Chinese
大正藏第 47 册 No. 1958 安乐集 No. 1958 安乐集卷上 释道绰撰 此《安乐集》，一部之内总有十二大门，皆引经论证明，劝信求往。 今先就第一大门内，文义虽众，略作九门料简，然后造文。第一、明教兴所由，约时被机，劝归净土。第二、据诸部大乘，显说听方轨。第三、据大乘圣教，明诸众生发心久、近供佛多少，欲使时会听众力励发心。第四、辨诸经宗旨不同。第五、明诸经得名各异，如《涅槃》、《般若经》等，就法为名；自有就喻，或有就事，亦有就时、就处，此例非一。今此《观经》就人、法为名，佛是人名，说观无量寿是法名也。第六、料简说人差别，诸经起说不过五种：一者、佛自说，二者、圣弟子说，三者、诸天说，四者、神仙说，五者、变化说。此《观经》者，五种说中，世尊自说。第七、略明真、应二身，并辨真、应二土。第八、显弥陀净国位该上下，凡圣通往。第九、明弥陀净国，三界摄与不摄也。 第一大门中，明教兴所由，约时被机，劝归净土者。若教赴时机，易修易悟；若机教时乖，难修难入。是故《正法念经》云：“行者一心求道时，常当观察时方便，若不得时，无方便，是名为失，不名利。”何者？ 如攒湿木以求火，火不可得，非时故；若折干薪以觅水，水不可得，无智故。是故《大集月藏经》云：“佛灭度后第一五百年，我诸弟子学慧得坚固；第二五百年，学定得坚固；第三五百年，学多闻、读诵得坚固；第四五百年，造立塔寺、修福忏悔得坚固；第五五百年，白法隐滞多有诤讼，微有善法得坚固。” 又彼经云：“诸佛出世，有四种法度众生。何等为四？一者、口说十二部经，即是法施度众生；二者、诸佛如来有无量光明、相好，一切众生但能系心观察，无不获益，是即身业度众生；三者、有无量德用、神通、道力，种种变化，即是神通力度众生；四者、诸佛、如来有无量名号，若总、若别，其有众生系心称念，莫不除障获益，皆生佛前，即是名号度众生。” 计今时众生，即当佛去世后第四五百年，正是忏悔、修福，应称佛名号时者。若一念称阿弥陀佛，即能除却八十亿劫生死之罪。一念既尔，况修常念，即是恒忏悔人也。 又若去圣近，即前者修定、修慧是其正学，后者是兼；如去圣已远，则后者称名是正，前者是兼。何意然者？寔由众生去圣遥远，机解浮浅、暗钝故也。是以韦提大士自为，及哀愍末世五浊众生，轮回多劫徒受痛烧故，能假遇苦缘咨开，出路豁然。大圣加慈，劝归 现代汉语译本：如同积攒潮湿的木头来求取火，火是不可能得到的，因为时机不对；如果折断干燥的柴薪来寻找水，水也是不可能得到的，因为没有智慧。所以《大集月藏经》（Mahāsaṃnipāta-candra-garbha-sūtra）中说：‘佛陀（Buddha）灭度（parinirvāṇa）后第一个五百年，我的弟子们学习智慧（prajñā）能够得到坚固；第二个五百年，学习禅定（dhyāna）能够得到坚固；第三个五百年，学习多闻、读诵能够得到坚固；第四个五百年，建造塔寺（stūpa-vihāra）、修福（puṇya）忏悔（prāyaścitta）能够得到坚固；第五个五百年，佛法（dharma）隐没滞碍，多有争论诉讼，只有少许善法（kuśala-dharma）能够得到坚固。’ 又那部经中说：‘诸佛（Buddhas）出世，有四种方法度化众生。哪四种呢？第一，口说十二部经，这就是法施（dharma-dāna）度化众生；第二，诸佛如来（Tathāgata）有无量的光明、相好（lakṣaṇa），一切众生只要能够专心观察，没有不获得利益的，这就是身业（kāya-karma）度化众生；第三，有无量的德用、神通（ṛddhi）、道力（bala），种种变化，这就是神通力度化众生；第四，诸佛、如来有无量的名号，无论是总称还是别称，如果有众生专心称念，没有不消除业障（āvaraṇa）获得利益的，都往生到佛前，这就是名号度化众生。’ 计算现在这个时代的众生，正当佛陀去世后的第四个五百年，正是忏悔、修福，应该称念佛的名号的时候。如果一念称念阿弥陀佛（Amitābha），就能消除八十亿劫生死之罪。一念尚且如此，何况修习常常念佛，这就是恒常忏悔的人啊。 而且如果距离圣人近，那么前者修习禅定、修习智慧是其主要的学习，后者是辅助；如果距离圣人已经遥远，那么后者称念名号是主要的，前者是辅助。为什么这样说呢？实在是因为众生距离圣人遥远，根机理解肤浅、暗昧迟钝的缘故啊。因此韦提希夫人（Vaidehī）为了自己，以及哀怜末世五浊（kaṣāya）的众生，轮回多劫徒然遭受痛苦的煎熬，才能够凭借遭遇苦难的因缘，咨询开示，开辟出一条豁然开朗的道路。大圣（Mahāsattva）加以慈悲，劝导归向。
English
English version: It is like trying to obtain fire by gathering damp wood, the fire cannot be obtained because the time is not right; if one breaks dry firewood to seek water, the water cannot be obtained because there is no wisdom. Therefore, the *Mahāsaṃnipāta-candra-garbha-sūtra* says: 'In the first five hundred years after the *Buddha's* (*Buddha*) *parinirvāṇa* (*parinirvāṇa*), my disciples will be able to firmly establish the study of *prajñā* (*prajñā*); in the second five hundred years, they will be able to firmly establish the study of *dhyāna* (*dhyāna*); in the third five hundred years, they will be able to firmly establish the study of extensive learning and recitation; in the fourth five hundred years, they will be able to firmly establish the building of *stūpas* and *vihāras* (*stūpa-vihāra*), cultivating *puṇya* (*puṇya*) and *prāyaścitta* (*prāyaścitta*); in the fifth five hundred years, the *dharma* (*dharma*) will be hidden and obstructed, with much dispute and litigation, and only a little *kuśala-dharma* (*kuśala-dharma*) will be firmly established.' Moreover, that *sūtra* says: 'When *Buddhas* (*Buddhas*) appear in the world, there are four ways to liberate sentient beings. What are the four? First, speaking the twelve divisions of the scriptures, this is *dharma-dāna* (*dharma-dāna*) to liberate sentient beings; second, the *Tathāgatas* (*Tathāgata*) have immeasurable light and *lakṣaṇas* (*lakṣaṇa*), and all sentient beings who can focus their minds on observing them will undoubtedly benefit, this is *kāya-karma* (*kāya-karma*) to liberate sentient beings; third, having immeasurable virtues, *ṛddhi* (*ṛddhi*), and *bala* (*bala*), with various transformations, this is the power of *ṛddhi* to liberate sentient beings; fourth, the *Buddhas* and *Tathāgatas* have immeasurable names, whether general or specific, if sentient beings focus their minds on reciting them, they will undoubtedly eliminate *āvaraṇa* (*āvaraṇa*) and gain benefits, and all will be born before the *Buddha*, this is the name to liberate sentient beings.' Calculating the sentient beings of this present time, it is precisely the fourth five hundred years after the *Buddha's* passing, which is the time for repentance, cultivating merit, and reciting the *Buddha's* name. If one recites *Amitābha* (*Amitābha*) even for a single thought, one can eliminate the sins of eighty billion *kalpas* of birth and death. If a single thought is like this, how much more so for cultivating constant recitation, which is a person of constant repentance. Furthermore, if one is close to the sages, then the former, cultivating *dhyāna* and cultivating *prajñā*, is the main study, and the latter is supplementary; if one is far from the sages, then the latter, reciting the name, is the main, and the former is supplementary. Why is this so? It is truly because sentient beings are far from the sages, and their faculties of understanding are superficial, obscure, and dull. Therefore, *Vaidehī* (*Vaidehī*) for herself, and out of compassion for the sentient beings of the *kaṣāya* (*kaṣāya*) age, who suffer in vain for many *kalpas* of reincarnation, was able to take advantage of the suffering conditions, inquire and reveal, and open up a clear path. The *Mahāsattva* (*Mahāsattva*) added compassion and encouraged them to return. --------------------------------------------------------------------------------
Chinese
极乐。若欲于斯进趣，胜果难阶，唯有净土一门，可以情悕趣入。 若欲披寻众典，劝处弥多，遂以采集真言，助修往益。何者？欲使前生者导后，后去者昉前，连续无穷，愿不休止，为尽无边生死海故。 第二、据诸部大乘，明说听方轨者。于中有六：第一、《大集经》云：“于说法者，作医王想、作拔苦想；所说之法，作甘露想、作醍醐想；其听法者，作增长胜解想、作愈病想。”若能如是，说者、听者，皆堪绍隆佛法，常生佛前。第二、《大智度论》云：“听者端视如渴饮，一心入于语议中，闻法踊跃心悲喜，如是之人应为说。”第三、彼论又云：“有二种人，得福无量无边。何等为二？一者乐说法人，二者乐听法人。”是故阿难白佛言：“舍利弗、目连，何以所得智慧、神通，于圣弟子中最为殊胜？”佛告阿难：“此之二人于因中时，为法因缘千里不难，是故今日最为殊胜。”第四、《无量寿大经》云：“若人无善本，不得闻此经，清净有戒者，乃获闻正法。”第五、云：“曾更见世尊，则能信此事，奉事亿如来，乐闻如是教。”第六、《无量清净觉经》云：“善男子、善女人，闻说净土法门，心生悲喜，身毛为竖，如拔出者，当知此人过去宿命，已作佛道也。若复有人，闻开净土法门，都不生 信者，当知此人始从三恶道来，殃咎未尽，为此无信向耳，我说此人未可得解脱也。”是故《无量寿大经》云：“憍慢弊懈怠，难以信此法。” 第三、据大乘圣教，明众生发心久、近供佛多少者。如《涅槃经》云：“佛告迦叶菩萨：‘若有众生，于熙连半恒河沙等诸佛所，发菩提心，然后乃能于恶世中，闻是大乘经典，不生诽谤；若有于一恒河沙等佛所，发菩提心，然后乃能于恶世中，闻经不起诽谤，深生爱乐；若有于二恒河沙等佛所，发菩提心，然后乃能于恶世中，不谤是法，正解信乐受持、读诵；若有于三恒河沙等佛所，发菩提心，然后乃能于恶世中，不谤是法，书写经卷，虽为人说，未解深义。’”何以故须如此教量者？为彰今日座下闻经者，曾已发心供养多佛也，又显大乘经之威力不可思议。是故经云：“若有众生，闻是经典，亿百千劫不堕恶道。何以故？是妙经典所流布处，当知其地即是金刚，是中诸人亦如金刚。”故知闻经生信者，皆获不可思议利益也。 第四、次辨诸经宗旨不同者。若依《涅槃经》，佛性为宗；若依《维摩经》，不可思议解脱为宗；若依《般若经》，空慧为宗；若依《大集经》，陀罗尼为宗；今此《观经》以观佛三昧为宗。若论所观，不过依、正二报，如下依诸观所辨 现代汉语译本：有信仰的人应当知道，这个人最初是从地狱、饿鬼、畜生这三恶道来的，罪业还没有消尽，因此才没有信心和向往。所以我说这个人还不能得到解脱。《无量寿大经》中说：‘骄慢、恶劣、懈怠的人，难以相信这种法门。’ 第三、根据大乘圣教，说明众生发菩提心时间长短以及供养诸佛多少的问题。《涅槃经》中说：‘佛告诉迦叶菩萨：如果有的众生，在熙连（Xi Lian，人名）半个恒河沙数那么多的诸佛面前，发过菩提心，然后才能在恶世中，听闻到这部大乘经典，不生诽谤；如果有的众生，在一个恒河沙数那么多的诸佛面前，发过菩提心，然后才能在恶世中，听闻佛经后不起诽谤，深深地喜爱它；如果有的众生，在两个恒河沙数那么多的诸佛面前，发过菩提心，然后才能在恶世中，不诽谤这部佛法，正确理解、信受、喜好、受持、读诵；如果有的众生，在三个恒河沙数那么多的诸佛面前，发过菩提心，然后才能在恶世中，不诽谤这部佛法，书写经卷，即使为别人解说，也不能理解其中深刻的含义。’为什么要用这样的教理来衡量呢？是为了表明今天在座听经的人，曾经发心供养过很多佛，又显示出大乘经典的威力不可思议。所以经中说：‘如果有的众生，听闻这部经典，亿百千劫都不会堕入恶道。为什么呢？这部妙法经典所流传的地方，应当知道那个地方就是金刚，那里的人也像金刚一样。’所以知道听闻佛经而生起信心的人，都能获得不可思议的利益。 第四、接下来辨别各部经典的宗旨不同。《涅槃经》以佛性为宗旨；《维摩经》（Vimalakirti Sutra）以不可思议的解脱为宗旨；《般若经》（Prajna Sutra）以空慧为宗旨；《大集经》（Mahasamghata Sutra）以陀罗尼（Dharani，总持）为宗旨；现在这部《观经》（Visualization Sutra）以观佛三昧（Samadhi，正定）为宗旨。如果论及所观的内容，也不过是依报和正报这两种，下面依据各种观法来辨别。
English
English version: 'Believers should know that this person initially came from the three evil realms (hell, hungry ghost, and animal), and their karmic consequences have not been exhausted. Therefore, they lack faith and aspiration. That's why I say this person cannot attain liberation.' Therefore, the *Larger Sutra of Immeasurable Life* says: 'The arrogant, wicked, and lazy find it difficult to believe in this Dharma.' Third, according to the Mahayana sacred teachings, it explains the length of time sentient beings have generated Bodhicitta (the aspiration for enlightenment) and the amount of offerings they have made to the Buddhas. As the *Nirvana Sutra* says: 'The Buddha told Bodhisattva Kashyapa (Kasyapa Bodhisattva): If there are sentient beings who have generated Bodhicitta in the presence of Buddhas as numerous as half the Ganges sands of Hsi-lien (Xi Lian), then they will be able to hear this Mahayana scripture in an evil age without slandering it. If there are those who have generated Bodhicitta in the presence of Buddhas as numerous as one Ganges sand, then they will be able to hear the scripture in an evil age without giving rise to slander, and deeply cherish it. If there are those who have generated Bodhicitta in the presence of Buddhas as numerous as two Ganges sands, then they will be able to not slander this Dharma in an evil age, and correctly understand, believe, rejoice, receive, uphold, read, and recite it. If there are those who have generated Bodhicitta in the presence of Buddhas as numerous as three Ganges sands, then they will be able to not slander this Dharma in an evil age, write the scriptures, and although they explain it to others, they will not understand its profound meaning.' Why is it necessary to use such teachings to measure? It is to show that those who are listening to the scripture today have already generated Bodhicitta and made offerings to many Buddhas, and also to reveal the inconceivable power of the Mahayana scriptures. Therefore, the scripture says: 'If there are sentient beings who hear this scripture, they will not fall into the evil realms for billions of kalpas (aeons). Why? The place where this wonderful scripture is disseminated should be known as Vajra (diamond), and the people there are also like Vajra.' Therefore, it is known that those who hear the scripture and generate faith will all obtain inconceivable benefits. Fourth, next, distinguish the different purposes of the various scriptures. According to the *Nirvana Sutra*, Buddhahood is the main point; according to the *Vimalakirti Sutra*, inconceivable liberation is the main point; according to the *Prajna Sutra*, emptiness and wisdom are the main point; according to the *Mahasamghata Sutra*, Dharani is the main point; now this *Visualization Sutra* takes the Samadhi of visualizing the Buddha as its main point. If we discuss what is being visualized, it is nothing more than the two retributions of environment and person, as distinguished below according to the various visualizations. --------------------------------------------------------------------------------