English
English version: Only great Bodhisattvas understand. As the sutra says, that Buddha (Amitabha) has countless Shravaka (hearer disciples) and great Bodhisattvas, this is in terms of transformation. Question: 'Do sentient beings born in that land (Sukhavati) know that they came from a lower realm? And do they know that what they see is a manifestation body of that Buddha?' Answer: 'They know about the lower realm, but the Buddha (Amitabha) manifests as the true Buddha.' Question: 'If that Buddha has a reward body (Sambhogakaya) and a transformation body (Nirmanakaya), why does the *Mahayana Sameness of Nature Sutra* say: Like me, Shakyamuni Buddha, and Amitabha Buddha of the West, are all reward bodies?' Answer: 'This is in terms of the Buddha's own body. The Land of Ultimate Bliss (Sukhavati) is a land ruled by a reward body Buddha. However, the Amitabha Buddha manifested in the one billion times four continents is a transformation body Buddha; similarly, what is manifested in Shakyamuni Buddha's Lotus Treasury World is a reward body, and what is manifested in the one billion Jambudvipa (world) is a transformation body Buddha.' Question: 'Why doesn't Amitabha Buddha simply manifest one true body so that both sages and ordinary beings can see it?' Answer: 'Because the faculties and merit of sentient beings are different, the Buddha's body appears in both coarse and subtle forms.' Question: 'As the *Contemplation Sutra* says: That Buddha's body is six hundred trillion nayutas of Ganges sands yojanas in length, and the *Drum Sound Sutra* says that he is of the Kshatriya (warrior) caste, what bodies are these?' Answer: 'The one in the *Contemplation Sutra* is the reward body, and the one in the *Drum Sound Sutra* is the transformation body.' Question: 'How do we know this?' Answer: 'Based on the fact that the bodies of the Pure Abode Heavens are all large, the Tathagata's (Buddha's) reward body is in the Pure Abode Heaven's Pure Land of Ultimate Form (Akanistha), so the reward body is large. If it is in Jambudvipa, it will show having a caste, parents, a place of birth, and a Bodhi tree where enlightenment was attained, as the *Infinite Life Sutra* says: The tree is four million li (Chinese miles) high. The *Drum Sound Sutra* says: The city where he resides is ten thousand yojanas in length and width. Also, the *Avalokiteshvara's Prediction Sutra* says: After Amitabha Buddha passes away, Avalokiteshvara (Guanyin) will take his place. Based on the above causes and conditions, this body appears small and has coming and going, birth and death, so we know it is a transformation body.' Question: 'If it is a transformation body, sentient beings born in that land see the transformation body of the Buddha. When they attain the first ground (Bhumis) of a Bodhisattva, will they see the reward body of the Buddha?' -------------------------------------------------------------------------------- 何身？” 答：“若登地已上即见报身。”
Chinese
问：“登地见报身者，为灭前化相而见报身，为复不灭而见报身？” 答：“即于前所见身相上而见妙身，如人服药惺时即于针上见种种华草，如是地地见佛身相转转胜妙，唯佛与佛见常不异无增减相。” 第二次问：“净土有几种？” 答：“有四种：一、法性土；二、自受用土；三、他受用土；四、变化土。” 问：“四土之中西方是何净土？” 答：“若法性土者即是无垢真如，自性清净第一义空，本来湛然不假修成，为一切法之所依止，无一佛出世间法不有，名性净土。凡圣同有，凡夫尚隐，诸佛明显。若自受用土，从三大阿僧祇所修善根万行所感，其土净与诸佛亦不可见，但可得闻，唯佛自受用。《佛地论》云：此自受用土周遍法界，无处不有，不可说言离三界处，不可得言即三界处。若他受用土者，《佛地论》云：诸佛为令地上菩萨受大法乐进修胜行，于后得智中以大悲故，于诸菩萨大圆镜智相应净识之上，依诸菩萨业力，如来与作增上缘，随其根宜现其净土，或胜或劣改转不定，地地优劣，如轮王所感，其土与众生同处，所见即异。若化土者，《佛地论》云：随菩萨所宜，或在色界净居天上，或在西方等，处所 问：‘什么是（佛的）身？’ 答：‘如果证到登地菩萨的果位，就能见到报身（Sambhogakāya）。’ 问：‘登地菩萨见到报身时，是灭除了之前的化身相才见到报身，还是不灭除化身相而见到报身？’ 答：‘就在之前所见的身相上见到微妙的报身，就像人服药后清醒时，在针上看到种种花草一样。如此，地地菩萨所见的佛身相越来越殊胜美妙，只有佛与佛之间才能见到恒常不变、没有增减差别的实相。’ 第二次问：‘净土（Buddhakṣetra）有几种？’ 答：‘有四种：一、法性土（Dharmatā-bhūmi）；二、自受用土（Sva-saṃbhoga-bhūmi）；三、他受用土（Para-saṃbhoga-bhūmi）；四、变化土（Nirmāṇa-bhūmi）。’ 问：‘四土之中，西方（Sukhāvatī）是哪种净土？’ 答：‘如果是法性土，那就是无垢的真如（Tathātā），自性清净的第一义空（Paramārtha-śūnyatā），本来就湛然清净，不需修习而成，是一切法的所依止。没有一佛出世间法不具备这种性质，所以称为性净土。凡夫和圣人都具有这种性质，只是凡夫被遮蔽而不能显现，诸佛则能明显地证悟。如果是自受用土，是从三大阿僧祇劫（asaṃkhya-kalpa）所修的善根和万行所感得的，其净土的清净程度与诸佛一样，不可见，但可以听闻，只有佛自己受用。《佛地论》（Buddhabhūmi-śāstra）说：这种自受用土周遍法界，无处不在，不能说它在三界之外，也不能说它就在三界之内。如果是他受用土，《佛地论》说：诸佛为了让地上菩萨接受大法乐，精进修习殊胜的行持，在后得智（prsthalabdha-jnana）中，以大悲心，在与诸菩萨大圆镜智（Ādarśa-jñāna）相应的清净识之上，依据诸菩萨的业力，如来作为增上缘，随着他们的根器，显现出相应的净土，或殊胜或低劣，变化不定，地地菩萨所见到的净土也有优劣之分，就像转轮王（cakravartin）所感得的果报一样，其净土与众生同处，但所见到的景象却不同。如果是化土，《佛地论》说：随着菩萨所适合的情况，或者在色究竟天（Akaniṣṭha）的净居天上，或者在西方等等处所’
English
Question: 'What is the (Buddha's) body?' Answer: 'If one has attained the stage of Bhumi (Bodhisattva stages), one can see the Sambhogakāya (Reward Body).' Question: 'When a Bodhisattva who has attained Bhumi sees the Sambhogakāya, is it that the previous Nirmāṇakāya (Transformation Body) is extinguished before the Sambhogakāya is seen, or is it that the Nirmāṇakāya is not extinguished and the Sambhogakāya is seen?' Answer: 'It is on the previously seen form that the subtle Sambhogakāya is seen, just as when a person regains consciousness after taking medicine, he sees various flowers and plants on the needle. Thus, the Buddha's form seen by Bodhisattvas at each Bhumi becomes increasingly sublime and wonderful. Only Buddhas can see the constant, unchanging, and undiminished true nature.' Second question: 'How many types of Pure Lands (Buddhakṣetra) are there?' Answer: 'There are four types: 1. Dharmatā-bhūmi (Dharma-nature Land); 2. Sva-saṃbhoga-bhūmi (Self-enjoyment Land); 3. Para-saṃbhoga-bhūmi (Other-enjoyment Land); 4. Nirmāṇa-bhūmi (Transformation Land).' Question: 'Among the four lands, which Pure Land is the Western Pure Land (Sukhāvatī)?' Answer: 'If it is the Dharmatā-bhūmi, it is the immaculate Tathātā (Suchness), the self-nature pure Paramārtha-śūnyatā (Ultimate Emptiness), which is originally serene and pure, not requiring cultivation to achieve. It is the basis upon which all dharmas rely. There is no Buddha who appears in the world without this nature, so it is called the Nature-Pure Land. Both ordinary beings and sages possess this nature, but it is obscured for ordinary beings and not manifest, while it is clearly realized by the Buddhas. If it is the Sva-saṃbhoga-bhūmi, it is the result of the roots of goodness and myriad practices cultivated over three great asaṃkhya-kalpas (incalculable eons). The purity of this land is such that it is imperceptible even to the Buddhas, but it can be heard about. Only the Buddha enjoys it for himself. The Buddhabhūmi-śāstra (Treatise on the Buddha-Land) says: This Sva-saṃbhoga-bhūmi pervades the entire Dharma Realm and is present everywhere. It cannot be said to be outside the Three Realms, nor can it be said to be within the Three Realms. If it is the Para-saṃbhoga-bhūmi, the Buddhabhūmi-śāstra says: The Buddhas, in order to allow Bodhisattvas on the Bhumis to receive the great joy of the Dharma and diligently cultivate superior practices, in the Prsthalabdha-jnana (Wisdom Gained Afterwards), out of great compassion, on the pure consciousness corresponding to the Ādarśa-jñāna (Great Mirror Wisdom) of the Bodhisattvas, based on the karma of the Bodhisattvas, the Tathagata acts as a contributing condition, manifesting the corresponding Pure Land according to their capacities, sometimes superior, sometimes inferior, changing and uncertain. The Pure Lands seen by Bodhisattvas at each Bhumi also have superior and inferior distinctions, just like the rewards experienced by a cakravartin (wheel-turning king). The Pure Land is in the same place as sentient beings, but what is seen is different. If it is the Nirmāṇa-bhūmi, the Buddhabhūmi-śāstra says: According to what is suitable for the Bodhisattvas, it may be in the Akaniṣṭha (Highest Heaven) of the Pure Abodes, or in the Western Pure Land, etc.' --------------------------------------------------------------------------------
Chinese
不定。今取相而言，西方有二土，若登地菩萨各见他受用土，若地前生者便见化土。” 问云：“何知见化土？” 答：“若报净土，诸佛平等无有优劣；若化土者，随众生现而有差别故。《华严经》云：娑婆世界一劫当阿弥陀佛国一日一夜，彼国一劫当袈裟幢世界一日一夜。又《首楞严经》云：文殊未来于南方成佛，名普现色身，其土胜阿弥陀国不可为喻。又《观音授记经》云：过去金光师子游戏佛土及观世音未来成佛佛土，胜今阿弥陀佛土无量。又准《大阿弥陀经》等，其土既在欲界，上有六天复致优劣，故知是化。” 问：“众生生彼，为生何土？” 答：“生化土。” 问：“若是化土？何故二乘、女人不得生耶？” 答：“论据报土说，《平等觉经》云：众生生彼始得初果，乃至后得阿罗汉果作大菩萨，或生于彼始发菩提心。既有凡夫及初发心菩萨者，即是化土。若言二乘亦不生彼，即谓一向是报净土者，彼《观经》中三辈九品云何得生？此经下文，彼佛有无量无边声闻弟子。何得不生也。又女人亦不得生者，此《阿弥陀经》等皆云：善女人闻说彼佛名执持不忘，必得往生。此云何通？又若彼土一向无女人故即谓是报土者，《鼓音经》云：彼佛父名月上，母名殊胜妙 现代汉语译本：不能确定。现在从相上来讲，西方有二种净土，如果是登地菩萨，各自见到他受用土，如果是地前众生，就见到化土。 问：‘怎么知道见到的是化土？’ 答：‘如果是报净土，诸佛平等，没有优劣之分；如果是化土，就随着众生的显现而有差别。《华严经》说：娑婆世界一劫相当于阿弥陀佛国（Amitabha Buddha's land）的一日一夜，阿弥陀佛国一劫相当于袈裟幢世界的一日一夜。又《首楞严经》说：文殊（Manjusri）未来在南方成佛，名号为普现色身，他的国土胜过阿弥陀佛国，无法比喻。又《观音授记经》说：过去金光师子游戏佛的国土以及观世音（Avalokitesvara）未来成佛的国土，胜过现在的阿弥陀佛国土无数倍。又根据《大阿弥陀经》等，阿弥陀佛国土既然在欲界，上面有六欲天，又有优劣之分，所以知道是化土。’ 问：‘众生往生到西方极乐世界，是往生到哪种净土？’ 答：‘往生到化土。’ 问：‘如果是化土，为什么声闻乘、缘觉乘（二乘）和女人不能往生呢？’ 答：‘这个论据是根据报土说的。《平等觉经》说：众生往生到西方极乐世界，才证得初果，乃至后来证得阿罗汉果，成为大菩萨，或者往生到西方极乐世界才发起菩提心。既然有凡夫和初发心的菩萨，那就是化土。如果说二乘不能往生，就说西方极乐世界完全是报净土，那么《观经》中的三辈九品怎么能往生呢？这部经的下文说，阿弥陀佛有无量无边的声闻弟子，怎么能说二乘不能往生呢？又说女人也不能往生，但是《阿弥陀经》等都说：善女人听闻阿弥陀佛的名号，执持不忘，必定能够往生。这怎么解释呢？又如果说西方极乐世界完全没有女人，就说是报土，那么《鼓音经》说：阿弥陀佛的父亲名叫月上，母亲名叫殊胜妙。
English
English version: It is uncertain. Now, speaking from the perspective of appearances, the Western Pure Land has two types of lands. If it is a Bodhisattva who has attained a ground (of realization), they each see their own enjoyment-body land. If it is a being before the grounds, they see the transformation land. Question: 'How do we know that what is seen is a transformation land?' Answer: 'If it were a reward-body pure land, all Buddhas would be equal without superior or inferior distinctions. If it is a transformation land, it varies according to the manifestations of sentient beings. The *Avatamsaka Sutra* says: One kalpa (aeon) in the Saha world is equivalent to one day and night in Amitabha Buddha's land, and one kalpa in that land is equivalent to one day and night in the Kesaradhvaja world. Furthermore, the *Surangama Sutra* says: Manjusri (Manjusri) will become a Buddha in the south in the future, named Universal Manifestation of Form, and his land will surpass Amitabha Buddha's land beyond comparison. Also, the *Avalokitesvara Prophecy Sutra* says: The land of the past Golden Light Lion Game Buddha and the land where Avalokitesvara (Avalokitesvara) will become a Buddha in the future surpass the current Amitabha Buddha's land immeasurably. Moreover, according to the *Larger Sukhavativyuha Sutra* and others, since that land is in the desire realm and has the six heavens above with superior and inferior distinctions, we know it is a transformation land.' Question: 'When sentient beings are born there, to which land are they born?' Answer: 'They are born into the transformation land.' Question: 'If it is a transformation land, why can't the Two Vehicles (Sravakas and Pratyekabuddhas) and women be born there?' Answer: 'This argument is based on the reward-body land. The *Sutra of Equal Enlightenment* says: Sentient beings who are born there initially attain the first fruit, and later attain the fruit of Arhat and become great Bodhisattvas, or they give rise to the Bodhi mind only after being born there. Since there are ordinary beings and Bodhisattvas who have just aroused the Bodhi mind, it is a transformation land. If you say that the Two Vehicles are not born there, implying that the Pure Land is entirely a reward-body land, then how can the three grades and nine levels in the *Contemplation Sutra* be born there? Later in this sutra, it says that that Buddha has countless and boundless Sravaka disciples. How can they not be born there? Also, if women cannot be born there, but the *Amitabha Sutra* and others all say: Good women who hear the name of that Buddha and hold it in mind without forgetting will surely be reborn there. How can this be reconciled? Furthermore, if you say that that land has no women at all, implying that it is a reward-body land, then the *Drum Sound Sutra* says: That Buddha's father is named Moon Above, and his mother is named Supreme Wonderful.' --------------------------------------------------------------------------------