【经】：「欲生彼国者，当修三福。…
[2] 三者，
[i] 发菩提心，
[ii] 深信因果，
[iii] 读诵大乘，
[iv] 劝进行者。
如此三事名为「净业」。」
佛告韦提希：「汝今知不？此三种业乃是过去、未来、现在，三世诸佛净业正因。」
[Sūtra]: ‘Those desiring birth [in] that [Pure] Land [of Āmítuófó], should cultivate Three Blessings…
[2] Third, [is to]
[i] give rise [to the] Bodhi mind, [i.e. Bodhicitta],
[ii] [have] profound faith [in the law of] cause [and] effect [i.e. karma],
[iii] study [and] recite [the] Great Vehicle’s [sūtras, and]
[iv] encourage progress [of] practitioners.
Thus, these three matters, [are] named [as] “pure karmas”.’
[Śākyamuni] Buddha told Vaidehī, ‘[Do] you now know [this] or not? These three kinds [of] karmas precisely are, [in the] past, future [and] present, [the] three periods’ all Buddhas’ pure karmas’ right causes.‘
上个文章
Previous Article:
何为第二福？
What Is The Second Blessing?
https://purelanders.com/2019/02/04/what-is-the-second-blessing
【疏】：… 言「发菩提心」者，此明众生欣心趣大，不可浅发小因，自非广发弘心，何能得与菩提相会？
[Commentary]: … [S]peaking [of] those [who] [i] ‘give rise [to the] Bodhi mind’, this [is with] understanding [that] sentient beings, [with the] mind [of] joy [turning] towards [the] great, must not shallowly give rise [to a] small cause, personally not extensively giving rise [to the] great mind, [for] how [is this] able [to], with Bodhi meet together?
唯愿我身同虚空，心齐法界，尽众生界。
Only wishing [that] my body, [is] similar [to] empty space, [and my] mind equal [to the] dharma realm, [for] exhausting sentient beings’ realms.
我以身业恭敬供养礼拜，迎送来去，运度令尽。
I with [my] body karma reverencing, making offerings [and] prostrating, welcoming [and] sending off [those who] come [and] go, moving [and] delivering [them], enabling [them to be] exhausted.
又我以口业赞叹说法，皆受我化，言下得道者令尽。
Also, with my speech karma praising [and] speaking [the] Dharma, [for] all [to] receive my transformation, when once speaking, [with] those immediately attaining [the] path, enabling [them to be] exhausted. [Note: 言下：说话时；一言之下；顿时]
又我以意业入定观察，分身法界，应机而度，无 一不尽。
Also, with my mind karma entering concentration [to] examine, dividing bodies [throughout the] dharma realm, responding [to] opportunities then delivering, without one not completely [delivered].
我发此愿，运运增长，犹如虚空，无处不遍，行流无尽，彻穷后际，身无疲倦，心无厌足。
I give rise [to] this aspiration, [to] far far [away] extending, just like empty space, [at] no place not pervading, [with] practices flowing without exhausting, passing through [and] exhausting later times, [with the] body without tiring, [and the] mind without revulsion.
又言「菩提」者，即是佛果之名。又言「心」者，即是众生能求之心。故云「发菩提心」也。
Also, speaking [of] ‘Bodhi’, then is [the] name of [the] fruit [of] Buddhahood. Also, speaking [of] ‘mind’, then is sentient beings’ mind of [being] able [to] seek [it]. Thus saying, ‘[to] give rise [to the] Bodhi mind’.
… 言「深信因果」者，谓深信世间出世间苦乐因果。
… [S]peaking [of] those [with] [ii] ‘profound faith [in] cause [and] effect’, [this is] so-called profound faith [in] worldly [and] world-transcending suffering’s [and] bliss’ causes [and] effects.
若作苦因，即感苦果 ；若作乐因，即感乐果。如似蜡印印泥，印坏文成，不得疑也。
If doing [with] suffering’s cause, then responding [is] suffering’s fruit. If doing [with] bliss’ cause, then responding [is] bliss’ fruit. If like [a] wax seal imprinting [on] seal paste, [when the] seal [is] destroyed, [the] words [are] formed, [this] must not [be] doubted.
… 言「读诵大乘」者，此明经教，喻之如镜，数读数寻，开发智慧。
… [S]peaking [of [iii] ‘study [and] recite [the] Great Vehicles’s [sūtras]’, this [is with] understanding [that these] sūtras’ teachings, [are] analogous of [being] like mirrors, [for] repeated reading [and] repeated studying, [to] open up [and develop] wisdom.
若智慧眼开，即能厌苦欣乐涅槃等也。
If wisdom’s eye opens, then able [to have] revulsion [for] suffering, [and] joy [for seeking] Nirvāṇa [and] others.
… 言「劝进行者」者，此明苦法如毒，恶法如刀，流转三有，损害众生。
… [S]peaking [of [iv] ‘encourage progress [of] practitioners’, this [is with] understanding [of] suffering’s dharmas [to be] like poison, evil dharmas [to be] like knives, wandering [and] circulating [in the] three realms, harming sentient beings.
今既善如明镜，法如甘露，镜即照正道以归真，甘露即注法雨而无竭。
Now already [understanding] good [to be] like [a] bright mirror, [the] Dharma [to be] like ambrosia, [with the] mirror then illuminate [the] right path for return [to the] true, [with] ambrosia then pour in Dharma rain without exhausting.
欲使含灵受润，等会法流，为此因缘，故须相劝。
Desiring [to] enable [the] contained consciousness [to] receive moisturisation, awaiting [to] meet [the] Dharma’s flow, for this cause [and] condition, thus must [there be] urging [of] one another.
净土宗二祖善导大师
《观经四帖疏》序分义
Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary [On The] Contemplation Sūtra [In] Four Fascicles: Preface Part’s Meaning)
Namo Amituofo : Translation by Shen Shi’an
相关文章
Related Article:
净业三福
Pure Karmas’ Three Blessings
净业正因
Pure Karmas’ Right Causes
https://purelanders.com/2010/03/15/three-acts-of-merit-true-causes-for-pure-karma
