English
English version: To understand this principle, one should know the Six Identities: 1. Identity in Principle; 2. Identity in Name; 3. Identity in Practice; 4. Identity in Resemblance; 5. Identity in Partial Realization; 6. Identity in Ultimate Realization. The ordinary and the holy are not confused, hence ‘Six’; from beginning to end, all are Buddha, hence ‘Identity’. Identity in Principle refers to the principle that one thought-moment is the Tathagatagarbha (Buddha-nature inherent in all beings), like ‘inherent’ is ‘emptiness’, ‘store’ is ‘provisionality’, ‘principle’ is ‘the Middle Way’, the three wisdoms and one mind are originally complete, not just now, this is called Identity in Principle. Identity in Name refers to although the principle is Buddha, one does not know it oneself, because one has not heard the Three Truths (emptiness, provisionality, and the Middle Way), does not recognize the Buddha-dharma, like the eyes of cattle and sheep do not recognize directions, or from a Kalyanamitra (good friend) or from scriptures, one hears the above said, and understands and comprehends in the name, knowing that all dharmas are Buddha-dharma, this is called Identity in Name. Identity in Practice refers to if one only hears the name and speaks it, like a worm eating wood and accidentally forming a character, the worm does not know whether it is a character or not, since it does not understand, how can it be Bodhi (enlightenment)? One must observe clearly with the mind, and principle and wisdom must correspond, what is done is like what is said, what is said is like what is done, words and actions correspond, this is called Identity in Practice. Identity in Resemblance refers to the more one observes, the clearer it becomes, the more one stops, the quieter it becomes, the coarse dirt naturally falls off, the six sense organs (eye, ear, nose, tongue, body, mind) interact, and one realizes like tutenag (a metal resembling gold) is like gold, precious pearls are similar in shape and color, this is called Identity in Resemblance. Identity in Partial Realization refers to because of similar practice, one enters the stage of the first abode, breaks through ignorance (Avidya), sees the Buddha-nature, opens the secret store, reveals the Suchness (Tathata, the true nature of things), from the initial aspiration to equal enlightenment (a stage close to Buddhahood), or universally manifests in the Nine Realms (six realms of reincarnation plus Sravakas, Pratyekabuddhas, Bodhisattvas) to benefit sentient beings, or accomplishes the Eight Acts of a Buddha (eight important stages of the Buddha's life) to liberate beings with the Buddha-body, this is called Identity in Partial Realization. Identity in Ultimate Realization refers to from the mind of equal enlightenment, one enters wonderful enlightenment (complete enlightenment), the light of wisdom is complete and cannot be increased, the darkness of delusion is extinguished and there is nothing more to be cut off, only Buddhas and Buddhas can know it, this is called Identity in Ultimate Realization. It is like a poor family has a treasure but does not know it, a good friend tells them and then they know, so they remove weeds and filth and dig it out, gradually getting closer, after getting closer the treasure opens, and they take it all and obtain great wealth and happiness. Using this to illustrate the Six Identities, the principle can be seen. The Buddha now spoken of is Sakyamuni Buddha (the founder of Buddhism). --------------------------------------------------------------------------------
Chinese
，乃究竟人也，如此解者，岂但识果地之崇高必由因克，抑亦达自心之微妙本有果性，是则始凡理具趣取无怯，终圣在佛上慢不生。 说者悦也，得机而说称悦。佛怀此经即得彼物机，与弥陀有缘者乃赞彼依正令发愿往生，既生彼国则不退转而终趣菩提称悦，佛其在此矣。 阿弥陀，梵语也，兹言无量，阿之言无，弥陀言量也。何故名无量耶？以四义故得名：一、光明照耀无量；二、寿命数限无量；三、大小弟子无量；四、一生补处无量，由兹四事以无立尊号。诸经翻为无量寿佛者，乃下之一义耳，四义悉在经文。夫诸佛皆有生、法二身，则有两种无量：一、生身无量，此则有量之无量；二、法身无量，此是无量之无量。法身譬虚空无生无灭，生身如水月有隐有显，故释迦、弥陀俱得法身之无量，但此土机劣故见生身是有量，彼土根胜故见生身是无量，但以人天莫数故言无量、若望法身定属有量。当知释迦亦能现无量以取净土，弥陀亦能现有量以取秽土。故《大论》曰：释迦文佛更有清净国土，如阿弥陀佛国；阿弥陀佛亦有不严净国，如释迦文佛国。又云：此间阎浮提恶故佛寿应短，余处好故佛寿应长。《涅槃》云：西方去此三十二恒河沙有无胜国，所有庄严如安乐世界，我于彼土出现于世。岂非释迦现 现代汉语译本：是究竟之人。如此理解的人，岂止是认识到果地的崇高必定要通过因地的努力才能达到，也领悟到自身心性的微妙之处，本来就具有果地的性质。这样，开始时即使是凡夫，也能在理性上具备趣向佛果的条件，不会感到怯懦；最终即使成圣，也不会对佛产生傲慢之心。 ‘说’是喜悦的意思，能契合时机而说才称得上喜悦。佛陀心中怀有此经，就掌握了度化众生的时机，对于与阿弥陀佛（Amitabha，梵语，意为无量光）有缘的人，就赞叹阿弥陀佛的依报和正报，令其发愿往生。既然往生到西方极乐世界，就不会退转，最终趋向菩提，这才是真正的喜悦，佛陀的喜悦就在于此。 阿弥陀（Amitabha），是梵语，这里的意思是‘无量’，‘阿’的意思是‘无’，‘弥陀’的意思是‘量’。为什么称作‘无量’呢？因为有四种含义而得名：一、光明照耀无量；二、寿命长短无量；三、大小弟子无量；四、一生补处菩萨无量。因为这四件事的‘无量’，所以用‘无’来建立尊号。各部经典翻译成‘无量寿佛’，只是这四种含义中的一种而已，四种含义都包含在经文之中。诸佛都有生身和法身两种身，因此有两种无量：一、生身无量，这是有量的无量；二、法身无量，这是无量的无量。法身好比虚空，没有生灭；生身好比水中的月亮，有隐现有显。所以释迦牟尼佛（Sakyamuni）和阿弥陀佛（Amitabha）都证得了法身的无量，只是因为我们这个世界的众生根器差，所以看到佛的生身是有量的；西方极乐世界的众生根器好，所以看到佛的生身是无量的。但因为人天众生无法计数，所以才说无量，如果与法身相比，仍然属于有量。应当知道，释迦牟尼佛（Sakyamuni）也能示现无量身来接引众生往生净土，阿弥陀佛（Amitabha）也能示现有量身来接引众生往生秽土。所以《大智度论》（Mahaprajnaparamita Sastra）中说：‘释迦文佛（Sakyamuni）还有清净的国土，如同阿弥陀佛（Amitabha）的国土；阿弥陀佛（Amitabha）也有不清净的国土，如同释迦文佛（Sakyamuni）的国土。’又说：‘这个阎浮提（Jambudvipa）世界因为恶浊，所以佛的寿命应该短；其他地方因为美好，所以佛的寿命应该长。’《涅槃经》（Nirvana Sutra）中说：‘从西方经过三十二恒河沙数的世界，有一个无胜国，那里的庄严如同安乐世界，我也会在那片土地上出现于世。’这难道不是释迦牟尼佛（Sakyamuni）
English
English version: is the ultimate person. One who understands in this way not only recognizes that the sublimity of the fruition ground must be achieved through the efforts of the causal ground, but also comprehends that the subtlety of one's own mind inherently possesses the nature of the fruition ground. Thus, in the beginning, even as an ordinary being, one is rationally equipped with the conditions to aspire towards Buddhahood, without feeling timid; and in the end, even upon becoming a sage, arrogance towards the Buddha does not arise. 'Speaking' means delight. Speaking in accordance with the opportunity is called delight. The Buddha, cherishing this sutra in his heart, grasps the opportunity to liberate beings. For those who have affinity with Amitabha (Amitabha, Sanskrit, meaning immeasurable light), he praises Amitabha's environment and body, encouraging them to vow to be reborn there. Since they are reborn in the Land of Ultimate Bliss, they will not regress and will ultimately move towards Bodhi, which is true delight. The Buddha's delight lies in this. Amitabha (Amitabha) is a Sanskrit word, meaning 'immeasurable' here. 'A' means 'no,' and 'Mitabha' means 'measure.' Why is it called 'immeasurable'? It is named so because of four meanings: First, the light shines immeasurably; second, the length of life is immeasurable; third, the number of great and small disciples is immeasurable; fourth, the number of bodhisattvas who will attain Buddhahood in their next life is immeasurable. Because of these four 'immeasurables,' the honorable title is established with 'no.' The various sutras translated as 'Amitayus Buddha' are only one of these four meanings; all four meanings are contained in the sutra. All Buddhas have two bodies, the manifested body and the Dharma body, so there are two kinds of immeasurability: First, the manifested body is immeasurable, which is a measurable immeasurability; second, the Dharma body is immeasurable, which is an immeasurable immeasurability. The Dharma body is like space, without birth or death; the manifested body is like the moon in water, sometimes hidden and sometimes visible. Therefore, Sakyamuni (Sakyamuni) and Amitabha (Amitabha) both attain the immeasurability of the Dharma body, but because the beings in our world have inferior faculties, they see the Buddha's manifested body as measurable; the beings in the Land of Ultimate Bliss have superior faculties, so they see the Buddha's manifested body as immeasurable. But because the number of humans and gods is countless, it is said to be immeasurable; if compared to the Dharma body, it is still measurable. It should be known that Sakyamuni (Sakyamuni) can also manifest immeasurable bodies to receive beings into the Pure Land, and Amitabha (Amitabha) can also manifest measurable bodies to receive beings into impure lands. Therefore, the Mahaprajnaparamita Sastra says: 'Sakyamuni (Sakyamuni) also has pure lands, like the land of Amitabha (Amitabha); Amitabha (Amitabha) also has impure lands, like the land of Sakyamuni (Sakyamuni).' It also says: 'This Jambudvipa world is evil, so the Buddha's life should be short; other places are good, so the Buddha's life should be long.' The Nirvana Sutra says: 'From the west, after thirty-two Ganges sands of worlds, there is a land of no victory, where the adornments are like the Land of Bliss, and I will appear in that land.' Is this not Sakyamuni (Sakyamuni) --------------------------------------------------------------------------------
Chinese
净耶！《鼓音王经》云：阿弥陀佛，婆罗门种，母名殊胜妙颜，亦有恶逆弟子名为调达。既有女人及恶逆者，岂非弥陀现秽耶！故知二佛生身皆为两重，若示净秽随缘不同。 问：“释迦既自能现净土，何故不劝众生发愿生彼，而度令往弥陀国耶？” 答：“物机不等，为化亦殊。若唯于一佛有缘则始终自化，若于二佛有缘则彼此共化，是故释迦现秽土而折伏，弥陀现净土而摄受，此折彼摄共熟众生令至菩提耳。” 问：“菩萨法应度众生，何以但求乐国？” 答：“《大论》四十三有此问，而龙树答云：菩萨有二种：一者、慈悲心多为众生；二者、多集诸佛功德。乐多集功德者至一乘清净无量寿国土，好多为众生者至无佛法僧处赞叹三宝之音。” 问：“若尔，应乐多集功德者，即不化众生也？” 答：“不然，先后异耳。故《大论》四十五又云：菩萨有先自成就功德然后度众生者，有先成就众生后自成就功德者。” 经者，梵言修多罗，义翻契经者，诠表义理契合人心，即契理契机也。经者，《佛地论》云：能贯能摄故名为经，以佛圣教，贯穿所应说义、摄持所化生故。释名竟。 二、辨体者，方等实相为经正体。方谓方广，等谓平等，实相之体横遍诸法故言 现代汉语译本： 问：既然是清净的，那么《鼓音王经》中说：阿弥陀佛（Amitabha），是婆罗门种姓，母亲名为殊胜妙颜，也有作恶叛逆的弟子名叫调达（Devadatta）。既然有女人和作恶叛逆的人，难道不是阿弥陀佛示现了不清净吗？由此可知，二佛的应化之身都是两重的，显现清净或不清净，随因缘不同而不同。 问：释迦牟尼佛（Shakyamuni）既然自己能够显现净土，为什么不劝导众生发愿往生到他那里，而是度化他们往生到阿弥陀佛的国度呢？ 答：众生的根器不同，教化的方式也不同。如果只与一尊佛有缘，那么就始终由这尊佛来教化；如果与两尊佛都有缘，那么就由这两尊佛共同教化。所以，释迦牟尼佛示现秽土来折伏众生，阿弥陀佛示现净土来摄受众生，这样折伏和摄受共同成熟众生，使他们最终达到菩提。 问：菩萨的法则应该是度化众生，为什么只求往生安乐国土呢？ 答：《大智度论》第四十三卷有这样的提问，龙树菩萨（Nagarjuna）回答说：菩萨有两种：一种是慈悲心多，主要为了度化众生；一种是多积聚诸佛的功德。喜欢多积聚功德的菩萨，就往生到一乘清净无量寿佛的国土；喜欢多为众生的菩萨，就往生到没有佛法僧的地方，赞叹三宝的声音。 问：如果这样，那么喜欢多积聚功德的菩萨，就不度化众生了吗？ 答：不是的，只是先后顺序不同而已。所以《大智度论》第四十五卷又说：菩萨有先成就自己的功德然后度化众生的，也有先成就众生然后成就自己的功德的。 经，梵语是修多罗（Sutra），翻译成汉语是契经，意思是诠释表达的义理契合人心，也就是契合真理，契合根机。经，《佛地论》中说：能够贯穿，能够摄受，所以叫做经，因为佛的圣教，贯穿所应该说的义理，摄持所要教化的众生。解释名称完毕。 二、辨别体性，方等实相是经的正体。方，是方广的意思，等，是平等的意思，实相的体性横遍一切诸法，所以说方广。