English
English version: Matters. If these two are not achieved, then falsehood and stagnation will arise. 'Words cease, mind extinguished' is a principle, while aspiring to be reborn in the West by reciting the Buddha's name is a practice. However, the Three Realms are manifestations of the mind, and within this realm, not everything is defiled. If one has not yet reached the stage of the Tenth Ground Bodhisattva, then for the time being, contemplate the realm as pure, and the mind as pure. Although the ten directions are all pure, the realms are too scattered. In order to allow people to focus on the thought of rebirth, therefore, one corner of the West is specifically pointed out. First, determining the nature of the Pure Land (1. Explaining the nature; 2. Explaining whether it is included within the Three Realms) Question: The gate of the Pure Land is accessible to both ordinary beings and sages. The precious land of Amitabha (Amitābha - Infinite Light), can be ascended with just ten recitations. Since it is permitted for all kinds of beings, great and small, to go there, what is the nature, state, and kind of this land? Answer: Beautiful colors dazzle the eyes, and clever words obscure the truth. Now, in order to allow both the foolish and the wise to understand, I will first eliminate the flowery language and directly point out and state. First, explaining the nature, there are three aspects: first, the Dharmakaya (Dharmakāya - Dharma body) Pure Land; second, the Sambhogakaya (Saṃbhogakāya - Enjoyment body) Pure Land; and third, the Nirmanakaya (Nirmāṇakāya - Transformation body) Pure Land. The Dharmakaya Pure Land has two meanings: first, the entity of the person who can reside there; and second, the entity of the land where they reside. The person who can reside there, according to the Awakening of Faith in the Mahayana, explains the Tathagatagarbha (Tathāgatagarbha - Womb of the Thus Come One), the essence possesses three great meanings: first, the Greatness of Essence, meaning that all dharmas are Suchness, equal, without increase or decrease. This is the One Taste of Suchness, this essence not only encompasses inside and outside, but also penetrates ordinary beings and sages. Second, the Greatness of Attributes, meaning that the Tathagatagarbha is complete with undefiled qualities and merits. This is the meaning of the countless merits and differences like the Ganges sands. This only exists in sentient beings, not in insentient beings. Therefore, the Nirvana Sutra says that those without Buddha-nature are insentient things like walls, tiles, and pebbles. Third, the Greatness of Function, meaning that it can produce wholesome causes and effects of the world and beyond the world. This is the function arising from the previous attribute. Now, since the Greatness of Attributes and the Greatness of Function are taken as the entity of the person who can reside there, then, in terms of difference, it exists based on the One Taste of Suchness. Second, the entity of the land where they reside, is to take the Greatness of Essence of the One Taste of Suchness as the entity of the land where they reside. It means that it serves as the basis for the countless merits like the Ganges sands. This is the meaning of the identity of person and land, divided into two aspects. The Sambhogakaya Pure Land has two kinds: first, the Real Reward Land; second,... --------------------------------------------------------------------------------
Chinese
者事用土。实报土者。亦人土同体。谓始起万德。为其土体。如摄大乘论十八圆净中云。大空无相等为门。三慧为路也。及维摩经中。总持之园苑。无漏法林树等也。若论能住人者。即总揽万德。成一佛人也。此人及土。一切下位乃至金刚心菩萨。亦不得见。唯佛与佛自相见耳。言事用土者。此即人土别体。谓颇梨柯莲华藏世界等。为所住土体。故摄大乘论云。净土以莲华王。为依止也。大定大悲妙色相好等。为能住人体。故摄大乘论云。应身以大定大悲。为体也。此人及土。初地已上菩萨。随分得见。乃至十地。见皆不同。谓地即上下之别。见亦粗妙之异也。故摄论云。若离应身初地已上菩萨。菩提资粮即不具足。此或名报身。或名受用身。或名应身。酬还曰报。答理名应。为他餐味。称为受用。或名食身。与受用相似。化身净土者。亦有二种。一者将三大僧祇利他行。盛即是常随之化。此身及土。此界他方恒现不绝。或一劫或百年。三十二相八十随形好等。谓新新生世。数数涅槃也。二者无而忽有化。谓依此化身。更起多化。如释迦如来。即是常随化。更起分身。即是无而忽有化也。或现猿猴鹿马等形。不必唯现佛也。身既有二。土亦然也。如妙喜世界诸妙莲华。即是常随化净土。如维摩经中。如来足指案地。三 现代汉语译本： 关于事用土（Shiji Yongtu）的问题。实报土（Shibaotu）是指，人和土是同体的，意味着万德（Wande）的初始生起，就是它的土体。正如《摄大乘论》（She Dasheng Lun）十八圆净（Shiba Yuanjing）中所说：‘以大空无相（Dakong Wuxiang）等为门，三慧（San Hui）为路。’以及《维摩经》（Vimo Jing）中，‘总持（Zongchi）的园苑，无漏法（Wulou Fa）的林树’等。如果讨论能住的人，那就是总揽万德，成就一佛人。这个人以及他所住的土，一切下位，乃至金刚心菩萨（Jingangxin Pusa），都无法得见，只有佛与佛之间才能互相看见。 说到事用土，这指的是人和土是别体的，例如颇梨柯（Poli Ke）莲华藏世界（Lianhua Zang Shijie）等，是所住的土体。所以《摄大乘论》说：‘净土（Jingtu）以莲华王（Lianhua Wang）为依止。’大定（Dading）、大悲（Dabei）、妙色相好（Miaose Xianghao）等，是能住的人体。所以《摄大乘论》说：‘应身（Yingshen）以大定大悲为体。’这个人以及他所住的土，初地（Chudi）以上的菩萨，可以随分得见，乃至十地（Shidi），所见都不同。所谓地有上下之别，见也有粗妙之异。所以《摄论》说：‘如果离开应身，初地以上的菩萨，菩提资粮（Putixin Ziliang）就不具足。’这或者名为报身（Baoshen），或者名为受用身（Shuyong Shen），或者名为应身。酬还称为报，答理名为应，为他人餐味，称为受用，或者名为食身（Shi Shen），与受用相似。 化身净土（Huashen Jingtu）也有两种。一种是将三大僧祇（San Da Sengqi）利他行（Lita Xing）盛满，这就是常随之化（Chang Sui Zhi Hua）。此身以及此土，在此界他方恒常显现，永不间断，或一劫（Yi Jie）或百年，三十二相（Sanshier Xiang）八十随形好（Bashi Suixing Hao）等，意味着新新生世，数数涅槃（Shushu Niepan）。另一种是无而忽有的化现，指的是依靠此化身，再起更多化身。例如释迦如来（Shijia Rulai），就是常随化，再起分身，就是无而忽有的化现。或者显现猿猴鹿马等形，不必只显现佛。身既然有两种，土也是如此。例如妙喜世界（Miaoxi Shijie）的诸妙莲华，就是常随化净土。例如《维摩经》中，如来足指按地，三
English
English version: Regarding the use of land for activities (Shiji Yongtu). The True Reward Land (Shibaotu) means that the person and the land are of the same essence, meaning that the initial arising of myriad virtues (Wande) is its land essence. As stated in the 'She Dasheng Lun' (Compendium on the Great Vehicle), in the Eighteen Perfections (Shiba Yuanjing): 'Taking Great Emptiness and Non-Appearance (Dakong Wuxiang) as the gate, and the Three Wisdoms (San Hui) as the path.' And in the 'Vimo Jing' (Vimalakirti Sutra), 'The garden of total retention (Zongchi), the forest of non-outflow dharma (Wulou Fa),' etc. If we discuss the person who can reside there, it means encompassing all virtues and becoming a Buddha-person. This person and the land they reside in, all lower beings, even Vajra-Heart Bodhisattvas (Jingangxin Pusa), cannot see them. Only Buddhas can see each other. Speaking of the land for activities, this refers to the person and the land being separate entities, such as the Crystal (Poli Ke) Lotus Treasury World (Lianhua Zang Shijie), etc., which are the land essence where one resides. Therefore, the 'She Dasheng Lun' says: 'The Pure Land (Jingtu) relies on the Lotus King (Lianhua Wang).' Great Samadhi (Dading), Great Compassion (Dabei), Wonderful Appearance and Marks (Miaose Xianghao), etc., are the essence of the person who can reside there. Therefore, the 'She Dasheng Lun' says: 'The Transformation Body (Yingshen) takes Great Samadhi and Great Compassion as its essence.' This person and the land they reside in, Bodhisattvas from the First Ground (Chudi) upwards can see them partially, and even up to the Tenth Ground (Shidi), what they see is different. The grounds have distinctions of high and low, and the visions also have differences of coarse and subtle. Therefore, the 'She Lun' says: 'If one is separated from the Transformation Body, Bodhisattvas from the First Ground upwards will lack the provisions for Bodhi (Putixin Ziliang).' This is sometimes called the Reward Body (Baoshen), or the Enjoyment Body (Shuyong Shen), or the Transformation Body. To repay is called reward, to answer to reason is called response, to taste for others is called enjoyment, or it is called the Food Body (Shi Shen), which is similar to enjoyment. The Pure Land of the Transformation Body (Huashen Jingtu) also has two types. One is to fill up the Three Great Asankhyeya Kalpas (San Da Sengqi) of benefiting others (Lita Xing), which is the constant following transformation (Chang Sui Zhi Hua). This body and this land constantly appear in this realm and other realms, never ceasing, whether for one kalpa (Yi Jie) or a hundred years, with the Thirty-Two Marks (Sanshier Xiang) and Eighty Minor Marks (Bashi Suixing Hao), etc., meaning newly born lives, repeatedly entering Nirvana (Shushu Niepan). The other is the sudden transformation from nothing, which refers to relying on this Transformation Body to create more transformations. For example, Shakyamuni Tathagata (Shijia Rulai) is the constant following transformation, and creating emanations is the sudden transformation from nothing. Or appearing in the forms of monkeys, deer, horses, etc., not necessarily only appearing as a Buddha. Since there are two types of bodies, the same is true for the land. For example, the wonderful lotuses in the Land of Supreme Bliss (Miaoxi Shijie) are the constantly following transformed Pure Land. For example, in the 'Vimo Jing', the Tathagata presses his toe to the ground, and three --------------------------------------------------------------------------------
Chinese
千皆净。即是无而忽有化净土也。此两身二土。唯是地前菩萨。二乘凡夫得见。故摄大乘论云。若离化身。声闻瘦涩。及愿乐位初发心修行。皆不成就也。法身及土。即五眼中慧眼法眼佛眼得见。报化身土。即肉眼天眼见也。 问曰。土既有三者。未知西方是何土也。 答曰。亦具三种。若入初地已去菩萨正体智见者。即是法身净土。若加行后得智见者。即是报身净土。若是地前菩萨二乘凡夫见者。即是化身净土也。如龙树等菩萨往生。具见法报化三种净土。由上得见下故。由此义故。诸经论中。或判为报。或判为化。皆不失旨也。 问曰。已知西方具有三土。未知即今凡夫念佛愿生得何土也。 答曰。依如摄论。唯生化土。不见法报土也。就化土中有其二种。一是胎生。二是化生。胎生土者。复有二种。一狐疑人。生极乐边城七宝宫殿中。五百岁不见佛。名之为胎。此是(无量寿经说)二者实有父母。名之为胎。如鼓音声王陀罗尼经说。此即阿弥陀佛亦有父母等。经云。城名清泰。十千由旬。于中充满刹利之种。父名月上转轮圣王。母名殊胜妙颜。子名月明。奉事弟子。名无垢称。智慧弟子名揽光。神足弟子名主化。魔名无胜。提婆达多名寂也(此自别化一切众生。非今念佛往生者也。此 现代汉语译本 一切皆清净，即是从无到有，变化而成的净土。这两种身和两种土，只有地上菩萨、二乘和凡夫才能见到。所以《摄大乘论》说：‘如果离开化身，声闻会变得干枯，以及处于愿乐位初发心修行的人，都不能成就。’法身及其土，只有五眼中的慧眼、法眼、佛眼才能见到。报身和化身及其土，只有肉眼和天眼才能见到。 问：既然土有三种，那么西方（极乐世界）是哪种土呢？ 答：也具备三种。如果进入初地以上的菩萨，以正体智见到的，就是法身净土。如果以加行后得智见到的，就是报身净土。如果是地上菩萨、二乘和凡夫见到的，就是化身净土。例如龙树（Nāgārjuna）等菩萨往生，具足见到法、报、化三种净土，因为从上可以见到下。因为这个缘故，诸经论中，或者判为报土，或者判为化土，都不失其本意。 问：已经知道西方具有三种土，那么现在凡夫念佛愿生，得到的是哪种土呢？ 答：依照《摄大乘论》，只能往生化土，见不到法身和报身土。在化土中又有两种，一是胎生，二是化生。胎生土又有两种，一是狐疑的人，生在极乐世界的边城七宝宫殿中，五百岁见不到佛，名为胎生。这是《无量寿经》（Amitāyus Sūtra）所说的。二是确实有父母，名为胎生，如《鼓音声王陀罗尼经》（Drumakīrtisvararāja-dhāraṇī Sūtra）所说。这部经说阿弥陀佛（Amitābha）也有父母等。经中说：‘城名清泰，十千由旬，其中充满刹利种姓。父亲名叫月上转轮圣王，母亲名叫殊胜妙颜，儿子名叫月明，奉事弟子名叫无垢称，智慧弟子名叫揽光，神足弟子名叫主化，魔名叫无胜，提婆达多（Devadatta）名叫寂也。’（这是为了个别教化一切众生，不是现在念佛往生的人。此