English
English version: Amitabha Buddha manifested great spiritual powers, emitting great light to illuminate the body of Bodhisattva Shanhui (Ocean of Wisdom). At that time, Bodhisattva Shanhui and others saw the land of Amitabha Buddha, all the magnificent and wonderful things, all made of the seven treasures, with mountains of seven treasures, lands of seven treasures, and water birds and trees constantly emitting the sound of Dharma. That land turns the Dharma wheel every day, and the people there do not study external affairs, but only internal affairs, speaking the words of Vaipulya Sutras, hearing the sounds of Vaipulya Sutras, and understanding the meaning of Vaipulya Sutras in their hearts. At that time, Bodhisattva Shanhui said to the Buddha: 'World Honored One! We now see that land, the supreme and wonderful benefits are inconceivable. I now wish that all sentient beings can be reborn there, and then we also wish to be born in that land.' The Buddha affirmed him, saying: 'Those who observe with right view, remember with right mindfulness, and attain true liberation, will all be born there. If there are good men and good women who truly believe in this Sutra, love this Sutra, and encourage sentient beings, whether they are those who speak it or those who listen to it, they will all be reborn in the land of Amitabha Buddha. If there are such people, from today onwards, I will always send twenty-five Bodhisattvas to protect and support them, always ensuring that they are free from illness and affliction, and that neither humans nor non-humans can harm them. Whether they are walking, standing, sitting, or lying down, whether it is day or night, they can always be at peace.' Bodhisattva Shanhui said to the Buddha: 'World Honored One, I now respectfully accept your teachings and dare not have any doubts. However, there are sentient beings in the world who often slander and do not believe in this Sutra. What will happen to such people in the future?' The Buddha told Bodhisattva Shanhui: 'In the future, in Jambudvipa (the continent where we live), there may be Bhikshus (monks) and Bhikshunis (nuns) who, upon seeing someone reciting this Sutra, become angry with each other and harbor slander in their hearts. Because of slandering the true Dharma, this person, while still alive, will suffer from various severe illnesses, physical disabilities, deafness, blindness, muteness, edema, and possession by ghosts, unable to sit or lie down in peace, unable to seek life or seek death. Or they may die as a result and fall into hell, suffering great torment for eighty thousand kalpas (eons), and for hundreds of millions of lifetimes, they will not hear the names of water and food; after a long time, they will be able to come out and be reborn as cattle, horses, pigs, and sheep, slaughtered by humans, suffering extreme pain; later, they will be reborn as humans, often born in poor and lowly places, with incomplete faculties, constantly slandered, and unable to be free. Therefore, you should diligently encourage sentient beings not to slander this Sutra.' --------------------------------------------------------------------------------
Chinese
下处，百千万世不得自在，永不闻三宝名字。是故无智、无信人中，莫说是经也。’” 撰集流通德，普施于一切，先发菩提心，同归向净国，皆共成佛道。 安乐集卷下 此《集》，版有古今，古版殊误，世所现行凡有六本，曰宽元(往成刻)、曰弘安(悟阿重刻，今共称为古本)，曰正保、曰明历、曰宽文(三本俱以古本为范)，曰元禄(义山刻，称校观中寻弘等诸本，务修文字，今称为山本)，又别有崎阳所刻一本(今称为崎阳本，有人误为明本者，非辨如随闻载)，其他则慧琳音义以降，诸注家亦不鲜也。往往各辨鱼鲁，不无少差。特至本立老师，承袭离尘、演畅两讲主之说，乃有正错作专、辨定错简。同室耆老芳山、僧朴二师各补其缺漏。庶乎逢𠧧河之源与本立老师有尝言曰：“精刻本集以绍继师意。”者，业期他日，不果而寂。老师，(吾)先师之义兄，先师亦有校镌之志，尝向干耋，既蒙公许，桑榆暮景，亡几亦寂。属纩之际，托于(不肖)尚以斯事，於戏(朴)之无状，不敢所当，而遗命不可辞也，强以应承。尔来幻缘鞅掌，身亦善病，荏苒裘葛三更，既及禫礼，不觉恻然叹曰：“二老归寂，而一编未上木，呜呼！事之间关，何至于斯也？”遗志不啻，虽(朴)不肖，岂当废阁。 现代汉语译本： ‘在那些地方，要经历百千万世都无法获得自在，永远听不到佛、法、僧三宝（Buddha, Dharma, Sangha）的名字。因此，在没有智慧、没有信仰的人群中，不要谈论这部经。’ 撰写和传播此书的功德，普遍施予一切众生，首先发起菩提心（bodhicitta），共同归向净土（Pure Land），最终一起成就佛道（Buddhahood）。 《安乐集》卷下 这部《集》有古今不同版本，古版本存在不少错误。世面上现存流通的有六个版本，分别是宽元版（往成刻）、弘安版（悟阿重刻，今合称古本）、正保版、明历版、宽文版（这三个版本都以古本为范本），以及元禄版（义山刻，声称校对了观中、寻弘等多个版本，致力于修正文字，今称山本）。另外还有崎阳所刻的一个版本（今称崎阳本，有人误认为是明朝版本，辨析见《随闻载》）。此外，慧琳音义之后，各家注释也不少。各版本往往辨析文字讹误，但难免存在细微差异。特别是本立老师，继承了离尘、演畅两位讲主的说法，于是有了将‘正’错改为‘专’、辨定错简等情况。同室的耆老芳山、僧朴二位法师各自补正了其中的缺漏。 或许逢𠧧河之源与本立老师曾说过：‘要精心雕刻此书，以继承老师的遗愿。’但最终未能实现就去世了。老师是（我）先师的义兄，先师也有校勘刊刻此书的意愿，曾向干耋请求，也得到了他的允许。但到了晚年，没过多久也去世了。临终之际，将此事托付给（不肖的）我，唉！（朴）我实在不成器，不敢承担如此重任，但遗命又不能推辞，只好勉强应承下来。此后，世事纷扰，我自身也多病，时间流逝，经历了三年服丧期，不禁感叹道：‘两位老人都已去世，而这部书稿还未付梓，唉！事情的阻碍，怎么会到这种地步呢？’先人的遗志不能忘记，即使（朴）我不成器，怎能废弃此事呢？
English
English version: ‘In those places, one will not attain freedom for hundreds of thousands of kalpas (aeons), and will never hear the names of the Three Jewels (Triratna): Buddha, Dharma, and Sangha. Therefore, among people without wisdom or faith, do not speak of this sutra.’ May the merit of writing and circulating this book be universally bestowed upon all beings. First, arouse the Bodhicitta (the mind of enlightenment), together return to the Pure Land, and ultimately together achieve Buddhahood. Anle Ji (Collection of Passages Concerning the Land of Peace and Joy), Volume 2 This ‘Collection’ has ancient and modern editions. The ancient editions contain many errors. There are six extant versions in circulation: the Kanan edition (carved by Oinaru), the Koan edition (re-carved by Go’a, now collectively called the ancient edition), the Shoho edition, the Meireki edition, the Kanbun edition (these three editions are all based on the ancient edition), and the Genroku edition (carved by Gizan, claiming to have collated various versions such as Kanju and Jinhiro, and dedicated to correcting the text, now called the Yamamoto edition). There is also a separate edition carved in Sakihi (now called the Sakihi edition, which some mistakenly identify as the Ming edition; the distinction is explained in ‘Zui Bun Zai’). In addition, there are many commentaries since Huilin’s Phonetic and Semantic Commentary. Each version often identifies textual errors, but minor differences are inevitable. In particular, Teacher Honryu, inheriting the teachings of two lecturers, Rijin and Encho, mistakenly changed ‘correct’ to ‘exclusive’ and identified incorrect simplifications. Two elders in the same room, Master Hozan and Monk Boku, each corrected the omissions. Perhaps the source of the 𠧧 River and Teacher Honryu once said: ‘A meticulously carved collection is needed to carry on the teacher’s intentions.’ However, he passed away before it could be realized. The teacher was the sworn brother of (my) late teacher, who also had the intention of collating and engraving this book. He requested it from Kantetsu and was granted permission. But in his later years, he also passed away shortly after. At the time of his death, he entrusted this matter to (the unworthy) me. Alas! (Boku) I am truly incompetent and dare not take on such a heavy responsibility, but I could not refuse the dying wish, so I reluctantly agreed. Since then, worldly affairs have been chaotic, and I myself have been ill. Time has passed, and after the three-year mourning period, I could not help but sigh: ‘Both elders have passed away, and this manuscript has not yet been printed. Alas! How could the obstacles to this matter have reached this point?’ The wishes of the predecessors cannot be forgotten. Even though (Boku) I am unworthy, how can I abandon this matter? --------------------------------------------------------------------------------
Chinese
于是乎，躬不自揣，黾勉从事，一赖演慈院订本，更校诸刊标揭异同，折衷改窜，则(予)岂敢乎？且撮正错要，聊便省览，未得全其二老志者，辜抂(朴)之无似耳，冀者四方同志删之补之。 维旹 宽政第七龙集乙卯秋 南湖 𠧧𦾵幻住释龙磎朴素钦识 《安乐集》二卷，宽元以降绣梓而行世者，文字间有差误。今会聚横川观中、三井尊弘、梅尾明慧、根来深渊、黑谷慧镇等若干本，而偶以校焉，其当不之辨而判然趋舍之，彼此之间以为一本，至于其犹预而未可决，则阙而一任于后学也。且句逗四声副之字傍，以使读者易挂于牙齿耳。 元禄十一(戊寅)年正月二十五日，禅莲社释义山募刻 现代汉语译本： 因此，我不自量力，勉力从事这项工作，一方面依赖演慈院的修订版本，另一方面校对了各种刊本，标出并揭示它们的异同之处，折中调和并加以修改，这又岂是我敢做的呢？我只是摘录了其中的要点，以便于大家阅读，未能完全实现二位老人的意愿，实在是朴素的罪过。希望四方的同道能够删改补充。 时维： 宽政七年，岁在乙卯秋。 南湖 𠧧𦾵幻住 释龙磎朴素 敬识 《安乐集》（An Le Ji）二卷，自宽元以来，经过雕版印刷而流传于世，文字之间存在一些差错。现在汇集了横川观中、三井尊弘、梅尾明慧、根来深渊、黑谷慧镇等若干版本，并偶然地加以校对，对于那些可以明确辨别对错的地方，就果断地取舍，彼此之间认为是一个版本。至于那些犹豫不决、难以决断的地方，就暂时空缺，留给后来的学者去处理。并且在字句旁添加了四声和辅助的字，以便于读者更容易诵读。 元禄十一(戊寅)年正月二十五日，禅莲社释义山 募刻
English
English version: Therefore, not considering my own limitations, I have strived to undertake this task. On one hand, I relied on the revised edition of Yanci Monastery; on the other hand, I collated various published versions, marking and revealing their similarities and differences, compromising and modifying them. How dare I do this? I have merely extracted the essential points to facilitate reading. Failing to fully realize the wishes of the two elders is truly the fault of Pusu (朴素). I hope that fellow practitioners from all directions will revise and supplement it. At this time: Autumn of the seventh year of Kansei (宽政), the year being Yimao (乙卯). Nanhu (南湖) 𠧧𦾵, Huanzhu (幻住) Shishi Longxi Pusu (释龙磎朴素) respectfully acknowledges. The two-volume 'An Le Ji' (安乐集, Collection on the Land of Bliss), since the Kan'en (宽元) era, has been circulated through woodblock printing, but there are some errors in the text. Now, several versions from Yokokawa Kanju (横川观中), Mitsui Sonko (三井尊弘), Umeo Myoe (梅尾明慧), Negoro Shinen (根来深渊), Kurotani Echin (黑谷慧镇), etc., have been collected and occasionally collated. For those places where right and wrong can be clearly distinguished, they are decisively accepted or rejected, and considered as one version among themselves. As for those places where there is hesitation and it is difficult to decide, they are temporarily left blank for later scholars to deal with. Furthermore, the four tones and auxiliary words are added next to the phrases to make it easier for readers to recite. January 25th, the eleventh year of Genroku (元禄), the year being Bo-yin (戊寅). Monk Yishan (释义山) of Zen Lotus Society (禅莲社) sponsored the engraving. --------------------------------------------------------------------------------