English
English version: Pitying your attachment to lust. Through hundreds of thousands of kalpas (aeons), you are constantly in bondage. This is called 'lustful wrong' (yin yuan) (Question: If lust is consensual, why is it called 'wrong'? Answer: The evil deeds of killing and stealing are called 'wrathful wrongs' (nu yuan), while lust is called 'joyful wrong' (xi yuan). Both joy and wrath are wrongs, and nothing is not karma. Sentient beings are deluded, treating enemies as loved ones, and this is the reason). 'Wishing for complete elimination' refers to the complete eradication of the three obstacles. The second part, repentance of the three obstacles, is now complete. △3. Vows, divided into three parts. 1. General vows. 2. Specific vows. 3. Conclusion. Now is the first part. From this day forward, I make profound vows to stay away from evil deeds, vowing never to commit them again; to diligently cultivate the holy path, vowing not to retreat or be lazy; to vow to attain perfect enlightenment (Zhengjue), and to vow to liberate all sentient beings. These are the Four Great Vows. If cultivation lacks vows, there will be regression. Therefore, using these four methods to restrain one's mind prevents laziness from arising. These Four Great Vows are made based on the non-arising Four Noble Truths of the Perfect Teaching, hence they are called 'profound vows'. If a vow is not based on the Truths, it is called a 'wild vow'. If it is not non-arising, it cannot be called 'profound'. 'Non-arising' means that the inherent nature is complete, and the four truths are all without creation. The Great Master Tiantai said: 'Because of delusion about the principle, Nirvana is birth and death, called the Truth of Suffering (Ku Di); Bodhi is affliction, called the Truth of Accumulation (Ji Di). Because of enlightenment about the principle, birth and death is Nirvana, called the Truth of Cessation (Mie Di); affliction is Bodhi, called the Truth of the Path (Dao Di).' Now, let me briefly explain. Birth, death, and affliction are the causes and effects of sentient beings; Bodhi and Nirvana are the causes and effects of all Buddhas. However, sentient beings and Buddhas are just names; birth, death, affliction, Bodhi, and Nirvana are also just names. Ultimately, it is just one mind. Because from beginningless time, this one mind has been deluded, completely taking Bodhi and Nirvana as affliction and birth and death. Therefore, today, upon awakening to this one mind, affliction and birth and death are taken as Bodhi and Nirvana. Although there are two names, the essence is not two. Like water becoming ice, and ice becoming water again. This is the non-arising Four Noble Truths (Question: Sentient beings and Buddhas are just names, that is certainly true. But birth, death, and affliction are defiled dharmas, while Bodhi and Nirvana are pure dharmas. Ascent and descent are vastly different, and the difference between good and bad is like heaven and earth. How can you say they are just names? Answer: If we discuss it from the perspective of phenomena, that is indeed the case. --------------------------------------------------------------------------------
Chinese
如所说若约理论一一皆无实法喻如梨园子弟扮作贫儿身行丐食意起希求须臾又扮帝王身登九五意生欢悦有智慧者不应于是而生实想谓有贵贱高𢍉之异生死烦恼菩提涅槃亦复如是凡夫谓实诸佛圣人知其非真又问生死烦恼不实可也若菩提涅槃亦非真实何须辛苦修证邪答所言非真但破执着不言修证亦无若执非真反成邪见矣乃有身犯律仪口谈玄妙以念佛为愚夫以修持为著相此末世聪明人参禅大病不可不知)。今言远离恶法誓不更造。即是烦恼无尽誓愿断。此依集谛发心。勤修圣道。誓不退惰。即是法门无量誓愿学。此依道谛发心。誓成正觉。即是佛道无上誓愿成。此依灭谛发心。誓度众生。即是众生无边誓愿度。此依苦谛发心。文虽不次。义无二也。云何依于苦谛发心。谓观众生为生老病死之所逼迫。生大苦恼。以是因缘。发誓愿云。我当早度生死。亦度无量众生得出生死。生死即所观苦谛。因观生死故愿度脱。是名依苦谛发心。云何依于集谛发心。谓观众生为贪欲嗔恚愚痴邪见之所恼害。不能自拔。以是因缘。发誓愿云。我当自断烦恼。亦断众生无量烦恼。令得解脱。烦恼即所观集谛。因观烦恼过患故欲断除。是名依集谛发心。云何依于灭谛发心。谓观诸佛已灭烦恼。得解脱乐。具有无量神通自在。而诸众生不觉不知。妄受 诸苦。以是因缘。发誓愿云。我当勤修方便。得大涅槃寂灭之乐。亦令众生同得此乐。涅槃佛果。即所观灭谛。因观佛果。故有希求。是名依灭谛发心。云何依于道谛发心。谓观六度万行恒沙法门。具有无量称性法乐。而诸众生不习不修。妄造诸业。以是因缘。发誓愿云。我当精勤修学无量法门。亦令众生修学是法。法门即所观道谛。因观法门。故愿修学。是名依道谛发心也。然此祇是事相若知理性具足则四皆无作。云何无作。谓众生是假名。度无所度。烦恼无实性。断无所断。法门元具足。学无所学。佛道本现成。成无所成。此名无作四宏誓愿。依于无作四谛而发也。 △二别愿二。初求佛护念二正发愿 今初。 阿弥陀佛以慈悲愿力。当证知我。当哀愍我。当加被我。愿禅观之中。梦寐之际。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。 阿弥陀下五句。明护念之心。愿禅观下。明护念之事。诸佛心者。是大慈悲。以慈悲故则有誓愿。以誓愿力。则当证知。由证知故。复当哀愍。以哀愍故。必应加被。此弥陀护念之心也。禅观谓十六观。始从日观。乃至九品往生。或具观十六。或专一观。言一观者。且指总观。谓观己身坐莲华中。 现代汉语译本 诸苦。因为这个因缘，发誓愿说：‘我应当勤奋修习种种方便法门，证得大涅槃寂灭的快乐，也令一切众生共同获得这种快乐。’涅槃佛果，就是所观的灭谛（指通过修行灭除烦恼，达到解脱的真理）。因为观察佛果，所以生起希求之心。这叫做依灭谛发心。 什么是依道谛（指通往解脱的道路和方法）发心呢？就是观察六度（布施、持戒、忍辱、精进、禅定、智慧）万行（各种修行方法）以及如恒河沙数般众多的法门，具有无量与自性相符的法乐，然而众生却不学习不修习，虚妄地造作各种恶业。因为这个因缘，发誓愿说：‘我应当精勤修学无量法门，也令一切众生修学这些法门。’这些法门就是所观的道谛。因为观察法门，所以愿求修学。这叫做依道谛发心。 然而这些只是事相上的发愿，如果知道理性上本来具足，那么四弘誓愿就都是无作的。什么是无作呢？就是众生只是假名，没有真正被度化的对象；烦恼没有真实的体性，没有真正被断除的东西；法门本来就具足，没有真正需要学习的内容；佛道本来就自然现成，没有真正需要成就的结果。这叫做无作四弘誓愿，是依于无作四谛而发起的。 △二、别愿（区别于四弘誓愿的愿）二：初、求佛护念（祈求佛的护佑）二：正发愿（正式发愿）。今初。 阿弥陀佛以慈悲的愿力，请您证知我，请您哀怜我，请您加持我。愿我在禅观之中，梦寐之际，得见阿弥陀佛金色之身，得经历阿弥陀佛宝严的国土，得蒙阿弥陀佛甘露灌顶，光明照耀我的身体，用手摩我的头顶，用衣服覆盖我的身体。 ‘阿弥陀佛’以下的五句，说明佛护念的心。‘愿禅观’以下，说明佛护念的事。诸佛的心，就是大慈悲。因为有慈悲，所以有誓愿。因为有誓愿的力量，所以会证知。因为证知，所以会哀怜。因为哀怜，必定会加持。这就是阿弥陀佛护念的心。禅观指的是十六观，开始于日观，直到九品往生。或者全部修习十六观，或者专修一种观。说一种观，是指总观，就是观想自己坐在莲花之中。
English
English version All sufferings. Because of this cause and condition, I make a vow, saying: 'I shall diligently cultivate various skillful means to attain the joy of great Nirvana and tranquility, and also enable all sentient beings to attain this joy together.' Nirvana Buddha-fruit is the cessation truth (the truth of ending suffering through practice) that is observed. Because of observing the Buddha-fruit, the mind of aspiration arises. This is called generating the mind of aspiration based on the cessation truth. What is generating the mind of aspiration based on the path truth (the path and methods leading to liberation)? It is observing that the six perfections (generosity, discipline, patience, diligence, concentration, wisdom), myriad practices (various methods of cultivation), and countless Dharma doors like the sands of the Ganges River, possess immeasurable Dharma-joy that accords with the self-nature, yet sentient beings do not learn or cultivate them, and falsely create various evil karmas. Because of this cause and condition, I make a vow, saying: 'I shall diligently study immeasurable Dharma doors, and also enable all sentient beings to study these Dharmas.' These Dharma doors are the path truth that is observed. Because of observing the Dharma doors, the aspiration to study arises. This is called generating the mind of aspiration based on the path truth. However, these are only vows in terms of phenomena. If one knows that in terms of principle, they are inherently complete, then all four vows are non-intentional. What is non-intentional? It means that sentient beings are merely provisional names, and there is nothing truly to be delivered; afflictions have no real substance, and there is nothing truly to be severed; the Dharma doors are originally complete, and there is nothing truly to be learned; the Buddha-path is originally naturally manifest, and there is nothing truly to be accomplished. This is called the non-intentional Four Great Vows, which are generated based on the non-intentional Four Noble Truths. △2. Separate Vows (vows distinct from the Four Great Vows) 2: First, Seeking the Buddha's Protection (praying for the Buddha's protection) 2: Formal Vows (formally making vows). Now, the first. Amitabha Buddha (the Buddha of Infinite Light), with your compassionate vow power, may you acknowledge me, may you have compassion on me, may you bless me. I vow that in meditation, and in my dreams, I may see the golden body of Amitabha Buddha, may I experience the land adorned with treasures of Amitabha Buddha, may I receive the nectar empowerment of Amitabha Buddha, may light shine upon my body, may your hand caress my head, may your robe cover my body. The five sentences following 'Amitabha Buddha' explain the mind of the Buddha's protection. The sentences following 'I vow that in meditation' explain the events of the Buddha's protection. The mind of all Buddhas is great compassion. Because of compassion, there are vows. Because of the power of vows, there will be acknowledgement. Because of acknowledgement, there will be compassion. Because of compassion, there will surely be blessings. This is the mind of Amitabha Buddha's protection. Meditation refers to the Sixteen Contemplations, starting from the Contemplation of the Sun, up to the Nine Grades of Rebirth. One may either cultivate all Sixteen Contemplations, or focus on one contemplation. Speaking of one contemplation, it refers to the general contemplation, which is to visualize oneself sitting in a lotus flower. --------------------------------------------------------------------------------
Chinese
作莲花开合想。莲花开时。弥陀圣众俱放光明。来照我身。水鸟树林。皆演妙法。此名总观。或但观丈六佛相在池水上。垂手提𢹂。己身胡跪华中。亦可。问。今既专持名号。云何复令观想。答。终日持名。暂时观想。以观助念。念则不散。纵令心粗境细。亦可托像而观。复何碍乎。禅观是醒时。梦寐是睡时。或醒或睡。皆得见佛。若不观想。则见佛为难。问。观中见佛。得无魔事否。答。参禅人本不念佛而佛忽现。此则心境相违。名为魔事。念佛人本自观佛。佛随相现。此名感应道交。非魔事也。然须了知所见之佛。如水中月。非有非无。不可取着若生取着。则恐反成魔事。切宜慎之。金色身是正报。宝严土是依报。历是经历宝严者七宝庄严也。余文可解。 △二正发愿三。初现生愿。二临终愿。三往生愿 今初。 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。 由甘露灌顶。故宿障除。由光明照身。故善根长。由手摩我头。故烦恼无明顿破。由衣覆我体。故妙心真境现前。宿障指惑业苦三障。善根即戒定慧根。昏烦之法。恼乱心神。名为烦恼。指见思惑。于第一义谛不了。名曰无明。指根本惑。由此二惑。故妙心真境不能显现。今二惑顿空。故开 现代汉语译本 作莲花开合的观想。莲花开放时，阿弥陀佛（Amitabha）圣众都放出光明，来照耀我的身体。水鸟树林，都在演说微妙的佛法。这叫做总观。或者只观想丈六高的佛相在池水之上，垂下手来接引，自己以胡跪的姿势在莲花之中，也可以。问：现在既然专门持念名号，为什么又要观想呢？答：整日持念名号，暂时观想，用观想来辅助念佛，念头就不会散乱。即使心比较粗，境界比较细微，也可以依托佛像来观想，又有什么妨碍呢？禅观是清醒的时候做的事情，梦寐是睡觉的时候做的事情，或者清醒或者睡觉，都能见到佛。如果不观想，那么见到佛就比较困难。问：在观想中见到佛，会不会有魔事呢？答：参禅的人本来不念佛，而佛忽然显现，这便是心境相违背，叫做魔事。念佛的人本来就在观想佛，佛随着观想而显现，这叫做感应道交，不是魔事。然而必须明白所见到的佛，如同水中的月亮，非有非无，不可执着。如果产生执着，恐怕反而会变成魔事，一定要谨慎。金色身是正报，宝严土是依报，历是经历宝严者七宝庄严也。其余的文字可以自己理解。 △二正发愿三。初现生愿。二临终愿。三往生愿 今初。 使我过去世的业障自然消除，善根增长迅速，烦恼迅速消空，顿时破除无明，圆满觉悟的妙心，廓然开悟，寂光真境，常常得以显现在眼前。 由于甘露灌顶，所以过去世的业障消除。由于光明照耀身体，所以善根增长。由于佛用手摩我的头顶，所以烦恼和无明顿时破除。由于佛用衣服覆盖我的身体，所以妙心和真境显现在眼前。宿障指的是惑业苦三障。善根指的是戒定慧三根。昏沉烦乱的法，恼乱心神，叫做烦恼，指的是见思惑。对于第一义谛不了解，叫做无明，指的是根本惑。由于这两种迷惑，所以妙心和真境不能显现。现在这两种迷惑顿时消空，所以开悟。