English
‘讹也，应作[(而/而)*(少/((色-巴)+兄))]字’ should be written as ‘[(而/而)*(少/((色-巴)+兄))]’. In a past life, he offered a meal to a Pratyekabuddha (one who attains enlightenment on their own), and because of this, the merit will not be exhausted for fifty kalpas (eons). Also, in a past life, he was a hunter who wanted to steal a jewel from a lamp. When he used an arrow to lift the lamp, he saw the auspicious features of the Buddha and developed a strong aspiration. He abandoned his bow and arrows and vowed not to harm any living beings. Because of the power of these good causes, he is now able to become a monk, but he is often hindered in his meditation by sleepiness. The Buddha scolded him, making him ashamed to face the assembly, so he became more diligent and stopped sleeping, and eventually attained the divine eye. This venerable one, with the small good root of lifting the lamp, obtained the extraordinary merit of the divine eye, and with the small cause of offering food, received endless blessings. Therefore, it is said to be the merit of offering to the Sangha (monastic community). The sutra says: ‘Such as these great disciples.’ Commentary: This is the second conclusion. It indicates more than a thousand disciples, listing sixteen names, which cannot all be recorded, so it says ‘such as these.’ ‘Great disciples’ refers to those who follow me in learning, so they are called ‘disciples,’ and those who gain understanding from my teachings are called ‘sons.’ The above is a description of the assembly of those with high virtue and conduct. The sutra says: ‘And all the Bodhisattva-Mahasattvas (great Bodhisattvas).’ Commentary: This is the second part, describing the assembly of those with great compassion. It is divided into three parts: first, identifying the category; second, listing the names; and third, concluding. This is the first part. ‘Bodhisattva-Mahasattva’ in Sanskrit, abbreviated as ‘Bodhisattva’. The practice of a Bodhisattva roughly has two aspects: first, self-benefit, with great wisdom as the foremost; second, benefiting others, with great compassion as the priority. ‘Bodhi’ means enlightenment, the fruit sought by wisdom; ‘Sattva’ means sentient beings, those liberated by compassion, relying on great vows, so they are called Bodhisattvas; taking enlightenment and sentient beings as the object, they are called Bodhisattvas, which is a possessive compound. Another explanation is that enlightenment is the fruit sought, and sentient beings are oneself, so those who seek the three enlightenments for sentient beings are called Bodhisattvas, which is a dependent compound. Saying ‘Mahasattva’ is because these Bodhisattvas have names that resonate in the ten directions and reside in the eighth Bhumi (stage), to distinguish them from small Bodhisattvas and to show their difference from the two vehicles (Shravakas and Pratyekabuddhas), so they are called ‘Mahasattvas.’ The sutra says: ‘Manjushri (Bodhisattva of Wisdom), the Dharma Prince, Ajita (Maitreya) Bodhisattva.’ Commentary: This is the second part, listing the names. It is divided into two parts: first, the ten auspicious signs. --------------------------------------------------------------------------------
Chinese
三会对；二、愍物策勤对。此即初也。梵云曼殊师利，此云妙吉祥，生时有十种吉祥事故：一、光明满室；二、甘露盈庭；三、地涌七珍；四、神开伏藏；五、鸡生凤子；六、猪孩龙肫；七、马产骐驎；八、牛生白驿；九、仓变金粟；十、象具六牙。故云妙吉祥也。是北方常喜世界欢喜藏摩尼宝积佛，闻名能灭四重等罪。又云过去为龙种上尊王佛，《华严经》说：在此清凉五台山，与一万菩萨俱。法王子者，《佛地论》云：从世尊口正法所生，绍继佛身不断绝故，名法王子。 问：“文殊已三祇行满十号身圆，何得息国之化扬、于他方而示迹？” 答：“此尊者慈悲广大利物弘深，显净名之悟理已言，助释迦而投机演法，或因或果何必生疑。” 阿逸多，此云慈氏，依梵本应云梅呾利曳那，此翻为慈，古云弥帝隶或言弥勒者皆讹。当来下生之时，才生便具三十二相，身紫金色姿容揵特。母性不调，怀子已来悲心济物慈心救厄。相师曰：“此师子儿之德也。”因为立号称梅呾利曳那。若释此名，应云梅呾利曳尼，尼是女声，母姓慈故因名慈氏。因成现在、果熟当生，忻慕净方亦来至会。 经云：“干陀诃提菩萨、常精进菩萨”。 赞曰：第二愍物策勤对也。干陀诃提菩萨者，未详所译， 现代汉语译本： 三会对；二、愍物策勤对。这是最初的提问。梵语称曼殊师利（Mañjuśrī），汉译为妙吉祥，出生时有十种吉祥的征兆：一、光明充满房间；二、甘露充满庭院；三、地上涌出七宝；四、神灵开启隐藏的宝藏；五、鸡生出凤凰；六、猪生出龙的胃；七、马产下麒麟；八、牛生出白色的驿马；九、粮仓变成金色的粟米；十、象长有六颗牙齿。所以称为妙吉祥。他是北方常喜世界欢喜藏摩尼宝积佛，听闻他的名字能灭除四重罪等罪业。又说过去是龙种上尊王佛。《华严经》说：他在清凉五台山，与一万菩萨在一起。法王子，《佛地论》中说：从世尊口中正法所生，继承佛的身躯使之不中断，所以名为法王子。 问：‘文殊菩萨已经经历了三大阿僧祇劫的修行，圆满了十号的功德，为什么还要在其他国土示现化身呢？’ 答：‘这位尊者慈悲广大，利益众生的心愿深厚，他显现《维摩诘经》的悟理，帮助释迦牟尼佛随机说法，无论是因地还是果地，都不必产生怀疑。’ 阿逸多（Ajita），汉译为慈氏，根据梵文本应该译为梅呾利曳那（Maitreya），汉译为慈，古时候译为弥帝隶或者弥勒的都是讹误。当他未来下生的时候，一生下来就具备三十二相，身呈紫金色，姿容端正美好。他的母亲性情不调和，自从怀了他之后，就生起悲悯之心救济众生，慈爱之心解除困厄。相士说：‘这是师子儿的德行啊。’因此为他立号称为梅呾利曳那。如果按照字面解释这个名字，应该译为梅呾利曳尼（Maitreyi），尼是女性的声音，因为母亲姓慈，所以因此命名为慈氏。因为过去所修的因，成就现在的果，果实成熟时当来下生，欣慕净土的人也来参加法会。 经中说：‘干陀诃提菩萨（Gandhahasti Bodhisattva）、常精进菩萨（Nityodyukta Bodhisattva）。’ 赞曰：第二是愍物策勤对。干陀诃提菩萨，尚未详细考证其翻译。
English
English version: Three Assemblies; Two, the Assembly on Compassion for Beings and Encouragement of Diligence. This is the initial question. The Sanskrit name is Mañjuśrī, which translates to 'Wonderful Auspiciousness.' When he was born, there were ten auspicious signs: 1. The room was filled with light; 2. The courtyard was filled with nectar; 3. Seven treasures emerged from the earth; 4. Spirits opened hidden treasures; 5. Chickens gave birth to phoenixes; 6. Pigs gave birth to dragon embryos; 7. Horses gave birth to Qilin (mythical Chinese creatures); 8. Cows gave birth to white steeds; 9. Granaries turned into golden millet; 10. Elephants had six tusks. Therefore, he is called 'Wonderful Auspiciousness.' He is the Buddha of Joyful Treasury of Mani Jewels in the Northern World of Constant Joy. Hearing his name can extinguish the four grave offenses and other sins. It is also said that in the past, he was the Dragon Seed Supreme King Buddha. The *Avataṃsaka Sūtra* says that he is on the Cool and Clear Mount Wutai, together with ten thousand Bodhisattvas. The Dharma Prince, according to the *Treatise on the Buddha Land*, is born from the World-Honored One's mouth, from the true Dharma, inheriting the Buddha's body without interruption, hence the name Dharma Prince. Question: 'Mañjuśrī has already completed three asamkhya kalpas of practice and perfected the ten titles. Why does he still manifest transformations in other lands?' Answer: 'This venerable one has vast compassion and profound aspirations to benefit beings. He manifested the enlightenment of the *Vimalakīrti Sūtra*, assisted Śākyamuni Buddha in teaching the Dharma according to the audience's capacity. Whether it is the cause or the result, there is no need to doubt.' Ajita, which translates to 'Maitreya' (慈氏), according to the Sanskrit text, should be Maitreya (梅呾利曳那), which translates to 'compassion.' The ancient translations of Mídìlì (弥帝隶) or Mílè (弥勒) are all corruptions. When he descends to be born in the future, he will be born with the thirty-two marks, his body will be purple-golden, and his appearance will be upright and beautiful. His mother's nature was not harmonious, but since she conceived him, she has had a compassionate heart to help beings and a loving heart to relieve suffering. A physiognomist said, 'This is the virtue of a lion cub.' Therefore, he was given the name Maitreya. If we were to literally interpret this name, it should be Maitreyi (梅呾利曳尼), with 'i' being the feminine sound, because the mother's name was 'compassion,' hence the name Maitreya. Because of the causes cultivated in the past, the present result is achieved, and when the fruit ripens, he will descend to be born. Those who yearn for the Pure Land also come to attend the assembly. The sutra says: 'Gandhahasti Bodhisattva (干陀诃提菩萨), Nityodyukta Bodhisattva (常精进菩萨).' Praise: The second is the Assembly on Compassion for Beings and Encouragement of Diligence. Gandhahasti Bodhisattva, the translation has not yet been verified in detail. --------------------------------------------------------------------------------
Chinese
《称赞净土经》第三菩萨名不休息，即化利有情更无止息也。常精进者，念念胜前进后，更无懈怠故也。 经云：“与如是等诸大菩萨”。 赞曰：第三结之也。已上菩萨众也，即悲心广大众讫。 经云：“及释提桓因等无量诸天大众俱”。 赞曰：第三明乐法诸天众。梵云释迦提婆因达罗，释迦姓也，此释翻为能，提婆者天也，因达罗帝也，云释提桓因、言天帝释，俱讹倒也。此在妙高山顶而住三十三天之帝王，过去字憍尸迦，此云茧儿，名阿摩竭陀，此云无毒害，即摩竭陀国过去帝释修因之处，用国为名，修行因缘如《宗轮疏》。如帝释等等者，余诸天大众俱至祇园也。上来三众不同，总是第五所被机讫。五段不同，总是序分已竟(已下正宗分也)。 佛说阿弥陀经通赞疏卷上 大正藏第 37 册 No. 1758 阿弥陀经通赞疏 阿弥陀经通赞疏卷中 大慈恩寺沙门窥基撰 经云：“尔时，佛告长老舍利弗：‘从是西方过十万亿佛土，有世界名曰极乐’”。 赞曰：第二正宗分也。大文分六：第一、标净土之宗果，经“尔时佛告长老舍利弗，乃至得与如是诸上善人俱会一处”；第二、明极乐之因殊，经“舍利弗！不可以少善根，乃至若有众生 现代汉语译本： 《称赞净土经》中，第三位菩萨名为不休息（Bu Xiu Xi），意思是其化度利益有情众生没有止息的时候。常精进（Chang Jing Jin）的意思是，念念都胜过前进，之后更加精进，没有丝毫懈怠的缘故。 经文说：‘与如是等诸大菩萨’。 赞曰：这是第三次总结。以上是菩萨大众，即以悲心广度大众完毕。 经文说：‘及释提桓因（Shi Ti Huan Yin）等无量诸天大众俱’。 赞曰：第三部分说明喜好佛法的诸天众。梵语释迦提婆因达罗（Shi Jia Ti Po Yin Da Luo），释迦是姓，这里‘释’翻译为‘能’，提婆是‘天’的意思，因达罗是‘帝’的意思，说‘释提桓因’，其实是‘天帝释’，都是讹误的说法。这位天帝释住在妙高山顶，是三十三天的帝王，过去的名字叫憍尸迦（Jiao Shi Jia），这里翻译为‘茧儿’，名字叫阿摩竭陀（A Mo Jie Tuo），这里翻译为‘无毒害’，即摩竭陀国（Mo Jie Tuo Guo）过去帝释修习因地的地方，用国名作为他的名字，修行的因缘在《宗轮疏》中有记载。如帝释等等，是说其余诸天大众都来到祇园。以上三众不同，总的来说是第五种被教化的对象完毕。五段不同，总的来说是序分已经结束（以下是正宗分）。 《佛说阿弥陀经通赞疏》卷上 大正藏第 37 册 No. 1758 《阿弥陀经通赞疏》 《阿弥陀经通赞疏》卷中 大慈恩寺沙门窥基撰 经文说：‘尔时，佛告长老舍利弗（She Li Fu）：‘从是西方过十万亿佛土，有世界名曰极乐’’。 赞曰：第二部分是正宗分。大体分为六部分：第一，标明净土的宗果，经文从‘尔时佛告长老舍利弗，乃至得与如是诸上善人俱会一处’；第二，阐明极乐世界的因地殊胜，经文从‘舍利弗！不可以少善根，乃至若有众生
English
English version: In the 'Praise of the Pure Land Sutra', the third Bodhisattva is named Bu Xiu Xi (不休息, Non-Ceasing), meaning that his transformation and benefit of sentient beings never ceases. Chang Jing Jin (常精进, Constant Progress) means that every thought surpasses the previous one, and there is even more diligence afterward, without the slightest懈怠(xie dai, laxity). The sutra says: 'With such great Bodhisattvas'. Commentary: This is the third summary. The above are the Bodhisattva assembly, which concludes the vast salvation of the masses with compassion. The sutra says: 'And Shi Ti Huan Yin (释提桓因, Śakro devānām indraḥ) and other countless heavenly beings'. Commentary: The third part explains the heavenly beings who delight in the Dharma. In Sanskrit, it is Shi Jia Ti Po Yin Da Luo (释迦提婆因达罗, Śakro devānām indraḥ). Shi Jia (释迦) is the surname, where 'Shi' (释) is translated as 'capable'. Ti Po (提婆) means 'heaven', and Yin Da Luo (因达罗) means 'emperor'. Saying 'Shi Ti Huan Yin' is actually 'Heavenly Emperor Shi', which are both corruptions. This Heavenly Emperor Shi resides on the summit of Mount Miao Gao (妙高山, Sumeru), the emperor of the Thirty-three Heavens. His past name was Jiao Shi Jia (憍尸迦, Kauśika), which is translated here as 'silkworm cocoon', and his name is A Mo Jie Tuo (阿摩竭陀, Magadha), which is translated here as 'harmless', which is the place where the past Emperor Shi of Mo Jie Tuo Guo (摩竭陀国, Magadha) cultivated the cause. The causes and conditions of cultivation are recorded in the 'Commentary on the Treatise on the Schools'. Such as Emperor Shi, etc., means that the remaining heavenly beings all came to Jetavana. The above three assemblies are different, but overall, they are the completion of the fifth type of being to be taught. The five sections are different, but overall, the introductory section has ended (the main section follows). The Commentary on the Praise of the Amitabha Sutra, Volume 1 Taisho Tripitaka Volume 37, No. 1758, Commentary on the Praise of the Amitabha Sutra The Commentary on the Praise of the Amitabha Sutra, Volume 2 Composed by the Monk Kuiji of Da Ci'en Temple The sutra says: 'At that time, the Buddha told the Elder She Li Fu (舍利弗, Śāriputra): 'From here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a world called Sukhavati (极乐, Ultimate Bliss)''. Commentary: The second part is the main section. It is divided into six main parts: first, stating the principle and fruit of the Pure Land, from 'At that time, the Buddha told the Elder She Li Fu, up to being able to gather in one place with such excellent virtuous people'; second, explaining the special causes of Sukhavati, from 'Śāriputra! It is not possible with little good roots, up to if there are sentient beings' --------------------------------------------------------------------------------