English
English version: Because of purity. Filth can exist in a pure place because they do not obstruct each other. Therefore, purity and filth can exist in the same place. In the past, the Deva king (Shou Tianzi) was cited as proof. The Deva king is a pure heaven (Jing Tian), and coming to the filthy place of the desire realm does not hinder each other. The Deva king is the purest of the Three Realms (San Jie), and still does not hinder the filth of the Three Realms. Now, the Lotus Treasury World (Lian Hua Zang Bao Zhuang Yan Guo), etc., are not the Three Realms, and since they are not the Three Realms, how can they hinder the Three Realms? My Pure Land will not be burned because the fire is the fire of the inverted Three Realms, and it can only burn the inverted Three Realms. The Pure Land is not the Three Realms, how can the fire of the Three Realms burn what is not of the Three Realms? Fire is filthy fire and can only burn filth. How can filthy fire burn purity? Therefore, my Pure Land will not be destroyed, and gods and humans will always be full. Moreover, the Treasure Adorned Land (Bao Zhuang Yan Guo) is only in one Saha World (Suo Po Tu). Digging the Saha World does not dig the Treasure Adorned Land. What is digging? It is the digging of the Three Realms, which can only dig the Three Realms. The Treasure Adorned Land is not the Three Realms, how can the digging of the Three Realms dig what is not of the Three Realms? Can form (Se) still dig*?* How can it dig the wonderful principle (Miao Ze)? This is what Master Kumarajiva (Shi Fashi) explained. This explanation has always been opposed. Where did he get this explanation from? This explanation is Master Kumarajiva's explanation. Master Kumarajiva is a Madhyamaka philosopher (San Lun Shi), so the meaning of the Three Treatises should be said to be taking away other people's views. Therefore, a pure substance can exist in a filthy place. Second, why can the Pure Land exist in a filthy place, and in turn, ask about the same place. You say, 'How can there be this Pure Land?' Now it is explained that this Pure Land is produced by the pure karma of the Tathagata (Ru Lai). Since the Tathagata's body has no obstacles, the land that is sensed also has no obstacles. The body is the dependent reward (Yi Bao), and the land is the proper reward (Zheng Bao). The dependent reward and the proper reward have no obstacles, and the proper reward and the dependent reward that are sensed also have no obstacles. In this way, because the proper reward has no obstacles, the land has no obstacles. Because there are no obstacles, it can exist in a filthy place. Next question: Why does purity exist in a filthy place? The previous two explanations explained that the Pure Land can exist in a filthy place. Now explain the meaning of the Pure Land existing in a filthy place. Question: Why does the Pure Land exist in a filthy place? There are also two meanings to explain this question. First, looking at the meaning of the Avatamsaka Sutra (Hua Yan Jing), the Vimalakirti Sutra (Wei Mo Jie Jing), etc., in order to teach sentient beings, it is explained that the Pure Land exists in a filthy place. It's just that the Pure Land is here, why can't you see it? It is because you have shallow blessings, dull roots, and a mind dwelling in permanence and annihilation that you cannot see it. If you say that the filthy land is in the east and the Pure Land is in the west, then you are wrong. --------------------------------------------------------------------------------
Chinese
化缘。何者净在西方秽土东方。两世界遥隔此不得为化。今道净土即在此。汝颠倒断常心故不见。谓弃妄存真舍无常取常乐。如此等居心心不净。心既不净故。不见净土。若见净土者。当须净心。除如此真妄常无常异。意清净乃名正观。以正观故则佛土净。为化此众生故。明净土在秽处也。二者所以净土在秽处者。为适缘所见。如来用净土。何为不如富人畜宝物安置屋里。如来用多许净土作底今明。如来以此净土。为欲适缘。故肇师云。圣人空同无像。岂国土之有垣。圣身尚未曾有。亦复未曾无。岂复有土与不土。圣人未曾像不像。亦复未曾心不心。未曾心不心。心生于有心。未曾像不像。像出于有像。未曾像不像。像不像适缘。缘出于有像。未曾土不土。土不土适缘。未曾净不净。净不净适缘。缘若应以秽得度者。示之以土沙。若应以净得道者。现之以宝玉。为此义故。所以净土在于秽处也。从来直云异质一处。不知何因缘故。净秽异质在一处。今释有如此义故也。 次明一质异处。然前三句犹可解。此之一句最难一。何物质而在异处耶。解云。他举一质。如一净质在西土东土二处。一秽质在北南两处。为有此句为无耶。若无则不成四句。若有何者是其事耶。今就数义。明此一句。今且就净名经辨。只一妙喜 现代汉语译本 化缘。何处是清净的西方，何处是污秽的东方？两个世界遥远阻隔，因此不能前往化缘。现在说净土就在这里，是因为你颠倒了断灭和常存的观念，所以看不见。认为要抛弃虚妄而保存真实，舍弃无常而追求常乐，像这样存心，心就不清净。心不清净，所以看不见净土。如果想看见净土，就必须清净自己的心。去除真与妄、常与无常的分别，意念清净才叫做正观。因为有正观，所以佛土清净。为了教化这些众生，所以说明净土就在污秽之处。第二点，净土之所以在污秽之处，是为了适应因缘所显现。如来运用净土，就像富人把宝物安置在屋里一样。如来用许多净土做什么呢？现在说明，如来用这净土是为了适应因缘。所以肇法师说：‘圣人空寂无相，哪里会有国土的界限？圣人的身体尚未曾有，也未曾没有，哪里会有土与非土的分别？圣人未曾有像与不像的分别，也未曾有心与非心的分别。’未曾有心与非心，心生于有心；未曾有像与不像，像出于有像；未曾有像与不像，像不像适应因缘，因缘出于有像；未曾有土与非土，土非土适应因缘；未曾有净与不净，净不净适应因缘。如果因缘应该用污秽才能得度，就示现土沙；如果因缘应该用清净才能得道，就显现宝玉。为了这个意义，所以说净土在于污秽之处。过去一直说异质同处，不知道是什么因缘，清净和污秽的异质在一处。现在解释有这样的意义。 其次说明一质异处。然而前三句还可以理解，这一句最难理解，什么物质会在不同的地方呢？解释说，他举一个例子，如一个清净的物质在西方和东方两个地方，一个污秽的物质在北方和南方两个地方。是有这句话还是没有呢？如果没有，就不能构成四句。如果有，那是什么事情呢？现在就数量的意义，说明这一句。现在且就《维摩诘经》（Vimalakīrti Nirdeśa Sūtra）来辨析，只有一个妙喜（Abhirati）世界。
English
English version Giving alms. Where is the pure Western realm, and where is the defiled Eastern realm? The two worlds are far apart, so one cannot go there to beg for alms. Now, saying that the Pure Land is right here is because you have inverted notions of annihilation and permanence, so you cannot see it. Thinking that one must abandon the false and preserve the true, forsake impermanence and seek eternal bliss, with such a mindset, the mind is not pure. Because the mind is not pure, one cannot see the Pure Land. If one wishes to see the Pure Land, one must purify one's mind. Eliminate the distinctions between true and false, permanence and impermanence; a clear mind is called right view. Because of right view, the Buddha-land is pure. To teach these beings, it is explained that the Pure Land is in the defiled place. Secondly, the reason why the Pure Land is in the defiled place is to manifest according to conditions. The Tathagata (Tathāgata) uses the Pure Land, just as a rich man keeps treasures in his house. What does the Tathagata use so many Pure Lands for? Now it is explained that the Tathagata uses this Pure Land to accord with conditions. Therefore, Master Zhao (Sengzhao) said: 'The sage is empty and without form, so where would there be boundaries of a country? The sage's body has never existed, nor has it never existed, so where would there be a distinction between land and non-land? The sage has never had the distinction between form and non-form, nor has he had the distinction between mind and non-mind.' Not having mind and non-mind, mind arises from having mind; not having form and non-form, form arises from having form; not having form and non-form, form and non-form accord with conditions, conditions arise from having form; not having land and non-land, land and non-land accord with conditions; not having purity and impurity, purity and impurity accord with conditions. If conditions require defilement to be liberated, then show earth and sand; if conditions require purity to attain the Way, then manifest jewels and jade. For this reason, it is said that the Pure Land is in the defiled place. In the past, it was always said that different substances are in the same place, but it was not known why pure and impure different substances are in the same place. Now the explanation has such a meaning. Next, explaining one substance in different places. However, the previous three sentences are still understandable, but this sentence is the most difficult to understand: what substance is in different places? The explanation is that he gives an example, such as one pure substance being in the Western and Eastern lands, and one defiled substance being in the Northern and Southern lands. Is this sentence there or not? If not, then it cannot form four sentences. If so, what is the matter? Now, in terms of numerical meaning, explain this sentence. Now, let's analyze it based on the Vimalakīrti Nirdeśa Sūtra (净名经). There is only one Abhirati (妙喜) world. --------------------------------------------------------------------------------
Chinese
净质。经东西二处。何者妙喜。一世界本在东方无动处。净名断取来西方娑婆处。若尔只一妙喜净质经游东西二处。如净土既然。类秽土等亦尔。故是一质二处也。向前异质一处。净秽二质。当在一处。今一质异处。亦应一净质。当在二处。今更据净名经释。彼经云。不可思议菩萨。以娑婆世界掷置他方国土。不动本处只捧娑婆。掷置西方安乐。而娑婆宛然不动。可谓。到而不动。不动而至。若尔只此秽质经东西二处。故是一质二处也。如秽质既然。类余四土亦尔也。 次明只秽质在净秽二处。前明掷秽质往净处。秽质经二处。今明只一秽质在净秽二处。如莲华藏娑婆世界。只娑婆一秽质。在娑婆处。在莲华藏处。何者莲华。不但以台为莲华。叶共为一莲华故。涅槃云。台叶须等合为莲华。叶不离华。叶在华中。娑婆既居叶上。故知娑婆即在莲华藏中。所以菩萨戒经云。我今卢舍那方坐莲华台。周匝千华上示现千释迦。故知裟婆世界在华叶上。叶不离华故。娑婆不离莲华藏。若使如此娑婆秽土。非但在娑婆处。亦在莲华藏处。故知是一质在二处。问华藏自在台。娑婆自在叶。何得是一质在二处耶。解云。具二义。有时明娑婆与莲华藏异。娑婆界在莲华藏外。而复台叶共成。共成一叶。娑婆则不离莲华藏。何故如 现代汉语译本 净质。经东西二处。哪一个是妙喜（Abhirati）世界？一种说法是，妙喜世界原本在东方不动处，净名（Vimalakirti，维摩诘）断取来西方娑婆（Saha）世界。如果这样，只有一个妙喜净质，经历东西两处。如同净土一样，类似于秽土等也是如此。所以是一个本质在两个地方。之前说的是不同本质在一个地方，净秽两种本质，应当在一个地方。现在说一个本质在不同地方，也应该一个净质，在两个地方。现在更根据《净名经》（Vimalakirti Sutra）解释。该经说，不可思议菩萨，把娑婆世界掷到其他方国土，不动本处，只是捧着娑婆世界，掷到西方安乐世界，而娑婆世界仍然不动。可以说是，到了而不动，不动而到。如果这样，只有这个秽质经历东西两处，所以是一个本质在两个地方。如同秽质一样，类似于其余四土也是如此。 其次说明只有一个秽质在净秽两个地方。前面说明了抛掷秽质到净处，秽质经历两个地方。现在说明只有一个秽质在净秽两个地方。例如莲华藏（Lotus Matrix）娑婆世界，只有娑婆一个秽质，在娑婆处，也在莲华藏处。什么是莲华？不仅仅以台为莲华，叶子共同构成一个莲华。所以《涅槃经》（Nirvana Sutra）说，台、叶、须等合成为莲华，叶不离开华，叶在华中。娑婆既然居住在叶上，所以知道娑婆就在莲华藏中。所以《菩萨戒经》（Bodhisattva Precept Sutra）说，‘我今卢舍那（Locana）方坐莲华台，周匝千华上示现千释迦（Sakyamuni）’。所以知道娑婆世界在华叶上，叶不离开华，所以娑婆不离开莲华藏。如果这样，娑婆秽土，不仅在娑婆处，也在莲华藏处。所以知道是一个本质在两个地方。问：华藏自在台，娑婆自在叶，怎么能是一个本质在两个地方呢？解答说：具备两种含义。有时说明娑婆与莲华藏不同，娑婆界在莲华藏外，而且台叶共同构成，共同构成一个叶子，娑婆就不离开莲华藏。为什么这样呢？