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卍新续藏第 22 册 No. 0425 阿弥陀经疏钞事义 No. 425 阿弥陀经疏钞事义 △第一卷 云栖寺 宋咸淳临安志。寺名云栖。(出寺观类第十五叶)在钱塘五云山后。详具云栖碑记。治平二年。改名栖真寺。今曰云栖。复其旧也。 知所先后 大学圣经章。物有本末。事有终始。知所先后。则近道矣。注。本始所先。末终所后。 守约施博 孟子曰。言近而指远者。善言也。守约而施博者。善道也。注。守约。是修身。施博。是天下平。 与知与能 中庸。君子之道费而隐。夫妇之愚。可以与知焉。及其至也。虽圣人亦有所不知焉。夫妇之不肖。可以能行焉。及其至也。虽圣人亦有所不能焉。 即本智而求佛智 华严玄谈云。真妄交彻。即凡心而见佛心。理事双修。即本智而求佛智。本智者。即众生本有之智。佛智者。即究竟果佛之智。 画虎不就 东汉光武时。伏波将军马援征蛮。遗书诫子曰。效季良不得。陷为天下轻薄子。所谓画虎不成。反类狗者也。 反落一筹 筹。算也。张良云。请借前箸筹之。是也。又古人饮博。以筹记罚。杨纂怒尹君不同己判。欲更之。执笔 现代汉语译本 卍新续藏第 22 册 No. 0425 阿弥陀经疏钞事义 No. 425 阿弥陀经疏钞事义 △第一卷 云栖寺 宋咸淳临安志。寺名云栖（Yunqi，寺名）。(出寺观类第十五叶)在钱塘五云山后。详具云栖碑记。治平二年。改名栖真寺。今曰云栖。复其旧也。 知所先后 大学圣经章。物有本末。事有终始。知所先后。则近道矣。注。本始所先。末终所后。 守约施博 孟子曰。言近而指远者。善言也。守约而施博者。善道也。注。守约。是修身。施博。是天下平。 与知与能 中庸。君子之道费而隐。夫妇之愚。可以与知焉。及其至也。虽圣人亦有所不知焉。夫妇之不肖。可以能行焉。及其至也。虽圣人亦有所不能焉。 即本智而求佛智 华严玄谈云。真妄交彻。即凡心而见佛心。理事双修。即本智而求佛智。本智者。即众生本有之智。佛智者。即究竟果佛之智。 画虎不就 东汉光武时。伏波将军马援征蛮。遗书诫子曰。效季良不得。陷为天下轻薄子。所谓画虎不成。反类狗者也。 反落一筹 筹。算也。张良云。请借前箸筹之。是也。又古人饮博。以筹记罚。杨纂怒尹君不同己判。欲更之。执笔
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English version 卍 Continued Collection, New Series, Volume 22, No. 0425, Matters and Meanings of the Commentary on the Amitabha Sutra No. 425 Matters and Meanings of the Commentary on the Amitabha Sutra △ Volume 1 Yunqi Temple The 'Lin'an Records' of the Song Dynasty's Xianchun period states: The temple is named Yunqi (Yunqi Temple). (From the fifteenth leaf of the 'Temple and Monastery' category.) It is located behind the Five Cloud Mountains in Qiantang. Detailed information is available in the 'Yunqi Stele Inscription.' In the second year of the Zhiping era, its name was changed to Qizhen Temple. Today, it is called Yunqi, restoring its original name. Knowing the Order of Priority The 'Great Learning' scripture states: Things have roots and branches; affairs have beginnings and ends. Knowing the order of priority is close to the Way. Note: Roots and beginnings come first; branches and ends come last. Maintaining Simplicity and Practicing Extensively Mencius said: 'Words that are simple but point to the distant are good words. Maintaining simplicity and practicing extensively is a good way.' Note: Maintaining simplicity is cultivating oneself; practicing extensively is bringing peace to the world. Engaging with Knowledge and Ability The 'Doctrine of the Mean' states: 'The Way of the superior person is vast and subtle. The foolishness of ordinary men and women allows them to engage with knowledge. When it reaches its peak, even sages have things they do not know. The unworthiness of ordinary men and women allows them to practice it. When it reaches its peak, even sages have things they cannot do.' Seeking Buddha Wisdom from Original Wisdom The 'Profound Discourses on the Flower Garland Sutra' states: 'Truth and delusion interpenetrate, allowing one to see the Buddha-mind from the ordinary mind. Principle and practice are cultivated together, allowing one to seek Buddha-wisdom from original wisdom.' Original wisdom is the wisdom inherent in all sentient beings. Buddha-wisdom is the wisdom of the ultimate Buddha. Failing to Draw a Tiger During the Guangwu era of the Eastern Han Dynasty, General Fubo, Ma Yuan, while campaigning against the southern barbarians, left a letter admonishing his son, saying: 'If you imitate Ji Liang and fail, you will become a frivolous person in the world. This is what is meant by 'failing to draw a tiger and instead resembling a dog.' Falling Behind a Notch 'Chou' means calculation. Zhang Liang said, 'Please lend me the chopsticks in front to calculate.' This is the meaning. Also, in ancient times, people used 'chou' to record penalties in gambling. Yang Zuan was angry that Yin Jun did not agree with his judgment and wanted to change it, so he held a pen. -------------------------------------------------------------------------------- 沉吟。久之。曰。纂输一筹。 嫂溺援之以手
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淳于髡曰。男女授受不亲。礼与。孟子曰。礼也。嫂溺。则援之以手乎。曰。嫂溺不援。是豺狼也。男女授受不亲。礼也。嫂溺援之以手者。权也。 倚门而望 王孙贾。齐湣王臣。淖齿弑湣王。王孙贾未有讨贼意。归宁其母。母曰。汝朝出而晚归。则吾倚门而望。汝暮出而不还。则吾倚闾而望。汝今事王。王出走。汝不知其处。何面目立天下乎。贾于是兴国人攻淖齿。 君子耻其言而过其行 出论语。 事必师古 傅说对商高宗。事不师古。以克永世。匪说攸闻。 父曰吾怙母曰吾恃 诗经。无父何怙。无母何恃。怙。覆冒之意。恃。倚赖之意。 劬劳之德昊天罔极 诗经。哀哀父母。生我劬劳。欲报之德。昊天罔极。 螟蛉异姓 诗经。螟蛉有子。蜾裸负之。教诲尔子。式谷似之。 怀慕终身 孟子曰。人少则慕父母。知好色。则慕少艾。有妻子。则慕妻子。仕则慕君。不得于君。则热中。大孝终身慕父母。五十而慕者。予于大舜见之矣。 左右无方 礼记檀弓篇。事亲。有隐而无犯。左右就养无方。 定省不违 礼记曲礼上篇。凡 现代汉语译本： 沉思良久，回答说：‘算我输一招。’ ‘嫂子快要淹死了，（如果）用手去拉她’ 淳于髡（Chunyu Kun，人名）问：‘男女之间不亲手递东西，这是礼节吗？’孟子（Mengzi，人名）说：‘是礼节。’（淳于髡又问：）‘嫂子快要淹死了，（也）用手去拉她吗？’（孟子）回答说：‘嫂子快要淹死了而不去拉她，那就是豺狼了。男女之间不亲手递东西，是礼节；嫂子快要淹死了用手去拉她，这是变通。’ ‘倚靠着门（或里巷的门）盼望’ 王孙贾（Wangsun Jia，人名），是齐湣王（Qi Min Wang，人名）的臣子。淖齿（Nao Chi，人名）杀害了齐湣王，王孙贾没有讨伐贼人的意思，回家探望他的母亲。他的母亲说：‘你早上出去晚上回来，我就倚靠着门盼望你；你傍晚出去而不回来，我就倚靠着里巷的门盼望你。你现在侍奉君王，君王出逃，你不知道他的去处，有什么面目立于天下呢？’王孙贾于是发动国人攻打淖齿。 ‘君子以说了超过了做的为耻’ 出自《论语》（Lun Yu，儒家经典）。 ‘做事一定要效法古人’ 傅说（Fu Yue，人名）对商高宗（Shang Gao Zong，人名）说：‘做事不效法古人，想要长久统治天下，我是没有听说过的。’ ‘父亲说可以依靠，母亲说可以依赖’ 出自《诗经》（Shi Jing，中国古代诗歌汇编）。没有父亲可以依靠什么？没有母亲可以依赖什么？怙（hu），有覆盖庇护的意思。恃（shi），有倚仗依赖的意思。 ‘父母养育的恩德，像昊天一样无边无际’ 出自《诗经》。可怜的父母啊，生我养我多么辛劳。想要报答父母的恩德，就像昊天一样无边无际。 ‘螟蛉是异姓的’ 出自《诗经》。螟蛉（ming ling，一种昆虫）生了孩子，蜾蠃（guo luo，一种寄生蜂）背走了它，教养你的孩子，（结果）像螟蛉一样。 ‘怀念父母，终身如此’ 孟子说：‘人在年少的时候思慕父母，到了懂得喜欢美色的时候，就思慕年轻漂亮的女子，有了妻子，就思慕妻子，做了官，就思慕君王。得不到君王的赏识，就心急如焚。真正的大孝是终身思慕父母，五十岁了还思慕父母的，我从大舜（Da Shun，人名，传说中的圣人）身上看到了。’ ‘随时在父母身边侍奉，没有固定的方向’ 出自《礼记·檀弓篇》（Li Ji Tan Gong Pian，儒家经典）。侍奉父母，要有规劝，但不要冒犯。随时在父母身边侍奉，没有固定的方向。 ‘早晚按时问安，不违背礼节’ 出自《礼记·曲礼上篇》（Li Ji Qu Li Shang Pian，儒家经典）。凡是
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English version: He pondered for a long time and then said, 'I concede defeat by one move.' 'To pull a sister-in-law out of the water with one's hand' Chunyu Kun (Chunyu Kun, a person's name) asked, 'Is it in accordance with propriety that men and women should not touch hands when giving or receiving things?' Mencius (Mengzi, a person's name) said, 'It is in accordance with propriety.' (Chunyu Kun then asked,) 'If one's sister-in-law is drowning, should one pull her out with one's hand?' (Mencius) replied, 'To not pull one's drowning sister-in-law out is to be like a jackal or a wolf. That men and women should not touch hands when giving or receiving things is propriety; to pull one's drowning sister-in-law out with one's hand is a matter of expediency.' 'Leaning on the door (or the gate of the lane) and looking out' Wangsun Jia (Wangsun Jia, a person's name) was a minister of King Min of Qi (King Min of Qi, a person's name). Nao Chi (Nao Chi, a person's name) assassinated King Min of Qi. Wangsun Jia had no intention of avenging the king, and returned home to visit his mother. His mother said, 'When you leave in the morning and return in the evening, I lean on the door and look out for you; when you leave at dusk and do not return, I lean on the gate of the lane and look out for you. Now you serve the king, and the king has fled, and you do not know where he is. What face do you have to stand in the world?' Thereupon, Jia roused the people of the state to attack Nao Chi. 'A gentleman is ashamed of his words exceeding his actions' From the *Analects* (Lun Yu, a Confucian classic). 'One must always follow the ancients in all matters' Fu Yue (Fu Yue, a person's name) said to Gaozong of Shang (Gaozong of Shang, a person's name), 'If one does not follow the ancients in all matters, and yet wishes to rule the world forever, I have never heard of such a thing.' 'The father is said to be one's reliance, the mother is said to be one's dependence' From the *Book of Poetry* (Shi Jing, an ancient Chinese poetry collection). What can one rely on without a father? What can one depend on without a mother? *Hu* (怙) means to cover and protect. *Shi* (恃) means to rely on. 'The virtue of laborious toil, like vast Heaven, is boundless' From the *Book of Poetry*. Alas, my parents, how laborious it was for you to give birth to me and raise me. I wish to repay your virtue, but it is as boundless as vast Heaven. 'The larva of a mud dauber is of a different surname' From the *Book of Poetry*. The larva of a mud dauber (ming ling, an insect) has offspring, and the wasp (guo luo, a parasitic wasp) carries it away, teaching your child, (and the result is) like the larva of a mud dauber. 'To cherish and long for them throughout one's life' Mencius said, 'When people are young, they long for their parents; when they understand the attraction of beauty, they long for young and beautiful women; when they have wives, they long for their wives; when they become officials, they long for their ruler. If they do not gain favor with their ruler, they become anxious. True filial piety is to long for one's parents throughout one's life. I have seen this in the person of the Great Shun (Da Shun, a person's name, a legendary sage), who still longed for his parents at the age of fifty.' 'To attend to one's parents at all times, without a fixed direction' From the *Tan Gong* chapter of the *Book of Rites* (Li Ji Tan Gong Pian, a Confucian classic). In serving one's parents, one should offer gentle remonstrance, but not offend them. To attend to one's parents at all times, without a fixed direction. 'To inquire after their well-being morning and evening, without fail' From the first part of the *Qu Li* chapter of the *Book of Rites* (Li Ji Qu Li Shang Pian, a Confucian classic). In all -------------------------------------------------------------------------------- 为人子者。冬温而夏凊。昏定而晨省。 既竭心思
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孟子曰。尧舜之道。不以仁政。不能平治天下。又曰。既竭心思焉。继之以不忍人之政。而仁覆天下矣。 心之官则思 心之官则思。思则得之。不思则不得也(出孟子。官。犹司也。职掌之谓。得。得其理也)。 精诚之极鬼神与通 管子曰。思之思之。又重思之。思之不得。鬼神其将通之。非鬼神通之。精诚之极也。 孺子封侯 汉高帝初起时。魏无知荐陈平才可用。以为护军中尉。及得天下。封功臣。陈平封曲逆侯。平曰。臣非魏无知。何繇得进。愿让封。帝曰。陈平可谓不背本矣。乃更官魏无知。陈平微时。为里社分肉。甚均。社老称孺子善宰。平曰。使平宰天下。亦如是肉矣。孺子遂以此知名。 用蠡测海恃管窥天 东方朔答客难曰。以管窥天。以蠡测海。以梃撞钟。岂能通其条贯。考其浅深。发其音声哉。 蚁山风水 莲宗宝鉴云。余门学道。如蚁子上于高山。念佛往生。似风帆扬于顺水。 田蛙井鲋 庄子曰。田蛙不可语于海者。拘于墟也。易经井卦九二爻。井谷射鲋。 曝腮 华严玄谈云。上德声闻。杜视听于嘉会。积行菩萨。曝腮鳞于龙门 现代汉语译本 为人子者，冬天要让父母感到温暖，夏天要让父母感到凉爽，晚上要安排好父母的起居，早晨要问候父母的安好。 竭尽心思 孟子说：‘不施行仁政，就不能平定治理天下，即使是尧舜之道也一样。’又说：‘竭尽心思，再施行不忍人之政，这样仁德就能覆盖天下了。’ 心的功能是思考 心的功能是思考，思考就能有所得，不思考就不能有所得（出自《孟子》。官，如同主管，是职掌的意思。得，是得到其中的道理）。 精诚到了极点，能与鬼神相通 《管子》说：‘思考啊思考，再三地思考。思考却不能领悟，鬼神或许会让你领悟。’不是鬼神让你领悟，而是精诚到了极点的缘故。 孺子封侯 汉高祖刘邦刚起义时，魏无知推荐陈平，认为他有才能可以任用，于是刘邦任命他为护军中尉。等到得了天下，分封功臣，陈平被封为曲逆侯。陈平说：‘我不是魏无知推荐，怎么能得到进用？’希望把爵位让给他。高帝说：‘陈平真可谓是不忘本啊。’于是也授予魏无知官职。陈平在贫贱的时候，为里社分肉，分得很均匀，社老称赞‘孺子真会宰割’。陈平说：‘如果让我宰割天下，也会像分肉一样公平。’孺子因此而出名。 用瓢测量大海，靠竹管窥视天空 东方朔在《答客难》中说：‘用竹管窥视天空，用瓢测量大海，用木棍撞击钟，怎么能了解其中的条理，考察其中的深浅，发出它的声音呢？’ 蚁山风水 《莲宗宝鉴》中说：‘其他法门学道，如同蚂蚁爬上高山；念佛求往生，好似顺风扬帆。’ 田蛙井鲋 《庄子》说：‘不能和田里的青蛙谈论大海，因为它受限于狭小的水沟。’《易经·井卦》九二爻辞说：‘井谷射鲋。’ 曝腮 《华严玄谈》中说：‘上等根器的声闻乘修行者，杜绝视听，不参与殊胜的法会；积累功行的菩萨，像龙门的鱼一样，显露腮部，努力跃升。’