English
English version: 'Room,' also called 'platform.' Only those reborn in the highest level of the highest grade have such a platform. 'In the snap of a finger' means the speed of rebirth is very fast. 'Superior lotus flower' refers to the lotus flower on the Vajra platform. 'No-birth forbearance' (Anutpattika-dharma-ksanti) means that all dharmas are originally neither born nor extinguished. Sentient beings are deluded and falsely see birth and death. Now, with wisdom, they understand this principle, so it is said they attain no-birth forbearance. Having attained this forbearance, they ascend to the first stage (of Bodhisattva practice). Great function manifests before them, 'Serving all Buddhas' below, precisely explaining their characteristics. The three bodies are Dharmakaya (Dharma body), Sambhogakaya (Reward body), and Nirmanakaya (Transformation body). The four wisdoms are: 1. Great Perfect Mirror Wisdom (Adarsa-jnana), 2. Equality Wisdom (Samata-jnana), 3. Wonderful Observing Wisdom (Pratyaveksana-jnana), 4. Accomplishing Wisdom (Krtyanusthana-jnana). The five eyes are the physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye. The six superknowledges are the heavenly eye, heavenly ear, knowing others' minds, knowing past lives, divine feet, and extinction of outflows. Dharani is translated as 'total retention,' meaning it encompasses all dharmas and holds limitless meanings. 'All meritorious qualities' summarizes the above text. 'All are accomplished' refers to the accomplishment of the first stage, not ultimate accomplishment. The above is the benefit for oneself. △ Two: Benefiting others. Then, without violating the vows made in Sukhavati (another name for Pure Land), they return to the Saha world. They divide their bodies into countless forms, pervading the ten directions of Buddha-lands (Buddha-ksetra), using inconceivable, unhindered spiritual powers and various skillful means to liberate sentient beings, enabling them to leave defilements, attain pure minds, and be reborn together in the Western Pure Land, entering the stage of non-retrogression. Question: Why do Bodhisattvas transform and liberate beings not in the Pure Land but in the impure land? Answer: Because people in the Pure Land have only good and no evil, transformation and liberation are easy. In the impure land, there is much evil and little good, so transformation and liberation are difficult. Because it is difficult, great compassion grows, and vows become firm. Because it is easy, compassion is not deep, and vows are not broad. The Larger Sukhavativyuha Sutra says that practicing for one day in this land is superior to practicing for one kalpa in the Western Pure Land, which is probably what this means. Moreover, this Saha world is the place where one received birth in the past, so there must be many with whom one has affinities, and transformation and liberation should be expedited. Therefore, after being reborn in the Pure Land, one must first return to the Saha world. Question: Is there anything wrong with directly guiding and transforming in this Saha world? Why is it necessary to abandon this place, go to the Pure Land, and then return? Answer: If one does not abandon this place, there is a possibility of falling, so how can one talk about guiding and transforming? If one does not go to the Pure Land, then one's own benefit is not yet complete. --------------------------------------------------------------------------------
Chinese
。利他安保。喻如贫人未见帝王。未蒙官职。则自尚饥寒冻馁之不暇。又焉能周给邻里乡党乎。故知不愿度生则已。愿则必求西方。不生西方则已。生则必须回入。又问适欲往生。又欲回入。得无进退踌躇。志不决定邪。答。先期自利。故愿往生。后愿利他。故须回入。发心虽在一时。行事则有先后。若不先发此意。一生净土。回入则难。其如四恩三有何。故知未得往生。决无复入胞胎之念。既生安养。决无不来化导之心此正明决定。何谓不定邪。言不违安养者。法身不动也。言回入娑婆者。化身应现也。如一月千江。不升不降。从体起用。亦复如是。非独一国。亦遍十方。种熟脱三番番不息。小乘外道作意神通。名可思议。一心作一。不能作多。名不自在。菩萨不尔。不消作意。化化无穷。故名不可思议自在神力也。悭贪者以财施摄。刚强者以爱语摄。为善者以利益摄。行恶者以同事摄。故名种种方便。使其三惑不起。名为离染。三德圆证。名为净心(见思尘沙无明为三惑法身般若解脱为三德)。咸令离染二句。是现世益。同生西方二句。是后世益。不退有三。一位不退。终不退为凡夫二乘。二行不退决无退失所修行业。三念不退。决无一念忘失错误。又一入西方。纵在疑城边地。下品下生终不退入三途。故总名不 现代汉语译本 利他安保。譬如贫穷的人没有见过帝王，没有得到官职，尚且自身饥寒交迫，哪里还有能力周济邻里乡党呢？所以知道如果不愿普度众生也就算了，如果愿意，就必须求生西方极乐世界。不生西方也就算了，如果往生，就必须回入娑婆世界。 又问：既然想要往生西方，又想要回入娑婆，难道不会进退犹豫，志向不坚定吗？ 答：先求自利，所以愿往生；后愿利他，所以必须回入。发心虽然在同一时间，行事则有先后顺序。如果事先不发这个愿，一生净土之后，回入娑婆就难了。那么四恩三有怎么办呢？所以知道未得往生，决没有再次进入胞胎的想法；既然往生安养，决没有不来化导众生的心。这正是表明心意坚定，怎么能说是不坚定呢？ 说‘不违安养’，是指法身不动。说‘回入娑婆’，是指化身应现。就像一轮明月映照千江，不升不降，从本体起用，也是这样。不只在一个国家，也遍及十方世界，‘种熟脱’（指播种、成熟、解脱）三事循环不息。小乘外道通过作意（人为努力）获得的神通，名为可思议。一心只能做一件事，不能做多件事，名为不自在。菩萨不是这样，不用作意，化身变化无穷，所以名为不可思议自在神力。 对于悭吝贪婪的人，用财施来摄受；对于刚强难化的人，用爱语来摄受；对于行善的人，用利益来摄受；对于作恶的人，用同事（以身作则）来摄受。所以名为种种方便，使他们的见惑、思惑、尘沙惑（见思尘沙无明为三惑）不起，名为离染。法身德、般若德、解脱德（法身般若解脱为三德）圆满证得，名为净心。 ‘咸令离染’这两句，是现世的利益。‘同生西方’这两句，是后世的利益。不退有三种：一位不退，最终不会退转为凡夫二乘；二行不退，决无退失所修的行业；三念不退，决无一念忘失错误。又一旦进入西方极乐世界，纵然是在疑城边地，下品下生，最终也不会退入三途（地狱、饿鬼、畜生）。所以总名为不退。
English
English version Altruistic security. It's like a poor person who has never seen an emperor and has no official position, barely able to avoid hunger and cold himself. How could he possibly provide for his neighbors and fellow villagers? Therefore, if one is unwilling to liberate sentient beings, so be it. But if one is willing, one must seek rebirth in the Western Pure Land (Sukhavati). If one does not attain rebirth in the Western Pure Land, so be it. But if one is reborn, one must return to this Saha world. Someone asks: 'If one desires to be reborn in the Western Pure Land and also desires to return to this Saha world, wouldn't one hesitate and be indecisive?' The answer is: 'First, one seeks self-benefit, so one desires rebirth. Later, one desires to benefit others, so one must return. Although the aspiration arises at the same time, the actions have a sequence. If one does not make this aspiration beforehand, it will be difficult to return to the Saha world after a lifetime in the Pure Land. What about the four kinds of grace and the three realms of existence? Therefore, know that before attaining rebirth, there is absolutely no thought of re-entering the womb. Once reborn in Sukhavati, there is absolutely no lack of intention to transform and guide sentient beings. This clearly shows determination. How can it be called indecision?' To say 'not deviating from Sukhavati' refers to the immobility of the Dharmakaya (法身). To say 'returning to the Saha world' refers to the manifestation of the Nirmanakaya (化身). It is like the moon reflected in a thousand rivers, neither rising nor falling, using function from the essence. It is the same. It is not only in one country but also throughout the ten directions. The three stages of 'seeding, ripening, and liberation' (种熟脱) continue without ceasing. The supernatural powers attained by Sravakas (小乘) and non-Buddhists through intentional effort are called conceivable. One mind can only do one thing, not many, which is called non-freedom. Bodhisattvas are not like this. Without intentional effort, transformations are endless, so it is called inconceivable, free, and divine power. For the stingy and greedy, use generosity to embrace them. For the stubborn and difficult to tame, use loving words to embrace them. For those who do good, use benefits to embrace them. For those who do evil, use acting together (leading by example) to embrace them. Therefore, it is called various skillful means to prevent their delusions of views, delusions of thought, and delusions like dust and sand (見思塵沙無明為三惑) from arising, which is called leaving defilement. The Dharmakaya virtue, Prajna virtue, and liberation virtue (法身般若解脫為三德) are fully realized, which is called pure mind. The two sentences 'completely causing them to leave defilement' are the benefits of this life. The two sentences 'together reborn in the Western Pure Land' are the benefits of the next life. There are three types of non-retrogression: first, non-retrogression in position, ultimately not regressing to ordinary beings or the two vehicles (Sravakas and Pratyekabuddhas); second, non-retrogression in practice, definitely not losing the practices one has cultivated; third, non-retrogression in thought, definitely not forgetting or making mistakes in a single thought. Furthermore, once one enters the Western Pure Land, even if one is in the borderlands of the city of doubt, one will ultimately not regress into the three evil paths (hell, hungry ghosts, animals) even if reborn in the lowest grade of the lowest level. Therefore, it is generally called non-retrogression. --------------------------------------------------------------------------------
Chinese
退也。问西方不退设使回入娑婆。还有退否答。如上所明。三身四智种种现前。加以弥陀护念诸佛摄受。焉有退失之理。喻如衣锦还乡顺风摇橹。无求不利。无往不前。菩萨度生。所以必欲求生西方而后回入者。良由于此。 △三总结二愿。 如是大愿世界无尽众生无尽。业及烦恼一切无尽。我愿无尽。 如是大愿。总结前文。世界无尽等是举例我愿句总显无尽。如云世界不可尽。我愿不可尽众生不可尽。业及烦恼不可尽我愿不可尽。若四种可尽。我愿乃可尽问。何故发此无尽不愿邪。答。以由心无尽故。随心所发誓愿。亦无有尽。又世界等四并由心具。纵然成佛亦无可尽之理又问。愿既无尽成佛何时。答。所言成佛。祇是识得自心究竟不生耳至于三十二相。方便施为。本非真实。尚何成与不成之可论哉初发愿竟。 △次回向。 愿今礼佛发愿修持功德。回施有情。四恩总报。三有齐资。法界众生。同圆种智。 菩萨修行。必先回向者。以若不回向。则是人天果报若能回向。则成出世正因故也。回向有三。一回己向他。二回因向果三回事向理。云何回己向他。以由众生无始时来所修善业。并为己身及己眷属今回此心向于众生。以己所修悉施于彼。愿他得利。不求自乐。是名回己 现代汉语译本： 退失吗？问：如果西方的不退转菩萨设使回入娑婆世界（Saha World，指我们所居住的这个世界），还会退转吗？答：如上面所说明的，三身（Trikaya，佛所具有的三种身：法身、报身、应身）四智（Four Wisdoms，大圆镜智、平等性智、妙观察智、成所作智）种种现前，加以阿弥陀佛（Amitabha，西方极乐世界的教主）的护念，诸佛的摄受，哪里有退失的道理呢？譬如衣锦还乡，顺风摇橹，没有求取而得不到的，没有前往而不前进的。菩萨度化众生，所以一定要先求生西方极乐世界，然后回入娑婆世界，原因就在于此。 △三、总结二愿。 如是大愿，世界无尽，众生无尽，业及烦恼一切无尽，我愿无尽。 如是大愿，总结前面的内容。世界无尽等是举例，‘我愿无尽’一句总括显示无尽。如说世界不可能穷尽，我的愿也不可能穷尽；众生不可能穷尽，业及烦恼不可能穷尽，我的愿也不可能穷尽。如果这四种可以穷尽，我的愿才可以穷尽。问：为什么发这无尽的誓愿呢？答：因为心是无尽的，所以随心所发的誓愿，也是没有穷尽的。又，世界等四种都由心所具足，纵然成佛也没有穷尽的道理。又问：愿既然是无尽的，那么什么时候才能成佛呢？答：所说的成佛，只是认识到自己的心，究竟不生不灭罢了。至于三十二相（Thirty-two Marks of the Buddha，佛所具有的三十二种殊胜的相），方便施为，本来就不是真实的，哪里还有成与不成可以讨论的呢？初发愿完毕。 △四、次回向。 愿现在礼佛发愿修持的功德，回施给有情众生，四恩（Four Kinds of Grace，父母恩、众生恩、国王恩、三宝恩）总报，三有（Three Realms of Existence，欲界、色界、无色界）齐资，法界（Dharmadhatu，一切诸法的总称）众生，同圆满种智（Sarvajna，一切智）。 菩萨修行，必须先回向，因为如果不回向，就是人天果报；如果能够回向，就成为出世的正因。回向有三种：一、回己向他；二、回因向果；三、回事向理。什么是回己向他？因为众生从无始以来所修的善业，都是为了自己和自己的眷属，现在回转这个心向于众生，把自己所修的都施舍给他们，愿他们得到利益，不求自己快乐，这叫做回己向他。