English
English version: The Bodhisattva asked: 'Are you willing to be reborn?' He replied: 'The statement that sentient beings are unborn, like the void, has two aspects. The first is like what ordinary people call real sentient beings, like the real birth and death seen by ordinary people. This perceived matter is ultimately without anything, like a rabbit's horn or a turtle's hair, like the void. The second is that all dharmas arise from causes and conditions, so they are unborn, without anything, like the void. What Bodhisattva Vasubandhu wishes to be reborn into is the meaning of causes and conditions. Because of the meaning of causes and conditions, it is nominally called birth, not like ordinary people who think there are real sentient beings and real birth and death.' He asked: 'According to what meaning is rebirth spoken of?' He replied: 'In this world, among nominal people, cultivate the five gates of mindfulness. The previous thought and the subsequent thought act as causes. The nominal person in the defiled land and the nominal person in the pure land cannot be definitively said to be one, nor can they be definitively said to be different. The previous mind and the subsequent mind are also like this. Why? If they are one, there is no cause and effect; if they are different, they are not continuous.' This meaning is explained in detail in the gate of observing oneness and difference. The content of the three gates of mindfulness in the first line is explained in detail in the Treatise on Rebirth. Next, the origin of the name Upadesha (instruction) is explained, as well as how to form the structure of the verses that initiate the following. 'I rely on the Sutra's (Sutra) true attributes of merit and virtue, and speak the verse of aspiration, which is in accordance with the teachings of the Buddha.' How does this line form the name Upadesha (Upadesha)? How do the three gates above initiate the two gates below? The verse says 'I rely on the Sutra (Sutra) and am in accordance with the teachings of the Buddha.' Sutra (Sutra) is the name of the Buddhist scriptures. My discourse conforms to the meaning of the Buddhist scriptures and is in accordance with the Dharma, so it is named Upadesha (Upadesha). The explanation of the name is complete. Explain how the three gates above initiate the two gates below. What is relied upon? Why rely on it? How to rely on it? What is relied upon? Rely on the Sutra (Sutra). Why rely on it? Because the Tathagata is the true attribute of merit and virtue. How to rely on it? Because the five gates of mindfulness are in accordance. The explanation of initiating the following is complete. Sutra (Sutra), in the twelve divisions of scriptures, what is directly spoken is called Sutra (Sutra), such as the four Agamas (Agama), the three Tripitakas (Tripitaka), etc. The Mahayana scriptures outside the Tripitaka (Tripitaka) are also called Sutras (Sutra). The reliance on the Sutra (Sutra) mentioned here is the Mahayana Sutra (Sutra) outside the Tripitaka (Tripitaka), not the Agamas (Agama) and other scriptures. The true attribute of merit and virtue has two kinds of merit and virtue. One is generated from the mind with outflows, which does not conform to the nature of Dharma, that is, the various good deeds done by ordinary people and gods, as well as the rewards of humans and gods. If --------------------------------------------------------------------------------
Chinese
因若果。皆是颠倒。皆是虚伪。是故名不实功德。二者从菩萨智慧清净业起。庄严佛事。依法性入清净相。是法不颠倒不虚伪。名为真实功德。云何不颠倒。依法性顺二谛故。云何不虚伪。摄众生入毕竟净故。说愿偈总持与佛教相应者。持名不散不失。总名以少摄多。偈言五言句数。愿名欲乐往生。说谓说诸偈论。总而言之说所愿生偈总持佛经与佛教相应。相应者。譬如函盖相称也。 观彼世界相胜过三界道 此已下是第四观察门。此门中分为二别。一者观察器世间庄严成就。二者观察众生世间庄严成就。此句已下至愿生彼阿弥陀佛国。是观器世间庄严严成就。观器世间中复分为十七别。至文当目。此二句即是第一事。名为观察庄严清净功德成就。此清净是总相。佛本所以起此庄严清净功德者。见三界。是虚伪相。是轮转相。是无穷相。如蚇(尺音)。蠖(屈伸虫。一郭反)。循环。如蚕(才含反)。茧(蚕衣。公殄反)。自缚。哀哉众生缔(结不解。帝音)此三界。颠倒不净。欲置众生于不虚伪处。于不轮转处。于不无穷处。得毕竟安乐大清净处。是故起此清净庄严功德也。成就者。言此清净不可破坏。不可污染。非如三界是污染相是破坏相也。观者观察也。彼者彼安乐国也。世界相者彼安乐世界清净相也。 现代汉语译本：因为如果是颠倒的，虚伪的，那么就不能称之为真实的功德。第二种功德是从菩萨的智慧和清净的行业中产生的，用来庄严佛事，依据法性进入清净的境界。这种法不是颠倒的，也不是虚伪的，所以称为真实的功德。什么是不颠倒呢？因为依据法性顺应真谛和俗谛。什么是不虚伪呢？因为能够引导众生进入究竟清净的境界。所说的愿偈总持与佛教的教义相符合，持名念佛时心不散乱，记忆不丢失，总持的意思是用少量的内容包含大量的内容。偈指的是五言的句数。愿指的是希望快乐地往生。说指的是宣说各种偈颂和论述。总而言之，宣说所愿往生的偈颂总持佛经与佛教的教义相符合。相符合的意思，就像盒子和盖子互相吻合一样。 观察那个世界的景象胜过三界之道——以下是第四个观察门。这个门中分为两个部分：一是观察器世间的庄严成就，二是观察众生世间的庄严成就。从这句开始，到‘愿生彼阿弥陀佛国’，是观察器世间的庄严成就。观察器世间又分为十七个方面，到正文时会逐一列出。这两句就是第一件事，名为观察庄严清净功德成就。这个清净是总体的概括。佛陀最初发起这种庄严清净功德的原因是，看到三界是虚伪的景象，是轮回的景象，是无穷尽的景象，就像尺蠖一样循环往复，像蚕一样作茧自缚。可悲啊，众生缔结这三界，颠倒不净。想要把众生安置在不虚伪的地方，不轮回的地方，不无穷尽的地方，得到毕竟安乐的大清净处，所以才发起这种清净庄严功德。成就的意思是，这种清净是不可破坏的，不可污染的，不像三界那样是污染的景象，是破坏的景象。观，是观察的意思。彼，指的是彼安乐国（Sukhavati）。世界相，指的是彼安乐世界（Sukhavati）的清净景象。
English
English version: If it arises from inverted and false views, then it cannot be called true merit. The second type of merit arises from the wisdom and pure karma of a Bodhisattva, used to adorn the Buddha's affairs, entering the pure state according to the Dharma-nature (Dharmata). This Dharma is neither inverted nor false, so it is called true merit. What is 'not inverted'? It is because it accords with the two truths (two truths: conventional truth and ultimate truth) according to the Dharma-nature (Dharmata). What is 'not false'? It is because it leads sentient beings into the ultimate pure state. The spoken verses of vows, which encapsulate and correspond with the Buddha's teachings, involve maintaining mindfulness of the name without distraction or loss. 'Encapsulate' means using a small amount to encompass a large amount. 'Verses' refer to the number of five-character lines. 'Vow' refers to the desire to be reborn in bliss. 'Speaking' refers to expounding various verses and treatises. In summary, speaking the verses of vows for rebirth, encapsulating the Buddha's teachings, corresponds with the Buddha's teachings. 'Corresponds' means, for example, like a box and its lid fitting together. Observing that the appearance of that world surpasses the three realms (Trailokya) - The following is the fourth gate of observation. Within this gate, there are two distinctions: first, observing the adornment and accomplishment of the vessel world (Bhajana-loka); second, observing the adornment and accomplishment of the sentient being world (Sattva-loka). From this sentence to 'vowing to be born in that Amitabha Buddha's land (Amitabha Buddha's land: Sukhavati)', it is observing the adornment and accomplishment of the vessel world (Bhajana-loka). Observing the vessel world (Bhajana-loka) is further divided into seventeen aspects, which will be listed one by one when we reach the main text. These two sentences are the first matter, called observing the accomplishment of adorned pure merit. This 'pure' is a general summary. The reason why the Buddha initially aroused this adorned pure merit is that he saw the three realms (Trailokya) as a false appearance, a cycle of rebirth, and an endless phenomenon, like the inchworm looping back and forth, like the silkworm spinning a cocoon and binding itself. Alas, sentient beings create these three realms (Trailokya), inverted and impure. Wanting to place sentient beings in a place that is not false, a place that is not in the cycle of rebirth, a place that is not endless, to obtain ultimate bliss and great purity, that is why he aroused this pure adorned merit. 'Accomplishment' means that this purity is indestructible and unpolluted, unlike the three realms (Trailokya), which are polluted and destructible appearances. 'Observing' means to observe. 'That' refers to that Land of Bliss (Sukhavati). 'World appearance' refers to the pure appearance of that Land of Bliss (Sukhavati). --------------------------------------------------------------------------------
Chinese
其相别在下。胜过三界道。道者通也。以如此因得如此果。以如此果酬如此因。通因至果通果酬因。故名为道。三界者。一是欲界。所谓六欲天四天下人畜生饿鬼地狱等是也。二是色界。所谓初禅二禅三禅四禅天等是也。三是无色界。所谓空处识处无所有处非想非非想处天等是也。此三界盖是生死凡夫流转之闇宅。虽复苦乐小殊修短暂异。统而观之莫非有漏。倚伏相乘循环无际。杂生触受四倒长拘。且因且果虚伪相袭。安乐是菩萨慈悲正观之由生。如来神力本愿之所建。胎卵湿生缘兹高揖。业系长维从此永断。续括之权不待劝而弯弓。劳谦善让齐普贤而同德。胜过三界抑是近言。 究竟如虚空广大无边际 此二句名庄严量功德成就。佛本所以起此庄严量功德者。见三界。陕(户甲反)。小堕(败城阜。或垂反)。陉(山绝坎。形音)。陪(重土。一曰备。父才反)。陼(如渚者陼丘。之与反)。或宫观迫(伯音)。迮(子格反)。或土田逼隘(陋。已卖反)。或志求路促。或山河隔(塞。公厄反)。障。或国界分部。有如此等种种举急事。是故菩萨兴此庄严量功德愿。愿我国土如虚空广大无际。如虚空者。言来生者虽众犹若无也。广大无际者。成上如虚空义。何故如虚空。以广大无际故。成就者。言十方众生往 现代汉语译本： 其差别在于以下几点。胜过三界之道。道，是通达之意。以这样的因，得到这样的果。以这样的果，酬报这样的因。通达因至果，通达果酬因。所以名为道。三界是：一是欲界，包括六欲天、四天下的人、畜生、饿鬼、地狱等。二是色界（Rūpadhātu），包括初禅天、二禅天、三禅天、四禅天等。三是无色界（Arūpadhātu），包括空无边处天、识无边处天、无所有处天、非想非非想处天等。这三界都是生死凡夫流转的黑暗住所。虽然苦乐略有不同，寿命长短各异，但总的来看，没有不是有漏的。互相依赖，循环无尽。杂乱地产生，感受种种触受，被四颠倒长久束缚。既是因又是果，虚伪相袭。安乐是菩萨慈悲正观所生，是如来神力本愿所建立。胎生、卵生、湿生，都从此高揖告别。业力的长久束缚，从此永远断绝。继续统摄众生的权力，不用劝说就弯弓施展。劳苦、谦虚、善让，与普贤菩萨同等德行。胜过三界，这还是就近而言。 究竟如虚空般广大无边际——这两句名为庄严量功德成就。佛陀原本之所以发起这种庄严量功德，是因为看到三界：狭小，有堕落的危险，山路险阻，重重阻碍，或者宫殿楼阁拥挤，或者土地田地逼仄狭隘，或者志向追求道路狭窄，或者山河阻隔，或者国界分割。有如此等等紧急情况。所以菩萨发起这种庄严量功德愿，愿我国土如虚空般广大无边际。如虚空，是说来生者虽然众多，也好像没有一样。广大无边际，是成就上面所说的如虚空的意义。为什么如虚空？因为广大无边际的缘故。成就，是说十方众生前往。
English
English version: The differences lie in the following aspects. It surpasses the path of the Three Realms. 'Path' means thoroughfare. With such a cause, one obtains such a result. With such a result, one repays such a cause. Thoroughfare from cause to result, thoroughfare from result to cause. Therefore, it is called 'Path'. The Three Realms are: first, the Desire Realm (Kāmadhātu), including the Six Desire Heavens, the humans of the Four Continents, animals, hungry ghosts, hells, and so on. Second, the Form Realm (Rūpadhātu), including the First Dhyana Heaven, Second Dhyana Heaven, Third Dhyana Heaven, Fourth Dhyana Heaven, and so on. Third, the Formless Realm (Arūpadhātu), including the Heaven of Boundless Space, Heaven of Boundless Consciousness, Heaven of Nothingness, Heaven of Neither Perception nor Non-Perception, and so on. These Three Realms are all dark dwellings where sentient beings transmigrate in birth and death. Although suffering and happiness are slightly different, and lifespans vary, overall, none are free from outflows (āsrava). They rely on each other, cycling endlessly. Confusedly arising, experiencing various sensations, bound by the Four Inversions for a long time. Both cause and effect, falsehoods succeeding each other. Bliss is born from the compassionate and correct contemplation of the Bodhisattva, established by the divine power and original vows of the Tathagata. Those born from wombs, eggs, and moisture bid farewell to this. The long-lasting bondage of karma is forever severed from this point on. The power to continue encompassing sentient beings is wielded without needing to be urged. Laborious, humble, and benevolent, they share the same virtues as Samantabhadra Bodhisattva. Surpassing the Three Realms is just a close approximation. Ultimately, it is as vast and boundless as space—these two lines are called the accomplishment of the adornment measure of merit. The reason why the Buddha originally initiated this adornment measure of merit is because he saw the Three Realms: narrow, with the danger of falling, treacherous mountain paths, heavy obstacles, or crowded palaces and pavilions, or cramped land and fields, or narrow roads for aspirations, or blocked by mountains and rivers, or divided national boundaries. There are such urgent matters. Therefore, the Bodhisattva initiates this adornment measure of merit, wishing that my land be as vast and boundless as space. Like space, it means that although there are many who come to be born, it is as if there are none. Vast and boundless, it fulfills the meaning of 'like space' mentioned above. Why like space? Because it is vast and boundless. Accomplishment means that sentient beings from the ten directions go. --------------------------------------------------------------------------------