無量壽經優婆提舍願生偈註 2.92

2.92

凡夫眾生以身口意三業造罪，輪轉三界無有窮已。是故諸佛菩薩莊嚴身口意三業，用治眾生虛誑三業也。云何用治眾生？以身見故受三塗身、卑賤身、醜陋身、八難身、流轉身。如是等眾生，見阿彌陀如來相好光明身者，如上種種身業繫縛皆得解脫，入如來家畢竟得平等身業。眾生以憍慢故，誹謗正法、毀訾賢聖、捐庳尊長（尊者君父師也，長者有德之人及兄黨也）。如是之人應受拔舌苦、瘖瘂苦、言教不行苦、無名聞苦。如是等種種諸苦眾生，聞阿彌陀如來至德名號、說法音聲，如上種種口業繫縛皆得解脫，入如來家畢竟得平等口業。眾生以邪見故心生分別，若有若無、若非若是、若好若醜、若善若惡、若彼若此，有如是等種種分別。以分別故，長淪三有，受種種分別苦、取捨苦，長寢大夜無有出期。是眾生若遇阿彌陀如來平等光照、若聞阿彌陀如來平等意業，是等眾生如上種種意業繫縛皆得解脫，入如來家畢竟得平等意業。

Ordinary living beings create negative karma through the three actions of body, speech, and mind, transmigrating through the three realms without end. Therefore, the buddhas and bodhisattvas adorn their three actions of body, speech, and mind in order to remedy the deceptive three actions of living beings. How do they remedy [the actions of] living beings? Because of the view of an existing self (kāyadṛṣṭi), [sentient beings] receive bodies in the three wretched paths, lowly bodies, ugly bodies, bodies subject to the eight difficulties, and bodies of perpetual transmigration. When such living beings behold the body of the marks, signs, and radiant light of Amitābha Tathāgata, all such various bondages of bodily action are completely liberated, and upon entering the Tathāgata's household, they ultimately attain equality of bodily action. Living beings, out of arrogance, slander the true Dharma, vilify the noble and sage ones, and slight their elders and superiors (superiors meaning sovereign, father, and teacher; elders meaning virtuous persons and elder brothers). Such persons are bound to suffer the pain of having their tongues pulled out, the pain of muteness, the pain of their teachings being disregarded, and the pain of having no renown. When living beings suffering all such various miseries hear the name of Amitābha Tathāgata's supreme virtue and the sound of his preaching the Dharma, all such various bondages of verbal action are completely liberated, and upon entering the Tathāgata's household, they ultimately attain equality of verbal action. Living beings, because of wrong views, generate discrimination in their minds: whether [things] exist or do not exist, whether they are wrong or right, whether they are fine or ugly, whether they are good or evil, whether they are that or this—having all such various discriminations. Because of discrimination, they are long submerged in the three realms of existence, undergoing the various miseries of discrimination and the miseries of grasping and rejecting, sleeping endlessly in the great night with no time of escape. If these living beings encounter the illumination of Amitābha Tathāgata's light of equality, or hear of Amitābha Tathāgata's mental action of equality, all such various bondages of mental action of these living beings are completely liberated, and upon entering the Tathāgata's household, they ultimately attain equality of mental action.