English
English version Eye consciousness. Therefore, the Buddha's body is called the Dharmadhatu body (Dharmadhatu body). This body does not rely on other conditions, so it can enter the thoughts of all sentient beings. When sentient beings think of the Buddha in their minds, this mind is the Buddha with thirty-two major marks and eighty minor marks (thirty-two major marks and eighty minor marks). When sentient beings think of the Buddha in their minds, the Buddha's form and beauty will appear in the minds of sentient beings. For example, when the water is clear, the image of an object will appear. The water and the image are neither completely the same nor completely different. Therefore, it is said that the Buddha's beautiful body is manifested by the mind. 'This mind makes a Buddha' means that the mind can become a Buddha. 'This mind is the Buddha' means that there is no Buddha outside the mind. For example, fire comes from wood, and fire cannot leave wood. Because it does not leave the wood, it can burn the wood. When the wood is burned by the fire, the wood becomes fire. The ocean of perfect and complete knowledge (ocean of perfect and complete knowledge) of all Buddhas arises from the mind. Perfect and complete knowledge means truly knowing like the Dharmadhatu (Dharmadhatu). The Dharmadhatu has no form, so the Buddhas have no knowledge. Because there is no knowledge, there is nothing that is not known. This unknowing and knowing is perfect and complete knowledge. This knowledge is so deep and broad that it cannot be measured, so it is compared to the ocean. 'The Tathagata's subtle voice and Brahma sound are heard in the ten directions.' These two sentences describe the accomplishment of the merits of adorning the karma of speech. Why did the Buddha initially initiate this adornment? Because he saw that some Tathagatas' names were not respectful enough, such as when heretics contemptuously called Shakyamuni Buddha 'Gautama'. Also, the sound on the day of enlightenment only reached the Brahma heaven. Therefore, he vowed that after I become a Buddha, my subtle voice could spread far and wide, and those who hear it could understand and endure it. Therefore, it is said, 'The Tathagata's subtle voice and Brahma sound are heard in the ten directions.' 'The same earth, water, fire, wind, and space have no distinctions.' These two sentences describe the accomplishment of the merits of adorning the karma of the mind. Why did the Buddha initially initiate this adornment? Because he saw that some Tathagatas, when teaching the Dharma, would say, 'This is black, this is white, this is neither black nor white, lower Dharma, middle Dharma, upper Dharma, highest Dharma,' and there are so many different categories that seem to have distinctions. Therefore, he vowed that after I become a Buddha, like the earth, I would bear all things without distinction of weight; like water, I would nourish growth without distinction between good and bad grass; like fire, I would ripen all things without distinction between fragrance and foulness; like wind, I would blow on all things without difference between sleep and awakening; like space, I would encompass all things without the thought of opening and closing. What is obtained from within allows external things to be stable. Emptiness goes and reality returns, and thus there is cessation. Therefore... -------------------------------------------------------------------------------- 言同地水火风虚空无分别。
Chinese
天人不动众清净智海生 此二句名庄严大众功德成就。佛本何故起此庄严。见有如来。说法轮下所有大众诸根性欲种种不同。于佛智慧若退若没。以不等故众不纯净。所以兴愿。愿我成佛。所有天人皆从如来智慧清净海生。海者。言佛一切种智深广无涯不宿二乘杂善中下死尸。喻之如海。是故言天人不动众。清净智海生。不动者。言彼天人成就大乘根。不可倾动也。 如须弥山王胜妙无过者 此二句名庄严上首功德成就。佛本何故起此愿。见有如来。众中或有强梁者。如提婆达多流比。或有国王与佛并治不知甚推佛。或有请佛以他缘废忘。有如是等似上首力不成就。是故愿言。我为佛时愿一切大众无能生心敢与我等。唯一法王更无俗王。是故言如须弥山王胜妙无过者。 天人丈夫众恭敬绕瞻仰 此二句名庄严主功德成就。佛本何故起此庄严。见有佛如来。虽有大众众中亦有不甚恭敬。如一比丘语释迦牟尼佛。若不与我解十四难。我当更学余道。亦如居迦离谤舍利弗。佛三语而三不受。又如诸外道辈假入佛众而常伺求佛短。又如第六天魔常于佛所作诸留难。有如是等种种不恭敬相。是故愿言。使我成佛天人大众恭敬无倦。所以但言天人者。净土无女人及八部鬼神故也。是 现代汉语译本： 言说地、水、火、风、虚空，实则无有分别。 ‘天人不动众清净智海生’——这两句是说庄严大众功德成就。佛陀原本为何发起这样的庄严？因为见到有如来，在说法轮下，所有大众的诸根**种种不同，对于佛陀的智慧，或者退失，或者埋没。因为不平等，所以大众不纯净。因此发愿，愿我成佛时，所有天人都从如来的智慧清净海中出生。所谓‘海’，是说佛陀的一切种智深广无涯，不容纳二乘的杂善和中下死尸，用海来比喻。所以说‘天人不动众，清净智海生’。‘不动’，是说那些天人成就了大乘根基，不可动摇。 ‘如须弥山王胜妙无过者’——这两句是说庄严上首功德成就。佛陀原本为何发起这样的愿望？因为见到有如来，大众中或者有强梁之人，如提婆达多（Devadatta，佛陀的堂弟，试图分裂僧团），或者有国王与佛陀并列而治，不知推崇佛陀，或者有人因为其他事情而废忘佛陀的教诲。有这样等等类似上首的功德不成就。所以发愿说，我成佛时，愿一切大众没有能生起与我平起平坐之心的，唯一的法王，更没有世俗的国王。所以说‘如须弥山王胜妙无过者’。 ‘天人丈夫众恭敬绕瞻仰’——这两句是说庄严主功德成就。佛陀原本为何发起这样的庄严？因为见到有佛如来，虽然有大众，大众中也有不甚恭敬的。如一个比丘对释迦牟尼佛说，‘若不与我解答十四难，我当另学其他道’。又如居迦离（Kokālika，比丘）诽谤舍利弗（Śāriputra，佛陀的十大弟子之一）。佛陀三次劝阻，他三次不听。又如诸外道辈假装进入佛陀的僧团，却常常伺机寻找佛陀的缺点。又如第六天魔（欲界第六天的魔王）常常在佛陀处设置各种障碍。有这样等等种种不恭敬的现象。所以发愿说，使我成佛时，天人大众恭敬没有厌倦。所以只说天人，是因为净土没有女人以及八部鬼神。
English
English version: Speaking of earth, water, fire, wind, and space, in reality, there is no differentiation. 'The assembly of unwavering Devas and humans is born from the pure ocean of wisdom' - These two lines describe the accomplishment of adorning the merits of the assembly. Why did the Buddha originally initiate this adornment? Because he saw that among the Tathagatas, under the Dharma wheel, the faculties of all beings were **various and different, and regarding the Buddha's wisdom, some regressed, and some were submerged. Because of this inequality, the assembly was not pure. Therefore, he made a vow, wishing that when I become a Buddha, all Devas and humans would be born from the pure ocean of the Tathagata's wisdom. The 'ocean' refers to the Buddha's omniscient wisdom, which is profound and boundless, and does not harbor the mixed good deeds and inferior corpses of the two vehicles, which is likened to the ocean. Therefore, it is said, 'The assembly of unwavering Devas and humans is born from the pure ocean of wisdom.' 'Unwavering' means that those Devas and humans have achieved the roots of the Mahayana, which cannot be shaken. 'Like Mount Sumeru, the king, supremely wonderful and unsurpassed' - These two lines describe the accomplishment of adorning the merits of the chief. Why did the Buddha originally make this vow? Because he saw that among the Tathagatas, there were sometimes violent people, such as Devadatta (佛陀的堂弟，试图分裂僧团), or there were kings who ruled alongside the Buddha and did not know to revere the Buddha, or there were those who forgot the Buddha's teachings due to other matters. There were such instances where the merits of a chief were not accomplished. Therefore, he vowed, 'When I become a Buddha, may all beings not give rise to the thought of being equal to me. There is only one Dharma King, and no secular kings.' Therefore, it is said, 'Like Mount Sumeru, the king, supremely wonderful and unsurpassed.' 'Devas, humans, and male beings respectfully surround and gaze up' - These two lines describe the accomplishment of adorning the merits of the master. Why did the Buddha originally initiate this adornment? Because he saw that among the Buddhas and Tathagatas, although there was an assembly, there were also those who were not very respectful. For example, a certain Bhikshu said to Shakyamuni Buddha, 'If you do not answer my fourteen difficult questions, I will learn other paths.' Also, like Kokālika (比丘) slandered Śāriputra (佛陀的十大弟子之一). The Buddha admonished him three times, but he did not listen. Also, like those heretics who pretended to enter the Buddha's Sangha but constantly sought to find fault with the Buddha. Also, like the Sixth Heaven Mara (欲界第六天的魔王) who constantly created obstacles for the Buddha. There were such various disrespectful phenomena. Therefore, he vowed, 'May the assembly of Devas and humans be respectful and tireless when I become a Buddha.' The reason why only Devas and humans are mentioned is because there are no women or eight kinds of ghosts and spirits in the Pure Land. -------------------------------------------------------------------------------- 故言天人丈夫众恭敬绕瞻仰。
Chinese
观佛本愿力遇无空过者能令速满足功德大宝海 此四句名庄严不虚作住持功德成就。佛本何故起此庄严。见有如来。但以声闻为僧。无求佛道者。或有值佛而不免三涂。善星提婆遮多居迦离等是也。又人闻佛名号发无上道心。遇恶因缘退入声闻辟支佛地者。有如是等空过者退没者。是故愿言。使我成佛时值遇我者皆速疾满足无上大宝。是故言观佛本愿力遇无空过者能令速满足功德大宝海。住持义如上。观佛庄严八种功德讫之于上。次观安乐国诸大菩萨四种庄严功德成就。问曰。观如来庄严功德。何所阙少复须观菩萨功德耶。答曰。如有明君则有贤臣。尧舜之称无为。是其比也。若便但有如来法王而无大菩萨法臣。于翼赞道。岂足云满。亦如薪𧂐小则火不大。如经言。阿弥陀佛国有无量无边诸大菩萨。如观世音大势至等。皆当一生于他方次补佛处。若人称名忆念者归依者观察者。如法华经普门品说无愿不满。然菩萨爱乐功德。如海吞流无止足情。亦如释迦牟尼如来闻一目闇比丘吁言。谁爱功德。为我维针。尔时如来从禅定起来到其所语言。我爱福德。遂为其维针。尔时失明比丘暗闻佛语声。惊喜交集白佛言。世尊世尊功德犹未满耶。佛报言。我功德圆满无所复须。但我此身从功德生 现代汉语译本： 因此说，天人和丈夫等大众恭敬围绕瞻仰（阿弥陀佛）。 观察阿弥陀佛的本愿力，凡是遇到阿弥陀佛的，没有空过而无所得的，都能令其迅速满足功德如大宝之海。这四句经文名为庄严不虚作，住持功德成就。阿弥陀佛本来是何缘故发起这种庄严呢？因为见到有些如来，但以声闻（听闻佛法之声而悟道者）为僧众，没有求佛道的人。或者有人值遇佛，却不能免于地狱、饿鬼、畜生三恶道之苦。例如善星比丘、提婆达多、遮多居迦离等人就是这样。又有人听闻佛的名号，发起无上菩提道心，却遇到恶劣因缘而退入声闻、辟支佛（无师自通的觉悟者）的境界。有像这样空过和退没的人。所以（阿弥陀佛）发愿说，使我成佛时，凡是值遇我的人，都能迅速满足无上大宝。所以说，观察阿弥陀佛的本愿力，凡是遇到阿弥陀佛的，没有空过而无所得的，都能令其迅速满足功德如大宝之海。住持的意义如上所述。观察阿弥陀佛庄严的八种功德完毕。 接下来观察安乐国（极乐世界）诸大菩萨的四种庄严功德成就。有人问：观察如来的庄严功德，还有什么欠缺，还需要观察菩萨的功德呢？回答说：如有英明的君主，则有贤良的臣子。尧舜的无为而治，就是这样的比喻。如果只有如来法王，而没有大菩萨法臣，对于辅佐佛道，怎么能说是圆满呢？也像柴火少则火不大一样。如经中所说，阿弥陀佛国有无量无边的诸大菩萨，如观世音（观察世间声音救苦救难的菩萨）、大势至（以智慧之光普照一切，令众生脱离三途之苦的菩萨）等，都将在一生之后于他方世界依次补处成佛。如果有人称念他们的名号、忆念他们、归依他们、观察他们，如《法华经·普门品》所说，没有愿求不能满足的。而且菩萨喜爱功德，如大海吞纳河流一样没有止境。也像释迦牟尼如来听到一位瞎了一只眼睛的比丘呼喊说：‘谁喜爱功德，为我穿针？’当时如来从禅定中起来，到他那里说：‘我喜爱福德。’于是为他穿针。当时失明比丘在黑暗中听到佛的声音，惊喜交集地对佛说：‘世尊，世尊的功德还没有圆满吗？’佛回答说：‘我的功德圆满，没有什么需要再求的。但我这个身体是从功德而生的。’