樂邦遺稿 1.107

1.107

布公此說固發於悲智心者，然茲乃是已得無生忍位，及麁垢先落之人方能爾耳。降此已還至乎博地，則自尚不能救，安能救他？猶無船援溺，則彼此俱沒矣。今觀布公臨終手屈三指，縱未為應生菩薩，抑亦願生果位無疑矣。苟未到此田地，要須常不離佛。俟我道力既成，然後却來五濁度生可也。不然則《大論》所謂「具縛凡夫有大悲心，願生惡世救苦，無有是處」者，可不鑑乎。

Master Bu's statement was certainly voiced from a mind of compassion and wisdom. However, only those who have already attained the stage of anutpattika-dharma-kṣānti and whose coarse defilements have already fallen away are capable of this. Dropping below this down to the common ground of ordinary beings, one cannot even save oneself, so how could one save others? It is like attempting to rescue a drowning person without a boat: both sink together. Now, observing Master Bu bending three fingers at his death, even if he was not a bodhisattva reborn in response, he was undoubtedly at the fruition stage of one who is born by vow. If one has not reached this territory, one must constantly remain close to the Buddha. Waiting until one's power of the Way is established, one may only then return to the five defilements to liberate beings. Otherwise, as the Dazhidulun says, 'For a bound ordinary being to have a mind of great compassion and vow to be born in an evil world to save those who suffer—this is impossible.' Can one fail to take this as a mirror?