I. The Assembly of Sages Present at the Dharma Gathering 一、法会圣众同俱分
Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 同俱者，俱此正修功德也。从来读弥陀经者往往徒慕西方之极乐，而未明极乐之意境，徒知西方有相之庄严，而未达无相之功德庄严，徒发愿往生，而未解如何得往生之义，徒知西方一门之义，而未通西方普门之妙。 |
“Together with” means sharing in the merits of this very practice. Those who have long read the Amitābha Sūtra often merely yearn for the bliss of the Western Pure Land without understanding the spiritual realm of ultimate bliss; they know only the adornments with form in the West, without realizing the meritorious adornments of the formless; they merely vow to be reborn there, without understanding how rebirth is attained; and they know only the meaning of the single gate to the West, without comprehending the wonder of the universal gate of the West. |
| 西方极乐世界者，圆遍十方，一普互摄，至广大精密之佛土也。凡佛经文浅者义深，如此经与普门品等是，而经首特点出诸名者，由舍利弗至阿㝹楼驮十六人。 |
The Western Land of Ultimate Bliss is a Buddha-land that perfectly pervades the ten directions, in which the one and the universal mutually encompass one another, reaching the utmost vastness and subtle precision. In Buddhist scriptures, plain wording often conveys profound meaning; this is so in this sūtra and in the Universal Gate Chapter. At the beginning of this sūtra, certain names are specially singled out: sixteen persons, from Śāriputra to Aniruddha. |
| 为小乘偏空者，未能直证大乘，宏开般若，佛转说有世界以为证，欲其勿偏空而转知有也。十六人中，特以舍利弗为首者，以佛为小乘说般若必不离智慧较高之舍利弗也，是谓咐嘱。 |
For those of the Lesser Vehicle who incline toward biased emptiness and are not yet able to directly realize the Mahāyāna and broadly open up prajñā, the Buddha further taught of a world with form as evidence, wishing them not to cling to biased emptiness but to turn and recognize existence. Among the sixteen, Śāriputra is especially placed first because, when the Buddha teaches prajñā to those of the Lesser Vehicle, he cannot do without Śāriputra, whose wisdom is comparatively lofty. This is called entrusting. |
| 大菩萨中，以文殊为首者，明此经非通般若不可，次阿逸多菩萨者，弥勒也。佛先说有相，以融归于性，可知性相融通，非空非有，而极乐之意境始开，是谓护念。故此经不可仅执文字解，当兼从意境会，然后知佛之广大慈悲矣。世有愿与诸圣众同俱而往生者乎，幸先除成见，俯纳鄙见，一试其究竟如何。 |
Among the great bodhisattvas, Mañjuśrī is placed first to make clear that this sūtra cannot be understood without prajñā. Next is Bodhisattva Ajita, who is Maitreya. The Buddha first teaches forms in order to integrate them back into intrinsic nature. Thus it may be known that nature and form interpenetrate: neither empty nor existent. Only then does the spiritual realm of ultimate bliss begin to open. This is called being held in mindful care. Therefore, this sūtra must not be interpreted merely by clinging to its words; one must also comprehend it through its spiritual realm. Then one will know the Buddha’s vast compassion. Are there people in the world who wish to be reborn together with all the noble assembly? May they first relinquish their preconceived views, condescend to accept these humble views, and test for themselves what the ultimate outcome may be. |
| 如是我闻，一时佛在舍卫国祇树给孤独园，与大比丘僧千二百五十人俱，皆是大阿罗汉，众所知识：长老舍利弗，摩诃目犍连，摩诃迦叶，摩诃迦旃延，摩诃俱絺罗，离婆多，周利槃陀伽，难陀，阿难陀，罗睺罗，憍梵波提，宾头卢颇罗堕，迦留陀夷，摩诃劫宾那，薄拘罗，阿㝹楼驮，如是等诸大弟子。 |
Thus have I heard. At one time, the Buddha was staying in the Jetavana Grove, Anāthapiṇḍada’s Park, in Śrāvastī, together with a great assembly of 1,250 bhikṣus. All were great arhats, known and recognized by the assembly: Elder Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati, Piṇḍola Bhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, and Aniruddha—together with such great disciples. |
| 并诸菩萨摩诃萨：文殊师利法王子，阿逸多菩萨，乾陀诃提菩萨，常精进菩萨，与如是等诸大菩萨。及释提桓因等无量诸天大众俱。 |
Also present were great bodhisattvas: Mañjuśrī, Prince of the Dharma; Bodhisattva Ajita; Bodhisattva Gandhahastin; Bodhisattva Ever-Vigorous; and such other great bodhisattvas. There were also Śakra, Lord of the Devas, and countless multitudes of devas. |
