English
English version: Based on this text, it can be known that the Pure Land encompasses the phenomenal realm (land with form), and rebirth in the Pure Land is not a fallacy. 'If one knows that the essence is non-form and detachment from thoughts, and seeks rebirth through conditions, they are likely to be reborn in the upper grades.' Therefore, Bodhisattva Vasubandhu (Tianqin Pusa) said in his Treatise on Rebirth: 'If one can contemplate the twenty-nine kinds of adornments and purity, it is briefly entering the one-phrase Dharma. The one-phrase Dharma refers to the pure phrase; the pure phrase is the wisdom of non-action Dharmakaya (Fashen).' Why is it necessary for the broad and concise to interpenetrate each other? Because Buddhas and Bodhisattvas have two kinds of Dharmakaya: first, the Dharmakaya of Dharma-nature; second, the Dharmakaya of expedient means. From the Dharmakaya of Dharma-nature, the Dharmakaya of expedient means arises; from the Dharmakaya of expedient means, the Dharmakaya of Dharma-nature is revealed. These two kinds of Dharmakaya are different yet inseparable, one yet not identical, so the broad and concise interpenetrate each other. If a Bodhisattva does not know the interpenetration of the broad and concise, they cannot benefit themselves and others. The non-action Dharmakaya is the Dharma-nature body; the Dharma-nature is quiescent, so the Dharmakaya is without form. Because the Dharmakaya is without form, it can manifest all forms, so the adornments of marks and characteristics are the Dharmakaya. Because the Dharmakaya is without knowledge, it can know everything, so all-knowing wisdom is true wisdom. Although knowing that the two phrases of general and specific are viewed in terms of conditions, there is nothing that is not the true reality. Because one knows the true reality, one knows the illusory forms of sentient beings in the three realms; because one knows the illusion of sentient beings in the three realms, one arises with true compassion; because one knows true compassion, one arises with true refuge. Nowadays, practitioners, whether monastic or lay, as long as they know that birth and non-birth do not contradict the two truths (conventional truth and ultimate truth), are likely to be reborn in the upper grades.' Ninth, explaining whether Amitabha's (Mituo) Pure Land is included within the Three Realms. Question: 'In the Three Realms, which realm does the Land of Bliss belong to?' Answer: 'The Pure Land is supremely wonderful, its essence transcends the world. These Three Realms are the dark dwelling of mortal beings subject to birth and death. Although suffering and happiness are slightly different, and lifespans vary in length, when viewed as a whole, none are not leaky long crossings, relying and lurking interact, the cycle is endless, and the four are mixed to produce touch and reception.' --------------------------------------------------------------------------------
Chinese
倒长沟，且因且果，虚伪相习，深可厌也。是故净土非三界摄。又依《智度论》云：‘净土果报，无欲故非欲界；地居故，非色界；有形色故，非无色界。’虽言地居，精胜妙绝。是故天亲论云：‘观彼世界相，胜过三界道，究竟如虚空，广大无边际。’是故《大经》赞云：‘妙土广大超数限，自然七宝所合成，佛本愿力庄严起，稽首清净大摄受。世界光耀妙殊绝，适悦晏安无四时，自利利他力圆满，归命方便巧庄严。’” 第二大门中，有三番料简：第一、明发菩提心；第二、破异见邪执；第三、广施问答，释去疑情。 就初发菩提心，内有四番：一、出菩提心功用，二、出菩提名体，三、显发心有异，四、问答解释。 第一、出菩提心功用者。《大经》云：“凡欲往生净土，要须发菩提心为源。”云何菩提者？乃是无上佛道之名也。若欲发心作佛者，此心广大，遍周法界；此心究竟，等若虚空；此心长远，尽未来际；此心普备，离二乘障。若能一发此心，倾无始生死有沦所有功德回向菩提，皆能远诣佛果，无有失灭。譬如寄花五净，风日不萎；附水灵河，世旱无竭。 第二、出菩提名体者。然菩提有三种：一者、法身菩提，二者、报身菩提，三者、化身菩提也。言法身菩提者，所谓真如 现代汉语译本： 倒长沟，总是因为因果循环，虚伪的风气相互习染，实在令人厌恶。因此，净土不属于三界所管辖。而且依据《智度论》所说：‘净土的果报，因为没有欲望所以不是欲界；因为位于地上，所以不是**；因为有形体和颜色，所以不是无**。’虽然说是位于地上，但其精妙殊胜到了极点。因此天亲菩萨的《往生论》说：‘观察那净土世界的景象，胜过三界的一切境界，究竟如同虚空一般，广大而没有边际。’所以《无量寿经》赞叹说：‘那美妙的国土广大无边，自然由七宝合成，是佛陀的本愿之力庄严而成的，我稽首礼敬这清净的大摄受。那世界的光明照耀，美妙而殊胜，舒适安乐没有四季的变化，自利利他的力量圆满具足，我归命于这方便巧妙的庄严。’ 第二大门中，有三重选择：第一，阐明发菩提心；第二，破除不同的见解和邪恶的执着；第三，广泛地进行问答，消除疑惑。 关于最初的发菩提心，其中有四个方面：第一，阐述菩提心的功用；第二，阐述菩提心的名称和本体；第三，显示发心的不同；第四，问答解释。 第一，阐述菩提心的功用。《无量寿经》说：‘凡是想要往生净土的人，必须要以发菩提心作为根本。’什么是菩提呢？就是无上佛道的名称。如果想要发心成佛，那么这个心广大，遍及整个法界；这个心究竟，等同于虚空；这个心长远，直到未来的尽头；这个心普遍具备，远离二乘的障碍。如果能够一旦发起这个心，将从无始以来生死轮回中所积累的所有功德回向菩提，都能够到达佛果，不会消失。譬如将花寄放在五净的地方，即使经过风吹日晒也不会枯萎；依附于灵河的水，即使遇到世间的旱灾也不会干涸。 第二，阐述菩提心的名称和本体。菩提有三种：第一是法身菩提，第二是报身菩提，第三是化身菩提。所谓法身菩提，就是真如（tathata）。
English
English version: 'Inverted long ditch, always due to cause and effect, hypocritical habits are mutually learned, which is deeply disgusting. Therefore, the Pure Land is not governed by the Three Realms. Moreover, according to the *Mahaprajnaparamita Sastra*, 'The retribution of the Pure Land, because there is no desire, is not the Desire Realm; because it is located on the ground, it is not **; because it has form and color, it is not without **.' Although it is said to be located on the ground, its exquisiteness and superiority are extreme. Therefore, Vasubandhu's *Rebirth Treatise* says, 'Observing the appearance of that Pure Land world, it surpasses all realms of the Three Realms, ultimately like empty space, vast and boundless.' Therefore, the *Larger Sutra* praises, 'That wonderful land is vast and boundless, naturally composed of seven treasures, adorned by the power of the Buddha's original vows, I bow and pay homage to this pure and great reception. The light of that world shines, wonderful and extraordinary, comfortable and peaceful without the changes of the four seasons, the power of self-benefit and benefiting others is fully complete, I take refuge in this convenient and skillful adornment.' In the second major section, there are three selections: first, clarifying the arising of Bodhicitta (the aspiration for enlightenment); second, refuting different views and evil attachments; third, extensively engaging in questions and answers to dispel doubts. Regarding the initial arising of Bodhicitta, there are four aspects: first, elucidating the function of Bodhicitta; second, elucidating the name and essence of Bodhicitta; third, revealing the differences in arising the mind; fourth, questions and answers for explanation. First, elucidating the function of Bodhicitta. The *Larger Sutra* says, 'All those who wish to be reborn in the Pure Land must take the arising of Bodhicitta as the root.' What is Bodhi? It is the name of the unsurpassed Buddha-path. If one wishes to aspire to become a Buddha, then this mind is vast, pervading the entire Dharma Realm; this mind is ultimate, equal to empty space; this mind is long-lasting, until the end of the future; this mind is universally equipped, free from the obstacles of the Two Vehicles (Sravakayana and Pratyekabuddhayana). If one can arise this mind once, dedicating all the merits accumulated from beginningless cycles of birth and death towards Bodhi, one will be able to reach the Buddha-fruit, without loss or destruction. For example, placing flowers in a five-pure place, they will not wither even in wind and sun; attaching to the water of the spiritual river, it will not dry up even in worldly droughts. Second, elucidating the name and essence of Bodhicitta. There are three types of Bodhi: first, Dharmakaya (the body of the Law) Bodhi; second, Sambhogakaya (the body of enjoyment) Bodhi; and third, Nirmanakaya (the body of transformation) Bodhi. The so-called Dharmakaya Bodhi is Suchness (tathata). --------------------------------------------------------------------------------
Chinese
、实相、第一义空，自性清净，体无秽染，理出天真，不假修成，名为法身；佛道体本，名曰菩提。言报身菩提者，备修万行，能感报佛之果，以果酬因，名曰报身；圆通无碍，名曰菩提。言化身菩提者，谓从报起用，能趣万机，名为化身；益物圆通，名曰菩提。 第三、显发心有异者。今谓行者修因、发心具其三种：一者、要须识达有、无从本已来自性清净；二者、缘修万行、八万四千诸波罗蜜门等；三者、大慈悲为本，恒拟运度为怀。此之三因能与大菩提相应，故名发菩提心。又据《净土论》云：“今言发菩提心者，即是愿作佛心；愿作佛心者，即是度众生心；度众生心者，即摄取众生，生有佛国土心。”今既愿生净土，故先须发菩提心也。 第四、问答解释者。问曰：“若备修万行能感菩提得成佛者，何故《诸法无行经》云：‘若人求菩提，即无有菩提，是人远菩提，犹如天与地。’？” 答曰：“菩提正体，理求无相，今作相求，不当理实，故名人远也。是故经言：‘菩提者，不可以心得，不可以身得也。’今谓行者虽知修行往求，了了识知理体无求，仍不坏假名，是故备修万行，故能感也。是故《大智度论》云：‘若人见般若，是则为被缚；若不见般若，是亦为被缚。若人见般若，是则 现代汉语译本： 实相（shí xiàng，真实的相状）、第一义空（dì yī yì kōng，最高真理的空性），自性清净，本体没有污秽染着，道理出于天然，不依靠修习而成，这叫做法身（fǎ shēn，佛的真身）；佛道的本体，叫做菩提（pú tí，觉悟）。 说到报身菩提（bào shēn pú tí，因修行而获得的佛身所对应的觉悟），完备地修习各种善行，能够感得报佛的果报，用果报来酬答因地中的修行，这叫做报身；圆融通达没有障碍，叫做菩提。 说到化身菩提（huà shēn pú tí，佛为了度化众生而显现的化身所对应的觉悟），是从报身起作用，能够适应各种根机，这叫做化身；利益众生物质和精神，圆融通达，叫做菩提。 第三，阐明发心有所不同。现在说修行人修因、发心具备三种：第一，必须要认识到有和无从根本上来说就是自性清净的；第二，依循修习各种善行，八万四千种波罗蜜门（bō luó mì mén，到达彼岸的方法）等等；第三，以大慈悲为根本，常常想着救度众生。这三种因能够与大菩提相应，所以叫做发菩提心。又根据《净土论》（Jìng tǔ lùn，关于净土的论著）说：‘现在说发菩提心，就是愿作佛的心；愿作佛的心，就是度众生的心；度众生的心，就是摄取众生，让他们往生到有佛的国土的心。’现在既然希望往生净土，所以首先必须发起菩提心。 第四，问答解释。有人问：‘如果完备地修习各种善行能够感得菩提，得以成佛，为什么《诸法无行经》（Zhū fǎ wú xíng jīng，一切法没有自性的经典）说：‘如果有人求菩提，就没有菩提，这个人远离菩提，就像天与地一样。’？’ 回答说：‘菩提的真正本体，从道理上来说是无相的，现在用有相的方式去求，不符合真理的实际，所以说人远离了菩提。因此经书上说：‘菩提，不可以用心得到，不可以身得到。’现在说修行人虽然知道修行并向外寻求，完全清楚地认识到理体是无所求的，仍然不破坏假名，因此完备地修习各种善行，所以能够感得菩提。因此《大智度论》（Dà zhì dù lùn，解释般若智慧的论著）说：‘如果有人见到般若（bō rě，智慧），那就是被束缚；如果不见般若，那也是被束缚。如果有人见到般若，那就是’