Chinese
发菩提心能动无边生死大海也。问为有得因生无得因生。答二义皆有之。问以定为本不。答然三界禅定有二种。谓有得无得也。 第五明净土。问安养世界为报土为应土耶。答解不同。一江南师云是报土。何者以破折性空位中以四十八愿所造故也。二北地人云八地以上法身位以愿所造故云报土。今谓若就通门为论无非酬因可云报土。别门不然。何者以法藏菩萨有本迹二门。就迹为论在凡夫地以愿造土可云报土。故双卷对阿难言成佛以来已迳十劫今在无量寿世界。若论本门此菩萨位居邻极无更造业。唯是应现依正两报。故双卷云成佛今时七宝为地自然而生。此乃是愿力乍应成佛之时方始生非如论师成佛今前预生土体。其中众生为所化。又彼经云。生天生人等皆胜于天人诸类。不云净土事因时预有也。故知应土亦是分段。问双卷则云应云报土耶。答此是应中开应报两土。非是异应别有报土。何者一往辨土体谓之为报。于此报土示种种七宝为应土也。非是酬因之报故为报土也。若就所化修因往生义为论。可为报土。然所化由因往生应土中也。问二死中摄何生耶。答解不同。一云在凡夫浅位所行因得故。报不得为胜故是分段。二北地云是变易摄故。何者此菩萨既在八地上深位之所行所造故云不思议变易报也。今云此应是 现代汉语译本：发菩提心能够撼动无边的生死苦海。问：菩提心的生起是因为有‘得’的因，还是因为‘无得’的因？答：两种情况都有。问：菩提心以禅定为根本吗？答：是的。三界的禅定有两种，即‘有得’和‘无得’。 第五，阐明净土。问：阿弥陀佛的安养世界是报土还是应土？答：对此有不同的解释。一种是江南的法师认为那是报土。理由是，在破除执着于‘性空’的阶段，阿弥陀佛以四十八大愿所建造的。另一种是北方的人认为，那是八地以上的法身菩萨以愿力所建造的，所以说是报土。我的看法是，如果从普遍的意义上来说，一切都是酬偿因果的，都可以说是报土。但从特殊的意义上来说，就不是这样了。为什么呢？因为法藏菩萨有‘本’和‘迹’两种示现。就‘迹’来说，他在凡夫地以愿力建造净土，可以说那是报土。所以《无量寿经》中，佛陀对阿难说，他成佛以来已经过了十劫，现在在无量寿世界。如果从‘本’来说，这位菩萨的果位已经接近极致，不再造作新的业。他所显现的只是应化之身，以及依报和正报。所以《无量寿经》中说，成佛时，七宝自然化生为大地。这乃是愿力所应现，在成佛时才开始出现，不像论师所说，在成佛之前就已经预先存在。其中的众生是所教化的对象。而且经中说，往生到净土的众生，无论是从天道还是人道来的，都胜过原本的天人和人类。经中没有说净土的事物在因地时就预先存在。所以要知道那是应土，也是分段生死。问：《无量寿经》中既说是应土，又说是报土，这是什么意思？答：这是在应土中开显应土和报土两种。不是说在应土之外，另外还有一个报土。为什么呢？从一般的角度来说，就净土的本体而言，可以称之为报土。在这报土中，示现种种七宝，是应土。但那不是酬偿因果的报应，所以说是报土。如果从所教化的众生修因往生这个角度来说，也可以说是报土。然而，所教化的众生是因为修因才能往生到应土中。问：往生到净土的众生，是被二死中的哪一种所摄？答：对此有不同的解释。一种说法认为，往生者在凡夫的浅显阶段修行，因为所得到的果报还不够殊胜，所以属于分段生死。另一种说法，北方的人认为，往生者是被变易生死所摄。理由是，这位菩萨已经在八地以上的深厚果位修行和造作，所以说是不思议的变易报。我的看法是，这应该是...
English
English version: Generating Bodhicitta (the mind of enlightenment) can move the boundless ocean of birth and death. Question: Does the arising of Bodhicitta originate from a cause of 'attainment' or a cause of 'non-attainment'? Answer: Both meanings are present. Question: Is it based on Samadhi (meditative absorption)? Answer: Yes. There are two types of Samadhi in the Three Realms: 'attainment' and 'non-attainment'. Fifth, clarifying the Pure Land. Question: Is the Land of Bliss (An'yang shijie) of Amitabha Buddha (An'yang) a Reward Land (Baotu) or a Manifestation Land (Yingtu)? Answer: Interpretations differ. One, the Jiangnan masters say it is a Reward Land. The reason is that it was created by the forty-eight vows in the stage of breaking attachment to 'emptiness of nature'. Two, the people of the North say that it is a Reward Land because it was created by the vows of the Dharmakaya (Dharma body) Bodhisattvas above the Eighth Ground (Bhumi). My view is that, generally speaking, everything is a result of causes and can be called a Reward Land. But this is not the case in a specific sense. Why? Because Bodhisattva Dharmakara (Fa Zang Pusa) has two aspects: the 'original' and the 'manifested'. From the perspective of the 'manifested', he built the Pure Land with vows in the state of an ordinary being, so it can be called a Reward Land. Therefore, in the Double Scroll Sutra, the Buddha told Ananda (A'nan) that ten kalpas (jie) have passed since he attained Buddhahood, and he is now in the World of Immeasurable Life (Wuliangshou shijie). From the perspective of the 'original', this Bodhisattva's position is close to the ultimate, and he no longer creates new karma. What he manifests are only the manifested body and the corresponding environment and body. Therefore, the Double Scroll Sutra says that at the time of attaining Buddhahood, the seven treasures naturally arise as the earth. This is the manifestation of the power of vows, which only begins to appear at the time of attaining Buddhahood, unlike what the commentators say, that the body of the land existed before attaining Buddhahood. The beings in it are the objects of transformation. Moreover, the sutra says that those who are born in the Pure Land, whether from the heavens or the human realm, are superior to the original gods and humans. The sutra does not say that the things of the Pure Land existed in advance during the causal stage. Therefore, know that it is a Manifestation Land, and also subject to segmented birth and death. Question: The Double Scroll Sutra says it is both a Manifestation Land and a Reward Land, what does this mean? Answer: This means that within the Manifestation Land, both Manifestation Land and Reward Land are revealed. It does not mean that there is another Reward Land separate from the Manifestation Land. Why? Generally speaking, the essence of the Pure Land can be called a Reward Land. In this Reward Land, various seven treasures are manifested, which is the Manifestation Land. But that is not the reward for repaying causes, so it is called a Reward Land. If we consider it from the perspective of the beings who are transformed and cultivate causes to be reborn, it can also be called a Reward Land. However, the beings who are transformed are able to be reborn in the Manifestation Land because of their cultivation of causes. Question: Which of the two deaths (two kinds of death) does the rebirth in the Pure Land belong to? Answer: There are different interpretations. One view is that the reborn are practicing in the shallow stage of ordinary beings, because the reward they receive is not yet superior enough, so it belongs to segmented birth and death. Another view, the people of the North believe that the reborn are included in the transformational birth and death. The reason is that this Bodhisattva is already cultivating and creating in the deep stage above the Eighth Ground, so it is called the inconceivable transformational reward. My view is that this should be... --------------------------------------------------------------------------------
Chinese
分段生死。何以知之。世自在王佛所为国王而发心出家。始发四十八愿造此净土。又彼土寿虽无量必终讫。故知彼土分段生死。然分段与变易不可定判。何者秽则净净则秽。分段与变易亦尔。分段即变易变易即分段。净秽因缘二生死因缘不相离。所以莲华藏世界是分段变易。无量寿土是变易分段。若就报应净秽各论五句合有十句。何者一先秽后净。二先净后秽。三先后俱净。四先后俱秽。五先后杂会。今就一事示之余类可解。先秽后净者如言常在灵鹫山我净土不毁。岂非先秽佛现中后即为净乎。且置远事示以近事。我先不云乎。今此娑婆弥勒佛变为净土。余即是寻之。此即五句报应皆具。所以合论为十句。次有四句明之。一质一处二质二处二质一处一质二处。复有四句。二质二见二质一见一质一见一质二见如别记。问无量寿净土三界摄不。答解不同。一北地云非三界摄。何以知然。论云无欲故非欲界。地居故非色界。有色故非无色界。二江南云是三界所摄。何者未断三界烦恼而得往生故。以惑品与乐品胜劣制三界。论云无欲者就现为论耳。今明就方便生与实生为论可云有方便三界实生三界。但以惑用为明之。何以知然。双卷经云三十三天依何而住。佛云依业报住。以义制之有三界也。问彼土三界但就果报胜劣明三界者 。为此地悭贪所发菩提业得生彼土不。答若滞悭贪所发胜业不生净土。唯以一时广济之心为菩提心。虽未现起而未断之烦恼具足有之。以此胜劣业回向净土命终得生也。问双卷经云闻声见光令勉三途。彼土有何恶道令勉之耶。答解不同。论师云彼佛放光照于他方。他方恶道使勉之也。今云汝义中同处异质净土故以秽质中有胜业者作净土见。故净不妨秽秽不妨净。何故不言一净土质中以秽业变为秽土耶。令言自有虚空为地驰马打刺。自有大地为虚飞行无碍。自有娑婆为净复有安养为秽耳。此是业力不可思议不可定判。故舍利弗飞空界来袈裟染血。但以肉眼不自觉知。故住虚。众生亦是无边。故经云虽是净土而或见光勉苦也。 第六论缘起。若双卷经者虽阿难与弥勒为说。而通一切大众说耳。故三界大众悉为对扬人。今此经唯以三圣发经之主。而偏为思惟夫人感佛说经也。然论三圣之迹有浅深之殊。论本意趣无异耳。何者频婆娑罗王为子所禁密感于佛作发经之缘由证阿那含所益为少可为浅矣。夫人被害深怀厌苦感佛忏悔。正说经之主。所将五百仕女令发菩提心得往生净土之记。自身大悟无生法忍。亦得往生安养世界所益者多。可云深也。世王以害父故生重悔心。将摩诃陀国诸人民等向拘尸那城至于佛所。尔时他方恒 现代汉语译本：如果因为对这个地方的悭吝贪婪而发菩提心，能往生到极乐净土吗？回答是，如果执着于悭吝贪婪，那么所发的殊胜善业就不能往生净土。只有以一时的广济之心作为菩提心，虽然尚未显现，但烦恼具足存在。凭借这种殊胜和低劣的业力回向净土，命终后才能往生。问：双卷经中说，闻声见光，勉励三恶道众生，那么极乐净土有什么恶道需要勉励呢？答：理解不同。论师说，阿弥陀佛放光照耀其他方世界，使其他方世界的恶道众生得到勉励。现在说，按照你的理解，同样的地方，不同的本质，因为净土中也有带着秽浊之质，但有殊胜善业的人，所以会看到净土。因此，净不妨碍秽，秽不妨碍净。为什么不说在一个净土的本质中，因为秽业而变为秽土呢？好比说，自有虚空作为大地，可以驰马打刺；自有大地作为虚空，可以飞行无碍；自有娑婆世界作为清净，又有安养净土作为污秽。这是业力不可思议，不可轻易判断。所以舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）从虚空中飞来，袈裟染血，但用肉眼不能自觉知。所以安住于虚空。众生也是无边的。所以经中说，即使是净土，也可能见到光明，勉励受苦的众生。 第六，论述缘起。如果说是双卷经，虽然是阿难（Ānanda，佛陀十大弟子之一，以多闻著称）和弥勒（Maitreya，未来佛）所说，但也是对一切大众说的。所以三界大众都是对扬之人。现在这部经，只是以三圣作为发起这部经的主角，而偏偏是为思惟夫人（Vaidehī，频婆娑罗王之妻）感应佛陀而说的。然而，论述三圣的行迹有深浅的不同，论述其本来的意趣没有差异。为什么呢？频婆娑罗王（Bimbisāra，古印度摩揭陀国王）被儿子囚禁，秘密地感应佛陀，作为发起这部经的缘由，证得阿那含（Anāgāmin，佛教修行果位之一，意为‘不还’）所获得的利益较少，可以算是浅显的。韦提希夫人（Vaidehī，频婆娑罗王之妻）被加害，深怀厌恶痛苦，感应佛陀忏悔，是正说这部经的主角。她带领的五百名宫女发菩提心，得到往生净土的授记，自身大悟无生法忍（Anutpattika-dharma-kṣānti，对诸法不生不灭的真理的深刻领悟），也得到往生安养世界（Sukhāvatī，极乐世界）的利益，可以算是深远的。世王因为害父的缘故，产生深重的悔恨心，带领摩诃陀国（Magadha，古印度十六雄国之一）的诸人民等，向拘尸那城（Kuśinagara，佛陀涅槃之地）前往佛陀的住所，当时他方恒
English
English version: If one generates Bodhi mind due to stinginess and greed in this place, can they be reborn in that Pure Land? The answer is, if one is attached to stinginess and greed, the superior karma generated will not lead to rebirth in the Pure Land. Only by taking a momentary mind of universal relief as Bodhi mind, although it has not yet manifested, the afflictions are fully present. Relying on this superior and inferior karma, directing it towards the Pure Land, one can be reborn after death. Question: The two-scroll scripture says, 'Hearing the voice and seeing the light, encourage beings in the three evil paths.' What evil paths are there in that Pure Land that need encouragement? Answer: The understanding differs. The commentator says that the Buddha emits light to illuminate other worlds, enabling the beings in the evil paths of other worlds to be encouraged. Now, according to your understanding, the same place has different essences. Because there are those in the Pure Land who carry impure qualities but have superior good karma, they will see the Pure Land. Therefore, purity does not hinder impurity, and impurity does not hinder purity. Why not say that within the essence of a Pure Land, impure karma transforms into an impure land? It is like saying that there is empty space as land where one can ride horses and strike; there is land as empty space where one can fly unhindered; there is the Saha world (Sahā, the world of suffering) as pure, and there is the Land of Bliss (Sukhāvatī, the Pure Land of Amitābha) as impure. This is the inconceivable power of karma, which cannot be easily judged. Therefore, when Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) flew from the void, his kāṣāya (kāṣāya, monastic robe) was stained with blood, but he was not aware of it with his physical eyes. Therefore, he dwells in emptiness. Sentient beings are also boundless. Therefore, the scripture says that even in a Pure Land, one may see light encouraging suffering beings. Sixth, discussing the arising of conditions. If it is the two-scroll scripture, although it was spoken by Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his excellent memory) and Maitreya (Maitreya, the future Buddha), it was also spoken to all the assembly. Therefore, the assembly of the three realms are all those who respond. Now, this scripture only takes the three sages as the protagonists who initiated this scripture, and it is specifically for Queen Vaidehī (Vaidehī, the wife of King Bimbisāra) who moved the Buddha to speak this scripture. However, discussing the traces of the three sages, there are differences in depth, but discussing their original intention, there is no difference. Why? King Bimbisāra (Bimbisāra, the king of Magadha in ancient India) was imprisoned by his son and secretly moved the Buddha, as the reason for initiating this scripture, attaining the benefit of Anāgāmin (Anāgāmin, one of the stages of Buddhist attainment, meaning 'non-returner'), which is less and can be considered shallow. Queen Vaidehī (Vaidehī, the wife of King Bimbisāra) was harmed, deeply harboring aversion and suffering, moving the Buddha to repent, and is the protagonist who speaks this scripture. The five hundred palace women she led generated Bodhi mind and received the prediction of rebirth in the Pure Land. She herself greatly awakened to the Anutpattika-dharma-kṣānti (Anutpattika-dharma-kṣānti, deep understanding of the truth of the non-arising and non-ceasing of all dharmas), and also attained the benefit of rebirth in the Land of Bliss (Sukhāvatī, the Pure Land of Amitābha), which can be considered profound. The worldly king, because of harming his father, generated deep remorse, leading the people of Magadha (Magadha, one of the sixteen great kingdoms of ancient India) towards Kuśinagara (Kuśinagara, the place of the Buddha's Parinirvana) to the Buddha's residence, at that time, other worlds, countless --------------------------------------------------------------------------------