Chinese
、二宝乃至无量众宝，悉化现而成。然宫宇有随意高大浮于空中若云气者；有不能随意高大，止在地上如世间者。其故非他，能随意者，乃前世求道时慈心精进，益作诸善德厚所致。不能随意者，乃前世求道时不慈心精进，作善微鲜德薄所致。若衣服、饮食则皆平等，惟宫宇不同。所以别进有勤堕，德有大小，示众见之。此讲堂宫宇，初无作者，亦无所从来，以此佛愿大德重，自然化生。” 宝池大小分第十七 佛言：“阿弥陀佛刹中讲堂、宫宇，胜于此世界中第六天上天帝所居，百千万倍终不可及。其内、外复有自然流泉及诸池沼，与自然七宝俱生。有纯一宝池者，其底沙亦以一宝；若黄金池者底白银沙，水晶池者底琉璃沙，珊瑚池者底琥珀沙。有二宝为一池者，其底沙亦以二宝；若黄金、白银池者，底沙则以水晶、琉璃；若水晶、琉璃池者，底沙则以珊瑚、琥珀；若珊瑚、琥珀池者，底沙则以砗磲、玛瑙。若三宝、四宝以至七宝，共为一池，则底沙亦如是。此诸宝池有方四十里者，有方五十里者，有方六十里者，如是展转渐大，以至于方二万四百八十里若大海。然是诸池者，皆菩萨、声闻诸上善人生长之所，有时浴于其间。若彼佛池其方倍此，皆七宝相间而成，白珠、明月珠、摩尼珠为之底沙。是诸 现代汉语译本： 各种珍宝乃至无量众宝，都化现而成。然而，宫殿楼宇有的可以随意高大，漂浮在空中像云气一样；有的不能随意高大，只能在地上像世间一样。这其中的原因不是别的，能随意变化的，是前世求道时慈心精进，多做善事，积累了深厚的德行所致。不能随意变化的，是前世求道时不慈心精进，所做善事很少，德行浅薄所致。至于衣服、饮食则都是平等的，只有宫殿楼宇不同。这是为了区分精进和懈怠，德行有大小，以此来让大家看到。这个讲堂宫殿楼宇，最初没有建造者，也没有从哪里来，因为阿弥陀佛（Amitabha）的愿力广大，功德深厚，自然化生而成。 宝池大小第十七 佛说：‘阿弥陀佛（Amitabha）的刹土中，讲堂、宫殿楼宇，胜过这个世界中第六天上的天帝所居住的地方，百千万倍也无法相比。其内外还有自然流淌的泉水和各种池沼，与天然的七宝一同产生。有纯粹一种宝物形成的池子，它的池底沙子也是用同一种宝物；如果是黄金池，池底就是白银沙；如果是水晶池，池底就是琉璃沙；如果是珊瑚池，池底就是琥珀沙。有二种宝物形成一个池子的，它的池底沙子也是用二种宝物；如果是黄金、白银池，池底沙子就是水晶、琉璃；如果是水晶、琉璃池，池底沙子就是珊瑚、琥珀；如果是珊瑚、琥珀池，池底沙子就是砗磲、玛瑙。如果是三种、四种乃至七种宝物共同形成一个池子，那么池底沙子也是如此。这些宝池有的是方圆四十里，有的是方圆五十里，有的是方圆六十里，这样逐渐增大，直到方圆二万四百八十里，像大海一样。然而这些池子，都是菩萨、声闻等上善之人生活的地方，他们有时在其中沐浴。如果那个佛的池子，它的面积是这些池子的两倍，都是用七宝交错构成，用白珠、明月珠、摩尼珠作为池底的沙子。这些’
English
English version: Various treasures, even countless treasures, all manifest into existence. However, some palaces and buildings can freely become tall and large, floating in the air like clouds; others cannot freely become tall and large, remaining on the ground like those in the mundane world. The reason for this is not other than that those who can freely transform did so because in their past lives, while seeking the Way, they were compassionate and diligent, performed many good deeds, and accumulated profound merit. Those who cannot freely transform did so because in their past lives, while seeking the Way, they were not compassionate and diligent, performed few good deeds, and had shallow merit. As for clothing and food, they are all equal, only the palaces and buildings differ. This is to distinguish between diligence and laziness, and to show that merit varies in magnitude, so that everyone can see. This lecture hall and palace building initially had no builder, nor did they come from anywhere; because of Amitabha's (Amitabha) great vows and profound merit, they naturally manifested into existence. The Size of the Jeweled Ponds, Chapter Seventeen The Buddha said, 'In Amitabha's (Amitabha) land, the lecture halls and palaces are superior to the residences of the heavenly emperor in the sixth heaven of this world, by a hundred million times, and are ultimately incomparable. Inside and outside, there are also natural flowing springs and various ponds, which arise together with the natural seven treasures. There are ponds made of a single treasure, and the sand at the bottom is also made of the same treasure; if it is a gold pond, the bottom is silver sand; if it is a crystal pond, the bottom is lapis lazuli sand; if it is a coral pond, the bottom is amber sand. There are ponds made of two treasures, and the sand at the bottom is also made of two treasures; if it is a gold and silver pond, the bottom sand is crystal and lapis lazuli; if it is a crystal and lapis lazuli pond, the bottom sand is coral and amber; if it is a coral and amber pond, the bottom sand is tridacna and agate. If three, four, or even seven treasures form a pond together, then the bottom sand is also the same. These jeweled ponds are sometimes forty square li, sometimes fifty square li, sometimes sixty square li, and gradually increase in size, up to two thousand four hundred and eighty square li, like the great ocean. However, these ponds are all places where Bodhisattvas, Sravakas, and other supremely virtuous beings live, and they sometimes bathe in them. If the Buddha's pond is twice the size of these ponds, they are all made of interlaced seven treasures, with white pearls, bright moon pearls, and mani pearls as the sand at the bottom. These' --------------------------------------------------------------------------------
Chinese
池者，皆八功德水湛然盈满，清净香洁味如甘露。其间复有百种异华，枝皆千叶，光色既异，香气亦异芬芳，馥郁不可胜言。” 莲华化生分第十八 佛言：“十方无央数世界诸天人民，以至蜎飞蠕动之类，往生阿弥陀佛刹者，皆于七宝池莲华中化生，自然长大亦无乳养之者，皆食自然之食。其容貌、形色端正净好，固非世人可比，亦非天人可比；皆受自然清虚之身、无极之寿。” 𠣏者比类分第十九 佛言：“譬如𠣏者在帝王之侧，相容仪宁可类否？” 阿难答言：“𠣏者在帝王之侧，羸陋丑恶无以为喻，百千万倍不可以及。所以然者，皆坐前世不植德本，积财不施，富有益悭，但欲唐得，贪求无厌。不信修善得福，益作诸恶，如是寿终堕于恶趣，受诸长苦；得出为人，下贱丑弊，示众见之。所以帝王人中尊贵，皆由宿世积德所致，慈惠温良，博施兼济，损已利物，无所违争，是以寿终应生天上享其福乐；余庆犹存遂生王家，自然尊贵，仪容端正，众所敬事；美衣珍膳随心服御，自非宿福何以能然。” 佛言：“汝言是矣！若言形相威光，帝王虽人中尊贵，比转轮圣王犹如鄙陋，若彼𠣏者在帝王之侧。转轮圣王天下第一，比忉利天王，又百千万倍不可以及。忉利天王比第六天 现代汉语译本 池塘里，都充满着八功德水（具有八种功德的水），清澈、香洁，味道如同甘露。其中还有上百种奇异的花朵，每枝都有千片花瓣，光泽和颜色各不相同，香气也各异，芬芳浓郁，难以言表。 莲花化生分第十八 佛说：‘十方无量无数世界的天人和人民，乃至一切会飞的、会蠕动的生物，往生到阿弥陀佛（无量光佛）的刹土的，都在七宝池的莲花中化生，自然长大，不需要哺乳，都吃天然的食物。他们的容貌、形体端正美好，绝非世人可比，也非天人可比；都受自然清净的身体，无尽的寿命。’ 𠣏者比类分第十九 佛说：‘譬如𠣏者（身体残疾的人）在帝王身边，他们的容貌仪态可以相比吗？’ 阿难回答说：‘𠣏者在帝王身边，他们的瘦弱、丑陋，无法用言语来形容，相差百千万倍都无法相比。之所以这样，都是因为前世没有积德，积攒财富却不布施，富有反而更加吝啬，只想不劳而获，贪求无厌。不相信修善能得福报，反而做各种恶事，这样的人寿命终结后会堕入恶道，遭受长久的痛苦；即使能转世为人，也会丑陋残缺，让众人看到。而帝王之所以在人中尊贵，都是因为前世积德所致，慈悲仁爱，广施恩惠，舍己利人，不与人争斗，所以寿命终结后会生到天上享受福乐；剩余的福报还能让他们出生在王家，自然尊贵，容貌端正，受人尊敬；华美的衣服和珍贵的食物随心享用，如果不是前世的福报，怎么可能这样呢？’ 佛说：‘你说的对！如果说形貌威光，帝王虽然在人中尊贵，但和转轮圣王（拥有统治世界的圣王）相比，就如同𠣏者在帝王身边一样卑微。转轮圣王是天下第一，但和忉利天王（欲界第二天之王）相比，又相差百千万倍。忉利天王和第六天
English
English version The ponds are filled with the eight meritorious waters, clear, fragrant, and tasting like nectar. Within them are hundreds of different flowers, each branch with a thousand petals, their colors and fragrances varied, and their rich scents beyond description. Chapter 18: Transformation by Lotus Flowers The Buddha said, 'The countless beings in the ten directions, including gods, humans, and even creatures that fly and crawl, who are reborn in the land of Amitabha Buddha (Buddha of Infinite Light), are all born from lotus flowers in the seven-jeweled ponds. They grow naturally, without needing milk, and eat natural food. Their appearances are beautiful and pure, incomparable to those of humans or even gods. They receive natural, pure bodies and infinite lifespans.' Chapter 19: Comparison with the Deformed The Buddha said, 'For example, can the appearance of a deformed person (𠣏者) next to a king be compared?' Ananda replied, 'A deformed person next to a king is so weak, ugly, and wretched that there is no comparison. They are a hundred million times different. The reason for this is that in their past lives, they did not cultivate virtue, hoarded wealth without giving, and became more miserly with their riches, desiring to gain without effort, and were insatiably greedy. They did not believe that good deeds bring blessings, and instead committed evil. Such people, upon death, fall into evil realms and suffer long torment. Even if they are reborn as humans, they will be ugly and deformed, a sight for all to see. The reason why kings are honored among humans is that they accumulated merit in their past lives, were compassionate and kind, generous and helpful, sacrificed themselves for others, and did not engage in conflict. Therefore, upon death, they are reborn in heaven to enjoy bliss. Their remaining merit allows them to be born into royal families, naturally noble, with beautiful appearances, and respected by all. They have fine clothes and precious food at their disposal. If not for past merit, how could this be?' The Buddha said, 'What you say is true! If we speak of appearance and radiance, although a king is honored among humans, compared to a Chakravartin King (a universal monarch), he is as lowly as a deformed person next to a king. The Chakravartin King is the greatest in the world, but compared to the King of the Trayastrimsa Heaven (the second heaven in the desire realm), he is a hundred million times inferior. The King of the Trayastrimsa Heaven compared to the sixth heaven --------------------------------------------------------------------------------
Chinese
王，又百千万倍不可以及。第六天王，比阿弥陀佛刹中诸菩萨、声闻、诸上善人，又百千万倍不可以及。” 澡雪形体分第二十 佛言：“阿弥陀佛刹中，诸菩萨、声闻、诸上善人，若入七宝池中澡雪形体；意欲令水没足水即没足，欲令至膝水即至膝，欲令至腰至腋，以至于颈，水亦如是。欲淋灌其身悉如其意，欲令其水如初，即亦如初。调和冷暖无不顺适，开神悦体涤荡情虑，清明澄洁莹若无形。既出浴已，各坐于一莲华之上，自然微风徐动，吹诸宝树，或作音乐，或作法音；吹诸宝华皆成异香，散诸菩萨、声闻、大众之上。华堕地者积厚四寸，极目明丽芳香无比，及至小萎，自然乱风吹去。诸菩萨、声闻、大众，有欲闻法音者，有欲闻音乐者，有欲闻华香者，有皆不欲闻者；其欲闻者辄独闻之，不欲闻者寂无所闻，各适其意无所违忤，其为快乐常得自然。” 澡毕进业分第二十一 佛言：“饶皆浴已各往修进，有在地讲经者，有在地诵经者，有在地自说经者，有在地口授经者，有在地听经者，有在地念经者，有在地思道者，有在地坐禅一心者，有在地经行者；仍有在虚空中讲经者，在虚空中诵经者，在虚空中自说经者，在虚空中口授经者，在虚空中听经者，在虚空中念经者，在虚空中思 现代汉语译本： 王，又百千万倍不可以相比。第六天王，比阿弥陀佛刹土中的菩萨、声闻、诸上善人，又百千万倍不可以相比。 第二十品 澡雪形体 佛说：‘在阿弥陀佛的刹土中，诸菩萨、声闻、诸上善人，如果进入七宝池中洗浴身体；想要水没过脚，水就没过脚，想要水到膝盖，水就到膝盖，想要水到腰部、腋下，乃至颈部，水也像这样。想要水淋浴全身，都如他们所愿，想要水恢复原样，也立即恢复原样。水温冷热调和，没有不舒适的，使人精神愉悦，身体舒畅，洗涤情欲杂念，清澈明亮，洁净得如同无形。洗浴完毕后，各自坐在一朵莲花之上，自然有微风缓缓吹动，吹拂着宝树，有的发出音乐，有的发出佛法之音；吹拂着宝花，都变成奇异的香气，散落在诸菩萨、声闻、大众的身上。花朵落在地上，堆积四寸厚，极其明亮美丽，芳香无比，等到稍微枯萎，自然有风吹散。诸菩萨、声闻、大众，有的想听佛法之音，有的想听音乐，有的想闻花香，有的都不想听闻；想听闻的就独自听到，不想听闻的就寂静无声，各自随心所欲，没有违背意愿的，他们所享受的快乐常常是自然而然的。’ 第二十一品 澡毕进业 佛说：‘他们洗浴完毕后，各自前往修行精进，有的在地上讲经，有的在地上诵经，有的在地上自己讲解经文，有的在地上口头传授经文，有的在地上听经，有的在地上念经，有的在地上思考佛道，有的在地上坐禅一心，有的在地上经行；还有在虚空中讲经的，在虚空中诵经的，在虚空中自己讲解经文的，在虚空中口头传授经文的，在虚空中听经的，在虚空中念经的，在虚空中思考佛道