English
English version He went immediately, and the mountain followed behind as if pulled by a needle and thread. At that time, there was a pregnant woman in that country who, seeing the large mountain obscuring the sky as it approached, was so frightened that she had a miscarriage. The Buddha, knowing this from afar, sent Maudgalyāyana to tell Pindola: 'Where are you going with that mountain?' Pindola looked back and saw him, picked up the mountain and threw it eighty thousand miles away. The Buddha said to him: 'I teach sentient beings, all desiring them to attain Nirvana. Now you have missed the appointed time and killed a person. Since human life is so important, I am not pleased with this. From now on, you may no longer follow me for meals or participate in assemblies. I will leave you as a field of merit for future generations, and you will only be able to attain liberation when Maitreya Buddha appears.' Pindola, hearing this, was worried and remorseful, and after eating, he entered the mountain. The *Mahāyānābhisamaya-sūtra* says: Arhats, being without afflictions, cultivate the supernatural power of wish-fulfillment together with Bodhisattvas of the eighth stage, and can dwell in the world at will. That is to say, Pindola is a transformation body, not a real body. 'Kālodāyin' (Kālodāyin, Black Obsidian), the *Saddharmapuṇḍarīka-sūtra* says: This name means Black Obsidian. The Vinaya-śāstra says: It means Black Light. The *Ekottara-āgama* says: Kālodāyin's body was extremely dark. He went out begging for food at night. At that time, the sky was dark, and when he arrived at someone's house, there was a flash of lightning. The woman of that house was pregnant, and seeing him in the lightning, she thought he was a black ghost and was frightened, resulting in a miscarriage. So she said to him: 'What ghost are you?' Kālodāyin replied: 'I am a disciple of Gautama (Gautama), and I have come to beg for food.' The woman immediately uttered a vicious curse. The Tathāgata (Tathāgata), knowing this, instructed the bhikshus (bhikkhu) that from this day forward, they should not eat after noon, nor should they beg for food in advance. 'Mahākappina', this means 'Lunar Mansion'. It is said that when he first entered the Buddhist Order, he stayed in a monk's cell. The Buddha knew that the roots of his enlightenment were about to ripen, so he transformed himself into an old bhikshu and stayed with him. Therefore, he preached the Dharma to him and he realized the holy path, so he was named 'Lunar Mansion'; he is also called 'Lunar Star', because he was born after praying to the Lunar Star, so he used it as his name. 'Bakkula', this means 'Good Appearance', referring to a beautiful appearance. In the past, he had upheld the precept of not killing, and now he has received five kinds of immortal retribution: 1. He cannot be killed by boiling in a pot; 2. He cannot be burned by pounding with a pestle; 3. He cannot be drowned by falling into water. --------------------------------------------------------------------------------
Chinese
；四、鱼吞不烂；五、刀割不伤。《五百弟子自说本起经》云：我昔曾施病僧药及施沙门一呵梨勒，九十劫以来不堕恶道，今年一百六十未曾有病。又《分别功德论》云：薄拘罗者昔作长者，因醉入寺唱曰：“诸比丘！有须者当至家。”明旦有一比丘来索药言患头痛，长者曰：“此膈上水仰攻其头，头遂痛也。”即施一呵梨勒果，比丘服已得差。由是九十一劫未曾有患，至年八十出家学道，至今八十余年，合一百六十年。《中阿含经》云：我持粪扫衣来八十余年，未曾忆受用针线缝衣及针绵囊乃至一缕，未曾从一大家乞食，未曾视女人面及入比丘尼房，亦不共语。未曾忆畜一沙弥，且不曾暂患头痛等，亦不曾服一片药，八十年来常结跏趺坐未曾倚物。《杂阿含》云：佛灭度之后，时阿育王遍礼诸塔广施珍宝，闻薄拘罗少欲第一，乃施一金钱。时彼塔神还掷出之。王言：“善哉！真实少欲，一钱亦不受也。” “阿㝹楼驮”者，亦云阿泥卢豆，亦言阿㝹楼陀，此云如意，《正法华》名淳㝹，是白净王第四弟甘露饭王之子。其人过去曾以一食施辟支佛，五十劫来天上人间受胜妙乐，末后生此释种之中得阿罗汉，常求如意故以为名。 经曰：“如是等诸大弟子”者，次释结也。等者，等及余人也。 次明 现代汉语译本：四、鱼吞不烂；五、刀割不伤。《五百弟子自说本起经》云：我昔曾施病僧药及施沙门一诃梨勒（诃梨勒是一种药用植物），九十劫以来不堕恶道，今年一百六十未曾有病。又《分别功德论》云：薄拘罗（一位尊者）者昔作长者，因醉入寺唱曰：‘诸比丘（出家人）！有须者当至家。’明旦有一比丘来索药言患头痛，长者曰：‘此膈上水仰攻其头，头遂痛也。’即施一诃梨勒果，比丘服已得差。由是九十一劫未曾有患，至年八十出家学道，至今八十余年，合一百六十年。《中阿含经》云：我持粪扫衣来八十余年，未曾忆受用针线缝衣及针绵囊乃至一缕，未曾从一大家乞食，未曾视女人面及入比丘尼房，亦不共语。未曾忆畜一沙弥（小沙弥），且不曾暂患头痛等，亦不曾服一片药，八十年来常结跏趺坐未曾倚物。《杂阿含》云：佛灭度之后，时阿育王遍礼诸塔广施珍宝，闻薄拘罗少欲第一，乃施一金钱。时彼塔神还掷出之。王言：‘善哉！真实少欲，一钱亦不受也。’ ‘阿㝹楼驮（一位尊者）’者，亦云阿泥卢豆，亦言阿㝹楼陀，此云如意，《正法华》名淳㝹，是白净王第四弟甘露饭王之子。其人过去曾以一食施辟支佛（独自觉悟的佛），五十劫来天上人间受胜妙乐，末后生此释种之中得阿罗汉（已证得涅槃的圣者），常求如意故以为名。 经曰：‘如是等诸大弟子’者，次释结也。等者，等及余人也。 次明
English
English version: Four, fish swallowed cannot be digested; five, knives cannot wound. The *Five Hundred Disciples Self-Speaking Original Sutra* says: 'In the past, I gave medicine to a sick monk and offered a *haritaki* (*haritaki* is a medicinal plant) fruit to a *shramana* (ascetic). For ninety *kalpas* (eons), I have not fallen into evil realms. This year, at one hundred and sixty years old, I have never been ill.' Also, the *Distinguishing Meritorious Deeds Treatise* says: ' *Bakula* (an honored one) was once a wealthy man. Drunk, he entered a temple and shouted: '*Bhikkhus* (monks)! If anyone needs anything, come to my house.' The next morning, a *bhikkhu* came asking for medicine, saying he had a headache. The wealthy man said: 'This is water rising from the diaphragm attacking the head, causing the pain.' He then gave a *haritaki* fruit, and the *bhikkhu* was cured after taking it. Because of this, for ninety-one *kalpas*, he never had any illness. At the age of eighty, he left home to study the *dharma* (teachings). Now, after eighty more years, he is one hundred and sixty years old.' The *Middle Length Discourses* says: 'For over eighty years, I have worn robes made of discarded rags. I have never used needle and thread to sew my robe or a cotton bag, not even a single thread. I have never begged for food from a wealthy family. I have never looked at a woman's face or entered a *bhikkhuni's* (nun's) room, nor have I spoken with them. I have never kept a *shramanera* (novice monk). Furthermore, I have never suffered from a headache or anything similar, nor have I taken a single pill. For eighty years, I have always sat in the lotus position without leaning on anything.' The *Miscellaneous Discourses* says: 'After the Buddha's *parinirvana* (death), King Ashoka widely paid homage to all the stupas and generously gave treasures. Hearing that *Bakula* was foremost in having few desires, he offered a gold coin. However, the spirit of the stupa threw it back out. The king said: 'Excellent! Truly having few desires, he does not even accept a single coin.'' '*Aniruddha* (an honored one)' is also called *Aniruddha*, or *Anuruddha*, which means 'as desired'. The *Correct Dharma Flower Sutra* calls him *Chun Nu*. He was the son of *Amrita-bhakta* (Sweet Rice King), the fourth younger brother of King *Suddhodana* (Pure Rice King). In the past, he offered one meal to a *pratyekabuddha* (a Buddha who attains enlightenment on their own), and for fifty *kalpas* (eons) he enjoyed supreme bliss in the heavens and among humans. Finally, he was born into the Shakya clan and attained *arhatship* (a perfected being who has attained nirvana). He is named 'as desired' because he always seeks what he desires. The sutra says: 'Such great disciples and others,' this explains the conclusion. 'And others' refers to others and so on. Next explaining --------------------------------------------------------------------------------
Chinese
菩萨众，文有三：初标类、次列名、后结定。 经曰：“并诸菩萨摩诃萨”者，初释标类也。《智度论》云：按梵本应名菩提萨埵摩诃萨埵，今此释云菩提谓无上智慧，亦名为觉亦名为道。萨埵言众生、或言大心、或云勇猛心，摩诃言大，是人为无上智慧道故，发生大勇猛心故。菩下去提、萨下去埵，故言菩萨摩诃萨。《小品经》云：是人为觉一切法无障碍义名为菩萨，常为大众作上首故名摩诃萨。《道行经》云：是人于一切法悉了悉知故名菩萨，天上天下最尊胜法名摩诃萨。《十地论》云：摩诃萨者有三种大：一愿大，起愿普及法界，不同二乘但求自度故；二行大，菩萨起行无有难行不行难舍不舍难作不作故；三利益大，菩萨愿深行远，凡所施作皆欲利益一切众生故。 经曰：“文殊师利法王子”者，次第二列名。按梵本云曼殊室利，此云妙德。新译《称赞净土经》名妙吉祥，《正法华》名溥首，有经名濡首。《悲华经》云：过去有佛名宝藏如来，时转轮王第三子聪明智慧，发深大愿修菩萨行。彼佛语言：“我今字汝为文殊师利。”今依旧目为名。 问：“彼人为实菩萨、为示现人？” 答：“依《首楞严经》云：过去不可思议阿僧祇劫于此南方作佛，世界名平等，佛号龙种上尊王如来， 现代汉语译本 菩萨众，文分三部分：首先是标明类别，其次是列举名号，最后是总结确定。 经文说：‘并诸菩萨摩诃萨’，这是首先解释标明类别。《智度论》中说：按照梵文本，应名为菩提萨埵摩诃萨埵，现在这里解释说，菩提是指无上智慧，也称为觉悟，也称为道。萨埵意为众生，或者说是大心，或者说是勇猛心，摩诃意为大，这个人为了追求无上智慧之道，所以发起大勇猛心。菩提省略了‘提’，萨埵省略了‘埵’，所以说是菩萨摩诃萨。《小品经》中说：这个人为了觉悟一切法无障碍的意义，所以称为菩萨，经常为大众做领导者，所以称为摩诃萨。《道行经》中说：这个人对于一切法都完全了解，完全知晓，所以称为菩萨，天上天下最尊贵殊胜的法，称为摩诃萨。《十地论》中说：摩诃萨有三种大：一是愿大，发起的愿望普及法界，不同于二乘只求自我解脱；二是行大，菩萨发起行动，没有难行不能行，难舍不能舍，难作不能作的；三是利益大，菩萨的愿望深远，行为长久，凡是所施所作，都想要利益一切众生。 经文说：‘文殊师利（Manjusri，妙德）法王子’，这是其次列举名号。按照梵文本，应为曼殊室利（Manjusri），这里翻译为妙德。新译的《称赞净土经》名为妙吉祥，《正法华经》名为溥首，有经名为濡首。《悲华经》中说：过去有佛名为宝藏如来，当时转轮王的第三子聪明智慧，发深大愿修菩萨行。那位佛说：‘我现在赐予你名字为文殊师利（Manjusri）。’现在依旧用这个名字来称呼他。 问：‘这个人是真实的菩萨，还是示现的人？’ 答：‘依据《首楞严经》中说：过去不可思议阿僧祇劫，在此南方作佛，世界名为平等，佛号龙种上尊王如来。
English
English version The Bodhisattva assembly, the text has three parts: first, marking the category; second, listing the names; and third, concluding the definition. The sutra says: 'Along with all the Bodhisattva Mahasattvas,' this is the initial explanation of marking the category. The *Mahaprajnaparamita-sastra* says: According to the Sanskrit text, it should be called Bodhisattva Mahasattva. Here it is explained that Bodhi refers to unsurpassed wisdom, also called enlightenment, also called the path. Sattva means sentient beings, or great mind, or courageous mind. Maha means great. This person, for the sake of the path of unsurpassed wisdom, therefore generates great courageous mind. Bodhi omits 'dhi', Sattva omits 'ttva', hence it is called Bodhisattva Mahasattva. The *Smaller Perfection of Wisdom Sutra* says: This person, for the sake of realizing the unobstructed meaning of all dharmas, is called Bodhisattva. Constantly being the leader of the assembly, hence called Mahasattva. The *Practice of the Path Sutra* says: This person completely understands and knows all dharmas, hence called Bodhisattva. The most honored and supreme dharma in heaven and earth is called Mahasattva. The *Ten Bhumi Sutra* says: Mahasattva has three kinds of greatness: first, great vow, initiating vows that extend throughout the Dharma Realm, unlike the Two Vehicles who only seek self-liberation; second, great practice, Bodhisattvas initiate practice without anything difficult to practice, difficult to relinquish, difficult to do; third, great benefit, Bodhisattvas' vows are deep and their actions are far-reaching, all that they do is intended to benefit all sentient beings. The sutra says: 'Manjusri (Manjusri, Wonderful Virtue), the Dharma Prince,' this is the second listing of names. According to the Sanskrit text, it should be Manjusri (Manjusri), here translated as Wonderful Virtue. The newly translated *Praise of the Pure Land Sutra* calls him Wonderful Auspiciousness, the *Righteous Dharma Flower Sutra* calls him Universal Head, and some sutras call him Moist Head. The *Karunapundarika Sutra* says: In the past, there was a Buddha named Ratnagarbha Tathagata. At that time, the third son of the Chakravartin King was intelligent and wise, making deep and great vows to cultivate Bodhisattva practice. That Buddha said: 'I now give you the name Manjusri (Manjusri).' Now we still use this name to call him. Question: 'Is this person a real Bodhisattva, or a manifested person?' Answer: 'According to the *Surangama Sutra*, in the past, countless asamkhya kalpas ago, he became a Buddha in this southern region, the world was called Equality, and the Buddha was named Dragon Race Supreme King Tathagata.' --------------------------------------------------------------------------------