觀無量壽佛經疏 1.5

1.5

第一、先標序題者。竊以真如廣大，五乘不測其邊，法性深高，十聖莫窮其際。真如之體量量性不出蠢蠢之心，法性無邊邊體則元來不動。無塵法界凡聖齊圓，兩垢如如則普該於含識。恒沙功德寂用湛然，但以垢障覆深，淨體無由顯照，故使大悲隱於西化，驚入火宅之門，灑甘露潤於群萌，輝智炬則朗重昏於永夜。三檀等備，四攝齊收，開示長劫之苦因，悟入永生之樂果。不謂群迷性隔樂欲不同，雖無一實之機，等有五乘之用，致使布慈雲於三界，注法雨於大悲。莫不等洽塵勞，普沾未聞之益，菩提種子藉此以抽心，正覺之芽念念因茲增長。依心起於勝行，門餘八萬四千，漸頓則各稱所宜，隨緣者則皆蒙解脫。然眾生障重，取悟之者難明，雖可教益多門，凡惑無由遍攬，遇因韋提致請，我今樂欲往生安樂，唯願如來教我思惟、教我正受。然娑婆化主因其請故，即廣開淨土之要門，安樂能人顯彰別意之弘願。其要門者，即此《觀經》定散二門是也。定即息慮以凝心，散即廢惡以修善，迴斯二行求願往生也。言弘願者，如《大經》說，一切善惡凡夫得生者，莫不皆乘阿彌陀佛大願業力為增上緣也。又佛密意弘深，教門難曉，三賢十聖，弗測所闚，況我信外輕毛敢知旨趣。仰惟釋迦此方發遣，彌陀即彼國來迎，彼喚此遣，豈容不去也。唯可勤心奉法，畢命為期，捨此穢身，即證彼法性之常樂。此即略標序題竟。

First, presenting the introductory title: I consider that tathatā is vast and immense, its bounds unfathomable by the five vehicles; dharmatā is profound and lofty, its limits unsearchable by the ten stages of sages. The measure of the substance of tathatā—its measurable nature does not exceed the [ordinary] fluttering mind; the boundary of dharmatā is boundless, its substantial boundary fundamentally unmoving. The immaculate dharmadhātu is equally perfected by ordinary beings and sages; the 'suchness' free of both defilements universally encompasses sentient beings. The virtues numerous as the sands of the Ganges are tranquil and clear in function, but because defiling hindrances deeply obscure them, the pure substance has no way to brightly shine. Therefore, [Śākyamuni], hiding his great compassion behind his western manifestation, alarmed, entered the gate of the burning house, sprinkled amṛta to moisten the sprouts [of sentient beings], and radiated the torch of wisdom to illumine the deep gloom of the long night. Fully equipping the three kinds of giving and completely gathering the four saṃgraha-vastus, he revealed the causes of suffering during long eons and led [beings] to awaken and enter the joyful fruition of eternal life. Unexpectedly, the multitude of confused beings differ in nature and have varied inclinations; although they lack the capacity for the one reality, they equally possess the functions of the five vehicles. Consequently, he spread the cloud of compassion across the three realms and poured the rain of the Dharma through great compassion. None failed to have their dust and toil equally moistened, universally receiving the benefit never heard before. The seed of bodhi used this to sprout in the mind; the sprout of correct awakening grew from this in thought after thought. Arising superior practices based on the mind, there are over eighty-four thousand gates; gradual and sudden each suit what is appropriate, and those who accord with conditions all receive liberation. However, sentient beings' hindrances are heavy, and those who attain awakening find it difficult to understand; although there are many gates of instructional benefit, ordinary delusion has no means to master them all. By good fortune, Vaidehī made the request: 'Now I desire to be reborn in the Land of Peace and Bliss. I only pray that the Tathāgata teach me how to contemplate and teach me samāpatti.' Thereupon, because of her request, the Lord of Transformation of the Sahā world broadly opened the essential gate of the Pure Land, and the Capable One of Peace and Bliss manifested his fundamental vow of special intent. As for the 'essential gate', it refers to the two gates of meditative and non-meditative [good] in this Dhyāna Sūtra. 'Meditative' means stilling thought to concentrate the mind; 'non-meditative' means abandoning evil to cultivate good. Dedicated, these two practices seek rebirth. As for the 'universal vow', as the Larger Sūtra explains, of all good and evil pṛthagjanas who attain rebirth, there are none who do not take the power of Amitābha Buddha's great vow and karma as their adhipati-pratyaya. Furthermore, the Buddha's secret intent is profound and vast, and his doctrinal gates are difficult to understand; the three stages of worthies and ten stages of sages cannot fathom what they glimpse, how much less could someone like me, a light feather outside the pale of faith, presume to know its purport! Respectfully contemplating, Śākyamuni sends us off from this shore, while Amitābha comes to welcome us from that realm; with that one calling and this one dispatching, how could we ever fail to go? One should only diligently revere the Dharma, taking the end of this life as the term; shedding this defiled body, one immediately realizes the eternal bliss of that dharmatā. This concludes the brief presentation of the introductory title.