Chinese
生者若已生若今生若当生。虽无量无边毕竟常如虚空。广大无际终无满时。是故言究竟如虚空广大无边际。问曰。如维摩方丈苞容有余。何必国界无赀(子支反)。乃称广大。答曰。所言广大非必以畦(五十亩。下圭反)。畹(三十亩。一远一万反)。为喻。但言如空。亦何累方丈。又方丈之所苞容在狭而广。核(实。下革反)。论果报。岂若在广而广耶。 正道大慈悲出世善根生 此二句名庄严性功德成就。佛本何故起此庄严。见有国土以爱欲故则有欲界。以攀厌禅定故则有色无色界。此三界皆是有漏邪道所生。长寝大梦莫知悕出。是故兴大悲心。愿我成佛以无上正见道起清净土出于三界。性是本义。言此净土随顺法性不乖法本。事同华严经宝王如来性起义。又言积习成性。指法藏菩萨。集诸波罗蜜积习所成。亦言性者是圣种性。序法藏菩萨于世自在王佛所悟无生法忍。尔时位名圣种性。于是性中发四十八大愿修起此土。即曰安乐净土。是彼因所得。果中说因故名为性。又言性是必然义不改义。如海性一味众流入者必为一味海味不随彼改也。又如人身性不净故种种妙好色香美味入身皆为不净。安乐净土诸往生者无不净色无不净心。毕竟皆得清净平等无为法身。以安乐国土清净性成就故。正道大慈悲出世善根生 现代汉语译本： 对于已经出生、现在出生或将来要出生的众生来说，（净土）虽然无量无边，但毕竟恒常如虚空一般，广大无际，永远没有充满的时候。因此说，究竟如同虚空般广大无边际。有人问：‘如同维摩诘的方丈室，尚且能包容有余，何必国土没有穷尽，才称得上广大呢？’回答说：‘所说的广大，并非一定要用田地的单位（如五十亩为一畦，三十亩为一畹）来比喻，只是说如同虚空一般，又何妨碍方丈室呢？而且方丈室所包容的，在于狭小之中显现广大，从根本上核实果报，难道比得上在广大之中显现广大吗？’ ‘正道大慈悲出世善根生’，这两句经文是说庄严的体性和功德成就。佛陀原本为何要发起这种庄严呢？因为看到有的国土因为爱欲的缘故而有欲界，因为执着禅定而有色界和无色界。这三界都是由有漏的邪道所生，众生长久沉睡在大梦中，不知道要出离。因此，佛陀兴起大悲心，愿我成佛后，以无上的正见之道，建立清净的国土，超出三界。‘性’是根本的意义，意思是说这个净土随顺法性，不违背法的根本。这件事如同《华严经》中宝王如来性起义。又说积习成性，指的是法藏菩萨，聚集各种波罗蜜，长期修习所成就的。也可以说‘性’是圣人的种性，叙述法藏菩萨在世自在王佛那里，领悟了无生法忍。那时他的地位名称是圣种性。从这种圣种性中，发起了四十八大愿，修建起这个国土，就叫做安乐净土。这是他因地所得到的，在果地中说因地的事情，所以称为‘性’。又说‘性’是必然不变的意义。比如海的性质是同一味道，各种河流流入其中，必定成为同一味道的海水，海水不会随着河流而改变。又比如人身是不清净的，所以种种美妙的颜色、香味、美味进入身体后，都会变成不干净的东西。安乐净土中，所有往生的人，没有不清净的颜色，没有不清净的心，最终都能得到清净平等无为的法身。因为安乐国土的清净体性成就的缘故，所以说‘正道大慈悲出世善根生’。
English
English version: For beings who have already been born, are being born now, or will be born in the future, (the Pure Land), although immeasurable and boundless, is ultimately as constant as empty space, vast and without limit, and will never be filled. Therefore, it is said to be ultimately like empty space, vast and boundless. Someone asks: 'Like Vimalakirti's square zhang room, which can still contain more than enough, why must the land be without end to be called vast?' The answer is: 'The vastness spoken of is not necessarily to be compared with units of land (such as fifty mu (亩) being one qi (畦), and thirty mu being one wan (畹)), but simply to say that it is like empty space, and what harm does it do to the square zhang room? Moreover, what the square zhang room contains lies in manifesting vastness within narrowness. Fundamentally verifying the karmic reward, how can it compare to manifesting vastness within vastness?' 'The right path, great compassion, the world-transcending roots of goodness arise.' These two lines of scripture speak of the adornment of the nature and the accomplishment of merit. Why did the Buddha originally initiate this adornment? Because he saw that some lands have the desire realm because of love and desire, and the form and formless realms because of attachment to meditative concentration. These three realms are all born from defiled and wrong paths, and beings are long asleep in a great dream, not knowing to seek liberation. Therefore, the Buddha aroused great compassion, wishing that after I become a Buddha, I would establish a pure land with the supreme right view path, surpassing the three realms. 'Nature' is the fundamental meaning, meaning that this Pure Land accords with the nature of Dharma and does not violate the root of Dharma. This matter is like the meaning of the nature arising of the Treasure King Tathagata in the Avatamsaka Sutra. It is also said that accumulated habits become nature, referring to Bodhisattva Dharmakara, who accumulated various paramitas and achieved them through long practice. It can also be said that 'nature' is the nature of a sage, narrating that Bodhisattva Dharmakara realized the non-origination forbearance at the place of Buddha Lokesvararaja. At that time, his position was named the nature of a sage. From this nature of a sage, he made forty-eight great vows and built this land, which is called the Land of Bliss. This is what he obtained in the causal stage. Speaking of the causal stage in the fruition stage, it is therefore called 'nature'. It is also said that 'nature' is the meaning of inevitability and immutability. For example, the nature of the sea is the same taste, and various rivers flow into it, and they must become seawater of the same taste, and the taste of the sea will not change with the rivers. Also, for example, the human body is impure in nature, so all kinds of wonderful colors, fragrances, and flavors enter the body and become unclean things. In the Land of Bliss, all those who are reborn there have no impure colors and no impure minds, and ultimately they can all obtain the pure, equal, and non-active Dharma body. Because the pure nature of the Land of Bliss is accomplished, it is said, 'The right path, great compassion, the world-transcending roots of goodness arise.' --------------------------------------------------------------------------------
Chinese
者。平等大道也。平等道所以名为正道者。平等是诸法体相。以诸法平等故发心等。发心等故道等。道等故大慈悲等。大慈悲是佛道正因故言正道大慈悲。慈悲有三缘。一者众生缘是小悲。二者法缘是中悲。三者无缘是大悲。大悲即出世善也。安乐净土从此大悲生故。故谓此大悲为净土之根。故曰出世善根生。 净光明满足如镜日月轮 此二句名庄严形相功德成就。佛本所以起此庄严功德者。见日行四域。光不周三方。庭燎(力少反)。在宅明不满十仞。以是故起满净光明愿。如日月光轮满足自体。彼安乐净土虽复广大无边。清净光明无不充塞。故曰净光明满足如镜日月轮。 备诸珍宝性具足妙庄严 此二句名庄严种种事功德成就。佛本何故起此庄严。见有国土。以泥土为宫饰。以木石为华观。或雕金镂玉。意愿不充。或营备百千具受辛苦。以此故兴大悲心。愿我成佛必使珍宝具足严丽。自然相忘于有余。自得于佛道。此庄严事纵使毗首羯磨工称妙绝积思竭想。岂能取图。性者本义也。能生既净。所生焉得不净。故经言。随其心净则佛土净。是故言备诸珍宝性具足妙庄严。 无垢光炎炽。明净曜世间 此二句名庄严妙色功德成就。佛本何故起此庄严。见有国土。优劣不同。以不同故高下以形。高下 现代汉语译本： 这就是平等的大道。平等之道之所以被称为正道，是因为平等是诸法（dharma）的本体和现象。因为诸法平等，所以发心（bodhicitta）平等。因为发心平等，所以道平等。因为道平等，所以大慈悲平等。大慈悲是佛道的真正原因，所以称为正道大慈悲。慈悲有三种缘：一是众生缘，这是小悲；二是法缘，这是中悲；三是无缘，这是大悲。大悲就是出世间的善。安乐净土（Sukhavati）从此大悲产生，所以说这大悲是净土的根，所以说出世善根生。 ‘净光明满足如镜日月轮’，这两句是说庄严形相功德成就。佛陀最初发起这种庄严功德的原因是，看到太阳的光芒照耀四方，却不能周遍三方。庭院里的火把，在住宅里照明也照不满十仞。因此发起圆满清净光明的愿望，像日月的光轮一样圆满自身。那安乐净土虽然广大无边，清净光明无不充满，所以说‘净光明满足如镜日月轮’。 ‘备诸珍宝性具足妙庄严’，这两句是说庄严种种事功德成就。佛陀最初为什么发起这种庄严？看到有的国土，用泥土作为宫殿的装饰，用木头石头作为花朵观赏，或者雕刻金玉，心意愿望不能满足，或者经营准备百千种器具，承受辛苦。因此兴起大悲心，愿我成佛时，必定使珍宝具足，庄严美丽，自然相忘于其他，自然证得佛道。这种庄严之事，即使是毗首羯磨（Vishvakarman，工巧天）工匠的巧妙绝伦，积思竭想，又怎么能描绘出来呢？‘性’是本来的意思。能生的既然清净，所生的怎么能不清净？所以经书上说：‘随着心清净，则佛土清净。’所以说‘备诸珍宝性具足妙庄严’。 ‘无垢光炎炽，明净曜世间’，这两句是说庄严妙色功德成就。佛陀最初为什么发起这种庄严？看到有的国土，优劣不同。因为不同，所以有高下之分。
English
English version: This is the great path of equality. The reason why the path of equality is called the right path is that equality is the substance and appearance of all dharmas (dharma). Because all dharmas are equal, the aspiration (bodhicitta) is equal. Because the aspiration is equal, the path is equal. Because the path is equal, great compassion is equal. Great compassion is the true cause of the Buddha's path, so it is called the right path of great compassion. Compassion has three conditions: first, sentient beings, which is small compassion; second, the dharma, which is medium compassion; and third, no condition, which is great compassion. Great compassion is the good of transcending the world. The Land of Bliss (Sukhavati) arises from this great compassion, so it is said that this great compassion is the root of the Pure Land, so it is said that the good roots of transcending the world arise. 'Pure light is full, like a mirror, the sun and moon wheel.' These two sentences describe the accomplishment of the merits of dignified form. The reason why the Buddha initially initiated this dignified merit is that he saw the light of the sun shining in all directions, but it could not cover all three directions. The torches in the courtyard, even when lighting up the house, cannot illuminate ten 'ren'. Therefore, he made the vow of full and pure light, like the wheel of the sun and moon, fulfilling itself. Although that Land of Bliss is vast and boundless, the pure light fills everything, so it is said, 'Pure light is full, like a mirror, the sun and moon wheel.' 'Prepared with all kinds of treasures, its nature fully possesses wonderful adornments.' These two sentences describe the accomplishment of the merits of dignified various things. Why did the Buddha initially initiate this adornment? Seeing that some lands use mud as decorations for palaces, and use wood and stones as flowers for viewing, or carve gold and jade, the desires of the heart cannot be satisfied, or they prepare hundreds and thousands of utensils, enduring hardship. Therefore, he aroused great compassion, wishing that when I become a Buddha, I will surely make the treasures complete, dignified and beautiful, naturally forgetting about the rest, and naturally attaining the Buddha's path. Even if the craftsmanship of Vishvakarman (Vishvakarman, the celestial craftsman) is ingenious and unparalleled, accumulating thoughts and exhausting ideas, how can it be depicted? 'Nature' means the original meaning. Since what gives birth is pure, how can what is born be impure? Therefore, the scriptures say: 'As the mind is pure, so the Buddha land is pure.' Therefore, it is said, 'Prepared with all kinds of treasures, its nature fully possesses wonderful adornments.' 'Spotless light flames blaze, bright and pure illuminating the world.' These two sentences describe the accomplishment of the merits of dignified wonderful colors. Why did the Buddha initially initiate this adornment? Seeing that some lands have different qualities. Because they are different, there are high and low distinctions. --------------------------------------------------------------------------------
Chinese
既形是非以起。是非既起长沦(没。伦音)。三有。是故兴大悲心起平等愿。愿我国土光炎炽盛第一无比。不如人天金色能有夺者。若为相夺。如明镜在金边则不现。今日时中金比佛在时金则不现。佛在时金比阎浮那金则不现。阎浮那金比大海中转轮王道中金沙则不现。转轮王道中金沙比金山则不现。金山比须弥山金则不现。须弥山金比三十三天璎珞金则不现。三十三天璎珞金比炎摩天金则不现。炎摩天金比兜率陀天金则不现。兜率陀天金比化自在天金则不现。化自在天金比他化自在天金则不现。他化自在天金比安乐国中光明则不现。所以者何。彼土金光绝从垢业生故。清净无不成就故。安乐净土是无生忍菩萨净业所起。阿弥陀如来法王所领。阿弥陀如来为增上缘故。是故言无垢光炎炽明净曜世间。曜世间者曜二种世间也。 宝性功德草柔软左右旋触者生胜乐过迦旃邻陀 此四句名庄严触功德成就。佛本何故起此庄严。见有国土。虽宝重金玉。不得为衣服。虽珍玩明镜。无议于敷具。斯缘悦于目不便于身也。身眼二情岂弗鉾楯乎。是故愿言。使我国土人天六情和于水乳卒去楚越之劳。所以七宝柔软悦目便身。迦旃邻陀者天竺柔软草名也。触之者能生乐受。故以为喻。注者言。此间土石草木各有定体。译者何缘目 现代汉语译本 既然有了形态，是非之念便由此产生。是非一旦产生，就会长久地沉沦于三有（指欲有、色有、无色有）。因此，要兴起大悲之心，发起平等之愿。愿我的国土光明炽盛，第一无比，不像人天之金色那样容易被夺走光辉。如果被相比而夺走光辉，就像明镜放在金边上就不显现一样。今天此时的金子，与佛在世时的金子相比，就不显现。佛在世时的金子，与阎浮那金（Jambunada，一种黄金）相比，就不显现。阎浮那金与大海中转轮王（Chakravartin，拥有转轮宝的统治者）道路中的金沙相比，就不显现。转轮王道路中的金沙与金山相比，就不显现。金山与须弥山（Mount Sumeru，佛教宇宙观中的圣山）的金相比，就不显现。须弥山金与三十三天（Trayastrimsa Heaven，欲界六天之一）璎珞金相比，就不显现。三十三天璎珞金与炎摩天（Yama Heaven，欲界六天之一）金相比，就不显现。炎摩天金与兜率陀天（Tushita Heaven，欲界六天之一）金相比，就不显现。兜率陀天金与化自在天（Nirmanarati Heaven，欲界六天之一）金相比，就不显现。化自在天金与他化自在天（Paranirmita-vasavartin Heaven，欲界六天之一）金相比，就不显现。他化自在天金与安乐国（指极乐净土）中的光明相比，就不显现。这是什么原因呢？因为彼土的金光完全是从无垢之业所生，清净无染，没有不成就的。安乐净土是无生忍菩萨（Anutpattika-dharma-kshanti Bodhisattva，证悟无生法忍的菩萨）的清净之业所生起，是阿弥陀如来（Amitabha Tathagata，西方极乐世界的佛）法王所统领。阿弥陀如来是增上缘的缘故。所以说无垢光炎炽明净曜世间。曜世间，就是照耀两种世间。 宝性功德草柔软，左右旋转触碰者能生胜乐，超过迦旃邻陀（Kalandaka，一种柔软的草）。这四句名为庄严触功德成就。佛陀原本为何要发起这种庄严呢？因为看到有的国土，即使宝物珍重如金玉，也不能用来做衣服；即使珍贵的明镜，也不能用来做敷具。这些东西悦于眼睛，却不便于身体。身体和眼睛两种感觉，岂不是像矛和盾一样互相冲突吗？因此发愿说，使我的国土人天六根（眼、耳、鼻、舌、身、意）和谐如水乳交融，彻底消除楚越之劳（比喻隔阂）。所以七宝柔软，悦目便身。迦旃邻陀是天竺柔软草的名字，触碰它能产生快乐的感受，所以用它来做比喻。注者说，此间的土石草木各有固定的形体，译者为何要...