English
English version: 'Samādhi (Concentration), samādhi is divided into eight, namely the four bases of supernatural power (catvāri ṛddhipādāḥ) as four: the root of concentration (samādhi-indriya), the power of concentration (samādhi-bala), the limb of enlightenment of concentration (samādhi-bodhyaṅga), and right concentration (samyak-samādhi).' Question: 'Why are they called aids to the path? What is the meaning of 'aids to the path'?' Answer: 'Exhaustion-knowledge (kṣaya-jñāna) and non-arising-knowledge (anutpāda-jñāna) are bodhi (enlightenment). These dharmas (teachings) accord with that bodhi, making its power and function superior, therefore they are called aids to the path.' The sutra says: 'The beings in that land, having heard these sounds, all contemplate the Buddha (buddha), contemplate the Dharma (dharma), and contemplate the Sangha (saṃgha).' This is hearing the sounds and generating thoughts in sequence, meaning that upon hearing the birds preach the Dharma, they all generate good thoughts of contemplating the Three Jewels (triratna). Question: 'Many sutras speak of the six recollections (ṣaṭ-anusmṛti), why only mention three here?' Answer: 'The six recollections are taught in this realm (referring to the Saha world) and the lower realms, because the beings there have incomplete faculties and are prone to falling into evil destinies. To encourage them to uphold precepts (śīla), they are taught to recollect the precepts; because these beings are poor and destitute, to encourage them to relinquish stinginess, they are taught to recollect generosity (dāna); because people in the lower realms are inferior to the devas (gods), to encourage them to cultivate heavenly practices, they are taught to recollect the devas. The beings in that land (referring to the Pure Land) have no evil destinies, so they naturally cultivate goodness and have no defilement of breaking precepts, so they do not recollect the precepts; there are no impoverished people, so they do not recollect generosity, although they do hold flowers and scatter them upon the Buddhas, which is offering, not giving, because the beings there have no defilement of stinginess, so they do not recollect generosity; the appearance of the people there and their dwelling places surpass the sixth heaven, so they do not recollect the devas. Because the field of merit of the Three Jewels is the most supreme and incomparable, they only recollect the Three Jewels. The *Mahāparinirvāṇa Sūtra* says: A blind person who recollects the Buddha can regain their eyesight, a woman of the Shakya clan who recollects the Buddha can have her hands and feet restored, a merchant who recollects the Buddha can avoid the fish disaster, and Mahasthanaprapta (Mahāsthāmaprāpta) who recollects the Buddha can have his sores healed. Also, the *Contemplation Sutra* says: One thought of Amitābha Buddha (Amitābha), eliminates the sins of eighty billion kalpas (aeons) of birth and death. The *Lotus Sutra* says: One utterance of 'Namo Buddha (Namo Buddhāya),' all can attain Buddhahood. This is the power of recollecting the Buddha. The *Perfection of Wisdom Sutra* says: Reciting the Prajñāpāramitā (般若波羅蜜多), eliminates four hundred and four diseases, averts disasters, and eliminates all evil karma; or reciting various samādhis, one can obtain superior knowledge and vision. This is the power of recollecting the Dharma. If one recollects Avalokiteśvara (观音), Ksitigarbha (地藏), or Ākāśagarbha Bodhisattva (虚空藏菩萨), all difficulties can be eliminated.' -------------------------------------------------------------------------------- 所愿果遂。是为念僧之力。”
Chinese
问：“《佛藏经》云：诸法毕竟性空，空中无佛无法无僧。若有言说形相是可念者，为是颠倒。当云何念？” 答：“若彼经据毕竟空理说，今此经据接引说，从浅至深。故《十住毗婆沙》云：新发意菩萨若念佛者，先念色身，应以三十二相八十种好念色身佛，心渐渐得入深法者，应念法身佛，次转深入得上势力，应以实相念，莫以色身念，亦莫着法身，善知一切法永寂如虚空故，无所念亦无能念者，是真实念者，今为新发意者旦以事相念。即《优婆塞戒经》云：佛有七胜事故将以须念：一身胜，具诸相好圆满故；二如法住胜，三业常无失故；三智胜，具一切种智故；四具足胜，一切福德圆满故；五行处胜，常在三昧故；六不思议胜，六通具足故也；七解脱胜，一切烦恼正习俱尽故。” “又《摄大乘论》云：佛有三身，诸菩萨念佛者当缘念何身？” 答：“缘念法身，法身虽有无量甚深道理，然依法身念佛七种相。此七相是法身正用，亦是法身圆满德：一、身平等利益圆德，谓能示现化身成道亦作大利益，若地前菩萨二乘凡夫未下种者令下种，未成熟者令成熟，未解脱者令得解脱。二、无失圆德，由一切惑智二障永灭离故，无有烦恼令生过失。三、无碍圆德 所愿都能实现。这就是忆念僧伽的力量。' 有人问：‘《佛藏经》（《佛藏经》）中说：一切诸法的究竟本性是空，在空性中没有佛，没有法，也没有僧。如果有所谓的言说和形相是可以忆念的，那就是颠倒妄想。那么，应当如何忆念呢？’ 回答说：‘如果那部经是根据究竟空性的道理来说的，那么这部经就是根据接引众生的方便来说的，是从浅到深的引导。《十住毗婆沙》（《十住毗婆沙论》）中说：新发意的菩萨如果忆念佛，首先应当忆念佛的色身，应当以三十二相和八十种好来忆念色身佛，心渐渐能够进入深奥的佛法，就应当忆念法身佛，进一步深入而获得力量，就应当以实相来忆念，不要以色身来忆念，也不要执着于法身，要善于了知一切法永远寂静如同虚空，因此没有所忆念的，也没有能忆念的，这才是真实的忆念。现在是为了新发意的菩萨，暂且以事相来忆念。就像《优婆塞戒经》（《优婆塞戒经》）中说：佛有七种殊胜的因缘，所以应当忆念：一是身殊胜，具足各种相好圆满的缘故；二是如法安住殊胜；三是三业常常没有过失的缘故；三是智慧殊胜，具足一切种智的缘故；四是具足殊胜，一切福德圆满的缘故；五是行处殊胜，常常安住在三昧中的缘故；六是不思议殊胜，六神通具足的缘故；七是解脱殊胜，一切烦恼的正使和习气都断尽的缘故。’ ‘另外，《摄大乘论》（《摄大乘论》）中说：佛有三种身，诸位菩萨忆念佛的时候应当缘念哪种身呢？’ 回答说：‘应当缘念法身。法身虽然有无量甚深的道理，然而可以依靠法身来忆念佛的七种相。这七种相是法身的正用，也是法身圆满的功德：一是身平等利益圆满的功德，就是能够示现化身成就佛道，并且作广大的利益，对于地上菩萨、二乘圣者和凡夫中没有种下善根的，令他们种下善根，没有成熟的，令他们成熟，没有解脱的，令他们得到解脱。二是无失圆满的功德，由于一切烦恼障和所知障永远灭除的缘故，没有烦恼会产生过失。三是无碍圆满的功德
English
May all wishes be fulfilled. This is the power of mindfulness of the Sangha (community of monks).' Someone asked: 'The *Buddha-garbha Sutra* (*Fo Zang Jing*) says: All dharmas (teachings, phenomena) are ultimately empty in nature, and in emptiness there is no Buddha, no Dharma, and no Sangha. If there are so-called words and forms that can be recollected, that is a delusion. How should one recollect?' The answer is: 'If that sutra speaks according to the ultimate principle of emptiness, then this sutra speaks according to the expedient means of guiding beings, from the shallow to the deep. Therefore, the *Dasabhumika-vibhasa* (*Shi Zhu Piposha*) says: If a newly aspiring Bodhisattva (enlightenment being) recollects the Buddha, they should first recollect the physical body of the Buddha, and should recollect the physical body of the Buddha with the thirty-two major marks and eighty minor characteristics. When the mind is gradually able to enter into the profound Dharma, they should recollect the Dharmakaya (Dharma body) Buddha. Further deepening and gaining power, they should recollect with the true nature, not with the physical body, and not be attached to the Dharmakaya. They should be skilled at knowing that all dharmas are eternally silent like empty space, so there is nothing to be recollected, and there is no one who can recollect. This is true recollection. Now, for newly aspiring Bodhisattvas, they should temporarily recollect with phenomena. Just as the *Upasaka Precept Sutra* (*Youposai Jie Jing*) says: The Buddha has seven excellent causes, so one should recollect them: First, the excellence of the body, because it is complete with all kinds of perfect marks and characteristics; second, the excellence of abiding in accordance with the Dharma; third, the excellence that the three karmas (actions of body, speech, and mind) are always without fault; third, the excellence of wisdom, because it is complete with all kinds of wisdom; fourth, the excellence of completeness, because all blessings and virtues are complete; fifth, the excellence of the place of practice, because it is always abiding in samadhi (meditative absorption); sixth, the excellence of inconceivability, because the six supernormal powers are complete; seventh, the excellence of liberation, because all afflictions, both the root causes and habitual tendencies, are completely extinguished.' 'Furthermore, the *Mahayana-samgraha* (*She Da Cheng Lun*) says: The Buddha has three bodies. Which body should the Bodhisattvas recollect when they recollect the Buddha?' The answer is: 'They should recollect the Dharmakaya. Although the Dharmakaya has countless profound principles, one can rely on the Dharmakaya to recollect the seven aspects of the Buddha. These seven aspects are the proper function of the Dharmakaya, and they are also the complete virtues of the Dharmakaya: First, the complete virtue of the body's equal benefit, which is the ability to manifest a transformation body to achieve Buddhahood and also to do great benefit, causing those who have not planted good roots among the Bodhisattvas before the Bhumis (stages), the Two Vehicles (Sravakas and Pratyekabuddhas), and ordinary people to plant good roots, causing those who have not matured to mature, and causing those who have not been liberated to attain liberation. Second, the complete virtue of no loss, because all afflictive obscurations and knowledge obscurations are forever extinguished, there are no afflictions that will cause faults. Third, the complete virtue of no obstruction --------------------------------------------------------------------------------
Chinese
，由智慧故于世八法不以忧喜碍心。四、能施大法乐圆德，由有内外财故常受富乐，亦得清净土自受法乐，亦令他方诸菩萨受用法乐。五、无功用圆德，谓一切事如来无功用自然成就，由本愿力故所欲作事自然而成。六、心圆德，诸佛于六通境得最极自在，虽同类人及下人等不能为碍，在有心无心位中恒不废忘，已久修习成就故故得自在。七、常圆德，谓法身常住故及众德亦常，由真如是常住故、诸法以此为身故、诸佛身常住故，依身所有众德亦常住，故言念佛等。三宝之义广如别章。” 次下第二释去外疑。其文有五：一、遮；二、徴；三、答；四、例；五、释。 经曰：“汝勿谓此鸟实是罪报所生”，次释有畜生，由此疑心故佛遮扫，莫谓实是罪报所生。 经曰：“所以者何”，次释第二徴也。既有鸟演法音，何以非实罪报也？ 经曰：“彼佛国土无三恶趣”，次释第三答也。彼国实无三恶趣故。所以无者，由阿弥陀佛昔发愿言：“设我得佛，国有三恶趣者，亦不取正觉”，乃至“国中天人寿终之后，复更生三恶道者，亦不取正觉”，故知无也。 经曰：“彼佛国土尚无三恶道之名”，何况有实报之鸟也！次释第四例答也。三恶道之名尚无，况有实报之鸟。 经曰：“是诸 由智慧的缘故，对于世间的八法（利、衰、毁、誉、称、讥、苦、乐）不会因为忧愁或喜悦而扰乱内心。四、能施大法乐圆德，因为具有内外财物，所以常常享受富足快乐，也能在清净的国土中亲自享受佛法的快乐，也能使其他方世界的菩萨享受佛法的快乐。五、无功用圆德，指的是一切事情如来不需要任何功用就能自然成就，因为有根本的愿力，所以想要做的事情自然就能完成。六、心圆德，诸佛在六神通的境界中得到最极的自在，即使是同类的人以及地位低下的人等也不能成为障碍，在有心或无心的状态中，恒常不会废弃或忘记，因为已经长期修习成就的缘故，所以得到自在。七、常圆德，指的是法身是常住不灭的，以及各种功德也是常住不灭的，因为真如是常住不灭的，一切法以真如为自身，所以诸佛的身是常住不灭的，依靠佛身所具有的各种功德也是常住不灭的，所以说念佛等等。三宝的意义广泛，如同其他章节所说的那样。 接下来是第二部分，解释消除外来的疑惑。这段文字有五个部分：一、遮止；二、提问；三、回答；四、举例；五、解释。 经文说：‘你们不要认为这些鸟确实是罪报所生’，这里解释说有畜生，因为由此产生疑心，所以佛陀遮止扫除这种想法，不要认为它们确实是罪报所生。 经文说：‘为什么呢？’，这里解释第二部分，提出疑问。既然有鸟在演说佛法之音，为什么不是真实的罪报所生呢？ 经文说：‘那个佛的国土没有三恶趣（地狱、饿鬼、畜生）’，这里解释第三部分，回答问题。那个国土确实没有三恶趣。之所以没有，是因为阿弥陀佛（Amitabha Buddha）过去发愿说：‘如果我成佛时，我的国土中有三恶趣，我就不成正觉’，乃至‘国土中的天人和人寿终之后，又再次生到三恶道中，我就不成正觉’，所以知道那里没有三恶趣。 经文说：‘那个佛的国土尚且没有三恶道的名称’，更何况有真实的罪报之鸟呢！这里解释第四部分，用举例的方式回答问题。三恶道的名称尚且没有，更何况有真实的罪报之鸟。 经文说：‘这些’