English
English version: Therefore, the Tathagata (如来, another name for Buddha) commanded the re-enactment of the two kinds of goodness, meditative and non-meditative. Why then begin directly with the 'Contemplation Sutra' (《观经》, short for 'The Sutra of Contemplation on the Buddha of Immeasurable Life')? Answer: The Tathagata intended to let the masses know that the two kinds of goodness, meditative and non-meditative, are the causes for all Buddhas of the three times to achieve Pure Land, so he commanded their re-explanation. Furthermore, he hoped that this sutra would be transmitted to the degenerate age, so that future compilers would know that what Ananda (阿难, one of the ten principal disciples of the Buddha) transmitted was not false, and therefore he commanded its explanation. It is not the case that it was spoken without being requested after it had already been heard; that would be the second instance. The explanations of the other two sutras are as previously stated and can be understood. Seven, Judging and Explaining the Meaning of the Text. Now, judging and explaining this sutra, following the ancient practice, it is also divided into three sections: the introduction, the main body, and the conclusion. However, according to the 'Great Compassion Sutra' (《大悲经》, short for 'The Great Compassion Mantra Sutra'), it can be divided into five sections: One, the section of faith, which is what that sutra says: 'Everywhere the Buddha speaks the Dharma,' referring to 'Thus have I heard,' etc. Two, the section of verification, which is what that sutra says: 'Everywhere the masses gather,' referring to 'with great Bhikshus (比丘, Buddhist monks),' etc. Three, the section of origination, also called the section of initiation, which is what that sutra says: 'According to its causes and conditions, according to its order,' etc., which is omitted in this sutra. Some say: Taking 'At that time, the Buddha told Shariputra (舍利弗, one of the Buddha's chief disciples)' as the initiation section, and 'Why is that land called Sukhavati (极乐, the Pure Land of Amitabha Buddha)?' as the main section. Now, I fear that is not the case; it is only that the Tathagata initially briefly indicated, and then extensively distinguished, and all of this is the main section, not the initiation section. Four, the section of proper explanation, which is what that sutra says: 'According to its names, phrases, tastes, and various ways, extensively explaining it to people,' etc., which is 'At that time, the Buddha told Shariputra.' Five, the section of upholding, which is what that sutra says: 'After the Buddha spoke the sutra, the masses rejoiced and reverently upheld it,' which is 'After the Buddha spoke this sutra,' etc. However, in various sutras and treatises, the first two sections are combined as verifying the sutra, which is not a mistake; opening and closing are not fixed. Regarding the initial section of faith, it is further divided into five aspects: One, faith; Two, hearing; Three, time; Four, speaker; Five, place. Kumarajiva (流支, a famous translator of Buddhist texts) said: These five sentences are to prove three meanings, so the Buddha taught us: One, to prove that it was spoken by the Buddha, so that people will have faith; Two, to show that it is different from the 'A-ou-ji' meaning of non-Buddhist scriptures; Three, to quell disputes, knowing that it is not the words of the compilers. Furthermore, the 'Mahaprajnaparamita Shastra' (《智度论》, also known as the 'Great Treatise on the Perfection of Wisdom') says: Explaining the time, place, and people is to make sentient beings generate faith after hearing it. --------------------------------------------------------------------------------
Chinese
故此五句名为信分因缘，广如彼论说。 经曰：“如是”，次释信也。《智度论》云：佛法大海信为能入。若人有信能入佛法，是故信者闻之即云如是。若不信者言不如是，故知如是者表信也。人疑云：经尚未宣，预信何事即言如是？答：如指题目及题后经，是佛所说非我自言，闻者应信。故真谛云：如是之言标所闻法，明一部文理决定可信从，故云如是。流支云：如是之言具有四义：一发心义，谓自念言我当如是发心、如是修行也；二教他义，谓汝当如是发心修行也；三譬喻义，谓是人威德智慧得如天如日也，或汝今如是富贵如树提伽；四决定义，谓我所见闻其实如是，今取此义故云如是。又《佛地论》云：如是有四义：一譬喻、二教诲、三问答、四许可。如彼论说，即许可义，故言如是，谓我当为汝如是说也。真谛云：如是者谓所信法，体有二义：一就佛解，谓三世诸佛所说不异故名为如，以同说故即知非妄故称为是，正以诸佛同说其法可信故言如是；二就理解，谓诸法实相古今不异名之为如，如如而说不增不减决定可信故云如是。 又有问者：“此之五句皆为证是佛所说令人信受，何但如是两字独名为信？” 答：“义实如是，但为指名定实可信义彰，故言为信。” 经曰：“我闻” 现代汉语译本：因此这五句话被称为信分因缘，详细的解释如同彼论所说。 经文中说：‘如是’，接下来解释‘信’。《智度论》（Mahāprajñāpāramitāśāstra）中说：佛法如大海，唯有信才能进入。如果有人有信心，就能进入佛法，所以有信心的人听到后会说‘如是’。如果不信的人会说‘不如是’，所以可知‘如是’表示相信。有人疑惑说：经文尚未宣讲，预先相信什么而说‘如是’？回答：如同指着题目以及题目后的经文，这是佛所说，不是我自己说的，听者应该相信。所以真谛（Paramārtha）说：‘如是’这句话标明所听闻的法，表明整部经文的文理决定是可信从的，所以说‘如是’。流支（Lokaksema）说：‘如是’这句话具有四种含义：一是发心义，指自己心中想我应当这样发心、这样修行；二是教他义，指你应当这样发心修行；三是譬喻义，指这个人威德智慧如同天神如同太阳，或者你现在这样富贵如同树提伽（Sthavira）；四是决定义，指我所见所闻的事实就是这样，现在取这种含义所以说‘如是’。又《佛地论》（Buddhabhūmi-śāstra）中说：‘如是’有四种含义：一譬喻、二教诲、三问答、四许可。如同彼论所说，就是许可义，所以说‘如是’，指我将为你这样说。真谛（Paramārtha）说：‘如是’是指所相信的法，体有两个含义：一是从佛的角度解释，指三世诸佛所说没有差异所以称为‘如’，因为共同宣说所以知道不是虚妄所以称为‘是’，正是因为诸佛共同宣说其法是可信的所以说‘如是’；二是从理解的角度解释，指诸法实相古今没有差异名为‘如’，如实而说不增不减决定可信所以说‘如是’。 又有人问：‘这五句话都是为了证明是佛所说，令人信受，为什么单单‘如是’两个字被称为‘信’？’ 回答：‘意义确实如此，但为了指名确定真实可信的意义彰显，所以说为‘信’。’ 经文中说：‘我闻’
English
English version: Therefore, these five phrases are called the 'causal conditions of the element of faith,' as explained extensively in that treatise. The sutra says, 'Thus I have heard (如是),' which next explains 'faith.' The *Mahāprajñāpāramitāśāstra* (智度论) says: 'The ocean of the Buddha's teachings can only be entered through faith.' If a person has faith, they can enter the Buddha's teachings. Therefore, those with faith, upon hearing this, will say, 'Thus I have heard.' Those without faith will say, 'It is not thus.' Thus, it is known that 'Thus I have heard' expresses faith. Someone may doubt: 'The sutra has not yet been proclaimed, what is there to believe in advance when saying, 'Thus I have heard'?' The answer is: It is like pointing to the title and the sutra following the title, this is what the Buddha said, not what I myself said, and the listener should believe it. Therefore, Paramārtha (真谛) says: 'The words 'Thus I have heard' mark the Dharma that is heard, clarifying that the meaning and principles of the entire scripture are definitely trustworthy, hence the saying 'Thus I have heard.'' Lokaksema (流支) says: 'The words 'Thus I have heard' have four meanings: first, the meaning of generating the aspiration, meaning thinking to oneself, 'I shall generate the aspiration in this way, and cultivate in this way'; second, the meaning of teaching others, meaning 'You should generate the aspiration and cultivate in this way'; third, the meaning of metaphor, meaning 'This person's majestic virtue and wisdom are like the gods, like the sun,' or 'You are now as wealthy as Sthavira (树提伽)'; fourth, the meaning of determination, meaning 'What I have seen and heard is truly thus.' Now, we take this meaning, hence the saying 'Thus I have heard.' Furthermore, the *Buddhabhūmi-śāstra* (佛地论) says: 'Thus I have heard' has four meanings: first, metaphor; second, instruction; third, question and answer; fourth, permission. As that treatise says, it is the meaning of permission, hence the saying 'Thus I have heard,' meaning 'I shall speak to you in this way.' Paramārtha (真谛) says: 'Thus I have heard' refers to the Dharma that is believed, which has two meanings in essence: first, from the perspective of the Buddha, it means that what the Buddhas of the three times have said is not different, hence it is called 'Thus (如),' because they speak in common, it is known that it is not false, hence it is called 'It is (是),' precisely because the Buddhas speak of the Dharma in common, it is trustworthy, hence the saying 'Thus I have heard'; second, from the perspective of understanding, it means that the true nature of all dharmas is no different from ancient times to the present, hence it is called 'Thus (如),' speaking truthfully without adding or subtracting, it is definitely trustworthy, hence the saying 'Thus I have heard.' Furthermore, someone asks: 'These five phrases are all for proving that it was spoken by the Buddha, causing people to believe and accept it, why are only the two words 'Thus I have heard' called 'faith'?' The answer is: 'The meaning is indeed thus, but in order to specifically name and establish the meaning of being truly trustworthy, it is therefore called 'faith.' The sutra says: 'I heard (我闻)' --------------------------------------------------------------------------------
Chinese
者，次释举能闻人也。《佛地论》云：如来慈悲本愿增上缘力，闻者识上文义相生，故曰我闻。又我谓假者，即一身之总称；闻谓于耳，即六根之别名，今废别就总，故曰我闻。 问：“谁言我闻者也？” 答：“据元意，但结集者教作此言。然《大悲经》第四云：佛将涅槃，执阿难手付属一切佛法，及第五卷教结集法用。又《处胎经》第五，当结集时令阿难升座，迦叶告言：‘佛所说法一言一字汝勿缺漏，菩萨藏、声闻藏、律藏等各集一处。’时阿难即言：‘如是我闻。’即是阿难称我闻也。” 经曰：“一时”者，次释说经时。谓说此一部经时，故《佛地论》云：说听究竟总名一时。若流支云：佛说此经，我及大众闻无异时，故言一时。又如来正演之际，群生即听之辰，说则教尽其宜，听即法充其量，故曰一时。 经曰言“佛”者，次释教主也。所以此中标佛者，为简余人。故《智度论》云：有五人说法：一佛、二佛弟子、三诸天、四神仙、五变化，表非余人说故，故言佛。《梵魔喻经》云：所言佛者，生死根本燋然尽无余，诸疑已尽无所不达，得一切智，尊号为佛。《放光般若》云：诸佛所行所证之道名觉，诸佛皆共觉故，故名为佛。《大法炬陀罗尼经》云：梵天王问佛：“何故名佛 现代汉语译本：‘者，次释举能闻人也’。《佛地论》（Buddha-bhumi Sutra，解释佛陀果位的论著）中说：‘如来（Tathagata，佛的称号之一）慈悲本愿增上缘力，闻者识上文义相生，故曰我闻。’又‘我’谓假者，即一身之总称；‘闻’谓于耳，即六根（眼、耳、鼻、舌、身、意）之别名，今废别就总，故曰我闻。 问：‘谁言我闻者也？’ 答：‘据元意，但结集者教作此言。’然《大悲经》（Mahakaruna Sutra，宣扬大悲心的经典）第四云：‘佛将涅槃（Nirvana，佛教术语，指解脱生死轮回的状态），执阿难（Ananda，佛陀的十大弟子之一）手付属一切佛法，及第五卷教结集法用。’又《处胎经》（Embryo Sutra，讲述投胎过程的经典）第五，当结集时令阿难升座，迦叶（Kasyapa，佛陀的十大弟子之一）告言：‘佛所说法一言一字汝勿缺漏，菩萨藏（Bodhisattva Pitaka，菩萨的教义）、声闻藏（Sravaka Pitaka，声闻的教义）、律藏（Vinaya Pitaka，戒律）等各集一处。’时阿难即言：‘如是我闻。’即是阿难称我闻也。 经曰：‘一时’者，次释说经时。谓说此一部经时，故《佛地论》云：‘说听究竟总名一时。’若流支（Lokaksema，早期翻译佛经的译师）云：‘佛说此经，我及大众闻无异时，故言一时。’又如来正演之际，群生即听之辰，说则教尽其宜，听即法充其量，故曰一时。 经曰言‘佛’者，次释教主也。所以此中标佛者，为简余人。故《智度论》（Mahaprajnaparamita-sastra，解释《大般若经》的论著）云：‘有五人说法：一佛、二佛弟子、三诸天、四神仙、五变化，表非余人说故，故言佛。’《梵魔喻经》（Brahma-maya-sutra，以梵天和魔的比喻来阐述佛法的经典）云：‘所言佛者，生死根本燋然尽无余，诸疑已尽无所不达，得一切智，尊号为佛。’《放光般若》（Astasahasrika Prajnaparamita Sutra，般若经的一种）云：‘诸佛所行所证之道名觉，诸佛皆共觉故，故名为佛。’《大法炬陀罗尼经》（Mahavairocana Dharani Sutra，收录陀罗尼的经典）云：‘梵天王（Brahma，印度教的创世神）问佛：“何故名佛？’