Chinese
问。第二总答。亦复别明净土亦二。先别问。次别答。虽有四段合成总别两章。对前序说前序说中有通序别序。今正说总明净土别明净土也。今则第一段总问净土为二。第一经家序夫人悲苦之容仪。第二正发言致问。初如文。白佛言世尊我宿何罪下第二正发言问。此中数句至文当詺。我宿何罪生此恶子者。此问秽土恶因缘。有二。初问自有何罪生恶子。次问调达恶缘。此非是问与佛调达为亲友。乃是问世王何因缘与调达为亲友也。经云纯与恶人眷属。故知问世王与调达为亲友也。唯愿世尊广说无忧怖处者。前问秽土恶因缘。此问净土因缘欲离恶也。不乐阎浮提下明厌秽欣净愿欲往生也。今向世尊五体投地者。前明离秽生净。今辨离秽生净之因。何由得离秽生净。修因故得离秽生净也。五体投地求哀忏悔。则是离秽离恶因。唯愿佛日教我观于净业。此明生净土善因也。尔时世尊下第二总答。所言总答者。直放光明化为金台。令十方净土皆于中现。使韦提希夫人普皆睹见。令彼随意往生。则是总答。答前问。然此答与前问异。前问则发言问。今则放光答。前声闻今色答也。尔时韦提希白佛言世尊是诸佛土下则第二别明净土。前总问十方净土未的欲往生何国。故是总。今此约明西方弥陀净土故是别也。此中前问次答。今则是 问也。问佛普现十方净土。夫人何意愿生西方阿弥陀耶。解云如华严所辨。百万阿僧祇品。净土西方弥陀最是下品。即是下品何故愿往生耶。解云始舍秽入净余净不易可阶。为是因缘唯得往生西方净土也。尔时世尊则便微笑下第二别答。别答中两。第一放光利益频婆沙罗王。第二次为韦提希说净土法门。前放光神通轮利益父王。次说净土说法轮利益希后。又前放光益父王小利益。次说净土利益夫人大利益。言父王小利益者王本得初果。何以知然。出大论。太子逾城学道时。至王城促僮仆乞饭。无量人观看王。儿结誓云。太子得道前当度我。受我请。后成佛时王则将八万四千人迎佛。佛为说法于路得须陀洹果。故本得初果今蒙光照进得那含。故是小利益也。夫人大利益。夫人闻说净土法门得无生法忍。故是大利益。此则是世王方便利益父母之事。若不执系父母。父何由得断欲界惑得那含。母何由生净土得无生忍。藉于此事得如斯利益。故知是方便也。又前放光利益父则现在利益。次说法利益母当来利益也。就此两段各开二别。初段二者第一正运神通轮。第二父王得益。后段二者第一正运说法轮。第二夫人得益。此则第一如来正运神通轮也。尔时大王虽在幽闭下第二父王得益如文。尔时世尊告韦提希下第二运说法轮利益夫 现代汉语译本 问：佛陀能够普遍显现在十方净土（指各个方向清净的佛国），那么，夫人（韦提希夫人）为何特别希望往生到西方的阿弥陀佛净土呢？ 答：正如《华严经》所阐述的，在百万阿僧祇（极大的数字单位）的净土中，西方阿弥陀佛净土是最适合下品（指修行程度较低的人）往生的。既然是下品往生之处，为何还要发愿前往呢？ 答：因为最初舍弃污秽的世界而进入清净的境界，其他的清净之处不容易达到。因为这个缘故，只能往生到西方的净土。 这时，世尊便微笑，接下来分别作了两次回答。第一次是通过放光来利益频婆娑罗王（Bimbisara，古印度摩揭陀国国王），第二次是为韦提希（Vaidehi，频婆娑罗王之妻）夫人宣说净土法门。 之前是通过放光的神通轮来利益父王（频婆娑罗王），之后是通过宣说净土的法轮来利益韦提希夫人。而且，之前放光利益父王是较小的利益，之后宣说净土利益夫人是较大的利益。 说父王得到的是较小的利益，是因为国王原本已经证得了初果（须陀洹，Sotapanna，佛教修行证悟的第一个层次）。如何得知呢？出自《大智度论》。当初太子（释迦牟尼佛）逾越城墙出家学道时，到王城向仆人乞食。无数人观看国王的儿子。太子发誓说，在太子得道之前应当先度化我，接受我的供养。后来成佛时，国王率领八万四千人迎接佛陀。佛陀为他们说法，在路上就证得了须陀洹果。所以国王原本已经证得了初果，现在蒙受佛光照耀，更进一步证得了不还果（阿那含，Anagami，佛教修行证悟的第三个层次）。所以说是较小的利益。 夫人得到的是较大的利益。夫人听闻宣说净土法门，证得了无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的深刻体悟）。所以说是较大的利益。这正是世间的国王方便地利益父母的事例。如果不加以执持和维系父母，父亲怎么能够断除欲界的迷惑而证得不还果？母亲又怎么能够往生净土而证得无生法忍？凭借这件事才能够得到这样的利益。所以知道这是方便之法。 而且，之前放光利益父亲是现在的利益，之后说法利益母亲是未来的利益。 就这两段内容，各自展开为两个部分。第一段的两个部分是：第一，正是运用神通轮；第二，父王得到利益。后一段的两个部分是：第一，正是运用法轮；第二，夫人得到利益。这就是第一，如来正是运用神通轮。 当时大王虽然被幽禁，接下来是第二，父王得到利益，如经文所说。当时世尊告诉韦提希，接下来是第二，运用法轮利益夫人。
English
English version Question: The Buddha can universally manifest in the pure lands of the ten directions (referring to the pure Buddha realms in all directions). Then, why does the lady (Queen Vaidehi) specifically wish to be reborn in the Western Pure Land of Amitabha Buddha? Answer: As explained in the Avatamsaka Sutra (Flower Garland Sutra), among the millions of Asankhyeya (extremely large numerical units) of pure lands, the Western Pure Land of Amitabha is most suitable for those of the lower grade (referring to those with a lower level of practice) to be reborn. Since it is a place for rebirth of the lower grade, why still aspire to go there? Answer: Because initially abandoning the defiled world and entering a pure realm, other pure places are not easy to reach. For this reason, one can only be reborn in the Western Pure Land. At this time, the World-Honored One smiled, and then gave two separate answers. The first was to benefit King Bimbisara (King of Magadha in ancient India) by emitting light, and the second was to explain the Pure Land Dharma to Queen Vaidehi (wife of King Bimbisara). Previously, the father king (King Bimbisara) was benefited by the wheel of miraculous power of emitting light, and later Queen Vaidehi was benefited by the wheel of Dharma of explaining the Pure Land. Moreover, the previous benefit of emitting light to the father king was a smaller benefit, and the subsequent benefit of explaining the Pure Land to the queen was a greater benefit. It is said that the father king received a smaller benefit because the king had already attained the first fruit (Sotapanna, the first level of enlightenment in Buddhist practice). How is this known? It comes from the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom). When the prince (Sakyamuni Buddha) crossed the city walls to renounce the world and practice the Way, he went to the royal city to beg for food from the servants. Countless people watched the king's son. The prince vowed that before the prince attained enlightenment, he should first liberate me and accept my offerings. Later, when he became a Buddha, the king led eighty-four thousand people to welcome the Buddha. The Buddha preached to them, and on the way, they attained the fruit of Sotapanna. Therefore, the king had already attained the first fruit, and now, receiving the light, he further attained the fruit of Anagami (the third level of enlightenment in Buddhist practice). Therefore, it is said to be a smaller benefit. The queen received a greater benefit. The queen heard the explanation of the Pure Land Dharma and attained Anutpattika-dharma-kshanti (the profound realization of the non-arising and non-ceasing of all dharmas). Therefore, it is said to be a greater benefit. This is precisely an example of a worldly king conveniently benefiting his parents. If one does not hold on to and maintain one's parents, how can the father cut off the delusions of the desire realm and attain the fruit of Anagami? How can the mother be reborn in the Pure Land and attain Anutpattika-dharma-kshanti? Only by means of this matter can such benefits be obtained. Therefore, it is known that this is a convenient method. Moreover, the previous benefit of emitting light to the father is a present benefit, and the subsequent benefit of explaining the Dharma to the mother is a future benefit. Regarding these two sections, each is divided into two parts. The two parts of the first section are: first, precisely employing the wheel of miraculous power; second, the father king receives the benefit. The two parts of the latter section are: first, precisely employing the wheel of Dharma; second, the queen receives the benefit. This is the first, the Tathagata precisely employing the wheel of miraculous power. At that time, although the great king was imprisoned, next is the second, the father king receives the benefit, as the scripture says. At that time, the World-Honored One told Vaidehi, next is the second, employing the wheel of Dharma to benefit the queen. --------------------------------------------------------------------------------
Chinese
人。大开为二如前说。初正运说法轮。第二夫人得益。就说法中为二。第一明三种善为净土因。第二明十六种观为净土因。此之二章复各有两者。第一缘起。第二正说三种善为净土因。后两亦尔。前缘起。次正说十六观为净土因。今第一缘起。此中有二。第一诫听。第二许说。今则诫听。如文我今为汝广说众譬则许说也。亦令未来世下明说之意。所以说者为欲利益现在未来众生故也。欲生彼国者当修三福第二正说三种善为净土因为三。谓标释结。当修三福则标也。一者孝养下第二释三福。释三福则如文。所以明此三福善。此三种摄一切尽。何者初一是世间凡夫善。第二是小乘善。第三是大乘善。所以第一是世间凡夫善者。文云孝养父母修行十善。未受三归五戒。第二始明受三归五戒前直明孝养父母修行十善。故知是世间凡夫善。亦是旧善。佛未生时已有此善故名旧善也。第二受三归五戒乃至二百五十戒等。此是佛客善。小乘之善始自受三归终至十戒善。故是佛法小乘善也。第三发菩提心信因果读诵大乘经典。故是大乘善。此之三种摄世出世。摄大摄小摄一切善尽。故明此三种也。然此三善得是三人。得是一人。三人者如向。得是一人者始从凡夫任运修习此善。次入佛法受三归五戒。乃至从小入大乘。始终一人具足修此 现代汉语译本 人。展开来说分为两部分，如前所述。首先是正式开始转动法轮，第二是夫人从中受益。就说法本身而言，又分为两部分：第一部分阐明三种善行是往生净土的因，第二部分阐明十六种观想是往生净土的因。这两章各自又包含两个部分：第一是缘起，第二是正式阐述三种善行是往生净土的因。后两部分也是如此，先是缘起，然后正式阐述十六观是往生净土的因。现在是第一部分，缘起。这部分包含两个方面：第一是告诫听众，第二是允许宣说。现在是告诫听众，如经文所说‘我今为汝广说众譬’，这就是允许宣说。‘亦令未来世’以下阐明宣说的意义。宣说的原因是想要利益现在和未来的众生。想要往生彼国的人应当修习三种福业。第二部分正式阐述三种善行是往生净土的因，分为三个方面：标示、解释和总结。‘当修三福’是标示。‘一者孝养’以下是第二部分，解释三种福业。解释三种福业如经文所述。阐明这三种福业的善妙之处，是因为这三种福业涵盖了一切。为什么呢？因为第一种是世间凡夫的善行，第二种是小乘的善行，第三种是大乘的善行。所以说第一种是世间凡夫的善行，经文中说‘孝养父母，修行十善’，还没有受三皈五戒。第二种开始阐明受三皈五戒，之前只是直接阐明孝养父母，修行十善，所以知道这是世间凡夫的善行，也是旧有的善行。佛陀未降生时就已经有这种善行，所以称为旧有的善行。第二种是受三皈五戒，乃至二百五十戒等，这是佛陀带来的善行，是小乘的善行，开始于受三皈，最终达到十戒的善行，所以是佛法小乘的善行。第三种是发菩提心，相信因果，读诵大乘经典，所以是大乘的善行。这三种善行涵盖了世间和出世间，涵盖了大乘和小乘，涵盖了一切善行，所以阐明这三种善行。然而，这三种善行可以是三个人修习，也可以是一个人修习。三个人修习就像前面所说的。一个人修习是指从凡夫开始，自然而然地修习这种善行，然后进入佛法，受三皈五戒，乃至从小乘进入大乘，始终是一个人具足修习这些善行。
English
English version People. Broadly speaking, it is divided into two parts as previously mentioned. The first is the formal turning of the Dharma wheel, and the second is the benefit the lady receives from it. Regarding the teaching itself, it is further divided into two parts: the first part explains that the three kinds of good deeds are the cause of rebirth in the Pure Land, and the second part explains that the sixteen contemplations are the cause of rebirth in the Pure Land. Each of these two chapters contains two parts: the first is the origination, and the second is the formal explanation that the three kinds of good deeds are the cause of rebirth in the Pure Land. The latter two parts are also similar, first the origination, and then the formal explanation that the sixteen contemplations are the cause of rebirth in the Pure Land. Now is the first part, the origination. This part contains two aspects: the first is to admonish the listeners, and the second is to permit the explanation. Now it is to admonish the listeners, as the scripture says 'I will now extensively explain various metaphors for you,' which is the permission to explain. 'Also, to benefit future generations' below explains the meaning of the explanation. The reason for the explanation is to benefit sentient beings in the present and future. Those who wish to be reborn in that country should cultivate the three blessings. The second part formally explains that the three kinds of good deeds are the cause of rebirth in the Pure Land, divided into three aspects: indication, explanation, and conclusion. 'Should cultivate the three blessings' is the indication. 'Firstly, filial piety' below is the second part, explaining the three blessings. Explaining the three blessings is as described in the scripture. Clarifying the goodness of these three blessings is because these three encompass everything. Why? Because the first is the good deeds of ordinary people in the world, the second is the good deeds of the Small Vehicle (Hinayana), and the third is the good deeds of the Great Vehicle (Mahayana). Therefore, the first is the good deeds of ordinary people in the world, the scripture says 'Filial piety towards parents, cultivating the ten good deeds,' without having taken refuge in the Three Jewels and the Five Precepts. The second begins to explain taking refuge in the Three Jewels and the Five Precepts, before which it directly explains filial piety towards parents, cultivating the ten good deeds, so it is known that this is the good deeds of ordinary people in the world, and also the old good deeds. Before the Buddha was born, there were already these good deeds, so they are called old good deeds. The second is taking refuge in the Three Jewels and the Five Precepts, up to the two hundred and fifty precepts, etc. This is the good deeds brought by the Buddha, the good deeds of the Small Vehicle, starting from taking refuge in the Three Jewels and ending with the good deeds of the ten precepts, so it is the good deeds of the Buddha's Dharma Small Vehicle. The third is generating the Bodhi mind, believing in cause and effect, and reciting the Great Vehicle scriptures, so it is the good deeds of the Great Vehicle. These three kinds of good deeds encompass the mundane and supramundane, encompass the Great Vehicle and the Small Vehicle, encompass all good deeds, so these three kinds of good deeds are explained. However, these three kinds of good deeds can be cultivated by three people, or they can be cultivated by one person. Three people cultivating is as mentioned earlier. One person cultivating refers to starting from an ordinary person, naturally cultivating these good deeds, then entering the Buddha's Dharma, taking refuge in the Three Jewels and the Five Precepts, and even entering the Great Vehicle from the Small Vehicle, consistently one person fully cultivating these good deeds. --------------------------------------------------------------------------------