English
English version: Due to anger and ignorance. △3. Making vows to restrain oneself. From this day forward, I make profound vows: to stay away from all evil deeds, vowing never to commit them again; to diligently cultivate the holy path, vowing not to be lazy or indolent; to vow to achieve perfect enlightenment, vowing to liberate all sentient beings. Even if one has repented, without making vows, it is called having repentance without reform. The meaning of 'to restrain' is like what the common people call coercion. In ancient times, it was said 'to coerce the ruler,' now it is self-restraint. Therefore, these four sentences are the Four Great Vows. 'Staying away' means the vow to end endless afflictions; 'diligently cultivating' means the vow to learn limitless Dharma doors; 'vowing to achieve' means the vow to achieve the unsurpassed Buddha path; 'vowing to liberate' means the vow to liberate boundless sentient beings. △4. Seeking the Buddha's hidden blessing. Amitabha Buddha (Amitabha, transliteration, meaning immeasurable light and immeasurable life), with your compassionate vows, please acknowledge and witness me, please have mercy on me, please bless me. May I, in meditation and in dreams, see the golden body of Amitabha Buddha, experience the land adorned with the treasures of Amitabha Buddha, receive the nectar initiation of Amitabha Buddha, with light illuminating my body, your hand touching my head, and your robe covering my body. Ancient Pure Land texts say that the Buddha observes from afar with his heavenly eye, hears from afar with his heavenly ear, and understands quickly with his mind-reading ability. Therefore, since the practitioner has made a great vow, the Buddha will surely acknowledge and witness it; since he has acknowledged and witnessed it, the Buddha's great compassion will surely have mercy; since he has had mercy, the Buddha's great power will surely bless. Manifest as in meditation, hidden as in dreams. The golden color, precious adornments, nectar, light, hand touching, and robe covering, are all due to utmost sincerity, and the response arises naturally. Or if one is not sincere enough, or the sincerity has not reached its peak, then there will be no response. However, the practitioner only needs to be wholeheartedly sincere, and need not create attachments or deliberately seek manifestations. △5. The accomplishment of pure karma. May my past karmic obstacles be naturally removed, may my inherent good roots grow, may I quickly empty afflictions, may I instantly break through ignorance, may my perfectly enlightened wonderful mind be clearly awakened, and may the true realm of serene light constantly appear before me. Relying on one's own strength and receiving the Buddha's strength, with internal and external assistance, obstacles are eliminated and good roots grow, resulting in such great benefits. Saying 'empty' and using the word 'quickly' means that there is no need for laborious study and cultivation; saying 'break' and using the word 'instantly' means that there is no need to go through stages and sequences. Realizing perfect enlightenment and abiding in serene light, at this point, one obtains the original pure mind, therefore it is said that pure karma is accomplished. Past obstacles, such as greed, anger, and ignorance; inherent good roots, such as precepts, concentration, and wisdom. Wonderful mind and true realm, although they seem separate, are actually the same as the mind. -------------------------------------------------------------------------------- 境即境即心二而不二。
Chinese
△二得生西方明验三初临终正念二感佛来迎三往生极乐初临终正念。 至于临欲命终预知时至身无一切病苦厄难心无一切贪恋迷惑诸根悦豫正念分明舍报安详如入禅定。 至于者前修净因故至临终感斯净报也平日散心杂念临行挥霍慞惶念佛若至一心临终安得不定然行人但贵已离贪恋迷惑勿虑或遭病苦厄难倘遭病厄当知念佛人死此往生如脱敝衣得换珍服如出牢狱得还故家不亦乐乎况古云还有不病者么则亦有不厄者复何虑哉○病苦者身所生厄难者身所遇贪恋者或贪眷属或贪财产不能舍故迷惑者心念颠倒如不知地狱而曰我欲往中我欲往中故。 △二感佛来迎。 阿弥陀佛与观音势至诸圣贤众放光接引垂手提携楼阁幢幡异香天乐西方圣境昭示目前令诸众生见者闻者欢喜感叹发菩提心。 经云执持名号一心不乱其人临命终时阿弥陀佛与诸圣众现在其前是也众见发心则自他兼利矣又众人皆见其事乃真独己见之或是魔事。 △三往生极乐。 我于尔时乘金刚台随从佛后如弹指顷生极乐国七宝池内胜莲华中。 上见佛来今随佛去无来去中而来去也胜莲花者上上品也。 △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初见佛得记 现代汉语译本： 境即是境，即是心，两者并非截然不同。 △二、得生西方明验（往生西方的明显验证）三、初临终正念（最初的临终正念）二、感佛来迎（感得佛陀前来迎接）三、往生极乐（往生极乐世界）初、临终正念。 至于临命终时，预先知道往生的时间，身上没有任何病痛或灾难，心中没有任何贪恋或迷惑，诸根（眼、耳、鼻、舌、身、意）都感到愉悦，正念清晰分明，舍弃报身后安详自在，就像进入禅定一样。 ‘至于’，是因为之前修习了净土的因，所以临终时感得这种清净的果报。平日里散乱心和杂念，临终时就会慌乱无措。如果平时念佛能达到一心不乱，临终时怎么会不能安定呢？修行人只要能够远离贪恋和迷惑，不必担心会遭遇病痛或灾难。如果真的遭遇病痛或灾难，应当知道念佛人因此而往生，就像脱下破旧的衣服换上珍贵的服饰，就像离开监狱回到故乡一样，这难道不是快乐的事情吗？况且古人说，难道还有不生病的人吗？那么也一定有不遭遇灾难的人，又有什么可担心的呢？○病苦，是身体所生的痛苦；厄难，是身体所遇到的灾难；贪恋，是贪恋眷属或贪恋财产，不能舍弃；迷惑，是心念颠倒，比如不知道地狱的苦，却说‘我想要去那里，我想要去那里’。 △二、感佛来迎。 阿弥陀佛（Amitabha，无量光佛）与观音（Avalokitesvara，观世音菩萨）、势至（Mahasthamaprapta，大势至菩萨）等诸位圣贤大众，放出光明前来接引，垂下手来提携，还有楼阁、幢幡，以及各种奇异的香气和天乐，西方极乐世界的圣境就在眼前显现，让所有见到或听到的人都欢喜感叹，发起菩提心（bodhicitta，觉悟之心）。 《经》中说，‘执持名号，一心不乱，其人临命终时，阿弥陀佛与诸圣众现在其前’，就是这个意思。大众见到这种景象而发起菩提心，就是自利利他。又，众人都能见到这件事，才是真正的佛力加持，如果只有自己见到，那可能是魔事。 △三、往生极乐。 我于那时，乘坐金刚台，跟随在佛陀身后，像弹指间一样，往生到极乐世界，在七宝池（七种珍宝构成的池子）内的殊胜莲花中化生。 上面说到见到佛陀前来迎接，现在是跟随佛陀而去，实际上在无来无去之中而来去。殊胜的莲花，指的是上品上生。 △三、已生净土大用（已经往生净土后的作用）四、初见佛得记（最初见到佛陀得到授记）二、蒙记具德（得到授记后具足功德）三、成德利生（成就功德利益众生）四、普皆回向（普遍将功德回向）初、见佛得记。
English
English version: Realm is realm, and realm is mind; the two are not separate. △II. Clear Evidence of Being Reborn in the Western Pure Land III. First, Proper Mindfulness at the Time of Death II. Experiencing the Buddha's Welcome III. Rebirth in the Land of Ultimate Bliss I. Proper Mindfulness at the Time of Death. As one approaches the end of life, knowing in advance the time of rebirth, the body is free from all sickness, suffering, and calamities; the mind is free from all greed, attachment, and delusion; the faculties (eyes, ears, nose, tongue, body, and mind) are joyful; proper mindfulness is clear and distinct; relinquishing the physical body is peaceful and serene, like entering into meditative absorption. 'As one approaches' refers to the fact that having cultivated pure causes in the past, one experiences this pure reward at the time of death. If one's mind is scattered and filled with miscellaneous thoughts on ordinary days, one will be flustered and disoriented at the time of death. If one's mind is not focused when reciting the Buddha's name, how can one be stable at the time of death? Practitioners should value being free from greed, attachment, and delusion, and not worry about encountering sickness, suffering, or calamities. If one does encounter sickness or calamities, one should know that a person who recites the Buddha's name is reborn because of this, like taking off old clothes and putting on precious garments, like leaving prison and returning home. Isn't that joyful? Moreover, as the ancients said, are there those who never get sick? Then there must also be those who do not encounter calamities, so what is there to worry about? ○ Sickness and suffering are the pain that arises in the body; calamities are the misfortunes that one encounters in the body; greed and attachment are the attachment to family or property, which one cannot relinquish; delusion is the mind being inverted, such as not knowing the suffering of hell but saying, 'I want to go there, I want to go there.' △II. Experiencing the Buddha's Welcome. Amitabha Buddha (Amitabha, Buddha of Immeasurable Light) and Avalokitesvara (Guanyin, Bodhisattva of Compassion), Mahasthamaprapta (Bodhisattva of Great Strength), and all the noble sages and the assembly emit light to welcome and receive, extending their hands to lift and carry. There are pavilions, banners, and various extraordinary fragrances and celestial music. The sacred realm of the Western Pure Land appears before one's eyes, causing all who see or hear it to rejoice, admire, and generate bodhicitta (bodhicitta, the mind of enlightenment). The Sutra says, 'Holding the name, with one-pointedness of mind, without confusion, when this person approaches the end of life, Amitabha Buddha and all the noble assembly appear before them.' This is what it means. When the assembly sees this scene and generates bodhicitta, it benefits both oneself and others. Moreover, when everyone can see this event, it is the true blessing of the Buddha's power. If only oneself sees it, it may be a demonic occurrence. △III. Rebirth in the Land of Ultimate Bliss. At that time, I ride on a diamond platform, following behind the Buddha, and in the space of a finger snap, I am reborn in the Land of Ultimate Bliss, transformed in a magnificent lotus flower within the seven-jeweled pond (pond made of seven treasures). Above, it was said that one sees the Buddha coming to welcome; now, one follows the Buddha and goes. In reality, one comes and goes within no coming and no going. The magnificent lotus flower refers to the highest level of rebirth. △III. The Great Function of Having Already Been Reborn in the Pure Land IV. First, Seeing the Buddha and Receiving Prediction II. Possessing Virtues After Receiving Prediction III. Accomplishing Virtues to Benefit Sentient Beings IV. Universally Dedicating Merit I. Seeing the Buddha and Receiving Prediction. -------------------------------------------------------------------------------- 。
Chinese
花开见佛见诸菩萨闻妙法音获无生忍于须臾间承事诸佛亲蒙授记。 上言平日求生临终得生然岂徒得生而已乎今言得生之后亲蒙佛记具足功德广度众生有如是等大用也凡生西方者花开有迟速见佛有早晚悟道有先后今是举念即生生已即花开即见佛即闻法即得忍即授记也皆上上品事。 △二蒙记具德。 得授记已三身四智五眼六通无量百千陀罗尼门一切功德皆悉成就。 或疑如是广大功德累劫修习未必能得云何一生西方皆悉成就不知万法唯心既得一心何法不得文殊般若称念佛为一行三昧得此三昧所有多闻智慧辨才远过阿难百千万亿倍余可知矣○三身者法报化身也四智者大圆镜平等性妙观察成所作智也五眼者肉眼天眼慧眼法眼佛眼也六通者天眼天耳他心宿命神足漏尽通也陀罗尼者此云总持。 △三成德利生。 然后不违安养回入娑婆分身无数遍十方刹以不可思议自在神力种种方便度脱众生咸令离染还得净心同生西方入不退地如是大愿世界无尽众生无尽业及烦恼一切无尽我愿无尽。 然后者古所谓既生西方得无生忍已还来此世救苦众生也不违而入者常居九品常在十方时时堪忍度众生刻刻西方入正定也还得净心者上言迷本净心此言昔迷今悟如久失方得得其本有之净心非新 得也愿无尽者前来发起无上大心故今成满无尽大愿也。 △四普皆回向。 愿今礼佛发愿修持功德回施有情四恩普报三有均资法界众生同圆种智。 初始发心求生净土本为四恩三有法界众生故今回向亦如是。 西方愿文解(终) No. 1160-B 原刻西方愿文䟦 余自癸卯抄秋。获侍 慈颜。说此愿文。开我迷云。尝讯金刚何以一切尽摄。 师曰。说无无所不无。说有无所不有。言下顿觉有省。又讯应无所住而生其心。 师云。此有作一句读者。有作两句读者。于义皆通。又为我旁引曲喻。豁般若一部之全旨。亶甫知向𨓏。荷 师为无量寿。而遽尔示寂。不胜哀悼。 金容虽杳。金口常宣。刻此愿文。以志皈依之始因。愿与尽未来际学人见闻随喜者。念念无量寿觉。一心不乱。皆入云栖大誓海者。 云栖大师像赞附 禅之髓。儒之通。律之虎。教之龙。一行三昧折摄为宗。庄严万善权实参同。且道参同伺处聻。咦。水底月为天上月。谷中风作陇头风。 昔端木氏之于儒童菩萨也。日以予言赞夫子。犹以两手捧土加泰山也。亶于 大师。犹以一指拈微尘。飏妙高山上。聊以寄其跂仰之恍云尔。 万历四十三年孟冬日弟子广亶和南述 现代汉语译本 获得无尽的愿望，是因为前来发起无上大心的缘故，所以现在成就圆满无尽的大愿。 △四普遍回向。 愿将今日礼佛发愿修持的功德，回施给一切有情众生，普遍报答四重恩情，使三有众生都能得到资益，法界一切众生共同圆满成佛的智慧。 最初发心求生西方净土，本来就是为了四恩、三有、法界众生，所以今回向也像最初发心一样。 《西方愿文解》（终） No. 1160-B 原刻《西方愿文》跋 我从癸卯年秋天开始，有幸侍奉慈颜（指云栖大师），听他说此愿文，开启我的迷云。曾经请教金刚（指云栖大师）为何一切都能尽摄其中。大师说：‘说无，无所不无；说有，无所不有。’我当下顿觉有所领悟。又请教应无所住而生其心。大师说：‘此句有人作一句读，有人作两句读，在义理上都讲得通。’又为我旁征博引，用曲折的比喻，阐明了般若（prajna）一部经的全部宗旨。我这才知道该如何趋向。感谢大师（指云栖大师）示现为无量寿（Amitayus），却突然示寂，实在令人哀悼。金容（指云栖大师的容貌）虽然已经远去，但金口（指云栖大师的教诲）常在宣说。刻此愿文，以记皈依的初始因缘。愿与尽未来际的学人，凡是见闻随喜者，念念都觉悟到无量寿，一心不乱，都进入云栖大师的大誓愿海中。 《云栖大师像赞》附 禅的精髓，儒的通达，律的严谨，教的渊博。一行三昧（eka-vyūha-samādhi）以折摄为宗旨，庄严万善，权实参同。且说参同在哪里？咦！水底的月亮就是天上的月亮，谷中的风就是山头的风。 从前端木氏（指子贡）对于儒童菩萨（指孔子）也，每天用我的言语来赞美夫子，就像用两手捧土来增加泰山一样。我广亶对于大师（指云栖大师），就像用一指拈起微尘，扬到妙高山（Sumeru）上。姑且以此来寄托我仰慕的心情罢了。 万历四十三年孟冬日弟子广亶和南述