Chinese
大正藏第 37 册 No. 1757 阿弥陀经疏 No. 1757 [cf. No. 366] 阿弥陀经疏 京兆慈恩寺基法师撰 窃闻，三宝之宝理超系象之表、三乘之乘事涉名言之迹。原夫真际之理平等性空，赴机启权实之门、接凡施净秽之土，识其路者即语默一途、迷其趣者则理事天隔，故身子以高下之累则镜地而见丘陵、梵王以彼我俱亡则石田而观宝砾，是知净土之净志洁开极乐之门、秽刹之秽心尘起纯苦之域，良以物怀取舍指悬鼓而可欣，人竞是非斥溷囊而可厌，故使励诚十念则高升日宫、笃崇三行则迩登莲座。 今言佛说阿弥陀经者，则越危城之要躅、载苦海之慈船，语事目前、论生界表。《华手经》曰：佛者名为觉，而诸众生长寝生死不能觉悟，唯佛能觉，既自觉已能复觉他，故名为佛。说者，《十住论》云：开示解释义。阿弥陀者，此经下文自释。 问：“何故名阿弥陀？” 答：“为含二义名阿弥陀：一无量光明故名阿弥陀、二无量寿命故名阿弥陀。” 经者，法也、常也，法即举直以措诸枉，绳墨以譬之；常即汲引而无竭，涌泉以况之，故言经也。《佛地论》云：能贯能摄故名为经，以佛圣教贯穿摄持所应说义，故言经也。 现代汉语译本 《阿弥陀经疏》 京兆慈恩寺基法师 撰 我听说，三宝（Buddha, Dharma, Sangha）的宝贵真理超越了形象的范畴，三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的修行也涉及名言的痕迹。探究那真如实际的道理，是平等性空的。为了适应不同的根机而开启权巧和真实的法门，为了接引凡夫而施设清净和污秽的国土。认识其中门路的人，则语默都是同一途径；迷惑其中趣味的人，则事和理如同天壤之隔。所以，身子（Śāriputra）因为有高下之分，就像在镜子里看到有丘陵的地面；梵王（Brahmā）因为彼我皆空，就像在石田中看到宝贵的沙砾。由此可知，净土的清净在于心志的纯洁，开启了极乐世界的大门；秽土的污秽在于心念的尘垢，产生了纯粹痛苦的领域。实在是因为人们怀着取舍之心，即使是悬挂的鼓也能让人欣喜；人们争论是非，即使是装满污秽的袋子也让人厌恶。所以，只要努力以诚心念佛十声，就能高升到日宫；只要坚定地崇尚三行（身、口、意），就能靠近莲花宝座。 现在所说的佛说《阿弥陀经》，是超越危险之城的要道，是承载苦海的慈悲之船，所说之事就在眼前，所论之理超越了生死的界限。《华手经》说：‘佛名为觉，而一切众生长久沉睡于生死之中，不能觉悟，只有佛才能觉悟。佛既能自己觉悟，又能使他人觉悟，所以名为佛。’‘说’，正如《十住论》所说：‘是开示解释之义。’阿弥陀（Amitābha），这部经的下文会亲自解释。 问：‘为什么叫做阿弥陀？’ 答：‘因为包含两种含义，所以叫做阿弥陀：一是无量光明，所以叫做阿弥陀；二是无量寿命，所以叫做阿弥陀。’ 经，就是法，就是常。法，就是举起正直的来匡正那些邪曲的，就像用绳墨来比喻；常，就是汲取不尽，就像涌泉来比喻，所以叫做经。《佛地论》说：‘能够贯穿，能够摄持，所以叫做经。’因为佛的圣教贯穿摄持了所应该说的义理，所以叫做经。
English
English version The Amitabha Sutra Commentary Composed by Dharma Master Ji of Ci'en Temple in Jingzhao I have heard that the precious truth of the Three Jewels (Buddha, Dharma, Sangha) transcends the realm of images, and the practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) involve the traces of conceptual language. Exploring the principle of true reality, it is the equality of emptiness. To accommodate different capacities, expedient and true Dharma doors are opened; to receive ordinary beings, pure and impure lands are established. Those who recognize the path, speech and silence are one and the same; those who are confused about the interest, principle and phenomena are as far apart as heaven and earth. Therefore, Śāriputra, because of the distinction between high and low, sees a hilly ground in the mirror; Brahmā, because of the emptiness of self and other, sees precious gravel in a stony field. Thus, it is known that the purity of the Pure Land lies in the purity of the mind, opening the door to the Land of Ultimate Bliss; the impurity of the defiled land lies in the dust of the mind, producing a realm of pure suffering. Indeed, because beings harbor preferences, even a hanging drum can be pleasing; people argue about right and wrong, even a bag full of filth can be repulsive. Therefore, if one strives with sincerity to recite the Buddha's name ten times, one can ascend to the palace of the sun; if one firmly upholds the three practices (body, speech, and mind), one can approach the lotus throne. The present discourse on the Buddha's teaching of the Amitabha Sutra is a crucial path that transcends the dangerous city, a compassionate ship that carries beings across the sea of suffering. The matters discussed are right before our eyes, and the principles discussed transcend the boundaries of birth and death. The *Hua Shou Jing* (Garland Hand Sutra) says: 'The Buddha is called 'Awakened One,' but all sentient beings are long asleep in birth and death, unable to awaken. Only the Buddha can awaken. Since the Buddha can awaken himself, he can also awaken others, therefore he is called Buddha.' 'Speaking,' as the *Ten Stages Treatise* says, 'means to reveal, explain, and interpret.' Amitābha, this sutra will explain itself later. Question: 'Why is he called Amitābha?' Answer: 'Because it contains two meanings, it is called Amitābha: first, immeasurable light, therefore it is called Amitābha; second, immeasurable life, therefore it is called Amitābha.' Sutra means Dharma, means constancy. Dharma means to raise the straight to correct the crooked, like using a plumb line as a metaphor; constancy means inexhaustible drawing, like using a gushing spring as a metaphor, therefore it is called Sutra. The *Buddhabhumi Sutra* says: 'Able to penetrate, able to gather, therefore it is called Sutra.' Because the Buddha's teachings penetrate and gather the meanings that should be spoken, therefore it is called Sutra. --------------------------------------------------------------------------------
Chinese
注文之初略申七意：第一叙佛身、第二叙其土、第三叙不退转、第四叙偏赞之心、第五叙体性、第六叙部类宗趣、第七判释文义。 第一言叙佛身者。 问：“诸往生者见佛何身？” 答：“见二种身。若登地菩萨见佛受用身，若地前菩萨凡夫二乘见变化身。” 问：“依何得知？” 答：“《摄论》云：若离应身，登地菩萨善根则不得成就；若离化身，声闻缘觉及愿乐位中菩萨所有善根亦不成就，故往生者见二种身。” 问：“西方有二弥陀耶？” 答：“约报即一，若化即百亿弥陀。” 问：“彼报化两身，为同处现生者皆见，为别处现诸往生者但见一佛耶？” 答：“同一三千界内各见不同。若登地菩萨即见他受用身亦见百亿化身，若地前人等但见一身。” 问：“若同处不异者，何故《入大乘论》云：诸佛色身于欲界成道，法性生身者住净居天。其处即异。菩萨生者应生净居，众生生者应生欲界，云何同处？” 答：“上下虽殊，同是一报所生之境，但上人生者正见受用土无处非净居，众生生者即见化土在阎浮提。故真谛云：诸菩萨于净土见佛。此约报土一向纯净说。波颇三藏云：应佛净土有凡夫、二乘、地前菩萨，报佛净土 现代汉语译本： 注文开始时，略微阐述七个要点：第一，叙述佛身；第二，叙述佛土；第三，叙述不退转；第四，叙述偏赞之心；第五，叙述体性；第六，叙述部类宗趣；第七，判断解释文义。 第一点，叙述佛身。 问：‘所有往生到西方极乐世界的人，见到的是佛的哪种身？’ 答：‘见到两种身。如果是登地菩萨，见到的是佛的受用身；如果是地前菩萨、凡夫和二乘（声闻和缘觉），见到的是佛的变化身。’ 问：‘根据什么得知这一点？’ 答：‘《摄大乘论》（《摄论》）中说：如果离开了应身，登地菩萨的善根就不能成就；如果离开了化身，声闻、缘觉以及处于愿乐位的菩萨的所有善根也不能成就。所以，往生到西方极乐世界的人见到的是两种身。’ 问：‘西方极乐世界有两位弥陀佛（Amitabha）吗？’ 答：‘从报身来说，只有一位；如果从化身来说，就有百亿弥陀佛。’ 问：‘这报身和化身，是在同一处显现，让所有往生者都能见到，还是在不同处显现，让往生者只能见到一尊佛？’ 答：‘在同一个三千大千世界内，各人所见不同。如果是登地菩萨，既能见到他受用身，也能见到百亿化身；如果是地前菩萨等人，只能见到一身。’ 问：‘如果同在一处没有区别，为什么《入大乘论》中说：诸佛的色身在欲界成就佛道，法性生身住在净居天。这两处是不同的。菩萨往生者应该生到净居天，众生往生者应该生到欲界，怎么会在同一处呢？’ 答：‘上下虽然不同，但同是一个报身所生的境界。只是上根之人往生，正见受用土，没有一处不是净居天；众生往生，就见到化土在阎浮提（Jambudvipa）。所以真谛（Paramārtha）说：诸菩萨在净土见到佛。这是从报土一向纯净的角度来说的。波颇三藏（Bhāviveka）说：应化佛的净土有凡夫、二乘、地前菩萨，报身佛的净土…’
English
English version: At the beginning of the commentary, I will briefly explain seven points: First, to describe the Buddha's body; second, to describe his land; third, to describe non-retrogression; fourth, to describe the mind of exclusive praise; fifth, to describe the essence; sixth, to describe the categories and tenets; seventh, to judge and explain the meaning of the text. The first point is to describe the Buddha's body. Question: 'Which body of the Buddha do all those who are reborn in the Pure Land see?' Answer: 'They see two kinds of bodies. If they are Bodhisattvas of the Bhumi (stage), they see the Sambhogakaya (reward body) of the Buddha; if they are Bodhisattvas before the Bhumi, ordinary people, and the two vehicles (Śrāvakas and Pratyekabuddhas), they see the Nirmāṇakāya (transformation body).' Question: 'How do we know this?' Answer: 'The *Mahāyānasaṃgraha* (*Śeṣa*) says: If one is separated from the Nirmāṇakāya, the roots of goodness of the Bodhisattvas of the Bhumi cannot be accomplished; if one is separated from the Nirmāṇakāya, the roots of goodness of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas in the stage of aspiration will also not be accomplished. Therefore, those who are reborn see two kinds of bodies.' Question: 'Are there two Amitabhas (Amitābha) in the Western Pure Land?' Answer: 'Regarding the Sambhogakaya, there is only one; regarding the Nirmāṇakāya, there are hundreds of billions of Amitabhas.' Question: 'Do these two bodies, the Sambhogakaya and the Nirmāṇakāya, appear in the same place so that all those who are reborn can see them, or do they appear in different places so that the reborn can only see one Buddha?' Answer: 'Within the same tri-sahasra-maha-sahasra-lokadhatu (three thousand great thousand world system), each person sees differently. If they are Bodhisattvas of the Bhumi, they can see both the Sambhogakaya and the hundreds of billions of Nirmāṇakāyas; if they are people before the Bhumi, they can only see one body.' Question: 'If they are in the same place without difference, why does the *Mahāyānābhisamaya-alaṃkāra* say: The Rupakaya (form body) of the Buddhas attains enlightenment in the desire realm, while the Dharmata-Nisyanda-Buddha (body born of the Dharma-nature) dwells in the Pure Abode Heaven. These two places are different. Bodhisattvas who are reborn should be born in the Pure Abode Heaven, and sentient beings who are reborn should be born in the desire realm. How can they be in the same place?' Answer: 'Although the upper and lower realms are different, they are the same realm born of one Sambhogakaya. It is just that those who are reborn with higher faculties directly see the Sambhogakaya land, where there is no place that is not the Pure Abode Heaven; those who are reborn as sentient beings see the Nirmāṇakāya land in Jambudvipa. Therefore, Paramārtha says: The Bodhisattvas see the Buddha in the Pure Land. This is from the perspective that the Sambhogakaya land is always purely clean. Bhāviveka says: The Pure Land of the Nirmāṇakāya Buddha has ordinary people, the two vehicles, and Bodhisattvas before the Bhumi, while the Pure Land of the Sambhogakaya Buddha...' --------------------------------------------------------------------------------
Chinese
唯大菩萨。如此经说，彼佛有无量声闻弟子及大菩萨者，此约化说。” 问：“众生生彼亦知是下界否？及知是化身否？” 答：“下界知之，佛谓真佛。” 问：“彼佛有报化者，何故《大乘同性经》云：如我今释迦牟尼佛及西方阿弥陀佛皆是报身耶？” 答：“此约本身说，谓极乐国土是一报佛所王之土，然百亿四天下中者即是化佛；亦释迦莲华藏世界中者即是报身，百亿阎浮中者即是化佛。” 问：“弥陀何不但现一实之身令圣凡同见？” 答：“由机福力不同故身现有其粗妙。” 问：“如彼《观经》云：彼佛身长六十万亿那由他恒河沙由旬，又《鼓音经》所说是刹利种者，此并是何身耶？” 答：“如彼《观经》者是报身，《鼓音经》者即是化身。” 问：“何以知之？” 答：“准净居天身身量皆大，如来报身皆在净居色究竟天实报净土，故报身大也。若在阎浮提，示有种姓父母生处及有得道菩提树，如《无量寿经》说：其树高四百万里。《鼓音经》说：其所住城纵广十千由旬。又《观音授记经》云：弥陀灭后观音补处。据上因缘，此身即小又去来生灭，故知是化。” 问：“若是化者，众生生彼即见化佛之身，至得初地之时复见 现代汉语译本：唯有大菩萨才能理解，如此经文所说，阿弥陀佛有无量声闻弟子及大菩萨，这是就教化方面来说的。 问：‘众生往生到极乐世界，是否知道自己是从下界而来？以及是否知道自己所见的是阿弥陀佛的化身？’ 答：‘下界是知道的，但佛（阿弥陀佛）示现的是真佛。’ 问：‘阿弥陀佛有报身和化身，为何《大乘同性经》中说：如同我释迦牟尼佛和西方阿弥陀佛都是报身呢？’ 答：‘这是就佛的本身来说的，极乐国土是一尊报身佛所统治的国土。然而，在百亿四天下中示现的阿弥陀佛就是化身佛；同样，在释迦牟尼佛的莲华藏世界中示现的是报身，在百亿阎浮提中示现的就是化身佛。’ 问：‘阿弥陀佛为何不直接显现一个真实之身，让圣人和凡人都能见到？’ 答：‘由于众生的根机和福德之力不同，所以佛身显现有粗妙之别。’ 问：‘如《观无量寿经》所说：阿弥陀佛的身长六十万亿那由他恒河沙由旬，又《鼓音经》所说是刹帝利种姓，这些都是什么身呢？’ 答：‘《观无量寿经》所说的是报身，《鼓音经》所说的就是化身。’ 问：‘如何得知？’ 答：‘依据净居天的身量都很大，如来报身都在净居天的色究竟天实报净土，所以报身很大。如果在阎浮提，就会示现有种姓、父母、出生地以及得道的菩提树，如《无量寿经》所说：菩提树高四百万里。《鼓音经》说：阿弥陀佛所住的城池纵横十千由旬。又《观音授记经》说：阿弥陀佛灭度后，观世音菩萨补处成佛。根据以上因缘，这个身形就显得小，而且有来去生灭，所以知道是化身。’ 问：‘如果是化身，众生往生到极乐世界所见的是化身佛，等到证得初地菩萨果位时，是否会见到报身佛？’