English
English version Question: Like Amitābha's (Amitābha - Infinite Light) Land of Bliss (Sukhāvatī) and so on, the scriptures say that there are three stages of Śrāvakas (Śrāvaka - 'hearer', a disciple who attains enlightenment by listening to the Buddha's teachings) (Srotaāpanna, Sakṛdāgāmin, Anāgāmin). Many scriptures mention that the Land of Bliss has Śrāvakas, but do not say that there are no Śrāvakas. Śrāvakas are one of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, the Treatise on Rebirth (Rebirth Treatise) says that there are not even the names of the Two Vehicles. How should this be explained? Answer: Reasoning from principle, the Pure Land of Bliss should not have the Two Vehicles. Why do I say this? It is a constant principle that where there is sickness, there is medicine. The Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) says that because the Tathāgata Śākyamuni (Śākyamuni - Sage of the Śākya clan) appeared in the world of the Five Defilements (turbidity of the age, views, afflictions, beings, and life), he divided the One Buddha Vehicle into Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Since the Pure Land is not the world of the Five Defilements, it is clear that there is no teaching of the Three Vehicles. The Lotus Sūtra says, 'From where do these Śrāvakas attain liberation?' They are called liberated simply because they have departed from false discriminations. These people have not actually attained complete liberation because they have not attained Anuttarā-Samyak-Sambodhi (unsurpassed perfect enlightenment). Reasoning from this principle, since Arhats (Arhat - one who has attained the highest stage of the Śrāvaka path) have not attained complete liberation, they must still have birth and death. These people will no longer be born in the Three Realms (desire realm, form realm, formless realm), and outside the Three Realms, there is no other place to be born except for the Pure Land. Therefore, they can only be born in the Pure Land. When the scriptures say there are Śrāvakas, it is because Śrāvakas from other worlds are reborn in the Land of Bliss and continue to use their original names, so they are called Śrāvakas. It is like when Indra (Indra - King of the Devas) was born in the human world, his surname was Kauśika. Although he later became the Lord of the Devas, the Buddha still called him Kauśika when speaking to Indra, so that people would know his origin. The situation is similar to this. Moreover, the Treatise on Rebirth only says that the seeds of the Two Vehicles do not arise in the Land of Bliss, meaning that the Land of Bliss does not produce the conditions for cultivating the Two Vehicles. But what prevents people of the Two Vehicles from being reborn in the Land of Bliss? For example, orange trees do not grow north of the Yangtze River, but oranges can still be seen in the fruit markets of the Yellow River and Luo River region. Also, parrots do not fly across Longxi (west of Long Mountain), but parrots can still be seen in birdcages supported by wooden frames in Zhao and Wei (ancient states of Zhao and Wei). These two things only mean that their seeds do not grow there, and the situation of having Śrāvakas in the Land of Bliss is similar. With this explanation, the statements of the scriptures and treatises can be reconciled. Question: According to calling things by their names, there must be such things before there are such names. Since the Land of Bliss has no people of the Two Vehicles, women, or those with incomplete faculties (disabilities), why is it necessary to say that there are not these three names? Answer: It is like how Bodhisattvas with soft hearts who are not very brave are ridiculed as Śrāvakas. It is like how people who are flattering and false or cowardly and incompetent are ridiculed as women. Also, it is like how eyes that are bright but cannot recognize things are ridiculed as blind people. Also, it is like how ears that can hear but do not understand the meaning are ridiculed as deaf people. Also, it is like how tongues that can speak but are stuttering and inarticulate are ridiculed as mute people. --------------------------------------------------------------------------------
Chinese
有如是等根虽具足而有讥嫌之名。是故须言乃至无名。明净土无如是等与夺之名。问曰。寻法藏菩萨本愿及龙树菩萨所赞。皆似以彼国声闻众多为奇。此有何义。答曰。声闻以实际为证。计不应更能生佛道根芽。而佛以本愿不可思议神力摄令生彼。必当复以神力生其无上道心。譬如鸩鸟入水。鱼蚌咸死。犀牛触之死者皆活。如此不应生而生。所以可奇。然五不思议中佛法最不可思议。佛能使声闻复生无上道心。真不可思议之至也。 众生所愿乐一切能满足此二句名庄严一切所求满足功德成就。佛本何故兴此愿。见有国土。或名高位重潜处无由。或人凡性鄙悕出靡路。或修短系业制不在己。如阿私陀仙人类也。有如是等为业风所吹不得自在。是故愿言。使我国土各称所求满足情愿。是故言众生所愿乐。一切能满足。 是故愿生彼阿弥陀佛国 此二句结成上观察十七种庄严国土成就。所以愿生。释器世间清净讫之于上。次观众生世间清净。此门中分为二别。一者观察阿弥陀如来庄严功德。二者观察彼诸菩萨庄严功德。观察如来庄严功德中有八种。至文当目。问曰。有论师泛解众生名义。以其轮转三有受众多生死故名众生。今名佛菩萨为众生。是义云何。答曰。经言。一法有无量名。一名有无量义。如以受众多 现代汉语译本：像这样，即使具备了各种根器，仍然会有被讥讽和嫌弃的名声。因此，必须说乃至没有（讥嫌的）名声。这表明净土没有像这样给予或剥夺（讥嫌）的名声。有人问：考察法藏菩萨（Dharmakara Bodhisattva）的本愿以及龙树菩萨（Nagarjuna Bodhisattva）所赞叹的内容，都似乎以那个国度的声闻（Śrāvaka，小乘修行者）众多为奇特，这有什么意义呢？回答说：声闻以证得实际为目标，认为不应该再产生佛道的根芽。然而，佛以本愿不可思议的神力摄受他们，使他们往生到那个国度，必定会再次以神力生起他们无上的道心。譬如鸩鸟进入水中，鱼和蚌都会死亡；犀牛触碰它，死去的都会复活。像这样不应该生而生，所以才值得称奇。然而，在五种不可思议之中，佛法（Buddha-dharma）最不可思议。佛能够使声闻再次生起无上的道心，真是不可思议到了极点。 众生所愿乐，一切能满足。这两句经文表明庄严一切所求满足的功德成就。佛最初为何发起这个愿望呢？因为看到有些国土，或者名位很高的人隐居起来没有途径，或者人们的凡俗本性卑劣，希望出离却没有道路，或者寿命长短受到业力的限制而不能自主，就像阿私陀仙人（Asita）那样。像这样的人被业风所吹，不得自在。因此发愿说，使我的国土能够各自称心如意地满足人们的情愿。所以说众生所愿乐，一切能满足。 是故愿生彼阿弥陀佛国。这两句经文总结了以上观察十七种庄严国土的成就。所以发愿往生。以上解释了器世间的清净。接下来观察众生世间的清净。这个部分分为两个方面：一是观察阿弥陀如来（Amitābha）的庄严功德，二是观察那些菩萨（Bodhisattva）的庄严功德。观察如来的庄严功德有八种，到经文时再逐一说明。有人问：有论师泛泛地解释众生的名义，认为他们因为在三有（三界）中轮转，承受众多生死，所以称为众生。现在称佛菩萨为众生，这是什么意思呢？回答说：经中说，一个法有无量的名称，一个名称有无量的意义。比如用‘受众多’
English
English version: Thus, even with all the faculties complete, there are still names of reproach and dislike. Therefore, it must be said that there is even no name (of reproach). This shows that the Pure Land has no such names of giving or taking away (of reproach). Someone asks: Examining the original vows of Dharmakara Bodhisattva and the praises of Nagarjuna Bodhisattva, they all seem to regard the multitude of Śrāvakas (Hearers, disciples of the small vehicle) in that land as remarkable. What is the meaning of this? The answer is: Śrāvakas aim to attain actual proof, believing that they should no longer generate the roots and sprouts of the Buddha-path. However, the Buddha, with the inconceivable divine power of his original vows, gathers them and causes them to be born there, and will surely again use divine power to generate their unsurpassed Bodhi-mind. For example, when a poisonous bird enters the water, fish and shellfish all die; when a rhinoceros touches it, those who have died are all revived. It is remarkable that they are born when they should not be born. However, among the five inconceivables, the Buddha-dharma (Buddha's teachings) is the most inconceivable. The Buddha can make Śrāvakas generate the unsurpassed Bodhi-mind again, which is truly the ultimate in inconceivability. 'Sentient beings' wishes are fulfilled, all can be satisfied.' These two sentences indicate the accomplishment of the merit of adorning all that is sought and fulfilling all desires. Why did the Buddha initially make this vow? Because he saw that in some lands, those of high rank and position hide away without a way out, or people's ordinary nature is base and they hope to escape but have no path, or the length of life is limited by karma and they are not free, like the Asita (a sage) and others. Such people are blown by the winds of karma and cannot be free. Therefore, he vowed that his land would be able to satisfy people's wishes according to their desires. Therefore, it is said, 'Sentient beings' wishes are fulfilled, all can be satisfied.' 'Therefore, I vow to be born in that land of Amitābha Buddha.' These two sentences conclude the above observation of the seventeen kinds of adornments and accomplishments of the land. Therefore, one vows to be born there. The above explains the purity of the vessel-world. Next, observe the purity of the sentient being-world. This section is divided into two aspects: first, observe the adornment and merit of Amitābha (Infinite Light) Tathagata (Thus Come One), and second, observe the adornment and merit of those Bodhisattvas (Enlightenment Beings). There are eight kinds of observations of the Tathagata's adornment and merit, which will be explained one by one when we reach the text. Someone asks: Some commentators broadly explain the meaning of the term 'sentient beings,' believing that they are called sentient beings because they revolve in the three realms (of existence), enduring many births and deaths. Now, calling Buddhas and Bodhisattvas sentient beings, what does this mean? The answer is: The sutras say that one dharma has countless names, and one name has countless meanings. For example, using 'enduring many' --------------------------------------------------------------------------------
Chinese
生死故名为众生者。此是小乘家释三界中众生名义。非大乘家众生名义也。大乘家所言众生者。如不增不减经言。言众生者即是不生不灭义。何以故。若有生。生已复生有无穷过故。有不生而生过故。是故无生。若有生。可有灭。既无生。何得有灭。是故无生无灭是众生义。如经中言。五受阴通达空无所有是苦义。斯其类也。 无量大宝王微妙净华台 此二句名庄严座功德成就佛本何故庄严此座。见有菩萨。于末后身敷草而坐成阿耨多罗三藐三菩提。人天见者不生增上信增上恭敬增上爱乐增上修行。是故愿言。我成佛时使无量大宝王微妙净华台以为佛座。无量者。如观无量寿经言。七宝地上有大宝莲华王座。莲华一一叶作百宝色有八万四千脉。犹如天画。脉有八万四千光。华叶小者纵广二百五十由旬。如是华有八万四千叶。一一叶间有百亿摩尼珠王以为映饰。一一摩尼放千光明。其光如盖七宝合成遍覆地上。释迦毗楞伽宝以为其台。此莲华台八万金刚甄叔迦宝梵摩尼宝妙真珠网以为严饰。于其台上自然而有四柱宝幢。一一宝幢如八万四千亿须弥山。幢上宝幔如夜摩天宫。有五百亿微妙宝珠以为映饰。一一宝珠。有八万四千光。一一光作八万四千异种金色。一一金光遍安乐宝土。处处变化各作异相。或为金刚台。 现代汉语译本：生死才被称作众生，这是小乘佛教解释三界中众生的名称和意义，不是大乘佛教对众生的解释。《不增不减经》中说，所谓的众生，就是不生不灭的意思。为什么呢？如果存在生，生了又生，就会有无穷的过失；存在不生而生，也是过失。所以没有生。如果存在生，就可能有灭。既然没有生，怎么会有灭呢？所以无生无灭才是众生的真正含义。就像经中所说，五受阴通达空无所有，这就是苦的真义，与此类似。 ‘无量大宝王微妙净华台’这两句是说庄严佛座的功德成就。为什么要庄严这个佛座呢？因为看到有菩萨在最后一生中，敷草而坐，成就阿耨多罗三藐三菩提（无上正等正觉）。人天看到这种情况，不会生起增上的信心、增上的恭敬、增上的爱乐和增上的修行。所以发愿说，我成佛的时候，要用无量大宝王微妙净华台作为佛座。‘无量’，就像《观无量寿经》里所说，七宝地上有大宝莲华王座，每一片莲花瓣都呈现出百种宝物的颜色，有八万四千条脉络，就像天上的画一样。每一条脉络都放射出八万四千道光芒。花瓣小的，纵横也有二百五十由旬（长度单位）。这样的莲花有八万四千片，每一片花瓣之间都有百亿摩尼珠王作为装饰。每一颗摩尼珠都放射出千道光明，光明像宝盖一样，由七宝合成，遍布地面。用释迦毗楞伽宝作为莲花台。这个莲花台用八万金刚甄叔迦宝、梵摩尼宝、妙真珠网来装饰。在莲花台上自然而然地有四根宝柱宝幢。每一根宝幢都像八万四千亿须弥山（山名）。宝幢上的宝幔像夜摩天宫一样，用五百亿微妙宝珠作为装饰。每一颗宝珠都放射出八万四千道光芒。每一道光芒都呈现出八万四千种不同的金色。每一道金光都遍布安乐宝土，处处变化，各自呈现出不同的景象，或者变成金刚台。