Chinese
即文殊菩萨是也。《央掘魔经》云：今北方有刹名常喜，佛号欢喜藏摩尼宝积如来，文殊是也。又《菩萨处胎经》云：文殊言：‘本为能仁师，今为其弟子，二尊不并化，故我为菩萨。’《璎珞经》第四云：过去久远有佛名大身者，文殊师利是也。又《文殊师利佛土经》云：却后于南方作佛名普现，世界名离垢心，胜阿弥陀国。又《文殊涅槃经》云：佛告言：‘我灭度后四百五十年，文殊从雪山出，趣本生处舍卫国多罗聚落，现其妙身三十二相八十种好放大光明，奄然光灭遂即涅槃，留全身舍利一丈六尺，如净琉璃内外明彻，心中有真金像，结跏趺坐莲华上，长六尺。其文殊全身左臂有十佛印，一一印中有十佛名字；右臂有七佛印，一一印中有七佛名字。若人念文殊者，先当心想琉璃像及心中坐像，又一念其名除十二亿劫生死之罪，若至心者七日必现所愿得从。香山有八鬼神，移置香山顶上供养。’ “法王子”者，谓从佛化生、从佛口生。佛为法王，人为法子。彼菩萨堪嗣圣种，故言法王子。《佛地论》云：从世尊口正法生故，能绍佛种令不断绝，名法王子。十住菩萨名法王子住。何以故？次绍佛位故，何况其人过去佛也！但示为菩萨，堪继法王故。《放钵经》云：释迦佛言：“我今得佛是文殊恩，文殊是我 现代汉语译本 这里指的是文殊菩萨。《央掘魔经》中说：‘现在北方有个佛土名叫常喜，佛号欢喜藏摩尼宝积如来，就是文殊菩萨。’另外，《菩萨处胎经》中说：文殊菩萨说：‘我本来是释迦能仁的老师，现在反过来做他的弟子，因为两位佛不能同时教化众生，所以我示现为菩萨。’《璎珞经》第四卷中说：过去很久远的时候有佛名叫大身，就是文殊师利菩萨。另外，《文殊师利佛土经》中说：之后在南方成佛，佛号普现，世界名叫离垢心，胜过阿弥陀佛的极乐世界。另外，《文殊涅槃经》中说：佛告诉大家说：‘我灭度后四百五十年，文殊菩萨从雪山出来，前往他出生的舍卫国多罗聚落，显现他美妙的身躯，具有三十二相和八十种好，放出巨大的光明，然后光明消失就涅槃了，留下全身舍利一丈六尺高，像清净的琉璃一样内外明彻，心中有真金像，结跏趺坐在莲花上，高六尺。文殊菩萨全身左臂有十个佛印，每个印中有十个佛的名字；右臂有七个佛印，每个印中有七个佛的名字。如果有人念文殊菩萨的名号，首先应当心中观想琉璃像以及心中的坐像，只要念一遍他的名字就能消除十二亿劫的生死之罪，如果至诚恳切，七天之内必定显现所愿，愿望都能实现。香山有八个鬼神，将舍利移到香山顶上供养。’ ‘法王子’，是指从佛化生、从佛口生的人。佛是法王，人是法子。这位菩萨堪能继承圣人的种子，所以称为法王子。《佛地论》中说：从世尊口中生出正法，能够继承佛的种子使之不断绝，所以称为法王子。十住菩萨称为法王子住。为什么呢？因为他们接下来就要继承佛位，更何况这个人过去就是佛呢！只是示现为菩萨，堪能继承法王的位置。《放钵经》中说：释迦牟尼佛说：‘我今天能够成佛是文殊菩萨的恩德，文殊菩萨是我的老师。’
English
English version This refers to Manjushri Bodhisattva. The *Angulimala Sutra* says: 'Now in the north, there is a Buddha-land called Constant Joy (Changxi), where the Buddha is named Joyous Treasure-accumulation Mani Tathagata (Huanxizang Monibaoji Rulai), and that is Manjushri.' Furthermore, the *Sutra on the Bodhisattva's Embryo* says: Manjushri said, 'Originally, I was the teacher of Shakyamuni (Nengren), but now I am his disciple. Two Buddhas cannot transform beings simultaneously, so I appear as a Bodhisattva.' The fourth chapter of the *Incomparable Jewel Sutra* says: In the distant past, there was a Buddha named Great Body (Dashen), and that was Manjushri. Also, the *Manjushri Buddha-land Sutra* says: Later, he will become a Buddha in the south named Universal Manifestation (Puxian), in a world called Stainless Mind (Ligouxin), which surpasses Amitabha's (Amituo) Pure Land. Furthermore, the *Manjushri Nirvana Sutra* says: The Buddha said, 'Four hundred and fifty years after my Parinirvana, Manjushri will emerge from the Snow Mountains (Xueshan), going to his birthplace, the village of Doluo in Shravasti (Shewei), manifesting his wondrous body with the thirty-two major marks and eighty minor characteristics, emitting great light. Suddenly, the light will vanish, and he will enter Nirvana, leaving behind his complete body as relics, sixteen feet tall, like pure crystal, clear inside and out, with a golden image in his heart, sitting in the lotus posture, six feet tall. On Manjushri's entire left arm are ten Buddha seals, each containing the names of ten Buddhas; on his right arm are seven Buddha seals, each containing the names of seven Buddhas. If someone recites Manjushri's name, they should first visualize the crystal image and the seated image in his heart. Just one recitation of his name will eliminate the sins of twelve billion kalpas of birth and death. If one is sincere, their wishes will surely be fulfilled within seven days. There are eight ghost-spirits on Fragrant Mountain (Xiangshan), who will move the relics to the top of Fragrant Mountain for offerings.' 'Son of the Dharma' refers to one born from the Buddha's transformation, born from the Buddha's mouth. The Buddha is the Dharma King, and people are the Dharma sons. That Bodhisattva is worthy of inheriting the holy lineage, hence the term 'Son of the Dharma.' The *Treatise on the Buddha-land* says: Because the right Dharma is born from the mouth of the World Honored One, he can continue the Buddha's lineage, preventing it from being cut off, hence the name 'Son of the Dharma.' Bodhisattvas of the Ten Abodes are called abiding in the state of 'Son of the Dharma.' Why? Because they are next in line to inherit the Buddha's position. How much more so since that person was a Buddha in the past! He is merely manifesting as a Bodhisattva, worthy of inheriting the position of Dharma King. The *Sutra of the Released Bowl* says: Shakyamuni Buddha said, 'My attainment of Buddhahood today is due to the grace of Manjushri; Manjushri is my teacher.' --------------------------------------------------------------------------------
Chinese
过去本师，过去无数诸佛皆文殊弟子，当来亦尔，文殊者佛道中之父母也。” “阿逸多菩萨”者，依新译《称赞净土经》翻为无能胜或言弥勒，此云慈氏，由彼多修慈心多入慈定故言慈氏，修慈最胜名无能胜。 “干陀诃提菩萨”，未详所译，然《称赞净土经》第三菩萨名不休息，未知为即翻此干陀诃提为当非也。若是不休息者，即教众生不绝名不休息，《正法华》名不置远。 “常精进菩萨”者，《正法华》云常应时菩萨。《涅槃》云：如是时中任修布施，乃至任修智慧，随时不懈名常精进。 经曰：“与如是等诸大菩萨”，次释结也。 第三明天众。 经曰：“及释提桓因等无量诸天大众俱”，次释天众。《智度论》云：释迦为能，提婆为天，因陀罗为主，谓能为天主。又云释是字，提桓因是号。或称憍尸迦者，彼于往昔在摩诃陀国作婆罗门名摩伽，姓憍尸迦，此人有大福德，与三十二友发心修迦叶佛破塔基故，俱生忉利天上，摩伽为主，称为帝释。佛呼本姓，故言憍尸迦。或言千眼，以其过去聪俊故，少时能断千事，故称千眼。 问：“是何位人？” 答：“有言是须陀洹，有言是大菩萨，有言是凡夫，所言不定。”等者，谓兼及下，其数非一，故言无量 现代汉语译本：过去世的本师，过去无数的诸佛都是文殊（Manjusri，智慧的象征）的弟子，未来也是如此。文殊是佛道中的父母啊。 ‘阿逸多菩萨’（Ajita Bodhisattva）依据新译的《称赞净土经》翻译为无能胜，或者称为弥勒（Maitreya），这里的意思是慈氏，因为他经常修习慈心，经常进入慈定，所以称为慈氏，修习慈心最为殊胜，所以名为无能胜。 ‘干陀诃提菩萨’（Gandhahasti Bodhisattva），不清楚所翻译的内容，然而《称赞净土经》中第三位菩萨的名字是不休息，不知道是不是翻译这个干陀诃提，还是不是。如果是‘不休息’，那就是教导众生不停止，名为不休息，《正法华经》中名为不置远。 ‘常精进菩萨’（Nitya-uദ്യukta Bodhisattva），《正法华经》中称为常应时菩萨。《涅槃经》中说：像这样的时候，尽力修习布施，乃至尽力修习智慧，随时不懈怠，名为常精进。 经文说：‘与如是等诸大菩萨’，下面解释总结。 第三是诸天大众。 经文说：‘及释提桓因（Śakro devānām indraḥ，帝释天）等无量诸天大众俱’，下面解释天众。《智度论》中说：释迦是能力，提婆是天，因陀罗是主，意思是能成为天主。又说释是字，提桓因是号。或者称为憍尸迦（Kauśika），他在过去世在摩诃陀国（Magadha）做婆罗门，名叫摩伽（Magha），姓憍尸迦，这个人有很大的福德，与三十二个朋友发心修缮迦叶佛（Kasyapa Buddha）破损的塔基，所以一起出生在忉利天（Trāyastriṃśa Heaven）上，摩伽是首领，被称为帝释。佛陀称呼他的本姓，所以说憍尸迦。或者说千眼，因为他过去聪明敏捷，年轻时能决断千件事，所以称为千眼。 问：‘这是什么果位的人？’ 答：‘有人说是须陀洹（Srota-apanna，预流果），有人说是大菩萨，有人说是凡夫，说法不确定。’等等，是说兼及以下，其数量不止一个，所以说无量。
English
English version: 'The past original teacher, countless Buddhas of the past were all disciples of Manjusri (symbol of wisdom), and so will it be in the future. Manjusri is the father and mother in the Buddha-way.' 'Ajita Bodhisattva', according to the newly translated 'Praise of the Pure Land Sutra', is translated as Invincible, or called Maitreya, which means 'of loving-kindness' here, because he often cultivates loving-kindness and often enters the Samadhi of loving-kindness, so he is called 'of loving-kindness'. Cultivating loving-kindness is the most excellent, hence the name Invincible. 'Gandhahasti Bodhisattva', the translation is not clear. However, in the 'Praise of the Pure Land Sutra', the name of the third Bodhisattva is 'Non-stopping', it is unknown whether this is a translation of Gandhahasti or not. If it is 'Non-stopping', then it means teaching sentient beings to not cease, hence the name 'Non-stopping'. In the 'Saddharma Pundarika Sutra', it is called 'Not Placing Far Away'. 'Nitya-uദ്യukta Bodhisattva', in the 'Saddharma Pundarika Sutra', is called 'Constantly Timely Bodhisattva'. The 'Nirvana Sutra' says: 'At such times, diligently cultivate giving, and even diligently cultivate wisdom, without懈怠 at any time, this is called Constant Diligence.' The Sutra says: 'With such great Bodhisattvas', the following explains the conclusion. Third are the Deva assembly. The Sutra says: 'And Śakro devānām indraḥ (Śakra, Lord of the Devas), and countless other Deva assemblies', the following explains the Deva assembly. The 'Mahaprajnaparamita Sastra' says: 'Śākya is the ability, Deva is the Deva, Indra is the lord, meaning able to be the lord of the Devas.' It also says that Śākya is a word, Devānām indraḥ is a title. Or called Kauśika, in the past, he was a Brahmin in Magadha, named Magha, with the surname Kauśika. This person had great merit and virtue, and with thirty-two friends, made a vow to repair the damaged stupa of Kasyapa Buddha, so they were all born in the Trāyastriṃśa Heaven, with Magha as the leader, called Indra. The Buddha calls him by his original surname, hence the name Kauśika. Or called Thousand-Eyed, because he was intelligent and quick-witted in the past, and could resolve a thousand matters in his youth, hence the name Thousand-Eyed. Question: 'What is the position of this person?' Answer: 'Some say he is a Srota-apanna (stream-enterer), some say he is a great Bodhisattva, some say he is an ordinary person, the statements are uncertain.' 'Etc.' means including those below, the number is not just one, hence the term 'countless'. -------------------------------------------------------------------------------- 诸天大众俱。
Chinese
谓上来别证分亦言证信序了，自下第二正说分。有人用此以下为发起分。今谓不然，此净土之事如来前已说故，但舍卫国有人未闻者，故无问自说。若以此下乃至无有众苦名为极乐是发起分者，如《观经》指西方日没等观亦应是发起序，故知此下即为正说分。文有六节：一、标净土果；二、举净土因；三、引六方以证诚；四、指三生以显实；五、他述希有；六、自叙甚难。就初文复分二，先略、后广。就略中复有七段：一、指方处；二、述远近；三、举国号；四、显导师；五、明垂化；六、徴题目；七、释得名。 经曰：“尔时，佛告舍利弗从是西方”，次释指方处也。《善见律》云：尔时者，发起义、因义，谓发言之因起。有释：传经者言：当尔之时，佛告身子。故曰尔时。从此西方，即《清净觉经》及《观经》当日没处是彼国土。《随愿往生经》云：普广菩萨白佛言：“十方可无净土，今乃偏赞西方。”佛言：“十方净土理实无穷，以此处众生信向者少、习邪者多，心意无定，欲令众生专心有在，故我偏赞。”即《涅槃经》云：一切诸佛无有出于不净土者，为化众生示居秽境。又《智度论》引《目连问经》曰：佛言：“如我释迦牟尼有净土秽土，我今西方阿弥陀佛一切如来亦尔，皆有 现代汉语译本 诸天大众都在场。 上面所说的别证分也说是证信序了，下面是第二部分正说分。有人用这以下作为发起分。我认为不然，因为净土的事情如来之前已经说过了，只是舍卫国有人没有听过，所以（佛）没有被问就自己说了。如果把这以下乃至‘无有众苦名为极乐’作为发起分，那么像《观经》中指西方日落等景象也应该算是发起序，所以知道这以下就是正说分。文章有六节：一、标明净土的果报；二、举出净土的因；三、引用六方佛来证明；四、指出三生来显示真实；五、他人叙述希有；六、自己叙述甚难。就第一个部分又分为两个部分，先略说，后广说。就略说中又有七段：一、指明方位；二、叙述远近；三、举出国家的名字；四、显示导师；五、说明垂化；六、提出题目；七、解释得名的原因。 经文说：‘尔时，佛告舍利弗从是西方’，这是解释指明方位。《善见律》说：‘尔时’，是发起的意思、原因的意思，是说发言的原因开始。有人解释说：传经的人说：当那个时候，佛告诉舍利弗。所以说‘尔时’。‘从此西方’，就是《清净觉经》和《观经》所说的日落之处就是那个国土。《随愿往生经》说：普广菩萨对佛说：‘十方难道没有净土，现在却偏偏赞扬西方。’佛说：‘十方净土道理上确实无穷无尽，因为这个地方的众生相信向往的人少，学习邪法的人多，心意没有定力，想要让众生专心有所归属，所以我偏偏赞扬西方。’就像《涅槃经》所说：一切诸佛没有出于不净土的，为了教化众生示现在污秽的境界。还有《智度论》引用《目连问经》说：佛说：‘像我释迦牟尼有净土和秽土，我现在西方的阿弥陀佛（Amitabha）一切如来也是这样，都有