Chinese
所谓“造”似乎是将之前两种说法混合在一起的说法。无论如何，将那些阿罗汉的口头传承汇集在一起，由长老们口耳相传，后来记录成文字。按照分别说部（说一切有部）的观点，他们认为阿毗达磨七论是佛语，因此认为释经论著的开端是《分别论》。但按照经部师的观点，在《分别论》之前出现的阿毗达磨七论也是由声闻凡夫所造，他们认为这是将佛陀的教言归结为舍利子等人所作，因此认为释经论著的开端是七论。有些论师认为，七论最初是佛语，但后来也可能混入了声闻凡夫所造的词句，就像不同部派的一些经一样。因此，对于那些与三量相违的错误，必须认为是后来混入的词句。就像大乘有单独的阿毗达磨藏一样，声闻也应该有。三藏的意义虽然相互关联，但其他二藏有不同的书卷，没有理由说母藏不应该这样。他们这样认为。后面的这种观点似乎比较合理，但大学者世亲似乎赞同经部的观点，所以暂时这样承认。有些人说这不是佛语，因为有很多错误，是舍利子等人所造，这种说法非常愚蠢。因为双贤之一在导师（佛陀）之前就已涅槃，导师在世时也没有做释经论著的事情，导师明明在世，如果出现对佛语的错误解释，那就太过分了。如果以佛教的权威为基础，佛语和释经论著的区别也只能在于导师亲自在世时出现，以及涅槃之后出现而已。如果双贤之一等人对佛语进行错误的解释，那么作为证人的大多数人
English
The so-called "making" seems to be a mixture of the previous two statements. In any case, the oral traditions of those arhats were compiled together, passed down from ear to ear by the elders, and later recorded in writing. According to the Sarvastivadins, they consider the seven Abhidharma treatises to be the Buddha's words, and therefore believe that the beginning of the commentary treatises is the Vibhasa. But according to the Sutrantikas, the seven Abhidharma treatises that appeared before the Vibhasa were also made by Sravaka ordinary people. They believe that this is to attribute the Buddha's teachings to Sariputra and others, so they believe that the beginning of the commentary treatises is the seven treatises. Some teachers believe that the seven treatises were originally the Buddha's words, but later it may have been mixed with words made by Sravaka ordinary people, just like some sutras of different schools. Therefore, those errors that contradict the three valid cognitions must be considered as words that were later mixed in. Just as the Mahayana has a separate Abhidharma Pitaka, the Sravakas should also have it. Although the meanings of the three pitakas are interrelated, the other two pitakas have different volumes, and there is no reason to say that the mother pitaka should not be like this. They think so. This latter view seems more reasonable, but the great scholar Vasubandhu seems to agree with the view of the Sutrantikas, so for the time being, we will admit it. Some people say that this is not the Buddha's words, because there are many errors, and it was made by Sariputra and others. This statement is very stupid. Because one of the two chief disciples had already passed away before the teacher (Buddha), and there was no commentary treatise made when the teacher was alive. If there was a wrong interpretation of the Buddha's words when the teacher was clearly alive, it would be too much. If we base it on the authority of Buddhism, the difference between the Buddha's words and the commentary treatises can only be that they appeared when the teacher was personally alive, and after Nirvana. If one of the two chief disciples and others made a wrong interpretation of the Buddha's words, then most of the witnesses
Chinese
再者，因为没有可以作为“现在”的证人的有情可以被确认，而且阿罗汉们也没有见到它，那么声闻乘中就不可能存在见到它的人，这将会是荒谬的。因此，对于仅仅是导师的幻化所显现的伟大的阿罗汉们，从内心深处进行诽谤，应该认识到这是魔的加持。与莲花王同时代稍晚一些的时候，在奥提毗舍国出现了一位名叫月护的国王。圣者文殊以比丘的形象出现在他的家中，宣讲了各种大乘佛法，并且留下了一部经卷。经部宗的人认为那是《八千颂般若波罗蜜多经》，而密咒师们则说是《大义集》（藏文：ཏ་ཏྭ་སཾ་གྲ་ཧ་，梵文天城体：तत्वसंग्रह，梵文罗马拟音：tatvasaṃgraha，汉语字面意思：真实摄），但无论如何也不矛盾，我个人认为前者更为合理。这是导师涅槃后，大乘佛法在人间出现的开端。莲花王时期的故事，第十一则。 之后，在克什米尔地区出现了一位名叫狮子的国王。他出家后，被命名为善见，证得阿罗汉果位，并在克什米尔弘扬佛法。这件事被遮烂陀罗地区的国王迦腻色迦听到后，他生起了极大的信心，前往北方克什米尔，从圣者狮子善见处听闻佛法，并且对北方所有的佛塔进行了广泛的供养。他还为四方的僧众设立了许多节日。当时，有一位名叫正胜的僧人，被认为是阿罗汉，他广泛地宣讲佛法。由于他拥有强大的力量，从婆罗门和居士那里获得了大量的资具，并让二十万僧众进行佛法辩论。那时，十八部派已经各自独立，但彼此之间没有太大的争论，所以得以存在。在克什米尔地区，有一位名叫苏扎的婆罗门，他拥有难以想象的资具。他和分别说部（说一切有部）的僧人护法及其眷属，以及经部宗的创始人，克什米尔的大僧人住贤及其五千眷属比丘
English
Furthermore, since there is no being who can be identified as a witness to "now," and even the Arhats have not seen it, then there would be no person in the Sravaka vehicle who could see it, which would be absurd. Therefore, to slander from the depths of one's heart the great Arhats who appeared merely as emanations of the Teacher himself should be recognized as the blessings of Mara. Slightly later than the time of King Padma the Great, there appeared in the land of Oḍiviśa a king named Chandra Rakṣita. The noble Mañjuśrī appeared in his house in the form of a bhikṣu, taught various Mahāyāna teachings, and left behind a scripture. The followers of the Sutra system believe that it was the Aṣṭasāhasrikā Prajñāpāramitā Sutra (Eight Thousand Verse Prajñāpāramitā Sutra), while the Mantrikas say that it was the Tattvasaṃgraha (藏文：ཏ་ཏྭ་སཾ་གྲ་ཧ་，梵文天城体：तत्वसंग्रह，梵文罗马拟音：tatvasaṃgraha，汉语字面意思：Collection of Reality), but in any case, there is no contradiction, and I personally think the former is more reasonable. This was the beginning of the Mahāyāna teachings appearing in the human realm after the Teacher's Parinirvana. The eleventh story from the time of King Padma the Great. After that, in the land of Kashmir, there appeared a king named Simha. He renounced the world and was named Subhadra, attained Arhatship, and taught the Dharma in Kashmir. This was heard by King Kaniṣka of Jalandhara, who developed great faith and went to northern Kashmir, listened to the Dharma from the noble Simha Subhadra, and made extensive offerings to all the stupas in the north. He also established many festivals for the Sangha in the four directions. At that time, a monk named Samyagjina, who was known as an Arhat, taught the Dharma extensively. Because he had great power, he obtained many resources from Brahmins and householders, and had two hundred thousand monks debate the Dharma. At that time, the eighteen schools had already separated, but they did not have much conflict with each other, so they were able to exist. In the land of Kashmir, there was a Brahmin named Sutra, who possessed unimaginable resources. He, along with the Vaibhāṣika (Sarvāstivāda) monk Dharma Rakṣita and his retinue, and the founder of the Sautrāntika school, the great Kashmiri monk Sthavira and his five thousand retinue of monks,
Chinese
也恒常供养三藏。从而使三藏更加兴盛。其中，如经文例证之串联，以及执持三藏者的范例等，是属于经部的教证。当时，从东方来了一位名为圣救护（འཕགས་པ་རྩིབས་ལོགས་）的阿罗汉，是一位精通博学的智者。他从一些精通博学的长老那里，诵出了《金鬘本生》（གསེར་ཕྲེང་ཅན་གྱི་རྟོག་བརྗོད་），即预言国王克利吉（ཀྲི་ཀྲི）梦境的经典等极为稀有的经典。迦腻色迦王（ཀ་ནིཥྐ）听闻此事后，克什米尔人说，所有比丘都聚集在克什米尔的斯那亚那林（སྣ་རྒྱན་ནགས་）的寺院中，举行了第三次结集。其他人则认为是在扎烂达拉（ཛ་ལནྡྷ་ར）的库帕那（ཀུ་པ་ན）寺院中举行的。但大多数学者认为后一种说法更为合理。按照藏人的说法，五百阿罗汉、五百菩萨和五百凡夫班智达聚集在一起进行了结集。虽然按照大乘的观点来看，这在意义上并没有不合理之处。然而，从那个时代开始，伟大的佛教智者们被称为“大尊者”（བཙུན་པ་ཆེན་པོ་），而不是以“班智达”的名字来称呼，因此说有五百班智达是不妥当的。俄·衮努贝（འགོས་གཞོན་ནུ་དཔལ་）在翻译《传承史》（གཏད་རབས་）的残缺汉文书页时，也提到“瓦苏米特拉（བཱ་སུ་མི་ཏྲ་）等四百位尊者”，这样说是比较好的。然而，不应认为这里的瓦苏米特拉是分别说部的大学者世友（དབྱིག་བཤེས་）。此外，这些都是以声闻乘的教义为依据的，因此最好是按照声闻乘自身的历史来叙述。因此，据说是由五百阿罗汉和五千位执持三藏的大尊者进行了结集。实际上，这只是为了彰显佛法的伟大，才说有五百阿罗汉。实际上，只有少数阿罗汉，加上证得预流果等果位的人，总共才凑够五百人。在提婆（ལྷ་ཆེན་པོ་）和善见（བཟང་པོ་）出现之前，每天都有非常多的人证得果位。自从这两人扰乱了佛法，引发了争端之后，比丘们就不再精进于瑜伽了。
English
They also constantly offered to the three pitakas, thereby making them even more prosperous. Among them, the string of scriptural examples, and the examples of those who uphold the three pitakas, etc., are the teachings of the Sutra school. At that time, from the east came an Arhat named Arya Parsvaka, a wise man who was well-versed in extensive learning. From some elders who were well-versed in extensive learning, he recited the Jataka of the Golden Garland, that is, the sutra prophesying the dream of King Krikri, and other extremely rare sutras. When King Kanishka heard of this, the Kashmiris said that all the monks gathered in the Snayana Forest Monastery in Kashmir and held the third council. Others believe that it was held in the Kupana Monastery in Jalandhara. However, most scholars consider the latter to be more reasonable. According to the Tibetans, five hundred Arhats, five hundred Bodhisattvas, and five hundred ordinary Pandit gathered together to compile it. Although according to the Mahayana point of view, this is not unreasonable in meaning. However, from that time on, great Buddhist scholars were called "Great Venerables" instead of being called by the name "Pandit", so it is inappropriate to say that there were five hundred Pandits. Ngok Gzhonnu Pal, when translating a fragment of a Chinese book page of the Transmission History, also mentioned "Vasumitra and other four hundred venerable ones", which is better. However, it should not be thought that Vasumitra here is the great scholar Vasubandhu of the Vaibhashika school. In addition, these are based on the teachings of the Sravaka Vehicle, so it is best to narrate them according to the history of the Sravaka Vehicle itself. Therefore, it is said that it was compiled by five hundred Arhats and five thousand great venerable ones who uphold the three pitakas. In fact, it is only to highlight the greatness of the Dharma that it is said that there were five hundred Arhats. In reality, there were only a few Arhats, plus those who had attained the fruit of Stream-enterer and so on, which only amounted to five hundred people. Before the appearance of Mahadeva and Bhadra, there were very many people who attained the fruit every day. Since these two disrupted the Dharma and caused disputes, the monks no longer diligently practiced yoga.
Chinese
由于争论之事仅凭意念获得果报也变得非常稀少。因此，在第三次结集之时，阿罗汉非常稀少。其中，在雄猛军王（国王名）晚年，喜王和莲花大王整个在世时期，以及迦腻色迦王在世的早期，这四位国王在位期间，僧团内部发生争论。激烈的争论持续了大约六十三年。加上前前后后各种争论，总共持续了近一百年。争论平息后，在第三次结集时，所有十八部派都被确立为纯正的教义，并将律藏记录成文字。之前未被记录成文字的经藏和论藏也被记录成文字。对于之前已记录成文字的内容也进行了校对。在那些时期，各种大乘经典在人间出现。一些获得无生法忍的比丘稍微宣讲了一些，但由于没有广泛弘扬，因此没有引起声闻乘的争论。这是关于第三次结集时期的故事，即第十二个故事。 在第三次结集之后，迦腻色迦王去世后不久，在北方名为阿斯玛帕兰塔的地方，靠近克什米尔西部吐火罗地区的一个地方，出现了一位名叫扎提的居士，他拥有丰富的财富。他供养了该地区北部所有的佛塔。从西部玛茹地区迎请了分别说部的僧人益友，以及来自吐火罗的僧人妙音。他供养了三十万比丘十二年。最终，他发愿证得无上菩提，作为愿望成就的征兆，供养的花朵一年都没有腐烂。灯火也持续燃烧了那么久。檀香粉和散布的花朵停留在空中。发生了地震和音乐声等奇迹。在繁荣的王宫中，迦腻色迦王的儿子供养了一百位阿罗汉等圣者。此外，他还为成千上万的比丘举办了为期五年的节日。在东方花城，出现了一位名叫毗杜的婆罗门。他建造了无数的三藏经卷，并布施给僧侣们。
English
Because the attainment of results through mere intention in matters of dispute became very rare. Therefore, around the time of the Third Council, there were very few Arhats. Among them, during the later years of King Heroic Army, the entire lifetimes of King Joyful and King Great Lotus, and until the early years of King Kanishka, during the reign of these four kings, there was dispute within the Sangha. The intense dispute lasted for about sixty-three years. Including various disputes before and after, it lasted nearly a hundred years. After the dispute subsided, during the Third Council, all eighteen schools were established as pure doctrine, and the Vinaya was recorded in writing. The Sutra Pitaka and Abhidhamma Pitaka, which had not been recorded in writing before, were also recorded in writing. The contents that had been recorded before were also proofread. During those times, various Mahayana scriptures appeared in the human realm. Some monks who had attained the tolerance of non-arising Dharma taught a little, but because it was not widely propagated, it did not cause disputes among the Shravakas. This is the story about the time of the Third Council, the twelfth story. After the Third Council, shortly after the death of King Kanishka, in a place called Asmaparanta in the north, a place near the western Tokhara region of Kashmir, a householder named Zati appeared, who possessed abundant wealth. He offered to all the stupas in the northern part of that region. He invited the Sarvastivadin monk Yikshe from the western Maru region, and the monk Yangdro from Tokhara, to that place. He offered to three hundred thousand monks for twelve years. Finally, he made a vow to attain unsurpassed Bodhi, and as a sign of the fulfillment of his wish, the flowers offered did not decay for a year. The lamps also continued to burn for that long. Sandalwood powder and scattered flowers remained in the sky. Earthquakes and musical sounds occurred, and so on. In the prosperous palace, the son of King Kanishka offered to one hundred Arhats and other noble beings. In addition, he held a five-year festival for tens of thousands of monks. In the eastern Flower City, a Brahmin named Vidu appeared. He built countless Tripitaka scriptures and gave them to the monks.