English
English version Everything is pure, which means a Pure Land transformed from nothingness into existence. These two bodies and two lands can only be seen by Bodhisattvas before the Bhumi (stages of the Bodhisattva path), Śrāvakas (Two Vehicles) and ordinary beings. Therefore, the *Mahāyānasaṃgraha* states: 'If one departs from the Nirmāṇakāya (Transformation Body), the Śrāvakas will become withered, and those who are in the stage of aspiration and initial practice will not achieve success.' The Dharmakāya (Dharma Body) and its land can only be seen by the Wisdom Eye, Dharma Eye, and Buddha Eye among the five eyes. The Sambhogakāya (Reward Body) and Nirmāṇakāya and their lands can only be seen by the physical eye and the heavenly eye. Question: Since there are three types of lands, which land is the Western Pure Land? Answer: It also possesses all three. If Bodhisattvas who have entered the first Bhumi (stage) and beyond see it with the wisdom of true reality, it is the Dharmakāya Pure Land. If they see it with the wisdom attained after practice, it is the Sambhogakāya Pure Land. If Bodhisattvas before the Bhumi, Śrāvakas, and ordinary beings see it, it is the Nirmāṇakāya Pure Land. For example, Bodhisattvas like Nāgārjuna (龙树) who are reborn there see all three Pure Lands of Dharma, Reward, and Transformation, because they can see the lower from the higher. For this reason, in various sutras and treatises, whether it is judged as Reward or Transformation, it does not lose its original meaning. Question: Now that we know the Western Pure Land possesses three types of lands, which land do ordinary beings who recite the Buddha's name and aspire to be reborn there attain? Answer: According to the *Mahāyānasaṃgraha*, they are only reborn in the Nirmāṇakāya Land and do not see the Dharmakāya and Sambhogakāya Lands. Within the Nirmāṇakāya Land, there are two types: one is womb-born, and the other is transformation-born. The womb-born land has two types: one is for those who are doubtful, who are born in the seven-jeweled palaces in the border city of the Land of Ultimate Bliss and do not see the Buddha for five hundred years, which is called womb-born. This is what the *Amitāyus Sūtra* (无量寿经) says. The second is those who actually have parents, which is called womb-born, as the *Drumakīrtisvararāja-dhāraṇī Sūtra* (鼓音声王陀罗尼经) says. This sutra says that Amitābha (阿弥陀佛) also has parents, etc. The sutra says: 'The city is named Qingtai, ten thousand yojanas in size, filled with Kshatriya castes. The father is named Moon-Above Wheel-Turning Sage King, the mother is named Superior Wonderful Face, the son is named Moon-Bright, the disciple who serves is named Immaculate Fame, the wisdom disciple is named Grasping Light, the miraculous power disciple is named Master of Transformation, the demon is named Unsurpassed, and Devadatta (提婆达多) is named Silence.' (This is to individually transform all sentient beings, not those who recite the Buddha's name and are reborn there now. This --------------------------------------------------------------------------------
Chinese
即处一。见有异也)化生土者。依如经论。具有三种。一者纯是大乘土。二者纯是小乘土。三者大小乘杂土。纯大乘土者。此处众生。纯学大乘。即生彼土。如九品生中上辈三品人是也。故往生论云。大乘善根界。等无讥谦名。女人及根缺。二乘种不生也。纯小乘土者。此处众生。纯学小乘。即生彼土。如九品生中中辈二品生者是也。故智度论中云。有妙净土。出过三界。诸阿罗汉。当生其中。大小乘杂土者。此处众生。杂学大小乘。即生彼土。如九品生中中辈下生。及下辈三品生者是也。如中品下生经云。孝养父母。行世仁慈。遇善知识。为说四十八大愿等。于此愿中。杂闻大小乘。至彼虽悟阿罗汉果。后乃回心向大乘也。下辈三人。亦闻四十八大愿。或闻十二部经。或念阿弥陀佛。生到彼土。皆发菩提心也。粗论有此三土。若委曲分别者。众生起行。既有千殊。往生见土。亦有万别也。若作此解者。诸经论中。或判为报。或判为化。皆无妨难也。但知诸佛修行。具感报化二土也。如摄论。加行感化。正体感报。若报若化。皆欲成就众生。此则土不虚设。行不空修。但信佛语。依经专念。即得往生。亦不须图度报之与化也。 问曰。法身净土。理遍可知。报化二土。应有封疆。西方既具有报化土。据何文证。 现代汉语译本 即处为一。见解有所不同。)化生土，依据经论，有三种：一是纯粹的大乘土，二是纯粹的小乘土，三是大小乘混杂的土。纯大乘土，此处的众生，纯粹修学大乘，就往生到那个国土。如九品往生中的上品上生、上品中生、上品下生这三品人就是这样。所以《往生论》说：‘大乘善根的境界，没有讥讽和谦下的名称，没有女人和根缺之人，二乘的种子也不会在那里生长。’纯小乘土，此处的众生，纯粹修学小乘，就往生到那个国土。如九品往生中的中品上生、中品中生这二品往生者就是这样。所以《智度论》中说：‘有微妙清净的国土，超出三界之外，诸位阿罗汉，应当往生到那里。’大小乘混杂的土，此处的众生，混杂修学大小乘，就往生到那个国土。如九品往生中的中品下生，以及下品上生、下品中生、下品下生这三品往生者就是这样。如《中品下生经》说：‘孝养父母，奉行世间的仁慈，遇到善知识，为他说四十八大愿等。’在此愿中，杂闻大小乘，到达彼土虽然证悟了阿罗汉果，后来才回心向往大乘。下辈三人，也听闻四十八大愿，或者听闻十二部经，或者念阿弥陀佛，往生到彼土，都发菩提心。粗略来说有这三种土，如果详细分别，众生发起修行，既然有千差万别，往生所见的国土，也有万种不同。如果这样解释，诸经论中，或者判为报土，或者判为化土，都没有妨碍和困难。只要知道诸佛修行，具足感得报土和化土两种。如《摄论》，加行位感得化土，正体位感得报土。无论是报土还是化土，都是为了成就众生，这样国土的设立不是虚设，修行也不是白费功夫。只要相信佛语，依靠经典专心念佛，就能得到往生，也不需要去揣测是报土还是化土。 问：法身净土，道理普遍可知。报土和化土，应该有疆界范围。西方极乐世界既然具有报土和化土，根据什么经典来证明？
English
English version It is one place. (Views differ.) Regarding the Pure Land of Transformation, according to the sutras and treatises, there are three types: first, a purely Mahayana land; second, a purely Hinayana land; and third, a mixed Mahayana and Hinayana land. In a purely Mahayana land, the sentient beings there exclusively study Mahayana and are reborn in that land. This is exemplified by the three upper grades of rebirth in the Nine Grades. Therefore, the Treatise on Rebirth states: 'The realm of Mahayana roots of goodness is free from names of scorn or humility; women and those with deficient faculties, and the seeds of the Two Vehicles, do not arise there.' In a purely Hinayana land, the sentient beings there exclusively study Hinayana and are reborn in that land. This is exemplified by the two middle grades of rebirth in the Nine Grades. Therefore, the Treatise on the Great Perfection of Wisdom states: 'There is a wondrous pure land that transcends the Three Realms, where all Arhats should be reborn.' In a mixed Mahayana and Hinayana land, the sentient beings there study both Mahayana and Hinayana and are reborn in that land. This is exemplified by the lower grade of the middle level, and the three lower grades of rebirth in the Nine Grades. As the Sutra on the Lower Grade of the Middle Level states: 'Filial piety towards parents, practicing worldly kindness, encountering good teachers who explain the Forty-Eight Great Vows, etc.' In these vows, they hear both Mahayana and Hinayana teachings. Although they attain the fruit of Arhatship upon reaching that land, they later turn their minds towards Mahayana. The three in the lower grades also hear the Forty-Eight Great Vows, or hear the Twelve Divisions of the Scriptures, or recite Amitabha Buddha's name, and upon being reborn in that land, they all generate Bodhicitta (the aspiration for enlightenment). Roughly speaking, there are these three lands. If we were to differentiate in detail, since sentient beings initiate practice in countless different ways, the lands they see upon rebirth would also be infinitely varied. If we interpret it this way, there are no contradictions or difficulties whether the sutras and treatises classify it as a Reward Land or a Transformation Land. Simply know that the Buddhas' practice fully encompasses both Reward and Transformation Lands. As the Samgraha-sastra states, the stage of application (加行, *prayoga*) results in a Transformation Land, while the stage of the true body (正體, *vastu*) results in a Reward Land. Whether it is a Reward Land or a Transformation Land, both are intended to accomplish the salvation of sentient beings. Thus, the establishment of these lands is not in vain, and the practice is not fruitless. Simply believe the Buddha's words, rely on the sutras, and focus on recitation, and you will attain rebirth, without needing to speculate whether it is a Reward Land or a Transformation Land. Question: The Pure Land of the Dharmakaya (法身, *Dharmakaya*) is universally knowable through reason. The Reward Land (報土, *Sambhogakaya*) and Transformation Land (化土, *Nirmanakaya*) should have boundaries. Since the Western Pure Land possesses both Reward and Transformation Lands, what scriptural evidence supports this? --------------------------------------------------------------------------------
Chinese
答曰。报化二土。或有封疆。或无封疆。如报土中实报土者。即无封疆。谓如来行圆八万。时满三僧祇。二教独备。五分明显。相穷海渧。好尽岳尘。三明既朗。二智双照。其犹龙吟云应虎啸风随。宁得以殊宝饰。不可以封疆限。此土唯佛自瞩其美。菩萨未之寓目也。事报土者。谓下擎金刚之柱。上莹琉璃之地。外围七宝栏楯。内盈八德清池。珠宝筏于翠林。宝网络于绮殿。既是身充万德。亦乃土盈众美。如此土者。即有封疆也。化土之中。据大悲愿力。等众生界。无所不遍。则无封疆。若据身为化众生。新新生世。数数涅槃。则有封疆也。而西方是报土者。出大乘同性经。经云。智通菩萨问佛世尊。何等是如来报身。佛言。如汝现见我者。此是如来报身。复有清净刹中。取正觉。及当成正觉者。彼等一切皆是报身。释曰。净土中成佛。作判为报者。是受用身。非实报身也。若作化身。即是细化身也。经云。汝现见我者。是报身者。即秽土中亦见报也。即此经云。五浊中成佛。有正法像法末法。是应化身也。经判秽土中成佛皆是化身。而复言汝现见我者。是报身。既秽土中得见报身者。何故净土中不得见化身也。故知净秽二土皆具两身也。言是化土者。出观世音受记经。经云。善男子。阿弥陀佛寿命无量。百 现代汉语译本：回答说，报身佛土和化身佛土，有的有疆界，有的没有疆界。比如报身佛土中的实报庄严土，就没有疆界。这是说如来修行圆满了八万四千法门，时间经历了三大阿僧祇劫，二教（指声闻乘和菩萨乘）完备，五分法身明显，相好穷尽了大海的水滴，功德美好堆积如山岳的尘埃。三明（宿命明、天眼明、漏尽明）已经明朗，二智（根本智、后得智）双双照耀。这就像龙吟则云起，虎啸则风生一样，哪里可以用奇异的宝物来装饰，又怎么可以用疆界来限制呢？这片佛土只有佛才能亲自看到它的美好，菩萨都还不能亲眼目睹。事报土，指的是下面有金刚柱支撑，上面是琉璃地面，外面环绕着七宝栏杆，里面充满八功德水清池。珠宝像木筏一样漂浮在翠绿的树林中，宝网罗布在华丽的宫殿上。既然是自身具备万种功德，也就是佛土充满了各种美好。这样的佛土，就是有疆界的。化身佛土之中，根据大悲愿力，等同于众生界，无所不遍，就没有疆界。如果根据佛为了化度众生，不断地出生于世间，又多次示现涅槃，那就是有疆界的。而西方极乐世界是报身佛土，出自《大乘同性经》。经中说，智通菩萨问佛世尊：‘什么是如来的报身？’佛说：‘就像你现在看见的我，这就是如来的报身。’还有在清净的佛土中，证得正觉，以及将要证得正觉的，他们一切都是报身。’解释说，在净土中成佛，判断为报身，是受用身，不是实报身。如果是化身，就是细微的化身。经中说：‘你现在看见的我，是报身’，就是说在秽土中也能见到报身。既然这部经说，在五浊恶世中成佛，有正法时期、像法时期、末法时期，是应化身。经中判断在秽土中成佛都是化身，却又说你现在看见的我，是报身。既然在秽土中能够见到报身，为什么在净土中就不能见到化身呢？所以要知道清净佛土和秽土都具备报身和化身。说到是化身佛土，出自《观世音受记经》。经中说：‘善男子，阿弥陀佛寿命无量，百千亿劫。’