Chinese
成佛经诸声闻。无量寿佛具诸菩萨三忍具足。三忍者一者响忍。二柔顺忍。三无生忍也。说弥勒经为福德浅薄人。说无量寿观为福德深厚人。说弥勒为福德浅薄人者。明弥勒佛土犹是娑婆。地未具七珍身不勉三患。无量寿佛土清净与此县殊。树出五音波生四忍。无极之身次泥洹者也。斯则众生福有浅深不同。故如来教门非一也。虽合辨二经前讲无量寿经者。此经以净土因果为宗。能所境智标题。言净土因果为宗。三辈九辈即是净土因。西方无量寿国即是果。然因有三辈九辈之因。果有五种清净之果。三辈九辈如下文所明。五种清净果者一时节净。二化主净。三化处净。四教门净。五徒众净。时节净者彼处寿命无量无边无有秽土五浊无劫浊故。是时节净。所余四净如常所明也。然从来虽明净土未知何者是净土因。今此经明三辈九辈因得彼净土果。广明此事故以净土因果为宗也。言能所境智为题者。无量寿即是所观之境。观即是能观之智。能所双题境智合目也。然境智题即是因果宗。何者无量寿即是果观即是因。三辈九辈作无量寿观得生无量寿国。故无量寿为果观为因。今对宗为题用题为宗。经中广明因果。束因果宗为经题。亦开题为经宗。言束宗为题者。如摩诃般若经。品虽九十皆明般若。只束九十章为般若题。开略题 现代汉语译本 成就佛果的诸位声闻弟子，阿弥陀佛（Amitabha）具备诸位菩萨的三种忍辱，这三种忍辱分别是：一、响忍（Kshanti），二、柔顺忍（Anuloma-kshanti），三、无生忍（Anutpattika-dharma-kshanti）。 宣讲《弥勒经》（Maitreya Sutra）是为福德浅薄之人，宣讲《无量寿观经》（Amitayus Visualization Sutra）是为福德深厚之人。说为福德浅薄之人宣讲《弥勒经》，是因为弥勒佛的国土仍然是娑婆世界（Sahā），土地尚未具备七宝庄严，自身也无法免除生老病死的三种苦患。而阿弥陀佛的国土清净，与娑婆世界截然不同，树木能发出微妙的五种音声，水波能生出四种忍辱。证得无极之身，仅次于涅槃（Nirvana）的境界。这说明众生的福德有深浅不同，所以如来佛的教法也并非只有一种。 虽然应该同时辨析这两部经，但先讲解《无量寿经》，是因为此经以净土的因果为宗旨，以能、所、境、智为标题。所谓以净土因果为宗旨，三辈（Triyāna）九品（Nine Levels）就是往生净土的因，西方极乐世界（Sukhavati）就是果。然而，因有三辈九品之因，果有五种清净之果。三辈九品如下文所阐明，五种清净之果是：一时节清净，二化主清净，三化处清净，四教门清净，五徒众清净。时节清净是指彼处寿命无量无边，没有秽土的五浊（Five Turbidities），没有劫浊（Kalpa Turbidity），所以是时节清净。其余四种清净如常所阐明。 然而，以往虽然阐明了净土，但不知道什么是往生净土的因。现在这部经阐明了以三辈九品之因，可以获得往生净土之果，广泛阐明此事，所以以净土因果为宗旨。所谓以能、所、境、智为题，阿弥陀佛就是所观之境，观想就是能观之智，能所双题，境智合一。然而，境智为题就是因果为宗，为什么呢？阿弥陀佛就是果，观想就是因。以三辈九品的修行来观想阿弥陀佛，就能往生阿弥陀佛的国土，所以阿弥陀佛是果，观想是因。现在以宗旨为题，用标题作为宗旨，经中广泛阐明因果，将因果宗旨概括为经题，也可以说是展开标题作为经的宗旨。所谓概括宗旨为题，例如《摩诃般若经》（Mahaprajnaparamita Sutra），品虽然有九十，但都阐明般若（Prajna），只是将九十章概括为般若题，展开简略的标题。
English
English version The Shravakas (Śrāvaka) who have attained Buddhahood, Amitabha Buddha (Amitābha) possesses the three kinds of forbearance of all Bodhisattvas, which are: 1. Resonance Forbearance (Kshanti), 2. Gentle Forbearance (Anuloma-kshanti), and 3. Non-origination Forbearance (Anutpattika-dharma-kshanti). Preaching the 'Maitreya Sutra' (Maitreya Sutra) is for those with shallow merit, while preaching the 'Amitayus Visualization Sutra' (Amitayus Visualization Sutra) is for those with deep merit. Saying that the 'Maitreya Sutra' is preached for those with shallow merit is because Maitreya Buddha's land is still the Saha world (Sahā), the land has not yet fully possessed the adornment of the seven treasures, and one cannot avoid the three sufferings of birth, old age, sickness, and death. Amitabha Buddha's land is pure and completely different from the Saha world. The trees can emit subtle five kinds of sounds, and the water waves can produce four kinds of forbearance. Attaining the limitless body is second only to the state of Nirvana (Nirvana). This illustrates that the merits of sentient beings have different depths, so the teachings of the Tathagata (Tathāgata) are not only one. Although these two sutras should be analyzed together, the 'Amitayus Sutra' is explained first because this sutra takes the cause and effect of the Pure Land as its principle, and the subject, object, realm, and wisdom as its title. The so-called taking the cause and effect of the Pure Land as its principle means that the Three Grades (Triyāna) and Nine Levels (Nine Levels) are the cause of being reborn in the Pure Land, and the Western Pure Land of Ultimate Bliss (Sukhavati) is the effect. However, the cause has the cause of the Three Grades and Nine Levels, and the effect has the five kinds of pure effects. The Three Grades and Nine Levels are explained in the following text, and the five kinds of pure effects are: 1. Purity of Time, 2. Purity of the Transformation Master, 3. Purity of the Transformation Place, 4. Purity of the Teaching, and 5. Purity of the Assembly. Purity of Time means that the lifespan there is immeasurable and boundless, there is no defiled land with the Five Turbidities (Five Turbidities), and there is no Kalpa Turbidity (Kalpa Turbidity), so it is Purity of Time. The remaining four purities are as commonly explained. However, although the Pure Land has been explained in the past, it was not known what the cause of being reborn in the Pure Land is. Now this sutra explains that with the cause of the Three Grades and Nine Levels, one can obtain the effect of being reborn in the Pure Land, and extensively explains this matter, so it takes the cause and effect of the Pure Land as its principle. The so-called taking the subject, object, realm, and wisdom as the title means that Amitabha Buddha is the object of contemplation, and visualization is the wisdom of contemplation. The subject and object are both titled, and the realm and wisdom are combined. However, the realm and wisdom as the title is the cause and effect as the principle. Why? Amitabha Buddha is the effect, and visualization is the cause. Cultivating the Three Grades and Nine Levels to visualize Amitabha Buddha can lead to rebirth in Amitabha Buddha's land, so Amitabha Buddha is the effect, and visualization is the cause. Now, taking the principle as the title and using the title as the principle, the sutra extensively explains the cause and effect, summarizing the cause and effect principle as the sutra title, and it can also be said that the title is expanded as the principle of the sutra. The so-called summarizing the principle as the title, such as the 'Mahaprajnaparamita Sutra' (Mahaprajnaparamita Sutra), although there are ninety chapters, they all explain Prajna (Prajna), only summarizing the ninety chapters as the Prajna title, expanding the brief title. --------------------------------------------------------------------------------
Chinese
为广宗束广宗为略题如般若既然。一切经皆然。今此经亦尔。束经宗为此题开此题为宗。所以龙树在龙宫读经看题则知经宗。见无量寿观经则知此经明因果境智。如来以宗为名。今用名为宗也。问无量寿观经复有观佛海三昧经。既云观佛海今何不名观无量寿而云无量寿观耶。解云通皆得既云观佛海亦得云观无量寿。而今云观佛海无量寿观者。此各有义。观佛海为释三昧义。明三昧无量三昧。今明是观佛海三昧。如无量寿观此为释观义。明观有无量观。未知是何物观。今明是无量寿观。故云无量寿观不得称观无量寿也。又所以言无量寿观者。明由境故发观。如大经所明譬如胡菰能为热病。十二因缘境亦尔。能发观智今此经正然。由境故生观。亦如中观。何故观在后中在前。以中发观故观居后。亦以观生智故观在后也。问何故但云无量寿观而不称无量寿佛观耶。解云不得称无量寿佛观。何者若称无量寿佛观但得一义。若云无量寿观则含五义。无量寿时节。无量寿化主。无量寿化处。无量寿教门。无量寿徒众。为是故但称无量寿观不得云无量寿佛观。然复于无量寿佛经望今。无量寿观即是通。于无量寿佛经即别也。问今云无量寿。寿实无量为无量寿。寿有量为无量寿耶。解云题称无量寿然寿实有量。具有四句。一者寿无量称 现代汉语译本： 以广宗来概括《无量寿观经》，就像用般若来概括一切经一样。所有的经典都是如此。现在这部经也是这样。用经文的宗旨作为这部经的题目，或者说用这部经的题目来开显它的宗旨。所以龙树菩萨在龙宫阅读经典时，看到题目就能了解经的宗旨。看到《无量寿观经》的题目，就知道这部经阐明的是因果、境界和智慧。如来用宗旨来命名经典，现在我们用经名作为宗旨。 问：既然有《观佛海三昧经》，为什么不称这部经为《观无量寿》，而称为《无量寿观》呢？ 答：都可以。既可以称为《观佛海》，也可以称为《观无量寿》。而现在称为《观佛海无量寿观》，各有其含义。《观佛海》是为了解释三昧的意义，阐明三昧的无量。《观佛海三昧》阐明的是三昧。而《无量寿观》是为了解释观的意义，阐明观的无量。如果不知道观的是什么，现在说明观的是无量寿。所以称为《无量寿观》，不能称为《观无量寿》。 又，之所以说《无量寿观》，是因为由境界而生发观想。如同《大经》所说，譬如胡菰能引发热病，十二因缘的境界也是如此，能引发观智。这部经正是这样，由境界而生起观想。也像中观一样，为什么观在后，中在前？因为由中道而生发观想，所以观在后。也因为由观想而生起智慧，所以观在后。 问：为什么只说《无量寿观》，而不称为《无量寿佛观》呢？ 答：不能称为《无量寿佛观》。如果称为《无量寿佛观》，只能表达一个含义。如果称为《无量寿观》，则包含五种含义：无量寿的时节（时间），无量寿的化主（阿弥陀佛），无量寿的化处（西方极乐世界），无量寿的教门（净土法门），无量寿的徒众（往生者）。因此，只能称为《无量寿观》，不能称为《无量寿佛观》。然而，相对于《无量寿佛经》来说，《无量寿观》是通用的，而《无量寿佛经》则是特定的。 问：现在说无量寿，寿实际上是无量，还是寿虽然有量，但称为无量寿呢？ 答：题目称为无量寿，但寿实际上是有量的。其中有四种情况：第一种是寿无量，但称...
English
English version: To summarize the *Wuliangshou Guan Jing* (Contemplation Sutra of Immeasurable Life), is like summarizing all sutras with *Prajna* (wisdom). All sutras are like this. This sutra is also like this now. Using the principle of the sutra as the title of this sutra, or using the title of this sutra to reveal its principle. Therefore, when *Nagarjuna* (Long Shu, a famous Buddhist philosopher) read the sutras in the dragon palace, he could understand the principle of the sutra by looking at the title. Seeing the title of the *Wuliangshou Guan Jing*, one knows that this sutra elucidates cause and effect, realm, and wisdom. The *Tathagata* (Ru Lai, thus-gone-one, Buddha) uses the principle as the name of the sutra, and now we use the name as the principle. Question: Since there is the *Guan Fo Hai Sanmei Jing* (Sutra of Samadhi of Contemplating the Buddha Sea), why not call this sutra *Guan Wuliangshou* (Contemplation of Immeasurable Life), but call it *Wuliangshou Guan* (Immeasurable Life Contemplation)? Answer: Both are acceptable. It can be called *Guan Fo Hai* (Contemplation of the Buddha Sea), and it can also be called *Guan Wuliangshou* (Contemplation of Immeasurable Life). But now it is called *Guan Fo Hai Wuliangshou Guan* (Contemplation of the Buddha Sea Immeasurable Life Contemplation), each has its own meaning. *Guan Fo Hai* (Contemplation of the Buddha Sea) is to explain the meaning of *samadhi* (concentration), elucidating the immeasurable nature of *samadhi* (concentration). *Guan Fo Hai Sanmei* (Contemplation of the Buddha Sea Samadhi) elucidates *samadhi* (concentration). And *Wuliangshou Guan* (Immeasurable Life Contemplation) is to explain the meaning of contemplation, elucidating the immeasurable nature of contemplation. If you don't know what is being contemplated, now it is explained that what is being contemplated is immeasurable life. Therefore, it is called *Wuliangshou Guan* (Immeasurable Life Contemplation), and cannot be called *Guan Wuliangshou* (Contemplation of Immeasurable Life). Also, the reason why it is called *Wuliangshou Guan* (Immeasurable Life Contemplation) is because contemplation arises from the realm. As the *Great Sutra* says, for example, *Hu Gu* (a type of mushroom) can cause fever, and the realm of the twelve links of dependent origination is also like this, it can give rise to contemplative wisdom. This sutra is exactly like this, contemplation arises from the realm. It is also like the *Madhyamaka* (Middle Way), why is contemplation after, and the middle way before? Because contemplation arises from the middle way, so contemplation is after. Also because wisdom arises from contemplation, so contemplation is after. Question: Why only say *Wuliangshou Guan* (Immeasurable Life Contemplation), and not call it *Wuliangshou Fo Guan* (Contemplation of Immeasurable Life Buddha)? Answer: It cannot be called *Wuliangshou Fo Guan* (Contemplation of Immeasurable Life Buddha). If it is called *Wuliangshou Fo Guan* (Contemplation of Immeasurable Life Buddha), it can only express one meaning. If it is called *Wuliangshou Guan* (Immeasurable Life Contemplation), it contains five meanings: the time of immeasurable life, the transformation master of immeasurable life (*Amitabha Buddha*), the transformation place of immeasurable life (*Western Pure Land*), the teaching of immeasurable life (*Pure Land Dharma*), and the followers of immeasurable life (those who are reborn). Therefore, it can only be called *Wuliangshou Guan* (Immeasurable Life Contemplation), and cannot be called *Wuliangshou Fo Guan* (Contemplation of Immeasurable Life Buddha). However, relative to the *Wuliangshou Fo Jing* (Immeasurable Life Buddha Sutra), *Wuliangshou Guan* (Immeasurable Life Contemplation) is general, while *Wuliangshou Fo Jing* (Immeasurable Life Buddha Sutra) is specific. Question: Now it is said immeasurable life, is life actually immeasurable, or is life measurable, but called immeasurable life? Answer: The title is called immeasurable life, but life is actually measurable. There are four situations: The first is that life is immeasurable, but it is called... --------------------------------------------------------------------------------