English
English version: The answer is: Regarding the Sambhogakaya (Reward Body) and Nirmanakaya (Transformation Body) lands, some have boundaries, and some do not. For example, within the Sambhogakaya land, the True Reward Land has no boundaries. This refers to the Tathagata (Thus Come One) who has perfected the eighty-four thousand Dharmas, and whose time has spanned three great Asamkhya kalpas (incalculable eons). The two teachings (referring to the Sravaka Vehicle and Bodhisattva Vehicle) are complete, and the fivefold Dharmakaya (body of essence, reward body, transformation body, body of equality, and indestructible body) is manifest. The physical characteristics are as inexhaustible as the drops of the ocean, and the merits are as abundant as the dust of mountains. The three kinds of knowledge (knowledge of past lives, knowledge of the future, and knowledge of the extinction of outflows) are clear, and the two wisdoms (fundamental wisdom and subsequent wisdom) shine together. It is like the dragon's roar bringing forth clouds and the tiger's roar bringing forth wind. How can it be adorned with rare treasures, and how can it be limited by boundaries? Only the Buddha can personally behold its beauty; even Bodhisattvas have not yet laid eyes upon it. The 'Land of Deeds and Rewards' refers to a land where diamond pillars support the base, and a lapis lazuli ground forms the surface. It is surrounded by railings of seven treasures and filled with pools of eight virtues. Jeweled rafts float in the verdant forests, and jeweled nets cover the magnificent palaces. Since the body is filled with myriad virtues, the land is also filled with countless beauties. Such a land has boundaries. Among the Nirmanakaya lands, according to the power of great compassion and vows, it is equal to the realm of sentient beings, pervading everywhere, and thus has no boundaries. If, according to the Buddha's manifestation to transform sentient beings, constantly being born into the world and repeatedly manifesting Nirvana, then it has boundaries. The Western Pure Land is a Sambhogakaya land, as stated in the *Mahayana Homogeneity Sutra*. The sutra says, 'Jhitong Bodhisattva asked the Buddha, 'What is the Sambhogakaya of the Tathagata?' The Buddha said, 'Like the one you see now, this is the Sambhogakaya of the Tathagata.' Also, those who attain perfect enlightenment in pure lands, and those who will attain perfect enlightenment, all of them are Sambhogakayas.' The explanation is that those who attain Buddhahood in the Pure Land, judged as Sambhogakaya, are enjoyment bodies, not true reward bodies. If it is a Nirmanakaya, it is a subtle Nirmanakaya. The sutra says, 'The one you see now is the Sambhogakaya,' which means that the Sambhogakaya can also be seen in the impure land. Since this sutra says that attaining Buddhahood in the five turbidities, with the periods of the Correct Dharma, Semblance Dharma, and Decline Dharma, is a Nirmanakaya. The sutra judges that attaining Buddhahood in the impure land is all Nirmanakaya, yet it also says, 'The one you see now is the Sambhogakaya.' Since the Sambhogakaya can be seen in the impure land, why can't the Nirmanakaya be seen in the Pure Land? Therefore, know that both the pure and impure lands possess both the Sambhogakaya and Nirmanakaya. Regarding it being a Nirmanakaya land, it comes from the *Avalokitesvara Prophecy Sutra*. The sutra says, 'Good man, Amitabha Buddha's life is immeasurable, hundreds of thousands of billions of kalpas.' --------------------------------------------------------------------------------
Chinese
千亿劫当有终极。佛涅槃后。正法住世。等佛寿命。善男子。阿弥陀佛正法灭后。过中夜分。明相出时。观世音菩萨。于菩提树下。成等正觉。号普光功德山王如来。其佛国土无有声闻缘觉之名。其佛国土号众宝普集庄严。普光功德如来涅槃正法灭后。大势至菩萨。即于其国成佛。号善住宝王如来。国土光明寿命。乃至法住。等无有异。又出鼓音声王陀罗尼经。阿弥陀佛有父母子。及舍利目连提婆达多等也。 二明三界摄不摄者。 问曰。报土淳净妙绝三有。所化众生已超分段。此土出乎三界。理亦易信。而化土虽净。其净未妙。所化众生复在地前。此土为当在三界摄。为当不摄耶。 答曰。若就佛论。则妙绝三界。若从众生。具有二义。或摄不摄。初明摄者。若据凡夫及三果学人往生者。此即在三界摄。以此等众生未出三界故。 问曰。此义云何可知。 答曰。如无量寿经云。阿难白佛言。世尊。彼土既无须弥山等。四天王忉利天。依何而住。佛答曰。依业力而住。既有人后有四天王等。当知。即有欲界也。即此经复云。告弥勒。汝见从地已上。乃至净居天。所有庄严事不。答曰。已见也。当知。即有欲色二界。但不论无色界也。 问曰。何故不论无色界耶。 答曰。 现代汉语译本：千亿劫之后终有终结之时。在佛陀涅槃之后，正法住世的时间，与佛陀的寿命相等。善男子，阿弥陀佛（Amitabha，无量光佛）的正法灭尽后，过了半夜，黎明将要到来之时，观世音菩萨（Avalokiteshvara，观世音菩萨）将于菩提树下成就无上正等正觉，佛号为普光功德山王如来。他的佛国没有声闻、缘觉的名字。他的佛国名为众宝普集庄严。普光功德如来涅槃，正法灭尽后，大势至菩萨（Mahasthamaprapta，大势至菩萨）即于其国成佛，佛号为善住宝王如来。国土的光明、寿命，乃至正法住世的时间，都等同没有差异。又出自《鼓音声王陀罗尼经》，阿弥陀佛有父母、儿子，以及舍利弗（Sariputra，舍利弗）、目犍连（Maudgalyayana，目犍连）、提婆达多（Devadatta，提婆达多）等人。 二、阐明是否包含于三界之中： 问：报土纯净，妙绝于三有（指欲界、色界、无色界），所度化的众生已经超越了分段生死。此土超出三界，这个道理容易相信。而化土虽然清净，但其清净程度尚未达到极致，所度化的众生又还在菩萨的果位之前。此土应当包含在三界之内，还是不包含在三界之内呢？ 答：如果就佛而言，则妙绝于三界。如果从众生的角度来看，则具有两种含义：或者包含，或者不包含。首先阐明包含的情况：如果根据凡夫和三果（指须陀洹、斯陀含、阿那含）的学人往生的情况来看，这就包含在三界之内。因为这些众生尚未超出三界。 问：这个道理如何得知呢？ 答：如《无量寿经》所说：阿难（Ananda，阿难）禀告佛陀说：‘世尊，彼土既然没有须弥山等，四天王天、忉利天（Trayastrimsa，三十三天）依何而住呢？’佛陀回答说：‘依业力而住。’既然有人之后才有四天王等，应当知道，那里就有欲界。’这部经又说：‘告诉弥勒（Maitreya，弥勒），你看见从地面以上，乃至净居天（Suddhavasa, 五不还天）的所有庄严之事了吗？’回答说：‘已经看见了。’应当知道，那里就有欲界、色界。只是没有提到无色界罢了。 问：为什么不提无色界呢？ 答：
English
English version: After billions of kalpas, there will be an end. After the Buddha's Nirvana, the Proper Dharma will abide in the world for a period equal to the Buddha's lifespan. Good man, after the extinction of Amitabha's (Amitabha, Buddha of Infinite Light) Proper Dharma, after midnight, when the light of dawn appears, Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion) will attain Anuttara-Samyak-Sambodhi (complete and perfect enlightenment) under the Bodhi tree, and will be known as the Tathagata Universal Light Merit Mountain King. In his Buddha-land, there will be no names of Sravakas (voice-hearers) or Pratyekabuddhas (solitary Buddhas). His Buddha-land will be called 'Adorned with the Universal Gathering of Treasures'. After the Nirvana and extinction of the Proper Dharma of the Tathagata Universal Light Merit, Mahasthamaprapta (Mahasthamaprapta, the Bodhisattva of Great Strength) will attain Buddhahood in that land, and will be known as the Tathagata Good Abiding Treasure King. The light and lifespan of the land, and even the duration of the Dharma's abiding, will be equal and without difference. Furthermore, according to the Drum Sound King Dharani Sutra, Amitabha Buddha has parents, a son, as well as Sariputra (Sariputra, one of the Buddha's chief disciples), Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples), Devadatta (Devadatta, a cousin of the Buddha who became his rival), and others. 2. Clarification of whether it is included within the Three Realms: Question: The Reward Land is purely clean and transcends the Three Realms (the realms of desire, form, and formlessness). The beings it transforms have already surpassed segmented birth and death. It is easy to believe that this land is beyond the Three Realms. However, although the Transformation Land is pure, its purity is not yet ultimate, and the beings it transforms are still before the Bodhisattva stage. Should this land be considered as included within the Three Realms, or not included? Answer: If considered from the perspective of the Buddha, then it transcends the Three Realms. If considered from the perspective of sentient beings, then it has two meanings: either included or not included. First, clarifying the included case: If based on the rebirth of ordinary people and learners of the Three Fruits (Srotapanna, Sakrdagamin, Anagamin), then this is included within the Three Realms, because these beings have not yet left the Three Realms. Question: How can this principle be known? Answer: As the Infinite Life Sutra says: 'Ananda (Ananda, the Buddha's attendant) said to the Buddha: 'World Honored One, since that land has no Mount Sumeru, etc., where do the Four Heavenly Kings and Trayastrimsa Heaven (Trayastrimsa, the Thirty-three Heavens) reside?' The Buddha replied: 'They reside based on the power of karma.' Since there are Four Heavenly Kings, etc., after people, it should be known that there is the Desire Realm.' This sutra also says: 'Tell Maitreya (Maitreya, the future Buddha), have you seen all the adorned things from the ground up to the Pure Abodes (Suddhavasa, the Pure Abodes)?' The answer is: 'I have seen them.' It should be known that there are the Desire Realm and the Form Realm. It just doesn't mention the Formless Realm. Question: Why is the Formless Realm not mentioned? Answer: --------------------------------------------------------------------------------
Chinese
意欲赞叹净土妙色庄严。引物往生。所以不论也。而体则有也。 问曰。此身彼土。同是欲界者。何故大圣劝人往生也。 答曰。虽欲界名同。义即别也。此处欲界。具有二义。一有上心欲。二有种子欲。由具二义。则有男女杂染。贪遂色声。乐住三有火宅中也。西方欲界者。唯有种子欲。无有上心欲。既无上心欲。即无前等过失。亦无恶心及无记心。唯有善心也。故摄论十八圆净中云。净土唯有乐受。无苦及舍受也。如大法鼓经云。苦受是不善。乐受是善。舍受是无记。既唯有善心。则无起恶之地也。故无量寿经云。弥陀国中。无毛发许造恶之地。虽云欲界。岂得同乎。如欲界。色界亦尔也。 问曰。净土殊妙。物咸欣仰。既欲劝人往生。何故须判是三界摄耶。 答曰。此是经判。非关人也。又若是三界摄者。未断三界惑众生即得生。若出三界者。凡夫学人。此则绝分也。不可将在三界中众生。皆具足烦恼。令生三界外报土中也。由在三界。故往生则易。仍无上心欲。故毕竟不退。 问曰。既是三界摄者。此则应退。何名不退耶。 答曰。三界名通。非唯一种。如东方妙喜世界。有阎浮提忉利天。有男有女。而名净土。岂出三界。既在三界有女人。故亦是欲界。可与娑婆欲界 现代汉语译本：想要赞叹净土（Pure Land）的微妙色彩和庄严。引导众生往生，所以不论其体性如何，都是存在的。 问：此身所处的娑婆世界和彼土（净土）同是欲界，为什么大圣（佛）劝人往生呢？ 答：虽然都名为欲界，但意义却不同。此处的欲界，具有两种含义：一是有上心欲，二是有种子欲。由于具备这两种含义，所以有男女杂染，贪恋色声，乐于住在三有（欲有、色有、无色有）的火宅之中。而西方净土的欲界，只有种子欲，没有上心欲。既然没有上心欲，就没有之前的过失，也没有恶心和无记心，只有善心。所以《摄大乘论》十八圆净中说，净土只有乐受，没有苦受和舍受。如《大法鼓经》所说，苦受是不善，乐受是善，舍受是无记。既然只有善心，就没有产生恶的地方。所以《无量寿经》说，弥陀（Amitabha）国中，没有丝毫造恶的地方。虽然说是欲界，怎么能相同呢？如欲界，**也是如此。 问：净土殊胜美妙，万物都欣然仰慕。既然要劝人往生，为什么要判定它是三界所摄呢？ 答：这是经文的判定，与人无关。而且，如果是三界所摄，未断三界惑的众生就可以往生。如果超出三界，凡夫学人就没有希望了。不能将在三界中的众生，都具足烦恼，令其生在三界外的报土中。由于在三界中，所以往生容易。仍然没有上心欲，所以毕竟不退转。 问：既然是三界所摄，那么就应该退转，为什么称为不退转呢？ 答：三界之名是通用的，并非只有一种情况。如东方妙喜世界，有阎浮提（Jambudvipa）和忉利天（Trayastrimsa），有男有女，却名为净土，难道是超出三界了吗？既然在三界中有女人，所以也是欲界，可以和娑婆世界的欲界...