English
Old. Śāriputra (Śāriputra, son of Śāri), here called Heron Son, also called Body Son, because his mother was upright and her eyes were as beautiful as herons, so he was named after his mother, and he was the wisest among the Śrāvakas. Mahāmaudgalyāyana, here called Great Cai Shu Clan, is the first in supernatural powers. Mahākāśyapa, here called Great Drink Light, because he has golden light on his body, is the first in ascetic practices, and he inherited the Buddha's mind seal and is the first ancestor of the Western Land. Mahākātyāyana, here called Great Ornament, is of the Brahmin caste of South India, and is the first in debate. Mahākauṣṭhila, here called Great Knee, is Śāriputra's uncle, and is the first in answering questions. Revata, here called Constellation, is the first in non-confusion. Cūḍapanthaka, here called Continued Path, because of his dull roots, he attained enlightenment through breath adjustment, and only held one verse, and after entering samādhi, his eloquence was endless, and he was the first in upholding the meaning. Nanda, here called Joy, is the Buddha's own brother, and is the first in appearance. Ānanda, here called Rejoicing, is the Buddha's cousin, and is also the Buddha's attendant, and is the first in learning. Rāhula, here called Covering Obstacle, is the Buddha's prince, and is the first in secret practice. Gavāmpati, here called Cow Dung, because of the evil karma of past lives, he feels this remaining retribution, and is the first to receive offerings from the heavens. Piṇḍola, here called Immovable, is the name of the Venerable, and Bharadvāja, here called Sharp Root, is the surname of the Venerable, he will live in the world for a long time, responding to the offerings of the end times, and is the first in the field of merit. Kāludāyin, here called Black Light, is the Buddha's messenger, and is the first in teaching. Mahākappina, here called House Constellation, is the first in knowing the constellations. Bakula, here called Good Appearance, is the first in longevity. Aniruddha, also called Anā律陀, here translated as No Poverty, also translated as No Extinction, also translated as As You Wish, is also the Buddha's cousin, and is the first in heavenly eyes. These great disciples are a summary of the other disciples. These great disciples were originally Dharmakāya Bodhisattvas, and also manifested as Śrāvakas, as influential beings, and now they are here at this Dharma assembly to hear the merits of the Pure Land, and they will be able to obtain the benefits of the first meaning, and naturally increase their path, reduce birth and death, purify their own Buddha land, and can also be called the assembly of the occasion. Second, the Bodhisattva assembly. 'Along with all the Bodhisattvas Mahāsattvas: Mañjuśrī Dharma' --------------------------------------------------------------------------------
Chinese
王子、阿逸多菩萨、干陀诃提菩萨、常精进菩萨与如是等诸大菩萨。” 并者，承前声闻众而言之。菩萨摩诃萨此云大道心成就有情，乃悲智双运自他兼利之称。文殊师利此云妙吉祥亦云妙德，佛为法王，菩萨绍佛家业名法王子，菩萨众中智慧第一，自非勇猛实智，不能证解净土法门，故最居初。阿逸多此云无能胜，即弥勒菩萨之名，当来下生成佛，现在居等觉位，正以究竟严净佛国为其要务，故次列之。干陀诃提此云不休息，旷劫修行不暂停故。常精进者，自利利他无疲倦故。与如是等诸大菩萨，亦结上例余也。此等深位菩萨亦必求生净土，以不离见佛、不离闻法、不离亲近供养众僧，乃能速疾圆满菩提故。 三、天人众。 “及释提桓因等无量诸天大众俱。” 及者，亦上文声闻、菩萨言之。释提桓因此云能为主，即忉利天王，主四天下者也。等者，下等四王，上等夜摩、兜率、化乐、他化乃至色无色界，故云无量诸天。又云大众俱者，谓八部、修罗、人非人等无不与会，无非净土法门所摄之机也。通序竟。 二、别序，发起序也。净土妙门甚深不可思议，无人能问，故佛自唱彼土依正名字而为发起。又佛智鉴机无有错谬，见此大众应闻净土妙门而获四益，故不俟人问便自发起， 现代汉语译本：‘王子、阿逸多菩萨（Ajita Bodhisattva，意为无能胜）、干陀诃提菩萨（Gandhahasti Bodhisattva，意为不休息）与常精进菩萨与如是等诸大菩萨。’ ‘并’字，是承接前面的声闻众而言的。菩萨摩诃萨，这里指大道心成就的有情，是悲智双运、自利利他的称谓。文殊师利（Manjusri），意为妙吉祥，也称妙德，佛是法王，菩萨继承佛的家业，称为法王子，菩萨众中智慧第一，如果不是勇猛的真实智慧，不能证悟理解净土法门，所以排在最前面。阿逸多（Ajita），意为无能胜，就是弥勒菩萨（Maitreya Bodhisattva）的名字，将来下生成佛，现在处于等觉位，正是以究竟圆满庄严清净佛国作为他的重要任务，所以排在第二位。干陀诃提（Gandhahasti），意为不休息，因为他旷劫修行从不停止。常精进菩萨，是因为他自利利他没有疲倦。 ‘与如是等诸大菩萨’，也是总结上文，例举其余的菩萨。这些深位菩萨也必定求生净土，因为不离见佛、不离闻法、不离亲近供养众僧，才能迅速圆满菩提。 三、天人众。 ‘及释提桓因（Sakra devanam Indra，意为能为主）等无量诸天大众俱。’ ‘及’字，也是承接上文的声闻、菩萨而言的。释提桓因，意为能为主，就是忉利天王（Trayastrimsa），是掌管四天下的天王。‘等’字，包括下等的四王天，上等的夜摩天（Yama）、兜率天（Tusita）、化乐天（Nirmanarati）、他化自在天（Paranirmita-vasavartin），乃至色界天和无色界天，所以说无量诸天。又说‘大众俱’，是指天龙八部、阿修罗（Asura）、人、非人等等都参与了法会，没有不是净土法门所摄受的根机。通序到此结束。 二、别序，是发起序。净土妙门甚深不可思议，没有人能够提问，所以佛自己宣唱彼土的依报和正报的名字来作为发起。而且佛的智慧鉴别根机没有错谬，看到这些大众应该听闻净土妙门而获得四种利益，所以不等别人提问就自己发起了。
English
English version: 'Prince, Ajita Bodhisattva (meaning 'Invincible'), Gandhahasti Bodhisattva (meaning 'Non-stopping'), Constant Progress Bodhisattva, and other such great Bodhisattvas.' The word 'and' refers to the previously mentioned assembly of Sravakas. Bodhisattva-Mahasattva, here refers to sentient beings who have achieved the great Bodhi-mind, a term for those who practice both compassion and wisdom, benefiting both themselves and others. Manjusri (meaning 'Wonderful Auspiciousness' or 'Wonderful Virtue'), the Buddha is the Dharma King, and the Bodhisattva who inherits the Buddha's family business is called the Dharma Prince. He is the foremost in wisdom among the Bodhisattvas. Without courageous and true wisdom, one cannot realize and understand the Pure Land Dharma gate, so he is listed first. Ajita (meaning 'Invincible'), is the name of Maitreya Bodhisattva, who will descend to be a Buddha in the future. He is currently at the stage of Equivalent Enlightenment, and his primary task is to ultimately adorn and purify the Buddha-land, so he is listed second. Gandhahasti (meaning 'Non-stopping'), because he practices diligently for countless kalpas without ceasing. Constant Progress Bodhisattva, because he is tireless in benefiting himself and others. 'And other such great Bodhisattvas,' also summarizes the above, exemplifying the remaining Bodhisattvas. These Bodhisattvas of deep attainment also certainly seek rebirth in the Pure Land, because only by not being separated from seeing the Buddha, not being separated from hearing the Dharma, and not being separated from close association and offering to the Sangha, can one quickly and completely fulfill Bodhi. Three, the assembly of gods and humans. 'And Sakra devanam Indra (meaning 'Able to be the Lord') and other immeasurable great assemblies of gods.' The word 'and' also refers to the Sravakas and Bodhisattvas mentioned above. Sakra devanam Indra, meaning 'Able to be the Lord,' is the King of the Trayastrimsa Heaven, who rules over the four continents. The word 'other' includes the lower Four Heavenly Kings, the upper Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmita-vasavartin Heaven, and even the Form Realm and Formless Realm heavens, hence the term 'immeasurable gods.' Furthermore, 'great assembly' refers to the participation of the eight classes of beings, Asuras, humans, non-humans, etc., all of whom are receptive to the Pure Land Dharma gate. The general introduction ends here. Two, the specific introduction, which is the initiating introduction. The Pure Land's wonderful Dharma gate is profound and inconceivable, and no one can ask about it, so the Buddha himself proclaims the names of that land's environment and inhabitants as the initiation. Moreover, the Buddha's wisdom discerns the potential of beings without error, seeing that this assembly should hear the Pure Land's wonderful Dharma gate and obtain four benefits, so he initiates it himself without waiting for someone to ask. --------------------------------------------------------------------------------
Chinese
如《梵网》下卷自唱位号云我今卢舍那等。智者大师亦判作发起序，例可知也。 “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，其土有佛，号阿弥陀，今现在说法。’” 净土法门三根普摄，绝待圆融不可思议，甚深难信，故特呼大智慧者而与之言，以非第一智慧不能直下无疑故也。从是者，从此娑婆世界也。西方者，横亘直西，标所示现之处也。过者，超越也。十万亿者，千万曰亿，今又积亿至十万也。佛土者，三千大千世界通为一佛所化，名一佛土。且以此土言之，一须弥山东西南北各一洲，同一日月所照，同一小铁围山所绕，名一四天下；千四天下名小千世界；千小千名中千世界，则有百万须弥四洲日月及小铁围；千中千界名为大千世界，则有十万须弥等，故名三千大千世界。过如此等佛土，共十万亿之西方，是极乐世界也。 问：“何故极乐定在西方？” 答：“此非善问，假使极乐在东。汝又须问，何故在东？岂非戏论？况自娑婆视之则极乐在西，倘自十一万亿佛土视之则极乐又在东矣，何足致疑。” 有世界名曰极乐者，序依报国土之名也。过去、现在、未来迁流名世，东西、南北、四维、上下方隅为界，既示依报则必竖约三世以辨时劫，横约 现代汉语译本：例如《梵网经》下卷中，自述位号时说‘我今卢舍那’等等。智者大师也判为发起序，此类例子可以类推得知。 ‘这时，佛告诉长老舍利弗（Śāriputra）：‘从这里向西方经过十万亿佛土，有一个世界名叫极乐（Sukhāvatī），那个世界有一尊佛，名号阿弥陀（Amitābha），现在正在说法。’ 净土法门（Pure Land Buddhism）三根普摄，是绝待圆融、不可思议的法门，非常深奥难以置信，所以特别呼唤大智慧者来告诉他们，因为不是第一等的智慧不能当下无疑。‘从是’，就是从此娑婆世界（Sahā Loka dhātu）出发。‘西方’，是横亘直西，标示所显现的地方。‘过’，是超越的意思。‘十万亿’，是千万叫做亿，现在又积累亿到十万。‘佛土’，是三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）通通作为一尊佛所教化的地方，叫做一个佛土。且以这个娑婆世界来说，一座须弥山（Sumeru）东西南北各有四大部洲，共同一个日月所照耀，共同一个小铁围山所围绕，叫做一个四天下；一千个四天下叫做小千世界；一千个小千世界叫做中千世界，那么就有百万座须弥山、四大部洲、日月以及小铁围山；一千个中千世界叫做大千世界，那么就有十万须弥山等等，所以叫做三千大千世界。超过如此等等的佛土，总共十万亿的西方，就是极乐世界。 问：‘为什么极乐世界一定在西方？’ 答：‘这不是好的问题，假使极乐世界在东方，你又要问，为什么在东方？岂不是戏论？况且从娑婆世界来看，极乐世界在西方，倘若从十一万亿佛土来看，极乐世界又在东方了，有什么值得怀疑的。’ ‘有世界名曰极乐’，是叙述依报国土的名称。过去、现在、未来迁流叫做世，东西、南北、四维、上下方隅叫做界，既然显示依报，那么必定竖向概括三世来辨别时劫，横向概括
English
English version: For example, in the lower scroll of the *Brahmajāla Sūtra*, when reciting the position and title, it says, 'I am now Rocana,' and so on. The Great Master Zhiyi also judges it as the introductory section, and similar examples can be inferred. 'At that time, the Buddha told the Elder Śāriputra: 'From here, passing through a hundred thousand kotis of Buddha-lands to the west, there is a world called Sukhāvatī (极乐), in that land there is a Buddha named Amitābha (阿弥陀), who is now preaching the Dharma.' The Pure Land Dharma (净土法门) universally gathers all three capacities, it is absolutely perfect and inconceivable, extremely profound and difficult to believe, therefore it specifically calls upon those with great wisdom to tell them, because without the highest wisdom, one cannot be without doubt. 'From here' means from this Sahā Loka dhātu (娑婆世界). 'West' means directly west, indicating the place shown. 'Passing through' means surpassing. 'A hundred thousand kotis' means ten million is called a koti, and now kotis are accumulated to a hundred thousand. 'Buddha-land' means that the trisāhasra-mahāsāhasra-lokadhātu (三千大千世界) is all transformed by one Buddha, called one Buddha-land. Taking this Sahā Loka dhātu as an example, each of the four continents east, west, south, and north of Mount Sumeru (须弥山) is illuminated by the same sun and moon, and surrounded by the same small Iron Mountain Range, called one four-continent world; a thousand four-continent worlds are called a small chiliocosm; a thousand small chiliocosms are called a medium chiliocosm, then there are a million Mount Sumerus, four continents, suns and moons, and small Iron Mountain Ranges; a thousand medium chiliocosms are called a great chiliocosm, then there are a hundred thousand Mount Sumerus, etc., so it is called the trisāhasra-mahāsāhasra-lokadhātu. Passing through such Buddha-lands, a total of a hundred thousand kotis to the west, is the Sukhāvatī world. Question: 'Why is Sukhāvatī definitely in the west?' Answer: 'This is not a good question. Suppose Sukhāvatī were in the east, you would again ask, why is it in the east? Wouldn't that be a frivolous argument? Moreover, from the perspective of the Sahā Loka dhātu, Sukhāvatī is in the west, but if viewed from a hundred and ten thousand kotis of Buddha-lands, Sukhāvatī is again in the east. What is there to doubt?' 'There is a world called Sukhāvatī' describes the name of the dependent land. The flow of past, present, and future is called 'time' (世), east, west, north, south, the four intermediate directions, up and down are called 'space' (界). Since the dependent realm is shown, it is necessary to vertically encompass the three times to distinguish the kalpas, and horizontally encompass --------------------------------------------------------------------------------