阿彌陀經疏 1.25

1.25

二、經疏因起者，此經有新舊兩譯：一秦羅什法師舊譯，名佛說阿彌陀經；一唐玄奘三藏新譯，名稱讚淨土佛攝受經。秦本立題即依經云：如我今者稱讚阿彌陀佛不可思議功德之利也。唐本立題即依經云：當信是稱讚不可思議功德一切諸佛所護念經也。護念乃攝受之異名耳，乃知兩譯立題各有文證。今所解者秦本也。此疏之因起，予忝學天台之道，誓欲用三觀法門撰十疏以伸十經，以為法施之資焉。筆削之功已及其七，會臥疾經年，慮石火不久、過隙難留，有負疇昔之心，於者乎遂扶羸隱几續成其三，即《無量義》、《普賢觀》及此經也。彼二疏中各有因起一章，斯文也染毫於大宋天禧五年辛酉十月晦，絕筆于十一月二日午後。雖辭理無取，庶填本誓且為往生之先容也。十疏既畢，一生幾何，空華之軀、谷響之言於我何有哉！是時予行年四十六也。世有彌陀經疏，自日東傳來，言智者說者，非也。詞俚義疎，諒倭人之假託乎！判教竟。

Second, the circumstances giving rise to the sūtra commentary: this sūtra has two translations, an old one and a new one. One is the old translation by Dharma Master Kumārajīva of the Qin, titled *The Sūtra on Amitābha Buddha Spoken by the Buddha*; the other is the new translation by Tripiṭaka Master Xuanzang of the Tang, titled *The Sūtra on Praising the Pure Land and Being Held in the Buddha's Protection*. The title established in the Qin version is based on the sūtra's words: 'Just as I now praise the inconceivable merits and benefits of Amitābha Buddha.' The title established in the Tang version is based on the sūtra's words: 'You should believe in this sūtra praising inconceivable merit, which is protected and remembered by all Buddhas.' 'Protected and remembered' (*hùniàn*) is simply another name for 'held in protection' (*shèshòu*); thus we know that the titles established in both translations each have textual evidence. What is commented upon here is the Qin version. As for the circumstances giving rise to this commentary: I, unworthy student of the Tiantai way, made a vow to use the doctrine of the threefold contemplation to compose ten commentaries to elucidate ten sūtras, providing the provisions for a gift of Dharma. The work of writing had already reached seven of them when I happened to fall ill in bed for years. Fearing that the spark from the flint does not last long and the horse passing the crevice cannot be detained, and that I would betray my former aspiration, I thereupon supported my frail body, leaned on an armrest, and completed the remaining three: namely, the *Immeasurable Meanings*, the *Samantabhadra Contemplation*, and this sūtra. In those two commentaries there is in each a chapter on the circumstances of composition. For this text, the brush was dipped on the final day of the tenth month of the *xinyou* year (the fifth year of the Tianxi era of the Great Song [1021 CE]), and the brush was laid down after noon on the second day of the eleventh month. Although its prose and principles are without merit, I hope it fulfills my original vow and also serves as an introduction to my own rebirth [in the Pure Land]. Now that the ten commentaries are finished, how much remains of this life? What do this body of sky-flowers and words of valley-echoes matter to me? At that time I was forty-six years of age. There is in the world a commentary on the *Amitābha Sūtra* transmitted from the East (Japan) which is said to have been spoken by Zhizhe; this is incorrect. Its words are vulgar and its meanings superficial; it is surely a Japanese forgery! Classifying the teaching is concluded.