Chinese
大正藏第 40 册 No. 1819 无量寿经优婆提舍愿生偈注 No. 1819 [cf. N0. 1524] 无量寿经优婆提舍愿生偈婆薮槃头菩萨造(并)注卷上 沙门昙鸾注解 谨案龙树菩萨十住毗婆沙云。菩萨求阿毗跋致有二种道。一者难行道。二者易行道。难行道者。谓于五浊之世于无佛时求阿毗跋致为难。此难乃有多途。粗言五三以示义意。一者外道相(修浆反)。善乱菩萨法。二者声闻自利障大慈悲。三者无顾恶人破他胜德。四者颠倒善果能坏梵行。五者唯是自力无他力持。如斯等事触目皆是。譬如陆路步行则苦。易行道者。谓但以信佛因缘愿生净土。乘佛愿力便得往生彼清净土。佛力住持即入大乘正定之聚。正定即是阿毗跋致。譬如水路乘船则乐。此无量寿经优婆提舍盖上衍之极致不退之风航者也。无量寿是安乐净土如来别号。释迦牟尼佛在王舍城及舍卫国。于大众之中说无量寿佛庄严功德。即以佛名号为经体。后圣者婆薮槃头菩萨服膺(一升反)。如来大悲之教。傍经作愿生偈。复造长行重释。梵言优婆提舍此间无正名相译。若举一隅可名为论。所以无正名译者。以此间本无佛故。如此间书就孔子而称经。余人制作皆名为子。国史国纪之徒各别体例。 现代汉语译本： 大正藏第 40 册 No. 1819 《无量寿经优婆提舍愿生偈注》 No. 1819 [cf. N0. 1524] 《无量寿经优婆提舍愿生偈》婆薮槃头（Vasubandhu，菩萨名）菩萨造（并）注卷上 沙门昙鸾注解 谨按龙树（Nagarjuna，菩萨名）菩萨《十住毗婆沙》云：菩萨求阿毗跋致（Avivartika，不退转）有两种道。一者难行道，二者易行道。难行道者，谓于五浊之世（末法时期），于无佛时求阿毗跋致为难。此难乃有多途，粗言五三以示义意：一者外道相（修浆反），善乱菩萨法；二者声闻自利障大慈悲；三者无顾恶人破他胜德；四者颠倒善果能坏梵行；五者唯是自力无他力持。如斯等事触目皆是，譬如陆路步行则苦。易行道者，谓但以信佛因缘愿生净土，乘佛愿力便得往生彼清净土，佛力住持即入大乘正定之聚，正定即是阿毗跋致，譬如水路乘船则乐。此《无量寿经优婆提舍》盖上衍之极致不退之风航者也。《无量寿经》是安乐净土如来别号。释迦牟尼佛在王舍城（Rajagrha）及舍卫国（Sravasti），于大众之中说无量寿佛庄严功德，即以佛名号为经体。后圣者婆薮槃头菩萨服膺（一升反）如来大悲之教，傍经作愿生偈，复造长行重释。梵言优婆提舍（Upadesa），此间无正名相译，若举一隅可名为论。所以无正名译者，以此间本无佛故。如此间书就孔子而称经，余人制作皆名为子，国史国纪之徒各别体例。
English
English version: Taisho Tripitaka Volume 40, No. 1819 Commentary on the Verses on Aspiring to be Born in the Pure Land in Accordance with the Upadesa on the Infinite Life Sutra No. 1819 [cf. N0. 1524] Upadesa on the Infinite Life Sutra, Verses on Aspiring to be Born, Composed (and) Annotated by Bodhisattva Vasubandhu (婆薮槃头) Commentary by Shramana Tanluan Carefully examining Nagarjuna (龙树) Bodhisattva's 'Ten Stages Vibhasa' it says: Bodhisattvas seeking Avivartika (阿毗跋致, non-retrogression) have two paths. First, the difficult path; second, the easy path. The difficult path refers to seeking Avivartika in the world of the five turbidities (五浊之世, the degenerate age) when there is no Buddha. This difficulty has many aspects. Roughly speaking, five or three are mentioned to illustrate the meaning: First, the characteristics of external paths (外道相) skillfully confuse the Dharma of Bodhisattvas; second, self-benefiting Sravakas (声闻) obstruct great compassion; third, reckless evil people destroy the superior virtues of others; fourth, inverted good results can ruin pure conduct; fifth, relying solely on one's own power without the support of other power. Such things are everywhere. It is like walking on land, which is arduous. The easy path refers to simply aspiring to be born in the Pure Land through faith in the Buddha, relying on the power of the Buddha's vows to be reborn in that pure land. Sustained by the Buddha's power, one immediately enters the assembly of the truly settled in the Great Vehicle. The truly settled is Avivartika. It is like traveling by boat on water, which is pleasant. This 'Upadesa on the Infinite Life Sutra' is the ultimate wind-powered vessel of the Supreme Vehicle, ensuring non-retrogression. 'Infinite Life' is another name for the Tathagata (如来) of the Land of Bliss. Shakyamuni Buddha (释迦牟尼佛), in Rajagrha (王舍城) and Sravasti (舍卫国), spoke to the assembly about the adornments and merits of the Infinite Life Buddha, using the Buddha's name as the essence of the sutra. Later, the venerable Bodhisattva Vasubandhu embraced the teachings of the Tathagata's great compassion, composing verses on aspiring to be born alongside the sutra, and further creating a lengthy commentary to explain them. The Sanskrit term Upadesa (优婆提舍) has no exact equivalent translation here. If one were to pick a corner, it could be called a treatise. The reason there is no exact translation is because there was originally no Buddha here. Thus, in this land, books by Confucius are called 'Sutras,' while works by others are called 'Masters.' National histories and chronicles each have their own distinct styles. --------------------------------------------------------------------------------
Chinese
然佛所说十二部经中有论议经名优婆提舍。若复佛诸弟子解佛经教与佛义相应者。佛亦许名优婆提舍。以入佛法相故。此间云论直是论议而已。岂得正译彼名耶。又如女人于子称母于兄云妹。如是等事皆随义各别。若但以女名泛谈母妹。乃不失女之大体。岂含尊卑之义乎。此所云论亦复如是。是以仍(因而音)。存梵音曰优婆提舍。此论始终凡有二重。一是总说分。二是解义分。总说分者。前五言偈尽是。解义分者。论曰已下长行尽是。所以为二重者有二义。偈以诵经为总摄故。论以释偈为解义故。无量寿者。言无量寿如来寿命长远不可思量也。经者常也。言安乐国土佛及菩萨清净庄严功德。国土清净庄严功德。能与众生作大饶益。可常行于世故名曰经。优婆提舍是佛论议经名。愿是欲乐义。生者天亲菩萨愿生彼安乐净土。如来净华中生。故曰愿生。偈是句数义。以五言句略诵佛经故名为偈。译婆薮云天。译槃头言亲。此人字天亲事在付法藏经。菩萨者。若具存梵音。应言菩提萨埵。菩提者是佛道名。萨埵或云众生或云勇健。求佛道众生有勇猛健志故名菩提萨埵。今但言菩萨译者略耳。造亦作也。庶因人重法故云某造。是故言无量寿经优婆提舍愿生偈婆薮槃头菩萨造。解论名目竟。偈中分为五念门。如下长行所释。第 现代汉语译本： 虽然佛所说的十二部经中，有论议经名为Upa-deśa（优婆提舍，论议经名）。如果佛的弟子们理解佛经教义，并且与佛的本意相符，佛也允许称之为Upa-deśa（优婆提舍）。这是因为他们进入了佛法的真实相。这里翻译成‘论’，实际上只是论议而已，怎么能正确翻译那个名称呢？又比如女人对儿子自称母亲，对兄长自称妹妹，这些事情都随着意义而各有不同。如果只用‘女’这个名称泛泛地谈论母亲和妹妹，虽然没有失去‘女’这个大体，但怎么能包含尊卑的意义呢？这里所说的‘论’也是如此。因此，仍然保留梵语音译为Upa-deśa（优婆提舍）。 这部论从始至终，大致分为两个部分：一是总说分，二是解义分。总说分就是前面的五言偈。解义分就是‘论曰’以下的长行文字。之所以分为两个部分，有两个原因：偈以诵经作为总纲，论以解释偈颂作为解说意义。‘无量寿’，是指无量寿如来的寿命长远，不可思量。‘经’，是常的意思。是指安乐国土的佛和菩萨清净庄严的功德，以及国土清净庄严的功德，能够给众生带来巨大的利益，可以长久流传于世，所以叫做‘经’。Upa-deśa（优婆提舍）是佛的论议经名。‘愿’是欲乐的意义。‘生’是指天亲菩萨发愿往生到彼安乐净土，如来在清净的莲花中化生，所以叫做‘愿生’。‘偈’是句数的意思，用五言句来简略地诵读佛经，所以叫做‘偈’。 翻译Vasubandhu（婆薮槃头）为‘天’，翻译Bandhu（槃头）为‘亲’。这个人名为天亲，他的事迹记载在《付法藏经》中。‘菩萨’，如果完整地保留梵语音译，应该说成Bodhisattva（菩提萨埵）。Bodhi（菩提）是佛道的名字。Sattva（萨埵），或者说是众生，或者说是勇健。求佛道的众生有勇猛精进的志向，所以叫做Bodhisattva（菩提萨埵）。现在只说‘菩萨’，是翻译者省略了。‘造’，就是‘作’的意思。大概是因为重视人而尊重法，所以说是某某人所造。因此说《无量寿经Upa-deśa（优婆提舍）愿生偈》，是Vasubandhu（婆薮槃头）菩萨所造。 解释论的名称完毕。偈中分为五念门，如下面的长行文字所解释。第一
English
English version: Although among the twelve divisions of scriptures spoken by the Buddha, there is a treatise scripture named Upa-deśa (优婆提舍, treatise scripture name). If the Buddha's disciples understand the Buddha's teachings and their meaning aligns with the Buddha's intention, the Buddha also permits it to be called Upa-deśa (优婆提舍). This is because they have entered the true aspect of the Buddha's Dharma. Here, it is translated as 'treatise,' but it is actually just a discussion; how can it correctly translate that name? Furthermore, just as a woman calls herself a mother to her son and a sister to her brother, these matters vary according to their meanings. If one only uses the name 'woman' to generally refer to both mother and sister, although it does not lose the general concept of 'woman,' how can it encompass the meaning of seniority and inferiority? The 'treatise' mentioned here is also like this. Therefore, the Sanskrit transliteration Upa-deśa (优婆提舍) is retained. This treatise, from beginning to end, is roughly divided into two parts: the first is the general introduction, and the second is the explanation of meaning. The general introduction is the five-line verse at the beginning. The explanation of meaning is the prose text following 'The treatise says.' The reason for dividing it into two parts is twofold: the verse uses reciting the scriptures as the general outline, and the treatise uses explaining the verses as the explanation of meaning. 'Immeasurable Life' refers to the immeasurable life of the Tathagata, which is long and inconceivable. 'Sutra' means constant. It refers to the pure and adorned merits of the Buddhas and Bodhisattvas in the Land of Bliss, as well as the merits of the pure and adorned land, which can bring great benefits to sentient beings and can be constantly practiced in the world, so it is called 'Sutra'. Upa-deśa (优婆提舍) is the name of the Buddha's treatise scripture. 'Aspiration' is the meaning of desire and joy. 'Birth' refers to Bodhisattva Vasubandhu aspiring to be reborn in that Land of Bliss, where the Tathagata is born in a pure lotus flower, so it is called 'Aspiration for Birth'. 'Verse' is the meaning of the number of lines, using five-line verses to briefly recite the Buddhist scriptures, so it is called 'Verse'. Translating Vasubandhu (婆薮槃头) as 'Heaven', translating Bandhu (槃头) as 'Relative'. This person is named Vasubandhu, and his deeds are recorded in the 'Record of the Transmission of the Dharma'. 'Bodhisattva', if the complete Sanskrit transliteration is retained, should be said as Bodhisattva (菩提萨埵). Bodhi (菩提) is the name of the Buddha's path. Sattva (萨埵), or sentient beings, or courageous and strong. Sentient beings who seek the Buddha's path have courageous and vigorous aspirations, so they are called Bodhisattva (菩提萨埵). Now only saying 'Bodhisattva' is an abbreviation by the translator. 'Made' means 'created'. Probably because of valuing the person and respecting the Dharma, it is said to be made by so-and-so. Therefore, it is said 'Sutra on Immeasurable Life Upa-deśa (优婆提舍) Verse on Aspiration for Birth', made by Bodhisattva Vasubandhu (婆薮槃头). Explanation of the name of the treatise is complete. The verse is divided into five gates of mindfulness, as explained in the following prose text. First --------------------------------------------------------------------------------
Chinese
一行四句相含有三念门。上三句是礼拜赞叹门。下一句是作愿门。第二行论主自述我依佛经造论与佛教相应。所服有宗。何故云此。为成优婆提舍名故。亦是成上三门起下二门。所以次之说。从第三行尽二十四行是观察门。末后一行是回向门。分偈章门竟。 世尊我一心归命尽十方无碍光如来愿生安乐国 世尊者诸佛通号。论智则义无不达。语断则习气无余。智断具足能利世间。为世尊重故曰世尊。此言意归释迦如来。何以得知。下句言我依修多罗。天亲菩萨在释迦如来像法之中。顺释迦如来经教。所以愿生。愿生有宗。故知此言归于释迦。若谓此意遍告诸佛亦复无嫌。夫菩萨归佛如孝子之归父母忠臣之归君后。动静非己出没必由。知恩报德理宜先启。又所愿不轻。若如来不加威神。将何以达。乞加神力。所以仰告。我一心者。天亲菩萨自督之词。言念无碍光如来愿生安乐。心心相续无他想间杂。问曰。佛法中无我。此中何以称我。答曰。言我有三根本。一是邪见语。二是自大语。三是流布语。今言我者。天亲菩萨自指之言。用流布语。非邪见自大也。归命尽十方无碍光如来者。归命即是礼拜门。尽十方无碍光如来即是赞叹门。何以知归命是礼拜。龙树菩萨造阿弥陀如来赞中。或言稽首礼。或言我归命。或言归 命礼。此论长行中亦言修五念门。五念门中礼拜是一。天亲菩萨既愿往生岂容不礼。故知归命即是礼拜。然礼拜但是恭敬。不必归命。归命必是礼拜。若以此推归命为重。偈申己心。宜言归命。论解偈义。泛谈礼拜。彼此相成于义弥显。何以知尽十方无碍光如来是赞叹门。下长行中言。云何赞叹门。谓称彼如来名。如彼如来光明智相。如彼名义。欲如实修行相应故。依舍卫国所说无量寿经。佛解阿弥陀如来名号。何故号阿弥陀。彼佛光明无量。照十方国无所障碍。是故号阿弥陀。又彼佛寿命及其人民无量无边阿僧祇劫。故名阿弥陀。问曰。若言无碍光如来光明无量照十方国土无所障碍者。此间众生何以不蒙光照。光有所不照。岂非有碍耶。答曰。碍属众生。非光碍也。譬如日光周四天下。而盲者不见。非日光不周也。亦如密云洪霔(灌。之句反)。而顽石不润。非雨不洽(沾。下恰反)。也。若言一佛主领三千大千世界。是声闻论中说。若言诸佛遍领十方无量无边世界。是大乘论中说。天亲菩萨今言尽十方无碍光如来。即是依彼如来名。如彼如来光明智相赞叹。故知此句是赞叹门。愿生安乐国者。此一句是作愿门。天亲菩萨归命之意也。其安乐义具在下观察门中。问曰。大乘经论中处处说众生毕竟无生如虚空。云何天 亲菩萨言愿生耶。答曰。说众生无生如虚空有二种。一者如凡夫所谓实众生。如凡夫所见实生死。此所见事毕竟无所有。如龟毛如虚空。二者谓诸法因缘生故即是不生。无所有如虚空。天亲菩萨所愿生者是因缘义。因缘义故假名生。非如凡夫谓有实众生实生死也。问曰。依何义说往生。答曰。于此间假名人中修五念门。前念与后念作因。秽土假名人净土假名人不得决定一。不得决定异。前心后心亦复如是。何以故。若一则无因果。若异则非相续。是义观一异门。论中委曲。释第一行三念门竟。次成优婆提舍名。又成上起下偈。 我依修多罗真实功德相说愿偈总持与佛教相应 此一行云何成优婆提舍名。云何成上三门起下二门。偈言我依修多罗与佛教相应。修多罗是佛经名。我论佛经义与经相应以入佛法相故得名优婆提舍。名成竟。成上三门起下二门。何所依。何故依。云何依。何所依者。依修多罗。何故依者。以如来即真实功德相故。云何依者。修五念门相应故。成上起下竟。修多罗者。十二部经中直说者名修多罗。谓四阿含三藏等。三藏外大乘诸经亦名修多罗。此中言依修多罗者。是三藏外大乘修多罗。非阿含等经也。真实功德相者。有二种功德。一者从有漏心生不顺法性。所谓凡夫人天诸善。人天果报。若 现代汉语译本：亲菩萨问：‘你愿意往生吗？’回答说：‘说众生无生，就像虚空一样，有两种情况。第一种是像凡夫所说的真实众生，像凡夫所见的真实生死。这种所见之事，毕竟什么也没有，就像兔角、龟毛一样，如同虚空。第二种是说诸法因缘生，所以就是不生，无所有，如同虚空。天亲菩萨（Vasubandhu）所愿往生，是因缘的意义。因为因缘的意义，所以假名为生，不是像凡夫所认为的有真实众生、真实生死。’问：‘依据什么意义说往生？’回答说：‘在此世间假名人中修五念门，前念与后念作为因。秽土假名人与净土假名人，不能决定说是一，也不能决定说是异。前心与后心也是这样。为什么呢？如果是一，就没有因果；如果是异，就不是相续。’这个意义在观一异门中详细解释。《往生论》中详细解释了第一行三念门的内容。接下来解释《优婆提舍》（Upadesha）这个名称的由来，以及如何构成上面发起下面偈颂的结构。 ‘我依据修多罗（Sutra）真实功德相，说愿偈，总持与佛教相应。’这一行如何构成《优婆提舍》（Upadesha）这个名称？如何构成上面三门发起下面二门？偈颂说‘我依据修多罗（Sutra），与佛教相应’。修多罗（Sutra）是佛经的名称。我的论述符合佛经的意义，与佛法相应，所以得名《优婆提舍》（Upadesha）。名称解释完毕。解释如何构成上面三门发起下面二门。依据什么？为什么依据？如何依据？依据什么？依据修多罗（Sutra）。为什么依据？因为如来就是真实功德相。如何依据？因为修五念门相应。上面发起下面解释完毕。修多罗（Sutra），在十二部经中，直接宣说的叫做修多罗（Sutra），比如四阿含（Agama）、三藏（Tripitaka）等。三藏（Tripitaka）外的大乘经典也叫做修多罗（Sutra）。这里所说的依据修多罗（Sutra），是三藏（Tripitaka）外的大乘修多罗（Sutra），不是阿含（Agama）等经典。真实功德相，有两种功德。一种是从有漏心生起，不顺应法性，也就是凡夫人天所做的各种善事，以及人天果报。如果