Chinese
大正藏第 37 册 No. 1762 阿弥陀经要解 No. 1762 [cf. No. 366] 佛说阿弥陀经要解 三藏法师鸠摩罗什译 西有沙门蕅益智旭解 原夫诸佛悯念群迷随机施化，虽归元无二而方便多门，然于一切方便中求其至直捷至圆顿者，莫若念佛求生净土。又于一切念佛法门之中，求其至简易至稳当者，莫若信愿专持名号，是故净土三经并行于世，而古人独以《阿弥陀经》别为日课，岂非有见于持名一法普被三根，摄事理以无遗、统宗教而无外，尤不可思议也哉！古来注疏代不乏人，世远就湮所存无几，云栖和尚着为《疏钞》，广大精微；幽溪师伯述《圆中钞》，高深洪博，盖如日月中天有目皆睹，特以文富义繁边涯莫测，或致初机浅识信愿难阶，故复弗揣庸愚再述要解，不敢与二翁竞异，亦不敢与二翁强同。譬如侧看成峰横看成岭，纵皆不尽庐山真境，要不失为各各亲见庐山而已。将释经文五重玄义。 第一释名者，此经以能说、所说人为名。佛者，此土能说之教主，即释迦牟尼如来，乘大悲愿力生五浊恶世，以先觉而觉后觉，无法不知无法不见故名佛也。说者，悦所怀也，佛以度生为怀，众生机熟，佛为应时说法令得度脱，故悦也。阿 现代汉语译本： 大正藏第 37 册 No. 1762 阿弥陀经要解 No. 1762 [cf. No. 366] 佛说阿弥陀经要解 三藏法师鸠摩罗什译 西有沙门蕅益智旭解 探究诸佛悯念众生，随众生的根器施设教化，虽然最终回归真如本性的道路只有一条，但方便法门却有很多。然而在一切方便法门中，要寻找最直接、最圆满的，莫过于念佛求生西方净土。而在一切念佛法门中，要寻找最简易、最稳妥的，莫过于深信切愿，专心持念阿弥陀佛的名号。因此，净土三经并行于世，而古人唯独将《阿弥陀经》作为每日的功课，难道不是因为看到了持名念佛这一法门，能够普遍利益上、中、下三种根器的人，涵盖事和理而没有遗漏，统摄各宗各派而没有例外，尤其不可思议吗！自古以来，为《阿弥陀经》作注疏的人很多，但年代久远，大多已经散失，现存的很少。云栖和尚（云栖株宏，明代高僧）著有《疏钞》，内容广大而精微；幽溪师伯（幽溪传灯，明代天台宗僧人）著有《圆中钞》，内容高深而宏博，就像太阳和月亮悬挂在天空，有眼睛的人都能看到。但因为文字丰富，义理繁多，没有边际，或许会导致初学的人难以建立信愿。所以我再次不自量力地撰写这部《要解》，不敢与云栖和尚和幽溪师伯争奇斗异，也不敢与他们强求相同。譬如从侧面看是山峰，从横面看是山岭，虽然都不能完全展现庐山的真实面貌，但都不失为各自亲眼见到了庐山而已。下面将用五重玄义来解释经文。 第一重是解释经名，这部经以能说法的佛和所说法的对象阿弥陀佛为名。『佛』，是指我们这个娑婆世界的能说法的教主，也就是释迦牟尼如来，他乘着大慈悲的愿力，降生在五浊恶世，以先觉悟的身份来觉悟后觉悟的人，没有他不知道的法，没有他看不见的法，所以叫做佛。『说』，是喜悦于心中所怀的。佛以度化众生为怀，当众生的根机成熟时，佛就应时说法，使他们得到解脱，所以是喜悦的。『阿'
English
English version: Taiso Tripitaka Volume 37, No. 1762 Essential Explanation of the Amitabha Sutra No. 1762 [cf. No. 366] Essential Explanation of the Amitabha Sutra Spoken by the Buddha Translated by Tripitaka Master Kumarajiva Explained by Shramana Ouyi Zhixu of the West Originally, all Buddhas, out of compassion for confused beings, teach and transform according to their capacities. Although the return to the source is one and the same, there are many expedient means. However, among all expedient means, to seek the most direct and most perfect, there is none better than reciting the Buddha's name and seeking rebirth in the Pure Land. Moreover, among all methods of reciting the Buddha's name, to seek the simplest and most reliable, there is none better than having firm faith and sincere vows, and single-mindedly holding the name. Therefore, the three Pure Land Sutras circulate in the world, and the ancients uniquely regarded the 'Amitabha Sutra' as a daily practice. Is it not because they saw that the method of holding the name universally benefits beings of the three capacities, encompasses both phenomena and principle without omission, and unifies all schools without exception, and is especially inconceivable! Since ancient times, there has been no shortage of commentaries and sub-commentaries, but over time, most have been lost, and few remain. The Venerable Yunqi (Yunqi Zhuhong, a prominent monk of the Ming Dynasty) wrote the 'Commentary and Sub-commentary,' which is vast and profound. Master Youxi (Youxi Chuandeng, a Tiantai monk of the Ming Dynasty) wrote the 'Commentary on the Round and Middle,' which is lofty and extensive, like the sun and moon in the sky, visible to all. However, because the text is rich and the meaning is abundant, without limit, it may cause beginners with shallow understanding to have difficulty establishing faith and vows. Therefore, I, again, presumptuously write this 'Essential Explanation,' not daring to compete with the two elders in being different, nor daring to force sameness. It is like looking at a mountain from the side, which appears as a peak, or looking at it horizontally, which appears as a ridge. Although neither fully reveals the true appearance of Mount Lu, each does not fail to be a personal view of Mount Lu. I will explain the sutra text using the fivefold profound meaning. The first is to explain the name. This sutra is named after the Buddha who is able to speak and Amitabha Buddha who is the object of the teaching. 'Buddha' refers to the teaching master of this Saha world, namely Shakyamuni Tathagata, who, riding on the power of great compassion and vows, was born in the evil world of the five turbidities, using his prior enlightenment to awaken those who are enlightened later. There is no dharma he does not know, no dharma he does not see, therefore he is called Buddha. 'Speaking' is rejoicing in what is cherished in the heart. The Buddha cherishes the salvation of beings, and when the faculties of beings are ripe, the Buddha speaks the Dharma in response to the time, causing them to attain liberation, therefore it is rejoicing. 'A' --------------------------------------------------------------------------------
Chinese
弥陀者，即所说彼土之导师，以四十八愿接信愿念佛众生，令生极乐世界永阶不退者也。梵语阿弥陀，此云无量寿，亦云无量光。以要言之，功德智慧，神通道力，依正庄严，说法化度，一一无量，聊举寿命、光明二事以为言端耳。经者、训法训常，一切金口所宣通名为经，今对佛说阿弥陀五字、即是通别合为题也。教。行。理三各论通别，广如台藏所明，自应寻之，兹不繁述。 第二辨体者，诸大乘经皆以实相为正体。何谓实相？即现前一念心之自性是也。吾人现前一念心性，不在内、不在外、不在中间，非过去、非现在、非未来，非青黄赤白、非长短方圆、非香、非味、非触、非法，觅之了不可得而不可言其无，具造百界千如而不可言其有，离一切缘虑分别相，而缘虑分别亦非离此实相别有自性，离一切语言文字相，而语言文字亦非离此实相别有自性。以要言之，离一切相、即一切法，唯其离一切相故无相，惟其即一切法故无不相，无相无不相故不得已强名实相。实相之体非寂非照，而复寂而恒照、照而恒寂，照而恒寂强名为常寂光土，寂而恒照强名清净法身。又照而恒寂强名法身，寂而恒照强名报身。又性德寂照强名法身，修德寂照名报身。又修德照而恒寂名为受用身，修德寂而恒照强名应化身。当知寂 现代汉语译本： ‘弥陀’（Amitabha）指的是所说的西方极乐世界的导师，他以四十八大愿接引那些具有真信切愿、念佛求生净土的众生，使他们往生到极乐世界，永远不会退转。梵语‘阿弥陀’，翻译成汉语就是‘无量寿’，也称为‘无量光’。总而言之，他的功德智慧、神通力量、依报和正报的庄严、说法教化和救度众生，每一项都是无量的。这里只是简单地举出寿命和光明这两件事作为开端而已。 ‘经’，是法则和常道的意思，一切佛陀金口所宣说的都通称为‘经’。现在针对佛所说的‘阿弥陀’这五个字，就是通途和特别合起来作为经题。教、行、理三方面各自论述通途和特别，详细的内容如天台宗的藏经所阐明，应该去查阅，这里就不详细叙述了。 第二，辨明本体。所有的大乘经典都以实相作为正体。什么是实相呢？就是当下这一念心的自性。我们当下这一念心性，不在内、不在外、也不在中间，不是过去、不是现在、也不是未来，不是青黄赤白等颜色，不是长短方圆等形状，不是香、不是味、不是触、也不是法。寻找它，最终是找不到的，但又不能说它没有；它具足创造百界千如的能力，但又不能说它有。它远离一切缘虑分别的现象，但缘虑分别也并非脱离这个实相而另外具有自性；它远离一切语言文字的现象，但语言文字也并非脱离这个实相而另外具有自性。总而言之，离开一切现象，就是一切法。正因为它离开一切现象，所以是无相的；正因为它就是一切法，所以是无不相的。因为无相而又无不相，所以不得已勉强称之为‘实相’。实相的本体非寂静也非照用，但又是寂静而恒常照用，照用而恒常寂静。照用而恒常寂静，勉强称之为‘常寂光土’；寂静而恒常照用，勉强称之为‘清净法身’。又，照用而恒常寂静，勉强称之为‘法身’；寂静而恒常照用，勉强称之为‘报身’。又，自性本具的寂静和照用，勉强称之为‘法身’；修证而得的寂静和照用，称为‘报身’。又，修证而得的照用而恒常寂静，称为‘受用身’；修证而得的寂静而恒常照用，勉强称之为‘应化身’。应当知道，寂
English
English version: 'Amitabha' refers to the guide of that land, as described, who uses the Forty-Eight Vows to receive sentient beings who have faith and aspiration and recite the Buddha's name, enabling them to be born in the Land of Ultimate Bliss and never regress. In Sanskrit, 'Amitabha' (阿弥陀), is translated as 'Immeasurable Life,' and also 'Immeasurable Light.' In short, his merit, wisdom, supernatural powers, the adornments of his environment and his person, his teaching and transformation of beings—each is immeasurable. Here, we simply mention the two aspects of lifespan and light as a starting point. 'Sutra' means law and constancy. All that is proclaimed from the Buddha's golden mouth is generally called a 'Sutra.' Now, regarding the five characters 'Amitabha' (阿弥陀) spoken by the Buddha, this is the combination of the general and the specific as the title of the Sutra. The three aspects of teaching, practice, and principle each discuss the general and the specific, as explained in detail in the Tiantai (天台) teachings. You should seek them out; I will not elaborate here. Second, to distinguish the substance. All Mahayana sutras take reality as their true substance. What is reality? It is the self-nature of the present moment of mind. Our present moment of mind-nature is not inside, not outside, not in the middle; not past, not present, not future; not blue, yellow, red, or white; not long, short, square, or round; not fragrant, not flavorful, not tangible, not a phenomenon. Seeking it, one ultimately cannot find it, yet one cannot say it does not exist. It fully creates the hundred realms and thousand suchnesses, yet one cannot say it exists. It is apart from all conditioned thoughts and discriminating appearances, yet conditioned thoughts and discriminations are not separate from this reality and have a separate self-nature. It is apart from all language and written words, yet language and written words are not separate from this reality and have a separate self-nature. In short, being apart from all appearances is precisely all dharmas. Precisely because it is apart from all appearances, it is without appearance. Precisely because it is all dharmas, it is not without appearance. Because it is without appearance and not without appearance, we are compelled to call it 'reality.' The substance of reality is neither quiescent nor illuminating, yet it is quiescent and constantly illuminating, illuminating and constantly quiescent. Illuminating and constantly quiescent is forcibly called the 'Land of Eternal Tranquil Light' (常寂光土); quiescent and constantly illuminating is forcibly called the 'Pure Dharma Body' (清净法身). Furthermore, illuminating and constantly quiescent is forcibly called the 'Dharma Body' (法身); quiescent and constantly illuminating is forcibly called the 'Reward Body' (报身). Furthermore, the inherent quiescence and illumination of the nature is forcibly called the 'Dharma Body'; the quiescence and illumination attained through cultivation is called the 'Reward Body.' Furthermore, the illumination and constant quiescence attained through cultivation is called the 'Enjoyment Body' (受用身); the quiescence and constant illumination attained through cultivation is forcibly called the 'Transformation Body' (应化身). It should be known that quiescence --------------------------------------------------------------------------------
Chinese
照不二、性修不二、身土不二无非实相，实相无二亦无不二，是故举体作依、作正、作法、作报、作自、作他，乃至能说所说、能度所度、能信所信、能愿所愿、能持所持、能生所生、能赞所赞，无非实相正印之所印也。 第三明宗者，宗是修行之要径、会体之枢机，而万行之纲领也。提其纲则众目皆张，挈其领则襟袖随至，故次体之后应须辨宗。此经以信愿持名为修行之宗要。非信不足以启愿，非愿不足以导行，非持名妙行不足以满其所愿而证所信，是故经中先演极乐依正以生信，次劝应当发愿以导行，次示七日持名以径登不退。信则信自、信他、信因、信果、信事、信理，愿则厌离娑婆欣求极乐，行则执持名号一心不乱。信自者，信我现前一念之心本非肉团亦非缘影，竖无初后、横绝边涯，终日随缘、终日不变。十方虚空微尘国土，元我一念心中所现之物，我今虽复昏迷倒惑，苟能一念回心，决定得生自己心中本具极乐，更无疑虑，是名信自。信他者，信彼释迦如来决无诳语，弥陀世尊决无虚愿，六方诸佛广长舌决无二言，随顺诸佛真实教诲，决志求生更无疑惑，是名信他。信因者，深信散乱称名犹为成佛种子，何况一心不乱安得不非生净土因！是名信因。信果者，深信净土上善聚会皆从念佛三昧得生，譬 如种瓜得瓜、种豆得豆，亦如影必随形、响必应声，决无虚弃，是名信果。信事者，深信只今现前一念不可尽故，所以依心所现一切十方世界亦不可尽，实有极乐国土在十万亿土之外，最极清净庄严不同庄生寓言，是名信事。信理者，深信极乐国土虽在十万亿土之远，而实不出我只今现前介尔一念心外，以吾现前一念心性实无外故。又复，深信西方若依正、若主伴，皆吾现前一念妙明真心中所现影，全事即理、全妄即真、全修即性、全他即自，我心遍故佛心亦遍，佛心遍故一切众生心性亦遍。譬一室千灯光光互遍，重重交摄不相妨碍，是名信理。如此信已，则娑婆即自心所感之秽，而自心秽理应厌离；极乐即自心所感之净，而自心之净理应欣求，厌秽须舍至究竟方无可舍，欣净须取至究竟方无可取。故《妙宗钞》云：取舍若极，与不取舍亦非异辙。今设不从事于取舍，但尚不取不舍，即是执理废事，既废于事，理亦非圆。若达全事即理，则取亦即理、舍亦即理，一取一舍无非法界，故次信之后而明愿也。言执持名号一心不乱者，名以召德，德既不可思议，故名号亦功德亦复不可思议，名号功德不可思议，故使散乱称名为佛种，况执持至一心不乱，安有不径登不退者乎！然诸经所示净土要行万别千差，如观像、观想、礼 拜、供养、五悔、六念等，一一行成皆生净土；而惟此持名一法，收机最广下手最易，故释迦慈尊于此经中无问自说，特向大智舍利弗拈出，可谓方便中之第一方便，了义中无上了义，圆顿中最极圆顿。故古人云：明珠投于浊水，浊水不得不清；佛号投于乱心，乱心不得不佛也。信愿持名以为一乘真因，四种净土以为一乘妙果，举因则果必随之，故以信愿持名为经正宗。至于四种净土之相，详在《妙宗钞》及《梵网玄义》，兹不具述，俟后消释依正文中，当略点示耳。 第四明力用者，往生不退为力用。往生有四土，各得论九品，今且略明得生四土之相。若执持名号未断见思者，随其或散或定，自于同居土中分三辈九品。若执持名号至于事一心不乱，见思任运先落者，则生方便有余净土。若执持名号至于理一心不乱，豁破无明一品乃至四十一品，则生实报庄严净土，亦名分证常寂光土。若无明断尽，则是上上实报亦是究竟寂光也。不退有四义：一、念不退；二、行不退；三、位不退；四、毕竟不退。一、念不退者，破无明显佛性，径生实报分证寂光。二、行不退者，见思既落尘沙亦破，生方便土进趋极果。三、位不退者，带业往生在同居土，莲华托质永离退缘。四、毕竟不退者，不论至心散心，有心无心，或解 现代汉语译本：礼拜、供养、五悔、六念等等，每一样修行成就都能往生净土；而唯独这持名（念诵佛号）一法，摄受的根机最广，下手最为容易，所以释迦（释迦牟尼佛）慈尊在这部经中，没有人请问就自己宣说，特意向大智慧的舍利弗（佛陀十大弟子之一）提出来，可以说是方便法门中的第一方便，究竟了义中最无上的了义，圆满顿悟中最极的圆满。所以古人说：‘明珠投入浊水，浊水不得不清；佛号投入乱心，乱心不得不佛。’深信切愿持名念佛作为往生净土的一乘真因，四种净土作为一乘的妙果，提起真因，妙果必定随之而来，所以把信愿持名作为这部经的正宗。至于四种净土的相状，详细的在《妙宗钞》以及《梵网玄义》中有记载，这里就不详细叙述了，等到后面消释依正文中的时候，会稍微点示。 第四说明力用，往生不退转是其力用。往生有四土，各自可以论九品，现在且简略说明往生四土的相状。如果执持名号，但是没有断除见思惑的人，随着他是散乱心还是禅定心，自然在凡圣同居土中分三辈九品。如果执持名号，达到事一心不乱的境界，见思惑自然而然地脱落，那么就往生方便有余净土。如果执持名号，达到理一心不乱的境界，豁破无明一品乃至四十一品，那么就往生实报庄严净土，也叫做分证常寂光土。如果无明断尽，那就是上上的实报土，也是究竟的寂光土。不退转有四种含义：一、念不退；二、行不退；三、位不退；四、毕竟不退。一、念不退，破除无明，显现佛性，直接往生实报土，分证寂光。二、行不退，见思惑已经脱落，尘沙惑也已破除，往生方便土，进而趋向极果。三、位不退，带着业力往生在凡圣同居土，在莲花中化生，永远脱离退转的因缘。四、毕竟不退，不论至诚恳切的念佛，还是散乱的念佛，有心念佛，还是无心念佛，或者理解