English
English version The *Treatise* says: 'The Buddha is the Dharma King. Bodhisattvas who have entered the right position of the Dharma, up to the Tenth Ground, are all called Dharma Princes, and all are qualified to become Buddhas, such as Manjusri (Manjusri, symbol of wisdom). Ajita, here translated as 'Unsurpassed,' because he transcends the biased and narrow realm. Gandhahasti, here translated as 'Non-stopping,' because his right mindfulness of the Middle Way continuously flows in. 'Constant diligence' means without the laziness of the two extremes. 'And so on,' is a summary of the Bodhisattvas mentioned above.' 'And Sakka-devanam-Indra below' refers to the miscellaneous assembly. Fully stated, it is Sakka-devanam-Indra (Sakka-devanam-Indra), here translated as 'Capable Heavenly Emperor,' because he can be the master of the heavens. 'Etc.' includes Brahma and the World-Protecting Devas; these are the leaders among the heavenly lords. 'Immeasurable devas' refers to the remaining heavenly hosts. 'The great assembly' encompasses humans, asuras, and others. The sutra concludes with the benefit: 'All beings in the world, including devas, humans, asuras, and others, heard what the Buddha said.' From this, it is known that they were all present at the assembly. The newly translated sutras list them in detail here. 'At that time below' is the second part, the Proper Teaching Section. It is divided into two parts: first, a general announcement; second, a specific instruction. The first part is telling Sariputra (Sariputra, one of the Buddha's ten great disciples), the sutra narrator describes the person being addressed. The reason for not telling the Bodhisattvas and devas, but telling the Sravakas, is to encourage the initial aspiration of the Small Vehicle to joyfully seek rebirth, turning from the Small to the Great. Sariputra has already attained the highest fruit. During the Vaipulya period, his Bodhi mind died, and he considered himself to have entered the ultimate extinction without remainder. The Great Vehicle hopes that he can undergo a transformation, but neither of these paths seeks rebirth in the Land of Bliss together. Now, the Tathagata is admonishing him, which is a superior instructing an inferior. Question: 'If the initial aspiration of the Small Vehicle seeks rebirth, how can it be said to be entering the Great Vehicle?' Answer: 'The sutra says: anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Is it not entering the Great Vehicle?' 'From this below' are the words of the general announcement. The first sentence explains the quantity of distance, the second and third sentences explain the names of the environment and the reward body. The first sentence indicates the world and marks the name, and the latter sentence cites the Buddha to show the name. In order to distinguish that it is not the Buddhas of the past and future, it is said to be 'the present Dharma'. 'Sariputra below' is the second part, the specific instruction. It is divided into two parts: first, explaining the adornments of the two rewards; second, encouraging the aspiration to be born in that country. The first part is further divided into two parts: first, the environment; second, the reward body. The first part is further divided into two parts: first, ... --------------------------------------------------------------------------------
Chinese
徴名释义；二、约报示相。初又二：一、徴名；其国下，二、释义。故名极乐者，以对娑婆备有众苦故受极乐之名。若四土转论，其乐未极。言四土者：一、凡圣同居土，谓具缚凡夫、断惑圣人同居住故；二、方便有余土，谓修方便道断四住惑，而余有无明在故，所以出三界外受法性身而有变易生死也；三、实报无障碍土，谓修中道真实之观破无明惑，得生彼土而受色心无碍之报也；四、常寂光土，即心性妙理也，常即法身；寂即法身、寂即解脱；光即般若。应知前三是事，后一是理。三土如像如饭，寂光如镜如器。若各论苦乐者，五浊重故苦，体观断惑巧故乐，方便也；次第修证故苦，圆融顿入故乐，实报；分证未极故苦，究竟圆满故乐，寂光也。初后约果论苦乐，中二望因明苦乐。若展转相望，则前七皆苦，后一唯乐，当知究竟寂光乃名极乐耳。佛意欲令一切咸至第八之乐故，且赞第二令厌初苦。若得第二既不退转，则第八可期，大圣之善权其若是乎！ 又舍利弗下，二、约报示乐相，为五：一、栏网行树庄严；二、池水楼阁庄严；三、金地天华庄严；四、奇妙杂鸟庄严；五、风树妙音庄严，由兹五严故名但受诸乐也。初文栏楯者，栏槛也，纵曰栏、横曰楯。四宝者，金、银、琉璃、水精也。二、池水楼阁 现代汉语译本 徴名释义；二、约报示相。初又二：一、徴名；其国下，二、释义。故名极乐者（之所以叫做极乐世界），是因为对比娑婆世界具备各种痛苦，所以才得到极乐这个名称。如果从四土（四种不同的佛土）来讨论，其他的乐还不是最极端的。所说的四土是：一、凡圣同居土，指的是具有烦恼的凡夫和断除迷惑的圣人共同居住的地方；二、方便有余土，指的是通过修习方便法门断除了四住惑（见惑、思惑、尘沙惑、无明惑），但还残留有无明，因此在超出三界之外的地方接受法性身，仍然有变易生死；三、实报无障碍土，指的是修习中道真实的观行，破除了无明惑，得以往生到那个佛土，接受色心无碍的果报；四、常寂光土，就是心性的微妙真理，常就是法身，寂就是解脱，光就是般若。应该知道前三种是事相，后一种是理体。前三土就像影像和食物，常寂光土就像镜子和器皿。如果分别讨论苦乐，五浊（劫浊、见浊、烦恼浊、众生浊、命浊）深重所以是苦，体悟观行断除迷惑巧妙所以是乐，这是方便有余土；次第修证所以是苦，圆融顿悟所以是乐，这是实报土；分证还没有达到极致所以是苦，究竟圆满所以是乐，这是常寂光土。最初和最后是就果报来讨论苦乐，中间两种是针对因地来阐明苦乐。如果辗转互相比较，那么前面的七种都是苦，后面一种唯有乐，应当知道究竟的常寂光土才称得上是极乐。佛陀的意思是想让一切众生都达到第八种常寂光土的快乐，所以才赞叹第二种方便有余土，让众生厌离最初的痛苦。如果证得了第二种方便有余土，就不会退转，那么第八种常寂光土就可以期待了，大圣的善巧方便大概就是这样吧！ 又舍利弗下，二、约报示乐相，为五：一、栏网行树庄严；二、池水楼阁庄严；三、金地天华庄严；四、奇妙杂鸟庄严；五、风树妙音庄严，由兹五严故名但受诸乐也。初文栏楯者，栏槛也，纵曰栏、横曰楯。四宝者，金、银、琉璃、水精也。二、池水楼阁
English
English version Explanation of Names; Second, Briefly Showing the Aspects of Reward. The first is further divided into two: First, Explanation of Names; From 'That country...' onwards, Second, Explanation of Meaning. Therefore, the name 'Sukhavati' (Land of Ultimate Bliss) is given because it is in contrast to the Saha world, which is full of various sufferings. If we discuss it in terms of the Four Lands, its bliss is not ultimate. The Four Lands are: First, the Land of Co-dwelling of Ordinary Beings and Sages, meaning that ordinary beings with bonds of affliction and sages who have severed delusions dwell together; Second, the Land of Expedient Means with Remainder, meaning that one cultivates the path of expedient means, severing the delusions of the Four Abodes (delusions of views, delusions of thought, delusions like dust and sand, and delusions of ignorance), but still has ignorance remaining, so one receives a Dharma-nature body outside the Three Realms and still has change and death; Third, the Land of True Reward Without Obstacles, meaning that one cultivates the true contemplation of the Middle Way, breaking through the delusions of ignorance, and is born in that land, receiving the unobstructed reward of form and mind; Fourth, the Land of Eternal Stillness and Light, which is the wonderful principle of the nature of mind, 'Eternal' being the Dharma-body, 'Stillness' being liberation, and 'Light' being Prajna (wisdom). It should be known that the first three are phenomena, and the last one is principle. The three lands are like images and food, while the Land of Stillness and Light is like a mirror and a vessel. If we discuss suffering and bliss separately, the Five Turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) are heavy, so there is suffering; skillful contemplation severs delusions, so there is bliss, which is the Land of Expedient Means; gradual cultivation and realization leads to suffering, while perfect and sudden entry leads to bliss, which is the Land of True Reward; partial realization is not ultimate, so there is suffering, while ultimate perfection leads to bliss, which is the Land of Eternal Stillness and Light. The first and last discuss suffering and bliss in terms of the result, while the middle two explain suffering and bliss in relation to the cause. If we compare them in turn, then the first seven are all suffering, and only the last one is purely bliss. It should be known that only the ultimate Land of Eternal Stillness and Light can be called Sukhavati (Land of Ultimate Bliss). The Buddha intends to have all beings reach the bliss of the eighth, so he praises the second to make them厌离(dislike) the initial suffering. If one attains the second, one will not退转(regress), then the eighth can be expected. The skillful means of the Great Sage are indeed like this! Furthermore, from 'Again, Shariputra...' onwards, Second, Briefly Showing the Aspects of Blissful Reward, in five parts: First, Adornment of Railings, Nets, Rows of Trees; Second, Adornment of Ponds, Waters, Pavilions; Third, Adornment of Golden Ground and Heavenly Flowers; Fourth, Adornment of Wonderful and Diverse Birds; Fifth, Adornment of Wind, Trees, and Wonderful Sounds. Because of these five adornments, it is named 'Only Receiving All Blisses'. In the first section, 'Railings' are fences, vertical ones are called '栏(lan)', horizontal ones are called '楯(shun)'. The Four Treasures are gold, silver, lapis lazuli, and crystal. Second, Ponds, Waters, Pavilions --------------------------------------------------------------------------------
Chinese
庄严。八功德水者，《称赞净土经》云：一、澄清；二、清冷；三、甘美；四、轻软；五、润泽；六、安和；七、饮时除饥渴；八、饮已长养诸根。亦以金银下，列七宝也。琉璃，具云吠琉璃，此云不远，以西域有山去波罗奈城不远，山出此宝故以名之，字体本作流离，后人从玉。颇梨，正云窣坡致迦，其状少似此方水精，然有赤白二色。车渠，梵云牟娑洛揭拉婆，此云青白色宝。《尚书大传》曰：大贝如大车之渠，渠谓车[车*闰]。赤珠者，《佛地论》赤虫所出或珠体赤名赤珠。《智论》云：真珠出鱼腹中、竹中、蛇脑中，不必唯生蚌胎也。玛脑，梵云摩婆罗伽隶，此云玛脑，此宝色如马之脑，因以为名。新本云：阿湿摩揭柆，此云藏杵，或翻胎藏，取此宝坚实为名，字体作马脑，后人加石或玉。 池中下，明莲华，有三：先通示形量，如车轮故；次示光色，有四异故；后总示香气，微妙香洁故。 三、金地天华庄严。曼陀罗，翻适意，以适悦人意故，其色白故，或翻为白华也。衣裓，古释云：衣襟也。真谛云：外国盛华器也。饭食经行者，食后经行以消息故。 四、奇妙杂鸟庄严，又二：一、正明；二、释疑。初文凡有四意：一、举类；二、列名；三、演音；四、显益。白鹤者，《相鹤经》 现代汉语译本 庄严。八功德水（具有八种功德的水），《称赞净土经》中说：一、澄清；二、清凉；三、甘美；四、轻软；五、润泽；六、安和；七、饮用时能解除饥渴；八、饮用后能滋养诸根。也用金银铺在下面，排列着七宝。琉璃，完整地说是吠琉璃（一种宝石），这里译为‘不远’，因为西域有座山离波罗奈城不远，山中出产这种宝物，因此得名。字体原本写作‘流离’，后人改从玉字旁。颇梨，正确的说法是窣坡致迦（一种宝石），它的形状略微像此地的水晶，但有赤、白两种颜色。车渠，梵语是牟娑洛揭拉婆（一种宝石），这里译为青白色宝。《尚书大传》中说：大的贝壳像大车的车辙，渠就是车辙的意思。赤珠，根据《佛地论》，是赤虫所产，或者因为珠子本身是红色，所以叫做赤珠。《智论》中说：真珠出自鱼腹中、竹中、蛇脑中，不一定只从蚌胎中产生。玛瑙，梵语是摩婆罗伽隶（一种宝石），这里译为玛瑙，这种宝物的颜色像马的脑髓，因此得名。新译本中说：阿湿摩揭柆（一种宝石），这里译为藏杵，或者翻译为胎藏，取这种宝物坚实之意，字体写作马脑，后人加上石字旁或玉字旁。 池中下面，说明莲花，有三种：首先是普遍地显示莲花的形状和大小，像车轮一样；其次是显示莲花的光彩和颜色，有四种不同；最后是总括地显示莲花的香气，微妙而香洁。 三、金地天华庄严。曼陀罗（一种花），翻译为‘适意’，因为它能使人感到舒适和喜悦，它的颜色是白色，所以也翻译为白华。衣裓，古时的解释是衣襟。真谛法师说：是外国盛放鲜花的器具。饭食经行，指饭后散步，用来帮助消化。 四、奇妙杂鸟庄严，又分为二：一、正面说明；二、解释疑问。初文总共有四层意思：一、举出鸟的种类；二、列出鸟的名称；三、发出美妙的声音；四、显示利益。白鹤，《相鹤经》中记载。