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English version: Quantity; Three, Light and Color; Four, Fragrance. The sutra says: 'Lotus flowers in the pond', next explains the name of the flower, calling it lotus (lian hua). The sutra says: 'As big as a cartwheel', next explains the second part, the size of the lotus. This sutra speaks of the smaller ones, saying they are like cartwheels. The 'Contemplation Sutra' (Guan Jing), 'Pure Awareness Sutra' (Qing Jing Jue Jing) speak of the larger ones, perhaps twenty li or even sixty myriad li, but there is no constant standard as it varies with the size of one's thoughts. The sutra says: 'Blue color blue light, yellow color yellow light, red color red light, white color white light', next explains the third part, the color and light of the lotus. However, this sutra only has four colors. According to the 'Pure Awareness Sutra' (Qing Jing Jue Jing), 'Contemplation Sutra' (Guan Jing), each petal is made of different precious colors, so why does only the blue color have blue light? According to the sutras, it refers to those lotuses, not that each lotus has various colors, this sutra only speaks of those of pure color. The sutra says: 'Subtle fragrance and purity', next explains the fourth part, the fragrance of the lotus. The 'Pure Awareness Sutra' (Qing Jing Jue Jing) says: The fragrance of those lotuses is the most supreme and unparalleled in the eight directions, above and below, and there is no one who does not feel comfortable and joyful upon smelling it. The sutra says: 'Shariputra (She Li Fu)! The Land of Ultimate Bliss (Ji Le Guo Tu) is accomplished with such meritorious adornments', next the seventh part concludes the Land of Ultimate Bliss (Ji Le). The sutra says: 'Again, Shariputra (She Li Fu)! In that Buddha Land, heavenly music is constantly played', next explains the third part, wonderful music and song resound in the sky. According to the 'Contemplation Sutra' (Guan Jing) and others, countless musical instruments are constantly suspended in the sky, playing sounds on their own without being struck. Moreover, depending on the location of things, whether in houses or in forests, musical instruments are suspended, all harmoniously playing on their own, according to the minds of the beings, all playing the sounds of the Dharma, with no sounds that are not in accordance with the Dharma, and those who hear these sounds, both humans and devas, can arouse the intention to cultivate the Way. The sutra says: 'Gold as the ground', next explains the fourth part, the ground is adorned with sandalwood gold, that is, the shape is round and pure. The 'Buddha-bhumi Sutra' (Fo Di Lun) says: The abode of Amitabha Buddha (Wu Liang Shou Fo) is adorned with rare things everywhere. According to the sutras, gold is mostly used as the substance of the ground, with various treasures interspersed within, and the inside and outside reflect each other, so the 'Contemplation Sutra' (Guan Jing) calls it lapis lazuli ground. Moreover, that sutra also says: Underneath the ground are eight-edged golden pillars, adorned with various treasures, shining brightly, and the ground --------------------------------------------------------------------------------
Chinese
犹如日宫悬处虚空，其宝地柔软下脚即凹、举足便起，又彼国土无须弥山及诸山等。《无量寿经》云：佛言：“彼四天王、忉利依空而住。” 经曰：“昼夜六时雨曼陀罗华”，次释第五时华回舞。《无量寿论》云：雨庄严也。依《庄严论》，雨华意为严饰地。故《无量寿经》云：其华覆地厚四寸余，随色次第而不杂乱，光泽香软，足蹈上行才下四寸，举足还起。若更雨新华之时，旧华即渐渐地裂受之，故华没尽新华已满，或雨宝衣遍覆其地，人践上行。《称赞净土经》云：见此华者心虽适悦而不贪着，更增众生殊胜功德。曼陀罗者，此云赤圆莲华，亦云如意华，《正法华经》名适意华大适意华，曼殊沙华名为柔软华。《大品经》中帝释雨曼陀罗华供养般若波罗蜜，须菩提言：“此华从心树生，即如心所欲而雨。”释之者，华之所生从其心生，然华之色貌终是赤圆，次第六羽驾游方。 问：“若仙人乘鹤等可言羽驾；彼乃运身而往或乘宫殿，何言羽驾？” 答：“谓飞若驾羽、疾若乘龙，故言羽驾。” 此即乘圆净，谓乘大定大慧之力。文复有三：初捧华历供、次限晨旋路、后结成极乐。 经曰：“其国众生常以清旦，各以衣裓盛众妙华供养他方十万亿佛”，次释第一捧华历供也。准 现代汉语译本 犹如太阳宫殿悬挂在虚空中，那里的宝地柔软，脚踩下去会凹陷，抬起脚就会恢复原状。而且那个国土没有须弥山以及其他的山。《无量寿经》（Sukhavativyuha Sutra）中说：佛说：‘那四大天王、忉利天（Trayastrimsa）都依靠虚空而住。’ 经中说：‘昼夜六时降下曼陀罗华（Mandala flower）’，接下来解释第五时，花朵回旋飞舞。《无量寿论》（Treatise on the Pure Land）中说：降雨是为了庄严。依据《庄严论》，降花的意思是严饰大地。所以《无量寿经》中说：那些花覆盖地面，厚度有四寸多，随着颜色的顺序排列而不杂乱，光泽鲜亮，香气柔和，脚踩上去陷下四寸，抬起脚就恢复原状。如果再次降下新花的时候，旧花就渐渐地裂开来接纳新花，所以旧花沉没，新花已经满了，或者降下宝衣遍布地面，人们踩在上面行走。《称赞净土经》（Amitayurdhyana Sutra）中说：见到这些花的人，心中虽然感到喜悦，却不贪恋执着，更能增加众生殊胜的功德。曼陀罗（Mandala）的意思是，这里叫做赤圆莲花，也叫做如意花，《正法华经》（Saddharma Pundarika Sutra）中叫做适意花、大适意花，曼殊沙华（Manjusaka）叫做柔软花。《大品经》（Mahaprajnaparamita Sutra）中，帝释天（Indra）降下曼陀罗华供养般若波罗蜜（Prajnaparamita），须菩提（Subhuti）说：‘这些花从心树而生，就像心中所希望的那样降下。’解释它的人说，花朵的产生是从心中产生的，然而花朵的颜色和形状终究是赤色和圆形，接下来是六羽驾车巡游四方。 问：‘如果仙人乘坐鹤等可以说成是羽驾；他们是运用身体前往或者乘坐宫殿，为什么说是羽驾？’ 答：‘说是飞行如同用羽毛驾驭，快速如同乘坐龙，所以说是羽驾。’ 这就是乘坐圆满清净之境，说是乘坐大定大慧的力量。文句又有三个部分：首先是捧花历供，其次是限定早晨的旋转路线，最后是总结形成极乐世界。 经中说：‘那个国家的众生经常在清晨，各自用衣襟盛满各种美妙的花，供养他方十万亿佛’，接下来解释第一部分，捧花历供。依据...
English
English version It is like the sun palace hanging in empty space, its treasure land is soft, sinking when stepped on and rising when the foot is lifted, and that land has no Mount Sumeru (Mount Meru) or other mountains. The *Infinite Life Sutra* (Sukhavativyuha Sutra) says: The Buddha said: 'Those Four Heavenly Kings and Trayastrimsa (忉利) all dwell in emptiness.' The sutra says: 'Day and night, six times it rains Mandala flowers (曼陀羅華),' next explaining the fifth time, the flowers swirling and dancing. The *Treatise on the Pure Land* (无量寿论) says: Raining is for adornment. According to the *Adornment Treatise*, raining flowers means adorning the earth. Therefore, the *Infinite Life Sutra* says: Those flowers cover the ground, more than four inches thick, arranged in order of color without being mixed, with bright luster, soft fragrance, sinking four inches when stepped on, and rising again when the foot is lifted. If new flowers rain again, the old flowers gradually crack and receive them, so the old flowers sink and the new flowers are full, or precious garments rain down covering the ground, and people walk on them. The *Praise of the Pure Land Sutra* (称赞净土经) says: Those who see these flowers, although their hearts feel joy, are not greedy or attached, and further increase the supreme merits of sentient beings. Mandala (曼陀羅) means, here it is called red round lotus flower, also called wish-fulfilling flower, in the *Saddharma Pundarika Sutra* (正法华经) it is called pleasing flower, greatly pleasing flower, Manjusaka (曼殊沙華) is called soft flower. In the *Mahaprajnaparamita Sutra* (大品经), Indra (帝释) rains Mandala flowers to offer to Prajnaparamita (般若波羅蜜), Subhuti (须菩提) said: 'These flowers are born from the heart-tree, raining as desired by the heart.' Those who explain it say that the flowers are produced from the heart, but the color and shape of the flowers are ultimately red and round, next is the six-feathered chariot touring the four directions. Question: 'If immortals ride cranes, etc., it can be said to be a feathered chariot; they are going by using their bodies or riding palaces, why say feathered chariot?' Answer: 'It is said that flying is like being driven by feathers, and fast like riding a dragon, so it is called a feathered chariot.' This is riding the realm of perfect purity, saying it is riding the power of great samadhi and great wisdom. The text has three parts: first, offering flowers in turn, second, limiting the morning rotation route, and finally, concluding to form the Pure Land of Ultimate Bliss. The sutra says: 'The sentient beings of that country often in the early morning, each using their sleeves to fill various wonderful flowers, offer to hundreds of thousands of billions of Buddhas in other directions,' next explaining the first part, offering flowers in turn. According to... --------------------------------------------------------------------------------
Chinese
诸经或乘七宝宫殿百宝莲华，或但尔而去，或乘佛威神，一念之顷游十方界，于诸佛前随心所念种种诸佛称心供养，礼佛听法或蒙授记，衣裓者谓衣衿也。 经曰：“即以食时还到本国饭食经行”，次释第二限晨旋路也。谓限晨至斋时即便还归国，即任持圆净也。谓或以大乘法味喜乐持身，故饮食已说法诵经。经行者，谓旋绕思惟。 问言：“食时者，为同此处已午之际、为别时也？” 答曰：“虽短长不等，食时亦是同也。” 问：“四食之中彼有何食？” 答：“彼有段食，然竟不食，见色闻香意以为食，自然饱足无所味着，事讫化去，时至自来。故《无量寿经》云：彼欲食时，七宝钵器自然在前，百味饮食湛然盈满。” “若《清净觉经》：欲食时，有自然劫贝及㲲以为座，食者坐之，诸菩萨罗汉皆食，食亦不多不少自然平等，亦不以美故喜食。何故此二经不同？” 答：“有食不食，食者故不多不少。若不食者见之便足，此即形相土也。若第一义土，即《净名经》云：甘露法为食，解脱味为浆。” 经曰：“极乐国土成就如是功德庄严”，次释第三结成极乐。 第七次明鸟韵法音，即眷属圆净，谓净土中如来化作天龙八部异类眷属，示庄严徒众眷属 也。 问：“彼土是三界摄不？虽言无须弥山，而六欲天皆空居者，即是欲界摄，何得无实畜生乃是化也？” 答：“据《无量寿经》等，说是欲界。然《智度论》云：若他方化土杂恶不净者，是名欲界摄。若清净者，非三界摄，又有形故非无色界，地居故非色界，无欲故非欲界。是故彼土住似欲界而非欲界，故非三界摄，无实畜生。故《正法念经》云：四天已上即无实畜生。诸天福力为庄严处所亦有禽兽，然非实报，何况净土而得有之！” 言诸鸟者，或弥陀所化，作宝光状似。此文有二：初叙、后释去外疑。叙文有五：一、总标羽族；二、别列禽名；三、啭和雅音；四、诠论妙法；五、闻声动念。 经曰：“复次，舍利弗！彼国常有种种奇妙杂色之鸟”，次第一总标羽族也，色类非一故言种种，容貌绝群故言奇妙。 经曰：“白鹤、孔雀、鹦䳇、舍利、迦陵频伽、共命之鸟”，次第二别列禽名也。《佛华严不思议经》云：舍利者，此云鸜鹆鸟。迦陵频伽，《智度论》云：迦陵频伽者，此无正名，号好音鸟，此鸟子虽未出㲉，其音已胜众鸟，何况出㲉！共命之鸟者，相传云一身两头。 经曰：“是诸众鸟昼夜六时出和雅音”，次释第三啭和雅音也。 经曰：“其音演畅 现代汉语译本 问：‘极乐世界是否属于三界（欲界、色界、无色界）所管辖？虽然经中说没有须弥山（Sumeru），但六欲天（Six Desire Heavens）都居住在空中，这属于欲界（Desire Realm）管辖，为什么没有真实的畜生道，而是化生呢？’ 答：‘根据《无量寿经》（Larger Sutra of Immeasurable Life）等经典，极乐世界属于欲界。然而，《智度论》（Mahaprajnaparamita Sastra）中说：如果其他世界的化土混杂着恶和不净，就属于欲界管辖。如果清净，就不属于三界管辖。又有形体，所以不是无色界（Formless Realm）；地居，所以不是色界（Form Realm）；没有欲望，所以不是欲界。因此，极乐世界看起来像欲界，但不是欲界，所以不属于三界管辖，没有真实的畜生道。所以《正法念经》（Saddharma-smrtyupasthana Sutra）中说：四天王天（Heaven of the Four Kings）以上就没有真实的畜生道。诸天（Devas）以福力化现禽兽来庄严处所，但不是真实的果报，何况是净土怎么会有畜生道呢！’ 说到这些鸟，或许是阿弥陀佛（Amitabha）所化现，呈现出宝光的样子。这段经文分为两部分：首先是叙述，然后是解释，消除外界的疑惑。叙述部分有五点：一、总标羽族；二、别列禽名；三、啭和雅音；四、诠论妙法；五、闻声动念。 经中说：‘复次，舍利弗（Sariputra）！彼国常有种种奇妙杂色之鸟’，这是第一点，总标羽族。颜色种类不是单一的，所以说‘种种’，容貌非常出众，所以说‘奇妙’。 经中说：‘白鹤、孔雀、鹦䳇、舍利（Sarika）、迦陵频伽（Kalavinka）、共命之鸟（Jivajiva）’，这是第二点，分别列出禽鸟的名字。《佛华严不思议经》（Buddhavatamsaka-nama-buddha-acintya-guna-nirdesa Sutra）中说：舍利，在这里指的是鸜鹆鸟。迦陵频伽，《智度论》中说：迦陵频伽，在这里没有确切的名字，被称为好音鸟，这种鸟即使在鸟蛋中，它的声音也胜过其他鸟，更何况是破壳而出！共命之鸟，相传说是同一个身体，两个头。 经中说：‘是诸众鸟昼夜六时出和雅音’，这是第三点，解释啭和雅音。 经中说：‘其音演畅’