Chinese
卍新续藏第 61 册 No. 1161 西方发愿文注 No. 1161-A 西方发愿文注叙 或有问于余曰。诸经所载净土文。总有三篇。其问词致。咸可宗尚。而师独于云栖所作。极口赞叹。又其文义不为难解。云栖略注。已自显然。而师复为之注释者。何也。余曰。余文虽可宗尚。而词义未周。独此愿文。义周词备。请申言之。此一愿文。大章有六。一曰发菩提心。二曰忏悔三障。三曰立四宏誓。四曰求生净土。五曰回入娑婆。六曰总申回向。如此六章。始终备足。何者盖念佛法门。菩提最要。大心不发。净土难期。故首之以发菩提心心志虽立。惑业尚缠。果报一来。何从得免。故继之以忏悔三障。烦惑既净。业累都蠲。宏誓不坚。修行易退。故申之以四宏誓愿。心愿并发。惑业双消。则三昧可成。九莲易往。故要之以求生净土。但期自利。是名小乘。普愿利他。方名大士。故次之以回入娑婆。自他因果。事理俱圆。故以总申回向终焉。此之六法。一不可缺。缺一则为人天小果。缺二则受三途恶报。缺三则懈怠易生。缺四则轮回难免。缺五则声闻独善。缺六则因果非圆。余净土文。但有求生之愿。而无回入之文。发心立誓。既未彰明。忏悔回向。亦无陈述。故言词义未周也。然此愿文 现代汉语译本： 《西方发愿文注叙》 或有人问我：‘各经所记载的净土文，总共有三篇，其中的措辞和意义，都可以作为典范来尊崇。而您唯独对云栖法师所作的《西方发愿文》极力赞叹，又因为这篇发愿文的文义并不难理解，云栖法师的简略注解已经很清楚了，而您还要再为它作注释，这是为什么呢？’ 我回答说：‘其他的净土文虽然可以作为典范来尊崇，但是措辞和意义还不够周全。唯独这篇《西方发愿文》，意义周全，措辞完备。请让我详细说明。这篇发愿文，大的章节有六个：一是发菩提心（bodhicitta，觉悟之心），二是忏悔三障（三种障碍：烦恼障、业障、报障），三是立四宏誓（四种广大的誓愿：众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成），四是求生净土（希望往生到清净的佛国），五是回入娑婆（从净土回到充满缺陷和苦难的现实世界），六是总申回向（将功德回向给一切众生）。这六个章节，从始至终完备充足。’ ‘为什么这么说呢？因为念佛法门（nien fo fa men，通过念诵佛的名号来修行的方法），菩提心（bodhicitta，觉悟之心）最为重要。不发广大之心，往生净土就难以期盼。所以首先要发菩提心。心志虽然确立，但惑业（烦恼和业力）仍然缠绕，一旦果报到来，又怎么能够避免呢？所以接着要忏悔三障（三种障碍：烦恼障、业障、报障）。烦恼迷惑既然清净，业力的积累都消除，如果宏大的誓愿不坚定，修行就容易退转。所以要申明四宏誓愿（四种广大的誓愿：众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成）。心愿同时发起，烦恼和业力一同消除，那么三昧（samadhi，精神专注的状态）可以成就，九品莲花容易往生。所以要以求生净土（希望往生到清净的佛国）作为最终目标。’ ‘如果只求自己解脱，这叫做小乘（hinayana，一种佛教派别，注重个人解脱）。普遍希望利益他人，才叫做大士（bodhisattva，立志成佛的修行者）。所以接着要回入娑婆（从净土回到充满缺陷和苦难的现实世界）。自己和他人的因果，事和理都圆满，所以用总申回向（将功德回向给一切众生）来结束。这六种方法，一个都不能缺少。缺少一个，就只能得到人天小果（在人道和天道享受福报）。缺少两个，就要承受三途恶报（在地狱、饿鬼、畜生道受苦）。缺少三个，就容易产生懈怠。缺少四个，就难以避免轮回。缺少五个，就是声闻（sravaka，听闻佛法而修行的弟子）的独善其身。缺少六个，因果就不圆满。其他的净土文，只有求生净土的愿望，而没有回入娑婆的文字。发心立誓，既没有彰明，忏悔回向，也没有陈述。所以说措辞和意义不够周全。然而这篇发愿文…’
English
English version: A Preface to the Commentary on the Vow to be Reborn in the West Someone might ask me: 'Among the Pure Land texts recorded in various sutras, there are three main ones. Their wording and meaning are all worthy of emulation. Yet, you particularly praise the one composed by Master Yunqi. Moreover, its meaning is not difficult to understand, and Master Yunqi's concise annotations are already quite clear. Why do you provide another commentary on it?' I would reply: 'While other Pure Land texts are worthy of emulation, their wording and meaning are not comprehensive. Only this Vow text is complete in both meaning and wording. Allow me to elaborate. This Vow text has six major sections: first, generating the Bodhicitta (bodhicitta, the mind of enlightenment); second, repenting of the three obstacles (three kinds of obstacles: afflictions, karma, and retribution); third, establishing the four vast vows (four great vows: to deliver all sentient beings, to end all afflictions, to learn all Dharma teachings, and to attain supreme Buddhahood); fourth, seeking rebirth in the Pure Land (hoping to be reborn in a pure Buddha-field); fifth, returning to the Saha world (returning from the Pure Land to the flawed and suffering world); and sixth, generally dedicating the merit (dedicating the merit to all sentient beings). These six sections are complete from beginning to end.' 'Why do I say this? Because in the practice of reciting the Buddha's name (nien fo fa men, a method of cultivation through reciting the name of the Buddha), the Bodhicitta (bodhicitta, the mind of enlightenment) is most important. Without generating a great mind, it is difficult to hope for rebirth in the Pure Land. Therefore, one must first generate the Bodhicitta. Although the will is established, afflictions and karma (karma and karmic forces) still entangle us. Once retribution arrives, how can we avoid it? Therefore, we must then repent of the three obstacles (three kinds of obstacles: afflictions, karma, and retribution). Once afflictions and delusions are purified, and the accumulation of karma is eliminated, if the vast vows are not firm, cultivation is easy to regress. Therefore, we must declare the four vast vows (four great vows: to deliver all sentient beings, to end all afflictions, to learn all Dharma teachings, and to attain supreme Buddhahood). When the mind and vows arise together, and afflictions and karma are eliminated together, then Samadhi (samadhi, a state of mental concentration) can be achieved, and rebirth in the nine lotus grades becomes easy. Therefore, we must take seeking rebirth in the Pure Land (hoping to be reborn in a pure Buddha-field) as the ultimate goal.' 'If one only seeks one's own liberation, this is called the Hinayana (hinayana, a Buddhist school emphasizing individual liberation). To universally hope to benefit others is called a Bodhisattva (bodhisattva, a practitioner who aspires to become a Buddha). Therefore, we must then return to the Saha world (returning from the Pure Land to the flawed and suffering world). The causes and effects of oneself and others, both in terms of phenomena and principle, are perfected, so we end with a general dedication of merit (dedicating the merit to all sentient beings). These six methods are indispensable. Lacking one, one can only obtain the small fruits of humans and devas (enjoying blessings in the human and heavenly realms). Lacking two, one will suffer the evil retributions of the three lower realms (suffering in the hell, hungry ghost, and animal realms). Lacking three, it is easy to generate laziness. Lacking four, it is difficult to avoid reincarnation. Lacking five, it is the self-benefit of the Sravaka (sravaka, a disciple who practices by hearing the Buddha's teachings). Lacking six, the causes and effects are not complete. Other Pure Land texts only have the vow to be reborn in the Pure Land, but no text about returning to the Saha world. The generation of the mind and the establishment of vows are not clearly stated, and repentance and dedication are not presented. Therefore, I say that the wording and meaning are not comprehensive. However, this Vow text...' --------------------------------------------------------------------------------
Chinese
。云栖虽解。一往但明大意。其中理致。则蕴而未发。初心钝根。尚难开解。是以不惮繁文。复为注释。盖此法门。属于圆教。不明圆理。岂是圆人。苟非圆人。则安发圆愿。安修圆行邪。故此注文。言四宏则必归无作。言回向则举必具三。无事而非即理。有愿皆从称性。又恐末世行人。少谙教义。故诸名相。不敢备述。但取其意。变换其文。祇逗初机。敢闻宿学。其有因此少文。略通片义。然后而求大乘经典。诸祖著述。方知菩萨修行法门。诸佛成道因果。无不在是。又岂别有一法出于愿文之外者哉。余之所以赞叹而注释者以此。问者唯唯而退。余因遂理前言而为之叙。 雍正四年岁次丙午嘉平月之既望东吴虞山沙弥实贤书于海南蛟门之海云精舍 No. 1161 西方发愿文注 云栖 莲池大师 作 后学沙弥 实贤 注 西方发愿文 释此愿文。大分为二。初题目。二入文。题目五字。有通有别。西方发愿是别名。文之一字是通名。就别名中。西方二字是所发。愿之一字为能发。发字具兼能所。又西方是所愿之处。愿是能发之心。言西方则该依报正报。言发愿则摄自利利他。依报则七宝庄严。圆融四土。正报则弥陀圣众。一体三身。四土者。一常寂光土。二实报 现代汉语译本：云栖（Yunqi，地名，也指莲池大师）的解释，虽然大致明白了文中的大意，但其中的精妙理致，却蕴含而未曾完全阐发。对于初学且根器迟钝的人来说，仍然难以理解。因此，我不怕文字的繁琐，再次为此进行注释。因为这个法门，属于圆教（Yuanjiao，佛教宗派之一，强调圆融无碍），不明白圆教的道理，怎能算是圆教之人呢？如果不是圆教之人，又怎能发起圆满的誓愿，又怎能修习圆满的行持呢？所以这篇注释，说到四弘誓愿（Sihongshiyuan，佛教中的四个根本誓愿）必定归于无作（Wuzuo，不执着于行为本身），说到回向（Huixiang，将功德回向给他人或某个目标）必定具备三方面（指法身、报身、应身）。没有哪件事不是直接体现真理，所有的愿望都源于本性的自然流露。又恐怕末世的修行人，不太了解佛教的教义，所以对于各种名相，不敢全部详细叙述，只是选取其中的意思，变换表达的文字，只为启发初学者。希望有学问的人能够谅解。如果有人因此稍微理解了其中的含义，然后去研读大乘经典和诸位祖师的著作，就会明白菩萨修行的法门，诸佛成道的因果，无不包含在这里面。又怎么会有另外一种法门超出这个发愿文之外呢？这就是我赞叹并注释它的原因。提问的人表示赞同后退下，我因此顺着前面的话语写了这篇序言。 雍正四年，岁次丙午年嘉平月（农历十二月）的十六日，东吴虞山（Yushan，地名）的沙弥（Shami，佛教出家男子）实贤（Shixian，人名）书于海南蛟门（Jiaomen，地名）的海云精舍（Haiyun Jingshe，寺庙名）。 No. 1161 《西方发愿文注》 云栖（Yunqi，莲池大师的别号）莲池大师（Lianchi Dashi，人名）作 后学沙弥（Shami，佛教出家男子）实贤（Shixian，人名）注 《西方发愿文》 解释这篇发愿文，大致分为两部分。首先是题目，其次是正文。题目五个字，有通名和别名。『西方发愿』是别名，『文』字是通名。就别名中，『西方』二字是所要发愿的地方，『愿』字是能发之心。发字兼具能和所。又，西方是所愿往生之处，愿是能发之心。说西方就包含了依报（Yibao，生存环境）和正报（Zhengbao，自身果报）。说发愿就包含了自利和利他。依报就是七宝庄严，圆融四土（Sutu，佛教中的四种国土）。正报就是弥陀（Mituo，阿弥陀佛的简称）圣众，一体三身（Sanshen，佛的三种身）。四土是：一、常寂光土（Changjiguangtu，佛的法身所居之土）；二、实报庄严土（Shibaozhuangyantu，菩萨修行功德圆满所居之土）；
English
English version: Although Yunqi's (Yunqi, a place name, also refers to Master Lianchi) explanation roughly clarifies the general meaning of the text, the subtle principles within are implied but not fully elaborated. For beginners with dull roots, it is still difficult to understand. Therefore, I am not afraid of the complexity of the text and annotate it again. Because this Dharma gate belongs to the Yuan School (Yuanjiao, one of the Buddhist sects, emphasizing perfect harmony), how can one be considered a Yuan School person if they do not understand the principles of the Yuan School? If one is not a Yuan School person, how can one make perfect vows and practice perfect conduct? Therefore, this commentary, when speaking of the Four Great Vows (Sihongshiyuan, the four fundamental vows in Buddhism), must return to Non-Action (Wuzuo, not being attached to the action itself), and when speaking of Dedication (Huixiang, dedicating merit to others or a specific goal), it must have three aspects (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya). There is nothing that does not directly embody the truth, and all wishes originate from the natural expression of one's nature. Furthermore, fearing that practitioners in the degenerate age may not be familiar with Buddhist teachings, I dare not fully describe all the terms, but only select their meanings and transform the wording, only to enlighten beginners. I hope that knowledgeable people can understand. If someone understands the meaning slightly because of this, and then studies the Mahayana scriptures and the writings of the patriarchs, they will understand that the Dharma gates of Bodhisattva practice and the causes and effects of Buddhas attaining enlightenment are all contained within this. How could there be another Dharma gate outside of this vow text? This is why I praise and annotate it. The questioner agreed and withdrew, so I followed the previous words and wrote this preface. In the fourth year of Yongzheng, on the sixteenth day of the twelfth month (lunar calendar) of the year Bingwu, the Shami (Shami, a Buddhist novice monk) Shixian (Shixian, a personal name) of Yushan (Yushan, a place name) in Dongwu wrote this at the Haiyun Jingshe (Haiyun Jingshe, a temple name) in Jiaomen (Jiaomen, a place name), Hainan. No. 1161 Annotation on the Western Vow Text By Yunqi (Yunqi, the alias of Master Lianchi) Master Lianchi (Lianchi Dashi, a personal name) Annotated by Shami (Shami, a Buddhist novice monk) Shixian (Shixian, a personal name), a junior student Western Vow Text Explaining this vow text is roughly divided into two parts. First is the title, and second is the main text. The title has five characters, with general and specific names. 'Western Vow' is the specific name, and the character 'Text' is the general name. Within the specific name, the two characters 'Western' are the place where the vow is to be made, and the character 'Vow' is the mind that can make the vow. The character 'Vow' encompasses both the able and the object. Also, the West is the place where one wishes to be reborn, and the vow is the mind that can make the vow. Saying 'West' includes the Environmental Reward (Yibao, the environment of existence) and the Personal Reward (Zhengbao, one's own karmic reward). Saying 'making a vow' includes benefiting oneself and benefiting others. The Environmental Reward is the adornment of the seven treasures, the perfect harmony of the Four Lands (Sutu, the four lands in Buddhism). The Personal Reward is the Amitabha (Mituo, abbreviation of Amitabha Buddha) and the holy assembly, the one body and three bodies (Sanshen, the three bodies of the Buddha). The Four Lands are: 1. The Land of Eternal Tranquility and Light (Changjiguangtu, the land where the Dharmakaya of the Buddha resides); 2. The Land of Actual Reward and Adornment (Shibaozhuangyantu, the land where Bodhisattvas reside after the perfection of their practice); --------------------------------------------------------------------------------