樂邦文類 2.85

2.85

夫正遍知海，從心想生；諸佛世界，隨心淨土。然則彌陀至聖，不隔下凡；極樂雖遙，豈離方寸？所以念佛而即得見佛，求生而遂能往生。觀無量壽經者，以法界心照實相境，三種淨業明法行之正因、十六妙觀為寂照之方便，法身與化身隨量、依報與正報齊觀，是以韋提希豁然大悟，授記往生。佛世尊親勅受持，廣說斯事。經傳此土，人罕流通，不有圓機，誰陳法施？常山比丘瓊安等，憫眾生之日用不出塵勞，嗟妙境之無邊，願為鄉導，同心鏤板，庶廣受持；非勢至之同倫，即遠公之舊社。聊伸序引，普告未聞。

Now, the ocean of correct and universal knowledge arises from the thoughts of the mind; the realms of the various Buddhas are pure lands conforming to the mind. If this is so, then Amitābha, the supreme sage, is not separated from ordinary mortals below; though the Land of Ultimate Bliss is far away, how could it be apart from the mind? Therefore, by mindfulness of the Buddha one immediately beholds the Buddha; by seeking rebirth one is forthwith able to attain rebirth. As for the Contemplation Sūtra: with the mind of the dharmadhātu it illumines the realm of the true mark; the three pure karmas clarify the correct causes of dharmic practice, and the sixteen wondrous contemplations serve as the expedients of quiescent illumination; the dharmakāya and the transformation body accord with one's capacity, and the circumstantial reward and primary reward are contemplated together. On this account, Vaidehī experienced great awakening and received the prediction of rebirth. The Buddha, the World-Honoured One, personally enjoined its reception and preservation, expounding these matters extensively. When this sūtra was transmitted to this land, people rarely circulated it; without those of perfect capacity, who could set forth the gift of Dharma? The monk Qiongan of Changshan and others, pitying sentient beings whose daily lives never transcend mundane toil, and lamenting that this wondrous realm is boundless, wished to serve as guides: with united minds they carved the printing blocks, hoping that it would be broadly received and maintained. If not of the same company as Mahāsthāmaprāpta, they are indeed of Master Yuan's ancient society. I merely extend this preface as an introduction, to announce this everywhere to those who have not yet heard.