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土为其说法。所闻虽同所见各别。虽俱欢喜信受奉行解有浅深所行各异。准彼论意。随对根宜所见居别理实三身体示相离。 经。在舍卫国祇树给孤独园 演曰。第五处成无非处失。佛地论云。若示说处及能说者示知此法何处谁说一切生疑故。须具说舍卫泽云。闻拘国以多出胜大宝拘名流远方。又有于此修学得仙诸方知闻故。周本云。名称大城。正梵音云室罗筏悉底。此云丰德。一具财宝。二妙欲境。三饶多闻。四丰解脱。故以名焉。今言舍卫。或舍婆提。皆讹略耳。河南释云。此中印度境憍萨国云都城名为别南憍萨罗故以都城为国之称。检西域记有两憍萨罗国。智度论云。憍萨罗国主波斯匿王。住舍婆提大城中。如来示教。胜军王经之云。憍萨罗主胜军大王。仁王经第一云。舍卫国主婆斯匿王国城之名随举其一。问据此土境名憍萨罗城名舍卫即体是一。若尔何故仁王经列十六大国。第一憍萨罗国。第二舍卫国。答彼是南憍萨罗。去此悬远故示相违。有人释云。波斯匿王是两国主。又云。憍萨罗舍卫本是两国合为一国者皆为谬释。由示能了南北二处憍萨罗故。问。准智论云。复次憍萨罗国佛生身地欲报地恩多住舍婆提城。准此故知舍卫城在憍萨罗国。若尔佛生迦毗罗国。何故乃言此国生。答准西域记。迦毗罗国 现代汉语译本 他们各自根据自己的理解来解释佛法。虽然听到的教义相同，但每个人的见解却不尽相同。虽然大家都欢喜地接受、相信并实践佛法，但理解有深浅之分，实践也有差异。根据他们的论点，佛陀为了适应不同根性的众生，所显现的形象也各不相同，但实际上，三身（法身、报身、应身）的本体是不可分离的。 经文说：'在舍卫国祇树给孤独园'。 演述说：这是第五处成就，没有不恰当的地方。《佛地论》中说，如果说明了说法的地方和说法的人，就能消除人们对'此法在何处说？谁说的？'的疑问。因此，需要详细说明。舍卫，根据泽云的说法，闻拘国盛产珍宝，拘这个名字流传很广。而且，有很多修行者在这里修学成仙，所以各方都知道这个地方。周本说，这是一个著名的大城。正确的梵文发音是室罗筏悉底（Śrāvastī），意思是'丰德'，因为它具备四种美德：一、具足财宝；二、拥有美妙的欲乐境界；三、盛产博学多闻之人；四、盛产解脱之人。所以用这个名字来命名。现在说的舍卫，或者舍婆提，都是讹略的说法。河南的僧人解释说，这里是印度憍萨罗国（Kośala）的都城，因为都城的名字叫别南憍萨罗，所以用都城的名字来代表国家。查阅《西域记》，有两个憍萨罗国。《智度论》中说，憍萨罗国的国王波斯匿王（Prasenajit），住在舍婆提大城中，如来在那里示教。《胜军王经》中说，憍萨罗的主人是胜军大王。《仁王经》第一卷中说，舍卫国的国王是婆斯匿王。国城的名字可以随意使用其中一个。 问：根据我们这里的地理情况，憍萨罗是国名，舍卫是城名，它们实际上是一个整体。如果是这样，为什么《仁王经》列出十六大国时，第一是憍萨罗国，第二是舍卫国？ 答：那是南憍萨罗国，距离这里很远，所以显示出不同的形象。有人解释说，波斯匿王是两个国家的主人。还有人说，憍萨罗和舍卫本来是两个国家，后来合并成一个国家。这些都是错误的解释。因为（经文）是为了让人们了解南北两个憍萨罗国。 问：根据《智度论》的说法，'此外，憍萨罗国是佛陀出生的地方，为了报答这片土地的恩情，佛陀经常住在舍婆提城。'根据这个说法，我们知道舍卫城在憍萨罗国。如果是这样，佛陀出生在迦毗罗国（Kapilavastu），为什么说佛陀出生在这个国家呢？ 答：根据《西域记》，迦毗罗国...
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English version Their interpretations of the Dharma vary according to their own understanding. Although the teachings heard are the same, each person's views are different. Although everyone joyfully accepts, believes, and practices the Dharma, there are differences in the depth of understanding and the practice. According to their arguments, the Buddha manifests different forms to adapt to beings of different capacities, but in reality, the essence of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) is inseparable. The sutra says: 'In the Jeta Grove of Anathapindika in Sravasti (Śrāvastī, a major city in ancient India)'. The commentary says: This is the fifth place of accomplishment, and there is nothing inappropriate about it. The *Buddhabhumi Sutra* says that if the place and the speaker of the Dharma are explained, it can eliminate people's doubts about 'Where was this Dharma spoken? Who spoke it?' Therefore, it is necessary to explain in detail. Sravasti, according to Ze Yun, the country of Wenkju is rich in treasures, and the name 'Kju' is widely known. Moreover, many practitioners have cultivated and become immortals here, so all places know about this place. Zhou Ben says that it is a famous large city. The correct Sanskrit pronunciation is Śrāvastī, which means 'abundance of virtue', because it possesses four virtues: 1. Abundance of wealth; 2. Possession of wonderful objects of desire; 3. Abundance of learned people; 4. Abundance of liberated people. Therefore, it is named with this name. The current saying of Sravasti, or Savatthi, are all corrupted versions. The monk from Henan explained that this is the capital city of the Kosala (Kośala, an ancient Indian kingdom) in India. Because the name of the capital city is Benan Kosala, the name of the capital city is used to represent the country. Checking the *Records of the Western Regions*, there are two Kosala countries. The *Mahaprajnaparamita Sastra* says that King Prasenajit (Prasenajit, the king of Kosala) of Kosala lives in the great city of Sravasti, where the Tathagata teaches. The *Victory Banner King Sutra* says that the master of Kosala is the great King Victory Banner. The first volume of the *Benevolent Kings Sutra* says that the king of Sravasti is King Prasenajit. The name of the country or the city can be used interchangeably. Question: According to the geographical situation here, Kosala is the name of the country, and Sravasti is the name of the city, and they are actually a whole. If so, why does the *Benevolent Kings Sutra* list Kosala as the first of the sixteen great countries, and Sravasti as the second? Answer: That is South Kosala, which is far away from here, so it shows a different image. Some people explain that King Prasenajit is the master of two countries. Others say that Kosala and Sravasti were originally two countries, which were later merged into one country. These are all wrong explanations. Because (the sutra) is to let people understand the two Kosala countries, North and South. Question: According to the *Mahaprajnaparamita Sastra*, 'Furthermore, Kosala is the place where the Buddha was born, and in order to repay the kindness of this land, the Buddha often lived in the city of Sravasti.' According to this statement, we know that the city of Sravasti is in the country of Kosala. If so, the Buddha was born in Kapilavastu (Kapilavastu, the birthplace of Buddha), why do you say that the Buddha was born in this country? Answer: According to the *Records of the Western Regions*, Kapilavastu... --------------------------------------------------------------------------------
Chinese
与舍卫相邻同中印度境。随邻近说言此佛生。仙记云。昔劫初有仙兄弟。弟名舍婆。魏云幼小。兄名阿婆提。魏云不可害。此二人住彼处求道。即国为名。弟略去婆兄略去阿。二名双存故曰舍婆提城。非但丰德。亦约仙名城南五六里有逝多林(此云胜木旧云祇陀讹也)是给孤独园胜军之大臣苏达多(此云善施)为佛建精舍。善施长者。仁而听敏积而能散。施乏施贫。哀孤恤老时美其德号给孤独焉。尊重如来愿建精舍。佛命舍利子。随处瞻揆。唯太子逝多园地爽恺□白太子。太子戏言。金遍乃卖善施豁然即出藏金随言布地有少未满。太子请留曰。佛诚良田宜植善种。即于空地建立精舍。世尊即云告阿难曰。园地善施所买林树逝多所施二人同心式崇功业。自今已往应谓此地为逝多树给孤独园。此举化佛所居之土。由对声闻化彼地前发心修行种姓不断故。偏气之理实亦有报身净土劫尽火烧当安隐故。问。何故居此而说般若。答。般若佛母一切诸法从此经生故。智论云。佛生身地欲报地恩多住舍婆提城等故。于此说。又复般若通贯五门。此舍卫城丰其四德风俗淳质笃学好福人土俱胜故。就此说鹭池鹫岭其义又殊。随对根宜不可一准。问。但举城园随一即问何须双举。答。真谛记云。住处为二。一境界处。二依止处。住境界处为 现代汉语译本 与舍卫（梵文：Śrāvastī，古印度城市名）相邻，位于中印度境内。按照邻近的说法，佛陀在此地诞生。古老的记载说，过去在劫初的时候，有仙人兄弟二人，弟弟名叫舍婆（Śyāma），意为‘幼小’，哥哥名叫阿婆提（Abhaya），意为‘不可害’。这两人住在此处修行，因此这个国家就以他们的名字命名。弟弟的名字省略了‘婆’字，哥哥的名字省略了‘阿’字，两个名字都保留了一部分，所以叫做舍婆提城。这里不仅物产丰富，也与仙人的名字有关。城南五六里处有逝多林（Jetavana，意为‘胜林’，旧译为‘祇陀’是错误的），是给孤独园（Anāthapiṇḍika-ārāma），善施（Sudatta）长者，也就是胜军（Jeta）的大臣苏达多（Sudatta，意为‘善施’）为佛陀建造的精舍。善施长者仁慈而聪敏，积累财富又能慷慨施舍，救济贫困，怜悯孤儿，照顾老人，当时人们赞美他的德行，称他为给孤独。他非常尊敬如来，希望建造精舍。佛陀命令舍利子（Śāriputra）随处观察地形。只有太子逝多（Jeta）的园地开阔平坦。善施禀告太子，太子开玩笑说，要用金子铺满地面才卖。善施毫不犹豫地拿出藏金，按照太子的要求铺地，还差一点没有铺满。太子请求留下剩余的空地，说：‘佛陀是真正的良田，应该种植善的种子。’于是就在空地上建立了精舍。世尊就告诉阿难（Ānanda）说：‘园地是善施买的，树林是逝多施舍的，两人同心协力，共同成就了这项功德。从今以后，应该称这个地方为逝多树给孤独园。’这是指化身佛所居住的土地，因为他们对声闻（Śrāvaka）示现化身，在此地之前就已发心修行，种姓不断。偏颇之理实际上也有报身佛的净土，即使劫尽火烧也能安稳存在。问：为什么在这里宣说般若（Prajñā）？答：因为般若是佛母，一切诸法都从此经产生。智论中说：佛陀出生的地方，是为了报答土地的恩情，所以多住在舍婆提城等地，因此在这里宣说。而且般若贯通五门。这个舍卫城物产丰富，具备四种美德，风俗淳朴，人们崇尚学习，喜好行善，人和土地都很优越，所以就在这里宣说。至于鹭池（Nalikeravana）和鹫岭（Gṛdhrakūṭa），其意义又有所不同，要根据不同的根器来施教，不能一概而论。问：只举城或园，随便说一个就行了，为什么一定要同时举出两个？答：真谛（Paramārtha）记载说：住处分为两种，一是境界处，二是依止处。住境界处是为了……
English
English version Adjacent to Śrāvastī (an ancient Indian city), located in central India. According to nearby accounts, the Buddha was born here. Ancient records say that in the beginning of a kalpa (cosmic cycle), there were two immortal brothers. The younger brother was named Śyāma, meaning 'small,' and the elder brother was named Abhaya, meaning 'invincible.' These two lived here and practiced the Way, so the country was named after them. The younger brother's name omitted 'ma,' and the elder brother's name omitted 'Aba.' Both names retained a part, so it is called the city of Śrāvastī. It is not only rich in products but also related to the names of the immortals. Five or six miles south of the city is Jetavana (meaning 'Victorious Grove,' the old translation 'Gītā' is wrong), which is Anāthapiṇḍika-ārāma (the park of Anāthapiṇḍika), the elder Sudatta (meaning 'Good Giving'), who was the minister of General Jeta, built a monastery for the Buddha. Elder Sudatta was kind and intelligent, accumulated wealth and was generous in giving, helping the poor, pitying orphans, and caring for the elderly. At that time, people praised his virtue and called him Anāthapiṇḍika (feeder of the destitute). He greatly respected the Tathāgata (Buddha) and hoped to build a monastery. The Buddha ordered Śāriputra to observe the terrain everywhere. Only Prince Jeta's garden was open and flat. Sudatta reported to the prince, and the prince joked that he would sell it only if it was covered with gold. Sudatta unhesitatingly took out the hidden gold and paved the ground according to the prince's request, but it was still a little short. The prince requested to leave the remaining open space, saying, 'The Buddha is a true field of merit, and good seeds should be planted.' So the monastery was built on the open space. The World Honored One then told Ānanda: 'The garden was bought by Sudatta, and the trees were donated by Jeta. The two worked together to accomplish this merit. From now on, this place should be called Jetavana Anāthapiṇḍika-ārāma.' This refers to the land where the manifested Buddha lived because they manifested a transformation for the Śrāvakas (hearers), and they had already made vows to practice before this place, and their lineage continued. The biased principle actually also has the pure land of the Reward Body Buddha, which can be safe even if the kalpa ends and the fire burns. Question: Why is Prajñā (wisdom) preached here? Answer: Because Prajñā is the mother of the Buddhas, and all dharmas (teachings) are born from this sutra. The Treatise on Great Perfection of Wisdom says: The place where the Buddha was born is to repay the kindness of the land, so he often lives in the city of Śrāvastī, etc., so he preaches here. Moreover, Prajñā penetrates the five gates. This city of Śrāvastī is rich in products, has four virtues, the customs are simple, people admire learning, like to do good deeds, and both people and land are superior, so it is preached here. As for Nalikeravana (Coconut-tree garden) and Gṛdhrakūṭa (Vulture Peak), their meanings are different, and teaching should be given according to different capacities, and cannot be generalized. Question: Just mention the city or the garden, just say one, why must both be mentioned at the same time? Answer: Paramārtha recorded: The dwelling place is divided into two types, one is the boundary place, and the other is the dependent place. Living in the boundary place is for... --------------------------------------------------------------------------------