Chinese
大正藏第 37 册 No. 1750 观无量寿佛经疏 No. 1750 [cf. Nos. 365, 1751] 佛说观无量寿佛经疏(并序) 天台智者大师说 夫乐邦之与苦域。金宝之与泥沙。胎狱之望华池。棘林之比琼树。诚由心分垢净。见两土之升沈。行开善恶。睹二方之粗妙。喻形端则影直。源浊则流昏。故知欲生极乐国土。必修十六妙观。愿见弥陀世尊。要行三种净业。然化因事渐教藉缘兴。是以阇王杀逆韦提哀请。大圣垂慈乘机演法。曜玉相而流彩。耸珍台而显瑞。虽广示珍域而宗归安养。使末俗有缘遵斯妙观。落日悬鼓。用标送想之方。大水结冰。实表琉璃之地。风吟宝叶共天乐而同繁。波动金渠。将契经而合响。观肉髻而瞻侍者。念毫相而睹如来。及其瞑目告终。上珍台而高踊。文成印坏。坐金莲而化生。随三辈而横截。越五苦而长骛。可谓微行妙观至道要术者哉。 此经心观为宗。实相为体。所言佛说观无量寿佛者。佛是所观胜境。举正报以收依果。述化主以包徒众。观虽十六言佛便周。故云佛说观无量寿佛。经者训法。训常。由圣人金口故言经也。 释经五义。名体宗用教相(云云)第一释名者。一切众经皆有通别二名。通则经之一 字。别则有七。或单人法譬。或复。或具。今经从能说所说人以立名即教别同名为经即教通为行不同。从一乃至无量即行别。同会常乐即行通。理虽无名将门名理。理随于门四四十六。即名理。别门随于理。即名理通。此约一化以明通。别更约一题。佛说即教。观即是行。无量寿佛。即是理。教行理足任运有通别意。更就一字说者。释论云。所行如所说。说即是教。如即是理。行即是行。佛即法身。观即般若。无量寿。即解脱。当知即一达三。即三达一。一中解无量。无量中解一。于一字尚达无量义。况诸字况一题。况一经一切经耶。故经云。若闻首题名字。所得功德不可限量。若不如上解者。安获无限功德耶。初释佛者。佛是觉义。有六种。即涅槃经云。一切众生即是佛。如贫女舍宝众物具存。力士额珠圆明顿在。如来藏经举十喻。弊帛裹黄金。土模内像。闇室瓶盆。井中七宝。本自有之非适今也净名云。一切众生皆如也。宝箧云。佛界众生界。一界无别界。此是圆智圆觉诸法。遍一切处无不明了。虽五无间皆解脱相。虽昏盲倒惑其理存焉。斯理灼然。世间常住。有佛不能益。无佛不能损。得之不为高。失之不为下。故言众生即是佛。理佛也。如斯之理。佛若不说无能知者。法华云。一百八十劫。空过无有佛。世尊 现代汉语译本： 字。区别则有七种。或者单举人、法、譬喻，或者重复，或者全部具备。现在这部经从能说的人和所说的法来立名，即是教的差别，同名为‘经’，即是教的共通之处。从一到无量，即是行的差别，共同归于常乐，即是行的共通之处。理虽然没有名称，但可以假借门来命名理。理随从于门，四四一十六，即是名理的差别。门随从于理，即是名理的共通。这是就一化来说明共通和差别，更就一个题目来说。‘佛说’即是教，‘观’即是行，‘无量寿佛’即是理。教、行、理完备，自然具有共通和差别的意义。再就一个字来说，释论说：‘所行如所说，说即是教，如即是理，行即是行。’‘佛’即是法身，‘观’即是般若（prajna，智慧），‘无量寿’即是解脱（vimoksha，从束缚中解脱）。应当知道，一即是三，三即是一。于一中理解无量，于无量中理解一。在一个字中尚且能理解无量的意义，何况诸字，何况一个题目，何况一部经，一切经呢？所以经中说：‘如果听闻首题的名字，所得到的功德不可思议。’如果不如上面的解释，怎么能获得无限的功德呢？ 首先解释‘佛’字，佛是觉悟的意思，有六种。即《涅槃经》（Nirvana Sutra）说：‘一切众生即是佛。’如同贫女的家中宝物具备，力士额头上的宝珠圆满明亮。如来藏经（Tathagatagarbha Sutra）举了十个比喻，弊帛包裹黄金，土模内的佛像，暗室中的瓶盆，井中的七宝，本来就存在，不是现在才有的。《净名经》（Vimalakirti Sutra）说：‘一切众生皆如也。’《宝箧经》（Ratnakuta Sutra）说：‘佛界和众生界，一个界没有区别于另一个界。’这是圆满的智慧和圆满的觉悟，诸法遍一切处无不明了。即使是五无间地狱（Avici，佛教地狱中最底层的地狱）也是解脱的相，即使是昏聩盲目颠倒迷惑，这个道理仍然存在。这个道理是明确的，世间常住，有佛不能增加什么，没有佛也不能减少什么，得到它不会因此高贵，失去它也不会因此低贱。所以说众生即是佛，是理佛。像这样的道理，佛如果不说，没有人能够知道。《法华经》（Lotus Sutra）说：‘一百八十劫，空过没有佛，世尊’
English
English version: The character. Distinctions are sevenfold. Sometimes it's a single person, Dharma, or metaphor; sometimes it's repeated; sometimes it's fully comprehensive. This sutra now takes its name from the speaker and what is spoken, which is the distinction of the teaching. The shared name 'Sutra' is the commonality of the teaching. From one to immeasurable is the distinction of practice; converging on permanence and bliss is the commonality of practice. Although principle has no name, we borrow the 'gate' to name the principle. Principle follows the gate, four fours are sixteen, which is the distinction of name and principle. The gate follows the principle, which is the commonality of name and principle. This is to explain commonality and distinction in terms of a single transformation. Further, regarding a single title: 'Buddha speaks' is the teaching; 'contemplation' is the practice; 'Amitabha Buddha' (Amitabha, Infinite Light Buddha) is the principle. Teaching, practice, and principle are complete, naturally possessing the meaning of commonality and distinction. Further, regarding a single character, the commentary says: 'What is practiced is like what is spoken; what is spoken is the teaching; 'like' is the principle; practice is the practice.' 'Buddha' is the Dharmakaya (Dharmakaya, the body of the law); 'contemplation' is prajna (prajna, wisdom); 'immeasurable life' is vimoksha (vimoksha, liberation). It should be known that one is three, and three is one. Understanding the immeasurable in one, and understanding one in the immeasurable. If one can understand immeasurable meanings in a single character, how much more so in multiple characters, a single title, a single sutra, or all sutras? Therefore, the sutra says: 'If one hears the name of the title, the merits obtained are inconceivable.' If one does not understand as above, how can one obtain infinite merit? First, explaining the character 'Buddha,' Buddha means enlightenment, and there are six kinds. That is, the Nirvana Sutra (Nirvana Sutra) says: 'All sentient beings are Buddha.' Like the treasures in the home of a poor woman are complete, and the jewel on the forehead of a strong man is perfectly bright. The Tathagatagarbha Sutra (Tathagatagarbha Sutra) gives ten metaphors: gold wrapped in tattered cloth, a Buddha image inside an earthen mold, bottles and basins in a dark room, and seven treasures in a well, originally existing, not just now. The Vimalakirti Sutra (Vimalakirti Sutra) says: 'All sentient beings are thus.' The Ratnakuta Sutra (Ratnakuta Sutra) says: 'The Buddha realm and the sentient being realm, one realm is not different from the other.' This is perfect wisdom and perfect enlightenment, all dharmas pervade all places without being unclear. Even the five Avici hells (Avici, the deepest hell in Buddhism) are the aspect of liberation, even if there is confusion, blindness, and delusion, the principle still exists. This principle is clear, the world is permanent, having a Buddha cannot increase anything, not having a Buddha cannot decrease anything, obtaining it does not make one noble, losing it does not make one base. Therefore, it is said that sentient beings are Buddha, which is the Buddha of principle. Such a principle, if the Buddha does not speak, no one can know. The Lotus Sutra (Lotus Sutra) says: 'One hundred and eighty kalpas (kalpa, an aeon), passed in vain without a Buddha, the World Honored One' --------------------------------------------------------------------------------
Chinese
未出时。十方常闇瞑。涅槃云。于无量世。亦不闻有如来出世大乘经名。若佛出世方能阐智慧日。识三宝之光明。开甘露门。知十号之妙味。因说生解于宝适悦。故须达闻名身毛皆竖。昏夜大朗巨关自辟。此名字佛也。观行佛者。观佛相好如铸金像。心缘妙色与眼作对。开眼闭目若明若闇。常得不离。见佛世尊从大相海流出小相。浩浩漾漾如大劫水。周眸遍览无非佛界。念一佛与十方佛等。念现在佛与三世佛等。一身一智慧力无畏亦然。念色身念法门念实相。常运念无不念时。念念皆觉是名观行佛也。相似佛者。念佛相好身。得相似相应念佛法门。身得相似相应。念实相身。得相似相应。相似者。二物相类。如鍮似金。若瓜比瓠。犹火先暖涉海初平。水性至冷饮者乃知。渴不掘井听说何为。略举其要。如法华中六根清净。即是其相。名相似佛也。分证佛者。初发心住。一发一切发。发一切功德。发一切智慧。发一切境界。不前不后亦不一时。三智一心中得。得如来妙色身湛然应一切。开秘密藏。以不住法即住其中。以普现色身作众色像。一音随类报答诸声。不动真际群情等悦。应以三轮度者能八相成道具佛威仪。以佛音声方便而度脱之。况九法界三轮耶。初住尚尔。况等觉耶。是名分证佛也。究竟佛者。道穷妙觉位极 现代汉语译本 未出世时，十方世界常常是黑暗的。正如《涅槃经》所说：‘在无量世中，甚至没有听闻过有如来出世和大乘经典的名称。’如果佛陀出世，才能阐明智慧的太阳，认识三宝（佛(Buddha)，法(Dharma)，僧(Sangha)）的光明，开启甘露之门，知晓如来十号（如来十种德号）的微妙滋味，因为听闻佛法而产生理解，如同得到珍宝一样喜悦。所以须达长者(Sudatta)听闻佛名后，全身的毛都竖立起来，如同从昏暗的夜晚进入光明，巨大的门闩自己打开。这就是名字佛的功德。 观行佛，是指观想佛的相好庄严，如同用黄金铸造的佛像。心中专注于佛的妙色，与眼睛相对。睁开眼睛或闭上眼睛，无论是明亮还是黑暗，都能常常不离佛的形象。见到佛世尊从佛的大相海中流出小相，浩浩荡荡，如同大劫之水。用眼睛周遍观察，无处不是佛的境界。念一尊佛与十方佛相等，念现在的佛与过去、现在、未来三世的佛相等。佛的一身、一智慧、力、无畏也都是如此。念佛的色身，念佛的法门，念佛的实相。常常运用念佛的方法，没有不念佛的时候。念念都觉悟，这就是观行佛。 相似佛，是指念佛的相好之身，得到相似的相应；念佛的法门，身得到相似的相应；念佛的实相之身，得到相似的相应。相似，是指两种事物相类似，如同黄铜(brass)相似于黄金(gold)。像瓜(melon)比葫芦(gourd)。又像火(fire)先有暖意，涉水(crossing the sea)先是浅滩。水的本性至冷，喝的人才知道。口渴了才去掘井，听人说有什么用呢？简略地举个例子，如《法华经》中所说的六根清净，就是相似佛的相。 分证佛，是指初发心住的菩萨，一发心就一切都发心，发起一切功德，发起一切智慧，发起一切境界。不前不后，也不是同时。三智在一心中得到。得到如来微妙的色身，湛然不动地应化一切。开启秘密藏，以不住于法而安住其中。以普遍示现的色身，化作各种色像。用一个声音，随着不同的种类，回应各种声音。不动摇真如实际，使众生的心情都感到喜悦。应该用三轮（布施轮，持戒轮，忍辱轮）来度化的众生，能以八相成道（佛陀一生经历的八个重要阶段）的佛的威仪来教化。用佛的音声和方便来度脱他们，更何况是九法界（地狱，饿鬼，畜生，阿修罗，人，天，声闻，缘觉，菩萨）的三轮教化呢？初住菩萨尚且如此，更何况是等觉菩萨呢？这就是分证佛。 究竟佛，是指菩萨的修行达到妙觉的最高果位。
English
English version When not yet manifest, the ten directions are constantly in darkness. As the Nirvana Sutra says, 'For immeasurable eons, there has not even been the name of a Tathagata (如来, Thus Come One) appearing in the world or the name of a Mahayana (大乘, Great Vehicle) scripture heard.' Only when a Buddha (佛) appears in the world can he elucidate the sun of wisdom, recognize the light of the Three Jewels (三宝, Buddha, Dharma, Sangha), open the gate of nectar, and know the wonderful taste of the Ten Titles of a Tathagata (如来十号, the ten epithets of a Buddha). Because of hearing the Dharma (法), understanding arises, like rejoicing upon obtaining a treasure. Therefore, when Sudatta (须达), the elder, heard the name of the Buddha, all the hairs on his body stood on end, as if emerging from a dark night into bright light, and the massive gate unbolted itself. This is the merit of the Name Buddha. Contemplative Buddha refers to contemplating the Buddha's excellent marks and characteristics, like a golden statue. The mind focuses on the Buddha's wondrous form, in relation to the eyes. Whether opening or closing the eyes, whether in brightness or darkness, one can constantly remain inseparable from the Buddha's image. Seeing the World Honored One (世尊) flowing out small marks from the ocean of great marks, vast and boundless like the waters of a great kalpa (劫, cosmic cycle). Surveying everywhere with the eyes, there is nowhere that is not the realm of the Buddha. Contemplating one Buddha is equal to contemplating the Buddhas of the ten directions; contemplating the present Buddha is equal to contemplating the Buddhas of the three times (三世, past, present, and future). The Buddha's one body, one wisdom, power, and fearlessness are all the same. Contemplate the Buddha's physical body, contemplate the Buddha's Dharma teachings, contemplate the Buddha's true nature. Constantly practice contemplation, without a time when not contemplating. Every thought is awakened; this is called Contemplative Buddha. Similar Buddha refers to contemplating the Buddha's body of excellent marks and characteristics, attaining a similar correspondence; contemplating the Buddha's Dharma teachings, the body attains a similar correspondence; contemplating the Buddha's body of true nature, attaining a similar correspondence. Similar means that two things are alike, like brass (鍮) resembling gold (金). Like a melon (瓜) compared to a gourd (瓠). It is like fire (火) having warmth first, or crossing the sea (涉海) starting with shallow waters. The nature of water is extremely cold, only the one who drinks it knows. Digging a well only when thirsty, what is the use of just hearing about it? To give a brief example, the purification of the six senses as mentioned in the Lotus Sutra is the characteristic of the Similar Buddha. Partially Realized Buddha refers to a Bodhisattva (菩萨, enlightened being) in the initial stage of the Mind of Enlightenment (初发心住), with one aspiration, all aspirations are made, generating all merits, generating all wisdom, generating all realms. Not before, not after, nor at the same time. The Three Wisdoms (三智) are attained in one mind. Attaining the Tathagata's wondrous body, serenely responding to everything. Opening the secret treasury, abiding within it without abiding in the Dharma. Transforming into various forms with the universally manifested body. Using one sound, responding to various sounds according to their kind. Without moving from true reality, making the minds of all beings joyful. Those who should be liberated by the Three Wheels (三轮, charity, morality, patience) can be taught with the dignified conduct of a Buddha accomplishing the Eight Aspects of Enlightenment (八相成道, the eight major events in Buddha's life). Using the Buddha's voice and skillful means to liberate them, let alone the Three Wheels of the Nine Dharma Realms (九法界, hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas)? If it is like this for the initial stage, how much more so for the Equal Enlightenment Bodhisattva (等觉)? This is the Partially Realized Buddha. Ultimate Buddha refers to the Bodhisattva's practice reaching the highest fruit of Wonderful Enlightenment (妙觉). --------------------------------------------------------------------------------