No. 1161-A西方發願文註敘
或有問於余曰。諸經所載淨土文。總有三篇。其問詞致。咸可宗尚。而師獨於雲棲所作。極口讚歎。又其文義不為難解。雲棲略注。已自顯然。而師復為之註釋者。何也。余曰。餘文雖可宗尚。而詞義未周。獨此願文。義周詞備。請申言之。此一願文。大章有六。一曰發菩提心。二曰懺悔三障。三曰立四宏誓。四曰求生淨土。五曰回入娑婆。六曰總申回向。如此六章。始終備足。何者葢念佛法門。菩提最要。大心不發。淨土難期。故首之以發菩提心心志雖立。惑業尚纏。果報一來。何從得免。故繼之以懺悔三障。煩惑既淨。業累都蠲。宏誓不堅。修行易退。故申之以四宏誓願。心願並發。惑業雙消。則三昧可成。九蓮易往。故要之以求生淨土。但期自利。是名小乘。普願利他。方名大士。故次之以回入娑婆。自他因果。事理俱圓。故以總申回向終焉。此之六法。一不可缺。缺一則為人天小果。缺二則受三途惡報。缺三則懈怠易生。缺四則輪回難免。缺五則聲聞獨善。缺六則因果非圓。餘淨土文。但有求生之願。而無回入之文。發心立誓。既未彰明。懺悔回向。亦無陳述。故言詞義未周也。然此願文。雲棲雖解。一往但明大意。其中理致。則蘊而未發。初心鈍根。尚難開解。是以不憚繁文。復為註釋。葢此法門。屬於圓教。不明圓理。豈是圓人。苟非圓人。則安發圓願。安修圓行邪。故此注文。言四宏則必歸無作。言回向則舉必具三。無事而非即理。有願皆從稱性。又恐末世行人。少諳教義。故諸名相。不敢備述。但取其意。變換其文。祇逗初機。敢聞宿學。其有因此少文。略通片義。然後而求大乘經典。諸祖著述。方知菩薩修行法門。諸佛成道因果。無不在是。又豈別有一法出於願文之外者哉。余之所以讚歎而註釋者以此。問者唯唯而退。余因遂理前言而為之敘。
Someone once asked me: "There are three versions of the Pure Land prayer texts recorded in the scriptures. Their literary style is all worthy of respect, yet you, Master, praise the one composed by Master Yunqi excessively. Moreover, its meaning is not hard to understand, and Master Yunqi's brief commentary is already clear. Why do you need to write another commentary?" I replied: "Although the other texts are worthy of respect, their wording and meaning are not complete. Only this prayer has comprehensive meaning and complete phrasing. Let me explain. This prayer has six major sections: first, generating the Bodhi mind; second, repentance of the three obstacles; third, establishing the four great vows; fourth, seeking rebirth in the Pure Land; fifth, returning to the Saha world; sixth, the universal dedication of merits. These six chapters are fully complete from beginning to end. Why? In the practice of mindfulness of the Buddha, the Bodhi mind is most essential. Without generating this great aspiration, the Pure Land is hard to attain. Therefore, we begin with generating the Bodhi mind. Though the aspiration is established, afflictions and karma still entangle us. When the retribution comes, how can we escape? Therefore, we follow with repentance of the three obstacles. Once afflictions are purified and karmic burdens released, if our great vows are not firm, practice easily retreats. So we present the four great vows. With both mind and vows aroused, and both afflictions and karma eradicated, samadhi can be achieved, and the nine-grade lotus is easily reached. Thus, we focus on seeking rebirth in the Pure Land. But seeking only self-benefit is called the Small Vehicle; universally vowing to benefit others is the Mahayana practitioner. Therefore, we follow with returning to the Saha world. With self and other, cause and effect, principle and phenomena all complete, we conclude with the universal dedication of merits. Of these six methods, not one can be omitted. If we omit one, we attain only the small fruit of a human or heavenly being. Omit two, and we receive the evil retribution of the three lower realms. Omit three, and laziness easily arises. Omit four, and cycling through rebirth is unavoidable. Omit five, and we become a solitary practitioner of the Hearer path. Omit six, and cause and effect are not perfect. Other Pure Land texts have only the vow to seek rebirth but lack the article on returning to this world. Generating the Bodhi mind and establishing vows are not clearly explained, and repentance and dedication are not set forth. Therefore, their phrasing and meaning are incomplete. Although Master Yunqi explained this prayer, he only clarified its general meaning. The deeper principles are concealed and not revealed. Beginners with dull faculties still find it hard to understand. Therefore, I have not shunned lengthy words and have written this commentary again. This Dharma door belongs to the Perfect Teaching. If one does not understand perfect principles, how can they be a perfect person? If not a perfect person, how can they generate perfect vows or cultivate perfect practices? Thus, in this commentary, when speaking of the four great vows, we must return to non-acted reality; when speaking of dedication, it must possess the three aspects. No phenomenon is not identical to principle; all vows arise from one’s true nature. I also fear that practitioners in the final age have little understanding of teachings, so I have not dared to fully list all technical terms. I only take their meaning and adapt the wording. This is merely to guide beginners; I dare not instruct advanced scholars. If someone, through this brief text, gains a partial understanding, and then seeks the Mahayana sutras and the writings of patriarchs, they will realize that the Bodhisattva’s path of cultivation and the Buddha’s causes and effects of enlightenment are all contained here. Is there any other Dharma apart from this prayer? This is why I praise and comment on it.” The questioner nodded in agreement and withdrew. I then organized my words and wrote this preface.
雍正四年歲次丙午嘉平月之既望東吳虞山沙彌實賢書於海南蛟門之海雲精舍No. 1161
西方發願文註
雲棲 蓮池大師 作
Cloud Perch, by Great Master Lianchi
後學沙彌 實賢 註
Commentary by the Novice Monk Shixian