無量壽經優婆提舍願生偈註 2.51

2.51

How is this inconceivable? The humans and devas of that Pure Land do not have bodies of water and grain; why would they need water? Since they are accomplished in purity, they do not need washing; why else would they use water? There are no four seasons there, and it is constantly temperate and free of oppressive heat; why again would they need water? It is not needed, yet it exists, so there must be a reason. The sūtra says: 'When those bodhisattvas and śrāvakas enter the jewel grounds, if they wish the water to cover their feet, the water immediately covers their feet; if they wish it to reach their knees, the water immediately reaches their knees; if they wish it to reach their waists, the water immediately reaches their waists; if they wish it to reach their necks, the water immediately reaches their necks; if they wish it to pour over their bodies, it naturally washes their bodies; if they wish it to recede, the water immediately recedes. Tempering its cold and warmth naturally according to their wishes, it clears the spirit, gladdens the body, and cleanses away mental defilements. Clear, luminous, calm, and pure, it is transparent as if formless, and the jewel sands reflect through it, illuminating every depth. Gentle ripples swirl and flow, pouring into one another, moving peacefully and slowly, neither too slow nor too fast, sending up immeasurable waves. Naturally emitting wondrous sounds, there is none who does not hear what is appropriate to them: some hear the sound of the Buddha, some hear the sound of the Dharma, some hear the sound of the Saṅgha; some hear the sound of tranquility, the sound of emptiness and non-self, the sound of great compassion, the sound of the pāramitās; or they hear the sound of the ten powers, fearlessnesses, and distinct qualities, the sound of various supernormal knowledges, the sound of non-action, the sound of non-arising and non-ceasing, the sound of the forbearance of non-arising dharmas, up to the sounds of various wondrous teachings such as nectar empowerment. Hearing such sounds as these, their joy is immeasurable, conforming to the meanings of purity, detachment from desires, cessation, and reality; conforming to the Triple Gem, the powers, fearlessnesses, and distinct qualities; conforming to the path practiced by bodhisattvas and śrāvakas possessed of supernormal knowledges. There is no name of the sufferings and perils of the three miserable realms, but only the sound of natural pleasure; therefore, that land is named Peace and Bliss.' That this water performs the work of a Buddha—how could it be conceivable?