安樂集 1.3

1.3

今先就第一大門內，文義雖眾，略作九門料簡，然後造文。第一、明教興所由，約時被機，勸歸淨土。第二、據諸部大乘，顯說聽方軌。第三、據大乘聖教，明諸眾生發心久、近供佛多少，欲使時會聽眾力勵發心。第四、辨諸經宗旨不同。第五、明諸經得名各異，如《涅槃》、《般若經》等，就法為名；自有就喻，或有就事，亦有就時、就處，此例非一。今此《觀經》就人、法為名，佛是人名，說觀無量壽是法名也。第六、料簡說人差別，諸經起說不過五種：一者、佛自說，二者、聖弟子說，三者、諸天說，四者、神仙說，五者、變化說。此《觀經》者，五種說中，世尊自說。第七、略明真、應二身，并辨真、應二土。第八、顯彌陀淨國位該上下，凡聖通往。第九、明彌陀淨國，三界攝與不攝也。

Now, first regarding the first major chapter: although its textual points and meanings are manifold, they are briefly arranged into nine sections of analysis before proceeding with the text. First: explaining the causes for the rise of the teaching, adapting to capacities according to the times, and encouraging return to the Pure Land. Second: relying on various Mahāyāna works to show the proper rules for preaching and listening. Third: relying on the sacred Mahāyāna teachings to explain the duration since sentient beings aroused the aspiration for awakening and the number of Buddhas they have served, wishing to urge the assembly of listeners at this time to strive vigorously in arousing their aspiration. Fourth: distinguishing the different central tenets of the various sūtras. Fifth: explaining how the titles of the various sūtras are derived differently—as with the *Nirvāṇa-sūtra*, the *Prajñāpāramitā-sūtras*, and so forth, named in terms of the Dharma; while others are named from an analogy, or from an event, or from the time or place, of which there are many examples; now this *Guan jing* is named in terms of both person and Dharma: "Buddha" is the name of the person, while "speaking of contemplating Amitāyus" is the name of the Dharma. Sixth: analyzing the distinctions among the speakers: the exposition of the sūtras is initiated by no more than five kinds [of speakers]: first, the Buddha himself speaking; second, holy disciples speaking; third, the devas speaking; fourth, rṣis speaking; fifth, apparitional beings speaking; among these five kinds of speech, in this *Guan jing*, the Bhagavat spoke it himself. Seventh: briefly explaining the two bodies, the true and the responsive, and distinguishing the two lands, the true and the responsive. Eighth: demonstrating that the rank of Amitābha's pure land encompasses both higher and lower, with both ordinary beings and sages attaining rebirth together. Ninth: explaining whether Amitābha's pure land is subsumed within the three realms or not.