English
English version This is called Wen Shi (文饰, meaning 'adornment'). It's a surname. He belonged to the Brahmin caste in Southern India. He was skilled in distinguishing meanings and expounding the teachings, therefore he was foremost in debate. Mahakatyayana (摩诃拘絺罗). This is called Da Xi (大膝, meaning 'large knee'). Named after his physical appearance. He was Shariputra's (舍利弗) uncle. He was diligent and assiduous, and attained the four kinds of eloquence. He could answer any question, therefore he was foremost in answering questions. Revata (离婆多). This is called Xing Su (星宿, meaning 'star constellation'). He was born after praying to the stars for a child. His mind was upright, therefore he was not inverted. His mind was stable, therefore he was not scattered. Therefore, he was foremost in non-inversion and non-confusion. Chudapanthaka (周利槃陀伽). This is called Ji Dao (继道, meaning 'continuing the path'). His mother gave birth to him on the road, hence the name. After leaving home, he was dull and ignorant, and could not understand the Dharma for a long time. The Buddha had him recite the two words 'broom', remembering one word and forgetting the other. After a long time, he suddenly awakened, his defilements were exhausted, his afflictions were removed, and he attained Arhatship. Nanda (难陀, meaning 'good joy'). This is called Shan Huanxi (善欢喜, meaning 'good joy'). There are three Nandas: Ananda (阿难陀), Sundarananda (孙陀罗难陀), and this Nanda who tended cows. Ananda (阿难陀, meaning 'joyful celebration'). This is called Qing Xi (庆喜, meaning 'joyful celebration'). He was the Buddha's cousin. He was born on the day the Buddha attained enlightenment, and the whole country rejoiced, hence the name. Ananda attended the Buddha for twenty-five years, and did not forget a single word of the Dharma spoken by the Buddha, therefore he was foremost in learning. Kashyapa (迦叶) transmitted the Dharma to Ananda, becoming the Second Patriarch. Rahula (罗睺罗, meaning 'covering obstacle'). This is called Fu Zhang (覆障, meaning 'covering obstacle'). He could cover the sun and moon with his hand, hence the name. He was the Buddha's son. He accumulated good deeds without being known, therefore he was foremost in secret practice. Gavampati (憍梵波提). This is called Niu Chi (牛呞, meaning 'cow chewing'). Because in a past life, he disrespected and ridiculed a Shramana, he contracted this disease and got this name. He often resided in the heavens, and the devas revered and served him, therefore he was foremost in receiving offerings from the devas. Pindola Bharadvaja (宾头卢颇罗堕). The first three characters are called Budong (不动, meaning 'immovable'), which is his name. The last three characters are called Ligen (利根, meaning 'sharp faculties'), which is his surname. The name comes before the surname, to distinguish him from others. Kalodayin (迦留陀夷). This is called Hei Guang (黑光, meaning 'black light'). His complexion was dark and radiant. Mahakatyayana (摩诃迦旃延). -------------------------------------------------------------------------------- 诃劫宾那。
Chinese
此云房宿。祷房星而生。不假玑衡。通晓天象。故知星宿第一。 薄拘罗。 此云善容。颜貌端正。昔持不杀戒。九十一劫。寿不中夭。年百有六十。故寿命第一。 阿㝹楼䭾。 此云无贫。昔于饥世。曾以稷饭。施辟支佛。九十一劫。资用充足。出家喜眠。佛说法时。昏睡不觉。佛呵责之。发愤精进。眼不交睫。失其双目。佛教修习乐见照明金刚三昧。遂得天眼。故天眼第一。 如是等诸大弟子。 如是结上。等例余。大弟子即大比邱。大阿罗汉。 并诸菩萨摩诃。 承前言佛说此经。不但声闻与会。大士亦同闻也。菩萨此云觉有情。摩诃萨。言菩萨中之大菩萨也。 文殊师利法王子。 文殊师利。亦云曼殊室利。此云妙吉祥。生时有光明满室。象生六牙诸瑞。佛为法王。菩萨入法正位。名法王子。 阿逸多菩萨。 此云无能胜。即弥勒菩萨也。弥勒此云慈氏姓也。阿逸多名也。以在母胎中。即有慈心。故以名族。悲华经云。发愿于刀兵劫中。拥护众生。即是慈隆即世。悲臻后劫。故无能胜。 干陀诃提菩萨。 此云不休息。行诸梵行。历恒沙劫。曾不休息。 常精进菩萨。 为一众生。 现代汉语译本 诃劫宾那 (Kahajapina)： 意为房宿，因其出生时祷告房星而得名。无需借助仪器，便能通晓天象，因此被称为星宿第一。 薄拘罗 (Bakkula)： 意为善容，颜貌端正。过去持不杀戒，历经九十一劫，未曾中途夭折，享年一百六十岁，因此被称为寿命第一。 阿㝹楼䭾 (Aniruddha)： 意为无贫。过去在饥荒年代，曾以稷饭布施给辟支佛，历经九十一劫，资用充足。出家后喜好睡眠，佛陀说法时，昏睡不醒，受到佛陀的呵责。于是发愤精进，眼不眨动，失去了双眼。佛陀教他修习乐见照明金刚三昧，遂获得天眼，因此被称为天眼第一。 如是等诸大弟子： 如是，承接上文。等，以此类推其余。大弟子即大比丘，大阿罗汉。 并诸菩萨摩诃： 承接前文，佛陀宣说此经，不仅声闻众参与，大菩萨也一同听闻。菩萨，意为觉有情。摩诃萨，指菩萨中的大菩萨。 文殊师利法王子： 文殊师利，也作曼殊室利，意为妙吉祥。出生时有光明充满房间，大象生出六牙等祥瑞。佛陀为法王，菩萨进入法的正位，称为法王子。 阿逸多菩萨 (Ajita)： 意为无能胜，即弥勒菩萨 (Maitreya)。弥勒，是姓，意为慈氏。阿逸多，是名。因为在母胎中，就具有慈悲心，所以以此为名。悲华经中说，发愿在刀兵劫中，拥护众生，即是慈悲普及当世，悲悯延续后世，所以称为无能胜。 干陀诃提菩萨 (Gandhahasti)： 意为不休息。奉行诸梵行，历经恒河沙数劫，从未休息。 常精进菩萨： 为了一切众生。
English
English version Kahajapina: This means 'Room Star'. He was named so because he prayed to the Room Star at birth. Without relying on instruments, he understood celestial phenomena, hence he is known as the foremost in understanding constellations. Bakkula: This means 'Good Appearance'. He had a dignified and handsome appearance. In the past, he upheld the precept of non-killing for ninety-one kalpas (aeons), never dying prematurely, and lived to be one hundred and sixty years old. Therefore, he is known as the foremost in longevity. Aniruddha: This means 'Without Poverty'. In a time of famine, he once offered millet rice to a Pratyekabuddha (Solitary Buddha). For ninety-one kalpas, he had abundant resources. After becoming a monk, he enjoyed sleeping. When the Buddha was teaching the Dharma, he would fall asleep and not wake up, and was scolded by the Buddha. He then resolved to be diligent and vigorous, not blinking his eyes, and lost his eyesight. The Buddha taught him to cultivate the Samadhi (state of meditative consciousness) of 'Joyful Seeing Illuminating Vajra', and he attained the divine eye (clairvoyance). Therefore, he is known as the foremost in divine eye. Such Great Disciples: 'Such' refers to the above. 'Etc.' implies the rest. 'Great Disciples' means great Bhikshus (monks), great Arhats (enlightened beings). And all the Bodhisattvas Mahasattvas: Following the previous statement, the Buddha spoke this Sutra, and not only Shravakas (voice-hearers) participated, but also great Bodhisattvas listened together. Bodhisattva means 'Enlightened Being'. Mahasattva refers to the great Bodhisattvas among Bodhisattvas. Manjushri Dharma Prince: Manjushri, also known as Manjushri, means 'Wonderful Auspiciousness'. At birth, there was light filling the room, and elephants were born with six tusks, among other auspicious signs. The Buddha is the Dharma King, and Bodhisattvas who have entered the right position of the Dharma are called Dharma Princes. Ajita Bodhisattva: This means 'Invincible', which is Maitreya Bodhisattva. Maitreya is the surname, meaning 'Kindness'. Ajita is the name. Because he had a compassionate heart in the womb, he was named so. The Karunapundarika Sutra says that he vowed to protect sentient beings during the age of war and strife, which is to say that his compassion extends to the present world, and his pity extends to future kalpas. Therefore, he is called Invincible. Gandhahasti Bodhisattva: This means 'Non-resting'. He practices all Brahma conduct, traversing countless kalpas, never resting. Constant Vigour Bodhisattva: For the sake of all sentient beings. -------------------------------------------------------------------------------- 久化不受。曾无一念弃舍故。 与如是等。诸大菩萨。 结上例余同前。 及释提桓因等。
Chinese
承前言净土法门。不但诸圣与会。一切凡众。皆同闻也。释提桓因。此云能天主。即帝释也。迦叶佛灭时。一女人发心修塔。三十二人佐之。今王忉利。统四方三十二天。故曰天主。等者等三十二。以及其余也。 无量诸天大众俱。 无量诸天者。统欲色无色天也。大众者。诸天而下。人及修罗。尽六道众生也。俱者结上文。上言与大比邱众俱。此言与诸菩萨诸天大众俱也。 佛土依正分第二 此总示依正二报。为全经提纲也。 ○土是所依名依报。佛是能依名正报。初标土显依。二标主显正。 尔时佛告长老舍利弗。 佛告者。佛自说也。法华则白毫放光。启一乘之教。维摩则毗耶示疾。开不二之谈。圆觉金刚。以及诸经。多因有问在先。然后佛为宣演。今经不然。良以末世众生。根钝障深。甚难解脱。佛以大悲。出此一门。横截生死。急救众生。唯恐不及。故不待请。而自宣说也。独告舍利弗者。智慧第一故也。 从是西方。过万十亿佛土。有世界名曰极乐。 此标土显依也。是者指此界而言。娑婆极乐。均在华藏中第十三重。二土相 现代汉语译本：长久以来熏修，没有一念舍弃。 与这些大菩萨们在一起。 （此处省略的经文内容与前文类似。） 以及释提桓因（Śakro devānām indraḥ，能天主，即帝释）等。 承接前文所说净土法门，不只是诸位圣贤参与法会，一切凡夫俗子也都一同听闻。释提桓因，翻译为‘能天主’，就是帝释天。过去迦叶佛（Kāśyapa Buddha）灭度时，有一位女子发心修建佛塔，有三十二人协助她，就是现在的忉利天王（Trāyastriṃśa），统领四方三十二天，所以称为天主。‘等’字，指等同于三十二天，以及其他的诸天。 无量诸天大众都聚集在一起。 无量诸天，统指欲界天、色界天和无色界天。大众，指诸天以下，包括人道和修罗道，涵盖六道众生。‘俱’字，总结上文，前面说与大比丘众在一起，这里说与诸菩萨和诸天大众在一起。 佛土依正分第二 这里总括地展示了依报和正报，作为整部经的总纲。 ○土是所依，名为依报；佛是能依，名为正报。首先标明国土，显示依报；其次标明佛主，显示正报。 这时，佛告诉长老舍利弗（Śāriputra）。 佛告诉，是佛自己宣说。在《法华经》（Saddharma Puṇḍarīka Sūtra）中，佛从白毫放光，开启了一乘的教义；在《维摩经》（Vimalakīrti Nirdeśa Sūtra）中，维摩诘（Vimalakīrti）示现疾病，开启了不二的谈论。《圆觉经》（Śūraṅgama Samādhi Sūtra）、《金刚经》（Vajracchedikā Prajñāpāramitā Sūtra），以及其他的经典，大多是因为有人提问在前，然后佛才为他们宣讲。而这部经不是这样，是因为末法时代的众生，根器迟钝，业障深重，很难解脱。佛以大慈悲心，开示这个法门，横向截断生死轮回，紧急救度众生，唯恐来不及，所以不等别人请求，就自己宣说了。单独告诉舍利弗，是因为他是智慧第一。 从这里向西方，经过十万亿佛土，有一个世界，名叫极乐（Sukhāvatī）。 这里标明国土，显示依报。‘是’指这个世界而言。娑婆世界（Sahā loka dhātu）和极乐世界，都在华藏世界（Avataṃsaka）中的第十三重，两个世界相...
English
English version: Having cultivated for a long time without ever abandoning the original aspiration, not even for a single thought. Together with such great Bodhisattvas. (The omitted scripture content here is similar to the previous text.) And also with Śakro devānām indraḥ (Śakro devānām indraḥ, the Lord of Gods, namely Indra), and others. Continuing from the previous statement about the Pure Land Dharma-door, it is not only the sages who participate in the Dharma assembly, but all ordinary beings also hear it together. Śakro devānām indraḥ, translated as 'Lord of Gods', is Indra. In the past, when Kāśyapa Buddha (Kāśyapa Buddha) passed away, there was a woman who aspired to build a pagoda, and thirty-two people assisted her, who are now the Trāyastriṃśa Heaven Kings, governing the thirty-two heavens in the four directions, hence called the Lord of Gods. 'Others' refers to those equal to the thirty-two heavens, as well as other devas. Countless heavenly beings and great assemblies are all gathered together. Countless heavenly beings refer to the Desire Realm, Form Realm, and Formless Realm heavens. The great assembly refers to those below the heavens, including humans and asuras, encompassing beings in the six realms. 'Together' summarizes the previous text, which stated being with the great Bhikṣu assembly, and here it states being with the Bodhisattvas and the great assembly of heavenly beings. Chapter Two: Division of the Buddha Land's Circumstances and the Rightful Reward This section provides a general overview of the circumstantial and rightful rewards, serving as the outline for the entire sutra. ○ The land is what is relied upon, called the circumstantial reward; the Buddha is the one who relies, called the rightful reward. First, the land is marked to show the circumstantial reward; second, the Buddha is marked to show the rightful reward. At that time, the Buddha told the elder Śāriputra (Śāriputra). 'The Buddha told' means the Buddha himself speaks. In the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Buddha emits light from the white hair between his eyebrows, initiating the teaching of the One Vehicle; in the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra), Vimalakīrti (Vimalakīrti) manifests illness, initiating the discussion of non-duality. The Śūraṅgama Samādhi Sūtra (Śūraṅgama Samādhi Sūtra), the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), and other sutras mostly begin with someone asking a question first, and then the Buddha expounds for them. This sutra is not like that because beings in the Dharma-ending Age have dull faculties and deep karmic obstacles, making it difficult to attain liberation. The Buddha, with great compassion, reveals this Dharma-door, horizontally cutting off the cycle of birth and death, urgently saving beings, fearing it may be too late, so he expounds it himself without waiting for a request. He tells Śāriputra alone because he is foremost in wisdom. From here, going westward, passing a hundred thousand million Buddha lands, there is a world called Sukhāvatī (Sukhāvatī). This marks the land, showing the circumstantial reward. 'Here' refers to this world. The Sahā world (Sahā loka dhātu) and the Sukhāvatī world are both in the thirteenth layer of the Avataṃsaka world (Avataṃsaka), the two worlds are... --------------------------------------------------------------------------------