English
English version The Buddha emitted light from between his eyebrows. Thereupon, all the devas (gods) generated the unsurpassed Bodhi mind. This marks the proper commencement of the discourse, benefiting those who are ready. At that time, Ananda (the Buddha's attendant) asked the Buddha what the name of this sutra should be. The above constitutes the transmission section of the sutra. The introductory section contains two parts: the certification of belief and the initiation. The proper discourse also has two parts: purification of karma and wondrous contemplation. The transmission section is also divided into two parts: the royal palace and Vulture Peak. The initial certification of belief consists of six phrases: ‘Thus’ indicates trustworthiness, ‘I have heard’ distinguishes it from external paths, ‘At one time’ resolves disputes, ‘The Buddha’ is the master of the true Dharma, ‘Royal City’ specifies the location, and ‘Assembly’ is for collective hearing. ‘Thus’ refers to the true nature of all dharmas (teachings), which remains unchanged from ancient times to the present, hence the name ‘Thus.’ It is spoken in accordance with truth, so it is called ‘Thus,’ and because it is definitively believable, it is said ‘Thus.’ ‘I have heard’ signifies a distinction from external paths, indicating personal hearing and reception. ‘I’ means self-mastery. All dharmas are empty, devoid of a self. Why then is ‘I’ mentioned? This is a conventional designation, a nominal ‘I,’ to dispel arrogance. Without ‘I,’ there would be no hearing; without hearing, the path of transformation would be cut off. For this reason, although it is known that there is no ‘I,’ for the sake of uninterrupted transmission, ‘I’ is nominally stated. It is like people exchanging gold coins for copper coins, grass, or wood; such transactions are commonplace, and no one laughs. Hence, it is said, ‘I have heard.’ ‘At one time,’ the Buddha-dharma has no fixed or substantial entity; why is it called ‘one’? This is merely a conventional designation. The commentaries extensively refute the views of ‘one’ and ‘different.’ ‘Time’ is of two kinds: one is Kala (short duration), also called real-time; the other is Samaya (long duration), also called provisional time. Now, regardless of length, brevity, reality, or illusion, the time when this sutra was spoken is collectively referred to as ‘At one time.’ ‘Buddha,’ also known as Bhagavat (the Blessed One), means having great fame and being able to destroy afflictions. A Buddha is one who is equally enlightened, hence the name Buddha. Being able to awaken oneself and awaken others, with enlightenment and practice fully accomplished, possessing all wisdom, different from external paths, possessing compassion, different from the Two Vehicles (Shravakas and Pratyekabuddhas), possessing equanimity, different from lesser Bodhisattvas, being supremely honored, is called Buddha. ‘In,’ temporary dwelling is called ‘in,’ long-term dwelling is called ‘abiding,’ this is just a general statement. ‘Abiding’ refers to all four postures (walking, standing, sitting, and lying down) being called abiding. The difference lies in the abidings of devas, Brahmas, sages, and Buddhas. The abiding of devas refers to the Six Desire Realms, the cause of which is giving, morality, and wholesome thoughts. The abiding of Brahmas refers to the realms from the First Dhyana to the Realm of Neither Perception Nor Non-Perception, the cause of which is the Four Immeasurable Minds. The abiding of sages refers to those of the Three Vehicles (Shravakas, Pratyekabuddhas, and Bodhisattvas), the cause of which is the Three Samadhis. The abiding of Buddhas refers to the Shurangama Samadhi and the Hundred and Eight Samadhis. --------------------------------------------------------------------------------
Chinese
十力四无畏十八不共也。王舍城者。天竺云罗阅祇伽罗。释论解。摩伽陀国王有夫人生子。一头两面四臂。人谓不祥。王即裂其身首。弃之旷野。罗刹女鬼名阇罗。还合其身以乳养之。后大成人。力能并国王有天下。取诸国王万八千人。置此五山。以大力势治阎浮提。阎浮提人。因此名王舍城也。又先所住城。城中失火一烧一作。如是至七。国人疲役。集诸智人宜应易处。即求觅地。见此五山周匝如城。即作宫殿王于中住。故名王舍。又古昔国王名婆薮。厌世学仙。妄云天祀中应杀生啖肉身陷地狱。其子广车。次复为王。自念我父生入地狱。今欲出家复畏地狱。欲治天下复恐有罪。当何处身。作是念时。空中语言。汝行若见难值希有处。当作舍住。王出畋猎。见一鹿走疾如风。王便逐之。至此山周匝峻固。其地平正。生草细软好华遍地。茂林华果温泉浴池。皆悉清净。天雨天香奏天伎乐。乾闼婆等适见王来。各自还去。见此灵奇于中起舍。故名王舍城也。耆阇崛山者。翻名灵鹫。诸圣仙灵依之而住。又名鹫头。峰形似鹫。又山南有尸陀林。诸鹫食尸竟栖其山。然法身无像。实不假地所居。为欲利益故。随化身明化主住处耳。与大比丘众下。列同闻众也。先声闻次菩萨。显示教中二乘外相为胜。菩萨心虽是胜外相无定。 十力（Dasabala，如来所具有的十种力量）、四无畏（Catuvaisaradyani，佛陀的四种无所畏惧的品质）和十八不共法（Avenikadharma，佛陀独有的十八种功德）。 王舍城（Rajagrha）这个名字，在天竺语（印度）中叫做罗阅祇伽罗（Rajagrha）。《释论》解释说，摩伽陀国（Magadha）的国王有个王后生了个孩子，一个头两个面孔四只手臂。人们认为这是不祥之兆，国王就撕裂了他的身体和头颅，丢弃在旷野里。有个罗刹女鬼名叫阇罗（Jara），把他的身体重新合拢，用乳汁喂养他。后来这孩子长大成人，力气大到足以吞并国王，拥有天下。他抓了各国国王一万八千人，安置在这五座山里，用强大的力量统治阎浮提（Jambudvipa，我们所居住的这个世界）。阎浮提人因此称之为王舍城。 还有一种说法是，以前所居住的城，城中失火，烧毁后又重建，这样反复了七次。国人都疲惫不堪，于是召集有智慧的人商议应该迁徙到别的地方。他们寻找新的地方，看到这五座山周围像城墙一样，就在其中建造宫殿，国王住在里面，所以叫做王舍城。还有一种说法是，古代有个国王名叫婆薮（Vasu），厌倦世事，学习仙术，错误地认为祭祀天神应该杀生吃肉，结果身陷地狱。他的儿子广车（Brhadratha）继位为王。他心想，我的父亲因为杀生而堕入地狱，现在我想出家又害怕堕入地狱，想治理天下又害怕有罪过，我该怎么办呢？当他这样想的时候，空中传来声音说：‘你行走，如果见到难以遇到、稀有之处，就应该在那里建造住所。’国王于是外出打猎，看到一只鹿跑得像风一样快，国王就追赶它。追到这座山，周围险峻坚固，地面平坦端正，生长着细软的草，遍地都是美好的花朵，茂盛的树林里有花果，还有温泉浴池，一切都非常清净。天空中降下天雨和天香，演奏着天上的音乐，乾闼婆（Gandharva，天上的乐神）等刚看到国王来，就各自离开了。国王看到这里如此灵异，就在这里建造住所，所以叫做王舍城。 耆阇崛山（Griddhakuta），翻译过来叫做灵鹫山。诸多的圣贤仙灵都依靠它而居住。又名鹫头山，山峰的形状像鹫。而且山的南面有尸陀林（Sitavana，墓地），鹫鸟吃完尸体后就栖息在这座山上。然而法身（Dharmakaya，佛的法性之身）没有形象，实际上并不需要依靠某个地方居住，为了利益众生，才随着化身（Nirmanakaya，佛的应化之身）显明化身之主的住处罢了。 ‘与大比丘众’，是列出一起听闻佛法的听众。先列声闻（Sravaka，听闻佛陀教诲而证悟的弟子），再列菩萨（Bodhisattva，发愿救度一切众生的修行者），显示在教法中，二乘（声闻乘和缘觉乘）的外在形象更为殊胜。菩萨的心虽然殊胜，但外在形象没有定式。
English
The Ten Powers (Dasabala, the ten powers of a Tathagata), the Four Fearlessnesses (Catuvaisaradyani, the four qualities of fearlessness of a Buddha), and the Eighteen Uncommon Dharmas (Avenikadharma, the eighteen unique qualities of a Buddha). The name Rajagrha, in the language of India (Tianzhugu), is called Rajagrha. The Shastra explains that the king of Magadha had a queen who gave birth to a child with one head, two faces, and four arms. People considered this inauspicious, so the king tore apart his body and head and abandoned them in the wilderness. A Rakshasi (female demon) named Jara reassembled his body and nourished him with milk. Later, this child grew into a strong man, powerful enough to annex the kingdom and possess the world. He captured 18,000 kings from various countries and placed them in these five mountains, ruling Jambudvipa (the world we live in) with great power. The people of Jambudvipa therefore called it Rajagrha. Another account says that the previous city was destroyed by fire and rebuilt seven times. The people were exhausted, so they gathered wise men to discuss moving to another place. They searched for a new location and saw that these five mountains were like city walls, so they built palaces within them, and the king lived there, hence the name Rajagrha. Another account says that in ancient times, there was a king named Vasu who was tired of the world and studied immortality, mistakenly believing that sacrifices to the gods should involve killing and eating meat, resulting in his descent into hell. His son, Brhadratha, succeeded him as king. He thought, 'My father fell into hell because of killing. Now I want to renounce the world but fear falling into hell. I want to rule the world but fear committing sins. What should I do?' As he was thinking this, a voice came from the sky saying, 'If you travel and see a rare and precious place, you should build a dwelling there.' The king went out hunting and saw a deer running as fast as the wind, so the king chased it. He chased it to this mountain, which was surrounded by steep and solid terrain, with a flat and even ground, covered with soft grass, beautiful flowers everywhere, lush forests with fruits, and hot spring pools, all very pure. Rain and heavenly fragrance fell from the sky, and heavenly music was played. The Gandharvas (heavenly musicians) and others left as soon as they saw the king. Seeing this miraculous place, the king built a dwelling there, hence the name Rajagrha. Griddhakuta is translated as 'Vulture Peak'. Many saints and immortals rely on it to live. It is also called 'Vulture Head Mountain' because the shape of the peak resembles a vulture. Moreover, there is a Sitavana (cemetery) south of the mountain, where vultures eat corpses and then perch on this mountain. However, the Dharmakaya (the Dharma body of the Buddha) has no form and does not actually need to rely on a place to live. It is only for the benefit of sentient beings that the Nirmanakaya (the manifested body of the Buddha) reveals the dwelling place of the master of transformation. 'With a great assembly of Bhikshus' lists the audience who heard the Dharma together. First the Sravakas (disciples who attained enlightenment by hearing the Buddha's teachings) are listed, then the Bodhisattvas (practitioners who vow to save all sentient beings), showing that in the teachings, the external appearance of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is more prominent. Although the mind of a Bodhisattva is superior, the external appearance is not fixed. --------------------------------------------------------------------------------
Chinese
是故后说也。声闻先标位。次列数。何不叹德。非是无德。译经人略。与者共义。一处一时一心一戒一道一见一解脱等。皆一故名共也。今经与阿难诸大众同闻。故云与也。大义有三。谓大多胜。天王大人所敬故言大。遍解内外经书名曰多。出九十五种上号为胜。此等皆是无学。小乘中极故云大也。比丘者。因果六义。因名乞士怖魔破恶。果号应供杀贼无生。释论净目问舍利弗。乞士者有四种食。合药种植田园。名下口食。仰观星宿名仰口食。四方巧语名方口食。咒术卜算四维口食。比丘不作此四。名清净乞士也。怖魔者。若发心出家。地行夜叉唱。飞行空中。展转乃至六天。魔王闻之。怖畏失人众也。破恶者。能破烦恼九十八使。悉皆破断。故名破恶。众者四人已上。乃至百千无量。一处羯磨作法行筹布萨。事理二和无有违诤。名和合众也。一有羞僧。持戒无违。二无羞僧。不持戒不别好恶。三无知僧。虽不破戒不别轻重。二人共诤不能判决默然无言。四真实僧。谓学无学人。今此二僧得共羯磨同闻证信。唯取无学人也。千二百五十人者。列数也。三迦叶兄弟有千弟子。优楼此云木瓜林。伽耶此云城。那提此云江。昔共起刹今连枝也。舍利弗名翻言珠子。亦云身子。姓拘栗陀。目犍连姓也。翻赞颂。亦莱茯根。或云 现代汉语译本 所以后面才解说这些内容。声闻众先标明他们的身份地位，然后列出人数。为什么不赞叹他们的功德呢？不是因为他们没有功德，而是译经的人省略了。‘与’表示共同的意思，一处、一时、一心、一戒、一道、一见、一解脱等等，都是‘一’，所以称为‘共’。现在这部经是阿难和各位大众共同听闻的，所以说是‘与’。‘大’这个字有三种含义，即‘大多胜’。天王和大人所尊敬的，所以说是‘大’。普遍了解内外经书的，叫做‘多’。超出九十五种外道的，称为‘胜’。这些人都是无学之人，在小乘中是最高的，所以说是‘大’。‘比丘’这个词，包含因和果的六种含义。从因上说，称为‘乞士’、‘怖魔’、‘破恶’；从果上说，称为‘应供’、‘杀贼’、‘无生’。《释论》中，净目问舍利弗：‘乞士’有四种食，合药、种植田园，这叫做‘下口食’；仰观星宿，叫做‘仰口食’；四方巧言利语，叫做‘方口食’；咒术卜算，叫做‘四维口食’。比丘不做这四种事，所以称为‘清净乞士’。‘怖魔’的意思是，如果有人发心出家，地行夜叉会唱，然后传到飞行空中，辗转传到六天，魔王听到后，会感到害怕，失去人众。‘破恶’的意思是，能够破除烦恼九十八使，全部断除，所以叫做‘破恶’。‘众’是指四人以上，乃至百千无量。在一处羯磨作法，行筹布萨，事和理都和谐，没有违背争执，叫做‘和合众’。有四种僧：一是有羞僧，持戒没有违犯；二是无羞僧，不持戒，不辨别好坏；三是无知僧，虽然不破戒，但不辨别轻重；如果两人共同争论，不能判决，就默然不语；四是真实僧，指有学和无学之人。现在这两种僧可以共同羯磨，共同听闻，证明和相信，但这里只取无学之人。‘千二百五十人’是列出人数。三迦叶兄弟有一千弟子，优楼（Uruvilva）这里翻译为木瓜林，伽耶（Gaya）这里翻译为城，那提（Nadi）这里翻译为江，过去共同兴建佛寺，现在连成一片。舍利弗（Sariputra）的名字翻译为珠子，也叫身子，姓拘栗陀（Koliya）。目犍连（Maudgalyayana）是他的姓，翻译为赞颂，也指莱茯根，或者说...