Chinese
大正藏第 12 册 No. 0364 佛说大阿弥陀经 No. 364 [Nos. 360-363] 大阿弥陀佛经序 大藏经中，有十余经，言阿弥陀佛济度众生。其间四经本为一种，译者不同，故有四名：一名《无量清净平等觉经》，乃后汉月支三藏支娄加谶译。二曰《无量寿经》，乃曹魏康僧铠译。三曰《阿弥陀过度人道经》，乃吴月支支谦译。四曰《无量寿庄严经》，乃本朝西天三藏法贤译。其大略虽同，然其中甚有差互。若不观省者，又其文或失于太繁，而使人厌观；或失于太严，而丧其本真；或其文适中，而其意则失之。由是释迦文佛所以说经、阿弥陀佛所以度人之旨，紊而无序，郁而不章。予深惜之，故熟读而精考，叙为一经，盖欲复其本也。其校正之法，若言一事，抂此本为安，彼本为杌陧，则取其安者；或此本为要，彼本为泛滥，则取其要者；或此本为近，彼本为迂，则取其近者；或彼本有之，而此本阙，则取其所有；或彼本彰明，而此本隐晦，则取其明者；大概乃取其所优，去其所劣。又有其文碎杂而失统，错乱而不伦者，则用其意以修其辞，删其重以畅其义；其或可疑者，则阙焉而不敢取。若此之类，皆欲订正圣言，发明本旨，使不惑于四种之异，而知其指 现代汉语译本 《大阿弥陀佛经》序 在大藏经中，有十几部经书讲述阿弥陀佛（Amitābha，意为无量光佛）救度众生的事迹。其中有四部经书原本是同一种，只是翻译者不同，所以有四个不同的名字：第一部叫做《无量清净平等觉经》，是后汉时期月支（指大月氏，古代中亚地区）的三藏法师支娄加谶（Lokakṣema）翻译的；第二部叫做《无量寿经》，是曹魏时期康僧铠（Saṃghavarman）翻译的；第三部叫做《阿弥陀过度人道经》，是吴国时期月支的支谦（Zhi Qian）翻译的；第四部叫做《无量寿庄严经》，是本朝（指宋朝）西天（指印度）的三藏法师法贤（Dharmabhadra）翻译的。这些经书的大致内容虽然相同，但其中有很多差异和互相矛盾的地方。如果不仔细考察，就会发现有的经文过于繁琐，让人厌烦；有的经文过于严厉，失去了原本的真意；有的经文虽然文字适中，但意思却有所偏差。因此，释迦牟尼佛（Śākyamuni，佛教创始人）讲经的宗旨和阿弥陀佛救度众生的本意，就变得混乱而没有条理，隐晦而不明显。我对此深感惋惜，所以仔细研读并深入考证，将它们整理成一部经书，目的是为了恢复其原本的面貌。我校正的方法是，如果同一件事，这个版本说得妥当，那个版本说得不妥，就采用说得妥当的；如果这个版本说得精要，那个版本说得泛泛，就采用说得精要的；如果这个版本说得贴近原意，那个版本说得迂回，就采用说得贴近原意的；如果那个版本有，而这个版本没有，就采用那个版本有的；如果那个版本说得明白，而这个版本说得隐晦，就采用说得明白的。总的来说，就是取其优点，舍其缺点。还有一些经文，文字琐碎杂乱，缺乏统筹，错乱而不合逻辑，就用其意思来修改其文字，删除重复的内容，使意义通畅；对于那些可疑的地方，就暂时保留，不敢采用。像这些做法，都是为了订正圣人的言论，阐明经书的本意，使人们不被四种不同版本的差异所迷惑，而能明白其真正的指归。
English
English version Preface to the Larger Amitābha Sūtra In the Great Treasury of Scriptures, there are more than ten sutras that speak of Amitābha Buddha (Amitābha, meaning Infinite Light Buddha) saving sentient beings. Among them, four sutras were originally of the same kind, but due to different translators, they have four different names: the first is called 'The Sutra of Immeasurable Purity, Equality, and Enlightenment,' translated by the Tripiṭaka master Lokakṣema from Yuezhi (referring to the Kushan Empire, an ancient Central Asian region) during the Later Han Dynasty; the second is called 'The Sutra of Immeasurable Life,' translated by Saṃghavarman during the Cao Wei Dynasty; the third is called 'The Sutra of Amitābha's Crossing Over to the Path of Humans,' translated by Zhi Qian of Yuezhi during the Wu Dynasty; and the fourth is called 'The Sutra of Immeasurable Life's Adornment,' translated by the Tripiṭaka master Dharmabhadra from the Western Heaven (referring to India) during this dynasty (referring to the Song Dynasty). Although the general content of these sutras is the same, there are many differences and contradictions among them. If one does not examine them carefully, one will find that some texts are too verbose, causing aversion; some texts are too strict, losing their original true meaning; and some texts, while moderate in wording, deviate in meaning. Consequently, the purpose of Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) in teaching the Dharma and the original intention of Amitābha Buddha in saving sentient beings become confused and disorganized, obscure and unclear. I deeply regret this, so I have carefully studied and thoroughly examined them, compiling them into one sutra, with the aim of restoring their original appearance. My method of correction is as follows: if, regarding the same matter, one version is appropriate and another is inappropriate, I adopt the appropriate one; if one version is concise and another is verbose, I adopt the concise one; if one version is close to the original meaning and another is circuitous, I adopt the one that is close to the original meaning; if one version has something that another lacks, I adopt what the other has; if one version is clear and another is obscure, I adopt the clear one. In general, I adopt the advantages and discard the disadvantages. Furthermore, for texts that are fragmented and lack coherence, disordered and illogical, I use their meaning to revise their wording, delete repetitions to clarify the meaning; and for those that are doubtful, I temporarily set them aside and dare not adopt them. All these actions are aimed at correcting the words of the sages, elucidating the original meaning of the scriptures, so that people will not be confused by the differences among the four versions, and will understand their true intent. --------------------------------------------------------------------------------
Chinese
归也。又各从其事类，析为五十六分，欲观者易见而喜于读诵；庶几流传之广，而一切众生，皆受济度也。予每校正，必祷于观音菩萨求冥助，以开悟识性，使无舛误，始末三年而后毕。既毕乃拜而自喜，目之曰《大阿弥陀经》。盖佛与舍利弗说者，亦《阿弥陀经》；彼则其文少，故此言大以别之。然佛说经，非若吾圣人所说也。吾圣人所说，或深其文而丛其意，使人索之而愈见其多；或简其文而晦其意，使人思而后得。佛则不然，必欲详陈曲布，使人人可晓，虽至愚下者，亦知其意焉。然而有辞直而意愈深者，经所谓须信佛语深是也，切不可以轻其辞而忽其意。 绍兴壬午秋，国学进士龙舒王日休谨序 礼祝仪式 诵净口业真言： 唵 修利 修利 摩诃修利 修修利 娑婆诃 次诵五净真言： 唵 尾鼠提 娑婆诃 净身器神咒： 唵 秫殿都 戌陀那耶 娑婆诃 次向西顶礼祝云： “弟子(某甲)谨为尽虚空界一切众生，归依尽虚空界一切诸佛，一切正法，一切圣僧；西方极乐世界阿弥陀佛，观世音菩萨，大势至菩萨，一切菩萨、声闻、诸上善人。(某甲)今为尽虚空界一切众生，持诵《大阿弥陀经》，及赞佛、忏罪、回向、发愿，愿如此等 现代汉语译本 （此经）归纳整理完毕。又各自按照其内容类别，分为五十六个部分，希望阅读的人容易理解并且喜欢读诵；希望能够广泛流传，使一切众生，都得到救度。我每次校正，必定祈祷观音菩萨（Avalokiteśvara Bodhisattva）求得冥冥中的帮助，以开启智慧，使没有错误，从开始到结束历时三年才完成。完成后就礼拜并且自我欣喜，称它为《大阿弥陀经》。佛陀与舍利弗（Śāriputra）所说的，也是《阿弥陀经》；那部经文比较少，所以这部称为‘大’来区别它。然而佛陀说经，不像我们圣人所说的那样。我们圣人所说的，有时文辞深奥而含义丰富，使人探求它而越发觉得它的含义多；有时文辞简略而含义隐晦，使人思考后才能领悟。佛陀则不是这样，必定要详细陈述，使人人都能明白，即使最愚笨低下的人，也知道它的意思。然而有文辞直白而含义更加深刻的，经书所说的‘必须相信佛语深奥’就是这个意思，千万不可以因为文辞浅显而忽略它的含义。 绍兴壬午年秋，国学进士龙舒王日休恭敬地写序。 礼拜祝祷仪式 诵念净口业真言： 唵 修利 修利 摩诃修利 修修利 娑婆诃 接着诵念五净真言： 唵 尾鼠提 娑婆诃 净身器神咒： 唵 秫殿都 戌陀那耶 娑婆诃 接着向西顶礼祝祷说： ‘弟子（某甲）恭敬地为尽虚空界一切众生，皈依尽虚空界一切诸佛，一切正法，一切圣僧；西方极乐世界阿弥陀佛（Amitābha），观世音菩萨（Avalokiteśvara Bodhisattva），大势至菩萨（Mahāsthāmaprāpta Bodhisattva），一切菩萨、声闻、诸上善人。（某甲）现在为尽虚空界一切众生，持诵《大阿弥陀经》，以及赞佛、忏悔罪业、回向、发愿，愿如此等’
English
English version It is completed. Furthermore, according to their respective categories, it is divided into fifty-six sections, hoping that those who read it will find it easy to understand and enjoy reciting; hoping that it can be widely circulated, so that all sentient beings can be saved. Every time I proofread, I would pray to Avalokiteśvara Bodhisattva for help in the dark, to open my wisdom and ensure there were no errors. It took three years from beginning to end to complete. After completion, I bowed and rejoiced, naming it the ‘Great Amitābha Sūtra’. What the Buddha spoke to Śāriputra is also the ‘Amitābha Sūtra’; that sutra has fewer words, so this one is called ‘Great’ to distinguish it. However, the Buddha's way of speaking sutras is not like the way our sages speak. What our sages say is sometimes profound in wording and rich in meaning, making people seek it and find its meaning more and more; sometimes the wording is simple and the meaning is obscure, making people understand it after thinking. The Buddha is not like this, he must explain in detail, so that everyone can understand, even the most foolish and lowly people can know its meaning. However, there are those whose words are straightforward but whose meaning is even deeper. The sutra says ‘one must believe that the Buddha's words are profound’, which is what it means. One must not neglect its meaning because the words are simple. In the autumn of the Renwu year of Shaoxing, the National Academy Jinshi Longshu Wang Rixiu respectfully wrote the preface. Ritual of Prostration and Prayer Recite the Pure Mouth Karma True Words: Oṃ śūri śūri mahāśūri śūśūri svāhā Then recite the Five Pure True Words: Oṃ viśuddhe svāhā Mantra for Purifying the Body and Vessels: Oṃ śuddhe śuddhanāya svāhā Then, prostrate facing west and pray, saying: ‘Disciple (so-and-so) respectfully, for all sentient beings in the entire space, takes refuge in all Buddhas, all Dharma, and all Sangha in the entire space; Amitābha Buddha of the Western Pure Land, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, all Bodhisattvas, Śrāvakas, and all virtuous beings. (So-and-so) now, for all sentient beings in the entire space, recites the ‘Great Amitābha Sūtra’, as well as praises the Buddha, repents of sins, dedicates merit, and makes vows, wishing that these’ --------------------------------------------------------------------------------
Chinese
众生各各自诵经，赞佛、忏罪、回向、发愿，愿尽拔济生于极乐世界，乃念大慈菩萨，赞佛、忏罪、回向、发愿。”偈云： “十方三世佛， 阿弥陀第一； 九品度众生， 威德无穷极。 我今大归依， 忏悔三业罪； 凡有诸善福， 至心用回向。 愿同念佛人， 尽生极乐国； 见佛了生死， 如佛度一切。” 如为荐亡、或禳灾、或保安，则随意祝愿，不须如前祈祷。亦须诵真言，先归依三宝及西方四圣，然后祝愿。若为自身往生，则宜一一如前，其功德甚大矣。 佛说大阿弥陀经卷上 国学进士龙舒王日休校辑 法会大众分第一 如是我闻： 一时佛在王舍国灵鹫山中，与大弟子众千二百五十人俱，一切大圣神通已达，其名曰：尊者了本际、尊者正愿、尊者正语、尊者大号、尊者仁贤、尊者离垢、尊者名闻、尊者善实、尊者具足、尊者阿难，若此皆上首者。又大乘众菩萨：普贤菩萨、妙德菩萨、慈氏菩萨等，此贤劫中一切菩萨。又贤护等十六正士：善思议菩萨、信慧菩萨、空无菩萨、神通华菩萨，皆尊普贤大士之德，具诸菩萨无量行愿，安住一切功德之法。如是等菩萨大士，一时来会。 阿难发问分第二 尔时世尊，容色光丽 现代汉语译本：众生各自诵读佛经，赞美佛陀，忏悔罪过，回向功德，发愿，希望能够完全救拔众生往生到极乐世界，然后念诵大慈菩萨的名号，赞美佛陀，忏悔罪过，回向功德，发愿。偈语说： ‘十方三世一切佛，阿弥陀佛最为尊第一；九品莲花度化众生，威德力量无穷无尽。我今天完全归依，忏悔身口意三业所造的罪过；凡所有一切善行福德，都至诚恳切地用来回向。愿与所有念佛的人，都往生到极乐世界；见到佛陀了脱生死，像佛陀一样度化一切众生。’ 如果为了超度亡灵、消除灾祸、或者祈求平安，那么可以随意祝愿，不必像前面那样祈祷。也需要诵念真言，先归依三宝以及西方四圣，然后祝愿。如果是为了自身往生，那么应该一一按照前面的方式去做，这样功德非常大。 《佛说大阿弥陀经》卷上 国学进士龙舒王日休校辑 法会大众分第一 如是我闻： 一时，佛陀在王舍城灵鹫山中，与一千二百五十位大弟子在一起，他们都是已经达到神通的大圣者，他们的名字是：尊者了本际（明白事物根本的尊者）、尊者正愿（具有正确愿望的尊者）、尊者正语（言语正直的尊者）、尊者大号（名号广大的尊者）、尊者仁贤（仁慈贤能的尊者）、尊者离垢（远离污垢的尊者）、尊者名闻（名声远扬的尊者）、尊者善实（善良真实的尊者）、尊者具足（具足功德的尊者）、尊者阿难（佛陀的侍者），这些都是上首弟子。还有大乘菩萨众：普贤菩萨（代表一切菩萨行愿的菩萨）、妙德菩萨（智慧殊胜的菩萨）、慈氏菩萨（弥勒菩萨，代表慈悲的菩萨）等，这些都是贤劫中的一切菩萨。还有贤护等十六位正士：善思议菩萨（善于思考的菩萨）、信慧菩萨（具有信心和智慧的菩萨）、空无菩萨（证悟空性的菩萨）、神通华菩萨（具有神通的菩萨），他们都尊敬普贤大士的德行，具足一切菩萨无量的行愿，安住于一切功德之法。这些菩萨大士，一时都来集会。 阿难发问分第二 这时，世尊的容貌光彩照人。