English
‘What is obtained.’ The *Nirvana Sutra* says, ‘Great *Parinirvana* is obtained through cultivation.’ The *Tathata* (Suchness) wisdom illuminates the *Tathata* realm. *Bodhi* (Enlightenment) wisdom corresponds and merges with *Dharmata* (the nature of reality). ‘Corresponding’ is like a box and its lid fitting together. ‘Merging’ is like water and milk blending together. The *Dharmakaya* (the body of the Dharma) is neither body nor not-body, and since wisdom corresponds and merges, it is also neither body nor not-body. This wisdom is tentatively called the *Sambhogakaya* (the body of bliss). The *Dharma* lifespan is neither lifespan nor not-lifespan, and since wisdom corresponds and merges, it is also neither lifespan nor not-lifespan. Tentatively calling non-lifespan as lifespan. The *Dharma* measure is neither measure nor immeasurable, and since wisdom corresponds and merges, it is also neither measure nor immeasurable. Tentatively calling immeasurable as measure. The *Nirmanakaya* (the body of transformation) is the body that corresponds to all things. It corresponds to continuity as lifespan. It corresponds to length and shortness as measure. When wisdom merges with the essence, it can produce great functions, like mercury mixed with pure gold can coat various colored images. Merit and the *Dharmakaya* manifest everywhere. It can be body and non-body, it can be eternal lifespan and impermanent lifespan, it can be immeasurable and measurable. Measurable has two meanings: one is the measure of immeasurable, and the other is the measure of measurable. For example, seven hundred *asamkhyas* (an extremely large number in Buddhism) and eighty, etc., are the measure of measurable. For example, *Amitabha* (Amitabha Buddha) actually has a limit, and the number that humans and gods cannot count is the immeasurable of measurable. The *Nirmanakaya* Buddhas are all two measures. They vary in length according to things and conditions. However, these three bodies and three lifespans cannot be separated or considered as one or different. That would violate the essence of the *Dharma*. Being one and three, and three and one, is the understanding of the profound text. The explanation of names is finished. Next, discussing the essence. The essence is the main substance. The *Shastra* says, ‘Except for the *real aspect of all dharmas* (the true nature of all phenomena), everything else is the work of demons.’ The *Mahayana Sutra* uses the *real aspect* as a seal, as the true essence of the sutra. Immeasurable merits adorn it together. Various practices lead to it. Words, speeches, questions and answers explain it. It is like the stars surrounding the North Star, like all rivers flowing into the East Sea. Therefore, the *real aspect* is taken as the essence of the sutra. Interpreted by calligraphers, ‘ritual’ means ‘to train the body.’ The body has nobility and inferiority, seniority and youth. The body of the ruler and father is noble, and the body of the subject and son is humble. It should be known that the interpretation of ‘body’ and ‘ritual’ is the law of utmost nobility. Furthermore, the body is the bottom. Exhausting the source and reaching the bottom, understanding the principles and exploring the depths, thoroughly investigating reality, is called the bottom. The *Shastra* says, ‘Only the Buddha can reach the bottom of the ocean of wisdom.’ Therefore. English version --------------------------------------------------------------------------------
Chinese
以底释体也。复次体是达义。得此体意通达无壅。如风行空中。自在无障碍。一切异名别说。皆与实相不相违背。释论云。般若是一法。佛说种种名。故以体达释经体也。次明经宗。初简宗体。次正明宗。有人言。宗即是体。体即是宗。今所不用。何者宗既是二。体即不二体若是二。体即非体。宗若不二宗即非宗。如梁柱是屋之纲维。屋空是梁柱所取。不应以梁柱是屋空。屋空是梁柱。宗体若一。其过如是。宗体异者。则二物孤调。宗非显体之宗。体非宗家之体。宗非显体之宗。宗则邪倒无印。体非宗家之体。则体狭不周。离法性外别有诸法。宗体若异。其过如是。今言不异而异。故有宗。不一而一。故有体也。今此经宗。以心观净则佛土净。为经宗致。四种净土。谓凡圣同居土。方便有余土。实报无障碍土。常寂光土也。各有净秽。五浊轻重同居净秽。体析巧拙有余净秽。次第顿入实报净秽。分证究竟寂光净秽。娑婆杂恶荆棘瓦砾。不净充满同居秽也。安养清净。池流八德树列七珍。次于泥洹皆正定聚。凡圣同居上品净土也。方便有余者。修方便道断四住惑。故曰方便。无明未尽故言有余。释论云。出三界外有净土。声闻辟支佛出生其中。受法性身非分段生。法华云。若我灭后实得阿罗汉。不信此法。若遇余佛。于 现代汉语译本： 用‘底’来解释‘体’。进一步说，‘体’是通达之义。领悟了这个‘体’，就能通达无碍，如同风行于空中，自由自在，没有阻碍。一切不同的名称和说法，都与实相不相违背。《释论》中说，‘般若是唯一之法，佛说了种种名称。’所以用通达‘体’来解释经的‘体’。 接下来阐明经的‘宗’。首先简要区分‘宗’和‘体’，然后正式阐明‘宗’。有人说，‘宗’就是‘体’，‘体’就是‘宗’。现在我不采用这种说法。为什么呢？如果‘宗’是二元的，那么‘体’就不是不二的；如果‘体’是二元的，那么‘体’就不是‘体’。如果‘宗’不是二元的，那么‘宗’就不是‘宗’。如同梁柱是房屋的纲维，房屋的空间是梁柱所形成的。不应该说梁柱就是房屋的空间，房屋的空间就是梁柱。如果‘宗’和‘体’是一样的，就会有这样的过失。如果‘宗’和‘体’是不同的，那么两者就孤立而不协调。‘宗’不是显现‘体’的‘宗’，‘体’不是‘宗家’的‘体’。如果‘宗’不是显现‘体’的‘宗’，那么‘宗’就是邪恶颠倒的，没有印证。如果‘体’不是‘宗家’的‘体’，那么‘体’就狭隘而不周全，认为在法性之外还有其他的法。如果‘宗’和‘体’是不同的，就会有这样的过失。现在说不异而异，所以有‘宗’；不一而一，所以有‘体’。 现在这部经的‘宗’，以‘心观净则佛土净’为经的宗旨。四种净土，分别是凡圣同居土、方便有余土、实报无障碍土、常寂光土。各有净和秽。五浊的轻重影响同居土的净秽，体解和分析的巧妙程度影响有余土的净秽，次第渐进或顿悟影响实报土的净秽，分证和究竟影响寂光土的净秽。娑婆世界充满各种恶行，荆棘瓦砾，是不净充满的同居秽土。安养世界清净庄严，池水流淌着八功德水，树木排列着七宝，进入涅槃后都是正定聚，是凡圣同居的上品净土。方便有余土，是修习方便道断除四住惑所证得的，所以说是‘方便’。因为无明尚未断尽，所以说是‘有余’。《释论》中说，‘在三界之外有净土，声闻、辟支佛出生在其中，受法性身而非分段生死。’《法华经》中说，‘如果我灭度后，有真正证得阿罗汉果位的，不相信此法，如果遇到其他的佛，于’
English
English version: ‘Di’ (base) is used to explain ‘Ti’ (essence). Furthermore, ‘Ti’ is the meaning of thorough understanding. Gaining this ‘Ti’ allows one to understand without obstruction, like the wind moving freely in the sky without hindrance. All different names and explanations do not contradict the true reality. The Shastra says, ‘Prajna is one dharma, but the Buddha speaks of various names.’ Therefore, using the understanding of ‘Ti’ explains the ‘Ti’ of the sutra. Next, clarifying the ‘Zong’ (tenet) of the sutra. First, briefly distinguish between ‘Zong’ and ‘Ti’, then formally clarify ‘Zong’. Some say that ‘Zong’ is ‘Ti’, and ‘Ti’ is ‘Zong’. Now I do not adopt this view. Why? If ‘Zong’ is dualistic, then ‘Ti’ is not non-dualistic; if ‘Ti’ is dualistic, then ‘Ti’ is not ‘Ti’. If ‘Zong’ is not non-dualistic, then ‘Zong’ is not ‘Zong’. Just as beams and pillars are the framework of a house, and the space of the house is created by the beams and pillars. It should not be said that the beams and pillars are the space of the house, and the space of the house is the beams and pillars. If ‘Zong’ and ‘Ti’ are the same, there will be such faults. If ‘Zong’ and ‘Ti’ are different, then the two are isolated and uncoordinated. ‘Zong’ is not the ‘Zong’ that reveals ‘Ti’, and ‘Ti’ is not the ‘Ti’ of the ‘Zong’ school. If ‘Zong’ is not the ‘Zong’ that reveals ‘Ti’, then ‘Zong’ is evil and inverted, without validation. If ‘Ti’ is not the ‘Ti’ of the ‘Zong’ school, then ‘Ti’ is narrow and incomplete, believing that there are other dharmas outside of Dharma-nature. If ‘Zong’ and ‘Ti’ are different, there will be such faults. Now it is said that they are different but not different, so there is ‘Zong’; not one but one, so there is ‘Ti’. Now, the ‘Zong’ of this sutra takes ‘the purity of the mind's contemplation leads to the purity of the Buddha-land’ as the main principle of the sutra. The four Pure Lands are the Land of Co-dwelling of Ordinary Beings and Sages, the Land of Expedient Means with Remainder, the Land of Actual Reward without Obstruction, and the Land of Eternal Tranquil Light. Each has purity and defilement. The severity of the five turbidities affects the purity and defilement of the Land of Co-dwelling; the skillfulness of analysis and understanding affects the purity and defilement of the Land of Expedient Means with Remainder; gradual or sudden enlightenment affects the purity and defilement of the Land of Actual Reward; partial or complete realization affects the purity and defilement of the Land of Eternal Tranquil Light. The Saha world is full of various evils, thorns, and rubble, which is the impure and defiled Land of Co-dwelling. The Land of Bliss is pure and adorned, with ponds flowing with the eight meritorious waters, and trees lined with the seven treasures. Upon entering Nirvana, all are assured of enlightenment, which is the superior pure land of the Land of Co-dwelling. The Land of Expedient Means with Remainder is attained by cultivating the path of expedient means and cutting off the four abodes of delusion, hence it is called ‘expedient’. Because ignorance has not been completely eradicated, it is called ‘with remainder’. The Shastra says, ‘Outside the three realms, there is a pure land where Shravakas and Pratyekabuddhas are born, receiving the Dharma-nature body instead of segmented life and death.’ The Lotus Sutra says, ‘If, after my extinction, there are those who truly attain the state of Arhat, and do not believe in this Dharma, if they encounter other Buddhas, they will’ --------------------------------------------------------------------------------
Chinese
此法中。便得决了。就中复有利钝。指上为净。指下为秽也。实报无障碍者。行真实法感得胜报。色心不相妨。故言无障碍。纯菩萨居无有二乘。仁王经云。三贤十圣住果报。即是其义。释论云。菩萨胜妙五欲。能令迦叶起舞。华严云。无量香云台。即其土净妙五尘。就中更论次第顿悟上下净秽等也。常寂光者。常即法身。寂即解脱。光即般若。是三点不纵横并别。名秘密藏。诸佛如来所游居处。真常究竟极为净土。分得究竟上下净秽耳。故以修心妙观能感净土。为经宗也。次辩经用。用者力用也。生善灭恶为经力用。灭恶故言力。生善故言用。灭恶故言功。生善故言德。此皆偏举具论必备也。苦是恶果。贪恚痴是恶因。恶因不除果不得谢。是故此经能令五逆罪灭。往生净土。即是此经之大力用也。教相者。此是大乘方等教摄。赴机适化广略不同。大本二卷。晋永嘉年中。竺法护译。此本是宋元嘉时疆良耶舍。于扬州译。两经皆在王舍城说。复有小本名阿弥陀。在舍卫国说。阿弥陀无量寿。彼此方言。二藏明义菩萨藏收。渐顿悟入此即顿教。正为韦提希及诸侍女。并是凡夫未证小果。故知是顿不从渐入。题称佛说。简异四人弟子。诸仙诸天化人等说也。 分文为三。序正流通。从如是讫清净业处序分。尔时世尊 放眉间光。讫诸天发无上道心正说。当机益分。尔时阿难白佛当何名下。讫经流通分。序中文二。证信发起正说亦二。净业妙观。流通复二。王宫鹫山。初证信序六句。如是标于信。我闻异外道。一时辩息诤。佛正明化主。王城论住处。列众为同闻。如是者。诸法实相古今不异名如。如理而说故为是。决定可信故云如是。我闻者。表异外道亲承有在。我者自在义。一切法空无我。何故说我。随俗假名说我。谓见慢名字。若无我则无闻。若无闻化道则绝。为此义故。虽知无我为传化不绝。假名说我。如人以金钱易铜钱及草木等。卖买法尔人无笑者。故言我闻。一者佛法无有定实之一。云何称一。随俗假说一耳。释论广破一异也。时者有二种。一迦罗即短时。亦名实时。二三摩耶名长时。亦名假时。今不论长短假实。说此经竟。总云一时。佛者亦婆伽婆。此云有大名声。亦云能破烦恼。佛者平等开觉故。名为佛。既能自觉。复能觉他。觉行备满。一切智异外道慈悲。异二乘平等。异小菩萨。尊极名为佛。在者。暂时曰在。久停名住。一往语耳。住者。四威仪皆为住。差别者。谓天住梵住圣住佛住也。天住谓六欲天。因即施戒善心也。梵住从初禅至非想。因即四无量心也。圣住三乘人。因即三三昧也。佛住。首楞严百八三昧 现代汉语译本 佛陀从眉间放出光明，之后诸天都发起了无上菩提心，这是正说的开端，当机者因此受益。这时，阿难请示佛陀，这部经应当如何命名？以上是经文的流通分。序分中包含二个部分：证信序和发起序。正说也分为二个部分：净业和妙观。流通分也分为二个部分：王宫和鹫山。 最初的证信序有六句：‘如是’标明了可信，‘我闻’区别于外道，‘一时’消除了争论，‘佛’是正法的教主，‘王城’说明了住处，‘列众’是为了共同听闻。‘如是’指的是诸法实相，古今没有差异，名为‘如’，符合真理而说，所以称为‘是’，因为决定可信，所以说‘如是’。‘我闻’表示不同于外道，是亲自听闻所得。‘我’是自在的意思。一切法都是空性的，没有‘我’的存在，为什么还要说‘我’呢？这是随顺世俗的假名而说‘我’，是为了破除见慢。如果没有‘我’，就没有听闻；如果没有听闻，化导之路就会断绝。为了这个原因，虽然知道没有‘我’，为了传法不绝，所以假名说‘我’。就像人们用金钱交换铜钱和草木等，买卖是常法，没有人会嘲笑。所以说‘我闻’。‘一时’，佛法没有固定不变的实体，为什么称为‘一’呢？这是随顺世俗的假说而已。释论广泛地破斥了‘一’和‘异’的观点。‘时’有两种：一种是迦罗（Kala），指的是短时间，也称为实时；另一种是三摩耶（Samaya），指的是长时间，也称为假时。现在不论长短假实，只说这部经说完的时间，总称为‘一时’。‘佛’，也称为婆伽婆（Bhagavat），意思是具有大名声，也能破除烦恼。佛是平等开悟的人，所以称为佛。既能自己觉悟，又能使他人觉悟，觉悟和修行都圆满，具有一切智慧，不同于外道，具有慈悲心，不同于二乘，具有平等心，不同于小菩萨，是至尊至极的，所以名为佛。‘在’，暂时停留称为‘在’，长久停留称为‘住’，这只是一般的说法。‘住’，指的是四威仪（行住坐卧）都称为住。差别在于，有天住、梵住、圣住和佛住。天住指的是六欲天，其原因是布施、持戒和善心。梵住指的是从初禅到非想非非想处天，其原因是四无量心。圣住指的是三乘人，其原因是三三昧。佛住指的是首楞严三昧和百八三昧。