English
English version: Question: If it is pure, then the *Drum Sound King Sutra* says: *Amitabha* (Amitabha Buddha), is of the Brahmin caste, his mother's name is *Supreme Wonderful Countenance*, and he also has a rebellious disciple named *Devadatta*. Since there are women and rebellious people, isn't this *Amitabha* manifesting impurity? Therefore, it is known that the manifested bodies of the two Buddhas are twofold, appearing pure or impure depending on different conditions. Question: Since *Shakyamuni* (Shakyamuni Buddha) is able to manifest a pure land himself, why doesn't he encourage sentient beings to aspire to be born there, but instead guides them to be born in the land of *Amitabha*? Answer: The capacities of beings are different, and the methods of transformation are also different. If one is only connected with one Buddha, then one is always transformed by that Buddha. If one is connected with two Buddhas, then one is transformed by both Buddhas together. Therefore, *Shakyamuni* manifests a defiled land to subdue beings, and *Amitabha* manifests a pure land to gather them in. This subduing and gathering together matures beings, leading them to *Bodhi* (enlightenment). Question: The law of a *Bodhisattva* (enlightened being) should be to liberate sentient beings, why only seek to be born in the Land of Bliss? Answer: The forty-third chapter of the *Mahaprajnaparamita Shastra* has this question, and *Nagarjuna* (a great Buddhist philosopher) answers: There are two kinds of *Bodhisattvas*: one is mostly compassionate and for the sake of sentient beings; the other is mostly accumulating the merits of all Buddhas. Those who like to accumulate merits go to the land of the One Vehicle, pure and immeasurable life; those who like to do more for sentient beings go to places where there is no Buddha, Dharma, or Sangha, and praise the sound of the Three Jewels. Question: If that is the case, then those who like to accumulate merits will not transform sentient beings? Answer: No, it's just a matter of order. Therefore, the forty-fifth chapter of the *Mahaprajnaparamita Shastra* also says: There are *Bodhisattvas* who first accomplish their own merits and then liberate sentient beings, and there are those who first accomplish sentient beings and then accomplish their own merits. *Sutra*, in Sanskrit is *Sutra*, translated into Chinese means 'matching scripture', meaning that the meaning expressed matches people's hearts, that is, matching the truth and matching the capacity. *Sutra*, the *Yogacarabhumi-sastra* says: 'Able to penetrate, able to gather, therefore it is called *Sutra*', because the Buddha's holy teachings penetrate the meaning that should be said and gather the sentient beings to be taught. The explanation of the name is complete. Two, distinguishing the essence, the *Vaipulya* (extensive) and *Tathata* (suchness) are the true essence of the *Sutra*. *Vaipulya* means extensive, *Tathata* means equality, the essence of *Tathata* pervades all dharmas, therefore it is said to be extensive. --------------------------------------------------------------------------------
Chinese
方广，竖该凡圣故言平等，是则圆融大乘悉名方等。但鹿园一向说小，十二年后创谈斯理，故偏得其名。所以《无量义》云：次说方等摩诃般若。《涅槃》云：从酪出生生苏，譬从修多罗出方等典，皆指第三时也。此经既属生苏，则宜用此名以释其体。应知弥陀由究显此体故依正庄严，众生由理具此体故愿生即得，方广平等其在此乎。然则体义有三：谓主质义、底义、达义也。若乃为四章之所依、作三分之所趣，况四民之臣主、喻三光之丽天，此主质义也。若乃大乘因果无非实相，智度大海唯佛穷底，此即体是底义也。若乃般若是一法，佛说种种名，实相亦尔，多诸名字号，此即体是达义也。释体竟。 三、明宗者，信愿净业为经宗致。然则宗者要也，种种众行言因则摄，无量功德言果则摄，当知因果并宗要。经云：应当发愿生彼国土。是明因也。又云：闻是经受持者，皆得不退转于阿耨多罗三藐三菩提。是明果也。虽两义兼有而因正果傍，以正劝行人求生故。故经云：若有信者，应当发愿生彼国土。又云：闻说阿弥陀佛执持名号，乃至七日即得往生。故以信愿净业为宗也。明宗竟。 四、论用者，此经以舍苦得乐为用也。用谓力用，依言修习能舍此方之众苦，得受彼国之极乐，是经之力用也。论用竟。 现代汉语译本： 方广（Vipula，广大），竖穷该摄凡夫和圣人，所以说是平等，这样圆融的大乘经典都可以称为方等（Vaipulya，方正平等）。但鹿野苑（Mrigadava，佛陀初转法轮之地）一直以来都说小乘，十二年后才开始谈论这个道理，所以只是部分地得到了这个名称。所以《无量义经》（Amitartha Sutra）说：‘其次说方等摩诃般若（Mahaprajna，大智慧）。’《涅槃经》（Nirvana Sutra）说：‘从酪出生生酥，譬如从修多罗（Sutra，经）出方等典’，都是指第三时教（佛陀说法第三个时期）。这部经既然属于生酥，就应该用这个名称来解释它的体性。应当知道阿弥陀佛（Amitabha）由于彻底彰显了这个体性，所以依报和正报都庄严，众生由于理性上具足这个体性，所以发愿往生就能得到，方广平等就在这里啊。然而体性的意义有三种：即主质义、底义、达义。如果说这部经是四章所依据的，是三分所归趣的，更何况它像是四民的君主，像是三光照耀天空，这就是主质义。如果说大乘的因果没有不是实相的，智慧的海洋只有佛才能穷尽其底，这就是体是底义。如果说般若是唯一法，佛说了种种名称，实相也是这样，有很多名字，这就是体是达义。解释体性完毕。 三、明宗，以信愿净业为经的宗旨。宗旨是重要的，种种众行，从因上来说就都包括了，无量功德，从果上来说就都包括了，应当知道因果都属于宗旨。经中说：‘应当发愿生彼国土。’这是说明因。又说：‘听闻这部经并受持的人，都能得到不退转于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’这是说明果。虽然两方面的意义都兼有，但以因为主，果为辅，因为主要劝导修行人求生净土。所以经中说：‘如果有信者，应当发愿生彼国土。’又说：‘听闻阿弥陀佛（Amitabha）的名号，执持名号，乃至七日就能往生。’所以以信愿净业为宗旨。阐明宗旨完毕。 四、论用，这部经以舍弃痛苦得到快乐为作用。作用就是力量和作用，依照经文修行，能够舍弃此方世界的种种痛苦，得到接受彼国极乐世界的快乐，这就是这部经的力量和作用。论述作用完毕。
English
English version: Vipula (方广, vast and wide), vertically encompasses both ordinary beings and sages, hence it is called equality. Thus, all perfectly integrated Mahayana scriptures can be named Vaipulya (方等, square and equal). However, the Deer Park (Mrigadava, the place where the Buddha first turned the Wheel of Dharma) has always spoken of the Hinayana. Only after twelve years did it begin to discuss this principle, so it only partially obtained this name. Therefore, the 'Amitartha Sutra' (无量义经) says: 'Next, it speaks of Vaipulya Mahaprajna (方等摩诃般若, vast and equal great wisdom).' The 'Nirvana Sutra' (涅槃经) says: 'From milk comes curds, from curds comes butter, like Vaipulya scriptures coming from Sutras (修多罗, scriptures),' all referring to the third period of teaching (the third period of the Buddha's teachings). Since this scripture belongs to butter, it should use this name to explain its essence. It should be known that Amitabha (阿弥陀佛) Buddha, because of thoroughly revealing this essence, has adorned both his environment and himself. Sentient beings, because they inherently possess this essence in principle, can attain rebirth upon making a vow. The vast, equal, and impartial nature is here. However, there are three meanings of essence: namely, the meaning of being the primary substance, the meaning of being the foundation, and the meaning of being the means of attainment. If it is said that this scripture is the basis for the four chapters and the destination of the three divisions, and moreover, it is like the sovereign of the four classes of people, like the three luminaries illuminating the sky, this is the meaning of being the primary substance. If it is said that the cause and effect of Mahayana are none other than the true nature, and only the Buddha can fathom the depths of the ocean of wisdom, then this is the meaning of the essence being the foundation. If it is said that Prajna (般若, wisdom) is one Dharma, and the Buddha speaks of various names, and the true nature is also like this, with many names and titles, then this is the meaning of the essence being the means of attainment. Explanation of the essence is complete. Third, clarifying the purpose, taking faith, vows, and pure karma as the ultimate goal of the scripture. The purpose is essential. All kinds of practices are included when speaking of the cause, and immeasurable merits are included when speaking of the effect. It should be known that both cause and effect belong to the purpose. The scripture says: 'One should make a vow to be born in that Buddha land.' This clarifies the cause. It also says: 'Those who hear and uphold this scripture will all attain non-retrogression from Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete, and perfect enlightenment).' This clarifies the effect. Although both meanings are included, the cause is primary and the effect is secondary, because it mainly encourages practitioners to seek rebirth in the Pure Land. Therefore, the scripture says: 'If there are those who have faith, they should make a vow to be born in that Buddha land.' It also says: 'Hearing the name of Amitabha (阿弥陀佛) Buddha, holding the name, even for seven days, one can be reborn.' Therefore, faith, vows, and pure karma are taken as the purpose. Clarification of the purpose is complete. Fourth, discussing the function, this scripture takes abandoning suffering and attaining happiness as its function. Function refers to power and effect. Practicing according to the scripture can abandon the various sufferings of this world and attain the happiness of receiving the ultimate bliss of that land. This is the power and function of this scripture. Discussion of the function is complete. --------------------------------------------------------------------------------
Chinese
五、判教者又二：一、教味区别；二、经疏因起。初文此经既对告声闻弟子，验非初乳顿说，而谈众生作佛，岂是酪味小乘；不说诸法皆空，则非熟苏般若；又不开会二乘，故异《法华》、《涅槃》，教文贞实当第三生苏方等大乘也。详其所劝，该乎人天及四教初心，比乎《观经》，则彼乃定业、此唯散善，彼被圆机、此通偏渐。论得生则但云心不颠倒即得往生，岂与夫乘金刚台证无生忍同耶？语庄严则但云华如车轮，岂与夫华叶小者纵广二十五由旬同耶？以此观之优劣可知矣。 二、经疏因起者，此经有新旧两译：一秦罗什法师旧译，名佛说阿弥陀经；一唐玄奘三藏新译，名称赞净土佛摄受经。秦本立题即依经云：如我今者称赞阿弥陀佛不可思议功德之利也。唐本立题即依经云：当信是称赞不可思议功德一切诸佛所护念经也。护念乃摄受之异名耳，乃知两译立题各有文证。今所解者秦本也。此疏之因起，予忝学天台之道，誓欲用三观法门撰十疏以伸十经，以为法施之资焉。笔削之功已及其七，会卧疾经年，虑石火不久、过隙难留，有负畴昔之心，于者乎遂扶羸隐几续成其三，即《无量义》、《普贤观》及此经也。彼二疏中各有因起一章，斯文也染毫于大宋天禧五年辛酉十月晦，绝笔于十一月二日午后 现代汉语译本 五、判教者又有二：一、教味区别；二、经疏因起。首先来看教味的区别：这部经既然是对声闻弟子说的，就证明它不是初乳般的顿教。而经中谈到众生皆可成佛，这又不是酪味的小乘教法。经中没有说诸法皆空，就不是熟苏般的般若教法。而且此经没有开示二乘人也能成佛，所以不同于《法华经》（Lotus Sutra）和《涅槃经》（Nirvana Sutra）。此经的教义真实可靠，应当属于第三个阶段的生苏方等大乘教法。详细考察经中所劝导的内容，涵盖了人天乘以及四教的初心。如果与《观经》（Visualization Sutra）相比，那么《观经》讲的是定业，而此经讲的是散善；《观经》是为圆顿根机的人说的，而此经则通用于偏、渐根机的人。如果从往生净土的角度来说，《观经》只是说心不颠倒就能往生，这怎么能与乘坐金刚台、证得无生法忍相比呢？如果从净土庄严的角度来说，《观经》只是说莲花像车轮那么大，这又怎么能与莲花的花叶，小者纵横都有二十五由旬（yojana，古印度长度单位）相比呢？通过这些比较，此经与《观经》的优劣就可以知道了。 二、经疏因起：这部经有新旧两种译本：一是秦朝鸠摩罗什（Kumarajiva）法师的旧译，名为《佛说阿弥陀经》（Amitabha Sutra）；一是唐朝玄奘（Xuanzang）三藏法师的新译，名称为《称赞净土佛摄受经》（Praise of the Pure Land Sutra Accepted by All Buddhas）。鸠摩罗什法师的译本是根据经文中的‘如我今者称赞阿弥陀佛不可思议功德之利也’来立题的。玄奘法师的译本是根据经文中的‘当信是称赞不可思议功德一切诸佛所护念经也’来立题的。‘护念’是‘摄受’的另一种说法，由此可知两种译本的立题都有经文依据。现在所解释的是鸠摩罗什法师的译本。至于这部疏的写作缘起，我因为学习天台宗（Tiantai）的教义，发誓要用三观法门撰写十部疏来阐释十部经典，作为法布施的资粮。笔削的工作已经完成了七部，恰逢卧病多年，考虑到生命短暂，时光易逝，恐怕辜负了以前的志愿，因此勉强支撑着病体，靠着几案完成了剩下的三部，就是《无量义经疏》（Commentary on the Sutra of Immeasurable Meanings）、《普贤观经疏》（Commentary on the Sutra of Visualization of Samantabhadra）以及这部经的疏。那两部疏中各有因起一章，这篇文章动笔于大宋天禧五年辛酉十月最后一天，于十一月二日午后完成。