Chinese
大正藏第 47 册 No. 1963 净土论 No. 1963 净土论序 帝京弘法寺释迦才撰 夫净土玄门。十方咸赞。弥陀宝界。凡圣同欣。然则二八弘规。盛乎西土。一九之教。陵迟东夏。余每披阅群典。详捡圣言。此之一宗。窃为要路矣。其达之者。觖之稽颖。未悟者。瞩而踌躇。若不冯此栖神。终恐沉沦永夜。今者总阅群经。披诸异论。撮其机要。撰为一部。名净土论。然上古之先匠。远法师。谢灵运等。虽以佥期西境。终是独善一身。后之学者。无所承习。近代有绰禅师。撰安乐集一卷。虽广引众经略申道理。其文义参杂。章品混淆。后之读之者。亦踌躇未决。今乃搜捡群籍。备引道理。勒为九章。令文义区分。品目殊位。使览之者。宛如掌中耳。所愿三福之教长弘。四誓之经永范。二八之观齐阔。一九之生同归。庶令六道孜孜长辞秽刹。四生扰扰。永处莲台。未及余辉。俱游净域矣。 稽首西方极乐界 阿弥陀仙佛世尊 巧立弘誓救群生 我愿往生头面礼 端处莲华台王座 身放八方妙光明 五眼遍视无余界 我愿往生头面礼 五分圆明性常住 大悲应接寿无量 以无缘慈摄众生 我愿往生头面礼 宝界庄严含万色 皆从如意珠 现代汉语译本 净土论序 帝京弘法寺释迦才 撰 净土的玄妙法门，十方世界都赞叹。阿弥陀佛（Amitābha）的宝界，凡人和圣人都欢欣。然而，二八之弘规（指阿弥陀佛的四十八大愿），在西土兴盛；一九之教（指净土宗的教义），在东夏衰落。我常常披阅各种经典，详细查阅圣人的言论，认为这一宗是修行的重要途径。领悟的人，像稽康和颖阳子那样通达；未领悟的人，瞻望而犹豫不决。如果不是凭借净土来安身立命，最终恐怕会沉沦于永恒的黑夜。现在我总览各种经典，披阅各种不同的论述，摘取其中的精要，撰写成一部论著，名为《净土论》。然而，上古时代的前辈，如远法师（慧远）和谢灵运等，虽然都期望往生西方净土，终究只是独自修行。后来的学者，没有可以继承学习的。近代有绰禅师（昙鸾），撰写《安乐集》一卷，虽然广泛引用各种经典，略微阐述道理，但其文义参杂，章节品目混淆。后来的读者，也犹豫不决。现在我搜集各种典籍，充分引用道理，整理为九个章节，使文义区分清楚，品目各有不同，使阅读的人，宛如在掌握之中。所希望的是三福之教（孝养父母，奉事师长，慈心不杀），能够长久弘扬；四誓之经（众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成），能够永远作为规范；二八之观（四十八大愿）能够全部通达；一九之生（九品往生）能够一同归向。希望能够使六道众生孜孜不倦地永远告别污秽的国土，使四生众生扰扰攘攘地永远安处于莲花宝座。在阿弥陀佛的光辉照耀下，一同游历净土。 稽首顶礼西方极乐世界，阿弥陀仙佛世尊。 巧妙地设立弘大的誓愿，救度众生，我愿往生，头面顶礼。 端正地安坐在莲花台王座上，身放八方美妙的光明。 五眼遍视没有剩余的世界，我愿往生，头面顶礼。 五分法身圆满光明，自性常住，大悲应接，寿命无量。 以无缘大慈摄受众生，我愿往生，头面顶礼。 宝界庄严，包含万种色彩，都从如意宝珠中显现。
English
English version Nether Land Treatise Preface Composed by Śākyamati of Hongfa Temple in the Imperial Capital The profound gate of the Pure Land is praised by all ten directions. The precious realm of Amitābha (Amitābha), both ordinary beings and sages rejoice. However, the vast regulations of the forty-eight vows flourish in the Western Land, while the teachings of the Pure Land school decline in the Eastern Xia. I often peruse various scriptures and examine the words of the sages in detail, considering this school to be an essential path for cultivation. Those who understand it are as clear as Ji Kang and Ying Yangzi, while those who do not understand it hesitate and waver. If one does not rely on this Pure Land to settle their mind, they may ultimately sink into eternal darkness. Now, I have reviewed all the scriptures, examined various different treatises, and extracted their essential points to compile a treatise called 'Nether Land Treatise'. However, the predecessors of ancient times, such as Master Yuan (Huiyuan) and Xie Lingyun, although they all hoped to be reborn in the Western Pure Land, ultimately only cultivated for themselves. Later scholars had nothing to inherit and learn from. In modern times, there was Chan Master Chuo (Tanluan), who wrote a volume of 'Anle Ji' (Collection of Essays on the Land of Bliss), which extensively quoted various scriptures and briefly explained the principles, but its text and meaning were mixed, and the chapters and categories were confused. Later readers also hesitated and could not make a decision. Now, I have collected various books, fully cited the principles, and organized them into nine chapters, so that the text and meaning are clearly distinguished, and the categories are different, so that those who read it can understand it as if it were in their palm. What is hoped is that the teachings of the Three Blessings (filial piety towards parents, serving teachers and elders, and compassionately refraining from killing) can be promoted for a long time, and that the scriptures of the Four Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are measureless, I vow to learn them; the Buddha way is unsurpassed, I vow to achieve it) can be used as a norm forever; the contemplation of the forty-eight vows can be fully understood; and the rebirth of the nine grades can all return to the same destination. It is hoped that the beings of the six realms can diligently and forever bid farewell to the defiled lands, and that the beings of the four births can be peacefully and eternally seated on the lotus throne. Under the radiance of Amitābha's light, they can all travel to the Pure Land. I bow in reverence to the Western Land of Ultimate Bliss, Amitābha (Amitābha), the Immortal Buddha, World Honored One. Skillfully establishing great vows to save all beings, I vow to be reborn, bowing my head in reverence. Righteously seated on the lotus throne, emitting wonderful light in all directions. The five eyes see all without remainder, I vow to be reborn, bowing my head in reverence. The five aggregates are perfectly enlightened, the nature is eternal, great compassion responds, and life is immeasurable. With impartial compassion embracing all beings, I vow to be reborn, bowing my head in reverence. The precious realm is adorned with myriad colors, all manifested from the wish-fulfilling jewel. -------------------------------------------------------------------------------- 玉生 见闻尝嗅触灭罪 我愿往生头面礼 水鸟林管发清歌 其音演说甚深法 众生闻者获不退 我愿往生头面礼 观音菩萨大慈悲 等视众生同一子 宝手接引如慈母 我愿往生头面礼 势至菩萨大自在 行坐倾动大千界 化佛菩萨皆云集 我愿往生头面礼 佛子众集量如海 犹如众星拱北辰 等观三界救诸苦 我愿往生头面礼 我今披阅佛大藏 总集句义为九章 读者皆发菩提心 普愿往生安乐国 净土论卷上 帝京弘法寺释迦才撰
Chinese
有滞俗公子。问净土先生曰。盖闻佛教冲虚。语言路断。法门幽简。心行处灭。此则言语出自妄情。心行无非倒想。今乃欲寄西境专赞弥陀。路断之语容非。处灭之言罕是。但情近滞未达大方。请扣雷门。发斯蛰户。然域内非秽。净自是心。注想西方。晓所未晓。十方咸净。偏觖一隅。用此缠情。愿为开决。 先生曰。快哉子之问也。非夫哲士熟能示乎。然法门幽[阜*责]。诚如来旨。终惭不敏。试复论之。夫达人利见。寓目皆是。凡夫智浅。触途生滞。但圣教弘规。位阶八万。要而论之。无过理事。此之二门。其犹车有两轮鸟有二翼。若阙其一则不能冲虚远逝。如起信论。有止观二门。止则缘理。观则缘 现代汉语译本 玉生 见闻尝嗅触灭罪，我愿往生头面礼 水鸟林管发清歌，其音演说甚深法 众生闻者获不退，我愿往生头面礼 观音菩萨（Avalokiteśvara Bodhisattva，观世音菩萨）大慈悲，等视众生同一子 宝手接引如慈母，我愿往生头面礼 势至菩萨（Mahāsthāmaprāpta Bodhisattva，大势至菩萨）大自在，行坐倾动大千界 化佛菩萨皆云集，我愿往生头面礼 佛子众集量如海，犹如众星拱北辰 等观三界救诸苦，我愿往生头面礼 我今披阅佛大藏，总集句义为九章 读者皆发菩提心，普愿往生安乐国 净土论卷上 帝京弘法寺释迦才撰 有滞俗公子。问净土先生曰。盖闻佛教冲虚。语言路断。法门幽简。心行处灭。此则言语出自妄情。心行无非倒想。今乃欲寄西境专赞弥陀（Amitābha，阿弥陀佛）。路断之语容非。处灭之言罕是。但情近滞未达大方。请扣雷门。发斯蛰户。然域内非秽。净自是心。注想西方。晓所未晓。十方咸净。偏觖一隅。用此缠情。愿为开决。 先生曰。快哉子之问也。非夫哲士熟能示乎。然法门幽[阜*责]。诚如来旨。终惭不敏。试复论之。夫达人利见。寓目皆是。凡夫智浅。触途生滞。但圣教弘规。位阶八万。要而论之。无过理事。此之二门。其犹车有两轮鸟有二翼。若阙其一则不能冲虚远逝。如起信论。有止观二门。止则缘理。观则缘事。
English
English version Emanating from Jade 'Seeing, hearing, tasting, smelling, touching eradicate sins, I vow to be reborn, bowing my head in reverence.' 'Water birds and forest pipes emit pure songs, their sounds expounding profound Dharma.' 'Sentient beings who hear it attain non-retrogression, I vow to be reborn, bowing my head in reverence.' 'Avalokiteśvara Bodhisattva (观世音菩萨) of great compassion, regards all beings as one child.' 'With precious hands, he receives and guides like a loving mother, I vow to be reborn, bowing my head in reverence.' 'Mahāsthāmaprāpta Bodhisattva (大势至菩萨) of great ease, his walking and sitting shake the great thousand worlds.' 'Transformed Buddhas and Bodhisattvas all gather, I vow to be reborn, bowing my head in reverence.' 'The assembly of Buddha's disciples is as vast as the sea, like numerous stars surrounding the North Star.' 'Equally observing the three realms, saving all sufferings, I vow to be reborn, bowing my head in reverence.' 'Now I peruse the Buddha's great canon, compiling the meaning of sentences into nine chapters.' 'May all who read this generate Bodhi mind, universally vowing to be reborn in the Land of Bliss.' Treatise on the Pure Land, Volume 1 Composed by Śākyacai of Hongfa Temple in the Imperial Capital A worldly young man asked Master Pure Land: 'I have heard that Buddhism is profound and empty, the path of language is cut off, the Dharma gate is subtle and simple, and the realm of mental activity is extinguished. Thus, words arise from deluded emotions, and mental activities are nothing but inverted thoughts. Now, you wish to rely on the Western Land and exclusively praise Amitābha (阿弥陀佛). The saying that the path is cut off may be wrong, and the saying that the realm is extinguished is rarely true. However, my emotions are close to stagnation, and I have not reached the great way. Please knock on the thunder gate and open this dormant door. Moreover, this realm is not impure; purity comes from the mind itself. Focusing thoughts on the West is to understand what has not yet been understood. All ten directions are pure; to favor one corner is to create entangling emotions. I wish you would enlighten and resolve this.' The Master said: 'Excellent is your question! Who but a wise man could demonstrate this? Indeed, the Dharma gate is profound and [阜*责], truly in accordance with the Buddha's intention. I am ultimately ashamed of my lack of intelligence. Let me try to discuss it again. A person of understanding benefits from seeing; everything that meets the eye is right. A common person's wisdom is shallow; every path encountered creates stagnation. However, the sacred teachings have broad principles, with eighty-four thousand levels. To summarize, they are nothing more than principle and phenomena. These two doors are like a cart with two wheels or a bird with two wings. If one is missing, it cannot soar far away. As in the Awakening of Faith Treatise, there are the two doors of cessation and contemplation. Cessation is based on principle, and contemplation is based on phenomena.' --------------------------------------------------------------------------------
Chinese
事。如未达此二。则构虚生滞耳。而语断心灭者理也。期西念佛者事也。然三界唯心。域内非秽。若未阶十地。且将境净心。虽十方咸净。而境界普散。欲令专想往生。所以偏觖一隅矣。 第一定土体性(一明体性二明三界摄不摄) 问曰。其土之门。凡圣同践。弥陀宝界。十念可登。既许大小俱游庶类齐往。未知土之体性状类如何。 答曰。夫绮色眩目。巧言翳理。今欲令愚智同解。所以且消去浮辞。指陈而说也。一明体性者。自有三门。一法身净土。二报身净土。三化身净土。法身净土者。有其二义。一出能住人体。二出所住土体。能住人者。依起信论。释如来藏。体具三大义。一者体大义。谓一切法。真如平等不增减故。此即是一味真如。此体何但非包含内外。亦乃贯通凡圣也。二者相大义。谓如来藏具足无漏性功德故。此即是恒沙万德差别义也。此即有情处有。无情处无也。故涅槃经云。非佛性者。谓墙壁瓦砾无情之物也。三者用大义。谓能生世间出世间善因果故。此即是前相处用也。今既相用二大义为能住人体。论差别。依一味而存故也。二出所住土体者。即取前一味真如体大义。为所住土体。谓与恒沙万德。为依止故。此即人土同体义分二也。报身净土者。有其二种。一者实报土。二 现代汉语译本：事情。如果不能达到这两个方面，就会产生虚妄和停滞。所谓‘语断心灭’是理上的，而期望往生西方念佛是事上的。然而，三界唯心所现，区域之内并非都是污秽。如果还没有达到十地菩萨的境界，姑且将境界观想为清净，心也清净。虽然十方世界都是清净的，但境界过于分散。为了让人能够专心想念往生，所以才偏指西方一隅。 第一，确定净土的体性（一、阐明体性；二、阐明是否包含在三界之内） 问：净土之门，凡人和圣人都可以进入。阿弥陀佛的宝地，只要念十声佛号就可以登临。既然允许大大小小的众生都可以前往，那么，净土的体性、状态和种类是怎样的呢？ 答：华丽的色彩会迷惑人的眼睛，巧妙的言辞会遮蔽真理。现在为了让愚笨和聪明的人都能理解，所以先去掉浮华的辞藻，直接指明陈述。第一，阐明体性，有三个方面：一是法身净土，二是报身净土，三是化身净土。法身净土有两种含义：一是能居住的人的本体，二是所居住的土地的本体。能居住的人，依据《起信论》解释如来藏，本体具有三大意义：一是体大义，指一切法都是真如，平等不增减。这就是一味真如，这个本体不仅包含内外，而且贯通凡人和圣人。二是相大义，指如来藏具足无漏的性功德。这就是恒河沙数般的万德差别义。这只存在于有情众生处，不存在于无情众生处。所以《涅槃经》说，没有佛性的，是指墙壁瓦砾等无情之物。三是用大义，指能够产生世间和出世间的善因果。这就是前面的相处所起的作用。现在既然以相大义和用大义作为能居住的人的本体，那么，论差别，是依据一味真如而存在的。二是所居住的土地的本体，就是取前面一味真如的体大义，作为所居住的土地的本体。意思是与恒河沙数般的万德，作为所依止之处。这就是人与土同体的意义，分为两个方面。报身净土有两种：一是实报土，二是...