English
English version: The spiritual power and light are so brilliant; one should know that this is merely a temporary body borrowed from one's parents. Furthermore, that scripture says: 'Amitābha Buddha (Āmítuó Fó) is with the Śrāvakas (Shēngwén, disciples who hear the teachings), the Tathāgata (Rúlái, 'Thus Come One'), Arhat (Āyingòng, 'Worthy of Offerings'), Samyaksaṃbuddha (Zhèngbiànzhī, 'Perfectly Enlightened One'), his country is named Qingtai, the place where the Holy King dwells, and the city is ten thousand yojanas (yóuxún, a unit of length) in length and breadth.' However, the *Contemplation Sutra* says: 'That Buddha's height is six hundred trillion nayutas (nàyóutā, a unit of number) of Ganges sands yojanas; the city is small, and the body is large, which is inconsistent.' One should know that that Buddha has many cities, and according to the size of the assembly, the city is also large or small. In the large city, he manifests a large body; in the small city, he manifests a small body. The ten thousand yojanas mentioned in the *Sound King Sutra* is the city where he dwells with the Śrāvakas; one should know that the Buddha's body dwells in proportion to the city. The great height mentioned in the *Contemplation Sutra* indicates that the city is also vast, as it is the place where he dwells with the great assembly. Just as in the two-volume scriptures and this scripture, the sizes of the lotuses in the ponds vary greatly; as the ponds are large or small, the lotuses are also large or small. One should know that the size of the city and the body is also like this; other contradictions can be understood according to this principle. Or some say that the *Sound King Sutra* mentions parents, which indicates that that Buddha dwells in a defiled land. This is not correct. Why? Because that scripture already says that they are naturally born from jeweled lotuses, possessing great spiritual power and brilliant light. Moreover, the following text says that there are two Bodhisattvas (Púsà): one named Avalokiteśvara (Guānshìyīn); the other named Mahāsthāmaprāpta (Dàshìzhì). These two Bodhisattvas stand on the left and right. All of these are aspects of the Pure Land, and there is no difference from what is said in the *Contemplation Sutra*. One should know that Devadatta (Típó-dáduō) and the demon kings mentioned in that scripture are all transformations created in the Pure Land. One cannot consider it not to be a Pure Land because of these beings, just as transformed animals do not indicate that it is a defiled land. Let us stop discussing the Mahayana treatises and return to explaining the text. The following is the third part, entering into the explanation of the text. The text has three parts: the introduction, the main body, and the conclusion. In the introduction, there are six sentences, of which the first two are the indicative sentences, and the following four matters are to prove the first two. The words 'Thus I have heard' (Rúshì) generally encompass the Dharma (teachings) that has been heard, expressing a heart of faith and obedience. The words 'I heard' (Wǒwén) specifically mention the person who is able to hear, expressing no intention of contradiction or dispute. The following four matters then cite two pairs of examples to prove. --------------------------------------------------------------------------------
Chinese
明忆闻时处，成能闻之不谬。既有大师大众，证所说之可信，于中委悉如常可知。 第六序大众，有三：先声闻众、次菩萨众、后杂类众。声闻众中，舍利弗者，此云身子。目揵连者，此云赞诵。迦叶者，此云饮光。迦旃延者，此云扇绳。摩诃拘絺罗者，此云大膝。离婆多者，此云假和合。周利槃特伽者，此云蛇奴，或云小道。难陀，此云庆喜。阿难陀，此云欢喜。罗睺罗，此云覆障，或云宫生。憍梵波提，此云牛呞。宾头卢，此云耆年，颇罗堕，此云利根。“迦留陀夷”，此云黑上，此是悉达未出家时师也。劫宾那，此云房宿。薄拘罗，此云善容。阿㝹楼驮，此云无贫，或云如意。 菩萨众中，“阿逸多”者，此云无能胜。干陀诃提者，赤色，余则可知。 “尔时，佛告”已下，第二正说分。于中有三；一者、正示二种清净果；二者、劝修二种正因；其第三者，引例证成。初中有二：略标、广解。中二句，先标依果，后标正报。释中亦二：先释依果、后释正报。 依果清净之中，义门有二，文相有六。别总功德有其十五义，门二：一、释名门；二、辨相门。六者，名门开二，相门分四故。别总十五者，别有十四、总成一故。别有十四者，六文之中有其四例：前一各有一，后二各有二，第三 现代汉语译本：当明忆听闻佛法之处，成就者能够听闻而不产生谬误。既然有大师和大众在此，可以证明所说之法是可信的，其中详细情况如常可知。 第六序是大众，分为三类：首先是声闻众，其次是菩萨众，最后是杂类众。声闻众中，舍利弗（Śāriputra）的意思是身子。目犍连（Maudgalyāyana）的意思是赞诵。迦叶（Kāśyapa）的意思是饮光。迦旃延（Kātyāyana）的意思是扇绳。摩诃拘絺罗（Mahākauṣṭhila）的意思是大膝。离婆多（Revata）的意思是假和合。周利槃特伽（Cūḍapanthaka）的意思是蛇奴，或者小道。难陀（Nanda）的意思是庆喜。阿难陀（Ānanda）的意思是欢喜。罗睺罗（Rāhula）的意思是覆障，或者宫生。憍梵波提（Gavāmpati）的意思是牛呞。宾头卢（Piṇḍola）的意思是耆年，颇罗堕（Bharadvāja）的意思是利根。“迦留陀夷（Kālodayin）”的意思是黑上，他是悉达多（Siddhartha）未出家时的老师。劫宾那（Kapila）的意思是房宿。薄拘罗（Bakkula）的意思是善容。阿㝹楼驮（Aniruddha）的意思是无贫，或者如意。 菩萨众中，“阿逸多（Ajita）”的意思是无能胜。干陀诃提（Gandhahasti）的意思是赤色，其余则可以推知。 “尔时，佛告”以下，是第二部分，正说分。其中有三点：第一，正确地揭示两种清净的果报；第二，劝勉修习两种正确的因；第三，引用例子来证明。 最初的部分包含两点：简略地标示，详细地解释。中间两句，先标示依果，后标示正报。解释中也包含两点：先解释依果，后解释正报。 依果清净之中，义理方面有二，文句方面有六。别总功德有十五种意义，义理方面有二：第一，解释名称；第二，辨别相状。六句是指，名称方面分为二，相状方面分为四。别总十五种意义是指，别有十四种，总合为一。别有十四种是指，六句经文中有四种情况：前一句各有一种，后两句各有两种，第三句...
English
English version: When the place of hearing and remembering is clear, the accomplished can hear without error. Since there are masters and assemblies present, it can be proven that what is said is credible, and the details within are knowable as usual. The sixth assembly is the great assembly, which is divided into three categories: first, the Śrāvaka assembly; second, the Bodhisattva assembly; and third, the miscellaneous assembly. Among the Śrāvaka assembly, Śāriputra means 'body son'. Maudgalyāyana means 'praise chanting'. Kāśyapa means 'drinking light'. Kātyāyana means 'fan rope'. Mahākauṣṭhila means 'great knee'. Revata means 'false union'. Cūḍapanthaka means 'snake slave' or 'small path'. Nanda means 'joyful celebration'. Ānanda means 'joy'. Rāhula means 'covering obstacle' or 'palace born'. Gavāmpati means 'cow chewing'. Piṇḍola means 'old age', and Bharadvāja means 'sharp roots'. 'Kālodayin' means 'black above', and he was Siddhartha's teacher before he renounced the household life. Kapila means 'house constellation'. Bakkula means 'good appearance'. Aniruddha means 'without poverty' or 'as desired'. Among the Bodhisattva assembly, 'Ajita' means 'invincible'. Gandhahasti means 'red color', and the rest can be inferred. From 'At that time, the Buddha told' onwards, is the second part, the correct explanation. Within it, there are three points: first, to correctly reveal the two kinds of pure fruits; second, to encourage the cultivation of the two kinds of correct causes; and third, to cite examples to prove it. The initial part contains two points: briefly indicating and explaining in detail. The middle two sentences first indicate the dependent fruit and then indicate the direct retribution. The explanation also contains two points: first explaining the dependent fruit and then explaining the direct retribution. Within the purity of the dependent fruit, there are two aspects in terms of meaning and six aspects in terms of wording. The separate and combined merits have fifteen meanings, and there are two aspects in terms of meaning: first, explaining the name; and second, distinguishing the characteristics. The six sentences refer to the fact that the name aspect is divided into two, and the characteristic aspect is divided into four. The fifteen separate and combined meanings refer to the fact that there are fourteen separate meanings and one combined meaning. The fourteen separate meanings refer to the fact that there are four cases in the six sentences: the first sentence has one each, the latter two sentences have two each, and the third sentence... --------------------------------------------------------------------------------
Chinese
文中开三，第四文中分五，是故合有十四功德。 第一文言“无有众苦但受诸乐”者，是无诸难功德成就，如论颂言“永离身心恼，受乐常无间”故。 第二文言七重栏楯罗网行树者，是庄严地功德成就。如论颂言“杂华异光色，宝栏遍围绕”故。 第三文中有三功德，池水金沙者，是庄严水功德成就。如论颂言“诸池带七宝，渌水含八德，下积黄金沙，上耀青莲色”故。阶道楼阁有金银等者，是种种事功德成就。如论颂言“备诸珍宝性，具足妙庄严”故。莲华如轮青色青光等者，庄严妙色成就功德。如论颂言“无垢光焰炽，明净耀世间”故。 第四文中有五功德：一、妓乐功德，常住天乐故；二、宝地功德，黄金为地故；三、雨华功德，六时雨华故，如论颂曰“金地作天乐，雨华散其间，欢乐无疲极，昼夜未尝眠”故；四、自在功德，乘通游行故；五、受用功德，饭食经行故，如论颂曰“供养十方佛，报得通作翼，爱乐佛法味，禅三昧为食”故。然彼土食有二种：一者、内食，如此论说；二者、外食，如余经说。如两卷经言，若欲食时，七宝钵器自然在前，百味饭食自然盈满，虽有是食而无食者，但见色闻香意以为足。今此经言饭食经行者，文相合于受用外食也。 第五文中有二功 现代汉语译本： 文中开头分为三部分，第四部分又分为五部分，因此总共有十四种功德。 第一部分提到‘无有众苦但受诸乐’，这是没有各种苦难的功德成就，正如《往生论》的偈颂所说：‘永远脱离身心的烦恼，所感受的快乐持续不断’。 第二部分提到七重栏楯、罗网、行树，这是庄严土地的功德成就。正如《往生论》的偈颂所说：‘各种鲜花颜色各异，珍宝栏杆遍布围绕’。 第三部分中有三种功德，池水金沙，这是庄严水体的功德成就。正如《往生论》的偈颂所说：‘各个池塘带有七种宝物，清澈的水包含八种功德，下面堆积着黄金沙子，上面闪耀着青莲花的颜色’。阶梯道路、楼阁有金银等，这是种种事物的功德成就。正如《往生论》的偈颂所说：‘具备各种珍宝的特性，具有美妙的庄严’。莲花像车轮一样，青色并发出青光等，这是庄严美妙的颜色成就的功德。正如《往生论》的偈颂所说：‘没有污垢的光芒炽盛，明亮洁净照耀世间’。 第四部分中有五种功德：第一，伎乐功德，因为常有天上的音乐；第二，宝地功德，因为土地是黄金做的；第三，雨华功德，因为六个时辰都下着花雨，正如《往生论》的偈颂所说：‘黄金地上奏响天乐，花雨散落在其间，欢乐没有疲倦，昼夜不曾睡眠’；第四，自在功德，因为可以乘神通飞行；第五，受用功德，因为可以吃饭和经行，正如《往生论》的偈颂所说：‘供养十方诸佛，得到神通作为翅膀，喜爱佛法的滋味，以禅定三昧为食物’。然而那个世界的食物有两种：第一种是内食，就像这部论所说的；第二种是外食，就像其他经典所说的。例如两卷本的经书说，如果想要吃饭的时候，七宝钵器自然出现在面前，各种美味饭食自然充满其中，虽然有这些食物却没有食用它们的人，只是看到颜色、闻到香味，心意就感到满足。现在这部经书说吃饭和经行，文句的意思符合受用外食。 第五部分中有两种功德
English
English version: The text initially divides into three sections, with the fourth section further divided into five, thus totaling fourteen merits. The first section, stating 'no suffering, only experiencing joy,' signifies the accomplishment of merits free from all difficulties, as the verse in the *Rebirth Treatise* (*Wang Sheng Lun*) says: 'Eternally free from afflictions of body and mind, experiencing uninterrupted joy.' The second section, mentioning seven layers of railings, nets, and rows of trees, represents the accomplishment of merits in adorning the land. As the verse in the *Rebirth Treatise* says: 'Various flowers with different colors, surrounded by jeweled railings everywhere.' The third section contains three merits: ponds with golden sands, which is the accomplishment of merits in adorning the water. As the verse in the *Rebirth Treatise* says: 'Each pond possesses seven treasures, the clear water contains eight virtues, below accumulates golden sand, above shines the color of blue lotus.' Stairways and pavilions made of gold, silver, etc., represent the accomplishment of merits in various things. As the verse in the *Rebirth Treatise* says: 'Possessing the nature of various jewels, complete with wonderful adornments.' Lotuses like wheels, blue in color and emitting blue light, etc., represent the accomplishment of merits in adorning wonderful colors. As the verse in the *Rebirth Treatise* says: 'Spotless light blazing, bright and pure, illuminating the world.' The fourth section contains five merits: First, the merit of music, because there is always heavenly music; Second, the merit of the jeweled land, because the land is made of gold; Third, the merit of raining flowers, because it rains flowers at six times of the day, as the verse in the *Rebirth Treatise* says: 'On the golden ground, heavenly music plays, flower rain scatters in between, joy without fatigue, never sleeping day or night'; Fourth, the merit of freedom, because one can fly through supernatural powers; Fifth, the merit of enjoyment, because one can eat and walk, as the verse in the *Rebirth Treatise* says: 'Offering to Buddhas in the ten directions, obtaining supernatural powers as wings, loving the taste of the Buddha's teachings, taking meditation and samadhi as food.' However, there are two types of food in that land: First, internal food, as this treatise says; Second, external food, as other sutras say. For example, the two-volume sutra says that if one wants to eat, seven-jeweled bowls naturally appear in front, and various delicious foods naturally fill them, although there are these foods, there are no eaters, but seeing the colors and smelling the fragrance, the mind feels satisfied. Now this sutra says eating and walking, the meaning of the words corresponds to enjoying external food. The fifth section contains two merits --------------------------------------------------------------------------------