Chinese
人故退。四、由唯有善心，故不退，经云：“无毛端计造恶之地”；秽土由有恶心、无记心，故退也。又彼二经皆说：“其往生者，皆得不退。”不言但不退人乃得往生也，犹如此间具三受人，若生彼土，则无苦、舍，唯有乐受也。 总而言之，初地以上，悲愿自在无所不生，更何须劝？十解以去，种姓决定，复无悲退，亦非正为；十信以前及诸凡夫，发心未固，升降随缘，厌秽欣净，故佛劝摄。西方长寿，一生修行登地；娑婆短命，多劫劬劳犹退。故《华严》曰：“如此娑婆世界一劫，于西方安乐世界为一日一夜。如是乃至百万阿僧祇世界，最后世界一劫，于胜莲华世界贤首如来刹为一日一夜。”教起意致，略述如此。 第二、定彼土所在者。佛土圆融，本无东、西；扣机多端，方现此、彼。 由是试论，彼界所在一乘、三乘，分齐不同。若依一乘，极乐净土是属华藏世界海摄。何以故？以是十佛之土圆融不可说故，普贤因分所见无分齐故；若依三乘，西方净土通成四土：一、法性土；二、实报土；三、受用土；四、变化土。于中法性、实报，一味乐等，周遍法界，非余所测；受用、变化，酬愿乘感，随机所叹，指方可得。故《小无量寿经》曰：“从是西方过十万亿佛土，有世界名曰极乐。” 现代汉语译本： 因此人们会退转。四、因为只有善心，所以不会退转。《经》中说：‘没有像毛发尖端那样可以造恶的地方’；秽土因为有恶心、无记心，所以会退转。而且那两部经都说：‘那些往生的人，都得到不退转。’没有说只有不退转的人才能往生，就像我们这个世界有三种感受的人，如果生到那个世界，就没有苦受和舍受，只有乐受。 总而言之，初地以上的菩萨，悲愿自在，想去哪里都可以去，更何须劝导？十解以后的菩萨，种性已经决定，而且没有悲心退转的可能，也不是（劝导的）主要对象；十信以前以及所有的凡夫，发心还不坚定，提升或下降都随因缘而定，厌恶秽土而欣慕净土，所以佛才劝导他们往生。西方极乐世界寿命很长，一生修行就可以登地；娑婆世界寿命短促，多劫勤劳修行仍然会退转。所以《华严经》说：‘如此娑婆世界一劫，在西方安乐世界只是一日一夜。像这样乃至百万阿僧祇世界，最后世界一劫，在胜莲华世界贤首如来刹只是一日一夜。’佛陀设立这些教法的用意，大概就是这样。 第二、确定那个净土所在的地方。佛土是圆融的，本来没有东西之分；为了适应不同的根机，才显现出此方和彼方。 因此试着讨论，那个世界的所在，一乘和三乘的说法，分界不同。如果依照一乘的说法，极乐净土是属于华藏世界海所摄。为什么呢？因为这是十方诸佛的国土，圆融而不可说，普贤菩萨在因地所见，没有分界；如果依照三乘的说法，西方净土可以通于四种国土：一、法性土；二、实报土；三、受用土；四、变化土。其中法性土和实报土，只有纯粹的快乐等等，周遍法界，不是其他（乘）所能测度的；受用土和变化土，是酬报愿力、感应众生，随着不同的根机而赞叹，指明方位就可以到达。所以《小无量寿经》说：‘从这里向西方，经过十万亿佛土，有一个世界名叫极乐。’
English
English version: Therefore, people regress. Fourth, because there is only good intention, there is no regression. The Sutra says: 'There is no place like the tip of a hair where evil can be created'; the impure land regresses because it has evil intentions and non-discriminating intentions. Moreover, both of those sutras say: 'Those who are reborn there all attain non-regression.' It does not say that only those who do not regress can be reborn there, just as people in this world who have three kinds of feelings, if they are born in that land, will have no suffering or indifference, only happiness. In summary, Bodhisattvas above the first ground (初地) have the freedom of compassion and vows, and can be born wherever they want, so what need is there for encouragement? Bodhisattvas after the tenth understanding (十解) have a determined lineage and no possibility of regressing in compassion, so they are not the main target (of encouragement); those before the tenth faith (十信) and all ordinary people have not yet firmly established their aspiration, and their rise and fall depend on conditions, disliking the impure land and admiring the pure land, so the Buddha encourages them to be reborn there. The Western Pure Land has a long lifespan, and one can attain the ground (登地) through practice in one lifetime; the Saha world (娑婆世界) has a short lifespan, and one may still regress after diligent practice for many kalpas (劫). Therefore, the *Avatamsaka Sutra* (*华严经*) says: 'One kalpa in this Saha world is one day and one night in the Western Land of Bliss (西方安乐世界). Likewise, even a million asamkhya (阿僧祇) worlds, the last world's one kalpa, is one day and one night in the Land of Supreme Lotus (胜莲华世界) of the Tathagata Universal Worthy (贤首如来).' The intention behind establishing these teachings is roughly as described above. Second, to determine the location of that Pure Land. Buddha lands are perfectly integrated and originally have no east or west; to accommodate different capacities, this and that are manifested. Therefore, let us discuss the location of that world, with different boundaries for the One Vehicle (一乘) and the Three Vehicles (三乘). If according to the One Vehicle, the Land of Ultimate Bliss (极乐净土) belongs to the Sea of Worlds of the Flower Treasury (华藏世界海). Why? Because this is the land of the ten Buddhas, perfectly integrated and indescribable, and what Samantabhadra (普贤) sees in the causal stage has no boundaries; if according to the Three Vehicles, the Western Pure Land (西方净土) can be connected to four lands: 1. Dharma-nature Land (法性土); 2. Reward Land (实报土); 3. Enjoyment Land (受用土); 4. Transformation Land (变化土). Among them, the Dharma-nature Land and the Reward Land have only pure happiness, etc., pervading the Dharma realm, which cannot be measured by others (vehicles); the Enjoyment Land and the Transformation Land are to repay vows and respond to sentient beings, praising according to different capacities, and can be reached by pointing out the direction. Therefore, the *Smaller Sukhavativyuha Sutra* (*小无量寿经*) says: 'From here to the west, passing ten trillion Buddha lands, there is a world called Ultimate Bliss (极乐).' --------------------------------------------------------------------------------
Chinese
今将之彼界净与不净，略以四对显其阶降。谓因与果相对故；一向与不一向相对故；纯与杂相对故；正定与非正定相对故。 所言因与果相对者。谓金刚已还菩萨所住名果报土，不名净土，未离苦谛之果患故；唯佛所居乃名净土，一切染患无余灭故。依此义故，《仁王经》言：“三贤、十圣住果报，唯佛一人居净土。一切众生暂住报，登金刚原居净土。” 第二、一向与不一向相对者。谓八地已上菩萨住处得名净土，以一向出三界事故，亦具四句一向义故；七地以还一切住处未名净土，以非一向出三界故，或乘愿力出三界者，一向四句不具足故，谓一向乐、一向净、一向无灾、一向自在。七地以还出现之时，或时生起报无记心，末那四牛时现行故，非一向净，非一向世善法功能所生。释曰：“乘善名出世”，从八地以上，乃至佛地名出世，出世法为世法对，出世法为出世法对治。以四缘为相，从出善功德生起此净土故，不以集谛为因，乃至广说故。 第三、纯与杂相对门者。凡夫、二乘杂居之处，不得名为清净世界；唯入大地菩萨生处，乃得名为清净世界。彼非纯清，此纯清故，依此义故，《瑜伽论》云：“世界无量，有其二种：谓净、不净。清净世界中，无那落迦、傍生、饿鬼，亦非欲界 现代汉语译本：现在将前往的那个世界，是清净还是不清净，略微用四对概念来显示它的层次差别。这四对概念是：因与果相对；一向与不一向相对；纯与杂相对；正定与非正定相对。 所谓因与果相对，是指金刚位（Vajra，比喻牢固、锐利能断烦恼的智慧）以下的菩萨所居住的地方，称为果报土，不能称为净土，因为还没有脱离苦谛（Dukkha-satya，佛教四圣谛之一，指世间充满痛苦）的果报之患；只有佛所居住的地方才称为净土，因为一切染污和祸患都完全灭尽了。根据这个意义，《仁王经》（Renwang Jing）说：‘三贤、十圣（指菩萨修行的不同阶位）住在果报土，只有佛一人住在净土。一切众生暂时住在果报土，登上金刚位才能居住在净土。’ 第二，一向与不一向相对。是指八地（指菩萨修行第八个阶位）以上的菩萨居住的地方可以称为净土，因为他们一向超出三界（Trailokya，欲界、色界、无色界）的束缚，也具备四句一向的含义；七地（指菩萨修行的第七个阶位）以及以下的菩萨居住的地方不能称为净土，因为他们不是一向超出三界，或者虽然凭借愿力超出三界，但一向四句并不完备，即一向乐、一向净、一向无灾、一向自在。七地以及以下的菩萨在显现的时候，有时会生起果报无记心（指非善非恶，不能记别的心理活动），末那识（Manas-vijnana，佛教八识之一，执着自我）的四种烦恼有时会现行，所以不是一向清净，也不是一向由世间善法的功能所生。解释说：‘凭借善业才能出世’，从八地以上，乃至佛地称为出世，出世法是世间法的对立面，出世法是对治出世法的。以四种因缘为相，从出世的善功德生起这个净土，不是以集谛（Samudaya-satya，佛教四圣谛之一，指产生痛苦的原因）为因，乃至广说。 第三，纯与杂相对。凡夫、二乘（声闻乘和缘觉乘）杂居的地方，不能称为清净世界；只有进入大地的菩萨（指证悟很深的菩萨）所生的地方，才能称为清净世界。前者不是纯粹清净，后者是纯粹清净。根据这个意义，《瑜伽师地论》（Yogacarabhumi-sastra）说：‘世界有无量种，有两种：清净和不清净。在清净世界中，没有那落迦（Naraka，地狱）、傍生（畜生）、饿鬼（Preta），也不是欲界（Kama-dhatu）。’
English
English version: Now, concerning whether the world to which we are going is pure or impure, I will briefly use four pairs of concepts to show its hierarchical differences. These four pairs are: cause and effect in contrast; exclusively and not exclusively in contrast; pure and mixed in contrast; definitely and not definitely in contrast. Regarding the contrast between cause and effect, the places where Bodhisattvas below the Vajra (Vajra, a metaphor for firm and sharp wisdom that can cut off afflictions) stage reside are called 'result-reward lands' (果报土), not 'pure lands' (净土), because they have not yet escaped the suffering of the result of the truth of suffering (Dukkha-satya, one of the Four Noble Truths in Buddhism, referring to the world being full of suffering). Only the places where Buddhas reside are called pure lands, because all defilements and afflictions are completely extinguished. Based on this meaning, the *Renwang Jing* (仁王经, Sutra of Humane Kings) says: 'The Three Sages and Ten Saints (referring to different stages of Bodhisattva practice) reside in result-reward lands, only the Buddha alone resides in the pure land. All sentient beings temporarily reside in result-reward lands, only by ascending to the Vajra position can they reside in the pure land.' Secondly, the contrast between exclusively and not exclusively. This refers to the places where Bodhisattvas above the Eighth Ground (referring to the eighth stage of Bodhisattva practice) reside, which can be called pure lands, because they exclusively transcend the Three Realms (Trailokya, the Desire Realm, the Form Realm, and the Formless Realm), and also possess the meaning of the four exclusively qualities. The places where Bodhisattvas at the Seventh Ground (referring to the seventh stage of Bodhisattva practice) and below reside cannot be called pure lands, because they do not exclusively transcend the Three Realms, or although they transcend the Three Realms by the power of their vows, the four exclusively qualities are not complete, namely, exclusively blissful, exclusively pure, exclusively without calamities, and exclusively free. When Bodhisattvas at the Seventh Ground and below manifest, they sometimes generate resultant non-specified minds (referring to mental activities that are neither good nor evil, and cannot be distinguished), and the four afflictions of Manas-vijnana (末那识, one of the Eight Consciousnesses in Buddhism, clinging to the self) sometimes manifest, so they are not exclusively pure, nor are they exclusively produced by the function of worldly good dharmas. The explanation says: 'Relying on good karma to transcend the world,' from the Eighth Ground and above, up to the Buddha Ground, is called transcending the world. Transcendent dharmas are the opposite of worldly dharmas, and transcendent dharmas are the antidote to transcendent dharmas. Taking the four conditions as characteristics, this pure land arises from transcendent good merits, not taking the truth of the cause of suffering (Samudaya-satya, one of the Four Noble Truths in Buddhism, referring to the cause of suffering) as the cause, and so on, extensively speaking. Thirdly, the contrast between pure and mixed. Places where ordinary beings and the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) dwell together cannot be called pure worlds. Only the places where Bodhisattvas who have entered the Great Grounds (referring to Bodhisattvas with deep realization) are born can be called pure worlds. The former is not purely pure, while the latter is purely pure. Based on this meaning, the *Yogacarabhumi-sastra* (瑜伽师地论) says: 'Worlds are immeasurable, and there are two kinds: pure and impure. In pure worlds, there are no Naraka (那落迦, hells), Tiryagyoni (傍生, animals), or Pretas (饿鬼, hungry ghosts), nor is it the Desire Realm (Kama-dhatu).' --------------------------------------------------------------------------------
Chinese
、色无色界，纯菩萨众于中止住，是故说名清净世界。已入第三地菩萨，由愿力故，于彼受生，无有异生及非异生声闻、独觉，若非异生菩萨，得生于彼。”解言：“此第三地是欢喜地，以就七种门地，第三净胜意乐地故，摄十三位，立七种地。”具如彼论之所说故。 第四、正定与非正定对门者。非正定相三聚众生苦生之地，是为秽土；唯正定聚所居之处，名为净土，于中亦有四果声闻，乃至复有四疑凡夫，唯无邪定及不定聚耳。 言正定等者。总说众生界略有三聚：如《无量寿经》曰：“其有众生，生彼国者，皆悉住于正定之聚。所以者何？彼佛国中，无诸邪聚及不定聚。”如是三种，其相云何？若总说者，一阐提人为邪定聚；二乘顶位以上，菩萨初发心住以上，判为正定；若已起入，未至其位，为不定聚。决定不退，无断善根，如是名为正定聚义。 依《瑜伽论》正定二：一、本性正定；二、习成正定。五种性中，菩萨性人，不依五逆及断善根，是名本生正定聚也；其二乘性，及不定性，得作五逆及断善根，断善根时，名邪定聚；即是彼人，续善根后，未趣入时，为不定聚。已趣入时，则有三品，本来上根而趣入者，即作正定，中根至燸，下根至顶，各作正定；余属不定。若是不定种性之人 现代汉语译本：‘色无’，指没有物质上的缺陷，只有纯粹的菩萨众在那里居住，因此被称为清净世界。已经进入第三地（指菩萨修行过程中的第三个阶段）的菩萨，由于愿力的缘故，可以在那里受生，没有异生（指凡夫）以及非异生（指已经证果的阿罗汉）的声闻、独觉（指独自修行证悟者），如果不是异生的菩萨，也可以往生到那里。”解释说：“这里的第三地是欢喜地（菩萨十地中的第一地），因为就七种门地（菩萨修行的七个阶段）而言，第三是净胜意乐地，包含十三种位次，建立七种地。”具体内容如彼论中所说。 第四，正定与非正定对门。非正定相（指无法确定未来走向的状态）的三聚众生（指邪定聚、不定聚、正定聚）受苦而生的地方，就是秽土；只有正定聚（指必定证悟的众生）所居住的地方，才称为净土，其中也有四果声闻（指证得阿罗汉果位的声闻），甚至还有四疑凡夫（指对佛法有四种疑惑的凡夫），只是没有邪定聚（指必定堕落的众生）和不定聚罢了。 关于正定等。总的来说，众生界略有三聚：如《无量寿经》所说：‘如果有众生往生到那个国度，都安住在正定聚中。’为什么呢？因为那个佛国中，没有各种邪定聚和不定聚。’这三种聚，它们的相状是怎样的呢？如果总的来说，一阐提（指断灭善根的人）是邪定聚；二乘（指声闻乘和缘觉乘）的顶位以上，菩萨初发心住以上，被判定为正定；如果已经开始进入，但还没有达到那个位次，就是不定聚。决定不会退转，没有断灭善根，这样的就叫做正定聚的含义。 依据《瑜伽师地论》，正定有两种：一、本性正定；二、习成正定。在五种性（指声闻种性、缘觉种性、菩萨种性、不定种性、无种性）中，菩萨种性的人，不造作五逆罪（指杀父、杀母、杀阿罗汉、出佛身血、破和合僧）以及断灭善根，这叫做本生正定聚；而二乘种性，以及不定种性，可以造作五逆罪以及断灭善根，断灭善根的时候，叫做邪定聚；这个人，在续接善根之后，还没有趣入的时候，是不定聚。已经趣入的时候，则有三种品类，本来是上根而趣入的，就成为正定，中根达到燸位（指四加行位的第三位），下根达到顶位（指四加行位的第二位），各自成为正定；其余属于不定。如果是不定种性的人