English
English version: What kind of appearance does this root of goodness produce? Therefore, next contemplate the adornment's form. Having understood the form, one should know what kind of substance the form is. Therefore, next contemplate various matters. Having understood various matters, one should know the wonderful colors of various matters. Therefore, next contemplate the wonderful colors. Having understood the wonderful colors, what kind of touch does this color have? Therefore, next contemplate touch. Having understood bodily touch, one should know eye touch. Therefore, next contemplate the three adornment matters of water, earth, and space. Having understood eye touch, one should know nose touch. Therefore, next contemplate clothing, flowers, and incense. Having understood eye, nose, and other touches, one must know detachment from defilements. Therefore, next contemplate the Buddha's wisdom and bright illumination. Having understood the pure power of wisdom light, one should know how far the sound and name travel. Therefore, next contemplate the far-reaching Brahma sound. Having understood the sound and name, one should know who is the supporting condition. Therefore, next contemplate the Lord. Having known there is a Lord, who are the Lord's retinue? Therefore, next contemplate the retinue. Having understood the retinue, one should know how this retinue enjoys. Therefore, next contemplate enjoyment. Having understood enjoyment, one should know whether this enjoyment has difficulties or not. Therefore, next contemplate the absence of all difficulties. Having understood the absence of all difficulties, for what reason are there no difficulties? Therefore, next contemplate the great gate of meaning. Having understood the great gate of meaning, one should know whether the great gate of meaning is complete or not. Therefore, next contemplate the fulfillment of what is sought. Furthermore, these seventeen sentences not only explain doubts, but contemplating these seventeen kinds of adornment accomplishments can generate true pure faith and certainly attain birth in that Land of Bliss. Question: Above it was said that knowing birth is non-birth, which should be those who are born in the highest grade. If people of the lowest grade are reborn by reciting the Buddha's name ten times, isn't that taking actual birth? But taking actual birth falls into two attachments: first, fearing not being reborn; second, fearing further birth of delusion. Answer: It is like a pure Mani (Mani) jewel placed in turbid water, and the water immediately becomes clear. If a person, although having the turbidity of limitless sins of birth and death, hears the name of Amitabha (Amitabha) Tathagata's (Tathagata) ultimate non-birth pure jewel and casts it into their turbid heart, in each thought, sins are extinguished and the heart is purified, and they immediately attain rebirth. Also, if a Mani (Mani) jewel is wrapped in black and yellow cloth and thrown into water, the water immediately becomes black and yellow, just like the color of the object. That pure Buddha Land has Amitabha (Amitabha) Tathagata's (Tathagata) unsurpassed jewel, wrapped in silk accomplished with limitless adornment merits. --------------------------------------------------------------------------------
Chinese
投之于所往生者心水。岂不能转生见为无生智乎。又如冰上燃火。火猛则冰解。冰解则火灭。彼下品人虽不知法性无生。但以称佛名力作往生意愿生彼土。彼土是无生界。见生之火自然而灭 众生体者此分中有二重。一者观佛。二者观菩萨。观佛者。 云何观佛庄严功德成就观佛庄严功德成就者有八种相应知 此观义已彰前偈。 何等八种一者庄严座功德成就二者庄严身业功德成就三者庄严口业功德成就四者庄严心业功德成就五者庄严大众功德成就六者庄严上首功德成就七者庄严主功德成就八者庄严不虚作住持功德成就何者庄严座功德成就偈言无量大宝王微妙净华台故 若欲观座当依观无量寿经。 何者庄严身业功德成就偈言相好光一寻色像超群生故 若欲观佛身当依观无量寿经。 何者庄严口业功德成就偈言如来微妙声梵响闻十方故 何者庄严心业功德成就偈言同地水火风虚空无分别故无分别者无分别心故 凡夫众生以身口意三业造罪。轮转三界无有穷已。是故诸佛菩萨庄严身口意三业。用治众生虚诳三业也。云何用治众生。以身见故受三涂身卑贱身丑陋身八难身流转身。如是等众生见阿弥陀如来相好光明身者。如上种种身业系缚皆得解脱。入如来家毕竟得平等身业。众生以憍慢故诽谤正 现代汉语译本： 将它投入往生者的心水之中，岂不是能够转生，见到那无生的智慧吗？又好像在冰上燃火，火势猛烈则冰融化，冰融化则火熄灭。那些下品之人虽然不知道法性无生，但凭借称念佛名的力量，发愿往生到那个国土。那个国土是无生的境界，见生之火自然就会熄灭。 众生的形体，在这分之中有两重意义。一是观佛，二是观菩萨。观佛，指的是： 如何观佛的庄严功德成就？观佛的庄严功德成就，有八种相应应当知晓。这个观想的意义已经在前面的偈颂中阐明。 是哪八种呢？一是庄严座功德成就，二是庄严身业功德成就，三是庄严口业功德成就，四是庄严心业功德成就，五是庄严大众功德成就，六是庄严上首功德成就，七是庄严主功德成就，八是庄严不虚作住持功德成就。什么是庄严座功德成就？偈颂说：‘无量大宝王，微妙净华台’。如果想要观想佛座，应当依据《观无量寿经》。 什么是庄严身业功德成就？偈颂说：‘相好光一寻，色像超群生’。如果想要观想佛身，应当依据《观无量寿经》。 什么是庄严口业功德成就？偈颂说：‘如来微妙声，梵响闻十方’。什么是庄严心业功德成就？偈颂说：‘同地水火风，虚空无分别’。无分别，指的是没有分别心。凡夫众生以身口意三业造罪，在三界中轮回没有穷尽。因此，诸佛菩萨庄严身口意三业，用来医治众生虚妄的三业。如何用来医治众生呢？因为身体的见解，所以会受到三涂（地狱、饿鬼、畜生）之身、卑贱之身、丑陋之身、八难之身、流转之身。像这样的众生，见到阿弥陀如来（Amitabha）相好光明之身，如上种种身业的系缚都能得到解脱，进入如来之家，最终得到平等的身体。众生因为骄慢而诽谤正
English
English version: Casting it into the mind-water of the one to be reborn, how could it not be reborn and seen as the wisdom of non-origination? It is also like burning fire on ice. If the fire is strong, the ice melts. If the ice melts, the fire goes out. Those of the lower class, although they do not know the non-origination of Dharma-nature, but by the power of reciting the Buddha's name, make a vow to be reborn in that land. That land is the realm of non-origination, and the fire of seeing birth naturally goes out. The body of sentient beings has two meanings in this section. One is contemplating the Buddha, and the other is contemplating the Bodhisattva. Contemplating the Buddha refers to: How to contemplate the adornment and merit accomplishment of the Buddha? The adornment and merit accomplishment of contemplating the Buddha have eight kinds of correspondence that should be known. The meaning of this contemplation has already been explained in the previous verses. What are the eight kinds? First, the accomplishment of the merit of the adorned seat; second, the accomplishment of the merit of the adorned body karma; third, the accomplishment of the merit of the adorned speech karma; fourth, the accomplishment of the merit of the adorned mind karma; fifth, the accomplishment of the merit of the adorned assembly; sixth, the accomplishment of the merit of the adorned leader; seventh, the accomplishment of the merit of the adorned lord; eighth, the accomplishment of the merit of the adorned non-empty abiding. What is the accomplishment of the merit of the adorned seat? The verse says: 'Immeasurable great treasure king, subtle pure flower dais.' If you want to contemplate the seat, you should rely on the *Contemplation Sutra of Immeasurable Life*. What is the accomplishment of the merit of the adorned body karma? The verse says: 'Marks and lights one fathom, appearance surpassing all beings.' If you want to contemplate the Buddha's body, you should rely on the *Contemplation Sutra of Immeasurable Life*. What is the accomplishment of the merit of the adorned speech karma? The verse says: 'The Tathagata's (如来) subtle voice, the Brahma sound heard in the ten directions.' What is the accomplishment of the merit of the adorned mind karma? The verse says: 'Same as earth, water, fire, wind, and space, without discrimination.' Without discrimination means without a discriminating mind. Ordinary beings create sins with their three karmas of body, speech, and mind, and revolve in the three realms without end. Therefore, all Buddhas and Bodhisattvas adorn the three karmas of body, speech, and mind to cure the false three karmas of sentient beings. How to cure sentient beings? Because of the view of the body, they receive the bodies of the three evil paths (地狱, 饿鬼, 畜生), the lowly body, the ugly body, the body of the eight difficulties, and the revolving body. When such sentient beings see the marks and lights of the body of Amitabha Tathagata (阿弥陀如来), all the bonds of the above-mentioned body karma are liberated, they enter the Tathagata's family, and ultimately obtain equal body karma. Sentient beings, because of arrogance, slander the true --------------------------------------------------------------------------------
Chinese
法毁訾贤圣捐庳尊长(尊者君父师也。长者有德之人及兄党也)。如是之人应受拔舌苦喑哑苦言教不行苦无名闻苦如是等种种诸苦众生闻阿弥陀如来至德名号说法音声。如上种种口业系缚皆得解脱。入如来家毕竟得平等口业。众生以邪见故心生分别。若有若无若非若是若好若丑若善若恶若彼若此。有如是等种种分别。以分别故长沦三有受种种分别苦取舍苦。长寝大夜无有出期。是众生若遇阿弥陀如来平等光照。若闻阿弥陀如来平等意业。是等众生如上种种意业系缚皆得解脱。入如来家毕竟得平等意业。问曰。心是觉知相。云何可得同地水火风无分别耶。答曰。心虽知相入实相则无知也。譬如蛇性虽曲入竹筒则直。又如人身若针刺若蜂螫(式亦反)。则有觉知。若石蛭(之一反)。啖若甘刀割则无觉知。如是等有知无知在于因缘。若在因缘则非知非无知也。问曰。心入实相可令无知。云何得有一切种智耶。答曰。凡心有知则有所不知。圣心无知故无所不知。无知而知。知即无知也。问曰。既言无知故无所不知。若无所不知者。岂不是知种种法耶。既知种种之法。复云何言无所分别耶。答曰。诸法种种相皆如幻化。然幻化象马非无长颈鼻手足异。而智者观之岂言定有象马分别之耶。 何者庄严大众功德成就偈言天人 现代汉语译本 诽谤贤圣，轻视卑贱，抛弃尊长（尊者指君王、父亲、老师。长者指有德之人以及兄长辈）。像这样的人应当承受拔舌的痛苦、喑哑的痛苦、言语教诲无法推行的痛苦、没有名声的痛苦，像这样的种种痛苦。众生如果听闻阿弥陀如来至高德行的名号和说法音声，像上面所说的种种口业束缚都能得到解脱，进入如来之家，最终获得平等的口业。众生因为邪见而心中产生分别，如有和无、是和非、好和丑、善和恶、彼和此等等种种分别。因为这些分别，长久地沉沦于三有（欲有、色有、无色有），承受种种分别的痛苦和取舍的痛苦，长久地沉睡于漫漫长夜，没有脱离的期限。这些众生如果遇到阿弥陀如来平等的佛光照耀，或者听闻阿弥陀如来平等的心意，这些众生像上面所说的种种意业束缚都能得到解脱，进入如来之家，最终获得平等的心意。有人问：‘心是觉知之相，怎么可能变得和地、水、火、风一样没有分别呢？’回答说：‘心虽然有觉知之相，但进入实相（万法真实的体性）就没有觉知了。’譬如蛇的本性虽然是弯曲的，但进入竹筒就变直了。又如人的身体，如果被针刺或被蜂蜇，就会有感觉；如果被石蛭（一种水蛭）咬或者被锋利的刀割，就没有感觉。像这样有知和无知在于因缘。如果在因缘之中，就既非有知也非无知。’有人问：‘心进入实相可以变得没有觉知，那怎么能拥有一切种智（佛陀所具有的遍知一切的智慧）呢？’回答说：‘凡夫的心有觉知，所以有所不知；圣人的心没有觉知，所以无所不知。无知而知，知就是无知。’有人问：‘既然说无知所以无所不知，如果无所不知，岂不是知道种种法吗？既然知道种种法，又怎么说没有分别呢？’回答说：‘诸法的种种相都如幻化。然而幻化出来的象马并非没有长颈、鼻子、手足等不同之处，但有智慧的人观察它们，难道会说真的有象马而产生分别吗？’ 什么是庄严大众功德成就偈？说的是天人...