---
title: "淨土十要 · No. 1164-1a 佛說阿彌陀經要解重刻序"
description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcxvu5tp0pkaky04wu4wzrlg"
---

### No. 1164-1a佛說阿彌陀經要解重刻序

> Preface to the Reprint of the Essential Explanation of the Amitabha Sutra

淨土深旨濫始於觀經之觀佛。匯澤於小本之持名。二經蓋不思議無上心要也。釋妙觀者。有天台聖祖大宗稱經發明要矣。釋小本者。振古於斯諸美畢備。以言心要似有待焉。歲在丁亥。　靈峰大師述成要解。如燈照色而非光華。以義定名而非擬議。不過道屋裏事而聆者若驚。不外布帛菽粟之譚而未曾有諸凡橫豎四土事理一心罔弗。精義入神。要歸允當。使學者了然知生信發願以起妙行無縟焉矣。爾小本得是疏便覺一行三昧。橫吞萬派而卓立孤標。事出非常而道在伊邇。深固幽遠之藏一旦盡開。吾聞善善之家機理雙契。是故矢必應弦藥必應病。今要解逗末世機。能提深警徹悟之人。俾其法界圓昭。盡杜虗解邪僻之習。又能使中下之輩信而有勇。至於正譌訂誤纖巨不遺。渾然德音方正不割。誠諸祖所密印。諸佛所共加。以為劫外優曇掌中摩勒匪阿也。癸巳歲。大師在歙浦演說釋義。分科間有不同。尤覺聞所未聞信所未信。華陽學人性且錄出。名歙浦本。今重梓十要。遂以此本授鋟。謹序而識之。

> The profound essence of the Pure Land tradition originates from the contemplation of the Buddha in the \*Contemplation Sutra\* and culminates in the recitation of the name in the \*Smaller Sutra\*. These two sutras represent the inconceivable and supreme essence of the mind. For the interpretation of profound contemplation, the great patriarchs of the Tiantai school have extensively elucidated the essential meaning of the sutra. As for the interpretation of the \*Smaller Sutra\*, although many excellent commentaries have existed since ancient times, it seems that a truly essential interpretation was still awaited. In the year of Dinghai, Master Lingfeng composed the \*Essential Explanation\*. It is like a lamp illuminating forms without dazzling brilliance, defining names through meaning without mere speculation. Though it merely explains matters within our own house, listeners are astonished. Though it speaks of nothing beyond cloth, grain, and daily necessities, it encompasses all principles and practices of the Four Pure Lands, both horizontal and vertical, and the unity of phenomena and principle, with profound insight and perfect appropriateness. It enables learners to clearly understand how to generate faith, develop vows, and engage in wondrous practice without confusion. With this commentary on the \*Smaller Sutra\*, one immediately realizes the Samadhi of Oneness, swallowing all streams while standing alone and transcendent. Though the matter appears extraordinary, the path lies right before us. The deep, solid, and far-reaching treasury is suddenly fully revealed. I have heard that in families of goodness, both opportunity and principle align perfectly. Thus, the arrow must meet the bowstring, and medicine must suit the illness. Now, the \*Essential Explanation\* responds to the capacities of this degenerate age. It can elevate those of deep awakening and sharp insight, enabling them to illuminate the entire Dharma realm and completely eliminate habits of empty understanding and deviant views. It can also inspire those of medium and lower capacities to have faith and courage. Moreover, it corrects errors and clarifies doubts, leaving nothing overlooked, whether great or small. Its virtuous voice is harmonious and upright, undivided and complete. Truly, it is secretly affirmed by all patriarchs and jointly upheld by all Buddhas. It is like the Udumbara flower appearing beyond the kalpas, or the Amalaka fruit held in the palm—this is no exaggeration. In the year of Guisi, Master Lingfeng expounded the meaning of the sutra in Shepu, with some differences in the division of sections, making listeners feel they were hearing and believing what they had never heard or believed before. The student Xingqie of Huayang recorded it, naming it the Shepu version. Now, as the \*Ten Essentials\* is being reprinted, this version is entrusted for carving. I respectfully compose this preface to record it.

時戊申端陽後三日也古歙學人成時和南書

> Written on the third day after the Dragon Boat Festival in the year of Wushen (1668), by the student of ancient She County, Cheng Shi, with palms joined in reverence.