English
English version Visualize the opening and closing of the lotus flower. When the lotus opens, Amitabha (Amitabha - The Buddha of Infinite Light) and the holy assembly all emit light, illuminating my body. The water birds and trees all proclaim the wonderful Dharma. This is called the 'general contemplation'. Alternatively, one can simply visualize the sixteen-foot-tall Buddha image above the pond, extending a hand to receive, while oneself kneels in the lotus flower. Question: Now that we are dedicated to reciting the name, why are we also instructed to visualize? Answer: Recite the name all day long, and visualize temporarily, using visualization to aid the recitation, so that the mind does not wander. Even if the mind is coarse and the realm is subtle, one can rely on the image for visualization. What harm is there in that? Chan (Zen) contemplation is for when one is awake, and dreams are for when one is asleep. Whether awake or asleep, one can see the Buddha. If one does not visualize, then seeing the Buddha becomes difficult. Question: Will there be demonic occurrences when seeing the Buddha in visualization? Answer: For those who practice Chan (Zen) and do not originally recite the Buddha's name, if the Buddha suddenly appears, this is a contradiction between mind and realm, and is called a demonic occurrence. Those who recite the Buddha's name originally visualize the Buddha, and the Buddha appears according to the visualization. This is called the 'interplay of response and the Way', and is not a demonic occurrence. However, one must understand that the Buddha seen is like the moon in the water, neither existent nor non-existent, and should not be clung to. If one becomes attached, it may turn into a demonic occurrence, so be very careful. The golden body is the 'proper reward', and the adorned land is the 'dependent reward'. 'Li' means to experience the adorned land, which is adorned with the seven treasures. The rest of the text can be understood on your own. △2. Correctly Making Vows in Three Parts: First, Vows for This Life; Second, Vows for the Time of Death; Third, Vows for Rebirth. Now, the First. May my past karmic obstacles be naturally removed, may my roots of goodness grow rapidly, may my afflictions be quickly emptied, may I instantly break through ignorance, may the wonderful mind of perfect enlightenment be fully awakened, and may the true realm of Tranquil Light always appear before me. Because of the nectar empowerment, past karmic obstacles are removed. Because of the light shining on the body, roots of goodness grow. Because the Buddha touches my head with his hand, afflictions and ignorance are instantly broken through. Because the Buddha covers my body with his robe, the wonderful mind and true realm appear before me. 'Past obstacles' refers to the three obstacles of delusion, karma, and suffering. 'Roots of goodness' refers to the roots of precepts, concentration, and wisdom. The law of confusion and vexation, disturbing the mind, is called 'affliction', referring to the delusions of views and thoughts. Not understanding the ultimate truth is called 'ignorance', referring to the fundamental delusion. Because of these two delusions, the wonderful mind and true realm cannot manifest. Now that these two delusions are instantly emptied, enlightenment occurs. --------------------------------------------------------------------------------
Chinese
悟现前也。圆觉是能证智。寂光是所证理。现前者。洞然明白也。 △二临终愿。 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。阿弥陀佛。与观音势至诸圣贤众。放光接引。垂手提𢹂楼阁幢幡。异香天乐。西方圣境昭示目前。令诸众主见者闻者。欢喜感叹。发菩提心。 临命终时。第八识将去时也。三日七日为预知四大不调名病苦。水火刀兵毒药等名厄难。贪恋有四。一终岁持斋。一朝食肉。二长年念佛。此日贪生三恩爱牵缠。难割难舍。四许愿保禳。求神服药。迷惑有三。一疑罪业深重。二疑功行浅薄。三疑佛不来迎诸根即眼等五根。正念是意根。无病无难故悦豫。无贪无惑故分明。舍所受身名舍报。不忙不乱故安详。坐脱立亡。故云如入禅定。阿弥陀佛下。明感应道交。令诸众生下。明见闻利益。如文可知。 △三往生愿。 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。华开见佛。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。 金刚台。即莲华座。其座金刚所成。故名金刚台。又华内莲 现代汉语译本： ‘悟现前’，指的是圆觉（圆满觉悟的智慧）是能证之智，寂光（寂静光明的境界）是所证之理。‘现前’，指的是洞彻明白的状态。 △二、临终愿 至于临命终时，预先知道往生的时间，身体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）喜悦，正念分明，安详地舍弃报身，如同进入禅定。阿弥陀佛（西方极乐世界的教主），与观音（观世音菩萨）、势至（大势至菩萨）等诸圣贤众，放出光明接引，垂下手来提携，还有楼阁幢幡，奇特的香气和天上的音乐，西方极乐世界的圣境昭示在眼前，令所有见到或听到的人，都欢喜感叹，发起菩提心（觉悟之心）。 临命终时，指的是第八识（阿赖耶识）将要离开身体的时候。三日或七日，是预知四大（地、水、火、风）不调，这被称为病苦。水火刀兵毒药等，被称为厄难。贪恋有四种：一是终年持斋，却在一朝食肉；二是长年念佛，却在此时贪生怕死；三是恩爱牵缠，难以割舍；四是许愿保佑，求神服药。迷惑有三种：一是怀疑罪业深重；二是怀疑功行浅薄；三是怀疑佛不来迎接。诸根，即眼等五根。正念，是意根。没有病痛和灾难，所以喜悦；没有贪恋和迷惑，所以分明。舍弃所受的身体，称为舍报。不忙不乱，所以安详。坐着或站着往生，所以说如同进入禅定。‘阿弥陀佛’以下，说明感应道交。‘令诸众生’以下，说明见闻的利益。如文可知。 △三、往生愿 我在那时，乘坐金刚台（坚固的莲花宝座），随从佛后，如弹指顷刻之间，往生到极乐世界的七宝池内的殊胜莲花中。莲花开放，见到佛，见到诸菩萨，听到微妙的法音，获得无生忍（对法无所生灭的证悟）。在极短的时间内，承事诸佛，亲自蒙受授记（预言未来成佛）。得到授记后，成就三身（法身、报身、应身）、四智（成所作智、妙观察智、平等性智、大圆镜智）、五眼（肉眼、天眼、慧眼、法眼、佛眼）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏尽通），无量百千陀罗尼门（总持法门的途径），一切功德，都完全成就。 金刚台，即莲花座。这个座是金刚所成，所以名叫金刚台。又，莲花内
English
English version: 'Understanding the present' refers to the perfect enlightenment wisdom (Yuanjue) being the wisdom that can realize, and the realm of serene light (Jiguang) being the principle that is realized. 'Present' refers to the state of being thoroughly clear and understanding. △2. Vow at the Time of Death As for when approaching the end of life, foreknowing the time of death, the body will be without any sickness, suffering, calamity, or difficulty; the mind will be without any greed, attachment, or delusion; the faculties (eyes, ears, nose, tongue, body) will be joyful; right mindfulness will be distinct; one will peacefully relinquish the physical body, as if entering into meditative absorption (Dhyana). Amitabha Buddha (the principal Buddha of the Western Pure Land), along with Avalokiteshvara (Guanyin Bodhisattva), Mahasthamaprapta (Shizhi Bodhisattva), and all the noble sages, will emit light to receive and guide, extending their hands to lift and carry, with pavilions, banners, strange fragrances, and heavenly music. The sacred realm of the Western Pure Land will be revealed before one's eyes, causing all those who see or hear to rejoice, admire, and generate the Bodhi mind (the mind of enlightenment). The time of approaching the end of life refers to when the eighth consciousness (Alaya consciousness) is about to leave the body. Three or seven days beforehand indicates foreknowing the imbalance of the four great elements (earth, water, fire, wind), which is called sickness and suffering. Water, fire, swords, weapons, poison, and drugs are called calamities and difficulties. There are four types of greed and attachment: first, observing a vegetarian diet for years but breaking it with meat on one occasion; second, reciting the Buddha's name for years but clinging to life at the moment of death; third, being entangled in affection, making it difficult to let go; fourth, making vows for protection, seeking gods, and taking medicine. There are three types of delusion: first, doubting the depth of one's karmic offenses; second, doubting the shallowness of one's merits and practices; third, doubting that the Buddha will come to welcome. The faculties refer to the five roots such as the eyes. Right mindfulness is the mind root. Without sickness or difficulty, one is joyful; without greed or delusion, one is distinct. Relinquishing the received body is called relinquishing the retribution body. Without being hurried or confused, one is peaceful. Being able to pass away sitting or standing is described as entering into meditative absorption. 'Amitabha Buddha' and below explain the interaction of response and the Way. 'Causing all sentient beings' and below explain the benefits of seeing and hearing. As the text indicates. △3. Vow of Rebirth At that time, I will ride on a Vajra platform (indestructible lotus throne), following behind the Buddha, and in the time it takes to snap one's fingers, be reborn within a magnificent lotus flower in the Seven Treasure Pond of the Land of Ultimate Bliss. When the lotus flower opens, I will see the Buddha, see all the Bodhisattvas, hear the wonderful Dharma sound, and attain the patience of non-origination (the realization that phenomena neither arise nor cease). In an extremely short time, I will serve all the Buddhas and personally receive prediction of Buddhahood (a prophecy of future Buddhahood). Having received the prediction, I will accomplish the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), the four wisdoms (the wisdom of accomplishing all actions, the wisdom of wonderful observation, the wisdom of equality, the great mirror-like wisdom), the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), the six supernatural powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), countless hundreds of thousands of Dharani gates (paths to upholding all Dharma), and all merits will be completely accomplished. The Vajra platform is the lotus seat. This seat is made of Vajra, hence the name Vajra platform. Also, within the lotus --------------------------------------------------------------------------------
Chinese
房。亦名为台。上品上生。乃有此台。如弹指顷。言往生之速也。胜莲华。即金刚台上之华。无生忍者。一切诸法本自不生不灭。众生颠倒妄见生灭。今以智慧而了达之故云获无生忍。得此忍已便登初住。大用现前。承事诸佛下。正明其相。三身者。法身报身化身。四智者。一大圆镜智。二平等性智。三妙观察智。四成所作智。五眼者。肉眼天眼慧眼法眼佛眼。六通者。天眼天耳他心宿命神足漏尽也。陀罗尼翻总持。谓总一切法。持无量义也。一切功德句。总结上文。皆悉成就者。是初住分成就。非究竟成就也。初自利竟。 △二利他。 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。 问。菩萨化他。不于净土而于秽土者。何也答。以净土中人有善无恶。化度则易。秽土恶多善少。化度则难。难故大悲增长。行愿坚牢。易故悲心不深。行愿不广。大弥陀经云。此土修行一日。胜于西方净土修行一劫者盖谓此也。又此娑婆是本昔受生之处。有缘必多。化度宜急。所以生净土后。必先回入。又问。迳在此土化导。有何不可。何须舍此趋彼然后回入。答若不舍此。则堕落有分。化导何从。若不往彼。则自利未能 现代汉语译本： 房，也叫做台。上品上生的人，才会有这样的台。如弹指顷，是说往生速度之快。胜莲华，就是金刚台上的莲花。无生忍者，一切诸法本来就不生不灭，众生颠倒妄见生灭，现在用智慧了达这个道理，所以说获得无生忍。得到这个忍之后，便登上初住（菩萨修行阶位）。大用现前，承事诸佛下，正是说明他们的相状。三身者，法身（Dharmakaya）、报身（Sambhogakaya）、化身（Nirmanakaya）。四智者，一大圆镜智（Adarsa-jnana），二平等性智（Samata-jnana），三妙观察智（Pratyaveksana-jnana），四成所作智（Krtyanusthana-jnana）。五眼者，肉眼、天眼、慧眼、法眼、佛眼。六通者，天眼通、天耳通、他心通、宿命通、神足通、漏尽通。陀罗尼（Dharani）翻译成总持，就是总一切法，持无量义。一切功德句，总结上文。皆悉成就者，是初住分成就，不是究竟成就。以上是自利的部分。 △二利他。 然后不违背在安养（净土别称）的誓愿，返回娑婆世界（Saha world）。分身无数，遍布十方刹土（Buddha-ksetra），以不可思议的自在神力，用种种方便，度脱众生，使他们都离开染污，获得清净心，一同往生西方极乐世界，进入不退转地。 问：菩萨化度众生，为什么不在净土（Pure Land）而要在秽土（impure land）呢？答：因为净土中的人有善没有恶，化度就容易；秽土恶多善少，化度就难。因为难，所以大悲心增长，行愿坚牢；因为容易，所以悲心不深，行愿不广。《大弥陀经》说，在此土修行一日，胜过在西方净土修行一劫，大概就是这个意思。而且这个娑婆世界是过去受生的地方，有缘的人必定很多，化度应该抓紧。所以往生净土后，必定先返回娑婆世界。又问：直接在这个娑婆世界化导，有什么不可以，为什么要舍弃这里去往净土，然后再返回呢？答：如果不舍弃这里，就会有堕落的可能，化导从何谈起？如果不往生净土，那么自利尚未完成。