English
English version Adornment. The water with eight merits, as stated in the 'Praise of the Pure Land Sutra': 1. Clarity; 2. Coolness; 3. Sweetness; 4. Lightness and softness; 5. Moistness; 6. Peacefulness and harmony; 7. Eliminates hunger and thirst when drunk; 8. Nourishes the roots of all faculties after drinking. Also, gold and silver are laid beneath, arranging the seven treasures. Lapis lazuli, fully called 'Vaidurya' (a gemstone), is translated here as 'not far', because there is a mountain in the Western Regions not far from the city of Varanasi, and this treasure is produced in the mountain, hence the name. The original writing of the character was '流离', later people followed the jade radical. Crystal, correctly called 'Sphatika' (a gemstone), its shape is slightly similar to the crystal of this land, but it has red and white colors. Tridacna, in Sanskrit is 'Musaragalva' (a gemstone), here translated as bluish-white treasure. The 'Shangshu Da Zhuan' says: A large shell is like the rut of a large cart, '渠' meaning rut. Red pearl, according to the 'Buddhabhumi Sutra', is produced by red worms, or because the pearl itself is red, it is called red pearl. The 'Mahaprajnaparamita Sastra' says: Pearls come from the belly of fish, bamboo, and the brains of snakes, not necessarily only from the womb of shellfish. Agate, in Sanskrit is 'Maharagalva' (a gemstone), here translated as agate, the color of this treasure is like the brain of a horse, hence the name. The new version says: 'Asmagarbha' (a gemstone), here translated as 'hidden pestle', or translated as 'womb store', taking the solidity of this treasure as the name, the character is written as '马脑', later people added the stone radical or jade radical. Below the ponds, explaining the lotus flowers, there are three aspects: First, universally showing the shape and size, like a cartwheel; second, showing the splendor and color, having four differences; finally, comprehensively showing the fragrance, subtle and fragrant. Three, the golden ground is adorned with heavenly flowers. 'Mandala' (a flower), translated as 'suitable intention', because it makes people feel comfortable and happy, its color is white, so it is also translated as white flower. 'Yi Ge', ancient explanation is the collar of the garment. Paramartha said: It is a foreign container for holding flowers. 'Fan Shi Jing Xing' refers to walking after meals to aid digestion. Four, adorned with wondrous and diverse birds, also in two parts: 1. Directly explaining; 2. Explaining doubts. The initial text has four meanings: 1. Listing the types; 2. Listing the names; 3. Emitting sounds; 4. Revealing benefits. White crane, the 'Xiang He Jing' records. --------------------------------------------------------------------------------
Chinese
曰：体尚洁故其色白，声闻天故其顶赤，食于水故其啄长，轩于前故后指短，栖于陆故足高而尾凋，翔于空故毛丰而肉疏，大喉以吐故，修颈以纳新，故生天寿不可量。鹦鹉者，《山海经》云：黄山有鸟如鸮，青羽赤啄人舌能言，名曰鹦䳇。郭璞注云：有白者。舍利者，此云春莺或翻鹙鹭。迦陵频伽，此云妙声，在㲉中其音已超众鸟故。共命之鸟者，两首一身，异神识、同报命、故名共命。《法华》云命命，《天王》云生，《涅槃》云耆婆耆婆，悉此鸟耳。耆婆梵语，此翻活或翻生或翻命，故知。雅音，者雅正也。演畅者，演广也，畅通也。五根谓信、进、念、定、慧也。能生曰根。增进堪任非障曰五力。七菩提分者，云觉分亦支也，诸经云七觉支是也。七者谓念、择、进、喜、轻安、定、舍，前一兼定慧，次三是慧，后三是定。八圣道分者，诸经谓八正道是也。八者：正见、正思惟、正语、正业、正精进、正定、正念、正命。闻是音已下，显益也。念佛如医王，念法如良药，念僧如瞻视人，三者既备则烦恼之病可差也，此念别想三宝耳。又反观自心寂而常照则诸相炳然念佛，照而常寂则无法可得，名念法，寂照不二即存亡亡存和合，名念僧，此念同体三宝也。众鸟一音演说，众生随类各解，故约别相同体两义释之。 曰：它的身体崇尚洁净所以羽毛是白色的，因为声音洪亮能传到天界所以头顶是红色的，因为它在水中觅食所以鸟喙很长，因为它走路时昂首挺胸所以后面的脚趾很短，因为它栖息在陆地上所以脚很高而尾巴很短，因为它在空中飞翔所以羽毛丰满而肉质疏松，它有粗大的喉咙用来吐故，修长的脖颈用来纳新，所以它的寿命很长，无法估量。鹦鹉，《山海经》中记载：黄山有一种鸟，形状像猫头鹰，羽毛是青色的，鸟喙是红色的，能像人一样说话，名字叫做鹦䳇（鹦鹉的古称）。郭璞注释说：也有白色的鹦鹉。舍利鸟，在这里指的是春莺，也有翻译成鹙鹭的。迦陵频伽（Kalaviṅka），翻译成妙音鸟，还在蛋壳中时发出的声音就已经超越了其他鸟类。共命鸟，有两个头，一个身体，不同的神识，共同承受业报，所以叫做共命鸟。《法华经》中称为命命鸟，《天王经》中称为生鸟，《涅槃经》中称为耆婆耆婆（Jīva-jīva），说的都是这种鸟。耆婆（Jīva）是梵语，翻译成活，或者翻译成生，或者翻译成命，要知道。雅音，指的是雅正的声音。演畅，指的是演广，畅通。五根指的是信根、进根、念根、定根、慧根。能够生长的叫做根。增进并且堪能胜任，没有障碍，叫做五力。七菩提分，也叫做觉分或者觉支，各部经典中说的七觉支就是它。七者指的是念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支，第一个兼具定和慧，中间三个是慧，后面三个是定。八圣道分，各部经典中说的八正道就是它。八者：正见、正思惟、正语、正业、正精进、正定、正念、正命。 听闻这些声音之后，以下说明听闻佛法的利益。念佛就像医王，念法就像良药，念僧就像照顾病人的人，这三者都具备了，那么烦恼的疾病就可以痊愈了，这里说的念是分别观想三宝。进一步反观自己的内心，寂静而又能常照，那么一切诸相都清晰地显现出来，这叫做念佛；照而又能常寂，那么就没有任何法可以得到，这叫做念法；寂照不二，即存在又不存在，和合在一起，这叫做念僧，这里说的念是同体三宝。各种鸟用同一种声音演说佛法，众生随着各自的类别而理解，所以用别相和同体两种含义来解释。
English
It is said: Its body values cleanliness, therefore its color is white; because its voice is loud and can reach the heavens, therefore its crown is red; because it feeds in the water, therefore its beak is long; because it walks with its head held high, therefore its hind toes are short; because it dwells on land, therefore its feet are high and its tail is short; because it soars in the air, therefore its feathers are abundant and its flesh is sparse; it has a large throat for exhaling the old, and a long neck for taking in the new, therefore its lifespan is long and immeasurable. The parrot, the 'Classic of Mountains and Seas' ('Shanhai Jing') says: 'Huangshan has a bird like an owl, with blue feathers and a red beak, able to speak human language, named Yingwu (鹦䳇, ancient name for parrot).' Guo Pu's commentary says: 'There are also white ones.' Sharika bird, here refers to the spring oriole, also translated as heron. Kalaviṅka (迦陵频伽), translated as 'wonderful sound bird,' its sound already surpasses other birds while still in the egg. Jīva-jīva bird (共命之鳥), has two heads and one body, different consciousnesses, sharing the same karmic retribution, therefore named Jīva-jīva. The 'Lotus Sutra' ('Fahua Jing') calls it 'life-life,' the 'Heavenly King Sutra' ('Tianwang Jing') calls it 'birth,' the 'Nirvana Sutra' ('Nirvana Jing') calls it 'Jīva-jīva (耆婆耆婆),' all referring to this bird. Jīva (耆婆) is Sanskrit, translated as 'alive,' or 'birth,' or 'life,' know this. 'Elegant sound' refers to a refined and proper sound. 'Expounding and flowing' refers to expanding and making accessible. The Five Roots refer to the roots of faith (信), vigor (进), mindfulness (念), concentration (定), and wisdom (慧). That which can generate is called a root. Increasing and being capable, without obstacles, is called the Five Powers. The Seven Factors of Enlightenment, also called 'awakening factors' or 'branches,' are what the sutras call the Seven Branches of Enlightenment. The seven are mindfulness (念), discernment (择), vigor (进), joy (喜), tranquility (轻安), concentration (定), and equanimity (舍); the first combines concentration and wisdom, the next three are wisdom, and the last three are concentration. The Eightfold Noble Path, what the sutras call the Eight Right Paths. The eight are: Right View, Right Thought, Right Speech, Right Action, Right Diligence, Right Concentration, Right Mindfulness, Right Livelihood. After hearing these sounds, the following explains the benefits of hearing the Dharma. Reciting the Buddha is like a physician king, reciting the Dharma is like good medicine, reciting the Sangha is like a caretaker, when these three are complete, then the illness of afflictions can be cured; this recitation is the separate contemplation of the Three Jewels. Furthermore, reflecting inwardly on one's own mind, being still and yet constantly illuminating, then all phenomena clearly appear, this is called reciting the Buddha; illuminating and yet constantly still, then there is no Dharma to be obtained, this is called reciting the Dharma; stillness and illumination are not two, both existing and not existing, harmonizing together, this is called reciting the Sangha; this recitation is the Three Jewels as one entity. Various birds use the same sound to expound the Dharma, sentient beings understand according to their respective categories, therefore it is explained using both the separate characteristics and the unified essence. --------------------------------------------------------------------------------
Chinese
舍利下，二、释疑。又二：一、斥内疑；二、为解释。初文者，恐身子内心疑云：既有杂鸟则有畜趣，此三恶之一也，以由众生造罪而感三恶报生，何名净土耶？故佛斥云：汝勿谓此鸟实是罪报所生也。所以下，二、为解释。又二：一、简非；二、显是。初又二：一、直言彼无；二、举名况实。初文汝莫言实是造罪感报，以彼土无三恶道也。舍利弗下，二、举名况实。且彼净土尚无三恶道之名字，况有罪报所生之实体乎！是诸下，二、显是，如文。 五、风树妙音庄严，如文。 舍利弗于汝意下，二、明正报。 问：“以身望土则身贵而土贱，何故先土而后身？” 答：“有二意：一者名便，既报名依正，故先土后身；二者义便，以世界先成后乃佛出故。” 就文分二：一、徴名释义；二、约报示相。初又二，一徴名。阿弥陀，此云无量。舍利下，二、释义。又二：一、明名含二义；二、明成道十劫。初文有二义，故得无量名：一、光明无量；二、寿命无量。 问：“释迦光明亦能照无量国，应名阿弥陀？” 答：“释迦现劣应身，常光一寻而已，及现通放光方照无量；彼佛现胜应身，常光无量，故受其名。” 舍利下，二、明成道十劫。以前总告云今现 舍利弗，二、解释疑惑。又分为二：一、驳斥内心的疑惑；二、进行解释。首先，驳斥内心疑惑，是恐怕舍利弗内心有这样的疑问：既然有各种杂鸟，那就属于畜生道，这是三恶道之一，因为众生造罪才会感得三恶道的果报，怎么能称为净土呢？所以佛驳斥说：‘你不要认为这些鸟真的是罪报所生的。’接下来，二、进行解释。又分为二：一、简要说明不是；二、彰显是。首先，简要说明不是，又分为二：一、直接说没有；二、举例说明实际情况。首先，直接说没有，就是你不要说这些鸟真的是造罪感得的果报，因为那个国土没有三恶道。舍利弗，二、举例说明实际情况。那个净土甚至连三恶道的名字都没有，更何况有罪报所生的实体呢！是诸，二、彰显是，如经文所说。 五、风和树发出美妙的声音来庄严净土，如经文所说。 舍利弗，在你的想法中，二、阐明正报。 问：‘以身体和国土相比，身体显得尊贵而国土显得低贱，为什么先说国土而后说身体呢？’ 答：‘有两个原因：一是名称的方便，既然说的是依报和正报，所以先说国土后说身体；二是义理的方便，因为世界先形成，然后佛才出现。’ 就经文分为二：一、解释名称的含义；二、根据果报显示相状。首先，解释名称的含义，又分为二：一、解释名称。阿弥陀（Amitabha），这里的意思是无量。舍利弗，二、解释含义。又分为二：一、说明名称包含两种含义；二、说明成道已经十劫。首先，说明名称包含两种含义，所以得到无量的名称：一、光明无量；二、寿命无量。 问：‘释迦牟尼佛（Sakyamuni）的光明也能照耀无量国土，应该也叫阿弥陀（Amitabha）？’ 答：‘释迦牟尼佛（Sakyamuni）示现的是劣应身，通常的光只有一寻，等到现神通放光时才能照耀无量国土；阿弥陀佛（Amitabha）示现的是胜应身，常光就是无量的，所以才得到这个名称。’ 舍利弗，二、说明成道已经十劫。之前总的告诉你们现在