Chinese
治。对治者即嗔教慈悲观等。增治如难陀着欲更以天欲治之。余可解。总治亦名遍治。遍治者即是念佛三昧。大论云余三昧或治嗔不治贪。或治三毒不治业。或治业不治报。若是念佛三昧遍治一切遍治三毒遍治三障。以此三昧治三障。以此三昧治三毒三障。故所以作此观三昧即生彼净土也。然观佛即通观。通观既遍治一切。观法可遍治一切不耶。解云亦有只般若波罗蜜观通治一切。亦中观论遍治一切。法别治者。五停心观治五种。无常治常倒等。此是别治也。若般若正观遍治一切也。问何者遍治般若。何者是遍治论。解云般若是遍治般若。中观论是遍治论。中道正观无不治故人法皆有遍治也。问谓众生既有遍治之药。治众生身遍亦有以不。解云有摩尼珠遍治一切。又呵梨勒遍治一切病。所以耆婆亡一切药草皆啼。呵梨勒独歌。何言尔。余草难识可治热不治冷。治冷不治热。若是呵梨勒遍治一切。无人不识。是故独歌。斯则治心病亦有遍治药。治身病亦有遍治药。今此遍治心病今作无量寿观。故云无量寿观也。 此经例为三段。序正流通。生起如前。当就序中有二。谓通序别序。通序有六事广如余经释。但须知此六事。前一句标信后五句证信。如是者即是标信。佛法之大海信为能入故云如是。如是信也。然信语通 。通信佛法不信外道邪法。通入佛法不入外道邪法。此信通此入亦遍。就佛法中有大乘有小乘。有信大乘入大乘。有信小乘入小乘。今此是摩诃衍信。信摩诃衍入摩诃衍法也。又摩诃衍信复通。摩诃衍中有无量摩诃衍。有秽土摩诃衍有净土摩诃衍。今此净土摩诃衍信。信净土摩诃衍入净土摩诃衍法。故云如是也。我闻此下五事证信。我闻者即阿难。其人具四功德八不思议。故此人闻可信也。一时者明闻有时节。阿难是何时闻。次辨某时闻也。然实录应具出某年某月。但翻经略之耳。以闻有时节故可信也。然说此经有二时。一宫内时二山中时。前在宫内为韦提希说法时。后还山中阿难为大众说法时。今云一时具摄此二时也。佛在者即第四事。谁边闻。非外道边闻非二乘菩萨边闻。从佛边闻故可信。能说之人具一切智。闻法之人得陀罗尼。故此说此闻可信也。住者摄上句明佛住也。问此住为取能住为住。为取所住为住耶。解云此中取能住为住。三住四住今是佛住。佛住者住佛所住。佛所住即是诸法实相。住诸法实相故云佛住也。王舍城崛山者此明住处。王舍城崛山如余处释。然此经明此二处者。明说此经有二处。一者王城处说。二者崛山处说。韦提希宫即王城处说。后还山说即崛山处说。自有一处说序两处。自有两处说序 两处。一处说序两处即大品法华等经。何意两处。从通至别。直序王城即通。次重序崛山处也。两处说序两处者即此经。前王城处说故序王城处。后还崛山说次序崛山处。一处说序两处即从通至别次第。两处说序两处即前后次第。与大比丘下第六列同闻众。复与大比丘及诸菩萨闻故可信。此中列众略列众而不叹德。又列小少列大多。在文可寻也。尔时王舍城下前通序竟。今则第二别序。就此中有二句。第一明杀父王因缘。第二明执母因缘。今则初言阿阇世者有两翻。大经文云未生怨。又云折指。所以言折指者。其生相师相云当害父王。王于高楼弃之于地不死。触一指折故云折指也。随顺调达恶友之教者。其与调达为亲友常说世王。所以说者其就阿难学问五通。从有门出入自称是佛。世王信之为其檀越。频婆沙罗为悉达檀越。两佛两檀越。调达说云我除故佛作新佛。王除故王作新王。世王即受其言即幽系父王频婆沙罗也。提婆达多此云天热。天热者其生室中大热。则是阿鼻之相也。其人作三逆罪广如释论说及律中所辨(云云)。频婆沙罗此云颜色端正。其得须陀洹果。然教一人得两罪者。罗汉父母杀得二逆。今父王是初果。杀得何罪耶。解云得似逆。若尔杀父重杀圣其轻。圣是初果得似逆。杀父得真逆故也。国大夫人下 现代汉语译本 两处。一处说序，两处即《大品般若经》、《法华经》等经。何谓两处？是从通说到别说。直接序说王舍城是通说，其次重新序说在鹫峰山是别说。‘两处说序两处’，即指这部经。前面在王舍城处宣说，所以序说王舍城处；后面回到鹫峰山宣说，再次序说鹫峰山处。‘一处说序两处’，即是从通说到别的次第。‘两处说序两处’，即是前后次第。‘与大比丘下第六列同闻众’，又与大比丘及诸菩萨一同听闻，所以可信。此中列举听众，是简略地列举听众而不赞叹其功德。又列举小的、少的，列举大的、多的，这些在经文中可以找到。 ‘尔时王舍城下’，前面是总序结束。现在则是第二部分别序。在此部分中有两句话。第一句说明阿阇世王杀父王的因缘。第二句说明阿阇世王囚禁母亲的因缘。现在先说第一句，‘阿阇世’这个名字有两种翻译。《大涅槃经》中说他是‘未生怨’，又说他是‘折指’。之所以说‘折指’，是因为他出生时，相师说他将来会杀害父王。国王把他从高楼上扔到地上，他没有死，只是折断了一根手指，所以叫‘折指’。‘随顺提婆达多恶友之教者’，阿阇世王与提婆达多是亲密的朋友，提婆达多经常对他说世俗国王的事情。提婆达多向阿难学习五神通，从有门出入，自称是佛。世俗国王相信他，并成为他的施主。频婆娑罗王是释迦牟尼佛的施主，这两个佛，两个施主。提婆达多说：‘我除掉旧佛，做新佛。’（阿阇世）王除掉旧王，做新王。世俗国王听从了他的话，于是幽禁了他的父王频婆娑罗。 提婆达多，翻译成汉语是‘天热’。之所以叫‘天热’，是因为他出生时房间里非常热，这是阿鼻地狱的征兆。他犯了三种逆罪，详细情况如《释论》和律中所说（此处省略）。频婆娑罗，翻译成汉语是‘颜色端正’。他证得了须陀洹果。然而，教唆一个人（阿阇世）犯下两种罪过。杀死阿罗汉的父母会犯两种逆罪。现在父王（频婆娑罗）是初果圣人，杀了他会犯什么罪呢？解释说，是‘类似逆罪’。如果这样，杀父是重罪，杀圣人是轻罪吗？圣人是初果，所以是‘类似逆罪’，杀父是真正的逆罪。‘国大夫人下’
English
English version Two places. One place speaks of the preface, and the two places are the *Mahaprajnaparamita Sutra* (大品般若经) and the *Lotus Sutra* (法华经) and other scriptures. What is meant by 'two places'? It is from general to specific. Directly prefacing Rajagriha (王舍城) is general, and then re-prefacing at Mount Gridhrakuta (崛山) is specific. 'Two places speak of the preface in two places' refers to this sutra. The former declaration at Rajagriha is why it prefaces Rajagriha; the latter return to Mount Gridhrakuta to declare is why it prefaces Mount Gridhrakuta again. 'One place speaks of the preface in two places' is the order from general to specific. 'Two places speak of the preface in two places' is the order of before and after. 'With the great Bhikshus, the sixth row of those who heard together' is because it was heard together with the great Bhikshus and all the Bodhisattvas, so it is credible. Here, the listing of the audience is a brief listing without praising their virtues. Also, the small and few are listed, and the large and many are listed, which can be found in the text. 'At that time, below Rajagriha' marks the end of the general preface. Now is the second part, the specific preface. In this part, there are two sentences. The first sentence explains the cause and condition of King Ajatasatru (阿阇世) killing his father. The second sentence explains the cause and condition of King Ajatasatru imprisoning his mother. Now, let's first talk about the first sentence, 'Ajatasatru' has two translations. The *Mahaparinirvana Sutra* (大涅槃经) says he is 'Unborn Enemy' (未生怨), and also says he is 'Broken Finger' (折指). The reason for saying 'Broken Finger' is that when he was born, the physiognomist said that he would kill his father in the future. The king threw him from a high building to the ground, but he did not die, only breaking one finger, so he was called 'Broken Finger'. 'Following the teachings of the evil friend Devadatta (提婆达多)' means that King Ajatasatru was a close friend of Devadatta, and Devadatta often told him about worldly kings. Devadatta learned the five supernormal powers from Ananda (阿难), entered and exited through the gate of existence, and claimed to be a Buddha. The worldly king believed him and became his patron. King Bimbisara (频婆娑罗) was the patron of Shakyamuni Buddha (悉达), two Buddhas, two patrons. Devadatta said, 'I will remove the old Buddha and become a new Buddha.' The king (Ajatasatru) will remove the old king and become a new king. The worldly king listened to his words, so he imprisoned his father, King Bimbisara. Devadatta, translated into Chinese, means 'Hot Heaven' (天热). The reason for calling him 'Hot Heaven' is that the room was very hot when he was born, which is a sign of Avici Hell (阿鼻地狱). He committed three rebellious acts, the details of which are as described in the *Shastra* (释论) and the Vinaya (律) (omitted here). Bimbisara, translated into Chinese, means 'Handsome Appearance' (颜色端正). He attained the Srotapanna (须陀洹) fruit. However, he instigated one person (Ajatasatru) to commit two sins. Killing the parents of an Arhat (罗汉) incurs two rebellious acts. Now, the father (Bimbisara) is a Srotapanna, what sin is committed by killing him? The explanation is that it is a 'similar rebellious act'. If so, is killing the father a serious crime and killing a saint a light crime? A saint is a Srotapanna, so it is a 'similar rebellious act', killing the father is a true rebellious act. 'The great queen of the country below' --------------------------------------------------------------------------------
Chinese
此明王得食得法不死因缘。此中细文句可知。夫人麨䴵涂身璎珞盛浆与王。王请目连为受八戒。言目连是亲者目连是王舍城人王种故。论中云目连与身子周旋。身子极智故目连家高爽。并在王舍城住。故目连与王为亲也。佛复遣尊者富楼那为王说法。三种因缘三七日不死。夫人遣麨及浆。麨则食浆则饮饮食资身。目连为说八戒则行。富楼那说法则解。行解资心。为是因缘三七日不死也。时阿阇世问守门者下第二明执母因缘。如文。所以世王詺父为贼者。其生时相师相云。此儿当杀父。父欲杀之故詺父为贼。如大初事不改反受其乱也。耆婆及月光臣引毗陀论中事为谏。毗陀还是韦提此云明处。耆婆是世王庶兄。故大经云我兄耆婆谏云。劫初以来有恶王一万八千贪国害父。未曾闻杀母。极成忠谏也。大初作逆亦有人谏。有人名表溯上谏谏事云云。大初遂不受谏便斩其首。今世王犹可得谏。便退不杀母系之深宫也。由系之深宫故得念佛。念佛故得见释迦及无量寿。此则是大利益事善权方便。若不尔者无由得说此一经也。然此是经之别序。众经别序不同。大可有二种。一者能化为别序。二者所化为别序。能化别序者此如法华。天雨四华地动六种放大光明。此是能化事。雨华动地则意业。放大光明则是身业。乃至大品涅槃亦尔。 大品自敷师子座入王三昧身放光明。涅槃晨朝唱告面门放光。此等并是能化为别序。所化别序者如净名夫人等经。净名经序宝积长者因献盖如来开净土法门。夫人经因父母送书。因父母送书得说十五章经。此即所化为别序。一切众经不出此二序也。今此经即是所化为别序。由世王此事故说西方净土之因果法门也。就所化别序复有二种。一者善事为别序。二者恶事为别序。善事为别序者。即是长者献盖。献盖即是财施。因此财施得开净土。故是善事为别序。恶事为别序者则此经。因世王害父执母得开此一经。故恶事为别序。然经律皆有此事。说经多为在家人。说律为出家人。说经则劝说律则诫。即诫劝二门也。说律者则由六群比丘及十七群比丘。由此人从初犯戒至后。所以如来得制二百五十戒。广利现在未来一切众生。若无此人犯戒如来不得制戒。则无戒。何由得利益现在未来一切众生及令佛法久住耶。而佛法久住二千年乃至万年良由戒。故所以得至今。此是六群比丘作出家人利益利益出家人。若是今世王作在家利益利益在家人。何者我贪国位杀父王现身癞病。当堕地狱已受华报。地狱果报当至不久。诸国王等莫复如此事。作此事必得恶果。此为诫作恶之人故行斯事。又欲开净土法门。若不害王执母则无由得开此经净土 现代汉语译本 《大品经》中，佛陀从师子座起身，进入王三昧（Samadhi，一种高度集中的冥想状态），身体放出光明。《涅槃经》中，佛陀在涅槃的早晨，从面门放出光明。这些都是能教化者的特殊序分（序分，经文的开端）。 所教化者的特殊序分，例如《维摩诘所说经》中的维摩诘夫人等。《维摩诘所说经》的序分是宝积长者因为献宝盖，如来（Tathagata，佛的称号）才开启净土法门。《夫人经》是因为父母送书，因为父母送书才得以宣说十五章经。这就是所教化者的特殊序分。一切佛经都离不开这两种序分。 现在这部经（指正在讲解的经）就是所教化者的特殊序分。由于世王（指阿阇世王）的这件事，才宣说了西方净土的因果法门。就所教化者的特殊序分来说，又有两种：一是善事为特殊序分，二是恶事为特殊序分。善事为特殊序分，就是长者献宝盖。献宝盖就是财施（Dana，布施）。因为这种财施，才得以开启净土法门，所以是善事为特殊序分。 恶事为特殊序分，就是这部经。因为世王杀害父亲、囚禁母亲，才得以开启这部经。所以是恶事为特殊序分。然而，经和律（Vinaya，佛教戒律）中都有这样的事。说经多半是为了在家居士，说律是为了出家僧侣。说经是劝导，说律是告诫，也就是劝诫这两个方面。 说律，是因为六群比丘和十七群比丘。由于这些人从最初犯戒到后来，所以如来才制定了二百五十条戒律，广泛利益现在和未来的一切众生。如果没有这些人犯戒，如来就无法制定戒律，那么就没有戒律。没有戒律，又怎么能利益现在和未来的一切众生，以及使佛法长久住世呢？ 而佛法能够长久住世两千年乃至万年，正是因为有戒律的缘故，所以才能延续至今。这是六群比丘做出家人的利益，利益出家人。如果是现在的世王做出家人的利益，利益在家居士。什么呢？我贪图王位，杀害父王，现在身上长满癞病，应当堕入地狱，已经受到了花报（指恶报的开端）。地狱的果报很快就要到来。各位国王等不要再做这样的事，做这样的事必定会得到恶果。这是为了告诫作恶的人，所以才发生这件事。 另外，也是为了开启净土法门。如果不杀害父王、囚禁母亲，就没有机会开启这部关于净土的经。
English
English version In the *Mahaprajnaparamita Sutra* (大品经), the Buddha rose from the lion throne, entered the King Samadhi (王三昧, a state of deep meditative concentration), and emitted light from his body. In the *Nirvana Sutra* (涅槃经), on the morning of his Nirvana, the Buddha emitted light from his face. These are all distinct introductions by the one who is capable of teaching (能化者, the teacher). Distinct introductions by those who are to be taught (所化者, the taught) include figures like the lady in the *Vimalakirti Sutra* (维摩诘所说经). The introduction to the *Vimalakirti Sutra* is that because the elder Ratnakara (宝积长者) offered a canopy, the Tathagata (如来, 'Thus Gone One,' an epithet of the Buddha) opened the Pure Land Dharma gate. The *Lady Sutra* (夫人经) is because her parents sent a letter, and because her parents sent a letter, the fifteen-chapter sutra could be expounded. This is a distinct introduction by those who are to be taught. All sutras do not go beyond these two types of introductions. Now, this sutra (the one being discussed) is a distinct introduction by those who are to be taught. It is because of the event involving King Ajatasatru (阿阇世王) that the Dharma gate of cause and effect of the Western Pure Land is expounded. Regarding the distinct introduction by those who are to be taught, there are two types: one is a distinct introduction based on good deeds, and the other is a distinct introduction based on evil deeds. A distinct introduction based on good deeds is like the elder offering a canopy. Offering a canopy is a form of Dana (财施, giving). Because of this Dana, the Pure Land Dharma gate could be opened, so it is a distinct introduction based on good deeds. A distinct introduction based on evil deeds is like this sutra. Because the king harmed his father and imprisoned his mother, this sutra could be opened. Therefore, it is a distinct introduction based on evil deeds. However, both the Sutras and the Vinaya (律, monastic rules) have such events. Sutras are mostly spoken for laypeople, while the Vinaya is for monks. Sutras are exhortations, while the Vinaya is admonishments, which are the two aspects of exhortation and admonishment. The Vinaya is spoken because of the group of six monks and the group of seventeen monks. Because these people initially violated the precepts and continued to do so, the Tathagata established the two hundred and fifty precepts, extensively benefiting all sentient beings in the present and future. If these people had not violated the precepts, the Tathagata would not have been able to establish the precepts, and then there would be no precepts. Without precepts, how could one benefit all sentient beings in the present and future and enable the Buddhadharma to endure for a long time? The fact that the Buddhadharma can endure for two thousand or even ten thousand years is due to the precepts, which is why it has lasted until now. This is the group of six monks creating benefits for monastics, benefiting monastics. If the present king creates benefits for laypeople, benefiting laypeople. What is it? I coveted the throne, killed my father, and now my body is covered in leprosy. I should fall into hell and have already received the flower retribution (华报, the initial signs of karmic retribution). The fruit retribution of hell will soon arrive. All kings should not do such things again, as doing such things will certainly result in evil consequences. This is to admonish those who do evil, which is why this event occurred. Furthermore, it is also to open the Pure Land Dharma gate. If he had not harmed his father and imprisoned his mother, there would have been no way to open this sutra about the Pure Land. --------------------------------------------------------------------------------