X61n1161_西方發願文注
卍新續藏第 61 冊 No. 1161 西方發願文注
No. 1161-A 西方發願文注敘
或有問于余曰。諸經所載凈土文。總有三篇。其問詞致。咸可宗尚。而師獨于云棲所作。極口讚歎。又其文義不為難解。云棲略注。已自顯然。而師復為之註釋者。何也。余曰。余文雖可宗尚。而詞義未周。獨此愿文。義周詞備。請申言之。此一愿文。大章有六。一曰發菩提心。二曰懺悔三障。三曰立四宏誓。四曰求生凈土。五曰回入娑婆。六曰總申迴向。如此六章。始終備足。何者蓋唸佛法門。菩提最要。大心不發。凈土難期。故首之以發菩提心心志雖立。惑業尚纏。果報一來。何從得免。故繼之以懺悔三障。煩惑既凈。業累都蠲。宏誓不堅。修行易退。故申之以四宏誓願。心願併發。惑業雙消。則三昧可成。九蓮易往。故要之以求生凈土。但期自利。是名小乘。普愿利他。方名大士。故次之以回入娑婆。自他因果。事理俱圓。故以總申迴向終焉。此之六法。一不可缺。缺一則為人天小果。缺二則受三途惡報。缺三則懈怠易生。缺四則輪迴難免。缺五則聲聞獨善。缺六則因果非圓。余凈土文。但有求生之愿。而無回入之文。發心立誓。既未彰明。懺悔迴向。亦無陳述。故言詞義未周也。然此愿文
【現代漢語翻譯】 現代漢語譯本： 《西方發願文注敘》 或有人問我：『各經所記載的凈土文，總共有三篇，其中的措辭和意義，都可以作為典範來尊崇。而您唯獨對云棲法師所作的《西方發願文》極力讚歎，又因為這篇發願文的文義並不難理解，云棲法師的簡略註解已經很清楚了，而您還要再為它作註釋，這是為什麼呢？』 我回答說：『其他的凈土文雖然可以作為典範來尊崇，但是措辭和意義還不夠周全。唯獨這篇《西方發願文》，意義周全，措辭完備。請讓我詳細說明。這篇發願文，大的章節有六個：一是發菩提心（bodhicitta，覺悟之心），二是懺悔三障（三種障礙：煩惱障、業障、報障），三是立四宏誓（四種廣大的誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），四是求生凈土（希望往生到清凈的佛國），五是回入娑婆（從凈土回到充滿缺陷和苦難的現實世界），六是總申迴向（將功德迴向給一切眾生）。這六個章節，從始至終完備充足。』 『為什麼這麼說呢？因爲念佛法門（nien fo fa men，通過唸誦佛的名號來修行的方法），菩提心（bodhicitta，覺悟之心）最為重要。不發廣大之心，往生凈土就難以期盼。所以首先要發菩提心。心志雖然確立，但惑業（煩惱和業力）仍然纏繞，一旦果報到來，又怎麼能夠避免呢？所以接著要懺悔三障（三種障礙：煩惱障、業障、報障）。煩惱迷惑既然清凈，業力的積累都消除，如果宏大的誓願不堅定，修行就容易退轉。所以要申明四宏誓願（四種廣大的誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）。心願同時發起，煩惱和業力一同消除，那麼三昧（samadhi，精神專注的狀態）可以成就，九品蓮花容易往生。所以要以求生凈土（希望往生到清凈的佛國）作為最終目標。』 『如果只求自己解脫，這叫做小乘（hinayana，一種佛教派別，注重個人解脫）。普遍希望利益他人，才叫做大士（bodhisattva，立志成佛的修行者）。所以接著要回入娑婆（從凈土回到充滿缺陷和苦難的現實世界）。自己和他人的因果，事和理都圓滿，所以用總申迴向（將功德迴向給一切眾生）來結束。這六種方法，一個都不能缺少。缺少一個，就只能得到人天小果（在人道和天道享受福報）。缺少兩個，就要承受三途惡報（在地獄、餓鬼、畜生道受苦）。缺少三個，就容易產生懈怠。缺少四個，就難以避免輪迴。缺少五個，就是聲聞（sravaka，聽聞佛法而修行的弟子）的獨善其身。缺少六個，因果就不圓滿。其他的凈土文，只有求生凈土的願望，而沒有回入娑婆的文字。發心立誓，既沒有彰明，懺悔迴向，也沒有陳述。所以說措辭和意義不夠周全。然而這篇發願文…』
【English Translation】 English version: A Preface to the Commentary on the Vow to be Reborn in the West Someone might ask me: 'Among the Pure Land texts recorded in various sutras, there are three main ones. Their wording and meaning are all worthy of emulation. Yet, you particularly praise the one composed by Master Yunqi. Moreover, its meaning is not difficult to understand, and Master Yunqi's concise annotations are already quite clear. Why do you provide another commentary on it?' I would reply: 'While other Pure Land texts are worthy of emulation, their wording and meaning are not comprehensive. Only this Vow text is complete in both meaning and wording. Allow me to elaborate. This Vow text has six major sections: first, generating the Bodhicitta (bodhicitta, the mind of enlightenment); second, repenting of the three obstacles (three kinds of obstacles: afflictions, karma, and retribution); third, establishing the four vast vows (four great vows: to deliver all sentient beings, to end all afflictions, to learn all Dharma teachings, and to attain supreme Buddhahood); fourth, seeking rebirth in the Pure Land (hoping to be reborn in a pure Buddha-field); fifth, returning to the Saha world (returning from the Pure Land to the flawed and suffering world); and sixth, generally dedicating the merit (dedicating the merit to all sentient beings). These six sections are complete from beginning to end.' 'Why do I say this? Because in the practice of reciting the Buddha's name (nien fo fa men, a method of cultivation through reciting the name of the Buddha), the Bodhicitta (bodhicitta, the mind of enlightenment) is most important. Without generating a great mind, it is difficult to hope for rebirth in the Pure Land. Therefore, one must first generate the Bodhicitta. Although the will is established, afflictions and karma (karma and karmic forces) still entangle us. Once retribution arrives, how can we avoid it? Therefore, we must then repent of the three obstacles (three kinds of obstacles: afflictions, karma, and retribution). Once afflictions and delusions are purified, and the accumulation of karma is eliminated, if the vast vows are not firm, cultivation is easy to regress. Therefore, we must declare the four vast vows (four great vows: to deliver all sentient beings, to end all afflictions, to learn all Dharma teachings, and to attain supreme Buddhahood). When the mind and vows arise together, and afflictions and karma are eliminated together, then Samadhi (samadhi, a state of mental concentration) can be achieved, and rebirth in the nine lotus grades becomes easy. Therefore, we must take seeking rebirth in the Pure Land (hoping to be reborn in a pure Buddha-field) as the ultimate goal.' 'If one only seeks one's own liberation, this is called the Hinayana (hinayana, a Buddhist school emphasizing individual liberation). To universally hope to benefit others is called a Bodhisattva (bodhisattva, a practitioner who aspires to become a Buddha). Therefore, we must then return to the Saha world (returning from the Pure Land to the flawed and suffering world). The causes and effects of oneself and others, both in terms of phenomena and principle, are perfected, so we end with a general dedication of merit (dedicating the merit to all sentient beings). These six methods are indispensable. Lacking one, one can only obtain the small fruits of humans and devas (enjoying blessings in the human and heavenly realms). Lacking two, one will suffer the evil retributions of the three lower realms (suffering in the hell, hungry ghost, and animal realms). Lacking three, it is easy to generate laziness. Lacking four, it is difficult to avoid reincarnation. Lacking five, it is the self-benefit of the Sravaka (sravaka, a disciple who practices by hearing the Buddha's teachings). Lacking six, the causes and effects are not complete. Other Pure Land texts only have the vow to be reborn in the Pure Land, but no text about returning to the Saha world. The generation of the mind and the establishment of vows are not clearly stated, and repentance and dedication are not presented. Therefore, I say that the wording and meaning are not comprehensive. However, this Vow text...'
。云棲雖解。一往但明大意。其中理致。則蘊而未發。初心鈍根。尚難開解。是以不憚繁文。復為註釋。蓋此法門。屬於圓教。不明圓理。豈是圓人。茍非圓人。則安發圓愿。安修圓行邪。故此註文。言四宏則必歸無作。言迴向則舉必具三。無事而非即理。有愿皆從稱性。又恐末世行人。少諳教義。故諸名相。不敢備述。但取其意。變換其文。祇逗初機。敢聞宿學。其有因此少文。略通片義。然後而求大乘經典。諸祖著述。方知菩薩修行法門。諸佛成道因果。無不在是。又豈別有一法出於愿文之外者哉。余之所以讚歎而註釋者以此。問者唯唯而退。余因遂理前言而為之敘。
雍正四年歲次丙午嘉平月之既望東吳虞山沙彌實賢書于海南蛟門之海雲精舍
No. 1161
西方發願文注
云棲 蓮池大師 作
後學沙彌 實賢 注
西方發願文
釋此愿文。大分為二。初題目。二入文。題目五字。有通有別。西方發願是別名。文之一字是通名。就別名中。西方二字是所發。愿之一字為能發。發字具兼能所。又西方是所愿之處。愿是能發之心。言西方則該依報正報。言發願則攝自利利他。依報則七寶莊嚴。圓融四土。正報則彌陀聖眾。一體三身。四土者。一常寂光土。二實報
【現代漢語翻譯】 現代漢語譯本：云棲（Yunqi，地名，也指蓮池大師）的解釋，雖然大致明白了文中的大意，但其中的精妙理致，卻蘊含而未曾完全闡發。對於初學且根器遲鈍的人來說，仍然難以理解。因此，我不怕文字的繁瑣，再次為此進行註釋。因為這個法門，屬於圓教（Yuanjiao，佛教宗派之一，強調圓融無礙），不明白圓教的道理，怎能算是圓教之人呢？如果不是圓教之人，又怎能發起圓滿的誓願，又怎能修習圓滿的行持呢？所以這篇註釋，說到四弘誓願（Sihongshiyuan，佛教中的四個根本誓願）必定歸於無作（Wuzuo，不執著於行為本身），說到迴向（Huixiang，將功德迴向給他人或某個目標）必定具備三方面（指法身、報身、應身）。沒有哪件事不是直接體現真理，所有的願望都源於本性的自然流露。又恐怕末世的修行人，不太瞭解佛教的教義，所以對於各種名相，不敢全部詳細敘述，只是選取其中的意思，變換表達的文字，只為啓發初學者。希望有學問的人能夠諒解。如果有人因此稍微理解了其中的含義，然後去研讀大乘經典和諸位祖師的著作，就會明白菩薩修行的法門，諸佛成道的因果，無不包含在這裡面。又怎麼會有另外一種法門超出這個發願文之外呢？這就是我讚歎並註釋它的原因。提問的人表示贊同後退下，我因此順著前面的話語寫了這篇序言。 雍正四年，歲次丙午年嘉平月（農曆十二月）的十六日，東吳虞山（Yushan，地名）的沙彌（Shami，佛教出家男子）實賢（Shixian，人名）書于海南蛟門（Jiaomen，地名）的海雲精舍（Haiyun Jingshe，寺廟名）。 No. 1161 《西方發願文注》 云棲（Yunqi，蓮池大師的別號）蓮池大師（Lianchi Dashi，人名）作 後學沙彌（Shami，佛教出家男子）實賢（Shixian，人名）注 《西方發願文》 解釋這篇發願文，大致分為兩部分。首先是題目，其次是正文。題目五個字，有通名和別名。『西方發願』是別名，『文』字是通名。就別名中，『西方』二字是所要發願的地方，『愿』字是能發之心。發字兼具能和所。又，西方是所愿往生之處，愿是能發之心。說西方就包含了依報（Yibao，生存環境）和正報（Zhengbao，自身果報）。說發願就包含了自利和利他。依報就是七寶莊嚴，圓融四土（Sutu，佛教中的四種國土）。正報就是彌陀（Mituo，阿彌陀佛的簡稱）聖眾，一體三身（Sanshen，佛的三種身）。四土是：一、常寂光土（Changjiguangtu，佛的法身所居之土）；二、實報莊嚴土（Shibaozhuangyantu，菩薩修行功德圓滿所居之土）；
【English Translation】 English version: Although Yunqi's (Yunqi, a place name, also refers to Master Lianchi) explanation roughly clarifies the general meaning of the text, the subtle principles within are implied but not fully elaborated. For beginners with dull roots, it is still difficult to understand. Therefore, I am not afraid of the complexity of the text and annotate it again. Because this Dharma gate belongs to the Yuan School (Yuanjiao, one of the Buddhist sects, emphasizing perfect harmony), how can one be considered a Yuan School person if they do not understand the principles of the Yuan School? If one is not a Yuan School person, how can one make perfect vows and practice perfect conduct? Therefore, this commentary, when speaking of the Four Great Vows (Sihongshiyuan, the four fundamental vows in Buddhism), must return to Non-Action (Wuzuo, not being attached to the action itself), and when speaking of Dedication (Huixiang, dedicating merit to others or a specific goal), it must have three aspects (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya). There is nothing that does not directly embody the truth, and all wishes originate from the natural expression of one's nature. Furthermore, fearing that practitioners in the degenerate age may not be familiar with Buddhist teachings, I dare not fully describe all the terms, but only select their meanings and transform the wording, only to enlighten beginners. I hope that knowledgeable people can understand. If someone understands the meaning slightly because of this, and then studies the Mahayana scriptures and the writings of the patriarchs, they will understand that the Dharma gates of Bodhisattva practice and the causes and effects of Buddhas attaining enlightenment are all contained within this. How could there be another Dharma gate outside of this vow text? This is why I praise and annotate it. The questioner agreed and withdrew, so I followed the previous words and wrote this preface. In the fourth year of Yongzheng, on the sixteenth day of the twelfth month (lunar calendar) of the year Bingwu, the Shami (Shami, a Buddhist novice monk) Shixian (Shixian, a personal name) of Yushan (Yushan, a place name) in Dongwu wrote this at the Haiyun Jingshe (Haiyun Jingshe, a temple name) in Jiaomen (Jiaomen, a place name), Hainan. No. 1161 Annotation on the Western Vow Text By Yunqi (Yunqi, the alias of Master Lianchi) Master Lianchi (Lianchi Dashi, a personal name) Annotated by Shami (Shami, a Buddhist novice monk) Shixian (Shixian, a personal name), a junior student Western Vow Text Explaining this vow text is roughly divided into two parts. First is the title, and second is the main text. The title has five characters, with general and specific names. 'Western Vow' is the specific name, and the character 'Text' is the general name. Within the specific name, the two characters 'Western' are the place where the vow is to be made, and the character 'Vow' is the mind that can make the vow. The character 'Vow' encompasses both the able and the object. Also, the West is the place where one wishes to be reborn, and the vow is the mind that can make the vow. Saying 'West' includes the Environmental Reward (Yibao, the environment of existence) and the Personal Reward (Zhengbao, one's own karmic reward). Saying 'making a vow' includes benefiting oneself and benefiting others. The Environmental Reward is the adornment of the seven treasures, the perfect harmony of the Four Lands (Sutu, the four lands in Buddhism). The Personal Reward is the Amitabha (Mituo, abbreviation of Amitabha Buddha) and the holy assembly, the one body and three bodies (Sanshen, the three bodies of the Buddha). The Four Lands are: 1. The Land of Eternal Tranquility and Light (Changjiguangtu, the land where the Dharmakaya of the Buddha resides); 2. The Land of Actual Reward and Adornment (Shibaozhuangyantu, the land where Bodhisattvas reside after the perfection of their practice);
莊嚴土。三方便有餘土。四凡聖同居土。三身者。法身。報身。應身。應有勝劣。勝則巍巍堂堂。劣則丈六八尺。問。祇一西方。何分四土。又祇是一佛。何有三身。得無割裂分張邪。答。如祇是一月。而有光影不同。又如祇是一鏡。而有影像。光明不同。何曾割裂光影。分張映象邪。法身如月。報身如光。化身如影。寂光如鏡體。實報如鏡光。方便同居如鏡影像。在佛則唯一法性身。寂光土。為眾生故。現起二身。應下三土。為十地三十心菩薩(十住十行十回向名三十心)。現圓滿報身。居實報土。為聲聞菩薩。現勝劣二身。居方便土。為凡夫初發心菩薩。現劣應身。居同居土(此中身土被機。祇約圓教一往而論。若具明四教。其相千差。恐煩不引)。問。此之四土。為同一處。為各異邪。答。亦同亦異。同則譬如一水。天人魚鬼四見差別。異則各各境界。所處不同。然上能知下。下不知上。應化亦爾(菩薩能應同居方便。聲聞能應同居。凡夫但在同居不能詣上。故云亦爾)。彌陀究竟三身。聖眾分得三身。凡夫但有理具而無事用。此之身土。但約機見差別。故有不同。實則依正不二。體用無差。故曰圓融一體也。自利則現生斷惑。後世往生。利他亦爾。又言發者。以激動為義。愿者。以希求為義。激動則如箭離弦
【現代漢語翻譯】 現代漢語譯本 莊嚴土（Buddhakṣetra，佛所居住的清凈國土）。三方便有餘土。四凡聖同居土。三身者：法身（Dharmakāya，佛的真理之身），報身（Saṃbhogakāya，佛的受用之身），應身（Nirmāṇakāya，佛的化身）。應身有殊勝和低劣之分。殊勝的應身巍峨莊嚴，低劣的應身則為丈六或八尺。問：只有一個西方極樂世界，為何分為四土？又只有一尊佛，為何有三身？難道不是割裂和分開嗎？答：就像只有一輪月亮，卻有不同的光和影；又像只有一面鏡子，卻有不同的影像和光明。何曾割裂光影，分開映象呢？法身如月，報身如光，化身如影，寂光土（Amitābha's Pure Land of Tranquil Light）如鏡體，實報土（True Reward Land）如鏡光，方便土（Land of Expediency）和同居土（Land of Co-dwelling）如鏡影像。在佛來說，只有唯一的法性身，以及寂光土。爲了眾生的緣故，顯現起報身和應身，應化于下三土。爲了十地三十心菩薩（十住、十行、十回向合稱三十心）顯現圓滿報身，居住在實報土。爲了聲聞和菩薩，顯現殊勝和低劣的應身，居住在方便土。爲了凡夫和初發心的菩薩，顯現低劣的應身，居住在同居土（這裡所說的身土對應根機，只是從圓教的角度來談論。如果詳細說明四教，情況千差萬別，恐怕過於繁瑣，所以不引用）。問：這四土是同一處，還是各不相同？答：既相同也不同。相同就像同一水，天人魚鬼所見不同。不同則在於各自的境界和所處不同。然而，上面的能知道下面的，下面的不知道上面的，應化也是如此（菩薩能應化于同居土和方便土，聲聞能應化于同居土，凡夫只能在同居土，不能到達上面的凈土，所以說也是如此）。阿彌陀佛究竟圓滿三身，聖眾分證三身，凡夫只有理上具有，而沒有事相上的作用。這身和土，只是根據根機所見的不同而有差別。實際上，依報和正報不二，體和用沒有差別，所以說是圓融一體。自利方面，現生斷除迷惑，後世往生凈土。利他也是如此。又說『發』，是以激動為意義。『愿』，是以希望和祈求為意義。激動就像箭離弦。
【English Translation】 English version Pure Land of Adornment (Buddhakṣetra, the pure land where Buddhas reside). Three Lands of Expediency with Remainder. Four Lands of Co-dwelling of Saints and Ordinary Beings. The Three Bodies are: Dharmakāya (the Body of Truth), Saṃbhogakāya (the Body of Enjoyment), and Nirmāṇakāya (the Body of Transformation). The Nirmāṇakāya has superior and inferior forms. The superior is majestic and dignified, while the inferior is sixteen or eight feet tall. Question: There is only one Western Pure Land, why is it divided into four lands? And there is only one Buddha, why are there three bodies? Isn't this dividing and separating? Answer: It's like there is only one moon, but there are different lights and shadows; and like there is only one mirror, but there are different images and brightness. Have we ever divided the light and shadow, or separated the images in the mirror? The Dharmakāya is like the moon, the Saṃbhogakāya is like the light, the Nirmāṇakāya is like the shadow, the Land of Tranquil Light (Amitābha's Pure Land of Tranquil Light) is like the mirror's substance, the True Reward Land (True Reward Land) is like the mirror's light, and the Land of Expediency (Land of Expediency) and the Land of Co-dwelling (Land of Co-dwelling) are like the images in the mirror. For the Buddha, there is only the unique Dharmatā Body and the Land of Tranquil Light. For the sake of sentient beings, the Saṃbhogakāya and Nirmāṇakāya are manifested, transforming in the lower three lands. For the Bodhisattvas of the Ten Grounds and Thirty Minds (the Ten Dwellings, Ten Practices, and Ten Dedications are collectively called the Thirty Minds), the perfect Saṃbhogakāya is manifested, residing in the True Reward Land. For the Śrāvakas and Bodhisattvas, the superior and inferior Nirmāṇakāyas are manifested, residing in the Land of Expediency. For ordinary beings and Bodhisattvas who have just aroused their aspiration, the inferior Nirmāṇakāya is manifested, residing in the Land of Co-dwelling (Here, the correspondence between the body and land is discussed from the perspective of the Round Teaching. If the Four Teachings were explained in detail, the situations would be vastly different, so they are not cited). Question: Are these four lands in the same place, or are they different? Answer: They are both the same and different. The same is like the same water, but gods, humans, fish, and ghosts see it differently. The different lies in their respective realms and locations. However, those above can know those below, but those below do not know those above, and transformation is also like this (Bodhisattvas can transform in the Land of Co-dwelling and the Land of Expediency, Śrāvakas can transform in the Land of Co-dwelling, and ordinary beings can only be in the Land of Co-dwelling and cannot reach the higher lands, so it is said to be like this). Amitābha Buddha ultimately perfects the Three Bodies, the holy assembly partially attains the Three Bodies, and ordinary beings only possess them in principle but not in practice. These bodies and lands differ only according to the differences in the perceptions of beings. In reality, the dependent and the principal are not two, and the substance and function are not different, so it is said to be a perfectly integrated whole. In terms of self-benefit, one cuts off delusion in this life and is reborn in the Pure Land in the next life. It is the same for benefiting others. Furthermore, 'arousing' means to stir up. 'Vow' means to hope and seek. Stirring up is like an arrow leaving the bowstring.
。勢不中止。希求則如好美色。如謀重利。乃有始焉發願往生。少焉退惰者。此非發也。又有口談凈土。心戀娑婆者。亦非愿也。又愿之一字。具該信行。信則自他因果。事理不虛(信得自心是佛。他人亦然。唸佛為因。往生作佛為果實也。西方是事。離心本性是理。一一真實故云不虛)。行則專事持名。不雜不散。愿則心心好樂。唸唸希求。如此三事。缺一不可。有信行而無愿者有矣。未有有愿而無信行者也。問。有人聞說西方凈土。心生好樂。然不念佛。得往生否。答若果心生好樂。定起希求。若起希求。必然唸佛。好樂不希求。定非好樂。希求不念佛。豈是希求。好樂希求唸佛而不往生者。未之有也。問。有人於此。亦好亦求亦念。但世間心重。貪戀塵勞。得往生否。答。只要將猛。不怕賊強。若果希求心切。繫念心專。則貪戀雖重。自然漸漸輕微。亦當往生。如舍銀取金。舍魚取熊掌。則亦何難之有。第恐願力不敵愛力。佛念不勝慾念。悠悠忽忽。半信半疑。則吾末如之何也已矣。又問。為善生天。作惡入地獄。本不發願。唸佛往生。亦復如是。何須待愿而後生邪。答。三界因果。隨業所感。固不待愿而成。求生西方。出世正因。若無大愿要期。縱然唸佛。決不成就。譬如牛行熟路。雖無御者。亦知歸宿。如
【現代漢語翻譯】 現代漢語譯本 勢頭一旦形成，就不會停止。希求就像喜愛美色，像謀求重大利益一樣。因此，一開始發願往生，不久就退縮懈怠的人，這不算是真正的發願。還有口頭上談論凈土，心裡卻貪戀娑婆世界的人，也不是真正的發願。而且，『愿』這個字，包含了信和行。信，就是相信自他因果、事理不虛（相信自心是佛，他人也是如此。唸佛是因，往產生佛是果。西方是事，離心本性是理。一一真實，所以說不虛）。行，就是專心持唸佛名，不夾雜，不散亂。愿，就是心裡時時喜愛，唸唸希求。這三件事，缺一不可。有信和行而沒有愿的人，是有的；沒有愿而有信和行的人，是沒有的。 問：有人聽說西方凈土，心裡很喜歡，但不念佛，能往生嗎？答：如果真的心裡很喜歡，一定會產生希求。如果產生希求，必然會念佛。喜歡而不希求，一定不是真的喜歡。希求而不念佛，怎麼能算是希求？喜歡、希求、唸佛卻不能往生的人，是沒有的。 問：有人在這裡，也喜歡，也希求，也念佛，但世俗之心很重，貪戀塵世的享樂，能往生嗎？答：只要將領勇猛，就不怕賊寇強大。如果真的希求心切，繫念心專，那麼貪戀雖然很重，自然會漸漸輕微，也應當能夠往生。就像捨棄白銀而選取黃金，捨棄魚而選取熊掌一樣，又有什麼困難的呢？只是恐怕願力抵不過愛力，佛念勝不過慾望，悠悠忽忽，半信半疑，那我就沒有什麼辦法了。 又問：為善生天，作惡入地獄，本來就不發願。唸佛往生，也是這樣嗎？為什麼需要等到發願才能往生呢？答：三界之內的因果，是隨著業力而感生的，本來不需要發願就能成就。求生西方，是出世的正因，如果沒有大的願望作為目標，即使唸佛，也決不能成就。譬如牛走熟路，即使沒有駕馭的人，也知道回家。
【English Translation】 English version Once momentum builds, it doesn't stop. Aspiration is like desiring beauty, like seeking great profit. Therefore, those who initially vow to be reborn in the Pure Land but soon retreat and become lazy, this is not considered a true vow. Also, those who talk about the Pure Land but are attached to the Saha world in their hearts, this is also not a true vow. Moreover, the word 'vow' encompasses faith and practice. Faith is believing in the cause and effect of oneself and others, that the principles and phenomena are not false (believing that one's own mind is Buddha, and so are others. Reciting the Buddha's name is the cause, and being reborn in the Pure Land to become a Buddha is the result. The Western Pure Land is a phenomenon, and the inherent nature of the mind is the principle. Everything is true, hence it is said to be not false). Practice is focusing on reciting the Buddha's name, without mixing or distraction. Vow is constantly delighting in the mind and constantly seeking with every thought. These three things are indispensable. There are those who have faith and practice but no vow; there are none who have a vow but no faith and practice. Question: Someone hears about the Western Pure Land and likes it very much, but does not recite the Buddha's name. Can they be reborn there? Answer: If they truly like it in their heart, they will definitely generate aspiration. If they generate aspiration, they will inevitably recite the Buddha's name. Liking without aspiration is definitely not true liking. Aspiring without reciting the Buddha's name, how can it be considered aspiration? There is no one who likes, aspires, and recites the Buddha's name but cannot be reborn there. Question: Someone here likes, aspires, and recites the Buddha's name, but their worldly mind is heavy, and they are attached to worldly pleasures. Can they be reborn there? Answer: As long as the general is brave, there is no fear of strong bandits. If the aspiration is truly earnest and the mind is focused on mindfulness, then even if the attachment is heavy, it will naturally gradually diminish, and they should be able to be reborn. It's like giving up silver to choose gold, giving up fish to choose bear's paw, what difficulty is there? It is only feared that the power of the vow cannot match the power of love, the Buddha's mindfulness cannot overcome desire, and one is careless and doubtful. Then I have no way to help. Question: Doing good leads to rebirth in the heavens, and doing evil leads to hell. Originally, there is no vow made. Is rebirth in the Pure Land through reciting the Buddha's name the same? Why is it necessary to wait until a vow is made to be reborn? Answer: The cause and effect within the Three Realms are felt according to karma, and they are achieved without a vow. Seeking rebirth in the West is the true cause for transcending the world. Without a great vow as a goal, even if one recites the Buddha's name, it will definitely not be achieved. It's like an ox walking a familiar road, even without a driver, it knows how to return home.
行生路。決無趨向。必須御者手執繩頭。復加鞭䇿。然後方行。眾生心性如牛。三界如熟路。西方如生路。愿如御者。信如手。念似繩頭。誓如鞭䇿。往生如行路。無愿不生。如牛無御。故必以發願為要也。問。信行愿三。既聞命矣。但十方皆有佛國。何須獨愿西方。答。以彼土中阿彌陀佛。與此土眾生。深有因緣。諸佛不爾。是以專求彼國。不願余方。又彼土中依報正報。超過十方。諸佛所贊。不唯凡夫愿往。菩薩亦然。不唯此方愿往。余方皆然。既無八難三途。亦無三毒八苦。衣食自然。壽命無量。水鳥樹林。皆能說法。聲聞大士。其數甚多。諸上善人。俱會一處。所以彌陀經中。釋迦如來苦口丁寧。汝等眾生。應當發願愿生彼國也。又問。祖師云。智者知心是佛。愚人樂往西方。由是而言。則愚人只好唸佛。智者固宜參禪。若概勸往生。恐違祖意。非通論也。答。若言往生是愚。則從上諸祖。蓮社高賢。乃至馬鳴龍樹文殊普賢。亦皆愚邪。亦不知心邪。當知盡理而言。唯佛一人稱為智者。余皆是愚。若就事論。乃有千差。談何容易。嗚呼。祖師破人執有。故發此言。今汝執空。因藥致病。不知有病易遣。空病難除。天下至愚。非汝而誰。又問。古有發願來生。生逢中國。長遇明師。正信出家。童真入道者。此復
【現代漢語翻譯】 現代漢語譯本 行路好比開闢一條新路。如果沒有任何既定的方向，就必須由駕車的人手握韁繩，再加上鞭策，然後才能前行。眾生的心性就像牛一樣，三界（欲界、色界、無色界）就像是熟悉的道路，西方極樂世界就像是新開闢的道路。願力就像駕車的人，信心就像手，憶念就像韁繩，誓言就像鞭策。往生西方就像行走在新路上。沒有願力就不能往生，就像牛沒有駕車的人一樣，所以必須以發願為首要。有人問：信、行、愿三者，我已經聽聞教誨了。但是十方都有佛國，為什麼一定要發願往生西方呢？回答：因為阿彌陀佛與這個世界的眾生，有著很深的因緣，其他的佛不是這樣。所以專門求生西方極樂世界，不願往生其他地方。而且西方極樂世界的依報（國土環境）和正報（佛菩薩的莊嚴身相），都超過十方世界，被諸佛所讚歎。不只是凡夫發願往生，菩薩也是如此。不只是這個世界發願往生，其他世界也是如此。那裡沒有八難（沒有機會修行佛法的八種障礙）和三途（地獄、餓鬼、畜生），也沒有三毒（貪嗔癡）和八苦（生老病死等）。衣食自然豐足，壽命無量。水鳥樹林，都能演說佛法。聲聞和大菩薩，數量非常多。諸上善人，都聚集在一處。所以《阿彌陀經》中，釋迦如來苦口婆心地叮嚀，你們這些眾生，應當發願往生西方極樂世界啊。又有人問：祖師說，智者知道心就是佛，愚人喜歡往生西方。由此看來，愚人只好唸佛，智者本來就應該參禪。如果一概勸人往生，恐怕違背了祖師的意思，不是普遍適用的說法。回答：如果說往生是愚蠢的，那麼從古至今的諸位祖師，蓮社的高賢，乃至馬鳴（Aśvaghoṣa）菩薩、龍樹（Nāgārjuna）菩薩、文殊（Mañjuśrī）菩薩、普賢（Samantabhadra）菩薩，也都是愚蠢的嗎？也不知道心就是佛嗎？應當知道，從究竟的道理上來說，只有佛才能被稱為智者，其餘的都是愚人。如果就事相上來說，那就千差萬別了，談何容易。唉！祖師是爲了破除人們執著于『有』，所以才說這樣的話。現在你執著于『空』，這是因藥致病。不知道有病容易醫治，空病難以去除。天下最愚蠢的人，不是你又是誰呢？又有人問：古代有人發願來世，生在中國，長大后遇到明師，以正信出家，童真入道。這又
【English Translation】 English version Traveling a road is like opening a new path. If there is no set direction, one must have a driver holding the reins and adding the whip before proceeding. The minds of sentient beings are like oxen, the Three Realms (Desire Realm, Form Realm, Formless Realm) are like familiar roads, and the Western Pure Land is like a newly opened road. Vows are like the driver, faith is like the hand, mindfulness is like the reins, and vows are like the whip. Rebirth in the West is like traveling a road. Without vows, one cannot be reborn, just as an ox cannot move without a driver, so making vows is essential. Someone asks: I have heard the teachings on faith, practice, and vows. But since there are Buddha lands in all ten directions, why must one vow to be reborn in the West alone? The answer is: Because Amitābha Buddha has a deep karmic connection with the sentient beings of this world, which is not the case with other Buddhas. Therefore, one specifically seeks rebirth in the Western Pure Land and does not wish to be reborn elsewhere. Moreover, the environmental rewards (the land and environment) and the retributive rewards (the dignified forms of Buddhas and Bodhisattvas) of the Western Pure Land surpass those of the ten directions and are praised by all Buddhas. Not only do ordinary people vow to be reborn there, but Bodhisattvas do as well. Not only does this world vow to be reborn there, but other worlds do as well. There, there are no Eight Difficulties (eight obstacles that prevent one from practicing the Dharma) and Three Evil Paths (hell, hungry ghosts, and animals), nor are there the Three Poisons (greed, hatred, and ignorance) and Eight Sufferings (birth, old age, sickness, death, etc.). Food and clothing are naturally abundant, and life is immeasurable. Water birds and forests can all expound the Dharma. There are a great number of Śrāvakas (Hearers) and great Bodhisattvas. All the most virtuous people gather in one place. Therefore, in the Amitābha Sūtra, Śākyamuni Tathāgata earnestly exhorts, 'You sentient beings should vow to be reborn in the Western Pure Land.' Someone also asks: A Patriarch said, 'The wise know that the mind is Buddha, while the foolish delight in going to the West.' From this, it seems that the foolish can only recite the Buddha's name, while the wise should naturally practice Chan (Zen) meditation. If one universally encourages rebirth, I fear it would violate the Patriarch's intention and not be a universally applicable teaching. The answer is: If you say that rebirth is foolish, then were all the Patriarchs of the past, the virtuous ones of the Lotus Society, and even Aśvaghoṣa, Nāgārjuna, Mañjuśrī, and Samantabhadra foolish? Did they not know that the mind is Buddha? You should know that, from the ultimate principle, only the Buddha can be called wise; the rest are all foolish. If we speak of phenomena, then there are thousands of differences; how easily can one discuss this? Alas! The Patriarch spoke these words to break people's attachment to 'existence.' Now you are attached to 'emptiness,' which is like becoming ill from the medicine. You do not know that it is easy to cure illness, but difficult to remove the illness of emptiness. Who is the most foolish person in the world if not you? Someone also asks: In ancient times, some vowed in their next life to be born in China, to meet a wise teacher when they grow up, to leave home with right faith, and to enter the path as a celibate. This is also
云何。答。在昔像教方隆。人根尚利。明師易得。入道非難。縱現世未明。來生可望。故發此愿也。今則不然。佛法愈衰。人根愈鈍。邪多正少。退易進難。內障外魔。無人不具。明師善友。希世難逢。但見出家滿地。未聞得道何人。累劫未成。後生寧致。青公喆老。敗轍昭然。大集懸記。可為誠證(大集經云后五百歲中億億人修行。無有一人得道。唯依唸佛法門得度生死)。乃有不知利害。妄效古人。仍發此愿者。過矣。且言中國。則孰如安養。言明師。則孰愈彌陀。言出家。則孰若橫超三界。言入道。則孰若華開見佛。悟無生忍。不是之愿而愿娑婆。我信是人誠為愚執。問。求生西方。固所愿也。但我下劣凡夫。罪業深重。福善輕微。如何容易得生安養。答。余門學道。須賴行人自力。唸佛往生全賴彌陀願力。自力難。故累劫未成。他力易故。一生可致。是以一日七日。便得往生。十念一念。亦能見佛。縱十惡罪人。佛亦不棄。況十善凡夫。一生髮愿。唸佛。而不得往生乎。且一稱洪名。滅罪八十億劫。何疑業重。暫。持聖號。勝於佈施百年。何慮福輕。但辦信心。決不相賺。又問。兜率內院。近在此界。又有補處菩薩于中說法。亦可上升。親近大士。何須近越此方。遠超他土。答。西方凈土。是仗彌陀願力。接
【現代漢語翻譯】 現代漢語譯本： 問：為什麼呢？ 答：從前佛法興盛的時候，人們的根器還很銳利，容易找到明師，進入佛道也不難。即使今生不能開悟，來世還有希望，所以才發這樣的愿。 現在則不同了，佛法越來越衰微，人們的根器越來越遲鈍，邪知邪見多而正知正見少，後退容易前進難。內在的業障和外在的魔難，沒有人不具備。明師和善友，世間難得一見。只見出家的人遍地都是，卻沒聽說有誰得道。累劫都不能成就，來世怎麼能達到呢？青公喆老（指古代修行者），失敗的教訓昭然可見。《大集經》的懸記，可以作為真實的證明（《大集經》說，后五百歲中，億億人修行，沒有一個人得道，只有依靠唸佛法門才能脫離生死）。 竟然有人不知道利害，妄自效仿古人，仍然發這樣的愿，就太錯誤了。而且說起中國，哪裡比得上安養（西方極樂世界）？說起明師，哪裡比得上阿彌陀佛（西方極樂世界的教主）？說起出家，哪裡比得上橫超三界？說起入道，哪裡比得上花開見佛，證悟無生法忍？不願往生西方極樂世界，卻愿留在娑婆世界，我相信這個人真是愚癡執著。 問：求生西方極樂世界，固然是我的願望。但我只是下劣的凡夫，罪業深重，福德善根輕微，怎麼能夠容易地往生安養呢？ 答：其他法門學道，必須依靠修行人自己的力量。唸佛往生完全依靠阿彌陀佛的願力。自力很難，所以累劫都不能成就。他力容易，所以一生就可以達到。因此，一日七日，就能往生。十念一念，也能見到佛。即使是十惡不赦的罪人，佛也不會拋棄，何況是行十善的凡夫，一生髮愿唸佛，而不能往生呢？而且一聲稱念阿彌陀佛的洪名，就能滅除八十億劫的罪業，何必懷疑罪業深重？暫時持念聖號，勝過佈施百年，何必憂慮福德輕微？只要具足信心，決不會被欺騙。 又問：兜率內院（彌勒菩薩的凈土），離此界很近，又有補處菩薩（指彌勒菩薩）在其中說法，也可以上升，親近大士，何必捨近求遠，超越此方，遠生他土呢？ 答：西方凈土，是依靠阿彌陀佛的願力接引。
【English Translation】 English version: Question: Why is that? Answer: In the past, when the Buddha's teachings were flourishing, people's faculties were still sharp, it was easy to find enlightened teachers, and entering the path was not difficult. Even if one did not attain enlightenment in this life, there was hope for the next life, so they made this vow. Now it is different. The Buddha's teachings are becoming more and more decadent, people's faculties are becoming more and more dull, evil views are many and right views are few, it is easy to regress and difficult to advance. Inner obstacles and outer demons, everyone possesses them. Enlightened teachers and good friends are rare in the world. All one sees are monks and nuns everywhere, but one has not heard of anyone attaining the Way. Having failed for countless kalpas, how can one achieve it in the next life? The failed examples of Qing Gong and Zhe Lao (referring to ancient practitioners) are clearly evident. The prophecy in the Great Collection Sutra can serve as a true testament (The Great Collection Sutra says that in the last five hundred years, billions of people will practice, but not one will attain the Way; only by relying on the Pure Land Dharma door of mindfulness of the Buddha can one be liberated from birth and death). It is a mistake for those who do not know the advantages and disadvantages to blindly imitate the ancients and still make this vow. Moreover, speaking of China, where can compare to Sukhavati (the Western Pure Land)? Speaking of enlightened teachers, who can surpass Amitabha Buddha (the lord of the Western Pure Land)? Speaking of leaving home, what is better than transcending the Three Realms horizontally? Speaking of entering the Way, what is better than seeing the Buddha when the lotus flower opens and realizing the non-origination forbearance? Not wishing to be reborn in the Western Pure Land, but wishing to remain in the Saha world, I believe that this person is truly foolish and attached. Question: Seeking rebirth in the Western Pure Land is indeed my wish. But I am just an inferior ordinary being, with deep karmic debts and meager blessings and virtues. How can I easily be reborn in Sukhavati? Answer: Learning the Way through other Dharma doors requires relying on the practitioner's own power. Rebirth in the Pure Land through mindfulness of the Buddha relies entirely on the power of Amitabha Buddha's vows. Self-power is difficult, so one cannot achieve it for countless kalpas. Other-power is easy, so one can achieve it in one lifetime. Therefore, in one day or seven days, one can be reborn. With ten念 or one念, one can also see the Buddha. Even a person who has committed the ten evil deeds, the Buddha will not abandon. How much more so a ordinary person who practices the ten good deeds, makes a vow, and recites the Buddha's name throughout their life, and cannot be reborn? Moreover, one utterance of Amitabha Buddha's great name can eradicate the sins of eighty billion kalpas. Why doubt that one's karmic debts are deep? Temporarily upholding the sacred name is better than giving alms for a hundred years. Why worry that one's blessings are meager? As long as one has faith, one will never be deceived. Question: The inner court of Tushita (Maitreya Bodhisattva's Pure Land) is close to this realm, and there is also a successor Bodhisattva (referring to Maitreya Bodhisattva) preaching the Dharma there. One can also ascend and be close to the great being. Why abandon what is near and seek what is far, transcending this realm and being reborn in another land far away? Answer: The Western Pure Land is where Amitabha Buddha receives and guides beings through the power of his vows.
引往生。故雖遠而易屆。兜率內院。要賴行人定力。方得上升。故雖近而難生。茍無禪定。是無翅欲飛。求升反墜矣。且彼天欲樂。初心尚迷。西域三人。可為殷鑑(西域記云。無著世親師子覺兄第三人。發願同生兜率見彌勒佛。約以先去上生必來相報。后師子覺先逝杳無訊息。世親繼歾復隔一年方來報語。無著問曰生兜率否。答曰已生親見彌勒。又問師子覺何在。答曰彼生外院耽著欲樂不見菩薩。是以不來相報。故知小菩薩尚爾。何況凡夫。安可不知利害)。又問。東方藥師佛國。依正莊嚴。與西方。無異。又有八大菩薩臨終示路。亦可往生。何須定愿西方凈土。答。藥師一經。主于消災延壽。不專勸往生。其言菩薩示路。是為一類不定。善根眾生。欲隨方受生供佛聞法者。此人福慧具足。所愿皆得。故聞藥師佛名。隨念即生彼國。八大菩薩。特為示路。指歸其處耳。亦非一定。往生彼國也。故曰。或有因此生於天上。及生人間。為輪王而攝四洲。安四民於十善。此非福慧具足而能之乎。今彌陀佛國。專勸往生。諸經廣談。十方咸往。彌陀聖眾。垂手提攜。釋迦諸佛。讚歎護念。而乃舍通途而行局路。執暫語以廢常談。東西既無定向。持念又復不一。既無福慧。又鮮神通。未得隨生。翻成莽蕩。可弗審歟。今欲一其
【現代漢語翻譯】 現代漢語譯本 引導往生西方極樂世界。所以雖然遙遠卻容易到達。兜率內院（彌勒菩薩的居所），要依靠修行人禪定的力量，才能上升。所以雖然很近卻難以往生。如果沒有禪定，就像沒有翅膀卻想飛，求上升反而會墜落。而且兜率天的享樂容易使人迷惑初心。西域三兄弟的故事，可以作為深刻的借鑑（《西域記》記載：無著（Asanga）、世親（Vasubandhu）、師子覺（Simhaksha）三兄弟，發願一同往生兜率天，見彌勒佛（Maitreya）。約定先去的人，上生后必定回來告知。後來師子覺先去世，卻杳無音訊。世親接著去世，過了一年才來告知無著。無著問他是否已生兜率天。世親回答說：『我已經往生，親眼見到了彌勒菩薩。』又問師子覺在哪裡。世親回答說：『他生在外院，沉溺於享樂，沒有見到菩薩，所以沒有來相告。』因此可知小菩薩尚且如此，何況凡夫。怎能不知其中的利害）。 又問：東方藥師佛國（Bhaisajyaguru），依報和正報都莊嚴，與西方極樂世界沒有差別。又有八大菩薩臨終時前來指路，也可以往生。為什麼一定要發願往生西方凈土？答：藥師經主要在於消災延壽，不專門勸人往生。其中所說的菩薩指路，是爲了一類沒有決定善根的眾生，想要隨方受生，供佛聞法的人。這種人福慧具足，所愿都能實現。所以聽到藥師佛的名號，隨念就能往生彼國。八大菩薩，特地為他們指路，指明方向而已，也不是一定往生彼國。所以說：『或者有人因此生於天上，或者生於人間，成為轉輪王而統治四洲，使百姓安居樂業。』這難道不是福慧具足才能做到的嗎？現在阿彌陀佛國（Amitabha），專門勸人往生，諸經廣泛談論，十方眾生都可前往。阿彌陀佛和聖眾，伸出援手接引，釋迦牟尼佛（Sakyamuni）和諸佛，讚歎護念。卻捨棄通途而走狹路，執著暫時的說法而廢棄常久的教誨。東西方既然沒有定向，持念又不能專一。既沒有福慧，又缺少神通，沒有得到隨愿往生，反而變得茫然無措。難道不應該仔細審察嗎？現在想要統一其
【English Translation】 English version It guides beings to be reborn in the Pure Land. Therefore, although it is far, it is easy to reach. Tushita Inner Court (the abode of Maitreya Bodhisattva), requires the practitioner's power of Samadhi to ascend. Therefore, although it is near, it is difficult to be reborn there. If there is no Samadhi, it is like wanting to fly without wings, seeking to ascend but falling instead. Moreover, the pleasures of Tushita Heaven easily delude the initial aspiration. The story of the three brothers from the Western Regions can serve as a profound lesson (The Records of the Western Regions states: The three brothers, Asanga, Vasubandhu, and Simhaksha, vowed to be reborn together in Tushita Heaven to see Maitreya Buddha. They agreed that the one who went first would surely return to inform the others. Later, Simhaksha passed away first, but there was no news. Vasubandhu then passed away, and after a year, he came to inform Asanga. Asanga asked him if he had been reborn in Tushita Heaven. Vasubandhu replied, 'I have been reborn and have personally seen Maitreya Bodhisattva.' He was then asked where Simhaksha was. Vasubandhu replied, 'He was born in the outer court, indulging in pleasures, and did not see the Bodhisattva, so he did not come to inform us.' Therefore, it can be seen that even a small Bodhisattva is like this, let alone ordinary people. How can they not know the advantages and disadvantages?). Someone asks: The Eastern Vaidurya Pure Land of Bhaisajyaguru Buddha, with its adornments of environment and beings, is no different from the Western Pure Land. Furthermore, there are eight great Bodhisattvas who appear at the time of death to show the way, so one can also be reborn there. Why must one vow to be reborn in the Western Pure Land? The answer is: The Bhaisajyaguru Sutra mainly focuses on eliminating calamities and prolonging life, and does not specifically encourage rebirth. The Bodhisattvas showing the way, as mentioned in the sutra, are for a certain type of beings who have not determined their roots of goodness and wish to be reborn in any direction to make offerings to the Buddhas and hear the Dharma. These people have both blessings and wisdom, and all their wishes can be fulfilled. Therefore, upon hearing the name of Bhaisajyaguru Buddha, they can be reborn in that land by simply reciting it. The eight great Bodhisattvas are specifically showing them the way, pointing out the direction, but it is not necessarily a definite rebirth in that land. Therefore, it is said: 'Some may be born in the heavens because of this, or be born in the human realm, becoming a Chakravartin King and ruling the four continents, bringing peace and prosperity to the people.' Is this not something that can only be achieved with both blessings and wisdom? Now, Amitabha Buddha's land specifically encourages rebirth, and the sutras widely discuss it, with beings from all ten directions able to go there. Amitabha Buddha and the holy assembly extend their hands to receive and guide, and Sakyamuni Buddha and all the Buddhas praise and protect them. Yet, one abandons the broad path and takes the narrow road, clinging to temporary teachings and abandoning the constant teachings. Since there is no fixed direction for East and West, and the recitation is not focused, lacking both blessings and wisdom, and lacking supernatural powers, one fails to achieve rebirth according to one's wishes and instead becomes lost and confused. Should one not carefully examine this? Now, wanting to unify the
志念。專其趣向。不歸安養。將安歸邪。專其趣向。故曰西方。一其志念。故曰發願。文者。能詮章句也。又愿有通別。通則四宏誓願。別則隨心所發種種誓願。又通則皆名為愿。別則菩提名發心。四宏名發誓。求生西方名發願。又迴向亦名為愿。如華嚴十回向文。一一皆云愿眾生等是也。又求生西方。總攝一切菩提誓願。及十方三世一切佛法。無有遺余。故以此題而冠篇首也。然此愿文。事理周備。行愿深廣。諸有智者當味其言。力行其事。庶幾自他俱利。因果皆成。不徒為文字語言。音聲唱和而已。初釋題目竟。
△二入文為二。初歸命請加。二發願迴向 今初。
稽首西方安樂國 接引眾生大導師 我今發願愿往生 唯愿慈悲哀攝受
偈文初二句是歸命。后二句是請加。發願之始。必先歸命于佛者。所以求證此心也。稽首者。禮佛之儀式。謂以頭著地。稽留少頃而起。故名稽首。表敬之極也。西方安樂國。是依報接引眾生大導師。是正報。言安樂國者。無八苦故名安。無三毒故名樂。法王所統名為國。言接引者。眾生沒在苦海。佛以智手接之令出。著於五欲。佛以種種樂事誘之令離。故曰接引。言導師者。導人以正道也。眾生顛倒。以苦為樂。以邪為正。不知出要。佛為分別娑婆是苦。
【現代漢語翻譯】 現代漢語譯本： 志念專注在某個方向，如果不歸向安養（An yang，指西方極樂世界），那將歸向哪裡呢？志念專注在某個方向，所以稱為西方。統一心志，所以稱為發願。『文』是指能夠詮釋的章節語句。愿有通愿和別愿之分。通愿是四弘誓願，別愿是隨心所發的各種誓願。通愿都可以稱為愿，別愿中，菩提心稱為發心，四弘誓願稱為發誓，求生西方稱為發願。迴向也可以稱為愿，如《華嚴經》十回向文，每一條都說『愿眾生』等等。求生西方，總攝一切菩提誓願，以及十方三世一切佛法，沒有遺漏，所以用這個題目放在篇首。這個愿文，事理周全完備，行愿深廣，有智慧的人應當仔細體會其中的含義，努力實踐，希望自己和他人都能得到利益，因果都能成就，而不是隻做文字語言，音聲唱和而已。以上是題目的解釋。 第二部分分為兩部分：首先是歸命請加，然後是發願迴向。現在是第一部分。 稽首西方安樂國，接引眾生大導師，我今發願愿往生，唯愿慈悲哀攝受。 偈文的前兩句是歸命，后兩句是請加。發願的開始，必須先歸命于佛，這是爲了求證此心。稽首，是禮佛的儀式，指頭著地，停留一會兒再起來，所以叫稽首，表示極其恭敬。西方安樂國，是依報，接引眾生大導師，是正報。安樂國，是因為沒有八苦所以叫安，沒有三毒所以叫樂。法王所統治的地方稱為國。接引，是說眾生沉沒在苦海中，佛用智慧之手接引他們出來，對於執著於五欲的人，佛用種種快樂的事情引導他們離開，所以叫接引。導師，是引導人們走上正道。眾生顛倒，以苦為樂，以邪為正，不知道脫離苦海的關鍵，佛為他們分辨娑婆世界是苦。
【English Translation】 English version: If one's aspiration is focused, and does not return to An yang (Peaceful Nourishment, referring to the Western Pure Land), where will it return? Because the aspiration is focused, it is called the West. Because the mind is unified, it is called making a vow. 'Text' refers to the chapters and sentences that can explain the meaning. Vows are divided into general and specific. General vows are the Four Great Vows, and specific vows are the various vows made according to one's own mind. All general vows can be called vows, while among specific vows, the Bodhi mind is called 'arising of the mind', the Four Great Vows are called 'making a pledge', and seeking rebirth in the West is called 'making a vow'. Dedication of merit can also be called a vow, such as the Ten Dedications in the Avatamsaka Sutra, each of which says 'May all beings' and so on. Seeking rebirth in the West encompasses all Bodhi vows, as well as all Buddha-dharma of the ten directions and three periods of time, without any omission. Therefore, this title is placed at the beginning of the chapter. This vow text is comprehensive in terms of both phenomena and principle, and profound and vast in terms of practice and vows. Those with wisdom should carefully savor its meaning and diligently put it into practice, hoping that both oneself and others will benefit, and that both cause and effect will be accomplished, rather than merely engaging in written words, verbal language, and chanting. The second part is divided into two sections: first, taking refuge and requesting blessings; second, making vows and dedicating merit. Now is the first section. 'I bow my head to the Land of Bliss in the West, the Great Guide who receives and leads all beings. I now make a vow to be reborn there, and I pray that you will compassionately accept me.' The first two lines of the verse are taking refuge, and the last two lines are requesting blessings. At the beginning of making a vow, one must first take refuge in the Buddha, in order to seek proof of this mind. 'Bowing the head' is a ritual of paying homage to the Buddha, referring to placing the head on the ground, pausing for a moment, and then rising. Therefore, it is called 'bowing the head', expressing extreme reverence. The Land of Bliss in the West is the dependent reward, and the Great Guide who receives and leads all beings is the principal reward. The Land of Bliss is called 'peaceful' because there are no eight sufferings, and 'blissful' because there are no three poisons. The realm ruled by the Dharma King is called a 'land'. 'Receiving and leading' means that beings are submerged in the sea of suffering, and the Buddha uses the hand of wisdom to receive them and lead them out. For those attached to the five desires, the Buddha uses various joyful things to guide them away. Therefore, it is called 'receiving and leading'. A 'guide' is one who leads people onto the right path. Beings are deluded, taking suffering as pleasure and evil as righteousness, not knowing the key to escaping suffering. The Buddha distinguishes for them that the Saha world is suffering.
西方是樂。令起欣厭。發願往生。故名導師。外道不知邪正。妄立宗徒。是師非導。聲聞能出三界。不化眾生。是導非師。菩薩能化眾生。雖是導師。不名為大。唯有彌陀世尊。乘大愿船。入生死海。不著此岸。不居彼岸。不住中流。而導眾生到于彼岸。如是利益。遍於十方。盡於三世。無暫休息。是故獨稱為大導師也。我今愿往。是自迷己懷。唯愿攝受。是請求加護。愛念名慈。憐愍名悲。如母念子。心無舍離。是名攝受。初歸命請加竟。
△二發願迴向二。初發愿。二回向。初又二。初自利。二利他。初又三。初發心持名。二懺悔三障。三發願 今初。
弟子(某甲)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。
普為四恩等。是所緣之境。求于諸佛等是能發之心。專心持念等。是所念之佛。期生凈土。是所望之處。蓋發菩提心。必先緣境。若無此境。則心無所依。亦無所發。然境有廣狹。遠近不同。四恩狹而最近。三有居中。法界眾生。則遠而復廣。境既如此。心亦復然。必先從親至疏。由近及遠也。言四恩者。在家則天地君親師。出家則父母。師僧國王檀越。言三有者。即是三界。謂欲界色界無色界。隔歷不同曰界。因果不亡曰有。
【現代漢語翻譯】 現代漢語譯本：西方是極樂世界。令人發起欣喜和厭離之心，發願往生，所以被稱為導師。外道不懂得什麼是正，什麼是邪，胡亂設立宗派和徒眾，只能說是『師』，不能說是『導』。聲聞乘修行者能夠脫離三界，卻不能教化眾生，只能說是『導』，不能說是『師』。菩薩能夠教化眾生，雖然是導師，但不能稱為『大』。只有阿彌陀佛世尊，乘坐大愿之船，進入生死之海，不執著於此岸（娑婆世界），不居住於彼岸（涅槃），也不停留在中流，而是引導眾生到達彼岸。這樣的利益，遍及十方，窮盡三世，沒有片刻的休息。所以唯獨被稱為大導師。我現在發願往生，是自己迷惑了自己的心懷。唯愿阿彌陀佛攝受我，是請求佛的加持和護佑。愛念叫做慈，憐憫叫做悲，就像母親思念兒子一樣，心中沒有捨棄和離開，這叫做攝受。最初的歸命和請求加持完畢。
△二、發願迴向（將功德導向特定目標）分為兩部分。第一部分是發願，第二部分是迴向。第一部分又分為三部分：第一是發心持名（專心念誦佛號），第二是懺悔三障（懺悔由貪嗔癡引起的三種障礙），第三是發願。現在開始第一部分。
弟子（某甲）普遍爲了四恩（父母恩、眾生恩、國土恩、三寶恩）和三有（欲有、色有、無色有）以及法界眾生，爲了求得諸佛的一乘無上菩提道，專心持念阿彌陀佛的萬德洪名（包含無量功德的洪大名號），期望往生凈土。
『普遍爲了四恩等』，是所緣之境（發願所指向的境界）。『爲了求得諸佛等』，是能發之心（能夠生起的心）。『專心持念等』，是所念之佛（所念誦的佛）。『期望往生凈土』，是所期望的去處。大概來說，發起菩提心，必須先緣境。如果沒有這個境界，那麼心就沒有所依靠，也就無法生起。然而境界有廣狹、遠近的不同。四恩是狹窄而最近的，三有居於中間，法界眾生則是遙遠而又廣大的。境界既然如此，心也應當如此，必須先從親近到疏遠，由近及遠。所說的四恩，在家是指天地君親師，出家是指父母、師僧、國王、檀越（施主）。所說的三有，就是三界，即欲界、色界、無色界。隔絕和經歷不同叫做『界』，因果不滅叫做『有』。
【English Translation】 English version: The West is the Land of Ultimate Bliss (Sukhavati). It causes one to generate joy and aversion, and to vow to be reborn there. Therefore, it is called a Guide (Nāyaka). Those of external paths (Tirthikas) do not understand what is right and what is wrong, and they falsely establish sects and followers. They can be called 'teachers' (Śāstra), but not 'guides'. Those of the Śrāvaka vehicle can escape the Three Realms, but they do not transform sentient beings. They can be called 'guides', but not 'teachers'. Bodhisattvas can transform sentient beings, and although they are guides, they are not called 'great'. Only Amitābha Buddha, the World-Honored One, rides the ship of great vows, enters the sea of birth and death, does not cling to this shore (Samsara), does not dwell on the other shore (Nirvana), and does not stay in the middle stream, but guides sentient beings to the other shore. Such benefits pervade the ten directions and exhaust the three periods of time, without a moment's rest. Therefore, he alone is called the Great Guide. My present vow to be reborn is because I have deluded my own mind. I only wish that Amitābha Buddha will receive and protect me, which is to request the Buddha's blessing and protection. Loving thoughts are called '慈' (Cí, loving-kindness), and compassionate thoughts are called '悲' (Bēi, compassion). Like a mother thinking of her child, without abandoning or leaving, this is called receiving and protecting. The initial taking refuge and requesting blessings is now complete.
△2. Vowing and Dedication (directing merit towards a specific goal) are divided into two parts. The first part is vowing, and the second part is dedication. The first part is further divided into three parts: first, generating the mind of holding the name (reciting the Buddha's name with focused intention); second, repenting of the three obstacles (repentance of the three obstacles caused by greed, anger, and delusion); and third, making the vow. Now, we begin with the first part.
Disciple (so-and-so) universally, for the sake of the Four Kinds of Kindness (kindness of parents, kindness of sentient beings, kindness of country, kindness of the Triple Gem), the Three Realms of Existence (the Desire Realm, the Form Realm, and the Formless Realm), and all sentient beings in the Dharma Realm, in order to seek the unsurpassed Bodhi path of the One Vehicle of all Buddhas, single-mindedly holds and recites the Great and Vast Name of Amitābha Buddha (the vast name containing immeasurable merits), hoping to be reborn in the Pure Land.
'Universally for the sake of the Four Kinds of Kindness, etc.' is the object of focus (the realm to which the vow is directed). 'In order to seek the Buddhas, etc.' is the mind that is generated (the mind that is able to arise). 'Single-mindedly holding and reciting, etc.' is the Buddha who is being contemplated (the Buddha who is being recited). 'Hoping to be reborn in the Pure Land' is the place that is hoped for. Generally speaking, to generate the Bodhi mind, one must first focus on an object. If there is no such object, then the mind has nothing to rely on, and it cannot arise. However, the object has differences in breadth, distance, and proximity. The Four Kinds of Kindness are narrow and closest, the Three Realms of Existence are in the middle, and sentient beings in the Dharma Realm are distant and vast. Since the object is like this, the mind should also be like this, starting from the close to the distant, from the near to the far. The Four Kinds of Kindness, for those at home, refer to heaven and earth, the ruler, parents, and teachers; for those who have left home, they refer to parents, teachers, Sangha members, the king, and benefactors (Dānas). The Three Realms of Existence are the Three Realms, namely the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), and the Formless Realm (Arūpadhātu). Separation and different experiences are called 'realms', and the non-destruction of cause and effect is called 'existence'.
此三界中。即六道四生住處。舉依報以該正報也。法界眾生。即十方無量世界一切眾生。亦即九法界眾生。非二非三故名一運載眾生故名乘。無上非有上。菩提者。能覺之智也。言不但專為自利。乃欲普為四恩。又不但為四恩。亦欲普度六道四生。又復不為一三界六道四生。乃是普為十方無量世界一切眾生。欲令度脫。使其皆得一乘無上菩提之道。故發此心也。專心者。不雜餘事。持念者。受而不忘。一名而具萬德。故云萬德洪名。期者望也。無有五濁。故名凈土。蓋唸佛而不發大菩提心。不與彌陀本願相應。終不往生。雖發菩提心。不專唸佛。亦不往生。故必以發菩提心為正因。唸佛為助緣。而後期生凈土。修凈業者不可不知。
△二懺悔三障。
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。縱貪嗔癡。染穢三業。無量無邊所作罪垢。無量無邊所結冤業。愿悉消滅。
又以下明懺悔之因。今于下明懺悔之法。我及眾生下正陳懺悔。此一段文。承上文言。雖然唸佛發心。期生凈土而我罪業厚重。福善輕微。障緣既深。智慧復淺。染污心識。如火熾然。清凈功德。一無成就。興言及此。焉不悲傷。蓋末世凡夫。鈍置如
【現代漢語翻譯】 現代漢語譯本：此三界中，即是六道四生眾生居住的地方。這裡用依報（生存環境）來概括正報（眾生本身）。法界眾生，即是十方無量世界的一切眾生，也就是九法界的眾生。因為非二非三，所以稱為『一』；因為運載眾生，所以稱為『乘』。『無上』是沒有比它更高的。菩提，是能覺悟的智慧。這說明發心唸佛的人，不只是爲了自己得到利益，而是要普遍報答四重恩情。而且不只是爲了報答四重恩情，還要普遍救度六道四生的眾生。更進一步說，不是隻爲了一三界六道四生的眾生，而是要普遍爲了十方無量世界的一切眾生，希望他們都能脫離苦海，使他們都能得到一乘無上菩提的道路，所以才發這樣的心。『專心』，就是不夾雜其他事情。『持念』，就是接受而不忘記。唸一聲佛名就具備萬種功德，所以說『萬德洪名』。『期』是希望的意思。沒有五濁，所以稱為『凈土』。如果唸佛而不發大菩提心，就不能與阿彌陀佛的本願相應，最終不能往生。即使發了菩提心，如果不專心念佛，也不能往生。所以必須以發菩提心作為正因，唸佛作為助緣，而期望往生凈土。修行凈業的人不可不知這一點。
△二、懺悔三障。
又因為業障深重，福報輕微，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，現在在佛前，虔誠地五體投地，敞開心扉，真誠地懺悔。我和眾生，從曠劫以來直到現在，迷惑于本有的清凈心，放縱貪婪、嗔恨、愚癡，染污了身、口、意三業，造作了無量無邊的罪惡，結下了無量無邊的冤仇，希望全部消除。
『又以下明懺悔之因』，現在在下面說明懺悔的方法。『我及眾生下正陳懺悔』，這一段文字，承接上文所說，雖然唸佛發心，期望往生凈土，但是我的罪業深重，福善輕微，障礙因緣深厚，智慧又淺薄，染污的心識，像火一樣熾盛，清凈的功德，一點也沒有成就。說到這裡，怎能不悲傷呢？因為末世的凡夫，愚鈍遲緩。
【English Translation】 English version: In this Triple Realm (Three Realms), which is the dwelling place of beings in the Six Paths and Four Kinds of Birth. This uses the dependent environment to encompass the proper reward (the beings themselves). The sentient beings of the Dharma Realm (Dharmadhatu) are all sentient beings in the countless worlds of the ten directions, which are also the sentient beings of the Nine Dharma Realms. Because it is neither two nor three, it is called 'One'; because it carries sentient beings, it is called 'Vehicle'. 'Unsurpassed' means there is nothing higher than it. Bodhi (Enlightenment) is the wisdom of being able to awaken. This explains that those who aspire to recite the Buddha's name are not only for their own benefit, but also to universally repay the Four Kinds of Kindness. Moreover, it is not only to repay the Four Kinds of Kindness, but also to universally save the sentient beings of the Six Paths and Four Kinds of Birth. Furthermore, it is not only for the sentient beings of the Triple Realm, Six Paths, and Four Kinds of Birth, but to universally benefit all sentient beings in the countless worlds of the ten directions, hoping that they can all escape from the sea of suffering and attain the path of the One Vehicle Unsurpassed Bodhi, and therefore make this aspiration. 'Single-minded' means not mixing with other matters. 'Upholding and reciting' means receiving and not forgetting. Reciting the name of the Buddha once possesses myriad virtues, hence the saying 'Myriad Virtues Abundant Name'. 'Expecting' means hoping. Without the Five Turbidities, it is called 'Pure Land'. If one recites the Buddha's name without making the Great Bodhi resolve, one cannot correspond with Amitabha's (Infinite Light) original vow and will ultimately not be reborn. Even if one makes the Bodhi resolve, if one does not single-mindedly recite the Buddha's name, one will also not be reborn. Therefore, one must take making the Bodhi resolve as the primary cause and reciting the Buddha's name as the supporting condition, and expect to be reborn in the Pure Land. Those who cultivate Pure Land practices must be aware of this.
△2. Repenting of the Three Obstacles.
Furthermore, because karmic obstacles are heavy and blessings are light, hindrances are deep and wisdom is shallow, defiled minds are easily ignited, and pure virtues are difficult to achieve, now before the Buddha, we reverently prostrate with the five limbs, open our hearts, and sincerely repent. I and all sentient beings, from beginningless kalpas (eons) until now, have been deluded by our inherent pure minds, indulging in greed, hatred, and delusion, defiling our three karmas (body, speech, and mind), creating limitless and boundless sins, and forming limitless and boundless karmic debts. We hope that all will be extinguished.
'Furthermore, the following explains the cause of repentance', now below explains the method of repentance. 'I and all sentient beings below sincerely confess repentance', this passage, following the previous text, although reciting the Buddha's name and making the aspiration, hoping to be reborn in the Pure Land, my sins are heavy, blessings are light, hindering conditions are deep, and wisdom is shallow, defiled consciousness, like a fire blazing, pure merits, not a single achievement. Speaking of this, how can one not be sad? Because the ordinary people of the degenerate age are dull and slow.
此。如此罪障。能障行人不得往生。將如之何。此懺悔之宜急務也。言業重福輕者。業即十惡。福即十善。言十惡者。身有三。謂殺盜淫。口有四。謂妄言綺語兩舌惡口。意有三。謂貪嗔癡。翻此十惡。則名十善。言重則十惡具造。言輕則一善單修。又上品十惡名業重。下品十善名福輕(如十惡業殺生則以父母師僧為上餘人為中畜生微細昆蟲為下余皆例此可知十善反此可以意得)。又熾然作惡名業重。泛然行善名福輕。乃有嗔他則咒其速滅。杖彼則立使隨亡。此業重也。又或方才唸佛。便謂口酸。適欲禮拜。又言腰痛。此福輕也。言障深慧淺者。障有二種。一者外障。二者內障。外障有二。一者塵緣逼迫二者魔外牽纏。內障復二。一者疾病夭殤。二者。愚癡顛倒。慧有二種。一者方便慧。二者真實慧。聞思修為方便。見道為真實。見道有二。一者小乘。二者大乘。大乘所見覆有二種。一者空假。二者中道。中道復二。一者但中。二者圓中。若就諸慧論深淺者。聞慧為淺。思慧為深。乃至但中為淺。圓中為深。傅傅互論可知。言障深則內外交攻。言慧淺則聞熏薄解。乃有甫欲修行。便生惡疾才能向道。適遇邪師。此障深也。又有未得內凡。便謂已超佛地。稍通世智。自言已入悟門。此慧淺也。貪嗔癡名染心戒定慧名凈德
【現代漢語翻譯】 像這樣的罪業障礙，會阻礙修行人往生西方極樂世界，應該如何是好？因此，懺悔是當務之急。說到『業重福輕』，『業』指的是十惡業，『福』指的是十善業。十惡業包括：身有三惡，即殺生、偷盜、邪淫；口有四惡，即妄語、綺語、兩舌、惡口；意有三惡，即貪慾、嗔恚、愚癡。反過來，避免這十惡，就是十善。『重』指的是十惡業都犯，『輕』指的是隻修一方面的善。此外，上品十惡業稱為『業重』，下品十善業稱為『福輕』（例如，在殺生這種十惡業中，殺害父母、師長、僧人為上品，殺害普通人為中品，殺害畜生、微小昆蟲為下品；其他惡業可以依此類推。十善業則與此相反）。還有，強烈地作惡稱為『業重』，泛泛地行善稱為『福輕』。例如，有人嗔恨他人，就詛咒他早點死去；用棍杖打人，就希望他立刻死亡。這就是『業重』。又如，有的人剛要念佛，就說嘴巴發酸；剛想禮拜，又說腰痛。這就是『福輕』。說到『障深慧淺』，障礙有兩種：一是外障，二是內障。外障有兩種：一是塵世的緣分逼迫，二是邪魔外道的牽纏。內障也有兩種：一是疾病和夭折，二是愚癡和顛倒。智慧也有兩種：一是方便慧，二是真實慧。通過聽聞、思考、修習而獲得的智慧是方便慧，證悟真理所獲得的智慧是真實慧。證悟真理也有兩種：一是小乘的證悟，二是大乘的證悟。大乘的證悟又有兩種：一是空和假，二是中道。中道又有兩種：一是但中，二是圓中。如果就各種智慧來論深淺，聽聞的智慧最淺，思考的智慧較深，乃至但中為淺，圓中為深。各種智慧可以互相比較，以此類推。說到『障深』，就是內外障礙同時侵襲；說到『慧淺』，就是聽聞佛法后理解得不夠透徹。例如，有的人剛要修行，就生了重病；剛要走上正道，就遇到了邪師。這就是『障深』。還有，有的人還沒有證得內凡的境界，就自以為已經超越了佛的境界；稍微懂得一些世間的知識，就自稱已經進入了開悟之門。這就是『慧淺』。貪嗔癡稱為染污心，戒定慧稱為清凈功德。
【English Translation】 Such karmic obstacles can prevent practitioners from being reborn in the Western Pure Land of Ultimate Bliss. What should be done about this? Therefore, repentance is an urgent matter. When we speak of 'heavy karma and light blessings,' 'karma' refers to the ten non-virtuous actions, and 'blessings' refer to the ten virtuous actions. The ten non-virtuous actions include: three non-virtuous actions of the body, namely killing, stealing, and sexual misconduct; four non-virtuous actions of speech, namely false speech, embellished speech, divisive speech, and harsh speech; and three non-virtuous actions of the mind, namely greed, hatred, and delusion. Conversely, avoiding these ten non-virtuous actions is the ten virtuous actions. 'Heavy' refers to committing all ten non-virtuous actions, and 'light' refers to cultivating only one aspect of virtue. Furthermore, the highest level of the ten non-virtuous actions is called 'heavy karma,' and the lowest level of the ten virtuous actions is called 'light blessings' (for example, in the non-virtuous action of killing, killing parents, teachers, or Sangha members is the highest level, killing ordinary people is the middle level, and killing animals or tiny insects is the lowest level; other non-virtuous actions can be inferred by analogy. The ten virtuous actions are the opposite of this). Also, intensely committing evil is called 'heavy karma,' and casually performing good deeds is called 'light blessings.' For example, someone hates others and curses them to die early; they beat someone with a stick and hope they die immediately. This is 'heavy karma.' Also, for example, someone just wants to recite the Buddha's name and says their mouth feels sour; they just want to prostrate and say their back hurts. This is 'light blessings.' When we speak of 'deep obstacles and shallow wisdom,' there are two types of obstacles: external obstacles and internal obstacles. There are two types of external obstacles: one is the pressure of worldly affairs, and the other is the entanglement of demons and external paths. There are also two types of internal obstacles: one is illness and premature death, and the other is ignorance and delusion. There are also two types of wisdom: expedient wisdom and ultimate wisdom. Wisdom gained through hearing, thinking, and cultivation is expedient wisdom, and wisdom gained through realizing the truth is ultimate wisdom. There are also two types of realizing the truth: one is the realization of the Small Vehicle (Hinayana), and the other is the realization of the Great Vehicle (Mahayana). There are also two types of realization in the Great Vehicle: one is emptiness and provisionality, and the other is the Middle Way. There are also two types of the Middle Way: one is the provisional Middle Way, and the other is the perfect Middle Way. If we discuss the depth of various wisdoms, the wisdom of hearing is the shallowest, the wisdom of thinking is deeper, and so on, with the provisional Middle Way being shallow and the perfect Middle Way being deep. The various wisdoms can be compared to each other, and so on. When we speak of 'deep obstacles,' it means that both internal and external obstacles attack simultaneously; when we speak of 'shallow wisdom,' it means that understanding after hearing the Dharma is not thorough enough. For example, someone is about to practice and becomes seriously ill; they are about to embark on the right path and encounter an evil teacher. This is 'deep obstacles.' Also, someone has not yet attained the stage of an inner ordinary person but thinks they have already surpassed the state of a Buddha; they understand some worldly knowledge and claim to have entered the gate of enlightenment. This is 'shallow wisdom.' Greed, hatred, and delusion are called defiled mind, and morality, concentration, and wisdom are called pure virtues.
。言易熾者。嗔如火𦦨。觸乾草而展轉增高。愛似藕絲。割鈍刀而牽連不斷。癡則密織見網。愈縛愈纏。深種邪根。彌生彌廣。言難成者。戒則律儀篇聚。持少犯多。定則大小禪那。造修無地。慧則權實妙智。證悟無門乃有一毫染著累月牽懷片語不投。終身結怨者。此易熾也。其或才登戒品。已破浮囊。一入禪堂。但增昏掉者。此難成也。自非深生慚愧。痛自克責。懇到懺悔。則縱經塵劫。滅罪良難。次懺悔法中。翹勤五體。表外儀恭。披瀝一心。明內心敬。兩肘兩膝及額。名為五體。披瀝謂開發洗盪也。以我之誠。歸投于佛。故曰投誠。懺悔者。斷相續心也。由昔身行惡法。故今五體翹勤。復由意起貪嗔。故用一心披瀝。又由舌談惡語。故今口陳懺悔。又昔無始身業猛利。故用翹勤而懺意業穢污。故用披瀝而懺。口業粗獷。故用陳詞急切而懺也。次正陳懺悔中。我者行人自謂。眾生即四恩三有六道四生。謂我與法界眾生。自從曠劫直至今生。常常起惑造業。未曾休息。非是一人獨造。亦非一生一處所造。非是一人。故云我及眾生。非是一生。故云曠劫至今。非是一處。故云無量無邊。蓋由眾生從無始來。世世生生。互為眷屬。更相主伴。更相佐助。罪業方成。造業既同。懺悔亦爾。故須遍緣法界眾生為其懺悔也。問
。曠劫罪業。應已受報。云何直至今生猶未滅邪。若已受報。則不須懺。若猶不滅。則懺亦無益。答。眾生造業受報有三。一者現報。二者生報。三者后報(現報一生即受生報次生方受后報經無量劫乃受)。復有二種。一者定業。二者不定。若過去業屬現報者。則亦已受若生報后報。正在將來。豈可不慇勤懺悔邪。又若是定業。則不可懺若不定者。懺則除滅。何謂無益邪(小乘所明有定不定業大乘所明一切不定)。迷本凈心二句是懺煩惱障。染穢三業四句是懺業障。所結冤業二句是懺報障。又迷本凈心是根本惑縱貪嗔癡是枝葉惑言迷則如雲覆月。光明不現。言縱則養賊為子。自劫家珍。身口意三。與煩惱相應。名為染穢。造作十惡五逆。名為罪垢。三業為能造。罪垢為所造。罪垢既成。必招冤業。冤必有報。故名報障也。言無量無邊略有五意。一約心。一念塵勞。具有八萬。何況相續二約境。一處所作。已自無量何況十方。三約事。一業若成。罪無邊際。何況諸業。四約時。一生所作。亦應無量。何況曠劫。五約人。一人所作。已自無邊。何況眾生。所以業若有形。虛空難受也。冤業有三。如雲人死為羊。羊死為人。死死生生。遞相吞啖。此名殺冤。汝負我命。我還汝債。經百千劫常在生死。此名盜冤。汝愛我心。我
【現代漢語翻譯】 現代漢語譯本 曠劫（漫長的時間）所造的罪業，按理說應該已經受到報應。為什麼直到今生還沒有消滅呢？如果已經受報，那就不需要懺悔；如果仍然沒有消滅，那麼懺悔也沒有用處。回答：眾生造業受報有三種情況：一是現報（一生當中就受到報應），二是生報（來世才受到報應），三是后報（經過無量劫才受到報應）。又有兩種情況：一是定業，二是 不定業。如果過去的業屬於現報，那麼就已經受報了；如果是生報或后報，正在未來，怎麼可以不慇勤懺悔呢？而且，如果是定業，那就不可懺悔；如果是不定業，懺悔就可以消除。怎麼說懺悔沒有用處呢？（小乘所說有定業和不定業，大乘所說一切都是不定業）。 『迷本凈心』這兩句是懺悔煩惱障，『染穢三業』這四句是懺悔業障，『所結冤業』這兩句是懺悔報障。『迷本凈心』是根本的迷惑，放縱貪嗔癡是枝葉的迷惑。說『迷』就像烏雲遮蔽月亮，光明無法顯現。說『縱』就像養賊當兒子，自己搶劫家裡的珍寶。身、口、意三業與煩惱相應，叫做染污。造作十惡五逆，叫做罪垢。三業是能造作，罪垢是所造作。罪垢既然形成，必定招致冤業。有冤必有報，所以叫做報障。說『無量無邊』略有五種意思：一是就心而言，一念的塵勞，就具有八萬四千種煩惱，何況是相續不斷的煩惱？二是就境界而言，在一個地方造作，就已經無量了，何況是十方世界？三是就事情而言，一個業如果形成，罪就沒有邊際，何況是各種各樣的業？四是就時間而言，一生所造作的，也應該無量，何況是漫長的時間？五是就人而言，一個人所造作的，就已經無邊了，何況是眾生？所以說，業如果有形狀，虛空都難以容納。 冤業有三種，比如人死後變成羊，羊死後變成人，死死生生，互相吞食，這叫做殺冤。你欠我命，我還你債，經過百千劫，常常在生死輪迴中，這叫做盜冤。你愛我的心，我
【English Translation】 English version The karmic debts accumulated over countless kalpas (aeons) should have already been repaid. Why haven't they been extinguished even now in this life? If they have already been repaid, then there is no need for repentance. If they still haven't been extinguished, then repentance is also useless. Answer: There are three ways in which sentient beings create karma and receive retribution: first, immediate retribution (received in the same lifetime); second, subsequent retribution (received in the next life); and third, later retribution (received after countless kalpas). There are also two types: first, fixed karma; and second, unfixed karma. If past karma belongs to immediate retribution, then it has already been received. If it belongs to subsequent or later retribution, it is in the future. How can one not diligently repent? Moreover, if it is fixed karma, then it cannot be repented. If it is unfixed karma, then repentance will eliminate it. How can one say that it is useless? (The Small Vehicle explains that there is fixed and unfixed karma; the Great Vehicle explains that all karma is unfixed.) The two phrases 'deluded about the inherently pure mind' are to repent of the obstacle of afflictions. The four phrases 'defiled three karmas' are to repent of the obstacle of karma. The two phrases 'accumulated karmic debts' are to repent of the obstacle of retribution. 'Deluded about the inherently pure mind' is the fundamental delusion. Indulging in greed, anger, and ignorance is the branch delusion. Saying 'deluded' is like clouds covering the moon, and the light does not appear. Saying 'indulging' is like raising a thief as a son, robbing one's own family treasures. The three karmas of body, speech, and mind corresponding to afflictions are called defilement. Creating the ten evils and five rebellious acts is called sinful defilement. The three karmas are the creators, and sinful defilement is what is created. Once sinful defilement is formed, it will inevitably lead to karmic debts. Where there is resentment, there must be retribution, so it is called the obstacle of retribution. Saying 'immeasurable and boundless' has roughly five meanings: first, in terms of the mind, a single thought of worldly defilement has eighty-four thousand afflictions, let alone continuous afflictions? Second, in terms of the realm, creating in one place is already immeasurable, let alone the ten directions? Third, in terms of events, if one karma is formed, the sin is boundless, let alone all kinds of karma? Fourth, in terms of time, what is created in one lifetime should also be immeasurable, let alone countless kalpas? Fifth, in terms of people, what one person creates is already boundless, let alone sentient beings? Therefore, if karma had a shape, space would be difficult to contain it. There are three types of karmic debts. For example, when a person dies, they become a sheep, and when a sheep dies, they become a person. Dying and being born, they devour each other. This is called the karmic debt of killing. You owe me a life, and I repay you a debt. After hundreds of thousands of kalpas, we are always in the cycle of birth and death. This is called the karmic debt of stealing. You love my heart, and I
憐汝色。經百千劫。常在纏縛。此名淫冤(問淫則彼此無怨何亦名冤答殺盜二業名為怒冤淫名喜冤喜怒俱冤無非是業眾生顛倒以怨為親良由於此)。愿悉消滅者。謂三障俱滅也。二懺悔三障竟。
△三發願三。初總愿。二別愿。三總結 今初。
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。
此即四宏誓願也。修行若無誓願。則有退失。故以此四法自制其心。則不生懈怠也。此之四宏。依于圓教無作四諦而發。名深誓願。愿不依諦。名為狂愿。若非無作。亦不名深。言無作者。謂本性具足。四皆無所造作也。天臺大師云。由迷理故。涅槃是生死。名為苦諦。菩提是煩惱。名為集諦。由悟理故。生死即涅槃。名為滅諦。煩惱即菩提。名為道諦。今略釋之。生死煩惱是眾生因果。菩提涅槃。是諸佛因果。然眾生諸佛。但有名字。生死煩惱菩提涅槃。亦但有名字。究極而言。祇是一心。以由無始迷此一心。全以菩提涅槃而為煩惱生死。故於今日悟此一心。即以煩惱生死而為菩提涅槃。名雖有二。體則無二。如水成冰。冰還成水。此即無作四諦也(問眾生諸佛但有名字則誠然矣生死煩惱是染穢法菩提涅槃是清凈法升沈迥異優劣天淵云何言亦但有名字邪答若就事論誠
【現代漢語翻譯】 憐憫你被色慾所困。經過百千劫的時間，常常處在纏縛之中。這叫做淫冤（問：如果行淫是雙方自願的，為什麼也叫做冤？答：殺、盜兩種惡業稱為怒冤，淫慾稱為喜冤，喜和怒都是冤，沒有哪一樣不是業。眾生顛倒，把冤家當作親人，就是因為這個原因）。『愿悉消滅者』，是指三種障礙全部滅除。以上是第二部分，懺悔三種障礙完畢。
△三、發願，分為三個部分。一、總愿。二、別愿。三、總結。現在是第一部分。
從今天開始，立下深厚的誓願，遠離惡法，誓不再造；勤奮修習聖道，誓不退縮懈怠；誓要成就正覺，誓要度化眾生。
這就是四弘誓願。修行如果沒有誓願，就會有退失。所以用這四種方法來約束自己的心，就不會產生懈怠。這四弘誓願，是依據圓教的無作四諦而發的，所以稱為『深誓願』。如果愿不是依據四諦而發，就稱為『狂愿』。如果不是無作，也不能稱為『深』。所謂『無作』，是指本性本來就具足，四諦都是沒有造作的。天臺大師說：『因為迷惑真理的緣故，涅槃就是生死，稱為苦諦；菩提就是煩惱，稱為集諦。因為覺悟真理的緣故，生死就是涅槃，稱為滅諦；煩惱就是菩提，稱為道諦。』現在簡略地解釋一下。生死煩惱是眾生的因果，菩提涅槃是諸佛的因果。然而眾生和諸佛，都只是名字而已；生死煩惱和菩提涅槃，也只是名字而已。歸根結底，只是一心。因為從無始以來迷惑了這一心，完全把菩提涅槃當作煩惱生死。所以今天覺悟了這一心，就把煩惱生死當作菩提涅槃。名義上雖然有二，本體上卻沒有二。就像水變成冰，冰又變成水。這就是無作四諦（問：眾生和諸佛只是名字，這當然是對的。但是生死煩惱是染污的法，菩提涅槃是清凈的法，上升和下沉迥然不同，優劣有天壤之別，怎麼說也只是名字呢？答：如果從現象上來說，確實是這樣。
【English Translation】 English version: Pitying your attachment to lust. Through hundreds of thousands of kalpas (aeons), you are constantly in bondage. This is called 'lustful wrong' (yin yuan) (Question: If lust is consensual, why is it called 'wrong'? Answer: The evil deeds of killing and stealing are called 'wrathful wrongs' (nu yuan), while lust is called 'joyful wrong' (xi yuan). Both joy and wrath are wrongs, and nothing is not karma. Sentient beings are deluded, treating enemies as loved ones, and this is the reason). 'Wishing for complete elimination' refers to the complete eradication of the three obstacles. The second part, repentance of the three obstacles, is now complete.
△3. Vows, divided into three parts. 1. General vows. 2. Specific vows. 3. Conclusion. Now is the first part.
From this day forward, I make profound vows to stay away from evil deeds, vowing never to commit them again; to diligently cultivate the holy path, vowing not to retreat or be lazy; to vow to attain perfect enlightenment (Zhengjue), and to vow to liberate all sentient beings.
These are the Four Great Vows. If cultivation lacks vows, there will be regression. Therefore, using these four methods to restrain one's mind prevents laziness from arising. These Four Great Vows are made based on the non-arising Four Noble Truths of the Perfect Teaching, hence they are called 'profound vows'. If a vow is not based on the Truths, it is called a 'wild vow'. If it is not non-arising, it cannot be called 'profound'. 'Non-arising' means that the inherent nature is complete, and the four truths are all without creation. The Great Master Tiantai said: 'Because of delusion about the principle, Nirvana is birth and death, called the Truth of Suffering (Ku Di); Bodhi is affliction, called the Truth of Accumulation (Ji Di). Because of enlightenment about the principle, birth and death is Nirvana, called the Truth of Cessation (Mie Di); affliction is Bodhi, called the Truth of the Path (Dao Di).' Now, let me briefly explain. Birth, death, and affliction are the causes and effects of sentient beings; Bodhi and Nirvana are the causes and effects of all Buddhas. However, sentient beings and Buddhas are just names; birth, death, affliction, Bodhi, and Nirvana are also just names. Ultimately, it is just one mind. Because from beginningless time, this one mind has been deluded, completely taking Bodhi and Nirvana as affliction and birth and death. Therefore, today, upon awakening to this one mind, affliction and birth and death are taken as Bodhi and Nirvana. Although there are two names, the essence is not two. Like water becoming ice, and ice becoming water again. This is the non-arising Four Noble Truths (Question: Sentient beings and Buddhas are just names, that is certainly true. But birth, death, and affliction are defiled dharmas, while Bodhi and Nirvana are pure dharmas. Ascent and descent are vastly different, and the difference between good and bad is like heaven and earth. How can you say they are just names? Answer: If we discuss it from the perspective of phenomena, that is indeed the case.
如所說若約理論一一皆無實法喻如梨園子弟扮作貧兒身行丐食意起希求須臾又扮帝王身登九五意生歡悅有智慧者不應於是而生實想謂有貴賤高𢍉之異生死煩惱菩提涅槃亦復如是凡夫謂實諸佛聖人知其非真又問生死煩惱不實可也若菩提涅槃亦非真實何須辛苦修證邪答所言非真但破執著不言修證亦無若執非真反成邪見矣乃有身犯律儀口談玄妙以唸佛為愚夫以修持為著相此末世聰明人蔘禪大病不可不知)。今言遠離惡法誓不更造。即是煩惱無盡誓願斷。此依集諦發心。勤修聖道。誓不退惰。即是法門無量誓願學。此依道諦發心。誓成正覺。即是佛道無上誓願成。此依滅諦發心。誓度眾生。即是眾生無邊誓願度。此依苦諦發心。文雖不次。義無二也。云何依于苦諦發心。謂觀眾生為生老病死之所逼迫。生大苦惱。以是因緣。發誓愿云。我當早度生死。亦度無量眾生得出生死。生死即所觀苦諦。因觀生死故愿度脫。是名依苦諦發心。云何依于集諦發心。謂觀眾生為貪慾嗔恚愚癡邪見之所惱害。不能自拔。以是因緣。發誓愿云。我當自斷煩惱。亦斷眾生無量煩惱。令得解脫。煩惱即所觀集諦。因觀煩惱過患故欲斷除。是名依集諦發心。云何依于滅諦發心。謂觀諸佛已滅煩惱。得解脫樂。具有無量神通自在。而諸眾生不覺不知。妄受
諸苦。以是因緣。發誓愿云。我當勤修方便。得大涅槃寂滅之樂。亦令眾生同得此樂。涅槃佛果。即所觀滅諦。因觀佛果。故有希求。是名依滅諦發心。云何依于道諦發心。謂觀六度萬行恒沙法門。具有無量稱性法樂。而諸眾生不習不修。妄造諸業。以是因緣。發誓愿云。我當精勤修學無量法門。亦令眾生修學是法。法門即所觀道諦。因觀法門。故愿修學。是名依道諦發心也。然此祇是事相若知理性具足則四皆無作。云何無作。謂眾生是假名。度無所度。煩惱無實性。斷無所斷。法門元具足。學無所學。佛道本現成。成無所成。此名無作四宏誓願。依于無作四諦而發也。
△二別愿二。初求佛護念二正發願 今初。
阿彌陀佛以慈悲願力。當證知我。當哀愍我。當加被我。愿禪觀之中。夢寐之際。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。
阿彌陀下五句。明護念之心。愿禪觀下。明護念之事。諸佛心者。是大慈悲。以慈悲故則有誓願。以誓願力。則當證知。由證知故。復當哀愍。以哀愍故。必應加被。此彌陀護念之心也。禪觀謂十六觀。始從日觀。乃至九品往生。或具觀十六。或專一觀。言一觀者。且指總觀。謂觀己身坐蓮華中。
【現代漢語翻譯】 現代漢語譯本 諸苦。因為這個因緣，發誓愿說：『我應當勤奮修習種種方便法門，證得大涅槃寂滅的快樂，也令一切眾生共同獲得這種快樂。』涅槃佛果，就是所觀的滅諦（指通過修行滅除煩惱，達到解脫的真理）。因為觀察佛果，所以生起希求之心。這叫做依滅諦發心。 什麼是依道諦（指通往解脫的道路和方法）發心呢？就是觀察六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行（各種修行方法）以及如恒河沙數般眾多的法門，具有無量與自性相符的法樂，然而眾生卻不學習不修習，虛妄地造作各種惡業。因為這個因緣，發誓愿說：『我應當精勤修學無量法門，也令一切眾生修學這些法門。』這些法門就是所觀的道諦。因為觀察法門，所以愿求修學。這叫做依道諦發心。 然而這些只是事相上的發願，如果知道理性上本來具足，那麼四弘誓願就都是無作的。什麼是無作呢？就是眾生只是假名，沒有真正被度化的對象；煩惱沒有真實的體性，沒有真正被斷除的東西；法門本來就具足，沒有真正需要學習的內容；佛道本來就自然現成，沒有真正需要成就的結果。這叫做無作四弘誓願，是依于無作四諦而發起的。
△二、別愿（區別於四弘誓願的愿）二：初、求佛護念（祈求佛的護佑）二：正發願（正式發願）。今初。
阿彌陀佛以慈悲的願力，請您證知我，請您哀憐我，請您加持我。愿我在禪觀之中，夢寐之際，得見阿彌陀佛金色之身，得經歷阿彌陀佛寶嚴的國土，得蒙阿彌陀佛甘露灌頂，光明照耀我的身體，用手摩我的頭頂，用衣服覆蓋我的身體。
『阿彌陀佛』以下的五句，說明佛護念的心。『愿禪觀』以下，說明佛護念的事。諸佛的心，就是大慈悲。因為有慈悲，所以有誓願。因為有誓願的力量，所以會證知。因為證知，所以會哀憐。因為哀憐，必定會加持。這就是阿彌陀佛護念的心。禪觀指的是十六觀，開始於日觀，直到九品往生。或者全部修習十六觀，或者專修一種觀。說一種觀，是指總觀，就是觀想自己坐在蓮花之中。
【English Translation】 English version All sufferings. Because of this cause and condition, I make a vow, saying: 'I shall diligently cultivate various skillful means to attain the joy of great Nirvana and tranquility, and also enable all sentient beings to attain this joy together.' Nirvana Buddha-fruit is the cessation truth (the truth of ending suffering through practice) that is observed. Because of observing the Buddha-fruit, the mind of aspiration arises. This is called generating the mind of aspiration based on the cessation truth. What is generating the mind of aspiration based on the path truth (the path and methods leading to liberation)? It is observing that the six perfections (generosity, discipline, patience, diligence, concentration, wisdom), myriad practices (various methods of cultivation), and countless Dharma doors like the sands of the Ganges River, possess immeasurable Dharma-joy that accords with the self-nature, yet sentient beings do not learn or cultivate them, and falsely create various evil karmas. Because of this cause and condition, I make a vow, saying: 'I shall diligently study immeasurable Dharma doors, and also enable all sentient beings to study these Dharmas.' These Dharma doors are the path truth that is observed. Because of observing the Dharma doors, the aspiration to study arises. This is called generating the mind of aspiration based on the path truth. However, these are only vows in terms of phenomena. If one knows that in terms of principle, they are inherently complete, then all four vows are non-intentional. What is non-intentional? It means that sentient beings are merely provisional names, and there is nothing truly to be delivered; afflictions have no real substance, and there is nothing truly to be severed; the Dharma doors are originally complete, and there is nothing truly to be learned; the Buddha-path is originally naturally manifest, and there is nothing truly to be accomplished. This is called the non-intentional Four Great Vows, which are generated based on the non-intentional Four Noble Truths.
△2. Separate Vows (vows distinct from the Four Great Vows) 2: First, Seeking the Buddha's Protection (praying for the Buddha's protection) 2: Formal Vows (formally making vows). Now, the first.
Amitabha Buddha (the Buddha of Infinite Light), with your compassionate vow power, may you acknowledge me, may you have compassion on me, may you bless me. I vow that in meditation, and in my dreams, I may see the golden body of Amitabha Buddha, may I experience the land adorned with treasures of Amitabha Buddha, may I receive the nectar empowerment of Amitabha Buddha, may light shine upon my body, may your hand caress my head, may your robe cover my body.
The five sentences following 'Amitabha Buddha' explain the mind of the Buddha's protection. The sentences following 'I vow that in meditation' explain the events of the Buddha's protection. The mind of all Buddhas is great compassion. Because of compassion, there are vows. Because of the power of vows, there will be acknowledgement. Because of acknowledgement, there will be compassion. Because of compassion, there will surely be blessings. This is the mind of Amitabha Buddha's protection. Meditation refers to the Sixteen Contemplations, starting from the Contemplation of the Sun, up to the Nine Grades of Rebirth. One may either cultivate all Sixteen Contemplations, or focus on one contemplation. Speaking of one contemplation, it refers to the general contemplation, which is to visualize oneself sitting in a lotus flower.
作蓮花開合想。蓮花開時。彌陀聖眾俱放光明。來照我身。水鳥樹林。皆演妙法。此名總觀。或但觀丈六佛相在池水上。垂手提𢹂。己身胡跪華中。亦可。問。今既專持名號。云何復令觀想。答。終日持名。暫時觀想。以觀助念。念則不散。縱令心粗境細。亦可托像而觀。復何礙乎。禪觀是醒時。夢寐是睡時。或醒或睡。皆得見佛。若不觀想。則見佛為難。問。觀中見佛。得無魔事否。答。參禪人本不念佛而佛忽現。此則心境相違。名為魔事。唸佛人本自觀佛。佛隨相現。此名感應道交。非魔事也。然須了知所見之佛。如水中月。非有非無。不可取著若生取著。則恐反成魔事。切宜慎之。金色身是正報。寶嚴土是依報。歷是經歷寶嚴者七寶莊嚴也。余文可解。
△二正發願三。初現生愿。二臨終愿。三往生愿 今初。
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。
由甘露灌頂。故宿障除。由光明照身。故善根長。由手摩我頭。故煩惱無明頓破。由衣覆我體。故妙心真境現前。宿障指惑業苦三障。善根即戒定慧根。昏煩之法。惱亂心神。名為煩惱。指見思惑。于第一義諦不了。名曰無明。指根本惑。由此二惑。故妙心真境不能顯現。今二惑頓空。故開
【現代漢語翻譯】 現代漢語譯本 作蓮花開合的觀想。蓮花開放時，阿彌陀佛（Amitabha）聖眾都放出光明，來照耀我的身體。水鳥樹林，都在演說微妙的佛法。這叫做總觀。或者只觀想丈六高的佛相在池水之上，垂下手來接引，自己以胡跪的姿勢在蓮花之中，也可以。問：現在既然專門持念名號，為什麼又要觀想呢？答：整日持念名號，暫時觀想，用觀想來輔助唸佛，念頭就不會散亂。即使心比較粗，境界比較細微，也可以依託佛像來觀想，又有什麼妨礙呢？禪觀是清醒的時候做的事情，夢寐是睡覺的時候做的事情，或者清醒或者睡覺，都能見到佛。如果不觀想，那麼見到佛就比較困難。問：在觀想中見到佛，會不會有魔事呢？答：參禪的人本來不念佛，而佛忽然顯現，這便是心境相違背，叫做魔事。唸佛的人本來就在觀想佛，佛隨著觀想而顯現，這叫做感應道交，不是魔事。然而必須明白所見到的佛，如同水中的月亮，非有非無，不可執著。如果產生執著，恐怕反而會變成魔事，一定要謹慎。金色身是正報，寶嚴土是依報，歷是經歷寶嚴者七寶莊嚴也。其餘的文字可以自己理解。
△二正發願三。初現生愿。二臨終愿。三往生愿 今初。
使我過去世的業障自然消除，善根增長迅速，煩惱迅速消空，頓時破除無明，圓滿覺悟的妙心，廓然開悟，寂光真境，常常得以顯現在眼前。
由於甘露灌頂，所以過去世的業障消除。由於光明照耀身體，所以善根增長。由於佛用手摩我的頭頂，所以煩惱和無明頓時破除。由於佛用衣服覆蓋我的身體，所以妙心和真境顯現在眼前。宿障指的是惑業苦三障。善根指的是戒定慧三根。昏沉煩亂的法，惱亂心神，叫做煩惱，指的是見思惑。對於第一義諦不瞭解，叫做無明，指的是根本惑。由於這兩種迷惑，所以妙心和真境不能顯現。現在這兩種迷惑頓時消空，所以開悟。
【English Translation】 English version Visualize the opening and closing of the lotus flower. When the lotus opens, Amitabha (Amitabha - The Buddha of Infinite Light) and the holy assembly all emit light, illuminating my body. The water birds and trees all proclaim the wonderful Dharma. This is called the 'general contemplation'. Alternatively, one can simply visualize the sixteen-foot-tall Buddha image above the pond, extending a hand to receive, while oneself kneels in the lotus flower. Question: Now that we are dedicated to reciting the name, why are we also instructed to visualize? Answer: Recite the name all day long, and visualize temporarily, using visualization to aid the recitation, so that the mind does not wander. Even if the mind is coarse and the realm is subtle, one can rely on the image for visualization. What harm is there in that? Chan (Zen) contemplation is for when one is awake, and dreams are for when one is asleep. Whether awake or asleep, one can see the Buddha. If one does not visualize, then seeing the Buddha becomes difficult. Question: Will there be demonic occurrences when seeing the Buddha in visualization? Answer: For those who practice Chan (Zen) and do not originally recite the Buddha's name, if the Buddha suddenly appears, this is a contradiction between mind and realm, and is called a demonic occurrence. Those who recite the Buddha's name originally visualize the Buddha, and the Buddha appears according to the visualization. This is called the 'interplay of response and the Way', and is not a demonic occurrence. However, one must understand that the Buddha seen is like the moon in the water, neither existent nor non-existent, and should not be clung to. If one becomes attached, it may turn into a demonic occurrence, so be very careful. The golden body is the 'proper reward', and the adorned land is the 'dependent reward'. 'Li' means to experience the adorned land, which is adorned with the seven treasures. The rest of the text can be understood on your own.
△2. Correctly Making Vows in Three Parts: First, Vows for This Life; Second, Vows for the Time of Death; Third, Vows for Rebirth. Now, the First.
May my past karmic obstacles be naturally removed, may my roots of goodness grow rapidly, may my afflictions be quickly emptied, may I instantly break through ignorance, may the wonderful mind of perfect enlightenment be fully awakened, and may the true realm of Tranquil Light always appear before me.
Because of the nectar empowerment, past karmic obstacles are removed. Because of the light shining on the body, roots of goodness grow. Because the Buddha touches my head with his hand, afflictions and ignorance are instantly broken through. Because the Buddha covers my body with his robe, the wonderful mind and true realm appear before me. 'Past obstacles' refers to the three obstacles of delusion, karma, and suffering. 'Roots of goodness' refers to the roots of precepts, concentration, and wisdom. The law of confusion and vexation, disturbing the mind, is called 'affliction', referring to the delusions of views and thoughts. Not understanding the ultimate truth is called 'ignorance', referring to the fundamental delusion. Because of these two delusions, the wonderful mind and true realm cannot manifest. Now that these two delusions are instantly emptied, enlightenment occurs.
悟現前也。圓覺是能證智。寂光是所證理。現前者。洞然明白也。
△二臨終愿。
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。阿彌陀佛。與觀音勢至諸聖賢眾。放光接引。垂手提𢹂樓閣幢幡。異香天樂。西方聖境昭示目前。令諸眾主見者聞者。歡喜感嘆。發菩提心。
臨命終時。第八識將去時也。三日七日為預知四大不調名病苦。水火刀兵毒藥等名厄難。貪戀有四。一終歲持齋。一朝食肉。二長年唸佛。此日貪生三恩愛牽纏。難割難捨。四許願保禳。求神服藥。迷惑有三。一疑罪業深重。二疑功行淺薄。三疑佛不來迎諸根即眼等五根。正念是意根。無病無難故悅豫。無貪無惑故分明。舍所受身名舍報。不忙不亂故安詳。坐脫立亡。故云如入禪定。阿彌陀佛下。明感應道交。令諸眾生下。明見聞利益。如文可知。
△三往生愿。
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。華開見佛。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。
金剛臺。即蓮華座。其座金剛所成。故名金剛臺。又華內蓮
【現代漢語翻譯】 現代漢語譯本： 『悟現前』，指的是圓覺（圓滿覺悟的智慧）是能證之智，寂光（寂靜光明的境界）是所證之理。『現前』，指的是洞徹明白的狀態。
△二、臨終愿
至於臨命終時，預先知道往生的時間，身體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）喜悅，正念分明，安詳地捨棄報身，如同進入禪定。阿彌陀佛（西方極樂世界的教主），與觀音（觀世音菩薩）、勢至（大勢至菩薩）等諸聖賢眾，放出光明接引，垂下手來提攜，還有樓閣幢幡，奇特的香氣和天上的音樂，西方極樂世界的聖境昭示在眼前，令所有見到或聽到的人，都歡喜感嘆，發起菩提心（覺悟之心）。
臨命終時，指的是第八識（阿賴耶識）將要離開身體的時候。三日或七日，是預知四大（地、水、火、風）不調，這被稱為病苦。水火刀兵毒藥等，被稱為厄難。貪戀有四種：一是終年持齋，卻在一朝食肉；二是長年唸佛，卻在此時貪生怕死；三是恩愛牽纏，難以割捨；四是許願保佑，求神服藥。迷惑有三種：一是懷疑罪業深重；二是懷疑功行淺薄；三是懷疑佛不來迎接。諸根，即眼等五根。正念，是意根。沒有病痛和災難，所以喜悅；沒有貪戀和迷惑，所以分明。捨棄所受的身體，稱為舍報。不忙不亂，所以安詳。坐著或站著往生，所以說如同進入禪定。『阿彌陀佛』以下，說明感應道交。『令諸眾生』以下，說明見聞的利益。如文可知。
△三、往生愿
我在那時，乘坐金剛臺（堅固的蓮花寶座），隨從佛后，如彈指頃刻之間，往生到極樂世界的七寶池內的殊勝蓮花中。蓮花開放，見到佛，見到諸菩薩，聽到微妙的法音，獲得無生忍（對法無所生滅的證悟）。在極短的時間內，承事諸佛，親自蒙受授記（預言未來成佛）。得到授記后，成就三身（法身、報身、應身）、四智（成所作智、妙觀察智、平等性智、大圓鏡智）、五眼（肉眼、天眼、慧眼、法眼、佛眼）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），無量百千陀羅尼門（總持法門的途徑），一切功德，都完全成就。
金剛臺，即蓮花座。這個座是金剛所成，所以名叫金剛臺。又，蓮花內
【English Translation】 English version: 'Understanding the present' refers to the perfect enlightenment wisdom (Yuanjue) being the wisdom that can realize, and the realm of serene light (Jiguang) being the principle that is realized. 'Present' refers to the state of being thoroughly clear and understanding.
△2. Vow at the Time of Death
As for when approaching the end of life, foreknowing the time of death, the body will be without any sickness, suffering, calamity, or difficulty; the mind will be without any greed, attachment, or delusion; the faculties (eyes, ears, nose, tongue, body) will be joyful; right mindfulness will be distinct; one will peacefully relinquish the physical body, as if entering into meditative absorption (Dhyana). Amitabha Buddha (the principal Buddha of the Western Pure Land), along with Avalokiteshvara (Guanyin Bodhisattva), Mahasthamaprapta (Shizhi Bodhisattva), and all the noble sages, will emit light to receive and guide, extending their hands to lift and carry, with pavilions, banners, strange fragrances, and heavenly music. The sacred realm of the Western Pure Land will be revealed before one's eyes, causing all those who see or hear to rejoice, admire, and generate the Bodhi mind (the mind of enlightenment).
The time of approaching the end of life refers to when the eighth consciousness (Alaya consciousness) is about to leave the body. Three or seven days beforehand indicates foreknowing the imbalance of the four great elements (earth, water, fire, wind), which is called sickness and suffering. Water, fire, swords, weapons, poison, and drugs are called calamities and difficulties. There are four types of greed and attachment: first, observing a vegetarian diet for years but breaking it with meat on one occasion; second, reciting the Buddha's name for years but clinging to life at the moment of death; third, being entangled in affection, making it difficult to let go; fourth, making vows for protection, seeking gods, and taking medicine. There are three types of delusion: first, doubting the depth of one's karmic offenses; second, doubting the shallowness of one's merits and practices; third, doubting that the Buddha will come to welcome. The faculties refer to the five roots such as the eyes. Right mindfulness is the mind root. Without sickness or difficulty, one is joyful; without greed or delusion, one is distinct. Relinquishing the received body is called relinquishing the retribution body. Without being hurried or confused, one is peaceful. Being able to pass away sitting or standing is described as entering into meditative absorption. 'Amitabha Buddha' and below explain the interaction of response and the Way. 'Causing all sentient beings' and below explain the benefits of seeing and hearing. As the text indicates.
△3. Vow of Rebirth
At that time, I will ride on a Vajra platform (indestructible lotus throne), following behind the Buddha, and in the time it takes to snap one's fingers, be reborn within a magnificent lotus flower in the Seven Treasure Pond of the Land of Ultimate Bliss. When the lotus flower opens, I will see the Buddha, see all the Bodhisattvas, hear the wonderful Dharma sound, and attain the patience of non-origination (the realization that phenomena neither arise nor cease). In an extremely short time, I will serve all the Buddhas and personally receive prediction of Buddhahood (a prophecy of future Buddhahood). Having received the prediction, I will accomplish the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), the four wisdoms (the wisdom of accomplishing all actions, the wisdom of wonderful observation, the wisdom of equality, the great mirror-like wisdom), the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), the six supernatural powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), countless hundreds of thousands of Dharani gates (paths to upholding all Dharma), and all merits will be completely accomplished.
The Vajra platform is the lotus seat. This seat is made of Vajra, hence the name Vajra platform. Also, within the lotus
房。亦名為臺。上品上生。乃有此臺。如彈指頃。言往生之速也。勝蓮華。即金剛臺上之華。無生忍者。一切諸法本自不生不滅。眾生顛倒妄見生滅。今以智慧而了達之故云獲無生忍。得此忍已便登初住。大用現前。承事諸佛下。正明其相。三身者。法身報身化身。四智者。一大圓鏡智。二平等性智。三妙觀察智。四成所作智。五眼者。肉眼天眼慧眼法眼佛眼。六通者。天眼天耳他心宿命神足漏盡也。陀羅尼翻總持。謂總一切法。持無量義也。一切功德句。總結上文。皆悉成就者。是初住分成就。非究竟成就也。初自利竟。
△二利他。
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。
問。菩薩化他。不于凈土而於穢土者。何也答。以凈土中人有善無惡。化度則易。穢土惡多善少。化度則難。難故大悲增長。行愿堅牢。易故悲心不深。行愿不廣。大彌陀經云。此土修行一日。勝於西方凈土修行一劫者蓋謂此也。又此娑婆是本昔受生之處。有緣必多。化度宜急。所以生凈土后。必先回入。又問。逕在此土化導。有何不可。何須舍此趨彼然後回入。答若不捨此。則墮落有分。化導何從。若不往彼。則自利未能
【現代漢語翻譯】 現代漢語譯本： 房，也叫做臺。上品上生的人，才會有這樣的臺。如彈指頃，是說往生速度之快。勝蓮華，就是金剛臺上的蓮花。無生忍者，一切諸法本來就不生不滅，眾生顛倒妄見生滅，現在用智慧了達這個道理，所以說獲得無生忍。得到這個忍之後，便登上初住（菩薩修行階位）。大用現前，承事諸佛下，正是說明他們的相狀。三身者，法身（Dharmakaya）、報身（Sambhogakaya）、化身（Nirmanakaya）。四智者，一大圓鏡智（Adarsa-jnana），二平等性智（Samata-jnana），三妙觀察智（Pratyaveksana-jnana），四成所作智（Krtyanusthana-jnana）。五眼者，肉眼、天眼、慧眼、法眼、佛眼。六通者，天眼通、天耳通、他心通、宿命通、神足通、漏盡通。陀羅尼（Dharani）翻譯成總持，就是總一切法，持無量義。一切功德句，總結上文。皆悉成就者，是初住分成就，不是究竟成就。以上是自利的部分。 △二利他。 然後不違背在安養（凈土別稱）的誓願，返回娑婆世界（Saha world）。分身無數，遍佈十方剎土（Buddha-ksetra），以不可思議的自在神力，用種種方便，度脫眾生，使他們都離開染污，獲得清凈心，一同往生西方極樂世界，進入不退轉地。 問：菩薩化度眾生，為什麼不在凈土（Pure Land）而要在穢土（impure land）呢？答：因為凈土中的人有善沒有惡，化度就容易；穢土惡多善少，化度就難。因為難，所以大悲心增長，行愿堅牢；因為容易，所以悲心不深，行愿不廣。《大彌陀經》說，在此土修行一日，勝過在西方凈土修行一劫，大概就是這個意思。而且這個娑婆世界是過去受生的地方，有緣的人必定很多，化度應該抓緊。所以往生凈土后，必定先返回娑婆世界。又問：直接在這個娑婆世界化導，有什麼不可以，為什麼要捨棄這裡去往凈土，然後再返回呢？答：如果不捨棄這裡，就會有墮落的可能，化導從何談起？如果不往生凈土，那麼自利尚未完成。
【English Translation】 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.
。利他安保。喻如貧人未見帝王。未蒙官職。則自尚飢寒凍餒之不暇。又焉能周給鄰里鄉黨乎。故知不願度生則已。愿則必求西方。不生西方則已。生則必須回入。又問適欲往生。又欲回入。得無進退躊躇。志不決定邪。答。先期自利。故愿往生。后愿利他。故須回入。發心雖在一時。行事則有先後。若不先發此意。一生凈土。回入則難。其如四恩三有何。故知未得往生。決無復入胞胎之念。既生安養。決無不來化導之心此正明決定。何謂不定邪。言不違安養者。法身不動也。言回入娑婆者。化身應現也。如一月千江。不升不降。從體起用。亦復如是。非獨一國。亦遍十方。種熟脫三番番不息。小乘外道作意神通。名可思議。一心作一。不能作多。名不自在。菩薩不爾。不消作意。化化無窮。故名不可思議自在神力也。慳貪者以財施攝。剛強者以愛語攝。為善者以利益攝。行惡者以同事攝。故名種種方便。使其三惑不起。名為離染。三德圓證。名為凈心(見思塵沙無明為三惑法身般若解脫為三德)。咸令離染二句。是現世益。同生西方二句。是後世益。不退有三。一位不退。終不退為凡夫二乘。二行不退決無退失所修行業。三念不退。決無一念忘失錯誤。又一入西方。縱在疑城邊地。下品下生終不退入三途。故總名不
【現代漢語翻譯】 現代漢語譯本 利他安保。譬如貧窮的人沒有見過帝王，沒有得到官職，尚且自身飢寒交迫，哪裡還有能力賙濟鄰里鄉黨呢？所以知道如果不願普度眾生也就算了，如果願意，就必須求生西方極樂世界。不生西方也就算了，如果往生，就必須回入娑婆世界。 又問：既然想要往生西方，又想要回入娑婆，難道不會進退猶豫，志向不堅定嗎？ 答：先求自利，所以愿往生；后愿利他，所以必須回入。發心雖然在同一時間，行事則有先後順序。如果事先不發這個愿，一生凈土之後，回入娑婆就難了。那麼四恩三有怎麼辦呢？所以知道未得往生，決沒有再次進入胞胎的想法；既然往生安養，決沒有不來化導眾生的心。這正是表明心意堅定，怎麼能說是不堅定呢？ 說『不違安養』，是指法身不動。說『回入娑婆』，是指化身應現。就像一輪明月映照千江，不升不降，從本體起用，也是這樣。不只在一個國家，也遍及十方世界，『種熟脫』（指播種、成熟、解脫）三事循環不息。小乘外道通過作意（人為努力）獲得的神通，名為可思議。一心只能做一件事，不能做多件事，名為不自在。菩薩不是這樣，不用作意，化身變化無窮，所以名為不可思議自在神力。 對於慳吝貪婪的人，用財施來攝受；對於剛強難化的人，用愛語來攝受；對於行善的人，用利益來攝受；對於作惡的人，用同事（以身作則）來攝受。所以名為種種方便，使他們的見惑、思惑、塵沙惑（見思塵沙無明為三惑）不起，名為離染。法身德、般若德、解脫德（法身般若解脫為三德）圓滿證得，名為凈心。 『咸令離染』這兩句，是現世的利益。『同生西方』這兩句，是後世的利益。不退有三種：一位不退，最終不會退轉為凡夫二乘；二行不退，決無退失所修的行業；三念不退，決無一念忘失錯誤。又一旦進入西方極樂世界，縱然是在疑城邊地，下品下生，最終也不會退入三途（地獄、餓鬼、畜生）。所以總名為不退。
【English Translation】 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' (種熟脫) 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.
退也。問西方不退設使回入娑婆。還有退否答。如上所明。三身四智種種現前。加以彌陀護念諸佛攝受。焉有退失之理。喻如衣錦還鄉順風搖櫓。無求不利。無往不前。菩薩度生。所以必欲求生西方而後回入者。良由於此。
△三總結二愿。
如是大愿世界無盡眾生無盡。業及煩惱一切無盡。我願無盡。
如是大愿。總結前文。世界無盡等是舉例我願句總顯無盡。如雲世界不可盡。我願不可盡眾生不可盡。業及煩惱不可盡我願不可盡。若四種可盡。我願乃可盡問。何故發此無盡不願邪。答。以由心無盡故。隨心所發誓愿。亦無有盡。又世界等四並由心具。縱然成佛亦無可盡之理又問。愿既無盡成佛何時。答。所言成佛。祇是識得自心究竟不生耳至於三十二相。方便施為。本非真實。尚何成與不成之可論哉初發愿竟。
△次迴向。
愿今禮佛發願修持功德。回施有情。四恩總報。三有齊資。法界眾生。同圓種智。
菩薩修行。必先回曏者。以若不迴向。則是人天果報若能迴向。則成出世正因故也。迴向有三。一回己向他。二回因向果三回事向理。云何回己向他。以由眾生無始時來所修善業。併爲己身及己眷屬今回此心向于眾生。以己所修悉施於彼。愿他得利。不求自樂。是名回己
【現代漢語翻譯】 現代漢語譯本： 退失嗎？問：如果西方的不退轉菩薩設使回入娑婆世界（Saha World，指我們所居住的這個世界），還會退轉嗎？答：如上面所說明的，三身（Trikaya，佛所具有的三種身：法身、報身、應身）四智（Four Wisdoms，大圓鏡智、平等性智、妙觀察智、成所作智）種種現前，加以阿彌陀佛（Amitabha，西方極樂世界的教主）的護念，諸佛的攝受，哪裡有退失的道理呢？譬如衣錦還鄉，順風搖櫓，沒有求取而得不到的，沒有前往而不前進的。菩薩度化眾生，所以一定要先求生西方極樂世界，然後回入娑婆世界，原因就在於此。
△三、總結二愿。
如是大愿，世界無盡，眾生無盡，業及煩惱一切無盡，我願無盡。
如是大愿，總結前面的內容。世界無盡等是舉例，『我願無盡』一句總括顯示無盡。如說世界不可能窮盡，我的愿也不可能窮盡；眾生不可能窮盡，業及煩惱不可能窮盡，我的愿也不可能窮盡。如果這四種可以窮盡，我的愿才可以窮盡。問：為什麼發這無盡的誓願呢？答：因為心是無盡的，所以隨心所發的誓願，也是沒有窮盡的。又，世界等四種都由心所具足，縱然成佛也沒有窮盡的道理。又問：愿既然是無盡的，那麼什麼時候才能成佛呢？答：所說的成佛，只是認識到自己的心，究竟不生不滅罷了。至於三十二相（Thirty-two Marks of the Buddha，佛所具有的三十二種殊勝的相），方便施為，本來就不是真實的，哪裡還有成與不成可以討論的呢？初發愿完畢。
△四、次迴向。
愿現在禮佛發願修持的功德，回施給有情眾生，四恩（Four Kinds of Grace，父母恩、眾生恩、國王恩、三寶恩）總報，三有（Three Realms of Existence，欲界、色界、無色界）齊資，法界（Dharmadhatu，一切諸法的總稱）眾生，同圓滿種智（Sarvajna，一切智）。
菩薩修行，必須先回向，因為如果不迴向，就是人天果報；如果能夠迴向，就成為出世的正因。迴向有三種：一、回己向他；二、回因向果；三、回事向理。什麼是回己向他？因為眾生從無始以來所修的善業，都是爲了自己和自己的眷屬，現在迴轉這個心向于眾生，把自己所修的都施捨給他們，愿他們得到利益，不求自己快樂，這叫做回己向他。
【English Translation】 English version: 'Does it regress?' Question: 'If a non-regressing Bodhisattva from the Western Pure Land were to return to the Saha World (Saha World, referring to the world we live in), would they still regress?' Answer: 'As explained above, the Trikaya (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya) and Four Wisdoms (Four Wisdoms, Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, and Accomplishing Wisdom) manifest in various ways. Moreover, with the protection of Amitabha (Amitabha, the lord of the Western Pure Land) and the reception of all Buddhas, how could there be any reason for regression? It is like returning home in brocade, rowing with the wind. There is nothing sought that is not obtained, and no going that is not advancing. The reason why Bodhisattvas must first seek rebirth in the Western Pure Land before returning to the Saha World to liberate beings is precisely this.'
△3. Concluding the Second Vow.
'Such great vows, the world is endless, sentient beings are endless, karma and afflictions are all endless, and my vows are endless.'
'Such great vows' concludes the preceding text. 'The world is endless,' etc., are examples, and the phrase 'my vows are endless' encompasses and reveals endlessness. It is like saying, 'The world cannot be exhausted, and my vows cannot be exhausted; sentient beings cannot be exhausted, karma and afflictions cannot be exhausted, and my vows cannot be exhausted. If these four could be exhausted, then my vows could be exhausted.' Question: 'Why make these endless vows?' Answer: 'Because the mind is endless, the vows made according to the mind are also endless.' Furthermore, the four, such as the world, are all inherent in the mind. Even upon attaining Buddhahood, there is no reason for them to be exhausted. Question: 'Since the vows are endless, when will one attain Buddhahood?' Answer: 'Attaining Buddhahood simply means recognizing one's own mind as ultimately unarising and unceasing. As for the Thirty-two Marks of the Buddha (Thirty-two Marks of the Buddha, the thirty-two auspicious marks of a Buddha) and expedient actions, they are not ultimately real. What is there to discuss about attaining or not attaining?' The initial vow is completed.
△4. Subsequent Dedication.
'May the merit of paying homage to the Buddha, making vows, and cultivating practice now be dedicated to sentient beings, repaying the Four Kinds of Grace (Four Kinds of Grace, the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels) in full, benefiting the Three Realms of Existence (Three Realms of Existence, the Desire Realm, the Form Realm, and the Formless Realm) equally, and enabling all beings in the Dharmadhatu (Dharmadhatu, the totality of all dharmas) to perfect the Sarvajna (Sarvajna, all-knowing wisdom).'
Bodhisattvas must first dedicate their merit because if they do not, it will only result in rewards in the realms of humans and gods. If they can dedicate their merit, it becomes the true cause for transcending the world. There are three types of dedication: 1. Dedicating oneself to others; 2. Dedicating the cause to the effect; 3. Dedicating the particular to the principle. What is dedicating oneself to others? It is because sentient beings, from beginningless time, have cultivated good karma for themselves and their families. Now, turning this mind towards sentient beings, giving all that one has cultivated to them, wishing them to benefit and not seeking one's own happiness, this is called dedicating oneself to others.
向他。云何回因向果。以無始來但為人天福報。不求出世實果。今回此心向于無上菩提。所修善業。悉用莊嚴佛果。是名回因向果。云何回事向理。若見有眾生諸佛善法迴向種種差別。則事不空。今回此心向于實際。能修所修。能向所向。二俱寂滅是名回事向理。今言恩有齊資。是回己向他。同圓種智。是回因向果。此二並是事相。理在事中。故三皆具足。種智者佛之智慧也。謂能知諸法一相。亦能知種種相無二無別。故名種智也。問。所修善業。雖有若無。名不住相。今一事甫畢。汲汲迴向。不已著乎。答。汝言善不住相。為有後報否若無則墮斷滅若有則雖不求福福還隨汝。人天果報。固未免離。云何無著。今以此福回施眾生及以諸佛。則成無漏勝因。何著之有。問回施眾生。眾生實得利益否。若無利益。則成虛妄。若有利益。則我作他受。焉有此理。答。菩薩福德。與眾生共。現在雖無利益。未來成佛。則眾生受賜。如彌陀佛國。凡未生者即同佛受用。並由世尊因地作福。回施我等。是故今日得其果報。如父財子用。孰曰不可乎。問。迴向與不迴向。功有勝劣。事有得失否。答。迴向則少福成多。如一滴投海。不可分別。不迴向則多福轉少。如水灌漏卮。須臾即盡。又若能迴向。則心能轉福。逕往西方。若不迴向
【現代漢語翻譯】 現代漢語譯本 向他。什麼是回因向果呢？因為從無始以來，人們只追求人天福報，不尋求出世的真實果實。現在將此心轉向無上菩提（至高無上的覺悟），所修的善業，全部用來莊嚴佛果（成佛的果實），這叫做回因向果。什麼是回事向理呢？如果看到眾生、諸佛、善法迴向有種種差別，那麼事相就不空。現在將此心轉向實際，能修的、所修的，能迴向的、所迴向的，二者都寂滅，這叫做回事向理。現在說恩有齊資，這是回己向他。同圓種智（佛的智慧），這是回因向果。這二者都是事相，理在事中，所以三者都具備。種智就是佛的智慧，是指能夠知曉諸法一相，也能知曉種種相沒有二致沒有分別，所以叫做種智。問：所修的善業，雖然好像有又好像沒有，叫做不住相。現在一件事剛剛做完，就急著迴向，這不是執著嗎？答：你說善不住相，那麼有後報嗎？如果沒有，那就墮入斷滅；如果有，那麼即使不求福，福還是會跟隨你。人天果報，終究不能避免，怎麼能說沒有執著呢？現在用這些福報回施給眾生以及諸佛，就成為無漏的殊勝因緣，有什麼執著呢？問：回施給眾生，眾生真的能得到利益嗎？如果沒有利益，那就成了虛妄；如果有利益，那就是我做的事情別人受益，哪有這樣的道理？答：菩薩的福德，與眾生共有。現在雖然沒有利益，未來成佛的時候，眾生就能得到恩賜。比如阿彌陀佛國，凡是未出生的眾生就和佛一樣享受，都是由於世尊在因地（修行時）作福，回施給我們，所以今天才能得到這樣的果報。就像父親的財產兒子使用，誰說不可以呢？問：迴向與不迴向，功德有勝劣，事情有得失嗎？答：迴向就能使少福變成多福，像一滴水投入大海，無法分辨。不迴向就會使多福變成少福，像用水灌注漏水的杯子，很快就會漏光。而且如果能夠迴向，心就能轉化福報，直接前往西方（極樂世界）。如果不迴向
【English Translation】 English version Directing it to him. What is 'returning the cause towards the effect'? It is because from beginningless time, one only seeks blessings of humans and devas (gods), not seeking the real fruit of transcending the world. Now, turning this mind towards Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), all the good deeds cultivated are used to adorn the Buddha-fruit (the fruit of Buddhahood). This is called 'returning the cause towards the effect'. What is 'returning the matter towards the principle'? If one sees various differences in the dedication of merits by sentient beings, Buddhas, and good dharmas, then the phenomena are not empty. Now, turning this mind towards reality, the one who cultivates, what is cultivated, the one who dedicates, and what is dedicated, both are extinguished. This is called 'returning the matter towards the principle'. Now, saying that kindness has equal resources is 'returning oneself towards others'. Together perfecting the seed-wisdom (Buddha's wisdom) is 'returning the cause towards the effect'. These two are both phenomena. The principle is within the phenomena, so all three are complete. Seed-wisdom is the wisdom of the Buddha, which means being able to know the one aspect of all dharmas, and also being able to know that the various aspects are not different or separate, so it is called seed-wisdom. Question: The good deeds cultivated, although seemingly existent and non-existent, are called 'not dwelling in characteristics'. Now, as soon as one thing is finished, one eagerly dedicates the merits. Isn't this attachment? Answer: You say that good does not dwell in characteristics. Is there a later retribution or not? If there is none, then one falls into annihilation. If there is, then even if you do not seek blessings, blessings will still follow you. The fruits of humans and devas are ultimately unavoidable. How can you say there is no attachment? Now, using these blessings to dedicate to sentient beings and all Buddhas, it becomes a flawless and supreme cause. What attachment is there? Question: Dedicating merits to sentient beings, do sentient beings really receive benefits? If there are no benefits, then it becomes false. If there are benefits, then I do the work and others receive the benefits. How can there be such a principle? Answer: The blessings of a Bodhisattva are shared with sentient beings. Although there are no benefits now, when one becomes a Buddha in the future, sentient beings will receive the gift. For example, in Amitabha Buddha's land, all those who are not yet born enjoy the same as the Buddha. This is all because the World Honored One (Buddha) cultivated blessings in the causal stage (time of practice), dedicating them to us, so today we can receive such retribution. Like a father's wealth being used by his son, who can say it is not allowed? Question: Is there superiority or inferiority in merit, or gain or loss in affairs, between dedicating merits and not dedicating merits? Answer: Dedicating merits can turn small blessings into great blessings, like a drop of water entering the ocean, indistinguishable. Not dedicating merits will turn great blessings into small blessings, like pouring water into a leaky cup, which will soon be empty. Moreover, if one can dedicate merits, the mind can transform the blessings, going directly to the West (the Pure Land of Amitabha Buddha). If one does not dedicate merits
。則心被福牽。還生三界。是以修凈業人。凡有一善。必先回向西方者蓋以此也。問。迴向西方則自求快樂。迴向佛果。則自求尊勝。由來為己。何與眾生。答。茍不為人。則何須作佛。如不因治亂。焉用求王。當知利人必先自利。成己即是成他。尚何彼此分別之有哉。問。眾生本空。菩提非有。不見善法。將何迴向。答雖知三事俱空。而眾生不解。妄造諸業。妄受諸苦。是故菩薩以善法而回向之。又欲成佛而度脫之。不廢修持因果耳。若執俱空。則反成偏見。墮入二乘斷滅深坑矣。是知具足三種迴向。是菩薩修行要行。不可不知。略釋愿文竟。
西方發願文注(終)
【現代漢語翻譯】 現代漢語譯本：那麼心就會被福報牽引，仍然會生於三界之中。因此，修習凈業的人，凡是做了一件善事，必定先回向西方極樂世界，大概就是這個原因。問：迴向西方是為自己求快樂，迴向佛果是為自己求尊貴殊勝，終究是爲了自己，與眾生有什麼關係呢？答：如果不爲了人，又何必成佛呢？如果不是因為天下大亂，哪裡需要求做國王呢？應當知道利益他人必定先要利益自己，成就自己就是成就他人，哪裡還有彼此分別呢？問：眾生本來是空，菩提（bodhi，覺悟）並非實有，不見有善法，將用什麼來回向呢？答：雖然知道三事（能迴向的人、所迴向的法、所迴向的處所）都空，但是眾生不瞭解，虛妄地造作各種惡業，虛妄地承受各種痛苦。所以菩薩用善法來回向，又想成就佛果來度脫他們，不廢棄修持因果。如果執著於一切皆空，反而會成為偏見，墮入二乘（聲聞乘和緣覺乘）斷滅的深坑。因此，要知道具足三種迴向，是菩薩修行的重要行為，不可不知。簡略解釋發願文完畢。 《西方發願文注》終
【English Translation】 English version: Then the mind will be drawn by blessings and will still be born in the Three Realms. Therefore, those who cultivate Pure Land practice, whenever they do a good deed, must first dedicate the merit to the Western Pure Land, and this is probably the reason. Question: Dedicating merit to the West is to seek happiness for oneself, and dedicating merit to Buddhahood is to seek honor and victory for oneself. In the end, it is for oneself, so what does it have to do with sentient beings? Answer: If it were not for the sake of people, why would one need to become a Buddha? If it were not for the chaos in the world, where would the need to seek to be a king come from? One should know that benefiting others must first benefit oneself, and accomplishing oneself is accomplishing others. Where is there any distinction between self and others? Question: Sentient beings are fundamentally empty, and bodhi (覺悟, enlightenment) is not real. If one does not see any good deeds, what will one dedicate? Answer: Although one knows that the three things (the person who dedicates, the dharma that is dedicated, and the place to which the dedication is made) are all empty, sentient beings do not understand and falsely create various evil karmas and falsely endure various sufferings. Therefore, Bodhisattvas dedicate merit with good deeds and also want to achieve Buddhahood to liberate them, without abandoning the cultivation of cause and effect. If one clings to the idea that everything is empty, it will instead become a biased view and one will fall into the deep pit of annihilation of the Two Vehicles (聲聞乘和緣覺乘, Śrāvakayāna and Pratyekabuddhayāna). Therefore, one should know that possessing the three kinds of dedication is an important practice for Bodhisattvas, and one must not be ignorant of it. A brief explanation of the Vow Text is completed. Commentary on the Western Vow Text (End)