Chinese
亦名为悟，何必证悟。况复亦有生数少者，谓已定生，即此生及一坐顺决择分等，《涅槃经》且说五果回心而论劫数，亦不遮七方便回心亦名渐悟也。故知资、加二位既亦有生数少，明知回心皆是渐悟摄。此之二师：第一师有教有理、第二师无教有理。此经者，一心不乱十念专精，便往净土顿抛浊世，即顿教所收，故经云：若一日乃至七日一心不乱等。 阿弥陀经通赞疏卷上 大慈恩寺沙门窥基撰 经云：“佛说阿弥陀经”。 赞曰：下第六正释本文。分二：初解题目、二释经文，此初也。佛说者，即能化教主。阿弥陀者，唐言无量寿等也。经者，摄贯等四义也。以胜显劣，依主释也；或以别简总，亦依主释也，依人得名也。正释经文者。 经：“如是我闻”。 赞曰：此经之中总有三段：初“如是我闻”下乃至“及释提桓因等无量诸天大众俱”，名为序分；二从“尔时佛告长老舍利弗从是西方”乃至“是为甚难”已来，为正宗分；三从“佛说此经”下是流通分。序者，由也始也，陈教起之因由，作法兴之渐始，故名序分。金仙演法各有所宗，陈净域以境殊，劝令生而忻慕，故云正宗分也。陈事既终，时众获益，欲显教门不坠，冀其远代流通，故名流通分也。若依古师，序分有 六，今依《佛地论》序分有五：一、为令生信，总显已闻，言如是我闻；二、说者听者共相会遇，时分无别，故名一时；三、说必有主，欲显主尊法必殊胜，故总称佛；四、说必依处，在舍卫国祇树给孤独园，化身所居，非报土也；五、所被机，舍利弗等。如是我闻即为初也，为令生信总显已闻，故以三门分别：一、说之所由；二、立之所以；三、正释其本文。 说之所由者，如《大术经》等说其本缘。佛临涅槃时，佛令有疑当问，时优婆离、阿[(而/而)*(少/((色-巴)+兄))]楼驮教阿难问四事：一、佛灭度后诸比丘等以谁为师；二、依何处而住；三、恶性比丘如何治罚；四、一切经首当置何言？佛言：我灭度后，以波罗提木叉为汝大师，依四念处安止其心，恶性比丘梵檀治之，此云默然，故不应打骂但默摈故，四一切经首当置如是我闻等言。后阿难结集，还依佛教故也。 二、立之所以者，为令众生生信顺故。智度论云：如是我闻，生信也；信受奉行，生智也。信为能入、智为能度。信为入法之所基、智为究竟之玄术，信则所言之理顺，顺则师资之道成。由信故所说之法皆可顺从，由顺故说听二徒师资建立。于此信中略为十释：一、趣极果之初因。依《仁王经》等，趣圣位之初因，证谛 现代汉语译本 六、现在根据《佛地论》的序分，有五个方面：第一，为了使众生生起信心，总括地显示已经听闻的内容，所以说‘如是我闻’；第二，说法者和听法者共同相遇，时间没有差别，所以称为‘一时’；第三，说法必定有主讲者，为了显示主讲者的尊贵和佛法的殊胜，所以总称为‘佛’；第四，说法必定依据处所，在舍卫国祇树给孤独园，是佛的化身所居住的地方，不是报身佛土；第五，所教化的对象，是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）等人。‘如是我闻’就是开始，为了使众生生起信心，总括地显示已经听闻的内容，所以用三个方面来分别说明：第一，说法的缘由；第二，设立‘如是我闻’的原因；第三，正式解释这段经文的含义。 说法的缘由，就像《大术经》等经典所说的本源。佛陀临近涅槃时，佛陀让有疑问的人应当提问，当时优婆离（Upāli，佛陀十大弟子之一，持戒第一）、阿那律（Aniruddha，佛陀十大弟子之一，天眼第一）教阿难（Ānanda，佛陀十大弟子之一，多闻第一）问四个问题：第一，佛陀灭度后，各位比丘（bhikṣu，佛教出家男众）等以谁为老师；第二，依靠什么地方安住；第三，对于恶性的比丘应该如何惩治；第四，一切佛经的开头应当放置什么言语？佛陀说：我灭度后，以波罗提木叉（Prātimokṣa，戒律）作为你们的老师，依靠四念处（catu-smṛtyupasthāna，四种观禅修习）安止你们的心，对于恶性比丘用梵檀（brahmadanda，梵语，意为‘梵罚’）来惩治他们，这指的是默然对待，所以不应该打骂，只是默默地摈弃他，第四，一切佛经的开头应当放置‘如是我闻’等言语。后来阿难结集佛经，还是依照佛陀的教诲，就是这个缘故。 设立‘如是我闻’的原因，是为了使众生生起信心并顺从佛法。智度论说：‘如是我闻’，是为了生起信心；信受奉行，是为了生起智慧。信心是能够进入佛法的途径，智慧是能够度越生死苦海的方法。信心是进入佛法的根基，智慧是究竟真理的玄妙法术，有了信心，所说之理才能顺畅，顺畅了，师徒之道才能成就。对于这个‘信’字，略微解释十个方面：第一，是趋向最终果位的最初原因。依据《仁王经》等经典，是趋向圣位的最初原因，是证悟真谛
English
English version 6. Now, according to the proem of the *Fo Di Lun* (*Buddhabhūmi-śāstra*, Treatise on the Buddha-land), there are five aspects: First, to generate faith, it generally reveals what has been heard, hence the phrase 'Thus I have heard' (*evaṃ mayā śrutam*); Second, the speaker and the listeners meet together, with no difference in time, hence it is called 'at one time' (*ekasmin samaye*); Third, there must be a speaker, to show the speaker's尊贵(honor) and the Dharma's (law)殊胜(excellence), hence the general term 'Buddha' (觉者, awakened one); Fourth, the teaching must rely on a place, in the Jetavana-anāthapiṇḍada-ārāma (祇樹給孤獨園) in Śrāvastī (舍衛國), which is the abode of the Nirmāṇakāya (化身, transformation body), not the Sambhogakāya (报身, reward body) land; Fifth, the recipients are Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) and others. 'Thus I have heard' is the beginning, to generate faith and generally reveal what has been heard, hence it is explained in three aspects: First, the reason for speaking; Second, the reason for establishing it; Third, the correct explanation of the text itself. The reason for speaking is as described in the *Mahā-āṭānāṭiya-sūtra* (大術經) and other scriptures regarding its origin. When the Buddha was approaching Nirvāṇa (涅槃, extinction of suffering), he instructed that any doubts should be asked. At that time, Upāli (優婆離, one of the Buddha's ten great disciples, foremost in discipline) and Aniruddha (阿那律, one of the Buddha's ten great disciples, foremost in divine eye) taught Ānanda (阿難, one of the Buddha's ten great disciples, foremost in hearing) to ask four questions: First, after the Buddha's Parinirvāṇa (灭度, complete extinction), who will be the teacher of the *bhikṣus* (比丘, Buddhist monks); Second, where should they abide; Third, how should malicious *bhikṣus* be disciplined; Fourth, what words should be placed at the beginning of all *sūtras* (经)? The Buddha said: After my Parinirvāṇa, the *Prātimokṣa* (波羅提木叉, code of monastic rules) will be your teacher, rely on the four *smṛtyupasthānas* (四念處, four foundations of mindfulness) to settle your minds, and discipline malicious *bhikṣus* with *brahmadanda* (梵檀, Brahma-punishment), which means silence, so they should not be beaten or scolded, but silently ostracized. Fourth, all *sūtras* should begin with words such as 'Thus I have heard'. Later, when Ānanda compiled the scriptures, he followed the Buddha's teachings, hence this is the reason. The reason for establishing 'Thus I have heard' is to cause sentient beings to generate faith and follow the Dharma. The *Mahāprajñāpāramitopadeśa* (智度論, Great Treatise on the Perfection of Wisdom) says: 'Thus I have heard' generates faith; believing, accepting, and practicing generates wisdom. Faith is what enables entry, and wisdom is what enables crossing over. Faith is the foundation for entering the Dharma, and wisdom is the profound art of ultimate truth. With faith, the principles spoken are in accordance with truth, and when they are in accordance with truth, the teacher-student relationship is established. Regarding this 'faith', I will briefly explain ten aspects: First, it is the initial cause for approaching the ultimate fruit. According to the *Ren Wang Jing* (*Kāraṇḍavyūha Sūtra*, Sutra of Humane Kings) and other scriptures, it is the initial cause for approaching the holy position, and for realizing the truth. --------------------------------------------------------------------------------
Chinese
理之顿渐，故四十心以信为首。最初发起大菩提心，须具十德起三妙观，大菩提心以善根为自体，以善友为良缘，以不退屈而为策发。《摄大乘》之清净增上力、坚固心胜进，名菩萨初修无数三大劫。二、入谛理之基渐。诸论皆说，将入圣位有信根信力，有信根故万善因此而生，有信力故四魔不能屈伏。由此经初创令生信。三、通妙真之证净。能越恶道离贫贱因，故入圣已证四不坏信，信三宝故能越恶道，由信戒故离贫贱因，故论亦说有信现观。四、荷至德之嘉依。《毗婆沙论》：信者食法味之嘉手，学佛法者如大龙象，以信为手，以舍为牙，以念为𩒐，以慧为头，于其两肩担集善法。象所饮啖以鼻为手，故学佛法者最初生信，五圣七财之元胎法财初故，学者大卖无规法宝教获圣财，故初生信。《显扬论》云：七圣财者，谓信、戒、闻、舍、慧、惭、愧。信即一焉，六善八因之俶落，善法本故。《瑜伽论》云：入诸善法，欲为根本、作意所生、触所集起、受所引摄、定为增上、慧为最胜、解脱为坚固、出离为后边。欲为根本者，起希望故；作意所生者，数警觉故；触所集起者，和心心所对胜缘故；受所引摄者，领在心故，定为增上者，心澄寂故；慧为最胜者，择善恶故；解脱为坚固者，息缠缚故；出离为后边者，觉道 现代汉语译本 顿悟和渐悟的道理，所以四十一心以信心为首。最初发起大菩提心，必须具备十种功德，生起三种微妙的观想。大菩提心以善根为自身，以善友为良好的助缘，以不退缩为策励。《摄大乘论》中所说的清净增上力、坚固心胜进，被称为菩萨最初修行无数三大阿僧祇劫。 第二，进入真谛之理的基础是渐进的。各种论典都说，将要进入圣位时，要有信根和信力。有了信根，各种善行因此而生；有了信力，四种魔障不能使之屈服。因此，这部经最初就是要使人生起信心。 第三，通达微妙真理的证悟是清净的。能够超越恶道，远离贫贱的因缘，所以在进入圣位后，证得四不坏信。因为相信三宝，所以能够超越恶道；因为相信戒律，所以远离贫贱的因缘。所以论典也说，有信心才能现观。 第四，承担至高功德的良好依靠。《毗婆沙论》说：‘信心是品尝佛法美味的良好手掌，学习佛法的人如同大龙象，以信心为手，以布施为牙，以正念为鼻子，以智慧为头，在两肩上担负着聚集善法。’大象所饮用和吃的东西都是用鼻子作为手，所以学习佛法的人最初要生起信心，五圣七财的根本，法财的开始，所以学习的人大量售卖没有规则的法宝，教导获得圣人的财富，所以最初要生起信心。《显扬论》说：七圣财是指信、戒、闻、舍、慧、惭、愧。信心就是其中之一。 第六，各种善行和八种正因的开始和终结，是善法的根本。《瑜伽师地论》说：进入各种善法，以欲望为根本，以作意所生，以触所集起，以受所引摄，以定为增上，以慧为最胜，以解脱为坚固，以出离为后边。以欲望为根本，是因为生起希望；以作意所生，是因为经常警觉；以触所集起，是因为心和心所对殊胜的因缘；以受所引摄，是因为领纳在心中；以定为增上，是因为心澄净寂静；以慧为最胜，是因为选择善恶；以解脱为坚固，是因为止息缠缚；以出离为后边，是因为觉悟正道。
English
English version The principle of gradual and sudden enlightenment is why the forty minds begin with faith. To initially arouse the great Bodhi mind, one must possess ten virtues and generate three subtle contemplations. The great Bodhi mind takes good roots as its essence, good friends as good conditions, and non-retrogression as encouragement. The 'Śrāvakabhūmi' (Compendium on Ascertainment) speaks of pure increasing power, firm mind advancement, and is called the initial practice of Bodhisattvas for countless great kalpas. Second, the foundation for entering the truth is gradual. All treatises say that when entering the stage of sainthood, one must have the roots of faith and the power of faith. With the roots of faith, all good deeds arise from it; with the power of faith, the four demons cannot subdue it. Therefore, this sutra initially aims to generate faith. Third, the realization of penetrating the subtle truth is pure. It can transcend evil paths and avoid the causes of poverty and lowliness. Therefore, after entering the stage of sainthood, one attains the four indestructible faiths. Because of believing in the Three Jewels (Buddha, Dharma, Sangha), one can transcend evil paths; because of believing in the precepts, one avoids the causes of poverty and lowliness. Therefore, treatises also say that there is faith in direct perception. Fourth, bearing the excellent reliance of supreme virtue. The 'Vibhasa Shastra' says: 'Faith is the good hand that tastes the flavors of the Dharma. Those who study the Buddha's teachings are like great dragon elephants, with faith as their hand, giving as their tusk, mindfulness as their nose, and wisdom as their head, bearing the accumulation of good deeds on their two shoulders.' What elephants drink and eat is done with their nose as their hand. Therefore, those who study the Buddha's teachings must initially generate faith, the root of the five holy and seven treasures, the beginning of Dharma wealth. Therefore, students sell unregulated Dharma treasures in large quantities, teaching and obtaining the wealth of the saints. Therefore, one must initially generate faith. The 'Exposition of the Meaning' says: The seven holy treasures are faith, precepts, learning, giving, wisdom, shame, and remorse. Faith is one of them. Sixth, the beginning and end of various good deeds and eight right causes is the root of good Dharma. The 'Yogacarabhumi-sastra' says: Entering all good Dharmas, desire is the root, arising from attention, gathered by contact, drawn in by feeling, enhanced by concentration, wisdom is the most excellent, liberation is firm, and detachment is the final end. Desire is the root because it gives rise to hope; arising from attention because it is constantly vigilant; gathered by contact because the mind and mental factors are in contact with excellent conditions; drawn in by feeling because it is received in the mind; concentration is enhanced because the mind is clear and tranquil; wisdom is the most excellent because it chooses good and evil; liberation is firm because it stops entanglements; detachment is the final end because it is the enlightenment of the right path. --------------------------------------------------------------------------------
Chinese
满故。信既为欲依，故最初令起。七、启机门之胜手。摄教，手也。《俱舍论》云：拔众生出生死泥，陈正宗为佛教手。序令生信为众生手，两手相摄出淤泥故。《智度论》又云：如人有手，至于宝山随意所取，若其无手空无所得。有信心者，入佛宝山得诸道果；若无信心，虽解文义空无所得。亦此所摄。八、湛心水之清珠，令心净故。《成唯识》云：信如水精珠能清浊水，能治不信性浑浊故。九、建名道之良资。宣尼云：兵食信三不可弃，自古皆有死，人无信不立，如大车无輗小车无轨，其可以行乎！故先令生信。十、款哀诚之佳待。《春秋》云：苟有明信，𡼏溪沼沚之毛、苹蘩蕴藻之菜，可荐鬼神，可羞王公，而况君子结二国之信。此中十义，初八依真、后二依俗。是故经首置如是我闻，如是经义亲从佛闻，离增减失，为令众生起信乐心顺修学故。 正释其文者，《佛地论》说，如是言依四义转：一、依譬喻，如有说言：如是富贵如毗沙门。如是所传所闻之法如佛所说，定无有异，定为利乐方便之因，或当所说如是文句如我昔闻。二、依教诲，如有说言：汝当如是读诵经论等。此中如是，远则佛之教诲，近则传法之者教诲。三、依问答，谓有问言：汝当所说昔定闻耶！于此答言：如是我闻。四、依许可，如 现代汉语译本：因此，满慈子（Purna）啊，因为信心是欲望所依赖的基础，所以最初要使众生生起信心。这是第七个殊胜之处，即开启机缘之门的关键。摄受教法，就像手一样。《俱舍论》（Abhidharmakośa）中说：‘拔济众生脱离生死泥潭，阐述正宗是佛教的手。’序分使众生生起信心，就像众生的手一样，两手相互摄持，才能从淤泥中脱离出来。《大智度论》（Mahāprajñāpāramitopadeśa）又说：‘譬如人有手，到达宝山可以随意取宝，如果无手则一无所得。’有信心的人，进入佛法宝山可以获得各种道果；如果无信心，即使理解经文的意义，也空无所得。这也包含在此处所说的意义中。第八个殊胜之处，是使湛然的心水变得清澈的宝珠，使心清净的缘故。《成唯识论》（Vijñāptimātratāsiddhi）中说：‘信心如水精珠，能使浑浊的水变得清澈，能对治不信这种使自性浑浊的特性。’第九个殊胜之处，是建立通往正道的良好资粮。孔子（宣尼）说：‘军队、粮食、信用这三样东西不可抛弃，自古以来人终有一死，但人无信则无法立身，就像大车没有车辕，小车没有轨道，怎么能行走呢！’所以首先要使众生生起信心。第十个殊胜之处，是恳切哀求的真诚等待。《春秋》中说：‘如果怀有明确的诚信，即使是溪涧沼泽中的水草、苹、蘩、蕴藻之类的菜，也可以用来祭祀鬼神，可以用来款待王公，更何况君子缔结两国之间的盟约呢。’这其中的十种意义，前八种是依据真谛，后两种是依据世俗谛。因此，经典开头放置‘如是我闻’，意思是这些经义是我亲自从佛陀那里听闻的，没有增减错失，是为了使众生生起信乐之心，从而顺从修学。 对于正式解释经文的人，《佛地论》（Buddhabhūmi-śāstra）中说，‘如是’这个词依据四种意义而转变：第一，依据譬喻，例如有人说：‘如此富贵如同毗沙门（Vaiśravaṇa，多闻天王）。’如此所传所闻的佛法如同佛陀所说，一定没有差异，一定是利益安乐的方便之因，或者应当说这些文句如同我过去所听闻的。第二，依据教诲，例如有人说：‘你应当如此读诵经论等。’此处的‘如是’，从远处来说是佛陀的教诲，从近处来说是传法者的教诲。第三，依据问答，例如有人问：‘你应当所说的，过去一定听闻过吗？’对此回答说：‘如是我闻。’第四，依据许可，例如。