觀無量壽佛經義疏 3.262

3.262

觀無量壽經者，淨業之正因、除障之勝行，超凡入聖之妙術、長生不死之神方也。是以受持代盛、疏鈔人夥。如吾祖靈芝律師義疏，綜括眾說，芟除繁瑣，文詞簡古、義理精明，可謂得治經之旨矣。師正思念常處五濁，提誘群有令入佛道也。及讀《高僧傳》慧布法師曰「方土雖淨，非吾願。若使十劫蓮華中受樂，何如三途苦處救眾生也。」既符所見，愈輕淨業。而後染重病，色力痿羸、心識迷茫，總失趣向。且知志雖洪大、力未堪忍，忽覺前非，深自感傷。因見天台《十疑論》云「初心菩薩未得無生忍，要須不離佛。」又引《智度論》曰「具縛凡夫有大悲心，願生惡世救苦眾生，無有是處。譬如嬰兒不離母，弱羽可傅枝矣。」於是棄擲平生之所業，博尋西方教二十餘年，作疏為贊勉誘來者。此疏，其一也。師諱元照，字湛如，自號安忍子，若其道德高輝敷映。僧史唯欣淨之一門，未盡其致。得之師之禮懺儀序中，卒撮梗槩，以告于茲矣。此疏始科，與疏不接。本經言亙兩端、起盡易惑。一覽之次，分科於文前、入疏於經間，繕寫成一本，密助撿閱之費功。或人曰：壽諸梓，廣于世可乎？豈止非便初學，抑又西資之益不少也。余以是於或者之言也。今經疏者，佛祖經疏，縱令刊行流布，得非狂簡乎。遂投書肆，以充其需。非敢進之先達，只與同志人俱之。淺識所窺，錯謬定多，聊俟英俊之訂正，庶繙看之輩觀解頓發，共游唯心之淨土，願行速就，各見本性之彌陀矣。時寬文十二，歲次壬子四月八日，釋湛慧書于洛東山戒光丈室。

The Sūtra on the Contemplation of Amitāyus is the direct cause of pure karma, the superior practice for eliminating obstacles, the wondrous art for transcending the ordinary and entering the sagehood, and the divine prescription for longevity and immortality. For this reason, its reception and upholding have flourished across generations, and the commentaries and sub-commentaries have been numerous. As for the Commentary on the Meaning by our ancestral master, Vinaya Master Lingzhi, it synthesizes the various interpretations, prunes away trivialities, presents brief and ancient prose, and possesses subtle and clear principles; it may be said to have captured the essential purpose of treating this sūtra. Formerly, the master reflected on remaining constantly in the five turbidities, guiding and enticing all sentient beings to enter the Buddha Path. But upon reading the Biographies of Eminent Monks where Dharma Master Huibu said: "Although a land may be pure, it is not my wish. If one were to enjoy pleasure within a lotus flower for ten kalpas, how could that compare to rescuing sentient beings in the suffering places of the three evil destinies?" Since this accorded with his own view, he disparaged pure karma even more. Afterwards, he contracted a grave illness; his physical strength grew withered and feeble, his mind and consciousness were bewildered, and he completely lost his sense of direction. Knowing further that although his aspiration was vast, his capacity could not yet endure [Sahā], he suddenly realized his former error and was deeply touched and sorrowful. Thereupon, he saw that Tiantai's Shiyi lun states: "A bodhisattva of initial aspiration who has not yet attained anutpattika-dharma-kṣānti must not be separated from the Buddha." It also cites the Dazhidu lun saying: "For a fully bound ordinary person to have great compassion and vow to be born in an evil world to save suffering sentient beings—this is impossible. Just as an infant cannot leave its mother, and a bird with weak feathers can only flit between branches." Thereupon he abandoned his lifelong pursuit, extensively investigated the teaching of the Western [Land] for over twenty years, and composed commentaries and praises to encourage and guide future generations. This commentary is one of them. The master's taboo name was Yuanzhao, his style name was Zhanru, and he styled himself the "Master Who Patiently Endures." As for his virtue, it shone forth with lofty radiance. The monastic histories merely placed him in the single category of "Those Who Aspire for the Pure Land," failing to exhaust his full achievements. Having obtained them from the preface to the master's repentance ritual, I have briefly gathered the outline to announce it here. In this commentary, the initial outline was originally separate from the commentary. In the root sūtra, the statements span both sides, and their beginnings and endings are easily confused. Upon a single examination, I placed the outline before the text and inserted the commentary between the sūtra passages, transcribing them into a single volume to subtly assist the labor of consultation. Someone said: "Would it not be good to carve it on printing blocks and propagate it broadly throughout the world? Not only will it facilitate beginners, but the benefit of providing provisions for the West will also be considerable." I agreed with that person's words. Now, regarding sūtras and commentaries: they are the sūtras and commentaries of the Buddhas and patriarchs; if they are published and distributed, might it not be considered impetuous? Yet I have sent it to the bookshops to supply the need. I dare not offer it to the foremost predecessors, but merely share it with like-minded companions. Seen through my shallow understanding, there will surely be many errors; I merely await the corrections of the eminent. May those who turn the pages have their contemplative understanding suddenly arise, roam together in the Pure Land of mind-only, swiftly accomplish their vows and practices, and each behold the Amitāyus of their original nature! Written on the eighth day of the fourth month in the twelfth year of Kan'ei, the cyclical year Renzi [1635 CE], by monk Zhanhui in the abbot's quarters of Kaikō[-ji] on Mount Rakutō.