English
You should know that in this evil world of the five defilements (pañcakaṣāya, a world full of five types of defilement), I accomplished this difficult task, attained anuttarā-samyak-saṃbodhi (unexcelled, right, and perfect enlightenment), and preached this Dharma that is difficult to believe to all the world. This is extremely difficult.'", "", "Believing, aspiring, and reciting the name [of Amitabha Buddha] leads to the rebirth [in the Pure Land] for all who practice, permanently escaping the five defilements and perfectly purifying the four lands (the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Ordinary Beings and Sages). Such a wonderful Dharma is truly hard to believe, so not only do the Buddhas praise it, but Śākyamuni Buddha himself also marvels at its extreme difficulty. If not for the great compassion and vows (great compassion and vows) that have been cultivated over countless kalpas (extremely long periods of time), how could one accomplish this difficult task? To disbelieve this is to betray the compassionate Buddha.", "", "4. Concluding with exhortation to believe and propagate.", "", "5. The assembly rejoiced, believed, and propagated [the teachings].", "", "'After the Buddha spoke this sutra, Śāriputra'" ] } --------------------------------------------------------------------------------
Chinese
利弗及诸比丘，一切世间天、人、阿修罗等，闻佛所说，欢喜信受，作礼而去。” 法门不可思议难信难知，故无一人能发问者；佛智鉴机知机已熟，故无问自说令得四益。既得闻已，如时雨化，故欢喜信受也。身心怡悦名为欢喜，毫无疑惑名之为信，领持不忘名之为受，感大恩德投身归命名为作礼，依教修一往不退名为而去。 佛说阿弥陀经要解 跋语 经云：“末法之中亿亿人修行，罕有一得道者，惟依念佛得度。”呜呼今正是其时矣！舍此不可思议法门，其何能淑旭于初出家时，亦以宗乘自负藐视教典，妄谓持名法门不过曲为中下，后因大病发意西归，嗣复研求《妙宗》《圆中》二钞及云栖疏钞等书，始知念佛三昧实称无上宝王，方肯死心执持名号，万牛莫能挽也。适吾友去病大士久事净业，欲令此经大旨辞不繁而即炳着，命余述此要解；余正欲普与法界有情同生极乐，理不可却。举笔于丁亥年九月二十有七，脱藁于十月初五，凡九日而告成。所愿一句一字咸作资粮，一见一闻同阶不退，或信或疑皆植道种，或赞或谤等归解脱。仰惟诸佛菩萨摄受证明，同学友人随喜加被。西有道人蕅益智旭阁笔故跋，时年四十有九。 刻弥陀要解后序 经云：“三界唯心，万法唯识。” 现代汉语译本：利弗（Liver，人名）以及各位比丘，所有世间的天人、人类、阿修罗等等，听闻佛陀所说，都欢喜信受，行礼后离去。 这个法门不可思议，难以置信，难以理解，所以没有一个人能够提问；佛陀的智慧能够洞察时机，知道机缘已经成熟，所以不待提问就主动宣说，使他们得到四种利益。既然已经听闻佛法，就像及时雨的滋润，所以欢喜信受。身心愉悦叫做欢喜，毫无疑惑叫做信，领会并牢记不忘叫做受，感恩佛陀的恩德，全身心归依叫做作礼，依照佛陀的教诲修行，一往无前永不退转叫做离去。 《佛说阿弥陀经要解》 跋语 经书上说：‘末法时代亿万人修行，很少有一个人能够得道，只有依靠念佛才能得度。’ 唉！现在正是这个时候啊！舍弃这种不可思议的法门，又有什么能够成就呢？旭在刚出家的时候，也以精通宗门自负，轻视教典，妄自认为持名念佛的法门不过是勉强为了中下根基的人而设的，后来因为一场大病，发愿往生西方极乐世界，之后又研读《妙宗钞（Miaozong Chao）》、《圆中钞（Yuanzhong Chao）》这两本书以及云栖（Yunqi）的疏钞等书籍，这才知道念佛三昧实在是无上的宝王，才肯死心塌地地执持名号，即使有一万头牛也拉不回来。恰好我的朋友去病（Qubing）大士长期从事净土法门，想要让这部经的大意用不繁琐的文字就能明白地显现出来，命令我来撰写这部要解；我正想要普遍地与法界一切有情众生一同往生极乐世界，道理上不能推辞。于丁亥年九月二十七日开始动笔，于十月初五完成草稿，总共用了九天时间。所希望的是每一句话每一个字都成为往生极乐的资粮，每一次见到每一次听闻都能一同进入不退转的境界，无论是相信还是怀疑都能种下菩提的种子，无论是赞扬还是诽谤最终都能归于解脱。仰仗诸佛菩萨的摄受和证明，同学们和朋友们随喜加持。西有道人蕅益智旭（Ouyi Zhixu）搁笔写下这篇跋语，时年四十九岁。 《刻弥陀要解后序》 经书上说：‘三界唯心，万法唯识。’
English
English version: Liver (Liver, a name) and all the Bhikkhus, all the Devas, humans, Asuras, etc. in the world, hearing what the Buddha said, rejoiced and accepted it with faith, paid homage and departed. This Dharma gate is inconceivable, difficult to believe, and difficult to understand, so no one can ask questions; the Buddha's wisdom can discern the opportunity, knowing that the time is ripe, so he proactively speaks without being asked, enabling them to obtain four benefits. Since they have heard the Dharma, it is like the nourishment of timely rain, so they rejoice and accept it with faith. Joy in body and mind is called rejoicing, having no doubts is called faith, comprehending and remembering without forgetting is called acceptance, being grateful for the Buddha's kindness and wholeheartedly taking refuge is called paying homage, and practicing according to the Buddha's teachings, advancing without retreat, is called departing. 'Essential Explanation of the Amitabha Sutra Spoken by the Buddha' Postscript The Sutra says: 'In the Dharma-ending Age, billions of people practice, but few attain enlightenment; only by relying on mindfulness of the Buddha can one be delivered.' Alas! Now is precisely that time! Abandoning this inconceivable Dharma gate, what else can accomplish it? When Xu first left home, he was also proud of his mastery of the Zen school and looked down on the scriptures, falsely believing that the Dharma gate of holding the name of the Buddha was merely a compromise for those of middle and lower capacity. Later, due to a serious illness, he vowed to be reborn in the Western Pure Land, and then studied the 'Miaozong Chao (Miaozong Chao)' and 'Yuanzhong Chao (Yuanzhong Chao)' and Yunqi's (Yunqi) commentaries, etc., and then he realized that the Samadhi of mindfulness of the Buddha is truly the supreme King of Treasures, and then he was willing to wholeheartedly uphold the name, and ten thousand oxen could not pull him back. It happened that my friend, the great scholar Qubing (Qubing), has long been engaged in the Pure Land Dharma, wanting to make the main idea of this Sutra clear and obvious without verbose words, and ordered me to write this essential explanation; I am just wanting to universally bring all sentient beings in the Dharma realm to be reborn in the Land of Ultimate Bliss together, and it is not reasonable to refuse. I started writing on the twenty-seventh day of the ninth month of the Dinghai year, and completed the draft on the fifth day of the tenth month, taking a total of nine days. What I hope is that every word and every phrase will become the resources for rebirth in the Land of Ultimate Bliss, and every time one sees and hears it, one can enter the state of non-retrogression together, and whether one believes or doubts, one can plant the seeds of Bodhi, and whether one praises or slanders, one can ultimately return to liberation. I rely on the Buddhas and Bodhisattvas to accept and certify, and my fellow students and friends to rejoice and bless me. The Daoist Ouyi Zhixu (Ouyi Zhixu) of the West puts down his pen and writes this postscript, at the age of forty-nine. 'Postscript to the Engraved Essential Explanation of the Amitabha Sutra' The Sutra says: 'The Three Realms are only mind, and all dharmas are only consciousness.' --------------------------------------------------------------------------------
Chinese
古人云：念自性弥陀生唯心净土。合而观之，则是心作佛、是心是佛，心外无佛、佛外无心之义明矣！后人不达，舍西方极乐而别言唯心净土，舍万德慈尊而别言自性弥陀，不几心外有佛、佛外有心耶！吾蕅益师深悟心性无外之体，故若宗若教若性若相一以贯之，既著《梵网合注》《佛顶玄文》《唯识心要》《大乘止观释要》等书阐明权实妙理，复为正知拈此《弥陀要解》，一展读时便觉信愿持名人可自操其券，诚所谓直捷痛快言简意周者也。盖末世弘法大士各有专门，鲜克兼通性相，惟蕅师先从心源荐彻，所以性相宗教无不游刃而解，了知心佛众生三无差别，百界千如心具心造，举凡净土依正无非自心所变相分，故于四土横竖之致如指诸掌，然此特法海一滴耳！若欲尽蕅师涯底，当遍览《合注》《玄文》《心要》等大部著述，又进求于未举笔前，庶不认指而迷月矣。古吴净业弟子正知识。 弟子沈纯社，愿以此刊施功德，上荐先考恰所府君讳自郇，先妣孺人潘氏，先室孺人陈氏，亡妾彭氏，亡女祺官，同生净土，永不退转，并祈保孙男孚尹、念温，曾孙式棠、肇嘉、端赐等，归依三宝，世修福慧。伏惟我佛慈悲护念。 现代汉语译本：古人说：‘念自性弥陀（指人人本具的佛性）生唯心净土（指由心识所显现的清净世界）。’综合起来看，就是‘心作佛’、‘是心是佛’，心外无佛、佛外无心的道理就明白了！后人不明白这个道理，舍弃西方极乐世界而另外谈论唯心净土，舍弃万德慈尊（指阿弥陀佛）而另外谈论自性弥陀，岂不是心外有佛、佛外有心了吗！ 蕅益大师（明末清初的佛教大师）深刻领悟心性无外的本体，所以无论是宗门还是教下，无论是性宗还是相宗，都能够融会贯通。他既著有《梵网合注》、《佛顶玄文》、《唯识心要》、《大乘止观释要》等书，阐明权巧方便和真实究竟的妙理，又特意撰写这部《弥陀要解》，一展读时便觉得信愿持名的人可以自己掌握往生的凭据，真可谓直截了当、痛快淋漓、言简意赅。大概末世弘扬佛法的大德各有专长，很少有人能够兼通性相二宗，只有蕅益大师先从心源上彻底领悟，所以对于性宗、相宗、宗教都能运用自如地理解，了知心、佛、众生三者没有差别，百界千如都是心所具有、心所创造的，所有净土的依报和正报，无非是自心所变现的相分，所以对于四土（指常寂光土、实报庄严土、方便有余土、凡圣同居土）的横超和竖出的道理，就像指着自己的手掌一样清楚。然而这只是法海中的一滴水罢了！如果想要了解蕅益大师的全部，应当遍览《合注》、《玄文》、《心要》等大部著作，又进一步在未动笔之前就深入研究，才不会认指为月，迷失了真正的目标。 古吴（苏州的古称）净业弟子正知识（指具有正知正见的善知识）。 弟子沈纯社，愿以此刊印流通的功德，上荐先父恰所府君，名讳自郇，先母孺人潘氏，先妻孺人陈氏，亡妾彭氏，亡女祺官，一同往生净土，永远不退转，并祈求保佑孙子孚尹、念温，曾孙式棠、肇嘉、端赐等，归依三宝，世代修习福慧。伏请我佛慈悲护念。
English
English version: The ancients said: ‘Reciting the self-nature Amitabha (referring to the inherent Buddha-nature in everyone) gives rise to the mind-only Pure Land (referring to the pure world manifested by consciousness).’ Combining these, the principle that ‘the mind makes the Buddha,’ ‘the mind is the Buddha,’ there is no Buddha outside the mind, and no mind outside the Buddha, becomes clear! Later people did not understand this principle, abandoning the Western Pure Land of Ultimate Bliss to separately discuss the mind-only Pure Land, abandoning the compassionate World-Honored One of myriad virtues (referring to Amitabha Buddha) to separately discuss the self-nature Amitabha, wouldn't this be having a Buddha outside the mind and a mind outside the Buddha! Great Master Ou-i (a prominent Buddhist master of the late Ming and early Qing dynasties) deeply understood the non-external nature of the mind, so whether it was the Chan school or the doctrinal schools, whether it was the school of essence or the school of phenomena, he was able to integrate them all. He not only wrote books such as the ‘Combined Commentary on the Brahma Net Sutra,’ ‘Profound Meanings of the Surangama Sutra,’ ‘Essentials of Consciousness-Only,’ and ‘Explanations of the Essential Meanings of the Great Vehicle’s Cessation and Contemplation,’ elucidating the wonderful principles of expedient means and ultimate reality, but also specifically wrote this ‘Essential Explanation of the Amitabha Sutra,’ so that upon reading it, one feels that those who believe, vow, and recite the Buddha's name can hold their own guarantee of rebirth, truly it can be called direct, thorough, concise, and comprehensive. Generally, great masters who propagate the Dharma in the degenerate age each have their own specialties, and few can be proficient in both essence and phenomena, only Great Master Ou-i first thoroughly realized from the source of the mind, so he could understand the schools of essence, phenomena, and doctrine with ease, knowing that the mind, Buddha, and sentient beings are not different, and that the myriad realms and suchness are all inherent in and created by the mind, and that all the adornments and rewards of the Pure Land are nothing more than the manifested aspects of one's own mind, so he was as clear about the horizontal transcendence and vertical emergence of the Four Lands (referring to the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Remainder, and the Land of Co-dwelling with Ordinary Beings and Sages) as pointing to his own palm. However, this is just a drop in the ocean of Dharma! If you want to understand Great Master Ou-i completely, you should read through the large works such as the ‘Combined Commentary,’ ‘Profound Meanings,’ and ‘Essentials of Consciousness-Only,’ and further study deeply before even picking up a pen, so as not to mistake the finger for the moon and lose sight of the true goal. Right Knowledge (referring to a virtuous friend with right views) disciple of Pure Karma from Guwu (the ancient name for Suzhou). Disciple Shen Chunshe, wishes to dedicate the merit of this printing and distribution to recommend above my late father, Chiasuo Fujun, whose name was Zi Xun, my late mother, Ruren Pan, my late wife, Ruren Chen, my deceased concubine, Peng, and my deceased daughter, Qiguan, to be reborn together in the Pure Land, never to regress, and also pray for the protection of grandsons Fuyin and Nianwen, great-grandsons Shitang, Zhaojia, and Duanci, etc., to take refuge in the Three Jewels and cultivate blessings and wisdom for generations. I humbly request the compassionate protection of my Buddha. --------------------------------------------------------------------------------