English
English version Slandering the virtuous and sages, belittling the humble, abandoning the honored elders (the honored refers to kings, fathers, and teachers; elders refer to virtuous people and elder siblings). Such people should suffer the pain of having their tongues pulled out, the pain of being mute, the pain of their teachings not being followed, the pain of having no reputation, and such various sufferings. If sentient beings hear the name of Amitabha Tathagata (Amitabha Buddha) with supreme virtue and the sound of his teachings, all the bonds of karma created by speech as mentioned above can be liberated, and they can enter the house of the Tathagata and ultimately attain equal karma of speech. Sentient beings, due to wrong views, generate discriminations in their minds, such as existence and non-existence, right and wrong, good and bad, virtuous and evil, that and this, and so on. Because of these discriminations, they are perpetually immersed in the Three Realms (Desire Realm, Form Realm, Formless Realm), enduring various sufferings of discrimination and attachment. They sleep in the great night for a long time, with no hope of escape. If these sentient beings encounter the equal light of Amitabha Tathagata or hear the equal intention of Amitabha Tathagata, all the bonds of karma created by intention as mentioned above can be liberated, and they can enter the house of the Tathagata and ultimately attain equal karma of intention. Someone asks: 'The mind is a state of awareness, how can it become like earth, water, fire, and wind, without discrimination?' The answer is: 'Although the mind has a state of awareness, when it enters the true nature (the true essence of all dharmas), it has no awareness.' For example, although the nature of a snake is curved, it becomes straight when it enters a bamboo tube. Also, like the human body, if it is pricked by a needle or stung by a bee, it will have sensation; if it is bitten by a leech or cut by a sharp knife, it will have no sensation. Thus, having awareness and not having awareness depends on conditions. If it is within conditions, then it is neither having awareness nor not having awareness.' Someone asks: 'The mind can become without awareness when it enters the true nature, then how can it possess all-knowing wisdom (the wisdom possessed by the Buddha that knows everything)?' The answer is: 'The mind of ordinary people has awareness, so there are things it does not know; the mind of sages has no awareness, so there is nothing it does not know. Knowing without awareness, knowing is non-awareness.' Someone asks: 'Since it is said that without awareness there is nothing that is not known, if there is nothing that is not known, doesn't that mean knowing all kinds of dharmas? Since knowing all kinds of dharmas, how can it be said that there is no discrimination?' The answer is: 'The various appearances of all dharmas are like illusions. However, the illusory elephants and horses are not without different features such as long necks, noses, hands, and feet, but would wise people, observing them, say that there are truly elephants and horses and generate discrimination?' What is the verse of accomplishing the merits of adorning the assembly? It speaks of gods and humans... --------------------------------------------------------------------------------
Chinese
不动众清净智海生故何者庄严上首功德成就偈言如须弥山王胜妙无过者故何者庄严主功德成就偈言天人丈夫众恭敬绕瞻仰故何者庄严不虚作住持功德成就偈言观佛本愿力遇无空过者能令速满足功德大宝海故 不虚作住持功德成就者。盖是阿弥陀如来本愿力也。今当略示虚作之相不能住持。用显彼不虚作住持之义。人有辍(止也。贞劣反)。餐养士。或叠起舟中积金盈库。而不免饿死。如斯之事触目皆是。得非作得在非守在。皆由虚妄业作不能住持也。所言不虚作住持者。依本法藏菩萨四十八愿今日阿弥陀如来自在神力。愿以成力力以就愿。愿不徒然力不虚设。力愿相符毕竟不差故曰成就。 即见彼佛未证净心菩萨毕竟得证平等法身与净心菩萨与上地诸菩萨毕竟同得寂灭平等故 平等法身者八地已上法性生身菩萨也。寂灭平等者即此法身菩萨所证寂灭平等之法也。以得此寂灭平等法故名为平等法身。以平等法身菩萨所得故名为寂灭平等法也。此菩萨得报生三昧。以三昧神力能一处一念一时遍十方世界。种种供养一切诸佛及诸佛大会众海。能于无量世界无佛法僧处。种种示现种种教化。度脱一切众生常作佛事。初无往来想供养想度脱想。是故此身名为平等法身。此法名为寂灭平等法也。未证净心菩萨者初地已上七地 现代汉语译本： 不动众清净智海所生，是何种庄严？其上首功德成就偈语说，犹如须弥山王，殊胜美妙无与伦比。这是何种庄严？其主功德成就偈语说，天人丈夫等大众恭敬围绕瞻仰。这是何种庄严？其不虚作住持功德成就偈语说，观察阿弥陀佛的本愿力，遇到者没有空过的，能令迅速满足功德大宝海。所以说，不虚作住持功德成就，正是阿弥陀如来的本愿力。 现在我将略微阐述虚作之相，说明其不能住持，以此来彰显彼不虚作住持的意义。有人节衣缩食供养门客，或者堆叠船只中的金银，积攒金钱盈满仓库，却仍然免不了饿死的命运。这样的事情随处可见。难道不是因为努力了却得不到，守护了却守不住吗？这都是由于虚妄的业力所致，不能够住持的缘故。所说的不虚作住持，是依据本法藏菩萨的四十八愿，以及今日阿弥陀如来的自在神力。愿力成就了力量，力量成就了愿力。愿力不会徒劳，力量不会虚设。力量与愿力相互符合，最终不会有差错，所以说是成就。 因此，可以见到那些尚未证得净心的菩萨，最终都能够证得平等法身，与净心菩萨以及上地诸菩萨一样，最终都能够获得寂灭平等。所谓的平等法身，是指八地以上的法性生身菩萨。寂灭平等，是指此法身菩萨所证得的寂灭平等之法。因为获得了这种寂灭平等之法，所以被称为平等法身。因为是平等法身菩萨所证得的，所以被称为寂灭平等法。此菩萨获得报生三昧，凭借三昧的神力，能够在一处、一念、一时之间遍及十方世界，种种供养一切诸佛以及诸佛大会众海。能够在无量世界中，在没有佛法僧的地方，种种示现，种种教化，度脱一切众生，常常行作佛事，最初没有往来之想，没有供养之想，没有度脱之想。因此，此身被称为平等法身，此法被称为寂灭平等法。未证净心菩萨，是指初地以上到七地
English
English version: What kind of adornment is born from the Immovable Assembly's Pure Wisdom Sea? The verse on the foremost merit and accomplishment of this adornment says, 'Like Mount Sumeru, supremely wonderful and unsurpassed.' What kind of adornment is this? The verse on the principal merit and accomplishment of this adornment says, 'Gods, humans, and men respectfully surround and gaze upon it.' What kind of adornment is this? The verse on the non-illusory abiding merit and accomplishment of this adornment says, 'Observing the fundamental vows of Amitabha Buddha (Amitabha Tathagata), none who encounter them pass by in vain, enabling them to quickly fulfill the great treasure sea of merit.' Therefore, the non-illusory abiding merit and accomplishment is precisely the fundamental vow power of Amitabha Tathagata (Amitabha Tathagata). Now, I will briefly explain the characteristics of illusory actions, demonstrating their inability to abide, in order to highlight the meaning of the non-illusory abiding. Some people economize on food and clothing to support retainers, or accumulate gold and silver in ships, filling warehouses with wealth, yet still cannot avoid starvation. Such events are commonly seen. Is it not because efforts are made but not attained, and guarded but not kept? This is all due to illusory karmic actions, which are unable to abide. The so-called non-illusory abiding is based on the forty-eight vows of Bodhisattva Dharmakara (Bodhisattva Dharmakara) in his original treasury of Dharma, and the unhindered divine power of Amitabha Tathagata (Amitabha Tathagata) today. Vows accomplish power, and power accomplishes vows. Vows are not in vain, and power is not illusory. Power and vows are in harmony, ultimately without error, hence it is said to be accomplished. Therefore, it can be seen that those Bodhisattvas who have not yet attained pure mind will ultimately attain the Equal Dharmakaya (Equal Dharmakaya), and like the Pure Mind Bodhisattvas and the Bodhisattvas of higher stages, they will ultimately attain quiescent equality. The so-called Equal Dharmakaya (Equal Dharmakaya) refers to the Dharma-nature-born body Bodhisattvas of the eighth ground and above. Quiescent equality refers to the Dharma of quiescent equality attained by these Dharmakaya (Dharmakaya) Bodhisattvas. Because they have attained this Dharma of quiescent equality, they are called Equal Dharmakaya (Equal Dharmakaya). Because it is attained by the Equal Dharmakaya (Equal Dharmakaya) Bodhisattvas, it is called the Dharma of quiescent equality. These Bodhisattvas attain the Reward-born Samadhi (Reward-born Samadhi). By the divine power of this Samadhi (Samadhi), they can, in one place, one thought, and one moment, pervade the ten directions of the world, making various offerings to all Buddhas and the great assemblies of Buddhas. In countless worlds, in places where there is no Buddha, Dharma, or Sangha, they manifest in various ways, teaching and transforming all sentient beings, constantly performing the deeds of a Buddha, initially without thoughts of coming and going, without thoughts of offering, without thoughts of deliverance. Therefore, this body is called the Equal Dharmakaya (Equal Dharmakaya), and this Dharma is called the Dharma of quiescent equality. Bodhisattvas who have not attained pure mind refer to those from the first ground up to the seventh ground. --------------------------------------------------------------------------------
Chinese
已还诸菩萨也。此菩萨亦能现身。若百若千若万若亿若百千万亿无佛国土施作佛事。要须作心入三昧。乃能非不非心。以作心故名为未得净心。此菩萨愿生安乐净土即见阿弥陀佛见阿弥陀佛时与上地诸菩萨毕竟身等法等。龙树菩萨婆薮槃头菩萨辈愿生彼者当为此耳。问曰。案十地经。菩萨进趣阶级渐有无量功勋。迳多劫数然后乃得此。云何见阿弥陀佛时毕竟与上地诸菩萨身等法等耶。答曰。言毕竟者未言即等也。毕竟不失此等故言等耳。问曰。若不即等复何待言菩萨。但登初地以渐增进自然当与佛等。何假言与上地菩萨等。答曰。菩萨于七地中得大寂灭。上不见诸佛可求。下不见众生可度。欲舍佛道证于实际。尔时若不得十方诸佛神力加劝。即便灭度与二乘无异。菩萨若往生安乐见阿弥陀佛。即无此难。是故须言毕竟平等。复次无量寿经中。阿弥陀如来本愿言。设我得佛。他方佛土诸菩萨众来生我国。究竟必至一生补处。除其本愿自在。所化为众生故被弘誓镫积累德本。度脱一切游诸佛国修菩萨行。供养十方诸佛如来开化恒沙无量众生。使立无上正真之道。超出常伦诸地之行现前修习普贤之德。若不尔者不取正觉。案此经推彼国菩萨。或可不从一地至一地。言十地阶次者。是释迦如来于阎浮提一应化道耳。他方净土何 现代汉语译本 已经归还给诸位菩萨了。这位菩萨也能显现身形，无论是百、千、万、亿，乃至百千万亿没有佛的国土，都能施行佛事。但必须用心进入三昧（Samadhi，禅定），才能达到非有心也非无心的境界。因为还有‘作心’的缘故，所以称为尚未得到清净心。这位菩萨如果发愿往生安乐净土，就能见到阿弥陀佛（Amitabha Buddha），见到阿弥陀佛时，最终在身和法上与高阶菩萨平等。龙树菩萨（Nagarjuna）、婆薮槃头菩萨（Vasubandhu）等发愿往生净土的人，应当就是为了这个缘故。有人问：按照《十地经》（Dasabhumika Sutra），菩萨进阶的次第，逐渐有无量的功勋，经过许多劫数之后才能达到。为什么说见到阿弥陀佛时，最终在身和法上与高阶菩萨平等呢？回答说：‘最终’的意思，并不是说‘立即’平等。因为最终不会失去这种平等，所以才说平等。有人问：如果不是立即平等，又何必说菩萨呢？只要登上初地，逐渐增进，自然会与佛平等，何必说与高阶菩萨平等呢？回答说：菩萨在七地中得到大寂灭，向上不见诸佛可以求，向下不见众生可以度，想要舍弃佛道而证入实际。这时如果得不到十方诸佛的神力加持劝勉，就会灭度，与二乘（声闻乘和缘觉乘）没有区别。菩萨如果往生安乐净土，见到阿弥陀佛，就没有这种困难。所以必须说最终平等。再者，《无量寿经》（Larger Sukhavativyuha Sutra）中，阿弥陀如来（Amitabha Tathagata）的本愿说：‘假设我成佛，他方佛土的诸菩萨众来生我国，最终必定达到一生补处（Ekajati-pratibaddha，候补佛）。除了那些有本愿自在，为了教化众生的缘故，披着弘誓的铠甲，积累功德根本，度脱一切众生，游历诸佛国土，修行菩萨行，供养十方诸佛如来，开化恒河沙数无量众生，使他们树立无上正真之道，超出常人的诸地之行，现前修习普贤（Samantabhadra）的德行。如果不是这样，我就不证得正觉。’按照这部经来推断，彼国的菩萨，或许可以不从一地到一地。所说的十地阶次，是释迦如来（Sakyamuni Buddha）在阎浮提（Jambudvipa）的一种应化之道罢了。他方净土又怎么会这样呢？ 现代汉语译本 已经归还给诸位菩萨了。这位菩萨也能显现身形，无论是百、千、万、亿，乃至百千万亿没有佛的国土，都能施行佛事。但必须用心进入三昧（Samadhi，禅定），才能达到非有心也非无心的境界。因为还有‘作心’的缘故，所以称为尚未得到清净心。这位菩萨如果发愿往生安乐净土，就能见到阿弥陀佛（Amitabha Buddha），见到阿弥陀佛时，最终在身和法上与高阶菩萨平等。龙树菩萨（Nagarjuna）、婆薮槃头菩萨（Vasubandhu）等发愿往生净土的人，应当就是为了这个缘故。有人问：按照《十地经》（Dasabhumika Sutra），菩萨进阶的次第，逐渐有无量的功勋，经过许多劫数之后才能达到。为什么说见到阿弥陀佛时，最终在身和法上与高阶菩萨平等呢？回答说：‘最终’的意思，并不是说‘立即’平等。因为最终不会失去这种平等，所以才说平等。有人问：如果不是立即平等，又何必说菩萨呢？只要登上初地，逐渐增进，自然会与佛平等，何必说与高阶菩萨平等呢？回答说：菩萨在七地中得到大寂灭，向上不见诸佛可以求，向下不见众生可以度，想要舍弃佛道而证入实际。这时如果得不到十方诸佛的神力加持劝勉，就会灭度，与二乘（声闻乘和缘觉乘）没有区别。菩萨如果往生安乐净土，见到阿弥陀佛，就没有这种困难。所以必须说最终平等。再者，《无量寿经》（Larger Sukhavativyuha Sutra）中，阿弥陀如来（Amitabha Tathagata）的本愿说：‘假设我成佛，他方佛土的诸菩萨众来生我国，最终必定达到一生补处（Ekajati-pratibaddha，候补佛）。除了那些有本愿自在，为了教化众生的缘故，披着弘誓的铠甲，积累功德根本，度脱一切众生，游历诸佛国土，修行菩萨行，供养十方诸佛如来，开化恒河沙数无量众生，使他们树立无上正真之道，超出常人的诸地之行，现前修习普贤（Samantabhadra）的德行。如果不是这样，我就不证得正觉。’按照这部经来推断，彼国的菩萨，或许可以不从一地到一地。所说的十地阶次，是释迦如来（Sakyamuni Buddha）在阎浮提（Jambudvipa）的一种应化之道罢了。他方净土又怎么会这样呢？