《往生論註》英譯本-序

中國淨土宗第一奇書-《往生論註》英譯本-序(象山慶22.11.15)

此書被譽為「中國淨土宗第一奇書」，其人奇，其書亦奇，其影響更奇。先是在印度，龍樹與世親二尊菩薩，一前一後分別造了《十住毘婆沙論.易行品》(簡稱<易行品>)、《無量壽經優婆提舍願生偈》(簡稱《往生論》)，弘揚阿彌陀佛及其西方淨土的獨特與殊勝。身為印度佛教「中觀、唯識」大乘二系的兩位祖師，不僅從不同學派論述了極樂世界的殊勝，且以身作則，發願往生。從理趣上說，般若中觀「空一切相」、瑜伽唯識「無一切境」[1]，卻不約而同的闡述了彌陀淨土「指方立相、住心取境」的行法，其見地奇特而難信。因此，二論傳入中國之初，似未受教界重視與講述，直到北魏曇鸞大師，獨具慧眼，以四論宗之學思，融貫二菩薩造論之悲心與慧力，引述了龍樹菩薩<易行品>而為世親菩薩《往生論》作註，以此自行化他，而流傳弘廣。印光大師說：「天親菩薩廣造諸論，宏闡佛乘。復宗《無量壽經》，作《願生偈論》；示五門修法，令畢竟得生。……曇鸞法師撰《註》詳釋，直將彌陀誓願，天親衷懷，徹底圓彰，和盤托出。若非深得佛心，具無礙辯，何克臻此。」

《往生論》由96句「偈頌」、十章「長行」而敷演其義。偈頌是天親菩薩以「一心歸命」表白其信受彌陀救度，願生彌陀淨土的志向。長行以「五念門」細說淨土念佛的因行，而重點在敘述「觀察門」，分從「國土、佛、菩薩」觀察其示現之種種莊嚴，所謂「三嚴二十九種」。若能信知這一切淨土莊嚴,皆是阿彌陀佛為我等凡夫之往生而成就，以此為宗本，而稱名願生，就能於專稱彌陀佛名中，自然具足五念行而往生極樂，速得自利利他的五功德果。而這個法門(淨土門)之所以不同於其他宗派(聖道門)的特色，就在於「不虛作住持功德」[2]與「緣佛願力速成佛」[3]兩個核心主題，將「難易二道、自他二力、本願稱名、凡夫入報、平生業成、現生不退、不斷煩惱得涅槃分」等淨土宗根本義，完整而確切的揭示。

可以說，中國淨宗判教的建立，應歸功於北魏曇鸞大師，繼承、結合了龍樹、世親的兩派思想，撰著《往生論註》，於中國佛教首開「他力念佛」的宗旨，以五重要義，詳說「自力修行」之難；並以三願的證，彰顯「他力成佛」之易；以此「二道二力」之詳細判釋，明確了「緣佛願力，十念得生」之本願，奠定了淨土宗立教的基礎。若無曇鸞祖師則無道綽大師，亦無善導大師。《無量壽經》第十八願彌陀本願之他力念佛，由曇鸞祖師而顯明，由善導大師而光大；可知此《論註》於淨土教是何等重要，幾乎可與經、論並稱。後世之淨土教家無不遵循其宗旨而弘闡本願救度之稱名念佛；淨土行人若不能深入體解其內涵，則不易正確掌握淨土宗的教理，更難以如實有效的修持「念佛往生」的法門。

由於此論註文字簡雅而義涵豐富，不易看懂文面句意與文內玄義，也不易掌握祖師所鋪敘、引導的「念佛願生」的真實義，為免於似懂非懂或淺解錯解，而辜負了祖師造論作註的悲心、耽誤了個人往生成佛的道業，可參考已 淨土宗文教基金會出版的《往生論註分段對照本》《往生論註要義》《往生論註核心講記》；另，更詳細的《往生論註-譯註》也在整理編輯中，亦值得期待。

[1]義淨《海內寄歸傳》：「所云大乘,無過二種，一則中觀，二乃瑜伽。中觀則俗有真空，體虛如幻；瑜伽則外無內有，事皆唯識。」

[2]「不虛作住持功德」是阿彌陀佛八功德的最後一種，也是天親菩薩《往生論》偈頌最重要的一首：「觀佛本願力，遇無空過者，能令速滿足，功德大寶海。」

[3]「緣佛願力速成佛」乃《往生論註》「覈求其本」的結論：「凡是生彼淨土，及彼菩薩人天所起諸行，皆緣阿彌陀如來本願力故。」鸞祖舉第18、11、22三願，證明了「往生、成佛、度眾」，若往、若還，皆緣於阿彌陀佛的本願力，乃得成就；發千古之未發，立萬世之不易，盡開法門之秘藏，直示眾生以渡船。

Commentary on the Treatise on Rebirth in the Pure Land

This book has been called the “most remarkable text of the Pure Land School.” Its author was remarkable, the book is remarkable, and its influence is still more remarkable.       First, Bodhisattvas Nagarjuna and Vasubandhu of India composed respectively the “Chapter on the Easy Path” in Exposition of the Ten Stages, and the Gatha of Aspiration to Rebirth -- Upadesa (Teaching) on the Sutras Relating to Infinite Life (a.k.a. Treatise on Rebirth in the Pure Land). These works propagated the unique characteristics and auspiciousness of Amitabha Buddha and the Pure Land.       As the lineage masters of the Madhyamaka and Yogacara schools of Indian Buddhism, the pair not only expounded on the marvels of the Land of Bliss from the viewpoints of different sects. They also vowed to be reborn there, setting personal examples.       According to Madhyamaka principles, all phenomenal forms are empty (unreal). The Yogacara school teaches that all objective conditions are nonexistent. But the two separately delivered the same teaching on Amitabha’s Pure Land -- one that “indicates the direction in space and establishes the phenomenal form” for practitioners to “settle their minds on the objective manifestations.”        Such an insight was both unusual and hard to believe. When first introduced into China, the two expositions seemed not to have received much attention or discussion in Buddhist circles. It wasn’t until the Northern Wei Dynasty that they became popular. That was after Master Tanluan, a man of rare discernment, applied the thought of the Four Treatises School to blend together the compassion and wisdom the two Bodhisattvas applied in creating their works. By citing Nagarjuna’s “Chapter on the Easy Path,” Tanluan made a commentary on Vasubandhu’s Treatise on Rebirth in the Pure Land. In doing so, he practiced himself and converted others, leaving a broad legacy.       Master Yinguang said: “Bodhisattva Vasubandhu wrote extensively to expound the Buddha vehicle. He composed the Treatise on Rebirth according to the Sutras Relating to Infinite Life, by which he introduced the Five Paths of Invocation so people could attain rebirth in the Pure Land eventually.… Master Tanluan wrote his Commentary to provide a detailed explication, revealing fully and thoroughly the vows of Amitabha Buddha and the sincere aspiration of Bodhisattva Vasubandhu. If Tanluan hadn’t understood deeply the Buddha’s mind and possessed unhindered eloquence, how could he have accomplished that?”       This is praise for Master Tanluan’s Commentary. Based on Nagarjuna’s “Chapter on the Easy Path,” it explains Vasubandhu’s Treatise on Rebirth, combines the Pure Land thinking of the two great Indian Bodhisattvas, and lays the foundation for transmission of the correct Pure Land teaching in China. It enabled the completion of the Pure Land School.       Treatise on Rebirth comprises a Gatha of 96 lines, followed by an Explication of 10 chapters. The Gatha expresses Bodhisattva Vasubandhu’s resolve to “single-mindedly entrust his life” to Amitabha Buddha, his faith in, and acceptance of, Amitabha’s deliverance, and his aspiration to rebirth in the Pure Land. The Explication discusses the Five Paths of Invocation and elaborates in detail the causal-ground practice of Amitabha-recitation. Taking the Path of Reflection as core emphasis, it contemplates the splendid features of the Pure Land, its Buddha and its Bodhisattvas. These are also known as the “Three Aspects and 29 Kinds” of splendors.       If we ordinary beings know and believe that all those splendors of the Pure Land were accomplished by Amitabha Buddha for us to be reborn there and accordingly recite his name aspiring to rebirth, then, in our exclusive practice of name-recitation, we would naturally cultivate fully the Five Practices of Invocation. We will be reborn in the Land of Bliss and quickly achieve the fruits of the five merits and virtues, bringing benefits to ourselves as well as others.       The special characteristics that distinguish the Pure Land School from other Buddhist schools (the Sacred Path) are centered on two main themes They are the “splendid merit of Substantive Sustenance and Support,” and the “quick attainment of Buddhahood by relying on the power of Amitabha’s vows.” These themes embody in full the fundamental principles of the Pure Land School -- “the Difficult Path and the Easy Path,” “self-power and other-power,” and “recitation of Amitabha’s name relying on his Fundamental Vow.” They also include “rebirth of ordinary beings in the Pure Land’s Realm of Rewards,” “rebirth assured in the present lifetime,” “non-retrogression achieved in this lifetime,” and “attainment of eligibility for nirvana without eradicating vexations.”       Master Tanluan should be given credit for establishing the Pure Land School’s classification of the Buddha’s teachings. In his Commentary, he inherited and integrated the two trends of thought of Nagarjuna and Vasubandhu. Tanluan also pioneered in Chinese Buddhism the notion of “reciting Amitabha’s name, relying on other-power.” He presented the five-fold essentials to demonstrate the difficulties of “practicing through self-power.” Through the “proof by three vows,” he illustrated the ease of “attaining Buddhahood relying on other-power.” By analyzing the Two Paths and Two Powers, he clarified Amitabha’s Fundamental Vow: Sentient beings who recite his name ten times can be reborn in the Pure Land by relying on Amitabha’s power. Thus Master Tanluan laid the foundations for the formal establishment of the Pure Land School.       Without Master Tanluan, there would not be Masters Daochuo and Shandao. According to the Infinite Life Sutra, the 18th Vow of Amitabha Buddha is the Fundamental Vow of name-recitation relying on other-power. It was spotlighted by Master Tanluan and extensively propagated by Master Shandao. So we know how important Tanluan’s Commentary is among the Pure Land teachings. It can be regarded as equivalent to sutras or upadesas (treatises). All subsequent Pure Land teachers have followed its purport and advocated the deliverance of the Fundamental Vow and the practice of Amitabha-recitation. Without an in-depth understanding of the Commentary, we cannot have a correct perception of the entire Pure Land teaching, much less practice name-recitation for rebirth with real effect.       The Commentary is succinct in style and rich in content. It isn’t easy to understand the literal meanings of its words, let alone its subtle, underlying implications. Also hard to grasp is the true significance of the “Amitabharecitation and aspiration to rebirth” that the patriarchs conveyed and elaborated. Any deficient, superficial or erroneous comprehension would defeat the masters’ compassion in writing the Treatise and the Commentary, and frustrate our own effort to pursue rebirth and Buddhahood.       Seekers can refer to the Sectional Comparative Edition of the Commentary on the Treatise on Rebirth, the Essentials of the Commentary on the Treatise on Rebirth, and the Discourse on the Core of the Commentary on the Treatise on Rebirth. The titles, in Chinese only, are published by the Pure Land Culture and Education Foundation. Besides, the Annotation Translation of the Commentary on the Treatise on Rebirth (in Chinese) is being compiled and edited.-- Pure Land School Editorial Department  November 15, 2022