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English version Buddha Possesses Four Lands, Bodhisattva Possesses Three Lands Question: If Bodhisattvas above the stage of 'Distinct Ground' (referring to a Bodhisattva's stage, higher than the first Bhumi) and 'Perfect Abiding' partially realize the Pure Land of Tranquil Light (referring to the Land of Eternal Tranquil Light, where Buddhas reside), they should also possess the Four Lands (referring to the Land of Eternal Tranquil Light, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Co-dwelling of Saints and Ordinary Beings). If they have not ascended to the stage of 'Abiding Ground' and have only severed the delusions of views and thoughts (referring to the delusions of views and thoughts, which are afflictions to be eliminated in the course of cultivation), they only possess two lands. Why is it said that Bodhisattvas possess three lands? Answer: The Pure Land of Tranquil Light has two meanings: 'granting' and 'withholding'. 'Granting' means that Bodhisattvas above the stage of 'Abiding Ground' can all be called as partially realizing the Pure Land of Tranquil Light. 'Withholding' means that Bodhisattvas below the stage of 'Equal Enlightenment' (referring to the stage of Bodhisattva practice, second only to Buddhahood) can only be called as possessing the Land of Reward (referring to the Land of Actual Reward and Adornment). The so-called 'Three Sages and Ten Saints' (referring to the stages of Bodhisattvas) reside in the Land of Retribution, and only the Buddha alone resides in the Pure Land. Here, it is discussed according to the meaning of 'withholding', so it is said to be three lands. Seeing and the Object of Seeing, Together with the Imagined Appearances 'Seeing' is the seeing-aspect (the subjective part that can see) of the Eight Consciousnesses (referring to the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness). The 'object of seeing' is the appearance-aspect (the objective part that is seen) of the Eight Consciousnesses. The two aspects of seeing and appearance are both of dependent-arising nature (referring to the nature that arises from the combination of causes and conditions). The 'imagined appearances' refer to the completely imagined nature (referring to the nature of false discrimination) that arises from not understanding the dependent-arising nature. Rightly Determined Group 'Group' means category. 'Determined' means decisive. All sentient beings are of three different categories. Those who are certain to enter Nirvana (referring to the state of liberation from the cycle of birth and death) and can break through inverted thoughts are called the Rightly Determined Group. Those who are certain to enter the evil realms (referring to the three paths of hell, hungry ghosts, and animals) and cannot break through inverted thoughts are called the Erroneously Determined Group. Those who can break through if they obtain the conditions, but cannot break through if they do not, are called the Undetermined Group. Supplement to the Buddhist Canon, Volume 61, No. 1168, A Personal Record of Listening to the Treatise on Birthlessness in the Pure Land A Personal Record of Listening to the Treatise on Birthlessness in the Pure Land, Volume Two Disciple of Youxi, Received Instruction, Recorded △ Next, one section discusses the wonders of the Proper Reward, the second initially states. The Gate of Non-Duality Between the Four Births and the Buddha. This gate considers delusion and enlightenment as two, and the nature of mind as non-dual. To take the nature of mind as delusion and enlightenment is to make the non-dual into two. To take delusion and enlightenment as the nature of mind is to make the two into non-dual. It allows one to know that the root is taken as the branch, and one returns to the root by following the branch. △ Next, explain the second. First, state the verse to establish the doctrine. Amitabha and ordinary beings, although delusion and enlightenment are different, the Buddha's mind and sentient beings' minds are ultimately not two. Amitabha (referring to Amitabha Buddha, the leader of the Western Pure Land of Ultimate Bliss) is a fruit-person (referring to a person who has attained the fruit of enlightenment), whose position lies in enlightenment. Ordinary beings are cause-persons (referring to people who are still in practice), whose position lies in delusion. Although delusion and enlightenment are different, how can the nature of mind be two? --------------------------------------------------------------------------------
Chinese
△次依宗释义二。初释初二句。约相明不二而二。初正明二。初明弥陀悟相。 论曰。阿弥陀佛者。果人也。成就三身。四智。十力。四无所畏。十八不共等功德。 三身者。法报应也。本觉满。成法身。始觉满。成报身。始本一合始本俱忘。能起大用。成应身。四智者。一大圆镜智。谓如来真智。本性清净。离诸尘染。洞彻内外。无幽不烛。如大圆镜。洞照万物。无不明了。二平等性智。谓如来观一切法。与诸众生。皆悉平等。以大慈悲。随其根机示现开导。令其证入。三妙观察智。谓如来善能观察诸法圆融次第。复知众生根性乐欲。以无碍辩才。说诸妙法。令其开悟。获大安乐。四成所作智。谓如来为欲利乐诸众生故。普于十方世界。示现种种神通变化。引诸众生。令入圣道。成本愿力。所应作事。十力者。一处非处力。知一切因缘果报定相。从如是因缘。生如是果报。悉皆知之。二业智力。知一切众生。过现未来诸业诸受。三定力。知一切诸禅三昧。四根力。知他众生诸根上中下品。五欲力。知他众生种种乐欲。六性力。知世间种种性。七至处力。知一切道至处相。八宿命力。知一世乃至无量世中。姓名苦乐寿命长短等。九天眼力。见众生生时死时。善道恶道等。十漏尽力。自知我生已尽。不受 现代汉语译本 △接下来依据宗趣解释经文，分为两部分。首先解释前两句，从现象上说明不二而二的道理。首先正面阐明‘二’，先说明阿弥陀佛的悟相。 论中说：‘阿弥陀佛（Amitābha Buddha），是果位上的人，成就了法身（Dharmakāya）、报身（Saṃbhogakāya）、应身（Nirmāṇakāya）三身，大圆镜智（Ādarśa-jñāna）、平等性智（Samatā-jñāna）、妙观察智（Pratyavekṣaṇa-jñāna）、成所作智（Kṛtyānuṣṭhāna-jñāna）四智，十力（Daśa-bala），四无所畏（catuḥ-vaiśāradya），十八不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ）等功德。’ 三身指的是法身、报身、应身。本觉圆满，成就法身；始觉圆满，成就报身；始觉与本觉合一，始觉与本觉都忘却，能生起广大的作用，成就应身。四智指的是：一大圆镜智，是指如来的真实智慧，本性清净，远离一切尘染，洞彻内外，没有幽暗之处不能照见，如同大圆镜，洞照万物，没有不明白的。二平等性智，是指如来观察一切法与一切众生，都完全平等，以大慈悲心，随着众生的根机示现开导，令他们证入。三妙观察智，是指如来善于观察诸法圆融次第，又知道众生的根性与喜好，以无碍的辩才，宣说各种妙法，令他们开悟，获得大安乐。四成所作智，是指如来为了利益安乐一切众生，普遍在十方世界，示现种种神通变化，引导众生，令他们进入圣道，成就本来的愿力，完成所应该做的事情。十力指的是：一处非处力，知道一切因缘果报的决定之相，从这样的因缘，产生这样的果报，完全都知道。二业智力，知道一切众生过去、现在、未来所造的诸业与所受的果报。三定力，知道一切诸禅三昧。四根力，知道其他众生诸根的上中下品。五欲力，知道其他众生种种的乐欲。六性力，知道世间种种的性。七至处力，知道一切道所到达之处的相。八宿命力，知道一生乃至无量世中的姓名、苦乐、寿命长短等。九天眼力，看见众生出生时与死亡时，善道与恶道等。十漏尽力，自己知道我已经了脱生死，不再受
English
English version △ Next, based on the tenets, the explanation of the sutra is divided into two parts. First, explain the first two sentences, illustrating the principle of non-duality and duality from the perspective of phenomena. First, directly clarify 'duality,' starting with explaining the enlightened aspect of Amitābha Buddha (Amitābha Buddha). The treatise states: 'Amitābha Buddha (Amitābha Buddha) is a person who has attained Buddhahood, having achieved the three bodies (Trikaya): Dharmakāya (Dharmakāya), Saṃbhogakāya (Saṃbhogakāya), and Nirmāṇakāya (Nirmāṇakāya); the four wisdoms (catuḥ-jñāna): Ādarśa-jñāna (Ādarśa-jñāna), Samatā-jñāna (Samatā-jñāna), Pratyavekṣaṇa-jñāna (Pratyavekṣaṇa-jñāna), and Kṛtyānuṣṭhāna-jñāna (Kṛtyānuṣṭhāna-jñāna); the ten powers (Daśa-bala), the four fearlessnesses (catuḥ-vaiśāradya), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika-buddha-dharmāḥ), and other merits.' The three bodies refer to the Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya. The fundamental enlightenment is complete, achieving the Dharmakāya; the initial enlightenment is complete, achieving the Saṃbhogakāya; the union of initial and fundamental enlightenment, forgetting both initial and fundamental, can generate great functions, achieving the Nirmāṇakāya. The four wisdoms refer to: First, the Great Perfect Mirror Wisdom, which refers to the true wisdom of the Tathāgata (Tathāgata), whose fundamental nature is pure, free from all defilements, penetrating inside and out, with no darkness that cannot be illuminated, like a great round mirror, illuminating all things, with nothing not understood. Second, the Wisdom of Equality, which refers to the Tathāgata observing all dharmas and all sentient beings as completely equal, with great compassion, manifesting guidance according to the capacities of sentient beings, enabling them to enter into realization. Third, the Wisdom of Wonderful Observation, which refers to the Tathāgata being skilled in observing the perfect and harmonious order of all dharmas, and also knowing the nature and desires of sentient beings, using unobstructed eloquence to expound various wonderful dharmas, enabling them to awaken and obtain great joy. Fourth, the Wisdom of Accomplishing Actions, which refers to the Tathāgata, for the sake of benefiting and bringing joy to all sentient beings, universally manifesting various supernatural powers and transformations in the ten directions, guiding sentient beings, enabling them to enter the holy path, fulfilling the original vows, and accomplishing what should be done. The ten powers refer to: First, the power of knowing what is possible and impossible, knowing the definite characteristics of all causes and conditions and their results, knowing that from such causes and conditions, such results will arise, knowing all of this completely. Second, the power of knowledge of karma, knowing all the karmas and the fruits received by all sentient beings in the past, present, and future. Third, the power of concentration, knowing all the various dhyanas (dhyanas) and samadhis (samādhi). Fourth, the power of faculties, knowing the superior, middling, and inferior qualities of the faculties of other sentient beings. Fifth, the power of desires, knowing the various desires of other sentient beings. Sixth, the power of nature, knowing the various natures of the world. Seventh, the power of knowing the destination, knowing the characteristics of the place reached by all paths. Eighth, the power of knowing past lives, knowing the names, sufferings, joys, and lengths of life in one life or even countless lives. Ninth, the power of the heavenly eye, seeing sentient beings at the time of birth and death, the good and evil paths, etc. Tenth, the power of the exhaustion of outflows, knowing for oneself that I have escaped birth and death and will no longer be subject to --------------------------------------------------------------------------------