Chinese
时我出世间。方便为众生。诸佛所得法。故曰以无生现方便身。彼既如是。我亦应然。故曰今此所作愿得成也。佛身之智。如此甚深微妙。最胜无比。未有无漏之身。而依有漏之土。故念净地偈。转秽成净。以便安住诸圣贤也。 一切方隅(至)等皆无。 即后所建曼怛之方隅也。非如娑婆世界。杂秽充满。土石诸山。瓦砾砂碛。坑坎堆阜。不平不净之地。今皆变成琉璃之宝地。 琉璃宝地(至)愿具足。 掌者。海底有石。最极平满。既平如掌。柔软如绵。微妙无比。愿佛慈悲于此安住。极乐国中。妙宝为地。众宝为园。琼林玉树。危楼迥带。金台银树。阁道傍出。栋宇相承。窗闼交映。阶墀槛楯。池沼花林。种种满足。一切皆以妙宝所成。法音所演之处。无不具足矣。 从出世间(至)愿安住。 如来在世。于娑婆而变为净土。今佛入灭。无能再现。我今从佛出世之法。复能再现此种种七宝所成之地。无量光明。遍照内外。辉煌赫奕。光照之处。愿诸圣贤于此安住不动也。至此应当献供。念濯足真言。结莲花印。念梵五供。散䞋。念斯麻啰咒。故有濯足灌沐真言。即浣足意也。书云。沧浪之水清兮。可以濯我缨。沧浪之水浊兮可以濯我足。唱音乐咒。置铃于案。诵净地咒。 现代汉语译本： 当我在世间出现时，为了众生而施设方便法门。诸佛所证得的法，因此说以无生的境界显现方便之身。他们既然如此，我也应当这样。所以说现在所发的愿望希望能够成就。佛身的智慧，是如此甚深微妙，最殊胜无比。没有不依有漏之土而显现无漏之身的，所以念诵净地偈，将秽土转变为净土，以便安住诸圣贤。 ‘一切方隅(指方位)（至）等皆无。’ 即是后面所建立的曼怛（Mandala，坛城）的方位。不是像娑婆世界（Saha World，我们所居住的充满缺陷和痛苦的世界）一样，杂秽充满，有土石山，瓦砾砂碛（qì，沙石），坑坎堆阜（fù，小山丘），是不平不净的地方。现在都变成琉璃的宝地。 ‘琉璃宝地（至）愿具足。’ 掌，指海底有石头，非常平坦。既平坦如手掌，又柔软如绵。微妙无比。愿佛慈悲于此安住。极乐国（Sukhavati，西方净土）中，用妙宝作为大地，用众宝作为园林，有琼林玉树，高楼回廊环绕，金台银树，阁道在旁边伸出，房屋相连，窗户交相辉映，台阶栏杆，池沼花林，种种都完备。一切都是用妙宝所成，是法音宣扬的地方，没有不完备的。 ‘从出世间（至）愿安住。’ 如来（Tathagata，佛的称号之一）在世时，在娑婆世界（Saha World，我们所居住的充满缺陷和痛苦的世界）将其转变为净土。现在佛已入灭，没有人能够再次显现。我现在从佛出世的法，又能再次显现这用种种七宝所成的大地，无量的光明，遍照内外，辉煌显赫，光照之处，愿诸圣贤在此安住不动。到这里应当献供，念诵濯足真言（mantra for washing feet），结莲花印（lotus mudra），念诵梵文五供，散花，念诵斯麻啰咒（smar咒，一种咒语）。所以有濯足灌沐真言，就是洗脚的意思。书上说：‘沧浪的水清啊，可以洗我的帽缨；沧浪的水浊啊，可以洗我的脚。’唱音乐咒，将铃放在桌案上，诵净地咒。
English
English version: When I appear in the world, I expediently provide means for sentient beings. The Dharma attained by all Buddhas is why it is said to manifest a body of expedient means with non-birth. Since they are like this, I should also be like this. Therefore, it is said that the vows I make now, I hope they can be fulfilled. The wisdom of the Buddha's body is so profound and subtle, most supreme and incomparable. There is no manifestation of a body without outflows that does not rely on the land with outflows, so reciting the verse for purifying the land transforms the impure land into a pure land, so that all sages and virtuous ones may dwell in peace. ‘All directions (referring to the cardinal directions) (to) are all without.’ This refers to the directions of the Mandala (坛城) that is established later. It is not like the Saha World (娑婆世界, the world we live in, full of imperfections and suffering), which is filled with impurities, with earth and stone mountains, gravel and sand, pits and mounds, which are uneven and impure places. Now they are all transformed into lands of lapis lazuli. ‘Lapis lazuli land (to) may it be complete.’ Palm refers to a stone at the bottom of the sea, which is extremely flat. Being as flat as a palm and as soft as cotton, it is incomparably subtle. May the Buddha have compassion and dwell here in peace. In the Land of Ultimate Bliss (Sukhavati, 西方净土), wonderful treasures are used as the earth, and various treasures are used as gardens, with jade forests and trees, high buildings surrounded by corridors, golden terraces and silver trees, and pavilions extending to the side. Buildings are connected to each other, windows reflect each other, steps and railings, ponds and flower forests, all are complete. Everything is made of wonderful treasures, and there is no place where the Dharma sound is proclaimed that is not complete. ‘From appearing in the world (to) may you dwell in peace.’ When the Tathagata (如来, one of the titles of the Buddha) was in the world, he transformed the Saha World (娑婆世界, the world we live in, full of imperfections and suffering) into a pure land. Now that the Buddha has entered Nirvana, no one can manifest it again. Now, from the Dharma of the Buddha's appearance in the world, I can again manifest this land made of various seven treasures, with immeasurable light, illuminating inside and out, shining brightly, and where the light shines, may all sages and virtuous ones dwell here without moving. At this point, offerings should be made, the mantra for washing feet (濯足真言) should be recited, the lotus mudra (莲花印) should be formed, the five Sanskrit offerings should be recited, flowers should be scattered, and the smar mantra (斯麻啰咒, a type of mantra) should be recited. Therefore, there is the mantra for washing and bathing the feet, which means washing the feet. The book says: ‘When the waters of Canglang are clear, I can wash my tassels; when the waters of Canglang are muddy, I can wash my feet.’ Sing the music mantra, place the bell on the table, and recite the mantra for purifying the land. -------------------------------------------------------------------------------- 音乐咒。
Chinese
凡唱此咒者。如钧天普奏。五音和雅。六律交畅。微妙通彻。供养十方三宝也。 唵斡资啰(二合)麻明哑吽。 初总明世界因起。如俱舍颂云。空界大风起。傍广数无量。厚十二洛叉。金刚不能坏。此名持界风。光音金藏云。布及三千界。雨如车轴下。风遏不听流。深十一洛叉。始作金刚界。次第金藏云。布雨满其内。先成梵王界。乃至夜摩天。风鼓清水成。须弥七金等。滓浊为山地。四洲及泥犁。咸海外铁围。方名器界立。此名众生世间。唯因迷妄而起。楞严云。一切众生本觉妙明觉元心体。与十方佛无二无别。由汝妄想迷理为咎。痴爱发生。生发遍迷。故有空性。化迷不息。有世界生。则此十方微尘国土非无漏者。皆是迷顽妄想安立。若夫佛出世间国土者。即净土也。为从一切法空之理。随定智力应念而现。不涉筹量。如幻术力。刹那顿彰。大小染净。随心应量。如善财入弥勒楼阁。以三昧力具见庄严等事。忽然不见。问弥勒曰。适来境界从何处去。曰。从来处去。曰。从何处来。曰。智慧中来。依智慧神通而住。若随法性。万象都无。随愿智力。何所不成乎。次微细委释世界因起。夫未免形累者。故须托土以居。八地已上。永脱色累。照体独立。神无方所。用土奚为。 现代汉语译本： 音乐咒。 凡是唱诵此咒的人，就像钧天的音乐普遍演奏，五音和谐优雅，六律交错流畅，微妙通彻，以此供养十方三宝。 唵 斡资啰（二合）麻明哑吽。 最初总括说明世界的因起。如《俱舍论》的颂文所说：‘虚空中大风生起，四面八方广阔无量，厚度有十二洛叉（laksha，数量单位，十万），金刚也无法摧毁。’这叫做‘持界风’。《光音金藏》说：‘遍布三千大千世界，降雨如车轴般粗大，风阻止雨水不让它流走，深度有十一洛叉。’最初形成金刚界，然后次第，《金藏》说：‘布雨充满其内，先形成梵王界，乃至夜摩天（Yama Heaven，欲界六天中的第三天）。’风鼓动清水形成须弥山（Mount Sumeru，佛教宇宙观中的中心山）和七金山等，污浊的物质成为山地，四大洲（Four Continents）以及泥犁（Naraka，地狱）都在咸海之外的铁围山（Chakravada Mountains）之内，这才叫做器世界的建立。’这叫做众生世间，完全因为迷惑颠倒而生起。《楞严经》说：‘一切众生本有的觉悟、妙明的觉元心体，与十方诸佛没有丝毫差别。由于你的妄想，迷惑了真理，这是过错的根源。愚痴和爱欲相互发生，生起后遍布迷惑，所以有了空性。化解迷惑没有止息，于是有了世界的产生。’那么这十方微尘国土，没有不是有漏的，都是迷惑顽固的妄想所安立的。至于佛陀出世间的国土，那就是净土。是从一切法空的真理，随着禅定的智慧力量，应念而显现，不经过思虑筹划，就像幻术的力量，刹那间完全彰显。大小染净，随着心念而应现。就像善财童子进入弥勒菩萨的楼阁，以三昧（Samadhi，禅定）的力量，完全见到庄严等事，忽然又不见了。于是问弥勒菩萨说：‘刚才的境界是从什么地方去了？’弥勒菩萨说：‘从它来的地方去了。’善财童子问：‘从什么地方来？’弥勒菩萨说：‘从智慧中来，依靠智慧神通而住。’如果顺应法性，万象皆空。随着愿力的智慧力量，有什么不能成就的呢？ 接下来详细解释世界因起的缘由。凡是没有脱免形体束缚的，所以必须依托土地而居住。八地菩萨以上，永远脱离了色界的束缚，照见本体而独立，神识没有固定的处所，要土地做什么呢？
English
English version: The Music Mantra. Whoever chants this mantra is like the universal performance of the music of Jun Tian (mythical music of heaven), with the five tones harmonious and elegant, and the six laws interflowing smoothly, subtle and penetrating, offering to the Triple Gem (Three Jewels) of the ten directions. Om Vajra (two combined) Mamya Hum. Initially, it generally explains the cause of the world's arising. As the verse in the Abhidharmakośa (Treasury of Knowledge) says: 'In the empty realm, a great wind arises, boundless in all directions, twelve lakshas (a unit of measurement, 100,000) in thickness, which even Vajra (diamond) cannot destroy.' This is called the 'Wind that Holds the World'. The Sutra of Golden Light says: 'Spreading throughout the three thousand worlds, rain falls like axles of carts, the wind stops the rain from flowing away, eleven lakshas in depth.' Initially forming the Vajra realm, then successively, the Golden Treasury says: 'Rain falls and fills within, first forming the Brahma realm, up to the Yama Heaven (the third heaven of the desire realm).' The wind stirs up clear water to form Mount Sumeru (the central mountain in Buddhist cosmology) and the seven golden mountains, etc., the turbid substances become mountains and land, the four continents (Jambudvipa, Purvavideha, Aparagodaniya, Uttarakuru) and Naraka (hell) are all outside the Salt Sea within the Chakravada Mountains (iron ring mountains), this is called the establishment of the vessel world.' This is called the world of sentient beings, arising entirely from delusion and confusion. The Surangama Sutra says: 'All sentient beings' inherent enlightenment, the wonderfully bright and awakened original mind-essence, is no different from the Buddhas of the ten directions. Due to your deluded thoughts, being confused about the truth, this is the root of the fault. Ignorance and love arise together, spreading delusion everywhere, therefore there is emptiness. Transforming delusion does not cease, thus there is the arising of the world.' Then these ten directions of dust-mote lands, none are without outflows, all are established by deluded and stubborn thoughts. As for the Buddha's lands that appear in the world, those are pure lands. They arise from the principle of the emptiness of all dharmas, following the power of meditative wisdom, appearing in response to thought, without deliberation or planning, like the power of illusion, manifesting completely in an instant. Size, purity, and impurity, appear in response to the mind's measure. Like Sudhana's entering Maitreya's pavilion, using the power of Samadhi (meditative absorption) to fully see the adornments, and then suddenly not seeing them. He asked Maitreya: 'Where did the previous realm go?' Maitreya said: 'It went from where it came.' Sudhana asked: 'Where did it come from?' Maitreya said: 'It came from wisdom, dwelling by relying on the power of wisdom and spiritual abilities.' If one accords with the Dharma-nature, all phenomena are empty. Following the power of the wisdom of vows, what cannot be accomplished? Next, a detailed explanation of the cause of the world's arising. Those who have not escaped the burden of form must rely on land to dwell. Those above the eighth Bhumi (stage of a Bodhisattva) have forever escaped the bondage of the realm of form, illuminating the essence and standing independently, the spirit has no fixed place, what need is there for land? --------------------------------------------------------------------------------
Chinese
然复现有染净差别者。无非因时设化接引群机耳。将建曼怛。先释因起竟。 轮围山。 即大铁围山。 铁围山。 念真言时。手拈花米于曼怛上右旋散洒。如空注雨。成此二山。轮围山在外。铁围山在内。高六百八十万由旬。此云限量。大由旬八十里。中六十。小四十。从广随应。或一四天下量。或小千量。或中千量。种种不定。弥牢坚固。金刚所成。难可破坏。此大千界外。总有座大轮围山。高至四禅。范围之内。总名三千大千世界。 金刚地(至)而作拥护。 此成金刚界。手拈花米于曼怛啰中间书一吽字作拥护。排列花米。从中间而出。胜金刚地基者。赞智力所现。不同众生妄想也。若依次第差别因起者。如因本经云。此大地厚四十八万由旬。地轮依水轮。水轮依风轮。风轮依虚空。虚空依妄想。妄想依真如。真如无所依。水聚厚六十万由旬。水上别有风大吹转。于上成金。如熟乳上生膏。名为金轮。厚三洛叉二万由旬。风聚厚三十六万由旬。各广无量。其大海中有须弥山出水为大。小须弥山即七金山。乃大须弥山之辅山耳。 大须弥山。 此翻妙高山。下根连住金轮之上。皆七宝所成。金银琉璃玻璃砗磲赤珠玛瑙合成。下狭上阔。渐渐广大。端直不曲。 现代汉语译本：然而，之所以存在染净的差别，无非是根据时机设立教化，接引不同根器的众生罢了。接下来要建立曼怛啰（Mandala，坛城），首先解释其因缘起始。 轮围山（Cakravāḍa）： 即大铁围山。 铁围山（Trakravāḍaparvata）： 念诵真言时，用手拈着花米，在曼怛啰上顺时针方向散洒，如同空中降雨，形成这两座山。轮围山在外面，铁围山在里面，高度为六百八十万由旬（Yojana，古印度长度单位）。这里所说的是**。大由旬是八十里，中由旬是六十里，小由旬是四十里。其广度随情况而定，或者是一个四天下（Caturdvīpa）的量，或者是一个小千世界（Sahasrī-cūḍika-lokadhātu）的量，或者是一个中千世界（Dvisāhasrī-madhyama-lokadhātu）的量，种种不定。非常牢固坚硬，由金刚（Vajra）构成，难以破坏。在这个大千世界（Trisāhasra-mahāsāhasra-lokadhātu）之外，总有一座大轮围山，高度达到四禅天（Caturthyāna），其范围之内，总称为三千大千世界。 金刚地（Vajra-bhūmi）(至)而作拥护： 这形成了金刚界（Vajradhātu）。用手拈着花米，在曼怛啰中间书写一个吽（Hūṃ）字，作为拥护。排列花米，从中间而出。胜金刚地基，是赞叹智慧力所显现，不同于众生的妄想。如果按照次第差别因缘起始，如因本经所说，此大地厚四十八万由旬，地轮（Pṛthvī-maṇḍala）依靠水轮（Apo-maṇḍala），水轮依靠风轮（Vāyu-maṇḍala），风轮依靠虚空（Ākāśa），虚空依靠妄想（Kalpana），妄想依靠真如（Tathatā），真如无所依靠。水聚集的厚度为六十万由旬，水上另有风大吹动旋转，于水上形成金，如同熟乳上产生乳酪，名为金轮（Kañcana-maṇḍala），厚三洛叉（Lakṣa，十万）二万由旬。风聚集的厚度为三十六万由旬，各自广阔无量。其大海中有须弥山（Sumeru）超出水面为最大，小须弥山即七金山（Sapta-suvarṇa-parvata），乃是大须弥山的辅助山。 大须弥山（Mahāmeru）： 此翻译为妙高山。下根连接在金轮之上，都是由七宝所成，即金、银、琉璃、玻璃、砗磲、赤珠、玛瑙合成。下窄上宽，渐渐广大，端正笔直不弯曲。