樂邦文類 2.88

2.88

此經文句雖約，與大本意同，上聖赴緣，廣略異耳。依正主伴於是備焉，願行方軌有加諸說，辭簡義博、諷易功多，良在茲矣。初則廣讚依正，引物忻求。次則六方引同，訓勉生信。三則舉難況易，使聞者知歸。第一廣讚依正者，初讚、次勸修願行。佛告長老下，標立所讚。彼土何故名為極樂下，先讚依果，即珠網麗天、瓊林矗地（一）；池流八德、蓮吐四光（二）；天樂韻於六時、裓華散於億剎（三）；他禽演於道品、風樹傳於法音（四）。舍利弗於意下，廣讚正報，先讚化主相好八萬，舉光明以遍收；功德喻沙，言壽命以統括。成佛十劫，簡過未以釋疑（已上化主）。又舍利弗下，讚眷屬。聲聞雖眾，皆發大心。菩薩云多，率居補處。生者咸歸於定聚，趣途即預於阿鞞（已上眷屬）。次眾生聞者下，勸修願行。先願。次不可以少善根下，修行一日等者，正在用心之厚薄，不在責時之久近，宜遵一心不亂。其人臨命終下，明得果。我見是利下，結勸。次如我今者下，第二六方引同訓勉生信。先引同。次於汝意下，勸信，亦是勸持。如我今者下，第三舉難況易。五濁得道為難，淨土修行則易，並如文，請先熟尋節段，然後誦文，則起盡有倫，功不虛棄。如或清晨靜夜，收視聽以端居；口誦心游，蕩神明於幽極，氛累斯滌、淨境弗迷，廣舌勸持，豈不然也。

Although the words and sentences of this sūtra are concise, its purport is the same as that of the larger version; the supreme sage adapted to conditions, and there is only the difference between extensive and abridged. Circumstantial and primary rewards, host and companions are completely furnished therein; the models of vows and practices surpass all other teachings; its diction is concise yet its meaning vast; reciting it is easy while its merit is abundant—truly it rests in this! First, it extensively praises the circumstantial and primary rewards to lead beings to seek them joyfully. Second, it adduces the agreement of the six directions to instruct and encourage them to engender faith. Third, it presents the difficult to illustrate the easy, causing hearers to know where to take refuge. Regarding the first, extensively praising the circumstantial and primary rewards: first it praises, and next it exhorts the cultivation of vows and practices. From 'The Buddha told the elder...' onward, it marks and establishes what is praised. From 'For what reason is that land named Ultimate Bliss...' onward, it first praises the circumstantial reward: namely, jeweled nets adorning the heavens, jade trees towering over the earth (one); pools flowing with the eight virtues, lotuses radiating the four lights (two); heavenly music sounding during the six periods of the day, robes scattering flowers across countless millions of lands (three); other birds expounding the factors of awakening, wind in the trees transmitting the sound of the Dharma (four). From 'Śāriputra, what do you think...' onward, it extensively praises the primary reward: first praising the eighty thousand marks and features of the teaching master, citing the radiance to subsume them completely; merits are analogized to the sands, and lifespan is stated to encompass them all. His having attained buddhahood ten kalpas ago eliminates past and future to resolve doubts (the above concerns the teaching master). From 'Moreover, Śāriputra...' onward, it praises his retinue. Though the śrāvakas are numerous, all have engendered the great resolve; as for the bodhisattvas being plentiful, they mostly dwell in the position of one life away from buddhahood. Those reborn all return to the definitely determined stage; taking to this path, they forthwith participate in non-retrogression (the above concerns the retinue). Next, from 'Sentient beings who hear this...' onward, it exhorts the cultivation of vows and practices: first vows, then from 'one cannot, with few roots of goodness...' onward, cultivating practice for one day and so forth, which depends precisely on the depth of the mind's application and not on evaluating the length of time; one ought to comply with single-mindedness without distraction. From 'When that person approaches the end of life...' onward, it clarifies the attainment of the result. From 'I, seeing this benefit...' onward, it concludes the exhortation. Next, from 'Just as I now...' onward, the second part adduces the agreement of the six directions to instruct and encourage the engendering of faith: first adducing the agreement, then from 'What do you think...' onward, exhorting faith, which is also an exhortation to uphold. From 'Just as I now...' onward, the third part presents the difficult to illustrate the easy: attaining the Way in the five turbidities is difficult, while cultivating practice in the Pure Land is easy; both are as in the text. Please first become thoroughly familiar with the sections and paragraphs, and only then recite the text; then the beginning and end will have proper order and effort will not be wasted in vain. If, in the clear dawn or quiet night, one withdraws sight and hearing to sit upright, chanting with the mouth while the mind wanders free, letting the spirit roam in the profound depths, defilements and burdens will be cleansed away, and one will not be confused about the pure realm. That the broad tongue exhorted its upholding—how could it be otherwise?