English
English version: The West is the Land of Ultimate Bliss (Sukhavati). It causes one to generate joy and aversion, and to vow to be reborn there. Therefore, it is called a Guide (Nāyaka). Those of external paths (Tirthikas) do not understand what is right and what is wrong, and they falsely establish sects and followers. They can be called 'teachers' (Śāstra), but not 'guides'. Those of the Śrāvaka vehicle can escape the Three Realms, but they do not transform sentient beings. They can be called 'guides', but not 'teachers'. Bodhisattvas can transform sentient beings, and although they are guides, they are not called 'great'. Only Amitābha Buddha, the World-Honored One, rides the ship of great vows, enters the sea of birth and death, does not cling to this shore (Samsara), does not dwell on the other shore (Nirvana), and does not stay in the middle stream, but guides sentient beings to the other shore. Such benefits pervade the ten directions and exhaust the three periods of time, without a moment's rest. Therefore, he alone is called the Great Guide. My present vow to be reborn is because I have deluded my own mind. I only wish that Amitābha Buddha will receive and protect me, which is to request the Buddha's blessing and protection. Loving thoughts are called '慈' (Cí, loving-kindness), and compassionate thoughts are called '悲' (Bēi, compassion). Like a mother thinking of her child, without abandoning or leaving, this is called receiving and protecting. The initial taking refuge and requesting blessings is now complete. △2. Vowing and Dedication (directing merit towards a specific goal) are divided into two parts. The first part is vowing, and the second part is dedication. The first part is further divided into three parts: first, generating the mind of holding the name (reciting the Buddha's name with focused intention); second, repenting of the three obstacles (repentance of the three obstacles caused by greed, anger, and delusion); and third, making the vow. Now, we begin with the first part. Disciple (so-and-so) universally, for the sake of the Four Kinds of Kindness (kindness of parents, kindness of sentient beings, kindness of country, kindness of the Triple Gem), the Three Realms of Existence (the Desire Realm, the Form Realm, and the Formless Realm), and all sentient beings in the Dharma Realm, in order to seek the unsurpassed Bodhi path of the One Vehicle of all Buddhas, single-mindedly holds and recites the Great and Vast Name of Amitābha Buddha (the vast name containing immeasurable merits), hoping to be reborn in the Pure Land. 'Universally for the sake of the Four Kinds of Kindness, etc.' is the object of focus (the realm to which the vow is directed). 'In order to seek the Buddhas, etc.' is the mind that is generated (the mind that is able to arise). 'Single-mindedly holding and reciting, etc.' is the Buddha who is being contemplated (the Buddha who is being recited). 'Hoping to be reborn in the Pure Land' is the place that is hoped for. Generally speaking, to generate the Bodhi mind, one must first focus on an object. If there is no such object, then the mind has nothing to rely on, and it cannot arise. However, the object has differences in breadth, distance, and proximity. The Four Kinds of Kindness are narrow and closest, the Three Realms of Existence are in the middle, and sentient beings in the Dharma Realm are distant and vast. Since the object is like this, the mind should also be like this, starting from the close to the distant, from the near to the far. The Four Kinds of Kindness, for those at home, refer to heaven and earth, the ruler, parents, and teachers; for those who have left home, they refer to parents, teachers, Sangha members, the king, and benefactors (Dānas). The Three Realms of Existence are the Three Realms, namely the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), and the Formless Realm (Arūpadhātu). Separation and different experiences are called 'realms', and the non-destruction of cause and effect is called 'existence'. --------------------------------------------------------------------------------
Chinese
此三界中。即六道四生住处。举依报以该正报也。法界众生。即十方无量世界一切众生。亦即九法界众生。非二非三故名一运载众生故名乘。无上非有上。菩提者。能觉之智也。言不但专为自利。乃欲普为四恩。又不但为四恩。亦欲普度六道四生。又复不为一三界六道四生。乃是普为十方无量世界一切众生。欲令度脱。使其皆得一乘无上菩提之道。故发此心也。专心者。不杂余事。持念者。受而不忘。一名而具万德。故云万德洪名。期者望也。无有五浊。故名净土。盖念佛而不发大菩提心。不与弥陀本愿相应。终不往生。虽发菩提心。不专念佛。亦不往生。故必以发菩提心为正因。念佛为助缘。而后期生净土。修净业者不可不知。 △二忏悔三障。 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。纵贪嗔痴。染秽三业。无量无边所作罪垢。无量无边所结冤业。愿悉消灭。 又以下明忏悔之因。今于下明忏悔之法。我及众生下正陈忏悔。此一段文。承上文言。虽然念佛发心。期生净土而我罪业厚重。福善轻微。障缘既深。智慧复浅。染污心识。如火炽然。清净功德。一无成就。兴言及此。焉不悲伤。盖末世凡夫。钝置如 现代汉语译本：此三界中，即是六道四生众生居住的地方。这里用依报（生存环境）来概括正报（众生本身）。法界众生，即是十方无量世界的一切众生，也就是九法界的众生。因为非二非三，所以称为‘一’；因为运载众生，所以称为‘乘’。‘无上’是没有比它更高的。菩提，是能觉悟的智慧。这说明发心念佛的人，不只是为了自己得到利益，而是要普遍报答四重恩情。而且不只是为了报答四重恩情，还要普遍救度六道四生的众生。更进一步说，不是只为了一三界六道四生的众生，而是要普遍为了十方无量世界的一切众生，希望他们都能脱离苦海，使他们都能得到一乘无上菩提的道路，所以才发这样的心。‘专心’，就是不夹杂其他事情。‘持念’，就是接受而不忘记。念一声佛名就具备万种功德，所以说‘万德洪名’。‘期’是希望的意思。没有五浊，所以称为‘净土’。如果念佛而不发大菩提心，就不能与阿弥陀佛的本愿相应，最终不能往生。即使发了菩提心，如果不专心念佛，也不能往生。所以必须以发菩提心作为正因，念佛作为助缘，而期望往生净土。修行净业的人不可不知这一点。 △二、忏悔三障。 又因为业障深重，福报轻微，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，现在在佛前，虔诚地五体投地，敞开心扉，真诚地忏悔。我和众生，从旷劫以来直到现在，迷惑于本有的清净心，放纵贪婪、嗔恨、愚痴，染污了身、口、意三业，造作了无量无边的罪恶，结下了无量无边的冤仇，希望全部消除。 ‘又以下明忏悔之因’，现在在下面说明忏悔的方法。‘我及众生下正陈忏悔’，这一段文字，承接上文所说，虽然念佛发心，期望往生净土，但是我的罪业深重，福善轻微，障碍因缘深厚，智慧又浅薄，染污的心识，像火一样炽盛，清净的功德，一点也没有成就。说到这里，怎能不悲伤呢？因为末世的凡夫，愚钝迟缓。
English
English version: In this Triple Realm (Three Realms), which is the dwelling place of beings in the Six Paths and Four Kinds of Birth. This uses the dependent environment to encompass the proper reward (the beings themselves). The sentient beings of the Dharma Realm (Dharmadhatu) are all sentient beings in the countless worlds of the ten directions, which are also the sentient beings of the Nine Dharma Realms. Because it is neither two nor three, it is called 'One'; because it carries sentient beings, it is called 'Vehicle'. 'Unsurpassed' means there is nothing higher than it. Bodhi (Enlightenment) is the wisdom of being able to awaken. This explains that those who aspire to recite the Buddha's name are not only for their own benefit, but also to universally repay the Four Kinds of Kindness. Moreover, it is not only to repay the Four Kinds of Kindness, but also to universally save the sentient beings of the Six Paths and Four Kinds of Birth. Furthermore, it is not only for the sentient beings of the Triple Realm, Six Paths, and Four Kinds of Birth, but to universally benefit all sentient beings in the countless worlds of the ten directions, hoping that they can all escape from the sea of suffering and attain the path of the One Vehicle Unsurpassed Bodhi, and therefore make this aspiration. 'Single-minded' means not mixing with other matters. 'Upholding and reciting' means receiving and not forgetting. Reciting the name of the Buddha once possesses myriad virtues, hence the saying 'Myriad Virtues Abundant Name'. 'Expecting' means hoping. Without the Five Turbidities, it is called 'Pure Land'. If one recites the Buddha's name without making the Great Bodhi resolve, one cannot correspond with Amitabha's (Infinite Light) original vow and will ultimately not be reborn. Even if one makes the Bodhi resolve, if one does not single-mindedly recite the Buddha's name, one will also not be reborn. Therefore, one must take making the Bodhi resolve as the primary cause and reciting the Buddha's name as the supporting condition, and expect to be reborn in the Pure Land. Those who cultivate Pure Land practices must be aware of this. △2. Repenting of the Three Obstacles. Furthermore, because karmic obstacles are heavy and blessings are light, hindrances are deep and wisdom is shallow, defiled minds are easily ignited, and pure virtues are difficult to achieve, now before the Buddha, we reverently prostrate with the five limbs, open our hearts, and sincerely repent. I and all sentient beings, from beginningless kalpas (eons) until now, have been deluded by our inherent pure minds, indulging in greed, hatred, and delusion, defiling our three karmas (body, speech, and mind), creating limitless and boundless sins, and forming limitless and boundless karmic debts. We hope that all will be extinguished. 'Furthermore, the following explains the cause of repentance', now below explains the method of repentance. 'I and all sentient beings below sincerely confess repentance', this passage, following the previous text, although reciting the Buddha's name and making the aspiration, hoping to be reborn in the Pure Land, my sins are heavy, blessings are light, hindering conditions are deep, and wisdom is shallow, defiled consciousness, like a fire blazing, pure merits, not a single achievement. Speaking of this, how can one not be sad? Because the ordinary people of the degenerate age are dull and slow. --------------------------------------------------------------------------------
Chinese
此。如此罪障。能障行人不得往生。将如之何。此忏悔之宜急务也。言业重福轻者。业即十恶。福即十善。言十恶者。身有三。谓杀盗淫。口有四。谓妄言绮语两舌恶口。意有三。谓贪嗔痴。翻此十恶。则名十善。言重则十恶具造。言轻则一善单修。又上品十恶名业重。下品十善名福轻(如十恶业杀生则以父母师僧为上余人为中畜生微细昆虫为下余皆例此可知十善反此可以意得)。又炽然作恶名业重。泛然行善名福轻。乃有嗔他则咒其速灭。杖彼则立使随亡。此业重也。又或方才念佛。便谓口酸。适欲礼拜。又言腰痛。此福轻也。言障深慧浅者。障有二种。一者外障。二者内障。外障有二。一者尘缘逼迫二者魔外牵缠。内障复二。一者疾病夭殇。二者。愚痴颠倒。慧有二种。一者方便慧。二者真实慧。闻思修为方便。见道为真实。见道有二。一者小乘。二者大乘。大乘所见复有二种。一者空假。二者中道。中道复二。一者但中。二者圆中。若就诸慧论深浅者。闻慧为浅。思慧为深。乃至但中为浅。圆中为深。傅傅互论可知。言障深则内外交攻。言慧浅则闻熏薄解。乃有甫欲修行。便生恶疾才能向道。适遇邪师。此障深也。又有未得内凡。便谓已超佛地。稍通世智。自言已入悟门。此慧浅也。贪嗔痴名染心戒定慧名净德 像这样的罪业障碍，会阻碍修行人往生西方极乐世界，应该如何是好？因此，忏悔是当务之急。说到‘业重福轻’，‘业’指的是十恶业，‘福’指的是十善业。十恶业包括：身有三恶，即杀生、偷盗、邪淫；口有四恶，即妄语、绮语、两舌、恶口；意有三恶，即贪欲、嗔恚、愚痴。反过来，避免这十恶，就是十善。‘重’指的是十恶业都犯，‘轻’指的是只修一方面的善。此外，上品十恶业称为‘业重’，下品十善业称为‘福轻’（例如，在杀生这种十恶业中，杀害父母、师长、僧人为上品，杀害普通人为中品，杀害畜生、微小昆虫为下品；其他恶业可以依此类推。十善业则与此相反）。还有，强烈地作恶称为‘业重’，泛泛地行善称为‘福轻’。例如，有人嗔恨他人，就诅咒他早点死去；用棍杖打人，就希望他立刻死亡。这就是‘业重’。又如，有的人刚要念佛，就说嘴巴发酸；刚想礼拜，又说腰痛。这就是‘福轻’。说到‘障深慧浅’，障碍有两种：一是外障，二是内障。外障有两种：一是尘世的缘分逼迫，二是邪魔外道的牵缠。内障也有两种：一是疾病和夭折，二是愚痴和颠倒。智慧也有两种：一是方便慧，二是真实慧。通过听闻、思考、修习而获得的智慧是方便慧，证悟真理所获得的智慧是真实慧。证悟真理也有两种：一是小乘的证悟，二是大乘的证悟。大乘的证悟又有两种：一是空和假，二是中道。中道又有两种：一是但中，二是圆中。如果就各种智慧来论深浅，听闻的智慧最浅，思考的智慧较深，乃至但中为浅，圆中为深。各种智慧可以互相比较，以此类推。说到‘障深’，就是内外障碍同时侵袭；说到‘慧浅’，就是听闻佛法后理解得不够透彻。例如，有的人刚要修行，就生了重病；刚要走上正道，就遇到了邪师。这就是‘障深’。还有，有的人还没有证得内凡的境界，就自以为已经超越了佛的境界；稍微懂得一些世间的知识，就自称已经进入了开悟之门。这就是‘慧浅’。贪嗔痴称为染污心，戒定慧称为清净功德。