English
English version The Tathāgatas, such as Ratnadeva-tathāgata (宝德如来), with their pure Buddha-fields, those who have attained enlightenment now, and those who will attain enlightenment, all such are Reward-body Buddhas (报身佛). What is the Transformation-body of the Tathāgata? Like Udbhuta-vikrānta-gāmi-tathāgata (踊步健如来), Māra-bhī-tathāgata (魔恐怖如来) today, all such Tathāgatas, in the defiled world, those who are now becoming Buddhas, those who will become Buddhas, descending from the Tuṣita Heaven (兜率天), and upholding all the Correct Dharma, all the Semblance Dharma, all the Dharma in the Degenerate Age, all such transformative activities are Transformation-body Buddhas (化身佛). What is the Dharma-body of the Tathāgata? The true Dharma-body of the Tathāgata is without color, without form, without appearance, without attachment, invisible, without speech, without dwelling place, without birth, without death; this is called the meaning of the true Dharma-body. Someone asked: 'The Reward-body of the Tathāgata is permanent, so why does the *Avalokiteśvara Prophecy Sutra* (*观音授记经*) say: 'After Amitābha (阿弥陀佛) enters Nirvana, Avalokiteśvara Bodhisattva (观世音菩萨) will successively take his place as a Buddha?' The answer is: 'This is the Reward-body manifesting the appearance of concealment, not extinction. That sutra says: 'After Amitābha enters Nirvana, there will still be beings with deep roots of goodness who will see him as before.' This is the proof. Moreover, the *Ratnagotravibhāga* (*宝性论*) says: 'The Reward-body has five aspects: preaching and being visible, the activities not ceasing and ceasing to be concealed, manifesting non-substantiality; this is the proof.' Someone asked: 'Where are the Reward-body and Reward-land of Śākyamuni Tathāgata (释迦如来)?' The answer is: 'The *Nirvana Sutra* (*涅槃经*) says: 'Going west from here through forty-two Ganges sands of Buddha-lands, there is a world called Avijaya (无胜), and all the adornments of that land are like those of the Western Pure Land of Sukhāvatī (极乐世界), without any difference. I appear in that world, and for the sake of transforming sentient beings, I come to this Sahā world (娑婆国土). But it is not that I leave that land; all Tathāgatas are like this.' This is the proof.' Someone asked: 'The *Drum Sound Sutra* (*鼓音经*) says: 'Amitābha Buddha has parents.' It is clear that he is not a Reward-Buddha or Reward-Land.' The answer is: 'You only... --------------------------------------------------------------------------------
Chinese
闻名，不究寻经旨，致此疑。可谓错之毫毛，失之千里。然阿弥陀佛亦具三身：极乐出现者，即是报身；今言有父母者，是秽土中示现化身父母也。亦如释迦如来，净土中成其报佛，应来此方示有父母，成其化佛。阿弥陀佛亦复如是。又如《鼓音声经》云：‘尔时阿弥陀佛与声闻众俱，国号清泰，圣王所住，其城纵广十千由旬。阿弥陀佛父是转轮圣王，王名月上，母名殊胜妙颜，魔王名无胜，佛子名月明，提婆达多名寂意，给侍弟子名无垢称。’又上来所引并是化身之相，若是净土，岂有轮王及城女人等也？此即文义昞然，何待分别？皆不善寻究，致使迷名生执也。” 问曰：“若报身有隐没休息相者，亦可净土有成坏事？” 答曰：“如斯难者，自古将今，义亦难通。虽然今敢引经为证，义亦可知。譬如佛身常住，众生见有涅槃；净土亦尔，体非成坏，随众生所见有成、有坏。如《华严经》云：‘由如见导师，种种无量色，随众生心行，见佛刹亦然。’是故《净土论》云：‘一质不成故，净秽有亏盈；异质不成故，搜原则冥一；无质不成故，缘起则万形。’故知若据法性净土，则不论清浊；若据报化大悲，则非无净秽也。 “又泛明佛土，对机感不同，有其三种差别：一者、从真垂报，名为报土 闻名，却不探究经文的旨意，才导致了这样的疑惑。这可以说是差之毫厘，失之千里。然而，阿弥陀佛（Amitabha，无量光佛）也具有三身：在极乐世界显现的是报身（Sambhogakaya，受用身）；现在所说的有父母，是指在秽土（impure land）中示现的化身（Nirmanakaya，应化身）的父母。也像释迦如来（Sakyamuni Buddha），在净土（pure land）中成就其报身佛，应化到这个世界示现有父母，成就其化身佛。阿弥陀佛也是这样。又如《鼓音声王经》（Drum Voice King Sutra）说：‘那时阿弥陀佛与声闻众在一起，国名叫清泰，是圣王所居住的地方，那座城纵横十千由旬（yojana，古印度长度单位）。阿弥陀佛的父亲是转轮圣王（cakravartin，统治世界的理想君主），名叫月上，母亲名叫殊胜妙颜，魔王名叫无胜，佛子名叫月明，提婆达多（Devadatta，释迦牟尼佛的堂兄弟）名叫寂意，侍奉的弟子名叫无垢称。’以上所引用的都是化身的形象，如果是净土，怎么会有轮王以及城里的女人等呢？这其中的文义非常明显，还需要分辨什么呢？都是因为不善于探究经文，才导致迷惑于名相而产生执着。 有人问：‘如果报身有隐没休息的现象，那么净土也会有成住坏空的事情吗？’ 回答说：‘像这样的疑问，从古至今，义理上也很难说得通。虽然如此，现在我敢引用经文作为证明，义理也是可以理解的。譬如佛身是常住的，但众生却看到有涅槃（Nirvana，寂灭）；净土也是这样，本体并非成住坏空，而是随着众生的所见而有成、有坏。如《华严经》（Avatamsaka Sutra）说：‘犹如见到导师，有种种无量的颜色，随着众生的心行，所见到的佛刹（Buddha-field）也是这样。’所以《净土论》（Treatise on the Pure Land）说：‘单一的体性不能成就万物，所以净与秽有亏损和盈满；不同的体性不能成就万物，所以探求本源则归于冥一；没有体性则不能成就万物，所以因缘生起则显现万形。’所以要知道，如果根据法性（Dharmata，诸法的本性）净土来说，就不论清净与污浊；如果根据报身和化身的大悲愿力来说，就不是没有净与秽的差别了。 ‘又普遍说明佛土，是针对不同根机的众生，感受不同，有三种差别：第一种，从真如（Tathata，事物的本然状态）垂示报身，称为报土（reward land）。’
English
Being famous but not investigating the meaning of the scriptures leads to such doubts. It can be said that a difference of a hair's breadth leads to an error of a thousand miles. However, Amitabha Buddha (Amitabha, Buddha of Immeasurable Light) also possesses the three bodies (Trikaya): the one appearing in Sukhavati (Pure Land of Ultimate Bliss) is the Sambhogakaya (Enjoyment Body); the one now said to have parents refers to the parents of the Nirmanakaya (Emanation Body) manifested in the impure land. It is also like Sakyamuni Buddha, who attains his Sambhogakaya Buddha in the pure land, and manifests in this world as having parents, thus becoming his Nirmanakaya Buddha. Amitabha Buddha is also like this. Furthermore, as the Drum Voice King Sutra says: 'At that time, Amitabha Buddha was with the Sravaka (listeners) assembly, the country was named Qingtai, the place where the holy king resided, the city was ten thousand yojanas (ancient Indian unit of distance) in length and width. Amitabha Buddha's father was a Cakravartin (wheel-turning king, ideal universal ruler), named Moon-Above, his mother was named Excellent Wonderful Face, the Mara (demon) king was named No-Victory, the Buddha's son was named Moon-Bright, Devadatta (cousin of Sakyamuni Buddha) was named Quiet-Intent, and the attendant disciple was named Immaculate-Praise.' The above quotations are all appearances of the Nirmanakaya. If it were the pure land, how could there be a wheel-turning king and women in the city? The meaning of the text is very clear, what else needs to be distinguished? It is all because of not being good at investigating the scriptures, which leads to being confused by names and clinging to them. Someone asked: 'If the Sambhogakaya has a state of concealment and rest, then can the pure land also have events of formation, dwelling, decay, and emptiness?' The answer is: 'Such a question, from ancient times to the present, is difficult to explain in terms of meaning. However, I now dare to cite the scriptures as proof, and the meaning can be understood. For example, the Buddha's body is permanent, but sentient beings see Nirvana (cessation of suffering); the pure land is also like this, its essence is not subject to formation, dwelling, decay, and emptiness, but according to what sentient beings see, there is formation and decay. As the Avatamsaka Sutra says: 'Just as seeing a guide, with various immeasurable colors, according to the mind and actions of sentient beings, the Buddha-field (Buddha-land) seen is also like that.' Therefore, the Treatise on the Pure Land says: 'A single substance cannot create all things, so purity and impurity have deficiency and fullness; different substances cannot create all things, so searching for the origin leads to merging into oneness; without substance, all things cannot be created, so when conditions arise, myriad forms appear.' Therefore, know that if based on the Dharmata (nature of phenomena) pure land, then there is no discussion of purity or impurity; if based on the great compassion of the Sambhogakaya and Nirmanakaya, then it is not without the distinction of purity and impurity. 'Furthermore, generally explaining the Buddha-lands, there are three kinds of differences according to the different capacities of sentient beings: first, from the Tathata (suchness) comes the manifestation of the Sambhogakaya, which is called the reward land.' --------------------------------------------------------------------------------
Chinese
。犹如日光照四天下，法身如日，报化如光。二者、无而忽有，名之为化。即如《四分律》云：‘锭光如来化提婆城与拔提城相近，共为亲婚往来，后时忽然化火烧却，令诸众生睹此无常，莫不生厌归向佛道也。’是故经云：‘或现劫火烧，天地皆洞然，众生有常想，照令知无常；或为济贫乏，现立无尽藏，随缘广开导，令发菩提心。’三者、隐秽显净。如《维摩经》佛以足指按地，三千刹土莫不严净。今此无量寿国即是从真垂报国也。何以得知？依《观音授记经》云：‘未来观音成佛，替阿弥陀佛处。’故知是报也。” 第八、明弥陀净国位该上下，凡圣通往者。今此无量寿国是其报净土，由佛愿故，乃该通上下，致令凡夫之善并得往生，由该上故，天亲、龙树及上地菩萨亦皆生也。是故《大经》云：“弥勒菩萨问佛：‘未知此界有几许不退菩萨，得生彼国？’佛言：‘此娑婆世界有六十七亿不退菩萨，皆当往生。’”若欲广引，余方皆尔。 问曰：“弥陀净国既云位该上下，无问凡圣皆通往者，未知唯修无相得生？为当凡夫有相亦得生也？” 答曰：“凡夫智浅，多依相求，决得往生。然以相善力微，但生相土，唯睹报、化佛也。是故《观佛三昧经．菩萨本行品》云：‘文殊师利白佛言：“当 现代汉语译本：犹如日光照耀四方天下，法身（Dharmakāya，佛的法性之身）好比太阳，报身（Saṃbhogakāya，佛的报应之身）和化身（Nirmāṇakāya，佛的化现之身）好比阳光。二者，从无而忽然显现，这称之为化现。例如《四分律》中说：‘锭光如来（Dīpaṃkara，过去佛之一）化现提婆城（Deva，天城）与拔提城（Bhadra，贤善城）相邻近，互相结亲往来，后来忽然化为火焰烧毁，让所有众生看到这种无常，没有不生厌离之心而归向佛道的。’所以经中说：‘或者显现劫火燃烧，天地都被照亮，众生却有常住的想法，（佛）就照亮他们，让他们知道无常；或者为了救济贫困，显现建立无尽藏，随顺因缘广泛开导，使他们发起菩提心（bodhicitta，觉悟之心）。’三者，隐藏污秽而显现清净。如《维摩经》（Vimalakīrti Nirdeśa Sūtra）中，佛用脚趾按压地面，三千大千世界没有不庄严清净的。现在这无量寿国（Amitābha，阿弥陀佛的净土）就是从真身垂迹而显现的报土。凭什么知道呢？依据《观音授记经》（Avalokiteśvara，观世音菩萨的授记经）中说：‘未来观音菩萨成佛，代替阿弥陀佛的位置。’所以知道这是报土。” 第八、说明弥陀净国（Amitābha，阿弥陀佛的净土）的果位涵盖上下，凡夫和圣人都可前往。现在这无量寿国是阿弥陀佛的报身净土，由于佛的愿力，因此涵盖上下，使得凡夫的善行也能往生，由于涵盖上层，天亲（Vasubandhu，世亲菩萨）、龙树（Nāgārjuna，龙树菩萨）以及高位菩萨也都能往生。所以《大经》（Larger Sutra of Immeasurable Life）中说：“弥勒菩萨（Maitreya，未来佛）问佛：‘不知道这个世界有多少不退转的菩萨，能够往生到那个净土？’佛说：‘这个娑婆世界（Sahā，我们所居住的世间）有六十七亿不退转的菩萨，都应当往生。’”如果想要广泛引用，其他经典也是如此。 问：‘弥陀净国既然说是果位涵盖上下，无论凡夫还是圣人都可以前往，不知道只有修习无相才能往生？还是凡夫有相也能往生呢？’ 答：‘凡夫智慧浅薄，大多依靠有相之法来求，决定可以往生。然而因为有相之善的力量微弱，只能往生到相土，只能见到报身佛和化身佛。’所以《观佛三昧经．菩萨本行品》（Buddha Visualization Samadhi Sutra）中说：‘文殊师利（Mañjuśrī，文殊菩萨）对佛说：“当