English
English version: In the great sea. A metaphor for displaying superiority. High and prominent lies in the fame of the great sea. In the great sea, it is superior because of the gathering of many things. The above is the introductory section. From below, through contrasting inconceivable merits, all are taken as the principal section. Just as the praise of the Buddha's merits in the 'Śrīmālādevī Siṃhanāda Sūtra' is included in the principal section, so should this be, without doubt. This principal section is further divided into two: first, because Ratnakūṭa (Treasure Heap) offered a canopy, the Tathāgata (Thus Gone One) displayed inconceivable merits, causing people to aspire to seek them; second, after Ratnakūṭa spoke, he reported to the Buddha, and because of Ratnakūṭa's request, the Tathāgata spoke of the causes and effects of the Pure Land, causing people to learn. The former is the causes and effects of the Dharmakāya (Dharma Body), and the latter is the causes and effects of the Pure Land. The first section, relative to the preceding, is the principal section, and relative to the following, it still has the meaning of initiating, so it is also called the introductory cause. The manifestation of the ten directions of lands in the canopy initiates the causes and effects of the Pure Land spoken of later, so it is named the introduction. There are three parts to it: first, Ratnakūṭa and others offering the canopy as the cause; second, the Tathāgata combining the canopy and manifesting changes; third, Ratnakūṭa and others observing and admiring, to display their aspiration. In the first part, 'at that time' refers to the time of offering the canopy, when the Buddha was in the Āmra garden. Next, the people offering the canopy are listed, the city of Vaiśālī is where they were born, there is a son of a householder, distinguishing these people, named Ratnakūṭa (Treasure Heap), and five hundred others, also listing their number. Below, it explains the time of offering the canopy, using various methods to jointly make offerings to the Buddha, formally explaining the offering of the canopy. Second, in the Tathāgata's manifestation of changes, the light merges into one. Next is expansion, and then wide manifestation in the canopy. The previous is unification, the Buddha's majestic spiritual power explains the reason for unification. This inconceivable power of liberation is called majestic spiritual power, which is spoken of in a general sense. It is the power of illusory penetration, not other spiritual powers. There are several kinds of spiritual powers, why is it said not other spiritual powers? There are four kinds: first, the power of fulfilling wishes, which can transform oneself, and the great sound is universal; second, the power of illusion, which can transform external things; third, the power of Dharma wisdom, which can penetrate all dharmas; fourth, the power of holy self-mastery, which can generate the appearance of happiness in suffering, generate the thought of suffering in happy dharmas, and generate the thought of neither suffering nor happiness in suffering and happy dharmas. Like this, everything that does not change according to conditions is called holy self-mastery. Now it is transforming external things, so it is the power of illusion. Why accept and merge everything into one? In order to... --------------------------------------------------------------------------------
Chinese
施者众望满足故悉受之。为成一用故合为一。佛初成道受四王钵合之为一。又为显示不思议力故合为一。次广令大遍覆三千大千世界。如经中说。一四天下有一须弥四大海水铁围。围绕以为一界。数之至千名小千世界。小千为一数复至千名中千界。中千为一数复至千名为三千大千世界。此三千界同时成坏故合为一名世界刹。数此至于恒河沙数名世界性。此性为一数复至于恒河沙数名世界海。海复为一数之至恒河沙数名世界种。种复为一数之至恒河沙数名一佛界。依如华严。如是转增凡有十重。最后名为世界须弥。今言三千。一刹为言。下明所现。所现有二。一现此界。二又十方下现他方事。现此之秽令人同厌。现他方净使人同欣。现此界中事别有五。一现地相广长悉现。二现诸山。三现众水。四现日月星辰等事。五现诸天龙神宫等事。现他方事言少可知。 自下第三明宝积等睹前神变敬叹发心。于中初先明诸大众赞叹礼敬。尔时一切大众举敬叹人。睹佛神力敬叹所由。叹未曾有口业叹也。合多为一。广小令大。盖中普现诸事。昔所未见。名为未有。合掌礼佛身业敬也。观佛无厌故曰不舍。下明宝积说偈广叹。先举叹人。佛前叹处。偈讼叹相。何故偈叹。解有两义。一偈言要略。少字之中能摄多义。宝积令欲以其 现代汉语译本： 施舍者希望得到满足，所以全部接受下来。为了成就一个用途，所以将它们合为一个。佛陀最初成道时，接受了四天王供养的钵，并将它们合为一个。又为了显示不可思议的力量，所以合为一个。接着，扩大到广大无边，覆盖三千大千世界。如同经中所说：‘一个四天下，有一座须弥山，四大海水，铁围山围绕，作为一个界。’数到一千个，称为小千世界。以小千世界为一个单位，再数到一千个，称为中千世界。以中千世界为一个单位，再数到一千个，称为三千大千世界。这三千大千世界同时形成和坏灭，所以合称为一个世界刹（Kṣetra，佛土）。数到恒河沙数个这样的世界刹，称为世界性。以这个世界性为一个单位，再数到恒河沙数个，称为世界海。以世界海为一个单位，再数到恒河沙数个，称为世界种。以世界种为一个单位，再数到恒河沙数个，称为一个佛界（Buddha-kṣetra，佛的领域）。依照《华严经》所说，这样层层递增，总共有十重。最后称为世界须弥。现在所说的三千，是指一个刹土而言。下面说明所显现的景象。所显现有两种：一是显现此界（此娑婆世界），二是又在十方显现他方世界的事情。显现此界的污秽，使人们一同厌恶；显现他方世界的清净，使人们一同欣喜。显现此界中的事情，特别有五种：一是显现地相的广阔和长远；二是显现各种山；三是显现各种水；四是显现日月星辰等事物；五是显现诸天、龙神宫殿等事物。显现他方世界的事情，略微说一些就可以知道了。 从下面开始，第三部分说明宝积（Ratnakuta）等看到前面的神通变化，敬佩赞叹并发起菩提心。其中首先说明诸位大众赞叹礼敬。当时，一切大众都举起敬佩赞叹之情。看到佛陀的神力，是敬佩赞叹的原因。赞叹‘未曾有’，这是口业的赞叹。将多个合为一个，将小的扩大为大的，在覆盖之中普遍显现各种事情，是过去从未见过的，所以称为‘未有’。合掌礼佛，这是身业的恭敬。观看佛陀没有厌倦，所以说‘不舍’。下面说明宝积说偈颂广泛赞叹。先举出赞叹的人，在佛前赞叹的处所，用偈颂赞叹的相状。为什么要用偈颂赞叹？解释有两种含义：一是偈颂的语言精要简略，用很少的文字就能概括很多的意义。宝积希望用这种方式来表达其心意。
English
English version: The givers' wishes are fulfilled, so all are accepted. To accomplish one purpose, they are combined into one. When the Buddha first attained enlightenment, he received the bowls offered by the Four Heavenly Kings and combined them into one. Furthermore, to display inconceivable power, they were combined into one. Then, it was expanded to be vast and boundless, covering the three thousand great thousand worlds. As it is said in the scriptures: 'One four-continent world has one Mount Sumeru (Sumeru, the central world-mountain), four great seas, and an Iron Ring Mountain surrounding it, forming one realm.' Counting to a thousand of these, it is called a small thousand world. Taking the small thousand world as a unit, and counting to a thousand again, it is called a middle thousand world. Taking the middle thousand world as a unit, and counting to a thousand again, it is called a three thousand great thousand world. These three thousand great thousand worlds arise and perish simultaneously, so they are collectively called one world-Kṣetra (Kṣetra, Buddha-field). Counting to as many of these world-Kṣetras as there are sands in the Ganges River, it is called world-nature. Taking this world-nature as a unit, and counting to as many as there are sands in the Ganges River, it is called world-sea. Taking the world-sea as a unit, and counting to as many as there are sands in the Ganges River, it is called world-seed. Taking the world-seed as a unit, and counting to as many as there are sands in the Ganges River, it is called one Buddha-Kṣetra (Buddha-kṣetra, Buddha's realm). According to the Avatamsaka Sutra, it increases in this way, with a total of ten layers. The last is called World Sumeru. The three thousand mentioned now refer to one Kṣetra. Below, it explains what is manifested. There are two types of manifestations: first, the manifestation of this realm (this Saha world); second, the manifestation of events in other worlds in the ten directions. The manifestation of the impurity of this realm causes people to dislike it together; the manifestation of the purity of other worlds causes people to rejoice together. The manifestation of events in this realm specifically includes five aspects: first, the manifestation of the vastness and length of the earth's appearance; second, the manifestation of various mountains; third, the manifestation of various waters; fourth, the manifestation of things such as the sun, moon, and stars; fifth, the manifestation of palaces of devas, dragons, and spirits. The manifestation of events in other worlds can be understood with a brief explanation. From here onwards, the third part explains how Ratnakuta (Ratnakuta) and others, seeing the preceding miraculous transformations, admired and praised them and aroused the Bodhi mind. Among them, it first explains the praise and reverence of the assembly. At that time, the entire assembly raised their admiration and praise. Seeing the Buddha's divine power is the reason for their admiration and praise. Praising 'unprecedented' is the praise of verbal karma. Combining many into one, expanding the small to the large, and universally manifesting various events within the covering, are things that have never been seen before, so they are called 'unprecedented'. Joining palms and bowing to the Buddha is the reverence of bodily karma. Watching the Buddha without weariness is why it is said 'not abandoning'. Below, it explains Ratnakuta's extensive praise in verses. First, it mentions the person who praises, the place of praise before the Buddha, and the form of praise in verses. Why praise in verses? There are two meanings in the explanation: first, the language of verses is essential and concise, and can encompass many meanings with few words. Ratnakuta wished to express his mind in this way. --------------------------------------------------------------------------------
Chinese
略言广摄佛德故须偈讼。二偈言美妙诸赞叹者多以偈讼。宝积今欲赞美佛德故须偈讼。 下出叹辞。辞中合有三十六行。四句为偈。有十八偈。人科种种。合判为五。初有两行。以为初段。叹美佛德。次有两行。为第二段。讼叹向前所现之事。法王法力超群生下有十三行。为第三段。重叹余德。今奉世尊此微盖下有四行偈。为第四段。讼叹向前所现之事。大圣法王众所归下有十五行。为第五段。广叹余德。 就初段中初先正叹。后故稽首总以结敬。就正叹中分别不同。乃有三种。一叹身叹德。二门分别。初句叹身。余文叹德。就叹身中遍叹佛眼。何故而然。六根身中眼根为首。就始遍叹。余略不论。又人身中头最为上。头中眼胜。就胜遍叹。又人相见先目相睹。随见先叹故遍叹眼。言目净者。叹其眼净净。有二种。一者青白分明色无闇浊名之为净。二照嘱分明说之为净。言修广者。叹其眼相。修谓长也广犹阔也。如青莲者。类以叹之。如有二种。一净如清莲喻前净也。二形如青莲喻前修广。下叹德中叹三学。行心净已度诸禅定者。叹佛定行。如来定心毕竟离染。名之为净。超出余人一切正受名度诸禅。久积净业称无量者。叹佛戒行。戒名净业。佛修曩劫故云久积。以佛久积纯净业故名称无量。举称无量彰 现代汉语译本： 因为要用简略的言辞来广泛地赞颂佛陀的功德，所以需要用偈颂。通常美妙的赞叹都多用偈颂的形式。宝积现在想要赞美佛陀的功德，所以需要用偈颂。 下面开始陈述赞叹的辞藻。这些辞藻总共有三十六行，四句为一偈，共有十八个偈颂。人们对这些偈颂进行种种分类，可以归纳为五个部分。最初的两行作为第一段，赞美佛陀的功德。接下来的两行作为第二段，赞颂并赞叹之前所显现的瑞相。'法王法力超群生'以下有十三行，作为第三段，再次赞叹佛陀的其他功德。'今奉世尊此微盖'以下有四行偈颂，作为第四段，赞颂并赞叹之前所显现的瑞相。'大圣法王众所归'以下有十五行，作为第五段，广泛地赞叹佛陀的其他功德。 在第一段中，首先是直接赞叹，然后用稽首来总结敬意。在直接赞叹中，又可以分为三种：一是赞叹佛身，二是赞叹佛德，从两个方面分别进行。第一句赞叹佛身，其余的文字赞叹佛德。在赞叹佛身的部分，普遍地赞叹佛眼。为什么要这样做呢？因为在六根（眼、耳、鼻、舌、身、意）中，眼根最为重要。所以从眼根开始普遍地赞叹，其余的就省略不谈。而且在人身上，头部最为尊贵，头部中眼睛最为殊胜。所以从最殊胜的眼睛开始普遍地赞叹。而且人们相见时，首先是用眼睛互相注视。所以随着所见到的先赞叹眼睛。'目净'，是赞叹佛眼的清净。清净有两种：一是青色和白色分明，没有黑暗污浊，这叫做清净；二是照物清楚分明，这叫做清净。'修广'，是赞叹佛眼的相好。修，是长；广，是宽。'如青莲'，是用青莲来比喻。青莲也有两种含义：一是像清澈的莲花一样，比喻前面的清净；二是形状像青莲花一样，比喻前面的修长宽广。下面赞叹佛德的部分，赞叹佛陀的三学（戒、定、慧）。'行心净已度诸禅定者'，是赞叹佛陀的定行。如来的定心毕竟远离染污，所以叫做清净。超出其他一切人的正受，叫做'度诸禅'。'久积净业称无量者'，是赞叹佛陀的戒行。戒名为净业。佛陀在过去无数劫中修持戒行，所以说'久积'。因为佛陀长久积累纯净的善业，所以名称无量。举出名称无量来彰显佛陀的功德。