English
English version The *Śīlaskandha-sūtra* says: 'Causing sentient beings to be unable to be filial, not respecting teachers and elders, and not creating good karma is called the turbidity of sentient beings.' The turbidity of life among the five turbidities refers to the life-span obtained as retribution, which is neither material nor mental; this period of life-root is called the turbidity of life. If one cultivates good karma, the life-root obtained can be long and far-reaching, or even up to 80,000 years; because sentient beings mostly engage in killing, stealing, and other life-damaging evil deeds, their lifespans are often less than a hundred years. As the *Mañjuśrī-paripṛcchā-sūtra* says: 'Human lifespan gradually decreases and shortens, and at the age of ten, one becomes old and dies; this is called the turbidity of life.' Therefore, it is called the five turbidities. The 'in' mentioned here refers to Śākyamuni Buddha appearing within the five turbidities.' The sutra says: 'Attaining *anuttarā-samyak-saṃbodhi* (unsurpassed perfect enlightenment),' this is the third explanation, illustrating the attainment of the supreme fruit. It is astonishing that in such an evil time, evil place, and among evil sentient beings, one can endure all kinds of evil deeds and attain *bodhi* (enlightenment).' The sutra says: 'Speaking for all sentient beings this Dharma that is difficult to believe in all the world,' this is the fourth explanation, praising the transmission of the secret Dharma. The Dharma that is difficult for all the world to believe is that by reciting the Buddha's name for just one day or even seven days, one can be liberated from the defilements of the world and ascend to a pure realm. This small cause can produce such a great effect, which is difficult for worldly people to believe. People fear that the words of the Tathāgata (another name for Buddha) are false, so it is said to be a Dharma that is difficult to believe.' Below is the sixth major section, where the Buddha personally narrates the extreme difficulty. The content is divided into four parts: first, showing the cause of the difficulty of practice; second, showing the fruit of the difficulty of attainment; third, explaining the Dharma that is difficult to believe; and fourth, concluding that it is indeed very difficult.' The sutra says: 'Śāriputra (one of the ten great disciples of the Buddha)! Know that I, in this evil world of the five turbidities, have done this difficult thing, and this is extremely difficult.' Explaining this self-narration of extreme difficulty can be divided into four sentences: first, 'I, in the five turbidities, etc.,' narrates the impure place where one is located; second, 'Attaining *anuttarā-samyak-saṃbodhi*,' narrates the attainment of the supreme fruit; third, 'Speaking for all sentient beings, etc.,' narrates the transmission of secret techniques; 'This is extremely difficult' concludes the above three things, that it is difficult to do but able to do.' Below is the third part, explaining the transmission section, which is also the section on practicing according to the teachings. The content is divided into three parts: first, the speaker has finished speaking; second, the listener is ready; and third, joyfully accepting and practicing.' The sutra says: 'After the Buddha spoke this sutra, the elder Śāriputra (one of the ten great disciples of the Buddha) and all the *bhikṣus* (monks who have taken full monastic vows)' --------------------------------------------------------------------------------
Chinese
丘，一切世间天、人、阿修多罗等，闻佛所说欢喜信受”。释曰：佛说经已者，结集者所叙，即能说已周。长老已下，即所闻已备。闻佛说经已下，即欢喜顶受。言一切世间者，世间物非一，故言一切。《大集日藏经》云：世间有三：一、众生世间，谓六趣之类；二、器世间，谓三界四十居止处；三、五众世间，谓有漏五阴。云何名世间？《杂阿含》云：危脆败坏故名世间也。《涅槃经》云：天名灯明亦曰光明，光明能除黑暗而为大明，故名为天也。又吉祥故名天，能多恩义故名人，有信能多恩义故名人。《大法炬经》云：阿修罗名非天，彼非天故名阿修罗。等者，即应等取龙、金翅鸟、紧那罗、乾闼婆等，略而不数也。欢喜者，心欢体悦故言欢喜，即《十地论》云：心欢体悦也。又《伽耶山顶经论》云：具三清净名为欢喜：一、能说者清净，谓佛是一切智人，普为众生尽说顿尽无垢藏之法；二、所说清净，谓理教相应，随顺无逆句义，依之出离；三、受者清净，谓彼从受而诚信，不生轻谤，具兹三义故言欢喜。又颜舒曰欢，神悦曰喜，闻之不谤称信，领之在心为受，故言欢喜信受。奉行，末代奉行。 阿弥陀经疏(毕) 后批云 福州开元寺常契和上以大中七年九月日舍与珍。 阿弥陀经疏跋 丘（对听众的尊称），一切世间的天（deva，神）、人（manussa，人类）、阿修多罗（asura，非天）等，听闻佛陀所说，欢喜信受’。释义：‘佛说经已’，是结集者所叙述，意为佛陀说法已经圆满。‘长老已下’，意为听闻者已经完备。‘闻佛说经已下’，意为欢喜地接受佛陀的教诲。‘言一切世间者’，世间事物并非单一，所以说‘一切’。《大集日藏经》中说：世间有三种：一、众生世间，指六道众生；二、器世间，指三界四十处的居所；三、五众世间，指有漏的五阴。什么是世间？《杂阿含经》中说：‘因为危脆败坏，所以称为世间’。《涅槃经》中说：‘天，又名灯明，也叫光明，光明能够去除黑暗而成为大明，所以称为天’。又因为吉祥的缘故称为天，能够施予很多恩义的缘故称为人，有信心能够施予很多恩义的缘故称为人。《大法炬经》中说：‘阿修罗名为非天，因为他们不是天，所以名为阿修罗’。‘等者’，应该包括龙（naga，蛇神）、金翅鸟（garuda，大鹏金翅鸟）、紧那罗（kinnara，歌神）、乾闼婆（gandharva，乐神）等，这里省略没有一一列举。‘欢喜’，心中欢畅，身体愉悦，所以说欢喜，即《十地论》所说：‘心欢体悦’。又《伽耶山顶经论》中说：‘具备三种清净称为欢喜：一、能说者清净，指佛陀是一切智人，普遍为众生详尽地说出顿尽无垢藏之法；二、所说清净，指道理和教义相应，顺应而没有违逆的语句和意义，依靠它而得以出离；三、受者清净，指他们接受教诲而诚信，不产生轻慢和诽谤，具备这三种意义所以说欢喜。’又颜面舒展叫做欢，精神愉悦叫做喜，听闻之后不诽谤称为信，领会在心中称为受，所以说欢喜信受。奉行，在末法时代奉行。 《阿弥陀经疏》终 后记：福州开元寺的常契和尚在大中七年九月将此经舍与珍藏。
English
‘O monks (respectful address to the audience), all beings in the world, including devas (gods), manusyas (humans), asuras (demons), and others, rejoiced and faithfully accepted what the Buddha said.’ Explanation: ‘The Buddha has finished speaking the sutra’ is a statement by the compilers, meaning the Buddha's teaching is complete. ‘Elders and others’ means the listeners are complete. ‘Having heard the Buddha speak the sutra’ means joyfully accepting the Buddha's teachings. ‘Speaking of all the worlds’ means that the things in the world are not singular, so it is said ‘all’. The *Mahasamghata-ratnaketu-dharani Sutra* says: There are three kinds of worlds: first, the sentient world, referring to the beings of the six realms; second, the container world, referring to the forty abodes of the three realms; third, the five aggregates world, referring to the contaminated five skandhas. What is called the world? The *Samyutta Nikaya* says: ‘Because it is fragile and perishable, it is called the world.’ The *Nirvana Sutra* says: ‘Deva is also called Lamp Light, also called Bright Light. Bright Light can remove darkness and become great light, so it is called Deva.’ Also, because of auspiciousness, it is called Deva; because of being able to bestow much kindness and righteousness, it is called Manussa; because of having faith and being able to bestow much kindness and righteousness, it is called Manussa. The *Mahadharmajyoti Sutra* says: ‘Asura is called non-deva, because they are not devas, they are called asuras.’ ‘Others’ should include nagas (serpent deities), garudas (mythical birds), kinnaras (celestial musicians), gandharvas (celestial musicians), etc., which are omitted here. ‘Rejoice’ means the heart is joyful and the body is pleased, so it is said rejoice, as the *Ten Bhumi Sutra* says: ‘The heart is joyful and the body is pleased.’ Also, the *Gayasisa Sutra* says: ‘Having three kinds of purity is called rejoice: first, the speaker is pure, referring to the Buddha being an all-knowing person, universally and exhaustively speaking the Dharma of the complete and stainless treasury for all beings; second, what is spoken is pure, referring to the corresponding principles and teachings, following and not contradicting the sentences and meanings, relying on it to be liberated; third, the receiver is pure, referring to those who receive the teachings and have faith, not generating contempt and slander, having these three meanings, so it is said rejoice.’ Also, a relaxed face is called joy, a happy spirit is called delight, not slandering after hearing is called faith, understanding in the heart is called acceptance, so it is said rejoice and faithfully accept. Practice, practice in the Dharma-ending Age. The end of *Commentary on the Amitabha Sutra* Postscript: The monk Changqi of Kaiyuan Temple in Fuzhou donated this sutra to be treasured on September of the seventh year of Dazhong. --------------------------------------------------------------------------------
Chinese
自什公译《阿弥陀经》以来，历朝诸师制之疏记者亡虑数十家，盖亦盛矣！慈恩基师所撰有二：一名“通赞疏”、一单名“疏”。二疏互有出没，影发经义，犹一室两灯，照物愈明，岂可废其一乎？余尝读《长西录》，又见记主禅师之所援引，知《通赞》外更有《疏》，而切惜其不传于今焉。一日与智积之慧岳、麟瑞二公话次，语偶及此，因知犹存于彼藏中，遂嘱二公写得一本，粗加校订，藏之箧中。顷有人镌梓，共之同志，藏版于华顶之库中，余因不愧鄙拙，略述得此书之颠末，以跋其后云。 宽政四年壬子二月谷旦 江户沙门典寿撰 现代汉语译本： 自从鸠摩罗什（Kumārajīva）翻译《阿弥陀经》（Amitābha Sūtra）以来，历朝历代的诸位法师所作的疏解和注释，大概有数十家之多，可谓盛况空前！慈恩基师（Kuiji）所撰写的有两部：一部名为《通赞疏》（Tongzan Shu），另一部单名为《疏》（Shu）。这两部疏解互相补充，互相阐发经义，就像一间屋子里有两盏灯，照亮事物更加明亮，怎么可以废弃其中一部呢？我曾经读过《长西录》（Changxi Lu），又见到记主禅师（Jizhu Chanshi）所引用的内容，知道《通赞》（Tongzan）之外还有一部《疏》（Shu），但非常惋惜它没有流传至今。有一天，我和智积寺（Zhi Ji Temple）的慧岳（Hui Yue）和麟瑞（Lin Rui）二位法师谈话时，偶然提到了这件事，才知道这部《疏》（Shu）仍然保存在智积寺的藏经中，于是嘱托二位法师抄写了一本，粗略地加以校订，收藏在箱子里。最近有人要刊刻印行，与同道们分享，藏版放在华顶寺（Hua Ding Temple）的库房中。因此，我不顾自己的鄙陋和拙劣，略微叙述了这部书的来龙去脉，写在后面。 宽政四年壬子二月吉日 江户沙门典寿 撰
English
English version: Since Kumārajīva's translation of the Amitābha Sūtra, there have been dozens of commentaries and subcommentaries written by various masters throughout the dynasties, which is quite a flourishing phenomenon! Master Kuiji of Ci'en (Ci'en refers to a temple, Kuiji was a prominent figure in the Faxiang school) wrote two: one named 'Tongzan Shu' (Tongzan Shu, meaning 'Commentary that Thoroughly Praises'), and the other simply named 'Shu' (Shu, meaning 'Commentary'). These two commentaries complement each other, elucidating the meaning of the sutra, like two lamps in a room, illuminating things more clearly. How can one be discarded? I once read the 'Changxi Lu' (Changxi Lu, name of a record), and also saw the quotations by Chan Master Jizhu (Jizhu Chanshi), knowing that there was another 'Shu' (Commentary) besides the 'Tongzan' (Thoroughly Praises), but I deeply regretted that it was not transmitted to the present day. One day, while talking with Dharma Masters Hui Yue (Hui Yue) and Lin Rui (Lin Rui) of Zhi Ji Temple (Zhi Ji Temple), I happened to mention this matter and learned that this 'Shu' (Commentary) was still preserved in the Zhi Ji Temple's collection of scriptures. So, I entrusted the two Dharma Masters to transcribe a copy, roughly collated it, and stored it in a box. Recently, someone wanted to engrave and print it for sharing with fellow practitioners, and the printing blocks are stored in the warehouse of Hua Ding Temple (Hua Ding Temple). Therefore, disregarding my own ignorance and clumsiness, I briefly described the origin and development of this book and wrote it at the end. Auspicious Day, February, Renzi Year of Kansei 4 (1792) Written by Shramana Tenshu of Edo --------------------------------------------------------------------------------