English
English version: The teachings on the path, named the initial gate of Mahayana, are commonly received by the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and are often expounded in the Sahaloka Pure Land (the Pure Land where ordinary beings and sages coexist). The teachings on the path in the Distinct Teaching are unique Bodhisattva Dharmas, and are also frequently taught in the Sahaloka and Expedient Pure Lands (the Pure Land of Expedient Residue). The teachings on the path in the Perfect Teaching are the supreme Buddha Dharma, and those with sharp faculties should be able to hear them in all four Pure Lands (the Land of Eternal Tranquility and Light, the Land of Actual Reward and Adornment, the Land of Expedient Residue, and the Sahaloka Pure Land). Concluding with 'such Dharmas,' the word 'such' includes the preceding mindfulness (Four Foundations of Mindfulness), right exertion (Four Right Exertions), wish fulfillment (Four Bases of Supernatural Power), etc., as well as all other limitless Dharma gates such as the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), the Six Perfections (giving, morality, patience, diligence, meditation, and wisdom), the Ten Powers (Ten Powers of a Tathagata), and Fearlessness (Four Fearlessnesses). Although all the Buddha's teachings are completely contained within the Thirty-Seven Limbs of Enlightenment, due to the different capacities and conditions of beings, the Buddha expounds them in various ways, with different arrangements and names. In short, the Buddha freely expounds whatever beings wish to hear, thus enabling listeners to generate the mind of mindfulness of the Buddha, the Dharma, and the Sangha. The Three Jewels thus contemplated also have different aspects, oneness, and even different meanings according to the Four Teachings (Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching), as explained in detail in other sutras and treatises. Two, Questioning to Explain and Subdue Doubts. 'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! Do not think that these birds are actually born from the retribution of sins. Why is that? Because in the Buddha Land of Amitābha (the lord of the Western Pure Land of Ultimate Bliss) there are no three evil realms (hell, hungry ghosts, and animals). Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! That Buddha Land does not even have the name of evil realms, let alone the reality of them? These birds are all created by Amitābha Buddha (the lord of the Western Pure Land of Ultimate Bliss) to propagate and spread the Dharma sound.' Fearing that someone might doubt: Since it is a Pure Land, why are there birds? Therefore, it is now explained: These birds are not born from the retribution of sins, but are transformed by Amitābha (the lord of the Western Pure Land of Ultimate Bliss) to propagate and spread the Dharma sound. Question: 'Since it is said that there are no names of evil realms, then are white cranes, peacocks, etc., not names of the animal realm?' Answer: 'Since they are not born from the retribution of sins, then each name explains the ultimate merits of the Tathagata (an epithet of the Buddha), such as ultimate white crane, ultimate peacock, etc., which are all beautiful praises of inherent virtues. How can they be called evil realms?' Question: 'If the Buddha wants the Dharma sound to be propagated and spread, he can transform into anything he wants. Why must he transform into birds?' Answer: 'There are four purposes (Siddhantas): First, ordinary beings like these birds, so the Buddha transforms into these birds to accord with their feelings and make them happy; second, even birds can speak the Dharma --------------------------------------------------------------------------------
Chinese
，令闻之生善故；三者、鸟能说法，不于众鸟起下劣想，对治分别心故；四者、鸟即弥陀化作，不异弥陀法身，令悟法身平等，无所不具，亦无所不造故。” 二、风树音。 “舍利弗！彼佛国土，微风吹动，诸宝行树及宝罗网出微妙音，譬如百千种乐同时俱作。闻是音者，自然皆生念佛、念法、念僧之心。” 众鸟法音是化作有情声，风树法音是化作无情声，情与无情同宣妙法，皆是阿弥陀佛愿力所成、种智所现，皆是吾人净业所感、唯识所变。佛心生心互为质影，如众灯明各遍似一，全理成事、全事即理、全性起修、全修在性，读者亦可深长思矣。奈何舍此净土而别谈唯心，净土甘堕鼠即鸟空之诮也哉！初别明二种法音竟。 二、结叹功德成就。 “舍利弗！其佛国土成就如是功德庄严。” 重重结叹，欲令闻者深信而不疑也。 初、陈依报国土妙竟。 二、陈正报主伴妙，二：初、明教主妙；二、明眷属妙。初中二：初、总徴；二、别释。今初。 “舍利弗！于汝意云？何彼佛何故号阿弥陀？” 二、别释，二：初、约光明释；二、约寿命释。今初。 “舍利弗！彼佛光明无量，照十方国无所障碍，是故号为阿弥陀。” 心性寂而 现代汉语译本：‘使听闻者生起善念的缘故；三是，鸟能说法，不会对其他鸟类产生低劣的想法，以此对治分别心；四是，鸟就是阿弥陀佛（Amitabha）化现的，与阿弥陀佛的法身没有区别，使人领悟法身平等，无所不具，也无所不造。’ 二、风树音。 ‘舍利弗（Sariputra）！那个佛国，微风吹动，各种宝树和宝罗网发出微妙的声音，就像成百上千种乐器同时演奏一样。听到这些声音的人，自然都会生起念佛、念法、念僧的心。’ 众鸟的法音是化作有情众生的声音，风树的法音是化作无情事物的声音，有情与无情共同宣扬妙法，都是阿弥陀佛的愿力所成就，种智所显现，都是我们净业所感应，唯识所变现。佛心与众生心互为质影，如同众多灯火各自照亮又看似一体，完全从理上成就事相，完全从事相上体现理，完全从自性上发起修行，完全在自性中完成修行，读者可以深入思考。奈何舍弃此净土而另外谈论唯心，净土岂不是要落入鼠即是鸟，空无所有的讥讽吗！以上分别说明两种法音完毕。 二、总结赞叹功德成就。 ‘舍利弗！那个佛国成就了这样的功德庄严。’ 重重地总结赞叹，想要让听闻的人深信不疑。 以上陈述依报国土的妙处完毕。 二、陈述正报主伴的妙处，二：首先，说明教主的妙处；其次，说明眷属的妙处。首先说明教主的妙处，分为二：首先，总的提问；其次，分别解释。现在开始。 ‘舍利弗！你认为如何？那尊佛为什么号为阿弥陀？’ 二、分别解释，分为二：首先，从光明方面解释；其次，从寿命方面解释。现在开始。 ‘舍利弗！那尊佛的光明无量，照耀十方国土没有阻碍，所以号为阿弥陀。’ 心性寂静而
English
English version: 'It causes those who hear it to generate good thoughts; thirdly, the birds are able to preach the Dharma, and do not give rise to inferior thoughts towards other birds, thereby counteracting the discriminating mind; fourthly, the birds are manifestations of Amitabha (Amitabha - Infinite Light Buddha), and are no different from Amitabha's Dharmakaya (Dharmakaya - the body of the law, the ultimate nature of reality), enabling one to realize the equality of the Dharmakaya, which is complete in all respects and creates all things.' 2. The Sound of Wind and Trees. 'Sariputra (Sariputra - one of the chief disciples of the Buddha)! In that Buddha-land, a gentle breeze blows, and the jeweled rows of trees and jeweled nets emit subtle and wonderful sounds, like hundreds of thousands of kinds of music being played simultaneously. Those who hear these sounds will naturally give rise to thoughts of the Buddha, thoughts of the Dharma, and thoughts of the Sangha (Sangha - the Buddhist community).' The Dharma sound of the birds is the sound of sentient beings manifested, and the Dharma sound of the wind and trees is the sound of inanimate objects manifested. Sentient and inanimate beings together proclaim the wonderful Dharma, all of which is accomplished by the power of Amitabha's vows and manifested by the wisdom of all kinds, all of which is felt by our pure karma and transformed by the Vijnanavada (Vijnanavada - Consciousness-only school). The Buddha's mind and sentient beings' minds are mutual reflections, like many lamps each illuminating and yet appearing as one. The entire principle becomes the event, the entire event is the principle, the entire nature gives rise to cultivation, and the entire cultivation is within the nature. Readers can contemplate this deeply. How can one abandon this Pure Land and discuss only the mind separately? Wouldn't the Pure Land fall into the ridicule of 'a rat is a bird' and 'empty of everything'!? The separate explanation of the two kinds of Dharma sounds is now complete. 2. Concluding with Praise of the Accomplishment of Merits. 'Sariputra! That Buddha-land is adorned with such accomplishments of merit.' Repeatedly concluding with praise, wanting to make those who hear it deeply believe and not doubt. The description of the wonderful adornments of the dependent land is now complete. 2. Describing the wonderfulness of the principal and accompanying rewards, in two parts: first, explaining the wonderfulness of the teaching master; second, explaining the wonderfulness of the retinue. First, explaining the wonderfulness of the teaching master, in two parts: first, a general question; second, a separate explanation. Now beginning with the first. 'Sariputra! What do you think? Why is that Buddha called Amitabha?' 2. Separate explanation, in two parts: first, explaining in terms of light; second, explaining in terms of lifespan. Now beginning with the first. 'Sariputra! That Buddha's light is immeasurable, illuminating the ten directions without obstruction, therefore he is called Amitabha.' The nature of mind is tranquil and --------------------------------------------------------------------------------
Chinese
常照故为光明，今彻证心性无量之体，故光明无量也。十方三世诸佛皆悉彻证心性全体，皆悉照十方国无所障碍，皆可名无量光，而由因中愿力不同，各随因缘以立别名。今佛昔为法藏比丘，所发四十八愿曾有光明恒照十方之愿，故今果成如先所愿也。法身光明竖穷横遍故无量，报身光明称真法性故无量，此则佛佛道同。若夫应身光明，则有或照一由旬者，或照十旬百旬千旬者，或照一世界者，或照十百千世界者，惟弥陀普照十方无量世界，故别名无量光。然三身不一不异，为令众生得四益故强作此分别耳。 二、约寿命释，又二：初、正明主伴寿皆无量；二、兼示成道已经十劫。今初。 “又，舍利弗！彼佛寿命及其人民无量无边阿僧祇劫，故名阿弥陀。” 犹云彼佛及其人民寿命皆无量无边阿僧祇劫，盖西域每用倒文故也。心性照而常寂故为寿命，今彻证心性无量之体，故寿命无量也。法身寿命无始无终故无量，报身寿命有始无终故无量。此亦佛佛道同，皆可名无量寿。应身则随愿随机延促不等。今以法藏比丘四十八愿曾有佛寿无量及人民寿命亦无量之愿故，今果成亦如先愿，别名无量寿也。此则实有限量，特以人天莫数，名无量耳。然三身既不一异，则应身亦可即是无量之无量矣。 现代汉语译本 常照的缘故是光明，如今彻底证悟心性无量的本体，所以光明无量。十方三世诸佛都彻底证悟心性的全体，都能照耀十方国土没有阻碍，都可以称为无量光，但由于因地中的愿力不同，各自随顺因缘而建立不同的名号。如今阿弥陀佛往昔为法藏比丘（Dharmakara Bhikshu）时，所发的四十八愿中曾有光明恒常照耀十方的愿望，所以如今果地成就也如先前的愿望一样。法身（Dharmakaya）光明竖穷横遍所以无量，报身（Sambhogakaya）光明称合真如法性所以无量，这方面佛佛道同。至于应身（Nirmanakaya）光明，则有照耀一由旬（Yojana）的，有照耀十由旬、百由旬、千由旬的，有照耀一个世界的，有照耀十个、百个、千个世界的，只有阿弥陀佛（Amitabha）普遍照耀十方无量世界，所以特别名为无量光。然而法身、报身、应身三身不一不异，为了使众生得到四种利益的缘故，才勉强作这样的分别。 二、从寿命方面解释，又分为两点：第一，正式说明佛和眷属的寿命都无量；第二，兼带说明成道已经十劫。现在先说第一点。 ‘又，舍利弗（Sariputra）！彼佛寿命及其人民无量无边阿僧祇劫（asamkhya kalpas），故名阿弥陀（Amitabha）。’ 意思是说，那尊佛及其人民的寿命都是无量无边的阿僧祇劫，这是因为西域常常使用倒装句的缘故。心性照了而常寂静的缘故是寿命，如今彻底证悟心性无量的本体，所以寿命无量。法身寿命无始无终所以无量，报身寿命有始无终所以无量。这方面也是佛佛道同，都可以称为无量寿。应身则随着愿力和机缘，有长有短不等。如今因为法藏比丘的四十八愿中曾有佛的寿命无量以及人民的寿命也无量的愿望，所以如今果地成就也如先前的愿望一样，特别名为无量寿。这实际上是有的，只是因为人天无法数清，所以称为无量罢了。然而法身、报身、应身既然不一不异，那么应身也可以说是无量的无量了。