Chinese
卍新续藏第 22 册 No. 0428 阿弥陀经疏钞撷 No. 428-A 佛说阿弥陀经疏钞撷叙 呜呼。人生如梦。转瞬皆虚。富贵等于浮云。功名同于朝露。当年恩爱。顿入垄邱。尘世繁华。倏归樵牧。而况茫茫孽海。尽沉地狱泥犁。漠漠泉台。难避森罗铁面。冤魂对簿。则刀山剑树。岂是空谈。随业受生。则马腹驴胎。皆为恶趣。唯西方阿弥陀佛。发宏誓愿。起慈悲心。接引众生。同游乐国。无量边光明遍覆。不思议功德庄严。珠网丽空。瑶林界道。耀楼台之金碧。宝地光华。映池水之青黄。轮莲香洁。乐音嘹喨。华雨缤纷。演和雅之禽声。无非佛法。听铿锵之风韵。即是道心。此则净业之道场。亦弥陀之愿力也。而生斯土者。专一持名。九品咸登于彼岸。哀怜灭罪。十念亦证于无生。感化佛之来迎。胜余门之学道。如帆扬顺水。得迅达于利津。似石载大舟。免沉沦于苦海。如斯便捷。切勿迟疑。(槐廷)𩬆染霜华。途愁日暮。深惧披毛带角。挽救无从。欲求脱垢离尘。进修宜力。弥陀一卷。得度慈航。佛号千声。可通觉路。贪嗔痴从前诸恶。永劫难消。信行愿今后奉持。资粮具足。谨申夙志。敢告同心。 同治六年岁在丁卯二月乐净居士徐槐廷谨识时年六十有九 例 现代汉语译本 呜呼！人生如梦，转瞬皆成虚无。荣华富贵犹如浮云，功名利禄好似朝露。当年的恩爱，转眼便进入坟墓。尘世的繁华，瞬间归于樵夫牧童。更何况茫茫孽海，尽是沉沦地狱泥犁之苦。幽暗的黄泉之下，难以逃避阎罗的铁面无私。冤魂在案前对质，刀山剑树绝非虚言。随着业力轮回受生，马腹驴胎皆是恶趣。唯有西方阿弥陀佛（Amitabha，音译，意为无量光佛），发下宏大誓愿，生起慈悲之心，接引众生，同往极乐世界。无量无边的光明遍照覆盖，不可思议的功德庄严殊胜。珠网悬丽于空，瑶树成林为界。金碧辉煌的楼台，宝地光华映照池水的青黄。轮莲清香洁净，乐音清脆响亮。华美的雨缤纷洒落，演奏着和谐优雅的禽鸟之声，无一不是佛法。聆听铿锵的风韵，即是觉悟的道心。这里是修习净业的道场，也是阿弥陀佛的愿力所在。 往生到这个净土的人，专心一意地持念佛名，九品莲花都能登上彼岸。哀怜众生，灭除罪业，即使是临终十念也能证得无生。感应佛陀的来迎，胜过其他法门的学道。如同扬帆顺水，能够迅速到达有利的渡口。好比用大船载着石头，免于沉沦于苦海。如此便捷的法门，切勿迟疑。（槐廷）鬓发已染上霜华，路途遥远又担心日暮。深怕堕入披毛戴角的畜生道，想要挽救也无从下手。想要脱离污垢，远离尘世，精进修行才是正道。阿弥陀经（Amitabha Sutra）一卷，是得度的慈悲之船。佛号千声，可以通往觉悟之路。过去所造的贪嗔痴等诸恶业，永劫都难以消除。现在奉持信愿行，资粮才能具足。谨此表达我长久以来的心愿，敢于告知有相同志向的人。 同治六年岁在丁卯二月乐净居士徐槐廷谨识时年六十有九
English
English version Alas! Life is like a dream, vanishing in an instant. Wealth and glory are like fleeting clouds, and fame is like morning dew. The love of yesteryear turns into a burial mound in the blink of an eye. The splendor of the mortal world swiftly returns to woodcutters and shepherds. Moreover, the vast sea of karma is filled with the suffering of hell and Naraka. In the dark springs below, it is difficult to escape the iron face of King Yama. When wronged souls are brought to trial, the mountains of knives and trees of swords are not mere tales. Rebirth follows the cycle of karma, and the wombs of horses and donkeys are all evil realms. Only Amitabha Buddha (Amitabha, translated as 'Infinite Light Buddha') of the Western Pure Land has made great vows and aroused a compassionate heart to receive all beings and travel together to the Land of Bliss. Boundless light covers everything, and inconceivable merits adorn it. Pearl nets hang beautifully in the sky, and jade forests form boundaries. The gold and jade of the pavilions shine brightly, and the radiance of the precious land reflects the blue and yellow of the ponds. The lotus wheels are fragrant and pure, and the sounds of music are clear and melodious. Beautiful rain falls in abundance, playing the harmonious and elegant sounds of birds, all of which are the Dharma. Listening to the resounding sounds of the wind is the mind of enlightenment. This is the place for cultivating Pure Land practice, and it is also the power of Amitabha's vows. Those who are born in this land, single-mindedly recite the Buddha's name, and all nine grades of lotuses can ascend to the other shore. Have compassion for all beings, eliminate sins, and even ten recitations at the time of death can attain non-birth. Responding to the Buddha's welcome is superior to learning the Way through other methods. It is like raising a sail with the wind, able to quickly reach a favorable ferry. It is like carrying a stone with a large boat, avoiding sinking into the sea of suffering. With such a convenient method, do not hesitate. (Huai Ting) My temples are already frosted, and the road is long and I fear the setting sun. I deeply fear falling into the animal realm, and there is no way to save myself. If you want to get rid of filth and leave the world, diligent practice is the right path. One volume of the Amitabha Sutra (Amitabha Sutra) is the compassionate boat of salvation. A thousand recitations of the Buddha's name can lead to the path of enlightenment. The greed, anger, and ignorance of the past are difficult to eliminate for eons. Now, upholding faith, practice, and vows, the resources will be sufficient. I hereby express my long-held aspirations and dare to inform those with the same aspirations. Respectfully recorded by Xu Huai Ting, a lay Buddhist of Lejing, in the second month of the sixth year of Tongzhi, the year of Dingmao, at the age of sixty-nine. --------------------------------------------------------------------------------
Chinese
言是经弥陀愿力。释迦赞扬。其中先后段落。自有妙绪可寻。兹仿梁昭明金刚经之例。定为十二分。每分标立名目。将各分要义。注明于下。条分缕析。开卷了然。是经分四大段读。第一段。总提依正二报。(二分)先明依报。(三四五分)次明正报。(六分)以四番庄严结之。言乐土之胜妙也。第二段。就往生说。先言已生。(七分)次言未生。(八分)以发愿生彼结之。言往生之宜发愿也。第三段。就经文说。先言诸佛共赞。(九分)次言诸佛护念。(十分)以信受发愿结之。言闻经之宜生信也。第四段。佛佛互赞难事。(十一分)以难信劝深信。总结全经。言众生之宜断疑生信。感报佛恩也。闻必发愿。愿必先信。层层劝导。一片慈心。细意推寻。意味无尽。是经以佛土为标准。以信愿为入门。以持名为实行。以往生为徴应。以经文为教法。标提处用方圈□。入门处用连圈○。实行处用双圈◎。徴应处用双点丶丶。教法处用连尖△。以醒眉目。弥陀疏钞。为莲池大师。主张净土。护持正法之书。广称博引。证据详明。共十万余言。最为该洽。滋撷其精华。分注于经文每句之下。俾易于观览。名之曰弥陀疏钞撷。读者庶无忘云栖嘉惠后学之至意焉。 乐净居士谨识法会众证分第一佛土依正分第二宝树莲池分 现代汉语译本： 所说的经文是凭借阿弥陀佛的愿力，由释迦牟尼佛赞扬。其中先后段落，自有精妙的思路可以探寻。现在仿照梁昭明太子编纂《金刚经》的例子，将此经分为十二分，每分标立名目，并将各分的要义，注明在下面。条分缕析，打开经卷就能明白。这部经可以分为四大段来读。第一段，总括地提出依报和正报两种果报。（二分）先说明依报（第三、四、五分），其次说明正报（第六分），以四种庄严来总结，说明极乐净土的殊胜美妙。 第二段，就往生这件事来说，先说已经往生的（第七分），再说尚未往生的（第八分），以发愿往生极乐净土来总结，说明往生极乐净土应该发愿。 第三段，就经文来说，先说诸佛共同赞叹（第九分），再说诸佛护念（第十分），以信受和发愿来总结，说明听闻经文应该生起信心。 第四段，诸佛互相赞叹难能可贵之事（第十一分），以难信劝勉深信，总结全经，说明众生应该断除疑惑，生起信心，感恩回报佛的恩德。听闻之后必定发愿，发愿必定先要相信，层层劝导，一片慈悲之心。仔细推敲寻味，意味无穷。这部经以佛土为标准，以信愿为入门，以持念佛名为实际修行，以往生为证验，以经文为教法。标提之处用方圈□，入门之处用连圈○，实行之处用双圈◎，证验之处用双点丶丶，教法之处用连尖△，以此来醒目。弥陀疏钞，是莲池大师主张净土，护持正法的著作，广泛引用，证据详细明白，共有十万多字，最为赅备恰当。现在摘取其中的精华，分段注释在经文的每句之下，以便于观览，命名为《弥陀疏钞撷》。希望读者不要忘记云栖大师嘉惠后学的至深用意。 乐净居士 谨识 法会众证分第一 佛土依正分第二 宝树莲池分 （注： 依报（环境果报）：众生所居住的国土、环境等。 正报（自身果报）：众生的身心等。）
English
English version: The scripture spoken is based on the power of Amitabha's (Amitabha Buddha) vows and praised by Shakyamuni (Shakyamuni Buddha). Within its sequential paragraphs, there are exquisite ideas to be explored. Now, following the example of Prince Zhaoming of Liang in compiling the Diamond Sutra, this scripture is divided into twelve sections, each with a title, and the essential meanings of each section are noted below. Clearly analyzed and meticulously explained, it becomes clear upon opening the scripture. This scripture can be read in four major sections. The first section, in general, presents the two kinds of retributions: the circumstantial (依报) and the personal (正报). (Two sections) First, it explains the circumstantial retributions (sections three, four, and five), then the personal retributions (section six), concluding with four kinds of adornments, illustrating the supreme and wonderful nature of the Pure Land of Ultimate Bliss. The second section, concerning rebirth, first speaks of those already reborn (section seven), then those not yet reborn (section eight), concluding with the vow to be reborn in the Pure Land, illustrating that one should make a vow to be reborn in the Pure Land. The third section, concerning the scripture, first speaks of the Buddhas jointly praising (section nine), then the Buddhas protecting and mindful (section ten), concluding with faith and vow, illustrating that one should generate faith upon hearing the scripture. The fourth section, the Buddhas mutually praise the difficult and precious deeds (section eleven), using the difficult to believe to encourage deep faith, concluding the entire scripture, illustrating that sentient beings should eliminate doubts, generate faith, and be grateful for the Buddha's kindness. After hearing, one must make a vow; to make a vow, one must first believe, guiding layer by layer, with a heart of compassion. Careful examination and contemplation reveal endless meaning. This scripture takes the Buddha Land as the standard, faith and vow as the entrance, holding the Buddha's name as the actual practice, rebirth as the verification, and the scripture as the teaching. The headings are marked with squares □, the entrances with connected circles ○, the practices with double circles ◎, the verifications with double dots 丶丶, and the teachings with connected triangles △, to make them stand out. The 'Amitabha Commentary and Subcommentary' (弥陀疏钞) is a work by Master Lianchi (Lotus Pond) advocating the Pure Land and upholding the Dharma, extensively quoting and providing detailed evidence, totaling over 100,000 words, and is the most comprehensive and appropriate. Now, its essence is extracted and annotated under each sentence of the scripture, for easy viewing, and named 'Excerpts from the Amitabha Commentary and Subcommentary' (弥陀疏钞撷). May readers not forget Master Yunqi's (Cloud Dwelling) profound intention to benefit later learners. Layman Lejing respectfully notes: Section 1: Assembly Witnessing; Section 2: Buddha Land and Retributions; Section 3: Jeweled Trees and Lotus Ponds. (Note: Circumstantial Retribution (依报): The land and environment where sentient beings live. Personal Retribution (正报): The body and mind of sentient beings.) --------------------------------------------------------------------------------
Chinese
第三天人供养分第四禽树演法分第五佛德无量分第六往生发愿分第七修持正行分第八同赞劝信分第九闻法信愿分第十互赞感发分第十一流通普度分第十二 No. 428 佛说阿弥陀经疏钞撷 云栖 莲池大师 疏钞 净业弟子 徐槐廷 撷 佛者即本师释迦牟尼也。此土释迦牟尼佛。说彼土阿弥陀佛。依正庄严。信愿往生之经也。此经本名称赞不可思议功德一切诸佛所护念经。今名什师改定。 法会众证分第一 此属序分。法会者说法而会也。众证者众所共证也。 ○初声闻众。二菩萨众。三天人众。 如是我闻。 如是者信顺之辞。我者阿难自谓。闻者言亲闻于佛也。智论云。佛涅槃时。示阿难言。一切经初。皆云如是我闻。一时佛在某国某地。盖遵佛遗敕也。 一时佛在舍卫国。 一时说经之时也。佛是释迦牟尼。舍卫国。波斯匿王所居。 祇树给孤独园。 祇陀。匿王太子也。树是祇陀手植。王之宰臣须达拿。赈济贫人。称给孤独长者。深重佛法。向祇陀买园。黄金布地。因建精舍。请佛说法也。 与大比邱僧。 与共也。比邱有三义。一乞士。二怖魔。三破恶。大者得道之深也。僧众也。 现代汉语译本 第三天人供养分（第三部分：天人供养），第四禽树演法分（第四部分：禽鸟树木演说佛法），第五佛德无量分（第五部分：佛陀功德无量），第六往生发愿分（第六部分：发愿往生），第七修持正行分（第七部分：修持正确的修行），第八同赞劝信分（第八部分：共同赞叹劝人信奉），第九闻法信愿分（第九部分：听闻佛法生起信心和愿望），第十互赞感发分（第十部分：互相赞叹感动启发），第十一流通普度分（第十一部分：流通佛法普度众生），第十二。 No. 428 佛说阿弥陀经疏钞撷 云栖 莲池大师 疏钞 净业弟子 徐槐廷 撷 佛，即是本师释迦牟尼佛。此土的释迦牟尼佛，宣说彼土阿弥陀佛（Amitabha）的依报和正报庄严，以及信愿往生的经典。此经原本的名称是《称赞不可思议功德一切诸佛所护念经》，现在的名称是鸠摩罗什法师（什师）修改确定的。 法会众证分第一 此属于序分。法会，是指说法集会。众证，是指大众共同证明。 ○初声闻众。二菩萨众。三天人众。 如是我闻。 ‘如是’，是信顺之辞。‘我’，是阿难（Ananda）自称。‘闻’，是说亲自听闻于佛。智度论（智论）中说，佛陀涅槃时，告诉阿难说：‘一切经典的开头，都说“如是我闻”，以及一时佛在某个国家某个地方。’这大概是遵从佛陀的遗嘱。 一时佛在舍卫国（Sravasti）。 ‘一时’，是说经的时间。佛，是释迦牟尼佛（Sakyamuni）。舍卫国，是波斯匿王（Prasenajit）所居住的地方。 祇树给孤独园（Jetavana Vihara）。 祇陀（Jetavana），是波斯匿王的太子。树是祇陀亲手种植。波斯匿王的宰相须达多（Sudatta），赈济贫困的人，被称为给孤独长者（Anathapindika）。他非常敬重佛法，向祇陀购买园林，用黄金铺地，因此建造精舍，请佛陀说法。 与大比丘僧。 ‘与’，是共同的意思。比丘（Bhikkhu）有三种含义：一、乞士（乞食者）；二、怖魔（使魔恐惧者）；三、破恶（破除恶行者）。‘大’，是指得道之深。‘僧’，是僧众。