[5] 如何理解阿弥陀佛「身复现身，土复现土」？
[5] How [To] Understand Āmítuófó’s ‘Body Reappearing [As] Body, [And] Land Reappearing [As] Land’?
◎ 维摩诘云：「以一切众生病，是故我病」。阿弥陀佛既已证穷法界，举凡法界中事，无不随意化现。
◎ [Summary]: Vimalakīrti said, ‘With all sentient beings’ sick, therefore [am] I sick’. [As] Āmítuófó [has] already realised [the] Dharma Realm completely, all such matters within [the] Dharma Realm, [are] without [those] not according [to his] wishes manifesting.
夫弥陀既已证穷法界，举凡法界中事，无不随意化现。
[Since] that [Ā]mítuó[fó has] already realised [the] Dharma Realm completely, such matters within [the] Dharma Realm, [are] without [those] not according [to his] wishes manifesting.
正报则佛身，菩萨身，二乘身，六道身，随类备现，以行教化；依报则楼台殿阁，饮食衣服，但有利益，无不化现。
[His] direct rewards [are] then [with the] Buddha’s body, Bodhisattvas’ bodies, [the] Two Vehicles’ bodies, [and the] six paths’ bodies, according [to their] types completely appearing, with practices teaching [and] transforming. [His] circumstantial rewards [are] then [with] towers, halls, pavilions, drinks, food [and] clothing, only having benefits, without [those] not manifested.
怡山所谓：「疾疫世而现为药草」，「饥馑时而化作稻梁」。
[This is] Yíshān’s so-called, ‘[when there are] plagues [in the] world, then appearing as medicinal herbs’, ‘when [there are] famines, then manifesting [as] rice [and] millet’.
[Note 1: Yíshān (怡山) is short for the Sòng Dynasty’s (宋代) Fújiàn’s (福建) Mount Yí’s (怡山) Chán Master Rúrán (如然禅师), with the above from Yíshān’s Text For Giving Rise To Aspiration《怡山发愿文》compiled by him.]
以常寂光土，身土不二，理智一如，身能现土，土能现身，身复现身，土复现土。
With [the] Constant Still Light’s Land, [his] body [and] land [are] not two, [with] principles [and] wisdom one thus, [his] body [is] able [to] appear [as] land, [his] land [is] able [to] appear [as] body, [his] body [can] reappear [as] body, [and his] land [can] reappear [as] land.
《弥陀经》云：「是诸众鸟，皆是阿弥陀佛… 变化所作」。
[The A]mitā[bha] Sūtra says, ‘All these many birds, are all Amitā[bha] Buddha… [with] transformations [of] those created.’
维摩诘云：「以一切众生病，是故我病」。
Vimalakīrti said, ‘With all sentient beings’ sick, therefore [am] I sick’.
夫弥陀身土交现，何妨现永明而复现文宪。
[As] that [Ā]mítuó[fó’s] body [and] land [can] cross-appear, how [can this] hinder [the] appearing [of] Yǒngmíng [to] then reappear [as] Wénxiàn?
[Note 2: From Hángzhōu’s (杭州) Qiántáng (钱塘), with the given name (讳) Yánshòu (延寿), and courtesy name (字) Chōngyuán (冲元), Great Master Yǒngmíng (永明大师) resided at Yǒngmíng Monastery (永明寺), now Jìngcí Monastery (净慈寺), and had 1,700 disciples. He often conferred the Bodhisattva Precepts (菩萨戒), offered food (施食), liberated lives (放生) and dedicated (回向) for reaching Pure Land (净土). He was later revered as the Pure Land Tradition’s 6th Patriarch (净土宗六祖) and Āmítuófó’s (阿弥陀佛) manifestation (化生).]
[Note 3: From Zhèjiāng’s (浙江) Pǔjiāng (浦江), with the posthumous name (谥) Wénxiàn (文宪), courtesy name (字) Jǐnglián (景濂), and pen name (号) Qiánxī (潜溪), Wénxiàn was a famous writer in the early Míng Dynasty (明初), said to be Great Master Yǒngmíng’s (永明大师) remanifestation (再来).]
且永明之现文宪者，乃乘悲愿以示生，将谓永明生死未了，复随业力以受生乎？
Moreover, of that Yǒngmíng appearing [as] Wénxiàn, thus [is] riding [on his] compassionate vows, with [them] manifesting birth. [How can it be] with [this] saying [that] Yǒngmíng [was from the cycle of] birth [and] death yet [to be] liberated, again following karmas’ power, with [it] receiving birth?
众生病故，菩萨亦病。欲度众生，若不俯顺机宜，示生世间，和光同事，以行教化，则凡圣异趣，教莫由施。
[As] sentient beings [are] sick thus, Bodhisattvas [are] also ‘sick’. Desiring [to] deliver sentient beings, if not complying [to their] capacities suitably, [to] manifest births [in the] world, mixing [with their] ‘lights’ [to] work together, with practices teaching [and] transforming [them], then [with the] ordinary [and] noble [having] different inclinations, [their] teachings [will] not [have] causes [to be] given.
白鹤孔雀等奇妙杂色之鸟，尚肯变化，岂雅思渊才文中王，制礼作乐辅圣主之纯儒，便有所妨乎？
[As] white cranes, peacocks [and other] kinds of rare [and] wonderful birds of various colours, also willing [to] transform, how can [he, as a] king within literature [with] refined thought [and] erudite talents, [and a] pure scholar who formulated rites, composed music [and] assisted [the] noble master [i.e. Emperor], then have that hindered?
永明乃弥陀所现，文宪乃永明所现，即身复现身之竖证。
Yǒngmíng thus [was Ā]mítuó[fó] that appeared, [and] Wénxiàn thus [was] Yǒngmíng that appeared. [This] then [is] vertical confirmation of body reappearing [as] body.
其《无量寿经》等，谓光中化佛及诸菩萨，无量无边，乃遍该横竖二义。以佛光横遍竖穷，无时无处不周遍也。
That [the] Immeasurable Life Sūtra [and] others say, [that from Āmítuófó’s] light within manifests Buddhas and many Bodhisattvas, immeasurably [and] boundlessly, thus pervading all horizontally [and] vertically [has] two meanings. With [the] Buddha’s light horizontally pervading [and] vertically exhausting, [it is at] no time [and] no place not everywhere.
《重刻明宋文宪公护法录序》
Recarving [Of] Míng [Dynasty’s] Sòng [Dynasty’s] Duke Wénxiàn’s Dharma Protection Record’s Preface
净土宗十三祖印光大师著
Written [By] Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师答念佛600问》
Dharma Master Yìnguāng’s Answers [For] Mindfulness [Of] Buddha’s 600 Questions
传印法师鉴定
Evaluated [By] Dharma Master Chuányìn
Námó Āmítuófó : Translation and note by Shen Shi’an
