English
English version Therefore, these are explained later. The Shravakas (Śrāvaka) [Hearers, disciples] are first identified by their position, then their number is listed. Why aren't their virtues praised? It's not that they have no virtues, but that the translator omitted them. 'With' indicates a shared meaning: one place, one time, one mind, one precept, one path, one view, one liberation, etc., are all 'one,' so it's called 'shared.' Now, this sutra is heard together by Ananda (Ānanda) [Buddha's cousin and attendant] and all the great assembly, so it's said to be 'with.' The word 'great' has three meanings: 'great, numerous, and superior.' Respected by kings and great people, so it's called 'great.' Universally understanding both internal and external scriptures is called 'numerous.' Surpassing the ninety-five kinds of external paths is called 'superior.' These are all non-learners (arhats), the highest in the Hinayana (Hīnayāna) [Small Vehicle], so it's called 'great.' The term 'Bhikkhu' [monk] contains six meanings of cause and effect. From the perspective of cause, it's called 'beggar,' 'terrifier of demons,' and 'breaker of evil'; from the perspective of effect, it's called 'worthy of offerings,' 'killer of thieves,' and 'non-birth.' In the *Shilun* [Abhidharma], Jingmu (a questioner) asks Sariputra (Śāriputra) [one of the Buddha's chief disciples]: 'A beggar' has four kinds of food: compounding medicine, planting fields and gardens, which is called 'lower mouth food'; looking up at the stars, which is called 'upward mouth food'; skillful and eloquent speech in all directions, which is called 'directional mouth food'; incantations and divination, which is called 'four-dimensional mouth food.' A Bhikkhu does not do these four things, so he is called a 'pure beggar.' 'Terrifier of demons' means that if someone resolves to leave home, the earth-traveling Yakshas (Yakṣa) [a type of spirit] will sing, then it will be transmitted to the flying in the air, and transmitted to the six heavens, the demon king will hear it, and will be afraid and lose his people. 'Breaker of evil' means being able to break the ninety-eight afflictions, completely cutting them off, so it's called 'breaker of evil.' 'Sangha' [community] refers to four or more people, up to hundreds of thousands of immeasurable numbers. In one place, performing Karma (Karma) [actions] and making Dharma (Dharma) [teachings] , practicing counting sticks and Uposatha (Upoṣatha) [observance days], both matters and principles are harmonious, without violation or dispute, which is called 'harmonious Sangha.' There are four kinds of Sangha: first, the ashamed Sangha, who uphold the precepts without violation; second, the shameless Sangha, who do not uphold the precepts and do not distinguish between good and bad; third, the ignorant Sangha, who, although they do not break the precepts, do not distinguish between light and heavy; if two people argue together and cannot make a decision, they remain silent; fourth, the true Sangha, referring to those who are learning and those who are not learning. Now, these two kinds of Sangha can jointly perform Karma, jointly hear, prove, and believe, but here only the non-learners are taken. 'One thousand two hundred and fifty people' lists the number of people. The three Kashyapa (Kāśyapa) [three brothers who were fire-worshippers converted by the Buddha] brothers have one thousand disciples, Uruvilva (Uruvilvā) [a place name] is translated here as the Melontree Forest, Gaya (Gayā) [a city in India] is translated here as the City, Nadi (Nadī) [a river] is translated here as the River, in the past they jointly built temples, now they are connected together. Sariputra's name is translated as Pearl, also called Body Son, surname Koliya (Koliya). Maudgalyayana (Maudgalyāyana) [one of the Buddha's chief disciples] is his surname, translated as Praise, also referring to Radish Root, or... --------------------------------------------------------------------------------
Chinese
胡豆。二人共有二百五十人。迦叶舍利弗等。先并事火。翻邪入正。艰苦累载。都无所获。一遇见佛便得上果。感佛恩深常随侍佛。为同闻众。菩萨位中有四。第一明位。第二列数。三万二千人。第三标名文殊。第四结为上首。天竺云摩诃菩提质帝萨埵。此云大道心成众生。文殊此云妙德。以法化人。名法王子也。二发起序者。诸经不同。或放光动地。微笑入禅自唱位号。劝人令问。今经正以杀父以为发起。何故举此逆事。为发起耶。为彰此界极恶令人厌弃。亲所生子犹尚危害。即欲令人同欣净土。下韦提希愿。为我说无忧恼处。不乐阎浮浊恶之世。就中为二。初尔时下正明杀父。次问守门人下。明欲害母。问频婆何故遣人说法。韦提何故如来自往。答父愿闻法。遣人传授为化义足。母求生净土。非佛不开。故须自往。频婆娑罗此云摸实。亦曰影坚。韦提希此云思惟。阿阇世此云未生怨。或婆罗留支。此云折指。内人将护名为善见也。初段为四。一频婆为子幽禁。二国太夫人密奉王食。以济王命。三漱口毕下。圣为说法以润王心。四如是时间下。明因食兼由闻法多日不死。初尔时王舍太子阿阇世者。当佛在王舍城时。未生怨者。未生之日相师占之。此儿生已定当害父。随顺调达恶友教者。调达此云天热。亦云天授。是 现代汉语译本 胡豆（一种豆类）。二人共有二百五十人。迦叶（Kāśyapa，佛陀十大弟子之一）舍利弗（Śāriputra，佛陀十大弟子之一）等。他们先前都信奉事火教，后来转变邪见归入正道。虽然经历多年艰苦修行，却一无所获。一旦遇见佛陀，便立即证得上乘果位。他们感念佛陀的恩德深重，常常侍奉在佛陀身边，成为一同听闻佛法的弟子。菩萨的位阶中有四种含义：第一是说明位阶，第二是列举人数，共有三万二千人，第三是标明菩萨的名称，为文殊（Mañjuśrī），第四是总结文殊菩萨为上首。天竺（古代印度）称摩诃菩提质帝萨埵（Mahābodhisattva），这里的意思是发大道心成就众生。文殊，这里的意思是妙德，用佛法教化他人，被称为法王子。第二是发起序，各部经典的发起方式不同，有的通过佛陀放光动地，有的通过微笑入禅，有的自己唱诵位号，劝人提问。而这部经却以杀父这件事作为发起。为什么要举出这种大逆不道的事情作为发起呢？是为了彰显这个世界的极度邪恶，令人厌恶舍弃。亲生的儿子尚且会加害父亲，就是要使人们共同欣求往生净土。下文韦提希（Vaidehī）夫人的愿望，就是‘请您为我说说没有忧愁烦恼的地方’，不乐于居住在这阎浮（Jambudvīpa）污浊罪恶的世界。其中分为两部分，首先是‘尔时’以下，正式说明阿阇世（Ajātaśatru）太子杀父的事情，其次是‘问守门人’以下，说明阿阇世想要加害母亲的事情。问：频婆娑罗王（Bimbisāra）为什么派人说法，而韦提希夫人为什么需要如来亲自前往？答：频婆娑罗王希望听闻佛法，派人传授佛法，教化的意义就足够了。而韦提希夫人是求生净土，不是佛陀亲自开示就无法达成，所以需要佛陀亲自前往。频婆娑罗（Bimbisāra），这里的意思是摸实，也说是影坚。韦提希（Vaidehī），这里的意思是思惟。阿阇世（Ajātaśatru），这里的意思是未生怨，或者婆罗留支（Angulimāla），这里的意思是折指。内人将护，名为善见。第一段分为四个部分：一是频婆娑罗王被儿子幽禁，二是国太夫人秘密地给国王送食物，用来维持国王的生命，三是‘漱口毕’以下，圣人为国王说法，用来滋润国王的心田，四是‘如是时间’以下，说明因为食物和听闻佛法，国王多日不死。首先，‘尔时王舍太子阿阇世者’，当佛陀在王舍城的时候，未生怨，指的是在阿阇世未出生的时候，相士占卜说，‘这个孩子出生后一定会杀害他的父亲’。随顺提婆达多（Devadatta）恶友的教唆，提婆达多（Devadatta），这里的意思是天热，也说是天授。是 佛的堂弟。
English
English version Hu Dou (a type of bean). There were two hundred and fifty people in total. Kāśyapa (one of the Buddha's ten great disciples), Śāriputra (one of the Buddha's ten great disciples), and others. They previously adhered to fire worship, then turned from heretical views to the right path. Although they underwent many years of arduous practice, they gained nothing. Once they met the Buddha, they immediately attained the supreme fruit. They were deeply grateful for the Buddha's grace and often attended to the Buddha's side, becoming disciples who heard the Dharma together. There are four meanings in the Bodhisattva's rank: first, to explain the rank; second, to list the number of people, totaling thirty-two thousand; third, to indicate the names of the Bodhisattvas, which is Mañjuśrī; and fourth, to conclude that Mañjuśrī Bodhisattva is the leader. In ancient India, Mahābodhisattva means 'great mind to accomplish sentient beings'. Mañjuśrī here means 'wonderful virtue', using the Dharma to teach others, and is called the Dharma Prince. Second is the initiation sequence. The initiation methods of each scripture are different. Some use the Buddha emitting light and shaking the earth, some use smiling and entering meditation, and some chant their own rank and encourage people to ask questions. However, this scripture uses the event of patricide as the initiation. Why is this rebellious event used as the initiation? It is to highlight the extreme evil of this world, making people disgusted and abandon it. Even one's own son would harm his father, which is to make people jointly seek rebirth in the Pure Land. The wish of Lady Vaidehī below is, 'Please tell me about a place without sorrow and trouble', unwilling to live in this Jambudvīpa, a turbid and evil world. It is divided into two parts, first, 'At that time' below, formally explaining the event of Prince Ajātaśatru killing his father, and second, 'Asked the gatekeeper' below, explaining Ajātaśatru's intention to harm his mother. Question: Why did King Bimbisāra send someone to preach the Dharma, and why did Lady Vaidehī need the Tathāgata to go in person? Answer: King Bimbisāra wished to hear the Dharma, and sending someone to transmit the Dharma was sufficient for the meaning of teaching. However, Lady Vaidehī sought rebirth in the Pure Land, which could not be achieved without the Buddha's personal instruction, so the Buddha needed to go in person. Bimbisāra here means 'touching reality', also said to be 'firm shadow'. Vaidehī here means 'thinking'. Ajātaśatru here means 'unborn resentment', or Angulimāla here means 'finger cutter'. The inner people took care of him and named him Good Sight. The first paragraph is divided into four parts: first, King Bimbisāra was imprisoned by his son; second, the Queen secretly sent food to the King to maintain his life; third, 'After rinsing his mouth' below, the saint preached the Dharma to the King to nourish his heart; and fourth, 'In this time' below, explaining that the King did not die for many days because of food and hearing the Dharma. First, 'At that time, Prince Ajātaśatru of Rājagṛha', when the Buddha was in Rājagṛha, unborn resentment refers to when Ajātaśatru was not yet born, a fortune teller predicted, 'This child will definitely kill his father after he is born'. He followed the instigation of the evil friend Devadatta, Devadatta here means 'hot heaven', also said to be 'heaven-sent'. He is the Buddha's cousin. --------------------------------------------------------------------------------
Chinese
斛饭王子。是佛堂弟阿难亲兄。阿难此翻欢喜。亦云无染。或云欣乐。调达有三十相。出家诵六万法聚。满十二韦陀。为利养故往诣佛所。求学神通。佛不为说。令观无常自可得道。复至舍利弗目连。乃至五百弟子所。皆不为说取通之法。阿难亲未得他心。授与通法。调达入山学得五通。心念谁作檀越。阇世太子有大王相。或自变身作象马宝。于王子前抱持歍嗽。复至天上取天华天食。语王子言。我作新佛汝作新王。岂不快耶。随顺恶友收执父王。调达破僧。舍利目连教化还合。推山压佛。密迹金刚以杵拟之。碎石迸来伤佛足指。华色比丘尼呵之。拳打眼出。作三逆罪。生入地狱。频婆往日毗富罗山游行猎鹿。空无所获。遇值一仙正坐。使人驱逐令去。遂敕杀之。临终恶念。愿我来生。还如今日心口害汝。如此等事皆是大士善权现化。行于非道通达佛道。众生根性不同。入道有异。一逆一顺。弘道益物。示行无间而无恼恚。阇王现逆为息恶人。令不起逆。二明夫人奉食。王食麨饮浆。求水嗽口合掌遥礼。请受八戒澡浴清净。三二圣为说法。目连是佛右面弟子。昔为辟支佛剃头作袈裟。愿得神通。授八戒者。不杀不盗。不淫不妄语。不饮酒不着华香。不观听伎乐。不上高床。此八是戒。不过中食是斋。毗昙不着香衣不上 现代汉语译本： 斛饭王子（Hufan Prince），是佛陀的堂弟阿难（Ananda，意为欢喜，也作无染或欣乐）的亲哥哥。提婆达多（Devadatta）有三十种好相，出家后诵读了六万法聚，精通十二部吠陀（Vedas）。为了追求名利供养，他前往佛陀处，请求学习神通。佛陀没有为他说法，而是让他观察无常，自己就能得道。他又去舍利弗（Sariputra）、目犍连（Maudgalyayana），乃至五百弟子处，他们都不为他说取得神通的方法。阿难因为没有得到他心通，便将神通之法传授给了提婆达多。提婆达多入山后学得了五神通。他心想谁会是好的施主呢？阿阇世太子（Ajatasattu）有做大王的相貌。于是他自己变身成象、马等宝物，在王子面前抱着发出‘歍嗽’的声音。又到天上取来天花天食，告诉王子说：‘我做新佛，你做新王，岂不快乐吗？’他随顺恶友，囚禁了自己的父王。提婆达多还破和合僧，舍利弗和目犍连教化后才又恢复。他还推山压佛，密迹金刚（Vajrapani）用金刚杵抵挡，碎石飞溅出来伤了佛的足指。华色比丘尼呵斥他，被他一拳打瞎了眼睛。他犯下了三种逆罪，活着堕入了地狱。频婆娑罗王（Bimbisara）往日在毗富罗山（Vipula Mountain）打猎，一无所获，遇到一位仙人正在打坐，便让人驱逐他离开，甚至下令杀了他。临终时恶念生起，发愿来生还要像今天这样用心口加害于你。这些事情都是大菩萨（Mahasattva）善巧方便的示现，在非正道中也能通达佛道。众生的根性不同，入道的方式也有差异，一逆一顺，弘扬佛法利益众生，示现的行为看似没有间断，但心中却没有恼怒怨恨。阿阇世王示现逆行是为了止息恶人，使他们不起逆心。二明夫人供奉食物，国王吃麦粉喝水，请求水漱口后合掌遥礼，请求受持八关斋戒，沐浴清净。三是二圣为他说法。目犍连是佛陀右面的弟子，过去曾为一位辟支佛剃头做袈裟，发愿得到神通。所授的八戒是：不杀生、不偷盗、不邪淫、不妄语、不饮酒、不佩戴华丽的装饰和香料、不观看听取歌舞伎乐、不坐卧高广大床。这八条是戒，过午不食是斋。毗昙宗不穿戴香衣，不坐高床。