Chinese
称彼机宜现通说法。令各获得诸利乐事。此化净土以化身佛以为其主。菩萨二乘及诸异生以为眷属。第四形量大小者。一自性身土。离色相故不可说有形量大小而随相说无量无边故。成唯识第十卷云。虽不可说形量大小而随事相其量无边。譬如虚空遍一切处。二自受用身及其净土形量无边。无边善根之所生故。是故经云。圆圆无际其量难测。三他受用身。及其净土。随住十地菩萨所宜变为身土。或大或小。或胜或劣。前后改转。若变化身依变化土。或依秽土。随其根机大小不定。五问答分别。问异生二乘生净土不。若言生者如何摄大乘云。若称佛名生净土者是别时意。又解深密及瑜伽论问。何等人不生净土。答异生二乘若言不生者。如阿弥陀等经说。若一日乃至七日。心不乱者即生净土。解云。此义极难。西国诸师两说不同。一云。异生及二乘不生净土故。摄大乘云。生净土者约别时意。由此念佛有初因缘数数修习。乃至十地方得生彼故。诸经说生净土者。约别时说。又深密说。二乘异生不生净土。又往生论云。女人及根缺。二乘种不生。一云净土有其四种。法性净土是真如故不可说言。生与不生绝诸相故。自受用土。唯佛与佛乃得生彼。他受用者唯是十地菩萨生处。其变化土异生二乘地前菩萨。皆能往生。而摄大乘 现代汉语译本 称应彼等众生的根器和接受能力，以适合他们的方式宣讲佛法，使他们各自获得各种利益和快乐的事情。 这个化身佛所教化的清净佛土，以化身佛作为教主，菩萨、声闻缘觉二乘以及各种凡夫众生作为眷属。 第四，关于佛身和佛土形体大小的讨论： 一、自性身土（Dharmakaya）（法身佛土）：因为远离一切色相，所以不能说有形体大小。但为了随顺众生的理解，可以说其无量无边。如《成唯识论》第十卷所说：‘虽然不能说其形体大小，但就其所显现的事相而言，其量是无边无际的。譬如虚空，遍及一切处。’ 二、自受用身（Sambhogakaya）（报身佛）及其清净佛土：形体大小无边无际，因为是由无量的善根所产生的。所以经典上说：‘圆满而无边际，其量难以测度。’ 三、他受用身（Nirmanakaya）（应化身佛），及其清净佛土：随着安住于十地菩萨的根器和意乐，佛身和佛土会随之变化，或大或小，或殊胜或低劣，前后不断改变。至于变化身佛（Nirmanakaya）所依的变化土，或者所依的秽土，则随着众生的根器大小而没有定准。 五、问答分别： 问：凡夫和声闻缘觉二乘人是否能往生净土？如果说能往生，那么《摄大乘论》中说：‘如果称念佛的名号就能往生净土，这是指别时意。’又《解深密经》和《瑜伽师地论》中问：‘什么样的人不能往生净土？’ 答：凡夫和二乘人。 如果说不能往生，那么如《阿弥陀经》等经典所说：‘如果一日乃至七日，一心不乱，就能往生净土。’ 解释说：这个义理非常难以理解。西印度（古印度）的诸位论师有两种不同的说法： 一种说法认为：凡夫和二乘人不能往生净土。所以《摄大乘论》说：往生净土是指别时意，意思是说，通过念佛而种下最初的因缘，不断地修习，乃至十方世界才能往生到彼净土。所以诸经所说的往生净土，是指别时而说。而且《解深密经》也说，二乘和凡夫不能往生净土。又《往生论》说：女人以及六根不全的人，还有二乘种性的人不能往生。 另一种说法认为：净土有四种。法性净土（Dharmata Pure Land）是真如的体现，所以不能说往生与不往生，因为它超越了一切相。自受用土（Self-enjoyment Pure Land），只有佛与佛才能往生到那里。他受用土（Other-enjoyment Pure Land）只是十地菩萨往生的地方。至于变化土（Transformation Pure Land），凡夫、二乘、以及十地前的菩萨，都能往生。而《摄大乘论》...
English
English version Speaking Dharma according to the appropriate capacity and disposition of those beings, enabling each to obtain various benefits and joyful matters. This Pure Land, transformed by the Transformation Body Buddha (Nirmanakaya), has the Transformation Body Buddha as its master, with Bodhisattvas, the Two Vehicles (Shravakas and Pratyekabuddhas), and various ordinary beings as its retinue. Fourth, regarding the size of the Buddha's body and land: 1. The Self-Nature Body and Land (Dharmakaya): Because it is apart from all forms and characteristics, it cannot be said to have a specific size. However, to accord with beings' understanding, it can be said to be immeasurable and boundless. As the tenth volume of the *Vijnaptimatrata-siddhi* states: 'Although its size cannot be described, in terms of its manifested phenomena, its measure is boundless, like space pervading all places.' 2. The Self-Enjoyment Body (Sambhogakaya) and its Pure Land: Its size is boundless because it is born from immeasurable roots of virtue. Therefore, the sutras say: 'Perfect and without limit, its measure is difficult to fathom.' 3. The Other-Enjoyment Body (Nirmanakaya) and its Pure Land: According to the capacity and inclination of the Bodhisattvas abiding in the Ten Bhumis (Ten Grounds), the Buddha's body and land will change accordingly, sometimes large, sometimes small, sometimes superior, sometimes inferior, constantly transforming. As for the Transformation Body Buddha (Nirmanakaya) relying on the Transformation Land, or relying on the impure land, it is not fixed according to the size of beings' capacities. 4. Questions and Answers for Differentiation: Question: Can ordinary beings and those of the Two Vehicles be born in the Pure Land? If it is said that they can be born there, then how does the *Mahayana-samgraha* say: 'If one recites the Buddha's name and is born in the Pure Land, this refers to a different time.' Also, the *Samdhinirmocana Sutra* and the *Yogacarabhumi-sastra* ask: 'What kind of people cannot be born in the Pure Land?' Answer: Ordinary beings and those of the Two Vehicles. If it is said that they cannot be born there, then as the *Amitabha Sutra* and other sutras say: 'If for one day to seven days, one's mind is not disturbed, then one will be born in the Pure Land.' Explanation: This meaning is extremely difficult to understand. The various teachers of West India (ancient India) have two different explanations: One explanation is that ordinary beings and those of the Two Vehicles cannot be born in the Pure Land. Therefore, the *Mahayana-samgraha* says that being born in the Pure Land refers to a different time, meaning that through reciting the Buddha's name, one plants the initial cause, continuously cultivating it, until one can be born in that Pure Land in the ten directions. Therefore, the sutras that speak of being born in the Pure Land refer to a different time. Moreover, the *Samdhinirmocana Sutra* also says that those of the Two Vehicles and ordinary beings cannot be born in the Pure Land. Furthermore, the *Rebirth Treatise* says: Women, those with incomplete faculties, and those of the Two Vehicle lineage cannot be born there. Another explanation is that there are four types of Pure Lands. The Dharma-Nature Pure Land (Dharmata Pure Land) is the manifestation of Suchness (Tathata), so it cannot be said whether one is born there or not, because it transcends all characteristics. The Self-Enjoyment Land (Self-enjoyment Pure Land) is where only Buddhas can be born. The Other-Enjoyment Land (Other-enjoyment Pure Land) is only the place where Bodhisattvas of the Ten Bhumis are born. As for the Transformation Land (Transformation Pure Land), ordinary beings, those of the Two Vehicles, and Bodhisattvas before the Ten Bhumis can all be born there. As for the *Mahayana-samgraha*... --------------------------------------------------------------------------------
Chinese
及瑜伽论说不生者。约他受用说不说化土。问极乐国土四种土中何土所摄。解云。西方自有两释。一云。他受用身。有分限故。一云。极乐有其二种。一他受用。唯是地上菩萨生处二变化土。即是已生地前菩萨皆得往生。 经。于其国中至正法之藏 四明持法有二。菩萨摩诃萨者菩萨如前。释摩诃萨者。翻为大觉士。佛地第二云。菩萨有三大士名摩诃萨。一者数大以无量故。二者德大谓住大乘游大乘等。三者业大谓息众生诸苦恼故。利乐有情。是菩萨业。由斯三义名摩诃萨。一名日光。二名月光者。宋本云。一名日耀。二名月净。唐本云。一名日光遍照。二名月光遍照。是彼国中尊胜上首。犹如□土慈氏妙吉祥等。 经。是故至彼佛国土 五劝物愿生。言信心者。杂集第一云。于有体有德有能忍可清净希望为体乐。欲所依为业。谓于实有体起忍可行信。于实有德起清净行信。于实有能起希望行信。谓我有力能得能成。云何善男子善女人 照明菩萨方便经说能化恶有善上下无怨。无彼无此名善男子。若能慈念养育群生如母养子。贞洁远色无男女相名善女人。 经。尔时至不欲分施 第四答闻。经除障文分为五。一治多贪。二治破戒。三治妒忌。四治离隙。五治不定。就初文中文分为六。一他求吝惜。 现代汉语译本： 关于《瑜伽师地论》所说的不生，是指就他受用身而言，不说化土（Nirmanakaya-bhumih，佛为度化众生而显现的化身所居之土）。 问：极乐国土（Sukhavati，阿弥陀佛的净土）在四种国土（四土：常寂光土、实报庄严土、方便有余土、凡圣同居土）中属于哪一种？ 答：西方净土对此有两种解释。一种观点认为，属于他受用身土（Sambhogakaya-bhumih，佛为地上菩萨说法所居之土），因为他受用身是有分限的。另一种观点认为，极乐世界有两种土：一种是他受用土，只是地上菩萨所生之处；另一种是变化土，即使是尚未登地的菩萨也能往生。 经文：‘于其国中，乃至正法之藏。’ 四明持法对此有两点解释：菩萨摩诃萨（Bodhisattva-Mahasattva）中，菩萨的解释如前所述。解释摩诃萨（Mahasattva）时，意为‘大觉士’。《佛地经论》第二卷说：‘菩萨有三大士之名，即摩诃萨。一是数量广大，因为无量无边；二是德行广大，指安住于大乘、游行于大乘等；三是事业广大，指止息众生诸般苦恼，利益安乐有情。’利益安乐有情，是菩萨的事业。由于这三种意义，称为摩诃萨。一名日光（Suryaprabha），二名月光（Candraprabha）。宋朝版本说：一名日耀，二名月净。唐朝版本说：一名日光遍照，二名月光遍照。他们是极乐国土中尊贵殊胜的上首，犹如兜率天（Tusita Heaven）的慈氏菩萨（Maitreya）和妙吉祥菩萨（Manjusri）等。 经文：‘是故，乃至彼佛国土。’ 五、劝勉大众发愿往生。所说的‘信心’，在《杂集论》第一卷中说：‘以于有体、有德、有能的认可、清净、希望为体性，以乐欲所依为作用。’即对于真实存在的本体生起认可可行之信，对于真实存在的功德生起清净之信，对于真实存在的能力生起希望之信，认为自己有力量能够得到、能够成就。 什么是善男子（Kulaputra）、善女人（Kuladuhita）？《照明菩萨方便经》说，能够化解恶念，生出善念，对待上下没有怨恨，没有彼此分别，这叫做善男子。如果能够慈悲怜悯，养育众生如同母亲养育孩子，贞洁自守，远离女色，没有男女之相，这叫做善女人。 经文：‘尔时，乃至不欲分施。’ 第四、回答所听闻的内容。经文中去除障碍的部分分为五种：一是治理多贪，二是治理破戒，三是治理嫉妒，四是治理离间，五是治理不定。就第一种治理多贪而言，经文又分为六个方面：一是对他人所求吝惜。
English
English version: Regarding what the *Yogacarabhumi-sastra* says about non-origination, it refers to the Sambhogakaya (enjoyment body), and does not refer to the Nirmanakaya-bhumih (the manifested land, the land where Buddhas manifest to liberate beings). Question: Among the four types of Buddha-lands (four lands: the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Residue, and the Land of Co-dwelling of Saints and Ordinary Beings), to which does the Sukhavati (Pure Land of Amitabha Buddha) belong? Answer: There are two interpretations in the Western Pure Land tradition. One view is that it belongs to the Sambhogakaya-bhumih (the land where Buddhas preach to the bodhisattvas on the ground), because the Sambhogakaya has limitations. Another view is that Sukhavati has two types of lands: one is the Sambhogakaya-bhumih, which is only the place where ground-level bodhisattvas are born; the other is the Nirmanakaya-bhumih, where even bodhisattvas who have not yet attained the ground can be reborn. Sutra: 'In that land, even to the treasury of the true Dharma.' Siming Chifa has two explanations for this: In Bodhisattva-Mahasattva, the explanation of Bodhisattva is as before. Explaining Mahasattva, it means 'great enlightened being'. The second volume of *Buddhabhumi Sutra Sastra* says: 'Bodhisattvas have three great titles, namely Mahasattva. First, the number is great because it is immeasurable; second, the virtue is great, referring to dwelling in the Mahayana, traveling in the Mahayana, etc.; third, the karma is great, referring to ceasing all the sufferings of sentient beings, benefiting and bringing joy to sentient beings.' Benefiting and bringing joy to sentient beings is the karma of a Bodhisattva. Because of these three meanings, it is called Mahasattva. One is Suryaprabha (Sunlight), and the other is Candraprabha (Moonlight). The Song version says: one is Sunlight Radiance, and the other is Moonlight Purity. The Tang version says: one is Sunlight Universally Illuminating, and the other is Moonlight Universally Illuminating. They are the noble and supreme leaders in that land, like Maitreya (Loving-kindness) and Manjusri (Gentle Glory) in the Tusita Heaven. Sutra: 'Therefore, even to that Buddha-land.' Fifth, encouraging the masses to vow to be reborn there. What is meant by 'faith' is explained in the first volume of the *Abhidharmasamuccaya*: 'It has the nature of acceptance, purity, and hope in what exists, what has virtue, and what has ability, and its function is to be the basis of joyful desire.' That is, to generate believable faith in a truly existing entity, to generate pure faith in a truly existing virtue, and to generate hopeful faith in a truly existing ability, believing that I have the power to obtain and accomplish. What are good men (Kulaputra) and good women (Kuladuhita)? The *Illuminating Bodhisattva's Expedient Means Sutra* says that being able to transform evil thoughts, generate good thoughts, and have no resentment towards superiors or inferiors, and no discrimination between self and others, is called a good man. If one can be compassionate and nurturing, raising sentient beings like a mother raising her child, being chaste and self-restrained, staying away from female allure, and having no distinction between male and female, this is called a good woman. Sutra: 'At that time, even to not wanting to share.' Fourth, answering what was heard. The part of the sutra that removes obstacles is divided into five types: first, governing excessive greed; second, governing breaking precepts; third, governing jealousy; fourth, governing discord; and fifth, governing instability. Regarding the first, governing excessive greed, the sutra is further divided into six aspects: first, being stingy with what others ask for. --------------------------------------------------------------------------------