Chinese
上众生。前两句中化。始调终化者。化于种性已前令生信解。调者调于种性。已上令起行修。亦可。化者化令生善。善心先无今忽令有。故名为化。言调伏者。调令离过。离过顺法。故名调伏。菩萨随所化生而耳佛土者。为依净土化人生善故取佛土。如弥陀界一生其中永善不退。随所调伏众生而取佛土者。为依净土调人离恶故取佛土。如弥陀界一生其中永离诸过。后两句中。入佛惠者。趣入佛果起菩萨根修起行因。亦可。入惠定惠庄严起菩萨根。是福庄严。文中初言随诸众生。应以何国入佛惠者。随物所宜故言应。以为依净土摄诸菩萨修惠庄严故取佛土。初地已上皆入三世诸佛智地。为教众生入是智地故取佛土。应以何国起菩萨根而取佛土者。应以如前为依净土摄诸菩萨修福庄严故取净土。菩萨所行能为佛本。就人以彰名菩萨根亦可。菩萨行中相起初为后本名菩萨根。但诸众生藉处不同起道各异。是故并言应以何国菩萨为之取种种土。问曰。所取为真为应。体即是真用相是应。应必依真故现应而取真土。 自下第三转释为众生取佛土义。先问后解。所以者何问也。问有两意。一问菩萨得土自安。所以偏言为众生者何。二问观空破相之惠能治染过可得净土为众生。是其取有之心。所以能得净土者何下对释之两意别 现代汉语译本 上等根器的众生，用前两句经文来教化（化）。开始教导，最终也教导的，是指在众生具有佛性之前，使他们产生信仰和理解。‘调’是指调伏已经具有佛性的众生，使他们开始修行。也可以这样理解，‘化’是教化众生生起善念，善心原本没有，现在忽然使之产生，所以称为‘化’。‘调伏’是指调伏众生远离过失，远离过失而顺应佛法，所以称为‘调伏’。菩萨随着所教化的众生而选取佛土，是因为依靠清净的佛土来教化众生生起善念，所以选取佛土，就像阿弥陀佛的极乐世界，一旦往生到那里，永远行善而不退转。随着所调伏的众生而选取佛土，是因为依靠清净的佛土来调伏众生远离罪恶，所以选取佛土，就像阿弥陀佛的极乐世界，一旦往生到那里，永远远离各种过失。后两句经文中，‘入佛惠’是指趣向佛果，生起菩萨的根本，修行菩萨的因行。也可以这样理解，‘入惠’是指以禅定智慧来庄严自身，生起菩萨的根本，这是福德的庄严。经文中一开始说，‘随着各种众生，应该以什么样的国土进入佛的智慧’，是说要随着众生的根器而适宜地引导他们，所以说‘应’。这是因为要依靠清净的佛土来摄受各位菩萨，修习智慧的庄严，所以选取佛土。初地菩萨以上都进入了三世诸佛的智慧之地，为了教导众生进入这种智慧之地，所以选取佛土。‘应该以什么样的国土生起菩萨的根本而选取佛土’，应该像前面所说的那样，为了依靠清净的佛土来摄受各位菩萨，修习福德的庄严，所以选取清净的佛土。菩萨所修行的能够成为成佛的根本，就人而言，彰显其名为菩萨的根本。也可以这样理解，菩萨的修行中，最初的因相生起，成为后来的根本，名为菩萨的根本。只是因为众生所凭借的地方不同，生起道心的途径也各不相同，所以一并说‘应该以什么样的国土，菩萨为他们选取各种各样的佛土’。问：所选取的佛土是真实的还是应化的？本体是真实的，作用和表相是应化的。应化必定依靠真实，所以显现应化而选取真实的佛土。 从下面开始，第三次转而解释为众生选取佛土的意义。先提问，后解答。‘所以者何’是提问。提问有两种含义，一是问菩萨得到佛土可以自己安住，为什么偏偏说是为了众生呢？二是问观空的智慧能够破除虚妄的表相，能够治理染污的过失，可以得到清净的佛土，为了众生，这是他们取有之心，为什么能够得到清净的佛土呢？下面分别回答这两种含义。
English
English version For beings of superior capacity, the first two sentences are used for transformation (hua). 'Beginning transformation, ultimately transforming' refers to causing faith and understanding to arise in beings before they possess Buddha-nature. 'Tuning' (diao) refers to tuning beings who already possess Buddha-nature, causing them to begin practice and cultivation. Alternatively, 'hua' can be understood as transforming beings to generate good thoughts. Good thoughts were originally absent, but now suddenly arise, hence it is called 'hua'. 'Subduing' (tiaofu) refers to subduing beings to depart from faults, departing from faults and conforming to the Dharma, hence it is called 'subduing'. Bodhisattvas choose Buddha-lands according to the beings they transform because they rely on pure Buddha-lands to transform beings and generate good thoughts, hence they choose Buddha-lands, like Amitabha's (Amitābha - Infinite Light Buddha) Pure Land, where once reborn, one will forever practice good and not regress. They choose Buddha-lands according to the beings they subdue because they rely on pure Buddha-lands to subdue beings and depart from evil, hence they choose Buddha-lands, like Amitabha's Pure Land, where once reborn, one will forever depart from all faults. In the latter two sentences, 'entering Buddha's wisdom' refers to approaching the fruit of Buddhahood, generating the root of Bodhisattvas, and cultivating the causes of Bodhisattvas' practice. Alternatively, 'entering wisdom' can be understood as adorning oneself with meditative wisdom, generating the root of Bodhisattvas, which is the adornment of merit. The text initially says, 'According to various beings, with what land should one enter Buddha's wisdom?' This means that one should guide them appropriately according to the capacity of beings, hence the word 'should'. This is because one relies on pure Buddha-lands to gather all Bodhisattvas and cultivate the adornment of wisdom, hence one chooses Buddha-lands. Bodhisattvas above the first ground (bhumi) all enter the wisdom ground of the Buddhas of the three times (past, present, future). To teach beings to enter this wisdom ground, one chooses Buddha-lands. 'With what land should one generate the root of Bodhisattvas and choose Buddha-lands?' One should, as mentioned before, rely on pure Buddha-lands to gather all Bodhisattvas and cultivate the adornment of merit, hence one chooses pure Buddha-lands. The practice of Bodhisattvas can become the root of Buddhahood. In terms of people, manifesting their name as the root of Bodhisattvas. Alternatively, in the practice of Bodhisattvas, the initial cause arises and becomes the later root, named the root of Bodhisattvas. It is only because the places relied upon by beings are different, and the paths to generating the aspiration for enlightenment are also different, that it is said together, 'With what land should Bodhisattvas choose various lands for them?' Question: Are the chosen Buddha-lands real or manifested? The essence is real, and the function and appearance are manifested. Manifestation must rely on reality, so manifestation appears and chooses real Buddha-lands. From below, the third turning explains the meaning of choosing Buddha-lands for beings. First, a question is asked, then answered. 'Why is it so?' is the question. The question has two meanings: first, it asks why, since Bodhisattvas can dwell in the Buddha-lands they obtain, it is specifically said to be for beings? Second, it asks how the wisdom of emptiness, which can break false appearances and cure defiled faults, can obtain pure Buddha-lands. For beings, this is their mind of grasping existence. Why can they obtain pure Buddha-lands? Below, the two meanings of the question are answered separately. --------------------------------------------------------------------------------
Chinese
解。菩萨取于净因皆为饶益诸众生故。解初意也。虽得自安。取土之意原为益生故。说为生而取土耳。譬如有人下释后意也。释意如何。净土是其功德之果。唯空不成故为众生能得净土。先喻后合。喻中譬如有人欲于空地造立宫室随意无碍。顺举其得人喻菩萨。修起净土名造宫室。依空修惠依有起悲名为空地。用此求土得变不难名为无碍。若于虚空终不能成。举失显得。舍有纯空无得土义。终不能成下合显法。先合前得菩萨合人。辨法同喻故曰如是。为成就众生故合于地也。空略不合。愿取佛国合造宫室。随意无碍略而不合。愿取佛国者非于空也。合后失也。纯空不成故言非矣也。 自下第二明其出世顺菩提行为净土因。于中有二。一明行体。二如是宝积随其直心则能发下明其行修次第成义。就前段中有十七句。一一句中皆先举因。对上诸中愿说菩萨净土之行。后举其果。对上请中愿闻得佛国土清净。文中皆言菩萨成佛。对前请中愿闻得佛。不谄众生来生国等。对前愿闻得佛国土清净。此义须知。文中有二。一修善法起净土行。二说除难下明离恶法舍秽土行。前修善中三句分别。一约因分别。相从为三。一起行心。二布施下明所起行。三回向下明转行心。二就果分别。泛论土果有三庄严。一事庄严。谓众宝等。 现代汉语译本： 解释：菩萨获取清净的因，都是为了利益一切众生。这是解释最初的意图。虽然自己可以得到安乐，但取土的本意原是为了利益众生，所以说是为了众生而取土。这就像有人...（下文解释后面的意图）。解释的意图是什么呢？清净的佛土是其功德的果报，如果只有空性是不能成就的，所以为了众生才能得到清净的佛土。先用比喻，后作总结。比喻中，譬如有人想在空地上建造宫室，随意都没有障碍。这是顺着说他得到了，用人比喻菩萨，修起清净的佛土名为建造宫室，依靠空性修习智慧，依靠有相生起慈悲，名为在空地上，用这个来求取泥土，得到变化并不困难，名为没有障碍。如果是在虚空中，最终不能成就。这是举出失去的情况来显明得到的意义。舍弃有相而纯粹执着于空性，就没有得到泥土的意义。‘最终不能成就’，下文总结说明佛法。先总结前面的得到，菩萨对应于人。辨别佛法与比喻相同，所以说‘如是’。为了成就众生，所以对应于泥土。空性在这里省略没有对应。发愿要取得佛国，对应于建造宫室。‘随意没有障碍’，这里省略没有对应。发愿要取得佛国，不是在虚空中。这是对应后面的失去的情况。纯粹的空性不能成就，所以说‘不是’。 从下面开始，第二部分说明菩萨出世，顺应菩提的行为是清净佛土的因。其中有两点。一是说明行为的本体。二是‘如是宝积，随其直心则能发...’（下文）说明其行为修习的次第成就意义。在前一段中有十七句。每一句中都先举出因，对应于上面诸段中说的菩萨清净佛土的行为。后举出其果，对应于上面请求中说的愿闻得到佛国土清净。文中都说菩萨成佛，对应于前面请求中说的愿闻得到佛。‘不谄媚众生，来生我国等’，对应于前面愿闻得到佛国土清净。这个意义必须知道。文中包含两点。一是修习善法，生起清净佛土的行为。二是‘说除难’（下文）说明远离恶法，舍弃污秽佛土的行为。前面修习善法中，分为三句分别说明。一是根据因来分别，相互跟随分为三点。一是生起修行的心。二是‘布施’（下文）说明所生起的行为。三是‘回向’（下文）说明转变修行的心。二是就果来分别，泛泛地论述佛土的果报有三种庄严。一是事庄严，指各种宝物等。
English
English version: Explanation: Bodhisattvas acquire pure causes entirely for the benefit of all sentient beings. This explains the initial intention. Although one can attain self-peace, the original intention of taking the soil is to benefit sentient beings, hence it is said that the soil is taken for the sake of sentient beings. It's like someone... (the following explains the later intention). What is the intention of the explanation? The pure Buddha-land is the result of their merits. If there is only emptiness, it cannot be achieved, so only for the sake of sentient beings can one attain the pure Buddha-land. First, there is a metaphor, then a summary. In the metaphor, it is like someone who wants to build a palace on empty ground, and there are no obstacles at will. This is following the statement that he has obtained it, using a person to symbolize a Bodhisattva. Cultivating a pure Buddha-land is called building a palace. Relying on emptiness to cultivate wisdom, and relying on existence to generate compassion, is called being on empty ground. Using this to seek soil, obtaining transformation is not difficult, which is called without obstacles. If it is in empty space, it will ultimately not be achieved. This is raising the situation of loss to highlight the meaning of gain. Abandoning existence and purely clinging to emptiness, there is no meaning of obtaining soil. 'Ultimately cannot be achieved,' the following summarizes and explains the Dharma. First, summarize the previous gain, the Bodhisattva corresponds to the person. Distinguishing the Dharma is the same as the metaphor, so it is said 'thus'. In order to accomplish sentient beings, it corresponds to the soil. Emptiness is omitted here and does not correspond. Vowing to obtain the Buddha-land corresponds to building the palace. 'Without obstacles at will' is omitted here and does not correspond. Vowing to obtain the Buddha-land is not in empty space. This corresponds to the later situation of loss. Pure emptiness cannot be achieved, so it is said 'not'. From below, the second part explains that the Bodhisattva's emergence into the world, in accordance with the conduct of Bodhi, is the cause of the pure Buddha-land. There are two points in it. One is to explain the substance of the conduct. The second is 'Thus, Ratnakuta (宝积), according to their straightforward mind, can develop...' (below) explains the meaning of the order of practice and accomplishment of their conduct. There are seventeen sentences in the previous paragraph. Each sentence first raises the cause, corresponding to the Bodhisattva's conduct of purifying the Buddha-land mentioned in the above paragraphs. Then it raises the result, corresponding to the request in the above to hear about obtaining the pure Buddha-land. The text says that the Bodhisattva becomes a Buddha, corresponding to the previous request to hear about obtaining Buddhahood. 'Not flattering sentient beings, being born in my country, etc.', corresponds to the previous wish to hear about obtaining a pure Buddha-land. This meaning must be known. The text contains two points. One is cultivating good deeds and generating the conduct of purifying the Buddha-land. The second is 'explaining the removal of difficulties' (below) explains the conduct of staying away from evil deeds and abandoning the impure Buddha-land. In the previous cultivation of good deeds, it is divided into three sentences for separate explanation. One is to distinguish according to the cause, following each other into three points. One is to generate the mind of practice. The second is 'giving' (below) explains the conduct that arises. The third is 'dedication' (below) explains the mind of transforming practice. The second is to distinguish according to the result, generally discussing that the result of the Buddha-land has three kinds of adornments. One is the adornment of things, referring to various treasures, etc. --------------------------------------------------------------------------------