Chinese
颜，此岂无女人也。女人根缺不生者，由彼佛本愿，愿生我国者，皆作男子，六根具足端严胜天。故《清净觉经》云：女人往生者则皆作男子。故言无女人及以根缺，非是此处女人此间根缺不得生彼。” 问：“若是化土，何故《摄论》云称别时意？” 答：“论言别时意者有二意：一以彼土增上乐处非少福能生、二见众生多不修道空唯发愿。有斯二意故道别时，即是《弥陀经》云：不可以少善根得生是也。若六时念佛即三业无非，便是持于十善，或一日乃至七日，由念佛故，一念即除八十亿劫生死之罪。此即有多行又复愿生，行愿相资。” 问：“若是化土，何故《大论》云：非三界摄？” 答：“彼言非三界摄者，非谓出过三界，但谓异三界故。故《大论》云：地居故非色界，有形故非无色界，无欲故非欲界，故言非三界摄。又《佛地论》云：此是佛出三界净识心所现，为化地前诸有情类，令其欣乐修行彼因，令声闻等见。若谓非三界者即谓出过三界，与彼《平等觉经》相违。” 问：“若是化土，何故《解深密经》三地已上乃得生彼？” 答：“此约他受用土说。他受用有二：一为登地已上现者，令登地已上人受用；二为地前人现者，令愿乐已前人受用，即化净土。彼经 颜，难道那里没有女人吗？女人根缺不全不能往生的情况，是因为阿弥陀佛的本愿，发愿往生到他国的人，都会转为男子，六根完备，相貌端正庄严胜过天人。所以《清净觉经》说：‘女人往生到净土都会转为男子。’所以说没有女人以及根缺不全的情况，不是说这里的女人和有残缺的人不能往生到那里。 问：‘如果是化土（变化出来的国土），为什么《摄大乘论》中说是别时意（不同时间的意义）呢？’ 答：‘《摄大乘论》中说别时意有两种含义：一是那个国土增上安乐，不是少许福报就能往生的；二是看到众生大多不修行，只是空发愿。因为这两种原因，所以说是别时意，也就是《阿弥陀经》所说的：‘不可以少善根得生彼国’。如果六时（昼夜六个时辰）念佛，那么身口意三业没有不是善的，就是持守十善业。或者一日乃至七日，因为念佛的缘故，一念就能消除八十亿劫生死之罪。这就是有多行又发愿往生，行愿互相资助。’ 问：‘如果是化土，为什么《大智度论》中说：‘不属于三界所管辖’呢？’ 答：‘那里说不属于三界所管辖，不是说超出三界，只是说不同于三界。所以《大智度论》说：‘因为是地居，所以不是**（此处原文有缺失，无法翻译）**，因为有形体，所以不是无**（此处原文有缺失，无法翻译）**，没有欲望，所以不是欲界，所以说不属于三界所管辖。’而且《佛地经论》说：‘这是佛陀从三界中显现的清净识心所变现的，为了教化地前（菩萨十地之前）的各类有情众生，让他们欣喜快乐地修行往生净土的因，让声闻等众生见到。’如果说不属于三界，那就是说超出三界，与《平等觉经》的说法相违背。’ 问：‘如果是化土，为什么《解深密经》中说三地（菩萨三地）以上的菩萨才能往生到那里呢？’ 答：‘这是就他受用土（佛为已证果位的菩萨所现的净土）来说的。他受用土有两种：一种是为登地（菩萨登地）以上的菩萨显现的，让登地以上的菩萨受用；另一种是为地前（菩萨十地之前）的菩萨显现的，让愿乐往生的人受用，也就是化净土。’《解深密经》
English
Yan, is it that there are no women there? The reason why women with incomplete faculties cannot be born there is due to the original vow of Amitabha Buddha (the Buddha of Infinite Light), that those who vow to be born in his land will all be transformed into men, with complete six faculties, and their appearance will be dignified and surpass that of the Devas (gods). Therefore, the *Qingjing Jue Jing* (Sutra of Pure Enlightenment) says: 'Women who are reborn there will all be transformed into men.' Therefore, it is said that there are no women or incomplete faculties, it is not that women here or those with disabilities cannot be born there. Question: 'If it is a Nirmāṇakāya-kṣetra (transformation land), why does the *Śeṣa-saṃgraha* (*Compendium of Determinations*) say it is a 'different time intention'?' Answer: 'The *Śeṣa-saṃgraha* says 'different time intention' has two meanings: first, that land is a place of supreme bliss, and cannot be born there with little merit; second, seeing that many sentient beings do not cultivate the path, but only make empty vows. Because of these two reasons, it is said to be a 'different time', which is what the *Amitabha Sutra* says: 'One cannot be born in that land with little good roots.' If one recites the Buddha's name in the six periods (of day and night), then the three karmas (of body, speech, and mind) are all virtuous, which is upholding the ten good deeds. Or for one day to seven days, because of reciting the Buddha's name, one thought can eliminate the sins of eighty billion kalpas (eons) of birth and death. This is having much practice and also vowing to be born there, practice and vow supporting each other.' Question: 'If it is a Nirmāṇakāya-kṣetra, why does the *Mahāprajñāpāramitopadeśa* (*Great Treatise on the Perfection of Wisdom*) say: 'It is not governed by the Three Realms'?' Answer: 'When it is said that it is not governed by the Three Realms, it does not mean that it is beyond the Three Realms, but only that it is different from the Three Realms. Therefore, the *Mahāprajñāpāramitopadeśa* says: 'Because it is earth-dwelling, it is not **(text missing in original)**, because it has form, it is not without **(text missing in original)**, without desire, it is not the Desire Realm, therefore it is said that it is not governed by the Three Realms.' Moreover, the *Buddhabhumi Sutra* (Discourse on the Buddha-land) says: 'This is manifested by the pure consciousness and mental states of the Buddha emerging from the Three Realms, in order to transform all sentient beings before the Bhumis (the ten stages of the Bodhisattva path), causing them to joyfully cultivate the causes for rebirth in that land, and allowing the Śrāvakas (hearers) and others to see it.' If it is said that it is not governed by the Three Realms, then it means that it is beyond the Three Realms, which contradicts the *Samantabhadra-bodhisattva-caryā-praṇidhāna* (*Equal Enlightenment Sutra*).' Question: 'If it is a Nirmāṇakāya-kṣetra, why does the *Saṃdhinirmocana Sūtra* (*Explanation of the Profound Secrets Sutra*) say that only Bodhisattvas above the Third Bhumi (the third stage of the Bodhisattva path) can be born there?' Answer: 'This is spoken in terms of the Sambhogakāya-kṣetra (reward body land). The Sambhogakāya-kṣetra has two types: one is manifested for Bodhisattvas who have attained the Bhumis, allowing those above the Bhumis to enjoy it; the other is manifested for Bodhisattvas before the Bhumis, allowing those who desire to be born there to enjoy it, which is the Nirmāṇakāya-kṣetra.' The *Saṃdhinirmocana Sūtra* --------------------------------------------------------------------------------
Chinese
据诸大菩萨生彼者约受用土说，非是西方一向是初地已上净土，由有凡夫二乘亦得生故，有化土及受用土。” 问：“若是化土，众生生者初见何土、后见何土？”答：“初见化土，后见受用土。” 问：“何处见此二土？” 答：“于一界中一相之土，初见粗、后见细，非灭前土而见后土，亦非异处见其二土。故《佛地论》云：释迦如来说佛地经时，地前大众见变化身居秽土说法，登地菩萨见受用身居佛净土说法。” 问：“若生彼见化佛又居净土，我此释迦亦是化身，其土何以不净？既自不同，明知彼净土是报土，此秽土是化土？” 答：“依《大论》引《目连问经》，释迦亦示目连己身净土。又佛说言：‘一切诸佛皆有净秽两土。’如释迦牟尼有净秽二土，今十方诸佛、阿弥陀佛亦尔。” 问：“诸佛既同有净秽二土，何故阿弥陀不见有秽，释迦牟尼佛不见有净？” 答：“由此众生有乐见净土者，但说净土之名。又由众生不苦则不求涅槃，所以释迦于众生恶业之上作增上缘，示现秽土令众生厌，然非释迦亦处其秽。故《涅槃经》云：诸佛无有出于不净土者，为化众生示现净秽。故《维摩经》云：若诸众生应以此缘得入律行者，佛即为现。” 问：“若彼土 现代汉语译本：根据诸大菩萨往生彼国是就受用土（Sambhogakāya-bhūmi，报身佛土）而言，并非说西方极乐世界一概都是初地（prathamā bhūmi，菩萨十地之初地）以上的清净佛土，因为有凡夫和二乘（声闻和缘觉）也能往生，所以既有化土（Nirmāṇakāya-bhūmi，化身佛土）也有受用土。 问：‘如果是化土，众生往生后最初见到的是什么佛土，之后见到的是什么佛土？’答：‘最初见到的是化土，之后见到的是受用土。’ 问：‘在何处能见到这两种佛土？’ 答：‘在同一界中，于同一相状的佛土，最初见到的是粗显之相，之后见到的是精细之相，并非是灭掉了之前的佛土才见到之后的佛土，也不是在不同的地方见到这两种佛土。’所以《佛地论》（Buddhabhūmi-śāstra）中说：释迦如来（Śākyamuni-tathāgata）宣讲《佛地经》（Buddhabhūmi-sūtra）时，地前的大众见到的是变化身（Nirmāṇakāya）居住在秽土（不净土）说法，登地菩萨见到的是受用身（Sambhogakāya）居住在清净佛土说法。 问：‘如果往生到西方极乐世界见到的是化佛（Nirmāṇakāya-buddha）又居住在清净佛土，那么我们这个世界的释迦牟尼佛也是化身，他的佛土为什么不清净？既然如此不同，明显可知彼净土是报土（受用土），此秽土是化土？’ 答：‘依据《大智度论》（Mahāprajñāpāramitopadeśa）引用的《目连问经》（Maudgalyāyana-paripṛcchā-sūtra），释迦牟尼佛也曾向目连（Maudgalyāyana）展示过自己的清净佛土。而且佛陀说过：‘一切诸佛都有清净和不清净两种佛土。’如同释迦牟尼佛有清净和不清净两种佛土一样，现在十方诸佛、阿弥陀佛（Amitābha）也是如此。’ 问：‘诸佛既然同样有清净和不清净两种佛土，为什么阿弥陀佛不见有不清净的佛土，释迦牟尼佛不见有清净的佛土？’ 答：‘因为有些众生喜欢见到清净的佛土，所以只说清净佛土之名。又因为众生不经历苦难就不会寻求涅槃（nirvāṇa），所以释迦牟尼佛在众生的恶业之上作为增上缘，示现不清净的佛土让众生厌离，然而并非释迦牟尼佛也处在不清净的佛土之中。’所以《涅槃经》（Nirvāṇa Sūtra）中说：诸佛没有从不清净的佛土中出现的，为了教化众生而示现清净和不清净。所以《维摩诘经》（Vimalakīrti-nirdesa-sūtra）中说：如果众生应该通过这种因缘才能进入戒律修行，佛陀就为他们示现。 问：‘如果彼土
English
English version: According to the Great Bodhisattvas, being born in that land is spoken of in terms of the Sambhogakāya-bhūmi (enjoyment body land), it is not that the Western Pure Land is entirely a pure land above the first bhūmi (prathamā bhūmi, the first of the ten Bodhisattva grounds), because ordinary beings and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) can also be born there, therefore there are both Nirmāṇakāya-bhūmi (transformation body land) and Sambhogakāya-bhūmi. Question: 'If it is a Nirmāṇakāya-bhūmi, what land do beings see first upon being born there, and what land do they see later?' Answer: 'They see the Nirmāṇakāya-bhūmi first, and the Sambhogakāya-bhūmi later.' Question: 'Where does one see these two lands?' Answer: 'Within one realm, in a land of one appearance, one sees the coarse aspect first and the subtle aspect later. It is not that one sees the latter land by destroying the former, nor does one see the two lands in different places.' Therefore, the Buddhabhūmi-śāstra (Treatise on the Buddha Land) says: 'When Śākyamuni-tathāgata (Thus Come One) expounded the Buddhabhūmi-sūtra (Buddha Land Sutra), the assembly before the bhūmis saw the Nirmāṇakāya (transformation body) residing in an impure land and teaching the Dharma, while the Bodhisattvas who had attained the bhūmis saw the Sambhogakāya (enjoyment body) residing in a pure Buddha land and teaching the Dharma.' Question: 'If one is born there and sees a Nirmāṇakāya-buddha (transformation body Buddha) and also resides in a pure land, then our Śākyamuni Buddha is also a transformation body, so why is his land not pure? Since they are so different, it is clear that the pure land there is a Sambhogakāya-bhūmi (reward body land), and this impure land is a Nirmāṇakāya-bhūmi (transformation body land)?' Answer: 'According to the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), which quotes the Maudgalyāyana-paripṛcchā-sūtra (Sutra of Maudgalyāyana's Questions), Śākyamuni Buddha also showed Maudgalyāyana his own pure land. Moreover, the Buddha said: 'All Buddhas have both pure and impure lands.' Just as Śākyamuni Buddha has both pure and impure lands, so do all the Buddhas of the ten directions and Amitābha (Immeasurable Light).' Question: 'Since all Buddhas have both pure and impure lands, why does Amitābha not appear to have an impure land, and Śākyamuni Buddha not appear to have a pure land?' Answer: 'Because some beings like to see pure lands, only the name of the pure land is spoken of. Also, because beings do not seek nirvāṇa (liberation) unless they suffer, Śākyamuni Buddha uses the evil karma of beings as an enhancing condition, manifesting an impure land to cause beings to feel aversion, but it is not that Śākyamuni Buddha also dwells in that impurity.' Therefore, the Nirvāṇa Sūtra (Nirvana Sutra) says: 'No Buddhas emerge from impure lands; they manifest purity and impurity in order to transform beings.' Therefore, the Vimalakīrti-nirdesa-sūtra (Vimalakirti Sutra) says: 'If beings should enter the precepts through this condition, the Buddha will manifest accordingly.' Question: 'If that land -------------------------------------------------------------------------------- 是化又居欲界者，亦应有须弥大海。”
Chinese
答：“以佛本愿力故无诸山川江海四王忉利，以福力故依空即住。” 第三次问：“彼是不退转地，众生生者皆不退转，云何但以念佛发愿而不断惑即得往生？” 答：“彼言不退者，但以彼地胜、缘强、时长、无间遂得不退，非亦生即是不退。言地胜者，众生有宜安乐适悦即能发心，即有比丘愿得七宝房舍卧具者是也。彼土既无三恶道，又无贫穷生老病死，国土清净百宝庄严胜第六天，故是地胜。言缘强者，彼无五退具，如《婆沙》说：一无长病、二无远行、三无常诵习、四无常营事、五无恒乖诤，此五因缘令心劳倦故多生退心。又无女人，无淫欲无迷爱，于六尘境虽见闻触心全不染；又无恶友，常与诸菩萨每至平旦历供诸佛，水流风树皆演法音，以是缘强故令不作恶业更退三途。言时长者，娑婆一劫当彼一日一夜，又彼众生寿命无量无边阿僧祇劫，经尔许时修行，何为不至不退转位。言无间者，胜人胜法无间资持受最后身，斯何可退。又不退转者有其三处：一、若依《璎珞本业经》，地前第七住名不退转住，若修行者进退多在第六住末，若至第七住毕竟不退，是人入种性菩萨数。二者、依《弥勒问论》及《智度论》云：菩萨若未至初地正位，虽无量劫修 现代汉语译本：如果化生于欲界，也应该有须弥山和大海才对。 回答：‘因为阿弥陀佛的本愿力，所以没有山川江海，也没有四王天和忉利天。因为众生的福德力，所以可以依凭虚空而安住。’ 第三次问：‘西方极乐世界是不退转地，众生往生到那里都不会退转，为什么仅仅通过念佛发愿，而不断除烦恼就能往生呢？’ 回答：‘所说的不退转，是因为那个地方殊胜、助缘强大、时间长久、没有间断，所以才能不退转，并非一生下来就不退转。所说的地方殊胜，是指众生容易得到安乐和舒适，就能发起菩提心，就像有比丘希望得到七宝房舍和卧具一样。那个地方既没有三恶道，又没有贫穷、衰老、疾病和死亡，国土清净，用各种珍宝装饰，胜过第六天（他化自在天），所以说是地方殊胜。所说的助缘强大，是指那里没有五种退步的因素，如《婆沙论》所说：一没有长期生病，二没有远行，三没有经常诵习，四没有经常营事，五没有经常争吵，这五种因缘使人心劳力竭，所以容易产生退心。又没有女人，没有淫欲，没有迷惑和爱恋，对于六尘境界，即使见闻接触，内心也不会被污染；又没有恶友，经常与诸位菩萨一起，每天早晨依次供养诸佛，流水和风吹树木的声音都在宣扬佛法，因为这些助缘强大，所以不会造作恶业，更不会退到三恶道。所说的时间长久，是指娑婆世界的一劫相当于西方极乐世界的一日一夜，而且那里的众生寿命无量无边阿僧祇劫，经过这么长时间的修行，为什么不能达到不退转的地位呢？所说的没有间断，是指殊胜的人和殊胜的佛法没有间断地资助和保持，从而接受最后的身躯，这怎么会退转呢？另外，不退转有三个层次：一、如果依据《璎珞本业经》，在十地之前的第七住叫做不退转住，修行人在进退之间大多在第六住的末尾，如果到达第七住，就毕竟不会退转，这个人进入了种性菩萨的行列。二、依据《弥勒问论》和《智度论》所说：菩萨如果没有到达初地正位，虽然经过无量劫的修