English
English version: Consideration. Fifth, the power of the Buddha's Dharma is inconceivable. The Buddha-land herein is inconceivable. There are two kinds of power. First, the power of karma, which is accomplished by the good roots, great vows, and karmic power of Dharmakara Bodhisattva (Dharmakara Bodhisattva, the name of Amitabha Buddha before becoming a Buddha) appearing in the world. Second, it is encompassed by the power of the rightly enlightened Dharma King Amitabha (Amitabha, the Buddha of Infinite Light) who dwells well. This inconceivability is as follows in seventeen aspects. Each and every aspect is inconceivable. It will be explained when we get to the text. As for the similarity and relativity of the Mani wish-fulfilling jewel's nature, it uses the nature of the Mani wish-fulfilling jewel to illustrate the inconceivable nature of the Land of Bliss (Sukhavati, the Pure Land of Ultimate Bliss). When the Buddhas enter Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death), they use expedient means to leave behind fragments of their bodily relics (Sarira, Buddhist term referring to the remains left after the cremation of the Buddha or high monks) to bless sentient beings. When the blessings of sentient beings are exhausted, these relics transform into Mani wish-fulfilling jewels. These jewels are mostly in the great ocean, and the great dragon kings use them as head ornaments. If a Wheel-Turning Sage King (Chakravartin, an ideal monarch who possesses universal rule) appears in the world, he can obtain this jewel through compassionate and expedient means. He can then greatly benefit Jambudvipa (Jambudvipa, Buddhist term referring to the world we live in). If he needs clothing, food, drink, lamps, musical instruments, or any desired object, the king will purify himself, place the jewel on a long pole, and make a vow, saying, 'If I am truly a Wheel-Turning Sage King, may this jewel rain down such and such things.' Whether it be one li, ten li, or a hundred li, according to my wish. At that time, various things will rain down from the sky, fulfilling the needs and desires of all people in the world. Because of the power of this jewel's nature, the Land of Bliss is also like this. Because of the various accomplishments of the nature of bliss, it is similar and relative. The jewel can rain down clothing, food, and other things for those who seek them, according to their wishes. It is not that they do not seek. The Buddha-land is not like that. Because its nature is fully accomplished, there is no lack of anything. It takes a fragment of that nature as a metaphor. Therefore, it is said to be similar and relative. Moreover, that jewel can only grant sentient beings' wishes for clothing, food, and so on. It cannot grant sentient beings' wishes for the unsurpassed path. Also, that jewel can only grant sentient beings' wishes for one body. It cannot grant sentient beings' wishes for countless bodies. There are such countless differences. Therefore, it is said to be similar. One should know that there are seventeen kinds of accomplishments in observing the adornments and merits of that Buddha-land. What are the seventeen? First, the accomplishment of adornment and purity merits. Second, the accomplishment of adornment and measure merits. Third, the accomplishment of adornment and nature merits. --------------------------------------------------------------------------------
Chinese
成就。四者庄严形相功德成就。五者庄严种种事功德成就。六者庄严妙色功德成就。七者庄严触功德成就。八者庄严三种功德成就。九者庄严雨功德成就。十者庄严光明功德成就。十一者庄严妙声功德成就。十二者庄严主功德成就。十三者庄严眷属功德成就。十四者庄严受用功德成就。十五者庄严无诸难功德成就。十六者庄严大义门功德成就。十七者庄严一切所求满足功德成就 先举章门次续提释。 庄严清净功德成就者偈言观彼世界相胜过三界道故 此云何不思议。有凡夫人烦恼成就亦得生彼净土。三界系业毕竟不牵。则是不断烦恼得涅槃分。焉可思议。 庄严量功德成就者偈言究竟如虚空广大无边际故 此云何不思议。彼国人天若意欲宫殿楼阁若广一由旬若百由旬若千由旬千间万间。随心所成。人各如此。又十方世界众生愿往生者若已生若今生若当生。一时一日之顷算数所不能知其多少。而彼世界常若虚空无迫迮相。彼中众生住如此量中。志愿广大亦如虚空无有限量。彼国土量能成众生心行量。何可思议。 庄严性功德成就者偈言正道大慈悲出世善根生故 此云何不思议。譬如迦罗求罗虫其形微小。若得大风身如大山。随风大小为己身相。生安乐众生亦复如是。生彼正道世界。即成就出世善根 现代汉语译本 成就。一者庄严清净功德成就。二者庄严量功德成就。三者庄严性功德成就。四者庄严形相功德成就。五者庄严种种事功德成就。六者庄严妙色功德成就。七者庄严触功德成就。八者庄严三种功德成就。九者庄严雨功德成就。十者庄严光明功德成就。十一者庄严妙声功德成就。十二者庄严主功德成就。十三者庄严眷属功德成就。十四者庄严受用功德成就。十五者庄严无诸难功德成就。十六者庄严大义门功德成就。十七者庄严一切所求满足功德成就。先列出章节，再继续解释。 庄严清净功德成就，如偈语所说：‘观察那个世界的景象，胜过三界之道。’这有什么不可思议的呢？有凡夫俗子，虽然有烦恼，也能成就往生到那个清净的国土。三界的业力最终无法牵引他们，这就是不断烦恼而得到涅槃的境界，怎么能用常理来思考呢？ 庄严量功德成就，如偈语所说：‘究竟如同虚空，广大无边际。’这有什么不可思议的呢？那个国家的人天，如果想要宫殿楼阁，无论是广一由旬（yóu xún，古印度长度单位）还是百由旬，还是千由旬，千间万间，都能随心所欲地成就。每个人都是这样。而且十方世界想要往生的众生，无论是已经往生的，还是现在往生的，还是将来往生的，一时一日之间，用算数都无法知道他们的多少。但是那个世界常常像虚空一样，没有拥挤逼仄的景象。那里的众生住在如此广大的空间中，志愿也像虚空一样广大，没有穷尽。那个国土的量能够成就众生的心行量，怎么能用常理来思考呢？ 庄严性功德成就，如偈语所说：‘正道、大慈悲，从出世的善根中产生。’这有什么不可思议的呢？譬如迦罗求罗虫，它的形体非常微小，如果得到大风，身体就像大山一样。随着风的大小来改变自己的身形。往生到安乐世界的众生也是这样，生到那个正道的国土，就成就了出世的善根。
English
English version Accomplishment. First, the accomplishment of adorning pure merit. Second, the accomplishment of adorning measure merit. Third, the accomplishment of adorning nature merit. Fourth, the accomplishment of adorning form and appearance merit. Fifth, the accomplishment of adorning various deeds merit. Sixth, the accomplishment of adorning wonderful color merit. Seventh, the accomplishment of adorning touch merit. Eighth, the accomplishment of adorning three kinds of merit. Ninth, the accomplishment of adorning rain merit. Tenth, the accomplishment of adorning light merit. Eleventh, the accomplishment of adorning wonderful sound merit. Twelfth, the accomplishment of adorning master merit. Thirteenth, the accomplishment of adorning retinue merit. Fourteenth, the accomplishment of adorning enjoyment merit. Fifteenth, the accomplishment of adorning freedom from all difficulties merit. Sixteenth, the accomplishment of adorning great meaning gate merit. Seventeenth, the accomplishment of adorning the fulfillment of all desires merit. First, list the chapter headings, then continue to explain. The accomplishment of adorning pure merit, as the verse says: 'Observing the appearance of that world, it surpasses the path of the Three Realms.' What is inconceivable about this? There are ordinary people who, although they have afflictions, can also achieve rebirth in that pure land. The karmic forces of the Three Realms ultimately cannot pull them back. This is the state of attaining Nirvana without cutting off afflictions. How can it be understood with ordinary reasoning? The accomplishment of adorning measure merit, as the verse says: 'Ultimately like the void, vast and boundless.' What is inconceivable about this? The people and devas of that country, if they desire palaces and pavilions, whether they are one Yojana (yóu xún, an ancient Indian unit of length) wide, or a hundred Yojanas, or a thousand Yojanas, with thousands or tens of thousands of rooms, they can achieve them as they wish. Everyone is like this. Moreover, the sentient beings of the ten directions who wish to be reborn there, whether they have already been reborn, are being reborn now, or will be reborn in the future, in a single day, the number is beyond calculation. But that world is always like the void, without any crowded or cramped appearance. The sentient beings there live in such vast space, and their aspirations are also as vast as the void, without end. The measure of that land can fulfill the measure of sentient beings' minds and actions. How can it be understood with ordinary reasoning? The accomplishment of adorning nature merit, as the verse says: 'The right path, great compassion, arises from supramundane roots of goodness.' What is inconceivable about this? For example, the Kalarakula insect, its form is very small, but if it obtains a great wind, its body is like a great mountain. It changes its shape according to the size of the wind. The sentient beings reborn in the Land of Bliss are also like this. Reborn in that land of the right path, they achieve supramundane roots of goodness. --------------------------------------------------------------------------------
Chinese
入正定聚。亦如彼风非身而身。焉可思议。 庄严形相功德成就者偈言净光明满足如镜日月轮故 此云何不思议。夫忍辱得端正。我心影向也。一得生彼无瞋忍之殊。人天色像平等妙绝。盖净光之力也。彼光非心行而为心行之事。焉可思议。 庄严种种事功德成就者偈言备诸珍宝性具足妙庄严故 此云何不思议。彼种种事或一宝十宝百千种宝随心称意无不具足。若欲令无倏焉化没。心得自在有逾神通。安可思议。 庄严妙色功德成就者偈言无垢光炎炽明净曜世间故 此云何不思议。其光曜事则映彻表里。其光曜心则终尽无明。光为佛事。焉可思议。 庄严触功德成就者偈言宝性功德草柔软左右旋触者生胜乐过迦旃邻陀故 此云何不思议。夫宝例坚强而此柔软。触乐应着而此增道。事同爱作。何可思议。有菩萨字爱作。形容端正生人染着。经言。染之者或生天上或发菩提心。 庄严三种功德成就者有三种事应知何等三种一者水二者地三者虚空 此三种所以并言者。以同类故也。何以言之。一者六大类。所谓虚空识地水火风。二者无分别类。所谓地水火风虚空。但言三类者。识一大属众生世间故。火一大彼中无故。虽有风风不可见故。无住处故。是以六大五类中取有而可庄严。三种并言之 现代汉语译本 入于正定聚（进入正确的禅定状态），也像那风一样，并非身体却又作用于身体。这怎么能用常理来思议呢？ 庄严形相功德成就者偈语说：‘清净光明圆满如镜，如同日月之轮。’所以，这有什么不可思议的呢？忍辱可以得到端正的相貌，这是我心念的反映。一旦往生到那里，就没有嗔恨和忍耐的差别，人和天人的容貌都平等而美妙绝伦，这都是清净光明的力量啊。那光明并非心识的运作，却能成就心识运作的事情，这怎么能用常理来思议呢？ 庄严种种事功德成就者偈语说：‘具备各种珍宝的特性，具足微妙的庄严。’所以，这有什么不可思议的呢？那里的种种事物，或者一种宝物，或者十种宝物，或者成百上千种宝物，都随心所欲，没有不具备的。如果想要让它们消失，瞬间就会化为乌有。心能得到自在，胜过神通，这怎么能用常理来思议呢？ 庄严妙色功德成就者偈语说：‘没有瑕疵的光芒，炽盛明亮，照耀世间。’所以，这有什么不可思议的呢？那光芒照耀事物，就能内外通透；那光芒照耀心识，就能彻底消除无明。光明成就佛事，这怎么能用常理来思议呢？ 庄严触功德成就者偈语说：‘宝物的特性功德草，柔软并向左右旋转，接触它的人会产生胜妙的快乐，胜过迦旃邻陀（一种柔软的触感）。’所以，这有什么不可思议的呢？宝物通常是坚硬的，而这里的宝物却很柔软；触乐通常会让人产生执着，而这里的触乐却能增长道业。这和爱欲的作用相似，怎么能用常理来思议呢？有一位菩萨名叫爱作（通过爱欲来度化众生），容貌端正，让人产生爱染执着。《经》中说，染着他的人，或者能往生天上，或者能发起菩提心。 庄严三种功德成就者有三种事应该知道，是哪三种呢？一是水，二是地，三是虚空。这三种之所以并列在一起说，是因为它们属于同一类。为什么这么说呢？一是六大类，即虚空、识、地、水、火、风。二是无分别类，即地、水、火、风、虚空。只说三类，是因为识这一大类属于众生世间，火这一大类在那里没有，虽然有风，但风不可见，也没有固定的处所。因此，在六大五类中，选取存在且可以庄严的三种并列在一起说。