阿彌陀經疏 1.3

1.3

第一述大意者，夫眾生心之為心也，離相離性如海如空，如空之故無相不融，何有東西之處？如海之故無性是守，豈無動靜之時？爾乃或因染業，隨五濁而長流；或承淨緣，絕四流而永寂。若斯動靜皆是大夢，以覺望之無流無寂。穢土淨國本來一心，生死涅槃終無二際，然無二之覺取之良難，迷一之夢去之不易。所以大聖垂迹有遐有邇，所陳言教或褒或貶，至如牟尼善逝現此穢土，誡五濁而勸往；彌陀如來御彼淨國，引三輩而導生。今是經者，斯乃兩尊出世之大意，四輩入道之要門，示淨土之可願、讚妙德而可歸。妙德可歸者，耳聞經名則入一乘而無反，口誦佛號則出三界而不還，何況禮拜專念讚詠觀察者哉！淨土可願者，浴於金妙蓮池則離有生之染因，遊玉樹檀林則向無死之聖果，加復見佛光入無相、聞梵響悟無生，然後乃從第五門出，回轡生死之苑、憩煩惱之林，不從一步普遊十方世界，不舒一念遍現無邊三世，其為樂也可勝度乎！極樂之稱豈虛也哉！

First, as for explaining the general meaning: now, the mind of sentient beings, as mind, is free from characteristics and free from nature, like the ocean and like space. Because it is like space, there are no characteristics that are not interfused; how could there be places of east and west? Because it is like the ocean, there is no fixed nature to be maintained; how could there not be times of motion and stillness? Thus, depending on defiled karma, they flow perpetually along with the five defilements; or, relying on pure conditions, they sever the four currents and are permanently tranquil. Such motion and stillness are all a great dream; viewing them from awakening, there is neither flowing nor tranquility. The defiled land and the pure realm are originally one mind; birth-and-death and nirvāṇa ultimately have no two boundaries. Yet this awakening of non-duality is exceedingly difficult to attain, and this dream of delusion regarding the One is not easy to dispel. Therefore, the traces manifested by the Great Sage are both far and near, and the teachings he expounded either praise or disparage. Thus, Śākyamuni the Sugata appeared in this defiled land, admonishing against the five defilements and urging [beings] to go [to the Pure Land]; Amitābha Tathāgata directs that pure realm, leading the three grades and guiding them to be born there. Now, this sūtra is the great intent behind the appearance in the world of both Honoured Ones, the essential gate for the four categories [of disciples] to enter the Way, revealing the Pure Land as worthy of aspiration and praising the wonderful virtue as worthy of taking refuge in. As for the wonderful virtue being worthy of taking refuge in: when one's ears hear the name of the sūtra, one enters the One Vehicle without turning back; when one's mouth recites the name of the Buddha, one leaves the three realms and does not return—how much more so for those who prostrate, single-mindedly recollect, praise, and contemplate! As for the Pure Land being worthy of aspiration: bathing in the marvelous golden lotus ponds, one leaves behind the defiled cause of existence and rebirth; roving among the jade trees and sandalwood groves, one proceeds toward the holy fruit of deathlessness. Furthermore, seeing the Buddha's light, one enters the formless; hearing the brahma sounds, one awakens to the unproduced. Thereafter, issuing forth from the fifth gate, one turns one's chariot toward the garden of birth-and-death and rests in the forest of afflictions. Without taking a single step, one roams everywhere through the worlds of the ten directions; without extending a single thought, one universally manifests through the boundless three times. How could such joy be completely described? How could the name "Ultimate Bliss" be in vain!