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English version All kinds of adornments are accomplished by the great vows and great practices of Amitabha (Amitabha), which are in accordance with his inherent virtues. Therefore, he can universally adorn the four Pure Lands and universally gather all sentient beings, both ordinary and holy, in the ten directions and three times, leading them to be reborn there. 3. Manifesting the Adornment of Heavenly Music and Flower Rain. ‘Moreover, Sariputra (Sariputra)! In that Buddha-land, heavenly music is constantly played, the ground is made of gold, and six times during the day and night, heavenly Mandala flowers (Mandala flower) rain down. The beings in that land always, in the early morning, each use their robes to hold various wonderful flowers and make offerings to hundreds of thousands of millions of Buddhas in other directions. Then, at mealtime, they return to their own country for meals and walking meditation. Sariputra (Sariputra)! The Land of Ultimate Bliss is accomplished with such meritorious adornments.’ The subtle and wonderful music made by the devas is constant and uninterrupted, hence it is said that heavenly music is constantly played. The pure land boundary adorned with the seven treasures is essentially gold, hence it is said that the ground is made of gold. The first and last parts of the day are called the three periods of the day, and the first, middle, and last parts of the night are called the three periods of the night, hence it is said that there are six periods of day and night. However, the Buddhas and Bodhisattvas in that land each have their own body radiance, and the beings who are born there also have body radiance, which is constantly bright and not dark, not relying on the light of the sun and moon to divide day and night? Or perhaps the opening of flowers and the singing of birds are taken as day, and the closing of flowers and the roosting of birds are taken as night. Or although there is actually no day and night, they simply follow the common practice of this world and provisionally speak of day and night. Mandala (Mandala) is the name of a heavenly flower, which here means pleasing or white flower. It is called rain because it falls from the sky. Sentient beings include those from the level of Equal Enlightenment down to ordinary people. ‘Yi Ge’ (衣裓) is a container for holding flowers. The various wonderful flowers are the heavenly flowers that rain down, indicating that it is not just one kind of Mandala (Mandala). It should be like the four flowers described in the Lotus Sutra, representing the four causal positions of abiding, practice, direction, and ground. Making offerings to Buddhas in other directions represents the convergence of true causes towards the ultimate fruit, and the virtues of the fruit pervading everywhere. Only mentioning hundreds of thousands of millions is based on the fact that the Land of Ultimate Bliss is hundreds of thousands of millions of lands away from this Saha (Saha) world, implying that once one is born in the Land of Ultimate Bliss, it is not difficult to return and make offerings to Sakyamuni (Sakyamuni) and Maitreya (Maitreya). If it is based on the power of Amitabha (Amitabha), then how far can one not reach? Returning to one's own country at mealtime indicates --------------------------------------------------------------------------------
Chinese
其神足自在不假逾时也。饭食经行者，既云食时故云饭食，念食则食自至，不俟造作安排，食毕则钵自去，不劳洗拭收举，故但经行宝地任运进修而已。凡圣同居净土其乐已自如此，况即于彼土又可横超方便、实报、寂光，其乐又当何如！ 四、明法音庄严。又二：初、别明二种法音；二、结叹功德成就。初中二：初、化鸟音；二、风树音。初又二：初、正明法利；二、徴释伏疑，今初。 “复次，舍利弗！彼国常有种种奇妙杂色之鸟，白鹤、孔雀、鹦鹉、舍利、迦陵频伽、共命之鸟，是诸众鸟昼夜六时，出和雅音，其音演畅五根、五力、七菩提分、八圣道分，如是等法。其土众生闻是音已，皆悉念佛、念法、念僧。” 种种奇妙杂色之鸟，言其多且美也。且寄此间所爱赏者，以言其似。舍利即鹙鹭，及白鹤、孔雀、鹦鹉四种，皆此地所有，人所共珍。迦陵频伽此云妙音，未出㲉时已有音声超众鸟故，此地所无。共命鸟，一身两头识别报同，亦此地所无。西土雪山等处有此二种，然皆不可比于极乐奇妙众鸟，特言其似而已。言昼夜六时出和雅音，则知净土亦不以鸟栖为夜，当知实无昼夜假说昼夜，良以莲华化生之身本无昏睡不假夜卧故也。五根五力等者，三十七道品也。不言四念处、四正勤、四如 现代汉语译本：他们的神通自在，不需要等待时间。‘饭食经行’，既然说是吃饭的时候，所以说‘饭食’，想到吃饭，食物自然就来了，不需要制造安排，吃完饭，钵自然就走了，不需要清洗收拾，所以只需要在宝地上经行，随意进修就可以了。凡圣同居净土的快乐已经如此，更何况在那片土地上还可以横超方便土、实报土、寂光土，那快乐又该是怎样！ 四、阐明法音的庄严。分为两部分：首先，分别阐明两种法音；其次，总结赞叹功德的成就。第一部分又分为两部分：首先，化鸟的音声；其次，风和树的音声。第一部分又分为两部分：首先，正面阐明法益；其次，提出疑问并解释，现在开始第一部分。 ‘再者，舍利弗（智慧第一的弟子）！那个国度常常有各种奇妙的杂色鸟类，如白鹤、孔雀、鹦鹉、舍利（鹙鹭）、迦陵频伽（妙音鸟）、共命鸟（一身两头的鸟），这些鸟昼夜六时，发出和谐优雅的声音，那声音宣扬着五根（信根、精进根、念根、定根、慧根）、五力（信力、精进力、念力、定力、慧力）、七菩提分（七觉支）、八圣道分（八正道）等法。那片土地上的众生听到这些声音后，都能够忆念佛、忆念法、忆念僧。’ ‘种种奇妙杂色之鸟’，是说鸟类众多且美丽。姑且借用此间人们喜爱欣赏的鸟类，来说明极乐世界的鸟类与之相似。舍利（鹙鹭），以及白鹤、孔雀、鹦鹉这四种鸟，都是此地所有的，人们共同珍视的。迦陵频伽（妙音鸟），意思是未出壳时就已经有音声超过其他鸟类，此地没有这种鸟。共命鸟，一身两头，识别果报相同，也是此地没有的。西方的雪山等地有这两种鸟，然而都不能与极乐世界奇妙的鸟类相比，只是说它们相似而已。说昼夜六时发出和谐优雅的声音，就知道净土也不以鸟类栖息为夜晚，应当知道实际上没有昼夜，只是假说昼夜，这是因为莲花化生的身体本来就没有昏睡，不需要夜晚睡觉的缘故。五根五力等，指的是三十七道品。没有说四念处、四正勤、四如意足等，
English
English version: Their supernatural powers are unhindered and do not require the passage of time. ‘Eating and walking’ (飯食經行), since it is said to be the time for eating, hence ‘eating’ (飯食), when one thinks of eating, the food naturally arrives, without the need for preparation or arrangement. After eating, the bowl naturally departs, without the need for washing or putting away. Therefore, one only needs to walk on the precious land, freely advancing in cultivation. The joy of the Pure Land where ordinary beings and sages dwell together is already like this, let alone the fact that in that land one can also transcend horizontally to the Land of Expedient Means, the Land of True Reward, and the Land of Tranquil Light. What would that joy be like! Four, Explaining the Adornment of the Dharma Sound. It is divided into two parts: First, separately explaining the two kinds of Dharma sounds; second, concluding with praise for the accomplishment of merit. The first part is further divided into two parts: first, the sound of transformed birds; second, the sound of wind and trees. The first part is further divided into two parts: first, directly explaining the benefits of the Dharma; second, raising doubts and explaining them. Now we begin with the first part. ‘Furthermore, Shariputra (舍利弗, the disciple foremost in wisdom)! In that land, there are always various wonderful and colorful birds, such as white cranes, peacocks, parrots, sharis (舍利, egrets), kalavinkas (迦陵頻伽, birds with melodious voices), and jivamjivakas (共命之鳥, birds with a single body and two heads). These birds, day and night, at all six times, emit harmonious and elegant sounds. Those sounds proclaim the five roots (五根, the roots of faith, diligence, mindfulness, concentration, and wisdom), the five powers (五力, the powers of faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (七菩提分, the seven limbs of enlightenment), and the eightfold noble path (八聖道分, the eightfold path). When the beings in that land hear these sounds, they are all mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.’ ‘Various wonderful and colorful birds’ (種種奇妙雜色之鳥) means that the birds are numerous and beautiful. We borrow the birds that people here love and appreciate to describe the similarity. Shari (舍利, egrets), as well as white cranes, peacocks, and parrots, are all found in this land and are commonly cherished by people. Kalavinka (迦陵頻伽, bird with melodious voice) means that even before hatching, it already has a voice that surpasses other birds, which is not found in this land. Jivamjivaka (共命之鳥, bird with a single body and two heads), with one body and two heads, recognizing the same karmic retribution, is also not found in this land. The snowy mountains and other places in the West have these two kinds of birds, but they cannot be compared to the wonderful birds of the Land of Ultimate Bliss. It is only said that they are similar. Saying that they emit harmonious and elegant sounds day and night at all six times means that the Pure Land does not consider the roosting of birds as night. It should be known that there is actually no day or night, but only a provisional saying of day and night, because the body born from a lotus flower originally has no drowsiness and does not need to sleep at night. The five roots and five powers, etc., refer to the thirty-seven factors of enlightenment (三十七道品). It does not mention the four foundations of mindfulness, the four right exertions, the four bases of supernatural power, etc., --------------------------------------------------------------------------------
Chinese
意足者，文省略耳。三十七品通于四教。四念处者：一、身念处；二、受念处；三、心念处；四、法念处。四正勤者：一、已生恶法令断；二、未生恶法不令生；三、未生善法令生；四、已生善法令增长。四如意足者：一、欲如意足；二、进如意足；三、心如意足；四、思惟如意足。五根者，信、进、念、定、慧也。信正道及助道法名信根；行正道及诸助道善法勤求不息名精进根；念正道及诸助道善法更无他念名念根；摄心在正道及诸助道善法中相应不散是名定根；为正道及诸助道善法观于苦等四谛名慧根。五力者：信根增长，能破疑惑破诸邪信及破烦恼，名信力；精进根增长，破种种身心懈怠，成办出世大事，名精进力；念根增长，破诸邪念，成就一切出世正念功德，是为念力；定根增长，能破乱想，发诸事理禅定，是为定力；慧根增长，能遮通别诸惑，发真无漏，是为慧力。七菩提分者亦名七觉分：一、智慧观诸法时，善能简别真伪，不谬取诸虚伪法，名择法觉分；二、精进修诸道法时，善能觉了，不谬行于无益苦行，常勤心在真法中行，名精进觉分；三、若心得法喜，善能觉了此喜不依颠倒之法而生，欢喜住真法喜，名喜觉分；四、若断除诸见烦恼之时，善能觉了除诸虚伪不损真正善根，名除觉分；五、若舍所 现代汉语译本： 意足者，文则可省略。三十七道品（三十七种修道的方法）贯通于四教（藏教、通教、别教、圆教）。 四念处（通过四种方式来安住正念）是：一、身念处（观身不净）；二、受念处（观受是苦）；三、心念处（观心无常）；四、法念处（观法无我）。 四正勤（断恶修善的四种精进）是：一、已生的恶法要使其断除；二、未生的恶法要使其不生；三、未生的善法要使其生起；四、已生的善法要使其增长。 四如意足（四种禅定，能使修道者获得自在）是：一、欲如意足（以希求心引发的禅定）；二、进如意足（以精进心引发的禅定）；三、心如意足（以专注心引发的禅定）；四、思惟如意足（以思维修引发的禅定）。 五根（五种生起善法的根本力量）是：信、进、念、定、慧。深信正道以及辅助修道的法，名为信根；奉行正道以及各种辅助修道的善法，勤奋不懈，名为精进根；忆念正道以及各种辅助修道的善法，没有其他杂念，名为念根；收摄心念专注于正道以及各种辅助修道的善法中，相应而不散乱，这名为定根；为了正道以及各种辅助修道的善法，观察苦等四谛（苦、集、灭、道），名为慧根。 五力（五根增长后产生的力量）是：信根增长，能够破除疑惑，破除各种邪信以及破除烦恼，名为信力；精进根增长，破除种种身心懈怠，成就出世间的重大事业，名为精进力；念根增长，破除各种邪念，成就一切出世间的正念功德，这就是念力；定根增长，能够破除散乱妄想，引发各种事理禅定，这就是定力；慧根增长，能够遮止共通和不共通的各种迷惑，生发真实无漏的智慧，这就是慧力。 七菩提分（七种觉悟的因素），也名七觉分：一、用智慧观察诸法时，善于分辨真假，不错误地执取各种虚假法，名为择法觉分；二、精进地修习各种道法时，善于觉察明了，不错误地实行无益的苦行，常常勤勉地在真实法中修行，名为精进觉分；三、如果内心获得法喜，善于觉察明了这种喜悦不是依靠颠倒之法而生，安住在真实的法喜中，名为喜觉分；四、如果断除各种见解上的烦恼之时，善于觉察明了断除各种虚伪，不损害真正的善根，名为除觉分；五、如果舍弃所