English
English version Question: 'Does that land (Sukhavati) fall under the Three Realms (Desire Realm, Form Realm, Formless Realm)? Although it is said that there is no Mount Sumeru (Sumeru), the Six Desire Heavens (Six Desire Heavens) all reside in the sky, which belongs to the Desire Realm (Desire Realm). Why are there no real animals, but only manifested ones?' Answer: 'According to the Larger Sutra of Immeasurable Life (Amitayus Sutra) and other scriptures, that land belongs to the Desire Realm. However, the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra) says: If the manifested lands of other worlds are mixed with evil and impurity, they are said to belong to the Desire Realm. If they are pure, they do not belong to the Three Realms. Because they have form, they are not of the Formless Realm (Arupadhatu); because they reside on land, they are not of the Form Realm (Rupadhatu); because they have no desires, they are not of the Desire Realm. Therefore, that land appears to be like the Desire Realm, but it is not the Desire Realm, so it does not belong to the Three Realms, and there are no real animals. Therefore, the Saddharma-smrtyupasthana Sutra (Saddharma-smrtyupasthana Sutra) says: Above the Heaven of the Four Kings (Caturmaharajika), there are no real animals. The devas (Devas) use their blessings to manifest birds and beasts to adorn the place, but they are not real retributions, let alone in a Pure Land, how could there be animals!' Speaking of these birds, perhaps they are manifested by Amitabha (Amitabha), appearing in the form of precious light. This passage has two parts: first, the narration; then, the explanation, dispelling external doubts. The narration has five points: first, a general description of the feathered tribes; second, a separate list of bird names; third, the warbling of harmonious sounds; fourth, the exposition of the wonderful Dharma; fifth, the arising of thoughts upon hearing the sounds. The sutra says: 'Furthermore, Sariputra (Sariputra)! That land always has various wonderful and colorful birds,' This is the first point, a general description of the feathered tribes. Because the colors and types are not singular, it is said 'various'; because the appearance is outstanding, it is said 'wonderful'. The sutra says: 'White cranes, peacocks, parrots, sarika (Sarika), kalavinka (Kalavinka), jivajiva (Jivajiva),' This is the second point, listing the names of the birds separately. The Buddhavatamsaka-nama-buddha-acintya-guna-nirdesa Sutra (Buddhavatamsaka-nama-buddha-acintya-guna-nirdesa Sutra) says: Sarika, here refers to the myna bird. Kalavinka, the Mahaprajnaparamita Sastra says: Kalavinka, here there is no exact name, it is called the bird with the beautiful sound, even when this bird is still in the egg, its sound surpasses other birds, let alone when it hatches! Jivajiva, it is said that it is one body with two heads. The sutra says: 'These birds emit harmonious sounds six times day and night,' This is the third point, explaining the warbling of harmonious sounds. The sutra says: 'Their sounds proclaim' --------------------------------------------------------------------------------
Chinese
五根、五力、七菩提分、八圣道分等”，次第四诠论妙法也。三十七品亦名三十七助道法，亦名三十七助菩提法。言三十七者是数也，谓三十七心数法也。若言品者，谓三十七法各各别故名品。言助道者，谓能随顺资助尽智无生智，能令圣道势用胜故，故云助道二智也。若言菩提者，菩提亦名觉，即前二智也。故《四谛论》云：三十七助道觉法，此法小乘正学，菩萨兼修二智。《智度论》云：如来何故多说此法不增不减，但说三十七品？答：此三十七品，譬如众药和合，疗众生病正须尔许，是故常说不多不少。又常说者，以是初欲入道次第名字，如人初到师处听法，先用心念记持所闻法，故先明念。念已依行，故次明正勤，勤断二恶、勤修二善。若多精进则心散乱，欲令摄心便住定中，故次明如意足。心定已便生五根。五根渐增能遮烦恼能入深法，故次明五力。五力既增能分别圣道，故次说七觉分。既见谛已，须除修惑趣涅槃城，故次明八圣道。若广分别具如别章。 问：“准鸟所诠应当具说，何故经中但说四科？” 答：“然彼化生身，无脓血不净等，故无倒执净不净心，故不说身念。虽无苦受亦无乐报心倒，不说受念。心知无常励诚修道，不说心念。知法无我而无我倒，不说法念。以是因缘，不说四 念。又不曾造恶、无烦恼，不说断，炽然自励修诸圣道，不假说修，故鸟不说四正勤也。又定慧兼修非恒散乱，五通报得，无劳说四如意足，是故前三众鸟不宣。又复释者，是义不然，但经略举非鸟不宣，亦言三十七助道法者，谓：四念处、四正勤、四如意足、五根、五力、七觉支、八正道。四念处者，谓：身受心法。四正勤者，谓：未生之恶方便令不生，已生之恶方便令断，未生之善方便令生，已生之善方便令增长。四如意足者，谓：欲定足、精进定足、念定足、慧定足。五根者，谓：信根、精进根、念根、定根、慧根。五力者，谓：信力、精进力、念力、慧力、定力。七觉分者，谓：择法觉支、精进觉支、喜觉支、猗觉支、舍觉支、念觉支、定觉支。八正道者，谓：正见、正思惟、正语、正业、正命、正精进、正念、正定。体性有十，谓：净信、精进、念、智慧，及喜、猗、舍觉品相应舍、思、戒、三摩提。信分有二，谓：信根、信力。精进分八，谓：四正勤为四：精进根、精进力、精进觉支、正精进；念分为四，谓：念根、念力、念觉支、正念。智慧分八，谓四念处为四：慧根、慧力、择法觉支、正见。喜为喜觉支，猗为猗觉支，舍为舍觉支，思是觉支，数谓正思惟。戒分为三，谓：正语、正业、正命。三摩提 现代汉语译本： 念诵。又不曾作恶、没有烦恼，不说断绝，炽盛地自我勉励修习各种圣道，不需假借言说修习，所以鸟类不说四正勤（catvāri samyakpradhānāni，四种正确的精进）。又因为定慧兼修并非总是散乱，凭借五神通获得果报，无需费力宣说四如意足（catvāra ṛddhipādāḥ，四种能达成目标的禅定），因此前面的三种鸟类不宣说。又有人解释说，这个意义不对，只是经文略举并非鸟类不宣说，也说三十七助道法（bodhipākṣikadharmāḥ，通往觉悟的三十七种修行方法）是指：四念处（catvāri smṛtyupasthānāni，四种专注的修行）、四正勤、四如意足、五根（pañca indriyāṇi，五种产生力量的根基）、五力（pañca balāni，五种力量）、七觉支（sapta bodhyaṅgāni，七种觉悟的因素）、八正道（ārya aṣṭāṅga mārga，达到涅槃的八种正确方法）。 四念处是指：身、受、心、法。四正勤是指：对于未生的恶，方便令其不生；对于已生的恶，方便令其断除；对于未生的善，方便令其生起；对于已生的善，方便令其增长。四如意足是指：欲定足、精进定足、念定足、慧定足。五根是指：信根、精进根、念根、定根、慧根。五力是指：信力、精进力、念力、慧力、定力。七觉支是指：择法觉支、精进觉支、喜觉支、猗觉支、舍觉支、念觉支、定觉支。八正道是指：正见、正思惟、正语、正业、正命、正精进、正念、正定。体性有十种，是指：净信、精进、念、智慧，以及喜、猗、舍觉品相应的舍、思、戒、三摩提（samādhi，禅定）。 信分有二种，是指：信根、信力。精进分有八种，是指：四正勤为四种：精进根、精进力、精进觉支、正精进；念分有四种，是指：念根、念力、念觉支、正念。智慧分有八种，是指：四念处为四种：慧根、慧力、择法觉支、正见。喜为喜觉支，猗为猗觉支，舍为舍觉支，思是觉支，数是指正思惟。戒分有三种，是指：正语、正业、正命。三摩提
English
English version: Reciting. Moreover, they have not created evil, have no afflictions, and do not speak of cessation. They ardently encourage themselves to cultivate all the holy paths, not needing to speak of cultivation, therefore the birds do not speak of the Four Right Exertions (catvāri samyakpradhānāni, the four right efforts). Furthermore, because they cultivate both concentration and wisdom and are not constantly distracted, they attain the reward of the five supernormal powers, without needing to speak of the Four Foundations of Mindfulness (catvāra ṛddhipādāḥ, the four bases of spiritual power), therefore the first three kinds of birds do not proclaim them. Moreover, the explanation that this meaning is not correct, but that the sutra only briefly mentions that the birds do not proclaim them, also states that the Thirty-seven Factors of Enlightenment (bodhipākṣikadharmāḥ, thirty-seven practices conducive to enlightenment) refer to: the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, four kinds of mindfulness), the Four Right Exertions, the Four Foundations of Mindfulness, the Five Roots (pañca indriyāṇi, five roots of good qualities), the Five Powers (pañca balāni, five powers derived from the five roots), the Seven Factors of Enlightenment (sapta bodhyaṅgāni, seven factors contributing to enlightenment), and the Eightfold Noble Path (ārya aṣṭāṅga mārga, the eight aspects of the path to liberation). The Four Foundations of Mindfulness refer to: body, feeling, mind, and phenomena. The Four Right Exertions refer to: preventing unarisen evil from arising, eliminating arisen evil, generating unarisen good, and increasing arisen good. The Four Foundations of Mindfulness refer to: the base of desire-induced concentration, the base of effort-induced concentration, the base of mindfulness-induced concentration, and the base of wisdom-induced concentration. The Five Roots refer to: the root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom. The Five Powers refer to: the power of faith, the power of effort, the power of mindfulness, the power of wisdom, and the power of concentration. The Seven Factors of Enlightenment refer to: the factor of discrimination of phenomena, the factor of effort, the factor of joy, the factor of tranquility, the factor of equanimity, the factor of mindfulness, and the factor of concentration. The Eightfold Noble Path refers to: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. There are ten aspects of nature, referring to: pure faith, effort, mindfulness, wisdom, as well as joy, tranquility, equanimity corresponding to the factors of enlightenment, equanimity, thought, morality, and samādhi (samādhi, concentration). There are two aspects of faith, referring to: the root of faith and the power of faith. There are eight aspects of effort, referring to: the Four Right Exertions as four: the root of effort, the power of effort, the factor of effort, and right effort; there are four aspects of mindfulness, referring to: the root of mindfulness, the power of mindfulness, the factor of mindfulness, and right mindfulness. There are eight aspects of wisdom, referring to: the Four Foundations of Mindfulness as four: the root of wisdom, the power of wisdom, the factor of discrimination of phenomena, and right view. Joy is the factor of joy, tranquility is the factor of tranquility, equanimity is the factor of equanimity, thought is a factor of enlightenment, and number refers to right thought. There are three aspects of morality, referring to: right speech, right action, and right livelihood. Samādhi --------------------------------------------------------------------------------
Chinese
定，定分为八，谓四如意足为四：定根、定力、定觉支、正定。” 问曰：“何故名助道法？助道是何义？” 答曰：“尽智、无生智是菩提，谓此诸法随顺彼法令势用胜，故名助道法。” 经曰：“其土众生闻是音已，皆悉念佛念法念僧”，次第五闻声动念也，谓闻鸟说法皆生善念念三宝也。 问：“诸经多说六念，此何独念三？” 答：“六念者约此处及下界中教其六念，以诸众生诸根不具得恶趣身，欲令持戒故教念戒；以诸众生贫穷困乏，欲舍悭故教念施；以下界人不及天故，意欲令其修天行故，故令念天。彼国众生无恶趣故，自念修善，无犯戒垢故，不念戒；无贫乏者故无念施，然亦持华历散诸佛，是供非施，由彼众生无悭吝垢故不念施；彼人形貌及所依止胜第六天，故不念天。以三宝福田最胜无比，但念三宝也。《大涅槃经》云：盲贼念佛还得眼根，释女念佛手足还具，商人念佛即免鱼难，摩诃斯那念佛得除疮痛。又《观经》云：一念阿弥陀佛，除八十亿劫生死之罪。《法华经》云：一称南无佛，皆得成佛道。是为念佛之力。《大品经》云：念般若波罗蜜，除四百四病，离灾难、消诸恶业；或念诸三昧，得胜知见。是念法之力。若人念观音、地藏、虚空藏菩萨，诸难消除、 现代汉语译本：定，定的种类分为八种，即四如意足（四种达到禅定的方法）为四种：定根（禅定的根本）、定力（禅定的力量）、定觉支（禅定的觉悟因素）、正定（正确的禅定）。 问：‘为什么称为助道法？助道是什么意思？’ 答：‘尽智（对所有事物如实知见的智慧）、无生智（对事物不生不灭的智慧）是菩提（觉悟），这些法随顺菩提，使菩提的力量和作用更加强大，所以称为助道法。’ 经中说：‘那个国土的众生听到这些声音后，都念佛、念法、念僧’，这是依次序听到声音而生起念头，意思是听到鸟说法，都生起念诵三宝的善念。 问：‘很多经典都说六念，为什么这里只念三？’ 答：‘六念是针对此处（指娑婆世界）及下界众生而教导的，因为这些众生诸根不全，容易堕入恶趣，为了让他们持戒，所以教他们念戒；因为这些众生贫穷困乏，为了让他们舍弃悭吝，所以教他们念施；因为下界的人不如天人，为了让他们修习天道，所以让他们念天。而极乐世界的众生没有恶趣，自然会修善，没有犯戒的污垢，所以不念戒；没有贫乏的人，所以不念施，然而他们也持花散在诸佛身上，这是供养而不是布施，因为那里的众生没有悭吝的污垢，所以不念施；那里的人形貌和所居住的地方胜过第六天，所以不念天。因为三宝的福田最殊胜无比，所以只念三宝。《大涅槃经》说：盲人念佛还能恢复眼根，释迦族的女子念佛手脚还能恢复完整，商人念佛就能免除鱼难，摩诃斯那念佛就能消除疮痛。又《观经》说：一念阿弥陀佛，就能消除八十亿劫生死之罪。《法华经》说：一声称念南无佛，都能成就佛道。这就是念佛的力量。《大品经》说：念般若波罗蜜，能消除四百四病，远离灾难，消除各种恶业；或者念诵各种三昧，能获得殊胜的知见。这就是念法的力量。如果有人念观音（Avalokiteśvara）、地藏（Ksitigarbha）、虚空藏菩萨（Ākāśagarbha），各种灾难都能消除。’