Chinese
卍新续藏第 61 册 No. 1160 西方愿文 No. 1160-A 西方愿文科大文分二初总序归敬二正述愿文初总序归敬三初标主二明愿三请加二正述愿文三初求生西方正因二得生西方明验三已生净土大用初求生西方正因五初发起大心二忏悔业障三立愿自要四求佛冥加五净业成就二得生西方明验三初临终正念二感佛来迎三往生极乐三已生净土大用四初见佛得记二蒙记具德三成德利生四普皆回向 No. 1160 西方愿文解 净业弟子 袾宏 着并释 △初总序归敬三初标主二明愿三请加初标主。 稽首西方安乐国 接引众生大导师 稽首者以首叩地敬之至也西方国土无量今归敬者西方之安乐国也安乐极乐之异名也或名安养或名清泰其义一也接摄取也引指导也众生沉沦接取置之善地众生迷昧指导归之正途凡知识罗汉菩萨如来皆接引导师如畋猎之有虞人涉川之有舟长问路之有土民也惟佛为群导师之中大导师也大二意一普度群灵无遗失故二究竟成佛无退转故。 △二明愿。 我今发愿愿往生 信行愿三净土资粮但言愿者惟信故愿愿之切者必其信之真也行以愿立愿之切者自能行之力也是以弥陀经中专说发愿愿往不一而足。 △三请 现代汉语译本 卍新续藏第 61 册 No. 1160 西方愿文 No. 1160-A 西方愿文科大文分二初总序归敬二正述愿文初总序归敬三初标主二明愿三请加二正述愿文三初求生西方正因二得生西方明验三已生净土大用初求生西方正因五初发起大心二忏悔业障三立愿自要四求佛冥加五净业成就二得生西方明验三初临终正念二感佛来迎三往生极乐三已生净土大用四初见佛得记二蒙记具德三成德利生四普皆回向 No. 1160 西方愿文解 净业弟子 袾宏（Zhu Hong） 着并释 △初总序归敬三初标主二明愿三请加初标主。 稽首西方安乐国 接引众生大导师 稽首者，以首叩地，敬之至也。西方国土无量，今归敬者，西方之安乐国也。安乐，极乐之异名也，或名安养，或名清泰，其义一也。接，摄取也；引，指导也。众生沉沦，接取置之善地；众生迷昧，指导归之正途。凡知识、罗汉（Arhat）、菩萨（Bodhisattva）、如来（Tathagata），皆接引导师，如畋猎之有虞人，涉川之有舟长，问路之有土民也。惟佛为群导师之中大导师也。大二意：一、普度群灵，无遗失故；二、究竟成佛，无退转故。 △二明愿。 我今发愿愿往生 信、行、愿三，净土资粮，但言愿者，惟信故。愿愿之切者，必其信之真也。行以愿立，愿之切者，自能行之力也是以弥陀经中专说发愿，愿往不一而足。 △三请
English
English version 卍 New Continued Canon, Volume 61, No. 1160, Western Vows No. 1160-A Western Vows, Ke Da's Text divides into two parts: first, a general introduction with reverence; second, a detailed description of the vows. The first part, the general introduction with reverence, has three sections: first, indicating the main subject; second, clarifying the vows; third, requesting blessings. The second part, the detailed description of the vows, has three sections: first, seeking the primary cause for rebirth in the West; second, verifying the signs of rebirth in the West; third, the great function of being born in the Pure Land. The first section, seeking the primary cause for rebirth in the West, has five parts: first, arousing great aspiration; second, repenting of karmic obstacles; third, establishing personal vows; fourth, seeking the Buddha's unseen assistance; fifth, accomplishing pure karma. The second section, verifying the signs of rebirth in the West, has three parts: first, maintaining right mindfulness at the time of death; second, sensing the Buddha's welcoming arrival; third, being reborn in the Land of Ultimate Bliss. The third section, the great function of being born in the Pure Land, has four parts: first, seeing the Buddha and receiving prediction; second, receiving prediction and possessing virtues; third, accomplishing virtues and benefiting beings; fourth, universally dedicating merit. No. 1160 Explanation of the Western Vows By Disciple Zhuhong (袾宏) who practices Pure Land, Written and Explained △ First, the general introduction with reverence has three parts: first, indicating the main subject; second, clarifying the vows; third, requesting blessings. First, indicating the main subject. I bow my head to the Land of Bliss in the West, The Great Guide who receives and leads all beings. 'Bowing the head' means to knock the head on the ground, showing utmost respect. The Western Land is immeasurable, and now we pay homage to the Land of Bliss in the West. 'Bliss' is another name for 'Ultimate Bliss,' also known as 'Land of Nourishment' or 'Land of Serenity,' all with the same meaning. 'Receiving' means to gather and take in; 'Guiding' means to instruct and lead. Beings are sinking, so they are received and placed in a good place; beings are deluded, so they are guided back to the right path. All teachers, Arhats (罗汉), Bodhisattvas (菩萨), and Tathagatas (如来) are receiving and guiding teachers, like the foresters in hunting, the boatmen in crossing rivers, and the locals in asking for directions. Only the Buddha is the Great Guide among all guides. 'Great' has two meanings: first, universally liberating all beings without omission; second, ultimately attaining Buddhahood without regression. △ Second, clarifying the vows. I now make a vow to be reborn there. Faith, practice, and vows are the provisions for the Pure Land, but only the vow is mentioned because of faith. The earnestness of the vow indicates the genuineness of the faith. Practice is established by the vow, and the earnestness of the vow naturally empowers the practice. Therefore, the Amitabha Sutra specifically speaks of making vows, and the desire for rebirth is mentioned repeatedly. △ Third, requesting -------------------------------------------------------------------------------- 加。 维愿慈悲哀摄受
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愿文备矣或问古云把手牵他行不得惟人自肯乃相应何乃求佛摄受耶答一者弥陀本愿力故二者求佛摄受正自肯故三者感应道交正相应故(何乃下三十六字未完今续)。 △二正述愿文分三初求生西方正因二得生西方明验三已生净土大用初求生西方正因五初发起大心二忏除业障三立愿自要四求佛冥加五净业成就初发起大心。 弟子(某甲众等)普为四恩三有法界众生求于诸佛一乘无上菩提道故专心持念阿弥陀佛万德洪名期生净土。 先出念佛求生净土之本志也普为者兼利为怀不为自身独求解脱也一乘者佛果为期不于余乘妄有希冀也发如是心乃修净土是谓正因苟为不然虽勤念佛因地不真果招迂曲○四恩者在家则父母众生国王三宝出家则父母师长国王施主也三有者欲有色有无色有也。 △二忏除业障。 又以业重福轻障深慧浅染心易炽净德难成今于佛前翘勤五体披沥一心投诚忏悔我及众生旷劫至今迷本净心纵贪瞋痴染秽三业无量无边所作罪垢无量边所结冤业愿悉消灭。 承上虽发大心恐宿世今生业障多而福慧少欲净偏染故须忏悔本净者心本自净因迷成染今始觉知惭愧修省若本不净如销顽铁欲成真金纵经百炼终不成就○三业者身业意业口业也三业各具贪 现代汉语译本： 加。 唯愿您慈悲哀怜地摄受我。 愿文已经准备完毕。或许有人会问，古人说‘把手牵着他，也无法让他前行，只有他自己愿意才能相应’，为何还要祈求佛的摄受呢？回答是：一者，仰仗阿弥陀佛的本愿力；二者，祈求佛的摄受，正是自己愿意的表现；三者，感应道交，自然相应。（‘何乃’以下三十六字未完，今补续）。 △二、正式陈述愿文，分为三部分：首先是求生西方的正因，其次是得生西方的明显验证，最后是已生净土的广大作用。首先是求生西方的正因，分为五部分：首先是发起大心，其次是忏除业障，再次是立愿自誓，然后是祈求佛的冥冥加持，最后是净业成就。首先是发起大心。 弟子（某甲等）普遍为了四恩、三有、法界众生，为了求得诸佛的一乘无上菩提道，专心持念阿弥陀佛万德洪名，期望往生净土。 首先表明念佛求生净土的根本志向。‘普为’，是兼顾利益他人，不为自身独自求解脱。‘一乘’，是以佛果为目标，不对于其他乘法妄加希求。发起这样的心，才是修习净土的正因。如果不是这样，即使勤奋念佛，因地不真，果报也会迂回曲折。○‘四恩’，在家是指父母、众生、国王、三宝；出家是指父母、师长、国王、施主。‘三有’，是指欲有、色有、无色有。 △二、忏除业障。 又因为我业障深重、福德轻薄、障碍深厚、智慧浅薄，染污的心容易炽盛，清净的功德难以成就，现在于佛前虔诚地五体投地，披肝沥胆，一心一意地投诚忏悔：我和众生从旷劫至今，迷惑于本来的清净心，放纵贪婪、嗔恨、愚痴，染污身、口、意三业，所作的罪恶无量无边，所结的冤业无量无边，愿都能够完全消灭。 承接上文，虽然发起了大心，但恐怕宿世今生的业障太多，而福德智慧太少，想要清净偏染，所以必须忏悔。‘本净’，是指心本来是清净的，因为迷惑才变成染污，现在开始觉悟，知道惭愧，修身反省。如果本来就不清净，就像熔化顽铁想要变成真金，即使经过百般锤炼，最终也无法成功。○‘三业’，是指身业、意业、口业。三业各自具有贪
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English version: Add. May your compassion and mercy embrace and receive me. The vow has been prepared. Perhaps someone may ask, the ancients said, 'Holding someone's hand, you cannot make them walk; only when they are willing themselves will there be a response.' Why then seek the Buddha's reception? The answer is: Firstly, it is due to the power of Amitabha's (阿弥陀佛) original vow; secondly, seeking the Buddha's reception is precisely an expression of one's own willingness; thirdly, the interaction of feeling and response naturally corresponds. (The thirty-six characters following '何乃' are incomplete; they are now supplemented). △2. Formally stating the vow, divided into three parts: first, the direct cause for seeking rebirth in the Western Pure Land (西方净土); second, the clear evidence of attaining rebirth in the Western Pure Land; and finally, the great function of already being born in the Pure Land. First, the direct cause for seeking rebirth in the Western Pure Land, divided into five parts: first, arousing the great aspiration; second, repenting and eliminating karmic obstacles; third, making a vow of self-determination; then, seeking the Buddha's subtle blessing; and finally, accomplishing pure karma. First, arousing the great aspiration. Disciples (so-and-so, etc.) universally for the sake of the Four Favors (四恩), the Three Realms (三有), and all sentient beings in the Dharma Realm (法界), seeking the unsurpassed Bodhi Path (菩提道) of the One Vehicle (一乘) of all Buddhas, wholeheartedly uphold and recite the myriad virtues of Amitabha Buddha's (阿弥陀佛) great name, hoping to be reborn in the Pure Land. First, state the fundamental aspiration of reciting the Buddha's name and seeking rebirth in the Pure Land. 'Universally for' means encompassing the benefit of others, not seeking liberation solely for oneself. 'One Vehicle' means taking the Buddha-fruit as the goal, not vainly hoping for other vehicles. Arousing such a mind is the direct cause for cultivating the Pure Land path. If it is not so, even if one diligently recites the Buddha's name, the causal ground is not genuine, and the result will be circuitous. ○ 'Four Favors' refers to parents, sentient beings, the king, and the Three Jewels (三宝) for those at home; and parents, teachers, the king, and benefactors for those who have left home. 'Three Realms' refers to the Desire Realm (欲有), the Form Realm (色有), and the Formless Realm (无色有). △2. Repenting and Eliminating Karmic Obstacles. Moreover, because my karmic burden is heavy, my blessings are light, my obstacles are deep, and my wisdom is shallow; defiled thoughts are easily ignited, and pure virtues are difficult to achieve. Now, before the Buddha, I prostrate with utmost sincerity, laying bare my heart and mind, wholeheartedly confessing and repenting: I and all sentient beings, from beginningless kalpas until now, have been deluded about our original pure mind, indulging in greed, hatred, and delusion, defiling the three karmas (三业) of body, speech, and mind. The sins committed are immeasurable and boundless, and the karmic debts accumulated are immeasurable and boundless. May they all be completely extinguished. Following the above, although the great aspiration has been aroused, there is fear that the karmic obstacles from past lives and this life are too many, and blessings and wisdom are too few. Wanting to purify the defilements, one must repent. 'Original purity' refers to the mind being originally pure, but becoming defiled due to delusion. Now, one begins to awaken, knows shame, and cultivates self-reflection. If it were not originally pure, like melting stubborn iron wanting to become true gold, even after a hundred refinements, it would ultimately not succeed. ○ 'Three karmas' refers to the karma of body, speech, and mind. Each of the three karmas possesses greed -------------------------------------------------------------------------------- 瞋痴故。 △三立愿自要。
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从于今日立深誓愿远离恶法誓不更造勤修圣道誓不退惰誓成正觉誓度众生。 虽已忏悔不发誓愿是谓有忏无悔要者犹俗云胁制古曰要君今自要故四句即四弘誓也○远离句即烦恼无尽誓愿断也勤修句即法门无量誓愿学也誓成句即佛道无上誓愿成也誓度句即众生无边誓愿度也。 △四求佛冥加。 阿弥陀佛以慈悲愿力当证知我当哀悯我当加被我愿禅观之中梦𥧌之际得见阿弥陀佛金色之身得历阿弥陀佛宝严之土得蒙阿弥陀佛甘露灌顶光明照身手摩我头衣覆我体。 古净土文谓佛以天眼遥观天耳遥闻他心速见故行人既发大心佛必证知既证知已佛大慈悲必垂哀悯既哀悯已佛大威神必垂加被显如禅观幽如梦寐所云金色宝严甘露光明手摩衣覆精诚之极感应自然或不精诚与精诚未极则不能也然行人但须一心精诚不必因此生著作意求现。 △五净业成就。 使我宿障自除善根增长疾空烦恼顿破无明圆觉妙心廓然开悟寂光真境常得现前。 既以自力又蒙佛力内外交资故障灭善生有如是等大利益事空而曰疾不劳肯綮修证也破而曰顿不历阶级次第也了悟圆觉常住寂光至是得本净心故曰净业成就○宿障者贪嗔痴等善根者戒定慧等妙心真境言之似分实则即心即 现代汉语译本： 瞋恚和愚痴的缘故。 △三、立誓自我约束。 从今天开始，我立下深厚的誓愿：远离一切恶法，发誓不再造作；勤奋修习成圣之道，发誓不懈怠懒惰；发誓成就正等正觉，发誓普度一切众生。 即使已经忏悔，如果不发誓愿，就叫做有忏无悔。‘要’的意思，就像世俗所说的胁迫，古时候说‘要君’，现在是自我约束，所以这四句就是四弘誓愿。远离恶法，就是烦恼无尽誓愿断；勤修圣道，就是法门无量誓愿学；誓成正觉，就是佛道无上誓愿成；誓度众生，就是众生无边誓愿度。 △四、祈求佛陀暗中加持。 阿弥陀佛（Amitabha，音译名，意为无量光佛、无量寿佛），以慈悲的愿力，请您明证知晓我，请您哀怜我，请您加持我。愿我在禅观之中，梦寐之际，得见阿弥陀佛金色的身躯，得经历阿弥陀佛宝物庄严的国土，得蒙受阿弥陀佛甘露灌顶，光明照耀我的身体，用手摩我的头顶，用衣服覆盖我的身体。 古代的净土文说，佛以天眼遥远地观看，以天耳遥远地听闻，以他心通迅速地了解。所以修行人既然发了大心，佛必定会明证知晓；既然明证知晓了，佛的大慈大悲必定会垂怜；既然垂怜了，佛的大威神力必定会加持。显现的如禅观，隐秘的如梦寐。所说的金色、宝严、甘露、光明、手摩、衣覆，都是精诚到了极点，感应自然产生。或者不够精诚，或者精诚还未到极点，就不能感应。然而修行人只要一心精诚，不必因此生出执着，刻意求现。 △五、清净的业力得以成就。 使我过去所造的罪障自然消除，使我原本具有的善根增长，迅速地清空烦恼，立即破除无明，使我圆满觉悟的妙心，廓然开悟，使寂光真境，常常显现在眼前。 既依靠自己的力量，又蒙受佛的力量，内外互相资助，所以罪障消灭，善根生长，有这样等等大利益的事情。说‘空’而用‘疾’字，是不需要辛勤地去钻研修证；说‘破’而用‘顿’字，是不需要经历阶级次第。了悟圆觉，常住寂光，到了这个时候，就得到了本来的清净心，所以说清净的业力得以成就。过去的罪障，比如贪嗔痴等等；原本具有的善根，比如戒定慧等等。妙心和真境，说起来好像是分开的，实际上就是心。