Chinese
。若依《观佛三昧经》云：“佛告父王：‘诸佛出世有三种益：一者、口说十二部经，法施利益，能除众生无明暗障，开智慧眼，生诸佛前，早得无上菩提。二者、诸佛、如来有身相光明无量妙好，若有众生称念观察，若总相、若别相，无问佛身现在、过去，皆能除灭众生四重、五逆，永背三途，随意所乐，常生净土，乃至成佛。三者、令劝父王行念佛三昧。’父王白佛：‘佛地果德，真如实相第一义空，何因不遣弟子行之？’佛告父王：‘诸佛果德有无量深妙境界，神通解脱，非是凡夫所行境界，故劝父王行念佛三昧。’父王白佛：‘念佛之功，其状云何？’佛告父王：‘如伊兰林方四十由旬，有一科牛头栴檀，虽有根牙，犹未出土，其伊兰林，唯臭无香，若有啖其花果，发狂而死。后时栴檀根、牙渐渐生长，才欲成树，香气昌盛，遂能改变此林，普皆香美，众生见者，皆生希有心。’佛告父王：‘一切众生在生死中，念佛之心亦复如是。但能系念不止，定生佛前；一得往生，即能改变一切诸恶，成大慈悲，如彼香树，改伊兰林。’”所言伊兰林者，喻众生身内三毒、三障无边重罪；言栴檀者，喻众生念佛之心；才欲成树者，谓一切众生但能积念不断，业道成办也。 问曰：“计一切众生念佛之功，亦应一切 现代汉语译本：如果依照《观佛三昧经》所说：‘佛陀告诉父王说：‘诸佛出世有三种利益：第一，口说十二部经，以佛法布施利益众生，能够去除众生的无明黑暗障碍，开启智慧之眼，得以往生诸佛面前，早日证得无上菩提。第二，诸佛、如来具有身相光明，无量美妙，如果有众生称念观察，无论是总相还是别相，不论佛身是现在还是过去，都能够消除众生的四重罪、五逆罪，永远脱离三恶道，随心所愿，常生净土，乃至最终成佛。第三，劝导父王修持念佛三昧。’父王问佛陀说：‘佛地的果德，真如实相第一义空，为什么不让弟子们修持呢？’佛陀告诉父王说：‘诸佛的果德有无量深妙的境界，神通解脱，不是凡夫所能修行的境界，所以劝导父王修持念佛三昧。’父王问佛陀说：‘念佛的功德，它的状况是怎样的呢？’佛陀告诉父王说：‘比如伊兰林方圆四十由旬（yóu xún，古印度长度单位），有一棵牛头栴檀（niú tóu zhān tán，一种珍贵的香木），虽然有根和芽，但还没有长出地面，那伊兰林只有臭味没有香味，如果有人吃了它的花果，就会发狂而死。后来栴檀的根和芽渐渐生长，刚要长成树，香气就非常旺盛，于是能够改变这片树林，使它普遍变得香美，众生看见的人，都生出稀有之心。’佛陀告诉父王说：‘一切众生在生死轮回中，念佛的心也是这样。只要能够持续不断地系念佛号，必定往生佛前；一旦得到往生，就能改变一切诸恶，成就大慈悲，就像那香树，改变伊兰林一样。’所说的伊兰林，比喻众生身内的三毒（贪嗔痴）、三障（烦恼障、业障、报障）无边重罪；所说的栴檀，比喻众生念佛的心；刚要长成树，是指一切众生只要能够积累念佛不断，业道就能成就。’ 问：‘计算一切众生念佛的功德，也应该一切'
English
English version: According to the *Contemplation on Buddha Samadhi Sutra* (*Guan Fo Sanmei Jing*): 'The Buddha told King Suddhodana: ‘The Buddhas appearing in the world have three benefits: First, they verbally expound the twelve divisions of scriptures, bestowing the benefit of Dharma, which can remove the darkness and obstacles of ignorance from sentient beings, open the eyes of wisdom, enable them to be reborn before the Buddhas, and quickly attain unsurpassed Bodhi. Second, the Buddhas and Tathagatas have immeasurable and wonderfully beautiful bodily light. If sentient beings recite and contemplate, whether the overall characteristics or the specific characteristics, regardless of whether the Buddha's body is present or past, they can eliminate the four grave offenses and the five rebellious acts of sentient beings, forever turn away from the three evil paths, and according to their desires, constantly be reborn in the Pure Land, and even attain Buddhahood. Third, to encourage the King to practice the Buddha-Recollection Samadhi.’ King Suddhodana asked the Buddha: ‘The fruit-virtues of the Buddha-ground, the true suchness, the ultimate reality of the first principle of emptiness, why not allow disciples to practice it?’ The Buddha told King Suddhodana: ‘The fruit-virtues of the Buddhas have immeasurable, profound, and wonderful realms, supernatural powers, and liberation, which are not realms that ordinary people can practice, therefore I encourage the King to practice the Buddha-Recollection Samadhi.’ King Suddhodana asked the Buddha: ‘What is the state of the merit of Buddha-Recollection?’ The Buddha told King Suddhodana: ‘For example, in an *eranda* forest (*yī lán lín*, a type of forest with foul-smelling trees) forty *yojanas* (*yóu xún*, an ancient Indian unit of distance) in circumference, there is a *gosirsha-candana* tree (*niú tóu zhān tán*, sandalwood) . Although it has roots and sprouts, it has not yet emerged from the soil. That *eranda* forest only has a foul smell and no fragrance. If someone eats its flowers and fruits, they will go mad and die. Later, the roots and sprouts of the *candana* gradually grow, and just as it is about to become a tree, its fragrance flourishes, and it is able to transform this forest, making it universally fragrant and beautiful. Those who see it all develop a rare and wonderful mind.’ The Buddha told King Suddhodana: ‘The mind of Buddha-Recollection is also like this for all sentient beings in the cycle of birth and death. If they can continuously focus their minds on the Buddha, they will definitely be reborn before the Buddha. Once they attain rebirth, they can transform all evils and achieve great compassion, just like that fragrant tree, transforming the *eranda* forest.’ The so-called *eranda* forest is a metaphor for the three poisons (greed, hatred, and delusion), the three obstacles (klesha-avarana, karma-avarana, vipaka-avarana) and the boundless heavy sins within the bodies of sentient beings; the so-called *candana* is a metaphor for the mind of Buddha-Recollection in sentient beings; just as it is about to become a tree, it means that as long as all sentient beings can accumulate continuous Buddha-Recollection, the path of karma will be accomplished.’ Question: 'If we calculate the merit of Buddha-Recollection for all sentient beings, then all' --------------------------------------------------------------------------------
Chinese
可知。何因一念之力，能断一切诸障，如一香树，改四十由旬伊兰林，悉使香美也？” 答曰：“依诸部大乘，显念佛三昧功能不可思议也。何者？如《华严经》云：‘譬如有人用师子筋以为琴弦，音声一奏，一切余弦悉皆断坏。若人菩提心中行念佛三昧者，一切烦恼、一切诸障，悉皆断灭。亦如有人构取牛、羊、驴、马一切诸乳置一器中，若持师子乳一渧投之，直过无难，一切诸乳悉皆破坏，变为清水。’若人但能菩提心中行念佛三昧者，一切恶魔、诸障，直过无难。又彼经云：‘譬如有人持翳身药，处处游行，一切余人不见是人。’若能菩提心中行念佛三昧者，一切恶神，一切诸障不见是人，随所诣处，无能遮障也。何故能尔？此念佛三昧即是一切三昧中王故也。” 第七、略明三身三土义。问曰：“今现在阿弥陀佛是何身？极乐之国是何土？” 答曰：“现在弥陀是报佛，极乐宝庄严国是报土。然古旧相传皆云：‘阿弥陀佛是化身，土亦是化土。’此为大失也。若尔者，秽土亦化身所居，净土亦化身所居者，未审如来报身更依何土也？今依《大乘同性经》辨定报化、净秽者，经云：‘净土中成佛者，悉是报身；秽土中成佛者，悉是化身。’彼经云：‘阿弥陀如来、莲华开敷星王如来、龙主王 现代汉语译本：问：‘为什么一个念头的力量，能断除一切障碍，就像一棵香树，能改变四十由旬（Yojana，古印度长度单位，约合今日7-9英里）伊兰林（Ilan forest，一种臭树林）的气味，使它们都变得香美呢？’ 答：‘依据各部大乘经典，显示念佛三昧（Samadhi，佛教中的一种冥想状态）的功能不可思议。为什么呢？如《华严经》（Avatamsaka Sutra）所说：‘譬如有人用狮子的筋作为琴弦，音声一奏，一切其余的琴弦都断坏。如果有人以菩提心（Bodhi mind，觉悟之心）修行念佛三昧，一切烦恼、一切诸障，都断灭。也像有人取牛、羊、驴、马的一切乳汁放在一个器皿中，如果投入一滴狮子乳，立刻就能使一切乳汁都破坏，变为清水。’如果有人能以菩提心修行念佛三昧，一切恶魔、诸障，立刻就能通过，没有阻碍。又《华严经》说：‘譬如有人持有隐身药，到处游走，一切其余的人都看不见这个人。’如果能以菩提心修行念佛三昧，一切恶神，一切诸障都看不见这个人，无论到什么地方，都没有能遮蔽阻碍的。为什么能这样呢？因为这念佛三昧就是一切三昧中的王者。’ 第七、简略说明三身三土（Trikaya and Trisvabhava-kaya，佛的三种身和三种土）的含义。问：‘现在阿弥陀佛（Amitabha Buddha，西方极乐世界的佛）是什么身？极乐之国（Sukhavati，阿弥陀佛的净土）是什么土？’ 答：‘现在阿弥陀佛是报身佛（Sambhogakaya，佛的报应身），极乐宝庄严国是报土（Sambhogakaya-bhumi，报应土）。然而古来旧说都说：‘阿弥陀佛是化身（Nirmanakaya，佛的化身），土也是化土。’这是很大的错误。如果这样，秽土（Impure land，不净的国土）也是化身所居，净土（Pure land，清净的国土）也是化身所居，那么如来的报身又依据什么土呢？现在依据《大乘同性经》（Mahayana Samdhinirvacana Sutra）来辨别报身和化身、净土和秽土，经中说：‘在净土中成佛的，都是报身；在秽土中成佛的，都是化身。’《大乘同性经》说：‘阿弥陀如来（Amitabha Tathagata）、莲华开敷星王如来（Padmaprakasa-tara-raja Tathagata）、龙主王
English
English version: Question: 'For what reason can the power of a single thought sever all obstacles, just as a fragrant tree can transform the scent of a forty-yojana Ilan forest (Ilan forest, a type of foul-smelling forest), making them all fragrant?' Answer: 'According to various Mahayana scriptures, the function of the Samadhi (Samadhi, a meditative state in Buddhism) of Buddha-Recollection is inconceivable. Why? As the Avatamsaka Sutra (Avatamsaka Sutra) says: 'For example, if someone uses a lion's sinew as a zither string, the sound of one pluck will break all other strings. If someone practices the Samadhi of Buddha-Recollection with Bodhi mind (Bodhi mind, the mind of enlightenment), all afflictions and all obstacles will be severed and extinguished. It is also like someone taking all the milk of cows, sheep, donkeys, and horses and placing it in one vessel. If one drop of lion's milk is added, it will immediately destroy all the milk, turning it into clear water.' If someone can practice the Samadhi of Buddha-Recollection with Bodhi mind, all demons and obstacles will immediately pass through without hindrance. Furthermore, that sutra says: 'For example, if someone holds an invisibility drug and wanders everywhere, all other people will not see this person.' If one can practice the Samadhi of Buddha-Recollection with Bodhi mind, all evil spirits and all obstacles will not see this person, and wherever they go, there will be no one who can obstruct them. Why is this so? Because this Samadhi of Buddha-Recollection is the king of all Samadhis.' Seventh, briefly explain the meaning of the Trikaya and Trisvabhava-kaya (Trikaya and Trisvabhava-kaya, the three bodies and three lands of the Buddha). Question: 'What body is the current Amitabha Buddha (Amitabha Buddha, the Buddha of the Western Pure Land)? What land is the Land of Ultimate Bliss (Sukhavati, the Pure Land of Amitabha Buddha)?' Answer: 'The current Amitabha Buddha is the Sambhogakaya (Sambhogakaya, the Reward Body of the Buddha), and the Land of Supreme Bliss is the Sambhogakaya-bhumi (Sambhogakaya-bhumi, the Reward Land). However, ancient traditions all say: 'Amitabha Buddha is the Nirmanakaya (Nirmanakaya, the Transformation Body of the Buddha), and the land is also a Transformation Land.' This is a great mistake. If that were the case, the Impure land (Impure land, impure land) would also be where the Transformation Body resides, and the Pure land (Pure land, pure land) would also be where the Transformation Body resides. Then, upon what land does the Reward Body of the Tathagata rely? Now, according to the Mahayana Samdhinirvacana Sutra (Mahayana Samdhinirvacana Sutra), to distinguish between the Reward Body and the Transformation Body, the Pure Land and the Impure Land, the sutra says: 'Those who attain Buddhahood in the Pure Land are all Reward Bodies; those who attain Buddhahood in the Impure Land are all Transformation Bodies.' The Mahayana Samdhinirvacana Sutra says: 'Amitabha Tathagata (Amitabha Tathagata), Padmaprakasa-tara-raja Tathagata, Dragon Lord King --------------------------------------------------------------------------------
Chinese
如来、宝德如来等诸如来，清净佛刹，现得道者，当得道者，如是一切皆是报身佛也。何者如来化身？由如今日踊步健如来、魔恐怖如来，如是等一切如来，秽浊世中，如现成佛者，当成佛者，从兜率下，乃至住持一切正法、一切像法、一切末法，如是化事皆是化身佛也。何者如来法身？如来真法身者，无色、无形、无现、无著，不可见、无言说、无住处，无生、无灭，是名真法身义也。’” 问曰：“如来报身常住，云何《观音授记经》云：‘阿弥陀佛入涅槃后，观世音菩萨次补佛处也？’” 答曰：“此是报身，示现隐没相，非灭度也。彼经云：‘阿弥陀佛入涅槃后，复有深厚善根众生，还见如故。’即其证也。又《宝性论》云：‘报身有五种相：说法及可见，诸业不休息及休息隐没，示现不实体，即其证也。’” 问曰：“释迦如来报身、报土在何方也？” 答曰：“《涅槃经》云：‘西方去此四十二恒河沙佛土，有世界名曰无胜，彼土所有庄严亦如西方极乐世界，等无有异。我于彼土出现于世，为化众生故，来在此娑婆国土。但非我出此土，一切如来亦复如是。’即其证也。” 问曰：“《鼓音经》云：‘阿弥陀佛有父母。’明知非是报佛、报土也。” 答曰：“子但 现代汉语译本 如来、宝德如来（Ratnadeva-tathāgata）等诸如来，清净的佛刹，现在得道者，将要得道者，像这样的一切都是报身佛。什么是如来的化身？就像今日踊步健如来（Udbhuta-vikrānta-gāmi-tathāgata）、魔恐怖如来（Māra-bhī-tathāgata），像这样的一切如来，在污浊的世间中，现在成佛者，将要成佛者，从兜率天（Tuṣita）降下，乃至住持一切正法、一切像法、一切末法，像这样的化现之事都是化身佛。什么是如来的法身？如来的真法身，无色、无形、无现、无著，不可见、无言说、无住处，无生、无灭，这叫做真法身的意义。 有人问：‘如来的报身是常住的，为什么《观音授记经》中说：‘阿弥陀佛（Amitābha）入涅槃后，观世音菩萨（Avalokiteśvara）将依次补处成佛呢？’ 回答说：‘这是报身示现隐没之相，并非灭度。那部经中说：‘阿弥陀佛入涅槃后，还有深厚善根的众生，仍然能见到他像原来一样。’这就是证明。而且《宝性论》中说：‘报身有五种相：说法及可见，诸业不休息及休息隐没，示现不实体，这就是证明。’ 有人问：‘释迦如来（Śākyamuni）的报身、报土在什么地方呢？’ 回答说：‘《涅槃经》中说：‘从西方经过四十二恒河沙数的佛土，有一个世界名叫无胜（Avijaya），那个世界所有的庄严就像西方的极乐世界一样，完全没有差别。我在那个世界出现于世，为了教化众生，才来到这娑婆国土（Sahā）。但不是我离开那个佛土，一切如来也是这样。’这就是证明。’ 有人问：‘《鼓音经》中说：‘阿弥陀佛有父母。’明明知道他不是报佛、报土。’ 回答说：‘你只是...