Chinese
大正藏第 37 册 No. 1760 阿弥陀经疏 No. 1760 [cf. No. 366] 刻弥陀经义疏序 孤山圆师撰《弥陀经义疏》，后又钞之名曰“西资”，吾邦未见流行，学者憾焉！比偶获《义疏》，订正镂刻，使学者免传写之劳，他日若有得钞者，与此疏并行于世，则在西刹行者，岂不大资哉！窃望焉！ 时 正德甲午仲秋谷旦 谈峰莲光院沙门光荣谨书 佛说阿弥陀经疏(并序) 孤山沙门释智圆述 夫心性之为体也，明乎！静乎！一而已矣。无凡圣焉、无依正焉、无延促焉、无净秽焉，及其感物而动、随缘而变，则为六凡焉、为三圣焉，有依焉、有正焉。依正既作，则身寿有延促矣，国土有净秽矣！吾佛大圣人，得明静之一者也，乃假道于慈、托宿于悲，将欲驱群迷使复其本，于是乎无身而示身、无土而示土，延其寿、净其土，俾其欣促其寿、秽其土俾其厌，既欣且厌则渐诱之策行矣。是故释迦现有量而取秽土，非欲其厌耶！弥陀现无量而取净土，非欲其欣乎！此则折之、彼则摄之，使其复本而达性耳，故《净名》曰：随所调伏众生而取佛土者，其是谓乎！虽宝楼金地无悦目之玩，而非惑荡之色，而能达 现代汉语译本 大正藏第 37 册 No. 1760 阿弥陀经疏 No. 1760 [cf. No. 366] 刻弥陀经义疏序 孤山圆师撰写的《弥陀经义疏》，后来又抄录并命名为‘西资’，但在我国未见流行，学者们对此感到遗憾！最近偶然得到《义疏》，经过订正后进行雕刻，使学者们免于传抄的辛劳。将来如果有人得到抄本，能与此疏一同流传于世，那么在西方极乐世界修行的行者，岂不是能得到很大的帮助吗！我暗自期望着！ 时 正德甲午仲秋谷旦 谈峰莲光院沙门光荣谨书 佛说阿弥陀经疏(并序) 孤山沙门释智圆 述 心性的本体，是多么的明澈！多么的寂静！归根结底就是‘一’而已。其中没有凡夫和圣人的区别，没有依报和正报的区别，没有长寿和短命的区别，没有清净和污秽的区别。等到它感应外物而生起变化，随着因缘而转变，就有了六凡，有了三圣，有了依报，有了正报。依报和正报产生后，那么身体的寿命就有了长短，国土就有了清净和污秽！我们的佛陀，伟大的圣人，是证得了明澈寂静的‘一’的那一位，于是假借慈悲之道，寄托于悲悯之心，想要驱使众多的迷惑之人恢复他们的本性，因此没有身体而示现身体，没有国土而示现国土，延长他们的寿命，清净他们的国土，使他们欣羡延长寿命，厌恶污秽国土，既欣羡又厌恶，那么逐渐引导的策略就可行了。所以释迦牟尼佛(Sakyamuni Buddha)示现有量的寿命而取污秽的国土，难道不是想要让他们厌恶吗！阿弥陀佛(Amitabha Buddha)示现无量的寿命而取清净的国土，难道不是想要让他们欣羡吗！这就是一方面折服他们，一方面摄受他们，使他们恢复本性而通达真性罢了。所以《维摩诘经》(Vimalakirti Sutra)说：‘随着所调伏的众生而选取佛土’，说的就是这种情况吧！即使宝楼金地没有悦目的玩物，但也没有迷惑心神的声色，从而能够通达本性。
English
English version Taisho Tripitaka Volume 37, No. 1760, Commentary on the Amitabha Sutra No. 1760 [cf. No. 366] Preface to the Carved Commentary on the Amitabha Sutra The Venerable Yuan of Gushan compiled the ‘Commentary on the Amitabha Sutra,’ which was later copied and named ‘Western Resources.’ However, it has not been widely circulated in our country, which scholars regret! Recently, I accidentally obtained the ‘Commentary,’ and after correcting it, I had it engraved, so that scholars are spared the labor of copying it by hand. In the future, if someone obtains a copy and it can circulate in the world along with this commentary, wouldn't it be a great help to practitioners in the Western Pure Land! I secretly hope for this! Time: Auspicious Day in the Mid-Autumn of the Jiawu Year of the Zhengde Era Respectfully written by Shramana Guangrong of Tanfeng Lian Guang Monastery Commentary on the Amitabha Sutra Spoken by the Buddha (with Preface) Compiled by Shramana Shi Zhiyuan of Gushan The essence of mind-nature is clear! It is serene! Ultimately, it is simply ‘One.’ There is no distinction between ordinary beings and sages, no distinction between dependent and principal rewards, no distinction between long and short lifespans, no distinction between purity and defilement. When it is moved by external objects and changes with conditions, then there are the six realms of ordinary beings, there are the three sages, there are dependent rewards, and there are principal rewards. Once dependent and principal rewards arise, then the lifespan of the body has length, and the land has purity and defilement! Our Buddha, the great sage, is the one who has attained the clear and serene ‘One.’ Therefore, he borrows the path of compassion and relies on the abode of sorrow, intending to drive the multitude of deluded beings to restore their original nature. Thus, without a body, he manifests a body; without a land, he manifests a land; he extends their lifespans and purifies their lands, causing them to admire the extension of lifespan and detest the defilement of the land. With both admiration and detestation, the strategy of gradual guidance can be implemented. Therefore, Sakyamuni Buddha manifests a limited lifespan and takes a defiled land, is it not to make them detest it! Amitabha Buddha manifests an immeasurable lifespan and takes a pure land, is it not to make them admire it! This is to subdue them on one hand and embrace them on the other, to make them restore their original nature and understand their true nature. Therefore, the Vimalakirti Sutra says: ‘According to the beings to be tamed, the Buddha lands are taken,’ is it not referring to this situation! Although the jeweled pavilions and golden ground have no pleasing playthings, they also have no deluding colors, thereby enabling one to attain understanding. --------------------------------------------------------------------------------
Chinese
唯心无境矣。虽风树鸟声有入耳之娱，而非惉懘之音，而能念三宝有归矣。夫如是则复乎明静之体者如转掌耳。经云：众生生者，皆是阿鞞跋致是也。大矣哉！圣人之善权也如此。是故群经森列而偏赞净方，其有旨哉！ 佛说阿弥陀经者，其偏赞之谓欤。吾爱其辞简而理明、其文约而事备，足可以诱弱丧而击童蒙焉。于是约龙树之宗、准智者之说，依经辨理为之义疏，若极深研几则吾岂敢，庶乎有助于真风、为益于后昆尔。 释题玄义五重：二土，果人名也；方等，实相体也；信愿，净业宗也；舍苦得乐，用也；生苏，大乘教也。夫名以诠体，会体由宗，宗成有用，四义成列。大小未辨，故须教相区以别之。初六字之名有通有别，经字通名，大小同号故；上五别名，此说异彼故。于别名中，佛是果人之通名，弥陀是果人之别号。释迦既此方化主，庶物咸知，故隐别而彰通；弥陀是彼土世尊，理须标简，故略通而存别。通别互现，其义惟明。若统而括之，凡有三对：经即能诠之教，上乃所诠之义，教义对也；阿弥陀标彼土世尊，佛说指此方化主，彼此对也；说者诚实口业，佛者黄金之色身，身口对也。宽之狭三对在焉。佛者极果之美号也，果必由因克，始悟名因，悟必从迷，不迷何悟？迷非本是，悟复何从 现代汉语译本： 唯有内心，而无外境。即使风声树响、鸟鸣悦耳，也不是令人烦恼的声音，而是能使人忆念三宝（佛、法、僧）并归依的声音。如果能这样，那么恢复清明平静的本性就像翻转手掌一样容易。经书上说：‘所有往生者，都是阿鞞跋致（不退转菩萨）’。多么伟大啊！圣人的善巧方便就是这样。因此，众多经典并列，却偏偏赞扬净土法门，其中自有深意啊！ 佛所说的《阿弥陀经》，大概就是这种偏赞的说法吧。我喜爱它辞句简洁而义理明晰，文字简略而内容完备，足以引导软弱颓丧之人，启发懵懂无知之童蒙。因此，我依据龙树菩萨的宗义，参照智者大师的说法，根据经文辨析义理，撰写义疏。如果说要极深地研究，穷尽其理，那我怎么敢呢？只希望能够有助于弘扬真正的佛法，对后世学人有所助益罢了。 解释题目，玄义有五重含义：二土（娑婆世界和极乐世界），指的是果地之人（已证果位的圣人）；方等（大乘经典），指的是实相之本体；信愿（信愿念佛），指的是净业之宗；舍苦得乐，指的是（修行的）作用；生苏（从牛乳中提取的生酥，比喻佛法的不同阶段），指的是大乘教。名称是为了诠释本体，领会本体要通过宗门，宗门成就了作用，这四种含义依次排列。大小乘的教义还没有分辨清楚，所以需要用教相来区分。最初的六个字‘佛说阿弥陀经’，有名词的通称和别称，‘经’字是通名，大小乘经典都可称‘经’；前面的五个字是别名，因为这部经的说法不同于其他经典。在别名中，‘佛’是果地之人的通称，‘弥陀’是果地之人的别号。释迦牟尼佛是此方世界的教主，众所周知，所以隐去别号而彰显通名；阿弥陀佛是彼土世界的世尊，理应标明简称，所以省略通名而保留别号。通名和别名互相显现，其中的含义就非常明了。如果总括起来，凡有三对：‘经’是能诠释的教法，前面的内容是所诠释的义理，这是教义相对；‘阿弥陀’标明彼土世界的世尊，‘佛说’指明此方世界的教主，这是彼此相对；‘说’是诚实不虚的口业，‘佛’是黄金色的身躯，这是身口相对。从宽泛的角度来说，这三对含义都包含在其中。‘佛’是极果的美好称号，证得果位必定要通过修因，开始领悟因地，领悟必定要从迷惑开始，没有迷惑又从何领悟？迷惑并非本来就存在，领悟又从何而来？
English
English version: Only the mind exists, without external realms. Even the sounds of wind in the trees and the songs of birds, though pleasing to the ear, are not sounds of vexation, but rather sounds that can bring to mind the Three Jewels (Buddha, Dharma, Sangha) and lead to refuge. If this is so, then restoring the clear and tranquil essence is as easy as turning one's palm. The sutra says: 'All those who are born there are Avaivartika (non-regressing Bodhisattvas).' How great! The skillful means of the sages are such. Therefore, among the numerous sutras, the Pure Land teachings are particularly praised, and there is a profound reason for this! The 'Amitabha Sutra' spoken by the Buddha, is it perhaps this kind of particular praise? I love its concise words and clear principles, its brief text and complete content, sufficient to guide the weak and dispirited, and to enlighten the ignorant and uninitiated. Therefore, relying on the tenets of Nagarjuna (Longshu), and based on the teachings of Zhiyi (智者大师), I analyze the principles according to the sutra and write a commentary. If it is said that I deeply research and exhaust its principles, how dare I? I only hope to contribute to the propagation of the true Dharma and benefit future generations. Explaining the title, the profound meaning has five layers: The Two Lands (娑婆世界 and 极乐世界), refer to the names of those who have attained Buddhahood; Fangdeng (方等, Mahayana sutras), refers to the essence of reality; Faith and Vow (信愿), refers to the doctrine of Pure Land practice; Abandoning suffering and attaining bliss, refers to the function (of practice); Shengsu (生苏, clarified butter, a metaphor for the different stages of Buddhist teachings), refers to the Mahayana teachings. The name explains the essence, understanding the essence comes from the doctrine, the doctrine achieves the function, and the four meanings are arranged in order. The distinction between Mahayana and Hinayana has not yet been clarified, so it is necessary to distinguish them by the classification of teachings. The first six characters 'Buddha Speaks Amitabha Sutra' have general and specific names. The character 'Sutra' is a general name, as both Mahayana and Hinayana sutras can be called 'Sutra'; the first five characters are specific names, because the teachings of this sutra are different from other sutras. Among the specific names, 'Buddha' is the general name for those who have attained Buddhahood, and 'Amitabha' is the specific name for those who have attained Buddhahood. Shakyamuni Buddha (释迦牟尼佛) is the teacher of this world, and everyone knows this, so the specific name is hidden and the general name is emphasized; Amitabha Buddha (阿弥陀佛) is the World-Honored One of that land, so it is necessary to indicate the abbreviation, so the general name is omitted and the specific name is retained. General and specific names appear mutually, and their meaning is very clear. If we summarize it, there are three pairs: 'Sutra' is the teaching that can explain, and the preceding content is the meaning that is explained, this is the teaching and meaning pair; 'Amitabha' marks the World-Honored One of that land, 'Buddha Speaks' indicates the teacher of this world, this is the other and this pair; 'Speaks' is the truthful verbal karma, 'Buddha' is the golden-colored body, this is the body and mouth pair. Broadly speaking, these three pairs of meanings are included in it. 'Buddha' is the beautiful title of the ultimate fruit, attaining the fruit must be through cultivating the cause, beginning to realize the causal ground, realization must begin from delusion, without delusion, from where does realization come? Delusion is not originally present, from where does realization come? -------------------------------------------------------------------------------- ？
Chinese
欲㼼明斯旨，当晓六即：一、理即佛；二、名字即佛；三、观行即佛；四、相似即佛；五、分真即佛；六、究竟即佛。凡圣不滥故六，初后皆是故即。理即佛者，一念心即如来藏理，如故即空，藏故即假，理故即中，三智一心本来具足非适今也，名理即佛。名字即佛者，理虽即是，自用不知，以未闻三谛、不识佛法，如牛羊眼不识方隅，或从知识或从经卷闻如上说，于名字中通达解了，知一切法皆是佛法，名名字即佛。观行即佛者，若但闻名口说，如虫食木偶得成字，是虫不知是字非字，既不通达，宁是菩提？必须心观明了、理慧相应，所行如所言、所言如所行，言行相应，名观行即佛。相似即佛者，愈观愈明、愈止愈寂，粗垢自落，六根互□□□□证如鍮似金贵实珠形色相似，名相似即佛。分真即佛者，因相似观入初住位，破无明见佛性，开秘藏显真如，始发心终等觉，或普门示现于九界利生，或八相成道以佛身度物，名分真即佛。究竟即佛者，从等觉心转入妙觉，智光圆满不可复增，惑闇灭尽更无可断，唯佛与佛乃能知之，名究竟即佛。譬若贫人家有宝而无知者，知识示之而后知，于是耘除草秽而掘出之，渐渐得近，近已藏开，尽取用之获大富乐。以喻六即，其旨可见。 今言佛者，即释迦化主 现代汉语译本： 想要明白这个宗旨，应当了解六即：一、理即佛；二、名字即佛；三、观行即佛；四、相似即佛；五、分真即佛；六、究竟即佛。凡夫和圣人不相混淆，所以说是‘六’，从开始到最后都是佛，所以说是‘即’。理即佛，是指一念心就是如来藏（Tathagatagarbha，一切众生皆有之佛性）的道理，如‘故’就是‘空’，‘藏’就是‘假’，‘理’就是‘中’，三种智慧一心本来就具备，不是现在才有的，这叫做理即佛。名字即佛，是指道理虽然就是佛，但自己不知道，因为没有听闻三谛（Three Truths，空、假、中），不认识佛法，就像牛羊的眼睛不认识方向一样，或者从善知识（Kalyanamitra，善友）那里，或者从经书那里听到如上所说，在名字中通达了解，知道一切法都是佛法，这叫做名字即佛。观行即佛，是指如果只是听闻名字，口头说说，就像虫子咬木头，偶然形成了字，虫子不知道是字不是字，既然不通达，怎么能是菩提（Bodhi，觉悟）？必须用心观察明白，理性和智慧相应，所做的和所说的一样，所说的和所做的一样，言行一致，这叫做观行即佛。相似即佛，是指越观察越明白，越止息越寂静，粗重的污垢自然脱落，六根（Six Sense Organs，眼、耳、鼻、舌、身、意）互相作用，证得就像鍮石（一种似金的金属）像金子一样，贵重的珍珠形状颜色相似，这叫做相似即佛。分真即佛，是指因为相似的观行进入初住位，破除无明（Avidya，无知），见到佛性（Buddha-nature），开启秘藏，显现真如（Tathata，事物的真实本性），从最初发心到等觉（接近成佛的阶段），或者在九界（Nine Realms，六道轮回加上声闻、缘觉、菩萨）中普门示现利益众生，或者八相成道（Eight Acts of a Buddha，佛陀一生的八个重要阶段）用佛身来度化众生，这叫做分真即佛。究竟即佛，是指从等觉的心转入妙觉（完全的觉悟），智慧光明圆满不能再增加，迷惑黑暗灭尽再也没有可以断除的，只有佛和佛才能知道，这叫做究竟即佛。譬如贫穷人家里有宝物却不知道，善知识告诉他之后才知道，于是除掉杂草污秽而挖掘出来，渐渐地靠近，靠近之后宝藏打开，全部取用获得巨大的财富快乐。用这个来比喻六即，其中的宗旨就可以明白了。 现在说的佛，就是释迦牟尼佛（Sakyamuni Buddha，佛教的创始人）。