No. 413-A觀經直指疏序
Preface to the Direct Commentary on the Contemplation Sutra
非佛作心，不厭娑婆而造十惡，非心作佛，不欣極樂而行十善者，凡夫也。佛外有心，知苦集而觀察三界如牢，心外有佛，慕滅道而不信他方剎土者，二乘也。是佛作心，度眾生而不住涅槃，是心作佛，修萬行而不住生死者，菩薩也。即佛即心，導三乘而入一乘，即心即佛，攝九界而歸佛界者，如來也。所以無量佛出淨土而來穢土，改濁還清，二大士引惡人而到善人，革凡成聖，國王現逆順之境，有感有應，世尊示折攝之門，為避為趨，是心作佛之教，於是乎興，是心是佛之理，於是乎顯矣。葢教能詮行，理由觀彰，行開三種，觀分十六，行行稱真如之性，觀觀宗法界之心，日落懸皷於西方，水起瑠璃於樂土，樹葢現十方之塵剎，池水演三寶之玄音，地內暎寶珠之色，界上總樓閣之觀，華座本是願力所成，聖像不離心想而變，欲覩全體之金容，先瞻眉毫之玉相，觀音上頂於佛果，勢至下動於含靈，然後普觀自身之能生，雜想三聖之所現，金剛臺上之以上，寶蓮花中而又中，化佛流光，下品得往。總之，境不離心，事依理顯。觀心妙也，時時住唯心之安養；究理盡也，念念見理具之阿彌。由此國太夫人悟即心是佛，忍證無生；諸天侍女了作佛是心，記發無上。真所謂火內之蓮花，海中之舟楫，病客之良醫，饑民之美饍，未有甚於此經者也。故得阿難受持於王宮，耶舍傳譯於宋世，天台智者解說於隋朝，清凉國師備釋於唐代。詎知言近而旨遠者，宜若登天之不及；文簡而義周者，奈何墜地以無聞？因之一心投佛，三復斯文，遵賢首之宗承，秉帝心之觀道，集成略疏，名為直指。若曰：智辨無礙，有慚往哲；法門增廣，無愧今心。將使諸佛心內之眾生，在在觀即心之諸佛；眾生心內之諸佛，常常迎作佛之眾生。生佛與心，同歸法界。是則此疏之作，寧不為西方之直指也歟？欲往彼國而慮乎蹊徑者，請沉玩於斯焉。
Those who do not make the mind into a Buddha, who do not detest this Saha world yet commit the ten evils, and those who do not make the Buddha from the mind, who do not aspire to the Pure Land yet practice the ten virtues—these are ordinary beings.
Those who see the mind as separate from the Buddha, who know suffering and its origin and regard the three realms as a prison, and those who see the Buddha as separate from the mind, who yearn for cessation and the path but do not believe in other Buddha-lands—these are the two vehicles.
Those who make the Buddha into the mind, who liberate beings yet do not dwell in nirvana, and those who make the mind into the Buddha, who cultivate myriad practices yet do not dwell in samsara—these are bodhisattvas.
Those for whom the Buddha is the mind, who guide the three vehicles into the one vehicle, and those for whom the mind is the Buddha, who gather the nine realms back into the Buddha-realm—these are the Tathagatas.
Therefore, countless Buddhas emerge from pure lands and come to defiled lands, transforming turbidity into purity. The two great beings guide evil people to become good people, transforming the ordinary into the sage. The king manifests both adverse and favorable conditions, where there is feeling, there is response. The World-Honored One reveals the gates of subduing and embracing, for avoiding and approaching. Thus, the teaching of "making the mind into a Buddha" arises, and the principle of "the mind is Buddha" becomes clear.
The teaching expresses practice; the principle is illuminated through contemplation. Practice opens into three kinds; contemplation divides into sixteen. Each practice accords with the nature of true suchness; each contemplation takes the mind of the Dharma-realm as its basis. The sun sets, hanging a drum in the west; water gives rise to lapis lazuli in the Land of Bliss. The tree-canopy reveals the dust-like realms of the ten directions; the pond water proclaims the profound sound of the Three Jewels. Within the earth, the color of precious pearls shines; above the realm, the vision of towers and pavilions is complete. The jeweled throne is originally formed by the power of vows; the sacred images do not depart from the transformations of mind. To behold the golden form in its entirety, first gaze upon the jade-like curl between the brows. Guanyin crowns the summit of Buddhahood; Dashizhi stirs the depths of sentient beings. Then, universally contemplate one's own capacity to be born, and envision the manifestation of the three sages in varied forms. On the diamond platform, above and above; within the jeweled lotus, center upon center. Transformed Buddhas emit flowing light; the lowest grade attains rebirth.
In summary, the realm does not depart from the mind; phenomena are revealed based on principle. Contemplating the mind is wondrous—constantly abiding in the Land of Peace and Nourishment that is mind-only. Investigating principle exhaustively—thought after thought beholding the Amitabha that is principle-inherent.
Thus, the queen mother of the country realized that the mind is Buddha, attaining the patience of the unproduced. The heavenly maidens understood that making the Buddha is the mind, receiving predictions of unsurpassed enlightenment. Truly, it is like a lotus in fire, a boat in the sea, a good physician for the sick, fine food for the hungry—nothing surpasses this sutra.
Therefore, Ananda received and upheld it in the royal palace; Yashas transmitted and translated it during the Song dynasty. The Tiantai master Zhiyi explained it in the Sui dynasty; the National Teacher Qingliang fully elucidated it in the Tang dynasty. Who would have known that words so near yet meaning so far would be like ascending to heaven, beyond reach? That the text is simple yet the meaning complete—how could it fall to the ground unheard? Therefore, with a single-minded devotion to the Buddha, I have repeatedly studied this text, following the lineage of Xianshou and upholding the contemplation path of Dixinqi, compiling a brief commentary named *Direct Pointing*.
If it is said: "In wisdom and discernment without obstruction, I feel ashamed before the sages of old; in expanding the Dharma-gates, I have no shame before the present mind." May it cause all beings within the minds of the Buddhas to everywhere contemplate the Buddhas that are the mind; and may the Buddhas within the minds of beings constantly welcome beings who make the Buddha. Beings, Buddhas, and the mind all return to the Dharma-realm. Thus, the composition of this commentary—is it not a direct pointing to the Western Land? Those who wish to go to that land yet worry about the path—please immerse yourselves and ponder this.
時康熈癸亥年閏六月初八上弦日灌頂行者續法題於慈雲觀堂No. 413
On the eighth day of the intercalary sixth month, the first quarter of the moon, in the year Guihai of the Kangxi reign, the disciple who received the empowerment, Xu Fa, respectfully inscribed this at the Ciyun Guantang Temple. No. 413
佛說觀無量壽佛經直指疏卷上
Sutra of Contemplation on the Buddha of Immeasurable Life: Direct Commentary, Volume 1
清 浙水慈雲沙門 灌頂續法 集
Clear! Based on the instruction to translate only the title/attribution line, here is the output: