English
English version It is a high title. The *Śamatha-vipassanā* says: 'Among the *saṃgha* (संघ, community of monks), the one with the greatest merit is called a *Mahā-arhat* (महान् अर्हत्, महान् अर्हन्, great Arhat), and the one with the least merit is called a *Srota-āpanna* (स्रोतापन्न, stream-enterer). It is also called great because there are many *bhikṣus* (भिक्षु, monks).' As for *bhikṣu*, the *Mahāprajñāpāramitāśāstra* says: 'It has three meanings: the first is 'able to frighten', because it can frighten the *māra* (मार, demon) and demonic people, it is called *bhikṣu*. The second is 'beggar', able to abandon wrong livelihood and purely practice begging to sustain life, hence called 'beggar'. Wrong livelihood has three types: first, abandoning wrong livelihood of the mouth, not using incantations or falsely speaking of good or bad fortune to obtain necessities for life; second, abandoning wrong livelihood of the body, not engaging in compounding medicines, writing talismans, cultivating fields, or making tools by hand to obtain compensation; third, abandoning wrong livelihood of body and mouth, meaning not reciting incantations with the mouth, and not burning fire or breaking toothpicks with the body, etc., as stated in the *Saṃghika-vinaya*. Furthermore, the *Mahāprajñāpāramitāśāstra* has four wrong livelihoods: first, looking up to the mouth, referring to observing the waxing and waning of stars; second, looking down to the mouth, referring to cultivating fields and making tools; third, directional mouth, referring to being employed by others in all directions; fourth, dimensional mouth, referring to compounding medicines and divination, combining the previous three. If one engages in these four to sustain life, it is called the four wrong livelihoods. The practice of a *bhikṣu* should not engage in these four, but should purely practice begging, hence called 'beggar'. The third meaning is 'to break', *kṣu* refers to afflictions, able to break afflictions, hence called *bhikṣu*.' *Saṃgha* refers to more than one *bhikṣu*, hence called *saṃgha*, or it refers to many monks harmoniously together, hence called *saṃgha*. The sutra says: 'Together with twelve hundred and fifty people', this is a counted number, referring to those who constantly follow. It was formerly said that the three *Kāśyapas* (त्रयः काश्यपाः, three Kashyapa brothers) and the two non-Buddhist teachers converted by the *Tathāgata* (तथागत, thus-gone one) totaled twelve hundred and fifty people, who constantly followed and served to repay the Buddha's kindness. Now, according to the examination of names, it is probably not so. For example, *Rāhula* (राहुला, son of Buddha), *Mahākāśyapa* (महाकाश्यप, Mahakashyapa) and others are often among them, could they also be their disciples? Now, according to the first volume of the *Dīrgha Āgama*, the Buddha said that when the *kalpa* (कल्प, eon) is about to end, all things will diminish. Like in the past, when *Kāśyapa Buddha* (कश्यप बुद्ध, कश्यप बुद्ध, one of the past seven Buddhas) preached once, his disciples often numbered twenty thousand. Now, when I, *Śākyamuni* (शाक्यमुनि, शाक्यमुनि, Shakyamuni Buddha), preach once, I have twelve hundred and fifty disciples.' 'Together' according to the *Śamatha-vipassanā* says: 'Together in one place.' The sutra says: 'All are known by the great *Arhat* assembly' --------------------------------------------------------------------------------
Chinese
识”，次释举位也。初举得位即罗汉，次举名闻即众所知识。所言大者，谓腊高德上，即迦叶结集中言：若阿罗汉具三明八解脱大罗汉者住。故言大也。阿罗汉者，《善见律》云：阿罗之名义含五种。真谛云：其名有六：一、名杀贼，即阿罗名杀贼，汉名为能，谓三界见修烦恼侵善法财喻之如贼，又六尘如贼，是人能以智慧力断之令尽，证六尘空，况之如杀，真谛称杀怨，即《涅槃经》云：一切烦恼是菩萨怨，佛应害之，故言杀贼。三果虽断未能全尽，不与此名。二者阿罗名一切恶业、汉名远住，是人远离一切恶业住无漏善功德中，名阿罗汉，真谛称不生，谓是人虽有故业，无烦恼缘润故，彼旧业如六年陈种无力能生，故阿罗汉言我生已尽，故名不生。不生何处？谓不于三界烦恼之中更受生死之报。三者阿之言无、罗汉名覆藏，世人作恶即自覆藏，彼不作恶亦无覆藏，是故罗汉自称梵行已立。四者阿罗谓三界车轮、汉称打破，人能打三界十二因缘轮转车轮，故名阿罗汉，即真谛称为破轮，谓破十二因缘轮，即以无明爱取为辋，谓烦恼贯穿三故，即以行有为毂，由业能生种种报故，即以现在五果、识等未来二果谓生老死，总七果为辐。五者名应供，是智断具足胜福田，堪消物养、能生大利，故名应供。若真谛云示不偿， 现代汉语译本： ‘识’，这里解释为位置。最初提到‘得位’，指的是阿罗汉（Arhat），接下来提到‘名闻’，指的是为大众所知。所说‘大’，指的是年龄高、德行高尚，也就是迦叶（Kāśyapa）结集经典时所说：如果阿罗汉具有三明（tisro vijjā）八解脱（aṭṭha vimokha）的大阿罗汉才能住持。所以说是‘大’。关于阿罗汉，《善见律》（Samantapāsādikā）中说：阿罗（Araha）这个名称包含五种含义。真谛（Paramārtha）说：这个名称有六种含义： 一、名为‘杀贼’，即阿罗（Araha）的意思是杀贼，汉译为‘能’，指的是三界（trayo dhātu）的见惑、修惑烦恼侵扰善良的法财，可以比喻为盗贼，又六尘（chalan indriya gocara）也像盗贼，这个人能够用智慧的力量断除它们，使之完全消尽，证得六尘皆空的境界，就像杀贼一样，真谛称之为‘杀怨’，也就是《涅槃经》（Mahāparinirvāṇa Sūtra）中所说：一切烦恼都是菩萨（Bodhisattva）的怨敌，佛（Buddha）应当除掉它们，所以说是‘杀贼’。三果（triphalā）虽然断除了一部分，但未能完全断尽，不使用这个名称。 二、阿罗（Araha）的意思是一切恶业，汉译为‘远住’，这个人远离一切恶业，安住在无漏的善功德中，称为阿罗汉，真谛称之为‘不生’，意思是这个人虽然有过去的业力，但没有烦恼作为助缘滋润，所以过去的旧业就像存放了六年的陈旧种子一样，没有力量产生新的果报，所以阿罗汉说‘我生已尽’，因此称为‘不生’。不生在哪里？指的是不在三界的烦恼之中再次承受生死轮回的果报。 三、阿（A）的意思是‘无’，罗汉（Araha）的意思是‘覆藏’，世人作恶就会自我掩盖，而阿罗汉不做恶事，也没有什么需要掩盖的，所以阿罗汉自称‘梵行已立’。 四、阿罗（Araha）指的是三界车轮，汉译为‘打破’，人能够打破三界十二因缘（dvādaśa-nidāna）的轮转车轮，所以称为阿罗汉，真谛称之为‘破轮’，指的是破除十二因缘轮，也就是以无明（avijjā）、爱（taṇhā）、取（upādāna）为车辋，指的是烦恼贯穿三世；以行（saṅkhāra）、有（bhava）为车毂，因为业力能够产生种种果报；以现在的五果，即识（viññāṇa）等，以及未来的二果，即生（jāti）、老死（jarāmaraṇa），总共七果为车辐。 五、名为‘应供’，是智慧和断德具足的殊胜福田，堪能消化供养，能够产生巨大的利益，所以称为应供。如果真谛说‘示不偿’。
English
English version: 'Śikṣā' (识), here explained as position. The first mention of 'attaining position' refers to an Arhat (阿罗汉), and the next mention of 'renowned' refers to being known by the masses. The term 'great' refers to being of high age and virtue, as stated in the Saṃgīti (结集) by Kāśyapa (迦叶): 'If an Arhat possesses the three knowledges (tisro vijjā) and eight liberations (aṭṭha vimokha), that great Arhat can reside.' Hence, it is called 'great'. Regarding Arhats, the Samantapāsādikā (善见律) states: 'The name Araha (阿罗) contains five meanings.' Paramārtha (真谛) says: 'The name has six meanings:' 1. Named 'killer of thieves', meaning Araha (阿罗) signifies killer of thieves, translated into Chinese as 'able' (能), referring to the afflictions of views and cultivation in the three realms (trayo dhātu) that invade virtuous Dharma and wealth, which can be likened to thieves. Also, the six sense objects (chalan indriya gocara) are like thieves. This person is able to use the power of wisdom to cut them off completely, realizing the emptiness of the six sense objects, like killing thieves. Paramārtha calls it 'killing enemies', which is what the Mahāparinirvāṇa Sūtra (涅槃经) says: 'All afflictions are the enemies of Bodhisattvas (菩萨), and the Buddha (佛) should eliminate them.' Hence, it is called 'killer of thieves'. Although the third fruit (triphalā) has cut off some, it has not completely eradicated them, so this name is not used. 2. Araha (阿罗) means all evil deeds, translated into Chinese as 'dwelling far away' (远住). This person dwells far away from all evil deeds, residing in undefiled virtuous merits, and is called an Arhat. Paramārtha calls it 'non-arising' (不生), meaning that although this person has past karma, there are no afflictions to nourish it, so the old karma is like seeds stored for six years, lacking the power to produce new results. Therefore, the Arhat says, 'Birth is exhausted,' hence called 'non-arising'. Where does it not arise? It means not receiving the retribution of birth and death again in the afflictions of the three realms. 3. A (阿) means 'without', and Araha (罗汉) means 'concealment' (覆藏). Worldly people conceal themselves when they do evil, but Arhats do not do evil and have nothing to conceal, so Arhats claim 'brahmacarya (梵行) is established'. 4. Araha (阿罗) refers to the wheel of the three realms, translated into Chinese as 'breaking' (打破). A person is able to break the revolving wheel of the twelve links of dependent origination (dvādaśa-nidāna) in the three realms, so they are called an Arhat. Paramārtha calls it 'breaking the wheel' (破轮), referring to breaking the wheel of the twelve links of dependent origination, which uses ignorance (avijjā), craving (taṇhā), and grasping (upādāna) as the rim, referring to afflictions pervading the three times; uses action (saṅkhāra) and existence (bhava) as the hub, because karma can produce various retributions; and uses the five present results, namely consciousness (viññāṇa), etc., and the two future results, namely birth (jāti) and old age and death (jarāmaraṇa), totaling seven results as the spokes. 5. Named 'worthy of offerings' (应供), it is a supreme field of merit with complete wisdom and severance, capable of digesting offerings and producing great benefits, so it is called worthy of offerings. If Paramārtha says 'showing without repaying'. --------------------------------------------------------------------------------
Chinese
谓不偿生死债故，是人由三学圆满、四流永绝，一向涅槃不入生死，故名不偿。六名应教，谓自觉已满，将己所证堪应教人，故名应教。若《大品经》云：是人断五上分结尽名阿罗汉。五上分者：一色爱、二无色爱、三禅、四慢、五无明。此五是上二界结性，谓将至上分，故随生上界生上界缚，故说上分结也。此五一向思惟所断，是人由断尽故名阿罗汉。众所知识者，此举名闻。《法华论》云：诸王、王子、大臣、帝释、梵天王等皆知识故，又声闻菩萨佛等是胜智者，皆善知识故，又释一切凡圣识其形容、知其种姓故。 经曰：“长老”，次释四列名，今列十六人，其中阿难虽非罗汉，以德望隆重亦是众所知识，故在此会。《善见律》云：老者而言大德，少者而称长老。《增一阿含》云：佛言：“自今已后诸比丘不得君卿相向，大者称尊，少者称贤。又小比丘向大比丘称长老，大比丘称小比丘字。”准此二文，尊卑不定。今据《长阿含》云：老有三：一年耆、二知法、三善作。又《智度论》引《宝顶经》：普化菩萨呼舍利弗为耆年。今称长老者，一是年尊、二者知法，如俗有先生之称。长老之名，谓赞美其德、不言其讳。 经曰：“舍利弗、摩诃目犍连”，次释此二人，本为外道情同莫逆俱时悟道，所以 现代汉语译本 所谓‘不偿生死债’，是指这个人由于戒、定、慧三学圆满，断尽了四种烦恼的流，永远进入涅槃，不再轮回生死，所以称为‘不偿’。 ‘应教’，是指自觉已经圆满，自己所证悟的道理可以用来教导他人，所以称为‘应教’。如《大品经》（Mahaprajnaparamita Sutra）所说：‘这个人断尽了五种上分结，就称为阿罗汉（Arhat）。’五上分结是：一、色爱（rupa-raga），二、无色爱（arupa-raga），三、掉举（uddhacca），四、慢（mana），五、无明（avijja）。这五种是色界和无色界的烦恼，因为它们会让人投生到上界，所以称为上分结。这五种烦恼都是通过思惟才能断除的，这个人因为断尽了这些烦恼，所以称为阿罗汉。 ‘众所知识’，是指这个人名声远扬。《法华论》（Saddharma-pundarika-sastra）说：‘诸王、王子、大臣、帝释（Indra，佛教的护法神）、梵天王（Brahma，印度教的创造神）等都认识他，而且声闻（Sravaka，听闻佛法而证悟者）、菩萨（Bodhisattva，立志成佛的修行者）、佛等都是具有殊胜智慧的人，都非常了解他，而且所有凡人和圣人都认识他的容貌，知道他的种姓。’ 经文说：‘长老’，下面解释四种列名，现在列出十六个人，其中阿难（Ananda，佛陀的十大弟子之一）虽然不是阿罗汉，但因为他的德行和声望都很高，也被大众所熟知，所以也在此列。《善见律》（Samantapasadika）说：‘年长的人称为大德，年轻的人称为长老。’《增一阿含经》（Ekottara Agama）说：佛说：‘从今以后，各位比丘不得互相以君、卿相称，年长的称尊者，年轻的称贤者。而且小比丘向大比丘称长老，大比丘称小比丘的名字。’根据这两段经文，尊卑的称谓是不固定的。现在根据《长阿含经》（Dirgha Agama）所说：年老有三种：一是年龄大，二是知晓佛法，三是善于修行。’而且《智度论》（Mahaprajnaparamita-sastra）引用《宝顶经》说：普化菩萨（P'u-hua，唐代禅宗人物）称舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）为耆年。现在称为长老，一是年龄大，二是知晓佛法，就像世俗所说的先生一样。长老这个名称，是赞美他的德行，不直呼他的名字。 经文说：‘舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）、摩诃目犍连（Maha Maudgalyayana，佛陀的十大弟子之一，以神通著称）’，下面解释这两个人，他们原本是外道，情同手足，一起悟道，所以