English
English version: ‘Absence of form’ means the absence of material defects, only pure Bodhisattvas reside there, hence it is called a pure land. Bodhisattvas who have entered the third ground (referring to the third stage in the Bodhisattva's practice) can be born there due to the power of their vows, without ordinary beings (referring to ordinary people) and Śrāvakas (referring to Arhats who have attained enlightenment through hearing the teachings) or Pratyekabuddhas (referring to those who attain enlightenment through self-realization) who are not different beings. If they are not different Bodhisattvas, they can also be reborn there.' The explanation says: 'This third ground is the Joyful Ground (the first of the ten Bodhisattva grounds), because in terms of the seven types of ground, the third is the Pure Superior Intention Ground, which includes thirteen positions and establishes seven grounds.' The specific content is as described in that treatise. Fourth, the opposite gate of right determination and non-right determination. The place where the three groups of beings (referring to those of fixed negativity, unfixed, and fixed positivity) in a state of non-right determination (referring to a state where the future direction cannot be determined) suffer and are born is called a defiled land; only the place where those of fixed positivity (referring to beings who are certain to attain enlightenment) reside is called a pure land. Among them, there are also Śrāvakas of the four fruits (referring to Śrāvakas who have attained the fruit of Arhat), and even ordinary people with four doubts (referring to ordinary people who have four doubts about the Buddha's teachings), but there are no those of fixed negativity (referring to beings who are certain to fall) and those of unfixed. Regarding right determination, etc. Generally speaking, the realm of beings is roughly divided into three groups: as the *Amitāyurdhyāna Sūtra* says: 'If there are beings who are born in that land, they all abide in the group of right determination.' Why? Because in that Buddha land, there are no various groups of fixed negativity and unfixed. 'What are the characteristics of these three groups?' Generally speaking, those who have severed their roots of goodness are the group of fixed negativity; those above the peak position of the Two Vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna), and those above the initial aspiration of the Bodhisattva, are judged as fixed positivity; if they have already begun to enter, but have not yet reached that position, they are unfixed. Those who are determined not to regress and have not severed their roots of goodness are called the meaning of fixed positivity. According to the *Yogācārabhūmi-śāstra*, there are two types of right determination: one is innate right determination; the other is acquired right determination. Among the five natures (referring to the natures of Śrāvakas, Pratyekabuddhas, Bodhisattvas, unfixed, and those without nature), those of the Bodhisattva nature do not commit the five heinous crimes (referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha) and sever their roots of goodness, this is called the innate group of right determination; while those of the Two Vehicle nature and the unfixed nature can commit the five heinous crimes and sever their roots of goodness. When they sever their roots of goodness, they are called the group of fixed negativity; that person, after reconnecting with their roots of goodness, is unfixed when they have not yet entered. When they have already entered, there are three categories: those who originally had superior roots and entered become fixed positivity, those with middle roots reach the stage of *ūṣmagata* (the third of the four preparatory stages), and those with inferior roots reach the stage of *mūrdhan* (the second of the four preparatory stages), each becoming fixed positivity; the rest belong to the unfixed. If they are people of unfixed nature --------------------------------------------------------------------------------
Chinese
，直向大乘而入趣者，修行信心，迳一万劫，信心成就，方为正定。如《起信论》即明此义，是约习成正定聚说。若其本来菩萨种性，直向大乘而趣入者，始趣入时，永得不退，不由业力堕于恶趣。依此而言，入十信位便得不退，不同前说不定性人，如是等说，皆就秽土。 若就得生彼净土者，定性二乘则不往生，从无余后或可往生；不定性中，三品之人，皆发心者，皆得生彼，生彼之时即入正定，由外缘力所住持故。三聚分别，略义如是。 今此经说无量寿国，就第四门说为净土。所以然者？为欲不容大、小，兼引凡、圣，并生胜处，同趣大道故。如下文云：“设我得佛，国中人民，不住定聚，必至灭度者，不取正觉。”又言：“设我得佛，国中声闻有能计量，知其数者，不取正觉。”乃至广说故。而论说曰：“女人及根缺，二乘种不生”者，是说决定种性。二乘未入无余，未发大心，非谓不定根性声闻，及趣寂性，出无余后。为简此故，言二乘种。由是道理，不相违也。 又言“女人及根缺”者，谓生彼时，非女、非根缺耳，非此女等不得往生，如韦提希而得生故。然《鼓音声王陀罗尼经》曰：“阿弥陀佛，父名月上转轮圣王，母名曰殊胜妙眼”等，乃至广说者，或曰：“是说化佛所居化土， 现代汉语译本：如果直接趋向大乘而入道的众生，修习信心，经历一万劫，信心成就，才能进入正定。如《起信论》（《大乘起信论》）就阐明了这个道理，这是就修习成就正定聚来说的。如果本来就是菩萨种性，直接趋向大乘而入道的众生，开始趋入时，永远不会退转，不会因为业力而堕入恶趣。依据这个说法，进入十信位就能得到不退转，不同于前面所说的不定性的人。像这样的说法，都是就秽土而言。 如果就能够往生到西方净土的众生来说，定性二乘（声闻、缘觉）不能往生，从无余涅槃之后或许可以往生；不定性众生中，上品、中品、下品这三种人，只要是发菩提心的人，都能往生到西方净土，往生到西方净土的时候就进入正定，因为有外在因缘力量的住持。三聚（正定聚、邪定聚、不定聚）的分别，大致意思是这样。 现在这部《无量寿经》，就第四门（就佛的国土来说明）来说是净土。为什么这样说呢？为了既能容纳大乘、小乘，又能兼顾凡夫、圣人，并且都能往生到殊胜的地方，一同趋向大道。如下文所说：‘假设我成佛，我的国土中的人民，如果不住在正定聚，必定会证入灭度，我就不取正觉。’又说：‘假设我成佛，我的国土中的声闻，如果有谁能够计量，知道他们的数量，我就不取正觉。’乃至广说。而《往生论》（《无量寿经优婆提舍愿生偈》）说：‘女人以及六根不全的人，二乘种性不能往生’，这是说决定性的种性。二乘如果没有进入无余涅槃，没有发起大菩提心，不是说不定根性的声闻，以及趣向寂灭之性，从无余涅槃出来之后不能往生。为了简别这些情况，所以说二乘种性。由于这个道理，所以并不矛盾。 又说‘女人以及六根不全的人’，是指往生到西方净土的时候，不是女身，也不是六根不全的人，不是说这些女人等不能往生，如韦提希夫人就往生了。然而《鼓音声王陀罗尼经》说：‘阿弥陀佛（Amitabha），父亲名叫月上转轮圣王（Chandra-uttama-chakravarti-raja），母亲名叫殊胜妙眼（Visista-adbhuta-netra）’等，乃至广说，有人说：‘这是说化佛（Nirmanakaya Buddha）所居住的化土（Nirmanakaya-ksetra），
English
English version: If those who directly turn towards the Mahayana and enter the path, cultivate faith, and after one myriad kalpas (aeons) their faith is accomplished, then they enter the state of Samyak Niyama (rightly fixed). As the *Awakening of Faith* (*Mahayana-sraddhotpada-sastra*) clearly explains this meaning, it speaks of the accomplishment of Samyak Niyama through cultivation. If they are originally of Bodhisattva nature, directly turning towards the Mahayana and entering the path, from the moment they begin to enter, they will never regress and will not fall into evil realms due to karmic forces. According to this, entering the Ten Faiths position leads to non-retrogression, unlike the aforementioned people of uncertain nature. Such statements all refer to impure lands (Saha world). If we consider those who are able to be born in that Pure Land, those of the fixed Two Vehicles (Sravakas and Pratyekabuddhas) cannot be reborn there; perhaps they can be reborn after Nirvana without remainder. Among those of uncertain nature, the three grades of people, all those who generate Bodhicitta (awakening mind), can be born there, and upon being born there, they immediately enter Samyak Niyama, because they are sustained by the power of external conditions. The distinction of the three groups (Samyak Niyama, Mithya Niyama, Aniyata Niyama) is roughly as described. Now, this *Infinite Life Sutra* (*Amitabha Sutra*), in the fourth aspect (explaining the Buddha's land), speaks of it as a Pure Land. Why is this so? It is to accommodate both Mahayana and Hinayana, to include both ordinary beings and sages, and to enable them all to be born in a superior place, together heading towards the Great Path. As the text below says: 'If, when I attain Buddhahood, the people in my land do not dwell in the Samyak Niyama and are certain to attain Nirvana, may I not attain perfect enlightenment.' It also says: 'If, when I attain Buddhahood, there are Sravakas (listeners) in my land who can be measured and their number known, may I not attain perfect enlightenment,' and so on. And the *Treatise on Rebirth* (*Sukhavativyuha Upadesa*) says: 'Women and those with incomplete faculties, and those of the Two Vehicle nature cannot be born there,' this refers to those of fixed nature. It does not refer to Sravakas of uncertain nature who have not entered Nirvana without remainder, have not generated great Bodhicitta, and those who are inclined towards the nature of quiescence, after emerging from Nirvana without remainder. To distinguish these cases, it says 'Two Vehicle nature.' Because of this reasoning, there is no contradiction. Furthermore, when it says 'Women and those with incomplete faculties,' it means that when they are born in that Pure Land, they are not women, nor do they have incomplete faculties. It does not mean that these women, etc., cannot be reborn there, as Queen Vaidehi (Vaidehi) was able to be reborn there. However, the *Drum Sound King Dharani Sutra* (*Dundubhisvara-raja-dharani*) says: 'Amitabha Buddha's father is named Chandra-uttama-chakravarti-raja (Moon-Supreme Wheel-Turning Holy King), and his mother is named Visista-adbhuta-netra (Excellent Wonderful Eye),' and so on. Some say: 'This refers to the transformation land (Nirmanakaya-ksetra) where the transformation Buddha (Nirmanakaya Buddha) resides,' --------------------------------------------------------------------------------
Chinese
论所说者是受用土。”或言：“是法门父母，如《维摩》说。”由是道理，故不相违。 上来四门所说净土，皆是如来愿行所成，非生彼者自力所办，不如秽土外器世界，唯由众生苦果所成，是故通名清净土也。 第三、明疑惑患难者。于中初明所疑境；次明对治疑想；后明生彼化胎优、劣。 言明所疑之境者。如下文曰：“若有众生，以疑惑心修功德愿生彼国，不了佛智、不思议智、不可称智、大乘广智、无等无伦最上胜智，于此诸智疑惑不信，然犹信罪福，修习善业，愿生彼国。此诸众生生彼宫殿，五百岁中不闻三宝，故说边地。”乃至广说。 此言佛智，是总标句；下之四句各显四智。不思议智者，是成所作智，此智能作不思议事，谓如不过丈六之身，而无能见顶者；不增毛孔之量，而遍十方世界；一念称名，永灭多劫重罪；十念念德，能生界外胜报。如是等事，非其所测，是故名为不思议智。不可称智者，是妙观察智，此智观察不可称境，谓一切法如幻、如梦，非有、非无，离言绝虑，非逐言者所能称量，是故名为不可称智。大乘广智者，是平等性智，此智广度，不同小乘，谓游无我，故无不我；无不我，故无不等摄，以此同体智力，普载无边有情，皆全同至无上菩提，是故名为大 现代汉语译本：关于所说的是受用土的问题，有人说：‘它是法门的父母，就像《维摩诘经》里说的那样。’ 基于这个道理，所以并不矛盾。 以上四门所说的净土，都是如来的愿力和修行所成就的，不是往生到那里的人靠自己的力量所能办到的，不像秽土的外在器世界，仅仅是由众生的苦果所形成的。因此，总称为清净土。 第三，阐明疑惑和患难。其中首先阐明所疑惑的境界；其次阐明对治疑惑的想法；最后阐明往生到净土的化生和胎生的优劣。 关于阐明所疑惑的境界，如下文说：‘如果有众生，以疑惑的心修习功德，发愿往生到那个国度，却不了解佛智（Buddha-jnana，佛的智慧）、不思议智（Acintya-jnana，不可思议的智慧）、不可称智（Apramana-jnana，不可称量的智慧）、大乘广智（Mahayana-vistirna-jnana，大乘广大的智慧）、无等无伦最上胜智（Asamasama-varagra-jnana，无与伦比最殊胜的智慧），对于这些智慧疑惑不信，然而仍然相信罪福，修习善业，发愿往生到那个国度。这些众生往生到净土的宫殿中，五百岁中听不到三宝（Triratna，佛、法、僧），所以说是边地。’ 乃至广说。 这里说的佛智，是总的概括；下面的四句分别显示四种智慧。不思议智，是成所作智（Krtyanusthana-jnana，成就所应作的智慧），这种智慧能做不可思议的事情，比如不超过一丈六尺的身躯，却没有人能看到头顶；不增加毛孔的数量，却能遍布十方世界；一声念诵佛名，永远消灭多劫的深重罪业；十念功德，能够产生超出世界之外的殊胜果报。像这样的事情，不是他们所能测度的，所以叫做不思议智。不可称智，是妙观察智（Pratyaveksana-jnana，精妙观察的智慧），这种智慧观察不可称量的境界，说一切法如幻如梦，非有非无，离开言语，断绝思虑，不是追逐言语的人所能称量的，所以叫做不可称智。大乘广智，是平等性智（Samata-jnana，平等本性的智慧），这种智慧广度众生，不同于小乘，说游于无我，所以没有不属于我的；没有不属于我的，所以没有不能平等摄受的，用这种同体的智慧力量，普遍承载无边的有情众生，都完全一同到达无上菩提，所以叫做大乘广智。