親鸞 12
略說八句，示現如來自利利他功德莊嚴次第成就，應知。
（我簡短地說明第八句，如來自利利他的功德莊嚴的適當順序成就是什麼意思？這是大家應該知道的。）
I have briefly explained eight passages, showing that the Tathagata’s virtues and adornments for self-benefit and benefiting others have been fulfilled in due order. Reflect on this.
此云何次第？前十七句是莊嚴國土功德成就：既知國土相，應知國土之主，是故次觀佛莊嚴功德。
（什麼叫適當的順序？前面的十七句是莊嚴國土的功德成就：既然知道淨土佛國的現象，就應該知道佛國的國主是誰？然後再觀察佛陀的莊嚴功德是什麼？）
What is the due order? The preceding seventeen passages treat the fulfillment of the adornments of the virtues of the land. We know already the features of the land; hence, we must know the master of the land. For this reason, next we contemplate the virtues of the Buddha’s adornments.
彼佛若為莊嚴，於何處座？是故先觀座；既知座已，宜知座主。
（假如佛陀已成就莊嚴的佛殿，那他坐在那裡？所以只要先觀察他的座位，知道他的座位，就自然知道誰是淨土佛國的國主。）
If the Buddha has completed his adornments, where does he sit? Thus, first we contemplate his seat. When we have come to know the seat, then we must know the seated master.
是故次觀佛莊嚴身業；既知身業，應知有何聲名？是故次觀佛莊嚴口業；既知名聞，宜知得名所以。
（因此，再來觀察佛陀的莊嚴的身體立行的志業。既然知道[身體立行的志業，就應該知道佛陀享有怎樣的名聲？因此，再來觀察佛陀的莊嚴的言說的志業。既然知道佛陀聲名遠播，就應該知道佛陀為什麼獲得名聲。]
Thus, next we contemplate the Buddha’s adornment of bodily activity. Having come to know the bodily activity, we must know what name the Buddha has. Thus, next we contemplate the Buddha’s adornment of verbal activity. Having come to know how the Name is heard, we must know the origins of the Name’s acquisition.
是故次觀佛莊嚴心業；既知三業具足，應知為人天大師，堪受化者是誰？
（因此，我們再觀察佛陀的莊嚴的精神上的志業。當我們對於身業、口業、及心業都明白之後，我們還應該觀察，作為諸眾及天神的大師，誰是能夠讓我們能夠接受教化的佛？）
Thus, next we contemplate the Buddha’s adornment of mental activity. Having come to know that the Buddha possesses these three modes of activity, we must know which people are able to receive the guidance of the great teacher of human beings and devas.
是故次觀大眾功德，既知大眾有無量功德，宜知上首者。是故次觀上首，上首是佛。既知上首恐同長劫。
（因此，我們再觀察大眾的功德，既然知道大眾有無量的功德，我們就應該知道諸眾的領導者是誰，領導者是佛陀，既然知道領導者是佛陀，那等於是永恆的領導者。）
Thus, next we contemplate the virtue of the great assembly. Having come to know the countless virtues possessed by the great assembly, we must know who the leader is. Thus, next we contemplate the leader. The leader is the Buddha. We come to know that the leader is surely the same for long kalpas;
是故次觀主，既知是主，主有何增上？是故次觀莊嚴不虛作主持，八句次第成也。
（因此再下去是觀察主人，既然知道誰是主人，我們就必須知道主人有如此崇高的功德？因此再來就是觀察主人有無實在地盡他的職責。這八句是有先後順序的。）
Thus, next we contemplate the master. Having come to know the master, we must know what supreme virtue the master possesses. Thus, we next contemplate his adornment of sustaining without any futility. Thus, the due order of the eight passages is established.
32hsiung@pchome.com.tw
雄伯曰：
佛法是不可思議法，理解需要想像力、同理心、及無意識對於永恆生命的渴望。一般凡夫若是執著於理性的邏輯思維，要從一地到一地按部就班說明白，親鸞也只好煞有其事地奉陪。
Archive for the ‘親鸞’ Category
親鸞 12 教行信證
July 18, 2009親鸞
July 18, 2009親鸞11
五種不可思議中，佛法最不可思議。若言，菩薩必從一地至一地，無超越之理，未敢詳也。
（五種不可思議中，佛法最不可思議。假如說，成就菩薩一定要按部就班，一級一級地修行，不能夠跳躍前進，那是不明白佛法詳細的道理。）
Among the five inconceivabilities, the Buddha-dharma is the most inconceivable. If one says that bodhisattvas must necessarily advance from stage to stage, and that there is no principle of leaping, then one still lacks understanding.
譬如有樹名曰好堅，是樹從地生百歲，乃具一日長高百丈，日日如此，計百歲之長，豈類修松邪？見松生長日不過寸。聞彼好堅，何能不疑即日？
（例如，有棵名叫非常堅實的樹，花了一百年才從地上萌長，但是它是每天長高一百丈，每天都這樣長，一百年之後的高度，豈是一般的高大松樹所能相比？因為大家看到松樹，每天長高不過是一寸而已，聽到那非常堅實的，怎麼能夠不懷疑它是一天之內長出來？）
There is a tree called “great firmness.” It takes one hundred years for this tree to send forth a shoot from the ground, but when it does it grows one hundred yards a day. It grows thus day by day. How can its measure after a hundred years be compared even to tall pines? Since pine trees grow no more than an inch a day, people hearing of this “great firmness” tree surely doubt it can grow thus in a single day.
有人聞釋迦如來，證羅漢於一聽，制無生於終朝，謂是接誘之言，非稱實之說，聞此論事，亦當不信。夫非常之言不入常人之耳，謂之不然，亦其宜也。
（有人聽說當年釋迦如來，聽到一次佛法，就馬上驗證到羅漢果的境界，早餐才吃完，就讓他就體悟到，生命的虛幻不實，認為是拐誘騙人的說法，而不是真實的事情。聽到這樣事，也都不肯相信。因為超越常情的話語，聽到一般凡夫的耳朵裡，會大不以為然，這也是沒辦法的事。）
A person hearing that Sakyamuni Tathagata brought a man to realization of arhatship with but one sermon, or brought another to insight into the nonorigination of all existence in but the time before breakfast, will take this as words of inducement and not a presentation of fact. Hearing the above exposition [of the Treatise], one will surely not believe it. Extraordinary words do not find entrance into the ears of the ordinary; they think it cannot be so. That cannot be helped.
雄伯曰：
明知非常之言不入於常人之耳，卻還是要說，而且還要說到你相信。
親鸞 11
July 18, 2009雄伯手記980708
July 8, 2009雄伯手記980708
從網路下載到大陸版的「海角七號」，被掐著脖子般看到深夜。裡面有兩段動人的愛情。一段是透過五十幾年前，一位日本男人因國家戰敗被迫撤離台灣，在輪船上寫給在恆春海角七號的一位情人的情書表達，抽象飄渺的相思之情，纏綿悱惻。另一段是日本樂團女公關跟恆春男歌手的戲劇性愛情，具體生動，還有脫光衣服的性愛助興。
現代人戀愛觀的最大的矛盾是，具體表現的方式是第二段，可是靈魂所嚮往的卻是第一段。道道地地成為哲學家德勒茲所說的：「人不是像感冒般地傳染上精神分裂症，人本身就是精神分裂症」。
無意中又從網路看到這麼一首絕妙好詩：「君生我未生，我生君已老，但願生同時，與君日日好」。
讀起來也是纏綿悱惻，令人怦然心動。只是一但具體表現到現實生活裡，新聞記者的一句「不倫之戀」，就給定調打殺了！
親鸞 10
July 6, 2009親鸞 10 教行信證
問曰：若不即等，復何得言菩薩？但登初地，以漸增進，自然當與佛等，何假言與上地菩薩等？
（有人問：假如不馬上平等，為什麼他們能夠被稱為菩薩？當菩薩得到初地的階段，再慢慢增進，自然會跟佛平等，為什麼又假定說是跟上地的菩薩平等？）
Question: If they are not immediately equal, how can they be called bodhisattvas? When bodhisattvas attain the first stage, then by gradually advancing they will naturally become equal to the Buddhas; how can it be provisionally said that they are equal to bodhisattvas of the higher stages?
答曰：菩薩於七地中得大寂滅，上不見諸佛可求，下不見眾生可度，欲捨佛道證於實際；爾時若不得十方諸佛神力加勸，即便滅度，與二乘無異，菩薩若往生安樂見阿彌陀佛，即無此難，是故須言畢竟平等。
（親鸞回答：菩薩在七地中修得大寂滅的境界，上面看不見諸佛可追求，下面也見不到眾生可超度，他想要放棄佛道，驗證個人的真實；那時候，假如不是十方諸佛一再地勸告，就算他驗證到個人滅度，那跟小乘的境界沒什麼兩樣。可是，假如菩薩往生到安樂淨土，會見阿彌陀佛，就沒有這個問題。所以說，他跟眾佛最後還是平等。）
Answer: Within the seventh stage, bodhisattvas attain great tranquility; above, they see no Buddhahood that must be attained, below, they see no sentient beings who must be saved. They desire to abandon the Buddha-way and [immediately] realize reality-limit. At that time, if they do not receive encouragement through the transcendent powers of the Buddhas of the ten quarters, they immediately enter nirvana and come to be no different from [those of] the two vehicles. If bodhisattvas are born in the land of happiness and see Amida Buddha, they do not encounter this fault. Hence, they are ultimately equal.”
復次，無量壽經中，阿彌陀佛如來本願言：設我得佛，他方佛土諸菩薩眾，來生我國，究竟必至一生補處，除其本願自在所化，為眾生故，被弘誓鎧，累積德本，度脫一切，遊諸佛國修菩薩行，供養十方諸佛如來，開化恒沙無量眾生，使立無上正真之道，超出常倫，諸地之行現前，修習普賢之德，若不爾者，不取正覺。
（而且，無量壽經中，阿彌陀佛如來本願說：當我成就佛時，其它地方的佛土諸眾菩薩，往生到我的安樂佛國，最後一定會到達「一生補處菩薩」的地位，實現他們本願所期望的神通自在。並且為了眾生的緣故，為了實現他們的弘大誓願，我不惜穿上鎧甲般地奮鬥。我要累積許多功德，才能度脫一切眾生，到各地佛國，實踐菩薩的德行，供養十方的諸佛如來，開導教化像恒河沙那麼多的無量眾生，使他們體悟到最高真理的法門，是超越一般世俗，使他們證歷十地的境界，學習普賢菩薩的功德。假如我做不到這些，我不算是得到真正的覺悟。）
Further, among Amida Tathagata’s Primal Vows in the Sutra of Immeasurable Life is the following:
When I attain Buddhahood, the bodhisattvas of other Buddha-lands who come and are born in my land will ultimately and unfailingly attain [the rank of] “succession to Buddhahood after one lifetime” – except for those who, in accordance with their own original vows freely to guide others to enlightenment, don the armor of universal vows for the sake of sentient beings, accumulate roots of virtue, emancipate all beings, travel to Buddha-lands to perform bodhisattva practices, make offerings to all the Buddhas and Tathagatas throughout the ten quarters, awaken sentient beings countless as the sands of the Ganges, and bring them to abide firmly in the unexcelled, right, true way. Such bodhisattvas surpass ordinary ones, manifest the practices of all the bodhisattva stages, and discipline themselves in the virtue of Samantabhadra. Should it not be so, may I not attain the supreme enlightenment.
按此經推，彼國菩薩，或可不從一地至一地。言十地階次者，是釋迦如來於閻浮提一應化道耳；他方淨土何必如此？
（按照經文推想，在淨土佛國的菩薩，或許可以不必從一地按部就班地修行到另一地。將菩薩修行分成十地的不同階段，是釋迦如來在我們人間世，為了讓眾生理解的方便法門，若是到了平等法身的佛國淨土那一邊，何必如此劃分？）
Reflecting on this sutra passage, we may infer that the bodhisattvas of that land do not advance from stage to stage. What is spoken of as the process of the ten stages is merely an accommodated method of guidance that Sakyamuni Tathagata used in this Jambudvipa continent; what necessity is there that it be thus in the pure lands of other quarters?
雄伯曰：
無量壽經及教行信證原典沒有現代的標點，各家詮釋時，會形成自由心證。「一生補處」，有人直接當「一生補處佛」解，英譯則拆成「一生」after one lifetime 「補處」則譯成succession to Buddhahood（繼承佛陀之位）。
「除其本願自在所化」及「除其本願，自在所化」中間有沒有逗號，解釋也顯然不同。 英譯是except those—who, in accordance with their own original vows freely to guide others to enlightenment,（除了那些依照本願，引導眾生覺悟的佛，）「被弘誓鎧」don the armor of universal vows，的主詞是those（那些佛）。
我的思索是「除」能否當動詞「實現」解，如同「真除」是實際授官職。這樣上下文似乎較合理順暢。
「超出常倫、諸地之行現前，修習普賢之德」是教行信證本，跟一般的無量壽經本「超出常倫諸地之行，現前修習普賢之德」，也有解釋上的差異。英譯Such bodhisattvas surpass ordinary ones, manifest the practices of all the bodhisattva stages, and discipline themselves in the virtue of Samantabhadra. （那些菩薩超越普通的倫常，表現十地各階段的修行，並實踐普賢菩薩得功德。）
更令我困惑的是，親鸞的「按此經推，彼國菩薩，或可不從一地至一地。」這樣的結論我當然很喜歡，但是我實在無法理解，他是如何從無量壽經的原文推論出來？
親鸞 09
July 4, 2009親鸞 09
問曰：案十地經，菩薩進趣階級，漸有無量功勳，逕多劫數，然後乃得此。云何見阿彌陀佛時，畢竟與上地諸菩薩身等法等邪？
（有人問：當我沉思十地經時，我發現到菩薩的進階是要按部就班，要逐建累積無數的功德，經過好幾次的輪迴劫數的修行，才能到達這個境界。為什麼說一見到阿彌陀佛，畢竟跟上地的那些菩薩等法身平等？）
Question: In reflecting on the Sutra of the Ten Stages, I find that the bodhisattvas’ advance through stages is attained only after gradually acquiring immeasurable merit over numerous over numerous kalpas. How is it that if they see Amida Buddha, ultimately they will be equal in body and equal in dharma to bodhisattvas of the higher stages?
答曰：言畢竟者，未言即等也。畢竟不失此等，故言等耳。
（親鸞回答：經上說畢竟身等法，並沒有說馬上就平等。畢竟的意思，是最後終就是平等，所以還是平等。）
Answer: Ultimately does not mean “immediately equal.” Ultimately, without fail, they will be equal; for this reason, they are said to be equal.
雄伯曰：
人類死而平等，是凡夫語。依照曇鸞的論註，人類死了還是不能平等，也不是「我要！我要！」的願，就能往生安樂淨土，而是要付出心力代價，歷經十地的修行，漸有無量功勳，才能即見阿彌陀佛，才能享有平等法身。
親鸞 08
July 4, 2009親鸞 08
論註曰：
還相者，生彼土已，得奢摩他、毗婆舍那、方便力成就。回入生死稠林，教化一切眾生，共向佛道。若往若還，皆為拔眾生渡生死海。是故言：回向為首得成就大悲心故。
（曇鸞論註：還相的意思是往生佛國，得到奢摩他、毗婆舍那、方便力成就。又重新回轉到生死輪迴的世間園林，教化一切眾生，一起歸依佛法。無論是往生佛國，或是回轉世間，動機都是為了救渡眾生，超越生死的苦海。所以說，回轉世間是第一等的大慈悲心的成就。）
[T'an-luan]
16 The Commentary on the Treatise states:
“Directing virtue for return to this world” means that after being born in that land, fulfilling samatha and vipasyana, and gaining the power of compassionate means, one returns and enters the thick forests of birth-and-death, teaches and guides all sentient beings, and brings all to enter the Buddha-way together. Whether with regard to the aspect for going forth or the aspect for return, all is entirely for the sake of bringing sentient beings across the ocean of emancipation, thus ever performing Buddha’s work.
又言：即見彼佛，未證淨心菩薩，畢竟得證平等法身，與淨心菩薩，與上地諸菩薩，畢竟同得寂滅平等故。
（曇鸞論註又說：當無量壽佛去見阿彌陀佛時，他並沒有跟淨心菩薩相會，因為彼此都是修證到平等法身，所以跟淨心菩薩，跟上地諸菩薩，彼此都修證得到寂滅平等法的原因。）
From the very beginning, however, they have no thought of going and coming, not thought of making offerings, no thought of emancipating. For this reason this body is called dharma-body of equality.
平等法身者，八地已上法性生身菩薩也。寂滅平等之法也。以得此寂滅平等法，故名為平等法身。以平等法身菩薩所得，故名寂滅平等法也。
（平等法身的意思是，是指修行到八地以上法性身的菩薩而言，那就是寂滅平等法。因為菩薩已經得到這個寂滅平等法，所以被稱為平等法身。因為是平等法身的菩薩所證得的，所以又稱為寂滅平等法）
This dharma is called dharma of tranquility and equality. Bodhisattvas who have not yet realized pure mind: bodhisattvas of the first to the seventh stages.
此菩薩得報生三昧，以三昧神力，能一處一念一時，遍十方世界，種種供養一切諸佛及諸佛大會眾海；能於無量世界無佛法僧處，種種示現，種種教化，渡脫一切眾生，常作佛事。初無往來想，供養想，度脫想，是故此身名為平等法身。此法名為寂滅平等法。
（這些菩薩獲得報生三昧，用這個三昧的神奇力量，他們能在一個地方，一個念頭，一瞬間，就出現在十方世界，以種種方式供養諸佛以及無數的諸佛大會眾。也能在無量的世界，甚至在傳播佛法的僧侶所未能到的地方，以種種方式展示佛法，以各種方式教化眾生，渡脫一切眾生，時常作佛法慈悲的志業。他們起初並沒有要往生安樂佛國，再回轉到世間的想法，也沒有要供養佛的想法，甚至也沒有要度脫生死的想法，所以他們被稱為平等法身。這個法就稱為寂滅平等法。）
However, it is necessary for them to enter into samadhi through exertion of mind; they are not without such exertion.Because of this exertion of mind, they are said to be “bodhisattvas who have not yet realized pure mind.” These bodhisattvas aspire to be born into the Pure Land of happiness and to see Amida Buddha.
未證淨心菩薩者，初地已上七地以還菩薩也。此菩薩亦能現身，若百、若千、若萬、若億、若百千萬億，無佛國土施作佛事，要作心入三昧，乃能非不作心，以作心故，名為未證淨心。
（至於未證淨心菩薩，指的是初地以上，七地以下的菩薩。這些菩薩也能夠變化成幾百位、幾千位、幾萬位、甚至百千萬億位菩薩，在不是佛國土的世間展示佛的志業，要費心力，才能進入隨心所欲的三昧，那是因為要費過心力才能隨心所欲，這些佛稱為未證淨心佛。）
These bodhisattvas are, again, able to manifest bodies, in a hundred, a thousand, ten thousand, a million, or a hundred thousand million lands where there is no Buddha, and to perform Buddha’s work.
此菩薩願生安樂淨土，即見阿彌陀佛，見阿彌陀佛時，與上地諸菩薩，畢竟身等法等。龍樹菩薩、婆藪槃頭菩薩輩，願生彼者，當為此耳。
（這些菩薩願意往生安樂淨土，馬上會見到阿彌陀佛。見到阿彌陀佛時，跟上地的諸菩薩，在法身方面畢竟還是平等。這就是龍樹菩薩，婆藪頭槃頭菩薩，願意往生淨土佛國的原因。）
When they have seen Amida Buddha, they will ultimately become equal in body and equal in dharma to all the bodhisattvas of the higher stages. It is precisely for this reason that Bodhisattva Nagarjuna and Bodhisattva Vasubandhu aspired for birth there.
雄伯曰：
法國大革命時揭櫫的理想是「自由Liberty、平等Equality、博愛Fraternity」。美國憲法的第一條是「人類生而平等」All men are created equal。但實際上，環首四顧，人的財富、地位、容貌、才能、智慧、更不用說一生的際遇及因緣，何嘗有什麼平等？唯一令人告慰的平等是，大家都是無常生命，遲早都要死。人類死而平等！
龍樹等菩薩嚮往安樂淨土的原因，也是這個平等法。至於十地經的七地以下或以上是啥名堂，就別再去朗朗上口死背了。想想看！口口聲聲談平等法，卻連菩薩都還分成那麼多等級，你不覺得聽起來就很反諷嗎？
親鸞 07
July 4, 2009親鸞 07
還相回向
（回轉到人間世）
[The Aspect of Return to this World]
二言還相回向者，則是利他教化地益也，則是出於必至補處之願，亦名一生補處之願，亦可名還相回向之願也。顯註論，故不出願文，可披論註。
（其次，談到有關回轉到人間世的方向，那就是我們接受的利益，利益他人及引導他人的利益。它出於無量壽佛決心要得到涅槃的誓願，彌補他這一生，又稱為無量壽佛的回向世間的誓願。因為這個誓願出現在淨土論的註釋那裡，我現在引用的不僅是天親菩薩淨土論得本願原文，還加曇鸞的淨土論註。）
Second is Amida’s directing of virtue for our return to this world. This is the benefit we receive, the state of benefiting and guiding others. It arises from the Vow of necessary attainment of the rank of succession to Buddhahood, also know as “the Vow of succession to Buddhahood after one lifetime.” It may further be called “the Vow of directing virtue for our return to this world.” Since this Vow appears in the Commentary on the Treatise, I will not quote it here; see the passages from the Commentary [that follow]. [Vasubandhu]
淨土論曰：出第五門者，以大慈悲觀察一切苦惱眾生示應化生，回入生死園煩惱林中，遊戲神通至教化地，以本願力回向故，是名出第五門。
（天親菩薩的淨土論上說：關於從第五門出來的意思，就是用大慈悲心，變化各種形態，來觀察及引導苦惱的眾生，並不惜轉回到生死輪迴的煩惱世間的園地，以遊戲人間的神通力量，得到教化眾生的地位，這是因為無量壽佛在本願中宣誓過要回向世間，所以稱為從第五門出來。）
15 The Treatise on the Pure Land states:
Concerning “the fifth gate of emergence”: With great compassion, one observes all sentient beings in pain and affliction, and assuming various transformed bodies to guide them, enters the gardens of birth-and-death and the forests of blind passions; freely sporting there with transcendent powers, one attains the state of teaching and guiding. This is brought about by the directing of virtue through the power of the Primal Vow; it is called “the fifth gate of emergence.”
雄伯曰：
英譯並沒有說明為什麼是第五門。倒是我從網路的佛學大辭典查到淨土論對於「五功德門」的詳細記載：
淨土論所云：得往生於彌陀淨土，而成就之五種功德也。為配於五念門而立者。真宗謂五種中初二門為現生正定聚之益。淨土論曰：「一者近門，二者大會眾門，三者宅門，四者屋門，五者園林遊戲門。此五種，初四者屋門成就入功德，第五門成就出功德。入第一門者，以禮拜阿彌陀佛為生彼國，故得生安樂界，是名入第一門。入第二門者，以讚歎阿彌陀佛隨順名義，稱如來名，依如來光明智相修行者，以一心專念作願生彼修奢摩他寂靜三昧行故，得入蓮華藏世界，是名入第三門。入第四門者，以專念觀察彼妙莊嚴修毗婆舍那故，得到彼所受用種種法味樂，是名入第四門。出第五門者，以大慈悲，觀察一切苦惱眾生，示應化身，迴入生死園煩惱林中，遊戲神通至教化地，以本願力迴向故，是名第五門。菩薩入四種門自利行成就。應知，菩薩出第五門迴向利益他行成就。」
雄伯曰：
功德門不僅要能入，還要能出。問題是我們煩惱眾生，光是前面四道門就把我們搞得昏頭轉向，佛門深如海般地迷失，遑論出來？不知有沒有速成佛門補習班，能夠教導我執自私的眾生：只要繳昂貴學費，缺乏大慈悲心，也照樣可以得到迴向利益他行成就？
親鸞 06
July 3, 2009親鸞 06
光明寺疏云：言弘願者，如大經說：一切善惡凡夫者，莫不皆乘阿彌陀佛大願業力為增上緣也。
（光明寺的善導法師註解說：關於弘大願望，大無量壽經上說：煩惱眾生，無論是善是惡，得到往生安樂淨土，毫無例外地，總是憑藉阿彌陀佛的本願業力，當著推動跟提昇的因緣。）
(Ｓｈａｎ－Ｔａｏ)
The Commentary of the Master of Kuang-ming temple states:
Concerning the “universal Vow,” it is as set forth in the Larger Sutra. The attainment of birth of all foolish beings, whether good or evil, is always, without exception, by being carried by the karmic power of Amida Buddha’s great Vow and accepting it as the decisive cause.
又佛密意弘深，教門難曉，三賢十聖，弗測所規，況我信外輕毛，敢知旨趣？
（而且，佛陀的深奧的意涵博大精深，他教導的法門不容易瞭解。即使是最高層次智慧的聖人賢人，也不盡明白。何況我半路出家，知識淺薄，怎麼敢說已經掌握佛的旨意？）
Further, the Buddha’s innermost intent is vast and profound; hence, his teachings are difficult to grasp. It cannot be fathomed by the three classes of the wise or the ten classes of sages. Much less, then, can it be fathomed by us, petty foolish beings who have not reached even the stages of understanding. How should we know its significance?
仰惟，釋迦此方發遣，彌陀即彼國來引，彼喚此遣，豈容不去也！
（當我仰慕地思維，我看到釋迦如來通知，我在煩惱世間的大限已盡，阿彌陀佛就在安樂佛國，接引我過去。佛國淨土既然召喚，釋迦如來又已通知遣送，我怎麼能夠不去呢？）
As I reverently reflect, I see that Sakyamuni exhorts us on this shore, and that Amida, from that land, comes to welcome us. From there we are beckoned to, from here we are urged on; how could we refuse to go?
唯可懃奉法畢命為期，捨此穢身，即證彼法性之常樂。
（我所能做的，就是誠懇地遵照我的業障所規定的期限，捨棄這個污穢的肉身，那就是體現佛國淨土的永恆的快樂。）
Just earnestly devote yourself to this dharma with life’s limit as the end, and abandoning completely this defiled existence, immediately realize the eternal bliss of dharma-nature.
又云：
西方寂靜無為樂，畢竟消遙離有無，大悲薰心遊法界，分身利物等無殊。或現神通而說法，或現相好入無餘。變現莊嚴隨意出，群生見者罪皆除。
（又描述：
在西方寂靜無為的佛國，我快樂無窮，完全自由自在，渾然忘掉生命的存在或不存在。在佛國的領域，慈悲大愛充滿我的胸懷。我彷彿轉變成各種身體，沒有差別地汎愛萬物。
我有時展現我的神奇力量，啟示佛法，有時顯現佛陀的容貌面相，進入涅槃菩提。我隨心所欲，轉變各種莊嚴面貌，有情眾生見到，他們的業障都因而消除。）
Further, it states:。
The city of bliss, tranquil and uncreated, in the West,
Is ultimately free and peaceful, far removed from being and nonbeing;
Great compassion imbues the heart, so that one sports in the dharma-realm;
Transforming oneself into various bodies, one benefits all beings equally, without discrimination.
Manifesting transcendent powers, one teaches the dharma;
Realizing Buddha’s features and marks, one enters nirvana without residue.
Miraculously created adornments are manifested at will;
Those sentient beings who see them have all their karmic evil swept away.
又贊云：
歸去來，魔鄉不可停。曠劫來流轉，六道盡皆經。到處無餘樂，唯聞愁歎聲。畢此生平死，後入彼涅槃城。
（而且，善導法師以贊詩表達：
歸去到佛國安樂淨土罷！煩惱世間像是惡魔的地方，不應該停留太久。自從無數劫的世代前，我的靈魂就一再地轉世，六道輪迴都已經歷過。可是，沒有一個地方是快樂的，耳朵所聽到的，只是悲傷哀歎的聲音。當我結束目前的生命期限，我就要進入涅槃的淨土佛國。）
Further, it states in praise:
Let us return! Do not abide
In this homeland of maras. Since innumerable kalpas ago
We have been transmigrating
Passing through all the six courses.
Nowhere has there been any pleasure;
We hear only the voices of grief and sorrow.
After this present lifetime has ended,
Let us enter the city of nirvana!
五、結釋：
夫按真宗教行信證者，如來大悲迴向之利益，故若因若果，無有一事非阿彌陀如來清淨願心之所回向成就，因淨故果亦淨也，應知。
（結語：
當我沉思淨土真宗的教行信證的微言大義時，我看到他們就是阿彌陀佛偉大的悲憫，迴向世間的利益。所以無論是原因還是結果，沒有一樣不是阿彌陀佛清淨發願的心，迴向給世間眾生的成就。動機原因是純淨，所以成就的結果，也是純淨。大家應該瞭解這一點。）
[Conclusion to the Aspect of Going Forth]
13 As I contemplate the teaching, practice, shinjin, and realization of the true essence of the Pure Land way, I see that they are the benefit that the Tathagata directs to us in his great compassion.
Therefore, whether with regard to the cause or to the fruition, there is nothing whatever that has not been fulfilled through Amida Tathagata’s directing of virtue to beings out of his pure Vow-mind. Because the cause is pure, the fruit is also pure. Reflect on this.
雄伯曰：
善導的疏註原是用以自況，對於佛國淨土充滿嚮往跟膜拜，態度謙卑自抑。中間的七言詩，是安樂淨土的佛陀變現莊嚴的境界的描述，本應該用第三人稱「他」，我翻白話時，卻不知不覺地使用第一人稱「我」。但再三思維之下，發現將錯就錯，亦未嘗不可。「我」可以是大悲熏心遊法界的佛，也可以是堅決信心要歸去來的詩的作者善導。最後，親鸞的結語，也是夫子自況。因淨故果亦淨，固然可以指如來大悲回向的利益，用來驗證他自己一生致力於淨土真宗的志業，何嘗不是恰到好處？
親鸞 05
July 3, 2009親鸞 05 教行信證
安樂集云：然二佛神力應亦相等，但釋迦如來不申己能，故顯彼長，欲使一切眾生莫不齊歸，是故釋迦處處嘆歸，須知此意也。
（道綽法師的安樂集上說：兩位佛陀，阿彌陀佛跟如來佛的神奇力量應該是相等的。可是釋迦如來佛並不提到自己的能力，而特意顯示阿彌陀佛的優越。這是因為他希望每個有情眾生能夠平等地歸依阿彌陀佛。所以，釋迦如來佛在許多經文上，讚嘆阿彌陀佛引導眾生歸依，要大家了解這是佛陀的用意。）
[Tao-ch'o] Passages on the Land of Happiness states:
The majestic powers of the two Buddhas, Amida and Sakyamuni, are equal. Sakyamuni Tathagata, however, speaks not of his own capacities, but purposely reveals Amida’s excellence; this is from his desire that every single sentient being be equally brought to take refuge in Amida. Hence, in various sutras Sakyamuni praises and leads beings to take refuge in Amida; we must recognize this to be the Buddha’s intent.
是故，曇鸞法師正意歸西故。 徬大經奉讚曰：
（所以，曇鸞法師的根本心意，就是要歸依西方安樂佛國。他因此依照大無量壽經的經文表達這樣的讚嘆：
）
Master T’an-luan’s fundamental intention, then, was indeed to take refuge in the West. He therefore expresses praise in hymns based on the Larger Sutra:
安樂聲聞菩薩眾，人天智慧咸通達，身相莊嚴無殊異，但順地方故列名。
顏容端正無可比，精微妙驅非人天，虛無之身無極體，是故頂禮平等力。
（居住在安樂佛土的聲聞及菩薩眾、眾生及天神，個個都得到完美的智慧。他們的身體的外表，個個莊嚴，沒有特別的差異。但是為了讓三界世間的人能明瞭，才有聲聞、菩薩眾、人、天等名稱。他們的面貌儀容端莊無比，精緻微妙的身體既不是人，也不是天神。他們的身驅虛無飄渺，沒有邊際，因此我頂禮讚歎這種平等的力量。）
The Sravakas and Bodhisattvas of the land of happiness,
And the human beings and devas also, all perfectly attain wisdom,
In bodily appearance and adornments they do not differ at all.
The Terms for them differ simply in accordance with usage elsewhere
Their countenances, dignified and wonderful, are beyond compare,
Delicate and subtle. Their bodies are not human beings’ or devas’
Theirs are the body of emptiness, the body of boundlessness,
Therefore, I pay homage to the one possessing the power of
Equality
雄伯曰：
曇鸞區別兩位佛陀，釋迦如來佛跟阿彌陀佛，但是他們不同的神奇力量不是高下的問題，而是互補的需要。釋迦如來顯現佛國淨土的平等相，而阿彌陀佛則是顯現回到世間教化眾生的差別相。為了方便引導煩惱凡夫歸依佛國淨土，不得不用方便法門的各種名稱。釋迦如來佛對於阿彌陀佛能使眾生莫不齊歸，是處處讚歎的，而阿彌陀佛所引導來歸的眾生，對於釋迦如來的平等力也是頂禮的。
