English
English version Cause. Observing the causes and effects of the Pure Land, it is divided into two sections. In the initial observation of Amitābha (Immeasurable Life), it is further divided into two parts. The first part has six contemplations, observing the Land of Amitābha (Sukhāvatī, the Land of Ultimate Bliss). The second part has seven contemplations, observing the body of Amitābha Buddha. Observing the Land of Amitābha includes trees and ponds. Observing Amitābha Buddha includes the Buddha and Bodhisattvas. Furthermore, observing the Land of Amitābha is observing the resultant reward of the environment. Observing Amitābha Buddha is observing the resultant reward of the principal. Furthermore, observing the Land of Amitābha is observing the world of the Pure Land. Observing Amitābha Buddha is observing the world of Perfect Enlightenment. In the preceding section on observing the Land of Amitābha, there are two meanings. The first has five contemplations, observing separately. The sixth is one contemplation, observing generally. Observing separately is performing five kinds of visualizations separately. The sixth, general observation, is that the Land of Amitābha has countless things that cannot all be observed, so the sixth contemplation generally performs all visualizations. In the initial part, it is further divided into two parts. The first part has one and a half contemplations, which are the means for performing the visualization. The second part has three and a half contemplations, which are the formal performance of the visualization. Now is the first part, the means for performing the visualization. It explains that those who wish to perform the Amitābha visualization should face west and carefully observe the sun, so that the mind can become stable. If one does not focus the mind on the sun, the mind will not be stable. Because one focuses the mind on the sun to visualize, the mind can become stable. When the mind is stable, the mind will naturally become pure and see that land. Next, visualize water. The reason for visualizing the sun first and then visualizing water is that the sunlight is bright and pure, so the sun is visualized first. Water is clear and transparent, and nothing cannot be seen, so water is visualized now. After the mind's visualization is accomplished, it is the second part, the formal performance of the visualization. By visualizing water and visualizing crystal, one can see the crystal ground. Seeing the crystal ground, everything is reflected and transparent, and nothing cannot be seen. The reason for seeing the ground first is that the ground is the foundation, so the ground is explained first. Below, there are diamond seven-jeweled pillars supporting the ground. This is similar to the Padmagarbha (Lotus Womb). Why is it called Padmagarbha? Because the precious lotus supports the world, it is called the Padmagarbha world. Now the Western world is supported by diamond pillars, and it is called Sukhavati (Land of Bliss) or the Land of Ultimate Bliss; the names are just different. The eight directions of this pillar are made of countless jewels, with countless colors of light reflecting. Even the crystal ground is interspersed with gold, with various adornments, as described in the scriptures, very lovely and joyful. The Buddha told Ānanda, 'You uphold the Buddha's teachings.' The preceding explains the three --------------------------------------------------------------------------------
Chinese
种观竟。今命持者传化未来也。问好体应一一观竟则结。不尔者都结。何故至此而结耶。解云至此三观竟。事不过三故三观后结也。又前明三观此明观体。今辨观力用。作此观有何物力用。是故今明能除八十亿劫生死之罪。舍身得生净国也。问何故观地水等而能灭除多许罪耶。复不忏悔何因缘灭如此罪耶。解云此中作念佛三昧。然念佛三昧有二种。一通二别。但念佛名别念佛三昧。念佛国土树木乃至念佛等。通念依正名通念佛三昧也。问念佛三昧何因能得灭如此多罪耶。解云佛有无量功德念佛无量功德故得灭无量罪也。问念佛正果可得灭罪。今念地水依果。云何得灭罪耶。解云此是佛依果。佛无漏业所起。此树是佛树。地水佛地水。念佛地水则是念佛。此地水柔软微妙不如此间地水。何者天上宝物尚传语往来。况无量寿佛依果耶。此之地水微妙清净如梦如幻。只依不异正正不异依。依正不正正依不依。依正不依正。识依正即识不依正。识假则识中。若尔岂不灭罪耶。所以文云。依此观时则得无生法忍。何意得无生法忍。以识依正不依正识假悟中故。得无生法忍也。若但作琉璃地观。见好净地则生贪心。以观地不地故得灭罪。故文云以此观者名为正观。以他观者名为邪观也。问成实论人。今观地水等何故得无生忍。汝会 现代汉语译本： 种观究竟如何？现在命令受持此法者将它传化到未来。问：如果好好地、完整地、一一地观想完毕，那么就结印。如果不是这样，就都结印。为什么到这里才结印呢？解释说：到这里三种观想就完成了。事情不过三，所以三次观想后就结印。而且前面说明了三种观想，这里说明了观想的本体。现在辨别观想的力量和作用。作这种观想有什么样的力量和作用呢？因此现在说明能够消除八十亿劫生死之罪，舍弃此身而得以往生清净佛国。 问：为什么观想地、水等就能灭除如此多的罪呢？而且又不忏悔，是什么因缘能够灭除如此罪呢？解释说：这里作的是念佛三昧（Samadhi of Buddha Recitation）。然而念佛三昧有两种：一种是通念，一种是别念。仅仅念佛的名号是别念佛三昧。念佛的国土、树木乃至念佛等等，通通念依报和正报，就叫做通念佛三昧。问：念佛三昧是什么原因能够灭除如此多的罪呢？解释说：佛有无量的功德，念佛无量的功德，所以能够灭除无量的罪。问：念佛的正果可以灭罪，现在念地、水这些依果，怎么能够灭罪呢？解释说：这是佛的依果，是佛无漏业所生起的。这树是佛树，地水是佛的地水。念佛的地水，那就是念佛。此地的地水柔软微妙，不像我们这个世界的地水。何况天上宝物尚且可以传递信息往来，更何况无量寿佛（Amitayus Buddha）的依果呢？此地的地水微妙清净，如梦如幻。只依报不异于正报，正报不异于依报。依报正报不依，正报依报不依。依报正报不依正报。认识到依报正报，就认识到不依正报。认识到假，就认识到中道。如果这样，难道不能灭罪吗？所以经文说：‘依此观想时，则得无生法忍（Anutpattika-dharma-kshanti）。’什么意思才能得到无生法忍呢？因为认识到依报正报不依正报，认识到假而悟入中道，所以得到无生法忍。如果只是作琉璃地观，见到美好的清净地就生起贪心。因为观想地不是地，所以才能灭罪。所以经文说：‘以此观想的人，名为正观。以其他方式观想的人，名为邪观。’问：成实论（Satya-siddhi-shastra）的人，现在观想地水等，为什么能够得到无生法忍？你如何会通？
English
English version: How does this contemplation of the seed reach its ultimate conclusion? Now, I command those who uphold this practice to transmit and transform it for the future. Question: If one contemplates well, completely, and individually to the end, then one forms the mudra. If not, then one forms the mudra anyway. Why is the mudra formed at this point? Explanation: At this point, the three contemplations are completed. Matters do not exceed three, so the mudra is formed after three contemplations. Moreover, the previous section explained the three contemplations, and this section explains the essence of contemplation. Now, we distinguish the power and function of contemplation. What kind of power and function does performing this contemplation have? Therefore, now it is explained that it can eliminate the sins of eighty billion kalpas of birth and death, and by abandoning this body, one can be reborn in a pure Buddha-land. Question: Why can contemplating earth, water, etc., extinguish so many sins? Moreover, without repentance, what causes can extinguish such sins? Explanation: Here, one performs the Samadhi of Buddha Recitation. However, there are two types of Samadhi of Buddha Recitation: general and specific. Merely reciting the name of the Buddha is the specific Samadhi of Buddha Recitation. Contemplating the Buddha's land, trees, and even the Buddha, etc., generally contemplating the dependent and the principal, is called the general Samadhi of Buddha Recitation. Question: What causes the Samadhi of Buddha Recitation to extinguish so many sins? Explanation: The Buddha has immeasurable merits, and reciting the Buddha's immeasurable merits can extinguish immeasurable sins. Question: Reciting the Buddha's direct result can extinguish sins, but now contemplating earth and water, which are dependent results, how can they extinguish sins? Explanation: These are the Buddha's dependent results, arising from the Buddha's non-outflow actions. This tree is the Buddha's tree, and the earth and water are the Buddha's earth and water. Reciting the Buddha's earth and water is reciting the Buddha. The earth and water here are soft and subtle, unlike the earth and water of our world. Moreover, heavenly treasures can still transmit messages back and forth, let alone the dependent results of Amitayus Buddha (Immeasurable Life Buddha)? The earth and water here are subtle and pure, like a dream or illusion. The dependent is not different from the principal, and the principal is not different from the dependent. The dependent and principal are not dependent, and the principal and dependent are not dependent. The dependent and principal are not dependent on the principal. Recognizing the dependent and principal is recognizing the non-dependent principal. Recognizing the provisional is recognizing the Middle Way. If so, can it not extinguish sins? Therefore, the text says: 'Relying on this contemplation, one obtains Anutpattika-dharma-kshanti (the Patience with the Unborn Dharma).' What does it mean to obtain Anutpattika-dharma-kshanti? Because one recognizes that the dependent and principal are not dependent on the principal, and one recognizes the provisional and awakens to the Middle Way, one obtains Anutpattika-dharma-kshanti. If one only contemplates the lapis lazuli ground and sees a beautiful, pure land, one will generate greed. Because one contemplates that the ground is not the ground, one can extinguish sins. Therefore, the text says: 'One who contemplates in this way is called right contemplation. One who contemplates in other ways is called wrong contemplation.' Question: People of the Satya-siddhi-shastra (Treatise on the Establishment of Truth), now contemplating earth and water, etc., why can one obtain Anutpattika-dharma-kshanti? How do you reconcile this? --------------------------------------------------------------------------------
Chinese
真谛境得无生忍。又见空故断烦恼。今观地水等云何断惑得无生耶。今所明者如向观此地水如梦如幻为所有。如梦如幻有故得无生忍也。佛告阿难下前明三观竟。今第四作宝树观。此文可解。此经明净土。与法华中明净土异者。法华两处明净土。一见宝塔品变秽为净土。二寿量品时众见烧尽。吾净土不毁。并今西方净土此三文则是三句义。时众见烧尽。吾净土不毁。则二质一处。变秽为净土则一质一处。今文明净土则二质二处。言吾净土不毁二质一处者。只净崛山在秽崛山处。此秽净不相碍。而秽质被烧净质不毁。故是二质一处也。变秽为净一质一处者。只是秽质变为净质。如变石为玉变土为金。只向土石变为金玉土亦尔。向机今变为净秽。只在此一处。故是一质一处。此文明净土二质二处者。西方之净东土秽。东西二质。净质在西方处秽质在东土处。故是二质二处也。土既有此三句人亦有此三句不。解云亦有言人三句者二质一处者。则法华云我及诸众僧俱出灵鹫山。众僧善人余众秽人。余众自被烧。众僧在中不被烧。净秽两众只在灵鹫山处不相妨碍。如首陀天子秽不碍彼净。净秽二人亦尔同在一处不相碍。故是二质一处也。二质二处者则移诸天人置他土。净人在净处秽人在秽处。故是二质二处也。一质一处者。还如 现代汉语译本： 真谛境（Satya-artha）证得了无生法忍（anutpattika-dharma-ksanti）。又因为见到空性（sunyata）而断除了烦恼。现在观想地、水等，如何断除迷惑而证得无生法忍呢？现在所阐明的是，像之前那样观想这地、水如梦如幻般存在。正因为如梦如幻般存在，所以才能证得无生法忍。佛告诉阿难（Ananda），前面已经阐明了三观（tri-laksana）。现在第四个是作宝树观。这段文字可以理解。这部经阐明了净土（Buddha-kshetra），与《法华经》（Saddharma Pundarika Sutra）中阐明的净土不同。《法华经》中有两处阐明净土，一处是见宝塔品中变秽土为净土，另一处是寿量品中，大众看到世界烧尽，而我的净土不毁坏。连同现在的西方净土，这三段文字就是三种句义。大众看到世界烧尽，而我的净土不毁坏，这是二质一处。变秽土为净土，这是一质一处。现在这部经阐明净土是二质二处。说我的净土不毁坏是二质一处，只是净崛山（Griddhakuta）在秽崛山处，这秽净互不相碍，而秽质被烧，净质不毁坏，所以是二质一处。变秽为净是一质一处，只是秽质变为净质，如变石头为玉，变土为金，只是向土石变为金玉，土也是这样，向机今变为净秽，只在此一处，所以是一质一处。这部经阐明净土是二质二处，西方是净土，东土是秽土，东西是二质，净质在西方处，秽质在东土处，所以是二质二处。土地既然有这三种情况，人也有这三种情况吗？解释说也有。说人的三种情况，二质一处是指，《法华经》中说，‘我及诸众僧俱出灵鹫山（Griddhakuta）。’众僧是善人，其余大众是秽人，其余大众自身被烧，众僧在其中不被烧。净秽两众只在灵鹫山处，互不相妨碍。如首陀天子（Suddha-deva）的秽不碍彼净，净秽二人也是这样，同在一处不相碍，所以是二质一处。二质二处是指，则移诸天人置于他土，净人在净处，秽人在秽处，所以是二质二处。一质一处是指，还如...