English
English version: ‘Words also. Therefore, the discourse says: The general meaning of the Vow Verse.’ – This explains the concept of ‘words.’ Therefore, in the ‘Discourse,’ it is said that the general meaning of the Vow Verse is: ‘This Vow Verse clarifies what meaning? It shows the contemplation of that Land of Bliss, seeing Amitabha Tathagata (Amitabha Tathagata), and the aspiration to be born in that country.’ – What meaning does this Vow Verse clarify? It demonstrates the meaning of contemplating that Land of Bliss, seeing Amitabha Tathagata, and aspiring to be born in that country. ‘To arouse contemplation and generate faith. In this section, there are two layers. First, to show the five powers of mindfulness. Second, to expound the five gates of mindfulness. To show the five powers of mindfulness means:’ – To arouse contemplation and generate faith. This part contains two layers of meaning: first, to demonstrate the five powers of mindfulness; second, to expound the five gates of mindfulness. To show the five powers of mindfulness refers to: ‘How to contemplate? How to generate faith? If good men and good women cultivate the practice of the five gates of mindfulness, they will ultimately be born in the Land of Bliss and see Amitabha Buddha.’ – How to contemplate? How to generate faith? If good men and good women cultivate the five gates of mindfulness and achieve success in their practice, they will ultimately be reborn in the Land of Bliss and see Amitabha Buddha. ‘To expound the five gates of mindfulness means:’ – To expound the five gates of mindfulness refers to: ‘What are the five gates of mindfulness? First, the gate of prostration. Second, the gate of praise. Third, the gate of making vows. Fourth, the gate of observation. Fifth, the gate of dedication. ‘Gate’ means entering and exiting. Just as a person who obtains a gate can enter and exit without obstruction, the first four mindfulnesses are the gates to enter the Land of Bliss, and the last mindfulness is the gate to exit for compassionate teaching and transformation.’ – What are the five gates of mindfulness? First, the gate of prostration; second, the gate of praise; third, the gate of making vows; fourth, the gate of observation; fifth, the gate of dedication. ‘Gate’ means entering and exiting. Just as a person who obtains a gate can enter and exit without obstruction, the first four mindfulnesses are the gates to enter the Land of Bliss, and the last mindfulness is the gate to exit for compassionate teaching and transformation. ‘What is prostration? To use the action of the body to prostrate to Amitabha Tathagata, Arhat, Samyak-sambuddha (Amitabha Tathagata, Arhat, Samyak-sambuddha). The virtues of all Buddhas and Tathagatas are immeasurable. Because the virtues are immeasurable, the names of virtues are also immeasurable. If one wants to discuss them all, paper and pen cannot record them. Therefore, various scriptures either list ten names or praise three titles, probably to preserve their most important meaning. Is it limited to this? The three titles mentioned are Tathagata, Arhat, and Samyak-sambuddha. ‘Tathagata’ means to understand the Dharma-nature as it is, and to explain the Dharma-nature as it is. Just as all Buddhas come on the path of peace and stability, this Buddha also comes in the same way, and no longer goes to the realm of future existence, so he is called Tathagata. ‘Arhat’ means worthy of offerings. The Buddha's afflictions and habits have been completely eradicated, and he has obtained all wisdom. He should receive the offerings of all beings in heaven and earth, so he is called ‘Arhat.’ ‘Samyak-sambuddha’ means knowing the true and indestructible nature of all Dharmas, neither increasing nor decreasing. What is indestructible? It is the cessation of the activity of consciousness, the cutting off of the path of language, and the immobility of all Dharmas like the state of Nirvana, so it is called Samyak-sambuddha. The meaning of unobstructed light is as explained in the previous verse. ‘For the intention of being born in that country. Why is this said? The practice of Bodhisattvas is usually to prostrate to all Buddhas in the ten directions during the three periods of the day and the three periods of the night, without necessarily having the intention of being born there. Now, one should always have the intention of being born there, so one should prostrate to Amitabha Tathagata.’ – For the intention of being born in that country. Why is this said? The practice of Bodhisattvas is usually to prostrate to all Buddhas in the ten directions during the three periods of the day and the three periods of the night, without necessarily having the intention of being born there. Now, one should always have the intention of being born there, so one should prostrate to Amitabha Tathagata. ‘What is praise? To use the mouth to’ --------------------------------------------------------------------------------
Chinese
业赞叹 赞者赞扬也。叹者歌叹也。赞叹非口不宣故曰口业也。 称彼如来名如彼如来光明智相如彼名义欲如实修行相应故 称彼如来名者。谓称无碍光如来名也。如彼如来光明智相者。佛光明是智慧相也。此光明照十方世界无有障碍。能除十方众生无明黑闇。非如日月珠光但破空穴中闇也。如彼名义欲如实修行相应者。彼无碍光如来名号能破众生一切无明。能满众生一切志愿。然有称名忆念。而无明犹在而不满所愿者。何者。由不如实修行。与名义不相应故也。云何为不如实修行与名义不相应。谓不知如来是实相身是为物身。又有三种不相应。一者信心不淳。若存若亡故。二者信心不一。无决定故。三者信心不相续。余念间故。此三句展转相成。以信心不淳故无决定。无决定故念不相续。亦可念不相续故不得决定信。不得决定信故心不淳。与此相违名如实修行相应。是故论主建言我一心。问曰。名为法指。如指指月。若称佛名号便得满愿者。指月之指应能破闇。若指月之指不能破闇。称佛名号。亦何能满愿耶。答曰。诸法万差不可一概。有名即法。有名异法。名即法者。诸佛菩萨名号般若波罗蜜及陀罗尼章句禁咒音辞等是也。如禁肿辞云。日出东方乍赤乍黄等句。假使酉亥行禁不关日出。而肿得差。亦如行师 现代汉语译本：业赞叹，赞者是赞美和颂扬，叹者是歌颂和感叹。赞叹必须通过口来说出，所以称为口业。 称念阿弥陀如来的名号，是因为阿弥陀如来的光明和智慧之相，以及他的名号所蕴含的意义，都与如实修行相应。称念阿弥陀如来的名号，指的是称念无碍光如来的名号。阿弥陀如来的光明是智慧的显现，这种光明照耀十方世界，没有任何阻碍，能够去除十方众生的无明黑暗，不像太阳、月亮或宝珠的光芒，只能照破空中的黑暗。他的名号所蕴含的意义与如实修行相应，是因为无碍光如来的名号能够破除众生的一切无明，能够满足众生的一切愿望。然而，有些人称念佛名，忆念佛号，但无明依然存在，愿望也不能满足，这是为什么呢？这是因为不如实修行，与名号的意义不相应。什么是不如实修行，与名号的意义不相应呢？就是不知道如来是实相之身，也是为众生示现的身。还有三种不相应：一是信心不纯，时有时无；二是信心不专一，没有决定的信念；三是信心不相续，被其他念头打断。这三点相互关联，因为信心不纯，所以没有决定的信念；因为没有决定的信念，所以念佛不能相续。反过来说，念佛不相续，就不能得到决定的信念；不能得到决定的信念，心就不纯。与此相反，就是如实修行相应。所以，论主强调‘我一心’。有人问：名号只是一个指引，就像手指指向月亮。如果称念佛的名号就能满足愿望，那么指向月亮的手指也应该能破除黑暗。如果指向月亮的手指不能破除黑暗，那么称念佛的名号又怎么能满足愿望呢？回答是：诸法千差万别，不能一概而论。有名即是法，有名异于法。名即是法，指的是诸佛菩萨的名号、般若波罗蜜以及陀罗尼章句、禁咒音辞等。例如，禁止肿胀的咒语说：‘日出东方，乍赤乍黄’等句，即使在酉时或亥时行禁咒，与太阳出没无关，但肿胀也能消退。也像行军打仗一样。
English
English version: 'Praise of Karma'. 'Praiser' means to commend and extol. 'Praise' means to sing and admire. Praise must be expressed through the mouth, hence it is called 'Karma of the Mouth'. Reciting the name of Tathagata (如来) [Thus Come One] is because the light and wisdom aspect of Amitabha Tathagata (阿弥陀如来) [Amitabha Buddha], and the meaning contained in his name, are all in accordance with true practice. Reciting the name of Amitabha Tathagata refers to reciting the name of Unobstructed Light Tathagata (无碍光如来) [Tathagata of Unobstructed Light]. The light of Amitabha Tathagata is the manifestation of wisdom. This light illuminates the ten directions without any obstruction, and can remove the darkness of ignorance of sentient beings in the ten directions, unlike the light of the sun, moon, or jewels, which can only break the darkness in an empty space. The meaning contained in his name is in accordance with true practice, because the name of Unobstructed Light Tathagata can break all the ignorance of sentient beings and can fulfill all the wishes of sentient beings. However, some people recite the Buddha's name and remember the Buddha's name, but ignorance still exists and wishes cannot be fulfilled. Why is this? This is because they do not practice truly, and are not in accordance with the meaning of the name. What is not practicing truly, and not being in accordance with the meaning of the name? It is not knowing that the Tathagata is the body of true reality, and also the body manifested for sentient beings. There are also three kinds of non-accordance: first, the faith is not pure, sometimes it exists and sometimes it does not; second, the faith is not focused, there is no determined belief; third, the faith is not continuous, it is interrupted by other thoughts. These three points are interrelated, because the faith is not pure, so there is no determined belief; because there is no determined belief, so the recitation of the Buddha's name cannot be continuous. Conversely, if the recitation of the Buddha's name is not continuous, then one cannot obtain a determined belief; if one cannot obtain a determined belief, the mind is not pure. The opposite of this is true practice in accordance. Therefore, the author emphasizes 'I am of one mind'. Someone asks: The name is just a guide, like a finger pointing to the moon. If reciting the Buddha's name can fulfill wishes, then the finger pointing to the moon should also be able to break the darkness. If the finger pointing to the moon cannot break the darkness, then how can reciting the Buddha's name fulfill wishes? The answer is: All dharmas (法) [teachings] are different and cannot be generalized. There is a name that is the dharma, and there is a name that is different from the dharma. A name that is the dharma refers to the names of all Buddhas and Bodhisattvas (菩萨) [Enlightenment Beings], the Prajna Paramita (般若波罗蜜) [Perfection of Wisdom], and the Dharani (陀罗尼) [mantra] chapters, incantations, and sounds. For example, the curse to stop swelling says: 'The sun rises in the east, sometimes red, sometimes yellow,' etc. Even if the curse is performed at the hour of You (酉) [5-7pm] or Hai (亥) [9-11pm], which has nothing to do with the rising and setting of the sun, the swelling can still subside. It is also like fighting a war. --------------------------------------------------------------------------------
Chinese
对陈。但一切齿中诵临兵斗者皆陈列在前。行诵此九字。五兵之所不中。抱朴子谓之要道者也。又苦转筋者以木瓜对火熨之则愈。复有人但呼木瓜名亦愈。吾身得其效也。如斯近事世间共知。况不可思议境界者乎。灭除药涂鼓之喻。复是一事。此喻已彰于前故不重引。有名异法者。如指指月等名也。 云何作愿心常作愿一心专念毕竟往生安乐国土欲如实修行奢摩他故 译奢摩他曰止。止者止心一处不作恶也。此译名乃不乖大意于义未满。何以言之。如止心鼻端。亦名为止。不净观止贪慈悲观止瞋因缘观止痴。如是等亦名为止。如人将行不行亦名为止。是知止语浮漫。不正得奢摩他名也。如椿柘榆柳。虽皆名木若但云木安得榆柳耶。奢摩他云止者今有三义。一者一心专念阿弥陀如来。愿生彼土。此如来名号及彼国土名号能止一切恶。二者彼安乐土过三界道。若人亦生彼国。自然止身口意恶。三者阿弥陀如来正觉住持力自然止求声闻辟支佛心。此三种止。从如来如实功德生。是故言欲如实修行奢摩他故。 云何观察智慧观察正念观彼欲如实修行毗婆舍那故 译毗婆舍那曰观。但泛言观义亦未满。何以言之。如观身无常苦空无我九相等皆名为观。亦如上木名不得椿柘也。毗婆舍那云观者亦有二义。一者在此作想 现代汉语译本： 陈述完毕。但所有在牙齿间诵念‘临兵斗者皆阵列在前’的人，都会陈列在前方。如果行动时诵念这九个字，五种兵器都不能击中。抱朴子称之为重要的方法。另外，对于腿抽筋的人，用木瓜对着火熨烫就会好。还有人只是呼喊木瓜的名字也会好。我亲身验证过它的效果。像这样身边的小事世间都知道，更何况是不可思议的境界呢？ 灭除药涂鼓的比喻，又是另一件事。这个比喻已经在前面阐述过，所以不再重复引用。有名异法，就像用手指指向月亮一样。 ‘如何发起愿心，常常发愿，一心专念，最终往生安乐国土，想要如实地修行奢摩他（Śamatha）(止)的缘故？’翻译奢摩他为‘止’。‘止’就是把心止于一处，不作恶。这个翻译名称并没有违背大意，但在意义上还不完整。为什么这么说呢？比如把心止于鼻端，也叫做‘止’；不净观止贪欲，慈悲观止嗔恚，因缘观止愚痴。像这些都可以叫做‘止’。又如人将要行走却不走，也叫做‘止’。由此可知，‘止’这个词语过于宽泛，不能准确地表达奢摩他的含义。就像椿树、柘树、榆树、柳树，虽然都叫做‘木’，如果只说‘木’，怎么能知道是榆树还是柳树呢？奢摩他被称为‘止’，现在有三种含义：一是，一心专念阿弥陀如来（Amitābha Tathāgata），愿生彼国。这个如来的名号以及那个国土的名号能止息一切恶。二是，那个安乐国土超越三界之道，如果有人往生到那个国家，自然能止息身口意的恶。三是，阿弥陀如来正觉的住持力，自然能止息求声闻（Śrāvaka）、辟支佛（Pratyekabuddha）的心。这三种‘止’，是从如来如实的功德产生的。所以说想要如实地修行奢摩他的缘故。 ‘如何观察智慧，观察正念，观察那个，想要如实地修行毗婆舍那（Vipaśyanā）(观)的缘故？’翻译毗婆舍那为‘观’。但泛泛地说‘观’，意义也不完整。为什么这么说呢？比如观察身体无常、苦、空、无我、九相等，都可以叫做‘观’。也像上面说的‘木’这个名称，不能确定是椿树还是柘树。毗婆舍那被称为‘观’，也有两种含义：一是在这里作想。