English
English version: Therefore, it is said that gods, humans, and great beings respectfully surround and gaze upon (Amitabha Buddha). Observing the fundamental vow power of the Buddha, those who encounter him will not pass by empty-handed, but will be swiftly filled with the great treasure ocean of merit. These four lines are called the adornment of non-empty action, the accomplishment of sustaining merit. Why did the Buddha originally initiate this adornment? Because he saw that some Tathagatas (Buddhas) only had Shravakas (those who attain enlightenment by hearing the Buddha's teachings) as their Sangha (community), and no one seeking the path of Buddhahood. Or some encountered the Buddha but could not escape the suffering of the three evil realms (hell, hungry ghosts, animals). Examples include the Bhikshu (monk) Sunaksatra, Devadatta, and Katamoraka. Furthermore, some who heard the Buddha's name and generated the supreme Bodhi mind (the mind of enlightenment) retreated into the realms of Shravakas and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) due to adverse conditions. There were those who passed by empty-handed and those who retreated. Therefore, (Amitabha Buddha) vowed, 'When I become a Buddha, may all who encounter me swiftly fulfill the supreme great treasure.' Therefore, it is said, 'Observing the fundamental vow power of the Buddha, those who encounter him will not pass by empty-handed, but will be swiftly filled with the great treasure ocean of merit.' The meaning of sustaining is as described above. The observation of the eight kinds of adornment merits of the Buddha is completed. Next, observe the accomplishment of the four kinds of adornment merits of the great Bodhisattvas (enlightened beings who vow to help all beings) in the Land of Bliss (Sukhavati). Someone asks: 'Is there anything lacking in observing the adornment merits of the Tathagata that requires observing the merits of the Bodhisattvas?' The answer is: 'Just as a wise ruler has virtuous ministers. The non-action governance of Yao and Shun is such an analogy. If there is only the Tathagata Dharma King (King of Dharma) without great Bodhisattva Dharma ministers, how can it be said to be complete in assisting the path? It is also like a small fire with little firewood.' As the Sutra says, Amitabha Buddha's land has immeasurable and boundless great Bodhisattvas, such as Avalokiteshvara (the Bodhisattva who observes the sounds of the world and rescues from suffering), Mahasthamaprapta (the Bodhisattva who illuminates all with the light of wisdom, liberating beings from the suffering of the three evil paths), etc., who will all, after one lifetime, successively attain Buddhahood in other worlds. If someone recites their names, remembers them, takes refuge in them, observes them, as the 'Universal Gate Chapter' of the Lotus Sutra says, no wish will be unfulfilled. Moreover, Bodhisattvas love merit, like the ocean swallowing rivers without end. It is also like when Shakyamuni Buddha heard a one-eyed Bhikshu calling out, 'Who loves merit, to thread this needle for me?' At that time, the Tathagata arose from Samadhi (meditative state), went to him, and said, 'I love merit.' Then he threaded the needle for him. At that time, the blind Bhikshu, hearing the Buddha's voice in the darkness, was overjoyed and said to the Buddha, 'World Honored One, is the World Honored One's merit still not complete?' The Buddha replied, 'My merit is complete, and there is nothing more to seek. But this body of mine is born from merit.' --------------------------------------------------------------------------------
Chinese
。知功德恩分故。是故言爱。如所问观佛功德。实无愿不充。所以复观菩萨功德者。有如上种种义故耳。 安乐国清净常转无垢轮化佛菩萨日如须弥住持 佛本何故起此庄严。见有佛土。但是小菩萨不能于十方世界广作佛事。或但声闻人天所利狭小。是故兴愿。愿我国中有无量大菩萨众。不动本处遍至十方。种种应化如实修行常作佛事。譬如日在天上而影现百川。日岂来耶。岂不来耶。如大集经言。譬如有人善治堤塘量其所宜。及放水时。不加心力。菩萨亦如是。先治一切诸佛及众生应供养。应教化种种堤塘。及入三昧身心不动。如实修行常作佛事。如实修行者。虽常修行实无所修行也。是故言安乐国清净常转无垢轮化佛菩萨日如须弥住持。 无垢庄严光一念及一时普照诸佛会利益诸群生 佛本何故起此庄严。见有如来。眷属欲供养他方无量诸佛。或欲教化无量众生。此没彼出先南后北。不能以一念一时放光普照。遍至十方世界教化众生。有出没前后相故。是故兴愿。愿我佛土诸大菩萨于一念时顷遍至十方作种种佛事。是故言无垢庄严光一念及一时普照诸佛会利益诸群生。问曰。上章云身不动摇而遍至十方。不动而至。岂非是一时义耶。与此若为差别。答曰。上但言不动而至。或容有前后。此言无前无后 现代汉语译本：因为知道功德和恩情是应该报答的，所以说要爱。就像你所问的观察佛的功德，实际上没有愿望不能实现的。之所以还要观察菩萨的功德，是因为有如上所说的种种意义。 安乐国土清净，常转无垢法轮，化佛菩萨像太阳一样像须弥山一样住持。佛最初为何发起这样的庄严？因为见到有的佛土，只有小菩萨，不能在十方世界广泛地做佛事；或者只是声闻、人天所能利益的范围狭小。所以发起誓愿，愿我的国土中有无量的大菩萨众，不离开本处而遍至十方，以种种应化身如实修行，常做佛事。譬如太阳在天上，而影子显现在百川之中，太阳真的来了吗？其实并没有来。如同《大集经》所说，譬如有人善于修治堤坝，衡量其适宜的程度，以及放水的时候，不增加额外的力量。菩萨也像这样，先修治一切诸佛和众生应该供养、应该教化的种种堤坝，以及进入三昧，身心不动，如实修行，常做佛事。如实修行，虽然常常修行，实际上并没有什么可修行的。所以说安乐国土清净，常转无垢法轮，化佛菩萨像太阳一样像须弥山一样住持。 无垢庄严的光明，在一念及一时之间普照诸佛的集会，利益各种众生。佛最初为何发起这样的庄严？因为见到有的如来，眷属想要供养他方无量的诸佛，或者想要教化无量的众生，从这里消失又在那里出现，先到南方后到北方，不能以一念一时放光普照，遍至十方世界教化众生，因为有出现和消失的前后相。所以发起誓愿，愿我的佛土诸大菩萨在一念之间遍至十方做种种佛事。所以说无垢庄严的光明，在一念及一时之间普照诸佛的集会，利益各种众生。有人问：上一章说身不动摇而遍至十方，不动而至，难道不是一时的意义吗？这和这里有什么差别？回答说：上一章只是说不动而至，或许还有先后，这里说没有先后。
English
English version: It is because of knowing the merit and grace that should be repaid, therefore it is said to love. Just like you asked about observing the Buddha's merits, in reality, there is no wish that cannot be fulfilled. The reason for also observing the Bodhisattva's merits is because of the various meanings mentioned above. The Land of Bliss is pure, constantly turning the immaculate Dharma wheel, with manifested Buddhas and Bodhisattvas abiding like Mount Sumeru. Why did the Buddha initially generate such adornments? Because it was seen that some Buddha lands only have small Bodhisattvas who cannot extensively perform Buddha deeds in the ten directions; or the benefit to Shravakas, humans, and devas is limited. Therefore, vows were made, wishing that in my land there would be countless great Bodhisattvas who, without leaving their original place, would reach the ten directions, practicing various manifestations in accordance with reality, and constantly performing Buddha deeds. For example, the sun is in the sky, and its shadows appear in hundreds of rivers. Did the sun really come? In fact, it did not come. As the Large Collection Sutra says, 'For example, someone is good at repairing dikes, measuring their suitability, and when releasing water, does not add extra force.' Bodhisattvas are also like this, first repairing all the dikes of Buddhas and sentient beings that should be offered to and taught, and entering Samadhi, with body and mind unmoving, practicing in accordance with reality, and constantly performing Buddha deeds. Practicing in accordance with reality, although constantly practicing, in reality there is nothing to practice. Therefore, it is said that the Land of Bliss is pure, constantly turning the immaculate Dharma wheel, with manifested Buddhas and Bodhisattvas abiding like Mount Sumeru. The light of immaculate adornment, in one thought and one moment, universally illuminates the assemblies of all Buddhas, benefiting all kinds of beings. Why did the Buddha initially generate such adornments? Because it was seen that some Tathagatas, whose retinues want to make offerings to countless Buddhas in other directions, or want to teach countless beings, disappear here and appear there, going south first and then north, cannot universally illuminate the ten directions to teach sentient beings with one thought and one moment of light, because there is the appearance of appearing and disappearing. Therefore, vows were made, wishing that the great Bodhisattvas of my Buddha land would reach the ten directions in one thought to perform various Buddha deeds. Therefore, it is said that the light of immaculate adornment, in one thought and one moment, universally illuminates the assemblies of all Buddhas, benefiting all kinds of beings. Someone asks: The previous chapter said that the body does not move but reaches the ten directions. Reaching without moving, isn't that the meaning of one moment? What is the difference between this and that? The answer is: The previous chapter only said reaching without moving, perhaps there is still a sequence, this says there is no sequence. --------------------------------------------------------------------------------
Chinese
。是为差别。亦是成上不动义。若不一时则是往来。若有往来。则非不动。是故为成上不动义故须观一时。 雨天乐华衣妙香等供养赞诸佛功德无有分别心 佛本何故起此庄严。见有佛土。菩萨人天志趣不广。不能遍至十方无穷世界供养诸佛如来大众。或以己土秽浊不敢向诣净乡。或以所居清净鄙薄秽土。以如此等种种局分。于诸佛如来所不能周遍供养发起广大善根。是故愿言。我成佛时。愿我国土一切菩萨声闻天人大众。遍至十方一切诸佛大会处所。雨天乐天华天衣天香。以巧妙辨辞供养赞叹诸佛功德。虽叹秽土如来大慈谦忍。不见佛土有杂秽相。虽叹净土如来无量庄严。不见佛土有清净相。何以故。以诸法等故。诸如来等。是故诸佛如来名为等觉。若于佛土起优劣心。假使供养如来非法供养也。是故言雨天乐华衣妙香等供养赞诸佛功德无有分别心。 何等世界无佛法功德宝我愿皆往生示佛法如佛 佛本何故起此愿。见有软心菩萨。但乐有佛国土修行。无慈悲坚牢心。是故兴愿。愿我成佛时。我土菩萨皆慈悲勇猛坚固。志愿能舍清净土。至他方无佛法僧处。住持庄严佛法僧宝。示如有佛使佛种处处不断。是故言何等世界无佛法功德宝我愿皆往生示佛法如佛。观菩萨四种庄严功德成就讫之于上。次下四句 现代汉语译本：这就是差别。也是成就至上不动的意义。如果不是一时，那就是往来。如果有往来，那就不是不动。所以为了成就至上不动的意义，必须观照一时。 用天乐、天花、天衣、妙香等供养，赞叹诸佛的功德，没有分别心。佛陀最初为何发起这种庄严的愿望？因为见到有些佛土的菩萨、人天，志向不够广大，不能遍及十方无尽世界供养诸佛如来大众。或者因为自己的国土污秽，不敢前往清净的处所。或者因为自己所居住的地方清净，而轻视污秽的国土。因为如此等等的局限，对于诸佛如来不能周遍供养，发起广大的善根。所以发愿说：‘我成佛时，愿我国土一切菩萨、声闻、天人大众，遍至十方一切诸佛大会的处所，降下天乐、天花、天衣、天香，用巧妙的言辞供养赞叹诸佛的功德。’虽然赞叹秽土如来的大慈大悲、谦虚忍辱，却不见佛土有杂秽的相状。虽然赞叹净土如来的无量庄严，却不见佛土有清净的相状。为什么呢？因为诸法是平等的缘故。诸如来是平等的。所以诸佛如来名为等觉。如果对于佛土生起优劣之心，即使供养如来，也是非法的供养。所以说用天乐、天花、天衣、妙香等供养，赞叹诸佛的功德，没有分别心。 什么样的世界没有佛法功德宝，我愿都往生，示现佛法如同佛陀一样。佛陀最初为何发起这个愿望？因为见到有些软弱的菩萨，只喜欢在有佛的国土修行，没有慈悲坚牢的心。所以兴起愿望：‘愿我成佛时，我国土的菩萨都慈悲勇猛坚固，志愿能够舍弃清净的国土，到其他没有佛法僧的地方，住持庄严佛法僧宝，示现如同有佛一样，使佛的种子处处不断。’所以说，什么样的世界没有佛法功德宝，我愿都往生，示现佛法如同佛陀一样。观菩萨四种庄严功德成就完毕在上文。接下来是下面的四句。