Chinese
二法庄严。风铃树等皆宣法音。三人庄严。胜善众生居住其中。今此文中从初乃至三十七品是净土来。明人庄严。皆说善人来生其国回向一句。明事庄严及法庄严。故下文言得一切具足功德。国土理实齐通。语之隐显。三随文释。就因土中先解初段起行之心。心行别有三。一是直心。二是深心。三大乘心。此大乘心下光严中名菩提心。下光严中更有一种名发行心。此中略无起行之意名发行心。初言宝积当知直心是菩萨净土者。对果辨因。对前唯愿说净土行。净妙之果虚心不得故须宣说。直心为因。直心有二。如涅槃说。一自行直。起行不虚。二化他直利物不围。由此能得净土之果。世尊因中而与果名。故说直心以为净土。其犹世人说食为命。余行皆尔。菩萨成佛时不谄众生来生其国。明因得果。亦得名为举果显因。此即对上愿闻得佛国土清净。菩萨成佛是得佛也。不谄来生是净土也。不谄犹是直心别称。菩萨自直安能使他直心众生来生其国。解有四义。一以直心净业之力自然感彼不谄众生来生其国。如屠杀人自然还感屠杀众生来生其家。二由自直心令他直心众生乐见爱好亲近。故令不谄众生来生。三自直教他所敬众生还来归从。故令不谄众生来生。四由直心得妙净土。以土妙故物皆乐往修直往生。故令不谄众生来生。 现代汉语译本 二法庄严：风铃树等都在宣扬佛法之音。 三人庄严：殊胜善良的众生居住在其中。 现在这段经文中，从最初到三十七品，都是关于从净土而来的内容。说明人的庄严：都说善良的人往生到那个国度，并将功德回向。 说明事相的庄严以及佛法的庄严。所以下文说得到一切具足的功德。国土的道理实际上是普遍相通的，言语有隐晦和显明。 以下分三个方面来解释经文。首先从因地的净土中，解释最初阶段发起修行的心。心的修行分为三种：一是直心，二是深心，三是大乘心。这大乘心在下文的光严经中称为菩提心。下文的光严经中还有一种心称为发行心。这里省略了发起修行的意思，称为发行心。 最初说‘宝积，当知直心是菩萨净土’，这是对果来辨别因。相对于前面只是愿望往生净土，这里说明净土的修行。因为没有虚心的净妙之果，所以必须宣说直心是成佛的根本原因。直心有两种，如《涅槃经》所说：一是自己修行正直，起心动念不虚假；二是教化他人正直，利益众生不求回报。由此能够得到净土的果报。世尊在因地时就与果报相应，所以说直心就是净土。这就像世人说吃饭是为了活命一样，其他的修行也是如此。 菩萨成佛时，不谄媚的众生会来往生到他的国度，这说明从因地得到果报，也可以说是举果来显示因。这就是对应上面所说的愿闻得到佛国土清净。菩萨成佛就是得到佛果。不谄媚的众生来往生就是净土。不谄媚也可以说是直心的另一种说法。菩萨自己正直，怎么能使其他正直的众生来往生到他的国度呢？解释有四种含义：一是以直心清净的业力，自然感应到那些不谄媚的众生来往生到他的国度，就像屠杀之人自然感应到屠杀的众生来往生到他的家中一样。二是因为自己正直的心，使其他正直的众生乐于见到、爱好和亲近，所以使不谄媚的众生来往生。三是自己正直，教化他人，所尊敬的众生还会来归顺，所以使不谄媚的众生来往生。四是因为正直而得到美妙清净的净土，因为净土美妙，所以万物都乐于前往修行正直，往生到那里，所以使不谄媚的众生来往生。
English
English version Twofold Adornment: Wind chimes and trees all proclaim the Dharma sound. Threefold Adornment: Superior and virtuous beings reside within. Now, in this text, from the beginning to the thirty-seventh chapter, it all comes from the Pure Land. Explaining the adornment of people: all say that virtuous people are reborn in that land and dedicate the merit. Explaining the adornment of events and the adornment of the Dharma. Therefore, the following text says that one obtains all complete merits. The principle of the Buddha-land is truly universally connected, with speech both hidden and manifest. The following explains the text in three aspects. First, from the cause-ground Pure Land, explain the mind of initiating practice in the initial stage. The practice of the mind is divided into three: first, the straight mind (zhixin); second, the profound mind (shenxin); and third, the Great Vehicle mind (dachengxin). This Great Vehicle mind is called Bodhicitta (putixin) in the Guangyan Sutra below. In the Guangyan Sutra below, there is also a kind of mind called the mind of initiating practice (faxingxin). Here, the meaning of initiating practice is omitted, and it is called the mind of initiating practice. Initially, it says, 'Baoji, you should know that the straight mind is the Pure Land of the Bodhisattva,' which uses the effect to distinguish the cause. Compared to the previous mere wish to be reborn in the Pure Land, this explains the practice of the Pure Land. Because there is no pure and wonderful effect without a humble mind, it must be proclaimed that the straight mind is the root cause of becoming a Buddha. There are two kinds of straight mind, as the Nirvana Sutra says: first, one's own practice is straight, and one's thoughts and actions are not false; second, one's teaching of others is straight, benefiting sentient beings without seeking reward. From this, one can obtain the fruit of the Pure Land. The World Honored One corresponds to the fruit in the cause-ground, so it is said that the straight mind is the Pure Land. This is like people saying that eating is for living, and other practices are the same. When a Bodhisattva becomes a Buddha, non-flattering beings will come to be reborn in his land, which shows that one obtains the fruit from the cause, and it can also be said to reveal the cause by citing the effect. This corresponds to the above-mentioned wish to hear about obtaining the purity of the Buddha-land. A Bodhisattva becoming a Buddha is obtaining Buddhahood. Non-flattering beings coming to be reborn is the Pure Land. Non-flattery can also be said to be another way of saying the straight mind. How can a Bodhisattva, being straight himself, cause other straight-minded beings to come to be reborn in his land? There are four meanings to explain: first, with the power of the pure karma of the straight mind, one naturally resonates with those non-flattering beings to come to be reborn in his land, just as a slaughterer naturally resonates with slaughtering beings to come to be reborn in his home. Second, because of one's own straight mind, other straight-minded beings are happy to see, love, and be close to him, so he causes non-flattering beings to come to be reborn. Third, one is straight himself, teaches others, and the respected beings will come to follow, so he causes non-flattering beings to come to be reborn. Fourth, because of straightness, one obtains a wonderful and pure Pure Land, and because the Pure Land is wonderful, all things are happy to go there to cultivate straightness and be reborn there, so he causes non-flattering beings to come to be reborn. --------------------------------------------------------------------------------
Chinese
余行悉尔。第二深心对果辨因。信乐殷至名曰深心故。地论言。其深心者谓信乐等。菩萨成等明因得果。言具足功德众生来生者。深心是其诸行之因。能生诸德。以是力故还令具足功德众生来生其国。发言大乘心是菩萨净土者。对果辨因。此乃是其求佛之心名大乘心。行能运通目之为乘。乘中莫加谓之为大。诸佛菩萨名为大人。大人所乘名为大乘。求此之意名大乘心。有经亦言名菩提心。皆得无伤。由是得土故名净土得果。可知上来明其起行之心。 下次明其心所起行。于中有二。一明行体。二三十七下行熟成道。前行体中。六度自利。四无量下明其利他。就自利中布施是菩萨净土举因。菩萨成佛时明因得果。一切能舍犹是布施。由自施故感彼众生来生其国。持戒举因。菩萨成下明因得果。行十善道满愿众生来生其国者。十善是戒行。十善道戒行具也。言满愿者戒心极也。以自持戒故令十善道满愿。众生来生其国。忍辱举因。菩萨成下明因得果。经文不同。有经直言三十二相庄严众生来生其国。此直举果。是义云何。修忍离瞋得端政报。菩萨自修忍辱之行得相好果。未来还有修行忍辱得相众生来生其国。有经说言。三十二相柔和众生来生其国。此通因说。柔和犹是忍之别称。菩萨自修忍辱柔和得相好果。未来还 现代汉语译本： 余行悉尔。第二深心对果辨因。信乐殷至，名为深心。故《地论》言：‘其深心者，谓信乐等。’菩萨成就等觉，阐明因能得果。言‘具足功德众生来生者’，深心是其诸行之因，能生诸德。以是力故，还令具足功德众生来生其国。发言大乘心是菩萨净土者，对果辨因。此乃是其求佛之心，名大乘心。行能运通，目之为乘。乘中莫加，谓之为大。诸佛菩萨名为大人，大人所乘名为大乘。求此之意，名大乘心。有经亦言名菩提心，皆得无伤。由是得土，故名净土得果。可知上来明其起行之心。 下次明其心所起行。于中有二：一明行体，二三十七下行熟成道。前行体中，六度自利，四无量下明其利他。就自利中，布施是菩萨净土举因。菩萨成佛时，明因得果。一切能舍，犹是布施。由自施故，感彼众生来生其国。持戒举因。菩萨成下明因得果。行十善道满愿众生来生其国者，十善是戒行，十善道戒行具也。言满愿者，戒心极也。以自持戒故，令十善道满愿，众生来生其国。忍辱举因。菩萨成下明因得果。经文不同，有经直言三十二相庄严众生来生其国，此直举果。是义云何？修忍离瞋，得端正报。菩萨自修忍辱之行，得相好果。未来还有修行忍辱得相众生来生其国。有经说言，三十二相柔和众生来生其国，此通因说。柔和犹是忍之别称。菩萨自修忍辱柔和，得相好果。未来还
English
English version: The remaining practices are similar. Secondly, 'deep mind' (shen xin) is discussed in relation to cause and effect. 'Faith and joy being earnest and sincere' is called 'deep mind'. Therefore, the *Dilun* (地论, Treatise on the Stages of the Earth) says: 'That which is called 'deep mind' refers to faith, joy, and so on.' When a Bodhisattva achieves enlightenment, it clarifies that cause leads to effect. The statement 'Sentient beings who are complete with meritorious virtues come to be born there' means that deep mind is the cause of all practices, capable of generating all virtues. Because of this power, it also causes sentient beings complete with meritorious virtues to be born in that land. The statement 'The mind of the Great Vehicle (Mahayana, 大乘) is the pure land of the Bodhisattva' discusses cause and effect. This refers to the mind that seeks Buddhahood, which is called the mind of the Great Vehicle. Practices that can transport and connect are called a 'vehicle'. Nothing is added to the vehicle, so it is called 'great'. Buddhas and Bodhisattvas are called 'great beings'. What great beings ride is called the Great Vehicle. Seeking this intention is called the mind of the Great Vehicle. Some sutras also call it the 'Bodhicitta' (菩提心, mind of enlightenment), which is also acceptable. Because of this, one obtains the land, hence it is called 'pure land' and obtains the fruit. It can be understood that the above clarifies the mind that initiates practice. Next, it clarifies the practices that arise from the mind. There are two aspects to this: first, clarifying the essence of the practices; second, from thirty-seven onwards, the practices mature and lead to the path. Within the former, the six perfections (paramitas, 度) are for self-benefit, and from the four immeasurables (四无量) onwards, it clarifies benefiting others. Regarding self-benefit, generosity (dana, 布施) is cited as the cause for the Bodhisattva's pure land. When a Bodhisattva becomes a Buddha, it clarifies that cause leads to effect. Being able to give up everything is still generosity. Because of one's own giving, one influences those sentient beings to be born in that land. Upholding precepts (sila, 持戒) is cited as the cause. The statement 'When a Bodhisattva achieves...' clarifies that cause leads to effect. 'Sentient beings who practice the ten wholesome paths (十善道) and fulfill their vows are born in that land' means that the ten wholesome deeds are the practice of precepts; the ten wholesome paths are complete with the practice of precepts. The statement 'fulfill their vows' means the mind of precepts is extreme. Because of one's own upholding of precepts, one causes the ten wholesome paths to be fulfilled, and sentient beings are born in that land. Patience (ksanti, 忍辱) is cited as the cause. The statement 'When a Bodhisattva achieves...' clarifies that cause leads to effect. The sutra texts differ; some sutras directly say 'Sentient beings adorned with the thirty-two marks (三十二相) are born in that land', which directly states the result. What is the meaning of this? Cultivating patience and abandoning anger leads to a beautiful reward. The Bodhisattva cultivates the practice of patience and obtains the fruit of good marks. In the future, there will also be sentient beings who cultivate patience and obtain marks who will be born in that land. Some sutras say 'Sentient beings with the gentleness of the thirty-two marks are born in that land', which speaks of the cause in general. Gentleness is another name for patience. The Bodhisattva cultivates patience and gentleness and obtains the fruit of good marks. In the future, there will still --------------------------------------------------------------------------------
Chinese
有如是众生来生其国。三十二相如涅槃说。地持亦有。诸行皆得。且就忍论。精进举因。菩萨成下明因得果。勤修一切犹是精进。禅定举因。菩萨成下明因得果。摄心不乱犹是禅定。智惠举因。菩萨成下明因得果。正定众生来生国者。种性已上名正定聚。惠行成者住正定聚。住正定聚者惠行成就。由自修惠正定不退。还令如是众生来生。下利他中。初四无量明利他心。第二四摄明利他行。第三方便明利他智。就利他心中四无量心是菩萨土。对果辨因。慈悲喜舍是四无量义。如后释。菩萨成下明因得果。爱怜名慈。恻怆曰悲。庆悦名喜。亡怀称舍。心无存着故曰亡怀。利他行中四摄举因。布施爱语利益同事是其四也。义如别别章。此应具论。今且释名。布施如上。因其布施录物。初从道名布施摄。此与檀度有何差别。用同体义分。直尔与财名为檀度。因其与则录人从道名布施摄。美辞可玩名为爱语。因其爱言录物从道名爱语摄。言利益者经论之中亦名利行。通释一物。于中别分。事中饶润名为利益。化之起道说为利行。因其利行录人道从名利益摄。言同事者。经论之中亦名同事。亦名同行。亦名同利。通释是一。于中别分。事中共同名为同事。行中同修名为同行。成德共同名为同利。初下次中第三是上因同录生名为事摄 现代汉语译本 有这样的众生往生到那个佛国。三十二相的描述如同《涅槃经》所说。《地持经》中也有相关描述。各种修行都能成就。暂且就忍辱来说，精进是举出修行之因。‘菩萨成下’之后阐明因能得果。勤奋修习一切善行仍然是精进的表现。禅定是举出修行之因。‘菩萨成下’之后阐明因能得果。摄持内心不散乱仍然是禅定的表现。智慧是举出修行之因。‘菩萨成下’之后阐明因能得果。那些在正定中往生到那个佛国的人，在种性以上就被称为正定聚。智慧之行成就的人，安住于正定聚。安住于正定聚的人，智慧之行就能成就。由于自己修习智慧，正定就不会退转。还会令这样的众生往生到那个佛国。下面在利他方面，最初的四无量心阐明利他之心，第二部分的四摄法阐明利他之行，第三部分的方便法阐明利他之智。就利他心来说，四无量心是菩萨的国土。对照果来辨别因，慈、悲、喜、舍是四无量心的意义，如同后面解释的那样。‘菩萨成下’之后阐明因能得果。爱怜称为慈，悲悯伤痛称为悲，庆幸喜悦称为喜，忘却执着称为舍。心中没有执着，所以称为‘亡怀’。在利他之行中，四摄法是举出修行之因。布施、爱语、利益、同事就是这四种。意义如同各个章节所说。这里应该详细论述，现在暂且解释名称。布施如同上面所说。因为布施而收录事物，最初从道义上称为布施摄。这与檀度（dàndù，布施）有什么差别呢？用同体之义来区分。直接给予财物称为檀度，因为给予而收录人，从道义上称为布施摄。美好的言辞值得玩味称为爱语，因为喜爱之言而收录事物，从道义上称为爱语摄。所说的利益，在经论之中也称为利行，通俗地解释是一件事物，在其中分别，在事物中给予饶益称为利益，教化众生走向正道称为利行，因为利他的行为而收录人，从道义上称为利益摄。所说的同事，在经论之中也称为同事，也称为同行，也称为同利，通俗地解释是一件事。在其中分别，在事物中共同参与称为同事，在修行中共同修习称为同行，在成就功德上共同努力称为同利。最初的、下面的、中间的、第三个是上等的，因为共同的因缘而收录众生，称为事物摄。