本文針對宋代淨土詮釋提出初步研究，以宋僧湛然元照之淨土詮釋為 討論中心，其主要觀點是：湛然元照所致力的淨土詮釋，是中國淨土詮釋傳統中 的第三期，而此期的淨土詮釋，以隋、唐間的淨影慧遠和善導大師所建之義疏傳 統為始，而以北宋湛然元照之註《觀經》趨於完熟。 本文認為元照之註《觀經》，有其特殊重要性。因為元照本人原奉律教，根 本反對淨土信仰，其後既然發憤為《觀經》作註，正顯示他對淨土信仰之首肯， 也反映他獻身淨土之虔誠。身為律教之徒，他原只專意宣講教律及傳授戒法，不 務其他。後來身染重病，悟先前所見為非，乃棄其平生所學，專志於淨土教門， 歸信西方，竟成為當時淨土信仰最熱心之擁護者及代言人。元照篤信教律之基本 價值，並主張淨、律二教合一，捐棄對淨土的成見與反感，轉而口宣筆述，力倡 淨土之道。 元照自謂其對淨土之用心在傳述前人之淨土義解，所以他研習所見之淨土教 典及論疏，熱心述作，不遺餘力。所作淨土論疏，包括《觀經疏》及《彌陀經疏》 等。其中《觀經疏》將歷來有關《觀經》的重要義解加以系統化，以之重申西方 淨土之深旨，並說明各淨土教典詮釋西方有其異趣之由。雖然元照間或採用智 顗、善導及其他義解之觀點，對存於這些義疏間的矛盾與籠統處，他確也在自己 的註解中，嘗試加以澄清。他對「觀佛」、「念佛」與「觀佛」、「觀心」之間異同 的比較，及對人人皆得往生西方的解釋，充分地表現他超凡之識見。而身為彌陀 淨土理想的支持者，他不但有助於淨土信仰的理論基礎之強化，而且使歸向者深 信往生淨土之報必可獲償。 元照的淨土詮釋代表對智顗、善導、或遵式等前輩淨土見解的提昇與修正， 也表現他與其他天台法師對《觀經》中十六觀見解之相歧。對用「觀心」來闡釋 十六觀之作法，及將十六觀二分為「事觀」與「理觀」之論點，他提供了周密的 看法來加以否定。此外，他主張以淨土發願者的智、德之深淺為依據，來簡化十 六觀之意涵，以取代「事觀」與「理觀」之二分法。即令元照或遵《觀經》之說， 完全認許犯十惡之罪者皆有往生之權，他始終不忘強調德行之重要性。他的淨土 詮釋揭示了綰合禪定、唸誦、德業、行願及奉身等淨行，在實踐淨土信仰上是確 然有其必要的。

　　　　　This paper is a preliminary study of Pure Land hermeneutics in the Song.　In the paper, I examine the hermeneutics that the monk Yuanzhao of the Song Dynasty carried out. I argue that Yuanzhao engaged in an advanced third-phase hermeneutics in the Chinese Pure Land tradition. This hermeneutical phase, which had commenced in the Sui and the Tang periods when a Pure Land commentarial tradition was built up by such respected masters as Huiyuan and Shandao, reached a full-blown stage when Yuanzhao undertook the exegesis of the Guan jing. Yuanzhao's exegesis of the Guan jing is of particular importance because it represented the triumph of the Pure Land faith toward which Yuanzhao had been ill- disposed, and because it reflected substantially Yuanzhao's devotion to the faith.　 Initially an adherent of the Vinaya School who preached monastic rules and conducted ordinations, Yuanzhao converted himself to the Pure Land faith after he had fallen ill.　After the conversion, Yuanzhao became the most staunch and outspoken supporter of the faith in his time, and a Pure Land spokesman who believed in the fundamental values of monastic rules and advocated the amalgamation of　Pure Land and Vinaya practices.　Not only did he disavow his previous antagonism toward the Pure Land, he also devoted himself to lecturing and writing about the Pure Land. In his hermeneutics, Yuanzhao set a goal to transmit the doctrines of the Pure Land that his predecessors had interpreted. He studied the Pure Land scriptures and commentaries that he had at his disposal. His dedication to the Pure Land found its expression in many Pure Land related activities, including the composition of commentaries on two Pure Land suutras, the Amituo jing and the Guan jing. His commentary on the Guan jing purported a systemization of the major Guan jing exegeses derived from previous hermeneutics. He managed to recapitulate the principal Pure Land ideas and to explain away discrepancies among some Pure Land texts that had interpreted the faith somewhat differently. While he adopted some interpretations that Zhiyi, Shandao, and other exegetes had provided, he did clarify much of the contradiction and ambiguity embedded in these interpretations. His comparisons of the differences between guanfo and nianfo, between guanfo and guanxin, as well as his interpretation of the indiscriminatory rebirth in Sukhaavatii demonstrated an extraordinary insight that he possessed. As an adherent of the Amitaabha Pure Land ideal, he helped solidify the theoretical basis of the Pure Land faith and assure aspirants definitive rewards of their devotions. Yuanzhao's Pure Land hermeneutics represented both an exaltation and a revision of Zhiyi's, Shandao's, or Zunshi's views of the Pure Land.　It also represented his disagreement with other Tiantai masters' interpretations of the sixteen guan stipulated in the Guan jing. His denial of the use of guanxin to interpret the sixteen guan and of the dichotomization of the sixteen guan into shi (phenomenon) and li (principle) guan reflected the sophistication of his hermeneutics. His advocacy of a simplified definition of the sixteen guan based on the aspirant's level of wisdom and virtue, rendered the distinction of shi or li guan insignificant. While Yuanzhao may have totally recognized the rebirth right of the most diabolic sinners, as it is what the Guan jing professes, he never forgot to put premium on morality. His Pure Land hermeneutics revealed the necessity of combining meditation, invocation, moral acts, vows, and devotion for the practice of the Pure Land faith.