English
English version Since forms and shapes exist, the notion of right and wrong arises from them. Once right and wrong arise, one will be long lost in the Three Realms (Three planes of existence: the desire realm, the form realm, and the formless realm). Therefore, arouse great compassion and make vows of equality. May the light and flames of my land be blazing, the most supreme and incomparable, unlike the golden color of humans and devas (deities), which can be easily overshadowed. If it is overshadowed by comparison, it is like a bright mirror that does not appear when placed next to gold. The gold of today's time, when compared to the gold of the time when the Buddha was present, does not appear. The gold of the time when the Buddha was present, when compared to Jambunada gold (Jambunada, a type of gold), does not appear. Jambunada gold, when compared to the golden sands in the path of the Chakravartin (Chakravartin, a wheel-turning monarch) in the great ocean, does not appear. The golden sands in the path of the Chakravartin do not appear when compared to a golden mountain. A golden mountain does not appear when compared to the gold of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology). The gold of Mount Sumeru does not appear when compared to the jeweled ornaments of the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm). The jeweled ornaments of the Trayastrimsa Heaven do not appear when compared to the gold of the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm). The gold of the Yama Heaven does not appear when compared to the gold of the Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm). The gold of the Tushita Heaven does not appear when compared to the gold of the Nirmanarati Heaven (Nirmanarati Heaven, one of the six heavens of the desire realm). The gold of the Nirmanarati Heaven does not appear when compared to the gold of the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, one of the six heavens of the desire realm). The gold of the Paranirmita-vasavartin Heaven does not appear when compared to the light in the Land of Bliss (referring to the Pure Land of Ultimate Bliss). What is the reason for this? It is because the golden light of that land arises entirely from undefiled karma, pure and without impurity, and nothing is unaccomplished. The Pure Land of Bliss is created by the pure karma of Anutpattika-dharma-kshanti Bodhisattvas (Anutpattika-dharma-kshanti Bodhisattva, a bodhisattva who has attained the acceptance of the non-arising of phenomena), and is governed by Amitabha Tathagata (Amitabha Tathagata, the Buddha of the Western Pure Land of Ultimate Bliss), the Dharma King. Amitabha Tathagata is the supreme condition. Therefore, it is said that undefiled light blazes brightly, illuminating the world. 'Illuminating the world' means illuminating two kinds of worlds. The grass of precious nature and virtuous qualities is soft, and those who touch it as it turns left and right will experience supreme bliss, surpassing Kalandaka (Kalandaka, a type of soft grass). These four lines are called the accomplishment of the merit of adorned touch. Why did the Buddha originally initiate this adornment? Because he saw that in some lands, even though treasures are as precious as gold and jade, they cannot be used as clothing; even precious mirrors cannot be used as furnishings. These things please the eyes but are not convenient for the body. Are not the two senses of body and eyes like spears and shields in conflict with each other? Therefore, he vowed, 'May the six senses (eye, ear, nose, tongue, body, and mind) of humans and devas in my land be harmonious like water and milk blending together, completely eliminating the toil of Chu and Yue (an analogy for separation). Therefore, the seven treasures are soft, pleasing to the eyes, and convenient for the body.' Kalandaka is the name of a soft grass in India, and touching it produces a feeling of pleasure, so it is used as a metaphor. The commentator says, 'The soil, stones, grasses, and trees here each have a fixed form, so why does the translator...' --------------------------------------------------------------------------------
Chinese
彼宝为草耶。当以其葻(草得风貌父虫反)。然𦾵(草旋貌。一㷀反)。途(细草曰[廿/钞]。亡小反)。故以草目之耳。余若参译。当别有途。生胜乐者。触迦旃邻陀生染着乐。触彼软宝生法喜乐。二事相玄。非胜如何是。故言宝性功德草。柔软左右旋触者生胜乐。过迦旃邻陀。 宝华千万种弥覆池流泉微风动华叶交错光乱转 此四句名庄严水功德成就。佛本何故起此愿。见有国土。或澐(云音)。溺(江水大波谓之澐溺)洪涛(大海波大牢反)。滓沫惊人。或凝凘(流冰。上支反)。𠗉(古甲反)。𠗨(冻相着。大甲反)。蹙(迫。子六反)。枷怀𢘋(失常。他则反)。向无安悦之情。背有恐值之虑。菩萨见此兴大悲心。愿我成佛所有流泉池沼(池之小反)。与宫殿相称(事出经中)。种种宝华布为水饰。微风徐扇映发有序。开神悦体无一不可。是故言宝华千万种弥覆池流泉微风动华叶交错光乱转。 宫殿诸楼阁观十方无碍杂树异光色宝栏遍围绕 此四句名庄严地功德成就。佛本何故起此庄严。见有国土。嶕(才消反)峣(高貌。牛消反)峻(高。俊音)。岭枯木横岑。岝(才白反)峉(山不齐。五百反)。𡷨(深山谷。亦山峭貌。形音)嶙(深无崖。力人反)莦(恶草貌。消音)茅(道多草不可 现代汉语译本： ‘彼宝为草耶？’（那宝物是草吗？）应当以其葻（lán）（草得风貌）。然𦾵（zhuó）（草旋貌）。途（tú）（细草曰[廿/钞]）。故以草目之耳。（所以才用草来称呼它。）其余如果参杂翻译，应当另有途径。生胜乐者，触迦旃邻陀（Kācilandhiya）（一种柔软的布料）生染着乐，触彼软宝生法喜乐。（产生执着之乐，接触那柔软的宝物产生法喜之乐。）二事相玄，非胜如何是？（这两件事非常玄妙，如果不是殊胜的，又是什么呢？）故言宝性功德草，柔软左右旋触者生胜乐，过迦旃邻陀。（所以说宝性的功德草，柔软且能左右旋转，接触它能产生殊胜的快乐，超过迦旃邻陀。） ‘宝华千万种弥覆池流泉微风动华叶交错光乱转’——此四句名庄严水功德成就。（这四句名为庄严水功德成就。）佛本何故起此愿？（佛最初为何发起这个愿望？）见有国土，或澐（yún）（云音），溺（nì）（江水**谓之澐溺），洪涛（hóng tāo）（大海波大牢反），滓沫惊人。（看到有些国土，或者有云雾，或者有洪水，或者有巨大的海浪，污泥泡沫令人惊恐。）或凝凘（sī）（流冰），𠗉（gǔ），𠗨（diē）（冻相着），蹙（cù）（迫），枷怀𢘋（chǎn）（失常）。向无安悦之情，背有恐值之虑。（心中没有安宁喜悦之情，背后有恐惧遭遇灾祸的忧虑。）菩萨见此兴大悲心。（菩萨见到这种情况，生起大悲心。）愿我成佛所有流泉池沼，与宫殿相称（事出经中）。（愿我成佛后，所有的流泉池沼，都与宫殿相称。）种种宝华布为水饰，微风徐扇映发有序，开神悦体无一不可。（用各种宝华来装饰水面，微风轻轻吹拂，映衬得井然有序，使人精神愉悦，身心舒畅，没有一样不好。）是故言‘宝华千万种弥覆池流泉微风动华叶交错光乱转’。（所以说‘宝华千万种弥覆池流泉微风动华叶交错光乱转’。） ‘宫殿诸楼阁观十方无碍杂树异光色宝栏遍围绕’——此四句名庄严地功德成就。（这四句名为庄严地功德成就。）佛本何故起此庄严？（佛最初为何发起这种庄严？）见有国土，嶕（jiāo）峣（yáo）（高貌），峻（jùn）（高），岭枯木横岑。（看到有些国土，山势高峻，山岭上枯木横生。）岝（zuó）峉（è）（山不齐），𡷨（qiào）嶙（lín）（深无崖），莦（shāo）茅（máo）（道多草不可）
English
English version: 'Is that treasure grass?' It should be referred to as 'lan' (葻) (the appearance of grass in the wind). However, 'zhuo' (𦾵) (the swirling appearance of grass). 'Tu' (途) (fine grass is called [廿/钞]). Therefore, it is only called grass. If there are other mixed translations, there should be other ways. Those who generate supreme bliss, touching Kācilandhiya (迦旃邻陀) (a kind of soft cloth) generates attachment and joy, touching that soft treasure generates Dharma joy. These two things are profound, if not supreme, what are they? Therefore, it is said that the treasure-natured meritorious grass, soft and able to rotate left and right, generates supreme bliss when touched, surpassing Kācilandhiya. 'Myriad kinds of precious flowers cover the ponds and flowing springs, a gentle breeze moves the leaves and flowers, intertwining and scattering light' - these four lines are called the accomplishment of the merit of adorning water. Why did the Buddha originally make this vow? Seeing some lands, either with 'yun' (澐) (cloud sound), 'ni' (溺) (river water is called 'yun ni'), or 'hong tao' (洪涛) (great waves of the sea), the scum and foam are frightening. Or with frozen 'si' (凘) (flowing ice), 'gu' (𠗉), 'die' (𠗨) (frozen together), 'cu' (蹙) (pressing), 'chan' (𢘋) (loss of normalcy). There is no peace and joy in the heart, and there is fear of encountering disasters behind. The Bodhisattva, seeing this, aroused great compassion. May all the flowing springs and ponds in my Buddha-land be commensurate with the palaces (as stated in the sutra). Various precious flowers are arranged as water decorations, a gentle breeze slowly fans them, reflecting and emitting light in an orderly manner, opening the mind and pleasing the body, nothing is not good. Therefore, it is said 'Myriad kinds of precious flowers cover the ponds and flowing springs, a gentle breeze moves the leaves and flowers, intertwining and scattering light'. 'Palaces, pavilions, and towers overlook the ten directions without obstruction, various trees with different colors, precious railings surround everywhere' - these four lines are called the accomplishment of the merit of adorning the earth. Why did the Buddha originally create this adornment? Seeing some lands, with 'jiao yao' (嶕峣) (high appearance), 'jun' (峻) (high), ridges with dead trees lying across the peaks. 'Zuo e' (岝峉) (uneven mountains), 'qiao lin' (𡷨嶙) (deep and cliff-less), 'shao mao' (莦茅) (roads with many impassable grass). --------------------------------------------------------------------------------
Chinese
行。方交反)盈壑。茫茫沧海为绝目之川。葻葻广泽为无踪之所。菩萨见此兴大悲愿。愿我国土地平如掌。宫殿楼阁镜纳十方。的无所属亦非不属。宝树宝栏互为映饰。是故言宫殿诸楼阁观十方无碍杂树异光色宝栏遍围绕。 无量宝交络罗网遍虚空种种铃发响宣吐妙法音 此四句名庄严虚空功德成就。佛本何故起此庄严。见有国土。烟云尘雾蔽障太虚。震烈𩅮(雨声。上林反)霍(大雨。下郭反)。从上而堕不祥灾(天火。葬才反)。霓(屈虹青赤。或白色阴气。五结反)。每自空来忧虑百端为之毛竖。菩萨见此兴大悲心。愿我国土宝网交络罗遍虚空铃铎(大铃。大各反)。宫商鸣宣道法。视之无厌怀道见德。是故言无量宝交络罗网遍虚空种种铃发响宣吐妙法音。 雨华衣庄严无量香普薰 此二句名庄严雨功德成就。佛本何故兴此庄严。见有国土。欲以服饰布地延请所尊。或欲以香华名宝用表恭敬。而业贫感薄是事不果。是故兴大悲愿。愿我国土常雨此物满众生意。何故以雨为言。恐取者云。若常雨华衣。亦应填塞虚空。何缘不妨。是故以雨为喻。雨适时则无洪滔(水漫大。他高反)之患。安乐报岂有累情之物乎。经言。日夜六时雨宝衣雨宝华。宝质柔软履践其上则下四寸。随举足时还复如故。用讫入宝 现代汉语译本： 行人往来交错，如同山谷般拥挤。茫茫沧海成为视线尽头的边界，广阔的沼泽是无迹可寻的地方。菩萨见到此情此景，生起大悲愿：愿我的国土平坦如手掌，宫殿楼阁如同镜子般映照十方世界，既不属于任何地方，又非不属于任何地方。宝树和宝栏相互辉映，装饰着彼此。因此说，宫殿楼阁观照十方没有阻碍，各种树木呈现奇异的光彩，宝栏遍布四周。 无数的宝物交织成罗网，遍布虚空，各种铃铛发出声响，宣扬微妙的佛法。这四句经文名为庄严虚空功德成就。佛陀原本为何发起这样的庄严？因为见到有些国土，烟云尘雾遮蔽天空，雷声震耳欲聋，暴雨倾盆而下，从天而降不祥的灾祸（如天火），彩虹（或白色阴气）经常出现，令人忧虑重重，甚至毛骨悚然。菩萨见到此情此景，生起大悲心：愿我的国土宝网交织，遍布虚空，铃铎发出宫商之音，宣扬佛法。看到这些景象，人们心生喜悦，怀念佛道，见到功德。因此说，无数的宝物交织成罗网，遍布虚空，各种铃铛发出声响，宣扬微妙的佛法。 天空中降下花朵和衣物，以无量的香气普遍熏染。这两句经文名为庄严雨功德成就。佛陀原本为何发起这样的庄严？因为见到有些国土，人们想要用服饰铺地，延请所尊敬的人，或者想要用香花名贵的宝物来表达恭敬，但由于业力贫乏，愿望无法实现。因此生起大悲愿：愿我的国土经常降下这些宝物，满足众生的心意。为何用‘雨’来比喻？是担心有人会说，如果经常降下花朵和衣物，岂不是会填满虚空？为何不会妨碍呢？所以用‘雨’来比喻。雨水适时降落，就不会有洪水泛滥的灾祸。安乐的果报，怎么会有累赘之物呢？经中说，日夜六时降下宝衣和宝华，宝物的质地柔软，踩在上面会下陷四寸，抬起脚时又恢复原状，用完之后会进入宝藏。