English
English version ‘Not repaying the debt of birth and death’ means that this person, due to the perfection of the three learnings (trisiksa) of morality (sila), concentration (samadhi), and wisdom (prajna), has completely eradicated the four streams of defilements (four oghas) and has entered Nirvana (Nibbana), never to be reborn into the cycle of birth and death, hence the name ‘not repaying.’ ‘Worthy of teaching’ (arhat) means that one's own enlightenment is complete, and one's own realization can be used to teach others, hence the name ‘worthy of teaching.’ As the *Mahaprajnaparamita Sutra* says: ‘This person who has exhausted the five higher fetters (uddhambhagiya-samyojana) is called an Arhat.’ The five higher fetters are: 1. attachment to form (rupa-raga), 2. attachment to the formless (arupa-raga), 3. restlessness (uddhacca), 4. conceit (mana), 5. ignorance (avijja). These five are the nature of the fetters of the form and formless realms, meaning they will lead to the upper realms, so they are called higher fetters. These five are severed through contemplation. This person is called an Arhat because they have exhausted these fetters. ‘Known by the multitude’ refers to their widespread fame. The *Saddharma-pundarika-sastra* says: ‘Kings, princes, ministers, Indra (the lord of gods in Buddhism), Brahma (the creator god in Hinduism), etc., all know him, and Sravakas (hearers of the Dharma), Bodhisattvas (beings striving for enlightenment), Buddhas, etc., are all beings of superior wisdom, and they all know him well, and all ordinary and noble people recognize his appearance and know his lineage.’ The sutra says: ‘Elder,’ next explains the four listings of names. Now, sixteen people are listed, among whom Ananda (Buddha's attendant) is not an Arhat, but because of his virtue and high reputation, he is also known by the multitude, so he is included in this assembly. The *Samantapasadika* says: ‘An older person is called a great virtuous one, and a younger person is called an elder.’ The *Ekottara Agama* says: The Buddha said: ‘From now on, all monks must not address each other as lord or minister; the older should be called venerable, and the younger should be called virtuous. Also, a junior monk should call a senior monk elder, and a senior monk should call a junior monk by name.’ According to these two texts, the designation of seniority is not fixed. Now, according to the *Dirgha Agama*: ‘Old age has three aspects: 1. advanced in years, 2. knowledgeable in the Dharma, 3. skilled in practice.’ Also, the *Mahaprajnaparamita-sastra* quotes the *Ratnakuta Sutra*: ‘The Bodhisattva P'u-hua called Sariputra (Buddha's disciple known for wisdom) an old man.’ Now, calling someone an elder means: 1. advanced in years, 2. knowledgeable in the Dharma, like the secular term ‘teacher.’ The name elder is to praise their virtue and not to mention their taboo name. The sutra says: ‘Sariputra (Buddha's disciple known for wisdom), Maha Maudgalyayana (Buddha's disciple known for supernatural powers),’ next explains these two people, who were originally non-Buddhist ascetics, with a close friendship, who attained enlightenment together, so -------------------------------------------------------------------------------- 合列。《增一阿含》云：富楼那问舍利弗言：“仁者！诸人称仁者何等号？”答曰：“我父名优婆提舍，我母名舍利弗，从母称名舍利弗。”《大论》云：其母目如舍利鸟目。《佛华严入如来智德不思议经》云：舍利此云鸜鹆，弗多罗此云子。故《涅槃经》云：如舍利弗因母立名名舍利弗，良以女仪端齐贤才冠世，清扬之目眸子圆明，母擅令名，子承嘉号。又《罗云忍辱经》名鹙鹭子。又《中本起经》云：舍利弗者，本名优波替。佛言：“汝与目连者同时发愿，我成道为佛左右弟子，今既遂心。优波替者，高世之号华而不实，复汝本愿还字为舍利弗；拘律陀亦复如是，汝自本目连。”《婆沙论》云；舍利翻为身、弗之言子，名为身子。然优波提舍亦名优婆替舍，《大论》此翻为彗星，谓身子父名优波此言彗，提舍此言星，故言彗星，舍利弗若逐父名，应名优婆提舍。摩诃言大。《文殊问经》云：大目犍连此云萝茯根，其父好啖，因物为名。若《涅槃经》云：目犍连是姓，与《过去因果经》同，此云赞诵，字拘律陀，因接拘律陀树而生。故真谛云：应名勿伽罗，此云爱胡豆，爱胡豆即菉豆也，上古有仙人唯食此豆，是彼仙种因姓为名。 “摩诃迦叶”，迦叶者此翻为饮光。真谛云：其人先祖是大仙，身有光明能饮 { "translations": [ "现代汉语译本", "合列。《增一阿含经》说：‘富楼那问舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说：“仁者！人们称呼仁者什么名号？”’舍利弗回答说：‘我父亲名叫优婆提舍（Upatiṣya），我母亲名叫舍利弗（Śāriputra），所以随母亲的名字叫舍利弗。”’《大智度论》说：他的母亲眼睛像舍利鸟的眼睛。《佛华严入如来智德不思议经》说：‘舍利（Śāri）在这里译为鸜鹆（一种鸟），弗多罗（putra）在这里译为子。’所以《涅槃经》说：‘如舍利弗因为母亲而立名，名叫舍利弗，因为他的母亲容貌端庄，贤德才华冠绝于世，清澈明亮的眼睛，眸子圆润明亮，母亲擅长美名，儿子继承美好的称号。’又《罗云忍辱经》称他为鹙鹭子。又《中本起经》说：‘舍利弗，本名优波替（Upatiṣya）。’佛说：‘你与目连（Maudgalyāyana，佛陀十大弟子之一，以神通著称）同时发愿，我成道后你们做我的左右弟子，现在已经如愿以偿。优波替这个高世的名号华而不实，恢复你本来的愿望，还字为舍利弗；拘律陀（Kolita）也一样，你恢复本来的名字目连。’《婆沙论》说：‘舍利（Śāri）翻译为身，弗（putra）的意思是子，所以名叫身子。’然而优波提舍（Upatiṣya）也叫优婆替舍（Upatiṣya），《大智度论》将其翻译为彗星，说身子的父亲名叫优波（Upa），意思是彗，提舍（tiṣya）意思是星，所以说是彗星，舍利弗如果按照父亲的名字，应该叫优婆提舍（Upatiṣya）。摩诃（Mahā）意思是‘大’。《文殊问经》说：‘大目犍连（Mahāmaudgalyāyana）在这里译为萝茯根，他的父亲喜欢吃，所以用食物来命名。’如果按照《涅槃经》的说法：‘目犍连（Maudgalyāyana）是姓，与《过去因果经》相同，在这里译为赞诵，字拘律陀（Kolita），因为靠近拘律陀树而生。’所以真谛（Paramārtha）说：‘应该叫勿伽罗（Maudgala），在这里译为爱胡豆，爱胡豆就是绿豆，上古有仙人只吃这种豆，是他们的仙种，所以用姓作为名字。", "‘摩诃迦叶（Mahākāśyapa）’，迦叶（Kāśyapa）在这里翻译为饮光。真谛（Paramārtha）说：他的先祖是大仙，身上有光明能够饮..." ], "english_translations": [ "English version", "Thus it is said in the Hè Liè. The *Ekottara Āgama* says: 'Pūrṇa asked Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), saying, 'Virtuous one! What title do people call the virtuous one by?'' Śāriputra replied, 'My father's name is Upatiṣya, and my mother's name is Śāriputra, so I am named after my mother, Śāriputra.' The *Mahāprajñāpāramitopadeśa* says: His mother's eyes were like the eyes of a Śāri bird. The *Buddha Avataṃsaka Entering the Tathāgata's Wisdom and Inconceivable Virtues Sūtra* says: 'Śāri here is translated as myna (a type of bird), and putra here is translated as son.' Therefore, the *Nirvana Sutra* says: 'Like Śāriputra, he was named after his mother, Śāriputra, because his mother's appearance was dignified, her virtue and talent surpassed the world, her clear and bright eyes, her pupils were round and bright, his mother excelled in beautiful names, and the son inherited the beautiful title.' Also, the *Rāhula Enduring Humiliation Sutra* calls him the son of heron. Also, the *Middle Length Sutra of the Origin* says: 'Śāriputra, his original name was Upatiṣya.' The Buddha said: 'You and Maudgalyāyana (Maudgalyāyana, one of the ten great disciples of the Buddha, known for his supernatural powers) made a vow at the same time, that after I attain Buddhahood, you would be my left and right disciples, and now your wish has been fulfilled. The lofty name of Upatiṣya is flashy and unsubstantial, restore your original wish, and change your name back to Śāriputra; Kolita is also the same, restore your original name, Maudgalyāyana.' The *Vibhasa* says: 'Śāri is translated as body, and putra means son, so it is called body son.' However, Upatiṣya is also called Upatiṣya, the *Mahāprajñāpāramitopadeśa* translates it as comet, saying that Śāriputra's father's name was Upa, meaning comet, and tiṣya meaning star, so it is said to be a comet, if Śāriputra followed his father's name, he should be called Upatiṣya. Mahā means 'great.' The *Mañjuśrī Questions Sutra* says: 'Mahāmaudgalyāyana here is translated as radish root, his father liked to eat it, so he was named after food.' According to the *Nirvana Sutra*: 'Maudgalyāyana is the surname, the same as in the *Past Cause and Effect Sutra*, here it is translated as praise, the name is Kolita, because he was born near the Kolita tree.' Therefore, Paramārtha says: 'He should be called Maudgala, here it is translated as love of broad beans, love of broad beans is mung beans, in ancient times there were immortals who only ate this bean, it is their immortal seed, so the surname is used as the name.'" "'Mahākāśyapa', Kāśyapa here is translated as drinking light. Paramārtha says: His ancestors were great immortals, his body had light that could drink..." ] } --------------------------------------------------------------------------------
Chinese
诸光皆令不现，是彼仙种故名饮光。但迦叶之身尚胜金色，饮光之号继祖未详，《文殊问经》翻为龟，良恐误耳。律毗婆沙云：以迦叶多有胜故，以大标之。以五事胜，故名大：一、富贵长者所生故；二、能舍大富贵豪族出家故；三、能行头陀少欲知足故；四、国王天龙鬼神多知识可供养故；五、舍世间大利养行少欲知足行乞食故。又《迦叶本起经》云：王舍城内有大富梵志名尼拘律，此云无恙，有子名毕拨罗，即大迦叶也。迦叶是姓，毕拨罗是字，佛弟子中头陀第一，佛当见来分座令坐。 “摩诃迦旃延”者，真谛云：此翻思胜，古昔有仙，由闻思胜余人故，是彼仙种故名思胜。旧号肩乘。人云：将应误，应名扇绳，义将稍切，其父早亡，唯母孤养恋不再嫁，如扇系绳，以此为号。又释，迦旃延者是姓，扇绳是字。 “摩诃拘絺罗”，此云大膝，骨高大故，是舍利弗舅，甚大聪明，初为外道师，名长爪梵志。 “离婆多”者，《文殊问经》翻为常作声，未详其义。相传云：依《智度论》，此翻为假和合，谓假死人头顶手足而成体故。按彼论第十四卷，泛说一人不言名字，未知此是此人不？有人路行夜寄神庙中宿，有一老鬼持一死人来欲吃，即被一少鬼欲夺，各言我许，分竞无定，乃引彼人为证。 现代汉语译本 ‘诸光皆令不现，是彼仙种故名饮光。’意思是说，他的光芒能使其他的光芒都黯然失色，因为他是仙人的后代，所以被称为饮光（Yinguang）。但是迦叶（Jiaye）的身体已经胜过金色，饮光这个称号是否继承自祖先，还不太清楚。《文殊问经》翻译为龟，恐怕是翻译错误。律毗婆沙说：因为迦叶有很多殊胜之处，所以用‘大’来标示他。因为五件事殊胜，所以称为‘大’：第一，出生于富贵长者之家；第二，能够舍弃大富大贵的豪族生活而出家；第三，能够奉行头陀行，少欲知足；第四，国王、天龙、鬼神等很多人都认识他，并供养他；第五，舍弃世间的大利养，奉行少欲知足的乞食生活。另外，《迦叶本起经》说：王舍城内有一位大富有的婆罗门，名叫尼拘律（Nijulu），意思是无恙，他有一个儿子名叫毕拨罗（Biboluo），就是大迦叶。迦叶是姓，毕拨罗是名，他是佛弟子中头陀行第一的人，佛陀将会亲自迎接他并分座而坐。 ‘摩诃迦旃延（Mohejiazhanyan）’，真谛（Zhendi）法师说：翻译为思胜，古代有一位仙人，因为闻思胜过其他人，所以是仙人的后代，因此被称为思胜。以前被称为肩乘。有人说：这应该是翻译错误，应该叫扇绳，这样意思更贴切，他的父亲早逝，只有母亲独自抚养他，不再改嫁，就像扇子系着绳子一样，因此以此为号。另一种解释是，迦旃延是姓，扇绳是名。 ‘摩诃拘絺罗（Mohejuzhiluo）’，意思是‘大膝’，因为他的膝盖骨很高大，他是舍利弗（Shelifu）的舅舅，非常聪明，最初是外道师，名叫长爪梵志（Changzhua Fanzhi）。 ‘离婆多（Lipaduo）’，《文殊问经》翻译为常作声，还不清楚是什么意思。相传是根据《智度论》的说法，翻译为假和合，意思是说，是假的死人头、顶、手、足组合而成的身体。按照《智度论》第十四卷，泛泛地说了一个人，没有说名字，不知道是不是指这个人？有人晚上走路，寄宿在神庙中，有一个老鬼拿着一个死人来想吃，就被一个小鬼想要抢夺，各自说我允许，争论不休，于是就拉那个人来作证。