《净土十要》原文发刊序
‘[The] Pure Land [Tradition’s] Ten Essentials’ Original Text’s Publication’s Preface
[为何净土教理在此时特别重要]
[Why Are The Pure Land Teachings Especially Important In This Age]
如来一代所说一切法门，虽则大小顿渐不同，权实偏圆各异，无非令一切众生，就路还家，复本心性而已。
[Of the] Thus Come [One’s] one lifetime’s all those spoken Dharma Doors, although [with the] great [and] small, sudden [and] gradual, not [the] same, skilful [and] true, partial [and] complete, [with] each different, [they are] without [those] not [for] enabling all sentient beings, [to] approach [the] path [to] return home, [to] recover [their] original mind-nature only.
然此诸法，皆须自力修持，断惑证真，了生脱死，绝无他力摄持，令其决于现生，入圣超凡，成就所愿也。
However, all these Dharma [Doors], all need Self-power [to] practise, [to] sever confusions [and] realise [the] true, [to be] liberated [from the cycle of] birth [and] death, absolutely without Other-power [to] gather [and] protect, [which] enables them [to], definitely in [this] present life, enter [the] noble [and] surpass [the] ordinary, [to] accomplish that aspired.
唯净土法门，仗佛誓愿摄受之力，自己信愿念佛之诚，无论证悟与否，乃至烦惑丝毫未断者，均可仗佛慈力，即于现生，往生西方。
Only [the] Pure Land Dharma Door, relies [on the] Buddha’s vow’s power of gathering [and] receiving. [With] one’s sincerity of Faith [and] Aspiration mindful [of the] Buddha[‘s name] [Āmítuófó (阿弥陀佛)], regardless [of having] realised [and] awakened or not, and even those [with] afflictions [and] confusions’ very small amount yet [to be] severed, all can rely on [the] Buddha’s compassionate power, [to] immediately in [this] present life, [be] reborn [in his] Western [Pure Land Of Ultimate Bliss] [西方极乐世界].
既得往生，则已证悟者，直登上品，未断惑者，亦预圣流。
Already [having] attained rebirth, then [will] those [who have] already realised [and] awakened, directly ascend [to] high grades, [and] those yet [to] sever confusions, also in advance [enter the] noble stream.
是知净土法门，广大无外，如天普盖，似地均擎，统摄群机，了无遗物。
[With] this, know [that the] Pure Land Dharma Door, [is] vast [and] great, without [that] external, like [the] sky universally covering, similar [to the] earth equally supporting, unifying [and] gathering all living things completely, without [any] being left out.
诚可谓十方三世一切诸佛，上成佛道，下化众生，成始成终之总持法门。
[It] truly can [be] called [the] ten directions’ three periods’ all Buddhas’ Total Retention Dharma Door, that accomplishes [the] beginning [and] accomplishes [the] end, [for] higher accomplishing [of the] Buddha path, [and] lower transforming [of] sentient beings.
三根普被，利钝全收。上之则等觉菩萨，不能超出其外。下之则逆恶凡夫，亦可预入其中。
[With the] three roots universally covered, [the] sharp [and] dull completely gathered. Above then are Equal Awakening Bodhisattvas, [who are] not able [to] transcend [to] it outside. Below then are heinous [and] evil ordinary beings, [who] also can in advance enter within it.
畅如来出世之本怀，开众生归元之正路。故得九界同归，十方共赞，千经俱阐，万论均宣也。
[In] praise [of the] Thus Come [One’s] original aspiration [for] arising [in this] world, [it is to] open [the] right path of sentient beings’ return [to the] source. Thus attaining [the] nine realms [to] together return, [the] ten directions [to] together praise, [the] thousand sūtras [to] together explain, [and the] ten thousand treatises [to] all proclaim [it].
而况时值末法，人根陋劣，舍此别修，不但具缚凡夫，莫由出离生死，即十地圣人，亦难圆满菩提。
And moreover, [in this] age, encountering [the] ending [of the] Dharma [末法时期], [with] people’s roots shallow [and] inferior, [if] abandoning this [with] another cultivated, not only completely bound ordinary beings, [are] not [with the] cause [to] renounce [the cycle of] birth [and] death, even if [as the] Ten Grounds’ noble persons, [they are] also difficult [to attain] perfect [and] complete Bodhi.
以故文殊，普贤，马鸣，龙树，远公，智者，清凉，永明，悉皆发金刚心，为之宏赞。
Therefore, Mañjuśrī, Universal Virtue, Aśvaghoṣa [and] Nāgārjuna [Bodhisattva], Honourable [Master Huì]yuǎn, Zhìzhě, Qīngliáng [and] Yǒngmíng, all gave rise [to the] vajra mind, for it [to be] greatly praised.
以期六道三乘，同得横超三界，复本心性也。
With hope [for the] six paths’ Three Vehicles, [to] together attain horizontal surpassing [of the] three realms, [to] return [to their] original mind-nature.
竺震著述，多难胜数。蕅益大师，选其最契时机者九种，并自所著之《弥陀要解》，名为《净土十要》。欲学者由此具识如来度生之要，与一法普摄一切诸法之所以然。
大师逝后，其门人成时，欲遍界流通，恐文言繁长，卷帙博大，费巨而难广布。遂节略字句，于各要叙述意致，加以评点，实煞费苦心。惜其自恃智能圆照，随阅随节，不加复勘，即行付刊，致文多隐晦，兼有口气错乱，词不达意之处。
民国七年，徐蔚如居士见访，以彼经理刻藏经事，因祈彼搜刻原本。彼后即刻《弥陀要解》，《西方合论》二种。
今具得原本，李圆净居士，拟照前《十要》章程重刊，凡时师所作序述评点，一一照录。唯补时师之歉缺，不灭时师之苦心。
仍作四册，以所节有多少不同，故卷须重调。《西斋诗》，《念佛直指》，昔则前后倒置，今调令适宜。各册末附各要文，及彻悟语录。又另以《往生论注》，《莲华世界诗》，合一册，作附本，共成五册。
均与《十要》文义宗旨符合，了无差殊。如帝网珠，互相掩映。令诸阅者，深知净土法门，为一切诸法之归宿。一切诸法，无不从此法界流，无不还归此法界也。
民国十九年庚午冬，常惭愧僧印光谨撰。
Republic [Of China’s] 19th year Gēngwǔ’s [1930 C.E.] winter, [by] Constantly Repentant Monk Yìnguāng respectfully recorded.
Namo Amituofo : Translation by Shen Shi’an
相关教理
Related Teachings:
《净土十要》
The Pure Land Tradition’s Ten Essentials
https://purelanders.com/shiyao
