Chinese
吉，尔所生子应字阿难。”此云欢喜，又以其人世世修忍辱故生身端正，父母欢喜，因以为字。《观佛三昧经》云：佛告阿难：“汝名欢喜，此则依名定实。”《增一》云：阿难有四希有，令人欢喜：一者、默然至大众之中见者皆喜；二者、正有所说闻者亦喜；三者、至四众皆生欢喜兴敬仰心视无厌足；四者、正有所说闻者无厌故心生欢喜。《大论》云：其人昔作长者，因施诵经沙弥食，遂发大愿言：“小师成佛，愿我为多闻弟子。”故今如来所有法藏悉能受持。 “罗睺罗”者，此云覆障，亦曰宫生。《五百弟子本起经》云：我昔为王，有一仙人犯罪，禁安后园，忘经六日不与其食。然我无恶心，以忘因缘遂堕黑绳地狱经六万岁，最后身受胎六年乃生，故言覆障，谓被胎膜久所覆障也。佛出家六岁，罗睺罗乃生，诸释皆疑非是释种。佛成道后还宫说法，其妻耶输陀罗此云名声，欲自雪身知其清白，乃以欢喜丸与罗睺罗令奉汝父。佛知其意，乃变弟子皆作佛身，罗睺罗献奉而不错。佛既受已，化佛皆灭，诸释方信实是宫生。《入大乘论》云：罗睺罗久住世者是变化身。 “憍梵波提”者，《佛华严入如来智德不思议经》云：翻为牛王，《大论》翻为牛呞。处处经云：昔作比丘，摘他一穗谷观其生熟，五百 现代汉语译本：佛陀说：‘你所生的儿子应当取名为阿难。’阿难，意为‘欢喜’。又因为这个人世世代代修习忍辱，所以生来容貌端正，父母都非常欢喜，因此用‘欢喜’作为他的名字。《观佛三昧经》中说：佛告诉阿难：‘你名为欢喜，这是依据名号来确定实际。’《增一阿含经》中说：阿难有四种稀有之处，令人欢喜：第一，默默地来到大众之中，见到他的人都欢喜；第二，正在说法时，听闻的人也欢喜；第三，来到四众弟子中，大家都生起欢喜和敬仰之心，看他看不够；第四，正在说法时，听闻的人没有厌倦，内心生起欢喜。《大智度论》中说：阿难过去世曾是一位长者，因为布施斋饭给诵经的沙弥，于是发大愿说：‘小师如果成佛，愿我成为他多闻的弟子。’所以现在如来所有的法藏他都能够受持。 ‘罗睺罗’（Rāhula），意为‘覆障’，也称为‘宫生’。《五百弟子本起经》中说：我过去做国王时，有一位仙人犯了罪，被囚禁在后花园，忘记了六天没有给他食物。但我没有恶意，因为疏忽的缘故，堕入黑绳地狱经历了六万年，最后一世在母胎中待了六年才出生，所以称为‘覆障’，意思是长期被胎膜覆盖阻碍。佛陀出家六年，罗睺罗才出生，各位释迦族人都怀疑他不是释迦种姓。佛陀成道后回到王宫说法，他的妻子耶输陀罗（Yaśodharā），意为‘名声’，想要亲自证明自己的清白，于是将欢喜丸给罗睺罗，让他献给他的父亲。佛陀知道她的意思，于是变化弟子都变成佛身，罗睺罗献丸时没有出错。佛陀接受后，变化的佛都消失了，各位释迦族人才相信罗睺罗确实是宫中所生。《入大乘论》中说：罗睺罗长久住世是变化之身。 ‘憍梵波提’（Gavāmpati），《佛华严入如来智德不思议经》中说：翻译为‘牛王’，《大智度论》中翻译为‘牛呞’。各处经书中说：过去世他曾是一位比丘，摘取他人一穗谷子观察它的生熟，五百
English
English version: The Buddha said, 'The son you have born should be named Ānanda' (Ānanda: meaning 'Joy'). Furthermore, because this person had cultivated patience and forbearance in lifetimes past, he was born with a handsome appearance, and his parents were very happy, so 'Joy' was used as his name. The *Contemplation of Buddha Samadhi Sutra* says: The Buddha told Ānanda, 'Your name is Joy, and this is based on the name to determine the reality.' The *Ekottara Agama Sutra* says: Ānanda has four rare qualities that bring joy: first, when he silently comes into the midst of the assembly, all who see him are joyful; second, when he is speaking, those who hear him are also joyful; third, when he comes to the fourfold assembly, everyone generates joy and reverence, and they never tire of looking at him; fourth, when he is speaking, those who hear him are never tired, and their hearts generate joy. The *Mahāprajñāpāramitāśāstra* says: In a past life, this person was an elder who made offerings of food to a *śrāmaṇera* (novice monk) who was reciting scriptures, and he made a great vow, saying, 'If this young monk becomes a Buddha, may I be his disciple who hears much.' Therefore, he is now able to receive and uphold all the Dharma treasury of the Tathāgata. 'Rāhula' (Rāhula: meaning 'Fetter' or 'Obstacle'), also called 'Palace-born.' The *Sutra on the Origin of the Five Hundred Disciples* says: In a past life, I was a king, and there was a *ṛṣi* (sage) who committed a crime and was imprisoned in the back garden. I forgot for six days to give him food. However, I had no malicious intent, but because of this negligence, I fell into the Black Rope Hell for sixty thousand years. In my last life, I spent six years in the womb before being born, so it is called 'Fetter,' meaning that I was covered and obstructed by the fetal membrane for a long time. Six years after the Buddha left home, Rāhula was born, and all the Śākyas doubted that he was of the Śākya lineage. After the Buddha attained enlightenment, he returned to the palace to preach the Dharma, and his wife Yaśodharā (Yaśodharā: meaning 'Fame'), wanting to prove her innocence, gave Rāhula a joy ball and asked him to offer it to his father. The Buddha knew her intention, so he transformed his disciples into Buddhas, and Rāhula offered the ball without making a mistake. After the Buddha accepted it, the transformed Buddhas all disappeared, and the Śākyas then believed that Rāhula was indeed born in the palace. The *Mahāyānasaṃgraha* says: Rāhula's long life in the world is a transformation body. 'Gavāmpati' (Gavāmpati), the *Buddha Avataṃsaka Entering the Tathāgata's Wisdom and Inconceivable Virtues Sutra* says: translated as 'Cow King,' the *Mahāprajñāpāramitāśāstra* translates it as 'Cow Chewer.' Various sutras say: In a past life, he was a *bhikṣu* (monk) who picked a stalk of grain from another's field to observe its ripeness, five hundred --------------------------------------------------------------------------------
Chinese
生来与他作牛偿力，如今得道，足犹似牛食后即呞，因名牛呞比丘。《分别功德论》云：恐人毁谤得罪，佛令居忉利天，尸利弗沙树下坐，解律第一。佛涅槃后结集法藏时，大迦叶令使命之：“今阎浮提有大法事。”问曰：“佛般涅槃耶？”答：“佛已涅槃。”“我和上舍利弗在不？”答：“先已涅槃。”乃叹曰：“我大师已灭度，和上复涅槃，世间眼灭，不能复下。”即化火烧身，四道流水注阎浮提结集众中。水说偈云：“憍梵钵提头面礼，妙众第一大德僧，闻佛灭度我随去，如大象去象子随。”于是天上涅槃。《大论》亦如是说。 “宾头卢颇罗堕”者，《大智度论》云：宾头卢颇罗堕誓，能师子吼第一。按《请宾头卢经》云：宾头卢是字，未详其义，颇罗堕誓是姓此曰利根，但一切新作屋宅浴室斋会新衣上服先奉请，凡欲请者，当于静处烧香礼拜向天竺国摩利山至心称：“南无大德宾头卢颇罗堕誓，受佛教敕为末法人作福田者，愿受我请。”《毗奈耶律》云：其人本贪木旃檀钵，为树提长者现神足往取之，佛责之不听住此界，即往西衢耶尼教化众生。《三摩竭经》云：佛欲度彼事裸形外道难化国王故，令诸弟子皆现神变一时至彼受其所请。时宾头卢在于山中缝衣乃忘去，忽忆，以针刺地綖犹着衣，便运神 现代汉语译本 生来就注定要为他人做牛做马来偿还业力，如今已经得道，但他的脚仍然像牛吃完东西后反刍一样，因此得名牛呞（Gavaṃpati）比丘。《分别功德论》中说：恐怕有人毁谤他而因此获罪，佛陀让他住在忉利天（Trāyastriṃśa），在尸利弗沙树（Śrīvatīśa）下坐禅，他是解律第一之人。佛陀涅槃后结集法藏时，大迦叶（Mahākāśyapa）派人告诉他：‘现在阎浮提（Jambudvīpa）有大法事。’他问道：‘佛陀般涅槃（Parinirvāṇa）了吗？’回答说：‘佛陀已经涅槃了。’‘我的和尚舍利弗（Śāriputra）还在吗？’回答说：‘已经先涅槃了。’于是他叹息道：‘我的大师已经灭度，和尚也涅槃了，世间的眼睛灭了，我不能再下界了。’随即化火烧身，四道流水注入阎浮提结集僧众之中。水中说偈语道：‘憍梵钵提（Gavāṃpati）头面礼敬，妙众第一的大德僧，听闻佛陀灭度我随之而去，如同大象离去小象跟随。’于是在天上涅槃。《大智度论》也是这样说的。 ‘宾头卢颇罗堕（Piṇḍola-Bhāradvāja）’，《大智度论》中说：宾头卢颇罗堕发誓，能作狮子吼第一。按照《请宾头卢经》中说：宾头卢是他的字，含义不详，颇罗堕誓是他的姓，意思是利根。但凡一切新建的屋宅、浴室、斋会、新衣上服，都要先供奉他，凡是想要请他的人，应当在安静的地方烧香礼拜，面向天竺国（India）的摩利山（Malaya）至心称念：‘南无大德宾头卢颇罗堕，受佛教敕为末法时代的人作福田者，愿接受我的邀请。’《毗奈耶律（Vinaya）》中说：这个人原本贪恋木旃檀钵（wooden sandalwood bowl），为了树提（Śreṣṭhi）长者现神通取钵，佛陀责备他不允许他住在此界，于是前往西瞿耶尼（West Godāvarī）教化众生。《三摩竭经》中说：佛陀想要度化那些事裸形外道（Ajivikas），他们难以教化国王，所以让诸位弟子都显现神通，一时到达那里接受他们的邀请。当时宾头卢在山中缝衣服，竟然忘记了去赴约，忽然想起来，用针刺地，线仍然连着衣服，于是运用神通。
English
English version He was born to work as an ox to repay his karmic debt. Now that he has attained enlightenment, his feet still seem to ruminate like an ox after eating, hence the name Gavaṃpati Bhikshu (Gavaṃpati meaning 'cow ruminant'). The *Treatise on Distinguishing Merits* says: Fearing that people would slander him and thus incur sin, the Buddha had him reside in the Trāyastriṃśa Heaven (Heaven of Thirty-three), sitting under the Śrīvatīśa tree, and he was the foremost in understanding the Vinaya (monastic rules). After the Buddha's Parinirvāṇa (complete extinction), when the Dharma treasury was being compiled, Mahākāśyapa (Great Kāśyapa) sent a messenger to him, saying: 'Now there is a great Dharma event in Jambudvīpa (the continent where we live).' He asked: 'Has the Buddha entered Parinirvāṇa?' The messenger replied: 'The Buddha has already entered Parinirvāṇa.' 'Is my preceptor Śāriputra (Śāriputra) still alive?' The messenger replied: 'He has already entered Nirvana before.' Thereupon, he sighed and said: 'My master has passed away, and my preceptor has also entered Nirvana. The eyes of the world are extinguished, and I cannot descend again.' Immediately, he transformed into fire and burned his body, and four streams of water flowed into the assembly of monks in Jambudvīpa. The water recited a verse, saying: 'Gavāṃpati bows his head in reverence to the foremost virtuous monks of the wonderful assembly. Hearing of the Buddha's extinction, I follow him, just as a calf follows a great elephant.' Thus, he entered Nirvana in the heavens. The *Mahāprajñāpāramitopadeśa* also says the same. 'Piṇḍola-Bhāradvāja (Piṇḍola-Bhāradvāja)', the *Mahāprajñāpāramitopadeśa* says: Piṇḍola-Bhāradvāja vowed to be the foremost in roaring like a lion. According to the *Sutra on Inviting Piṇḍola*, Piṇḍola is his given name, the meaning of which is not clear, and Bhāradvāja is his surname, meaning 'keen faculties.' Whenever new houses, bathrooms, vegetarian feasts, new clothes, or upper garments are made, they must first be offered to him. Anyone who wishes to invite him should burn incense and bow in a quiet place, facing Mount Malaya (Malaya Mountain) in India (India), and sincerely recite: 'Namo (Homage to) the Great Virtuous Piṇḍola-Bhāradvāja, who has received the Buddha's command to create fields of merit for people in the Dharma-ending Age, may you accept my invitation.' The *Vinaya* says: This person was originally greedy for a wooden sandalwood bowl. For the Śreṣṭhi (wealthy merchant), he displayed his supernatural powers to retrieve the bowl. The Buddha rebuked him and did not allow him to stay in this world, so he went to West Godāvarī (West Godāvarī) to teach sentient beings. The *Samakaksa Sutra* says: The Buddha wanted to convert those Ajivikas (Ajivikas) who were difficult to convert, so he had all his disciples display their supernatural powers and arrive there at the same time to accept their invitation. At that time, Piṇḍola was sewing clothes in the mountains and forgot to go to the appointment. Suddenly remembering, he stuck a needle into the ground, and the thread was still attached to the clothes, so he used his supernatural powers. --------------------------------------------------------------------------------
Chinese
足即往，其山以针綖所牵遂随后去。时彼国有一怀孕妇人，见大山蔽空而至惶怖堕胎。佛遥知之，令目连往语：“汝后何山？”宾头卢回顾见之，把得此山一掷八千里。佛语之曰：“我教化众生皆欲涅槃，今汝失期又杀一人。人命既重我所不喜，汝从今已后不得复随我食及预众会，留汝作后世福田，至弥勒佛出乃得灭度。”宾头卢闻，忧恼自责食讫入山。《入大乘论》云：阿罗汉无烦恼者，与八住菩萨同修如意足能随意住世，即宾头卢是变化身非实身也。 “迦留陀夷”者，《正法华》云：此名黑曜。毗奈耶律云：名黑光。《增一阿含》云：迦留陀夷其身极黑，夜行乞食，时天大闇而至他家，天有闪电，彼家妇人身正怀孕，于电光中见谓是黑鬼，怖而堕胎，乃谓之曰：“汝何鬼耶？”答曰：“我瞿昙弟子，今来乞食。”彼女人即发声恶骂。如来知之，即敕比丘，从今日已后不得过中食，亦不得预乞食。 “摩诃劫宾那”者，此云房宿。相传云：以其初入道门在僧房宿，佛知道根将熟，即自化为老比丘与之共宿，因为说法而悟圣道，故名房宿；亦名房星，因祷房星而生故以为字。 “薄拘罗”者，此云善容，谓好容仪。过去曾持一不杀戒，今得五不死报：一、釜煮不死；二、𨫼搏不燋；三、堕水不溺 现代汉语译本 足即往，那座山就像被针线牵引一样随之后面移动。当时彼国有一位怀孕的妇人，看见大山遮蔽天空而来，非常害怕以致堕胎。佛陀遥知此事，让目连去告诉宾头卢：“你往后要到哪里去？”宾头卢回头看见目连，拿起这座山一掷八千里。佛陀对他说：“我教化众生都希望他们能够涅槃，现在你耽误了期限又杀了一个人。人命既然如此重要，我并不喜欢这样，你从今以后不得再跟随我吃饭以及参与大众集会，留下你作为后世的福田，直到弥勒佛出世才能灭度。”宾头卢听了，忧愁恼怒，自我责备，吃完饭后就进入山中。《入大乘论》说：阿罗汉没有烦恼，与八地菩萨一同修习如意足，能够随意住在世间，也就是说宾头卢是变化之身而不是真实之身。 ‘迦留陀夷’（Kālodāyin，黑曜）这个名字，《正法华》中说：此名黑曜。毗奈耶律中说：名叫黑光。《增一阿含》中说：迦留陀夷的身体极其黝黑，夜晚出去乞食，当时天色昏暗，到达别人家时，天空突然闪电，那家的妇人正怀着身孕，在电光中看见他，以为是黑鬼，害怕而导致堕胎，于是对他说：‘你是什么鬼？’迦留陀夷回答说：‘我是瞿昙（Gautama）的弟子，现在来乞食。’那妇人立刻发出恶毒的骂声。如来（Tathāgata）知道这件事后，就告诫比丘（bhikkhu），从今天以后不得过午食用餐，也不得预先乞食。 ‘摩诃劫宾那’（Mahākappina）这个名字，意思是房宿。相传是因为他最初进入佛门时住在僧房，佛陀知道他的道根即将成熟，就自己变化成一位老比丘与他同住，因此为他说法而领悟圣道，所以名叫房宿；也叫房星，因为祷告房星而出生，所以用它作为名字。 ‘薄拘罗’（Bakkula）这个名字，意思是善容，指美好的容貌。过去曾经持守一条不杀戒，现在得到五种不死的果报：一、在锅里煮不死；二、用杵捣不焦；三、掉进水里不淹死。