[4] Principles Of Amitābha Sūtra《阿弥陀经》之宗 The Third Layer Of Profound Meaning 第三重玄义 Six Faiths 六信

《阿弥陀经》之宗
[4] Principles Of Amitābha Sūtra
第三重玄义
The Third Layer Of Profound Meaning
六信
Six Faiths

甲三、明宗
A3: Explanation [Of] Principles

第三明宗。

Third, [is] explanation [of] principles.

宗是修行要径，会体枢机，而万行之纲领也。

Principles are cultivation [of] Practices’ important path, [for] understanding [the] essential hinge [and] trigger, and [the] hawser [and] collar [i.e. guiding Principles] of ten thousand Practices.

提纲则众目张，

Raising [the] hawser, then [will the] mesh open.

[Note 1: ‘纲’ (hawser) is also short for ‘大纲’ (main points), and ‘目’ (mesh) short for ‘细目’ (detailed listing).]

挈领则襟袖至，

Lifting [the] collar, then [will the] lapel [and] sleeves arrive.

故体后应须辨宗。

Therefore, [with the] essence after, [there] should [be] distinguishment [of the] Principles.

此经以信愿持名为修行之宗要。

This sūtra [is] with Faith [and] Aspiration upholding [Āmítuófó’s] name as [the] principal essential of cultivating Practice.

非信不足启愿，

[If] not [with] Faith, [it is] not enough [to] inspire Aspiration.

非愿不足导行，

[If] not [with] Aspiration, [it is] not enough [to] guide Practice.

非持名妙行，不足满所愿而证所信。

[If] not [with] upholding [Āmítuófó’s] name’s wonderful Practice, [it is] not enough [to] fulfil that Aspiration and realise that [with] Faith [in].

经中先陈依正以生信，次劝发愿以导行，次示持名以径登不退。

[The] sūtra within first states [the] Circumstantial [and] Direct [Rewards], with [it for] giving rise [to] Faith, next exhorting giving rise [to] Aspiration, with [it for] guiding Practice, next teaching upholding [Āmítuófó’s] name, with [it for] directly ascending [to] non-retrogression.

信则信自、信他、信因、信果、信事、信理。

Faith then [is] Faith [In] Self, Faith [In] Others, Faith [In] Cause, Faith [In] Effect, Faith [In] Practice, [and] Faith [in Principles].

愿则厌离娑婆，欣求极乐。

Aspiration then [is with] revulsed renunciation [of the] Sahā [World, and] joyful seeking [of the Land Of] Ultimate Bliss.

行则执持名号，一心不乱。

Practice then [is to] firmly uphold [Āmítuófó’s] name, with] wholeheartedly without [being] scattered.

[Note 2: The simplest way to understand wholeheartedness without being scattered is to be utmostly sincere without change of mind.]

信自者，信我现前一念之心，本非肉团，亦非缘影，信自者，信我现前一念之心，本非肉团，亦非缘影，竖无初后，横绝边涯，终日随缘，终日不变。

[1] That [called] Faith [In] Self, [is to have] Faith [that] my presently manifested one thought of [the] mind, [is] originally not [a] meat lump [i.e. as the heart or brain], also not [a] conditioned image [i.e. as a reflection or impression], vertically without [that] first [and] after, horizontally surpassing boundaries, all day according [with] conditions, all day unchanging.

十方虚空微尘国土，元我一念心中所现物。

[The] ten directions’ empty space’s fine dust [motes of] lands, [are] originally [from] my one thought’s mind within, [as] those appearing objects.

我虽昏迷倒惑，苟一念回心，决定得生自心本具极乐，更无疑虑。是名信自。

I, although [am with] disoriented ignorance [and] inverted confusions, if [with] one thought change [my] mind, definitely [can] attain birth [in] one’s own mind’s originally possessed [Land Of] Ultimate Bliss, furthermore without doubts [and] misgivings. [This] is named [as] Faith [In] Self.

信他者，信释迦如来决无诳语，弥陀世尊决无虚愿，六方诸佛广长舌决无二言。

[2] That [called] Faith [In] Others, [is to have] Faith [that] Śākya[muni] Thus Come [One is] definitely without deceitful speech, [Ā]mítuó[fó, the] World-Honoured [One is] definitely without empty vows, [and the] six directions’ all Buddhas’ broad [and] long tongues [are] definitely without two [different] words.

随顺诸佛真实教诲，决志求生，更无疑惑。是名信他。

Following [and] complying [with] all Buddhas’ true teachings, [with] determination seeking birth, furthermore without further doubts [and] confusions. [This] is named [as] Faith [In] Others.

信因者，深信散乱称名，犹为成佛种子，况一心不乱，安得不生净土？是名信因。

[3] That [called] Faith [In] Cause, [is to have] profound Faith [that as with the] scattered [and] confused mind reciting [the] name, is still [able to] become accomplishing [of] Buddhahood’s seed, moreover [if] wholeheartedly without [being] scattered. How can [this] not attain birth [in the] Pure Land? [This] is named [as] Faith [In] Cause.

信果者，深信净土诸善聚会，皆从念佛三昧得生。

[4] That [called] Faith [In] Effect, [is to have] profound Faith [that the] Pure Land’s all good [persons who] gather [and] meet [there, are] all from Samādhi [From] Mindfulness [Of] Buddha attaining birth [there].

[Note 3: With Āmítuófó firmly connected to with wholehearted (i.e. utmost sincere) mindfulness of his name, thus with his blessings, this concentration will naturally arise.]

如种瓜得瓜，种豆得豆，亦如影必随形，响必应声，决无虚弃。是名信果。

Like planting melon [seeds] gets melons, [and] planting beans gets bean [sprouts], also like shadows definitely follow forms, [and] echoes definitely respond [to] sounds, definitely without [those in] vain [and] abandoned. [This] is named [as] Faith [In] Effect.

信事者，深信只今现前一念不可尽故，依心所现十方世界亦不可尽。

[5] That [called] Faith [In] Practice, [is to have] profound Faith [that as this] presently manifested one thought cannot [be] exhausted thus, relying on [this] mind’s those appearing ten directions’ worlds, likewise cannot [be] exhausted.

实有极乐国在十万亿土外，最极清净庄严，不同庄生寓言。是名信事。

[There] truly is [the] Land [Of] Ultimate Bliss at [a] hundred thousand koṭis [of] lands beyond, [that is the] most ultimately pure [and] magnificent, not [the] same [as] Zhuāng Shēng’s allegories. [This] is named [as] Faith [In] Practice.

[Note 4: Zhuāng Shēng (庄生) is Zhuāngzi (庄子), who used fictitious allegories to illustrate and explain principles.]

信理者，深信十万亿土，实不出我今现前介尔一念心外，以吾现前一念心性实无外故。

[6] That [called] Faith [In] Principles, [is to have] profound Faith [that the] hundred thousand koṭis [of] lands, [are] truly not outside my presently manifested very small one thought’s mind externally, with my presently manifested one thought’s Mind-nature truly without [that] external thus.

又深信西方依正主伴，皆吾现前一念心中所现影。

Also [with] profound Faith [that the] Western [Pure Land’s] Circumstantial [and] Direct [Rewards], Teacher [and] companions, all [are] my presently manifested one thought’s mind within, [as] those appearing images.

全事即理，全妄即真，全修即性，全他即自。

Complete Practices [are] thus Principles, [the] completely false [is] thus [the] true, complete Cultivated [Virtues] [i.e. 修德] [are] thus Nature[’s Virtues] [i.e. 性德], complete Others [is] thus Self.

我心遍故，佛心亦遍，一切众生心性亦遍。

[With] my mind pervasive thus, [the] Buddha’s mind [is] likewise pervasive, [and] all sentient beings’ Mind-nature [is] likewise pervasive.

譬如一室千灯，光光互遍，重重交摄，不相妨碍。是名信理。

For example, a house’s thousand lamps’ [each and] every light pervade [with] one another, layer upon layer intersecting [and] gathering, [they do] not obstruct one another. [This] is named [as] Faith [In] Principles.

如此信已，则娑婆即自心所感之秽，而自心秽，理应厌离；

Like this, [with] Faith already, then [know that this] Sahā [World is] thus one’s own mind’s those connected defilements, and [of] one’s own mind’s defilements, [there] should [be] revulsed renunciation [of them].

极乐即自心所感之净，而自心净，理应欣求。

[The Land Of] Ultimate Bliss [is] thus one’s own mind’s that connected purity, and [of] one’s own mind’s purity, [there] should [be] joyful seeking [of it].

厌秽须舍至究竟，方无可舍；

Revulsed [renunciation of this] defiled [land] must [have] abandoning [that] reaches [the] ultimate, then without [what] can [be] abandoned.

欣净须取至究竟，方无可取。

Joyful [seeking of the] Pure [Land] must [have] obtaining [that] reaches [the] ultimate, then without [what] can [be] obtained.

故《妙宗》云：「取舍若极，与不取舍亦非异辙。」

Therefore, [the] Wonderful Principles’ [Collected Writings]《妙宗钞》says, ‘Obtaining [and] abandoning, if ultimate, with not obtaining [and not] abandoning, [are] also not [on different tracks.’

设不从事取舍，但尚不取不舍，即是执理废事。

If not from Practices obtaining [and] abandoning, but still not obtaining [and] not renouncing, [this] then is [being] attached [to] Principles [with] discarding [of] Practices.

既废于事，理亦不圆。

Since [with] discarding [of] Practices, Principles [are] also not complete.

若达全事即理，则取亦即理，舍亦即理。

If understanding thoroughly [that] complete Practices [are] thus Principles, then obtaining [is] also thus Principles, [and] abandoning [is] also thus Principles.

一取一舍，无非法界。

[With] one obtained [and] one abandoned, [this is] without [that] not [of the] Dharma realm.

故次信而明愿也。

Therefore next, [after] Faith, then explaining Aspiration.

言执持名号一心不乱者，名以召德，德不可思议，故名号亦不可思议。

Speaking [of] those firmly upholding [Āmítuófó’s] name wholeheartedly without [being] scattered, with [the] name summoning virtues, [with these] virtues inconceivable, therefore [is the] name likewise inconceivable.

名号功德不可思议，故使散称为佛种，执持登不退也。

[As the] name’s meritorious virtues [are] inconceivable, therefore enabling scattered recitation [of it to be] for [planting] Buddhahood’s seed, [and] firm upholding [of it to be for] ascending [to] non-retrogression.

然诸经示净土行，万别千差。

However, many sūtras’ taught Pure Land practices, [are with] ten thousand distinctions [and a] thousand differences.

如观像、观想、礼拜供养、五悔六念等，一一行成，皆生净土。

Like contemplation [of] images, visualisation, prostration, making [of] offerings, [practice of the] Five Repentances, Six Mindfulnesses [and] others, [with] each [and every] one practice accomplished, all [can be] born [in the] Pure Land.

[Note 5:

Five Repentances (五悔):

(1) Confession (Of Faults And) Correction (忏悔)
(2) Request (of Buddha to abide in the world, to turn the Dharma Wheel) (劝请: 请佛住世、请转法轮)
(3) Rejoice (In Meritorious Virtues) (随喜[功德])
(4) Dedication (Of Meritorious Virtues) (回向[功德])
(5) Giving Rise (To) Aspiration (发愿)

Six Mindfulnesses (六念):

(1) Mindfulness (Of) Buddha (念佛)
(2) Mindfulness (Of) Dharma (念法)
(3) Mindfulness (Of) Saṃgha (念僧)
(4) Mindfulness (Of) Precepts (念戒)
(5) Mindfulness (Of) Generosity (念施)
(6) Mindfulness (Of) Heavenly Beings’ (Virtues) (念天)]

唯持名一法，收机最广，下手最易。

Only upholding [the] name, [this] one Dharma [Door, is with] gathering [of] capacities [the] most vast, [and] starting [of Practice the] most easy.

故释迦慈尊，无问自说，特向大智舍利弗拈出。

Therefore, Śākya[muni Buddha, the] Compassionate Honoured [One], without asking self-spoke [this sūtra], specially towards [the] greatly wise Śariputra, [for him] picked out [this teaching].

可谓方便中第一方便，了义中无上了义，圆顿中最极圆顿。

[It] can [be] called [the] foremost skilful means within skilful means, [the] unsurpassable definitive meaning within definitive meanings, [the] most utmost perfect [and] sudden within [the] perfect [and] sudden.

故云：「清珠投于浊水，浊水不得不清；佛号投于乱心，乱心不得不佛」也。

Therefore saying, ‘[When a] purification gem [is] thrown into defiled water, [the] defiled water cannot not purify. [When the] Buddha’s name [is] thrown into [the] scattered mind, [the] scattered mind cannot not [be with the] Buddha.’

信愿持名，以为一乘真因；

[With] Faith [and] Aspiration upholding [Āmítuófó’s] name, with [this] as [the] One Vehicle’s true cause.

四种净土，以为一乘妙果。

[With the] four kinds [of] Pure Lands, with [these] as [the] One Vehicle’s wonderful effects.

举因则果必随之，故以信愿持名为经正宗。

Raising [the] cause, then [will the] effect definitely follow it. Therefore with Faith [and] Aspiration upholding [Āmítuófó’s] name are [the] sūtra’s main Principles.

其四种净土之相，详在《妙宗钞》及《梵网玄义》，兹不具述，

[As the] forms of those four kinds [of] Pure Lands, [are] detailed in [the] Wonderful Principles’ Collected Writings and [the] Brahma Net [Sūtra’s] Profound Meanings《梵网经玄义》, [they are] not here completely stated.

俟后释依正文中，当略示耳。

Awaiting [till] later, within [the] explanation [of the] Circumstantial [and] Direct [Rewards’] main text, [they] will [be] briefly taught.

– 净土宗九祖澫益大师
《佛说阿弥陀经要解》

– Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì
(Essential Explanation [Of The] Sūtra [In Which The] Buddha Speaks [Of] Amitā[bha] Buddha)

Namo Amituofo : Translation and notes by Shen Shi’an

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