Chinese
语阿难：“彼佛初会，声闻众数不可称计，菩萨亦然。能如大目揵连百千万亿无量无数，于阿僧祇那由他劫乃至灭度悉共计挍，不能究了多少之数。譬如大海深广无量，假使有人析其一毛以为百分，以一分毛沾取一渧。于意云何？其所渧者于彼大海，何所为多？” 阿难白佛：“彼所渧水比于大海多少之量，非巧历算数、言辞譬类所能知也。” 佛语阿难：“如目连等于百千万亿那由他劫计彼初会声闻菩萨，所知数者犹如一渧，其所不知如大海水。 “又其国土，七宝诸树周满世界——金树、银树、琉璃树、颇梨树、珊瑚树、玛瑙树、车𤦲树——或有二宝、三宝乃至七宝转共合成。或有金树，银叶、华、果；或有银树，金叶、华、果；或琉璃树，颇梨为叶，华、果亦然；或水精树，琉璃为叶，华、果亦然；或珊瑚树，玛瑙为叶，华、果亦然；或玛瑙树，琉璃为叶，华、果亦然；或车𤦲树，众宝为叶，华、果亦然。或有宝树，紫金为本、白银为茎、琉璃为枝、水精为条、珊瑚为叶、玛瑙为华、车𤦲为实；或有宝树，白银为本、琉璃为茎、水精为枝、珊瑚为条、玛瑙为叶、车𤦲为华、紫金为实；或有宝树，琉璃为本、水精为茎、珊瑚为枝、玛瑙为条、车𤦲为叶、紫金为华、白银为实；或有宝树，水精为 现代汉语译本：佛陀告诉阿难：‘那尊佛初次集会时，声闻（śrāvaka，指听闻佛陀教诲而修行的人）的数目多得无法计算，菩萨（bodhisattva，指发愿成佛，救度众生的人）也是如此。即使像大目犍连（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著称）那样的人，有百千万亿无量无数之多，在阿僧祇（asaṃkhya，极大的数字单位）那由他（nayuta，也是一个很大的数字单位）劫的时间里，乃至到他们都灭度了，一起计算，也不能穷尽其数量。这就像大海深广无量，假设有人把一根毛发分成一百份，用其中一份毛发沾取一滴水。你认为如何？那一滴水与大海相比，哪个更多呢？’ 阿难回答佛陀：‘那一滴水与大海相比，其数量的差别，不是巧妙的历算、数字、言辞或比喻所能知道的。’ 佛陀告诉阿难：‘像目犍连这样的人，即使经过百千万亿那由他劫的时间来计算那次初会中的声闻和菩萨，他们所知道的数量就像一滴水，而他们所不知道的就像大海的水一样多。 ‘而且，那个佛国，遍布着七宝树——金树、银树、琉璃树（vaiḍūrya，一种宝石）、颇梨树（sphaṭika，水晶）、珊瑚树、玛瑙树、车磲树（muśāragalva，一种海贝）——有的由两种宝物、三种宝物乃至七种宝物相互合成。有的金树，叶子、花、果实是银的；有的银树，叶子、花、果实是金的；有的琉璃树，叶子是颇梨的，花和果实也是如此；有的水精树（sphatika，水晶），叶子是琉璃的，花和果实也是如此；有的珊瑚树，叶子是玛瑙的，花和果实也是如此；有的玛瑙树，叶子是琉璃的，花和果实也是如此；有的车磲树，叶子是各种宝物，花和果实也是如此。有的宝树，树根是紫金的，树干是白银的，树枝是琉璃的，树条是水精的，树叶是珊瑚的，花是玛瑙的，果实是车磲的；有的宝树，树根是白银的，树干是琉璃的，树枝是水精的，树条是珊瑚的，树叶是玛瑙的，花是车磲的，果实是紫金的；有的宝树，树根是琉璃的，树干是水精的，树枝是珊瑚的，树条是玛瑙的，树叶是车磲的，花是紫金的，果实是白银的；有的宝树，树根是水精的，'
English
English version: The Buddha said to Ānanda, 'At that Buddha's first assembly, the number of Śrāvakas (those who practice by listening to the Buddha's teachings) was incalculable, and so were the Bodhisattvas (those who aspire to Buddhahood to save all beings). Even if there were as many as hundreds of thousands of millions of immeasurable and countless Mahāmaudgalyāyanas (one of the Buddha's ten great disciples, known for his supernatural powers), and they spent asaṃkhya (an extremely large number) nayuta (also a very large number) kalpas (eons), even until their extinction, calculating together, they could not exhaust the number. It is like the ocean, which is immeasurably deep and vast. Suppose someone were to split a single hair into a hundred parts, and with one part of that hair, take a single drop of water. What do you think? Compared to the ocean, is that drop of water more or less?' Ānanda replied to the Buddha, 'The difference in quantity between that drop of water and the ocean cannot be known by skillful calculation, numbers, words, or analogies.' The Buddha said to Ānanda, 'Even if people like Maudgalyāyana were to spend hundreds of thousands of millions of nayuta kalpas calculating the number of Śrāvakas and Bodhisattvas in that first assembly, what they would know would be like a single drop of water, while what they would not know would be like the water in the ocean.' 'Moreover, in that Buddha-land, there are seven kinds of jeweled trees filling the world—gold trees, silver trees, vaiḍūrya (lapis lazuli) trees, sphaṭika (crystal) trees, coral trees, agate trees, and muśāragalva (giant clam) trees—some are composed of two jewels, three jewels, or even seven jewels combined. Some gold trees have silver leaves, flowers, and fruits; some silver trees have gold leaves, flowers, and fruits; some vaiḍūrya trees have sphaṭika leaves, and the flowers and fruits are also the same; some sphaṭika trees have vaiḍūrya leaves, and the flowers and fruits are also the same; some coral trees have agate leaves, and the flowers and fruits are also the same; some agate trees have vaiḍūrya leaves, and the flowers and fruits are also the same; some muśāragalva trees have leaves of various jewels, and the flowers and fruits are also the same. Some jeweled trees have roots of purple gold, trunks of white silver, branches of vaiḍūrya, twigs of sphaṭika, leaves of coral, flowers of agate, and fruits of muśāragalva; some jeweled trees have roots of white silver, trunks of vaiḍūrya, branches of sphaṭika, twigs of coral, leaves of agate, flowers of muśāragalva, and fruits of purple gold; some jeweled trees have roots of vaiḍūrya, trunks of sphaṭika, branches of coral, twigs of agate, leaves of muśāragalva, flowers of purple gold, and fruits of white silver; some jeweled trees have roots of sphaṭika,' --------------------------------------------------------------------------------
Chinese
本、珊瑚为茎、玛瑙为枝、车𤦲为条、紫金为叶、白银为华、琉璃为实；或有宝树，珊瑚为本、玛瑙为茎、车𤦲为枝、紫金为条、白银为叶、琉璃为华、水精为实；或有宝树，玛瑙为本、车𤦲为茎、紫金为枝、白银为条、琉璃为叶、水精为华、珊瑚为实；或有宝树，车𤦲为本、紫金为茎、白银为枝、琉璃为条、水精为叶、珊瑚为华、玛瑙为实。行行相值、茎茎相望、枝枝相准、叶叶相向、华华相顺、实实相当，荣色光曜不可胜视。清风时发，出五音声，微妙宫商自然相和。 “又无量寿佛其道场树，高四百万里，其本周围五千由旬，枝叶四布二十万里。一切众宝自然合成，以月光摩尼持海轮宝——众宝之王——而庄严之。周匝条间垂宝璎珞，百千万色种种异变，无量光炎照曜无极。珍妙宝网罗覆其上，一切庄严随应而现。微风徐动出妙法音，普流十方一切佛国。其闻音者得深法忍，住不退转至成佛道，不遭苦患；目睹其色、耳闻其音、鼻知其香、舌尝其味、身触其光、心以法缘，一切皆得甚深法忍，住不退转至成佛道，六根清彻无诸恼患。 “阿难！若彼国人天见此树者，得三法忍：一者、音响忍，二者、柔顺忍，三者、无生法忍。此皆无量寿佛威神力故、本愿力故、满足愿故、明了愿故、坚固愿故、究 现代汉语译本：有的宝树，以珊瑚（一种宝石，常为红色）为根，玛瑙（一种玉髓，常有纹带）为茎，车𤦲（一种宝石，也称砗磲）为枝，紫金（一种金，呈紫色）为条，白银为叶，琉璃（一种有色宝石）为花，果实；有的宝树，以珊瑚为根，玛瑙为茎，车𤦲为枝，紫金为条，白银为叶，琉璃为花，水晶为果实；有的宝树，以玛瑙为根，车𤦲为茎，紫金为枝，白银为条，琉璃为叶，水晶为花，珊瑚为果实；有的宝树，以车𤦲为根，紫金为茎，白银为枝，琉璃为条，水晶为叶，珊瑚为花，玛瑙为果实。行行相对，茎茎相望，枝枝相准，叶叶相向，花花相顺，果实果实相当，光彩夺目，令人目不暇接。清风时而吹拂，发出五种声音，微妙的宫商音调自然和谐。 又无量寿佛（阿弥陀佛）的道场树，高四百万里，树根周围五千由旬（古印度长度单位），枝叶向四面展开二十万里。一切众宝自然合成，用月光摩尼（一种宝珠）持海轮宝（众宝之王）来庄严它。周围枝条间垂挂着宝璎珞，有百千万种颜色，种种变化，无量的光焰照耀无边。珍贵的宝网覆盖在树上，一切庄严都随应而显现。微风轻轻吹动，发出美妙的佛法之音，普遍流传到十方一切佛国。听到这声音的人，能得到甚深的法忍（对佛法的理解和接受），安住于不退转的境界，直至成就佛道，不会遭受痛苦和灾难；眼睛看到它的颜色，耳朵听到它的声音，鼻子闻到它的香气，舌头尝到它的味道，身体接触到它的光芒，心中以佛法为缘，一切都能得到甚深的法忍，安住于不退转的境界，直至成就佛道，六根清净，没有一切烦恼和忧患。 阿难！如果那个世界的人天看到这棵树，就能得到三种法忍：第一是音响忍，第二是柔顺忍，第三是无生法忍。这都是无量寿佛的威神力，本愿力，满足愿力，明了愿力，坚固愿力，究竟愿力所成就的。
English
English version: Some precious trees have coral (a gemstone, often red) as their roots, agate (a type of chalcedony, often with bands) as their stems, tridacna (a gemstone, also known as giant clam) as their branches, purple gold (a type of gold, purplish in color) as their twigs, silver as their leaves, lapis lazuli (a colored gemstone) as their flowers, and fruits; some precious trees have coral as their roots, agate as their stems, tridacna as their branches, purple gold as their twigs, silver as their leaves, lapis lazuli as their flowers, and crystal as their fruits; some precious trees have agate as their roots, tridacna as their stems, purple gold as their branches, silver as their twigs, lapis lazuli as their leaves, crystal as their flowers, and coral as their fruits; some precious trees have tridacna as their roots, purple gold as their stems, silver as their branches, lapis lazuli as their twigs, crystal as their leaves, coral as their flowers, and agate as their fruits. Rows face each other, stems look at each other, branches align with each other, leaves face each other, flowers follow each other, and fruits are comparable to each other, their glorious colors dazzling and overwhelming to the eye. When a gentle breeze arises, it produces five kinds of sounds, and the subtle musical notes naturally harmonize. Moreover, the Bodhi tree of Amitayus Buddha (Amitabha Buddha) is four million li high, its base circumference is five thousand yojanas (an ancient Indian unit of length), and its branches and leaves spread out for two hundred thousand li. It is naturally formed from all kinds of precious treasures, and it is adorned with the Moonbeam Mani (a kind of precious pearl) holding the Sea Wheel Treasure (the king of all treasures). Around the branches hang precious jeweled necklaces, with hundreds of thousands of colors and various transformations, and immeasurable flames of light shine without limit. A precious net covers the tree, and all adornments appear accordingly. A gentle breeze softly moves, producing wonderful Dharma sounds, which spread throughout all the Buddha lands in the ten directions. Those who hear these sounds can attain deep Dharma forbearance (understanding and acceptance of the Dharma), abide in the state of non-retrogression, and until they achieve Buddhahood, they will not suffer pain or calamity; those who see its colors with their eyes, hear its sounds with their ears, smell its fragrance with their noses, taste its flavors with their tongues, touch its light with their bodies, and connect with the Dharma in their minds, all can attain deep Dharma forbearance, abide in the state of non-retrogression, and until they achieve Buddhahood, their six senses will be pure, without any afflictions or worries. Ananda! If the people and devas of that land see this tree, they will attain three kinds of Dharma forbearance: first, the forbearance of sound; second, the forbearance of gentleness; and third, the forbearance of non-origination. All of this is achieved through the majestic power of Amitayus Buddha, the power of his original vows, the power of his fulfilled vows, the power of his clear vows, the power of his firm vows, and the power of his ultimate vows. -------------------------------------------------------------------------------- 竟愿故。”
Chinese
佛告阿难：“世间帝王有百千音乐，自转轮圣王乃至第六天上，伎乐音声展转相胜千亿万倍；第六天上万种乐音，不如无量寿国诸七宝树一种音声千亿倍也。亦有自然万种伎乐，又其乐声无非法音，清畅哀亮，微妙和雅，十方世界音声之中最为第一。 “又，讲堂、精舍、宫殿、楼观皆七宝庄严，自然化成，复以真珠、明月摩尼众宝以为交露，覆盖其上。内、外、左、右有诸浴池，或十由旬，或二十、三十，乃至百千由旬，纵广深浅各皆一等，八功德水湛然盈满，清净香洁味如甘露。黄金池者底白银沙，白银池者底黄金沙，水精池者底琉璃沙，琉璃池者底水精沙，珊瑚池者底琥珀沙，琥珀池者底珊瑚沙，车𤦲池者底玛瑙沙，玛瑙池者底车𤦲沙，白玉池者底紫金沙，紫金池者底白玉沙，或二宝、三宝乃至七宝转共合成。其池岸上有栴檀树，华叶垂布，香气普熏。天优钵罗华、钵昙摩华、拘物头华、分陀利华，杂色光茂弥覆水上。 “彼诸菩萨及声闻众若入宝池，意欲令水没足，水即没足；欲令至膝，即至于膝；欲令至腰，水即至腰；欲令至颈，水即至颈；欲令灌身，自然灌身；欲令还复，水辄还复。调和冷暖自然随意，开神悦体荡除心垢，清明澄洁净若无形。宝沙映彻无深不照，微澜回 现代汉语译本：‘就如你所愿。’ 佛陀告诉阿难：‘世间的帝王有成百上千种音乐，从转轮圣王（拥有统治世界的理想君主）到第六天（欲界天的最高层），乐器的声音层层相胜，相差千亿万倍；第六天上的万种乐音，也不如无量寿国（阿弥陀佛的净土）的七宝树发出的一种声音的千亿倍。那里还有自然的万种乐器，而且乐声没有不是佛法的声音，清澈流畅，哀婉明亮，微妙和谐，在十方世界的声音中最为第一。 ‘此外，讲堂、精舍、宫殿、楼阁都用七宝装饰，自然形成，又用珍珠、明月摩尼（一种宝珠）等各种宝物作为交错的露珠，覆盖在上面。内外、左右都有各种浴池，有的十由旬（古印度长度单位，约合120-160公里），有的二十、三十，乃至百千由旬，长宽深浅都一样，八功德水（具有八种功德的水）清澈盈满，清净香洁，味道像甘露。黄金池的底部是白银沙，白银池的底部是黄金沙，水晶池的底部是琉璃沙，琉璃池的底部是水晶沙，珊瑚池的底部是琥珀沙，琥珀池的底部是珊瑚沙，车𤦲（一种宝石）池的底部是玛瑙沙，玛瑙池的底部是车𤦲沙，白玉池的底部是紫金沙，紫金池的底部是白玉沙，或者由二宝、三宝乃至七宝交错合成。池岸上有栴檀树（一种香木），花叶垂布，香气普遍散发。天优钵罗华（青莲花）、钵昙摩华（红莲花）、拘物头华（黄莲花）、分陀利华（白莲花），各种颜色光彩茂盛，覆盖在水面上。 ‘那些菩萨和声闻（佛陀的弟子）如果进入宝池，想要水没过脚，水就没过脚；想要到膝盖，就到膝盖；想要到腰部，水就到腰部；想要到脖子，水就到脖子；想要灌溉全身，自然就灌溉全身；想要恢复原状，水就恢复原状。冷暖调和自然随意，使精神愉悦，身体舒畅，涤除心中的污垢，清明澄澈，干净得像没有形体一样。宝沙映照透彻，没有深处不被照亮，微波回旋，