English
English version: The Preface of Authentication states that 'Thus I have heard' (such Dharma) is what I, Ananda, heard from the Buddha. It clearly marks the time and place of the teaching. The assembly heard it together, and it is not a mistake. This serves as evidence to make everyone believe and accept it. Whether the content of the sutra is rich or brief, it cannot be transmitted without credibility. Therefore, every sutra must begin with the Preface of Authentication. Thus, the *Mahaprajnaparamita Shastra* says that stating the time, place, and people is to generate faith. Second, the Preface of Arousal clarifies the arising of faith and the beginning of the orthodox Dharma, such as the jeweled canopy in the *Vimalakirti Sutra* and the beam of light in the *Lotus Sutra*. However, the Preface of Authentication can also be called the general preface because all sutras have it; it can also be called the post-sutra preface because it did not exist when the Buddha was teaching; the Preface of Arousal can also be called the specific preface because each sutra is different; it can also be called the pre-sutra preface because the Buddha first arouses it and then speaks the orthodox Dharma. First is the Preface of Authentication. 'Thus I have heard. At one time, the Buddha was in the Jeta Grove of Anathapindika (Givelord) in the country of Shravasti (Savatthi)' This was when the Buddha was approaching Nirvana, and Ananda asked four questions, which the Buddha told him to write down. The Buddha answered Ananda's four questions one by one, namely: 1. Rely on the Four Foundations of Mindfulness (four types of contemplation); 2. Take the precepts as your teacher; 3. Silently ostracize evil monks (remain silent and do not associate with monks of bad character); 4. At the beginning of all sutras, write 'Thus I have heard. At one time, the Buddha was in a certain place, with a certain number of people in a certain place.' Most sutras have six accomplishments, which may be omitted in the text, but must be included in meaning, namely: 1. Faith; 2. Hearing; 3. Time; 4. Speaker (the one who speaks the Dharma); 5. Place; 6. Assembly. If the six conditions are not met, the Dharma cannot flourish. These six must be met, so they are called accomplishments. This sutra lacks a list of listeners. In addition, starting with 'Hearing Accomplishment' is different from other sutras, which is the intention of the translator. Either 'Thus I have heard this Dharma' or 'I heard this Dharma from the Buddha' are words referring to the Dharma. Not saying 'I' is to highlight that the saints have all realized the principle of no-self. Other sutras have 'I', referring to Ananda himself, the false body of the five aggregates, which is different from the 'I' that is considered by emotional attachment, and there is no fault. 'Hearing' refers to the ear root producing consciousness and listening to external sounds. Secondly, saying 'Thus' is the accomplishment of faith. So-called faith means saying that this matter is like this, and disbelief means saying that this matter is not like this. Therefore, Master Zhao said that faith is a word of obedience. 'At one time' refers to the meeting of teachers and students, and the complete end of speaking and listening to the Dharma, which is collectively called 'at one time', distinguishing it from other times. Because there are countless times when the Buddha speaks the Dharma, they cannot be listed one by one. --------------------------------------------------------------------------------
Chinese
别举。一言略周故但云一。诸方时分延促不定故。总言一时。然诸经中不指定时指定处者。有解招难故不用之。今详其意。以处则不过十六国中。游化住止之处而有其数。易为标指。时则年月春秋寒热昼夜寅卯须臾等时。变异迅速积数无量。不可说录。难为标指故。佛者梵语佛陀。此云觉者。谓觉了真妄性相之者也。觉有三义。一自觉我空。简异凡夫。二觉他法空。简异二乘。三觉满俱空合于本觉。名究竟觉。或名大觉妙觉。简异菩萨。在舍卫等者。处成就也。真谛记云。住处有二。一境界处。谓化在俗之流。二依止处。谓统出家之众。初即舍卫。后即祇园。婆沙论云。举舍卫者。令远人知。举祇园者。令近人知。舍卫此云闻物。谓具足财宝之物。多闻解脱之人。远闻诸国故。义净三藏译金刚经。云名称大城。祇树等者。即祇陀太子所施之树。给孤长者所买之园。祇陀此云战胜。波斯匿王太子也。生时王与外国战胜因以为名。给孤独者。是臣之号。本名须达多。此云善施。谓给孤独。即是善施。又常行施故名善施。乡人美之号给孤独。然园是须达所买。树是祇陀所施。园总树别。先合标园今以礼别尊卑故。树先园后。西国呼寺为僧伽蓝摩。此云众园。以佛教东流初至中国。止鸿胪寺宾异域僧僧既渐多。散置别馆。存其 现代汉语译本： 不再赘述。用一句话概括已经足够，所以只说‘一’。因为各地的时辰长短不一，所以总称为‘一时’。然而，有些经典中不指定时间而只指定地点，有人解释说这是为了避免争议，所以不采用这种方式。现在详细分析其含义，地点不会超出十六个国家，游历教化和居住的地方都有其数量，容易标明。而时间则包括年月、春秋、寒热、昼夜、寅卯、须臾等，变化迅速，数量繁多，无法全部记录，难以标明。‘佛’是梵语‘佛陀’（Buddha）的音译，这里的意思是‘觉者’，指觉悟了真妄之性相的人。觉有三种含义：一是自觉我空，区别于凡夫；二是觉他法空，区别于二乘；三是觉满俱空，与本觉合一，称为究竟觉，或大觉妙觉，区别于菩萨。‘在舍卫’（Śrāvastī）等，是处所成就。真谛（Paramārtha）的记载说，住处有两种：一是境界处，指教化在家的俗人；二是依止处，指统领出家的僧众。前者就是舍卫，后者就是祇园（Jetavana）。《婆沙论》（Vibhāṣā）中说，提到舍卫，是为了让远方的人知道；提到祇园，是为了让近处的人知道。舍卫，这里的意思是‘闻物’，指具备充足财宝之物，多闻解脱之人，远近诸国都知道这个地方。义净（Yijing）三藏翻译的《金刚经》（Vajracchedikā Prajñāpāramitā Sūtra）中，称之为‘名称大城’。‘祇树’等，指的是祇陀（Jetā）太子所布施的树，给孤长者（Anāthapiṇḍada）所购买的园林。祇陀，这里的意思是‘战胜’，是波斯匿王（Prasenajit）的太子。出生时，国王与外国交战获胜，因此用这个名字。给孤独，是臣子的称号，本名须达多（Sudatta），这里的意思是‘善施’，指救济孤独的人，也就是善于布施的人。又因为他经常行布施，所以被称为善施。乡里人赞美他，称他为给孤独。园林是须达多所购买，树是祇陀所布施。园林是总称，树是别称。先前合在一起标明园林，现在为了按照礼节区分尊卑，所以先说树后说园。西方的国家称寺庙为僧伽蓝摩（Saṃghārāma），这里的意思是‘众园’。因为佛教东传，最初传入中国时，住在鸿胪寺，接待来自异域的僧人。僧人逐渐增多，分散安置在不同的馆舍，保留了...
English
English version: I will not elaborate further. A brief statement is sufficient, hence just saying 'one'. Because the time divisions in various places are not fixed in duration, they are collectively referred to as 'one time'. However, in some sutras, the time is not specified, but only the place is. Some explain that this is to avoid disputes, so this method is not used. Now, considering its meaning in detail, the place will not exceed the sixteen countries, and the places of travel, teaching, and residence have their numbers, which are easy to mark. Time includes years, seasons, cold and heat, day and night, Yin and Mao hours, moments, etc., which change rapidly and have countless numbers, making them impossible to record and difficult to mark. 'Buddha' is the transliteration of the Sanskrit word 'Buddha' (Buddha), which here means 'the awakened one', referring to someone who has awakened to the true and false nature of phenomena. Awakening has three meanings: first, self-awareness of emptiness, distinguishing from ordinary people; second, awareness of the emptiness of dharmas, distinguishing from the two vehicles; third, complete awareness of emptiness, uniting with the original awareness, called ultimate awakening, or great and wonderful awakening, distinguishing from Bodhisattvas. 'In Śrāvastī' (Śrāvastī) etc., is the accomplishment of the place. Paramārtha's (Paramārtha) record says that there are two types of dwelling places: one is the realm place, referring to teaching laypeople at home; the other is the reliance place, referring to leading the monastic community. The former is Śrāvastī, and the latter is Jetavana (Jetavana). The Vibhāṣā (Vibhāṣā) says that mentioning Śrāvastī is to let people from afar know; mentioning Jetavana is to let people nearby know. Śrāvastī, here means 'hearing of things', referring to having sufficient wealth and treasures, and people who have heard much and attained liberation, known far and wide in various countries. Yijing (Yijing) Tripiṭaka translated the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), calling it 'the great city of fame'. 'Jeta's Grove' etc., refers to the trees donated by Prince Jeta (Jetā) and the garden purchased by Anāthapiṇḍada (Anāthapiṇḍada). Jeta, here means 'victory', is the prince of King Prasenajit (Prasenajit). When he was born, the king fought and won against a foreign country, hence the name. Anāthapiṇḍada is a title of a minister, originally named Sudatta (Sudatta), which here means 'good giver', referring to helping the lonely, that is, someone who is good at giving. Also, because he often practices giving, he is called good giver. The villagers praised him, calling him Anāthapiṇḍada. The garden was purchased by Sudatta, and the trees were donated by Jeta. The garden is a general term, and the trees are specific terms. Previously, the garden was marked together, but now, in order to distinguish between the honorable and the humble according to etiquette, the trees are mentioned first and then the garden. Western countries call temples Saṃghārāma (Saṃghārāma), which here means 'garden of the assembly'. Because Buddhism spread eastward, it first entered China and resided in the Honglu Temple, receiving monks from foreign lands. As the number of monks gradually increased, they were scattered in different guesthouses, retaining... --------------------------------------------------------------------------------
Chinese
本号皆曰寺焉。其买园施树者。涅槃经说。须达长者为儿聘妇。诣王舍城。因见佛发心。请入舍卫说法。佛令舍利弗随归先拣住处。择得祇陀太子之园。长者问买。太子戏云。侧布黄金满即卖之。长者便欲交付。太子云。是戏言。共请断事之人断之。彼断令依先语。长者载金侧布。唯少一隅。太子见其不惜财宝。知佛殊胜。遂施所余之地置立门屋。施园中树以为林荫。二人共成精舍请佛居之。故云祇树等也。阙众成就者。但文略也。如无常经等。然有其时。必具徒众故。经末云四辈弟子欢喜奉行。二发起序(六)。发起者。此经既以孝顺拔苦为宗故。托救母之缘而为发起。文分为六。第一目连道满。第二知恩欲酬。第三攀慕遍寻。第四得见所在。第五痛哭往救。第六恶习现前。初目连道满。 大目犍连始得六通 此人姓大目犍连。唐言菉菽氏。彼国上古有仙。常食菉豆。尊者是彼之种族也。名尼拘律陀。即树名也。尊者二亲因祭此树神而生尊者。故名此也。是王舍城中辅相之子。时人贵其种。所以称其氏。始得六通者。始即是初。初得圣道便度二亲。本因亲而修道故也。道虽无异本愿各殊。故诸圣者不必皆尔。六通者。一神境通。智证神境故。亦名如意通。身如其意欲往即到故。二天眼通。三天耳通。谓能见能 现代汉语译本： 这里都称作寺院。关于购买园林并种植树木的事情，《涅槃经》中记载，须达长者为了儿子聘娶媳妇，前往王舍城。因为见到佛陀而发心，请求佛陀到舍卫国说法。佛陀让舍利弗跟随他先去选择住处。舍利弗选择了祇陀太子（Jetavana Anathapindika，祇陀太子的花园）的花园。长者问价购买，太子开玩笑说：‘用黄金铺满地面就卖给你。’长者便要交付黄金。太子说：‘这是玩笑话。’于是共同请人来裁决此事。裁决的人判决按照先前所说的话执行。长者用车载着黄金铺地，只差一个角落没有铺满。太子见他如此不惜财宝，知道佛陀的殊胜，于是捐献出剩余的土地，建造门屋。捐献园中的树木作为林荫。两人共同建成精舍，请佛陀居住。所以说祇树（Jetavana，祇陀太子的树林）等等。缺少大众成就的原因，只是经文省略了。例如《无常经》等。然而在特定的时间，必定具备徒众，所以经文末尾说四辈弟子欢喜奉行。 二、发起序（六）。发起，这部经以孝顺、拔除痛苦为宗旨，所以依托救助母亲的因缘而作为发起。经文分为六个部分。第一，目连道满。第二，知恩欲报。第三，攀慕遍寻。第四，得见所在。第五，痛哭往救。第六，恶习现前。首先是目连道满。 大目犍连（Mahāmaudgalyāyana，佛陀十大弟子之一）始得六通。这个人姓大目犍连。唐朝话翻译为菉菽氏。他们国家上古时代有仙人，常常吃菉豆。尊者是他们的种族。名字叫尼拘律陀（Nikula，树名）。尊者的父母因为祭祀这种树神而生下尊者，所以取了这个名字。他是王舍城中辅相的儿子。当时的人看重他的种族，所以称呼他的氏族。始得六通，始就是初。初得圣道便度化父母。本来因为父母而修道。道虽然没有不同，但本来的愿望各有不同。所以各位圣者不一定都这样。六通是：一、神境通（iddhi-vidhā，神通）。因为智慧证得神境，也叫如意通。身体可以随着意念想去哪里就去哪里。二、天眼通（dibba-cakkhu，天眼）。三、天耳通（dibba-sota，天耳）。能够看见，能够听见。