English
English version: The Real Mark (shí xiàng, the true appearance), the First Principle Emptiness (dì yī yì kōng, the emptiness of the highest truth), whose self-nature is pure, whose essence is free from defilement, whose principle is naturally occurring, and which is not achieved through cultivation, is called the Dharmakaya (fǎ shēn, the body of the Dharma); the essence of the Buddha's path is called Bodhi (pú tí, enlightenment). Speaking of the Sambhogakaya Bodhi (bào shēn pú tí, the enlightenment corresponding to the reward body of a Buddha), the complete cultivation of myriad practices can evoke the fruit of the reward Buddha, using the fruit to repay the cause, which is called the Sambhogakaya; perfect and unobstructed understanding is called Bodhi. Speaking of the Nirmanakaya Bodhi (huà shēn pú tí, the enlightenment corresponding to the transformation body of a Buddha), it arises from the use of the Sambhogakaya, capable of adapting to all opportunities, which is called the Nirmanakaya; benefiting beings materially and spiritually, with perfect and unobstructed understanding, is called Bodhi. Third, clarifying that the aspiration of the mind differs. Now it is said that the practitioner's cultivation of causes and the aspiration of the mind possess three aspects: first, it is necessary to recognize that existence and non-existence are fundamentally self-nature pure; second, to follow and cultivate myriad practices, the eighty-four thousand Paramita gates (bō luó mì mén, methods to reach the other shore), and so on; third, to take great compassion as the foundation, constantly intending to deliver beings. These three causes can correspond to great Bodhi, hence it is called arousing the Bodhi mind. Furthermore, according to the 'Treatise on the Pure Land' (Jìng tǔ lùn, treatise on the Pure Land), it says: 'Now, speaking of arousing the Bodhi mind, it is the mind that wishes to become a Buddha; the mind that wishes to become a Buddha is the mind to deliver sentient beings; the mind to deliver sentient beings is the mind to gather sentient beings and have them be born in a Buddha's land.' Now that we wish to be born in the Pure Land, we must first arouse the Bodhi mind. Fourth, questions and answers for explanation. Someone asks: 'If the complete cultivation of myriad practices can evoke Bodhi and attain Buddhahood, why does the 'Sutra on the Absence of Characteristics of All Dharmas' (Zhū fǎ wú xíng jīng, sutra on the absence of self-nature in all dharmas) say: 'If a person seeks Bodhi, then there is no Bodhi, that person is far from Bodhi, like heaven and earth'?' The answer is: 'The true essence of Bodhi, in principle, is without form. Now, seeking it with form does not accord with the reality of the principle, hence it is said that the person is far away. Therefore, the sutra says: 'Bodhi cannot be obtained with the mind, nor can it be obtained with the body.' Now it is said that although the practitioner knows to cultivate and seek outwardly, and clearly recognizes that the principle is without seeking, he still does not destroy provisional names, therefore he completely cultivates myriad practices, hence he can evoke Bodhi. Therefore, the 'Mahaprajnaparamita Sastra' (Dà zhì dù lùn, treatise explaining prajna wisdom) says: 'If a person sees prajna (bō rě, wisdom), then he is bound; if he does not see prajna, then he is also bound. If a person sees prajna, then he is' --------------------------------------------------------------------------------
Chinese
为解脱；若不见般若，是亦为解脱。’龙树菩萨释曰：‘是中不离四句者为缚，离四句者为解。’今祈菩提但能如此修行，即是不行而行；不行而行者，不违二谛大道理也。 “又依天亲《净土论》云：‘凡欲发心会无上菩提者，有其二义：一者、先须离三种与菩提门相违法，二者、须知三种顺菩提门法。何等为三？一者、依智慧门不求自乐，远离我心贪着自身故；二者、依慈悲门拔一切众生苦，远离无安众生心故；三者、依方便门怜愍一切众生心，远离恭敬供养自身心故。是名远离三种菩提门相违法。顺菩提门者，菩萨远离如是三种菩提门相违法，即得三种随顺菩提门法。何等为三？一者、无染清净心，不为自身求诸乐故。菩提是无染清净处，若为自身求乐，即违菩提门，是故无染清净心是顺菩提门；二者、安清净心，为拔一切众生苦故，菩提安稳一切众生清净处，若不作心拔一切众生离生死苦，即便违菩提，是故拔一切众生苦是顺菩提门；三者、乐清净心，欲令一切众生得大菩提故，摄取众生生彼国土故。菩提是毕竟常乐处，若不令一切众生得毕竟常乐者，则违菩提门。’此毕竟常乐依何而得？要依大义门。大义门者，谓彼安乐佛国是也。故令一心专至，愿生彼国，欲使早会无上菩提也。” 第二、 现代汉语译本： ‘为了解脱；如果不见般若（prajna，智慧），这也是为了解脱。’龙树菩萨（Nagarjuna）解释说：‘这里面不离开四句（tetralemma，四种逻辑可能性）的就是束缚，离开四句的就是解脱。’现在祈求菩提（bodhi，觉悟）只要能够这样修行，就是不行而行；不行而行，就是不违背二谛（two truths，胜义谛和世俗谛）的大道理。 “又依据天亲（Vasubandhu）《净土论》（Commentary on the Pure Land Sutra）说：‘凡是想要发心证得无上菩提的人，有两种意义：一是，首先必须远离三种与菩提门相违背的法；二是，必须知道三种顺应菩提门的法。哪三种呢？一是，依靠智慧门不求自己的快乐，远离我心贪恋自身；二是，依靠慈悲门拔除一切众生的痛苦，远离不使众生安乐的心；三是，依靠方便门怜悯一切众生，远离恭敬供养自身的心。这叫做远离三种与菩提门相违背的法。顺应菩提门的是，菩萨远离这三种与菩提门相违背的法，就能得到三种随顺菩提门的法。哪三种呢？一是，没有染污的清净心，不为自己寻求各种快乐。菩提是没有染污的清净之处，如果为自己寻求快乐，就违背了菩提门，所以没有染污的清净心是顺应菩提门的；二是，安稳的清净心，为了拔除一切众生的痛苦，菩提是安稳一切众生清净之处，如果不发心拔除一切众生脱离生死痛苦，就违背了菩提，所以拔除一切众生的痛苦是顺应菩提门的；三是，快乐的清净心，想要让一切众生得到大菩提，摄取众生往生到那个国土。菩提是毕竟常乐之处，如果不让一切众生得到毕竟常乐，就违背了菩提门。’这毕竟常乐依靠什么才能得到呢？要依靠大义门。大义门，就是指安乐佛国（Pure Land）。” 第二、
English
English version: 'For liberation; if one does not see prajna (wisdom), that is also for liberation.' Nagarjuna (bodhisattva) explains: 'Here, that which does not depart from the four statements (tetralemma) is bondage, and that which departs from the four statements is liberation.' Now, praying for bodhi (enlightenment), if one can cultivate in this way, it is acting without acting; acting without acting does not violate the great principle of the two truths (conventional truth and ultimate truth). Furthermore, according to Vasubandhu's Commentary on the Pure Land Sutra, 'Those who aspire to awaken the unsurpassed bodhi have two aspects: first, they must abandon the three kinds of practices that contradict the gate of bodhi; second, they must know the three kinds of practices that accord with the gate of bodhi. What are the three? First, relying on the gate of wisdom, not seeking self-enjoyment, thus abandoning the mind of attachment to oneself; second, relying on the gate of compassion, relieving the suffering of all sentient beings, thus abandoning the mind of not bringing peace to sentient beings; third, relying on the gate of skillful means, having compassion for all sentient beings, thus abandoning the mind of respecting and making offerings to oneself. These are called abandoning the three kinds of practices that contradict the gate of bodhi. Those that accord with the gate of bodhi are that bodhisattvas, by abandoning these three kinds of practices that contradict the gate of bodhi, attain the three kinds of practices that accord with the gate of bodhi. What are the three? First, a pure mind free from defilement, not seeking various pleasures for oneself. Bodhi is a pure place free from defilement; if one seeks pleasure for oneself, one violates the gate of bodhi. Therefore, a pure mind free from defilement accords with the gate of bodhi; second, a peaceful and pure mind, for the sake of relieving the suffering of all sentient beings. Bodhi is a peaceful and pure place for all sentient beings; if one does not resolve to relieve all sentient beings from the suffering of birth and death, one violates bodhi. Therefore, relieving the suffering of all sentient beings accords with the gate of bodhi; third, a joyful and pure mind, desiring to enable all sentient beings to attain great bodhi, gathering sentient beings to be born in that land. Bodhi is a place of ultimate and constant joy; if one does not enable all sentient beings to attain ultimate and constant joy, one violates the gate of bodhi.' Upon what does this ultimate and constant joy depend? It depends on the gate of great meaning. The gate of great meaning refers to the Land of Bliss (Pure Land). Therefore, let one single-mindedly and earnestly aspire to be born in that land, desiring to quickly realize unsurpassed bodhi. Second, --------------------------------------------------------------------------------
Chinese
明破异见邪执者。就中有其九番：第一、破妄计大乘无相异见偏执；第二、会通菩萨爱见大悲；第三、破系心外无法；第四、破愿生秽国不愿往生净土；第五、破若生净土多喜着乐；第六、破求生净土非是小乘；第七、破求生兜率劝不归净土；第八、会通若求生十方净土不如归西；第九、料简别时之意。 第一、破大乘无相妄执者。就中有二：一、总生起，欲令后代学者明识是非，去邪向正；第二、广就系情，显正破之。 一、总生起者，然大乘深藏、名义尘沙，是故《涅槃经》云：“一名无量义，一义无量名。”要须遍审众典，方晓部旨，非如小乘俗书，案文毕义。何意须然？但净土幽廓，经论隐显，致令凡情种种图度，恐涉谄语刀刀，百盲偏执，杂乱无知，妨碍往生。今且举少状，一一破之。 第一、破妄计大乘无相者。 问曰：“或有人言：‘大乘无相，勿念彼此。若愿生净土，便是取相，转增漏缚，何用求之？’” 答曰：“如此计者，将谓不然。何者？一切诸佛说法要具二缘：一、依法性实理；二、须顺其二谛。彼计大乘无念，但依法性；然谤无缘求，即是不顺二谛。如此见者，堕灭空所收。是故《无上依经》云：‘佛告阿难：“一切众生若起我见如须弥山，我所不惧。何 以故？此人虽未即得出离，常不坏因果，不失果报故。若起空见如芥子，我即不许。何以故？此见者破丧因果，多堕恶道，未来生处，必背我化。”’今劝行者，理虽无生，然二谛道理，非无缘求，一切得往生也。是故《维摩经》云：‘虽观诸佛国，及与众生空，而常修净土，教化诸群生。’又彼经云：‘虽行无作，而现受身，是菩萨行；虽行无起，而起一切善行，是菩萨行。’是其真证也。” 问曰：“今世间有人，行大乘无相，亦不存彼此，全不护戒相。是事云何？” 答曰：“如此计者，为害滋甚。何者？如《大方等经》云：‘佛为优婆塞制戒，不得至寡妇、处女家，沽酒家，蓝染家，押油家，熟皮家，悉不得往来。阿难白佛言：“世尊！为何等人制如斯戒？”佛告阿难：“行者有二种：一者、在世人行；二者、出世人行。出世人者，吾不制上事；在世人者，吾今制之。何以故？一切众生悉是吾子。”’佛是一切众生父母，遮制约勒，早出世间得涅槃故。” 第二、会通菩萨爱见大悲者。 问曰：“依大乘圣教，菩萨于诸众生若起爱见大悲，即应舍离。今劝众生共生净土，岂非爱染取相，若为免其尘累也？” 答曰：“菩萨行法功用有二。何者？一、证空慧般若；二、具大悲。 现代汉语译本：‘因为什么缘故呢？这个人虽然未能立即得到解脱，但常常不破坏因果，不失去果报。如果生起像芥子那么小的空见，我就不允许。为什么呢？因为这种见解会破坏丧失因果，大多堕入恶道，未来所生之处，必定背离我的教化。’现在劝导修行人，道理上虽然是无生，然而二谛（俗谛和真谛）的道理，并非没有因缘可以求得，一切都可以往生。所以《维摩经》（Vimalakirti Sutra）说：‘虽然观察诸佛国土，以及一切众生皆空，但常常修习净土，教化一切众生。’又那部经说：‘虽然修行无作，而示现受身，这是菩萨的行持；虽然修行无起，而发起一切善行，这是菩萨的行持。’这就是真实的证悟啊。 问：‘现在世间有人，修行大乘无相法门，也不执着彼此的分别，完全不守护戒律的相状。这件事怎么样呢？’ 答：‘如此认为的人，为害非常严重。为什么呢？如《大方等经》（Vaipulya Sutra）所说：‘佛为优婆塞（upasaka，在家男居士）制定戒律，不得前往寡妇、处女的家，卖酒的家，染布的家，榨油的家，熟皮的家，都不得往来。’阿难（Ananda，佛陀的十大弟子之一）问佛说：‘世尊！为哪种人制定这样的戒律？’佛告诉阿难：‘修行人有两种：一种是在世俗中修行的人；一种是出世间修行的人。出世间修行的人，我不制定这些事；在世俗中修行的人，我现在制定这些。为什么呢？一切众生都是我的孩子。’佛是一切众生的父母，遮止约束，是为了让他们早日出离世间，得到涅槃（Nirvana，寂灭）。’ 第二、会通菩萨爱见大悲的道理。 问：‘依照大乘圣教，菩萨对于一切众生如果生起爱见大悲，就应该舍离。现在劝导众生共同往生净土，岂不是爱染执取相状，如何免除尘世的牵累呢？’ 答：‘菩萨修行的方法和功用有两种。哪两种呢？一、证悟空慧般若（Prajna，智慧）；二、具足大悲。’