English
Therefore, it is called 'the ultimate meaning within the ultimate meaning.' As for 'perfect and immediate,' it refers to the doctrine of the Perfect Teaching, which is called 'perfect' because it possesses four meanings: perfect and wondrous, perfect and harmonious, perfect and complete, and perfect and immediate. Now, the Pure Land Dharma-door, in every thought, perfectly transforms the five turbidities, hence wondrous; perfectly purifies the four lands, hence harmonious; perfectly sees the three bodies, hence complete; perfectly realizes the three non-retrogression, hence immediate. Being born into the Pure Land with karma and attaining Buddhahood in one lifetime can be said to be perfectly complete and perfectly immediate. The explanation of the Dharma Jewel is complete. Now, we will clarify the Sangha Jewel. 'Wonderful Virtue' is Manjusri (Manjusri) in Sanskrit, or sometimes called Manjushri (Manjusri), which means 'Wonderful Virtue,' also called 'Wonderful Auspiciousness.' It is said that when Manjusri Bodhisattva was born, there were ten auspicious signs: the room was filled with light, the courtyard was filled with nectar, the earth produced seven treasures, the gods opened hidden treasures, chickens gave birth to phoenix chicks, pigs gave birth to dragon piglets, horses gave birth to unicorns, cows gave birth to white zebras, granaries turned into golden millet, and elephants had six tusks. Possessing these ten auspicious signs, he is called 'Wonderful Auspiciousness.' He was born in the village of 多罗 (Tara) in Sravasti (Sravasti), in the Brahmin (Brahmins) family of 梵德 (Vande), born from his mother's right side, his body was purple-golden, and he could speak when he landed on the ground. He then left home at the Buddha's place. The Shurangama Samadhi Sutra records that in the past immeasurable asamkhya kalpas, the southern world was called Equality, and the Buddha was called Lung-zhong-shang-zun-wang-Rulai (Lung-zhong-shang-zun-wang-Rulai), who was Manjusri. The Angulimala Sutra says that in the present northern world of Constant Joy, the Buddha Huan-xi-zang-mo-ni-bao-ji-Fo (Huan-xi-zang-mo-ni-bao-ji-Fo), is Manjusri. The Karunapundarika Sutra says that when Amitabha (Amitabha) was a Chakravartin king, the third prince was named Wang Zhong, who generated the Bodhi mind at Bao-zang-Fo's (Bao-zang-Fo) place, vowing to practice the Bodhisattva path in the future without limit, to adorn the Buddha-land, filling it with great treasures, and without evil touches, various women, and their names. The Buddha then changed Wang Zhong's name to Manjusri (Manjusri), prophesying that in the future, the southern world would be called Pure and Immaculate Treasure Field, attaining anuttara-samyak-sambodhi (anuttara-samyak-sambodhi), and would be called Pu-xian-Rulai (Pu-xian-Rulai). Universal Virtue is Bisu-batuo (Bisu-batuo) in Sanskrit. The Karunapundarika Sutra says that when Amitabha (Amitabha) was a Chakravartin king, the eighth prince was named Min Tu, at Bao --------------------------------------------------------------------------------
Chinese
藏佛前发愿。愿于是不净世界。修菩萨行。复当修治庄严。十千不净世界。令得严净。如青香光明无垢世界。亦当教化无量菩萨。令心清净。皆趣大乘。悉使充满我之世界。佛即改泯图名。号为普贤。授记未来于北方知水善净功德世界。成阿耨多罗三藐三菩提。号曰智刚吼自在相王如来。 ○观自在者。梵云阿那婆娄吉低输。此云观世音。又名观自在。现在西方极乐世界。为补处菩萨。悲华经云。往昔劫中。阿弥陀佛为转轮王时。观世音菩萨。为第一太子。名曰不眴。尔时宝藏如来。为转轮王授记已。不眴太子。前白佛言。世尊。今我以大音声。告诸众生。我之所有一切善根。尽回向阿耨多罗三藐三菩提。愿我行菩萨道时。若有众生。受诸苦恼恐怖等事。退失正法。堕大暗处。忧愁孤穷无有救护。若能念我。称我名字。若其为我天耳所闻。天眼所见。是众生等。若不得免斯苦恼者。我终不成阿耨多罗三藐三菩提。世尊。我今复当为众生故。发上胜愿。愿转轮圣王。于安乐世界。作佛事已。入无余涅槃。乃至正法住时。我于其中修菩萨道。是佛正法初夜灭。即其后夜。成阿耨多罗三藐三菩提。时宝藏佛。寻为授记曰。汝观天人三恶一切众生。生大悲心。欲断众生诸苦恼故。欲令众生住安乐故。今当字汝为观世音。 现代汉语译本：在佛前发愿：‘我愿在这不净的世界，修菩萨行，并且修治庄严十千个不净的世界，使它们变得庄严清净，如同青香光明无垢世界一样。我也要教化无量的菩萨，使他们的心清净，都趋向大乘，让他们充满我的世界。’佛就更改泯图的名字，号为普贤（Samantabhadra）。并授记他未来在北方知水善净功德世界，成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi），号为智刚吼自在相王如来（Jnana-vajra-ghosha-svararaja-rupa-tathagata）。 观自在（Avalokiteshvara），梵文是阿那婆娄吉低输（Anavolokiteshvara），这里翻译为观世音，又名观自在。现在在西方极乐世界，作为补处菩萨。悲华经中说，过去劫中，阿弥陀佛（Amitabha）为转轮王时，观世音菩萨是第一太子，名叫不眴（Abu-kshyena）。当时宝藏如来（Ratnagarbha-tathagata）为转轮王授记后，不眴太子向前对佛说：‘世尊，现在我以大音声，告诉所有众生，我所有的一切善根，都回向阿耨多罗三藐三菩提。愿我行菩萨道时，如果有众生，遭受各种苦恼恐怖等事，退失正法，堕入黑暗之处，忧愁孤单没有救护，如果能念我，称我的名字，如果我的天耳听到，天眼看到，这些众生，如果不能免除这些苦恼，我终不成阿耨多罗三藐三菩提。世尊，我现在再次为了众生的缘故，发殊胜的愿。愿转轮圣王，在安乐世界，作完佛事后，入无余涅槃（nirvana），乃至正法住世时，我于其中修菩萨道，在这佛的正法初夜灭尽后，紧接着的后夜，成就阿耨多罗三藐三菩提。’当时宝藏佛就为他授记说：‘你观察天人三恶道的一切众生，生起大悲心，想要断除众生的一切苦恼，想要令众生安住于安乐，现在就命名你为观世音。’
English
English version: He made a vow before the Buddha: 'I vow to practice the Bodhisattva path in this impure world, and to cultivate and adorn ten thousand impure worlds, making them as adorned and pure as the Qingxiang Guangming Wugou world. I will also teach and transform countless Bodhisattvas, purifying their minds, guiding them all towards the Mahayana, and filling my world with them.' The Buddha then changed Mintu's name to Samantabhadra (普贤). He prophesied that in the future, in the northern Zhishui Shanjing Gongde world, he would attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提), and be named Jnana-vajra-ghosha-svararaja-rupa-tathagata (智刚吼自在相王如来). Avalokiteshvara (观自在), in Sanskrit, is Anavolokiteshvara (阿那婆娄吉低输), which is translated here as Guanshiyin (观世音), also known as Avalokiteshvara (观自在). He is currently in the Western Pure Land of Sukhavati, as a Bodhisattva awaiting Buddhahood. The Karunapundarika Sutra says that in a past kalpa, when Amitabha (阿弥陀佛) was a Chakravartin king, Avalokiteshvara was the first prince, named Abu-kshyena (不眴). At that time, after Ratnagarbha-tathagata (宝藏如来) prophesied to the Chakravartin king, Prince Abu-kshyena stepped forward and said to the Buddha: 'World Honored One, now I declare to all beings with a great voice that all my good roots are dedicated to Anuttara-samyak-sambodhi. I vow that when I practice the Bodhisattva path, if there are beings who suffer various afflictions and terrors, lose the true Dharma, fall into darkness, and are sorrowful, lonely, and without protection, if they can remember me and call my name, if my heavenly ear hears and my heavenly eye sees, if these beings cannot be freed from these afflictions, I will not attain Anuttara-samyak-sambodhi. World Honored One, I now again make a supreme vow for the sake of beings. I vow that after the Chakravartin king completes his Buddha work in the Land of Bliss and enters Nirvana without remainder (nirvana), and even while the true Dharma abides, I will practice the Bodhisattva path within it. After the first night when this Buddha's true Dharma perishes, in the following night, I will attain Anuttara-samyak-sambodhi.' At that time, Ratnagarbha Buddha prophesied to him, saying: 'You observe all beings in the heavens, humans, and the three evil realms, and generate great compassion, desiring to cut off all the afflictions of beings, desiring to cause beings to dwell in peace and happiness, now I will name you Avalokiteshvara.' --------------------------------------------------------------------------------
Chinese
无量寿佛般涅槃已。第二恒河沙阿僧祇劫。彼土转名一切珍宝所成就世界。所有种种庄严。无量无边。安乐世界所不能及。汝于菩提树下。成阿耨多罗三藐三菩提。号遍出一切光明功德山王如来。 ○势至者。梵语摩诃那钵。此云大势至。现在极乐世界。第二补处菩萨也。悲华经云。昔阿弥陀佛。为转轮王时。大势至为第二太子。名曰尼摩。尔时宝藏如来。为王及第一太子授记已。第二王子。亦白佛言。世尊。如我所有身口意业。清净福德。尽以回向阿耨多罗三藐三菩提。愿遍出一切光明功德山王佛。始初成道。我当先请转于法轮。随其说法。所经时节。于其中间行菩萨道。是佛涅槃后。正法灭已。我于其后。次第成于阿耨多罗三藐三菩提。我作佛时。所作佛事。世界所有种种庄严。般涅槃后。正法住世。悉如彼佛。等无有异。尔时佛告第二王子。汝今所愿。取大世界。如汝所愿。当于如是最大世界。成阿耨多罗三藐三菩提。号曰善住珍宝山王如来。由汝愿取大世界故。因是字汝为得大势。 ○马鸣者。梵语阿湿矩沙。此云马鸣。东天竺桑岐多国婆罗门。得法于夜奢尊者。尝制大乘起信论。末后劝人求生净土曰。众生以住此娑婆世界。自畏不能常值诸佛。亲承供养。惧畏信心。难可成就。意欲退者。当知 现代汉语译本：无量寿佛（Amitabha Buddha，阿弥陀佛）般涅槃之后，经过第二恒河沙阿僧祇劫（asaṃkhya-kalpa，无数大劫），那个国土转名为一切珍宝所成就世界。所有种种庄严，无量无边，安乐世界（Sukhavati，极乐世界）所不能及。你将于菩提树下，成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），号遍出一切光明功德山王如来。 势至（Mahāsthāmaprāpta，摩诃那钵）：梵语摩诃那钵（Mahāsthāmaprāpta），此云大势至。现在极乐世界，第二补处菩萨也。《悲华经》云，昔阿弥陀佛为转轮王时，大势至为第二太子，名叫尼摩。尔时宝藏如来，为王及第一太子授记已，第二王子亦白佛言：‘世尊，如我所有身口意业，清净福德，尽以回向阿耨多罗三藐三菩提，愿遍出一切光明功德山王佛，始初成道，我当先请转于法轮。随其说法，所经时节，于其中间行菩萨道。是佛涅槃后，正法灭已，我于其后，次第成于阿耨多罗三藐三菩提。我作佛时，所作佛事，世界所有种种庄严，般涅槃后，正法住世，悉如彼佛，等无有异。’尔时佛告第二王子：‘汝今所愿，取大世界，如汝所愿，当于如是最大世界，成阿耨多罗三藐三菩提，号曰善住珍宝山王如来。由汝愿取大世界故，因是字汝为得大势。’ 马鸣（Aśvaghoṣa，阿湿矩沙）：梵语阿湿矩沙（Aśvaghoṣa），此云马鸣。东天竺桑岐多国婆罗门，得法于夜奢尊者。尝制《大乘起信论》，末后劝人求生净土曰：‘众生以住此娑婆世界（Sahā world，娑婆世界），自畏不能常值诸佛，亲承供养，惧畏信心，难可成就，意欲退者，当知’
English
English version: After Amitabha Buddha (Amitabha Buddha) enters Parinirvana, after the second Ganges sand asaṃkhya-kalpas (asaṃkhya-kalpa, countless great kalpas), that land will be renamed the World Accomplished by All Treasures. All kinds of adornments are immeasurable and boundless, beyond what the Sukhavati (Sukhavati, Pure Land of Bliss) world can achieve. You will attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) under the Bodhi tree, and be named the Tathagata King of the Mountain of Light and Merit that Pervades All. Mahāsthāmaprāpta: In Sanskrit, Mahāsthāmaprāpta, which translates to Great Strength Arrived. He is currently in the Pure Land of Bliss, the second Bodhisattva to succeed. The *Karunapundarika Sutra* says that when Amitabha Buddha was a Chakravartin King in the past, Mahāsthāmaprāpta was the second prince, named Nima. At that time, the Tathagata Baozang, after bestowing predictions on the king and the first prince, the second prince also said to the Buddha: 'World Honored One, may all my actions of body, speech, and mind, pure blessings and virtues, be dedicated to Anuttarā-samyak-saṃbodhi. May the Buddha King of the Mountain of Light and Merit that Pervades All, when he first attains enlightenment, I shall first request him to turn the Wheel of Dharma. During the time he expounds the Dharma, I will practice the Bodhisattva path. After that Buddha enters Nirvana and the True Dharma has perished, I will then attain Anuttarā-samyak-saṃbodhi in succession. When I become a Buddha, all the Buddha activities I perform, all the adornments of the world, after entering Parinirvana, the True Dharma will abide in the world, all like that Buddha, without any difference.' At that time, the Buddha told the second prince: 'Now your wish is to take a great world. As you wish, you shall attain Anuttarā-samyak-saṃbodhi in such a great world, and be named the Tathagata King of the Mountain of Well-Dwelling Treasures. Because you wished to take a great world, therefore you are named Great Strength Arrived.' Aśvaghoṣa: In Sanskrit, Aśvaghoṣa, which translates to Horse Cry. He was a Brahmin from the Sangita country of East India, who received the Dharma from Venerable Yashas. He once wrote the *Awakening of Faith in the Mahayana*, and at the end, he advised people to seek rebirth in the Pure Land, saying: 'Sentient beings, dwelling in this Sahā world (Sahā world), fear that they cannot always encounter the Buddhas, personally receive offerings, fear that faith is difficult to achieve, and intend to retreat, should know' --------------------------------------------------------------------------------