English
English version: Even words are illusory, how much more so are real beings like birds! The sutra says: 'All these birds are manifestations created by Amitābha Buddha (阿弥陀佛), desiring to propagate the Dharma sound.' The commentary says: The fifth section precisely clarifies the nature of manifestation. Initially, the assembly had doubts. Since they are not Sambhogakāya (实报) bodies, what is the origin of these birds? This passage answers that question. Question: 'Amitābha's (阿弥陀佛) divine power is vast, transforming into Buddha bodies, causing beings to generate Bodhicitta (发心) upon seeing the auspicious marks and to attain enlightenment upon hearing the pure Brahma sounds. Why manifest as various birds to reveal the Dharma?' Answer: 'Transforming into a Buddha body is not so rare. Manifesting as spiritual birds, however, causes beings to have the thought of encountering something difficult to come by, generating supreme faith. Manifestations take many forms; what difficulty is there? Moreover, transformation according to type is mentioned everywhere. Jeweled forests and nets all proclaim the Dharma sound, and flowing streams and gentle breezes all discuss the true teachings. It is for this reason that spiritual birds are manifested!' The sutra says: 'Śāriputra (舍利弗)! In that Buddha-land, gentle breezes blow through the jeweled rows of trees and jeweled nets, producing subtle sounds, like hundreds of thousands of kinds of music playing simultaneously.' The commentary says: The eighth section speaks of the wind blowing and producing musical sounds. This passage is divided into four parts: 1. The wind shakes the jeweled trees; 2. The sound resembles music; 3. Hearing it gives rise to wholesome thoughts; 4. Concluding with adornment. Here are the first two parts. 'Gentle breeze' refers to a soft breeze, not a sudden, violent wind. Blowing on the trees and nets, it emits subtle sounds and melodies. 'Like' means to compare, resembling hundreds of thousands of kinds of music playing simultaneously. The gentle breeze slowly rises, blowing on the trees and nets, and the sounds and melodies fill the ten directions, elegant and beautiful like various instruments playing together, hence it is said, 'Like hundreds of thousands of kinds of music playing simultaneously.' The sutra says: 'Those who hear these sounds will naturally give rise to thoughts of the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Saṃgha).' The commentary says: The third section speaks of giving rise to wholesome thoughts upon hearing. 'Naturally' means becoming accustomed and spontaneous, called natural, not without cause and condition. 'Giving rise to thoughts of the Buddha, the Dharma, and the Sangha,' the names of the Three Jewels (Triratna) are as explained before. Thinking of --------------------------------------------------------------------------------
Chinese
佛有三：一、心念，心中系念；二、轻声念，自耳闻故；三、高声念，有十种功德：一、能排睡眠；二、天魔惊怖；三、声遍十方；四三、涂息苦；五、外声不入；六、心不散乱；七、勇猛精进；八、诸佛欢喜；九、三昧现前；十、往生净土。应作四句分别：一、心念口不念；二、口念心不念；三、心口俱念；四、心口俱不念。此四句中第一句、第三句是。《瑞相经》云：清风徐起不寒不暑，吹诸罗网及众宝树，演发无上微妙法音，其有闻者尘垢不起，自然快乐如得三昧。 经云：“舍利弗！其佛国土成就如是功德庄严”。 赞曰：第四结成极乐庄严。易知！ 经云：“舍利弗！于汝意云何？彼佛何故号阿弥陀”。 赞曰：下第二辨佛身功德也。文分为二：初明化主功德；二辨听众功德。初文分三：初、徴问佛号；二、正辨得名；三、明成佛劫数。此初文也，佛自徴也。 经云：“舍利弗！彼佛光明无量，照十方国无所障碍，是故号为阿弥陀”。 赞曰：第二正辨得名。而有二义：一、约光明得名；二、约慧命得名。此即初。光有二种：一、内光，即智内照理；二、外光，即身光外照也。此即身光也。金刚不坏之体、无碍解脱之身，如净琉璃表裹莹彻，彼方境物悉现光中，羽之 现代汉语译本 佛有三种念诵方式：一、心念，即心中默念；二、轻声念，自己能听见即可；三、高声念，有十种功德：一、能驱除睡眠；二、使天魔惊恐怖畏；三、声音传遍十方；四、止息痛苦；五、外面的声音不能干扰；六、心不散乱；七、勇猛精进；八、诸佛欢喜；九、三昧（Samadhi）[禅定] 现前；十、往生净土。 应当用四句来分别：一、心中念诵，口中不念；二、口中念诵，心中不念；三、心中口中都念诵；四、心中口中都不念诵。这四句中，第一句和第三句是正确的。《瑞相经》说：‘清风缓缓吹起，不冷不热，吹动罗网和各种宝树，演奏出无上微妙的法音，听到的人尘垢不起，自然快乐如同得到三昧（Samadhi）[禅定]。’ 经中说：‘舍利弗（Sariputra）[佛陀十大弟子之一]！那个佛国土成就了如此的功德庄严。’ 赞语说：第四部分总结了极乐世界的庄严，容易理解！ 经中说：‘舍利弗（Sariputra）[佛陀十大弟子之一]！你认为如何？那位佛为什么号为阿弥陀（Amitabha）[无量光/无量寿]？’ 赞语说：下面第二部分辨明佛身功德。分为两部分：首先阐明化主（指阿弥陀佛）的功德；其次辨明听众的功德。第一部分又分为三点：首先是征问佛号；其次是正式辨明得名的原因；再次是说明成佛的劫数。这是第一点，佛自己提问。 经中说：‘舍利弗（Sariputra）[佛陀十大弟子之一]！那位佛光明无量，照耀十方国土没有阻碍，所以号为阿弥陀（Amitabha）[无量光/无量寿]。’ 赞语说：第二部分正式辨明得名的原因，有两种含义：一是根据光明得名；二是根据慧命得名。这里说的是第一种，光明有两种：一是内光，即智慧向内照亮真理；二是外光，即身光向外照耀。这里说的是身光。金刚不坏之体、无碍解脱之身，如同清净的琉璃内外透彻，彼方世界的境物都显现在光明之中。
English
English version There are three ways to recite the Buddha's name: 1. Mental recitation, which is reciting silently in the mind; 2. Reciting in a low voice, just audible to oneself; 3. Reciting aloud, which has ten merits: 1. It can dispel sleepiness; 2. It frightens heavenly demons; 3. The sound pervades the ten directions; 4. It alleviates suffering; 5. External sounds cannot intrude; 6. The mind is not scattered; 7. It encourages vigor and diligence; 8. It pleases all Buddhas; 9. Samadhi [concentration] manifests; 10. One is reborn in the Pure Land. One should distinguish them with four statements: 1. The mind recites, but the mouth does not; 2. The mouth recites, but the mind does not; 3. Both the mind and mouth recite; 4. Neither the mind nor the mouth recites. Among these four statements, the first and third are correct. The 'Auspicious Signs Sutra' says: 'A gentle breeze arises, neither cold nor hot, blowing through the nets and various precious trees, playing the supreme and subtle Dharma sound. Those who hear it are freed from defilements, naturally joyful as if attaining Samadhi [concentration].' The Sutra says: 'Sariputra [one of the ten great disciples of the Buddha]! That Buddha-land is adorned with such merits and virtues.' The commentary says: The fourth section concludes the adornments of the Land of Ultimate Bliss. Easy to understand! The Sutra says: 'Sariputra [one of the ten great disciples of the Buddha]! What do you think? Why is that Buddha named Amitabha [Immeasurable Light/Immeasurable Life]?' The commentary says: The second part below distinguishes the merits of the Buddha's body. It is divided into two parts: first, it elucidates the merits of the transformation body (referring to Amitabha Buddha); second, it distinguishes the merits of the audience. The first part is further divided into three points: first, the question about the Buddha's name is raised; second, the reason for the name is formally explained; third, the number of kalpas (aeons) for becoming a Buddha is explained. This is the first point, the Buddha himself asks. The Sutra says: 'Sariputra [one of the ten great disciples of the Buddha]! That Buddha's light is immeasurable, shining upon the ten directions without obstruction, therefore he is named Amitabha [Immeasurable Light/Immeasurable Life].' The commentary says: The second part formally explains the reason for the name, and there are two meanings: first, the name is derived from light; second, the name is derived from wisdom-life. This refers to the first meaning, there are two kinds of light: first, inner light, which is wisdom illuminating the truth inwardly; second, outer light, which is the body's light shining outwardly. This refers to the body's light. The diamond indestructible body, the unobstructed liberated body, is like pure crystal, transparent inside and out, the objects of that world all appear in the light. --------------------------------------------------------------------------------
Chinese
只有一寻，展之动论无量也。《无量寿佛经》云：身多光故乃至无量等光，众生遇彼光者三垢消灭。若在三涂见光息苦，寿终之后皆得解脱。《大论》云：阿弥陀国诸菩萨众，身之常光照十万由旬，若是佛光遍照十方世界。又《观经》云：彼佛身如百千万亿夜魔天阎浮檀金色，其身六十万亿那由他恒河沙由旬，眉间白毫右旋宛转如五须弥山，佛眼如四大海水清白分明，身诸毛孔演出光明如须弥山，其佛圆光如百亿三千大千世界，于圆光中有五百万亿那由他恒河沙化佛，一一化佛亦有众无数化菩萨而为侍者。彼佛有八万四千相，一一相有八万四千好，一一好有八万四千光明，遍照十方无量世界，有此光明故号阿弥陀也。 问：“光照十方无量世界者，此土人民何以不睹？” 答：“道合即千里悬应，世乖则肝胆梵越，如翳者不睹于曦光，岂曦光之有咎！似聋者不闻于雷震，非雷震之有愆！众生业累增强，佛有光而不见。” 经云：“又，舍利弗！彼佛寿命及其人民无量无边阿僧祇劫，故名阿弥陀”。 赞曰：第二答寿命得名。寿命者，第八识上连持功德也，即是不相应行中摄也。无量者，无其限量。无边者，无彼边际。阿僧祇劫者，此云无央数劫也。 问：“彼尊彼众身属有为，未逃四 现代汉语译本： 只有一寻（古代长度单位，约八尺），展开后却能震动讨论无量。《无量寿佛经》说：‘身体散发多种光芒，乃至无量等的光芒，众生遇到这些光芒，三垢（贪、嗔、痴）消灭。如果在三涂（地狱、饿鬼、畜生）中见到光明，痛苦止息，寿命终结之后都能得到解脱。’《大智度论》说：‘阿弥陀国（Amitabha’s Pure Land）的诸位菩萨众，身体的常光照耀十万由旬（yojana，古印度长度单位），如果是佛的光芒，则遍照十方世界。’又《观无量寿佛经》说：‘阿弥陀佛（Amitabha）的身体如同百千万亿夜摩天（Yama Heaven）的阎浮檀金色（Jambudvipa gold），他的身躯有六十万亿那由他（nayuta，数量单位）恒河沙由旬，眉间白毫右旋宛转如同五座须弥山（Mount Sumeru），佛眼如同四大海水清澈分明，身体的每个毛孔都放出光明如同须弥山，佛的圆光如同百亿三千大千世界，在圆光中有五百万亿那由他恒河沙化佛，每一尊化佛也有众多无数的化菩萨作为侍者。’阿弥陀佛有八万四千相，每一相有八万四千好，每一好有八万四千光明，遍照十方无量世界，因为有这样的光明，所以号称阿弥陀（Amitabha）。 问：‘光照十方无量世界，为何此土（娑婆世界）人民却不能看见？’ 答：‘道行相应，即使相隔千里也能感应；世道乖离，即使近在肝胆也会互相违背。如同眼睛有翳障的人看不见阳光，难道是阳光的过错吗！好比耳聋的人听不见雷声，难道是雷声的过失吗！众生业力累积增强，佛陀即使有光明也看不见。’ 《无量寿经》说：‘又，舍利弗（Sariputra）！那尊佛的寿命以及他的人民的寿命都是无量无边阿僧祇劫（asamkhya kalpas，无数大劫），所以名为阿弥陀（Amitabha）。’ 赞曰：第二是回答寿命而得名。寿命，是第八识（阿赖耶识）上连结保持功德，也就是不相应行法中所摄。无量，是没有其**。无边，是没有其边际。阿僧祇劫，这里的意思是无数劫。 问：‘那尊佛和他的眷属之身属于有为法，未能逃脱四相（生、住、异、灭）的迁流，又怎么能说是无量呢？’
English
English version: Only one fathom (an ancient unit of length, about eight feet), but when unfolded, it can stir discussions about the immeasurable. The *Amitabha Sutra* says: 'The body emits various lights, even immeasurable lights. When sentient beings encounter these lights, the three poisons (greed, hatred, and ignorance) are extinguished. If they see the light in the three evil realms (hell, hungry ghosts, and animals), their suffering ceases, and after their lives end, they can all attain liberation.' The *Mahaprajnaparamita Sastra* says: 'The bodhisattvas in Amitabha’s Pure Land (Amitabha’s Pure Land) have constant light radiating from their bodies, illuminating one hundred thousand yojanas (yojana, an ancient Indian unit of length). If it is the light of the Buddha, it illuminates the ten directions.' Furthermore, the *Contemplation Sutra* says: 'Amitabha’s (Amitabha) body is like the Jambudvipa gold (Jambudvipa gold) of hundreds of thousands of millions of Yama Heavens (Yama Heaven). His body is six hundred thousand trillion nayutas (nayuta, a unit of quantity) of Ganges River sands yojanas. The white hair between his eyebrows spirals to the right, resembling five Mount Sumerus (Mount Sumeru). The Buddha's eyes are as clear and distinct as the four great oceans. Every pore of his body emits light like Mount Sumeru. The Buddha's halo is like a hundred billion three thousand great chiliocosms. Within the halo, there are five million trillion nayutas of Ganges River sands of manifested Buddhas. Each manifested Buddha also has countless manifested bodhisattvas as attendants.' Amitabha Buddha has eighty-four thousand characteristics, each characteristic has eighty-four thousand minor marks, and each minor mark has eighty-four thousand lights, illuminating the immeasurable worlds of the ten directions. Because of this light, he is called Amitabha (Amitabha). Question: 'The light illuminates the immeasurable worlds of the ten directions, why can't the people of this land (the Saha world) see it?' Answer: 'When the path aligns, there is a response even across a thousand miles; when the world is discordant, even close as the liver and gallbladder, there is opposition. It is like a person with cataracts in their eyes not seeing the sunlight, is it the fault of the sunlight! It is like a deaf person not hearing the thunder, is it the fault of the thunder! The karmic accumulation of sentient beings is strong, even if the Buddha has light, they cannot see it.' The *Amitabha Sutra* says: 'Moreover, Sariputra (Sariputra)! The lifespan of that Buddha and the lifespan of his people are immeasurable and boundless asamkhya kalpas (asamkhya kalpas, countless great eons), therefore he is named Amitabha (Amitabha).' Praise: The second is answering that the name is derived from lifespan. Lifespan is the eighth consciousness (Alaya Consciousness) connecting and maintaining merit, which is included in the non-associated formations. Immeasurable means without **. Boundless means without boundaries. Asamkhya kalpas means countless kalpas here. Question: 'The body of that Buddha and his retinue belongs to conditioned phenomena, unable to escape the flux of the four marks (birth, abiding, change, and extinction), how can it be said to be immeasurable?' -------------------------------------------------------------------------------- 相迁移，争免一期磨灭？”