Chinese
。起信云。所言觉义者。谓心体离念。离念相者等虚空界。即是如来平等法身。则以无念名之为佛。然觉有三义。一自觉。觉知自心本无生灭。二觉他。觉一切法无不是如。三觉满二觉理圆称之为满。故知有念则不名觉。起信云。一切众生不名为觉。以无始来念念相续未曾离念。又云。若有众生能观无念者。则为向佛智故。五处。舍卫此云闻物。谓具足欲尘财宝多闻解脱等。远闻诸国故。义净译云名称大城。祇树等者。即祇陀太子所施之树。给孤长者所买之园。祇陀此云战胜。波斯匿王太子也。生时王与外国战胜。因以为名。梵语须达此云善施。给孤独即是善施也。又亦常行施故。西国呼寺。为僧伽蓝此云众园。六众。与者。并也。及也。大者名高德着。比丘梵语此含三义。故存梵不译。一怖魔。二乞士。三净戒。众者理和事和。千二百五十者。佛初成道度憍陈如等五人。次度迦叶三兄弟。兼徒总一千。次度舍利弗目莲。各兼徒一百。次度耶舍长者子等五十人。经举大数故减五人。此常随众故偏列数。非无余众未隐显耳。俱者一时一处。二发起序者。谓乞食威仪离于邪命是为持戒。戒能资定定能发慧。故以戒定发起般若正宗△文二初戒。 尔时世尊食时着衣持钵入舍卫大城乞食于其城中次第乞已还至本处 分七 现代汉语译本： 《起信论》说：‘所说的觉悟的意义，是指心体远离念头。远离念头的状态等同于虚空界，这就是如来平等法身。’因此以无念称之为佛。然而觉悟有三种意义：一是自觉，觉知自心本来没有生灭；二是觉他，觉悟一切法没有不是如如不动的；三是觉满，自觉和觉他两种觉悟达到圆满，就称为觉满。所以知道有念就不能称为觉悟。《起信论》说：‘一切众生不称为觉悟，因为从无始以来念念相续，未曾离开过念头。’又说：‘如果有众生能够观照无念，那就是趋向佛的智慧。’ 五处（Pañcavarga）：舍卫（Śrāvastī），这里翻译为‘闻物’，意思是具足欲尘、财宝、多闻、解脱等，远近闻名于各国。义净（Yijing）翻译为‘名称大城’。祇树（Jetavana）等，是指祇陀（Jetā，战胜，波斯匿王（Prasenajit）太子）太子所施舍的树，给孤长者（Anāthapiṇḍada，善施）所买的园。梵语须达（Sudatta）翻译为‘善施’，给孤独就是善施的意思，又因为他经常行布施。西国称寺庙为僧伽蓝（Saṃghārāma），这里翻译为‘众园’。 六众：‘与’，是并也，及也。‘大’，是名声高德行显著。比丘（Bhikṣu），梵语，包含三种意义，所以保留梵语不翻译：一、怖魔（bhaya-mara，使魔恐惧）；二、乞士（bhikṣaka，乞食者）；三、净戒（śīla-viśuddhi，持守清净戒律）。‘众’，是理性和合，事务和合。千二百五十（Tathāgata-arhat-samyak-saṃbuddha）人，是佛陀最初成道时度化憍陈如（Kauṇḍinya）等五人，其次度化迦叶（Kāśyapa）三兄弟，加上他们的徒弟总共一千人，其次度化舍利弗（Śāriputra）和目犍连（Maudgalyāyana），各自加上他们的徒弟一百人，其次度化耶舍（Yaśa）长者子等五十人。经文中列举的是大概的数字，所以减少了五人。这些人是常随众，所以特别列出数字，并非没有其余的僧众，只是没有显现出来罢了。‘俱’，是一时一处。 二、发起序：所谓乞食的威仪，远离邪命，这就是持戒。戒能资助禅定，禅定能启发智慧，所以用戒定来发起般若的正宗。 △文二：初戒。 尔时，世尊（Bhagavān）食时，着衣持钵，入舍卫大城乞食，于其城中次第乞已，还至本处。分七。
English
English version: The *Śrīmālādevī Siṃhanāda Sūtra* says: 'The so-called meaning of enlightenment refers to the mind-essence being free from thoughts. The state of being free from thoughts is equal to the realm of empty space, which is the Dharmakāya of the Tathāgata.' Therefore, non-thought is called Buddha. However, enlightenment has three meanings: first, self-enlightenment, realizing that one's own mind is originally without arising or ceasing; second, enlightening others, realizing that all dharmas are none other than Suchness; third, complete enlightenment, when both self-enlightenment and enlightening others reach perfection, it is called complete enlightenment. Therefore, it is known that having thoughts cannot be called enlightenment. The *Śrīmālādevī Siṃhanāda Sūtra* says: 'All sentient beings are not called enlightened because, from beginningless time, thoughts have continued uninterrupted, never leaving thoughts.' It also says: 'If there are sentient beings who can contemplate non-thought, then they are moving towards the wisdom of the Buddha.' The Five Places (Pañcavarga): Śrāvastī, here translated as 'hearing of things,' meaning it is complete with desires, wealth, learning, liberation, etc., and is famous in all countries near and far. Yijing translates it as 'Great City of Name.' Jetavana, etc., refers to the trees donated by Prince Jetā (victorious, son of King Prasenajit), and the garden bought by Anāthapiṇḍada (giver to the orphans and the poor, meaning 'giver of alms'). The Sanskrit word Sudatta is translated as 'good giver,' and Anāthapiṇḍada means 'good giver,' and also because he often practices giving. Western countries call temples Saṃghārāma, here translated as 'garden of the assembly.' The Six Assemblies: 'And' means together, and also. 'Great' means high reputation and prominent virtue. Bhikṣu, a Sanskrit word, contains three meanings, so the Sanskrit is retained without translation: 1. Terrifier of Mara (bhaya-mara); 2. Mendicant (bhikṣaka); 3. Pure Precepts (śīla-viśuddhi). 'Assembly' means harmony in principle and harmony in affairs. The one thousand two hundred and fifty (Tathāgata-arhat-samyak-saṃbuddha) people are the five people, including Kauṇḍinya, whom the Buddha first liberated when he attained enlightenment, then the three Kāśyapa brothers, plus their disciples, totaling one thousand, then Śāriputra and Maudgalyāyana, each with their disciples of one hundred, then the son of the elder Yaśa and fifty others. The scriptures list approximate numbers, so five people are reduced. These are the constant followers, so the numbers are specifically listed, not that there are no other monks, but they are not revealed. 'Together' means at the same time and in the same place. Two, the Introductory Preface: The dignified manner of begging for food, being free from wrong livelihood, this is upholding the precepts. Precepts can support concentration, and concentration can inspire wisdom, so precepts and concentration are used to initiate the orthodox tradition of Prajñā. △Text Two: First, the precepts. At that time, the World-Honored One (Bhagavān), at mealtime, put on his robes, held his bowl, entered the great city of Śrāvastī to beg for food, and after begging in order in the city, returned to his place. Divided into seven. --------------------------------------------------------------------------------
Chinese
节释。一化主。成实论说具上九号。为物钦重故曰世尊。天上人间共所尊故。二化时。食时辰时。当日初分求乞易得。不恼自他。乞已归园正当巳时。如常斋法。三化仪。着僧伽梨衣。持四天王所献钵。四化处。园在城东南五六里。自外之内为入。处广人多曰大。五化事。佛为欲显头陀功德。令放逸者惭愧。以同事摄故自乞食。璎珞女经说。化佛身如全段金刚。无生熟二藏。今所乞者利益他故。故净名云。为不食故应受彼食。六化等。一由内证平等理。外不见贫富相。二心离贪慢慈。无偏利。三表威德。不惧恶象沽酒淫女等家。四息凡夫猜嫌。五破二乘分别。七化终。然已字义属下句文连上句。饭食字义属上句文连下句。若广其文。令当句中备者。应云次第乞已还至本处饭食饭食讫收衣钵。佛若不食他福不满。宝云经说。随所乞得分为四分。一拟与同梵行。二拟施贫病乞人。三水陆众生。四自食。十二头陀经唯说三分除梵行。二定。 饭食讫收衣钵。洗足已敷座而坐 分三节释。一并资缘。将欲入定须息攀缘。衣钵不收心有劳虑。故佛示现为后轨也。即收大衣着七条。二净身业。阿含经说。佛行离地四指莲华承足。今示现洗者。顺世表法为后轨也。三正入定。敷座坐禅者。由身端故。心离沉掉故。魏译云。如常 现代汉语译本 节释：一、化主（教化的主体）。《成实论》说佛具有以上九种尊号。因为被万物敬重，所以称为‘世尊’（Bhagavan）。天上人间共同尊敬的缘故。 二、化时（教化的时间）。食时，辰时（上午七点到九点）。当日初分，容易求乞食物，不打扰自己和他人。乞食完毕回到园中，正好是巳时（上午九点到十一点），如通常的斋戒仪法。 三、化仪（教化的仪容）。穿着僧伽梨衣（saṃghāṭī，一种袈裟），拿着四天王所献的钵（pātra，食器）。 四、化处（教化的处所）。园在城东南五六里处。从外到内为‘入’。处所广阔，人数众多，称为‘大’。 五、化事（教化的事情）。佛为了彰显头陀（dhūta，苦行）的功德，让放逸的人感到惭愧，用共同的行为来摄受他们，所以亲自乞食。《璎珞女经》说，化佛的身躯如同完整的金刚（vajra），没有生藏和熟藏（指消化系统）。现在乞食是为了利益他人。所以《维摩诘经》说，‘为了不食的缘故，才应接受他们的食物’。 六、化等（教化的平等性）。一是因为内心证悟了平等的道理，外在不看重贫富的表象。二是内心远离贪婪和傲慢，慈悲没有偏颇。三是彰显威德，不惧怕恶象、卖酒的妓女等人家。四是平息凡夫的猜疑和嫌隙。五是破除二乘（声闻乘和缘觉乘）的区别。 七、化终（教化的结束）。‘然已’二字的意义属于下句，文义连接上句。‘饭食’二字的意义属于上句，文义连接下句。如果扩展文义，使当句中具备所有内容，应该说‘次第乞食完毕，回到本处吃饭，吃饭完毕，收拾衣钵’。佛如果不食用，他人的福德就不圆满。《宝云经》说，将乞食所得分为四份：一份准备给同修梵行的人，一份准备布施给贫穷患病的人，一份给水陆众生，一份自己食用。《十二头陀经》只说了三分，去除了给同梵行的人的部分。 二、定（禅定）。 ‘饭食完毕，收拾衣钵，洗足完毕，铺设座位而坐。’分为三节解释：一、并资缘（准备资助修行的条件）。将要入定，必须停止攀缘外物。衣钵不收拾，心中会有劳虑。所以佛示现这些行为，作为后人的规范。即收拾大衣，穿上七条袈裟。 二、净身业（清净身业）。《阿含经》说，佛行走时，离地四指，有莲花承托双足。现在示现洗足，是顺应世俗，也是表法，作为后人的规范。 三、正入定（正式进入禅定）。铺设座位坐禅，因为身体端正，所以内心远离昏沉和掉举。魏译本说，‘如常’。
English
English version Explanation of the Section: 1. The Transformation Master (the subject of teaching). The *Satyasiddhi Shastra* says that the Buddha possesses the above nine honorable titles. Because he is revered by all beings, he is called 'World Honored One' (Bhagavan). He is honored by both gods and humans. 2. The Transformation Time (the time of teaching). The time for meals, the *chen* time (7:00 AM to 9:00 AM). In the early part of the day, it is easy to beg for food without disturbing oneself or others. After begging for food, returning to the garden, it is exactly the *si* time (9:00 AM to 11:00 AM), according to the usual fasting ritual. 3. The Transformation Demeanor (the appearance of teaching). Wearing the *saṃghāṭī* robe (a type of *kasaya*), holding the *pātra* (food vessel) offered by the Four Heavenly Kings. 4. The Transformation Place (the location of teaching). The garden is located five or six *li* southeast of the city. 'Entering' refers to going from the outside to the inside. The place is vast, and the number of people is large, so it is called 'Great'. 5. The Transformation Matter (the matter of teaching). The Buddha wants to show the merits of *dhūta* (ascetic practices), to make the negligent feel ashamed, and to gather them with common actions, so he begs for food himself. The *璎珞女经* says that the body of the transformed Buddha is like a complete *vajra*, without a raw or cooked store (referring to the digestive system). Now begging for food is for the benefit of others. Therefore, the *Vimalakirti Sutra* says, 'For the sake of not eating, one should accept their food'. 6. The Transformation Equality (the equality of teaching). First, because the inner mind has realized the principle of equality, the external does not value the appearance of poverty and wealth. Second, the mind is far from greed and arrogance, and compassion is without bias. Third, it shows majesty and virtue, not fearing evil elephants, wine-selling prostitutes, and other families. Fourth, it calms the suspicions and dislikes of ordinary people. Fifth, it breaks the distinctions of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 7. The End of Transformation. The meaning of '然已' belongs to the following sentence, and the meaning of the text connects to the previous sentence. The meaning of '饭食' belongs to the previous sentence, and the meaning of the text connects to the following sentence. If the meaning of the text is expanded so that all the content is included in the sentence, it should be said, 'After begging for food in order, return to the original place to eat, after eating, put away the robes and bowl'. If the Buddha does not eat, the blessings of others will not be complete. The *宝云经* says that the food obtained from begging is divided into four parts: one part is prepared for those who practice *brahmacarya* together, one part is prepared to give to the poor and sick, one part is for aquatic and terrestrial beings, and one part is for oneself to eat. The *Twelve Dhūta Sutra* only mentions three parts, removing the part for those who practice *brahmacarya* together. 2. Samadhi (meditative absorption). 'After eating, put away the robes and bowl, after washing the feet, spread out the seat and sit down.' Divided into three sections for explanation: 1. Preparing the Conditions (preparing the conditions to support practice). To enter samadhi, one must stop clinging to external things. If the robes and bowl are not put away, there will be worries in the mind. Therefore, the Buddha demonstrates these actions as a norm for later generations. That is, put away the large robe and wear the seven-strip robe. 2. Purifying Bodily Karma (purifying bodily karma). The *Agama Sutra* says that when the Buddha walks, his feet are four fingers above the ground, and lotuses support his feet. Now showing the washing of feet is in accordance with worldly customs, and it is also a representation of the Dharma, as a norm for later generations. 3. Properly Entering Samadhi (formally entering samadhi). Spreading out the seat for meditation, because the body is upright, the mind is far from dullness and agitation. The Wei translation says, 'As usual'. --------------------------------------------------------------------------------