English
English version: It is like the sunlight illuminating the four corners of the world. The Dharmakāya (the body of the Dharma, the essence of the Buddha) is like the sun, and the Saṃbhogakāya (the body of enjoyment, the rewarded body of the Buddha) and Nirmāṇakāya (the body of transformation, the manifested body of the Buddha) are like the sunlight. These two, appearing suddenly from nothing, are called transformation. For example, the *Four-Part Vinaya* says: ‘Dīpaṃkara Tathāgata (Dīpaṃkara, one of the past Buddhas) transformed Deva City (Deva, heavenly city) and Bhadra City (Bhadra, virtuous city) to be near each other, with mutual marriage and interaction. Later, it suddenly transformed into flames and burned them down, causing all beings to witness this impermanence, and none did not generate aversion and turn towards the Buddha's path.’ Therefore, the sutra says: ‘Sometimes manifesting the fire of the kalpa burning, the heavens and earth are all illuminated, but beings have thoughts of permanence. (The Buddha) illuminates them, letting them know impermanence; sometimes to relieve poverty, manifesting and establishing inexhaustible treasures, guiding widely according to conditions, causing them to generate bodhicitta (bodhicitta, the mind of enlightenment).’ Third, concealing impurity and revealing purity. As in the *Vimalakīrti Nirdeśa Sūtra*, when the Buddha pressed his toe on the ground, all three thousand great thousand worlds were adorned and purified. Now, this Land of Immeasurable Life (Amitābha, Amitabha's Pure Land) is the rewarded land manifested from the true body. How do we know this? According to the *Avalokiteśvara Prophecy Sutra* (Avalokiteśvara, the sutra of Avalokiteśvara's prophecy): ‘In the future, Avalokiteśvara Bodhisattva will become a Buddha, replacing Amitābha Buddha's position.’ Therefore, we know this is the rewarded land.” Eighth, explaining that the position of Amitābha's Pure Land (Amitābha, Amitabha's Pure Land) encompasses both high and low, and both ordinary and saintly beings can go there. Now, this Land of Immeasurable Life is Amitābha's rewarded Pure Land. Due to the Buddha's vows, it encompasses both high and low, allowing the good deeds of ordinary beings to also lead to rebirth there. Because it encompasses the higher realms, Vasubandhu (Vasubandhu, Bodhisattva Vasubandhu), Nāgārjuna (Nāgārjuna, Bodhisattva Nagarjuna), and bodhisattvas of higher levels can also be reborn there. Therefore, the *Larger Sutra of Immeasurable Life* says: “Maitreya Bodhisattva (Maitreya, the future Buddha) asked the Buddha: ‘I do not know how many non-retreating bodhisattvas in this world can be reborn in that land?’ The Buddha said: ‘In this Sahā world (Sahā, the world we live in), there are sixty-seven billion non-retreating bodhisattvas, all of whom should be reborn there.’” If you want to quote more widely, other scriptures are the same. Question: ‘Since Amitābha's Pure Land is said to encompass both high and low positions, and both ordinary and saintly beings can go there, I do not know if only those who cultivate non-form can be reborn there? Or can ordinary beings with form also be reborn there?’ Answer: ‘Ordinary beings have shallow wisdom and mostly rely on form to seek, and they will definitely be reborn. However, because the power of good deeds based on form is weak, they can only be reborn in the land of form, and can only see the rewarded Buddha and the transformed Buddha.’ Therefore, the *Buddha Visualization Samadhi Sutra, Chapter on the Fundamental Practices of Bodhisattvas* says: ‘Mañjuśrī (Mañjuśrī, Bodhisattva Manjushri) said to the Buddha: “When --------------------------------------------------------------------------------
Chinese
知我念过去无量劫数为凡夫时，彼世有佛，名宝威德上王如来。彼佛出时，与今无异。彼佛亦长丈六，身紫金色，说三乘法，如释迦文。尔时彼国有大长者，名一切施。长者有子，名曰戒护。子在母胎时，母以敬信故，预为其子受三归依。子既生已，年至八岁，父母请佛于家供养。童子见佛，为佛作礼，敬佛心重，目不暂舍，一见佛故，即得除却百万亿那由他劫生死之罪。从是以后常生净土，即得值遇百亿那由他恒河沙佛，是诸世尊亦以相好度脱众生。尔时童子一一亲侍，间无空缺，礼拜、供养、合掌观佛，以因缘力故，复得值遇百万阿僧祇佛，彼诸佛等亦以色身相好化度众生。从是以后即得百千亿念佛三昧门，复得阿僧祇陀罗尼门。既得此已，诸佛现前，乃为说无相法，须臾之间得首楞严三昧。时彼童子但受三归，一礼佛故，谛观佛身，心无疲厌。由此因缘，值无数佛。何况系念，具足思惟观佛色身。时彼童子岂异人乎？是我身也。”尔时世尊赞文殊言：“善哉，善哉！汝以一礼佛故，得值无数诸佛。何况未来我诸弟子勤观佛者、勤念佛者？”佛敕阿难：“汝持文殊师利语，遍告大众及未来世众生，若能礼佛者、若能念佛者、若能观佛者，当知此人与文殊师利等无有异，舍身他世，文殊师利等诸菩萨为其和上。”’ 现代汉语译本 ‘我知道我在过去无量劫身为凡夫的时候，那个时候有一尊佛，名叫宝威德上王如来（Precious Majestic Virtue Supreme King Tathagata）。那尊佛出现的时候，和现在没有什么不同。那尊佛也身高一丈六尺，身体是紫金色，宣说三乘佛法，就像释迦牟尼佛一样。当时那个国家有一位大长者，名叫一切施（All-Giving）。这位长者有一个儿子，名叫戒护（Precept-Protected）。这个儿子在母亲的胎中时，母亲因为恭敬和信仰的缘故，预先为儿子受了三归依。儿子出生后，到了八岁，父母亲请佛到家中供养。童子见到佛，为佛作礼，恭敬佛的心非常强烈，眼睛一刻也不离开佛。因为仅仅见佛一次的缘故，就能够消除百万亿那由他劫的生死之罪。从此以后常常往生净土，就能够遇到百亿那由他恒河沙数的佛，这些世尊也用他们的相好来度脱众生。当时这个童子一一亲自侍奉这些佛，没有丝毫的空缺，礼拜、供养、合掌观佛，因为这种因缘的力量，又能够遇到百万阿僧祇佛，那些佛也用他们的色身相好来化度众生。从此以后就能够得到百千亿念佛三昧门，又能够得到阿僧祇陀罗尼门。既然得到了这些，诸佛就显现在他的面前，为他说无相法，在很短的时间内就得到了首楞严三昧。当时那个童子仅仅是受了三归依，一次礼佛的缘故，仔细地观察佛的身相，心中没有疲倦和厌烦。因为这个因缘，值遇了无数的佛。更何况是系念，具足地思惟观察佛的色身。当时的那个童子难道是别人吗？就是我的前身啊。’ 当时世尊赞叹文殊菩萨说：‘好啊，好啊！你因为一次礼佛的缘故，就能够值遇无数的诸佛。更何况未来我的那些勤奋观佛的弟子、勤奋念佛的弟子呢？’ 佛告诉阿难说：‘你要记住文殊师利菩萨的话，普遍地告诉大众以及未来世的众生，如果能够礼佛的人、如果能够念佛的人、如果能够观佛的人，应当知道这个人与文殊师利菩萨等没有差别，舍弃这个身体到其他的世界，文殊师利菩萨等诸菩萨会成为他的戒和尚。’
English
English version 'Knowing that in the past countless kalpas when I was an ordinary being, there was a Buddha named Bao Wei De Shang Wang Rulai (Precious Majestic Virtue Supreme King Tathagata). When that Buddha appeared, it was no different from now. That Buddha was also sixteen feet tall, with a body of purple-gold color, and spoke the Dharma of the Three Vehicles, just like Shakyamuni Buddha. At that time, there was a great elder in that country named Yi Qie Shi (All-Giving). The elder had a son named Jie Hu (Precept-Protected). When the son was in his mother's womb, the mother, out of reverence and faith, took the Three Refuges for her son in advance. After the son was born, when he reached the age of eight, his parents invited the Buddha to their home for offerings. The boy saw the Buddha, paid homage to the Buddha, and his heart of reverence for the Buddha was very strong, his eyes not leaving the Buddha for a moment. Because of seeing the Buddha even once, he was able to eliminate the sins of birth and death for millions of billions of nayutas of kalpas. From then on, he was constantly born in pure lands, and was able to encounter hundreds of billions of nayutas of Ganges sand-like Buddhas, and these World Honored Ones also used their excellent marks and characteristics to liberate sentient beings. At that time, this boy personally attended to each of these Buddhas, without any gaps, prostrating, making offerings, and observing the Buddha with his palms together. Because of the power of this cause and condition, he was again able to encounter millions of asankhya Buddhas, and those Buddhas also used their colored bodies and excellent marks to transform and liberate sentient beings. From then on, he was able to obtain hundreds of thousands of billions of Samadhi Gates of Buddha Recitation, and also obtained asankhya Dharani Gates. Having obtained these, the Buddhas appeared before him and spoke the Dharma of No-Form, and in a short time he obtained the Shurangama Samadhi. At that time, that boy only took the Three Refuges, and because of one prostration to the Buddha, he carefully observed the Buddha's body, and his mind was without fatigue or weariness. Because of this cause and condition, he encountered countless Buddhas. How much more so if one concentrates the mind, fully contemplates and thinks about the Buddha's colored body. Was that boy someone else? It was my own former body.' At that time, the World Honored One praised Manjushri Bodhisattva, saying: 'Excellent, excellent! Because of one prostration to the Buddha, you were able to encounter countless Buddhas. How much more so will my disciples in the future who diligently contemplate the Buddha, who diligently recite the Buddha?' The Buddha instructed Ananda: 'You must remember the words of Manjushri Bodhisattva, and universally tell the masses and sentient beings of the future world that if those who are able to prostrate to the Buddha, those who are able to recite the Buddha, those who are able to contemplate the Buddha, should know that this person is no different from Manjushri Bodhisattva, and when they abandon this body and go to other worlds, Manjushri Bodhisattva and other Bodhisattvas will be their preceptor.' --------------------------------------------------------------------------------
Chinese
以此文证，故知净土该通相土，往生不谬。 “若知无相离念为体，而缘中求往者，多应上辈生也。是故天亲菩萨论云：‘若能观二十九种庄严清净，即略入一法句。一法句者，谓清净句；清净句者，即是智慧无为法身故。’何故须广、略相入者？但诸佛、菩萨有二种法身：一者、法性法身；二者、方便法身。由法性法身故，生方便法身；由方便法身故，显出法性法身。此二种法身异而不可分，一而不可同，是故广、略相入。菩萨若不知广、略相入，则不能自利、利他。无为法身者，即法性身也，法性寂灭故，即法身无相也。法身无相故，则能无不相，是故相好庄严即是法身也。法身无知故，则能无不知，是故一切种智即是真实智慧也。虽知就缘观总、别二句，莫非实相也。以知实相故，即知三界众生虚妄相也；以知三界众生虚妄故，即起真实慈悲也；以知真实慈悲故，即起真实归依也。今之行者无问缁素，但能知生无生不违二谛者，多应落在上辈生也。” 第九、明弥陀净国，三界摄与不摄。问曰：“安乐国土于三界中，何界所摄？” 答曰：“净土胜妙，体出世间。此三界者，乃是生死凡夫之闇宅，虽复苦、乐少殊，修、短有异，统如观之，莫非有漏之长津，倚伏相乘，循环无际，杂生触受四 现代汉语译本： 以此文证，可知净土包含相土（具有形相的国土），往生净土并非谬误。 ‘若知以无相离念为本体，而于因缘中求往生者，多半是上品往生。’所以天亲菩萨在《往生论》中说：‘若能观想二十九种庄严清净，即是简略地进入一法句。一法句，指的是清净句；清净句，即是智慧无为法身。’为何需要广、略相互摄入呢？因为诸佛、菩萨有两种法身：一是法性法身，二是方便法身。由法性法身，产生方便法身；由方便法身，显现出法性法身。这两种法身既不同又不可分割，既是一又不可等同，所以广、略相互摄入。菩萨若不知广、略相互摄入，就不能自利利他。无为法身，即是法性身，法性寂灭，即法身无相。法身无相，则能无所不相，所以相好庄严即是法身。法身无知，则能无所不知，所以一切种智即是真实智慧。虽知就因缘观总、别二句，没有不是实相的。因为知道实相，就知道三界众生的虚妄相；因为知道三界众生的虚妄，就生起真实慈悲；因为知道真实慈悲，就生起真实归依。如今的修行人，无论僧俗，只要能知生无生不违背二谛（世俗谛和胜义谛）者，多半是上品往生。’ 第九、说明弥陀净国，是否被三界所包含。问：‘安乐国土在三界中，属于哪一界所摄？’ 答：‘净土殊胜美妙，本体超出世间。这三界，乃是生死凡夫的黑暗住所，虽然苦乐略有不同，寿命长短有异，总的来看，没有不是有漏的漫长渡口，倚靠和潜伏相互作用，循环没有止境，混杂着产生触受四'