English
English version: That's the statement. But all those who recite 'Lin Bing Dou Zhe Jie Zhen Lie Zai Qian' (临兵斗者皆阵列在前) among their teeth are arrayed in front. If one recites these nine words while acting, the five weapons will not hit. Baopuzi (抱朴子) calls it an essential method. Also, for those with leg cramps, ironing with a papaya against the fire will cure it. Some people are cured just by calling out the name of papaya. I have personally verified its effectiveness. Such common occurrences are known in the world, let alone the inconceivable realms? The analogy of eliminating the drum coated with medicine is another matter. This analogy has already been explained earlier, so it will not be repeated. There are names with different meanings, like pointing to the moon with a finger. 'How to generate the aspiration, constantly make vows, single-mindedly concentrate, and ultimately be reborn in the Land of Bliss, desiring to truly cultivate Śamatha (奢摩他) (stopping)?' Translating Śamatha as 'stopping.' 'Stopping' means stopping the mind in one place, not doing evil. This translation does not contradict the general meaning, but it is not complete in meaning. Why do I say this? For example, stopping the mind at the tip of the nose is also called 'stopping'; impure contemplation stops greed, loving-kindness contemplation stops anger, dependent origination contemplation stops ignorance. These can all be called 'stopping.' Also, like a person about to walk but not walking is also called 'stopping.' From this, it can be known that the word 'stopping' is too broad and cannot accurately express the meaning of Śamatha. Just like toon trees, zhe trees, elm trees, and willow trees are all called 'trees,' if you only say 'tree,' how can you know whether it is an elm or a willow? Śamatha being called 'stopping' now has three meanings: First, single-mindedly concentrating on Amitābha Tathāgata (阿弥陀如来), vowing to be born in that land. This Tathagata's name and that land's name can stop all evil. Second, that Land of Bliss transcends the path of the Three Realms, and if a person is born in that country, they will naturally stop the evil of body, speech, and mind. Third, the sustaining power of Amitābha Tathagata's perfect enlightenment naturally stops the mind seeking Śrāvaka (声闻) and Pratyekabuddha (辟支佛). These three kinds of 'stopping' arise from the Tathagata's true and real merits. Therefore, it is said desiring to truly cultivate Śamatha. 'How to observe wisdom, observe right mindfulness, observe that, desiring to truly cultivate Vipaśyanā (毗婆舍那) (contemplation)?' Translating Vipaśyanā as 'contemplation.' But generally speaking of 'contemplation,' the meaning is also incomplete. Why do I say this? For example, observing the body as impermanent, suffering, empty, selfless, the nine aspects, etc., can all be called 'contemplation.' It is also like the name 'tree' mentioned above, which cannot determine whether it is a toon tree or a zhe tree. Vipaśyanā being called 'contemplation' also has two meanings: First, making thoughts here. --------------------------------------------------------------------------------
Chinese
观彼三种庄严功德。此功德如实故修行者亦得如实功德。如实功德者决定得生彼土。二者亦得生彼净土即见阿弥陀佛。未证净心菩萨毕竟得证平等法身。与净心菩萨与上地菩萨毕竟同得寂灭平等。是故言欲如实修行毗婆奢那故。 彼观察有三种何等三种一者观察彼佛国土庄严功德二者观察阿弥陀佛庄严功德三者观察彼诸菩萨庄严功德 心缘其事曰观。观心分明曰察。 云何回向不舍一切苦恼众生心常作愿回向为首得成就大悲心故 回向有二种相。一者往相二者还相。往相者。以己功德回施一切众生。作愿共往生彼阿弥陀如来安乐净土。还相者。生彼土已。得奢摩他毗婆舍那方便力成就。回入生死稠林教化一切众生共向佛道。若往若还皆为拔众生渡生死海。是故言回向为首得成就大悲心故 观察体相者此分中有二体。一者器体二者众生体。器分中又有三重。一者国土体相。二者示现自利利他。三者入第一义谛 国土体相者。 云何观察彼佛国土庄严功德彼佛国土庄严功德者成就不可思议力故如彼摩尼如意宝性相似相对法故 不可思议力者。总指彼佛国土十七种庄严功德力。不可得思议也。诸经统言。有五种不可思议。一者众生多少不可思议。二者业力不可思议。三者龙力不可思议。四者禅定力不可思 现代汉语译本：观察那三种庄严功德。此功德真实不虚，因此修行者也能获得真实的功德。获得真实功德者，必定能够往生到那个净土。其次，也能往生到那个净土，就能见到阿弥陀佛（Amitabha）。尚未证得净心的菩萨，最终能够证得平等法身。与净心菩萨和上地菩萨一样，最终都能获得寂灭平等。因此说，想要真实地修行毗婆奢那（Vipashyana，内观），就要如此观修。 观察的内容有三种，是哪三种呢？一是观察阿弥陀佛（Amitabha）佛国土的庄严功德，二是观察阿弥陀佛（Amitabha）的庄严功德，三是观察那些菩萨的庄严功德。心专注于某个事物叫做‘观’，观心清晰明白叫做‘察’。 如何回向才能不舍弃一切受苦恼的众生？心中常作愿，以回向为首要，从而成就大悲心。回向有两种相：一是往相，二是还相。往相是指：以自己的功德回施给一切众生，发愿共同往生到阿弥陀（Amitabha）如来安乐净土。还相是指：往生到那个净土之后，获得奢摩他（Samatha，止）和毗婆舍那（Vipashyana，观）的方便力成就，再回到生死稠林中教化一切众生，共同趋向佛道。无论是往相还是还相，都是为了拔度众生脱离生死苦海。因此说，以回向为首要，从而成就大悲心。观察体相，此部分中有两种体：一是器体，二是众生体。器体中又有三重：一是国土体相，二是示现自利利他，三是进入第一义谛。国土体相是： 如何观察阿弥陀佛（Amitabha）佛国土的庄严功德？阿弥陀佛（Amitabha）佛国土的庄严功德，是因为成就了不可思议的力量。如同摩尼如意宝（Mani-cintamani，如意宝珠）的性质相似相对的缘故。不可思议的力量，总的来说是指阿弥陀佛（Amitabha）佛国土的十七种庄严功德力，是不可思议的。诸经通常说，有五种不可思议：一是众生多少不可思议，二是业力不可思议，三是龙力不可思议，四是禅定力不可思议。
English
English version: Observe those three kinds of adornment merits. Because these merits are real and not false, practitioners also obtain real merits. Those who obtain real merits are certain to be reborn in that Pure Land. Secondly, they can also be reborn in that Pure Land and see Amitabha (Amitabha). Bodhisattvas who have not yet attained pure mind will ultimately attain the equal Dharmakaya. Like pure-minded Bodhisattvas and Bodhisattvas of higher stages, they will ultimately attain the equality of Nirvana. Therefore, it is said that if one wishes to truly practice Vipashyana (Vipashyana, Insight Meditation), one should cultivate in this way. There are three kinds of observation. What are these three? First, observing the adornment merits of Amitabha's (Amitabha) Buddha-land; second, observing the adornment merits of Amitabha (Amitabha); and third, observing the adornment merits of those Bodhisattvas. The mind focusing on something is called 'observation' (观, guan). Observing the mind clearly and distinctly is called 'discernment' (察, cha). How does one dedicate merit without abandoning all suffering beings? Constantly making vows in the mind, with dedication as the foremost, thereby accomplishing great compassion. There are two aspects of dedication: the outgoing aspect and the returning aspect. The outgoing aspect refers to: dedicating one's own merits to all beings, vowing to be reborn together in the Land of Bliss of Amitabha (Amitabha) Tathagata. The returning aspect refers to: after being reborn in that land, obtaining the power of Samatha (Samatha, Tranquility) and Vipashyana (Vipashyana, Insight) and returning to the dense forest of Samsara to teach and transform all beings, together heading towards the Buddha path. Whether outgoing or returning, it is all for the sake of delivering beings from the sea of suffering and birth and death. Therefore, it is said that with dedication as the foremost, one accomplishes great compassion. Observing the substance and characteristics, there are two substances in this section: the container substance and the sentient being substance. Within the container substance, there are three layers: the substance and characteristics of the land, the manifestation of benefiting oneself and others, and entering the first principle. The substance and characteristics of the land are: How to observe the adornment merits of Amitabha's (Amitabha) Buddha-land? The adornment merits of Amitabha's (Amitabha) Buddha-land are due to the accomplishment of inconceivable power. It is like the nature of the Mani-cintamani (Mani-cintamani, wish-fulfilling jewel), similar and relatively corresponding. Inconceivable power refers to the seventeen kinds of adornment merit powers of Amitabha's (Amitabha) Buddha-land, which are inconceivable. The sutras generally say that there are five kinds of inconceivability: first, the number of sentient beings is inconceivable; second, the power of karma is inconceivable; third, the power of dragons is inconceivable; fourth, the power of Samadhi is inconceivable. --------------------------------------------------------------------------------
Chinese
议。五者佛法力不可思议。此中佛土不可思议。有二种力。一者业力。谓法藏菩萨出世善根大愿业力所成。二者正觉阿弥陀法王善住持力所摄。此不可思议如下十七种。一一相皆不可思议。至文当释。如彼摩尼如意宝性相似相对者。借彼摩尼如意宝性示安乐佛土不可思议性也。诸佛入涅槃时。以方便力留碎身舍利以福众生。众生福尽。此舍利变为摩尼如意宝珠。此珠多在大海中。大龙王以为首饰。若转轮圣王出世。以慈悲方便能得此珠。于阎浮提作大饶益。若须衣服饮食灯明乐具随意所欲种种物时。王便洁斋置珠于长竿头发愿言。若我实是转轮王者。愿宝珠雨如此之物。若遍一里若十里若百里随我心愿。尔时即便于虚空中雨种种物。皆称所须满足天下一切人愿。以此宝性力故。彼安乐佛土亦如是。以安乐性种种成就故。相似相对者。彼宝珠力求衣食者能雨衣食等物。称求者意。非是不求。彼佛土则不然。性满足成就故无所乏少。片取彼性为喻。故言相似相对。又彼宝但能与众生衣食等愿。不能与众生无上道愿。又彼宝但能与众生一身愿。不能与众生无量身愿。有如是等无量差别。故言相似。 观察彼佛国土庄严功德成就者有十七种应知。何等十七。一者庄严清净功德成就。二者庄严量功德成就。三者庄严性功德 现代汉语译本：议。五者佛法力不可思议。此中佛土不可思议。有两种力。一者业力，谓法藏菩萨（Dharmakara Bodhisattva，即阿弥陀佛成佛前的菩萨名号）出世善根大愿业力所成。二者正觉阿弥陀法王（Amitabha，阿弥陀佛）善住持力所摄。此不可思议如下十七种。一一相皆不可思议。至文当释。如彼摩尼如意宝性相似相对者。借彼摩尼如意宝性示安乐佛土（Sukhavati，极乐净土）不可思议性也。诸佛入涅槃（Nirvana，佛教术语，指解脱生死轮回的状态）时，以方便力留碎身舍利（Sarira，佛教术语，指佛陀或高僧圆寂后火化所遗留的遗物）以福众生。众生福尽。此舍利变为摩尼如意宝珠。此珠多在大海中。大龙王以为首饰。若转轮圣王（Chakravartin，拥有统治世界的理想君主）出世。以慈悲方便能得此珠。于阎浮提（Jambudvipa，佛教术语，指我们所居住的这个世界）作大饶益。若须衣服饮食灯明乐具随意所欲种种物时。王便洁斋置珠于长竿头发愿言。若我实是转轮王者。愿宝珠雨如此之物。若遍一里若十里若百里随我心愿。尔时即便于虚空中雨种种物。皆称所须满足天下一切人愿。以此宝性力故。彼安乐佛土亦如是。以安乐性种种成就故。相似相对者。彼宝珠力求衣食者能雨衣食等物。称求者意。非是不求。彼佛土则不然。性满足成就故无所乏少。片取彼性为喻。故言相似相对。又彼宝但能与众生衣食等愿。不能与众生无上道愿。又彼宝但能与众生一身愿。不能与众生无量身愿。有如是等无量差别。故言相似。 观察彼佛国土庄严功德成就者有十七种应知。何等十七。一者庄严清净功德成就。二者庄严量功德成就。三者庄严性功德