English
English version: Attaining the Truth realm (Satya-artha), one gains the Anutpattika-dharma-ksanti (忍, forbearance of non-origination). Furthermore, by seeing emptiness (sunyata), one severs afflictions. Now, contemplating earth, water, and so on, how does one eliminate delusion and attain Anutpattika-dharma-ksanti? What is being elucidated now is, as before, contemplating this earth and water as existing like a dream or illusion. Precisely because it exists like a dream or illusion, one can attain Anutpattika-dharma-ksanti. The Buddha tells Ananda (阿难): the three contemplations (tri-laksana) have been explained earlier. Now, the fourth is to contemplate the jeweled tree. This passage can be understood. This sutra elucidates the Buddha-kshetra (净土, pure land), which differs from the Buddha-kshetra elucidated in the Saddharma Pundarika Sutra (法华经). The Saddharma Pundarika Sutra elucidates the Buddha-kshetra in two places: one is in the chapter 'Vision of the Jeweled Stupa', transforming the impure land into a pure land; the other is in the chapter 'Duration of Life of the Tathagata', where the assembly sees the world burning, but my pure land is not destroyed. Together with the present Western Pure Land, these three passages represent three meanings. The assembly sees the world burning, but my pure land is not destroyed; this is two substances in one place. Transforming the impure land into a pure land is one substance in one place. The present sutra elucidates the pure land as two substances in two places. Saying that my pure land is not destroyed is two substances in one place, simply because Mount Griddhakuta (净崛山) is in the place of the impure Mount Griddhakuta, and the impurity and purity do not obstruct each other, while the impure substance is burned, the pure substance is not destroyed, so it is two substances in one place. Transforming impurity into purity is one substance in one place, simply because the impure substance is transformed into the pure substance, like transforming stone into jade, transforming earth into gold, just as the earth and stone are transformed into gold and jade, the earth is also like this, the machine now transforms into purity and impurity, only in this one place, so it is one substance in one place. This sutra elucidates the pure land as two substances in two places, the West is the pure land, the Eastern land is the impure land, East and West are two substances, the pure substance is in the Western place, the impure substance is in the Eastern land, so it is two substances in two places. Since the land has these three situations, do people also have these three situations? The explanation is that they also do. Saying that people have three situations, two substances in one place refers to what the Saddharma Pundarika Sutra says, 'I and all the Sangha come out of Mount Griddhakuta (灵鹫山) together.' The Sangha are good people, the rest of the assembly are impure people, the rest of the assembly are burned themselves, the Sangha are in the midst and are not burned. The pure and impure assemblies are only in the place of Mount Griddhakuta, without obstructing each other. Like the impurity of Suddha-deva (首陀天子) does not obstruct his purity, the pure and impure people are also like this, in the same place without obstructing each other, so it is two substances in one place. Two substances in two places refers to moving all the devas and people to other lands, the pure people are in the pure place, the impure people are in the impure place, so it is two substances in two places. One substance in one place refers to, still like... --------------------------------------------------------------------------------
Chinese
云变秽土为净土一质一处。今声闻人变为菩萨。向并是声闻。今会归大乘。变成菩萨只在此处。故是一质一处也。次当想水第五作水观。问前已作水观竟。今以何故复观水耶。解云前观水则方便。于水想中观地观树观水。今观彼池水八功德具足众宝庄严。水出五音鸟赞三宝。如文也。众宝国土一一界上下前来别观。今则第二总观。别观既不尽论今总观之也。若见此者除无量劫重恶业者。前明观体今明观用。六观两类。前三种观体次明三观用。今亦尔。前明三观体次明三观用。前三观犹浅。但灭八十亿劫生死之罪。今观转深。能灭无量亿劫极重恶罪也。佛告阿难下正作果观中为二。第一观依果竟。今此下去第二观正果。前依果观有两。一观方便二观正体。今正果体观亦二。第一明观方便。第二辨观正体。今则初观方便复为四。今即第一诫听许说如文。汝等忆持下第二命传化未来也。说是语时无量寿佛住立空中下第三无量寿佛及二菩萨现韦提希前。所以佛菩萨现其人前者为观之境。彼将欲作无量寿佛及二菩萨观。是故佛及二菩萨现其人前作观之境界也。时韦提希见下第四韦提希因见佛及二菩萨。故为未来众生而作无量寿佛及二菩萨之观也。佛告韦提希下第二正明观体。就文为二。第一别观第二总观。前依果观中有二。第一 现代汉语译本 将污秽的国土转变为清净的国土，本质和处所都是同一个。现在的声闻乘人转变为菩萨乘人，之前都是声闻乘，现在汇归于大乘，转变成菩萨也只是在此处，所以说本质和处所都是同一个。接下来应当修习水想，第五个是作水观。问：之前已经作过水观了，现在为什么又要观水呢？解答说：之前的观水只是方便，在水想中观地、观树、观水。现在观想那池水具有八种功德，以各种珍宝庄严，水中发出五种音声，鸟儿赞颂三宝，就像经文所说的那样。各种珍宝国土的每一个界限，上下前后，之前是分别观想，现在则是第二种总观。既然分别观想不能穷尽，现在就总观。如果能见到这些景象，就能消除无量劫的深重恶业。之前是说明观想的本体，现在是说明观想的作用。六观分为两类，前三种是观想的本体，接下来是说明三种观想的作用。现在也是这样，前三种是观想的本体，接下来是说明三种观想的作用。之前的三个观想还比较浅显，只能消除八十亿劫的生死之罪，现在的观想更加深入，能够消除无量亿劫的极重恶罪。‘佛告阿难’（佛告诉阿难）以下，正式进入果报观想，分为两部分。第一部分是观想依报的果报完毕，现在从‘今此下去’（现在从这里开始）进入第二部分，观想正报的果报。之前的依报观想分为两部分，一是观想方便，二是观想正体。现在的正报体观也分为两部分，第一是说明观想方便，第二是辨明观想正体。现在是最初的观想方便，又分为四个部分。现在是第一个，告诫听闻并允许宣说，就像经文所说的那样。‘汝等忆持’（你们应当忆持）以下是第二个，命令传化给未来。‘说是语时无量寿佛住立空中’（说完这些话的时候，无量寿佛站立在空中）以下是第三个，无量寿佛（Amitabha）(无量光佛，也称阿弥陀佛)及两位菩萨（Bodhisattva）(觉有情)显现在韦提希（Vaidehi）(古印度王舍城频婆娑罗王的王后)面前。佛和菩萨显现在那个人面前的原因，是为了作为观想的境界。他将要作无量寿佛及两位菩萨的观想，所以佛和两位菩萨显现在那个人面前，作为观想的境界。‘时韦提希见’（当时韦提希见到）以下是第四个，韦提希因为见到佛和两位菩萨，所以为未来的众生而作无量寿佛及两位菩萨的观想。‘佛告韦提希’（佛告诉韦提希）以下，正式说明观想的本体。就经文来说，分为两部分，第一是分别观想，第二是总观想。之前的依报观想中有两个部分，第一
English
English version Transforming a defiled land into a pure land, the essence and location are the same. Those who are now Shravakas (Śrāvaka)(hearers or disciples) are transformed into Bodhisattvas (Bodhisattva)(enlightenment beings). Previously, they were all Shravakas, but now they converge into the Mahayana (Mahāyāna)(Great Vehicle), transforming into Bodhisattvas right here. Therefore, it is said that the essence and location are the same. Next, one should practice water contemplation, the fifth being the contemplation of water. Question: Having already practiced water contemplation before, why contemplate water again now? The answer is: The previous water contemplation was merely a means, contemplating the earth, trees, and water within the water thought. Now, contemplate that pond water, possessing eight merits, adorned with various treasures, the water emitting five sounds, and birds praising the Three Jewels, as the text describes. The boundaries of each treasure land, above and below, before and after, were previously contemplated separately. Now, it is the second, a general contemplation. Since separate contemplation cannot exhaust everything, now we contemplate generally. If one sees these, one can eliminate heavy evil karma from countless kalpas. Previously, it was explaining the substance of contemplation; now, it is explaining the function of contemplation. The six contemplations are divided into two categories: the first three are the substance of contemplation, and the next three explain the function of contemplation. It is the same now: the first three are the substance of contemplation, and the next three explain the function of contemplation. The previous three contemplations were still shallow, only able to eliminate the sins of birth and death for eighty billion kalpas. Now, the contemplation is deeper, able to eliminate extremely heavy evil sins from countless billions of kalpas. 'The Buddha told Ananda' (佛告阿難) below, formally entering the contemplation of karmic rewards, divided into two parts. The first part is the contemplation of the dependent karmic rewards completed. Now, from 'Now from here onwards' (今此下去) below, we enter the second part, contemplating the direct karmic rewards. The previous contemplation of dependent rewards was divided into two parts: first, the contemplation of means; second, the contemplation of the true substance. The current contemplation of direct reward substance is also divided into two parts: first, explaining the contemplation of means; second, distinguishing the contemplation of the true substance. Now, it is the initial contemplation of means, further divided into four parts. Now, it is the first, admonishing to listen and permitting to speak, as the text describes. 'You should remember and uphold' (汝等憶持) below is the second, commanding to transmit and transform to the future. 'When these words were spoken, Amitabha Buddha stood in the air' (說是語時無量壽佛住立空中) below is the third, Amitabha Buddha (Amitabha)(Infinite Light Buddha, also known as Amitabha Buddha) and two Bodhisattvas (Bodhisattva)(enlightenment beings) appearing before Vaidehi (Vaidehi)(Queen of King Bimbisara of Rajagriha in ancient India). The reason why the Buddha and Bodhisattvas appear before that person is to serve as the object of contemplation. He is about to contemplate Amitabha Buddha and the two Bodhisattvas, so the Buddha and the two Bodhisattvas appear before that person, serving as the object of contemplation. 'At that time, Vaidehi saw' (時韋提希見) below is the fourth, Vaidehi, because she saw the Buddha and the two Bodhisattvas, therefore contemplates Amitabha Buddha and the two Bodhisattvas for the sake of future beings. 'The Buddha told Vaidehi' (佛告韋提希) below, formally explaining the substance of contemplation. In terms of the text, it is divided into two parts: first, separate contemplation; second, general contemplation. The previous contemplation of dependent rewards had two parts, the first --------------------------------------------------------------------------------
Chinese
别观第二总观。今正果观亦尔。第一别观第二总观。此言总别者观无量寿一身。观二菩萨一身为别观。无量寿有不可思议身。二菩萨亦尔。观无量寿二菩萨无量身为总观也。就初别观中复为二。第一作想像观。第二作真实观。所以前作想像观者。无量身身相不可思议。像犹若处空不可作。故前作想像观。前作丈六身观。次百丈身观。名为像想观。以前作像想观故次作佛身真观也。问初作想像观次作真观可得是本迹不。解云欲作此道亦得前想像观为迹。亦后真观为本亦得。虽然作此詺不便。但前作想像观后作真实观也。就初想像观中为二。第一想像彼佛华台。第二想像彼佛并二菩萨。就想像华台中有三。第一正想华台。第二明华台之因。第三明假想观功用。今即第一正想华台如文也。阿难此华台下第二明华台之因。此华台是法藏比丘本愿力所成。即是明台之本因也。此想成者灭除下第三明假想观功用如文。佛告阿难下第二想像佛菩萨复为二。第一想法身佛。第二想应身佛。今即第一想法身佛。法身佛者文云如来是法界身。即是法身。一切皆是法界一切皆是法身。故前作此想也。次云是心即是三十二相八十种好。是心作佛是心是佛。凡有三是。所以明三是者。明此三是义足是心即是。三十二相即是应身。是心是佛即是法身 现代汉语译本： 别观第二，总观。现在的正果观也是这样。第一是别观，第二是总观。这里说的总别，是指观无量寿佛（Amitābha，阿弥陀佛）一身，观两位菩萨（指观世音菩萨和 大势至菩萨）一身为别观。无量寿佛有不可思议之身，两位菩萨也是这样。观无量寿佛和两位菩萨的无量身为总观。在最初的别观中又分为两部分：第一是作想像观，第二是作真实观。之所以先作想像观，是因为无量寿佛的身相不可思议，就像在空中作画一样难以实现，所以先作想像观。先作丈六身观，再作百丈身观，这叫做像想观。因为先作像想观，所以接着作佛身真观。问：先作想像观，再作真观，可以看作是本迹吗？答：想要这样做也可以，把之前的想像观看作是迹，把之后的真观看作是本也可以。虽然这样做也可以，但这样命名不太方便。只是先作想像观，后作真实观。在最初的想像观中分为两部分：第一是想像彼佛的华台（莲花座），第二是想像彼佛和两位菩萨。在想像华台中又有三部分：第一是正想华台，第二是说明华台的因，第三是说明假想观的功用。现在就是第一部分，正想华台，如经文所说。‘阿难（Ānanda，阿难尊者），此华台下’，这是第二部分，说明华台的因。此华台是法藏比丘（Dharmākara，阿弥陀佛的前身）本愿力所成就的，这就是说明华台的根本原因。‘此想成者灭除下’，这是第三部分，说明假想观的功用，如经文所说。‘佛告阿难（Buddha told Ānanda，佛告诉阿难尊者）下’，这是第二部分，想像佛菩萨，又分为两部分：第一是想法身佛（Dharmakāya Buddha，法身佛），第二是想应身佛（Nirmāṇakāya Buddha，应身佛）。现在就是第一部分，想法身佛。法身佛，经文中说‘如来（Tathāgata，如来）是法界身’，这就是法身。一切都是法界，一切都是法身，所以先作这样的想法。接着说‘是心即是三十二相八十种好’，‘是心作佛，是心是佛’，总共有三个‘是’。之所以要说明三个‘是’，是为了说明这三个‘是’的意义足够，‘是心即是三十二相’，这就是应身，‘是心是佛’，这就是法身。