕
羅網
佛說阿彌陀經「七重羅網者，嚴顯國土羅覆樹林，金縷結成眾寶飾。」nets「七重羅網者，嚴顯國土羅覆樹林，金縷結成眾寶飾。」—“As for the sevenfold nets: they array and display the land, canopying over the groves; knotted of golden thread and set with every kind of jewel”〔T37n1758 0338c10〕
耆婆
佛說觀無量壽佛經「耆婆，此云固活，生時一手把藥囊、一手把針筒。」「耆婆，此云固活，生時一手把藥囊、一手把針筒。」—“Jīvaka: here rendered Made Firmly Alive. At his birth he held a medicine bag in one hand and a needle case in the other.”智顗Zhiyi〔T37n1750 0190b21〕
耆闍崛山
佛說觀無量壽佛經「「耆闍崛山」者，翻名靈鷲，諸聖仙靈依之而住。又名鷲頭，峰形似鷲。」「「耆闍崛山」者，翻名靈鷲，諸聖仙靈依之而住。又名鷲頭，峰形似鷲。」—“‘Gṛdhrakūṭa’: the name is rendered Spirit Vulture; the sages and numinous immortals dwell in dependence upon it. It is also called Vulture Head, the shape of the peak resembling a vulture.”智顗Zhiyi〔T37n1750 0189b10〕
聞彼佛名號
佛說無量壽經不只是名號在耳邊經過；本段與歡喜踊躍、乃至一念相連，憬興又以聞名欲生釋其歸向。More than the Name merely passing by the ear. In this passage it is joined with joy, elation, and even a single thought, and Jingxing further explains its direction through hearing the Name and wishing for birth there.
聲聞
佛說阿彌陀經「因聲悟道，故曰聲聞。」śrāvaka「因聲悟道，故曰聲聞。」—“They awaken to the way through the voice, and so are called hearers of the voice.”〔T37n1758 0342b25〕
肉髻（與佛蠃髻之別）
佛說觀無量壽佛經「三明肉髻與佛蠃髻不同」「三明肉髻與佛蠃髻不同」—“the third clarifies that the fleshy protuberance on the crown differs from a Buddha’s spiral topknot”善導Shandao〔T37n1753 0268b19〕
胎生
佛說無量壽經生彼宮殿而五百歲不見佛、法、菩薩聲聞，因疑惑覆藏，事如在胎；不是說彼土有凡俗胞胎。Birth in a palace in that land followed by five hundred years without seeing the Buddha, hearing the Dharma, or seeing the bodhisattva and śrāvaka assemblies. Doubt causes enclosure, and the condition is like being within a womb. It does not mean that the land contains ordinary physical wombs.
能依·所依
佛說觀無量壽佛經that which is rested upon「七寶池林等是能依，瑠璃寶地是所依。」〔T37n1753 0263a25〕·「地是能持，池臺樹等是所持。」「七寶池林等是能依，瑠璃寶地是所依。」—“The pools and groves of the seven precious substances and the rest are that which rests; the jeweled ground of beryl is that which is rested upon” 〔T37n1753 0263a25〕 · 「地是能持，池臺樹等是所持。」—“The ground is that which bears; the pools, terraces, trees and the rest are that which is borne.”善導Shandao〔T37n1753 0263a26〕
臨命終時
佛說阿彌陀經「此一報壽命臨欲終時」at the time of death「此一報壽命臨欲終時」—“when the lifespan of this one recompense is about to come to its end”〔T37n1758 0343c08〕
自度、轉相拯濟
佛說無量壽經端身正行不止自利，並使他人同離惡修善；正與願生不為自身求樂相應。Making one’s bearing upright and one’s practice correct does not stop at personal benefit; it also enables others to leave evil and cultivate good. This accords directly with aspiring to birth in that land without seeking pleasure for oneself.
自然
佛說無量壽經本段反覆用於寶物、音樂、池水、飲食與德風，說不假人工作意造辦、隨所應而現；經同時以無所味著、時至復現限制其義，不把自然寫成放任貪著。The passage repeatedly uses this for precious things, music, pool water, food, and the virtuous wind. They are not made through artificial intention or labor, but appear in response to what is fitting. The sūtra limits this sense through freedom from attachment to flavor and disappearance followed by reappearance at the proper time; natural does not mean indulgence in grasping.
佛說無量壽經本段不是偶然無因。就總報一節，古疏解作「業果之理更無作者，故云天道施張。」〔T37n1748 0168a15〕 即所行與所受自相應，不另設一個造作業果者。In this passage the expression does not mean chance without a cause. In the general explanation of recompense, the ancient commentary states: 「業果之理更無作者，故云天道施張。」—“The principle of karmic cause and result has no separate maker; therefore the text says that the order of heaven unfolds” 〔T37n1748 0168a15〕. Conduct and what is experienced correspond without positing another being who creates karmic result.
自然化生
佛說無量壽經本段說於七寶華中自然化生。論註以「使我國土悉於如來淨華中生，眷屬平等與奪無路。」〔T40n1819 0830b08〕明其眷屬功德，不以胎生家世分高下。The present passage says that one spontaneously undergoes transformation-birth within a flower of the seven precious substances. The Commentary on the Treatise explains the merit of the retinue through the statement 「使我國土悉於如來淨華中生，眷屬平等與奪無路。」—“May all in my land be born within the Tathāgata’s pure flower; as retinue they are equal, with no route for favoring some and dispossessing others” 〔T40n1819 0830b08〕. Birth there is not ranked according to worldly gestation or family lineage.
至心信樂
佛說無量壽經第十八願中願生之心相；與欲生、十念相連。其義不以現代心理術語重述。The quality of mind directed toward birth there in the Eighteenth Vow, joined to the desire for birth and ten thoughts. Its meaning is not rewritten through modern psychological language.
至心迴向
佛說無量壽經至誠地把心與所修方向轉向願生彼國；『迴向』不是只回想名號，經文語序把它置於一念與願生之間。Sincerely turning the mind and what has been cultivated toward the vow for birth in that land. “Dedication and direction” does not mean merely remembering the Name; the sūtra’s syntax places it between one thought and the vow for birth.
至心願生
佛說無量壽經以真實、專至之心願往彼國。它是總標，後面的發心、專念、諸善與迴向都是此願的展開。To aspire for birth in that land with a true and fully directed mind. It is the general indication; the aspiration for awakening, recollection, good deeds, and dedication that follow are its unfolding.
至誠心異釋
佛說無量壽經真實懇切、無欺之心；在本句中直接支撐願生，不另作純情緒解。A true, earnest, undeceptive mind. In this sentence it directly supports aspiration for birth and is not treated as a passing emotion.
舍利
佛說阿彌陀經「舍利者梵語，此云鶖鷺鳥也」the egret-heron「舍利者梵語，此云鶖鷺鳥也」—“‘Śāri’ is Sanskrit; here rendered ‘the egret-heron’”〔T37n1758 0340c02〕
舍利弗
佛說阿彌陀經「梵云奢利弗呾羅，此云春鸎，亦云鶖鳥，弗呾羅云子，訛略故云舍利弗。」Śāriputra「梵云奢利弗呾羅，此云春鸎，亦云鶖鳥，弗呾羅云子，訛略故云舍利弗。」—“In Sanskrit Śāriputra; here rendered ‘spring warbler,’ also ‘śāri bird’; putra means ‘son.’ Through corruption and abbreviation it is said Sheli-fu”〔T37n1758 0334a10〕
芬芬
佛說無量壽經妙華下降之狀；憬興釋「芬芬者，亂墜之狀也。」〔T37n1748 0171a02〕 底本守「芬芬」〔T12n0360 0279a25〕，流布本異讀為紛紛，見目九。Jingxing explains the scriptural expression as 「芬芬者，亂墜之狀也。」—“‘Fenfen’ describes a disorderly profusion in the falling” 〔T37n1748 0171a02〕. The base text retains 「芬芬」—“in profusion” 〔T12n0360 0279a25〕, while the current-circulation witness records a graphic variant; see Topic IX.
苦空無常無我
佛說觀無量壽佛經「三明顯說四倒四真恒沙等法。」「三明顯說四倒四真恒沙等法。」—“The third clarifies the setting forth of the four inversions and the four real marks and dharmas as many as the sands of the Gaṅgā.”善導Shandao〔T37n1753 0263c01〕
華中三障
佛說觀無量壽佛經「一者不得見佛及諸聖眾。二者不得聽聞正法。三者不得歷事供養。」「一者不得見佛及諸聖眾。二者不得聽聞正法。三者不得歷事供養。」—“The first is that he cannot see the Buddha and the holy assembly. The second is that he cannot hear the right Dharma. The third is that he cannot go about serving and making offerings.”善導Shandao〔T37n1753 0277b06〕
薄俱羅
佛說阿彌陀經「梵云薄矩羅，此云善容，言薄拘羅訛也。」Vakkula「梵云薄矩羅，此云善容，言薄拘羅訛也。」—“In Sanskrit Vakkula, here rendered ‘fine countenance’; to say ‘Bojuluo’ is a corruption”〔T37n1758 0336c06〕
行
佛說觀無量壽佛經「言行者，彼國林樹雖多，行行整直而無雜亂。」「言行者，彼國林樹雖多，行行整直而無雜亂。」—“As for ‘row,’ although the groves and trees of that land are many, row after row they stand straight and orderly with no confusion.”善導Shandao〔T37n1753 0264b04〕
衣裓
佛說阿彌陀經「各以衣裓者，衣襟也。」the fold of one’s robe「各以衣裓者，衣襟也。」—“As for each with the fold of the robe: it is the front fold of the garment”〔T37n1758 0340a19〕
親緣·近緣·增上緣
佛說觀無量壽佛經the proximate condition · the dominant condition「彼此三業不相捨離，故名親緣也。」〔T37n1753 0268a09〕·「佛即應念現在目前，故名近緣也。」〔T37n1753 0268a10〕·「諸邪業繫無能礙者，故名增上緣也。」〔T37n1753 0268a13〕「彼此三業不相捨離，故名親緣也。」—“The three acts of the one and of the other do not part from each other, and therefore it is called the intimate condition” 〔T37n1753 0268a09〕 · 「佛即應念現在目前，故名近緣也。」—“The Buddha, answering their thought, is at once present before their eyes, and therefore it is called the proximate condition” 〔T37n1753 0268a10〕 · 「諸邪業繫無能礙者，故名增上緣也。」—“No bond of wrong karma is able to hinder them, and therefore it is called the dominant condition” 〔T37n1753 0268a13〕善導Shandao
觀
佛說觀無量壽佛經「言觀者照也，常以淨信心手以持智慧之輝，照彼彌陀正依等事。」「言觀者照也，常以淨信心手以持智慧之輝，照彼彌陀正依等事。」—“As for ‘contemplating,’ it is illumining: constantly, with the hand of a mind of pure trust, one holds the radiance of wisdom and illumines the direct and the dependent matters of Amitābha.”善導Shandao〔T37n1753 0247a05〕
誹謗正法
佛說無量壽經曇鸞所舉之相是：「若言無佛無佛法、無菩薩無菩薩法。如是等見，若心自解、若從他受，其心決定，皆名誹謗正法。」〔T40n1819 0834b04〕 本段自身只列其名，未在此展開定義。Tanluan gives its form as follows: 「若言無佛無佛法、無菩薩無菩薩法。如是等見，若心自解、若從他受，其心決定，皆名誹謗正法。」—“If one says there is no buddha and no Buddha-Dharma, no bodhisattva and no bodhisattva-Dharma—views of this kind, whether understood by one’s own mind or received from another, are all called slander of the right Dharma when the mind is decided in them” 〔T40n1819 0834b04〕. The present passage itself names the offense but does not define it here.
調達（提婆達多）
佛說觀無量壽佛經「調達，此云天熱，亦云天授，是斛飯王子，是佛堂弟、阿難親兄。」「調達，此云天熱，亦云天授，是斛飯王子，是佛堂弟、阿難親兄。」—“Diaoda: here rendered Deva-Heat, also Deva-Given. He is a son of King Droṇodana, the Buddha’s cousin, and Ānanda’s own elder brother.”智顗Zhiyi〔T37n1750 0190a08〕
諦聽·善思念之
佛說觀無量壽佛經reflect well and keep it in mind「諦聽令生聞慧，善思思慧念之修慧。」「諦聽令生聞慧，善思思慧念之修慧。」—“‘Listen intently’ causes the wisdom born of hearing to arise; ‘reflect well’ is the wisdom of reflection; ‘keep it in mind’ is the wisdom of cultivation.”智顗Zhiyi〔T37n1750 0191b21〕
諸上善人
佛說阿彌陀經「善者過現益物謂之善，人即前聲聞、不退及補處等菩薩也」persons of superior goodness「善者過現益物謂之善，人即前聲聞、不退及補處等菩薩也」—“as to ‘good,’ benefiting beings in the past and in the present is what is called good; as to ‘persons,’ these are the śrāvakas spoken of before, together with the bodhisattvas of non-retrogression and of the final birth”〔T37n1758 0343a22〕
諸惡心自莊嚴
佛說觀無量壽佛經「既自身不善，又見者皆憎，故云諸惡心自莊嚴也。」「既自身不善，又見者皆憎，故云諸惡心自莊嚴也。」—“Since he himself is unwholesome and all who see him detest him, it is therefore said that with every sort of evil he adorns himself.”善導Shandao〔T37n1753 0276c25〕
護念
佛說阿彌陀經「即此經是諸佛所匡護明記憶念故。」guarded and kept in mind「即此經是諸佛所匡護明記憶念故。」—“Because this very sūtra is what the buddhas uphold and protect, clearly record, and keep in mind”〔T37n1758 0345c23〕
賓頭盧頗羅墮
佛說阿彌陀經「賓頭盧者是字，未詳其義。頗羅墮者是姓，此云利根。」Piṇḍola Bhāradvāja「賓頭盧者是字，未詳其義。頗羅墮者是姓，此云利根。」—“‘Piṇḍola’ is his given name, its sense not determined. ‘Bhāradvāja’ is his clan name, here rendered ‘sharp faculties’”〔T37n1758 0336b08〕
起立塔像
佛說無量壽經建立佛塔與佛像。T361、T362 分作佛寺、起塔；T360 的像字仍依底本保留。To establish stūpas and images of the Buddha. T361 and T362 separately speak of building a buddha-monastery and erecting a stūpa; the graph for “image” in T360 is retained according to the base text.
超世願
佛說無量壽經慧遠釋為「前所發中求法身願、求淨土願，名超世願。興心名建。」〔T37n1745 0103c10〕 超世不是離世不顧，而是法身與淨土二願同建。Huiyuan explains: 「前所發中求法身願、求淨土願，名超世願。興心名建。」—“Among the vows previously aroused, the vows seeking the Dharma-body and the Pure Land are called vows transcending the world. Giving rise to the mind is called establishing” 〔T37n1745 0103c10〕. Transcending the world does not mean leaving the world uncared for; the vows for the Dharma-body and the Pure Land are established together.
車𤦲異釋
佛說阿彌陀經「梵云牟娑洛揭拉婆，青白間色也。」giant-clam shell「梵云牟娑洛揭拉婆，青白間色也。」—“In the Indic language Mousuoluojielapo; its colour is blue and white intermingled.”〔T37n1758 0339a24〕
佛說無量壽經T360 以
車𤦲 入七寶，依本字形照錄。T1748 牒文作 硨磲；各屬各本，不作正字化會同。T360 includes the graph form 車𤦲 among its seven precious substances, and the form is retained according to its source. T1748 quotes the form 硨磲; each belongs to its own text and they are not normalized into a single Chinese graph form.迦留陀夷
佛說阿彌陀經「迦留陀夷，《正法念經》云：翻為黑曜，身有黑光，能照曜故。」Kālodayin「迦留陀夷，《正法念經》云：翻為黑曜，身有黑光，能照曜故。」—“Kālodayin: the Sūtra of Mindfulness of the Right Dharma says the name is rendered ‘black radiance,’ because his body had a dark lustre able to shine”〔T37n1758 0336b21〕
迦陵頻伽
佛說阿彌陀經「迦陵頻伽者，此云妙音鳥，音聲美妙身體殊常」kalaviṅka「迦陵頻伽者，此云妙音鳥，音聲美妙身體殊常」—“As for the kalaviṅka, here rendered ‘the bird of wondrous sound’; its voice is beautiful and wondrous and its body unlike the ordinary”〔T37n1758 0340c04〕
迴向發願心
佛說觀無量壽佛經「言迴向發願心者，過去及以今生身口意業所修世出世善根」「言迴向發願心者，過去及以今生身口意業所修世出世善根」—“As for ‘the mind that dedicates and directs and makes the vow,’ it takes the roots of good, worldly and world-transcending, cultivated in the karma of body, speech, and mind in the past and in the present life...”善導Shandao〔T37n1753 0272b13〕
迴向願生
佛說無量壽經以前列善業回施並定向願生。曇鸞釋往相為「以己功德迴施一切眾生，作願共往生彼阿彌陀如來安樂淨土」〔T40n1819 0836a22〕，使願生不離大悲。To give the preceding good deeds to others and direct them toward birth in that land. Tanluan explains outgoing dedication as 「以己功德迴施一切眾生，作願共往生彼阿彌陀如來安樂淨土」—“giving one’s own merit to all sentient beings and forming the aspiration that all together be born in the Pure Land of Peace and Bliss of Amitābha Tathāgata” 〔T40n1819 0836a22〕. Aspiration for birth therefore remains inseparable from great compassion.
通依·別依
佛說觀無量壽佛經the particular support「言別者，華座一觀是其別依，唯屬彌陀佛也。餘上六觀是其通依」「言別者，華座一觀是其別依，唯屬彌陀佛也。餘上六觀是其通依」—“As for ‘the particular,’ the single contemplation of the Flower Throne is its particular support, belonging to Amitābha alone. The other six contemplations above are its common support.”善導Shandao〔T37n1753 0246c14〕
通正報
佛說觀無量壽佛經「言通正報者，即觀音聖眾等已下是也。」「言通正報者，即觀音聖眾等已下是也。」—“As for ‘the common direct recompense,’ it is Avalokiteśvara and the holy assembly and what follows them.”善導Shandao〔T37n1753 0247a04〕
道場
佛說觀無量壽佛經「「當坐道場」，得道之場名曰道場。菩提樹下得道，故名為坐。」「「當坐道場」，得道之場名曰道場。菩提樹下得道，故名為坐。」—“‘He will sit at the site of the way’: the place where the way is obtained is called the site of the way. The way is obtained beneath the tree of awakening, and therefore it is called sitting.”智顗Zhiyi〔T37n1750 0194c14〕
邊地七寶宮殿
佛說無量壽經疑惑中悔者所生之處，五百歲中有見聞三寶之障；本段只作勸捨疑惑，不在此詳判下一單元的胎化問答。The place of birth for those who doubt and later regret, where for five hundred years they meet an obstruction to seeing and hearing the Three Jewels. This passage invokes it only to exhort the relinquishment of doubt; it does not adjudicate here the questions of womb-birth and transformation-birth treated in the next unit.
邪定聚／不定聚
佛說無量壽經前者方向決定於邪，後者進退未定；諸論分位不一。本段只明彼國無此二聚，不借一套地位表改寫經文。The former is decidedly directed toward what is wrong; the latter remains undecided between advance and retreat. The treatises assign their stages differently. The present passage says only that these two groups do not exist in that land and does not rewrite the sūtra according to any single chart of stages.
釋迦毘楞伽
佛說觀無量壽佛經「釋迦毘楞伽，翻能聖。」「釋迦毘楞伽，翻能聖。」—“Shijiapilengqie is rendered ‘Able and Holy.’”智顗Zhiyi〔T37n1750 0193a12〕
釋迦牟尼
佛說阿彌陀經「釋迦，梵語，此云能仁，牟尼，此云寂默。」Śākyamuni「釋迦，梵語，此云能仁，牟尼，此云寂默。」—“‘Śākya’ is Sanskrit, here rendered ‘able in benevolence’; ‘Muni’ is here rendered ‘still and silent’”〔T37n1758 0346b08〕
金剛
佛說觀無量壽佛經「言金剛者，即是無漏之體也。」「言金剛者，即是無漏之體也。」—“As for ‘adamant,’ it is the substance free of outflows.”善導Shandao〔T37n1753 0265a23〕
佛說觀無量壽佛經「言金剛者，即是無漏之體也。」「言金剛者，即是無漏之體也。」—“As for ‘adamant,’ it is the substance that is free of outflows.”善導Shandao〔T37n1753 0265a23〕
錠光如來
佛說無量壽經本段過去佛次第之首；異譯或作定光、然燈。各守原譯，不互改名。The first in the succession of past buddhas in this passage. Alternate translations use Dingguang (定光) and Randeng (然燈); the Chinese graphs distinguish 定光 from the base text’s 錠光. Each translation retains its own name; the names are not substituted for one another.
阿㝹樓馱
佛說阿彌陀經「阿𮋢樓馱者，梵云阿泥律陀，此云無滅，佛之堂弟。」Aniruddha「阿𮋢樓馱者，梵云阿泥律陀，此云無滅，佛之堂弟。」—“As for Aniruddha, in Sanskrit Aniruddha, here rendered ‘unceasing’; he was the Buddha’s cousin”〔T37n1758 0336c17〕
阿僧祇劫
佛說阿彌陀經「阿僧祇劫者，此云無央數劫也。」asaṃkhyeya kalpas「阿僧祇劫者，此云無央數劫也。」—“As for asaṃkhyeya kalpas, here rendered kalpas beyond all counting.”〔T37n1758 0342a29〕
阿彌陀
佛說阿彌陀經「阿彌陀者，唐言無量壽等也。」Amitābha「阿彌陀者，唐言無量壽等也。」—“As for Amitābha, in the language of the Tang it is Measureless Life and the rest”〔T37n1758 0331a16〕
阿彌陀（光）
佛說阿彌陀經「而有二義：一、約光明得名；二、約慧命得名。」Amitābha (light)「而有二義：一、約光明得名；二、約慧命得名。」—“And it has two senses: first, the name is obtained by reason of light; second, by reason of wisdom-life.”〔T37n1758 0342a02〕
阿羅漢異釋
佛說阿彌陀經「皆阿羅漢者，揀前三果故也。」arhat「皆阿羅漢者，揀前三果故也。」—“That all are arhats is said in order to distinguish them from the prior three fruits.”〔T37n1758 0342b27〕
佛說觀無量壽佛經「言羅漢者此云無生，亦云無著，因亡故無生，果喪故無著。」「言羅漢者此云無生，亦云無著，因亡故無生，果喪故無著。」—“As for ‘arhat,’ it is here rendered non-arising, and is also rendered non-attachment: because the cause is gone there is non-arising, and because the fruit is ended there is non-attachment.”善導Shandao〔T37n1753 0275b26〕
阿羅訶·阿羅漢·阿盧漢
佛說觀無量壽佛經aluohan · aluhan「阿羅訶翻應供，阿羅漢翻無生，阿盧漢翻殺賊」「阿羅訶翻應供，阿羅漢翻無生，阿盧漢翻殺賊」—“Aluohe is rendered ‘Worthy of Offerings’; aluohan (the arhat) is rendered ‘non-arising’; aluhan is rendered ‘slayer of the thieves’”智顗Zhiyi〔T37n1750 0192b20〕
阿耨多羅三藐三菩提
佛說阿彌陀經「阿之言無，耨多羅云上，三云正，藐云等，三云正，菩提云覺，即是無上正等正覺。」unsurpassed perfect awakening「阿之言無，耨多羅云上，三云正，藐云等，三云正，菩提云覺，即是無上正等正覺。」—“‘a’ says ‘without’; ‘nuttara’ says ‘above’; ‘saṃ’ says ‘right’; ‘myak’ says ‘equal’; ‘saṃ’ says ‘right’; ‘bodhi’ says ‘awakening’ — that is, unsurpassed, right and universal, right awakening”〔T37n1758 0345c25〕
阿逸多
佛說阿彌陀經「阿逸多，此云慈氏，依梵本應云梅呾利曳那，此翻為慈，古云彌帝隷或言彌勒者皆訛。」Ajita「阿逸多，此云慈氏，依梵本應云梅呾利曳那，此翻為慈，古云彌帝隷或言彌勒者皆訛。」—“Ajita, here rendered ‘the compassionate one.’ According to the Sanskrit it should be Maitreya, which is rendered ‘compassion’; the older forms Mitili and Mile are both corruptions”〔T37n1758 0337a27〕
阿那含
佛說觀無量壽佛經「「阿那含」者，第三不還果也。」「「阿那含」者，第三不還果也。」—“‘Anāgāmin’: it is the third fruit, that of the non-returner.”智顗Zhiyi〔T37n1750 0191b08〕
阿閦
佛說阿彌陀經「阿閦梵語，此云無動，不被煩惱四魔違順等動故。」Akṣobhya「阿閦梵語，此云無動，不被煩惱四魔違順等動故。」—“Akṣobhya is Sanskrit; here rendered ‘Unmoving,’ because he is not moved by the afflictions or by the four Māras, whether they run counter or comply”〔T37n1758 0344a27〕
阿闍世
佛說觀無量壽佛經「又阿闍世者乃是西國正音，此地往翻，名未生怨，亦名折指。」「又阿闍世者乃是西國正音，此地往翻，名未生怨，亦名折指。」—“Further, Ajātaśatru is the correct sound of the Western Country; rendered here in former times, the name is Enmity-Before-Birth, and also Broken-Finger.”善導Shandao〔T37n1753 0253b12〕
阿闍世（折指之由）
佛說觀無量壽佛經「唯損手小指。因即外人同唱言折指太子也。」「唯損手小指。因即外人同唱言折指太子也。」—“Only the little finger of his hand was injured. Thereupon outsiders all called him the Broken-Finger prince.”善導Shandao〔T37n1753 0253c17〕
阿難陀
佛說阿彌陀經「梵云阿難陀，此云慶喜，但言阿難，翻為歡喜亦訛也。」Ānanda「梵云阿難陀，此云慶喜，但言阿難，翻為歡喜亦訛也。」—“In Sanskrit Ānanda, here rendered ‘rejoicing.’ To say only ‘Ānan,’ or to render it ‘gladness,’ is likewise a corruption”〔T37n1758 0335c24〕
阿鞞跋致
佛說阿彌陀經「阿鞞跋致，或云阿惟越致，是梵語，此云不退轉。」non-retrogression「阿鞞跋致，或云阿惟越致，是梵語，此云不退轉。」—“Abibazhi, also given as Aweiyuezhi, is a Sanskrit word; here it is rendered ‘non-retrogression’”〔T37n1758 0342c16〕
陀羅尼
佛說觀無量壽佛經「「陀羅尼」者，一、能持善，二、能遮惡，是總持也。」「「陀羅尼」者，一、能持善，二、能遮惡，是總持也。」—“As for ‘dhāraṇī’: first, it can hold the good; second, it can block the evil. This is total retention.”智顗Zhiyi〔T37n1750 0193c16〕
雜毒之善
佛說觀無量壽佛經「雖起三業，名為雜毒之善，亦名虛假之行，不名真實業也。」「雖起三業，名為雜毒之善，亦名虛假之行，不名真實業也。」—“Though the three kinds of karma be set going, it is called good mixed with poison, and is also called a practice that is hollow and false; it is not called true and real karma.”善導Shandao〔T37n1753 0271a02〕
雜（對普而言）
佛說觀無量壽佛經「雜觀明佛菩薩神力自在，轉變非恒、大小不定，或隨物現，故名為雜。以此為別。」「雜觀明佛菩薩神力自在，轉變非恒、大小不定，或隨物現，故名為雜。以此為別。」—“The mixed contemplation clarifies that the spiritual power of the Buddha and the bodhisattvas is unhindered, that their transformations are not constant and their size is not fixed, and that they appear according to what is before them; hence it is named mixed. By this the distinction is made.”智顗Zhiyi〔T37n1750 0193a23〕
雜（雜想觀之雜）
佛說觀無量壽佛經「雜觀明佛菩薩神力自在，轉變非恒、大小不定，或隨物現，故名為雜。以此為別。」「雜觀明佛菩薩神力自在，轉變非恒、大小不定，或隨物現，故名為雜。以此為別。」—“The mixed contemplation clarifies that the spiritual power of the Buddha and the bodhisattvas is unhindered, that their transformations are not constant and their size is not fixed, and that they appear according to what is before them; hence it is named mixed. By this the distinction is made.”智顗Zhiyi〔T37n1750 0193a23〕
離婆多
佛說阿彌陀經「離婆多者，梵云頡麗代多，此云室星，北方星也，祀之得子因以為名。」Revata「離婆多者，梵云頡麗代多，此云室星，北方星也，祀之得子因以為名。」—“As for Revata, in Sanskrit Raivata, here rendered ‘the lodging star,’ a northern constellation; a son was obtained by sacrificing to it, and he was named accordingly”〔T37n1758 0335b13〕
難陀
佛說阿彌陀經「梵云孫達羅難陀，此云艶喜，孫陀羅訛也。」Nanda「梵云孫達羅難陀，此云艶喜，孫陀羅訛也。」—“In Sanskrit Sundarananda, here rendered ‘delight in beauty’; ‘Suntuoluo’ is a corruption”〔T37n1758 0335c13〕
雨（動詞）
佛說阿彌陀經「雨者，從空飄落謂之雨也。」to rain down「雨者，從空飄落謂之雨也。」—“As for raining: to drift down out of the sky is what is called raining”〔T37n1758 0340a02〕
順觀·逆觀
佛說觀無量壽佛經reverse contemplation「從上向下名順觀，從下千輪向上名逆觀」「從上向下名順觀，從下千輪向上名逆觀」—“From above downward is called forward contemplation; from the thousand-spoked wheels below upward is called reverse contemplation”善導Shandao〔T37n1753 0267b26〕
須陀洹
佛說觀無量壽佛經「「須陀洹」者，翻修習無漏，或逆流也。」「「須陀洹」者，翻修習無漏，或逆流也。」—“As for ‘the stream-enterer’: it is rendered as cultivating the outflow-free, or as going against the stream.”智顗Zhiyi〔T37n1750 0194b05〕
頗梨
佛說阿彌陀經「《智度論》云：出山石窟中，過千年氷化為玻𭹳。」crystal「《智度論》云：出山石窟中，過千年氷化為玻𭹳。」—“The Treatise on the Perfection of Wisdom says: it comes out of caves in the mountain rock, where ice more than a thousand years old turns into crystal.”〔T37n1758 0339a21〕
頻婆娑羅·韋提希·阿闍世（並釋）
佛說觀無量壽佛經Vaidehī · Ajātaśatru (glossed together)「頻婆娑羅，此云摸實，亦曰影堅。韋提希，此云思惟。阿闍世，此云未生怨，或婆羅留支，此云折指。」「頻婆娑羅，此云摸實，亦曰影堅。韋提希，此云思惟。阿闍世，此云未生怨，或婆羅留支，此云折指。」—“Bimbisāra: here rendered Likeness to the Real, also called Firm Shadow. Vaidehī: here rendered Reflection. Ajātaśatru: here rendered Enmity-Before-Birth; or Poluoliuzhi, here rendered Broken-Finger.”智顗Zhiyi〔T37n1750 0189c28〕
願／誓
佛說無量壽經願是悕求所成之事；誓以不取正覺自限。兩者在每一願首尾相接，不是兩份分離文書。A vow is hopeful seeking of what is to be accomplished; a pledge binds Dharmākara through refusal to attain perfect awakening. They join the opening and ending of each vow rather than forming two separate documents.
飯食沙門
佛說無量壽經供給沙門飲食。飯在此作供食之行，不改寫成行者自己用飯。To supply śramaṇas with food. The verb “food” functions here as the act of providing a meal, not the practitioner eating for themselves.
首相（二聖之別）
佛說觀無量壽佛經「云何二別？觀音頭首上有一立化佛，勢至頭首之上有一寶瓶。」「云何二別？觀音頭首上有一立化佛，勢至頭首之上有一寶瓶。」—“How are the two distinguished? Upon the head of Avalokiteśvara there is a standing manifested Buddha; upon the head of Mahāsthāmaprāpta there is a jeweled vase.”善導Shandao〔T37n1753 0270a10〕
馬瑙
佛說阿彌陀經「梵云遏濕摩揭婆，此云杵藏」agate「梵云遏濕摩揭婆，此云杵藏」—“In the Indic language Eshimojiepo; here rendered ‘pestle-store’”〔T37n1758 0339a26〕
鸚鵡
佛說阿彌陀經「毛嚴翡翠觜飾朱紅，羽輕俊以能飛，舌纖長而解語」parrot「毛嚴翡翠觜飾朱紅，羽輕俊以能飛，舌纖長而解語」—“its feathers adorned like kingfisher jade, its beak marked with vermilion; light and swift of wing, so that it can fly; slender and long of tongue, so that it understands speech”〔T37n1758 0340c01〕