Chinese
因果。又欲示大涅槃之力王身得病。若不闻涅槃经却后七日当堕地狱。以闻大经忏悔故罪得清净。示经有力用故害父王也。问虽后利人开道。有余父母因苦不是。解云世王既是方便。父母复非实皆是方便。此不须论。且就事为言者亦于父母有大利益。何者其父本得须陀洹果。由幽闭之目连说戒富楼那说法。故至那含。从初果迳得至第三果。若尔岂非大利益耶。又母得利益者。由执母故得念佛。现见二佛后生净土。既安母置净土。有世间色养之比也。所以害父者业定不差。何者世王本作仙人在山中。父王昔作国王游猎不得。见仙人云。我今猎不得正由此人。则截仙人头首。仙人死时生念。此人无辜横害我。我当无辜害汝。由此一嗔故还害父王也。问父王昔杀人应堕地狱。云何得为人王耶。解云彼尔时虽杀仙人则生怖畏。忏悔罪灭今得为王。今世王亦尔。杀父王复忏悔罪得灭。为如此因缘故杀父执母也。此现在别序之前也。时韦提希下此文犹属别序。然前父王被幽闭中有感有应。今夫人被执亦有感有应。前父王祈感。目连富楼那圣弟子应。今夫人祈感。十方诸佛应。然此开四句感应义。四句者一有感而无应。二有应而无感。三亦应亦感。四不感不应。从来云砧快悕值五载参商则有感无应。城东西门十方并现则无感有应也。 现代汉语译本 因果。又想示现大涅槃（Mahāparinirvāṇa）之力王身患疾病。如果听不到《涅槃经》（Nirvana Sutra），七日后应当堕入地狱。因为听闻大乘经典忏悔的缘故，罪业得以清净。这是为了显示经典具有强大的力量，所以才做出杀害父王的举动。有人问：‘虽然之后利益了他人，开启了正道，但对于父母的因果报应来说，这难道不是一种苦难吗？’解释说：‘世王（国王）所做的一切都是一种方便示现，父母的遭遇也并非真实，一切都是方便。这个问题不需要讨论。且就事论事而言，对于父母也有很大的利益。’为什么这么说呢？因为他的父亲本来已经证得了须陀洹果（Srota-apanna，预流果）。由于目连（Maudgalyayana）尊者说戒，富楼那（Purna）尊者说法，所以他的父亲证到了阿那含果（Anāgāmin，不还果）。从初果直接证到第三果。如果这样说，难道不是极大的利益吗？另外，母亲得到的利益是，由于执着母亲的缘故，得以念佛，亲眼见到两尊佛，之后往生净土。既然能让母亲安住在净土，这比世间用物质供养更有意义。至于杀害父亲这件事，是业力注定，不会有差错。为什么呢？因为世王前世是山中的一位仙人，他的父王过去做国王时，一次游猎没有收获，看到仙人后说：‘我今天打猎没有收获，一定是因为这个人。’于是就砍下了仙人的头。仙人临死时生起一个念头：‘这个人无缘无故地杀害我，我将来也要无缘无故地杀害你。’由于这一嗔恨心，所以今生才会杀害父王。有人问：‘父王过去杀人，应该堕入地狱，怎么会成为人王呢？’解释说：‘他当时虽然杀了仙人，但也产生了恐惧和畏惧，忏悔了罪业，所以罪业消灭，今生才能成为国王。’今生的世王也是如此，杀了父王后又忏悔，罪业得以消灭。因为这样的因缘，所以才会有杀父囚母的事情发生。这发生在现在别序之前。‘时韦提希（Vaidehi）下’，这段文字仍然属于别序。然而，之前的父王被囚禁时，有祈求，有感应；现在的夫人被囚禁，也有祈求，也有感应。之前的父王祈求，目连尊者和富楼那尊者这些圣弟子前来感应。现在的夫人祈求，十方诸佛前来感应。这里开启了四句感应的含义。四句是：一、有感而无应；二、有应而无感；三、亦应亦感；四、不感不应。从前说‘砧快悕值五载参商’，就是有感而无应。‘城东西门十方并现’，就是无感而有应。
English
English version Causation. Furthermore, it was intended to demonstrate the power of the King's body in Great Nirvana (Mahāparinirvāṇa) becoming ill. If he did not hear the Nirvana Sutra, he would fall into hell after seven days. Because he heard the Great Sutra and repented, his sins were purified. This was to show the powerful effect of the Sutra, hence the act of killing his father. Someone asks: 'Although later benefiting others and opening the path, isn't this suffering for the causal retribution of parents?' The explanation is: 'The King's actions are all expedient means, and the parents' experiences are not real either; everything is expedient. This issue does not need to be discussed. Just speaking about the matter, it also brings great benefit to the parents.' Why is that? Because his father had already attained the Srota-apanna fruit (stream-enterer). Due to Maudgalyayana preaching the precepts and Purna teaching the Dharma, his father attained the Anāgāmin fruit (non-returner). He went directly from the first fruit to the third fruit. If that is the case, isn't it a great benefit? Furthermore, the benefit the mother received was that, due to being attached to his mother, she was able to recite the Buddha's name, personally see two Buddhas, and be reborn in the Pure Land afterwards. Since he was able to place his mother in the Pure Land, this is more meaningful than worldly material support. As for the matter of killing his father, it was determined by karma and cannot be mistaken. Why is that? Because the King in a previous life was an immortal in the mountains. His father, who was a king in the past, went hunting once and had no success. Seeing the immortal, he said: 'I have no success in hunting today because of this person.' So he cut off the immortal's head. When the immortal died, he had a thought: 'This person harmed me innocently. I will harm you innocently in the future.' Due to this anger, he killed his father in this life. Someone asks: 'The father killed someone in the past and should have fallen into hell. How could he become a king?' The explanation is: 'Although he killed the immortal at that time, he also generated fear and dread, and repented of his sins, so his sins were extinguished, and he was able to become a king in this life.' The King in this life is also the same; after killing his father, he repented, and his sins were extinguished. Because of such causes and conditions, the events of killing his father and imprisoning his mother occurred. This happened before the separate preface in the present. 'At that time, Vaidehi below,' this text still belongs to the separate preface. However, when the previous father was imprisoned, there was a prayer and a response; now, when the lady is imprisoned, there is also a prayer and a response. The previous father prayed, and the venerable Maudgalyayana and Purna, these holy disciples, responded. The current lady prays, and the Buddhas of the ten directions respond. Here, the meaning of the four sentences of response is opened. The four sentences are: one, there is a prayer but no response; two, there is a response but no prayer; three, there is both a response and a prayer; four, there is neither a prayer nor a response. In the past, it was said, 'The anvil quickly hopes to meet, but for five years there is discord,' which is having a prayer but no response. 'The east and west gates of the city, and the ten directions all appear,' which is having a response but no prayer. --------------------------------------------------------------------------------
Chinese
胜鬘夫人则生此念时佛于空中现。韦提希拜请未举头间释迦在前。此则亦应亦感。世间悠悠人不感佛佛复不应。前两句事可见义难解。何者由应故感由感故应。感应因缘。何得见无感而有应有感而无应。本待感故名应待应故名感。既其无感那得名应。一家解云无感有应有感无应。只此则解竟。何者无感有应则是用无为感以有作应。何由得此无感。由有应故。何由得此有应。由无感故。如城东老妃。若不由其无感则不知佛有应。若不因佛有应则不知其无感。无感有应因缘也。然无感有应此含两意。一者有无二者感应。有无者无感有应有无因缘。此则四句中一无感有应句。感应者用无为感以有为应。由城东无感故有十方之应。无感有应既然。有感无应亦尔。得是有无复是感应。何者由彼有感故有如来无应。何意尔。有无因缘故。而复有所以。如来五载不应者。欲多生彼善根故。若一念便应即善根不多。五载祈感如来不应生彼五载之善。即是有感而无应。问其既五载不感佛那得名感。解云取彼五载祈感义名之为感。五载不值故名有感无应也。今此四句中有感无应也。时韦提希见佛世尊下三段初章竟。今则第二正说。就此中合为两离为四。合为两者。第一总明净土。第二别明净土。离为四者总别各开二。先总明净土有二。初总 胜鬘夫人生起这个念头时，佛陀就在空中显现。韦提希夫人拜请，还没抬头，释迦牟尼佛就已经在她面前。这可以理解为既有感应，也有应感。世间庸碌之人不能感应到佛，佛也不会应答他们。前面两句话，事情容易看到，但道理难以理解。为什么说因为应所以感，因为感所以应呢？感应是有因缘的。怎么能说没有感而有应，或者有感而没有应呢？本来就是等待感，所以才叫应；等待应，所以才叫感。既然没有感，怎么能叫应呢？有一种解释说，无感而有应，有感而无应，这样就解释完了。为什么说无感而有应呢？这是用‘无’作为感，用‘有’作为应。怎么能得到这种‘无感’呢？因为有‘应’。怎么能得到这种‘应’呢？因为‘无感’。就像城东的老妇人，如果不是因为她的‘无感’，就不知道佛陀有‘应’；如果不是因为佛陀有‘应’，就不知道她的‘无感’。‘无感有应’是有因缘的。然而，‘无感有应’包含两层意思：一是‘有无’，二是‘感应’。‘有无’指的是‘无感有应’，这是‘有无’的因缘。这对应四句中的‘无感有应’一句。‘感应’指的是用‘无’作为感，用‘有’作为应。因为城东老妇人的‘无感’，所以有十方诸佛的应答。‘无感有应’是这样，‘有感无应’也是这样。这既是‘有无’，又是‘感应’。为什么说因为他们有感，所以如来没有应呢？这是什么意思呢？因为‘有无’的因缘。而且还有原因。比如，如来五年不应答，是为了更多地增长他们的善根。如果一念之间就应答，那么善根就不多。五年祈求感应，如来不应答，是为了让他们生起五年的善根。这就是‘有感而无应’。有人问，既然已经五年没有感应到佛，那怎么能叫‘感’呢？解释说，取他们五年祈求感应的意义，称之为‘感’。五年没有得到回应，所以叫‘有感无应’。这就是这四句中的‘有感无应’。当时韦提希夫人见到佛世尊……以上是三段中的第一章。现在是第二章，正式讲述。这一章可以合为两部分，也可以分为四部分。合为两部分，第一是总的说明净土，第二是分别说明净土。分为四部分，则是总说和别说各自分为两部分。先说总的说明净土，分为两部分，首先是总说。
English
When Queen Srimala conceived this thought, the Buddha appeared in the sky. When Vaidehi made her request, Shakyamuni Buddha was already before her before she even raised her head. This can be understood as both 'response to feeling' and 'feeling leading to response'. Ordinary people in the world cannot feel the Buddha, and the Buddha will not respond to them. The events in the first two sentences are easy to see, but the principles are difficult to understand. Why is it said that 'response arises from feeling' and 'feeling arises from response'? Feeling and response have causes and conditions. How can one say that there is response without feeling, or feeling without response? Originally, it is waiting for feeling, so it is called response; waiting for response, so it is called feeling. Since there is no feeling, how can it be called response? One explanation says that there is response without feeling, and feeling without response, and this completes the explanation. Why is it said that there is response without feeling? This is using 'non-being' as feeling and 'being' as response. How can one obtain this 'non-feeling'? Because there is 'response'. How can one obtain this 'response'? Because of 'non-feeling'. Like the old woman in the east of the city, if it were not for her 'non-feeling', she would not know that the Buddha has 'response'; if it were not for the Buddha's 'response', she would not know her 'non-feeling'. 'Response without feeling' has causes and conditions. However, 'response without feeling' contains two meanings: one is 'being and non-being', and the other is 'feeling and response'. 'Being and non-being' refers to 'response without feeling', which is the cause and condition of 'being and non-being'. This corresponds to the phrase 'response without feeling' in the four phrases. 'Feeling and response' refers to using 'non-being' as feeling and 'being' as response. Because of the old woman's 'non-feeling' in the east of the city, there is the response of the Buddhas of the ten directions. 'Response without feeling' is like this, and 'feeling without response' is also like this. This is both 'being and non-being' and 'feeling and response'. Why is it said that because they have feeling, the Tathagata has no response? What does this mean? Because of the cause and condition of 'being and non-being'. And there is a reason. For example, the Tathagata does not respond for five years in order to increase their roots of goodness more. If they responded in a single thought, then the roots of goodness would not be many. Praying for feeling for five years, the Tathagata does not respond in order to let them generate five years of goodness. This is 'feeling without response'. Someone asks, since they have not felt the Buddha for five years, how can it be called 'feeling'? The explanation says that taking the meaning of their praying for feeling for five years is called 'feeling'. Not receiving a response for five years is called 'feeling without response'. This is the 'feeling without response' in these four phrases. At that time, Vaidehi saw the World Honored One Buddha... The above is the first chapter of the three sections. Now is the second chapter, formally explaining. This chapter can be combined into two parts or divided into four parts. Combined into two parts, the first is a general explanation of the Pure Land (净土), and the second is a separate explanation of the Pure Land. Divided into four parts, the general and separate explanations are each divided into two parts. First, the general explanation of the Pure Land is divided into two parts, first the general explanation. --------------------------------------------------------------------------------