Chinese
大正藏第 37 册 No. 1759 阿弥陀经疏 No. 1759 [cf. No. 366] 佛说阿弥陀经疏 唐海东新罗国沙门元晓述 将释此经，三门分别：初述大意；次释经宗致；其第三者，则入文释。 第一述大意者，夫众生心之为心也，离相离性如海如空，如空之故无相不融，何有东西之处？如海之故无性是守，岂无动静之时？尔乃或因染业，随五浊而长流；或承净缘，绝四流而永寂。若斯动静皆是大梦，以觉望之无流无寂。秽土净国本来一心，生死涅槃终无二际，然无二之觉取之良难，迷一之梦去之不易。所以大圣垂迹有遐有迩，所陈言教或褒或贬，至如牟尼善逝现此秽土，诫五浊而劝往；弥陀如来御彼净国，引三辈而导生。今是经者，斯乃两尊出世之大意，四辈入道之要门，示净土之可愿、赞妙德而可归。妙德可归者，耳闻经名则入一乘而无反，口诵佛号则出三界而不还，何况礼拜专念赞咏观察者哉！净土可愿者，浴于金妙莲池则离有生之染因，游玉树檀林则向无死之圣果，加复见佛光入无相、闻梵响悟无生，然后乃从第五门出，回辔生死之苑、憩烦恼之林，不从一步普游十方世界，不舒一念遍现无边三世，其为乐也可胜度乎！极乐之称岂虚也哉！ 现代汉语译本： 《阿弥陀经疏》 唐海东新罗国沙门元晓 述 将要解释这部经，分为三个部分：首先叙述大意；其次解释经的宗旨；第三部分，则进入经文进行解释。 第一部分叙述大意，众生的心，其本性是离相离性的，如同大海如同虚空。如同虚空，所以没有不能融合的形象，哪里有什么东西之处的分别？如同大海，所以没有固守的自性，难道没有动静的时候吗？于是因为染污的业力，随着五浊恶世而长久流转；或者凭借清净的因缘，断绝四种瀑流而永远寂灭。像这样的动和静都是一场大梦，以觉悟的眼光来看，没有流转也没有寂灭。秽土和净土本来就是一心，生死和涅槃最终没有两种界限。然而，没有二元的觉悟很难获得，迷惑于一元的梦境难以摆脱。所以大圣示现事迹有远有近，所陈述的言教有褒扬有贬低。例如释迦牟尼佛（牟尼善逝）示现在这个秽土，告诫五浊恶世而劝人往生净土；阿弥陀如来（弥陀如来）主宰那个清净的国土，引导三辈众生而导向往生。现在这部经，正是两尊佛（两尊）出世的大意，四辈弟子（四辈）进入佛道的要门，指示净土是可以发愿往生的，赞叹阿弥陀佛的妙德是可以归依的。妙德可以归依，耳朵听到经名就能进入一乘佛道而不再退转，口中诵念佛号就能超出三界轮回而不复返回，更何况是礼拜、专心念佛、赞咏、观察的人呢！净土可以发愿往生，在七宝池（金妙莲池）中沐浴就能脱离有生之染污的因，在玉树成行的檀香树林（玉树檀林）中游玩就能趋向无死的圣果，加上见到佛光而进入无相的境界，听到梵音而领悟无生的道理，然后才从第五门出来，掉转马头回到生死轮回的花园，在烦恼的树林中休息，不需走一步就能普遍游历十方世界，不需动一个念头就能普遍显现无边三世，这样的快乐难道可以胜过吗！极乐（极乐）的称呼难道是虚假的吗！
English
English version: Commentary on the Amitabha Sutra By Shramana Wonhyo of Silla, Korea, of the Tang Dynasty In explaining this sutra, I will divide it into three sections: first, to state the general meaning; second, to explain the doctrine of the sutra; and third, to enter into the text for explanation. The first section, stating the general meaning, is that the mind of sentient beings, as mind, is apart from characteristics and apart from nature, like the sea and like the sky. Because it is like the sky, there is no form that it does not encompass; how can there be any distinction of east and west? Because it is like the sea, there is no fixed nature; how can there not be times of movement and stillness? Thus, due to defiled karma, one flows along with the five turbidities; or, relying on pure conditions, one cuts off the four streams and attains eternal quiescence. Such movement and stillness are all a great dream; viewed from awakening, there is neither flowing nor quiescence. The impure land and the pure land are originally of one mind; birth and death and nirvana ultimately have no two boundaries. However, the awakening to non-duality is difficult to attain, and the dream of clinging to oneness is difficult to relinquish. Therefore, the great sages manifest traces both far and near, and their teachings are sometimes praising and sometimes critical. For example, Shakyamuni Buddha (Muni, the Well-Gone One) appears in this impure land, warning against the five turbidities and encouraging rebirth [in the Pure Land]; Amitabha Tathagata (Amitabha Tathagata) presides over that pure land, guiding the three grades of beings (three grades) and leading them to birth. This sutra is precisely the great intention of the two honored ones (two honored ones) appearing in the world, the essential gateway for the four kinds of disciples (four kinds) to enter the path, showing that the Pure Land is desirable and praising the wonderful virtues that are worthy of refuge. The wonderful virtues are worthy of refuge: hearing the name of the sutra enters one into the One Vehicle without turning back, reciting the Buddha's name emerges one from the Three Realms without returning, how much more so for those who prostrate, single-mindedly recite, praise, and contemplate! The Pure Land is desirable: bathing in the jeweled lotus pond (golden wondrous lotus pond) separates one from the defiled causes of existence, wandering in the jade tree sandalwood forest (jade tree sandalwood forest) directs one towards the holy fruit of no death, moreover, seeing the Buddha's light enters one into non-form, hearing the Brahma sound awakens one to non-birth, then one emerges from the fifth gate, turns the reins back to the garden of birth and death, rests in the forest of afflictions, without taking a single step, universally travels the ten directions of the world, without extending a single thought, universally manifests the boundless three times, how can its joy be surpassed! Is the name of Ultimate Bliss (Ultimate Bliss) false? --------------------------------------------------------------------------------
Chinese
言“佛说”者，从金口之所出，千代不刊之教。“阿弥陀”者，含实德之所立，万劫无尽之名，能所合举以标题目，故言“佛说阿弥陀经”也。 第二辨经宗致者，此经直以超过三界二种清净以为其宗，令诸众生于无上道得不退转以为意致。何者名为二种清净？如论说言，此清净有二种：一者、器世间清净；二者、众生世间清净，乃至广说故。然入此清净有其四门：一、圆满门，唯佛如来得入此门，如《本业经》说；二、一向门，八地已上菩萨得入此门，如《摄大乘论》说；三、纯净门，唯有第三极欢喜地已上菩萨得入此门，如《解深密经》说；四、正定聚门，唯无退者得入此门，无邪定聚及不定聚，如两卷经说。通论极乐世界，具此四门。今此经宗二种清净，正示第四正定聚门不定声闻及说凡夫亦得生故。论说二乘种不生，决定种性不得生故。《声王经》说：安乐世界阿弥陀佛有父母者，是变化女非实报女。论说女人不生彼者，无实女故，知变鸟此亦如是故。又复虽有父母而非胎生，寔是化生假为父母。如彼经言：若四众能正受彼佛之名号，以此功德，临命终时阿弥陀佛，即与大众往此人所令其得见，见已寻生庆悦倍增功德。以是因缘，所生之处永离胞胎秽欲之形，纯处鲜妙宝莲华中自然化生，具大 现代汉语译本： 所谓‘佛说’，是指从佛的金口宣说而出，历经千代也不会被更改的教义。‘阿弥陀’，包含了真实功德的建立，是万劫不灭的名号，能指和所指结合起来作为经的题目，所以称为‘佛说阿弥陀经’。 第二是辨明此经的宗旨和意趣，此经直接以超越三界（欲界、色界、无色界）的两种清净作为其宗旨，使一切众生在无上菩提道上得到不退转的境界作为意趣。什么是两种清净呢？如论中所说，这种清净有两种：一是器世间清净；二是众生世间清净，乃至广说。然而进入这种清净境界有四个门径：一是圆满门，只有佛陀如来才能进入此门，如《本业经》所说；二是一向门，八地以上的菩萨才能进入此门，如《摄大乘论》所说；三是纯净门，只有第三极欢喜地以上的菩萨才能进入此门，如《解深密经》所说；四是正定聚门，只有不会退转的人才能进入此门，没有邪定聚和不定聚，如两卷经所说。总的来说，极乐世界具备这四个门径。现在这部经以两种清净为宗旨，正是为了显示第四种正定聚门，说明不定性的声闻和凡夫也能往生。论中说二乘（声闻乘、缘觉乘）的种子不能往生，决定性的种性不能往生。《声王经》说：在安乐世界（极乐世界），阿弥陀佛（Amitabha）的父母是变化出来的女子，不是真实报身所生的女子。论中说女人不能往生彼土，是因为没有真实的女人，知道变化出来的鸟也是这样。而且即使有父母也不是胎生，而是化生，只是假借父母的名义。如那部经所说：如果四众弟子能够正确地受持阿弥陀佛（Amitabha）的名号，凭借这种功德，临命终时阿弥陀佛（Amitabha）就会与大众来到这个人面前，让他得见，见到之后随即产生庆幸喜悦，倍增功德。因为这个因缘，所往生的地方永远脱离胞胎污秽的形体，完全处于鲜艳美妙的宝莲花中自然化生，具备大
English
English version: The term 'Buddha Speaks' refers to the teachings that come from the golden mouth of the Buddha, teachings that will not be altered for thousands of generations. 'Amitabha' (Amitabha) contains the establishment of true virtues, a name that is inexhaustible for countless kalpas (aeons), combining the subject and object to form the title of the scripture, hence it is called 'The Sutra of Buddha Speaks of Amitabha'. Secondly, to clarify the purpose and intent of this sutra, this sutra directly takes the two kinds of purity that transcend the three realms (desire realm, form realm, formless realm) as its purpose, and enables all sentient beings to attain the state of non-retrogression on the unsurpassed Bodhi path as its intent. What are the two kinds of purity? As stated in the treatise, there are two kinds of purity: one is the purity of the vessel world; the other is the purity of the sentient beings' world, and so on. However, there are four gateways to enter this state of purity: one is the perfect gateway, which only the Buddhas and Tathagatas (Tathagata) can enter, as stated in the 'Brahma Net Sutra'; the second is the one-way gateway, which only Bodhisattvas (Bodhisattva) above the eighth ground can enter, as stated in the 'Compendium of the Great Vehicle'; the third is the pure gateway, which only Bodhisattvas (Bodhisattva) above the third Extremely Joyful Ground can enter, as stated in the 'Sandhinirmocana Sutra'; the fourth is the gateway of the Rightly Established Group, which only those who do not regress can enter, without the wrongly established group and the uncertain group, as stated in the two-volume sutra. Generally speaking, the Land of Ultimate Bliss possesses these four gateways. Now, this sutra takes the two kinds of purity as its purpose, precisely to show the fourth gateway of the Rightly Established Group, explaining that uncertain Sravakas (Sravaka) and ordinary people can also be reborn there. The treatise says that the seeds of the two vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle) cannot be reborn, and the determined nature cannot be reborn. The 'Sound King Sutra' says: In the Land of Peace and Bliss (Sukhavati), the parents of Amitabha Buddha (Amitabha) are transformation women, not women born from the true reward body. The treatise says that women cannot be reborn in that land because there are no real women, knowing that the transformed birds are also like this. Moreover, even if there are parents, they are not born from the womb, but are born by transformation, merely borrowing the name of parents. As that sutra says: If the fourfold assembly can correctly uphold the name of that Buddha, with this merit, when approaching the end of life, Amitabha Buddha (Amitabha) will come to this person with the assembly, allowing him to see, and upon seeing, he will immediately generate rejoicing and joy, doubling the merit. Because of this cause, the place of rebirth will forever be free from the defiled form of the womb, and will be naturally born in a fresh and wonderful treasure lotus flower, possessing great -------------------------------------------------------------------------------- 神通光明赫奕，当知父母假寄之耳。
Chinese
又彼经言：阿弥陀佛与声闻俱，如来、应供、正遍知其国号曰清泰，圣王所住，其城纵广十千由旬。而《观经》说：彼佛身高六十万亿那由他恒河沙由旬，城小身大不相当者，当知彼佛有众多城，随众大小城亦大小，大城之中示以大身，小城之中现以小身。《声王经》十千由旬者，是与声闻俱住之城，当知佛身相当而住。《观经》所说身高大者，当知其城亦随广大，与诸大众俱住处故。如两卷经及此经中，池中莲华大小悬殊，随池有大小其华亦大小，当知城身大小亦尔，其余相违准此而通。或说，《声王经》中说有父母，是显彼佛所住秽土。是义不然。所以然者，彼经既说，宝莲华中自然化生，具大神通光明赫奕。又下文言有二菩萨：一、名观世音；二、名大势至。此二菩萨侍立左右，此等悉是净土相故，不异《观经》之所说故。当知彼经所说提婆达多及魔王等，悉于净土变化所作，不由此等为非净土，如化畜生非秽土故，且止乘论还释本文。 此下第三入文解释。文有三分：序、正、流通。序分之中有其六句、于中前二是其标句，其后四事证成前二。言“如是”者，总举所闻之法，表有信顺之心。言“我闻”者，别提能闻之人，表无违诤之意。下四则引二对证成， 现代汉语译本：神通光明如此显赫，应当知道这只是父母所给予的暂时的寄托之身。 又，那部经中说：阿弥陀佛与声闻弟子们在一起，如来、应供、正遍知，他的国名叫清泰，是圣王居住的地方，那座城池纵横各有十千由旬（yóuxún，长度单位）。而《观经》中说：那尊佛的身高有六十万亿那由他（nàyóutā，数量单位）恒河沙由旬，城池小而佛身大，两者不相称，应当知道那尊佛有许多城池，随着大众的大小，城池也随之大小，在大城之中示现大身，在小城之中显现小身。《声王经》中说的十千由旬，是与声闻弟子们共同居住的城池，应当知道佛身与城池是相称的。而《观经》所说身高巨大，应当知道那座城池也随之广大，是与众多大众共同居住的地方。如同两卷经以及这部经中，池中的莲花大小悬殊，随着池塘有大有小，莲花也随之有大有小，应当知道城池和佛身的大小也是如此，其余的矛盾之处可以参照这个原则来理解。或者有人说，《声王经》中说有父母，这是显示那尊佛所居住的是秽土。这种说法是不对的。为什么这么说呢？因为那部经中已经说了，（他们）在宝莲花中自然化生，具有大神力，光明显赫。而且下文还说有两位菩萨：一位名叫观世音（Guānshìyīn，菩萨名），一位名叫大势至（Dàshìzhì，菩萨名）。这两位菩萨侍立在（阿弥陀佛）左右，这些都是净土的景象，与《观经》所说的没有不同。应当知道那部经中所说的提婆达多（Típó-dáduō，人名）以及魔王等等，都是在净土中变化所作，不能因为有这些人就认为不是净土，如同变化出来的畜生不能说明那里是秽土一样。暂且停止对乘论的讨论，还是来解释本文。 下面是第三部分，进入经文的解释。经文分为三个部分：序分、正宗分、流通分。序分之中有六句话，其中前两句是标示之句，后面的四件事是为了证明前两句。‘如是’二字，是总括所听闻的佛法，表示有信受顺从之心。‘我闻’二字，是分别提出能听闻之人，表示没有违逆争辩之意。下面的四件事则是引用两对事例来证明。