English
English version: It's like the wind blowing over the grass. Could there be no root? Therefore, I make this vow: May my land always have the Dharma Raja (Buddha), with his virtuous power, dwelling and upholding it. This upholding is like a swan protecting its young, secure for a thousand years, constantly arising. It is also like a fish mother mindfully protecting her eggs, even passing through a dried-up riverbed (a place with water in summer and no water in winter), not allowing them to be damaged. The Sammasambuddha (Perfectly Enlightened One) of Sukhavati (Land of Bliss) skillfully protects his land. Could there be anything not enlightened? Therefore, it is said that the Sammasambuddha Amitabha (Infinite Light) Dharma Raja skillfully dwells and upholds it. The Tathagata's (Buddha's) pure lotus assembly, born from the lotus of the Sammasambuddha—these two lines are named the accomplishment of the merit of the adorned retinue. Why did the Buddha initially make this vow? Because he saw that in some lands, bodies are formed in wombs filled with blood and filth, or life originates from feces and urine, or like locust trees and thorny bushes, rebellious and mad offspring are produced, or from the womb of a lowly servant girl, outstanding talents emerge. Ridicule arises from this, and shame leads to resentment. Therefore, he vowed that all in my land would be born from the pure lotus of the Tathagata, with equal retinue and no path for contention. Therefore, it is said: the Tathagata's pure lotus assembly, born from the lotus of the Sammasambuddha. Loving and delighting in the taste of the Buddha's Dharma, taking meditation and Samadhi (Concentration) as food—these two lines are named the accomplishment of the merit of adorned sustenance. Why did the Buddha initially make this vow? Because he saw that in some lands, nests are raided and eggs are broken to provide abundant and satisfying meals, or sandbags are hung up and pointed at as a way to console oneself. Alas, these beings are truly heartbreaking. Therefore, he made a great vow of compassion: May my land take the Buddha's Dharma, meditation, and Samadhi as food, forever ending the toil of other foods. Loving and delighting in the taste of the Buddha's Dharma is like when Candrasuryapradipa Buddha (Sun Moon Light Buddha) preached the Lotus Sutra for sixty small kalpas (aeons), and those who listened also sat in one place for sixty small kalpas, feeling like it was just the time of a meal, with no one feeling weary or tired in body or mind. Taking meditation as food refers to the great Bodhisattvas who constantly abide in Samadhi and have no other food. Samadhi means that when those humans and devas need food, various delicious dishes are arranged before them, their eyes see beautiful colors, their noses smell fragrant scents, their bodies feel comfortable joy, and they are naturally satisfied. After they are finished, the food disappears, and if they need it again, it reappears. This matter is recorded in the sutras. This is... -------------------------------------------------------------------------------- 故言爱乐佛法味禅三昧为食。
Chinese
永离身心恼受乐常无间 此二句名庄严无诸难功德成就。佛本何故兴此愿。见有国土。或朝预衮宠夕惶斧钺。或幼舍蓬藜长列方丈。或鸣茄道出历经催还。有如是等种种违夺。是故愿言。使我国土安乐相续毕竟无间。身恼者。饥渴寒热杀害等也。心恼者。是非得失三毒等也。是故言永离身心恼受乐常无间。 大乘善根界等无讥嫌名女人及根缺二乘种不生 此四句名庄严大义门功德成就。门者通大义之门也。大义者。大乘所以也。如人造城得门则入。若人得生安乐者。是则成就大乘之门也。佛本何故兴此愿。见有国土。虽有佛如来贤圣等众。由国浊故分一说三。或以拓(听各反)。眉致诮。或缘指语招讥。是故愿言。使我国土皆是大乘一味平等一味。根败种子毕竟不生。女人残缺名字亦断。是故言大乘善根界等无讥嫌名女人及根缺二乘种不生。问曰。案王舍城所说无量寿经。法藏菩萨四十八愿中言。设我得佛。国中声闻有能计量知其数者不取正觉。是有声闻一证也。又十住毗婆沙中龙树菩萨造阿弥陀赞云起出三界狱。目如莲华叶。声闻众无量。是故稽首礼。是有声闻二证也。又摩诃衍论中言。佛土种种不同。或有佛土纯是声闻僧。或有佛土纯是菩萨僧。或有佛土菩萨声闻会为 现代汉语译本：因此说爱好欣乐佛法真味和禅定三昧作为食物。 永远脱离身心烦恼，享受恒常不断的快乐。这两句名为庄严，成就远离各种苦难的功德。佛陀最初为何发起这个愿望？因为见到有些国土，有人早上还身居高位，受君王宠幸，晚上就面临被杀的危险；有人年幼时住在简陋的茅屋，长大后却位列高堂。或者刚从田间劳作回来，又被官府催促着离开。有如此种种违背意愿、被剥夺的情况。因此发愿说，使我的国土安乐祥和，相续不断，永远没有间断。身恼指的是饥饿、干渴、寒冷、炎热、杀害等。心恼指的是是非、得失、贪嗔痴等。所以说永远脱离身心烦恼，享受恒常不断的快乐。 大乘善根的境界，平等没有讥讽嫌隙，没有女人以及六根不全的人的名字，二乘（声闻乘和缘觉乘）的种子不会生长。这四句名为庄严大义之门，成就功德。门是通往大义的门径。大义指的是大乘佛法所指。如同建造城池，有了城门才能进入。如果有人能够往生到安乐国土，就是成就了大乘之门。佛陀最初为何发起这个愿望？因为见到有些国土，即使有佛陀、如来、贤圣等众，由于国家污浊的缘故，将佛法分为一、说为三。或者因为抬一下眉毛就招致嘲笑，或者因为用手指指点点就引来讥讽。因此发愿说，使我的国土都是大乘一味，平等一味。根器败坏的种子，毕竟不会生长。女人和残缺之人的名字也会断绝。所以说大乘善根的境界，平等没有讥讽嫌隙，没有女人以及六根不全的人的名字，二乘的种子不会生长。有人问：根据王舍城所说的《无量寿经》，法藏菩萨（Dharmākara Bodhisattva）的四十八愿中说，‘假设我成佛时，我国土中的声闻（Śrāvaka）有能够计量知道他们数量的，我就不证得正觉。’这是有声闻的一个证据。而且在《十住毗婆沙论》（Daśa-bhūmika-vibhāṣā）中，龙树菩萨（Nāgārjuna）所作的《阿弥陀赞》中说‘从三界监狱中解脱出来，眼睛像莲花瓣一样，声闻众数量无量，因此我稽首礼敬。’这是有声闻的第二个证据。而且在《摩诃衍论》（Mahāyāna-sūtra）中说，佛土种种不同，有的佛土纯粹是声闻僧，有的佛土纯粹是菩萨僧，有的佛土菩萨和声闻聚集在一起。
English
English version: Therefore, it is said that they love and delight in the taste of the Buddha's Dharma and the Samādhi of Dhyāna as food. Forever separated from the afflictions of body and mind, enjoying constant and uninterrupted happiness. These two sentences are called adornments, accomplishing the merit of being free from all kinds of difficulties. Why did the Buddha initially make this vow? Because he saw that in some lands, people might be in positions of power in the morning, favored by the ruler, but face the danger of being killed in the evening; some might live in simple huts when young but reside in grand mansions when they grow up; or they might be urged to leave their fields and farms by the authorities. There are all kinds of such violations and deprivations. Therefore, he vowed, 'May my land be peaceful and happy, continuous and uninterrupted forever.' Bodily afflictions refer to hunger, thirst, cold, heat, killing, etc. Mental afflictions refer to right and wrong, gain and loss, the three poisons (greed, hatred, and delusion), etc. Therefore, it is said, 'Forever separated from the afflictions of body and mind, enjoying constant and uninterrupted happiness.' The realm of great Mahāyāna (Great Vehicle) roots of goodness, equal without criticism or dislike, without the names of women or those with incomplete faculties, the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not grow. These four sentences are called the adornment of the gate of great meaning, accomplishing merit. The gate is the path to the great meaning. The great meaning refers to what the Mahāyāna Dharma points to. Just as building a city requires a gate to enter, if someone can be reborn in the Land of Bliss, they have achieved the gate of the Mahāyāna. Why did the Buddha initially make this vow? Because he saw that in some lands, even though there are Buddhas, Tathāgatas (Thus Come Ones), sages, and other beings, due to the impurity of the country, the Dharma is divided into one and spoken as three. Or raising an eyebrow might invite ridicule, or pointing with a finger might provoke criticism. Therefore, he vowed, 'May my land be entirely of the one taste of the Mahāyāna, the equal one taste. Seeds with corrupted roots will ultimately not grow. The names of women and those with disabilities will also be cut off.' Therefore, it is said, 'The realm of great Mahāyāna roots of goodness, equal without criticism or dislike, without the names of women or those with incomplete faculties, the seeds of the Two Vehicles do not grow.' Someone asks: According to the *Amitāyus Sūtra* spoken in Rājagṛha (王舍城), in the forty-eight vows of Dharmākara Bodhisattva (法藏菩萨), it says, 'If, when I attain Buddhahood, the Śrāvakas (声闻) in my land can be measured and their number known, may I not attain perfect enlightenment.' This is one proof that there are Śrāvakas. Moreover, in the *Daśa-bhūmika-vibhāṣā* (十住毗婆沙论), Nāgārjuna Bodhisattva (龙树菩萨)'s *Amitāyus Praise* says, 'Emerging from the prison of the Three Realms, eyes like lotus petals, the number of Śrāvakas is immeasurable, therefore I bow in reverence.' This is a second proof that there are Śrāvakas. Furthermore, the *Mahāyāna-sūtra* (摩诃衍论) says that Buddha lands are different, some Buddha lands are purely Saṅghas (community) of Śrāvakas, some Buddha lands are purely Saṅghas of Bodhisattvas, and some Buddha lands have both Bodhisattvas and Śrāvakas gathered together. --------------------------------------------------------------------------------
Chinese
僧。如阿弥陀安乐国等是也。是有声闻三证也。诸经中有说安乐国处多言有声闻不言无声闻。声闻即是二乘之一。论言乃至无二乘名。此云何会。答曰。以理推之。安乐净土不应有二乘。何以言之。夫有病则有药。理数之常也。法华经言。释迦牟尼如来以出五浊世故分一为三。净土既非五浊。无三乘明矣。法华经道。诸声闻是人于何而得解脱。但离虚妄名为解脱。是人实未得一切解脱。以未得无上道故。核推此理。阿罗汉既未得一切解脱。必应有生。此人更不生三界。三界外除净土更无生处。是以唯应于净土生。如言声闻者。是他方声闻来生仍本名故称为声闻。如天帝释生人中时姓憍尸迦。后虽为天主。佛欲使人知其由来。与帝释语时犹称憍尸迦。其此类也。又此论但言二乘种不生。谓安乐国不生二乘种子。亦何妨二乘来生耶。譬如橘栽不生江北。河洛果肆亦见有橘。又言鹦鹉不渡垄西。赵魏架桁亦有鹦鹉。此二物但言其种不渡彼有声闻亦如是。作如是解经论则会。问曰。以名召事。有事乃有名。安乐国既无二乘女人根缺之事。亦何须复言无此三名耶。答曰。如软心菩萨不甚勇猛讥言声闻。如人谄曲或复儜弱讥言女人。又如眼虽明而不识事讥言盲人。又如耳虽听而听义不解讥言聋人。又如舌虽语而讷口𠽱吃讥言哑人。 现代汉语译本 问：像阿弥陀佛的安乐国等等，经典中说是有声闻（听闻佛陀教诲而证悟的修行者）的三种果位（预流果、一来果、不还果）的。许多经典中提到安乐国土有声闻，但没有说没有声闻。声闻是二乘（声闻乘和缘觉乘）之一。但《往生论》中说甚至没有二乘的名字。这应该如何解释呢？ 答：从道理上推断，安乐净土不应该有二乘。为什么这么说呢？有病才会有药，这是理所当然的。 《法华经》说，释迦牟尼如来因为出现在五浊恶世（劫浊、见浊、烦恼浊、众生浊、命浊）的缘故，才分一佛乘为三乘（声闻乘、缘觉乘、菩萨乘）。净土既然不是五浊恶世，自然没有三乘的说法。 《法华经》说，这些声闻是从哪里得到解脱的呢？只是离开了虚妄的分别念，就叫做解脱。这些人实际上并没有得到一切的解脱，因为他们没有证得无上菩提（最高的觉悟）。 根据这个道理来推断，阿罗汉（证得声闻乘最高果位的人）既然没有得到一切的解脱，必定还会有生死。这些人不再于三界（欲界、色界、无色界）中受生，三界之外除了净土就没有其他可以受生的地方了。所以他们只能在净土中受生。经典中说有声闻，是因为他方世界的声闻往生到安乐净土，仍然沿用他们原来的名字，所以被称为声闻。 就像天帝释（忉利天之主）转生到人间时姓憍尸迦（Kauśika），后来虽然成为了天主，佛陀为了让人知道他的由来，与帝释说话时仍然称他为憍尸迦。情况与此类似。 而且，《往生论》只是说二乘的种子不会在安乐国产生，意思是安乐国不会产生修习二乘的因缘，但这又有什么妨碍二乘人往生到安乐国呢？ 譬如橘树不生长在江北，但在河洛（黄河、洛水一带）的果品市场也能见到橘子。又如鹦鹉不飞过垄西（陇山以西），但在赵魏（古代赵国和魏国）用木架支撑的鸟笼里也能见到鹦鹉。这两种事物只是说它们的种子不会在那里生长，安乐净土有声闻的情况也是如此。这样解释，经和论的说法就能够互相会通了。 问：根据名称来称呼事物，有这样的事物才会有这样的名称。安乐国既然没有二乘人、女人和根缺（残疾）的事情，又何必再说没有这三种名称呢？ 答：就像对心肠软弱、不够勇猛的菩萨，会讥讽他们是声闻。 就像对谄媚虚伪或者懦弱无能的人，会讥讽他们是女人。 又如眼睛虽然明亮却不能辨识事物，会讥讽他们是盲人。 又如耳朵虽然能听却听了不理解其中的含义，会讥讽他们是聋人。 又如舌头虽然能说话却口齿不清、结结巴巴，会讥讽他们是哑人。