English
English version: With wisdom that aims at truth, it clarifies that wisdom is neither contrived nor un-contrived. By taking 'non-action' as the mark of Dharmakaya (the body of the Dharma, the essence of a Buddha), it clarifies that Dharmakaya is neither form nor non-form. If even 'non-' is not, how can 'non-non-' be right? Generally, only by excluding all 'non-' can it be called 'is'. Since the state of 'is' has been reached, there is no need to rely on anything external, and there is no need to negate 'is' again. This state, which is neither 'is' nor 'non-', cannot be compared to by any 'non-'. Therefore, it is said to be the pure sentence. The so-called pure sentence refers to true wisdom and the unconditioned Dharmakaya. This purity should be understood as having two types. Above, it transitions into the sentence, connecting one Dharma (teaching, law) to enter purity, connecting purity to enter Dharmakaya. Now, the two types of purity will be explained separately, hence the saying 'should be understood'. What are the two types? One is the purity of the vessel world (the physical world), and the other is the purity of the sentient being world. The purity of the vessel world is like the seventeen kinds of adornments of Buddha-lands mentioned earlier, which constitute the accomplishment of merit, and this is called the purity of the vessel world. The purity of the sentient being world is like the eight kinds of adornments of Buddha's merit and the four kinds of adornments of Bodhisattva's (a person who is on the path to Buddhahood) merit mentioned earlier, which constitute the purity of the sentient being world. Thus, one Dharma sentence encompasses the meaning of two kinds of purity, which should be understood. Sentient beings are the substance of individual retribution, and the land is the function of shared retribution. Substance and function are not the same, so it should be understood. However, all Dharmas are formed by the mind, and there are no remaining realms. Sentient beings and the vessel world cannot be said to be different or the same. Not the same means the meanings are distinct; not different means they share purity. 'Vessel' refers to function. It refers to that pure land, which is enjoyed by those pure sentient beings, so it is called a vessel. Just like using an unclean vessel to hold clean food, because the vessel is unclean, the food is also unclean. Using a clean vessel to hold unclean food, because the food is unclean, the vessel is also unclean. Only when both are clean can it be called pure. Therefore, a single term of purity must encompass two types. Someone asks: When talking about the purity of sentient beings, it refers to Buddhas and Bodhisattvas. Then, can those humans and devas (gods) be counted among this purity? The answer is: They can be called pure, but they are not truly pure. For example, a sramana (ascetic) who has left home, because he has killed the thieves of afflictions, is called a bhiksu (Buddhist monk). Ordinary people who leave home, whether they uphold the precepts or break them, can all be called bhiksu. Also, like a crowned prince, at the time of his birth, he possesses the thirty-two marks and is surrounded by the seven treasures. Even though he is not yet able to perform the duties of a chakravartin (universal ruler), he can also be called a chakravartin. Because he will surely become a chakravartin. --------------------------------------------------------------------------------
Chinese
故。彼诸人天亦复如是。皆入大乘正定之聚。毕竟当得清净法身。以当得故得名清净。善巧摄化者。 如是菩萨奢摩他毗婆舍那广略修行成就柔软心 柔软心者。谓广略止观相顺修行成不二心也。譬如以水取影清静相资而成就也。 如实知广略诸法 如实知者。如实相而知也。广中二十九句略中一句莫非实相也。 如是成就巧方便回向 如是者。如前后广略皆实相也。以知实相故则知三界众生虚妄相也。知众生虚妄则生真实慈悲也。知真实法身则起真实归依也。慈悲之与归依巧方便在下。 何者菩萨巧方便回向菩萨巧方便回向者谓说礼拜等五种修行所集一切功德善根不求自身住持之乐欲拔一切众生苦故作愿摄取一切众生共同生彼安乐佛国是名菩萨巧方便回向成就 案王舍城所说无量寿经。三辈生中虽行有优劣。莫不皆发无上菩提之心此无上菩提心即是愿作佛心。愿作佛心即是度众生心。度众生心即摄取众生生有佛国土心。是故愿生彼安乐净土者要发无上菩提心也。若人不发无上菩提心。但闻彼国土受乐无间。为乐故愿生。亦当不得往生也。是故言不求自身住持之乐。欲拔一切众生苦故。住持乐者。谓彼安乐净土为阿弥陀如来本愿力之所住持受乐无间也。凡释回向名义。谓以己所集一切功德施 现代汉语译本：因此，那些人天（人和天人）也是如此，都进入大乘正定的行列，最终将会获得清净法身（佛的清净之身）。因为终将获得，所以被称为清净。善于巧妙地摄受和教化众生的人。 像这样，菩萨通过广略的奢摩他（止，禅定）和毗婆舍那（观，智慧）的修行，成就柔软心。柔软心是指，通过广略的止观相互配合地修行，成就无二之心。譬如用水来取影，清净相互资助而成就。 如实地了知广略诸法。如实知是指，如实相而知。广中二十九句，略中一句，没有不是实相的。 像这样成就巧妙方便的回向。像这样是指，如前后广略都是实相。因为了知实相，所以也知道三界众生的虚妄之相。知道众生的虚妄，就生起真实的慈悲。知道真实法身，就生起真实的归依。慈悲和归依的巧妙方便在下面。 什么是菩萨的巧妙方便回向？菩萨的巧妙方便回向是指，说、礼拜等五种修行所集的一切功德善根，不求自身住持（安住和保持）之乐，为了拔除一切众生的痛苦，发愿摄取一切众生，共同往生到那个安乐的佛国，这叫做菩萨巧妙方便回向成就。根据王舍城所说的《无量寿经》，三辈往生的人，虽然修行有优劣，但没有不发无上菩提之心的。这个无上菩提心就是愿作佛的心。愿作佛的心就是度众生的心。度众生的心就是摄取众生往生有佛国土的心。所以，愿生彼安乐净土的人，要发无上菩提心。如果人不发无上菩提心，只听说那个国土享受快乐没有间断，为了快乐的缘故而愿往生，也是不能够往生的。所以说不求自身住持之乐，为了拔除一切众生的痛苦。住持乐是指，那个安乐净土为阿弥陀如来本愿力所住持，享受快乐没有间断。凡是解释回向的名义，是指把自己所集的一切功德施与他人。
English
English version: Therefore, those humans and devas (people and celestial beings) are also like this, all entering the assembly of the Great Vehicle's right concentration, and will ultimately attain the pure Dharma body (the pure body of the Buddha). Because they will attain it, they are called pure. Those who are skilled at skillfully gathering and transforming beings. In this way, Bodhisattvas, through the extensive and concise practice of Śamatha (tranquility, meditation) and Vipaśyanā (insight, wisdom), achieve a soft mind. A soft mind refers to achieving a non-dual mind through the mutually supportive practice of extensive and concise cessation and contemplation. It is like using water to capture a reflection, with purity mutually assisting to achieve it. To truly know the extensive and concise Dharmas. To truly know means to know according to the true nature. Among the twenty-nine phrases in the extensive and the one phrase in the concise, none are not the true nature. Thus achieving skillful means of dedication. 'Thus' refers to how both the preceding extensive and concise are the true nature. Because of knowing the true nature, one also knows the illusory nature of beings in the three realms. Knowing the illusion of beings gives rise to true compassion. Knowing the true Dharma body gives rise to true refuge. The skillful means of compassion and refuge are below. What is a Bodhisattva's skillful means of dedication? A Bodhisattva's skillful means of dedication refers to dedicating all the merits and virtuous roots accumulated through the five practices of speaking, prostrating, etc., without seeking the joy of one's own abiding (dwelling and maintaining), and vowing to gather all beings and be born together in that blissful Buddha-land in order to remove the suffering of all beings. This is called the accomplishment of a Bodhisattva's skillful means of dedication. According to the *Amitāyus Sūtra* spoken in Rājagṛha, among those born in the three grades, although their practices may be superior or inferior, none do not generate the unsurpassed Bodhi mind. This unsurpassed Bodhi mind is the mind that vows to become a Buddha. The mind that vows to become a Buddha is the mind to liberate beings. The mind to liberate beings is the mind to gather beings to be born in a Buddha-land. Therefore, those who wish to be born in that blissful Pure Land must generate the unsurpassed Bodhi mind. If a person does not generate the unsurpassed Bodhi mind, but only hears that that land enjoys uninterrupted happiness, and wishes to be born there for the sake of happiness, they will not be able to be born there. Therefore, it is said not to seek the joy of one's own abiding, but to remove the suffering of all beings. 'Abiding joy' refers to that blissful Pure Land being maintained by the power of Amitābha Tathāgata's original vow, enjoying uninterrupted happiness. In general, explaining the meaning of dedication refers to giving all the merits one has accumulated to others. --------------------------------------------------------------------------------
Chinese
与一切众生共向佛道。巧方便者。谓菩萨愿以己智慧火烧一切众生烦恼草木。若有一众生不成佛我不作佛。而众生未尽成佛。菩萨已自成佛。譬如火𣕊(听念反)。欲摘(听历反)。一切草木烧令使尽。草木未尽火𣕊已尽。以后其身而身先故名巧方便。此中言方便者。谓作愿摄取一切众生共同生彼安乐佛国。彼佛国即是毕竟成佛道路无上方便也。障菩提门者。 菩萨如是善知回向成就即能远离三种菩提门相违法何等三种一者依智慧门不求自乐远离我心贪着自身故 知进守退曰智。知空无我曰慧。依智故不求自乐。依慧故远离我心贪着自身。 二者依慈悲门拔一切众生苦远离无安众生心故 拔苦曰慈与乐曰悲。依慈故拔一切众生苦。依悲故远离无安众生心。 三者依方便门怜愍一切众生心远离供养恭敬自身心故 正直曰方外己曰便。依正直故生怜愍一切众生心。依外己故远离供养恭敬自身心。 是名远离三种菩提门相违法 顺菩提门者。 菩萨远离如是三种菩提门相违法得三种随顺菩提门法满足故何等三种一者无染清净心以不为自身求诸乐故 菩提是无染清净处。若为身求乐即违菩提。是故无染清净心是顺菩提门。 二者安清净心以拔一切众生苦故 菩提是安稳一切众生清净处。 现代汉语译本 与一切众生共同趋向成佛之道。所谓的‘巧方便’，是指菩萨发愿用自己的智慧之火焚烧一切众生的烦恼草木。如果有一个众生没有成佛，我就不成佛。然而，众生尚未完全成佛，菩萨却已经自己成佛。这就像火𣕊（听念反），想要摘取（听历反）一切草木并焚烧使之殆尽，草木尚未烧尽，火𣕊却已经燃尽。菩萨将自身置于后，而使众生先成佛，因此称为‘巧方便’。这里所说的‘方便’，是指发愿摄取一切众生，共同往生到西方极乐世界。那个佛国就是究竟成佛的道路，是无上的方便。 障碍菩提之门是指： 菩萨如果能够很好地了解回向的成就，就能远离三种与菩提门相违背的法。是哪三种呢？第一种是，依靠智慧之门，不追求自身的快乐，远离以自我为中心的心，不贪恋自身。知进退、懂坚守叫做‘智’，了知空性、无我叫做‘慧’。依靠‘智’，所以不追求自身的快乐；依靠‘慧’，所以远离以自我为中心的心，不贪恋自身。 第二种是，依靠慈悲之门，拔除一切众生的痛苦，远离不能使众生得到安乐的心。拔除痛苦叫做‘慈’，给予快乐叫做‘悲’。依靠‘慈’，所以拔除一切众生的痛苦；依靠‘悲’，所以远离不能使众生得到安乐的心。 第三种是，依靠方便之门，怜悯一切众生的心，远离供养恭敬自身的心。正直叫做‘方’，外于自身叫做‘便’。依靠正直，所以生起怜悯一切众生的心；依靠外于自身，所以远离供养恭敬自身的心。 以上就是远离三种与菩提门相违背的法。顺应菩提之门是指： 菩萨远离了这三种与菩提门相违背的法，就能得到三种随顺菩提门的法，从而得到满足。是哪三种呢？第一种是，没有染污的清净心，因为不为自身追求各种快乐。菩提是无染清净之处，如果为自身追求快乐，就违背了菩提。所以，没有染污的清净心是顺应菩提之门的。 第二种是，安稳的清净心，因为要拔除一切众生的痛苦。菩提是安稳一切众生的清净之处。