English
English version Divided into three parts: First, encountering difficulties. Second, reciting the name (of the Buddha). Third, fulfilling wishes. This is the first part. It refers to women who, when facing difficulties, experience extreme suffering or even lose their lives. The Sutra says: 'If one can reach the Tathagata,' this is the second part, reciting the name. It advises all women, when facing danger, to sincerely and earnestly recite the name of Bhaiṣajya-guru (Bhaiṣajyaguru) Tathagata. The Sutra says: 'Quickly attain liberation to seize their souls,' this is the third part, fulfilling wishes. Because of reciting and making offerings to that Tathagata, there are no various sufferings and afflictions, and one quickly attains liberation. The child born has complete limbs, a dignified and beautiful appearance, and is admired and respected by those who see them. They possess keen intelligence, a long lifespan, and their souls are not harmed by non-human beings. The Sutra says: 'At that time, the World Honored One to many doubts or,' this is the third part, the section on the teacher-student discussion of benefits, divided into three parts: First, the Buddha asks Kāśyapa (Kashyapa); second, Ānanda (Ananda) fully explains; third, the Tathagata agrees and completes. This is the first part. 'Wisdom-life' is praising virtue. It refers to undefiled, excellent understanding, conforming to emptiness without interruption. Taking this as life, it is called 'wisdom-life.' That is, being apart from the five kinds of wrong livelihood. As the *Anuttara-tantra* and various sutras and treatises say, if one is a layperson, there are five impure occupations: First, selling weapons; second, selling fish and meat; third, trafficking in people; fourth, making poisons; fifth, selling alcohol. Taking these as a means of survival is not a pure life. Monastics are apart from these, taking wisdom as life. Moreover, wisdom has no faults and is also a pure life. Or, 'Elder' refers to one who is old in years and broad in virtue, also a different name for beautiful conduct. The current term 'Bhagavat' also has no different meaning. Ānanda means joy, also called rejoicing. The name 'joy' is established by three causes: First, past causes. As the sutra says, when Śākyamuni (Shakyamuni) Buddha practiced the Bodhisattva path in the past, he was a potter named Great Light. He encountered the father of the past Śākyamuni Buddha named Śuddhodana, and the mother named Māyā (Maya), and the attendant disciple named Ānanda. The land and retinue are no different now, therefore he made a vow, 'May I attain Buddhahood in the future, just like the current Buddha.' Because of this original vow, he is now able to attain Buddhahood, so he let the attendant still be named Ānanda. Second, present causes. The Bhikshu Ānanda has a dignified appearance, and people who see him cannot help but rejoice, so he is called Ānanda. Therefore, the *Mahāprajñāpāramitāśāstra* praises his face like a pure full moon, his eyes... --------------------------------------------------------------------------------
Chinese
若青莲花。佛法大海水流入阿难心。三父母立名。父母何缘与字欢喜。喜时生故。何者喜时。所谓如来得道夜。时如来十九逾城出家。既出家已六年。自饿身极羸瘦。父王遣人恒往睦伺知极微惙常恐不全。菩萨后时知饿非道。受食乳糜欲取正觉。魔作是念。若佛道成空。我境界曼道未成。当败其志。遂率官属十八亿万。持诸苦具来怖菩萨。菩萨于时入胜意慈定。令魔眷属颠坠退落。魔既被降便作是念。菩萨力大。非我能胜。当恼其父。遂便往诣净饭宫。且喝如是言。悉达太子昨夜死矣。王时闻已从床而堕。良久乃苏。便为伤叹念子。在家当为轮王。何其出家空无所获。未久之间。菩提树神以佛道成。复持天花庆贺父王当成佛。时天雨妙花而为供养故持庆王。其时亦往净饭宫上喝如是言。大王当知。汝子已得道魔众已破。散光明如日出。遍照十方国。王时生疑。向者有天言。我子死。今复有天云。子成道。何者可信。菩提神曰。我言可信。向者是魔故相恼耳。我是菩提树神。以佛于我树下得道故相庆贺。王时作念。我子在家当为轮王。今者出家为法轮王。彼此无失。向者闻死。今忽闻生。一重大喜复闻道成两重大喜。未久之间。王弟斛饭夜生阿难寅抱诣王弟于昨夜生此一男。王时对曰。我子成道。汝复生男。众喜并集。 现代汉语译本： 犹如青莲花一般。（佛陀的）佛法如大海之水流入阿难（Ānanda，佛陀十大弟子之一，以记忆力强著称）的心中。因为父母为他取名，父母为何给他取名‘欢喜’（一说为‘庆喜’）呢？因为在喜庆之时出生。什么喜庆之时呢？就是如来（Tathāgata，佛陀的称号之一）得道之夜。当时如来十九岁逾越城墙出家。出家之后六年，自我禁食身体极其羸弱。父王（净饭王，Śuddhodana）派遣人经常前往探视，知道他非常虚弱，常常担心他不能保全性命。菩萨（Bodhisattva，指释迦牟尼成佛前）后来知道禁食并非正道，接受乳糜饮食想要证得正觉。魔（Māra，佛教中阻碍修行的恶神）这样想：如果佛陀得道成功，我的境界就会空虚，我的曼道（Mārga，道路、途径）不能成功，应当破坏他的志向。于是率领官属十八亿万，拿着各种苦具来恐吓菩萨。菩萨当时进入殊胜的意慈定（一种禅定状态），使魔的眷属颠倒坠落。魔被降伏后就想：菩萨的力量强大，不是我能战胜的，应当去恼乱他的父亲。于是就前往净饭宫，大声喊叫说：‘悉达太子（Siddhartha，释迦牟尼的本名）昨夜死了！’国王当时听到后从床上跌落，过了很久才苏醒，便悲伤叹息思念儿子。在家应当成为转轮王（Cakravartin，拥有统治世界的理想君主），为何出家却一无所获。没过多久，菩提树神（Bodhi tree deity，守护菩提树的神）因为佛陀得道成功，又拿着天花庆贺父王即将成佛。当时天空中降下美妙的花朵作为供养，所以拿着花来庆贺国王。当时也前往净饭宫大声喊叫说：‘大王应当知道，您的儿子已经得道，魔众已经被击破，散发的光明如同太阳升起，遍照十方国土。’国王当时产生怀疑，先前有天人说我的儿子死了，现在又有天人说儿子成道，哪个可以相信呢？菩提树神说：‘我的话可以相信，先前的是魔来故意恼乱您。我是菩提树神，因为佛陀在我树下得道，所以来庆贺。’国王当时心想：我的儿子在家应当成为转轮王，现在出家成为法轮王（Dharmacakra-pravartana，转动佛法的轮子），彼此没有损失。先前听到死讯，现在忽然听到生还，这是一重大的喜事，又听到得道成功，这是两重大的喜事。没过多久，王弟斛饭（Dronodana，净饭王的弟弟）夜里生下阿难，抱着婴儿在寅时前往拜见国王。王弟说：‘昨天夜里生下这个男孩。’国王当时回答说：‘我的儿子成道，你又生下男孩，各种喜事聚集在一起。’
English
English version: Like a blue lotus flower. The Buddha's Dharma, like the water of the great ocean, flowed into the heart of Ānanda (one of the ten great disciples of the Buddha, known for his strong memory). Because his parents named him, why did his parents name him 'Joyful' (or 'Rejoicing')? Because he was born at a time of rejoicing. What time of rejoicing? It was the night the Tathāgata (one of the titles of the Buddha) attained enlightenment. At that time, the Tathāgata was nineteen years old when he left the city to renounce the world. After renouncing the world for six years, he practiced self-mortification, and his body became extremely emaciated. His father, King Śuddhodana, sent people to constantly visit and observe him, knowing that he was very weak and always fearing that he would not be able to preserve his life. The Bodhisattva (referring to Śākyamuni before becoming a Buddha) later realized that asceticism was not the right path, and he accepted milk porridge, desiring to attain perfect enlightenment. Māra (the evil deity in Buddhism who obstructs practice) thought: If the Buddha succeeds in attaining enlightenment, my realm will become empty, and my Mārga (path, way) will not succeed; I should destroy his aspiration. Therefore, he led eighteen hundred million officials and attendants, holding various instruments of suffering to frighten the Bodhisattva. At that time, the Bodhisattva entered the supreme Samadhi of Loving-kindness, causing Māra's retinue to fall and retreat. After Māra was subdued, he thought: The Bodhisattva's power is great; I cannot defeat him. I should trouble his father. Therefore, he went to King Śuddhodana's palace and shouted loudly, saying: 'Prince Siddhartha (Śākyamuni's original name) died last night!' When the king heard this, he fell from his bed and only regained consciousness after a long time. He then grieved and lamented, thinking of his son. At home, he should have become a Cakravartin (an ideal monarch who possesses the world); why did he renounce the world and gain nothing? Not long after, the Bodhi tree deity (the deity guarding the Bodhi tree), because the Buddha had succeeded in attaining enlightenment, also brought heavenly flowers to congratulate the father on his son's attainment of Buddhahood. At that time, wonderful flowers rained down from the sky as offerings, so he brought flowers to congratulate the king. At that time, he also went to King Śuddhodana's palace and shouted loudly, saying: 'Great King, you should know that your son has attained enlightenment, the hosts of Māra have been defeated, and the light he emits is like the rising sun, illuminating the ten directions.' The king then became doubtful. Earlier, a deva (deity) said that my son had died, and now another deva says that my son has attained enlightenment. Which one can be believed? The Bodhi tree deity said: 'My words can be believed. The previous one was Māra deliberately troubling you. I am the Bodhi tree deity, and because the Buddha attained enlightenment under my tree, I have come to congratulate you.' The king then thought: My son should have become a Cakravartin at home, but now he has renounced the world and become a Dharma King (Dharmacakra-pravartana, turning the wheel of Dharma); there is no loss either way. Earlier, I heard the news of his death, but now I suddenly hear of his survival; this is one great joy, and then I hear of his success in attaining enlightenment; this is two great joys. Not long after, King Dronodana (Śuddhodana's younger brother) gave birth to Ānanda at night, and he took the infant to see the king at the hour of Yin (3-5 am). The king's brother said: 'This boy was born last night.' The king then replied: 'My son has attained enlightenment, and you have given birth to a boy; all kinds of joys have gathered together.' --------------------------------------------------------------------------------
Chinese
与字欢喜。智度论说。昔有白种王名师子颊王名有四子。一名净饭。二名白饭。三名斛饭。四甘露饭。净饭二子。一悉达多。二名难陀。白饭二子。一名跋提。二名提沙。斛饭二子。一名调达。二曰阿难。甘露饭二子。一摩诃男。二阿泥卢豆。今此阿难是佛昆季。 经。时慧命至无复疑惑 二阿难具陈文分为三。一彰己谛诚。二惧他不信。三生诽坠苦。就初文中文分为四。一述。二徴。三释。四合。此则初也。今此阿难彰己自信故无疑惑。 经。何以故 二徴。何所以故不生疑惑。 经。一切至清净 三释。身口意行无不清净者。夫烦恼未尽。三业有漏所见不明。所说不定可生疑惑。如来烦恼习尽。三业清净所见分明。说必楷定。是故不疑。 经。世尊至无有差异 四合。如日月轮妙高山王。不堕不倾。佛言无异。亦复如是。 经。大德至尔许功德 二惧他不信。或有众生无明所覆。信根残缺昏醉𧄼瞢于佛深妙境中作无利语。云何但念一如来名。便获无边殊胜功德。由此疑惑而自毁伤。 经。心不信受至当堕苦趣 三生诽坠苦生于诽谤得三恶果。轮转无际犹长生死昏冥如夜饶者利也。益者乐也。故唐本云。失大利乐即其义也。利谓世间善果。乐谓出世涅槃计。闻药师佛名。信受 现代汉语译本 与字欢喜。《智度论》说，过去有白种王名叫师子颊王（Śīhahanu，释迦牟尼佛的祖父），有四个儿子，一名净饭（Śuddhodana，释迦牟尼佛的父亲），二名白饭（Śuklodana），三名斛饭（Dronodana），四名甘露饭（Amrtodana）。净饭有两个儿子，一名悉达多（Siddhartha，释迦牟尼佛），二名难陀（Nanda）。白饭有两个儿子，一名跋提（Bhadrika），二名提沙（Tisya）。斛饭有两个儿子，一名调达（Devadatta），二名阿难（Ānanda）。甘露饭有两个儿子，一名摩诃男（Mahanama），二阿泥卢豆（Aniruddha）。现在这位阿难是佛的堂弟。 经：当时慧命至，无复疑惑。二、阿难具陈，文分为三：一、彰己谛诚；二、惧他不信；三、生诽坠苦。就初文中文分为四：一、述；二、徴；三、释；四、合。此则初也。今此阿难彰己自信，故无疑惑。 经：何以故？二、徴。何所以故不生疑惑？ 经：一切至清净。三、释。身口意行无不清净者。夫烦恼未尽，三业有漏，所见不明，所说不定，可生疑惑。如来烦恼习尽，三业清净，所见分明，说必楷定。是故不疑。 经：世尊至无有差异。四、合。如日月轮，妙高山王，不堕不倾。佛言无异，亦复如是。 经：大德至尔许功德。二、惧他不信。或有众生无明所覆，信根残缺，昏醉𧄼瞢，于佛深妙境中作无利语。云何但念一如来名，便获无边殊胜功德。由此疑惑而自毁伤。 经：心不信受至当堕苦趣。三、生诽坠苦，生于诽谤，得三恶果。轮转无际，犹长生死昏冥如夜。饶者利也，益者乐也。故唐本云：失大利乐，即其义也。利谓世间善果，乐谓出世涅槃计。闻药师佛名，信受