X61n1160_西方愿文
卍新續藏第 61 冊 No. 1160 西方愿文
No. 1160-A 西方愿文科大文分二初總序歸敬二正述愿文初總序歸敬三初標主二明愿三請加二正述愿文三初求生西方正因二得生西方明驗三已生凈土大用初求生西方正因五初發起大心二懺悔業障三立愿自要四求佛冥加五凈業成就二得生西方明驗三初臨終正念二感佛來迎三往生極樂三已生凈土大用四初見佛得記二蒙記具德三成德利生四普皆迴向
No. 1160
西方愿文解
凈業弟子 袾宏 著並釋
△初總序歸敬三初標主二明愿三請加初標主。
稽首西方安樂國 接引眾生大導師
稽首者以首叩地敬之至也西方國土無量今歸敬者西方之安樂國也安樂極樂之異名也或名安養或名清泰其義一也接攝取也引指導也眾生沉淪接取置之善地眾生迷昧指導歸之正途凡知識羅漢菩薩如來皆接引導師如畋獵之有虞人涉川之有舟長問路之有土民也惟佛為群導師之中大導師也大二意一普度群靈無遺失故二究竟成佛無退轉故。
△二明愿。
我今發願愿往生
信行愿三凈土資糧但言愿者惟信故愿愿之切者必其信之真也行以愿立愿之切者自能行之力也是以彌陀經中專說發願愿往不一而足。
△三請
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 61 冊 No. 1160 西方愿文
No. 1160-A 西方愿文科大文分二初總序歸敬二正述愿文初總序歸敬三初標主二明愿三請加二正述愿文三初求生西方正因二得生西方明驗三已生凈土大用初求生西方正因五初發起大心二懺悔業障三立愿自要四求佛冥加五凈業成就二得生西方明驗三初臨終正念二感佛來迎三往生極樂三已生凈土大用四初見佛得記二蒙記具德三成德利生四普皆迴向
No. 1160
西方愿文解
凈業弟子 袾宏（Zhu Hong） 著並釋
△初總序歸敬三初標主二明愿三請加初標主。
稽首西方安樂國 接引眾生大導師
稽首者，以首叩地，敬之至也。西方國土無量，今歸敬者，西方之安樂國也。安樂，極樂之異名也，或名安養，或名清泰，其義一也。接，攝取也；引，指導也。眾生沉淪，接取置之善地；眾生迷昧，指導歸之正途。凡知識、羅漢（Arhat）、菩薩（Bodhisattva）、如來（Tathagata），皆接引導師，如畋獵之有虞人，涉川之有舟長，問路之有土民也。惟佛為群導師之中大導師也。大二意：一、普度群靈，無遺失故；二、究竟成佛，無退轉故。
△二明愿。
我今發願愿往生
信、行、愿三，凈土資糧，但言愿者，惟信故。愿愿之切者，必其信之真也。行以愿立，愿之切者，自能行之力也是以彌陀經中專說發願，愿往不一而足。
△三請
【English Translation】 English version 卍 New Continued Canon, Volume 61, No. 1160, Western Vows
No. 1160-A Western Vows, Ke Da's Text divides into two parts: first, a general introduction with reverence; second, a detailed description of the vows. The first part, the general introduction with reverence, has three sections: first, indicating the main subject; second, clarifying the vows; third, requesting blessings. The second part, the detailed description of the vows, has three sections: first, seeking the primary cause for rebirth in the West; second, verifying the signs of rebirth in the West; third, the great function of being born in the Pure Land. The first section, seeking the primary cause for rebirth in the West, has five parts: first, arousing great aspiration; second, repenting of karmic obstacles; third, establishing personal vows; fourth, seeking the Buddha's unseen assistance; fifth, accomplishing pure karma. The second section, verifying the signs of rebirth in the West, has three parts: first, maintaining right mindfulness at the time of death; second, sensing the Buddha's welcoming arrival; third, being reborn in the Land of Ultimate Bliss. The third section, the great function of being born in the Pure Land, has four parts: first, seeing the Buddha and receiving prediction; second, receiving prediction and possessing virtues; third, accomplishing virtues and benefiting beings; fourth, universally dedicating merit.
No. 1160
Explanation of the Western Vows
By Disciple Zhuhong (袾宏) who practices Pure Land, Written and Explained
△ First, the general introduction with reverence has three parts: first, indicating the main subject; second, clarifying the vows; third, requesting blessings. First, indicating the main subject.
I bow my head to the Land of Bliss in the West, The Great Guide who receives and leads all beings.
'Bowing the head' means to knock the head on the ground, showing utmost respect. The Western Land is immeasurable, and now we pay homage to the Land of Bliss in the West. 'Bliss' is another name for 'Ultimate Bliss,' also known as 'Land of Nourishment' or 'Land of Serenity,' all with the same meaning. 'Receiving' means to gather and take in; 'Guiding' means to instruct and lead. Beings are sinking, so they are received and placed in a good place; beings are deluded, so they are guided back to the right path. All teachers, Arhats (羅漢), Bodhisattvas (菩薩), and Tathagatas (如來) are receiving and guiding teachers, like the foresters in hunting, the boatmen in crossing rivers, and the locals in asking for directions. Only the Buddha is the Great Guide among all guides. 'Great' has two meanings: first, universally liberating all beings without omission; second, ultimately attaining Buddhahood without regression.
△ Second, clarifying the vows.
I now make a vow to be reborn there.
Faith, practice, and vows are the provisions for the Pure Land, but only the vow is mentioned because of faith. The earnestness of the vow indicates the genuineness of the faith. Practice is established by the vow, and the earnestness of the vow naturally empowers the practice. Therefore, the Amitabha Sutra specifically speaks of making vows, and the desire for rebirth is mentioned repeatedly.
△ Third, requesting
加。
維愿慈悲哀攝受
愿文備矣或問古云把手牽他行不得惟人自肯乃相應何乃求佛攝受耶答一者彌陀本願力故二者求佛攝受正自肯故三者感應道交正相應故(何乃下三十六字未完今續)。
△二正述愿文分三初求生西方正因二得生西方明驗三已生凈土大用初求生西方正因五初發起大心二懺除業障三立愿自要四求佛冥加五凈業成就初發起大心。
弟子(某甲眾等)普為四恩三有法界眾生求于諸佛一乘無上菩提道故專心持念阿彌陀佛萬德洪名期生凈土。
先出唸佛求生凈土之本志也普為者兼利為懷不為自身獨求解脫也一乘者佛果為期不于余乘妄有希冀也發如是心乃修凈土是謂正因茍為不然雖勤唸佛因地不真果招迂曲○四恩者在家則父母眾生國王三寶出家則父母師長國王施主也三有者欲有色有無色有也。
△二懺除業障。
又以業重福輕障深慧淺染心易熾凈德難成今于佛前翹勤五體披瀝一心投誠懺悔我及眾生曠劫至今迷本凈心縱貪瞋癡染穢三業無量無邊所作罪垢無量邊所結冤業愿悉消滅。
承上雖發大心恐宿世今生業障多而福慧少欲凈偏染故須懺悔本凈者心本自凈因迷成染今始覺知慚愧修省若本不凈如銷頑鐵欲成真金縱經百鍊終不成就○三業者身業意業口業也三業各具貪
【現代漢語翻譯】 現代漢語譯本： 加。
唯愿您慈悲哀憐地攝受我。
愿文已經準備完畢。或許有人會問，古人說『把手牽著他，也無法讓他前行，只有他自己願意才能相應』，為何還要祈求佛的攝受呢？回答是：一者，仰仗阿彌陀佛的本願力；二者，祈求佛的攝受，正是自己願意的表現；三者，感應道交，自然相應。（『何乃』以下三十六字未完，今補續）。
△二、正式陳述愿文，分為三部分：首先是求生西方的正因，其次是得生西方的明顯驗證，最後是已生凈土的廣大作用。首先是求生西方的正因，分為五部分：首先是發起大心，其次是懺除業障，再次是立愿自誓，然後是祈求佛的冥冥加持，最後是凈業成就。首先是發起大心。
弟子（某甲等）普遍爲了四恩、三有、法界眾生，爲了求得諸佛的一乘無上菩提道，專心持念阿彌陀佛萬德洪名，期望往生凈土。
首先表明唸佛求生凈土的根本志向。『普為』，是兼顧利益他人，不為自身獨自求解脫。『一乘』，是以佛果為目標，不對於其他乘法妄加希求。發起這樣的心，才是修習凈土的正因。如果不是這樣，即使勤奮唸佛，因地不真，果報也會迂迴曲折。○『四恩』，在家是指父母、眾生、國王、三寶；出家是指父母、師長、國王、施主。『三有』，是指欲有、色有、無色有。
△二、懺除業障。
又因為我業障深重、福德輕薄、障礙深厚、智慧淺薄，染污的心容易熾盛，清凈的功德難以成就，現在於佛前虔誠地五體投地，披肝瀝膽，一心一意地投誠懺悔：我和眾生從曠劫至今，迷惑于本來的清凈心，放縱貪婪、嗔恨、愚癡，染污身、口、意三業，所作的罪惡無量無邊，所結的冤業無量無邊，愿都能夠完全消滅。
承接上文，雖然發起了大心，但恐怕宿世今生的業障太多，而福德智慧太少，想要清凈偏染，所以必須懺悔。『本凈』，是指心本來是清凈的，因為迷惑才變成染污，現在開始覺悟，知道慚愧，修身反省。如果本來就不清凈，就像熔化頑鐵想要變成真金，即使經過百般錘鍊，最終也無法成功。○『三業』，是指身業、意業、口業。三業各自具有貪
【English Translation】 English version: Add.
May your compassion and mercy embrace and receive me.
The vow has been prepared. Perhaps someone may ask, the ancients said, 'Holding someone's hand, you cannot make them walk; only when they are willing themselves will there be a response.' Why then seek the Buddha's reception? The answer is: Firstly, it is due to the power of Amitabha's (阿彌陀佛) original vow; secondly, seeking the Buddha's reception is precisely an expression of one's own willingness; thirdly, the interaction of feeling and response naturally corresponds. (The thirty-six characters following '何乃' are incomplete; they are now supplemented).
△2. Formally stating the vow, divided into three parts: first, the direct cause for seeking rebirth in the Western Pure Land (西方凈土); second, the clear evidence of attaining rebirth in the Western Pure Land; and finally, the great function of already being born in the Pure Land. First, the direct cause for seeking rebirth in the Western Pure Land, divided into five parts: first, arousing the great aspiration; second, repenting and eliminating karmic obstacles; third, making a vow of self-determination; then, seeking the Buddha's subtle blessing; and finally, accomplishing pure karma. First, arousing the great aspiration.
Disciples (so-and-so, etc.) universally for the sake of the Four Favors (四恩), the Three Realms (三有), and all sentient beings in the Dharma Realm (法界), seeking the unsurpassed Bodhi Path (菩提道) of the One Vehicle (一乘) of all Buddhas, wholeheartedly uphold and recite the myriad virtues of Amitabha Buddha's (阿彌陀佛) great name, hoping to be reborn in the Pure Land.
First, state the fundamental aspiration of reciting the Buddha's name and seeking rebirth in the Pure Land. 'Universally for' means encompassing the benefit of others, not seeking liberation solely for oneself. 'One Vehicle' means taking the Buddha-fruit as the goal, not vainly hoping for other vehicles. Arousing such a mind is the direct cause for cultivating the Pure Land path. If it is not so, even if one diligently recites the Buddha's name, the causal ground is not genuine, and the result will be circuitous. ○ 'Four Favors' refers to parents, sentient beings, the king, and the Three Jewels (三寶) for those at home; and parents, teachers, the king, and benefactors for those who have left home. 'Three Realms' refers to the Desire Realm (欲有), the Form Realm (色有), and the Formless Realm (無色有).
△2. Repenting and Eliminating Karmic Obstacles.
Moreover, because my karmic burden is heavy, my blessings are light, my obstacles are deep, and my wisdom is shallow; defiled thoughts are easily ignited, and pure virtues are difficult to achieve. Now, before the Buddha, I prostrate with utmost sincerity, laying bare my heart and mind, wholeheartedly confessing and repenting: I and all sentient beings, from beginningless kalpas until now, have been deluded about our original pure mind, indulging in greed, hatred, and delusion, defiling the three karmas (三業) of body, speech, and mind. The sins committed are immeasurable and boundless, and the karmic debts accumulated are immeasurable and boundless. May they all be completely extinguished.
Following the above, although the great aspiration has been aroused, there is fear that the karmic obstacles from past lives and this life are too many, and blessings and wisdom are too few. Wanting to purify the defilements, one must repent. 'Original purity' refers to the mind being originally pure, but becoming defiled due to delusion. Now, one begins to awaken, knows shame, and cultivates self-reflection. If it were not originally pure, like melting stubborn iron wanting to become true gold, even after a hundred refinements, it would ultimately not succeed. ○ 'Three karmas' refers to the karma of body, speech, and mind. Each of the three karmas possesses greed
瞋癡故。
△三立愿自要。
從於今日立深誓願遠離惡法誓不更造勤修聖道誓不退惰誓成正覺誓度眾生。
雖已懺悔不發誓愿是謂有懺無悔要者猶俗云脅制古曰要君今自要故四句即四弘誓也○遠離句即煩惱無盡誓願斷也勤修句即法門無量誓願學也誓成句即佛道無上誓願成也誓度句即眾生無邊誓願度也。
△四求佛冥加。
阿彌陀佛以慈悲願力當證知我當哀憫我當加被我願禪觀之中夢𥧌之際得見阿彌陀佛金色之身得歷阿彌陀佛寶嚴之土得蒙阿彌陀佛甘露灌頂光明照身手摩我頭衣覆我體。
古凈土文謂佛以天眼遙觀天耳遙聞他心速見故行人既發大心佛必證知既證知已佛大慈悲必垂哀憫既哀憫已佛大威神必垂加被顯如禪觀幽如夢寐所云金色寶嚴甘露光明手摩衣覆精誠之極感應自然或不精誠與精誠未極則不能也然行人但須一心精誠不必因此生著作意求現。
△五凈業成就。
使我宿障自除善根增長疾空煩惱頓破無明圓覺妙心廓然開悟寂光真境常得現前。
既以自力又蒙佛力內外交資故障滅善生有如是等大利益事空而曰疾不勞肯綮修證也破而曰頓不歷階級次第也了悟圓覺常住寂光至是得本凈心故曰凈業成就○宿障者貪嗔癡等善根者戒定慧等妙心真境言之似分實則即心即
【現代漢語翻譯】 現代漢語譯本： 瞋恚和愚癡的緣故。
△三、立誓自我約束。
從今天開始，我立下深厚的誓願：遠離一切惡法，發誓不再造作；勤奮修習成聖之道，發誓不懈怠懶惰；發誓成就正等正覺，發誓普度一切眾生。
即使已經懺悔，如果不發誓愿，就叫做有懺無悔。『要』的意思，就像世俗所說的脅迫，古時候說『要君』，現在是自我約束，所以這四句就是四弘誓願。遠離惡法，就是煩惱無盡誓願斷；勤修聖道，就是法門無量誓願學；誓成正覺，就是佛道無上誓願成；誓度眾生，就是眾生無邊誓願度。
△四、祈求佛陀暗中加持。
阿彌陀佛（Amitabha，音譯名，意為無量光佛、無量壽佛），以慈悲的願力，請您明證知曉我，請您哀憐我，請您加持我。愿我在禪觀之中，夢寐之際，得見阿彌陀佛金色的身軀，得經歷阿彌陀佛寶物莊嚴的國土，得蒙受阿彌陀佛甘露灌頂，光明照耀我的身體，用手摩我的頭頂，用衣服覆蓋我的身體。
古代的凈土文說，佛以天眼遙遠地觀看，以天耳遙遠地聽聞，以他心通迅速地瞭解。所以修行人既然發了大心，佛必定會明證知曉；既然明證知曉了，佛的大慈大悲必定會垂憐；既然垂憐了，佛的大威神力必定會加持。顯現的如禪觀，隱秘的如夢寐。所說的金色、寶嚴、甘露、光明、手摩、衣覆，都是精誠到了極點，感應自然產生。或者不夠精誠，或者精誠還未到極點，就不能感應。然而修行人只要一心精誠，不必因此生出執著，刻意求現。
△五、清凈的業力得以成就。
使我過去所造的罪障自然消除，使我原本具有的善根增長，迅速地清空煩惱，立即破除無明，使我圓滿覺悟的妙心，廓然開悟，使寂光真境，常常顯現在眼前。
既依靠自己的力量，又蒙受佛的力量，內外互相資助，所以罪障消滅，善根生長，有這樣等等大利益的事情。說『空』而用『疾』字，是不需要辛勤地去鉆研修證；說『破』而用『頓』字，是不需要經歷階級次第。了悟圓覺，常住寂光，到了這個時候，就得到了本來的清凈心，所以說清凈的業力得以成就。過去的罪障，比如貪嗔癡等等；原本具有的善根，比如戒定慧等等。妙心和真境，說起來好像是分開的，實際上就是心。
【English Translation】 English version: Due to anger and ignorance.
△3. Making vows to restrain oneself.
From this day forward, I make profound vows: to stay away from all evil deeds, vowing never to commit them again; to diligently cultivate the holy path, vowing not to be lazy or indolent; to vow to achieve perfect enlightenment, vowing to liberate all sentient beings.
Even if one has repented, without making vows, it is called having repentance without reform. The meaning of 'to restrain' is like what the common people call coercion. In ancient times, it was said 'to coerce the ruler,' now it is self-restraint. Therefore, these four sentences are the Four Great Vows. 'Staying away' means the vow to end endless afflictions; 'diligently cultivating' means the vow to learn limitless Dharma doors; 'vowing to achieve' means the vow to achieve the unsurpassed Buddha path; 'vowing to liberate' means the vow to liberate boundless sentient beings.
△4. Seeking the Buddha's hidden blessing.
Amitabha Buddha (Amitabha, transliteration, meaning immeasurable light and immeasurable life), with your compassionate vows, please acknowledge and witness me, please have mercy on me, please bless me. May I, in meditation and in dreams, see the golden body of Amitabha Buddha, experience the land adorned with the treasures of Amitabha Buddha, receive the nectar initiation of Amitabha Buddha, with light illuminating my body, your hand touching my head, and your robe covering my body.
Ancient Pure Land texts say that the Buddha observes from afar with his heavenly eye, hears from afar with his heavenly ear, and understands quickly with his mind-reading ability. Therefore, since the practitioner has made a great vow, the Buddha will surely acknowledge and witness it; since he has acknowledged and witnessed it, the Buddha's great compassion will surely have mercy; since he has had mercy, the Buddha's great power will surely bless. Manifest as in meditation, hidden as in dreams. The golden color, precious adornments, nectar, light, hand touching, and robe covering, are all due to utmost sincerity, and the response arises naturally. Or if one is not sincere enough, or the sincerity has not reached its peak, then there will be no response. However, the practitioner only needs to be wholeheartedly sincere, and need not create attachments or deliberately seek manifestations.
△5. The accomplishment of pure karma.
May my past karmic obstacles be naturally removed, may my inherent good roots grow, may I quickly empty afflictions, may I instantly break through ignorance, may my perfectly enlightened wonderful mind be clearly awakened, and may the true realm of serene light constantly appear before me.
Relying on one's own strength and receiving the Buddha's strength, with internal and external assistance, obstacles are eliminated and good roots grow, resulting in such great benefits. Saying 'empty' and using the word 'quickly' means that there is no need for laborious study and cultivation; saying 'break' and using the word 'instantly' means that there is no need to go through stages and sequences. Realizing perfect enlightenment and abiding in serene light, at this point, one obtains the original pure mind, therefore it is said that pure karma is accomplished. Past obstacles, such as greed, anger, and ignorance; inherent good roots, such as precepts, concentration, and wisdom. Wonderful mind and true realm, although they seem separate, are actually the same as the mind.
境即境即心二而不二。
△二得生西方明驗三初臨終正念二感佛來迎三往生極樂初臨終正念。
至於臨欲命終預知時至身無一切病苦厄難心無一切貪戀迷惑諸根悅豫正念分明舍報安詳如入禪定。
至於者前修凈因故至臨終感斯凈報也平日散心雜念臨行揮霍慞惶唸佛若至一心臨終安得不定然行人但貴已離貪戀迷惑勿慮或遭病苦厄難倘遭病厄當知唸佛人死此往生如脫敝衣得換珍服如出牢獄得還故家不亦樂乎況古云還有不病者么則亦有不厄者復何慮哉○病苦者身所生厄難者身所遇貪戀者或貪眷屬或貪財產不能捨故迷惑者心念顛倒如不知地獄而曰我欲往中我欲往中故。
△二感佛來迎。
阿彌陀佛與觀音勢至諸聖賢眾放光接引垂手提攜樓閣幢幡異香天樂西方聖境昭示目前令諸眾生見者聞者歡喜感嘆發菩提心。
經云執持名號一心不亂其人臨命終時阿彌陀佛與諸聖眾現在其前是也眾見發心則自他兼利矣又眾人皆見其事乃真獨己見之或是魔事。
△三往生極樂。
我于爾時乘金剛臺隨從佛后如彈指頃生極樂國七寶池內勝蓮華中。
上見佛來今隨佛去無來去中而來去也勝蓮花者上上品也。
△三已生凈土大用四初見佛得記二蒙記具德三成德利生四普皆迴向初見佛得記
【現代漢語翻譯】 現代漢語譯本： 境即是境，即是心，兩者並非截然不同。
△二、得生西方明驗（往生西方的明顯驗證）三、初臨終正念（最初的臨終正念）二、感佛來迎（感得佛陀前來迎接）三、往生極樂（往生極樂世界）初、臨終正念。
至於臨命終時，預先知道往生的時間，身上沒有任何病痛或災難，心中沒有任何貪戀或迷惑，諸根（眼、耳、鼻、舌、身、意）都感到愉悅，正念清晰分明，捨棄報身後安詳自在，就像進入禪定一樣。
『至於』，是因為之前修習了凈土的因，所以臨終時感得這種清凈的果報。平日裡散亂心和雜念，臨終時就會慌亂無措。如果平時念佛能達到一心不亂，臨終時怎麼會不能安定呢？修行人只要能夠遠離貪戀和迷惑，不必擔心會遭遇病痛或災難。如果真的遭遇病痛或災難，應當知道唸佛人因此而往生，就像脫下破舊的衣服換上珍貴的服飾，就像離開監獄回到故鄉一樣，這難道不是快樂的事情嗎？況且古人說，難道還有不生病的人嗎？那麼也一定有不遭遇災難的人，又有什麼可擔心的呢？○病苦，是身體所生的痛苦；厄難，是身體所遇到的災難；貪戀，是貪戀眷屬或貪戀財產，不能捨棄；迷惑，是心念顛倒，比如不知道地獄的苦，卻說『我想要去那裡，我想要去那裡』。
△二、感佛來迎。
阿彌陀佛（Amitabha，無量光佛）與觀音（Avalokitesvara，觀世音菩薩）、勢至（Mahasthamaprapta，大勢至菩薩）等諸位聖賢大眾，放出光明前來接引，垂下手來提攜，還有樓閣、幢幡，以及各種奇異的香氣和天樂，西方極樂世界的聖境就在眼前顯現，讓所有見到或聽到的人都歡喜感嘆，發起菩提心（bodhicitta，覺悟之心）。
《經》中說，『執持名號，一心不亂，其人臨命終時，阿彌陀佛與諸聖眾現在其前』，就是這個意思。大眾見到這種景象而發起菩提心，就是自利利他。又，眾人都能見到這件事，才是真正的佛力加持，如果只有自己見到，那可能是魔事。
△三、往生極樂。
我于那時，乘坐金剛臺，跟隨在佛陀身後，像彈指間一樣，往生到極樂世界，在七寶池（七種珍寶構成的池子）內的殊勝蓮花中化生。
上面說到見到佛陀前來迎接，現在是跟隨佛陀而去，實際上在無來無去之中而來去。殊勝的蓮花，指的是上品上生。
△三、已生凈土大用（已經往生凈土后的作用）四、初見佛得記（最初見到佛陀得到授記）二、蒙記具德（得到授記后具足功德）三、成德利生（成就功德利益眾生）四、普皆迴向（普遍將功德迴向）初、見佛得記。
【English Translation】 English version: Realm is realm, and realm is mind; the two are not separate.
△II. Clear Evidence of Being Reborn in the Western Pure Land III. First, Proper Mindfulness at the Time of Death II. Experiencing the Buddha's Welcome III. Rebirth in the Land of Ultimate Bliss I. Proper Mindfulness at the Time of Death.
As one approaches the end of life, knowing in advance the time of rebirth, the body is free from all sickness, suffering, and calamities; the mind is free from all greed, attachment, and delusion; the faculties (eyes, ears, nose, tongue, body, and mind) are joyful; proper mindfulness is clear and distinct; relinquishing the physical body is peaceful and serene, like entering into meditative absorption.
'As one approaches' refers to the fact that having cultivated pure causes in the past, one experiences this pure reward at the time of death. If one's mind is scattered and filled with miscellaneous thoughts on ordinary days, one will be flustered and disoriented at the time of death. If one's mind is not focused when reciting the Buddha's name, how can one be stable at the time of death? Practitioners should value being free from greed, attachment, and delusion, and not worry about encountering sickness, suffering, or calamities. If one does encounter sickness or calamities, one should know that a person who recites the Buddha's name is reborn because of this, like taking off old clothes and putting on precious garments, like leaving prison and returning home. Isn't that joyful? Moreover, as the ancients said, are there those who never get sick? Then there must also be those who do not encounter calamities, so what is there to worry about? ○ Sickness and suffering are the pain that arises in the body; calamities are the misfortunes that one encounters in the body; greed and attachment are the attachment to family or property, which one cannot relinquish; delusion is the mind being inverted, such as not knowing the suffering of hell but saying, 'I want to go there, I want to go there.'
△II. Experiencing the Buddha's Welcome.
Amitabha Buddha (Amitabha, Buddha of Immeasurable Light) and Avalokitesvara (Guanyin, Bodhisattva of Compassion), Mahasthamaprapta (Bodhisattva of Great Strength), and all the noble sages and the assembly emit light to welcome and receive, extending their hands to lift and carry. There are pavilions, banners, and various extraordinary fragrances and celestial music. The sacred realm of the Western Pure Land appears before one's eyes, causing all who see or hear it to rejoice, admire, and generate bodhicitta (bodhicitta, the mind of enlightenment).
The Sutra says, 'Holding the name, with one-pointedness of mind, without confusion, when this person approaches the end of life, Amitabha Buddha and all the noble assembly appear before them.' This is what it means. When the assembly sees this scene and generates bodhicitta, it benefits both oneself and others. Moreover, when everyone can see this event, it is the true blessing of the Buddha's power. If only oneself sees it, it may be a demonic occurrence.
△III. Rebirth in the Land of Ultimate Bliss.
At that time, I ride on a diamond platform, following behind the Buddha, and in the space of a finger snap, I am reborn in the Land of Ultimate Bliss, transformed in a magnificent lotus flower within the seven-jeweled pond (pond made of seven treasures).
Above, it was said that one sees the Buddha coming to welcome; now, one follows the Buddha and goes. In reality, one comes and goes within no coming and no going. The magnificent lotus flower refers to the highest level of rebirth.
△III. The Great Function of Having Already Been Reborn in the Pure Land IV. First, Seeing the Buddha and Receiving Prediction II. Possessing Virtues After Receiving Prediction III. Accomplishing Virtues to Benefit Sentient Beings IV. Universally Dedicating Merit I. Seeing the Buddha and Receiving Prediction.
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花開見佛見諸菩薩聞妙法音獲無生忍于須臾間承事諸佛親蒙授記。
上言平日求生臨終得生然豈徒得生而已乎今言得生之後親蒙佛記具足功德廣度眾生有如是等大用也凡生西方者花開有遲速見佛有早晚悟道有先後今是舉念即生生已即花開即見佛即聞法即得忍即授記也皆上上品事。
△二蒙記具德。
得授記已三身四智五眼六通無量百千陀羅尼門一切功德皆悉成就。
或疑如是廣大功德累劫修習未必能得云何一生西方皆悉成就不知萬法唯心既得一心何法不得文殊般若稱念佛為一行三昧得此三昧所有多聞智慧辨才遠過阿難百千萬億倍餘可知矣○三身者法報化身也四智者大圓鏡平等性妙觀察成所作智也五眼者肉眼天眼慧眼法眼佛眼也六通者天眼天耳他心宿命神足漏盡通也陀羅尼者此云總持。
△三成德利生。
然後不違安養回入娑婆分身無數遍十方剎以不可思議自在神力種種方便度脫眾生咸令離染還得凈心同生西方入不退地如是大愿世界無盡眾生無盡業及煩惱一切無盡我願無盡。
然後者古所謂既生西方得無生忍已還來此世救苦眾生也不違而入者常居九品常在十方時時堪忍度眾生刻刻西方入正定也還得凈心者上言迷本凈心此言昔迷今悟如久失方得得其本有之凈心非新
得也愿無盡者前來發起無上大心故今成滿無盡大愿也。
△四普皆迴向。
愿今禮佛發願修持功德回施有情四恩普報三有均資法界眾生同圓種智。
初始發心求生凈土本為四恩三有法界眾生故今迴向亦如是。
西方愿文解(終)
No. 1160-B 原刻西方愿文䟦
余自癸卯抄秋。獲侍 慈顏。說此愿文。開我迷云。嘗訊金剛何以一切盡攝。 師曰。說無無所不無。說有無所不有。言下頓覺有省。又訊應無所住而生其心。 師云。此有作一句讀者。有作兩句讀者。于義皆通。又為我旁引曲喻。豁般若一部之全旨。亶甫知向𨓏。荷 師為無量壽。而遽爾示寂。不勝哀悼。 金容雖杳。金口常宣。刻此愿文。以志皈依之始因。愿與盡未來際學人見聞隨喜者。唸唸無量壽覺。一心不亂。皆入云棲大誓海者。
云棲大師像贊附
禪之髓。儒之通。律之虎。教之龍。一行三昧折攝為宗。莊嚴萬善權實參同。且道參同伺處聻。咦。水底月為天上月。谷中風作隴頭風。
昔端木氏之於儒童菩薩也。日以予言贊夫子。猶以兩手捧土加泰山也。亶于 大師。猶以一指拈微塵。飏妙高山上。聊以寄其跂仰之恍云爾。
萬曆四十三年孟冬日弟子廣亶和南述
【現代漢語翻譯】 現代漢語譯本 獲得無盡的願望，是因為前來發起無上大心的緣故，所以現在成就圓滿無盡的大愿。
△四普遍迴向。
愿將今日禮佛發願修持的功德，回施給一切有情眾生，普遍報答四重恩情，使三有眾生都能得到資益，法界一切眾生共同圓滿成佛的智慧。
最初發心求生西方凈土，本來就是爲了四恩、三有、法界眾生，所以今迴向也像最初發心一樣。
《西方愿文解》（終）
No. 1160-B 原刻《西方愿文》跋
我從癸卯年秋天開始，有幸侍奉慈顏（指云棲大師），聽他說此愿文，開啟我的迷云。曾經請教金剛（指云棲大師）為何一切都能盡攝其中。大師說：『說無，無所不無；說有，無所不有。』我當下頓覺有所領悟。又請教應無所住而生其心。大師說：『此句有人作一句讀，有人作兩句讀，在義理上都講得通。』又為我旁徵博引，用曲折的比喻，闡明了般若（prajna）一部經的全部宗旨。我這才知道該如何趨向。感謝大師（指云棲大師）示現為無量壽（Amitayus），卻突然示寂，實在令人哀悼。金容（指云棲大師的容貌）雖然已經遠去，但金口（指云棲大師的教誨）常在宣說。刻此愿文，以記皈依的初始因緣。愿與盡未來際的學人，凡是見聞隨喜者，唸唸都覺悟到無量壽，一心不亂，都進入云棲大師的大誓願海中。
《云棲大師像贊》附
禪的精髓，儒的通達，律的嚴謹，教的淵博。一行三昧（eka-vyūha-samādhi）以折攝為宗旨，莊嚴萬善，權實參同。且說參同在哪裡？咦！水底的月亮就是天上的月亮，谷中的風就是山頭的風。
從前端木氏（指子貢）對於儒童菩薩（指孔子）也，每天用我的言語來讚美夫子，就像用兩手捧土來增加泰山一樣。我廣亶對於大師（指云棲大師），就像用一指拈起微塵，揚到妙高山（Sumeru）上。姑且以此來寄託我仰慕的心情罷了。
萬曆四十三年孟冬日弟子廣亶和南述
【English Translation】 English version Obtaining endless wishes is due to coming forth to initiate the unsurpassed great mind, therefore now accomplishing and fulfilling endless great vows.
△ Universally Dedicating the Merit.
May the merit of today's prostrations to the Buddha, making vows, and cultivating practice be dedicated to all sentient beings, universally repaying the fourfold kindness, benefiting all beings in the three realms, and enabling all beings in the Dharma realm to jointly perfect the wisdom of Buddhahood.
Initially aspiring to be reborn in the Pure Land of the West was originally for the sake of the four kinds of kindness, the beings in the three realms, and all beings in the Dharma realm, so this dedication is also like the initial aspiration.
Explanation of the Western Vows (End)
No. 1160-B Postscript to the Originally Engraved Western Vows
Since the autumn of the year Gui Mao, I have had the honor of attending to the compassionate countenance (referring to Master Yunqi), listening to him speak of these vows, and dispelling my clouds of confusion. I once inquired of Vajra (referring to Master Yunqi) as to why everything could be completely included within them. The Master said, 'To speak of non-existence, there is nothing that is not non-existent; to speak of existence, there is nothing that is not existent.' I immediately felt a sense of understanding. I also inquired about 'one should abide nowhere and thereby give rise to the mind'. The Master said, 'Some read this as one sentence, others read it as two sentences; both are valid in meaning.' He also provided me with allusions and metaphors, elucidating the entire essence of the Prajna (prajna) Sutra. Only then did I know which direction to go. I am grateful to the Master (referring to Master Yunqi) for manifesting as Amitayus (Amitayus), yet suddenly passing away, which is truly lamentable. Although the golden countenance (referring to Master Yunqi's appearance) is gone, the golden words (referring to Master Yunqi's teachings) are constantly proclaimed. Engraving these vows is to record the initial cause of taking refuge. May all future learners who see, hear, and rejoice in this, be constantly awakened to immeasurable life, with one mind unperturbed, and all enter the great ocean of vows of Master Yunqi.
Appended: Eulogy of the Image of Master Yunqi
The essence of Chan, the understanding of Confucianism, the strictness of the Vinaya, the profundity of the Teachings. The Samadhi of One Practice (eka-vyūha-samādhi) takes subduing and gathering as its principle, adorning myriad virtues, with provisional and real aspects participating together. Now, where does this participation together take place? Alas! The moon in the water is the moon in the sky; the wind in the valley is the wind on the mountain peak.
In the past, Duanmu Ci (referring to Zigong) regarding the Bodhisattva Confucian Child (referring to Confucius), praised the Master daily with my words, like using both hands to add soil to Mount Tai. I, Guangdan, regarding the Master (referring to Master Yunqi), am like using one finger to pick up a mote of dust and scattering it on Mount Sumeru (Sumeru). I merely use this to express my longing and admiration.
Written by disciple Guangdan, on the day of the first winter month of the 43rd year of Wanli, with palms together.