Chinese
生天。福爱天。广果天(此三乃凡夫天)。无想天(此外道天)。无烦天。无热天。善见天。善现天。色究竟天(此乃五不还天。三果圣人所居)。此九天。又离三禅之乐支。而得不苦不乐。舍。念。一心。之四支功德。故曰舍念清净地也。已上四地。名为色界。谓以色蕴为界也。六空无边处地者。楞严经云。若在舍心。舍厌成就。觉身为碍。销碍入空。如是一类。名为空处。识无边处者。诸碍既销。无碍无灭。其中唯留阿赖耶识。全于末那半分微细。如是一类。名为识处。无所有处者。空色既亡。识心都灭。十方寂然。迥无攸往。如是一类。名无所有处。非非想处者。识性不动。以灭穷研。于无尽中。发宣尽性。如存不存。若尽非尽。如是一类。名非非想处。此四地皆无色蕴。故曰无色界也。又名二十五有。谓四洲四恶趣。六欲并梵天。四禅四空处。无想及那含。此诸众生。皆是有漏因果。故曰二十五有也。此明凡夫○下明圣人。圣有二种。谓权实。实者。谓藏四果。通六地。别十住。圆十信。通惑虽断。报身犹在。故曰实圣。权者。谓此圣人。或是寂光。实报。方便土人。由大悲愿力。哀愍众生。示生此界。非是业牵。以此二种圣人。与凡杂处。故曰凡圣同居土也。问。同居土人有权实。上三土亦有权实否。答。 现代汉语译本 生天（指通过修行或善行而往生的天界）。福爱天。广果天（这三个天界是凡夫可以通过修行达到的）。无想天（这是外道所说的天界）。无烦天。无热天。善见天。善现天。色究竟天（这五个天界是不再返回欲界的阿那含（三果）圣人所居住的地方，又称五不还天）。这九个天界，又脱离了三禅的乐支，而获得了不苦不乐、舍、念、一心这四种功德，所以称为舍念清净地。以上这四个地界，称为**，因为它们以色蕴为界限。 六空无边处地，在《楞严经》中说：‘如果安住在舍心，舍弃厌恶成就，感觉身体成为障碍，消除障碍进入空无。’像这样的一类众生，称为空无边处。识无边处，是说各种障碍已经消除，没有阻碍也没有消灭，其中只留下阿赖耶识，完全是末那识一半的微细状态。像这样的一类众生，称为识无边处。无所有处，是说色和空都已经消失，识心也完全灭尽，十方寂静，没有可以前往的地方。像这样的一类众生，称为无所有处。非非想处，是说识的本性不动，用灭尽来穷究，在无尽之中，发出宣示灭尽的本性，好像存在又好像不存在，好像灭尽又好像没有灭尽。像这样的一类众生，称为非非想处。这四个地界都没有色蕴，所以称为无**。 又称为二十五有，指的是四洲、四恶趣、六欲天、梵天、四禅天、四空处、无想天以及那含天。这些众生，都是有漏的因果，所以称为二十五有。以上说明的是凡夫的情况，下面说明圣人的情况。圣人有两种，即权圣和实圣。实圣，指的是藏教的四果阿罗汉，通教的六地菩萨，别教的十住菩萨，圆教的十信位的菩萨。虽然断除了见思惑，但报身仍然存在，所以称为实圣。权圣，指的是这些圣人，或者是寂光土、实报土、方便土的人，由于大悲愿力，哀怜愍众生，示现降生到这个世界，不是因为业力牵引。因为这两种圣人与凡夫杂居在一起，所以称为凡圣同居土。 问：同居土的人有权圣和实圣，那么上面的三土也有权圣和实圣吗？答：
English
English version Sentient beings born in the heavens (Sheng Tian) (referring to heavens attained through practice or good deeds). Heaven of Blessed Love (Fu Ai Tian). Heaven of Great Fruition (Guang Guo Tian) (these three heavens are attainable by ordinary beings through practice). Heaven of Non-Perception (Wu Xiang Tian) (this is a heaven described by non-Buddhist teachings). Heaven of No Affliction (Wu Fan Tian). Heaven of No Heat (Wu Re Tian). Heaven of Good View (Shan Jian Tian). Heaven of Good Manifestation (Shan Xian Tian). Heaven of Ultimate Form (Se Jiu Jing Tian) (these five heavens are the abodes of Anagamin (third-stage) saints who do not return to the desire realm, also known as the Five Pure Abodes). These nine heavens are also free from the joy of the third Dhyana and attain the four qualities of neither suffering nor joy, equanimity, mindfulness, and one-pointedness, hence they are called the Land of Purity of Equanimity and Mindfulness. The above four realms are called **, because they are bounded by the form aggregate (rupa-skandha). The Realm of the Infinity of Space (Liu Kong Wu Bian Chu Di), the Surangama Sutra says: 'If one dwells in the mind of equanimity, the abandonment of aversion is accomplished, and the body is felt as an obstacle, eliminating the obstacle and entering emptiness.' Such beings are called the Realm of the Infinity of Space. The Realm of the Infinity of Consciousness (Shi Wu Bian Chu), is where all obstacles have been eliminated, there is no obstruction and no annihilation, only the Alaya consciousness remains, which is entirely half the subtle state of the Manas consciousness. Such beings are called the Realm of the Infinity of Consciousness. The Realm of No-Thingness (Wu Suo You Chu), is where form and emptiness have disappeared, and the mind of consciousness is completely extinguished, the ten directions are silent, and there is nowhere to go. Such beings are called the Realm of No-Thingness. The Realm of Neither Perception Nor Non-Perception (Fei Fei Xiang Chu), is where the nature of consciousness is unmoving, using extinction to investigate thoroughly, in the midst of the infinite, proclaiming the nature of extinction, as if existing and not existing, as if extinguished and not extinguished. Such beings are called the Realm of Neither Perception Nor Non-Perception. These four realms have no form aggregate, so they are called without **. They are also called the Twenty-Five Existences (Er Shi Wu You), referring to the four continents, the four evil destinies, the six desire heavens, the Brahma heavens, the four Dhyana heavens, the four formless realms, the Heaven of Non-Perception, and the Anagamin heavens. These beings are all subject to the causes and effects of defilements, hence they are called the Twenty-Five Existences. The above explains the situation of ordinary beings; the following explains the situation of sages. There are two types of sages: provisional sages and real sages. Real sages refer to the Arhats of the Tripitaka teaching, the Bodhisattvas of the six grounds of the shared teaching, the Bodhisattvas of the ten abodes of the distinct teaching, and the Bodhisattvas of the ten faiths of the perfect teaching. Although they have severed the delusions of views and affections, their reward body still exists, hence they are called real sages. Provisional sages refer to these sages, who are from the Land of Stillness and Light (Ji Guang), the Land of Real Reward (Shi Bao), or the Land of Expedient Means (Fang Bian), due to their great compassion and vows, they appear in this world out of compassion for sentient beings, not because of karmic forces. Because these two types of sages live together with ordinary beings, it is called the Land of Co-dwelling of Ordinary Beings and Sages. Question: If the inhabitants of the Land of Co-dwelling include both provisional and real sages, do the three lands above also have provisional and real sages? Answer: --------------------------------------------------------------------------------
Chinese
方便土。二权一实。若从同居断惑而生。如前九人。总名一实。若从寂光实报。佛及菩萨。为诱定性二乘。及地前菩萨。令入正位。示居方便。是名二权。实报土中。一权一实。四十一位。总名一实。妙觉法佛。现报身相。名之为权。寂光土中。唯实无权。以是诸佛所游居故。初明四土名义竟。 ○二明四土染净 四土染净者。观经疏云。五浊轻重。同居净秽。体析巧拙。有余净秽。若第顿入。实报净秽。分证究竟。寂光净秽。妙宗释云。五浊者。劫浊。见浊。烦恼浊。众生浊。命浊。此五浊轻。所感同居则净。如极乐世界。妙喜世界也。五浊重者。则薉。如今娑婆世界也。即娑婆亦分净秽不同。如四教凡位。皆令浊轻。所感皆净。而圆教轻浊。感同居依正最净。言体析巧拙。有余净秽者。体者。通教体空观。析者。藏教析空观。通人智巧。用观则巧。了达五阴当体本空。不待分析而后知空。以此体空智慧。断惑证真也。藏人智拙。用观则拙。必以四大五阴分析。而后知人空。以此析空智慧。断惑证真也。然此土净相亦宽。析观感薉。可在三藏。体观感净。不专通人。衍门三教。对三藏析。俱明体法。通但空体。别次第体。圆不次第体。三人生彼。俱感净相。圆人最净。言次第顿入。实报净薉者。次第者 现代汉语译本：方便土。二权一实。如果从同居土断惑而生，就像前面的九种情况，总称为一实。如果从寂光土和实报土，佛和菩萨为了引导那些已经决定声闻缘觉根性的二乘人，以及十地前的菩萨，使他们进入正确的果位，而示现在方便土，这称为二权。在实报土中，有一权一实。四十一个位次的菩萨，总称为一实。妙觉位的法身佛，为了教化众生而显现应化身，这称为权。寂光土中，只有实而没有权，因为这是诸佛所游居的地方。以上是第一部分，说明四土的名义。 ○第二部分，说明四土的染净 四土的染净是这样的。《观经疏》中说，五浊（劫浊、见浊、烦恼浊、众生浊、命浊）轻重不同，所感应的同居土也就有净秽之分。体观和析观的巧妙与笨拙不同，所感应的有余土也就有净秽之分。如果是次第渐入或顿悟，所感应的实报土也就有净秽之分。分证和究竟的不同，所感应的常寂光土也就有净秽之分。《妙宗》解释说，五浊是指劫浊、见浊、烦恼浊、众生浊、命浊。这五浊如果轻微，所感应的同居土就清净，比如极乐世界、妙喜世界。五浊如果严重，就污秽，比如现在的娑婆世界。即使是娑婆世界，也有净秽的不同。比如四教（藏、通、别、圆）的凡夫位，都能使浊减轻，所感应的都是清净的。而圆教减轻浊染，所感应的同居土的依报和正报最为清净。说到体观和析观的巧妙与笨拙，所感应的有余土有净秽之分，体观是指通教的体空观，析观是指藏教的析空观。通教的人有智慧，运用观法就巧妙，能够了达五阴（色、受、想、行、识）当体本空，不必经过分析而后才知道空，用这种体空的智慧，断除迷惑，证得真理。藏教的人没有智慧，运用观法就笨拙，必须用四大五阴来分析，然后才知道人空，用这种析空的智慧，断除迷惑，证得真理。然而此土的清净之相也比较宽泛，析观所感应的是污秽，只适用于三藏教。体观所感应的是清净，不专指通教的人。衍门三教（别教、圆教、通教）相对于三藏教的析空观，都明白体法。通教只是体空，别教是次第体空，圆教是不次第体空。这三种人往生彼土，都感应清净之相，圆教的人最为清净。说到次第渐入或顿悟，所感应的实报土有净秽之分，次第是指
English
English version: 'Expedient Lands. Two Provisional and One Real. If one is born from severing delusions in the Land of Co-dwelling, like the previous nine cases, they are collectively called One Real. If, from the Lands of Tranquil Light and Real Reward, Buddhas and Bodhisattvas, in order to guide those of fixed Two Vehicle nature (Śrāvakas and Pratyekabuddhas), and Bodhisattvas before the Ten Grounds (Bhūmi), causing them to enter the correct position, demonstrate dwelling in Expedient Lands, this is called Two Provisional. In the Land of Real Reward, there is One Provisional and One Real. The forty-one positions (of Bodhisattvas), are collectively called One Real. The Dharma-body Buddha of Wonderful Enlightenment, manifesting a Reward Body appearance, is called Provisional. In the Land of Tranquil Light, there is only Real, without Provisional, because this is where all Buddhas dwell. The first part, explaining the names and meanings of the Four Lands, is complete.' '○ Second, explaining the purity and impurity of the Four Lands' 'The purity and impurity of the Four Lands is as follows. The Commentary on the Contemplation Sutra says, 'The lightness or heaviness of the Five Turbidities (kaṣāya) determines the purity or impurity of the Land of Co-dwelling. The skillfulness or clumsiness of the analytical or comprehensive understanding determines the purity or impurity of the Land of Residual Reward. Gradual or sudden entry determines the purity or impurity of the Land of Real Reward. Partial or complete realization determines the purity or impurity of the Land of Tranquil Light.' The Explanation of the Wondrous Principle says, 'The Five Turbidities are the Turbidity of the Age (kalpa-kaṣāya), the Turbidity of Views (dṛṣṭi-kaṣāya), the Turbidity of Afflictions (kleśa-kaṣāya), the Turbidity of Beings (sattva-kaṣāya), and the Turbidity of Life (āyu-kaṣāya). If these Five Turbidities are light, the Land of Co-dwelling that is experienced will be pure, like the Land of Ultimate Bliss (Sukhāvatī) and the Land of Wonderful Joy (Abhirati). If the Five Turbidities are heavy, it will be defiled, like the present Saha World. Even the Saha World has different levels of purity and impurity. For example, the ordinary positions of the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect) can all lighten the turbidities, so what is experienced is pure. The Perfect Teaching lightens the turbidities, so the environment and beings of the Land of Co-dwelling that is experienced are the purest. Speaking of the skillfulness or clumsiness of the analytical or comprehensive understanding, the Land of Residual Reward has purity and impurity. Comprehensive understanding refers to the comprehensive emptiness contemplation of the Common Teaching. Analytical understanding refers to the analytical emptiness contemplation of the Tripiṭaka Teaching. Those of the Common Teaching are wise, so their use of contemplation is skillful. They can understand that the Five Aggregates (skandha) (form, feeling, perception, volition, and consciousness) are inherently empty, without needing to analyze them to know emptiness. They use this wisdom of comprehensive emptiness to sever delusions and realize truth. Those of the Tripiṭaka Teaching are not wise, so their use of contemplation is clumsy. They must analyze the Four Great Elements (mahābhūta) and the Five Aggregates before they can know the emptiness of self. They use this wisdom of analytical emptiness to sever delusions and realize truth. However, the pure aspect of this land is also broad. Analytical contemplation experiences defilement, and is only applicable to the Tripiṭaka Teaching. Comprehensive contemplation experiences purity, and is not exclusive to those of the Common Teaching. The three teachings of the Mahāyāna (Distinct, Perfect, and Common) all explain the principle of comprehensiveness in contrast to the analytical contemplation of the Tripiṭaka Teaching. The Common Teaching only comprehends emptiness, the Distinct Teaching comprehends emptiness in stages, and the Perfect Teaching comprehends emptiness without stages. When these three types of people are reborn in that land, they all experience a pure aspect, with those of the Perfect Teaching being the purest. Speaking of gradual or sudden entry, the Land of Real Reward has purity and impurity. Gradual refers to' --------------------------------------------------------------------------------