English
English version Soaring ten thousand miles with its form, enhancing the wonderful with a thousand kinds of sounds. The Kalaviṅka (meaning 'bird with a beautiful sound'), also known as the 'wonderful sound bird,' has a beautiful voice and an extraordinary body. Those who hear it listen attentively, and those who see it find their minds and thoughts delighted. It is indeed a wonderful sound bird. The Jīvaṃjīvaka (also called 'life-life bird') also known as the Mandarava, uses beautiful sounds to expound the Dharma, with swift wings and light flight, having a human face and a bird's form, with one body and two heads, hence it is called the Jīvaṃjīvaka. The sutra says: 'These birds emit harmonious and elegant sounds during the six periods of the day and night.' The praise says: The third is transmitting harmonious and elegant rhythms. The six periods of day and night mean there are six periods in the day and six periods in the night, totaling twelve periods. Emitting harmonious and elegant sounds means harmony is gentleness, and elegance is beautiful rhythm. The spiritual birds of the West are different from ordinary birds, their sounds are gentle, and their words are elegant and wonderful, hence it is said they emit harmonious and elegant sounds. The sutra says: 'Their sounds expound and proclaim the Five Roots, the Five Powers, the Seven Bodhi Factors, and the Eightfold Noble Path, and other such dharmas.' The praise says: The fourth is explaining and revealing the sound of the Dharma. 'Expound and proclaim' means 'expound' is like the continuous flow of water, and 'proclaim' is to declare and elucidate. 'The Five Roots, etc.' refers to the thirty-seven factors of enlightenment (Bodhipakkhiyadhamma), the sutra lacks the Four Foundations of Mindfulness (Satipaṭṭhāna), the Four Right Exertions (Sammappadhāna), and the Four Roads to Spiritual Power (Iddhipāda); the word 'etc.' below includes these three. Now, explaining this Dharma briefly in seven aspects: First, the Four Foundations of Mindfulness, namely body, feeling, mind, and phenomena, with wisdom as their essence, meaning that through the power of mindfulness, wisdom abides in the object. Second, the Four Right Exertions, namely the exertion of restraint, the exertion of abandonment, the exertion of protection, and the exertion of cultivation, with diligence as their essence, because diligence arises and can cultivate abandonment. Third, the Four Roads to Spiritual Power, namely desire, effort, mind, and investigation, with samadhi as their essence, because one cultivates samadhi for these four. Fourth, the Five Roots, namely faith, diligence, mindfulness, samadhi, and wisdom, taking their names as the five essences, giving rise to good dharmas. Fifth, the Five Powers, whose essence is the Five Roots, difficult to subdue, hence they are established separately from the Five Roots. Sixth, the Seven Factors of Enlightenment, namely the enlightenment factor of discrimination, diligence, joy, mindfulness, samadhi, equanimity, and tranquility. Three are specific objects: discrimination, mindfulness, and samadhi; three are wholesome qualities: diligence, equanimity, and tranquility; one is pervasive, namely --------------------------------------------------------------------------------
Chinese
喜。七、八圣道分，谓正见、正思惟、正语、正业、正定、正命、正念、正精进。其正思惟体以慧为性，能发语言通佛有故。正语、正业以无瞋痴所发身语为体，无贪所发名为正命，离五邪命俱以无表色思为体，余如自名。三十七种合体有九：一慧、二精进、三定、四信、五念、六喜、七舍、八轻安、九无表色。遍行有一，谓喜；别境有三，谓念、定、慧；善有四，谓信、勤、舍、轻安；色法有一，谓无表色。菩提所修与声闻异，故菩提分名菩萨法。如是等法者，上等根、力、觉、道，下等念、断、神足，故云如是等法。或可等者谓六度万行等法；不尔，余法何故不演也？ 经云：“其土众生闻是音已，皆悉念佛、念法、念僧”。 赞曰：第五闻兴善念念三宝也。佛义如前。法者梵语达摩，此翻云法，法即执持物解也，谓即四谛、十二因缘、六度。僧者梵云僧伽，此名为众，和合义也，谓身和共住、语和无诤、意和无违、戒和同修、见和同止、利和同均，具此六和故名僧也。皆可重故名为三宝。鸟传妙法、人发胜心，念三宝之芳名、消百生之障累。 问：“灵禽演法数目颇多，众念名一何微妙鲜？” 答：“禽传广法表词说之无穷，人念三名绾众善而俱尽。” 经云：“舍利弗！汝勿 现代汉语译本：喜。七、八圣道分，指的是正见、正思惟、正语、正业、正定、正命、正念、正精进。其中的正思惟，其本体以智慧为特性，能够引发语言，通达佛理。正语、正业以没有嗔恚和愚痴所引发的身语行为为本体，没有贪婪所引发的称为正命，远离五种邪命，都以无表色思为本体，其余的就像它们各自的名称一样。这三十七种菩提道品合起来共有九种：一是智慧、二是精进、三是禅定、四是信心、五是正念、六是喜悦、七是舍弃、八是轻安、九是无表色。普遍存在的有一种，就是喜悦；特别针对不同境界的有三种，就是正念、禅定、智慧；善的性质的有四种，就是信心、精进、舍弃、轻安；色法有一种，就是无表色。菩提道所修行的与声闻道不同，所以菩提分被称为菩萨法。像这些法，上面包括根、力、觉、道，下面包括正念、正断、神足，所以说像这些法。或者可以等同的是指六度万行等法；如果不是这样，那么其他的法为什么不演说呢？ 经文中说：‘其土众生闻是音已，皆悉念佛（Buddha，觉悟者）、念法（Dharma，佛法）、念僧（Sangha，僧团）’。 赞颂说：第五是听闻后兴起善念，忆念三宝。佛的含义如前所述。法，梵语是Dharma（Dharma，佛法），这里翻译为‘法’，法就是执持事物，理解事物。指的是四谛、十二因缘、六度。僧，梵语是Sangha（Sangha，僧团），这里名为‘众’，是和合的意思，指的是身和共住、语和无诤、意和无违、戒和同修、见和同止、利和同均，具备这六种和合，所以称为僧。都可以被尊重，所以称为三宝。鸟传达微妙的佛法，人发起殊胜的善心，忆念三宝的美好名声，消除百世的业障。 问：‘灵禽演说的佛法数目很多，大众忆念名号，为什么显得如此微妙而稀少？’ 答：‘禽鸟传达广大的佛法，表达言辞说法的无穷无尽，人们忆念三宝的名号，总摄各种善行而全部包含。’ 经文中说：‘舍利弗（Sariputra）！你不要……’
English
English version: Joy. The seven, eightfold noble paths refer to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Among them, right thought has wisdom as its essence, capable of initiating language and comprehending the Buddha's teachings. Right speech and right action have as their essence the physical and verbal actions arising from the absence of anger and ignorance. What arises from the absence of greed is called right livelihood, which, along with abstaining from the five wrong livelihoods, has unmanifested form and thought as its essence. The rest are as their names suggest. These thirty-seven factors of enlightenment combined have nine aspects: one is wisdom, two is diligence, three is concentration, four is faith, five is mindfulness, six is joy, seven is equanimity, eight is tranquility, and nine is unmanifested form. Universally present is one, which is joy; specifically targeting different realms are three, which are mindfulness, concentration, and wisdom; of good nature are four, which are faith, diligence, equanimity, and tranquility; form has one, which is unmanifested form. The practice of Bodhi differs from that of the Sravakas, hence the Bodhi factors are called Bodhisattva Dharma. Such dharmas include the roots, powers, enlightenment factors, and paths above, and mindfulness, right efforts, and supernatural powers below, hence the saying 'such dharmas.' Or what can be equated refers to the six perfections and myriad practices; if not, why are other dharmas not expounded? The sutra says: 'The beings in that land, having heard this sound, all recollect the Buddha (Buddha, the awakened one), recollect the Dharma (Dharma, the teachings), and recollect the Sangha (Sangha, the community)'. The praise says: The fifth is to arise good thoughts after hearing, recollecting the Three Jewels. The meaning of Buddha is as mentioned before. Dharma, in Sanskrit is Dharma (Dharma, the teachings), here translated as 'law', law is to uphold things, understand things. Refers to the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections. Sangha, in Sanskrit is Sangha (Sangha, the community), here named 'community', is the meaning of harmony, refers to body harmony in dwelling together, speech harmony without dispute, mind harmony without contradiction, precepts harmony in shared practice, views harmony in shared dwelling, benefits harmony in equal distribution, possessing these six harmonies, hence called Sangha. All can be respected, hence called the Three Jewels. Birds convey the subtle Dharma, people generate supreme good intentions, recollect the beautiful names of the Three Jewels, eliminate the karmic obstacles of hundreds of lifetimes. Question: 'The number of Dharmas expounded by the spiritual birds is numerous, why is the recollection of the name so subtle and rare?' Answer: 'The birds convey the vast Dharma, expressing the endlessness of words and teachings, people recollect the names of the Three Jewels, encompassing all good deeds and including everything.' The sutra says: 'Sariputra (Sariputra)! You must not...' -------------------------------------------------------------------------------- 谓此鸟实是罪报所生”。
Chinese
赞曰：第二去疑执。文分为五：一、遮非实报；二、徴问因由；三、答无三趣之名；四、通无恶道之字；五、正辨化现之情。此初也。汝者，呼于弟子故云汝。勿，由莫也，莫谓此等灵鸟等实是罪报恶业所生。闻说灵禽恐生滞惑，谓净土之恶缘未息，令一会而胜意不生，所以遮云勿谓此鸟实是罪报所生。 经云：“所以者何”。 赞曰：第二徴问因由。所以者，何由义非是实报？因由者，何谓也。 经云：“彼佛国土无三恶趣”。 赞曰：第三答无三恶之名。三恶趣者，即地狱、饿鬼、畜生也。地狱者，梵云那落迦，此云苦器，受苦众生所居器物。饿鬼者，多诸恐怕，久受饥虚，故名饥鬼也。畜生者，或云刃六反、或云希六反，人之畜养故。或云傍生，造业傍故，受报亦傍，因便令辨六趣，广有章门，如别处说。 问：“有何所以恶道俱无？” 答：“生居净土善业缘深，永除异类之身，尽是同生之众，只如天宫胜境，尚须善业所招，极乐殊方，岂有恶因能往也。况彼尊发愿言：‘设我得佛，国中有三恶趣者，不取正觉。’故知无也。” 经云：“舍利弗！其佛国土尚无三恶趣之名，何况有实”。 赞曰：第四通无恶道之名字。名 字犹无，何况实有禽类之质！ 经云：“是诸众鸟，皆是阿弥陀佛欲令法音宣流，变化所作”。 赞曰：第五正辨化现之情。当初众会各有疑心，既非实报之身，此等因何而有引？此一段经文答也。 问：“弥陀神力广变佛身，睹相好以发心、听梵音而悟道，何故作诸禽类显发教门？” 答：“化身为佛未是希奇，乃现灵禽，令生牢遇，发难遭之胜想、生殊特之信心，化现多途何足为难？况随类化身处处皆说，琼林宝网皆演法音，流水清风尽谈真教，有斯所以乃现灵禽也！” 经云：“舍利弗！彼佛国微风吹动诸宝行树及宝罗网，出微妙音，譬如百千种乐同时俱作”。 赞曰：第八风吹乐音也。文分为四：一、风摇宝树；二、声似乐音；三、闻兴善念；四、结成庄严。此初二文也。微风者，细风也，非猝暴风也，吹树及网罗即发微妙音韵。譬如者，譬者况也，如由似也，况似于百千种音乐同时俱奏也。细风徐起吹树网罗，音韵而遍满十方，雅妙而便同众乐，故云譬如百千种乐同时俱作也。 经云：“闻是音者，皆自然生念佛、念法、念僧之心”。 赞曰：第三闻兴善念也。自然者，惯习任运名曰自然，非无因缘名自然也。生念佛念法念僧者，三宝之名如前释也。念 现代汉语译本：文字尚且是虚幻的，更何况是真实存在的禽鸟之类！ 经书中说：‘这些众鸟，都是阿弥陀佛为了让佛法之音宣扬流布，变化所显现的’。 赞语说：第五段正是辨明阿弥陀佛化现的情形。当初听众各有疑虑，既然（极乐世界的圣众）不是实报庄严身，那么这些鸟是从哪里来的呢？这一段经文就是回答这个疑问。 问：‘阿弥陀佛的神力广大，变化成佛身，让人看到佛的相好而发起菩提心，听到清净的梵音而悟道，为什么还要变成各种禽鸟来显扬佛法呢？’ 答：‘化现成佛身还不算稀奇，化现成灵禽，反而让人产生难得一遇的想法，生起殊胜的信心，化现的方式多种多样，这有什么困难的呢？何况随类化身到处都有记载，琼林宝网都能演说佛法之音，流水清风都在谈论真实的教义，正因为如此，所以才化现灵禽啊！’ 经书中说：‘舍利弗（Śāriputra）！那个佛国中的微风吹动各种宝树和宝罗网，发出微妙的声音，就像成百上千种乐器同时演奏一样’。 赞语说：第八段是讲风吹动发出音乐之声。这段经文分为四个部分：一、风摇动宝树；二、声音像音乐；三、听闻后生起善念；四、总结为庄严。这里是前两部分。‘微风’，是细小的风，不是突然猛烈的风。吹动树和网罗，就发出微妙的音韵。‘譬如’，‘譬’是比况，‘如’是好像，比况好像成百上千种乐器同时演奏一样。细小的风缓缓吹起，吹动树和网罗，音韵就遍满十方，优雅美妙如同各种乐器合奏，所以说‘譬如百千种乐同时俱作’。 经书中说：‘听到这些声音的人，都会自然而然地生起念佛（Buddha）、念法（Dharma）、念僧（Saṃgha）之心’。 赞语说：第三段是讲听闻后生起善念。‘自然’，是习惯成自然，任运而生，叫做自然，不是没有因缘而叫做自然。‘生念佛念法念僧’，三宝（Triratna）的名号如同前面解释的那样。念