無量壽經優波提舍 · 名相Glossary

「然佛所說十二部經中有論議經名優婆提舍，若復佛諸弟子解佛經教與佛義相應者，佛亦許名優婆提舍，以入佛法相故。」—“Yet among the twelve divisions of scripture spoken by the Buddha there is a scripture of discussion named upadeśa; and if the Buddha’s disciples explain the Buddha’s sūtras and teachings in accord with the Buddha’s meaning, the Buddha also permits them to be named upadeśa, because they enter the mark of the Buddha’s Dharma.”

「譯婆藪云天，譯槃頭言親。此人字天親，」—“Vasu is translated ‘heaven,’ bandhu is translated ‘kin.’ This person’s name is Heaven-Kin,”

「菩提者，是佛道名。薩埵，或云眾生或云勇健。求佛道眾生有勇猛健志，故名菩提薩埵。」—“Bodhi is the name of the buddha-path. Sattva is rendered sometimes ‘being,’ sometimes ‘valiant and strong.’ A being who seeks the buddha-path has a valiant and strong resolve, and so is named bodhisattva.”

「偈是句數義，以五言句略誦佛經，故名為偈。」—“‘Verse’ means a number of lines: because it briefly recites the Buddha’s sūtra in five-character lines, it is called a verse.”

「願是欲樂義。生者，天親菩薩願生彼安樂淨土。如來淨華中生，故曰願生。」—“‘Aspiration’ means wish and delight. ‘Birth’: the bodhisattva Vasubandhu aspires to be born in that Pure Land of Peace and Bliss. One is born in the Tathāgata’s pure flower; hence it says aspiration for birth.”

「世尊者，諸佛通號，論智則義無不達、語斷則習氣無餘，智斷具足能利世間，為世尊重，故曰世尊。」—“‘World-Honored One’ is a title common to all buddhas. As to wisdom, there is no meaning he does not penetrate; as to severance, no habit-energy remains. Complete in wisdom and severance, he can benefit the world and is honored by the world; hence he is called World-Honored One.”

「言我有三根本，一是邪見語、二是自大語、三是流布語。」—“Saying ‘I’ has three roots: first, the speech of wrong view; second, the speech of self-conceit; third, the speech of common usage.”

「歸命即是禮拜門」—“taking refuge is the gate of worship”

「二者從菩薩智慧清淨業起莊嚴佛事，依法性入清淨相，是法不顛倒、不虛偽，名為真實功德。」—“The second arises from the bodhisattva’s wisdom and pure karma and adorns the work of a buddha; relying on the nature of dharmas it enters the pure mark. This dharma is not inverted and not false, and is called true merit.”

「持名不散不失，總名以少攝多。」—“‘Holding’ means not scattering and not losing; ‘all’ means gathering much with little.”

「相應者，譬如函蓋相稱也。」—“‘Accord’ is like a box and its lid fitting each other.”

「成就者，言此清淨不可破壞、不可污染，非如三界是污染相、是破壞相也。」—“‘Accomplishment’ means that this purity cannot be destroyed and cannot be defiled—unlike the three realms, which are a mark of defilement and a mark of destruction.”

「道者通也。以如此因得如此果、以如此果酬如此因，通因至果、通果酬因，故名為道。」—“‘Path’ means passing through: by such a cause one obtains such a fruit, and with such a fruit one answers such a cause; passing through the cause to reach the fruit, and passing through the fruit to answer the cause—hence it is called a path.”

「界者，一是欲界，所謂六欲天、四天下人、畜生、餓鬼、地獄等是也。二是色界，所謂初禪、二禪、三禪、四禪天等是也。三是無色界，所謂空處、識處、無所有處、非想非非想處天等是也。」—“‘Realm’: first, the realm of desire—namely, the six heavens of desire, humans of the four continents, animals, hungry ghosts, the hells, and so on; second, the realm of form—namely, the heavens of the first, second, third, and fourth dhyānas, and so on; third, the formless realm—namely, the heavens of the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and so on.”

「性是本義，言此淨土隨順法性不乖法本。」—“Nature means root: it says that this pure land accords with the nature of dharmas and does not depart from the root of dharmas.”

「平等道所以名為正道者，平等是諸法體相。」—“The reason the path of equality is called the right path is that equality is the substance and mark of all dharmas.”

「慈悲有三緣：一者眾生緣，是小悲；二者法緣，是中悲；三者無緣，是大悲。大悲即出世善也。」—“Compassion has three objects: first, beings as object—this is small compassion; second, dharmas as object—this is middling compassion; third, no object—this is great compassion. Great compassion is itself supramundane good.”

「迦旃隣陀者，天竺柔軟草名也，觸之者能生樂受，故以為喻。」—“Jiazhanlintuo is the name of a soft grass of India; touching it can produce a feeling of pleasure, and so it is used as a simile.”

「天竺國稱淨行為梵行，稱妙辭為梵言。」—“In India pure conduct is called Brahmā conduct, and wondrous speech is called Brahmā speech.”

「住持者，如黃鵠持子安，千齡更起；魚母念持子，逕澩〔夏有水、冬無水曰澩，火岳反〕不壞。」—“Abiding and sustaining is like the yellow crane keeping its young safe, so that after a thousand years they rise again; like the mother fish keeping her young in mind, so that through a dry gully [a gully that has water in summer and none in winter] they do not perish.”

「門者，通大義之門也。大義者，大乘所以也。」—“‘Gate’ is the gate that opens on the great meaning. ‘The great meaning’ is that by which the Mahāyāna is what it is.”

「身惱者，飢渴寒熱殺害等也。心惱者，是非得失三毒等也。」—“Afflictions of the body are hunger and thirst, cold and heat, killing and harming, and the like. Afflictions of the mind are right and wrong, gain and loss, the three poisons, and the like.”

「言眾生者，即是不生不滅義。何以故？若有生，生已復生，有無窮過故、有不生而生過故，是故無生。若有生，可有滅；既無生，何得有滅？是故無生無滅是眾生義」—“‘Beings’ means neither arising nor ceasing. Why? If there were arising, then having arisen it would arise again, and there would be the fault of endlessness, and the fault of arising without arising; therefore there is no arising. If there were arising, there could be ceasing; since there is no arising, how could there be ceasing? Therefore neither arising nor ceasing is the meaning of beings”

「案：此間詁訓，六尺曰尋。」—“I note: by the glosses of this land, six feet make a fathom.”

「言諸佛如來是法界身者，法界是眾生心法也。以心能生世間出世間一切諸法故，名心為法界。法界能生諸如來相好身，亦如色等能生眼識，是故佛身名法界身。」—“‘The buddhas, the tathāgatas, are bodies of the dharma-realm’: the dharma-realm is the mind-dharma of beings. Because the mind can give rise to all dharmas, worldly and supramundane, the mind is called the dharma-realm. The dharma-realm can give rise to the bodies of the marks and signs of the tathāgatas, as form and the rest can give rise to eye-consciousness; therefore the Buddha’s body is called the body of the dharma-realm.”

「正遍知者，真正如法界而知也。」—“Right and universal knowledge is knowing truly and rightly as the dharma-realm is.”

「如實修行者，雖常修行實無所修行也。」—“‘Practicing in accordance with reality’ means that though one constantly practices, in truth there is nothing practiced.”

「迴向者，迴己功德普施眾生，共見阿彌陀如來生安樂國。」—“To dedicate and direct is to turn one’s own merit and give it to all beings, so that together they may see the Tathāgata Amitābha and be born in the Land of Peace and Bliss.”

「難行道者，謂於五濁之世、於無佛時，求阿毘跋致為難。」—“The path of difficult practice is, in a world of five turbidities and at a time without a buddha, to seek non-retrogression—this is difficult.”

「百一生滅名一剎那，六十剎那名為一念。」—“A hundred and one arisings and ceasings are called one instant; sixty instants are called one thought.”

「論者議也，言議偈所以也。曰者詞也，指下諸句，是議釋偈詞也。故言論曰。」—“‘Treatise’ means to discuss: it discusses why the verses say what they say. ‘Says’ means words: it points to the sentences below, which discuss and explain the words of the verses. Hence ‘the treatise says.’”

「解義分者，「論曰」已下長行盡是。」—“The division explaining the meaning is the whole of the prose from ‘the treatise says’ onward.”

「門者入出義也，如人得門則入出無礙。」—“‘Gate’ means entering and exiting: as when a person finds the gate, he goes in and out without obstruction.”

「然禮拜但是恭敬，不必歸命；歸命必是禮拜。」—“Yet worship is merely respect, and need not be taking refuge; taking refuge is necessarily worship.”

「如來者，如法相解、如法相說，如諸佛安穩道來，此佛亦如是來，更不去後有中，故名如來。」—“‘Tathāgata’: one who understands according to the mark of things and speaks according to the mark of things; as all the buddhas came by the path of peace, this Buddha likewise came, and goes no more into a later existence; hence he is called Tathāgata.”

「應者，應供也。佛結使除盡，得一切智慧，應受一切天地眾生供養，故曰應也。」—“‘Worthy’ means worthy of offerings. The Buddha’s bonds are wholly removed and he has attained all wisdom; he is worthy to receive the offerings of all beings of heaven and earth; hence he is called Worthy.”

「正遍知者，知一切諸法實不壞相，不增不減。云何不壞？心行處滅、言語道過，諸法如涅槃相不動，故名正遍知。」—“‘Perfectly and Universally Knowing’: knowing the truly indestructible mark of all dharmas, neither increasing nor decreasing. How indestructible? Where the activity of the mind is extinguished and the way of words is passed beyond, all dharmas are, like the mark of nirvāṇa, unmoving; hence he is called Perfectly and Universally Knowing.”

「讚者讚揚也，歎者歌歎也。讚歎非口不宣，故曰口業也。」—“‘Praise’ is to extol; ‘laud’ is to sing in admiration. Praise is not proclaimed except by the mouth; hence it says verbal action.”

「如彼如來光明智相者，佛光明是智慧相也。」—“‘In keeping with that Tathāgata’s light, which is the mark of wisdom’: the Buddha’s light is the mark of wisdom.”

「又有三種不相應：一者信心不淳，若存若亡故；二者信心不一，無決定故；三者信心不相續，餘念間故。」—“Again there are three kinds of non-accord: first, the mind of faith is not pure, for it is now present and now absent; second, the mind of faith is not single, for it has no certainty; third, the mind of faith is not continuous, for other thoughts break in.”

「名即法者，諸佛菩薩名號、般若波羅蜜，及陀羅尼章句禁呪音辭等是也。」—“Names that are the very dharma are the names of the buddhas and bodhisattvas, the prajñāpāramitā, and the phrases of dhāraṇīs, the sounds and words of spells, and the like.”

「奢摩他云止者，今有三義：一者一心專念阿彌陀如來，願生彼土，此如來名號及彼國土名號能止一切惡；二者彼安樂土過三界道，若人亦生彼國，自然止身口意惡；三者阿彌陀如來正覺住持力，自然止求聲聞辟支佛心。」—“As for śamatha being called ‘stilling,’ there are now three senses: first, single-mindedly keeping the Tathāgata Amitābha in mind and aspiring to be born in that land—the name of this Tathāgata and the name of that land can still all evil; second, that land of Peace and Bliss surpasses the paths of the three realms, and if a person too is born in that land, the evils of body, speech, and mind are stilled of themselves; third, the sustaining power of the right awakening of the Tathāgata Amitābha stills of itself the mind that seeks to be a śrāvaka or a pratyekabuddha.”

「毘婆舍那云觀者，亦有二義：一者在此作想觀彼三種莊嚴功德，此功德如實，故修行者亦得如實功德，如實功德者決定得生彼土；二者亦得生彼淨土即見阿彌陀佛，未證淨心菩薩畢竟得證平等法身，與淨心菩薩與上地菩薩畢竟同得寂滅平等。」—“As for vipaśyanā being called ‘contemplation,’ there are likewise two senses: first, here one forms the image and contemplates the three kinds of adornment of merit there; because this merit is in accordance with reality, the practitioner likewise attains merit in accordance with reality, and one who has merit in accordance with reality is certain to be born in that land; second, one also attains birth in that pure land and at once sees the Buddha Amitābha, and bodhisattvas who have not yet realized the pure mind in the end realize the dharma-body of equality, and in the end attain, together with the bodhisattvas of pure mind and the bodhisattvas of the higher grounds, the equality of quiescence.”

「心緣其事曰觀，觀心分明曰察。」—“The mind taking the matter as its object is called contemplating; the contemplating mind being clear and distinct is called examining.”

「迴向有二種相：一者往相、二者還相。往相者，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。還相者，生彼土已，得奢摩他、毘婆舍那方便力成就，迴入生死稠林，教化一切眾生共向佛道。」—“Dedication and direction has two aspects: first, the aspect of going forth; second, the aspect of returning. The aspect of going forth is to turn one’s own merit and bestow it on all beings, vowing to go together to be born in the Tathāgata Amitābha’s Pure Land of Peace and Bliss. The aspect of returning is, having been born in that land and attained the accomplishment of the power of skillful means of śamatha and vipaśyanā, to turn back into the dense forest of birth and death and teach all beings, so that together they turn toward the path of the Buddha.”

「若往若還皆為拔眾生渡生死海，是故言迴向為首得成就大悲心故。」—“Whether going forth or returning, it is all in order to pull beings out across the sea of birth and death; therefore it says that dedication and direction is put first, so as to accomplish the mind of great compassion.”

「不可思議力者，總指彼佛國土十七種莊嚴功德力不可得思議也。」—“‘A power beyond conceiving’ refers in general to the power of the merit of the seventeen adornments of that buddha-land, which cannot be conceived.”

「諸經統言有五種不可思議：一者眾生多少不可思議、二者業力不可思議、三者龍力不可思議、四者禪定力不可思議、五者佛法力不可思議。」—“The sūtras say in general that there are five kinds of the inconceivable: first, the number of beings is inconceivable; second, the power of karma is inconceivable; third, the power of the nāgas is inconceivable; fourth, the power of meditative concentration is inconceivable; fifth, the power of the Buddha’s Dharma is inconceivable.”

「借彼摩尼如意寶性，示安樂佛土不可思議性也。」—“The nature of the maṇi wish-fulfilling jewel is borrowed to show the inconceivable nature of the buddha-land of Peace and Bliss.”

「片取彼性為喻，故言相似相對。」—“A part of that jewel’s nature is taken as the simile; hence it says ‘by way of resemblance, setting like against like.’”

「十七句中總別為二：初句是總相，所謂是清淨佛土過三界道。」—“Among the seventeen phrases, general and particular make two: the first phrase is the general mark, namely that this pure buddha-land surpasses the paths of the three realms.”

「此三種所以并言者，以同類故也。何以言之？一者六大類，所謂虛空、識、地、水、火、風。二者無分別類，所謂地、水、火、風、虛空。」—“These three kinds are spoken of together because they are of the same class. Why say so? First, the class of the six great elements, namely space, consciousness, earth, water, fire, and wind. Second, the class of the non-discriminating, namely earth, water, fire, wind, and space.”

「住名不異不滅，持名不散不失，」—“‘Abiding’ means not changing and not perishing; ‘sustaining’ means not scattering and not being lost;”

「無此三過，故名離體譏嫌。」—“These three faults are absent; hence it is called free of reproach in substance.”

「等者，平等一相故。」—“‘Equal’: because all is equal and of a single mark.”

「言略者，彰彼淨土功德無量，非唯十七種也。」—“‘In brief’ makes plain that the merits of that pure land are measureless, not only seventeen kinds.”

「第一義諦者，佛因緣法也。」—“The ultimate truth is the Buddha’s dharma of causes and conditions.”

「此諦是境義，是故莊嚴等十六句稱為妙境界相。」—“This truth has the meaning of a realm; therefore the sixteen phrases of adornment and the rest are called the marks of the wondrous realm.”

「及一句次第者，謂觀器淨等。總別十七句觀行次第也。」—“‘And the one phrase … in their proper order’ refers to contemplating the purity of the vessel and the rest: the order of contemplative practice of the seventeen phrases, general and particular.”

「無分別者，無分別心故。」—“‘Without discrimination’: because there is no discriminating mind.”

「不虛作住持功德成就者，蓋是阿彌陀如來本願力也。」—“The accomplishment of the merit of abiding and sustaining that is not in vain is, indeed, the power of the original vow of the Tathāgata Amitābha.”

「平等法身者，八地已上法性生身菩薩也。」—“The dharma-body of equality is the bodhisattvas of the eighth ground and above, whose bodies are born of the dharma-nature.”

「寂滅平等者，即此法身菩薩所證寂滅平等之法也。」—“The equality of quiescence is the dharma of the equality of quiescence that these dharma-body bodhisattvas realize.”

「此菩薩得報生三昧，以三昧神力能一處一念一時遍十方世界，」—“These bodhisattvas attain the samādhi born of recompense; by the spiritual power of samādhi they are able, in one place, one thought, and one time, to pervade the worlds of the ten directions,”

「未證淨心菩薩者，初地已上七地已還諸菩薩也。」—“Bodhisattvas who have not yet realized the pure mind are the bodhisattvas from the first ground up to the seventh.”

「以作心故，名為未得淨心。」—“Because they form the intention, they are called not yet having attained the pure mind.”

「言畢竟者，未言即等也。畢竟不失此等，故言等耳。」—“‘In the end’ does not say ‘at once equal.’ Because in the end one does not lose this equality, it says ‘equal.’”

「真如是諸法正體，體如而行則是不行，不行而行名如實修行。」—“Suchness is the right substance of all dharmas. To practice with the substance as suchness is not to practice; to practice without practicing is called practicing in accordance with reality.”

「無垢輪者，佛地功德也。佛地功德無習氣煩惱垢，」—“‘The stainless wheel’ is the merit of the buddha-ground. The merit of the buddha-ground is without the stain of habit-energy and afflictions,”

「法身如日，而應化身光遍諸世界也。」—“The dharma-body is like the sun, and the light of the responsive and manifested bodies spreads through all the worlds.”

「此喻凡夫在煩惱泥中，為菩薩開導，能生佛正覺華。」—“This is a simile for ordinary people in the mud of the afflictions who, guided by the bodhisattvas, can give birth to the Buddha’s flower of right awakening.”

「無餘者，明遍至一切世界一切諸佛大會，無有一世界一佛會不至也。」—“‘Without exception’ makes clear that they reach every great assembly of every buddha in every world, with not one world or one buddha-assembly that they do not reach.”

「應知此三種莊嚴成就，由本四十八願等清淨願心之所莊嚴。」—“It should be known that the accomplishment of these three kinds of adornment is adorned by the pure mind of the vow—the forty-eight vows and the rest—of old.”

「上國土莊嚴十七句、如來莊嚴八句、菩薩莊嚴四句為廣，入一法句為略。」—“The seventeen phrases of the adornment of the land above, the eight phrases of the adornment of the Tathāgata, and the four phrases of the adornment of the bodhisattvas are the extensive; entering the one dharma-phrase is the brief.”

「諸佛菩薩有二種法身：一者法性法身、二者方便法身。」—“The buddhas and bodhisattvas have two kinds of dharma-body: first, the dharma-nature dharma-body; second, the skillful-means dharma-body.”

「一法句者謂清淨句，清淨句者謂真實智慧無為法身故。此三句展轉相入。」—“The one dharma-phrase is the phrase of purity; the phrase of purity is the unconditioned dharma-body of true wisdom. These three phrases enter one another in turn.”

「真實智慧者，實相智慧也。實相無相，故真智無知也。」—“True wisdom is the wisdom of the real mark. The real mark is without marks; therefore true wisdom is without knowing.”

「無為法身者，法性身也。法性寂滅，故法身無相也。」—“The unconditioned dharma-body is the body of the dharma-nature. The dharma-nature is quiescent; therefore the dharma-body is without marks.”

「夫眾生為別報之體、國土為共報之用，體用不一，所以應知。」—“Now, beings are the substance of individual recompense, and the land is the function of shared recompense; substance and function are not one, and so it should be known.”

「器者用也，謂彼淨土是彼清淨眾生之所受用，故名為器。」—“‘Vessel’ means what is used: that pure land is what those pure beings receive and use; hence it is called the vessel.”

「彼諸人天亦復如是，皆入大乘正定之聚，畢竟當得清淨法身，以當得故得名清淨。」—“The humans and gods there are likewise: all enter the Mahāyāna group of right fixity and will in the end attain the pure dharma-body; because they will attain it, they attain the name of purity.”

「柔軟心者，謂廣略止觀相順修行，成不二心也。」—“The pliant mind means practicing stilling and contemplation, extensive and brief, in accord with each other, and so forming a non-dual mind.”

「如實知者，如實相而知也。」—“‘Knowing in accordance with reality’ means knowing in accordance with the real mark.”

「廣中二十九句、略中一句，莫非實相也。」—“The twenty-nine phrases of the extensive and the one phrase of the brief are none of them other than the real mark.”

「如是者，如前後廣略皆實相也。」—“‘In this way’ means that, as before and after, the extensive and the brief are all the real mark.”

「凡釋迴向名義，謂以己所集一切功德施與一切眾生共向佛道。」—“In general, to explain the name and meaning of dedication and direction: it means giving all the merit one has gathered to all beings, so that together they turn toward the path of the Buddha.”

「巧方便者，謂菩薩願以己智慧火燒一切眾生煩惱草木，若有一眾生不成佛，我不作佛；而眾生未盡成佛，菩薩已自成佛。」—“Skillful means means that the bodhisattva vows to burn the grasses and trees of the afflictions of all beings with the fire of his own wisdom: ‘If a single being does not become a buddha, I will not become a buddha.’ And yet, while beings have not all become buddhas, the bodhisattva has already become a buddha himself.”

「此中言方便者，謂作願攝取一切眾生，共同生彼安樂佛國。」—“The skillful means spoken of here means making the vow to gather in all beings and to be born together with them in that buddha-land of Peace and Bliss.”

「住持樂者，謂彼安樂淨土為阿彌陀如來本願力之所住持，受樂無間也。」—“The pleasure of abiding and sustaining means that that Pure Land of Peace and Bliss is abided in and sustained by the power of the original vow of the Tathāgata Amitābha, and the pleasure received there is without interruption.”

「此無上菩提心即是願作佛心，願作佛心即是度眾生心，度眾生心即攝取眾生生有佛國土心。」—“This mind of unsurpassed bodhi is the mind that vows to become a buddha; the mind that vows to become a buddha is the mind that ferries beings across; the mind that ferries beings across is the mind that gathers in beings and brings them to birth in a land where there is a buddha.”

「知進守退曰智，知空無我曰慧。」—“To know how to advance and how to keep to retreat is called zhi, knowing; to know emptiness and no-self is called hui, wisdom.”

「拔苦曰慈，與樂曰悲。」—“Pulling out suffering is called ci, kindness; giving pleasure is called bei, compassion.”

「正直曰方，外己曰便。」—“Being upright and straight is called fang, straightness; putting oneself outside is called bian, putting oneself outside.”

「菩提是無染清淨處，若為身求樂即違菩提，是故無染清淨心是順菩提門。」—“Bodhi is the undefiled, pure place; if one seeks pleasure for oneself, one goes against bodhi. Therefore the undefiled pure mind is according with the gate of bodhi.”

「菩提是安穩一切眾生清淨處，若不作心拔一切眾生離生死苦，即便違菩提，是故拔一切眾生苦是順菩提門。」—“Bodhi is the pure place that gives peace to all beings; if one does not resolve to pull all beings out of the suffering of birth and death, one goes against bodhi. Therefore pulling out the suffering of all beings is according with the gate of bodhi.”

「菩提是畢竟常樂處，若不令一切眾生得畢竟常樂，則違菩提。」—“Bodhi is the place of ultimate, constant bliss; if one does not bring all beings to ultimate, constant bliss, one goes against bodhi.”

「大乘門者，謂彼安樂佛國土是也。」—“The gate of the Great Vehicle is that buddha-land of Peace and Bliss.”

「般若者，達如之慧名。」—“Prajñā is the name of the insight that penetrates suchness.”

「方便者，通權之智稱。」—“Skillful means is the designation of the wisdom that comprehends the provisional.”

「謂應知智慧方便是菩薩父母。」—“It means that it should be known that wisdom and skillful means are the father and mother of bodhisattvas.”

「諸法各有障礙相，如風能障靜、土能障水、濕能障火，五黑十惡障人天、四顛倒障聲聞果。」—“All dharmas each have the mark of obstruction: as wind can obstruct stillness, earth can obstruct water, and moisture can obstruct fire; the five black deeds and the ten evils obstruct the states of humans and gods, and the four inversions obstruct the fruit of the śrāvaka.”

「樂有三種：一者外樂，謂五識所生樂；二者內樂，謂初禪二禪三禪意識所生樂；三者法樂〔五角反〕樂〔魯各反〕，謂智慧所生樂。」—“Bliss is of three kinds: first, outer bliss, the bliss born of the five consciousnesses; second, inner bliss, the bliss born of the mental consciousness in the first, second, and third dhyānas; third, the bliss 〔魯各反〕 of delight 〔五角反〕 in the Dharma, the bliss born of wisdom.”

「妙言其好，以此樂緣佛生故。勝言勝出三界中樂。真言不虛偽不顛倒。」—“‘Wondrous’ speaks of its excellence, because this bliss arises with the Buddha as its object. ‘Supreme’ means that it surpasses the pleasures within the three realms. ‘True’ means neither false nor inverted.”

「應知者，謂應知此四種清淨功德能得生彼清淨佛國土，非是他緣而生也。」—“‘Should be known’: it means that it should be known that these four kinds of pure merit are able to attain birth in that pure buddha-land; it is not that one is born there by some other condition.”

「隨意自在者，言此五種功德力能生清淨佛土，出沒自在也。」—“‘Freely, as he wills’ means that the power of these five kinds of merit can be born in a pure buddha-land, and come forth and withdraw freely.”

「身業者，禮拜也。口業者，讚歎也。意業者，作願也。智業者，觀察也。方便智業者，迴向也。」—“Bodily action is worship. Verbal action is praise. Mental action is making the vow. The action of wisdom is contemplation. The action of the wisdom of skillful means is dedication and direction.”

「此五種示現入出次第相。」—“These five show the marks of the order of entering and exiting.”

「初至淨土是近相，謂入大乘正定聚，近阿耨多羅三藐三菩提。」—“First reaching the pure land is the mark of approach, namely entering the Mahāyāna group of right fixity and approaching unsurpassed perfect awakening.”

「入淨土已便入如來大會眾數」—“Having entered the pure land, one then enters the number of the Tathāgata’s great assembly”

「入眾數已當至修行安心之宅」—“Having entered the number of the assembly, one should reach the residence where one practices and settles the mind”

「入宅已當至修行所居屋㝢〔尤舉反〕」—“Having entered the residence, one should reach the chamber 〔尤舉反〕 where one dwells in practice”

「修行成就已當至教化地，教化地即是菩薩自娛樂地，是故出門稱園林遊戲地門。」—“Once practice is accomplished, one should reach the ground of teaching. The ground of teaching is the ground of the bodhisattva’s own enjoyment; therefore the gate of exiting is called the gate of the garden-grove playground.”

「此五種門，初四種門成就入功德，第五門成就出功德。」—“Of these five gates, the first four accomplish the merit of entering, and the fifth gate accomplishes the merit of exiting.”

「禮佛願生佛國，是初功德相。」—“To worship the Buddha and aspire to be born in the buddha-land is the first mark of merit.”

「為修寂靜止，故一心願生彼國，是第三功德相。」—“In order to cultivate the stilling of quiescence, one aspires with one mind to be born in that land: this is the third mark of merit.”

「種種法味樂者，毘婆舍那中有觀佛國土清淨味、攝受眾生大乘味、畢竟住持不虛作味、類事起行願取佛土味，有如是等無量莊嚴佛道味，故言種種。」—“‘The pleasure of every flavor of the Dharma’: within vipaśyanā there are the flavor of contemplating the purity of the buddha-land, the Mahāyāna flavor of embracing beings, the flavor of ultimate abiding and sustaining that is not in vain, and the flavor of taking up a buddha-land by vow, arising in practice according to the matter; there are measureless flavors of the buddha-path of adornment such as these, hence it says ‘every.’”

「遊戲有二義：一者自在義。菩薩度眾生，譬如獅子搏鹿所為不難，如似遊戲。二者度無所度義。」—“‘Play’ has two senses. The first is the sense of freedom: the bodhisattva’s ferrying of beings across is like a lion seizing a deer—what he does is not difficult, as if at play. The second is the sense of ferrying across with none ferried across.”

「言本願力者，示大菩薩於法身中常在三昧，而現種種身、種種神通、種種說法，皆以本願力起。」—“‘The power of the original vow’ shows that the great bodhisattvas, within the dharma-body, are always in samādhi, and yet manifest every kind of body, every kind of supernormal power, and every kind of Dharma-teaching, all arising from the power of the original vow.”

「成就者，謂自利滿足也。」—“‘Accomplished’ means that self-benefit is fulfilled.”

「應知者，謂應知由自利故則能利他，非是不能自利而能利他也。」—“‘This should be known’ means that it should be known that because one benefits oneself one is able to benefit others; it is not that one who cannot benefit himself is able to benefit others.”

「成就者，謂以迴向因，證教化地果，若因若果無有一事不能利他。」—“‘Accomplished’ means that by the cause of dedication and direction one realizes the fruit of the ground of teaching; whether cause or fruit, there is not a single thing that cannot benefit others.”

「應知者，謂應知由利他故則能自利，非是不能利他而能自利也。」—“‘This should be known’ means that it should be known that because one benefits others one is able to benefit oneself; it is not that one who cannot benefit others is able to benefit himself.”

「阿名無，耨多羅名上，三藐名正，三名遍，菩提名道，統而譯之名為無上正遍道。」—“A means ‘un-’; nuttarā means ‘surpassed’; samyak means ‘right’; saṃ means ‘universal’; bodhi means ‘path.’ Translated as a whole, it is named the unsurpassed, right, and universal path.”

「今言速得阿耨多羅三藐三菩提，是得早作佛也。」—“Now to say that one swiftly attains anuttarā samyaksaṃbodhi is to become a buddha early.”

「無上者，言此道窮理盡性更無過者。」—“‘Unsurpassed’ means that this path exhausts principle and fulfills nature, and nothing goes beyond it.”

「正者，聖智也。如法相而知故稱為正智，法性無相故聖智無知也。」—“‘Right’ is holy wisdom. Because it knows according to the mark of things, it is called right wisdom; because the dharma-nature is without marks, holy wisdom is without knowing.”

「遍有二種：一者聖心遍知一切法、二者法身遍滿法界，若身若心無不遍也。」—“‘Universal’ is of two kinds: first, the holy mind knows all dharmas universally; second, the dharma-body pervades the dharma-realm universally. Whether body or mind, there is nothing that is not universal.”

「道者，無礙道也。」—“‘Path’ is the unobstructed path.”

「一道者，一無礙道也。無礙者，謂知生死即是涅槃。」—“‘One path’ is the one unobstructed path. ‘Unobstructed’ means knowing that birth and death is itself nirvāṇa.”

「然覈求其本，阿彌陀如來為增上緣。」—“Yet if we investigate its root, the Tathāgata Amitābha is the dominant condition.”

「他利之與利他談有左右。若自佛而言，宜言利他；自眾生而言，宜言他利。」—“‘Benefit from another’ and ‘benefiting others’ speak from left and right. Speaking from the Buddha’s side, one should say ‘benefiting others’; speaking from the side of beings, one should say ‘benefit from another.’”

「凡是生彼淨土，及彼菩薩人天所起諸行，皆緣阿彌陀如來本願力故。」—“All birth in that pure land, and all the practices undertaken by the bodhisattvas, humans, and gods there, are due to the power of the original vow of the Tathāgata Amitābha.”

「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。」—“Because of the power of the Buddha’s vow, one dwells in the group of right fixity; because one dwells in the group of right fixity, one certainly reaches extinction without the difficulties of turning back and falling down; therefore one attains it swiftly.”

「如人畏三塗故受持禁戒，受持禁戒故能修禪定，以禪定故修習神通，以神通故能遊四天下，如是等名為自力。」—“It is like a person who, fearing the three evil paths, receives and keeps the precepts; because he receives and keeps the precepts, he is able to cultivate meditative concentration; because of meditative concentration, he cultivates supernormal powers; because of supernormal powers, he is able to travel the four continents. Things such as these are called self-power.”

「又如劣夫跨驢不上，從轉輪王行便乘虛空遊四天下無所障礙，如是等名為他力。」—“Again, it is like a weak man who cannot even mount a donkey he straddles; but if he follows the procession of a wheel-turning king, he rides through space and travels the four continents without any obstruction. Things such as these are called other-power.”

「終云「義竟」，示所詮理畢。」—“It ends by saying ‘the meaning is finished,’ showing that the principle it expounds is complete.”