English
English version Gathering the suffering of the mundane truth. Compassion can bestow the joy of the path of cessation and the truth of cessation of the Buddha realm. The inherent nature connection ends here. ○2. Vows are interconnected. Moreover, Amitabha Buddha (无量寿佛), in his causal stage, made forty-eight great vows, vowing to attain the Pure Land of Ultimate Bliss (极乐) and embrace sentient beings. Now that his attainment of the fruit of the path is long accomplished, and his great vows are long fulfilled, all beings need not worry that the Buddha will not respond. Just deeply believe and remember, frequently make vows, wishing to be reborn in the Western Pure Land, just like a magnet and a needle, naturally attracting each other. However, a magnet can attract iron but not copper; a needle can combine with a magnet but not with jade. This is like the Buddha being able to liberate those with affinity but not those without affinity. Sentient beings easily resonate with Amitabha Buddha but not easily with other Buddhas. Is this not because the vows between sentient beings and the Buddha are interconnected? This text is divided into two sections. First, it clarifies the vows; second, it clarifies the interconnection. According to the *Infinite Life Sutra*, in the distant past, during the time of Lokesvararaja Buddha (世自在王佛), there was a king who, after hearing the Buddha's teachings, was filled with joy and generated the supreme Bodhi mind. He then abandoned his country and throne, became a Sramana (沙门), and was named Dharmakara (法藏). He went to Lokesvararaja Buddha and requested the Buddha to teach him the Dharma. At that time, Lokesvararaja Buddha extensively described the conditions of two hundred and ten billion Buddha lands, including the goodness and evil of gods and humans, and the crudeness and subtlety of the lands, all in accordance with Dharmakara's wishes, showing them all to him. At that time, that Bhikshu, having heard the Buddha's description of the adorned and pure lands, saw them all with his own eyes, and then made supreme vows, using five kalpas to contemplate and gather the pure practices of adorning and purifying the land. After completing this practice, he went to Lokesvararaja Buddha and reported to the Buddha, 'May you listen and examine me carefully, I will explain my wishes in detail.' Therefore, he made forty-eight great vows, vowing to attain the Pure Land of Ultimate Bliss and embrace sentient beings, saying that if even one vow is not fulfilled, he would not attain Buddhahood. Now that his attainment of the fruit of the path is long accomplished, Samgha-ata (僧那) means great vows. The above clarifies the vows. '然磁能下' clarifies the interconnection. However, the Buddhas originally do not discriminate in liberating sentient beings, but because the power of vows in the causal stage is different, and the affinities formed are also different, there are cases of interconnection and non-interconnection. Amitabha Buddha's vows in the causal stage are superior, and his affinity with the sentient beings of this land is deep, so there is an interconnection of vows. The interconnection of vows ends here. -------------------------------------------------------------------------------- 。 ○三结示净宗。
Chinese
是故求生净土者。信愿行三。缺一不可。 弥陀要解云。信愿为慧行。持名为行行。得生与否。全由信愿之有无。品位高下。全由持名之深浅。是故信愿为前导。持名为正修。如目足并运也。感应任运门竟。 ○九彼此恒一门二。初偈颂。二论文○今初。 若人临终时。能不失正念。或见光见华。已受宝莲生。 普贤行愿品云。又复是人临命终时。最后刹那。一切诸根。悉皆散坏。一切亲属。悉皆舍离。一切威势。悉皆退失。辅相大臣。宫城内外。象马车乘。珍宝伏藏。如是一切。无复相随。唯此愿王。不相舍离。于一切时。引导其前。一刹那中。即得往生极乐世界。到已。即见阿弥陀佛。文殊师利菩萨。普贤菩萨。观自在菩萨。弥勒菩萨等。所共围绕。其人自见生莲华中。蒙佛授记。此中能不失正念者。正谓唯此愿王。不相舍离也。此实在操之有素也。 ○二论文分三。初举事。二显理。三引证○今初。 论曰。往生传云。张抗。仕石晋为翰林学士。课大悲咒十万遍。愿生西方。一日寝疾。唯念佛号。忽谓家人曰。西方净土。秪在堂屋西边。阿弥陀佛。坐莲华上。见翁儿在莲华池。金沙地上。礼拜嬉戏。良久念佛而化。翁儿。抗之孙也。 现代汉语译本 ○三 总结指示净土宗。 因此，求生净土的人，信、愿、行三者，缺一不可。 《弥陀要解》说：‘信愿是慧行，持名是行行。能否得生净土，完全取决于信愿的有无；品位高下，完全取决于持名的深浅。’所以，信愿是前导，持名是正修，如同眼睛和脚并用一样。感应任运门结束。 ○九 彼此恒一门二。初偈颂。二论文○今初。 若有人临终时，能够不失去正念，或者见到光明，见到莲花，就已经在宝莲中化生。 《普贤行愿品》说：‘又这个人临命终时，在最后的刹那，一切诸根都全部散坏，一切亲属都全部舍离，一切威势都全部退失，辅佐的大臣，宫城内外，象马车乘，珍宝伏藏，像这样的一切，都没有再相随的。只有这个愿王，不相舍离，在一切时，引导在他的前面，在一刹那中，就能够往生到极乐世界。到达之后，就见到阿弥陀佛（Amitabha），文殊师利菩萨（Manjusri），普贤菩萨（Samantabhadra），观自在菩萨（Avalokitesvara），弥勒菩萨（Maitreya）等，共同围绕着他。这个人自己见到在莲花中化生，蒙佛授记。’这里说的‘能够不失去正念’，正是指唯有这个愿王，不相舍离啊。这实在是在平时操持修养的结果啊。 ○二 论文分三。初举事。二显理。三引证○今初。 论中说，《往生传》记载：张抗，在石晋做翰林学士，持诵大悲咒十万遍，发愿往生西方。一天生病，只念佛号。忽然对家人说：‘西方净土，就在堂屋的西边。阿弥陀佛（Amitabha），坐在莲花上，看见我的孙子翁儿在莲花池的金沙地上，礼拜嬉戏。’过了一会儿，念佛而逝。翁儿，是张抗的孙子。
English
English version ○ Three: Concluding Instructions on the Pure Land School. Therefore, for those seeking rebirth in the Pure Land, faith, vow, and practice are all indispensable. The 'Amitabha Commentary' states: 'Faith and vow are wisdom practices; holding the name is action practice. Whether one attains rebirth depends entirely on the presence or absence of faith and vow; the level of one's rank depends entirely on the depth of one's name-holding.' Therefore, faith and vow are the guides, and holding the name is the primary practice, like the eyes and feet working together. The Chapter on Spontaneous Response concludes. ○ Nine: The Gate of Mutual Constancy and Oneness, in two parts. First, a verse; second, a treatise. ○ Now, the first. If a person, at the time of death, can maintain right mindfulness, or sees light, sees flowers, they have already been born in a precious lotus. The 'Universal Worthy's Conduct and Vows Chapter' states: 'Furthermore, when this person is about to die, in the final instant, all faculties will completely disintegrate, all relatives will completely abandon them, all power and influence will completely diminish, assisting ministers, within and without the palace walls, elephants, horses, carriages, precious treasures, and hidden wealth—all such things will no longer accompany them. Only this Vow King will not abandon them, at all times guiding them forward. In a single instant, they will attain rebirth in the Land of Ultimate Bliss. Upon arrival, they will see Amitabha Buddha (Amitabha), Manjusri Bodhisattva (Manjusri), Samantabhadra Bodhisattva (Samantabhadra), Avalokitesvara Bodhisattva (Avalokitesvara), Maitreya Bodhisattva (Maitreya), and others, all surrounding them. The person will see themselves born within a lotus flower, receiving a prediction of enlightenment from the Buddha.' Here, 'able to maintain right mindfulness' refers precisely to this Vow King not abandoning them. This is truly the result of consistent cultivation in ordinary times. ○ Two: The treatise is divided into three parts. First, citing an event; second, revealing the principle; third, providing evidence. ○ Now, the first. The treatise states: The 'Biographies of Rebirth' records: Zhang Kang, serving as a Hanlin Academician in the Later Jin dynasty, recited the Great Compassion Mantra one hundred thousand times, vowing to be reborn in the West. One day, he fell ill and only recited the Buddha's name. Suddenly, he said to his family: 'The Western Pure Land is just to the west of the main hall. Amitabha Buddha (Amitabha) is sitting on a lotus flower, and I see my grandson, Weng'er, in the lotus pond on the golden sand ground, bowing and playing.' After a while, he passed away while reciting the Buddha's name. Weng'er was Zhang Kang's grandson. --------------------------------------------------------------------------------
Chinese
石晋者。后晋也。高祖石敬塘。后唐明宗之婿。借辽兵而灭唐。有天下。改称为晋也。举事竟。 ○二显理二。初克本体直示唯心。二就行人点示唯心○今初。 所以尔者。盖西方极乐世界乃吾心中之一土耳。娑婆世界。亦吾心中之一土耳。约土而言。有十万亿彼此之异。约心而观。原无远近。 所以尔者。承上文西方秪在堂屋西边而言也。极乐者。乃吾心之净土。心净故所以土净也。娑婆者。乃吾心之秽土。心秽故所以土秽也。约土而事论。而有彼此之幻相。约心而理论。彼亦唯心。此亦唯心。原无远近也。直示唯心竟。 ○二就行人点示唯心。 但众生自受生以来。为五阴区局真性。不契心源。念佛之人。果报成熟。将舍现阴。趣生阴时。净土莲华。忽然在前。唯心境界。非有去来彼此之相。 自受生以来者。谓从无始以来也。为五阴区局真性。不契心源者。被色受想行识。分隔真如实性也。谓六凡五阴。区局真谛性。不契性量之源。二乘五阴。区局俗谛之性。不契性具之源。菩萨五阴。区局中谛之性。不契性体之源。现阴者。现在五阴也。趣生阴者。趣净土清净五阴也。阴有四种。谓现阴。命终时。名死阴。死阴后生阴前。名中阴。投胎时名生阴。又名四有。大善 现代汉语译本 石晋：指的是后晋。高祖是石敬瑭（Shi Jingtang），他是后唐明宗的女婿。他借助辽国的军队灭掉了后唐，取得了天下，改国号为晋。事情的经过就是这样。 ○二、显理二：首先是直接揭示本体即是唯心，其次是从修行人的角度点示唯心。○现在开始第一点。 之所以这样说，是因为西方极乐世界不过是我心中一块净土罢了。娑婆世界，也是我心中的一块秽土。如果从土地的角度来说，有十万亿之遥的差别；但如果从心的角度来看，原本就没有远近之分。 之所以这样说，是承接上文所说的西方只在堂屋西边。极乐世界，是我心中清净的国土，因为心清净所以国土才清净。娑婆世界，是我心中污秽的国土，因为心污秽所以国土才污秽。如果从土地的现象上来说，就有彼此的虚幻表象。如果从心的理论上来说，彼也是唯心所现，此也是唯心所现，原本就没有远近之别。直接揭示唯心完毕。 ○二、从修行人的角度点示唯心。 只是众生自从受生以来，被五阴（色、受、想、行、识）局限了真性，不能契合心源。念佛的人，如果善业果报成熟，将要舍弃现在的五阴，前往受生之阴时，净土的莲花，忽然出现在眼前。这唯心的境界，没有去来彼此的表象。 自从受生以来：指的是从无始以来。被五阴局限真性，不能契合心源：是被色、受、想、行、识分隔了真如实性。也就是说，六凡的五阴，局限了真谛之性，不能契合性量的根源；二乘的五阴，局限了俗谛之性，不能契合性具的根源；菩萨的五阴，局限了中谛之性，不能契合性体的根源。现阴：指现在的五阴。趣生阴：指前往净土清净的五阴。阴有四种，分别是现阴、命终时称为死阴、死阴后生阴前称为中阴、投胎时称为生阴，又名四有。大善
English
English version Shi Jin: Refers to the Later Jin dynasty. Its founder, Shi Jingtang (石敬瑭), was the son-in-law of Emperor Mingzong of the Later Tang. He borrowed troops from the Liao dynasty to overthrow the Later Tang and seized the empire, renaming it Jin. This is the whole story. ○ Two, Manifesting the Principle Two: First, directly revealing that the essence is solely mind; second, pointing out solely mind from the perspective of practitioners. ○ Now, let's begin with the first point. The reason for this is that the Western Pure Land of Ultimate Bliss is merely a pure land within my mind. The Saha world is also an impure land within my mind. If we speak in terms of land, there is a difference of hundreds of thousands of millions; but if we observe from the perspective of the mind, there is originally no distance. The reason for this is to follow up on the previous statement that the West is only west of the hall. The Land of Ultimate Bliss (极乐, Jile) is the pure land of my mind; because the mind is pure, the land is pure. The Saha world (娑婆, Suopo) is the impure land of my mind; because the mind is impure, the land is impure. If we discuss it from the perspective of the phenomenon of land, there are illusory appearances of 'other' and 'self'. If we discuss it from the perspective of the principle of mind, that is also solely mind, and this is also solely mind; there is originally no distance. The direct revelation of solely mind is complete. ○ Two, Pointing out solely mind from the perspective of practitioners. It is just that sentient beings, since their birth, have had their true nature confined by the five skandhas (五阴, wuyin) (form, feeling, perception, volition, and consciousness), and cannot accord with the source of the mind. Those who recite the Buddha's name, if the karmic reward matures, and they are about to abandon the present skandhas and proceed to the skandhas of rebirth, the lotus flower of the Pure Land suddenly appears before them. This realm of solely mind has no appearance of going, coming, 'other', or 'self'. 'Since their birth' refers to since beginningless time. 'Confined by the five skandhas, and cannot accord with the source of the mind' means that the true suchness nature is separated by form, feeling, perception, volition, and consciousness. That is to say, the five skandhas of the six realms of ordinary beings confine the nature of ultimate truth and cannot accord with the source of the measure of nature; the five skandhas of the two vehicles confine the nature of conventional truth and cannot accord with the source of the inherent nature; the five skandhas of the bodhisattvas confine the nature of the middle truth and cannot accord with the source of the essence of nature. 'Present skandhas' refers to the present five skandhas. 'Proceed to the skandhas of rebirth' refers to proceeding to the pure five skandhas of the Pure Land. There are four types of skandhas, namely, the present skandhas, the skandhas of death at the time of death, the intermediate skandhas after death and before rebirth, and the skandhas of birth at the time of conception, also known as the four existences. Great good. --------------------------------------------------------------------------------