Chinese
大正藏第 37 册 No. 1758 阿弥陀经通赞疏 No. 1758 [cf. No. 366] 阿弥陀经通赞疏序 大慈恩寺沙门窥基撰 详夫理绝众诠岂三乘之可摄、智圆万德非十地以能观，布慈云而荫四生、洒法雨而湿九有，由是降神兜率、诞迹迦维，厌欲乐于王宫、获真常于觉树，良以群生业惑、魔党增强，腾苦海以辟三途、溺慈舟而吞万善，是以高张教网直指净方，是入圣之玄门、乃超凡之妙躅，十重净土约地位以等差、九品莲台契根宜之次第，大哉迥抛空有之门、独颖断常之表。 佛者觉道已圆，说者悲心演法，阿弥陀者无量寿也，经者常法摄贯也。常则百王不易，法则千代同规，摄则包括众诠，贯则通连妙理，故云佛说阿弥陀经也。 经：“如是我闻”等。 赞曰：将释此经，略以六门料简：第一总叙源由；第二别明宗旨；第三彰经体用；第四翻译时人；第五论于顿渐；第六正释经文。 且初第一总叙源由者，佛从因地发弘誓愿愿渡众生，今赴宿因故说诸法。故《法华经．方便品》云：舍利弗当知我本立誓愿，欲令一切众如我等无异。又〈寿量品〉云：每自作是念：“以何令众生得入无上道速成就佛身？若昔因中若今果位，每皆 现代汉语译本： 大正藏第 37 册 No. 1758 阿弥陀经通赞疏 No. 1758 阿弥陀经通赞疏序 大慈恩寺沙门窥基撰 详细地说，真理超越了一切言诠，岂是三乘（声闻乘、缘觉乘、菩萨乘）所能涵盖的？智慧圆满万德，不是十地（菩萨修行的十个阶段）所能完全观照的。佛陀布下慈悲的云朵，荫蔽四生（胎生、卵生、湿生、化生）；降下甘露般的法雨，滋润九有（欲界、色界、无色界）。因此，佛陀从兜率天（弥勒菩萨的居所）降生，在迦毗罗卫国（释迦牟尼佛的故乡）诞生。他厌弃王宫的享乐，在菩提树下获得真常的觉悟。实在是因为众生的业障和迷惑深重，魔党的势力日益增强，他们腾涌于苦海之中，开辟三途（地狱、饿鬼、畜生），沉溺于慈悲的法船，吞噬万种善行。因此，佛陀高高张起教化的网络，直接指引西方净土，这是进入圣境的玄妙之门，是超越凡俗的绝妙途径。十重净土按照修行的地位而有等级差别，九品莲台契合众生根性的差异而有次第。伟大啊！彻底抛弃空有二边的执着，独自超拔于断常二见的表象。 佛，是觉悟之道已经圆满的人。说，是佛陀以悲悯之心演说佛法。阿弥陀，是无量寿的意思。经，是常法，具有摄持和贯穿的作用。常，意味着历经百王也不会改变；法，意味着经历千代也共同遵循。摄，意味着包括一切言诠；贯，意味着通达连接微妙的道理。所以称为佛说阿弥陀经。 经文：‘如是我闻’等。 赞曰：为了解释这部经，大致用六个方面来概括：第一，总述经的来源；第二，分别阐明经的宗旨；第三，彰显经的体和用；第四，翻译经书的时代和人物；第五，讨论经义是顿悟还是渐悟；第六，正式解释经文。 首先，第一点，总述经的来源，佛陀从因地发下宏大的誓愿，要普渡众生，今天为了应合过去的宿愿，所以宣说诸法。所以《法华经．方便品》说：‘舍利弗，你应该知道，我本来就立下誓愿，要让一切众生都和我一样，没有差别。’又《寿量品》说：‘我常常这样想：用什么方法能让众生进入无上的佛道，迅速成就佛身呢？’无论是过去因地所发的愿，还是现在果位所行的事，都一样。
English
English version: Tripitaka Volume 37 No. 1758 Commentary on the Amitabha Sutra No. 1758 Preface to the Commentary on the Amitabha Sutra Composed by the Monk Kuiji of Daci'en Temple In detail, the truth transcends all explanations; how can it be encompassed by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? Wisdom is complete with myriad virtues; it cannot be fully observed by the Ten Bhumis (ten stages of a Bodhisattva's practice). Spreading clouds of compassion to shelter the Four Kinds of Birth (胎生 womb-born, 卵生 egg-born, 湿生 moisture-born, 化生 transformation-born); sprinkling the rain of Dharma to moisten the Nine Realms of Existence (欲界 Kāmadhātu - realm of desire, 色界 Rūpadhātu - realm of form, 无色界 Arūpadhātu - formless realm). Therefore, the Buddha descended from the Tuṣita Heaven (弥勒菩萨 Maitreya Bodhisattva's abode), and was born in Kapilavastu (释迦牟尼佛 Śākyamuni Buddha's hometown). He厌弃厌弃 rejected the pleasures of the royal palace and attained true and constant enlightenment under the Bodhi tree. It is truly because the karmic obstacles and delusions of sentient beings are profound, and the power of the demonic forces is increasing. They surge in the sea of suffering, opening up the Three Evil Paths (地狱 Naraka - hell, 饿鬼 Preta - hungry ghost, 畜生 Tiryagyoni - animal), and drown the ship of compassion, devouring all good deeds. Therefore, the Buddha raises high the net of teachings, directly pointing to the Pure Land of the West. This is the profound gate to entering the realm of the sages, and the wonderful path to transcending the mundane. The Tenfold Pure Lands have gradations according to the stages of practice, and the Nine Grades of Lotuses correspond to the differences in the capacities of sentient beings. How great! Utterly abandoning the doors of emptiness and existence, standing alone beyond the appearance of permanence and annihilation. 'Buddha' means one whose path to enlightenment is complete. 'Speaking' means the Buddha expounding the Dharma with compassion. 'Amitabha' (阿弥陀) means 'Immeasurable Life'. 'Sutra' (经) means a constant law that holds and connects. 'Constant' means unchanging through hundreds of kings; 'law' means a common standard for thousands of generations. 'Holding' means encompassing all explanations; 'connecting' means penetrating and linking subtle principles. Therefore, it is called the 'Buddha Speaks the Amitabha Sutra'. Sutra: 'Thus have I heard,' etc. Commentary: To explain this sutra, I will use six aspects to summarize it: First, a general account of the origin of the sutra; second, a separate explanation of the purpose of the sutra; third, an elucidation of the substance and function of the sutra; fourth, the era and people who translated the sutra; fifth, a discussion of whether the meaning of the sutra is sudden or gradual enlightenment; sixth, a formal explanation of the sutra text. First, the first point, a general account of the origin of the sutra: the Buddha made great vows from the causal ground to universally deliver sentient beings. Today, in order to fulfill past vows, he expounds all dharmas. Therefore, the 'Expedient Means' chapter of the Lotus Sutra says: 'Shariputra (舍利弗), you should know that I originally made a vow to make all sentient beings like me, without any difference.' Also, the 'Lifespan' chapter says: 'I often think to myself: What method can I use to enable sentient beings to enter the unsurpassed Buddha path and quickly attain Buddhahood?' Whether it is the vows made in the past causal ground or the actions performed in the present fruition position, they are the same. -------------------------------------------------------------------------------- 发愿愿令众生犹如我身得入佛道。”故酬本愿而说诸经。又如论说：菩萨初生时放大光明普遍十方，行至七步观视四方作师子吼，而说偈言：“我生胎分尽，是最末后身，我已得解脱，当复度众生。”为酬此愿故说诸经。 问：“世尊说法处会颇多，何故祇园又谈慈典？” 答：“余处说法意趣不同，《维摩经》即折其偏执，《法华经》即引入一乘。此经起由为破三轮故。三种轮者：一为破无常轮，有情无情皆是无常，令生觉悟舍无常故；二为破不净轮，有情无情皆是不净故，生归净土莲华化生，舍胎胞血肉之身，破有情不净也；所居净土无诸秽恶，破器世间不净也，为破不净轮故；三为破苦轮，诸众生为苦逼迫故，令归净土除此苦故。为破此等三种轮故，故说此经。又为接引二种众生故：一为接引懈怠众生，怯修大行多诸退屈，故说此经，因微果著令身不退，故经云：若一日乃至七日便得往生等；二为散乱众生驰流诸境沉沦恶道故说此经，指示西方令心专注故。” 问：“处处说法皆破三轮，何故此经独彰慈意？” 答：“别经之内虽破三轮，断舍时长，不同此典，故说为破三轮。” 第二别明宗旨者，此方先德总判经论有其四宗：一、立性宗，《杂心》等是，立五聚法有体性故； { "translations": [ "现代汉语译本：发愿要让众生像我一样能够进入佛道。’因此为了酬报本来的誓愿而宣说各种经典。又如论中所说：菩萨初生时，放出大光明普遍照耀十方，行走七步，观看四方，作狮子吼，并且说偈语：‘我的受胎因缘已经终尽，这是最后一次受生，我已经得到解脱，应当再次度化众生。’为了酬报这个誓愿，所以宣说各种经典。", "", "问：‘世尊说法的处所和集会很多，为什么要在祇园（Jetavana）又谈论慈悲的经典呢？’", "", "答：‘其他地方说法的意趣不同，《维摩经》（Vimalakirti Sutra）是破除其偏颇执着，《法华经》（Lotus Sutra）是引入一乘（Ekayana）。这部经的兴起是因为要破除三种轮。三种轮是：第一是破除无常轮，有情（sentient beings）和无情（non-sentient things）都是无常的，使众生觉悟而舍弃无常；第二是破除不净轮，有情和无情都是不净的，使众生归向净土（Pure Land），莲花化生，舍弃胎胞血肉之身，破除有情的不净；所居住的净土没有各种污秽丑恶，破除器世间（the physical world）的不净，是为了破除不净轮；第三是破除苦轮，各种众生被痛苦逼迫，使他们归向净土，去除这些痛苦。为了破除这三种轮，所以宣说这部经。又是为了接引两种众生：一是接引懈怠的众生，他们害怕修行广大的法门，常常退缩，所以宣说这部经，因为微小的因而得到显著的果报，使自身不退转，所以经中说：如果一日乃至七日便能往生等等；二是接引散乱的众生，他们奔驰流荡于各种境界，沉沦于恶道，所以宣说这部经，指示西方（the Western Paradise），使他们的心专注。’", "", "问：‘处处说法都破除三种轮，为什么这部经单独彰显慈悲的意义？’", "", "答：‘其他的经典虽然也破除三种轮，但是断除舍弃的时间长，不同于这部经典，所以说这部经是为了破除三种轮。’", "", "第二，分别阐明宗旨，此地的先贤大德总共判别经典和论著有四种宗派：第一、立性宗，《杂心论》（Abhidharmasamuccaya）等就是，因为建立五蕴法具有体性。" ], "english_translations": [ "English version: 'Vowing to enable all sentient beings to enter the Buddha's path like myself.' Therefore, various sutras are spoken to repay the original vow. Furthermore, as stated in the treatise: 'When a Bodhisattva is first born, he emits great light, illuminating all ten directions. He walks seven steps, observes the four directions, roars like a lion, and speaks this verse: \'My birth in the womb is finished; this is my last life. I have attained liberation and shall again deliver sentient beings.\'' To repay this vow, various sutras are spoken.", "", "Question: 'The World Honored One speaks the Dharma in many places and gatherings. Why is the topic of compassion discussed again in Jetavana (祇園)?'", "", "Answer: 'The intentions of the Dharma talks in other places are different. The Vimalakirti Sutra (維摩經) refutes their biases and attachments, while the Lotus Sutra (法華經) introduces the One Vehicle (Ekayana, 一乘). The origin of this sutra is to break the three wheels. The three wheels are: first, to break the wheel of impermanence. Sentient beings (有情) and non-sentient things (無情) are all impermanent, causing beings to awaken and abandon impermanence; second, to break the wheel of impurity. Sentient beings and non-sentient things are all impure, causing beings to return to the Pure Land (淨土), to be born from a lotus flower, abandoning the body of flesh and blood from the womb, breaking the impurity of sentient beings; the Pure Land where they reside has no filth or evil, breaking the impurity of the physical world (器世間), which is to break the wheel of impurity; third, to break the wheel of suffering. All sentient beings are oppressed by suffering, causing them to return to the Pure Land and remove this suffering. To break these three wheels, this sutra is spoken. It is also to receive two kinds of sentient beings: first, to receive the lazy sentient beings who are afraid to cultivate great practices and often retreat, so this sutra is spoken, because a small cause leads to a significant result, causing the body not to regress, so the sutra says: if one day or even seven days, one can be reborn, etc.; second, to receive the scattered sentient beings who wander in various realms and sink into evil paths, so this sutra is spoken, pointing to the Western Paradise (西方), causing their minds to be focused.'", "", "Question: 'Everywhere the Dharma is spoken, the three wheels are broken. Why does this sutra uniquely highlight the meaning of compassion?'", "", "Answer: 'Although other sutras also break the three wheels, the time for cutting off and abandoning is long, unlike this sutra, so it is said that this sutra is to break the three wheels.'", "", "Secondly, to separately clarify the purpose, the virtuous predecessors in this land have generally judged that there are four schools of thought in the sutras and treatises: first, the Establishing Nature School, such as the Abhidharmasamuccaya (雜心論), because it establishes that the five aggregates have substance." ] } --------------------------------------------------------------------------------
Chinese
二、破性宗，《成实》等是，破法体有性，唯有相故；三、破相宗，《般若》等是，破法相状亦成空故；四、显实宗，《涅槃》、《华严》、《法华》等是，显于真实中道义故、舍化城而归宝所等故。此经乃是第四宗也。 依文判教，教但有三，以类准宗，宗乃有八。教但三者：一、多说有宗，说《阿含》等小乘教是；二、多说空宗，《中》、《百》、《十二门》、《般若》等是；三、非有宗，《华严》、《深密》、《法华》及此经等是，有为无为名之为有，我及我所名之为空，此等三教处所广明。宗有八者：一、我法空有宗，犊子部等是；二、有法无我宗，萨婆多等是；三、法无去来宗，大众部等是；四、现通假实宗，说假部等是；五、俗妄真实宗，说出世部等是；六、诸法但名宗，一说部等是；七、胜义皆空宗，《般若》等经、龙树等说《中》、《百论》等是；八、应理圆实宗，《华严》、《法华》等及无著等说中道教是。此经乃是应理圆实宗收，即净土为宗。 更有二宗：一、不说法宗；二、说法宗。且不说法宗，龙军等言：佛唯有三法，谓大定智悲久离戏论曾不说法，由佛慈悲本愿缘力，众生识上文义相生。虽亲依自善根力起，而就强缘名为佛说。故无性云：随堕八时，闻者识上真非真说聚集显 现代汉语译本 二、破性宗，以《成实论》等为代表，破斥法体具有自性，认为只有现象存在； 三、破相宗，以《般若经》等为代表，破斥法的现象和状态也是空性的； 四、显实宗，以《涅槃经》、《华严经》、《法华经》等为代表，彰显真实的中道义理，譬如舍弃化城而回归宝所。 此经属于第四宗。 依据经文来判别教义，教义可分为三种，按照类别来衡量宗派，宗派则有八种。教义分为三种：一、多说有宗，指《阿含经》等小乘教义； 二、多说空宗，指《中论》、《百论》、《十二门论》、《般若经》等； 三、非有宗，指《华严经》、《深密经》、《法华经》以及此经等，有为法和无为法都可称为‘有’，‘我’和‘我所’都可称为‘空’，这些三种教义的处所都有广泛而明确的说明。 宗派有八种：一、我法空有宗，以犊子部等为代表； 二、有法无我宗，以萨婆多部等为代表； 三、法无去来宗，以大众部等为代表； 四、现通假实宗，以说假部等为代表； 五、俗妄真实宗，以说出世部等为代表； 六、诸法但名宗，以一说部等为代表； 七、胜义皆空宗，以《般若经》等经典、龙树（Nāgārjuna）等所著的《中论》、《百论》等为代表； 八、应理圆实宗，以《华严经》、《法华经》等以及无著（Asaṅga）等所说的中道教义为代表。此经属于应理圆实宗所摄，即以净土为宗。 更有两种宗派：一、不说法宗；二、说法宗。先说不说法宗，龙军（Nagarjuna）等人认为：佛只有三种法，即大定、智、悲，长久远离戏论，从未说法，由于佛的慈悲本愿之力，众生的意识上自然产生经文的意义。虽然直接依靠自身善根的力量而生起，但为了强调因缘，就称之为佛说。所以无性（Asaṅga）说：随着堕入八种时机，听闻者意识上真与非真的说法聚集显现。