English
English version Entering the Samyak-niyata-rāśi (the community of those assured of enlightenment), it is like that wind, not the body yet acting on the body. How can this be conceived by ordinary thought? The verse of one who has accomplished the merit of adorned form says: 'Pure light is full, like a mirror, like the wheel of the sun and moon.' Therefore, what is inconceivable about this? Enduring insult brings about a dignified appearance; it is a reflection of my mind. Once born there, there is no distinction of anger or patience; the forms of humans and devas are equally wonderful and unsurpassed. This is all due to the power of pure light. That light is not the activity of the mind, yet it accomplishes the deeds of the mind. How can this be conceived by ordinary thought? The verse of one who has accomplished the merit of adorned various things says: 'Possessing the characteristics of various treasures, fully endowed with wonderful adornments.' Therefore, what is inconceivable about this? The various things there, whether one treasure, ten treasures, or hundreds and thousands of treasures, are all available according to one's wishes. If one wishes them to disappear, they vanish in an instant. The mind attains freedom, surpassing even supernatural powers. How can this be conceived by ordinary thought? The verse of one who has accomplished the merit of adorned wonderful color says: 'Without defilement, its light is blazing, bright, and illuminates the world.' Therefore, what is inconceivable about this? When the light illuminates things, it penetrates both inside and out. When the light illuminates the mind, it completely eliminates ignorance. Light accomplishes the deeds of the Buddha. How can this be conceived by ordinary thought? The verse of one who has accomplished the merit of adorned touch says: 'The grass of treasure-like qualities is soft and rotates to the left and right; those who touch it experience supreme bliss, surpassing Kāca-liṅga (a kind of soft touch).' Therefore, what is inconceivable about this? Treasures are usually hard, but this one is soft. Touching pleasure usually leads to attachment, but this touch increases the path. It is similar to the function of love. How can it be conceived by ordinary thought? There is a Bodhisattva named Rāga-kṛtya (one who liberates beings through love and desire), whose appearance is dignified, causing people to develop attachment. The Sutra says that those who are attached to him may either be reborn in the heavens or generate the Bodhi-mind. The verse of one who has accomplished the merit of adorned three qualities: There are three things that should be known. What are the three? First is water, second is earth, and third is space. The reason why these three are mentioned together is because they belong to the same category. Why is this so? First, there are six great elements: space, consciousness, earth, water, fire, and wind. Second, there are non-discriminating categories: earth, water, fire, wind, and space. The reason why only three categories are mentioned is because the element of consciousness belongs to the world of sentient beings, the element of fire is not present there, and although there is wind, it is invisible and has no fixed location. Therefore, among the six great elements and five categories, the three that exist and can be adorned are selected and mentioned together. -------------------------------------------------------------------------------- 。
Chinese
庄严水功德成就者偈言宝华千万种弥覆池流泉微风动华叶交错光乱转故 此云何不思议。彼净土人天非水谷身。何须水耶。清净成就不须洗濯。复何用水耶。彼中无四时。常调适不烦热。复何须水耶。不须而有。当有所以。经言。彼诸菩萨及声闻若入宝地。意欲令水没足水即没足。欲令至膝水即至膝。欲令至腰水即至腰。欲令至颈水即至颈。欲令灌身自然濯身。欲令还复水辄还复。调和冷暖自然随意。开神悦体荡除心垢。清明澄洁净若无形。宝沙映彻无深不照。微澜回流转相灌注。安祥徐逝不迟不疾。波扬无量。自然妙声随其所应莫不闻者。或闻佛声或闻法声或闻僧声。或闻寂静声空无我声大慈悲声波罗蜜声。或闻十力无畏不共法声诸通慧声无所作声不起灭声无生忍声乃至甘露灌顶众妙法声。如是等声称其所闻欢喜无量。随顺清净离欲寂灭真实之义。随顺三宝力无所畏不共之法。随顺通慧菩萨声闻所行之道。无有三涂苦难之名。但有自然快乐之音。是故其国名曰安乐。此水为佛事。安可思议。 庄严地功德成就者偈言宫殿诸楼阁观十方无碍杂树异光色宝栏遍围绕故 此云何不思议。彼种种事或一宝十宝百宝无量宝随心称意庄严具足此庄严事。如净明镜十方国土净秽诸相善恶业缘一切悉现。彼中人天见 斯事故探汤不及之情自然成就。亦如诸大菩萨以照法性等宝为冠。此宝冠中皆见诸佛。又了达一切诸法之性。又如佛说法华经时。放眉间光照于东方万八千土皆如金色。从阿鼻狱上至有顶诸世界中六道众生生死所趣善恶业缘受报好丑于此悉见。盖斯类也。此影为佛事。安可思议。 庄严虚空功德成就者偈言无量宝交络罗网遍虚空种种铃发响宣吐妙法音故 此云何不思议。经言。无量宝网弥覆佛土。皆以金缕真珠百千杂宝奇妙珍异庄严校饰。周匝四面垂以宝铃。光色晃耀尽极严丽。自然德风徐起微动。其风调和不寒不暑。温凉柔软不迟不疾。吹诸罗网及众宝树。演发无量微妙法音。流布万种温雅德香。其有闻者尘劳垢习自然不起。风触其身皆得快乐。此声为佛事。焉可思议。 庄严雨功德成就者偈言雨华衣庄严无量香普薰故 此云何不思议。经言。风吹散华遍满佛土。随色次第。而不杂乱。柔软光泽馨香芬烈。足履其上陷下四寸。随举足已还复如故。华用已讫地辄开裂以次化没。清净无遗随其时节风吹散华如是六返。又众宝莲华周满世界。一一宝华百千亿叶。其华光明无量种色。青色青光白色白光。玄黄朱紫光色亦然暐晔焕烂明曜日月。一一华中出三十六百千亿光。一一光中出三十六百千亿佛。身色紫金相 现代汉语译本：这种探求热水却未能达到的心情自然而然地成就了。也像诸大菩萨用照法性等宝物做成的宝冠一样。这宝冠中都能见到诸佛。又能通达一切诸法的性质。又如佛陀宣讲《法华经》时，从眉间放出光明，照耀东方万八千国土，都像金色一样。从阿鼻地狱向上直到有顶天，所有世界中六道众生的生死去向、善恶业缘、所受报应的好坏美丑，都能在此光明中全部看见。大概就是这类情况。这种光影是佛的事业，怎么可以用常理来思议呢？ 庄严虚空功德成就，偈语说：‘无量宝交织成罗网遍布虚空，各种铃铛发出响声，宣扬美妙的佛法。’这有什么不可思议的呢？经书上说：‘无量的宝网覆盖佛土，都用金线、珍珠、各种珍宝奇妙地装饰。四周垂挂着宝铃，光彩照耀，极其华丽。自然的德风缓缓吹起，轻轻摇动。这风温和，不冷不热，温暖凉爽柔软，不慢不快。吹动罗网和各种宝树，演奏出无量美妙的佛法之音，散布万种温和优雅的香气。听到这些声音的人，尘世的烦恼和污垢自然不会生起。风吹到身上，都能感到快乐。’这种声音是佛的事业，怎么可以用常理来思议呢？ 庄严雨功德成就，偈语说：‘雨下鲜花和衣物，庄严佛土，无量的香气普遍熏染。’这有什么不可思议的呢？经书上说：‘风吹散鲜花，遍满佛土，按照颜色排列，而不杂乱。柔软光亮，馨香浓烈。脚踩在上面，会陷下四寸，抬起脚后又恢复原样。鲜花用完后，地面就会裂开，依次化为乌有，清净无遗。随着时节，风吹散鲜花，像这样六次。’又有众多的宝莲花遍布世界。每一朵宝莲花都有百千亿片花瓣。花的光明有无量种颜色。青色的花发出青色的光，白色的花发出白色的光。玄黄朱紫的光色也是这样，光彩照耀，明亮得超过了日月。每一朵花中发出三十六百千亿道光。每一道光中出现三十六百千亿尊佛。佛的身色是紫金色，相貌端庄。
English
English version: This feeling of seeking hot springs but not reaching them naturally comes to fruition. It is also like the great Bodhisattvas wearing crowns made of treasures such as 'illuminating the nature of Dharma' (Zhao Faxing). Within these crowns, all Buddhas can be seen. Furthermore, one can understand the nature of all Dharmas. Also, when the Buddha preached the 'Lotus Sutra' (Fahua Jing), he emitted light from his brow, illuminating eighteen thousand lands in the east, all like gold. From 'Avici Hell' (A Bi Yu) upwards to the 'Summit of Existence' (You Ding), in all the worlds, the destinies of beings in the six realms, their good and bad karmic connections, the rewards they receive, and whether they are beautiful or ugly, can all be seen in this light. This is probably such a case. This shadow is the work of the Buddha; how can it be conceived by ordinary thought? The accomplishment of the merit of adorning the void is expressed in the verse: 'Countless treasures interwoven into nets cover the void, various bells emit sounds, proclaiming the wonderful Dharma.' How can this be inconceivable? The sutra says: 'Countless treasure nets cover the Buddha lands, all adorned with gold threads, pearls, hundreds of thousands of mixed treasures, wonderfully and uniquely. All around, jeweled bells are hung, their light shining brilliantly, extremely magnificent. Natural winds of virtue arise gently, stirring slightly. These winds are harmonious, neither cold nor hot, warm, cool, and soft, neither slow nor fast. They blow the nets and various jeweled trees, playing countless subtle sounds of the Dharma, spreading ten thousand kinds of gentle and elegant fragrances of virtue. Those who hear these sounds will naturally not give rise to worldly afflictions and defilements. When the wind touches their bodies, they all feel joy.' This sound is the work of the Buddha; how can it be conceived by ordinary thought? The accomplishment of the merit of adorning with rain is expressed in the verse: 'Rain of flowers and garments adorns, boundless fragrance pervades.' How can this be inconceivable? The sutra says: 'The wind scatters flowers, covering the Buddha lands, arranged according to color, without mixing. They are soft, bright, fragrant, and intense. When one steps on them, they sink four inches, and when one lifts one's foot, they return to their original state. After the flowers have been used, the ground cracks open and gradually disappears, completely clean without residue. According to the seasons, the wind scatters flowers, like this six times.' Also, numerous jeweled lotus flowers cover the world. Each jeweled lotus flower has hundreds of thousands of billions of petals. The light of the flowers has countless colors. Blue flowers emit blue light, white flowers emit white light. Dark yellow, vermillion, and purple lights are also like this, shining brilliantly, brighter than the sun and moon. From each flower, thirty-six hundred thousand billion lights emerge. From each light, thirty-six hundred thousand billion Buddhas appear. The bodies of the Buddhas are purple-gold in color, with dignified appearances. --------------------------------------------------------------------------------
Chinese
好殊特。一一诸佛又放百千光明。普为十方说微妙法。如是诸佛各各安立无量众生于佛正道。华为佛事。安可思议。 庄严光明功德成就者偈言佛慧明净日除世痴闇冥故 此云何不思议。彼土光明从如来智慧报起。触之者无明黑闇终必消除。光明非慧能为慧用。焉可思议。 庄严妙声功德成就者偈言梵声悟深远微妙闻十方故 此云何不思议。经言。若人但闻彼国土清净安乐克念愿生。亦得往生则入正定聚。此是国土名字为佛事。安可思议。 庄严主功德成就者偈言正觉阿弥陀法王善住持故 此云何不思议。正觉阿弥陀不可思议。彼安乐净土为正觉阿弥陀善力住持。云何可得思议耶。住名不异不灭。持名不散不失。如以不朽药涂种子。在水不澜在火不燋。得因缘则生。何以故。不朽药力故。若人一生安乐净土。后时意愿生三界教化众生。舍净土命随愿得生。虽生三界杂生水火中。无上菩提种子毕竟不朽。何以故。以迳正觉阿弥陀善住持故。 庄严眷属功德成就者偈言如来净华众正觉华化生故 此云何不思议。凡是杂生世界若胎若卵若湿若化眷属若干苦乐万品。以杂业故。彼安乐国土莫非是阿弥陀如来正觉净华之所化生。同一念佛无别道故。远通夫四海之内皆为兄弟也。眷属无量。焉可思议。 现代汉语译本 好殊特（非常殊胜）。一一诸佛又放出百千光明，普遍为十方众生宣说微妙的佛法。像这样，诸佛各自安立无量众生于佛的正道，所作所为皆是佛事，怎么可以用凡夫的思维去衡量呢？ 庄严光明功德成就者以偈颂说道：‘佛的智慧光明清净，像太阳一样能消除世间的愚痴和黑暗。’所以，这怎么能用凡夫的思维去衡量呢？那片国土的光明，是从如来的智慧报身而生起的。接触到这种光明的人，无明和黑暗终将消除。光明并非智慧本身，而是智慧所发挥的作用，这怎么可以用凡夫的思维去衡量呢？ 庄严妙声功德成就者以偈颂说道：‘梵音能够使人觉悟深远微妙的道理，传遍十方世界。’所以，这怎么能用凡夫的思维去衡量呢？经书上说，如果有人仅仅是听闻到那个国土的清净安乐，并且一心一意地发愿往生，也能往生到那里，进入正定之聚。这便是国土的名字成为了佛事，怎么可以用凡夫的思维去衡量呢？ 庄严主功德成就者以偈颂说道：‘正觉阿弥陀法王善于住持（守护和维持）。’所以，这怎么可以用凡夫的思维去衡量呢？正觉阿弥陀（Samyaksambuddha Amitābha）是不可思议的。那片安乐净土，是由正觉阿弥陀的善力所住持的，怎么可以用凡夫的思维去衡量呢？住，意味着不异不变，不生不灭。持，意味着不散不失。就像用不朽的药物涂在种子上，即使在水中也不会腐烂，在火中也不会烧焦，遇到因缘就会生长。为什么呢？因为有不朽药物的力量。如果有人往生到安乐净土，之后意愿回到三界教化众生，舍弃净土的寿命后，便可以随愿往生。即使生在三界，在复杂的环境之中，无上菩提的种子也终究不会腐朽。为什么呢？因为经过了正觉阿弥陀的善力住持。 庄严眷属功德成就者以偈颂说道：‘如来的清净莲花众，都是由正觉莲花化生而来。’所以，这怎么可以用凡夫的思维去衡量呢？凡是杂生世界，无论是胎生、卵生、湿生还是化生，眷属的苦乐各有不同，种类繁多，这是因为各自的业力不同。而安乐国土，没有哪一个不是阿弥陀如来正觉的清净莲花所化生。大家都是同一念佛，没有其他不同的道路。所以说，远在四海之内的人，都可以成为兄弟。眷属无量无边，怎么可以用凡夫的思维去衡量呢？