阿彌陀經疏 1.70

1.70

答：「窮括部類，有其四本，通明淨土，即以淨土為宗：一《觀經》、二《無量壽經》、三《小阿彌陀》、四《鼓音經》。又如晉時帛延譯《無量清淨平等覺經》，又有《大阿彌陀經》兩卷，或即與宋元嘉年中所譯《無量壽經》及前《清淨覺經》而同本異譯。準此《觀經》亦宋元嘉年中求那跋摩譯，與彼全別。今尋撿四經，部部之內雖則俱明淨土，然旨趣不同。如此《觀經》教修淨土之業，即以定散二善為宗，如《無量壽》等三經，如來觀眾生淨土機熟宜聞，說時至故，釋迦顏色勝常，阿難因起發問。世尊顏色歡悅者，應念過去當來現在諸佛勝妙事也。佛讚阿難善哉能問，因為廣說西方淨土之事，即以淨土為宗。如此《小阿彌陀經》又問何故名極樂？極樂之事未知虛實，如來因為釋得極樂之名，及引六方諸佛證成非妄，此經即以斷疑證實為宗。如《鼓音經》，人疑彼佛為天為人是何趣類。又彼淨土增上報處，眾生多有業障，或惡魔留難，云何得生？如來為辯彌陀是剎利之種，又教懺悔誦呪令轉業除魔，彼經即以轉業護難為宗。上來即辯四經宗趣及部類多少。然四經前後者，準其道理，先為說令知，次教修淨業，次斷疑證實，後護難不生，即《無量壽經》初，《觀經》第二，《小阿彌陀》第三，《鼓音經》第四。然以事推驗，即《觀經》為初，《無量壽》為二。何以知之？準說《觀經》時闍王猶為太子，創奪父位，母時見害因請淨土，如來為現西方教修定散二善。若至說《無量壽經》時，闍王已登位，太子作儲君，故《大彌陀經》等云：如來說西方事時，阿闍世王太子與五百長者持蓋獻佛，聞說彌陀二十四願，其太子當發願願如彼尊，佛記却後皆得如彌陀佛，以此知居第二也。

Answer: "An exhaustive classification of their category reveals four texts. All elucidate the pure land, and thus take the pure land as their central theme: first, the *Guan jing*; second, the *Wuliangshou jing*; third, the *Shorter Amitābha [Sūtra]*; fourth, the *Guyin jing*. Furthermore, for instance, in the Jin dynasty Bai Yan translated the *Wuliang qingjing pingdeng jue jing*, and there is also the two-fascicle *Da Amituo jing*, which perhaps are different translations of the same text as the *Wuliangshou jing* translated during the Yuanjia era of the Song dynasty and the aforementioned *Qingjing jue jing*. According to this, the *Guan jing* was also translated by Guṇavarman in the Yuanjia era of the Song dynasty, and is completely distinct from those. Now, examining the four sūtras, although each text within the category elucidates the pure land, their main purports differ. Thus this *Guan jing* teaches the cultivation of karma for the pure land, taking the two kinds of goodness—concentrated and dispersed—as its central theme. In the three sūtras including the *Wuliangshou [jing]*, the Tathāgata observed that the capacities of sentient beings for the pure land were mature and suitable to hear it, and because the time for preaching had arrived, Śākyamuni's complexion was superior to ordinary times, and Ānanda consequently arose and asked. The World-Honoured One's joyful countenance was due to his mindful reflection on the supreme and wondrous matters of the past, future, and present Buddhas. The Buddha praised Ānanda, saying, 'Excellent! You have asked well,' and thereupon expounded extensively on the matters of the Western pure land, taking the pure land as its central theme. Thus this *Shorter Amitābha Sūtra* also asks why it is named Sukhāvatī. Since the reality of the matters of Sukhāvatī was not yet known to be genuine or false, the Tathāgata thereupon explained how the name Sukhāvatī was obtained, and cited the Buddhas of the six directions to verify that it is not false; this sūtra takes resolving doubts and verifying reality as its central theme. As for the *Guyin jing*, people doubted whether that Buddha was a deva or a human, and to which rebirth destiny he belonged; moreover, that pure land is a place of supreme recompense, while sentient beings have many karmic hindrances or obstacles caused by evil māras—how could they attain rebirth there? The Tathāgata explained that Amitābha was of the kṣatriya lineage, and also taught repentance and the recitation of dhāraṇī to transform karma and eliminate māras; that sūtra takes transforming karma and protection against difficulties as its central theme. The above distinguishes the central themes and the categories and quantities of the four sūtras. As for the chronological order of the four sūtras, according to principle, first he preached to make them know it, next he taught them to cultivate pure karma, next he severed doubts and verified reality, and later he protected against difficulties so that [rebirth] would not fail; thus the *Wuliangshou jing* is first, the *Guan jing* is second, the *Shorter Amitābha [Sūtra]* is third, and the *Guyin jing* is fourth. However, deducing and verifying from historical events, the *Guan jing* is first and the *Wuliangshou [jing]* is second. How is this known? When the *Guan jing* was preached, King Ajātaśatru was still the crown prince, who had just usurped his father's throne; his mother at that time was harmed and consequently requested the pure land, and the Tathāgata manifested the West for her and taught the cultivation of the two kinds of goodness, concentrated and dispersed. When it came to the preaching of the *Wuliangshou jing*, King Ajātaśatru had already ascended the throne and his son was the heir apparent. Therefore the *Da Amituo jing* and other texts state: when the Tathāgata was speaking of the matters of the West, King Ajātaśatru's crown prince and five hundred elders held parasols and offered them to the Buddha; upon hearing the twenty-four vows of Amitābha expounded, that crown prince then made the vow, wishing to be like that Honoured One; the Buddha prophesied that in the future all would become like Amitābha Buddha. By this we know it occupies the second place.