English
Because of wisdom, one's mind is not disturbed by sorrow or joy regarding the eight worldly dharmas (gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness). Fourth, the perfection of bestowing great Dharma joy, because of having internal and external wealth, one constantly enjoys abundance and happiness, and can also personally enjoy the joy of the Dharma in a pure land, and can also enable bodhisattvas in other worlds to enjoy the joy of the Dharma. Fifth, the perfection of effortless action, which refers to the fact that all things are naturally accomplished by the Tathagata (如来) without any effort, because of the fundamental vows, the things one wants to do are naturally accomplished. Sixth, the perfection of mind, the Buddhas attain the utmost freedom in the realm of the six supernormal powers, even people of the same kind and people of low status cannot become obstacles, and in the state of having or not having a mind, they constantly do not abandon or forget, because they have cultivated and achieved it for a long time, they attain freedom. Seventh, the perfection of permanence, which refers to the fact that the Dharmakaya (法身) is permanent and unchanging, and the various virtues are also permanent and unchanging, because Suchness (真如) is permanent and unchanging, all dharmas take Suchness as their body, so the bodies of the Buddhas are permanent and unchanging, and the various virtues possessed by the body are also permanent and unchanging, hence the saying of reciting the Buddha's name, etc. The meaning of the Three Jewels (三宝) is broad, as described in other chapters. Next is the second part, explaining and eliminating external doubts. This text has five parts: 1. Prohibition; 2. Question; 3. Answer; 4. Example; 5. Explanation. The sutra says: 'You should not think that these birds are actually born from the retribution of sins', here it explains that there are animals, because of this doubt, the Buddha prohibits and sweeps away this idea, do not think that they are actually born from the retribution of sins. The sutra says: 'Why is that?', here it explains the second part, raising a question. Since there are birds expounding the sound of the Dharma, why are they not actually born from the retribution of sins? The sutra says: 'That Buddha's land has no three evil realms (hell, hungry ghosts, animals)', here it explains the third part, answering the question. That land truly has no three evil realms. The reason why it does not have them is because Amitabha Buddha (阿弥陀佛) made a vow in the past: 'If I attain Buddhahood, and there are three evil realms in my land, I will not attain perfect enlightenment', and even 'If the devas and humans in my land, after the end of their lives, are born again into the three evil realms, I will not attain perfect enlightenment', so we know that there are no three evil realms there. The sutra says: 'That Buddha's land does not even have the name of the three evil realms', how much less would there be birds of actual retribution! Here it explains the fourth part, answering the question by giving an example. The name of the three evil realms does not even exist, how much less would there be birds of actual retribution. The sutra says: 'These' --------------------------------------------------------------------------------
Chinese
众鸟，皆是阿弥陀佛欲令法音宣流变化所作”，次释第五释通也。人疑云：此鸟既非实报，当是何身？答：彼佛所化，或宝光明所作，意欲令其助宣正法。故《智度论》问云：净土中诸佛有无量神力，何不但多化作佛处处说法度众生，乃化作畜生树木等说法也？答：若处处皆见佛身说法，众生即不能信受，谓为幻化心不敬重，故于道难入，所以不化作佛。又如《本生经》说，若菩萨化作畜生身为人说法，以希有故闻者皆信受。又以畜生心直故不诳于人，闻则信受。又恐谓有情众生是欺诳故，亦令无情树木而演诸法，闻即信受。 第八风生善念，谓风摇树网出妙音声时，闻者便生善念。《无量寿经》云：众生闻彼风树网音者，得深法忍住不退转至成佛道，耳根清彻不遭苦患。此文为四：一、清风所摇；二、歌音所演；三、闻生善念；四、结成极乐。 经曰：“舍利弗！微风吹动诸宝行树及宝罗网”，次释第一清风所摇也。 经曰：“出微妙音，譬如百千种乐同时俱作”，次释第二歌音所演也。谓妙声和雅，譬如五音百千乐同时俱奏也。 经曰：“闻是音者皆生念佛念法念僧”，次释第三闻生善念。 经曰：“舍利弗！成就如是功德庄严”，次释结成极乐。 次明第二如来功德清净 现代汉语译本： ‘这些鸟，都是阿弥陀佛为了让佛法之音宣扬流布，变化所显现的。’这是解释第五点，即通达事理。有人疑惑说：‘这些鸟既然不是实报庄严土所生，那它们是什么身份呢？’回答：‘是阿弥陀佛所化现，或是宝物光明所变化而成，目的是为了帮助宣扬正法。’所以《智度论》中问道：‘净土中的诸佛有无量的神通力量，为什么不直接化现成佛，到处说法度化众生，反而要化现成畜生、树木等来说法呢？’回答：‘如果到处都见到佛身说法，众生就不能信受，认为这是幻化而不敬重，这样就难以入道，所以不化现成佛。’又如《本生经》所说，如果菩萨化现成畜生身为人说法，因为稀有，所以听闻的人都会信受。而且因为畜生心直，不会欺骗人，所以听闻的人就会信受。又因为恐怕有人认为有情众生会欺骗人，所以也让无情的树木来演说诸法，听闻的人就会信受。 第八，风生善念，是指风吹动树木和罗网，发出美妙的声音时，听闻的人便会生起善念。《无量寿经》中说：‘众生听闻那里的风声、树声、罗网声，能得到甚深的法忍，安住于不退转，直至成就佛道，耳根清净通彻，不遭受痛苦和灾患。’这段经文分为四个部分：一、清风所摇；二、歌音所演；三、闻生善念；四、结成极乐。 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！微风吹动各种宝贵的行树以及宝贵的罗网’，这是解释第一点，即清风摇动。 经文说：‘发出微妙的声音，譬如成百上千种乐器同时演奏’，这是解释第二点，即歌音所演奏。意思是美妙的声音和谐优雅，譬如五音和各种乐器同时演奏。 经文说：‘听到这些声音的人，都会生起念佛、念法、念僧的善念’，这是解释第三点，即听闻后生起善念。 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！成就了如此功德庄严’，这是解释总结，即成就了极乐世界。 接下来阐明第二点，即如来的功德清净。
English
English version: 'These birds are all transformations created by Amitābha Buddha (阿弥陀佛) to propagate and spread the Dharma sound.' This explains the fifth point, which is understanding the principle. Someone may doubt and ask: 'Since these birds are not from the Land of Actual Reward (实报), what are they?' The answer is: 'They are transformed by that Buddha, or created by the light of treasures, with the intention of helping to proclaim the true Dharma.' Therefore, the *Mahāprajñāpāramitāśāstra* (智度论) asks: 'The Buddhas in the Pure Land have limitless divine powers, why don't they just transform into Buddhas everywhere to preach the Dharma and liberate sentient beings, but instead transform into animals, trees, etc., to preach the Dharma?' The answer is: 'If everyone sees the Buddha's body preaching the Dharma everywhere, sentient beings will not be able to believe and accept it, thinking it is an illusion and not respecting it, thus making it difficult to enter the path, so they do not transform into Buddhas.' Furthermore, as the *Jātaka* (本生经) says, if a Bodhisattva transforms into an animal to preach the Dharma to people, because it is rare, those who hear it will believe and accept it. Moreover, because animals are straightforward and do not deceive people, those who hear it will believe and accept it. Also, fearing that people may think that sentient beings are deceptive, they also allow inanimate trees to expound the Dharma, and those who hear it will believe and accept it. Eighth, the wind generates good thoughts, which means that when the wind shakes the trees and nets, producing wonderful sounds, those who hear it will generate good thoughts. The *Amitāyurdhyāna Sūtra* (无量寿经) says: 'Sentient beings who hear the sound of the wind, trees, and nets there will attain deep Dharma-endurance, abide in non-retrogression, and until they achieve Buddhahood, their ears will be clear and free from suffering and affliction.' This passage is divided into four parts: first, shaken by the clear wind; second, performed by the sound of song; third, hearing generates good thoughts; fourth, concluding as the Land of Ultimate Bliss. The sutra says: 'Śāriputra (舍利弗)! A gentle breeze blows the rows of jeweled trees and jeweled nets,' this explains the first point, which is the clear wind shaking. The sutra says: 'Emitting subtle sounds, like hundreds of thousands of kinds of music playing simultaneously,' this explains the second point, which is the song being performed. It means that the wonderful sound is harmonious and elegant, like the five tones and various musical instruments playing simultaneously. The sutra says: 'Those who hear these sounds will all generate good thoughts of Buddha, Dharma, and Sangha,' this explains the third point, which is generating good thoughts after hearing. The sutra says: 'Śāriputra (舍利弗)! Accomplishing such meritorious adornments,' this explains the conclusion, which is the accomplishment of the Land of Ultimate Bliss. Next, it explains the second point, which is the purity of the Tathāgata's merits. --------------------------------------------------------------------------------
Chinese
正果。《无量寿论》曰：又分有二：初明如来功德庄严、次明菩萨功德庄严。就初文中，先问、次答、后释外疑。 经曰：“于意云何，彼佛何故名阿弥陀”，次释第一问也，彼佛从何义趣名阿弥陀。自下答中为含二义名阿弥陀：一、无量光明故名阿弥陀；二、寿命无量故名阿弥陀。 经曰：“彼佛光明无量，照十方国无所障碍，故名阿弥陀”，次释光明无量故名阿弥陀。《无量寿经》云：佛言：“无量寿佛威神光明最尊第一，诸佛光明所不能及，由光多故名无量光，乃至有十二光名，其有众生遇彼光者罪垢消灭。若在三途受苦见光皆悉休息，寿终之后皆蒙解脱。”《平等觉经》云：彼佛项光常照十方千万佛国。《智度论》云：阿弥陀国诸菩萨众身之光常照十万由旬，若是佛光遍十方界。 问：“诸佛德行皆同，何故弥陀独胜？”答：“《智度论》曰：‘诸佛常光亦无大小远近之异，但由众生根有浅深德有厚薄，诸佛常光所照现不同，然实平等。’故《十住婆沙》云：诸佛常光不可以由旬数量为限，遍满十方莫知边际。又准彼国菩萨声闻身光亦胜，故《无量寿经》云：彼佛国菩萨光明常照百千由旬，声闻身光一寻。《大品经》云：欲得寿命无量、光明无量，当学般若波罗蜜。” 经曰：“其 现代汉语译本 正果。《无量寿论》说：又分为二部分：首先阐明如来的功德庄严，其次阐明菩萨的功德庄严。在第一部分中，先提出问题，然后回答问题，最后解释消除外界的疑惑。 经文说：‘你的意思如何，那尊佛为什么叫做阿弥陀（Amitābha）？’这是解释第一个问题，那尊佛从什么意义上叫做阿弥陀？下面的回答中包含两种意义，所以叫做阿弥陀：第一，因为有无量的光明，所以叫做阿弥陀；第二，因为寿命无量，所以叫做阿弥陀。 经文说：‘那尊佛的光明无量，照耀十方世界没有阻碍，所以叫做阿弥陀。’这是解释光明无量所以叫做阿弥陀。《无量寿经》说：佛说：‘无量寿佛（Amitāyus Buddha）的威神光明最尊贵第一，其他佛的光明都不能比及，因为光明众多所以叫做无量光，甚至有十二种光的名字，如果有众生遇到那光明，罪恶污垢都会消灭。如果在三恶道受苦，见到光明都能休息，寿命终结之后都能得到解脱。’《平等觉经》说：那尊佛的头顶光芒常常照耀十方千万佛国。《智度论》说：阿弥陀佛（Amitābha Buddha）国土的菩萨们身上的光芒常常照耀十万由旬，如果是佛的光芒，则遍照十方世界。 问：诸佛的德行都相同，为什么阿弥陀佛（Amitābha Buddha）独独殊胜？答：《智度论》说：‘诸佛的常光也没有大小远近的差别，只是因为众生的根器有深浅，德行有厚薄，诸佛的常光所照耀显现的不同，但实际上是平等的。’所以《十住婆沙》说：诸佛的常光不可以由旬的数量来限制，遍满十方没有边际。又根据阿弥陀佛（Amitābha Buddha）国土的菩萨和声闻身上的光芒也殊胜，所以《无量寿经》说：那佛国土的菩萨光明常常照耀百千由旬，声闻身上的光芒一寻。《大品经》说：想要得到寿命无量、光明无量，应当学习般若波罗蜜（Prajñāpāramitā）。 经文说：‘那'