English
English version: ‘Zhe, ci shi ju neng wen ren ye.’ The *Buddha-bhumi Sutra* (Treatise on the Buddha-land) says: ‘The Tathagata’s (one of the titles of the Buddha) compassionate original vow increases the power of conditions, and the listener’s consciousness arises from the meaning of the text, therefore it is said, ‘Thus I have heard.’ Also, ‘I’ refers to the false, which is the general term for the body; ‘heard’ refers to the ear, which is the specific name for the six senses (eye, ear, nose, tongue, body, mind). Now, abandoning the specific and adopting the general, it is said, ‘Thus I have heard.’ Question: ‘Who says, ‘Thus I have heard’?’ Answer: ‘According to the original meaning, it is only taught by the compilers to say this.’ However, the fourth chapter of the *Mahakaruna Sutra* (Great Compassion Sutra) says: ‘When the Buddha was about to enter Nirvana (the state of liberation from the cycle of birth and death), he held Ananda’s (one of the Buddha’s ten great disciples) hand and entrusted all the Buddha-dharma to him, and the fifth chapter teaches the method of compilation.’ Also, in the fifth chapter of the *Embryo Sutra*, when the compilation was about to begin, Ananda was asked to ascend the seat, and Kasyapa (one of the Buddha’s ten great disciples) said: ‘Do not omit a single word or phrase of what the Buddha has said. Collect the Bodhisattva Pitaka (teachings of Bodhisattvas), Sravaka Pitaka (teachings of Sravakas), Vinaya Pitaka (precepts), etc., each in one place.’ At that time, Ananda said: ‘Thus I have heard.’ That is Ananda saying, ‘Thus I have heard.’ The sutra says: ‘At one time,’ which explains the time of the sutra’s teaching. It refers to the time when this entire sutra was spoken. Therefore, the *Buddha-bhumi Sutra* says: ‘The complete speaking and listening are collectively called ‘at one time.’ If Lokaksema (an early translator of Buddhist scriptures) says: ‘When the Buddha spoke this sutra, I and the assembly heard it at the same time, therefore it is said, ‘at one time.’ Also, when the Tathagata is rightly expounding, it is the time when all beings are listening. When speaking, the teaching is fully appropriate; when listening, the Dharma fills its measure, therefore it is said, ‘at one time.’ The sutra says ‘Buddha,’ which explains the teaching master. The reason for marking the Buddha here is to distinguish him from others. Therefore, the *Mahaprajnaparamita-sastra* (Great Wisdom Sutra) says: ‘There are five people who speak the Dharma: first, the Buddha; second, the Buddha’s disciples; third, the gods; fourth, the immortals; fifth, transformations. It indicates that it is not spoken by others, therefore it is said, ‘Buddha.’ The *Brahma-maya-sutra* (Brahma’s Net Sutra) says: ‘The so-called Buddha is one whose roots of birth and death are completely burned away, all doubts are exhausted, and nothing is not understood. He has attained all wisdom, and his honorable title is Buddha.’ The *Astasahasrika Prajnaparamita Sutra* (Perfection of Wisdom in Eight Thousand Lines) says: ‘The path that all Buddhas walk and realize is called awakening. All Buddhas awaken together, therefore they are called Buddhas.’ The *Mahavairocana Dharani Sutra* says: ‘Brahma (the creator god in Hinduism) asked the Buddha: ‘Why is he called Buddha?’ -------------------------------------------------------------------------------- ？”佛言：“能于生死得觉悟者，名之为佛。”
Chinese
经曰：“在舍卫国祇树给孤独园”者，次释说经处也。此又有二：一、境界住，谓天子所统之方，即舍卫国；二、依止住，谓如来所居之处，即给孤独园也。舍卫者，此云闻物，故《法镜经》云：游于闻物。《三字生经》、《胜氏树十二游巡经》云：其国无物不有，天下闻之，故名闻物。《善见律》云：此名多有，昔道士修行于此，时王出游见此地胜，就乞立都，地从人立名为舍卫。舍卫者，即地主之名，故言舍卫国。祇树者，是彼国太子之号，谓之祇陀，亦言誓多，此云战胜。施其林树与佛经行，故言祇树，即《阿含经》称林者是也。给孤独园者，《别译阿含》第九云，长者须达多诣王舍城初见于佛，即自称言：“我舍卫国人名须达多，此翻善施，乡人以我好给独老，众人称为给孤独也。”后买祇陀之园造佛精舍，故言给孤独园。良以君上而臣下，故先祇后给，以别归总故初树次园。 经曰：“与大比丘众”，次释别证也，即举同闻此经众。准经首末略标五众：一声闻、二菩萨、三天、四人、五修罗。今经初有三，经末有二。经初三者：一声闻、二菩萨、三诸天。声闻众有五：一标类、二唱数、三举位、四列名、五结定。与者，其义兼人及己。大者，名 现代汉语译本：‘？”佛说：“能够在生死轮回中觉悟的人，就叫做佛。” 经文说：‘在舍卫国祇树给孤独园’，接下来解释说经的处所。这里又有两种含义：一是境界住，指天子所统治的区域，也就是舍卫国；二是依止住，指如来居住的地方，也就是给孤独园。舍卫，这里翻译为‘闻物’，所以《法镜经》说：游历于闻物。《三字生经》、《胜氏树十二游巡经》说：这个国家没有缺乏的东西，天下都听闻它的富饶，所以叫做闻物。《善见律》说：这里叫做‘多有’，过去有道士在这里修行，当时国王出游，看到这块地方很好，就向道士乞求在这里建立都城，这块地因为人而得名，叫做舍卫。舍卫，就是地主的名字，所以说舍卫国。祇树，是那个国家太子的称号，叫做祇陀，也说誓多，这里翻译为战胜。他把自己的林树捐献出来给佛陀讲经修行，所以叫做祇树，也就是《阿含经》里所说的林。给孤独园，《别译阿含》第九卷说，长者须达多到王舍城第一次见到佛陀，就自称说：‘我是舍卫国人，名叫须达多，这里翻译为善施，乡里人因为我喜欢帮助孤独贫老的人，众人都称我为给孤独。’后来他买下祇陀太子的园林，建造佛陀的精舍，所以叫做给孤独园。因为君在臣上，所以在给孤独之前先说祇树，因为从个别到总体，所以先说树再说园。 经文说：‘与大比丘众’，接下来解释共同听闻此经的听众，也就是列举一同听闻此经的大众。根据经文的首尾，大概可以标出五种听众：一声闻、二菩萨、三天、四人、五修罗。这部经文开头有三种：一声闻、二菩萨、三诸天。声闻众有五种：一标明类别、二唱出数量、三举出地位、四列出名字、五总结确定。‘与’这个字，它的含义兼顾了他人和自己。‘大’这个字，是名称。
English
English version: '?' The Buddha said, 'One who can awaken from the cycle of birth and death is called a Buddha.' The sutra says: 'In Śrāvastī (city where the Buddha spent much of his time) in Jeta Grove (Jeta's garden) Anāthapiṇḍika's Park (Anāthapiṇḍika's park),' next explains the place where the sutra was spoken. There are two meanings here: first, the realm of residence, referring to the area governed by the heavenly king, which is Śrāvastī; second, the place of reliance, referring to where the Tathagata (another name for the Buddha) resided, which is Anāthapiṇḍika's Park. Śrāvastī, here translated as 'Hearing of Things,' hence the *Dharma Mirror Sutra* says: Traveling in Hearing of Things. The *Three-Character Classic* and the *Victorious Clan Tree Twelve Excursions Sutra* say: There is nothing lacking in that country, the world hears of it, therefore it is called Hearing of Things. The *Samantapāsādikā* says: This is called 'Much Possessed,' in the past a Taoist practiced here, at that time the king went out for a tour and saw that this place was excellent, so he begged the Taoist to establish a capital here, the land was named Śrāvastī after the person. Śrāvastī is the name of the landowner, hence it is said Śrāvastī. Jeta Grove is the title of the prince of that country, called Jetā (victorious), also said as Jeta, here translated as 'Victory in Battle.' He donated his forest trees for the Buddha to expound the scriptures and practice, hence it is called Jeta Grove, which is what the *Agama Sutra* refers to as the forest. Anāthapiṇḍika's Park, the ninth volume of the *Separate Translation Agama* says, the elder Sudatta (giver of alms) went to Rājagṛha (city in ancient India) and first saw the Buddha, and immediately called himself: 'I am Sudatta from Śrāvastī, here translated as 'Good Giver,' the villagers call me Anāthapiṇḍika (feeder of the orphans) because I like to help the lonely and the old.' Later he bought Prince Jeta's garden to build a Buddhist monastery, hence it is called Anāthapiṇḍika's Park. Because the ruler is above the subjects, Jeta is mentioned before Anāthapiṇḍika, and because it goes from the individual to the general, the tree is mentioned before the park. The sutra says: 'With the great Bhikṣu (Buddhist monks) assembly,' next explains the separate witnesses, that is, listing the assembly who heard this sutra together. According to the beginning and end of the sutra, we can roughly mark five assemblies: first, Śrāvakas (disciples); second, Bodhisattvas (enlightenment beings); third, Devas (gods); fourth, humans; fifth, Asuras (demi-gods). This sutra has three at the beginning: first, Śrāvakas; second, Bodhisattvas; third, Devas. The Śrāvaka assembly has five aspects: first, indicating the category; second, reciting the number; third, mentioning the position; fourth, listing the names; fifth, concluding and confirming. The word 'with,' its meaning encompasses both others and oneself. The word 'great' is a title. --------------------------------------------------------------------------------
Chinese
称位高。《善见律》云：僧中功德极大者名大阿罗汉，又最小者名须陀洹，又多比丘众故言大也。比丘者，《智论》云：此有三义：一者名为能怖，能怖魔王及魔人故名比丘。二名乞士，能离邪命清净行乞以资身命故名乞士。邪命者此有三种：一离口邪命，不以禁咒妄说吉凶得资生具以活命故；二离身邪命，不行合药书符耕田种作及手作器得价资养；三离身口邪命，谓口不诵禁咒，身不然火及杨枝折等，出《僧祇律》。又《智度论》有四邪命：一仰口，谓仰观星象薄蚀；二下口，田种作器；三方口，为他驱使四方；四维口，合药卜筮兼前三事。若作此四得活身命名四邪命，比丘之法不行此四事，应清净行乞名为乞士。三比名破、丘名烦恼，能破烦恼故名比丘。言众者，比丘非一故称为众，或多僧和合故名为众也。 经曰：“千二百五十人俱”者，唱数也，谓常随。旧谓如来所度三迦叶二外道师弟合有千二百五十人，为报佛恩恒随给侍。今按名讳事恐不然，即如罗睺、大迦叶等常在其中，岂亦是彼之徒侣也。今据《长阿含》第一云：佛言劫将欲末诸物减损，如前迦叶佛一会说法弟子常二万人，今我释迦牟尼一会说法弟子有千二百五十人也。言俱者，《善见律》云：共在一处。 经曰：“皆是大阿罗汉众所知 现代汉语译本 称谓高贵。《善见律》中说：‘僧团中功德最大的人称为大阿罗汉（maha-arhat， महान् अर्हत्， महान् अर्हन्，功德极大的僧人），功德最小的人称为须陀洹（srota-āpanna， स्रोतापन्न，入流者），又因为有很多比丘，所以称为大。’比丘（bhikṣu，भिक्षु，出家男子）这个词，《智度论》中说：‘有三种含义：第一种含义是能怖，因为能使魔王和魔人感到恐惧，所以称为比丘。第二种含义是乞士，能够远离邪命，以清净的乞食来维持生命，所以称为乞士。邪命有三种：一是离口邪命，不通过禁咒、妄言吉凶来获取生活所需；二是离身邪命，不从事合药、书符、耕田种植以及手工制作器物来获取报酬；三是离身口邪命，即口不诵禁咒，身不燃火及折杨枝等，出自《僧祇律》。’另外，《智度论》中有四种邪命：一是仰口，指仰观星象的盈亏；二是下口，指耕田种植制作器物；三是方口，指为他人奔走四方；四是维口，指合药卜筮兼做前三件事。如果从事这四种行为来维持生计，就称为四邪命，比丘的修行不应从事这四种行为，应当清净乞食，所以称为乞士。第三种含义是破，丘指烦恼，能够破除烦恼，所以称为比丘。’众，指的是比丘不止一人，所以称为众，或者指众多僧人和合在一起，所以称为众。 经文中说：‘千二百五十人俱’，是唱数，指经常跟随佛陀的弟子。旧说是如来所度的三迦叶（three Kashyapas，त्रयः काश्यपाः，三迦叶兄弟）和二外道师徒加起来共有千二百五十人，为了报答佛恩，经常跟随侍奉佛陀。现在按照名讳来考证，恐怕不是这样，比如罗睺（Rāhula，राहुला，佛陀之子）、大迦叶（Mahākāśyapa，महाकाश्यप，摩诃迦叶）等常在其中，难道也是他们的徒弟吗？现在根据《长阿含经》第一卷的记载：佛说劫将要结束时，万物都会减少，像过去迦叶佛（Kāśyapa Buddha，कश्यप बुद्ध，过去七佛之一）一次说法时，弟子常有两万人，现在我释迦牟尼（Śākyamuni，शाक्यमुनि，释迦牟尼佛）一次说法时，弟子有千二百五十人。’俱’，《善见律》中说：‘共同在一处。’ 经文中说：‘皆是大阿罗汉众所知’