English
English version: Excellent, there are eighty-four thousand rays of light, and so on. Second is contemplating the wisdom-body of Buddha, referring to Amitabha (Amitabha, meaning immeasurable light Buddha), who possesses the fivefold Dharmakaya, great compassion, fearless power, and so on. Second is oral recitation; if the mind lacks strength, one must use the mouth to assist, using the mouth to guide the mind, preventing it from becoming scattered. As the scriptures say, if a person recites Amitabha (Amitabha) a million times, they will certainly be reborn in the Pure Land of Ultimate Bliss. Chan Master Zhuo verified this scripture, stating that if one can single-mindedly recite the Buddha's name for seven days, one can reach a million recitations. For this reason, the scriptures often mention reciting the Buddha's name for seven days. Second is prostration; one must face directly towards the West, imagining Amitabha (Amitabha) is right before one's eyes, respectfully holding incense and flowers, verbally reciting the Buddha's name, prostrating with the five limbs touching the ground, repeatedly bowing the head, wishing to be reborn in that Pure Land. One can recite Nagarjuna's (Nagarjuna) Twelve Homages, namely, 'I bow my head to Amitabha (Amitabha), revered by gods and humans, the two honored feet of the immortal, in that subtle and blissful land, surrounded by countless Buddha-sons,' and so on. This is a separate translation by Dhyana Tripiṭaka (Dhyana). Third is praise; one must specifically praise Amitabha (Amitabha), whether praising his physical form or mind, whether praising his environment or his body, whether praising his standing or sitting posture, looking directly at the West, as if the Buddha is before one's eyes, praising wholeheartedly, wishing to be reborn in the Pure Land. One can recite Nagarjuna's (Nagarjuna) verses in the Mahayana Treatise on the Ten Abodes, as well as the praises in the Treatise on Rebirth. Fourth is making vows; one must specifically make vows to seek rebirth in the Land of Ultimate Bliss, either wishing for one's own rebirth, or wishing for the rebirth of all beings, or wishing for Sakyamuni (Sakyamuni) Buddha to send them, or wishing for Amitabha (Amitabha) Buddha to welcome them, or wishing to constantly roam the Pure Land, or wishing to be forever free from the womb, or wishing for peace and tranquility at the time of death, or wishing for right mindfulness to be present. In this way, make vows according to one's heart, as the verse in the Ratnagotravibhāga states: 'Relying on these merits, may I, at the time of death, see the boundless meritorious body of Amitabha (Amitabha) Buddha. May I and other believers, having seen that Buddha, attain the stainless eye and realize unsurpassed Bodhi.' Fifth is observation; one must specifically mark the environment and the body of the Western world, observing in various ways. As in the Sixteen Contemplations of the Contemplation Sutra, the first seven are the environment, and the last nine are the body. Also, as in the Treatise on Rebirth, the environment has seventeen kinds of adornments. -------------------------------------------------------------------------------- 事。正报中。佛有八种庄严事。菩萨有四种庄严事。于此等中。一一观察。随得一观成就。定得往生也。六回向者。此中有二。一将己功德回向。与众生同生净土。二将已无始已来所有功德。及一生已来所有功德。若多若少。若福若智。总愿回向。求生极乐也。 问曰。如上所明通别二因。难具造修。凡夫智浅力薄。恐心生绝分。今愿撮其枢要。梗概而说。 答曰。上明通别二因。备上根者。若就中下之人。要唯有五。一先须忏悔。无始已来。障道恶业。恐与净土。作留难也。如方等经佛名经中所说也。二须发菩提心。若不发菩提心。直自避苦逐乐。恐不得往生也。菩提心者。略有三种。一断一切恶心。二修一切善心。三化度一切众生心也(此依无量寿经。三辈往生。并云发菩提心也)三者须专念阿弥陀佛名号。须别庄严一道场。烧香散花幡灯具足。请一阿弥陀佛。安道场内。像面向东。人面向西。或七日(小阿弥陀经中明七日)或十日(鼓音声王经清净平等觉经明十日)咸省睡眠。除去散乱。唯除大小便利及与食时。一心专念。闷即立念。不须礼拜旋绕。但唯念佛七日满。出道场后。行住坐卧。闲时即念。常念佛名。有三种益。一由常念故。诸恶觉观。毕竟不生。亦得消于业障。二者由常念故。善根增 { "translations": [ "事。正报中。佛有八种庄严事。菩萨有四种庄严事。于此等中。一一观察。随得一观成就。定得往生也。六回向者。此中有二。一将己功德回向，与众生同生净土。二将已无始已来所有功德。及一生已来所有功德。若多若少。若福若智。总愿回向。求生极乐也。", "现代汉语译本：", "关于正报方面，佛有八种庄严之事，菩萨有四种庄严之事。在这些方面，一一观察，只要随顺得到一种观想成就，必定能够往生净土。六种回向，这里面有两种：一是将自己的功德回向，与众生一同往生净土；二是将自己从无始以来所有的功德，以及一生以来所有的功德，无论多少，无论是福德还是智慧，全部回向，求生极乐世界。", "问曰。如上所明通别二因。难具造修。凡夫智浅力薄。恐心生绝分。今愿撮其枢要。梗概而说。", "现代汉语译本：", "有人问道：像上面所说的共通和特别两种原因，难以全部修习成就。凡夫智慧浅薄，力量微弱，恐怕心中产生无法达成的想法。现在希望您能提取其中的关键，概括地说明一下。", "答曰。上明通别二因。备上根者。若就中下之人。要唯有五。一先须忏悔。无始已来。障道恶业。恐与净土。作留难也。如方等经佛名经中所说也。二须发菩提心。若不发菩提心。直自避苦逐乐。恐不得往生也。菩提心者。略有三种。一断一切恶心。二修一切善心。三化度一切众生心也(此依无量寿经。三辈往生。并云发菩提心也)三者须专念阿弥陀佛（Amitabha）名号。须别庄严一道场。烧香散花幡灯具足。请一阿弥陀佛（Amitabha）。安道场内。像面向东。人面向西。或七日(小阿弥陀经中明七日)或十日(鼓音声王经清净平等觉经明十日)咸省睡眠。除去散乱。唯除大小便利及与食时。一心专念。闷即立念。不须礼拜旋绕。但唯念佛七日满。出道场后。行住坐卧。闲时即念。常念佛名。有三种益。一由常念故。诸恶觉观。毕竟不生。亦得消于业障。二者由常念故。善根增", "现代汉语译本：", "回答说：上面说明的共通和特别两种原因，是为上等根器的人准备的。如果就中等和下等根器的人来说，最重要的是以下五点：第一，首先必须忏悔从无始以来障碍修道的恶业，以免这些恶业成为往生净土的阻碍。正如《方等经》、《佛名经》中所说的那样。第二，必须发起菩提心。如果不发起菩提心，只是为了逃避痛苦追求快乐，恐怕不能往生。菩提心，大致有三种：一是断除一切恶心，二是修习一切善心，三是教化度脱一切众生之心（这依据《无量寿经》中三种往生者都发菩提心的说法）。第三，必须专心念诵阿弥陀佛（Amitabha）的名号。需要另外庄严一个道场，焚香、散花、悬挂幡旗、点亮灯烛，请一尊阿弥陀佛（Amitabha）像，安放在道场内。佛像面向东方，人面向西方。或者七天（《小阿弥陀经》中说明七天），或者十天（《鼓音声王经》、《清净平等觉经》中说明十天），都要尽量减少睡眠，除去散乱。除了大小便和吃饭的时候，都要一心专念。如果感到困倦，就站立念诵。不需要礼拜和绕佛，只要念佛七天圆满。离开道场后，在行走、站立、坐卧的时候，空闲时就念佛。经常念佛名号，有三种益处：一是由于经常念佛的缘故，各种恶念和邪见，最终都不会产生，也可以消除业障。二是由于经常念佛的缘故，善根增长。", "english_translations": [ "Regarding the proper reward, the Buddha has eight kinds of adornments, and the Bodhisattva has four kinds of adornments. Among these, observe each one. If you achieve one contemplation, you will surely be reborn in the Pure Land. There are two aspects to the six dedications: first, dedicating one's own merits so that all beings can be reborn together in the Pure Land; second, dedicating all merits accumulated from beginningless time, as well as all merits accumulated in this lifetime, whether much or little, whether blessings or wisdom, all dedicated to seeking rebirth in the Land of Ultimate Bliss.", "English version:", "Regarding the proper reward, the Buddha has eight kinds of adornments, and the Bodhisattva has four kinds of adornments. Among these, observe each one. If you achieve one contemplation, you will surely be reborn in the Pure Land. There are two aspects to the six dedications: first, dedicating one's own merits so that all beings can be reborn together in the Pure Land; second, dedicating all merits accumulated from beginningless time, as well as all merits accumulated in this lifetime, whether much or little, whether blessings or wisdom, all dedicated to seeking rebirth in the Land of Ultimate Bliss.", "Question: The common and specific causes mentioned above are difficult to fully cultivate. Ordinary people have shallow wisdom and weak strength, and they may feel hopeless. Now, I wish you would extract the key points and explain them in general terms.", "English version:", "Question: The common and specific causes mentioned above are difficult to fully cultivate. Ordinary people have shallow wisdom and weak strength, and they may feel hopeless. Now, I wish you would extract the key points and explain them in general terms.", "Answer: The common and specific causes mentioned above are prepared for those with superior faculties. For those of middle and lower faculties, there are only five essential points: First, one must repent of the evil karma that has obstructed the path since beginningless time, lest it hinder rebirth in the Pure Land, as described in the 'Vaipulya Sutra' and the 'Buddha Name Sutra.' Second, one must arouse the Bodhi mind. If one does not arouse the Bodhi mind and merely seeks to avoid suffering and pursue pleasure, one may not be reborn. The Bodhi mind can be summarized in three aspects: first, to cut off all evil thoughts; second, to cultivate all good thoughts; and third, to transform and liberate all sentient beings (this is based on the 'Infinite Life Sutra,' which states that all three grades of rebirth require arousing the Bodhi mind). Third, one must single-mindedly recite the name of Amitabha (Amitabha). One must separately adorn a mandala, burn incense, scatter flowers, and provide banners and lamps. Invite an image of Amitabha (Amitabha) and place it within the mandala, with the image facing east and the person facing west. For either seven days (as stated in the 'Smaller Amitabha Sutra') or ten days (as stated in the 'Drum Sound King Sutra' and the 'Pure Equality Awakening Sutra'), one should minimize sleep and eliminate distractions, except for the times of urination, defecation, and eating. One should concentrate single-mindedly. If one feels drowsy, one should stand and recite. There is no need to prostrate or circumambulate, but simply recite the Buddha's name for seven full days. After leaving the mandala, one should recite the Buddha's name at all times, whether walking, standing, sitting, or lying down, and during leisure time. There are three benefits to constantly reciting the Buddha's name: first, because of constant recitation, all evil thoughts and perceptions will ultimately not arise, and one can also eliminate karmic obstacles; second, because of constant recitation, good roots will increase." ] } --------------------------------------------------------------------------------
Chinese
长。亦得种于见佛因缘。三者由常念故。熏习熟利。临命终时。正念现前也。四者须总相观察极乐世界。如是地。如是池。如是楼阁。如是林树。阿弥陀佛。如是花坐。如是相好。如是徒众。如是说法也(此是大集贤护经中教化众生)如是总观。定得往生。由三界唯心故也。五者所作功德。若过去若今生。并愿回向生安乐国。若能具前五种行者。必得往生。幸勿疑也。如法华经云。我今为汝保任此事。终不虚也。余亦如是。誓能保任终不虚也。 净土论卷上 大正藏第 47 册 No. 1963 净土论 净土论卷中 帝京弘法寺释迦才撰 第四出道理(依何道理得生净土二问答分别释妨难) 问曰。夫业行纷纶。凡夫莫识其绪。苦乐差别。二乘未达其源。在世则业分六趣。出世则道别三乘。据理则万法同规。就教则有了不了说。今西方净土者。乃是法藏弘誓所克。法王跨以据神。世界莹以千珍。圣主题之万相。此人及土。俱非下地窥游。经论虽说得往生。恐是别时意语。今依何道理。判得往生。此则道俗佥疑。愿闻厥旨也。 答曰。但圣教纶披。实难究览。业行萦结。谁可窥寻。今还捡之圣教。究以道理。使往生之路决如掌中(圣教者后说。道理者今论)如摄大乘论云 长。也能因此种下见佛的因缘。第三是因为常常念佛的缘故，熏习纯熟，临命终时，正念就能现前。第四是需要总体的观察极乐世界，像是那里的土地，那里的池塘，那里的楼阁，那里的树林，阿弥陀佛（Amitabha，梵语，意为无量光或无量寿）的花座，那样的相好（lakshana，指佛的三十二相和八十种好），那样的徒众，那样的说法。（这是《大集贤护经》中教化众生的方法）这样总体的观想，必定能够往生，因为三界唯心所现。第五是将所作的功德，无论是过去还是今生所做的，都回向发愿往生安乐国。如果能够具备前面五种修行方法，必定能够往生，请不要怀疑。《法华经》中说：‘我现在为你们保证这件事，绝对不会虚假。’其他的经典也是这样，发誓能够保证绝对不会虚假。 净土论卷上 大正藏第 47 册 No. 1963 净土论 净土论卷中 帝京弘法寺释迦才撰 第四 出道理（依据什么道理能够往生净土，通过二问答分别解释并消除疑问） 问：业行纷繁复杂，凡夫无法了解其头绪；苦乐的差别，二乘（Sravaka，声闻乘和Pratyekabuddha，缘觉乘）也未能通达其根源。在世间，业力分为六道（Gati，众生轮回的六个去处）；出世间，道分为三乘（Triyana，声闻乘、缘觉乘和菩萨乘）。从理上说，万法归于同一规律；从教义上说，有不了义和了义之说。现在西方的净土，乃是Dharmakara（法藏比丘）的弘大誓愿所成就，法王（佛）安稳地居住在那里，世界用无数珍宝装饰。圣者作为主题，具有万种妙相。这样的人和国土，都不是下地凡夫所能窥探游历的。经论虽然说了可以往生，恐怕是别时的方便之语。现在依据什么道理，可以判断能够往生？这是道俗共同的疑问，希望能够听到其中的旨意。 答：圣教的经文浩如烟海，实在难以穷尽；业行的缠绕纠结，谁能够窥探寻觅？现在还是查阅圣教，探究其中的道理，使往生之路明确如在掌中。（圣教的内容在后面说，道理的内容现在讨论）如《摄大乘论》中说