English
English version: If one cultivates good roots, and deeply rejoices in the good roots cultivated by all beings, both saints and ordinary, in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Five Paths (hell beings, hungry ghosts, animals, humans, and devas), just as the Buddhas and Bodhisattvas rejoice, so do I. I dedicate these good roots of rejoicing, along with my own good roots, entirely to all sentient beings, directing them towards that land (the Pure Land). Therefore, it is called the 'Gate of Dedication'. Furthermore, having reached that land and attained the Six Supernormal Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), one returns to the cycle of birth and death to teach and transform sentient beings, tirelessly and endlessly until the end of time, even until becoming a Buddha. This is also called the 'Gate of Dedication'. When the Five Gates (Gate of Worship, Gate of Praise, Gate of Making Vows, Gate of Observation, Gate of Dedication) are complete, one is certain to be reborn in the Pure Land. Each gate, combined with the Three Minds (sincere mind, deep mind, and the mind of dedicating merit with the desire for rebirth), any karmic action, regardless of how much or how little, is called a 'true karma'. It should be known. Moreover, use the Four Practices of Contemplation to encourage the Three Minds and the practice of the Five Recollections (recollection of the Buddha's body, recollection of the Buddha's characteristics, recollection of the Buddha's light, recollection of the Buddha's virtues, and recollection of the Buddha's name) to quickly attain rebirth in the Pure Land. What are the four? First is the Practice of Reverence. This means reverently worshiping that Buddha (Amitabha) and all the holy assembly in that land. Therefore, it is called the Practice of Reverence. Vowing not to cease until the end of life, this is the Practice of Prolonged Duration. Second is the Practice of Non-Exclusivity. This means single-mindedly reciting the name of that Buddha, single-mindedly recollecting, single-mindedly contemplating, single-mindedly worshiping, and single-mindedly praising that Buddha and all the holy assembly, without mixing in other practices. Therefore, it is called the Practice of Non-Exclusivity. Vowing not to cease until the end of life, this is the Practice of Prolonged Duration. Third is the Practice of Non-Interruption. This means continuously reverently worshiping, reciting the name, praising, recollecting, contemplating, dedicating merit, and making vows, with mind following mind without interruption by other practices. Therefore, it is called the Practice of Non-Interruption. Also, not allowing interruption by greed, hatred, or other afflictions, repenting immediately upon transgression, not allowing separation by a single thought, a single moment, or a single day, always maintaining purity. This is also called the Practice of Non-Interruption. Vowing not to cease until the end of life, this is the Practice of Prolonged Duration. Furthermore, Bodhisattvas have already escaped the cycle of birth and death, and they dedicate the good deeds they perform to seeking Buddhahood, which is self-benefit. Teaching and transforming sentient beings until the end of the future is benefiting others. However, sentient beings of the present time are all bound by afflictions and have not escaped the suffering of evil paths and the cycle of birth and death. Following conditions, they engage in practice and dedicate all good roots quickly, vowing to be reborn in the Buddha-land of Amitabha (Amitabha). Having reached that land, there is nothing to fear, and the above four practices will naturally and effortlessly be accomplished, perfectly fulfilling both self-benefit and benefiting others. It should be known. -------------------------------------------------------------------------------- 。
Chinese
又如文殊波若云。欲明一行三昧。唯劝独处空闲舍诸乱意。系心一佛不观相貌专称名字。即于念中得见彼阿弥陀佛及一切佛等。问曰。何故不令作观。直遣专称名字者。有何意也。 答曰。乃由众生障重境细心粗识飏神飞观难成就。是以大圣悲怜。直劝专称名字。正由称名易故相续即生。问曰。既遣专称一佛。何故境现即多。此岂非邪正相交一多杂现也。 答曰。佛佛齐证。形无二别。纵使念一见多乖何大道理也。 又如观经云。行观坐观礼念等。皆须面向西方者最胜。如树先倾倒必随曲。故必有事碍。不及向西方者。但作向西想亦得。问曰。一切诸佛三身同证。悲智果圆亦应无二。随方礼念课称一佛。亦应得生。何故偏叹西方劝专礼念等。有何义也 答曰。诸佛所证平等是一。若以愿行来收非无因缘。然弥陀世尊本发深重誓愿。愿以光明名号摄化十方。但使信心求念上尽一形。下至十声一声等。以佛愿力易得往生。是故释迦及以诸佛劝向西方。为别异尔。亦非是称念余佛不能除障灭罪也。应知。若能如上念念相续毕命为期者。十即十生。百即百生。何以故。无外杂缘得正念故。与佛本愿得相应故。不违教故。随顺佛语故。若欲舍专修杂业者。百时希得一二。千时希得五三。何以故。乃 现代汉语译本： 又如《文殊般若经》所说：‘想要明白一行三昧（专注一境的禅定），唯有劝人独自住在空闲之处，舍弃各种散乱的念头，将心专注于一尊佛，不观想佛的相貌，只专心称念佛的名字。’这样就能在念佛之中得见阿弥陀佛以及一切诸佛等。有人问：‘为什么不让人作观想，而直接让人专心称念佛的名字呢？’这是什么意思呢？ 回答说：‘这是因为众生业障深重，所观之境细微，心识粗糙，神识飞扬，观想难以成就。因此，大圣（指佛）慈悲怜悯，直接劝人专心称念佛的名字。’正是因为称念佛名容易，所以（念佛的相续）就能立即产生。有人问：‘既然让人专心称念一尊佛，为什么境界显现时却出现很多佛呢？’这难道不是邪正交杂，一多混杂显现吗？ 回答说：‘诸佛所证悟的境界是相同的，形体没有两样差别。即使念一尊佛而见到多尊佛，又有什么大的道理相悖呢？’ 又如《观经》所说：‘无论是行观、坐观、礼拜、念佛等，都必须面向西方才是最殊胜的。’就像树木先向一方倾斜，倒下时必定顺着倾斜的方向。所以必定有事阻碍，不能面向西方的人，只要作面向西方的观想也可以。有人问：‘一切诸佛的三身（法身、报身、应身）所证悟的境界相同，悲心、智慧、果德圆满也应该没有差别。无论向哪个方向礼拜、念佛，或者称念哪一尊佛，都应该能够往生。’为什么偏偏赞叹西方，劝人专心礼拜、念佛等呢？’这是什么意思呢？ 回答说：‘诸佛所证悟的境界平等无二。如果从愿力和修行来看，并非没有因缘。然而，阿弥陀佛世尊本来就发下了深重的誓愿，愿意用光明和名号摄受教化十方众生。只要有信心求念，上至一生，下至十声、一声等，凭借佛的愿力，就容易得到往生。’所以释迦牟尼佛以及诸佛劝人面向西方，是为了特别的缘故。也不是说称念其他佛就不能消除业障、灭除罪过。应该知道，如果能够像上面所说的那样，念念相续，以毕生的时间为期限，那么十人念佛，十人往生；百人念佛，百人往生。为什么呢？因为没有外来的杂念干扰，能够得到正念的缘故；与佛的本愿能够相应合的缘故；不违背佛教导的缘故；随顺佛所说的话的缘故。如果想要舍弃专修，而修习各种杂业，那么一百次中，希望得到一两次往生的机会；一千次中，希望得到五三次往生的机会。为什么呢？乃
English
English version: Furthermore, as the Manjushri Prajna Sutra says: 'If you wish to understand the Samadhi of One Practice (a state of concentration on a single object), then advise people to dwell alone in a quiet place, abandoning all distracting thoughts. Focus the mind on one Buddha, without contemplating the physical appearance, but single-mindedly reciting the name.' In this way, one can see Amitabha Buddha (Buddha of Infinite Light) and all other Buddhas in the midst of recitation. Someone asks: 'Why not have people engage in contemplation, but directly have them single-mindedly recite the name? What is the meaning of this?' The answer is: 'This is because sentient beings have heavy karmic obstacles, the objects of contemplation are subtle, the mind is coarse, and the spirit is scattered, making contemplation difficult to achieve.' Therefore, the Great Sage (referring to the Buddha) compassionately advises people to single-mindedly recite the name. It is precisely because reciting the name is easy that continuity (of recitation) arises immediately. Someone asks: 'Since one is told to single-mindedly recite the name of one Buddha, why do many Buddhas appear when the state manifests?' Isn't this a mixture of right and wrong, a mixed manifestation of one and many?' The answer is: 'The Buddhas are all equally enlightened, and their forms have no difference. Even if one recites the name of one Buddha and sees many Buddhas, what great principle is contradicted?' Moreover, as the Contemplation Sutra says: 'Whether walking, sitting, bowing, or reciting, one must face the West, as this is the most excellent.' It is like a tree that first leans in one direction; when it falls, it will surely follow that direction. Therefore, for those who have obstacles and cannot face the West, it is acceptable to simply visualize facing the West. Someone asks: 'All Buddhas have the same realization of the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and their compassion, wisdom, and perfect fruition should also be without difference. Whether one bows and recites in any direction or recites the name of any Buddha, one should be able to be reborn in the Pure Land.' Why is the West particularly praised, and why are people encouraged to single-mindedly bow and recite, etc.? What is the meaning of this?' The answer is: 'The enlightenment attained by all Buddhas is equally the same. However, when it comes to vows and practices, there are causes and conditions. Furthermore, Amitabha Buddha (Buddha of Infinite Light) originally made profound vows, wishing to use his light and name to gather and transform sentient beings in the ten directions. As long as one has faith and seeks to recite, from the end of one's life down to ten recitations or even one recitation, one can easily attain rebirth through the power of the Buddha's vows.' Therefore, Shakyamuni Buddha (the historical Buddha) and all the Buddhas encourage people to face the West, for a special reason. It is not that reciting the names of other Buddhas cannot eliminate obstacles and eradicate sins. It should be known that if one can, as mentioned above, continuously recite name after name, taking one's entire life as the limit, then ten people who recite will be reborn, and a hundred people who recite will be reborn. Why? Because there are no external distractions, and one can attain right mindfulness; because one is in accordance with the Buddha's original vow; because one does not violate the Buddha's teachings; because one follows the Buddha's words. If one wishes to abandon single-minded practice and engage in various mixed practices, then one may hope to attain rebirth once or twice out of a hundred times; one may hope to attain rebirth five or three times out of a thousand times. Why? Because --------------------------------------------------------------------------------
Chinese
由杂缘乱动失正念故。与佛本愿不相应故。与教相违故。不顺佛语故。系念不相续故。忆想间断故。回愿不殷重真实故。贪瞋诸见烦恼来间断故。无有惭愧忏悔心故。忏悔有三品。一要二略三广。如下具说。随意用皆得又不相续念报彼佛恩故。心生轻慢。虽作业行常与名利相应故。人我自覆不亲近同行善知识故。乐近杂缘自障障他往生正行故。何以故尔。比自见闻诸方道俗解行不同专杂有异。但使专意作者十即十生。修杂不至心者千中无一此二行得失如前已辩。仰愿一切往生人等。善自思量。已能今身愿生彼国者。行住坐卧必须励心克已昼夜莫废毕命为期。止在一形似如少苦。前念命终后念即生彼国。长时永劫常受无为法乐。乃至成佛不经生死。岂非快哉。应知。 第一佛劝礼赞阿弥陀佛十二光名。求愿往生一十九拜。当日没时礼。取中下忏悔亦得。南无释迦牟尼佛等一切三宝。我今稽首礼。回愿往生无量寿国。此之一佛现是今时道俗等师。言三宝者。即是福田无量。若能礼之一拜。即是念报师恩以成已行。以斯一行回愿往生。 南无十方三世尽虚空遍法界微尘刹土中。一切三宝。我今稽首礼。回愿往生无量寿国。然十方虚空无边三宝无尽。若礼一拜。即是福田无量功德无穷。能至心礼之一拜。一一佛上 现代汉语译本：由于被各种杂乱的因缘扰动而失去正确的念头，所以与阿弥陀佛的根本誓愿不相应，与佛教的教义相违背，不顺从佛的教诲，系念不相续，忆念和思念间断，回向发愿不恳切不真实，贪欲、嗔恨以及各种邪见烦恼来扰乱，没有惭愧和忏悔的心。忏悔有三种品类：一是完备的，二是简略的，三是广大的，如下面详细说明。随意采用哪一种都可以，但是又不相续地念诵以报答阿弥陀佛的恩德，心中产生轻慢。即使做功德修行，也常常与名利相应。人我执着遮蔽自己，不亲近同行的善知识，喜欢接近各种杂乱的因缘，自己障碍也障碍他人往生净土的正行。为什么会这样呢？因为自己见闻到各方修行之人的见解和修行方式不同，有专修和杂修的差异。但是只要专心致志地修行，十个人就有十个人往生；如果修杂行而不至心，一千个人中也没有一个能往生。这两种修行的得失，前面已经辨析得很清楚了。希望一切想要往生的人们，好好地思考。已经能够在今生发愿往生极乐世界的人，行住坐卧都必须努力约束自己，日夜不停歇，以终身为期限。只在一世之中好像有些辛苦，前一念命终，后一念就往生到极乐世界，长时永劫地享受无为法的快乐，乃至成佛都不经历生死，岂不是很快乐吗？应该知道。 第一，佛劝导礼拜赞叹阿弥陀佛（Amitabha）的十二种光明之名，求愿往生，一共十九拜。可以在日落时礼拜，也可以采用中等或下等的忏悔方式。南无释迦牟尼佛（Sakyamuni Buddha）等一切三宝，我现在稽首礼拜，回向发愿往生无量寿国（Sukhavati）。这一位佛现在是当今时代的僧俗大众的导师。所说的三宝，就是无量的福田。如果能礼拜一次，就是念报师恩以成就自己的修行。用这一种修行回向发愿往生。 南无十方三世尽虚空遍法界微尘刹土中一切三宝。我现在稽首礼拜，回向发愿往生无量寿国。十方虚空无边无际，三宝无尽无量。如果礼拜一次，就是无量的福田，功德无穷。能够至心礼拜一次，在每一尊佛上。