English
English version: The great Bodhisattva is constantly in Samadhi (meditative absorption) within the Dharmakaya (Dharma body), manifesting various forms, various supernormal powers, and various teachings, all arising from their original vows. It is like the Asura's (a type of deity) lute, which produces music naturally even without being played. This is called the fifth merit aspect of the teaching ground. The Bodhisattva enters the four gates, and the practice of self-benefit is accomplished; it should be known. 'Accomplishment' means that self-benefit is fulfilled. 'It should be known' means that it should be understood that because of being able to benefit oneself, one can then benefit others. It is not that one cannot benefit oneself but can benefit others. The Bodhisattva exits the fifth gate, dedicating the merit to benefit others, and the practice is accomplished; it should be known. 'Accomplishment' means that with the cause of dedication, one attains the fruit of the teaching ground. Whether it is cause or effect, there is nothing that cannot benefit others. 'It should be known' means that it should be understood that because of being able to benefit others, one can then benefit oneself. It is not that one cannot benefit others but can benefit oneself. The Bodhisattva thus cultivates the practice of the five contemplation gates, benefiting both oneself and others, and quickly attains Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) because of this. The Dharma attained by the Buddha is called Anuttara-samyak-sambodhi. Because of attaining this Bodhi, one is called a Buddha. Now it is said that one quickly attains Anuttara-samyak-sambodhi, which means becoming a Buddha early. 'A' means 'no,' 'nuttara' means 'supreme,' 'samyak' means 'right,' 'sam' means 'universal,' and 'bodhi' means 'path.' Taken together, it is translated as the Unsurpassed, Right, and Universal Path. 'Unsurpassed' means that this path exhausts principle and reaches nature, and there is nothing beyond it. Why is this said? Because of 'right.' 'Right' refers to sacred wisdom. Knowing the characteristics of the Dharma as they are is called right wisdom. Because the nature of Dharma has no form, sacred wisdom has no attachment. 'Universal' has two aspects: first, the sacred mind universally knows all Dharmas; second, the Dharmakaya universally fills the Dharma realm. Whether it is body or mind, there is nothing that is not universal. 'Path' refers to the unobstructed path. The sutra says, 'People unobstructed in the ten directions, enter and leave birth and death through one path.' 'One path' is the one unobstructed path. 'Unobstructed' means knowing that birth and death are Nirvana (liberation). Entering the non-dual Dharma gate in this way is the aspect of unobstructedness. Question: What is the cause and condition for saying that one quickly attains Anuttara-samyak-sambodhi? Answer: The treatise says: Cultivating the practice of the five gates, with the accomplishment of benefiting oneself and others. However, tracing back to its root, Amitabha (Infinite Light) like --------------------------------------------------------------------------------
Chinese
来为增上缘。他利之与利他谈有左右。若自佛而言。宜言利他。自众生而言。宜言他利。今将谈佛力。是故以利他言之。当知此意也。凡是生彼净土及彼菩萨人天所起诸行皆缘阿弥陀如来本愿力故。何以言之。若非佛力四十八愿便是徒设。今的取三愿用证义意。愿言。设我得佛。十方众生至心信乐欲生我国乃至十念。若不得生者不取正觉。唯除五逆诽谤正法。缘佛愿力故十念念佛便得往生。得往生故即免三界轮转之事。无轮转故。所以得速。一证也。愿言。设我得佛。国中人天不住正定聚必至灭度者不取正觉。缘佛愿力故住正定聚。住正定聚故必至灭度无诸回伏之难。所以得速。二证也。愿言。设我得佛。他方佛土诸菩萨众来生我国究竟必至一生补处。除其本愿自在所化。为众生故被弘誓铠积累德本。度脱一切游诸佛国修菩萨行。供养十方诸佛如来。开化恒沙无量众生。使立无上正真之道。超出常伦诸地之行现前。修习普贤之德。若不尔者不取正觉。缘佛愿力故超出常伦诸地之行现前。修习普贤之德。以超出常伦诸地行故。所以得速。三证也。以斯而推他力。为增上缘。得不然乎。当复引例示自力他力相如人畏三涂故受持禁戒。受持禁戒故能修禅定。以禅定故修习神通。以神通故能游四天下。如是等名为自力。又如劣 夫跨驴不上。从转轮王行便乘虚空游四天下无所障碍。如是等名为他力。愚哉后之学者闻他力可乘当生信心。勿自局分也。 无量寿修多罗优婆提舍愿生偈略解义竟 经始称如是彰信为能入。末言奉行表服膺事已。论初归礼明宗旨有由。终云义竟示所诠理毕。述作人殊于兹成例。 无量寿经优婆提舍愿生偈注卷下 （朱） 释昙鸾法师者并州汾水县人也。魏末高齐之初。犹在神智高远三国知闻。洞晓众经独出人外。梁国天子萧王恒向北礼菩萨。注解往生论裁成两卷。事出释迦才三卷净土论也。 建长八年丙辰七月廿五日 愚秃亲鸾 八十四岁加点了 （朱） 宽永五戊辰载夏四月。准如上人为高命新本之论注二卷点余被仰付。则元祖圣人御点御本被出奉写之。以厥次新本调御点写留者也。 于时龙集戊辰仲夏下浣 野 子 祐 俊 （朱） 惟时享保九甲辰仲冬廿七日。以京城西莲寺惠晓所持之本拜写之竟。 释 惠 周 （朱） 这本者以予之舍兄河畿守驿北御堂盛泉寺惠周曾而写留洛阳西莲惠晓尊师所持之御点本。此顷时々校合于此印本者也。禀承实有由 。后昆拜见之者必谨之谨之。 兹时享保十六辛亥岁腊月十日夜加点了 释利霁 三十二岁 （青） 这建保年之本者。曾洛下西莲惠晓师写置之。去享保甲辰岁寄讲于守口御堂之砌。师付于予之舍兄而令写留。予顷日时々校合于此本遗之于后世。当见者谨之谨之。 兹时享保十六辛亥岁腊月廿日夜加点了 释 利 霁 现代汉语译本： 后来的学习者拜读此书时务必谨慎，务必谨慎。 时值享保十六年辛亥岁腊月十日夜间校订完毕 释利霁，三十二岁 （青） 这本建保年间的版本，曾是洛阳西莲惠晓法师抄写的。享保甲辰年间，曾在守口御堂讲习时，法师将此本交给我的兄长，让他抄录保存。我近日时常以此本进行校对，留给后世。凡是见到此书的人，务必谨慎，务必谨慎。 时值享保十六年辛亥岁腊月二十日夜间校订完毕 释 利 霁
English
English version: Those who come after and study this text must be cautious, must be cautious. Added notes on the night of the tenth day of the twelfth month, in the year of Xin Hai, the sixteenth year of Kyoho (享保) era. Shaku (释) Rizei (利霁), age thirty-two. (Blue) This version from the Kenpo (建保) era was once copied by the master Ekyo (惠晓) of Seiren (西莲) in Luoyang (洛阳). In the year of Kinoe-Tatsu (甲辰) of the Kyoho (享保) era, when lecturing at the Shuguchi Mido (守口御堂), the master gave this copy to my elder brother and instructed him to copy and preserve it. Recently, I have often collated and compared it with this version, leaving it for future generations. Those who see this book must be cautious, must be cautious. Added notes on the night of the twentieth day of the twelfth month, in the year of Xin Hai, the sixteenth year of Kyoho (享保) era. Shaku (释) Rizei (利霁) --------------------------------------------------------------------------------