English
English version Moreover, even if someone who listens to the good law were to see (the Buddha) in person, it would be of no benefit. The two refer to the Dharmakaya (the body of the Dharma, the essence of Buddhahood), which fills the entire Dharmadhatu (the universe and all phenomena), possessing the ten powers (Tathagata-bala, the ten strengths of the Tathagata), the four fearlessnesses (catu-vaisaradyani, the four kinds of fearlessness), the four unobstructed wisdoms (catvari-pratisamvidah, the four unimpeded knowledges), and the eighteen unshared qualities (astava-dasavenika-dharmah, the eighteen unique qualities of a Buddha), as well as great loving-kindness (Maitri, the wish to give happiness), great compassion (Karuna, the wish to remove suffering), and all-knowing wisdom (sarvakarajnata, complete knowledge of all things and phenomena). These are to seek liberation from birth and death, hunger and thirst, cold and heat, to sever the bonds of the six realms (sad-gatayah, the six realms of reincarnation), and to escape the defilements of the five abodes of affliction (panca-vasa-sthana-klesah, the five fundamental afflictions). This is the fundamental reason why scholars take refuge and generate Bodhicitta (the mind of enlightenment), truly because the things relinquished have varying degrees of importance. This is called 'generating the mind for seeking the supreme fruit'. ‘May all beings obtain what they seek.’ The following is the third part, summarizing practice and vows. The first vow, the following is the main discourse section. The second stage is to make extensive vows, which is also to remove what has not yet been obtained, highlighting the meaning of the Buddha-phala (the fruit of Buddhahood). For what is already possessed, there is no need to make vows. Theoretically, practice and vows should be carried out simultaneously, but people usually make vows first and then practice, because, logically, vows should come first. According to the latter, how do we know this? It is often said that ‘vows are the blueprint, and practice fills it in,’ so it is clear that vows come first and practice follows. In explaining the vows, it is roughly divided into two parts. First, explain the essence of the vows. Second, summarize the vows to make them come true. After that, in the initial part explaining the vows, there are a total of twelve vows, now divided into six pairs. Initially, seeking the fruit of Buddhahood is one pair. Second, merit and wisdom are one pair. Third, self-cultivation and benefiting others are one pair. Fourth, in terms of the essence of loving-kindness and compassion, it is one pair. Fifth, subduing great demons and transforming external paths are one pair. Sixth, in terms of the realm of loving-kindness and compassion, it is one pair. Now, put the latter aside for now, and in the initial pair, do not make distinctions, considering them as two different vows. Why? The initial vow is to vow to become a Buddha-body in an impure land. The second vow is to vow to become a Buddha-body in a pure land. These two vows are the good reward bodies of Bodhi (enlightenment). In the initial seeking of the impure land body, it is further divided into three parts. First, indicate the number. Second, generate the vow. Third, dedicate it to sentient beings. The first vow is to indicate the number, ‘May I in the future life.’ Second, generate the vow, ‘May all sentient beings be no different from me.’ Third, dedicate it to sentient beings. The second vow, this vow is to vow to become a Buddha-body in a pure land. In this vow, there are three distinctions. First, indicate the number. Second, generate the vow. Third, give it to sentient beings. The second vow, first indicate the number, ‘May I in the future life,’ and then generate the vow. In generating the vow, it is further divided into two parts. First, seek the future reward --------------------------------------------------------------------------------
Chinese
果。第二求未来习果也。自身犹如琉璃净无瑕秽。岂非净土身。夫琉璃之体净。若无形像净土之身有虚无之身无极之体也。功德魏魏。此第二明菩提善习果也。如日照世明智慧习果也。幽冥众生悉蒙开晓。第三下施众生也。第三愿者。此一双明福德庄严智慧。是其智慧庄严。此二庄严广如别章。此应具论。然今且可释其名字。其功德者亦名福德。福谓福利。善能资闰。福利行人故名为福。此福是其善行处德故名福德。如清冷等是水家德。功谓功能。善有资闰利益之功故名为功。此功还是善行处德故名功德。言智慧者依如毗昙决断名智。对诸忍故。若依成实。无著名智别想识故。通相以论知法名智。观达秤惠。此智与慧通释一物随义别分非无差异。具相如何。依如地持知世谛者。名之为智。知第一义记以为惠。故彼之言于一切法部分知者名智波罗蜜。于第一义开觉名波若波罗蜜。涅槃亦然。若依地论证第一义名随智者。了达教法名随惠者。皆得无伤。此二经中名为庄严。亦名律仪。亦曰助法。亦复说之为菩提。具言庄严者。如涅槃说。能严行人故曰庄严。又复诸行共相庄饰亦曰庄严。如庄严具众宝间错。言律仪者。如地持说。此二内调故名为律。合法 秤仪。言助法者。望果为言资顺菩提故云助法。能为佛因故。复说之 果。第二是求未来修习的果报。自身犹如琉璃般清净无瑕疵。这难道不是净土之身吗？琉璃的本体是清净的。如果没有具体的形像，那么净土之身就具有虚无之身和无极之体。功德巍巍。这第二点是阐明菩提的善习之果。如太阳照耀世界，阐明智慧的习果。幽冥中的众生都得到开启和觉醒。第三是布施给众生。第三个愿望，这一双（福德和智慧）阐明了福德庄严和智慧。这是智慧的庄严。这两种庄严广泛的内容如同其他章节所述。这里本应详细论述，但现在暂且解释其名称。其中的功德也称为福德。福是指福利，能够很好地资助和润泽。福利修行人，所以称为福。这种福是善行所处的德行，所以称为福德。如同清凉等是水的德行。功是指功能，善行具有资助润泽和利益的功能，所以称为功。这种功还是善行所处的德行，所以称为功德。说到智慧，依据《毗昙》，决断称为智，是针对各种忍辱而言的。如果依据《成实论》，没有执著，智是区别于想识的。通俗地来说，了解法称为智，观察通达称为慧。这种智和慧可以通俗地解释为同一事物，只是根据意义不同而有所区分，并非没有差异。具体的相状如何呢？依据《地持论》，了解世俗谛的称为智，了解第一义谛的记为慧。所以《地持论》说，对于一切法，部分地了解称为智波罗蜜（pāramitā，到彼岸），对于第一义谛的开悟称为般若波罗蜜（prajñā-pāramitā，智慧到彼岸）。《涅槃经》也是如此。如果依据《地论》，证得第一义谛称为随智者，了解通达教法称为随慧者，都没有损害。这两部经中称为庄严，也称为律仪，也称为助法，也说是菩提（bodhi，觉悟）。详细地说庄严，如《涅槃经》所说，能够庄严修行人，所以称为庄严。又各种行为共同相互庄饰，也称为庄严。如同庄严的器具用各种宝物交错装饰。说到律仪，如《地持论》所说，这两种内在的调伏称为律，符合法度，衡量仪则。说到助法，从结果来说，资助顺应菩提，所以称为助法，能够成为成佛的因，所以又这样说。
English
The second is seeking the fruit of future practice. One's own body is like pure and flawless lapis lazuli (vaiḍūrya). Is this not the body of the Pure Land (Sukhāvatī)? The essence of lapis lazuli is pure. If there is no concrete form, then the body of the Pure Land possesses a body of emptiness and a body of the ultimate. Merits are majestic. This second point clarifies the fruit of good practice of Bodhi (bodhi, enlightenment). Like the sun illuminating the world, it clarifies the fruit of the practice of wisdom. Sentient beings in the dark realms are all opened and awakened. The third is giving to sentient beings. The third vow, this pair (merit and wisdom) clarifies the adornment of merit and wisdom. This is the adornment of wisdom. The extensive content of these two adornments is as described in other chapters. This should be discussed in detail here, but for now, let's just explain their names. The merits among them are also called blessings. Blessing refers to welfare, which can well support and nourish. Benefiting practitioners is called blessing. This blessing is the virtue where good deeds reside, so it is called merit. Just as coolness is the virtue of water. Merit refers to function, good deeds have the function of supporting, nourishing, and benefiting, so it is called merit. This merit is still the virtue where good deeds reside, so it is called merit. Speaking of wisdom, according to the Abhidharma (abhidharma), judgment is called wisdom, which is aimed at various forms of forbearance. If based on the Satyasiddhi Śāstra (saṃsiddhi), there is no attachment, wisdom is different from thought and consciousness. Generally speaking, understanding the Dharma (dharma) is called wisdom, observing and comprehending is called prajñā. This wisdom and prajñā can be generally explained as the same thing, but they are distinguished according to different meanings, and there is no difference. What are the specific characteristics? According to the Bodhisattvabhumi Sūtra (bodhisattvabhūmi), those who understand the mundane truth are called wisdom, and those who understand the ultimate truth are recorded as prajñā. Therefore, the Bodhisattvabhumi Sūtra says that understanding a part of all dharmas is called wisdom pāramitā (pāramitā, perfection), and awakening to the ultimate truth is called prajñā-pāramitā (prajñā-pāramitā, perfection of wisdom). The Nirvana Sutra (mahāparinirvāṇa-sūtra) is also the same. If based on the Daśabhūmika Sūtra (daśabhūmika-sūtra), attaining the ultimate truth is called a follower of wisdom, and understanding and comprehending the teachings is called a follower of prajñā, and there is no harm. In these two sutras, it is called adornment, also called precepts, also called auxiliary dharma, and also said to be Bodhi (bodhi, enlightenment). To explain adornment in detail, as the Nirvana Sutra says, it can adorn practitioners, so it is called adornment. Also, various actions mutually adorn each other, which is also called adornment. Just like decorative objects are decorated with various treasures. Speaking of precepts, as the Bodhisattvabhumi Sūtra says, these two internal taming are called precepts, which conform to the Dharma and measure the rules. Speaking of auxiliary dharma, from the perspective of the result, it supports and conforms to Bodhi, so it is called auxiliary dharma, which can become the cause of becoming a Buddha, so it is said in this way. --------------------------------------------------------------------------------
Chinese
为菩提。具使我来世佛道成就。第一愿求佛道魏魏堂堂。第二愿成佛已功德智慧之所庄严也云魏魏堂堂。此明福德庄严明照世界。此四字辩智慧庄行者。见道第三下施众生也。第五愿者此下两段。自行化他以为一双。初先自行。就明自行中但有两段。第一标数。第二兴愿也。第五愿者。第一标数。发大精进。第二兴愿。精进者昔有大杯树多诸禽兽野火来烧三边俱起。唯有一边而隔一水众兽穷逼逃命无地。我尔时为大身多力鹿。以前脚跨一岸。以后脚距一岸。令众兽蹈背上而度。皮肉尽坏。以慈愍力忍之。至死最后。一兔来气力以竭自强怒力。令得过之。背折堕水而死 就此愿中分为二别。初明持戒之始第二明持戒之终。发心自誓明持戒之始。所以名戒为地者。经言或为平地能生众善经戒不犯。此明持戒之终也。第六愿者。此明外化盲聋众生。盲者先世重罪。若破众生眼。若出众生眼。若破正见眼故。盲盗塔中珠火灯明亦盲。聋者何因缘故聋。答曰师文教训不受不行而返瞋恚故聋。复次截众生耳破众生耳。若盗佛塔僧塔中物。及揵推铃故得聋。哑者先世截他舌或塞其口。或与恶药令不能语。或闻师教父母语而不用言道非故哑。狂者破他坐禅人破坐禅人含。如婆罗门失稻田其妇复死即时狂教裸形而走。又如翅舍伽憍昙比丘 现代汉语译本 为了菩提（觉悟）。为了使我来世佛道成就。第一愿是佛道巍巍堂堂。第二愿是成佛后，功德智慧所庄严的也称为巍巍堂堂。这说明福德庄严，光明照耀世界。这四个字阐明智慧庄严。修行者，见道后第三步是下施众生。第五愿，以下两段，自行化他作为一对。首先是自行，就自行中只有两段。第一是标数，第二是兴愿。第五愿，第一是标数，发大精进。第二是兴愿。精进就像过去有一棵大杯树，有很多禽兽，野火烧起来，三面都起火。只有一边隔着一条水，众兽穷途末路，逃命无地。我那时作为大身多力的鹿，以前脚跨在一岸，以后脚抵在一岸，让众兽踩着背上而过。皮肉都坏了，以慈悲怜悯的力量忍受。直到最后死去。一只兔子来，气力已经竭尽，勉强努力，让它过去。背折断落入水中而死。就此愿中分为两个部分。首先说明持戒的开始，第二说明持戒的终结。发心自誓说明持戒的开始。所以称戒为地，经书上说，或者成为平地，能生出各种善，经戒不犯。这说明持戒的终结。第六愿，说明对外教化盲聋众生。盲人是前世的重罪。如果破坏众生的眼睛，或者取出众生的眼睛，或者破坏正确的见解，所以盲。盗取塔中的珠子，火灯光明也会盲。聋人是什么因缘而聋？回答说，老师的教诲不接受不实行反而嗔恚所以聋。再次，截断众生的耳朵，破坏众生的耳朵。或者盗取佛塔僧塔中的物品，以及犍椎铃，所以会聋。哑人是前世截断他人舌头或者塞住他们的口，或者给予恶药使他们不能说话。或者听闻老师的教导、父母的话而不听从，说非道，所以哑。狂人是破坏他人坐禅，破坏坐禅人的禅定。例如婆罗门失去稻田，他的妻子又死了，立刻发狂，教人裸体而走。又如翅舍伽憍昙比丘（名字）。