淨土論序
Preface to the Treatise on Pure Land
帝京弘法寺釋迦才撰
Written by Shijiacai of Hongfa Temple in the Imperial Capital
夫淨土玄門。十方咸讚。彌陀寶界。凡聖同欣。然則二八弘規。盛乎西土。一九之教。陵遲東夏。余每披閱群典。詳撿聖言。此之一宗。竊為要路矣。其達之者。觖之稽頴。未悟者。矚而躊躇。若不馮此栖神。終恐沈淪永夜。今者總閱群經。披諸異論。撮其機要。撰為一部。名淨土論。然上古之先匠。遠法師。謝靈運等。雖以僉期西境。終是獨善一身。後之學者。無所承習。近代有綽禪師。撰安樂集一卷。雖廣引眾經略申道理。其文義參雜。章品混淆。後之讀之者。亦躊躇未決。今乃搜撿群籍。備引道理。勒為九章。令文義區分。品目殊位。使覽之者。宛如掌中耳。所願三福之教長弘。四誓之經永範。二八之觀齊闊。一九之生同歸。庶令六道孜孜長辭穢剎。四生擾擾。永處蓮臺。未及餘輝。俱遊淨域矣。
The Pure Land is a profound gateway, praised throughout the ten directions. Amitabha’s jeweled realm is cherished by both ordinary beings and sages. The great teachings of the sixteen contemplations flourished in the Western regions, yet the pure practice invoking rebirth into the Pure Land declined in the East. As I have examined the sacred texts in detail, I find this tradition to be a crucial path. Those who understand it bow in reverence; those who do not hesitate in confusion. If one does not rely on this teaching to settle the mind, they risk sinking forever into the long night of suffering.
Now, having reviewed the scriptures and various commentaries, I have extracted their essentials and compiled this work, titled *Treatise on the Pure Land*. In ancient times, masters like the Dharma Master Huiyuan and Xie Lingyun aimed for the Western Land, but ultimately pursued individual liberation alone. Later students lacked a tradition to follow. In more recent times, Master Daochuo composed the *Collection on the Peaceful Life* in one volume, widely citing scriptures and presenting principles. However, its text and meaning are mixed, and its chapters and sections are confused, leaving later readers still uncertain.
Now, I have searched through texts, thoroughly presented the teachings, and arranged them into nine chapters. Thus, the text and meaning are clearly distinguished, and the sections are properly organized, so that readers can see it as clearly as if it were in the palm of their hand.
My hope is that the teaching of the three blessings spreads far, that the scriptures on the four great vows remain an eternal standard, that the sixteen contemplations are equally accessible, and that all who recite the Buddha’s name may reach the same rebirth. May the beings in the six realms, tirelessly wandering, forever leave the impure land, and may the four forms of life, frantic and restless, eternally dwell on the lotus seat. Sharing in the remaining light, may we all journey to the Pure Land.
稽首西方極樂界 阿彌陀仙佛世尊
巧立弘誓救群生 我願往生頭面禮
端處蓮華臺王座 身放八方妙光明
五眼遍視無餘界 我願往生頭面禮
五分圓明性常住 大悲應接壽無量
以無緣慈攝眾生 我願往生頭面禮
寶界莊嚴含萬色 皆從如意珠玉生
見聞甞嗅觸滅罪 我願往生頭面禮
水鳥林管發清歌 其音演說甚深法
眾生聞者獲不退 我願往生頭面禮
觀音菩薩大慈悲 等視眾生同一子
寶手接引如慈母 我願往生頭面禮
勢至菩薩大自在 行坐傾動大千界
化佛菩薩皆雲集 我願往生頭面禮
佛子眾集量如海 猶如眾星拱北辰
等觀三界救諸苦 我願往生頭面禮
我今披閱佛大藏 總集句義為九章
讀者皆發菩提心 普願往生安樂國
I bow to the Western Realm of Ultimate Bliss, To Amitabha, the Enlightened One, the World-Honored Sage. With skillful vows to save all beings, I vow to be reborn there, bowing my head in reverence.
Seated on a lotus throne, a king's seat grand, Your body radiates wondrous light in every direction. With fivefold vision, you see all realms without exception, I vow to be reborn there, bowing my head in reverence.
Your fivefold wisdom shines, eternal and pure, With great compassion, you respond, your life span measureless. With unconditional kindness, you gather all beings, I vow to be reborn there, bowing my head in reverence.
The jeweled land, resplendent, contains all colors, All born from wish-fulfilling pearls and gems. Seeing, hearing, tasting, touching, erases all wrongdoing, I vow to be reborn there, bowing my head in reverence.
Water, birds, and forest trees sing pure songs, Their melodies proclaim the profound Dharma. Beings who hear them gain non-retrogression, I vow to be reborn there, bowing my head in reverence.
Guanyin Bodhisattva, with immense compassion, Sees all beings as her only child. With jeweled hands, she guides like a loving mother, I vow to be reborn there, bowing my head in reverence.
Shizhi Bodhisattva, with great mastery, Whose every step shakes the vast universe. Buddhas and Bodhisattvas gather like clouds, I vow to be reborn there, bowing my head in reverence.
The assembly of Buddha's children, vast as the sea, Like countless stars encircling the North Star. They view the three realms equally, saving all from suffering, I vow to be reborn there, bowing my head in reverence.
Now I read through the great Buddhist canon, Compiling its essence into nine chapters. May all readers awaken the bodhi mind, And vow to be reborn in the Land of Peace and Bliss.
淨土論卷上
Pure Land Treatise, Volume 1
帝京弘法寺釋迦才撰
Written by Shijiacai of Hongfa Temple in the Imperial Capital
有滯俗公子。問淨土先生曰。蓋聞佛教沖虛。語言路斷。法門幽簡。心行處滅。此則言語出自妄情。心行無非倒想。今乃欲寄西境專讚彌陀。路斷之語容非。處滅之言罕是。但情近滯未達大方。請扣雷門。發斯蟄戶。然域內非穢。淨自是心。注想西方。曉所未曉。十方咸淨。偏觖一隅。用此纏情。願為開決。
A worldly-minded gentleman once asked the Pure Land Master, "I have heard that the Buddha's teaching is profound and empty, transcending words. Its Dharma-gates are subtle and simple, where the activities of the mind cease. This being so, words arise from deluded emotions, and mental activities are nothing but inverted thinking. Yet now you wish to focus on the Western Land and exclusively praise Amitabha. This goes against the teaching that 'words are cut off' and that 'mental activities cease.' Your words seem ordinary and limited, not yet reaching the vast principle. I wish to knock on your thunderous gate, to awaken this dormant understanding. Furthermore, this world is not inherently impure—purity depends on the mind. Why fixate on the Western Land to understand what is not yet understood? All ten directions are equally pure, yet you single out one corner. This clinging perplexes me. Please resolve it openly."
先生曰。快哉子之問也。非夫哲士熟能示乎。然法門幽𮥜。誠如來旨。終慚不敏。試復論之。夫達人利見。寓目皆是。凡夫智淺。觸途生滯。但聖教弘規。位階八萬。要而論之。無過理事。此之二門。其猶車有兩輪鳥有二翼。若闕其一則不能沖虛遠逝。如起信論。有止觀二門。止則緣理。觀則緣事。如未達此二。則搆虛生滯耳。而語斷心滅者理也。期西念佛者事也。然三界唯心。域內非穢。若未階十地。且將境淨心。雖十方咸淨。而境界普散。欲令專想往生。所以偏觖一隅矣。
The Master said: "Excellent is your question! Only a wise person could raise such a point. However, the Dharma gate is profound and subtle—truly as the Tathāgata intended. Yet I fear my own inadequacy; still, let me attempt to discuss it further.
For those who see clearly, everything in plain sight is already Truth. But ordinary people, with their shallow wisdom, encounter obstacles at every turn. Yet the sacred teachings are vast, with eighty thousand approaches. To summarize, however, they come down to just two: Principle and Phenomenon. These two are like the two wheels of a cart or the two wings of a bird. If either is missing, one cannot soar through the void and travel far.
For instance, The Awakening of Faith describes two methods: Calm (śamatha) and Insight (vipaśyanā). Calm relates to Principle; Insight relates to Phenomenon. If one does not understand these two, they fabricate illusions and become stuck.
Now, that which transcends words and mental constructs is Principle. That which focuses on reciting the Buddha's name and yearning for the Western Pure Land is Phenomenon. And yet, the Three Realms are nothing but mind; within this universe, nothing is truly impure. But until one reaches the tenth stage, it is better to purify the mind by controlling the environment. Although the Ten Directions are all pure, the realms are spread everywhere. To direct one's focus exclusively toward rebirth in the Pure Land, we highlight just one direction as special."