This annotated translation by Daisetz Suzuki (1870-1966) comprises the first four of six chapters of the Kyogyoshinsho, the definitive doctrinal work of Shinran (1173-1262). Shinran founded the Jodo Shin sect of Pure Land Buddhism, now the largest religious organization in Japan. Writing in Classical Chinese, Shinran began this, his magnum opus, while in exile and spent the better part of thirty years after his return to Kyoto revising the text. Although unfinished, Suzuki's translation conveys the text's core religious message, showing how Shinran offered a new understanding of faith through studying teachings before engaging in praxis, rather than the more common and far more limited view of faith in Buddhism as relevant to one just beginning their pursuit of Buddhist truth. Although Suzuki is best known for his scholarship on Zen Buddhism, he took a lifelong interest in Pure Land Buddhism. Suzuki's own religious perspective is evident in his translation of gyo as "True Living" rather than the expected "Practice," and of sho as "True Realizing of the Pure Land" rather than the expected "Enlightenment" or "Confirmation." This book contains the second edition of Suzuki's translation. It includes a number of corrections to the original 1973 edition, long out of print, as well as Suzuki's unfinished preface in its original form for the first time.

叹异抄》是一本奇怪的书。为什么？因为在这里，亲鸾圣人彻头彻尾地，说他自己的话，对世间没有丝毫的妥协。他只顾自己怎么想，自己怎么信仰，一路到底说下去。这种书，确实很少。 也许，就是因为这样，《叹异抄》才能如此紧紧地扣引我们。也许，就是《叹异抄》所讲的完全是一个心深处的所思所想，我们才能从其中，读到、看到我们自己。明治以来，《叹异抄》被许许多多的日本人所钟爱，秘密也许就在于此。不光是佛教徒埋头读《叹异抄》，基督教徒也一样感动，一样爱读。就连那些对宗教一点都不关心的人，也爱读这本《叹异抄》。还有一些马克斯主义者，竟以《叹异抄》做为他们的座右铭。《叹异抄》跨越时代，一直对着我们说话。《叹异抄》也跨过不同的职业、身份，越过不同的立场，一直对着各个人说话。 也许这是因为亲鸾圣人，没有存心迎合当时的任何一种人。如果是冲着某种立场的人而说，那对其他的人就说不通。如果把时代考虑在内来谈思想，时代一变，思想就是陈旧的了。《叹异抄》没有这种妥协，所以它能越过时代，超脱立场的差别，对我们现代的人说话。 既然如此，《叹异抄》的读法，也必须以“我要这样读”这种态度来读才对。把地位、身份、职业、年龄、性别……一切都忘一乾二净，独自一个人来读，这才是《叹异抄》的读法。我就是以这种态度读《叹异抄》，写这本《叹异抄导读》。至于我这种”导读”到底具有多少的普遍性，那就有待诸位贤明读者来批评了。一九八二年六月 喜乐莎奇亚 大正大藏经 Ｎo.2661 净土真宗之开祖亲鸾上人往生后，其弟子对“信心”概念之解释各 持已见。本著作批判各歧见而解决门人之疑难。一方面记录亲鸾生前之 言说，他又清楚显示“他力本原”之真意。 全抄分十八章。首十章记载作者亲闻亲鸾上人之言教；佘下八章则 讨论及批判诸异仪。 本书可能是日本最负盛名之佛教著作，亦已翻译成多种外国语。一 般人仍然对明治时代的情况一知半解。 谁是作者，异说纷纷，一般相信是出自唯丹手笔。