English
English version: The intention of the Buddha in establishing doctrines is to eliminate attachments and guide beings towards goodness according to different circumstances. Therefore, there are different names for the Buddha. Question: Which of the three bodies of the Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya) does this belong to? Answer: According to the situation and capacity, the Buddha appears as the Nirmanakaya (transformation body) for the Shravakas (those of the Hinayana path); according to the scriptures and principles, the Buddha teaches Bodhisattvas as the Sambhogakaya (reward body). Because beings have different capacities, the Buddha appears accordingly, so the Sambhogakaya and Nirmanakaya can transform into each other. For example, in Rajagriha (Wangshe City) on Vulture Peak (鹫峰山), when the fire of the kalpa (劫) burns at the end of the world, Shariputra (舍利弗) hearing the sutra sees the Nirmanakaya Buddha. But in my pure Buddha land, which is stable and has immeasurable lifespan, Manjushri Bodhisattva sees the Sambhogakaya Buddha. The elder of Kushinagar (劬师罗) generates Bodhicitta (菩提心) upon seeing the three-foot golden statue; five hundred Brahmins generate faith upon seeing the relics after the Buddha's cremation; boundless Bodhisattvas cannot fully comprehend the Buddha's realm even reaching the highest realms; ordinary people living in the realm of the Hinayana path cannot fully understand the Buddha's endless merits even seeing the sixteen-foot golden body. Now, the dignity of the teaching master, the Buddha, is manifested, and the teachings change with the determined excellence. Initially, the teaching master is identified to generate joy in beings. The sutra says: 'In the Jeta Grove (祇树给孤独园) in Shravasti (舍卫国)'. The praise says: This is the fourth place to be taught. Śrāvastī (舍卫) in Sanskrit, saying 'Shravasti' is a slight corruption of the sound. This is the name of the capital city of the Kosala (憍萨罗) kingdom in India. To distinguish it from other Kosala regions, the name of the capital city is used to represent the country. The Diamond Sutra says: In the city of Shravasti, there were two brothers who practiced asceticism there and then attained fruition, so the city was named Shravasti. Now the new explanation says that it should be called Fengde City (丰德城): 1. possessing wealth; 2. having good objects of desire; 3. producing many learned people; 4. producing many liberated people. The country possesses these four virtues, so it is named after them. Jetavana (祇树) should be called Jetavana (誓多林), saying 'Jeta Grove' is a corruption. Jeta (誓多) means victory, which is the name of the prince. When the prince was born, neighboring countries invaded, and he won the battle, so he was named after it. Anāthapiṇḍada (给孤独) is the elder Sudatta (须达多), which means good giver, good at giving and restrained, accumulating wealth and being able to distribute wealth to help, doing his best to help the poor and pitying orphans and the elderly. People at that time praised his virtue and called him Anāthapiṇḍada. Prasenajit (钵刺犀那恃恃王) is the former King Pasenadi (波斯匿王), which means victorious army. Sudatta is a minister of this king. The Buddha had not yet traveled in Magadha (摩竭陀) . --------------------------------------------------------------------------------
Chinese
舍卫，给孤独长者为儿娶妻遂诣王舍城。时有长者将筵请佛家修供养善施，问其所由，长者具陈请佛。彼闻佛德，深心欢喜。佛在灵鹫山相去五十余里，遥施光照善施。善施寻光遥见世尊，悲感喜哽如子见父，寻光诣佛路逢天祠，善施礼拜佛光遂灭，善施惭愧光明还照。寻光至佛，请佛：“诸佛国普化有缘，何独此土？”佛时许可，令舍利子先瞻处所。佛言：“出家当须寂静，丰德人闹城中小隘，唯城南五六里余有太子誓多之园，地幽境媚林密华繁壁方十里，可置伽蓝。”善施请买，太子不许，因戏言曰：“侧布金满地高敷五寸，时即卖之。”善施许诺，太子辞以戏言固陈不与，善施请为对理。时净居天恐人遮曲，乃化为断事者断与善施，善施得之布金取地。时少五百步未满十里，一库金尽使者来报，善施思惟：“当取何藏中金？”太子疑其情吝，悔地而还金。善施具陈：“心非悔吝。”太子知其情恳，自发胜心：“人所贵重莫过金宝，而彼尚能倾库买地以造僧园，我何所乏而无修建？”请悔先地，长者不从。太子云：“许地取金，未论林树。地随汝主，林属我身，共助成功俱陈供养。”外道心嫉奏王闻胜，六种皆亏，阖国重其释教。佛后游此告阿难曰：“园地善施所买，树林祇陀所施，二人同心崇福，自今已往应谓 现代汉语译本 舍卫城中，给孤独长者为儿子娶妻，于是前往王舍城。当时有一位长者准备宴请佛陀及其僧团，并广行布施。给孤独长者询问其缘由，那位长者详细地讲述了邀请佛陀的计划。给孤独长者听闻佛陀的德行，内心深感欢喜。佛陀当时在灵鹫山，距离王舍城五十余里，（那位长者）遥向佛陀施放光明，（给孤独）长者循着光明遥遥地看见了世尊，悲喜交加，哽咽难语，如同孩子见到了父亲。他循着光明前去拜见佛陀，途中经过一座天神庙，（给孤独）长者向天神庙礼拜，佛陀的光明随即消失。给孤独长者感到惭愧，光明再次照耀。（给孤独）长者循着光明见到了佛陀，恳请佛陀：‘诸佛在各个国土普遍教化有缘众生，为何唯独忽略了此地？’佛陀当时应允了他的请求，并让舍利子（Sariputta，佛陀十大弟子之一，以智慧著称）先去勘察适合建寺的场所。佛陀说：‘出家人应当居住在寂静的地方，（而）丰德（Sudatta，给孤独长者的本名）你居住在喧闹的城中，地方狭小，只有城南五六里远的地方，有太子祇多（Jeta，意为胜利者）的园林，那里环境幽静，景色优美，树林茂密，花草繁盛，四面都是十里见方，可以用来建造伽蓝（僧院）。’善施（Sudatta）请求购买那块地，太子不答应，于是开玩笑说：‘如果用黄金铺满整个地面，堆积到五寸高，我就把地卖给你。’善施（Sudatta）答应了。太子认为自己只是开玩笑，坚持不卖。善施（Sudatta）请求（官方）进行评判。当时净居天（Suddhavasa Devas，色界天的最高层）害怕有人从中阻挠，于是化身为断事者，判定将土地卖给善施（Sudatta）。善施（Sudatta）得到土地后，开始用黄金铺地。当时还差五百步没有铺满十里，一个金库的黄金就用完了，使者前来禀报。善施（Sudatta）心想：‘应当从哪个仓库取黄金呢？’太子怀疑他吝惜钱财，想要反悔，把土地要回来，并退还黄金。善施（Sudatta）详细地陈述说：‘我心中并非吝惜。’太子知道他心意真诚恳切，自己也生起了殊胜的心念：‘人们所看重的东西，没有比金银珠宝更贵重的了，而他尚且能够倾尽仓库的黄金来买地建造僧园，我有什么缺乏的，而不去参与修建呢？’（太子）请求放弃先前的主张，（与给孤独长者）共同建造僧园，长者没有同意。太子说：‘（我）答应卖地给你，收取了黄金，但没有谈到树林。土地归你所有，树林归我所有，我们共同帮助完成这项功德，一起陈设供养。’外道心生嫉妒，向国王禀告这件事，（导致）六种（福报）都亏损，全国上下都重视释迦牟尼佛的教法。佛陀后来游历到这里，告诉阿难（Ananda，佛陀十大弟子之一，以多闻第一著称）说：‘园地是善施（Sudatta）所买，树林是祇陀（Jeta）所施，这二人同心崇尚福德，从今以后，应当称这座僧园为祇树给孤独园（Jetavana Anathapindika-arama）。’
English
English version In Shravasti (Savatthi), the Elder Anathapindika (Sudatta, meaning 'giver of alms') arranged a marriage for his son and went to Rajagriha (Rajagaha). At that time, an elder was preparing a feast to invite the Buddha and his Sangha (community), making generous offerings. Anathapindika inquired about the reason, and the elder explained in detail his plan to invite the Buddha. Upon hearing of the Buddha's virtues, Anathapindika felt deeply joyful. The Buddha was then on Vulture Peak (Gijjhakuta), more than fifty li (Chinese mile) away from Rajagriha. (The elder) remotely emitted light towards the Buddha, and Anathapindika followed the light and remotely saw the World-Honored One (Buddha). He was overcome with sorrow and joy, choked with emotion, like a child seeing his father. He followed the light to see the Buddha, passing a shrine of a deva (god) on the way. Anathapindika bowed to the deva's shrine, and the Buddha's light disappeared. Anathapindika felt ashamed, and the light shone again. Anathapindika followed the light to the Buddha and pleaded with the Buddha: 'The Buddhas universally transform sentient beings with affinity in various lands, why do you alone neglect this land?' The Buddha then granted his request and instructed Sariputta (one of the Buddha's ten great disciples, known for his wisdom) to first survey a suitable place for building a monastery (vihara). The Buddha said: 'Those who have left home (monastics) should live in a quiet place, (but) Sudatta, you live in the noisy city, and the place is small. Only five or six li south of the city, there is Prince Jeta's (meaning 'victorious') garden, where the environment is secluded, the scenery is beautiful, the forests are dense, and the flowers are abundant, with ten li on each side, which can be used to build a vihara (monastery).' Sudatta requested to buy the land, but the prince did not agree. So he jokingly said: 'If you spread gold all over the ground, piled up to five inches high, then I will sell you the land.' Sudatta agreed. The prince thought he was just joking and insisted on not selling. Sudatta requested (official) judgment. At that time, the Pure Abode Devas (Suddhavasa Devas, the highest level of the Form Realm) feared that someone would obstruct the matter, so they transformed into a judge and ruled that the land should be sold to Sudatta. After Sudatta obtained the land, he began to spread gold. At that time, five hundred steps were still not covered to complete the ten li, and the gold in one treasury was exhausted. The messenger came to report. Sudatta thought: 'From which treasury should I take the gold?' The prince suspected that he was stingy and wanted to go back on his word, take back the land, and return the gold. Sudatta explained in detail: 'It is not that I am stingy.' The prince knew that his intention was sincere and earnest, and he himself also generated a supreme thought: 'What people value most is nothing more than gold and jewels, and he is still able to empty the treasury to buy land to build a monastery, what do I lack that I should not participate in the construction?' (The prince) requested to abandon his previous claim and build the monastery together (with Anathapindika), but the elder did not agree. The prince said: 'I agreed to sell the land to you and received the gold, but we did not talk about the trees. The land belongs to you, and the trees belong to me. Let us help each other to complete this merit and make offerings together.' The heretics became jealous and reported this matter to the king, (causing) the six (fortunes) to be diminished, and the whole country valued Shakyamuni Buddha's teachings. The Buddha later traveled here and told Ananda (one of the Buddha's ten great disciples, known as the foremost in hearing): 'The land of the garden was bought by Sudatta, and the trees were donated by Jeta. These two people are of one mind in honoring merit, from now on, this monastery should be called Jetavana Anathapindika-arama (Jeta's Grove, Anathapindika's Monastery).' --------------------------------------------------------------------------------
Chinese
此地为誓多林给孤独园。”布金之地自此兴焉。 经云：“与大比丘众千二百五十人俱”。 赞曰：第五所被机。以四门分别：一、显来意；二、彰权实；三、定多少；四、明次第。来意有二：一、为证信标听众者，助成庆喜闻法可信，众有三疑今显同闻；二、证经德，如天帝释诸天围绕、大梵天王梵众围绕等，今显法王诸圣围绕。二、彰权实。如《佛地论》云：化佛秽土中，声闻等实、菩萨是权；报佛净土中，菩萨是实、声闻等为权。既是秽土，即菩萨是权也。三、定多少，初有五众：一、道行尊高众；二、悲心广大众；三、乐法诸天众；四、欲界人趣众；五、非天修罗众。三众此列，二众后陈。 问：“何故余经兼有诸众八部等，此经唯独五众？” 答：“劝归净土，境胜地殊，莫非上德上贤，余即不能信受，所以独标五众不列余也。” 四明次第者，先列声闻菩萨二众，是内护众。次列帝释，是外护众。且内护众先列声闻、后明菩萨。《佛地论》有四解：一、形相不同，声闻出家形同诸佛，菩萨不尔；二、处有近远，声闻近佛，菩萨远之；三、戒德有殊，声闻出家持出家戒，菩萨不尔，随类化生故；四、欲令菩萨于声闻所舍憍慢故。 且初道行尊高众，分三：初标类举数 现代汉语译本：此地是誓多林给孤独园（Jetavana Anathapindika-arama）。布金买地之事从此兴起。 经中说：‘与大比丘众千二百五十人俱’。 赞曰：第五部分所针对的根机。以四个方面来分别：一、显示来意；二、彰显权实；三、确定多少；四、阐明次第。来意有二：一、为了证信，标明听众，帮助成就阿难（庆喜）闻法可信，大众有三种疑惑，现在显示一同听闻；二、证明经的功德，如同天帝释诸天围绕、大梵天王梵众围绕等，现在显示法王诸圣围绕。二、彰显权实。如《佛地论》所说：化身佛在秽土中，声闻等是真实，菩萨是权宜；报身佛在净土中，菩萨是真实，声闻等是权宜。既然是秽土，那么菩萨就是权宜。 三、确定多少，最初有五众：一、道行尊高众；二、悲心广大众；三、乐法诸天众；四、欲界人趣众；五、非天修罗众。三众在此列出，二众在后面陈述。 问：‘为什么其他经典兼有诸众八部等，这部经唯独五众？’ 答：‘因为劝导归向净土，境界殊胜，莫不是上德上贤之人，其余的人不能信受，所以只标明五众而不列出其他的。’ 四、阐明次第，先列出声闻菩萨二众，是内护众。其次列出帝释，是外护众。而且内护众先列声闻，后说明菩萨。《佛地论》有四种解释：一、形相不同，声闻出家形相如同诸佛，菩萨不是这样；二、处所有远近，声闻靠近佛，菩萨远离；三、戒德有差别，声闻出家持出家戒，菩萨不是这样，随顺类别化生；四、为了让菩萨在声闻处所舍弃憍慢的缘故。 而且最初的道行尊高众，分为三部分：首先标明类别，举出数量。