English
English version: Lustful thoughts, false speech, harsh words, divisive speech, embellished speech, greed, hatred, and wrong views – these are all evil deeds. The three evil paths refer to hell, also called Niraya, meaning an unpleasant place. The animal realm is called Tiryak, because they are raised by their masters, driven by people, and used for food. The hungry ghost realm is filled with hunger, weakness, and fear. The three thousand worlds all have these evils, so it is said to be 'full,' meaning full of accumulations of unwholesome deeds, which are the root of the evil paths. No one does not create evil karma, so it is said to be 'many.' People often commit acts of killing, stealing, and sexual misconduct, violating reason and harming others' property. These are all unwholesome actions, and their accumulation is called 'gathering.' I hope that in the future, I will not hear evil sounds or see evil people. Now I prostrate myself before the World-Honored One with the five limbs touching the ground – both elbows, both knees, and the head. This is called the five-point prostration. Kshama is a Sanskrit word meaning repentance, which in Chinese is '忏悔' (chànhuǐ). Here, both Sanskrit and Chinese are used, so it is said '忏悔.' By verifying the cause through the result, we know that there were past sins. Fearing that the repayment is not yet complete and that we will continue to receive retribution in the future, we must repent. I only hope that the Buddha-sun will open up and tell me what I seek. The Buddha can destroy the ignorance and darkness of sentient beings, just as the sun dispels the darkness, so it is said 'Buddha-sun,' teaching me to observe the pure karmic places. The preface ends. At that time, the World-Honored One emitted light from between his eyebrows and shone it downwards. The second part, the formal explanation, is divided into three parts: first, clarifying pure karma; second, distinguishing subtle contemplation; and third, the benefits. The Tathagata has a white hair mark between his eyebrows, as white as Kaśyapa snow, one丈 five尺 (丈 and 尺 are Chinese units of measurement) long. The hair has eight edges, and the circumference is five 寸 (Chinese unit of measurement). The hair is hollow, spiraling to the right, like a crystal tube. From here, light is emitted, illuminating immeasurable lands, and then returns to the top of the Buddha's head, transforming into a golden platform, widely manifesting various lands, allowing Vaidehi (person's name) to be happy to be reborn in Sukhavati (the Pure Land). First, emitting light is to respond to the previous request about the place of rebirth. Second, the World-Honored One's smile is to respond to the previous request about pure karma, approximately answering the three kinds of pure karma of contemplation and mindfulness. Measuring with a scattered mind is called contemplation, and the sixteen correct contemplations are called correct reception. First, the first part answers the question about the place of rebirth. '惟愿' (wéiyuàn - only wish) below clarifies seeing the Pure Land, further requesting the cause of rebirth in the Pure Land. First, emitting light universally shows various lands. Second, '或有' (huòyǒu - some) below shows the differences between the lands. Vaidehi below shows the place of rebirth. Contemplation is the vow, the vow of contemplation is the karma, which is precisely asking about the cause of rebirth. Correct reception refers to being non-evil, correctly receiving, which is the second question. There are two parts to the contemplation and smile. First, clarifying the three kinds of pure karma to answer contemplation, '汝是凡夫' (rǔ shì fánfū - you are a mortal) below. --------------------------------------------------------------------------------
Chinese
明十六妙观答正受。初业共凡夫。次共二乘。后是大乘不共之法。初净业中有三。第一明三种净业。告阿难下。第二叹其所问妙契佛心。从阿难汝当受持下。第三略付阿难令持获利也。就初复三。初明光照频婆获道。次世尊告韦提汝今知不下。举果劝修因。三欲生彼国者下。明往生之因也。何以不直答其土因。而复放光微笑耶解有二。初为次增道。次欲使王与夫人因光相见。王既睹光增道。知国非实。视死如眠。夫人见王无忧。观法成果也。微笑如释种被诛。如来光色益显。正以如来善达因缘。业报无差对至叵避。王虽应死而获道迹。夫人幽絷。即是现净土之缘。有此多缘所以致笑也。阿那含者。第三不还果也。去此不远者。安乐国土去此十万亿佛刹。一一刹恒沙世界。何言不远。解云。以佛力故欲见即见。又光中现土显于佛顶。一念能缘言不远也。第一孝养父母奉事师长。敬上接下慈心行也。修十善业是其止行。身除三邪口离四过。意断三恶也。第二三归者。佛法僧也。在家戒亦即是十戒。具足诸戒者。道俗备受。微细不犯。威仪者。三千悉皆不缺也。第三发菩提心。是愿起意趣向。名为发心。菩提是道。佛果圆通。说为菩提。读诵大乘明修解也。行能运通说之为乘。余二不及是言大也。佛告韦提。此三种业三世诸 佛净业正因。是叹辞也。谛听谛听善思念之。谛听令生闻慧。善思思慧念之修慧。烦恼贼者。此能损慧命伤法身。故名为贼也。即得无生忍。是初住初地。仁王经说五忍。一伏二信三顺四无生五寂灭。初明韦提见土之由。次一问答。明为未来众生请见土之方法。汝是凡夫。彰其分齐不能远观。韦提实大菩萨。此会即得无生忍。示同在凡夫。心想羸劣未得天眼。不能远照见彼国土。有异方便令汝得见。异方便者。即十六观。非直观名方便。以佛力故见彼国者。亦是方便也。韦提白佛如我今者下。为佛灭后众生请也。浊者五浊。不善者十不善。五苦者。五道非乐故云五苦。或是五恶五痛五烧。五恶杀盗邪淫妄语饮酒如大经。现遭厄难王法刑罚。是五痛也。五烧即当来堕三途苦毒名五烧。云何当见阿弥陀极乐国土。正为启请。答中有十六观。一日观。二水观。三地观。四树观。五池观。六总观。观一切楼地池等。七华座观。八佛菩萨像观。九佛身观。十观音观。十一势至观。十二普往生观。十三杂明佛菩萨观。十四上品生观。十五中品生观。十六下品生观。就十六观分文为三。初六观观其依果。次七观观其正报。后三明三辈九品往生也。 第一日观示令系心。佛告下。略明系念总劝修观。云何下。正明作日观。一切有 现代汉语译本：‘佛净业正因’，这是一个赞叹之词。仔细听，仔细听，好好地思考它。仔细听，是为了生起闻慧；好好地思考，是为了生起思慧；念诵它，是为了生起修慧。‘烦恼贼’，是指那些能够损害慧命、伤害法身的东西，所以被称为贼。‘即得无生忍’，是指初住、初地。《仁王经》中说有五忍：一、伏忍，二、信忍，三、顺忍，四、无生忍，五、寂灭忍。首先说明韦提夫人见到净土的原因。其次，通过一问一答，说明为未来众生请求见到净土的方法。‘汝是凡夫’，彰显了她的身份，不能够远距离观看。韦提夫人实际上是大菩萨，这次法会就证得了无生忍，但她示现和凡夫一样。因为心想微弱，还没有得到天眼，不能够远距离照见极乐国土，所以佛陀用特别的方法让她能够见到。‘异方便’，就是指十六观。不仅仅是观想才叫做方便，因为佛力的加持而见到极乐国土，也是一种方便。‘韦提白佛如我今者下’，是为了佛陀灭度后的众生而请求。‘浊’，指的是五浊。‘不善’，指的是十不善。‘五苦’，指的是五道轮回不是快乐的，所以说是五苦，或者是指五恶、五痛、五烧。五恶是指杀生、偷盗、邪淫、妄语、饮酒，如《大般涅槃经》所说。‘现遭厄难王法刑罚’，是五痛。‘五烧’，是指将来堕入三恶道的痛苦，称为五烧。‘云何当见阿弥陀极乐国土’，这是正式的启请。回答中有十六观：一日观，二水观，三地观，四树观，五池观，六总观（观一切楼阁、地面、水池等），七华座观，八佛菩萨像观，九佛身观，十观音观，十一势至观，十二普往生观，十三杂明佛菩萨观，十四上品生观，十五中品生观，十六下品生观。就十六观的内容，可以分为三个部分。最初的六观是观想依报的果报，接下来的七观是观想正报，最后的三观是说明三辈九品往生的情况。 第一日观，是为了指示令心专注于一处。‘佛告下’，简略地说明系念，总的劝导修习观想。‘云何下’，正式说明如何作日观。一切有为法...
English
English version: ‘The Pure Karma of the Buddha is the Right Cause.’ This is an exclamation of praise. Listen attentively, listen attentively, and contemplate it well. Listen attentively to generate wisdom from hearing; contemplate well to generate wisdom from thinking; recite it to generate wisdom from cultivation. ‘The thieves of afflictions’ refer to those things that can harm the life of wisdom and injure the Dharma body, hence they are called thieves. ‘Immediately attain the forbearance of non-origination’ refers to the initial dwelling and the initial ground (of a Bodhisattva). The *Renwang Sutra* (仁王经) speaks of five forbearances: 1. Subduing forbearance, 2. Believing forbearance, 3. Compliant forbearance, 4. Non-origination forbearance, 5. Quiescent forbearance. First, it explains the reason why Vaidehi (韦提) saw the Pure Land. Second, through a question and answer, it explains the method for future beings to request to see the Pure Land. ‘You are an ordinary person’ highlights her status, unable to see from a great distance. Vaidehi is actually a great Bodhisattva who attained the forbearance of non-origination at this assembly, but she manifests as being the same as an ordinary person. Because her mind is weak and she has not yet obtained the heavenly eye, she cannot see the Land of Ultimate Bliss from afar, so the Buddha uses a special method to allow her to see it. ‘Different expedient means’ refers to the Sixteen Contemplations. It is not just contemplation that is called an expedient means, but seeing the Land of Ultimate Bliss through the power of the Buddha is also an expedient means. ‘Vaidehi said to the Buddha, “As I am now…”’ is a request for the sake of beings after the Buddha's extinction. ‘Turbid’ refers to the five turbidities. ‘Unwholesome’ refers to the ten unwholesome actions. ‘Five sufferings’ refers to the fact that the five paths of reincarnation are not joyful, hence they are called five sufferings, or they refer to the five evils, five pains, and five burnings. The five evils are killing, stealing, sexual misconduct, lying, and drinking alcohol, as stated in the *Mahaparinirvana Sutra*. ‘Currently encountering calamities, royal laws, and punishments’ are the five pains. ‘Five burnings’ refers to the suffering of falling into the three evil paths in the future, called five burnings. ‘How shall I see Amitabha's (阿弥陀) Land of Ultimate Bliss?’ This is a formal request. The answer contains the Sixteen Contemplations: 1. Contemplation of the Sun, 2. Contemplation of Water, 3. Contemplation of the Ground, 4. Contemplation of the Trees, 5. Contemplation of the Ponds, 6. General Contemplation (contemplating all pavilions, grounds, ponds, etc.), 7. Contemplation of the Flower Throne, 8. Contemplation of the Buddha and Bodhisattva Images, 9. Contemplation of the Buddha's Body, 10. Contemplation of Avalokiteshvara (观音), 11. Contemplation of Mahasthamaprapta (势至), 12. Universal Contemplation of Rebirth, 13. Miscellaneous Contemplation of Buddhas and Bodhisattvas, 14. Contemplation of the Upper Grade of Rebirth, 15. Contemplation of the Middle Grade of Rebirth, 16. Contemplation of the Lower Grade of Rebirth. The content of the Sixteen Contemplations can be divided into three parts. The first six contemplations are for contemplating the retributive rewards of the environment, the next seven contemplations are for contemplating the principal rewards, and the last three contemplations explain the circumstances of rebirth in the nine grades of the three categories. The first contemplation, the Contemplation of the Sun, is to instruct the mind to focus on one place. ‘The Buddha said below’ briefly explains focusing the mind and generally encourages the practice of contemplation. ‘How below’ formally explains how to perform the Contemplation of the Sun. All conditioned dharmas... --------------------------------------------------------------------------------
Chinese
目皆见。日没下。举所观境。当起想下。正教观察。是为下结也。教令正观为除疑心。大本所明。以疑惑心修诸功德。生彼国者。落在边地。复受胎生。故作此观令除疑惑也。障者。大本言。唯除五逆诽谤正法。故须作观。五逆重罪除六十劫生死罪等下辈自论。 第二水观初作水想者。举所观境界。从见水澄清下。正起观行。是为水想下。结观也。一作水想。二变水成冰。三变冰为琉璃。四观琉璃以成大地内外映彻。地下宝柱承擎地上诸相庄严。以众宝间错其地。一一宝出杂色光明。光明成诸楼观。楼观两边有华幢。幢上多有乐器。宣说妙音也。八种清风者。彼处实无时节。若寄此八。谓除上下余四方四维。故云八。亦可用对八卦也。 第三地观。文有四。一渐想观。从若得三昧下。第二实观。佛告下。明利益。作是观下。显观邪正。前水是想不能灭罪。地观是实。故能除断也。 第四树观。文三。初明结前生后。次观宝树下。正明观行。是为下结。正观中有五。一明树体。二明庄严相。三明生法。四有大光明下。现佛国土。五见树茎叶下。结观也。 第五池观。中有五。一明池体。二明池相。三明随心适意。四明利益。第五结观。摩尼者。如意珠也。八功德者。轻清冷软美不臭。饮时调适 现代汉语译本 眼睛都能看见。太阳落山后，举起所要观察的境界，应当开始想象（太阳）下落。正确地进行观察，这就是下结（xià jié）的含义。教导人们正确观察是为了消除疑惑。在《大本经》（Dà Běn Jīng）中阐明，以疑惑之心修习各种功德，往生到极乐世界的人，会落在边地，再次经历胎生。因此，进行这种观想是为了消除疑惑。所谓‘障’，《大本经》中说，‘唯有犯下五逆罪和诽谤正法的人除外’。因此必须进行观想。五逆是极重的罪过，下辈往生的人，也能消除六十劫的生死罪等。 第二，水观。最初作水想，举起所要观察的境界，从看见水澄清开始，正确地开始观行，这就是水想的含义。观想的步骤是：一，作水想；二，变水成冰；三，变冰为琉璃；四，观想琉璃形成大地，内外透彻。地下有宝柱支撑，地上有各种庄严的景象。用各种宝物交错装饰地面，每一件宝物都发出各种颜色的光明，光明形成各种楼阁，楼阁两边有华幢，幢上有很多乐器，演奏美妙的音乐。八种清风，那里实际上没有四季，如果借用这里的八种风，就是指除了上下之外，其余的四方和四维。也可以用以对应八卦。 第三，地观。经文有四部分。一，渐想观，从‘若得三昧’开始。二，实观，从‘佛告’开始。阐明利益。从‘作是观’开始，显示观想的正确与否。前面的水观是想象，不能灭罪，地观是真实的，所以能够消除罪业。 第四，树观。经文有三部分。首先阐明承前启后。其次，从‘观宝树’开始，正式阐明观行。最后是总结。正确的观想中有五个方面：一，阐明树的本体；二，阐明庄严的景象；三，阐明生法；四，从‘有大光明’开始，展现佛的国土；五，从‘见树茎叶’开始，总结观想。 第五，池观。经文中有五个方面。一，阐明池的本体；二，阐明池的景象；三，阐明随心所欲；四，阐明利益；五，总结观想。摩尼（mó ní），指如意珠。八功德（bā gōng dé）指：轻、清、冷、软、美、不臭，饮用时感到舒适。