Chinese
庄严土。三方便有余土。四凡圣同居土。三身者。法身。报身。应身。应有胜劣。胜则巍巍堂堂。劣则丈六八尺。问。祇一西方。何分四土。又祇是一佛。何有三身。得无割裂分张邪。答。如祇是一月。而有光影不同。又如祇是一镜。而有影像。光明不同。何曾割裂光影。分张镜像邪。法身如月。报身如光。化身如影。寂光如镜体。实报如镜光。方便同居如镜影像。在佛则唯一法性身。寂光土。为众生故。现起二身。应下三土。为十地三十心菩萨(十住十行十回向名三十心)。现圆满报身。居实报土。为声闻菩萨。现胜劣二身。居方便土。为凡夫初发心菩萨。现劣应身。居同居土(此中身土被机。祇约圆教一往而论。若具明四教。其相千差。恐烦不引)。问。此之四土。为同一处。为各异邪。答。亦同亦异。同则譬如一水。天人鱼鬼四见差别。异则各各境界。所处不同。然上能知下。下不知上。应化亦尔(菩萨能应同居方便。声闻能应同居。凡夫但在同居不能诣上。故云亦尔)。弥陀究竟三身。圣众分得三身。凡夫但有理具而无事用。此之身土。但约机见差别。故有不同。实则依正不二。体用无差。故曰圆融一体也。自利则现生断惑。后世往生。利他亦尔。又言发者。以激动为义。愿者。以希求为义。激动则如箭离弦 现代汉语译本 庄严土（Buddhakṣetra，佛所居住的清净国土）。三方便有余土。四凡圣同居土。三身者：法身（Dharmakāya，佛的真理之身），报身（Saṃbhogakāya，佛的受用之身），应身（Nirmāṇakāya，佛的化身）。应身有殊胜和低劣之分。殊胜的应身巍峨庄严，低劣的应身则为丈六或八尺。问：只有一个西方极乐世界，为何分为四土？又只有一尊佛，为何有三身？难道不是割裂和分开吗？答：就像只有一轮月亮，却有不同的光和影；又像只有一面镜子，却有不同的影像和光明。何曾割裂光影，分开镜像呢？法身如月，报身如光，化身如影，寂光土（Amitābha's Pure Land of Tranquil Light）如镜体，实报土（True Reward Land）如镜光，方便土（Land of Expediency）和同居土（Land of Co-dwelling）如镜影像。在佛来说，只有唯一的法性身，以及寂光土。为了众生的缘故，显现起报身和应身，应化于下三土。为了十地三十心菩萨（十住、十行、十回向合称三十心）显现圆满报身，居住在实报土。为了声闻和菩萨，显现殊胜和低劣的应身，居住在方便土。为了凡夫和初发心的菩萨，显现低劣的应身，居住在同居土（这里所说的身土对应根机，只是从圆教的角度来谈论。如果详细说明四教，情况千差万别，恐怕过于繁琐，所以不引用）。问：这四土是同一处，还是各不相同？答：既相同也不同。相同就像同一水，天人鱼鬼所见不同。不同则在于各自的境界和所处不同。然而，上面的能知道下面的，下面的不知道上面的，应化也是如此（菩萨能应化于同居土和方便土，声闻能应化于同居土，凡夫只能在同居土，不能到达上面的净土，所以说也是如此）。阿弥陀佛究竟圆满三身，圣众分证三身，凡夫只有理上具有，而没有事相上的作用。这身和土，只是根据根机所见的不同而有差别。实际上，依报和正报不二，体和用没有差别，所以说是圆融一体。自利方面，现生断除迷惑，后世往生净土。利他也是如此。又说‘发’，是以激动为意义。‘愿’，是以希望和祈求为意义。激动就像箭离弦。
English
English version Pure Land of Adornment (Buddhakṣetra, the pure land where Buddhas reside). Three Lands of Expediency with Remainder. Four Lands of Co-dwelling of Saints and Ordinary Beings. The Three Bodies are: Dharmakāya (the Body of Truth), Saṃbhogakāya (the Body of Enjoyment), and Nirmāṇakāya (the Body of Transformation). The Nirmāṇakāya has superior and inferior forms. The superior is majestic and dignified, while the inferior is sixteen or eight feet tall. Question: There is only one Western Pure Land, why is it divided into four lands? And there is only one Buddha, why are there three bodies? Isn't this dividing and separating? Answer: It's like there is only one moon, but there are different lights and shadows; and like there is only one mirror, but there are different images and brightness. Have we ever divided the light and shadow, or separated the images in the mirror? The Dharmakāya is like the moon, the Saṃbhogakāya is like the light, the Nirmāṇakāya is like the shadow, the Land of Tranquil Light (Amitābha's Pure Land of Tranquil Light) is like the mirror's substance, the True Reward Land (True Reward Land) is like the mirror's light, and the Land of Expediency (Land of Expediency) and the Land of Co-dwelling (Land of Co-dwelling) are like the images in the mirror. For the Buddha, there is only the unique Dharmatā Body and the Land of Tranquil Light. For the sake of sentient beings, the Saṃbhogakāya and Nirmāṇakāya are manifested, transforming in the lower three lands. For the Bodhisattvas of the Ten Grounds and Thirty Minds (the Ten Dwellings, Ten Practices, and Ten Dedications are collectively called the Thirty Minds), the perfect Saṃbhogakāya is manifested, residing in the True Reward Land. For the Śrāvakas and Bodhisattvas, the superior and inferior Nirmāṇakāyas are manifested, residing in the Land of Expediency. For ordinary beings and Bodhisattvas who have just aroused their aspiration, the inferior Nirmāṇakāya is manifested, residing in the Land of Co-dwelling (Here, the correspondence between the body and land is discussed from the perspective of the Round Teaching. If the Four Teachings were explained in detail, the situations would be vastly different, so they are not cited). Question: Are these four lands in the same place, or are they different? Answer: They are both the same and different. The same is like the same water, but gods, humans, fish, and ghosts see it differently. The different lies in their respective realms and locations. However, those above can know those below, but those below do not know those above, and transformation is also like this (Bodhisattvas can transform in the Land of Co-dwelling and the Land of Expediency, Śrāvakas can transform in the Land of Co-dwelling, and ordinary beings can only be in the Land of Co-dwelling and cannot reach the higher lands, so it is said to be like this). Amitābha Buddha ultimately perfects the Three Bodies, the holy assembly partially attains the Three Bodies, and ordinary beings only possess them in principle but not in practice. These bodies and lands differ only according to the differences in the perceptions of beings. In reality, the dependent and the principal are not two, and the substance and function are not different, so it is said to be a perfectly integrated whole. In terms of self-benefit, one cuts off delusion in this life and is reborn in the Pure Land in the next life. It is the same for benefiting others. Furthermore, 'arousing' means to stir up. 'Vow' means to hope and seek. Stirring up is like an arrow leaving the bowstring. --------------------------------------------------------------------------------
Chinese
。势不中止。希求则如好美色。如谋重利。乃有始焉发愿往生。少焉退惰者。此非发也。又有口谈净土。心恋娑婆者。亦非愿也。又愿之一字。具该信行。信则自他因果。事理不虚(信得自心是佛。他人亦然。念佛为因。往生作佛为果实也。西方是事。离心本性是理。一一真实故云不虚)。行则专事持名。不杂不散。愿则心心好乐。念念希求。如此三事。缺一不可。有信行而无愿者有矣。未有有愿而无信行者也。问。有人闻说西方净土。心生好乐。然不念佛。得往生否。答若果心生好乐。定起希求。若起希求。必然念佛。好乐不希求。定非好乐。希求不念佛。岂是希求。好乐希求念佛而不往生者。未之有也。问。有人于此。亦好亦求亦念。但世间心重。贪恋尘劳。得往生否。答。只要将猛。不怕贼强。若果希求心切。系念心专。则贪恋虽重。自然渐渐轻微。亦当往生。如舍银取金。舍鱼取熊掌。则亦何难之有。第恐愿力不敌爱力。佛念不胜欲念。悠悠忽忽。半信半疑。则吾末如之何也已矣。又问。为善生天。作恶入地狱。本不发愿。念佛往生。亦复如是。何须待愿而后生邪。答。三界因果。随业所感。固不待愿而成。求生西方。出世正因。若无大愿要期。纵然念佛。决不成就。譬如牛行熟路。虽无御者。亦知归宿。如 现代汉语译本 势头一旦形成，就不会停止。希求就像喜爱美色，像谋求重大利益一样。因此，一开始发愿往生，不久就退缩懈怠的人，这不算是真正的发愿。还有口头上谈论净土，心里却贪恋娑婆世界的人，也不是真正的发愿。而且，‘愿’这个字，包含了信和行。信，就是相信自他因果、事理不虚（相信自心是佛，他人也是如此。念佛是因，往生成佛是果。西方是事，离心本性是理。一一真实，所以说不虚）。行，就是专心持念佛名，不夹杂，不散乱。愿，就是心里时时喜爱，念念希求。这三件事，缺一不可。有信和行而没有愿的人，是有的；没有愿而有信和行的人，是没有的。 问：有人听说西方净土，心里很喜欢，但不念佛，能往生吗？答：如果真的心里很喜欢，一定会产生希求。如果产生希求，必然会念佛。喜欢而不希求，一定不是真的喜欢。希求而不念佛，怎么能算是希求？喜欢、希求、念佛却不能往生的人，是没有的。 问：有人在这里，也喜欢，也希求，也念佛，但世俗之心很重，贪恋尘世的享乐，能往生吗？答：只要将领勇猛，就不怕贼寇强大。如果真的希求心切，系念心专，那么贪恋虽然很重，自然会渐渐轻微，也应当能够往生。就像舍弃白银而选取黄金，舍弃鱼而选取熊掌一样，又有什么困难的呢？只是恐怕愿力抵不过爱力，佛念胜不过欲望，悠悠忽忽，半信半疑，那我就没有什么办法了。 又问：为善生天，作恶入地狱，本来就不发愿。念佛往生，也是这样吗？为什么需要等到发愿才能往生呢？答：三界之内的因果，是随着业力而感生的，本来不需要发愿就能成就。求生西方，是出世的正因，如果没有大的愿望作为目标，即使念佛，也决不能成就。譬如牛走熟路，即使没有驾驭的人，也知道回家。
English
English version Once momentum builds, it doesn't stop. Aspiration is like desiring beauty, like seeking great profit. Therefore, those who initially vow to be reborn in the Pure Land but soon retreat and become lazy, this is not considered a true vow. Also, those who talk about the Pure Land but are attached to the Saha world in their hearts, this is also not a true vow. Moreover, the word 'vow' encompasses faith and practice. Faith is believing in the cause and effect of oneself and others, that the principles and phenomena are not false (believing that one's own mind is Buddha, and so are others. Reciting the Buddha's name is the cause, and being reborn in the Pure Land to become a Buddha is the result. The Western Pure Land is a phenomenon, and the inherent nature of the mind is the principle. Everything is true, hence it is said to be not false). Practice is focusing on reciting the Buddha's name, without mixing or distraction. Vow is constantly delighting in the mind and constantly seeking with every thought. These three things are indispensable. There are those who have faith and practice but no vow; there are none who have a vow but no faith and practice. Question: Someone hears about the Western Pure Land and likes it very much, but does not recite the Buddha's name. Can they be reborn there? Answer: If they truly like it in their heart, they will definitely generate aspiration. If they generate aspiration, they will inevitably recite the Buddha's name. Liking without aspiration is definitely not true liking. Aspiring without reciting the Buddha's name, how can it be considered aspiration? There is no one who likes, aspires, and recites the Buddha's name but cannot be reborn there. Question: Someone here likes, aspires, and recites the Buddha's name, but their worldly mind is heavy, and they are attached to worldly pleasures. Can they be reborn there? Answer: As long as the general is brave, there is no fear of strong bandits. If the aspiration is truly earnest and the mind is focused on mindfulness, then even if the attachment is heavy, it will naturally gradually diminish, and they should be able to be reborn. It's like giving up silver to choose gold, giving up fish to choose bear's paw, what difficulty is there? It is only feared that the power of the vow cannot match the power of love, the Buddha's mindfulness cannot overcome desire, and one is careless and doubtful. Then I have no way to help. Question: Doing good leads to rebirth in the heavens, and doing evil leads to hell. Originally, there is no vow made. Is rebirth in the Pure Land through reciting the Buddha's name the same? Why is it necessary to wait until a vow is made to be reborn? Answer: The cause and effect within the Three Realms are felt according to karma, and they are achieved without a vow. Seeking rebirth in the West is the true cause for transcending the world. Without a great vow as a goal, even if one recites the Buddha's name, it will definitely not be achieved. It's like an ox walking a familiar road, even without a driver, it knows how to return home. --------------------------------------------------------------------------------
Chinese
行生路。决无趋向。必须御者手执绳头。复加鞭䇿。然后方行。众生心性如牛。三界如熟路。西方如生路。愿如御者。信如手。念似绳头。誓如鞭䇿。往生如行路。无愿不生。如牛无御。故必以发愿为要也。问。信行愿三。既闻命矣。但十方皆有佛国。何须独愿西方。答。以彼土中阿弥陀佛。与此土众生。深有因缘。诸佛不尔。是以专求彼国。不愿余方。又彼土中依报正报。超过十方。诸佛所赞。不唯凡夫愿往。菩萨亦然。不唯此方愿往。余方皆然。既无八难三途。亦无三毒八苦。衣食自然。寿命无量。水鸟树林。皆能说法。声闻大士。其数甚多。诸上善人。俱会一处。所以弥陀经中。释迦如来苦口丁宁。汝等众生。应当发愿愿生彼国也。又问。祖师云。智者知心是佛。愚人乐往西方。由是而言。则愚人只好念佛。智者固宜参禅。若概劝往生。恐违祖意。非通论也。答。若言往生是愚。则从上诸祖。莲社高贤。乃至马鸣龙树文殊普贤。亦皆愚邪。亦不知心邪。当知尽理而言。唯佛一人称为智者。余皆是愚。若就事论。乃有千差。谈何容易。呜呼。祖师破人执有。故发此言。今汝执空。因药致病。不知有病易遣。空病难除。天下至愚。非汝而谁。又问。古有发愿来生。生逢中国。长遇明师。正信出家。童真入道者。此复 现代汉语译本 行路好比开辟一条新路。如果没有任何既定的方向，就必须由驾车的人手握缰绳，再加上鞭策，然后才能前行。众生的心性就像牛一样，三界（欲界、色界、无色界）就像是熟悉的道路，西方极乐世界就像是新开辟的道路。愿力就像驾车的人，信心就像手，忆念就像缰绳，誓言就像鞭策。往生西方就像行走在新路上。没有愿力就不能往生，就像牛没有驾车的人一样，所以必须以发愿为首要。有人问：信、行、愿三者，我已经听闻教诲了。但是十方都有佛国，为什么一定要发愿往生西方呢？回答：因为阿弥陀佛与这个世界的众生，有着很深的因缘，其他的佛不是这样。所以专门求生西方极乐世界，不愿往生其他地方。而且西方极乐世界的依报（国土环境）和正报（佛菩萨的庄严身相），都超过十方世界，被诸佛所赞叹。不只是凡夫发愿往生，菩萨也是如此。不只是这个世界发愿往生，其他世界也是如此。那里没有八难（没有机会修行佛法的八种障碍）和三途（地狱、饿鬼、畜生），也没有三毒（贪嗔痴）和八苦（生老病死等）。衣食自然丰足，寿命无量。水鸟树林，都能演说佛法。声闻和大菩萨，数量非常多。诸上善人，都聚集在一处。所以《阿弥陀经》中，释迦如来苦口婆心地叮咛，你们这些众生，应当发愿往生西方极乐世界啊。又有人问：祖师说，智者知道心就是佛，愚人喜欢往生西方。由此看来，愚人只好念佛，智者本来就应该参禅。如果一概劝人往生，恐怕违背了祖师的意思，不是普遍适用的说法。回答：如果说往生是愚蠢的，那么从古至今的诸位祖师，莲社的高贤，乃至马鸣（Aśvaghoṣa）菩萨、龙树（Nāgārjuna）菩萨、文殊（Mañjuśrī）菩萨、普贤（Samantabhadra）菩萨，也都是愚蠢的吗？也不知道心就是佛吗？应当知道，从究竟的道理上来说，只有佛才能被称为智者，其余的都是愚人。如果就事相上来说，那就千差万别了，谈何容易。唉！祖师是为了破除人们执着于‘有’，所以才说这样的话。现在你执着于‘空’，这是因药致病。不知道有病容易医治，空病难以去除。天下最愚蠢的人，不是你又是谁呢？又有人问：古代有人发愿来世，生在中国，长大后遇到明师，以正信出家，童真入道。这又