Chinese
二、别释庄严，四：初、明地树庄严；二、明池楼华色庄严；三、明天乐华雨庄严；四、明法音庄严。今初。 “又，舍利弗！极乐国土，七重栏楯、七重罗网、七重行树，皆是四宝，周匝围绕，是故彼国名为极乐。” 栏楯以严际畔，罗网以严空界，行树以严露地。各言七重者，表七科道品。皆是四宝者，表常乐我净四德。周匝围绕者，彼土佛及菩萨并诸声闻其数无量，则有无量住处，亦有无量七重栏楯罗网行树遍满彼国，处处庄严不可穷尽，故云周匝围绕也。同居净土此等庄严，则是增上善业所感，亦是圆五品观所感，以缘生微妙五尘为体。方便净土此等庄严，则是即空观智所感，亦相似三观所感，以妙真谛无漏五尘为体。实报净土此等庄严，则是妙假观智所感，亦分证三观所感，以妙俗谛无尽五尘为体。常寂光土此等庄严，则是即中观智所感，亦是究竟三观所感，以妙中谛称性五尘为体。欲令易解作此分别，得意为言，四土庄严一一无非因缘生法，一一无不即空假中。下皆仿此，不复繁述。 问：“同居、方便、实报三土，得言栏楯行树池楼华雨等一切庄严，常寂光土既惟理性，何得亦有此等庄严？” 答：“一一庄严无非全体理性，一一理性具足无量庄严，方是诸佛究竟 现代汉语译本 二、分别解释极乐世界的庄严，分为四部分：第一，阐明大地和树木的庄严；第二，阐明水池、楼阁和花朵色彩的庄严；第三，阐明天乐和花雨的庄严；第四，阐明佛法之音的庄严。现在开始第一部分。 ‘又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！极乐国土，有七重栏楯、七重罗网、七重行树，都是由四宝构成，周匝围绕，因此那个国家名为极乐。’ 栏楯用来庄严边界，罗网用来庄严空中，行树用来庄严露地。各自说七重，表示七科道品（三十七道品）。都是四宝构成，表示常、乐、我、净四德。周匝围绕，是因为那个国土的佛、菩萨以及声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）数量无量，因此有无量的住处，也有无量的七重栏楯、罗网、行树遍满那个国家，处处庄严，不可穷尽，所以说周匝围绕。同居净土的这些庄严，是增上善业所感，也是圆五品观所感，以因缘生起的微妙五尘为体。方便净土的这些庄严，是即空观智所感，也相似于三观所感，以妙真谛的无漏五尘为体。实报净土的这些庄严，是妙假观智所感，也是分证三观所感，以妙俗谛的无尽五尘为体。常寂光土的这些庄严，是即中观智所感，也是究竟三观所感，以妙中谛的称性五尘为体。为了容易理解才做这样的分别，以领会其意为主，四土的庄严，每一个都不是因缘生法之外，每一个也都不是不即空、假、中。下面都仿照这样，不再繁琐叙述。 问：‘同居、方便、实报三土，可以说栏楯、行树、池楼、华雨等一切庄严都是实有的，常寂光土既然只有理性，怎么也会有这些庄严？’ 答：‘每一个庄严都不是全体理性之外，每一个理性都具足无量的庄严，才是诸佛究竟的境界。’
English
English version II. Separate Explanation of Adornments, in four parts: First, explaining the adornments of the ground and trees; second, explaining the adornments of the ponds, pavilions, and flower colors; third, explaining the adornments of heavenly music and flower rain; fourth, explaining the adornments of the Dharma sound. Now, the first part. 'Moreover, Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! The Land of Ultimate Bliss has seven layers of railings, seven layers of nets, and seven rows of trees, all made of the four treasures, surrounding it on all sides. Therefore, that land is called Ultimate Bliss.' Railings are used to adorn the boundaries, nets are used to adorn the sky, and rows of trees are used to adorn the open ground. Each is said to have seven layers, representing the seven categories of the path (thirty-seven factors of enlightenment). All are made of the four treasures, representing the four virtues of permanence, bliss, self, and purity. Surrounding on all sides is because the Buddhas, Bodhisattvas, and Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) in that land are countless. Therefore, there are countless dwellings, and countless seven layers of railings, nets, and rows of trees filling that land, with adornments everywhere, inexhaustible. Therefore, it is said to be surrounding on all sides. These adornments in the Land of Coexistence are the result of increasing good karma and the result of the perfect contemplation of the five grades, with the subtle five dusts arising from conditions as their substance. These adornments in the Land of Expediency are the result of the wisdom of contemplating emptiness, and are similar to the result of the three contemplations, with the wonderful, true, and undefiled five dusts as their substance. These adornments in the Land of Real Reward are the result of the wisdom of contemplating provisionality, and are the result of partially realizing the three contemplations, with the wonderful, mundane, and inexhaustible five dusts as their substance. These adornments in the Land of Eternal Tranquility are the result of the wisdom of contemplating the middle way, and are the result of ultimately realizing the three contemplations, with the wonderful, middle, and nature-conforming five dusts as their substance. This distinction is made for easy understanding, with the intention being the main point. Each adornment in the four lands is nothing other than phenomena arising from conditions, and each is not separate from emptiness, provisionality, and the middle way. The following will follow this pattern and will not be elaborated further. Question: 'The Lands of Coexistence, Expediency, and Real Reward can be said to have all adornments such as railings, rows of trees, ponds, pavilions, and flower rain. Since the Land of Eternal Tranquility is only principle, how can it also have these adornments?' Answer: 'Each adornment is not separate from the entirety of principle, and each principle is complete with countless adornments, which is the ultimate state of all Buddhas.' --------------------------------------------------------------------------------
Chinese
依果。若谓寂光不具胜妙五尘，何异小乘所证偏真法性。” 二、明池楼华色庄严。 “又，舍利弗！极乐国土有七宝池、八功德水充满其中，池底纯以金沙布地，四边阶道金银、琉璃、玻璃合成，上有楼阁亦以金银、琉璃、玻璃、砗磲、赤珠、玛瑙而严饰之。池中莲华大如车轮，青色青光、黄色黄光、赤色赤光、白色白光，微妙香洁。舍利弗！极乐国土成就如是功德庄严。” 七宝池者，金银等七宝所成之池，不同此方土石所成也。八功德者：一、澄净；二、清冷；三、甘美；四、轻软；五、润泽；六、安和；七、除饥渴；八、长养诸根也。充满其中者，不同此方或时枯竭或时泛滥也。池底纯布金沙者，不同此方惟是污泥也。池边阶道四宝合成者，不同此方惟是砖石也。陛级名阶，坦途名道，重屋名楼，岑楼名阁，亦以七宝严饰，不同此方惟是土木丹青也。莲华大如车轮者，轮王金轮大四十里，且举华之最小者言。若据《观经》及《宝积．无量寿会》，则大小品类实不可量。青色名优钵罗，黄色名拘勿头，赤色名钵头摩，白色名芬陀利。色必有光，盖由净业所感，不同此方之华有色无光也。又极乐莲华光色无量，此经亦略言耳。微妙香洁是略叹莲华四德。结云成就如是功德庄严者，明上来所说种 现代汉语译本 一、依果：如果说寂光（寂光净土，常寂光土）不具备殊胜美妙的五尘（色、声、香、味、触），那和声闻乘（小乘）所证悟的片面真实的法性（宇宙万物的本性）有什么区别呢？ 二、明池楼华色庄严： ‘又，舍利弗（释迦牟尼佛的十大弟子之一，以智慧著称）！极乐国土有七宝池、八功德水充满其中，池底纯以金沙布地，四边阶道金银、琉璃、玻璃合成，上有楼阁亦以金银、琉璃、玻璃、砗磲、赤珠、玛瑙而严饰之。池中莲华大如车轮，青色青光、黄色黄光、赤色赤光、白色白光，微妙香洁。舍利弗！极乐国土成就如是功德庄严。’ 七宝池，是用金、银等七种宝物形成的池子，不同于我们这个世界用土石建造的池子。八功德是指：一、澄净；二、清冷；三、甘美；四、轻软；五、润泽；六、安和；七、除饥渴；八、长养诸根。充满其中，不同于我们这个世界的水池有时干涸，有时泛滥。池底铺满金沙，不同于我们这个世界只有污泥。池边的阶梯用四种宝物合成，不同于我们这个世界只有砖石。陛级称为阶，平坦的道路称为道，重叠的房屋称为楼，高大的楼房称为阁，也用七宝装饰，不同于我们这个世界只有土木和丹青彩绘。莲花大如车轮，指的是转轮圣王的金轮有四十里大，这里只是举最小的莲花来说。如果根据《观经》（《观无量寿经》）和《宝积·无量寿会》（《大宝积经》中关于无量寿佛的法会），那么莲花的大小品类实际上是不可计量的。青色莲花名为优钵罗（青莲花），黄色莲花名为拘勿头（黄莲花），赤色莲花名为钵头摩（红莲花），白色莲花名为芬陀利（白莲花）。莲花有光芒，是因为清净的业力所感，不同于我们这个世界的花只有颜色而没有光芒。而且极乐世界的莲花光色无量，这部经只是简略地说了说。微妙香洁是简略地赞叹莲花的四种美德。总结说成就如此功德庄严，是说明上面所说的种种
English
English version I. Regarding the Result: If it is said that the Land of Serene Light (Śāntaprabha, the Pure Land of Serene Light) does not possess the supreme and wonderful five sense objects (form, sound, smell, taste, and touch), how is it different from the partial and true Dharma-nature (the essence of all things in the universe) realized by the Śrāvakayāna (the Hearer Vehicle, also known as the Small Vehicle)? II. Manifesting the Adornments of the Pools, Pavilions, and Lotus Colors: 'Moreover, Śāriputra (one of the ten principal disciples of Śākyamuni Buddha, known for his wisdom)! In the Land of Ultimate Bliss, there are pools adorned with the seven treasures, filled with water possessing the eight qualities. The bottom of the pools is entirely covered with golden sand, and the stairways on all four sides are made of gold, silver, lapis lazuli, and crystal. Above them are pavilions also adorned with gold, silver, lapis lazuli, crystal, tridacna, red pearls, and agate. In the pools, the lotus flowers are as large as chariot wheels, with blue ones emitting blue light, yellow ones emitting yellow light, red ones emitting red light, and white ones emitting white light, all being subtle, fragrant, and pure. Śāriputra! The Land of Ultimate Bliss is accomplished with such meritorious adornments.' The pools adorned with the seven treasures are pools made of gold, silver, and other seven kinds of treasures, different from the pools made of earth and stones in this world. The eight qualities are: 1. Clarity; 2. Coolness; 3. Sweetness; 4. Lightness; 5. Softness; 6. Harmony; 7. Relief from hunger and thirst; 8. Nourishment of the roots. 'Filled within' means that they are different from the pools in this world, which sometimes dry up and sometimes overflow. The bottom of the pools is covered with golden sand, different from the mud in this world. The stairways by the pools are made of four treasures, different from the bricks and stones in this world. The steps are called 'stairs,' the flat paths are called 'ways,' the multi-storied buildings are called 'pavilions,' and the tall buildings are called 'towers,' all adorned with the seven treasures, different from the earth, wood, and painted decorations in this world. The lotus flowers are as large as chariot wheels, referring to the golden wheel of a Chakravartin (Wheel-Turning King), which is forty li in size, and this is just mentioning the smallest of the lotus flowers. According to the *Contemplation Sutra* (*Amitāyurdhyāna Sūtra*) and the *Chapter on Immeasurable Life* in the *Ratnakūṭa* (*Mahāratnakūṭa Sūtra*, the assembly on the Immeasurable Life Buddha), the sizes and categories of the lotus flowers are truly immeasurable. The blue lotus is called Utpala (blue lotus), the yellow lotus is called Kumuda (yellow lotus), the red lotus is called Padma (red lotus), and the white lotus is called Pundarika (white lotus). The colors must have light, which is due to the influence of pure karma, different from the flowers in this world that have color but no light. Moreover, the light and colors of the lotus flowers in the Land of Ultimate Bliss are immeasurable, and this sutra only briefly mentions them. 'Subtle, fragrant, and pure' is a brief praise of the four virtues of the lotus flowers. Concluding with 'accomplished with such meritorious adornments' clarifies that the above-mentioned various --------------------------------------------------------------------------------
Chinese
种庄严，皆是阿弥陀佛大愿大行称性功德之所成就，故能普遍庄严四种净土，普摄十方三世一切凡圣令往生也。 三、明天乐华雨庄严。 “又，舍利弗！彼佛国土常作天乐，黄金为地，昼夜六时雨天曼陀罗华，其土众生常以清旦，各以衣裓盛众妙华，供养他方十万亿佛，即以食时还到本国饭食经行。舍利弗！极乐国土成就如是功德庄严。” 诸天所作微妙乐音恒无间断，故云常作天乐。七宝所严清净地界体是黄金，故云黄金为地。初日分、后日分名昼三时，初夜分、中夜分、后夜分名夜三时，故云昼夜六时。然彼土佛及菩萨各有身光，众生生者亦有身光，常明不闇，不假日月光明，安分昼夜？或以华开鸟鸣为昼，华合鸟栖为夜。或虽实无昼夜，且顺此方常习假说昼夜耳。曼陀罗者，天华之名，此云适意亦云白华。从空而下故名为雨。众生者，上自等觉下至凡夫。衣裓者，盛华之器。众妙华者，即所雨天华，明其非止曼陀罗一种而已，应如《法华经》所明四华，以表住、行、向、地四因位也。供养他方佛者，即表真因会趋极果、果德无所不遍也。仅言十万亿者，且据极乐去此娑婆十万亿土，意显得生极乐国已，欲还供释迦弥勒皆不难耳。若据弥陀神力所加，则何远不到哉？即以食时还到本国者，明 现代汉语译本 种种庄严，皆是阿弥陀佛（Amitabha）大愿大行称性功德之所成就，故能普遍庄严四种净土，普摄十方三世一切凡圣令往生也。 三、明天乐华雨庄严。 ‘又，舍利弗（Sariputra）！彼佛国土常作天乐，黄金为地，昼夜六时雨天曼陀罗华（Mandala flower），其土众生常以清旦，各以衣裓盛众妙华，供养他方十万亿佛，即以食时还到本国饭食经行。舍利弗（Sariputra）！极乐国土成就如是功德庄严。’ 诸天所作微妙乐音恒无间断，故云常作天乐。七宝所严清净地界体是黄金，故云黄金为地。初日分、后日分名昼三时，初夜分、中夜分、后夜分名夜三时，故云昼夜六时。然彼土佛及菩萨各有身光，众生生者亦有身光，常明不闇，不假日月光明，安分昼夜？或以华开鸟鸣为昼，华合鸟栖为夜。或虽实无昼夜，且顺此方常习假说昼夜耳。曼陀罗（Mandala）者，天华之名，此云适意亦云白华。从空而下故名为雨。众生者，上自等觉下至凡夫。衣裓者，盛华之器。众妙华者，即所雨天华，明其非止曼陀罗（Mandala）一种而已，应如《法华经》所明四华，以表住、行、向、地四因位也。供养他方佛者，即表真因会趋极果、果德无所不遍也。仅言十万亿者，且据极乐去此娑婆（Saha）十万亿土，意显得生极乐国已，欲还供释迦（Sakyamuni）弥勒（Maitreya）皆不难耳。若据弥陀（Amitabha）神力所加，则何远不到哉？即以食时还到本国者，明