Chinese
一、显华名；二、辨形量；三、释颜色；四、明香洁。此初二文也。莲者，芙渠之实，华美曰华，大而复圆状若车轮。《观经》及《平等觉经》云：大者或二十里乃至六百万里。然今大小亦无定准，此中约小者说也。 经云：“青色青光、黄色黄光、赤色赤光、白色白光，微妙香洁”。 赞曰：此后二文，第三颜色、四香洁。四色各有异光也。光即光彩各异。微妙者，深细殊常。香者香气，洁者体无尘垢，故云微妙香洁。《清净经》云：一一华叶皆作异宝色。何独青色光等也？经据纯色者说。 问：“何故只有四色？” 答：“表四色是实而无假者，表生居净土，心无谄曲、语不虚词，证四涅槃、得四智故。” 经曰：“舍利弗！极乐国土成就如是功德庄严”。 赞曰：第七结成极乐，可知。 经云：“又，舍利弗！彼佛国土常作天乐”。 赞曰：第三空盈天乐。空中奏乐声演法音，彼国人闻咸生善念。《观经》云：无量乐器悬处虚空，不鼓自鸣，或林或幢皆悬乐器，悉自和鸣，随众生意皆奏法音，人天闻者俱发道意，或歌六度，或赞三乘。 经云：“黄金为地”。 赞曰：第四地布黄金。心无秽种，地感黄金，柔软自然高低随步。《观经》云：其地 现代汉语译本：一、显华名；二、辨形量；三、释颜色；四、明香洁。这是最初的两段文字。莲花，是芙蕖（fú qú）的果实，华丽美好称为‘华’，大而且圆，形状像车轮。《观经》（《观无量寿经》的简称）及《平等觉经》中说：大的莲花或者有二十里乃至六百万里。然而现在莲花的大小也没有一定的标准，这里是就小的莲花来说的。 经中说：‘青色的莲花有青色的光，黄色的莲花有黄色的光，赤色的莲花有赤色的光，白色的莲花有白色的光，微妙而香洁’。 赞语说：这是后面的两段文字，第三是颜色，第四是香洁。四种颜色各有不同的光彩。光就是光彩，各自不同。‘微妙’是指深细而不同寻常。‘香’是指香气，‘洁’是指本体没有尘垢，所以说‘微妙香洁’。《清净经》中说：每一片花叶都呈现出不同的宝色。为什么只有青色等有光呢？经文是根据纯色的情况来说的。 问：‘为什么只有四种颜色？’ 答：‘表示四种颜色是真实而没有虚假的，表示往生到净土的人，心中没有谄媚和虚伪，说话不虚妄，证得四种涅槃（niè pán），得到四种智慧的缘故。’ 经中说：‘舍利弗（Śāriputra）！极乐国土成就了这样的功德庄严。’ 赞语说：第七段总结了极乐世界，可以知道。 经中说：‘又，舍利弗（Śāriputra）！那个佛国土常常演奏天乐。’ 赞语说：第三是空中充满天乐。空中演奏音乐，声音演说佛法，那个国家的人听到都产生善念。《观经》（《观无量寿经》的简称）中说：无量的乐器悬挂在虚空中，不用敲打自己发出声音，或者在树林里，或者在宝幢上，都悬挂着乐器，全部自己和谐地鸣奏，随着众生的心意都演奏佛法之音，人和天人听到都发起修道的意愿，或者歌颂六度（liù dù），或者赞美三乘（sān shèng）。 经中说：‘以黄金为地’。 赞语说：第四是地上铺满黄金。心中没有污秽的种子，地上感应到黄金，柔软自然，高低随着脚步变化。《观经》（《观无量寿经》的简称）中说：那里的土地
English
English version: First, manifesting the name of the lotus; second, distinguishing its form and dimensions; third, explaining its colors; fourth, clarifying its fragrance and purity. These are the first two sections. The lotus is the fruit of the fú qú (Nelumbo nucifera), its splendor and beauty are called 'hua' (splendor), large and round, its shape resembling a wheel. The *Contemplation Sutra* (short for *Amitāyurdhyāna Sūtra*) and the *Sutra of Equal Enlightenment* state: the large ones may be twenty *li* or even six million *li*. However, the size of lotuses now has no fixed standard, and this refers to the smaller ones. The sutra says: 'Blue lotuses have blue light, yellow lotuses have yellow light, red lotuses have red light, white lotuses have white light, subtle, wondrous, fragrant, and pure'. The commentary says: These are the latter two sections, the third is color, and the fourth is fragrance and purity. The four colors each have different lights. 'Light' means radiance, each different. 'Subtle' means profound, delicate, and extraordinary. 'Fragrant' refers to fragrance, 'pure' refers to the body being free from dust and defilement, hence 'subtle, wondrous, fragrant, and pure'. The *Purity Sutra* says: Each petal manifests different jewel colors. Why only blue light, etc.? The sutra speaks according to pure colors. Question: 'Why are there only four colors?' Answer: 'It indicates that the four colors are real and not false, indicating that those reborn in the Pure Land have no flattery or deceit in their hearts, speak no false words, attain the four *nirvanas*, and obtain the four wisdoms.' The sutra says: 'Śāriputra! The Land of Ultimate Bliss is adorned with such merits and virtues.' The commentary says: The seventh section concludes the Land of Ultimate Bliss, which is knowable. The sutra says: 'Moreover, Śāriputra! In that Buddha-land, heavenly music is constantly played.' The commentary says: The third is the sky filled with heavenly music. Music is played in the sky, and the sounds expound the Dharma. The people of that land, upon hearing it, all generate good thoughts. The *Contemplation Sutra* (short for *Amitāyurdhyāna Sūtra*) says: Countless musical instruments hang in the void, playing without being struck, either in the forests or on the banners, all hanging musical instruments, all harmoniously playing themselves, according to the minds of the beings, all playing the sounds of the Dharma, and those who hear, both humans and devas, all generate the intention for the Path, either singing of the Six Perfections (liù dù) or praising the Three Vehicles (sān shèng). The sutra says: 'The ground is made of gold.' The commentary says: The fourth is the ground covered with gold. With no seeds of defilement in the heart, the ground senses the gold, soft and natural, its height and depth changing with each step. The *Contemplation Sutra* (short for *Amitāyurdhyāna Sūtra*) says: That land --------------------------------------------------------------------------------
Chinese
由如日宫悬处虚空，其地柔软，下足即凹、举足便起。又彼国无须弥山及诸山等，《瑞相经》亦说：其佛国土，自然七宝合成其地，不可限量殊特妙好，逾诸十方一切世界。此唯金者，亦文略也。又众宝妙衣遍有其地，一切人天践之而行，种种庄严以显殊特也。 经云：“昼夜六时而雨曼陀罗华”。 赞曰：第五华雨长天也。昼夜六时者，昼夜各有六时，共十二时也。 问：“西方净土境胜地殊，人绝无明、国无昏晓，何言昼夜？” 答：“华开金浦化生为天曙之情，鸟宿琼林菩萨作时昏之相，不同此界昏昧各殊。” 而者助句也。雨者，从空飘落谓之雨也。曼陀罗华者是梵语，此云适意华也。光洁异香，闻者见者身心适悦长道情故。风飘萎者，地裂受之，更雨新华庄严金地故。《法华经》云：香风吹萎华，更雨新好者。华有四德：一、严净国土，表生彼国善法饰身故；二、敷荣见台，表胜二乘真实法故；三、先华后果，表生彼国先因后果故；四、香气远腾闻者欢悦，表生归彼者德业馨香名振十方故，故雨华也。 问：“净土雨白华者表于何事？” 答：“表生净土唯白业故。” 有云赤圆华者，不善其理也。《法华经》云：唯白莲华、放白毫光、白牛驮驾、手执 现代汉语译本： 就像太阳宫殿悬挂在虚空中一样，那里的土地柔软，脚踩下去会凹陷，抬起脚就会恢复。而且那个国家没有须弥山（Sumeru Mountain，佛教宇宙观中的中心山）以及其他的山。《瑞相经》（Rui Xiang Jing）也说：那个佛的国土，自然由七宝合成土地，非常特别美好，超过所有十方世界。这里只说金，是省略了原文。而且各种宝贵的妙衣遍布在那片土地上，所有的人和天都在上面行走，用各种庄严来显示它的特别之处。 经中说：‘昼夜六时都下曼陀罗华（Mandala Flower，天界的华）。’ 赞颂说：第五是华雨遍布长空。昼夜六时，是指白天和夜晚各有六个时辰，总共十二个时辰。 问：‘西方净土（Western Pure Land，阿弥陀佛的住所）环境优胜，土地殊妙，人们没有无明，国家没有昏晓，为什么说昼夜？’ 答：‘华开在金色的水边，化生是天亮的情景，鸟儿栖息在珍贵的树林里，菩萨（Bodhisattva，佛教中追求觉悟的人）示现黄昏的样子，和这个世界昏暗的情况不一样。’ ‘而’字是助词。‘雨’是指从空中飘落，叫做雨。曼陀罗华是梵语，这里翻译为适意华。光洁而有异香，闻到和见到的人身心舒适喜悦，增长道心。被风吹落的花，土地裂开接住它，再下新的花来庄严金色的土地。《法华经》（Lotus Sutra）说：香风吹落凋谢的花，再下新的美好的花。花有四种功德：一、庄严清净国土，表示往生那个国家的人用善法装饰自身；二、铺满光荣的见台，表示胜过二乘的真实法；三、先有花后有果，表示往生那个国家先有因后有果；四、香气远播，闻到的人欢喜，表示往生到那里的人德业馨香，名声震动十方，所以下花。 问：‘净土下白色的花，表示什么事情？’ 答：‘表示往生净土只有白业。’ 有人说是红色的圆花，是不了解其中的道理。《法华经》说：只有白莲华、放出白毫光、白牛拉车、手执……
English
English version: Just like the sun palace hanging in the empty sky, the land there is soft, sinking when you step on it and rising again when you lift your foot. Moreover, that country has no Mount Sumeru (Sumeru Mountain, the central mountain in the Buddhist cosmology) or other mountains. The *Rui Xiang Jing* (Auspicious Signs Sutra) also says: That Buddha's land is naturally composed of seven treasures, making the land extraordinarily special and wonderful, surpassing all the worlds in the ten directions. The mention of only gold here is an abbreviation of the original text. Furthermore, various precious and wonderful garments are spread throughout that land, and all humans and devas walk upon them, using various adornments to display its special qualities. The sutra says: 'Day and night, the six periods rain Mandala Flowers (Mandala Flower, celestial flowers).' The praise says: The fifth is the rain of flowers filling the long sky. The six periods of day and night refer to six periods each during the day and night, totaling twelve periods. Question: 'The Western Pure Land (Western Pure Land, the abode of Amitabha Buddha) has a superior environment and a special land. People are without ignorance, and the country has no dawn or dusk. Why speak of day and night?' Answer: 'Flowers bloom by the golden waterside, and transformation birth is the scene of dawn. Birds perch in the precious forests, and Bodhisattvas (Bodhisattva, a person who seeks enlightenment in Buddhism) manifest the appearance of dusk, which is different from the darkness of this world.' The word '而' (er) is an auxiliary particle. 'Rain' refers to falling from the sky, which is called rain. Mandala Flower is a Sanskrit term, translated here as 'Pleasing Flower'. It is bright and clean with a unique fragrance. Those who hear and see it feel comfortable and joyful in body and mind, increasing their aspiration for the path. The flowers that are blown down by the wind are received by the earth as it splits open, and new flowers rain down again to adorn the golden land. The *Lotus Sutra* says: 'The fragrant wind blows away the withered flowers, and new and beautiful ones rain down again.' Flowers have four virtues: First, they adorn and purify the land, indicating that those reborn in that country adorn themselves with good dharmas; second, they cover the glorious seeing platform, representing the true dharma that surpasses the Two Vehicles; third, there are flowers before fruits, indicating that rebirth in that country has cause before effect; fourth, the fragrance spreads far and wide, and those who hear it rejoice, indicating that those who are reborn there have virtuous deeds and a fragrant reputation that shakes the ten directions. Therefore, flowers rain down. Question: 'The Pure Land rains white flowers, what does this represent?' Answer: 'It represents that rebirth in the Pure Land is solely due to white karma.' Some say they are red round flowers, but they do not understand the principle. The *Lotus Sutra* says: Only white lotus flowers, emitting white light from the white hair curl, a white ox-drawn carriage, holding... --------------------------------------------------------------------------------
Chinese
白拂等，表白是众色之本，一乘是诸法之源，若云赤圆者，此为未可。 经云：“其国众生，常以清旦各以衣裓盛众妙华供养他方十万亿佛”。 赞曰：第六人游诸国。文分为三：初将华供佛；二、还国经行；三、结成极乐。此即初也，经文易见。各以衣裓者，衣襟也。盛诸妙华者，易见。供养者，进财行曰供，有所摄资为养，故云供养。他方者，即十万亿佛，显所供养佛数也。准诸经等，或乘七宝宫殿、白宝莲华，承佛威神腾空，往彼十方世界，将诸妙华及诸异物随心供养，听闻妙法及受记别等事。 经云：“即以食时还到本国饭食经行”。 赞曰：第二还国经行也。即以食时还归本国，饭了经行，经行或绕宝殿，或绕琼林，或往或来，如绢经来往，故云经行。足行宝地，口念金经，故云经行也。《瑞相经》云：诸往生者若欲食时，七宝应器自然在前，如是众钵随意而至，百味饮食自然盈满。虽有是食实无食者，但见色闻香以之为食，自然饱足身心柔软无所味着，事已化去，时至复现。广经云食，如何相违？彼约示现食，亦有何失。 问：“西方人胜自有身光，既无日月晖，宁辨辰齐之候？” 答：“金钟自振、玉磬摇声，圣众云来自然赴会也。” 问：“所言食者资 现代汉语译本 白拂（一种拂尘），表明白色是各种颜色的根本，一乘（佛教教义，指唯一的成佛之道）是诸法的根源，如果说（白色）是红色或圆形，这是不正确的。 经中说：‘那个国家的众生，常常在清晨各自用衣襟盛满各种美妙的鲜花，供养他方十万亿尊佛。’ 赞颂说：第六等人游历各国。文章分为三部分：首先是用鲜花供佛；第二是返回国土经行；第三是总结归向极乐。这（上面引用的经文）就是第一部分，经文很容易理解。‘各以衣裓’，衣裓就是衣襟的意思。‘盛诸妙华’，很容易理解。‘供养’，进献财物的行为叫做供，有所摄取资助叫做养，所以叫做供养。‘他方’，就是指十万亿尊佛，显示所供养的佛的数量。依照各种经典等，（他们）或者乘坐七宝宫殿、白宝莲花，凭借佛的威神腾空，前往十方世界，将各种美妙的鲜花以及各种奇异的物品随心供养，听闻美妙的佛法以及接受授记等等事情。 经中说：‘随即在吃饭的时候返回到自己的国土，吃完饭后进行经行。’ 赞颂说：第二部分是返回国土经行。随即在吃饭的时候返回到自己的国土，吃完饭后进行经行，经行或者围绕宝殿，或者围绕琼林，或者往来行走，像绢丝一样来回，所以叫做经行。用脚行走在宝地上，口中念诵金色的经文，所以叫做经行。《瑞相经》中说：各种往生的人如果想要吃饭的时候，七宝制成的食器自然出现在面前，各种钵随着心意而来，各种美味的饮食自然充满其中。虽然有这些食物，实际上并没有食用，只是看到颜色，闻到香味，就以此为食物，自然饱足，身心柔软，没有味道的执着，事情过后就消失，时间到了又再次出现。广经中说食用，这如何相违背呢？那是关于示现食物，又有什么过失呢？ 问：‘西方人殊胜，自有自身的光芒，既然没有日月的光辉，怎么分辨早晚的时间呢？’ 答：‘（那里）金钟自然鸣响，玉磬摇动发出声音，圣众如云般前来，自然赴会。’ 问：‘所说的食物是资’