Chinese
有取母姓者，今显是父姓，故置男名。古云扇绳，母恋此子如绳系扇。又往昔曾为五戒扫地，果招端正无比，游行化导遇钵戍多王，怪其端正因问世尊。世尊具答王：“曾助五戒，除秽亦得端正。”王即欢喜更发胜心。辨捷无双，论义第一也。此尊者辩潟波涛，貌扬冰玉，能将慧炬破长夜之昏朦，迫淬词锋挫六师之宗党，故云辨才也。 经云：“摩诃俱絺罗、离婆多”。 赞曰：第三悟空知幻对。摩诃俱瑟耻罗，此云大膝，膝盖大故，俱絺罗讹也。此舍利弗舅氏，曾与妹论义数见堕负，发愤远游博学道艺。业就归国，妹已颜衰、甥已披剃，辞妹入寺觅佛论谈，顶戴火盆身被铁叶，发毛至地甲长尺余，啸月呼风来入佛会，心怀憍慢傍若无人，乃见世尊，语世尊曰：“摄我𡖦甥何法教导？”便索论义。世尊曰：“汝以何法为宗？”彼答曰：“我以不受一切法为宗。”世尊曰：“不受一切法之言，已是受也。”虽乃堕负，慢心未息。世尊乃现神力，令其铁叶束身火盆烧顶，闷绝乃伏。投心忏谢，投佛出家，呼之善来，僧仪闲雅已证罗汉。因悟空理得于道果，名曰悟空。此尊者博通道术遍揽经书，辩若倾江词同贯玉，一言悟道五蕴知空，忻净土以受生，诣祇园而听法，故云悟空也。 离婆多者，梵云颉丽代 多，此云室星，北方星也，祀之得子因以为名。或云彗星，彗星妖星也，此星出时生故因以为名。离婆多讹也。或云假和合，《智度论》说：一人值雨止宿神祠，深夜见鬼携尸欲食。须臾大鬼来争尸食，各云：“我自将来。”大鬼力强乃夺尸食，小者云：“梁上之人具见纵由。”异常惊怖，具实曰：“小鬼将来。”大鬼闻语发怒，乃擒彼人取一脚食之而去。小鬼感其明证，乃取死尸一足连缀。证人俨若旧质，即自思惟：“此身虚幻。”因诣于佛所，问世尊曰：“生死路别，彼此体殊，假合身躯一何如故？”世尊告曰：“四大假合，五蕴灵华，悟何晓矣？”彼人因悟，投佛出家，渐成圣果。此尊者心无苟絇、口不虚词，神祠伤一足之因，佛会了百年之幻也，故云知幻也。 经云：“周利盘陀、伽难陀”。 赞曰：第四舍愚离欲对。周利盘陀伽者，此云路边生。有长者有女，出适他人怀孕乃归，路边诞子，名路边生也。兄弟二人：兄名盘陀伽、弟名周利盘陀伽也。《增一》云：此尊者父母并亡，兄先入道已成圣果，彼弟后亦出家，以愚闇时久都无所解。兄怪曰：“徒淹岁久全无知会，违归俗舍不听出家。”弟倚寺门嗟叹流泪。世尊见已，令付帚扫每日习诵，记一忘一，后乃豁然省悟曰：“帚扫者，除秽令净为 现代汉语译本： 多，这里指的是室星（Shishi），是北方的星宿，祭祀它可以得到儿子，因此用它来命名。或者说是彗星，彗星是妖星，这颗星出现的时候出生，所以用它来命名。离婆多（Lipo Duo）是讹传的说法。或者说是虚假的结合，《智度论》（Zhi Du Lun）中说：有个人遇到下雨，在神祠中借宿，深夜看见鬼带着尸体想要吃。一会儿，大鬼来争夺尸体，各自说：‘这是我自己带来的。’大鬼力气大，就抢走了尸体，小鬼说：‘梁上的人都看见了，纵容你。’那人非常害怕，如实地说：‘是小鬼先带来的。’大鬼听了很生气，就抓住那个人，吃掉他的一只脚离开了。小鬼感激他证明了真相，就取来死尸的一只脚连接上。那个人看起来和原来一样，于是自己思考：‘这身体是虚幻的。’因此前往佛的住所，问世尊说：‘生死之路不同，彼此身体也不同，这虚假结合的身体为什么和原来一样呢？’世尊告诉他说：‘四大假合，五蕴如灵华，领悟了什么呢？’那个人因此领悟，投奔佛门出家，逐渐成就了圣果。这位尊者心中没有虚假，口中没有谎言，因为在神祠中失去一只脚，在佛会中领悟了百年的虚幻，所以说是知晓虚幻。 经中说：‘周利盘陀（Zhouli Pantuo）、伽难陀（Jianantuo）’。 赞颂说：第四位是舍弃愚痴，远离欲望的。周利盘陀伽（Zhouli Pantuoqie）的意思是路边生。有位长者有个女儿，出嫁到别人家怀孕后回来，在路边生了个孩子，名叫路边生。兄弟二人：哥哥名叫盘陀伽（Pantuoqie），弟弟名叫周利盘陀伽（Zhouli Pantuoqie）。《增一阿含经》（Zeng Yi Ahan Jing）中说：这位尊者的父母都去世了，哥哥先入道已经成就了圣果，弟弟后来也出家，因为愚笨昏暗很久，什么都不理解。哥哥责怪他说：‘白白浪费时间很久，什么都不明白，不如回家去，不让你出家了。’弟弟靠着寺庙的门叹息流泪。世尊看见后，让他拿扫帚每天练习扫地，记住一个忘记一个，后来才豁然醒悟说：‘扫帚扫地，是为了清除污秽，使之干净。’
English
English version: 'Duo', here refers to Shishi (室星, a constellation in the north), a star in the north. Worshipping it can bring sons, hence the name. Alternatively, it is said to be a comet, a baleful star. Being born when this star appeared led to the name. 'Lipo Duo' (离婆多) is a corrupted pronunciation. Or it is said to be a false union. The *Zhi Du Lun* (*智度论, Treatise on the Great Perfection of Wisdom*) says: A person took shelter in a shrine due to rain. In the deep night, he saw a ghost carrying a corpse, intending to eat it. Soon, a large ghost came to contend for the corpse, each saying, 'I brought it myself.' The large ghost was stronger and seized the corpse. The smaller ghost said, 'The person on the beam saw everything and allowed it.' The person was terrified and truthfully said, 'The small ghost brought it first.' The large ghost, hearing this, became angry, seized the person, ate one of his feet, and left. The small ghost, grateful for his truthful testimony, took a foot from another corpse and attached it. The person looked as before and thought to himself, 'This body is illusory.' Therefore, he went to the Buddha's abode and asked the World Honored One, 'The paths of birth and death are different, and the bodies are also different. Why is this falsely united body the same as before?' The World Honored One told him, 'The four elements are falsely united, and the five aggregates are like spiritual flowers. What have you realized?' The person then realized, joined the Buddhist order, and gradually attained the fruit of sainthood. This venerable one had no falsehood in his heart and no lies in his mouth. Because of losing a foot in the shrine, he realized the illusion of a hundred years in the Buddhist assembly. Therefore, it is said that he understood illusion. The sutra says: 'Zhouli Pantuo (周利盘陀) and Jianantuo (伽难陀)'. The verse says: The fourth is abandoning ignorance and renouncing desires. Zhouli Pantuoqie (周利盘陀伽) means 'born by the roadside'. A wealthy man had a daughter who married and returned home pregnant. She gave birth to a child by the roadside, named 'Born by the Roadside'. There were two brothers: the elder was named Pantuoqie (盘陀伽), and the younger was named Zhouli Pantuoqie (周利盘陀伽). The *Zeng Yi Ahan Jing* (*增一阿含经, Ekottara Agama*) says: This venerable one's parents had passed away. The elder brother had already entered the path and attained the fruit of sainthood. The younger brother later also became a monk, but because of his long-standing ignorance and darkness, he understood nothing. The elder brother scolded him, saying, 'You have wasted time for so long and understand nothing. You should return home and not be a monk.' The younger brother leaned against the temple gate, sighing and weeping. The World Honored One saw him and instructed him to take a broom and practice sweeping every day, remembering one thing and forgetting another. Later, he suddenly awakened and said, 'Sweeping with a broom is to remove filth and make it clean.' --------------------------------------------------------------------------------
Chinese
义，应是世尊令我断除身中烦恼垢也。”因兹证果。又《五百弟子本起经》云：此尊者往昔驱豕度河，以绳系口，喘息不通中流而死，因兹暗昧，舍愚得慧故也。此尊者前生恶业现世方除，知帚扫有净室之功，悟身因起断愚之慧，故云舍恶也。 梵云孙达罗难陀，此云艳喜，孙陀罗讹也。艳是妻号，色美端严无比名艳；喜是自名，择牧牛难陀，故言艳喜，艳之喜故。是佛亲弟，身长一丈五尺二寸。佛化难陀令求出离，慕恋妻美，种种方便示之苦乐等，方肯出家已成圣果。此尊者，世尊华萼庆喜雁行恋美色于王宫，示恶因于地狱，从兹惶怖方肯回心，知贪欲是招苦之源，悟好色是受殃之本，舍荣弃俗剃发披缁，故云离欲也。 经云：“阿难陀、罗睺罗”。 赞曰：第五多闻密行对。梵云阿难陀，此云庆喜，但言阿难，翻为欢喜亦讹也。世尊成道内外咸庆，当喜时生故云欢喜，已成圣果。又论云：尊者往昔曾为大富长者，因施诵经沙弥饮，遂发愿言：“愿小师成佛，愿我为多闻弟子，所说教法悉能记持。”今符往愿博学多闻。此尊者貌莹秋蟾心明皎日，岩间结集诵三藏之教微言，水上分身应四王之请命，故云多闻也。 梵云罗怙罗，此云执日，罗睺罗不正，执日者障蔽也。往昔曾为国王太子，兄 现代汉语译本： ‘义，应是世尊令我断除身中烦恼垢也。’因此证得阿罗汉果。又《五百弟子本起经》中说：这位尊者往昔曾驱赶猪群过河，用绳子系住猪的嘴，导致猪喘息不畅，在中途淹死，因此变得愚昧，舍弃愚昧而获得智慧。这位尊者前世的恶业在今世才得以消除，明白扫帚有清洁房间的功用，领悟到身体因缘生起，断除愚痴的智慧，所以说‘舍恶’。 梵语孙达罗难陀（Sundarananda），汉译为‘艳喜’，孙陀罗（Sundara）是讹传。‘艳’是妻子的名字，容貌美丽端庄无比，所以称为‘艳’；‘喜’是自己的名字，因为选择牧牛女难陀为妻，所以称为‘艳喜’，即‘艳’之‘喜’。他是佛陀的亲弟弟，身高一丈五尺二寸。佛陀教化难陀，让他寻求出离，但他迷恋妻子的美貌，佛陀用种种方便向他展示苦乐等，他才肯出家，最终成就圣果。这位尊者，是世尊华萼（比喻兄弟）中的庆喜之人，像大雁一样依恋王宫的美色，在地狱中示现恶报的因缘，从此感到惶恐，才肯回心转意，明白贪欲是招致痛苦的根源，领悟到好色是遭受灾殃的根本，舍弃荣华，抛弃世俗，剃发穿上袈裟，所以说‘离欲’。 经中说：‘阿难陀（Ananda）、罗睺罗（Rahula）。’ 赞颂说：第五位是多闻第一的阿难陀尊者，以及密行第一的罗睺罗尊者。梵语阿难陀（Ananda），汉译为‘庆喜’，只说‘阿难’，翻译为‘欢喜’也是讹传。世尊成道时，内外都充满喜庆，阿难陀在喜庆之时出生，所以称为‘欢喜’，最终成就圣果。又有论典说：尊者往昔曾是一位大富长者，因为布施诵经的沙弥饮料，于是发愿说：‘愿小师成就佛果，愿我成为多闻的弟子，所说的教法都能记住。’如今应验了往昔的愿望，博学多闻。这位尊者容貌像秋天的月亮一样明亮，内心像皎洁的太阳一样光明，在岩洞中结集诵出三藏的教法，在水上分身应化四天王的供养，所以说‘多闻’。 梵语罗怙罗（Rahula），汉译为‘执日’，罗睺罗（Rahula）是不正确的说法，‘执日’的意思是遮蔽。往昔曾为国王的太子，
English
English version: 'The meaning should be that the World Honored One is causing me to cut off the defilements and impurities of afflictions within my body.' Because of this, he attained the fruit of Arhatship. Furthermore, the *Five Hundred Disciples' Original Acts Sutra* says: This Venerable One in the past drove pigs across a river, tying their mouths with ropes, causing them to suffocate and die in the middle of the stream. Because of this, he became obscured, abandoning ignorance and gaining wisdom. This Venerable One's evil karma from a previous life is now being eliminated in this life. He understands that a broom has the function of cleaning a room, and he realizes that the body arises from causes and conditions, and he has the wisdom to cut off ignorance, therefore it is said 'abandoning evil'. The Sanskrit name is Sundarananda, which is translated as 'Adorned Joy'. Sundara is a corruption. 'Adorned' is the name of his wife, whose beauty and dignity were unparalleled, hence the name 'Adorned'. 'Joy' is his own name. Because he chose the cowherd girl Nanda as his wife, he is called 'Adorned Joy', meaning 'the joy of Adorned'. He was the Buddha's own brother, and his height was one zhang, five chi, and two cun. The Buddha transformed Nanda, causing him to seek liberation, but he was infatuated with his wife's beauty. The Buddha used various skillful means to show him suffering and happiness, and only then was he willing to leave home, eventually attaining the fruit of sagehood. This Venerable One, among the World Honored One's flower calyx (a metaphor for brothers), was a joyful person, like a wild goose attached to the beauty of the royal palace. He demonstrated the causes and conditions of evil retribution in hell, and from then on, he felt terrified and was willing to turn his heart around, understanding that greed is the source of suffering, and realizing that lust is the root of misfortune. He abandoned glory, renounced the secular world, shaved his head, and donned the kasaya robe, therefore it is said 'leaving desire'. The Sutra says: 'Ananda, Rahula'. The verse of praise says: The fifth is the one who is foremost in hearing, Ananda, and the one who is foremost in secret practice, Rahula. The Sanskrit name is Ananda, which is translated as 'Rejoicing'. Simply saying 'Anan', translating it as 'Joy' is also a corruption. When the World Honored One attained enlightenment, both inside and outside were filled with rejoicing. Ananda was born at the time of rejoicing, so he is called 'Rejoicing', eventually attaining the fruit of sagehood. Furthermore, a treatise says: The Venerable One in the past was a wealthy elder. Because he gave a reciting Shramanera a drink, he made a vow, saying: 'May the young teacher attain Buddhahood, and may I become a disciple who is foremost in hearing, able to remember all the teachings that are spoken.' Now, his past vow has been fulfilled, and he is learned and has heard much. This Venerable One's appearance is as bright as the autumn moon, and his heart is as clear as the bright sun. In the rock cave, he compiled and recited the teachings of the Three Baskets, and on the water, he manifested bodies to respond to the offerings of the Four Heavenly Kings, therefore it is said 'much hearing'. The Sanskrit name is Rahula, which is translated as 'Grasping the Sun'. Rahula is an incorrect way of saying it. 'Grasping the Sun' means obscuring. In the past, he was the crown prince of a king, --------------------------------------------------------------------------------
Chinese
弟二人，大者名日、小者名月。父王崩后兄绍国位，后厌荣贵付位与弟月太子，乃投佛出家，精持禁戒无有少犯。后因夜暗误用他人瓶水，鸣钟作相集僧忏除，众僧知罪轻微，不与作法忏谢。忧愁转甚，乃自入宫告月王求忏盗罪。月王不违兄意，寻遣左右收兄拘系一房，贪遂欢娱六日忌治，今招恶报腹内六年。又云：昔填鼠穴六日，今招斯报六载腹中。此皆不然。太子逾城之日，马鞭指耶输之腹令有此孕，表异凡众特现异灵，六载胎中方诞殊质。国王疑谤母子俱焚，火变莲池都无伤损，群臣国王顿息疑心，知释迦之久离染情，显罗睺之不同余众。又乃将珠奉佛，雪耻耶输，鹙子将归便令度脱，少欲知足大行密修已证四果。此尊者圣凡莫测因果难知，内修菩萨之心、外现声闻之相，故云密行也。 经云：“憍梵波提、宾头卢波罗堕”。 赞曰：第六流泉应供对。梵云笈房钵底，此云牛相，憍梵波提讹也。过去因摘一茎禾，数颗堕地，五百生中作牛偿他，今虽人身尚作牛呞之相，因号为牛相比丘。恐人谤毁反堕众苦，佛敕令往忉利天宫尸利沙园修习禅定。佛入灭时结集法藏，令人往唤。问曰：“世尊安乐否？”语曰：“已灭度。”又问：“我师在无？”报曰：“舍利弗不忍见世尊灭度、三界无依，先已入灭。 ”尊者闻语嗟叹再三，乃化水流至下界，水中说偈。偈云：“憍梵波提头面礼，妙众端严第一像，象王既去象子随，大师入灭我亦灭。”因兹化火焚身入于寂灭。此尊者辟嫌疑于妙高顶上习禅观，于沙利园中忽闻我佛世尊示归寂灭，又知本师鹙子现迹沈空，水流偈于岩间、火焚身于天上，故云流泉也。 宾头卢颇罗堕者，案《请宾头卢经》云：宾头卢者是字，未详其义。颇罗堕者是姓，此云利根。故毗奈耶律云：树提长者以栴檀钵置于刹上，告云：“若有神通能取之便与。”尊者在山纳衣之次，天眼遥见，削针山崖骋通便往，线连山埵带入王城，蔽日翳空，城中士庶莫不惊惶。孕妇堕胎乃往白佛，佛呵责已云：“汝自今后不得随吾、不得入灭，留身久住，与人增福受请应供。”现在南天竺摩利支山居住受请，垂赴往往现身，请命仪轨具在《请宾头卢经》内，此不繁叙。此尊者受佛敕命不入涅槃，恒驻锡于摩利支山，每应供于阎浮世界，故云应供也。 经云：“迦留陀夷、摩诃劫宾那”。 赞曰：第七化贪除慢对。迦留陀夷，《正法念经》云：翻为黑曜，身有黑光，能照曜故。《增一》云：迦留陀夷夜行乞食，值天阴暗，闪电照见，孕妇惊怖将为神鬼，时乃堕胎，遂诣白佛。佛呵责已，便立禁戒不得 现代汉语译本：尊者听到这些话，再三地感叹，于是化作水流到下界，在水中吟诵偈语。偈语说：‘憍梵波提（Gavampati，牛相尊者）我以头面顶礼，您美妙的仪容端庄肃穆，是众生中最殊胜的形象。如同象王离去，小象也跟随而去，大师（佛陀）入灭，我也将随之寂灭。’因此，他化为火焰焚烧自身，进入寂灭的境界。这位尊者为了避嫌，在妙高顶上修习禅观。在沙利园中，忽然听到我佛世尊示现归于寂灭，又得知本师舍利弗（Sariputta）已经示现沈空。因此，他水流偈语于岩石之间，火焚身躯于天上，所以被称为流泉。 宾头卢颇罗堕（Pindola Bharadvaja）尊者，根据《请宾头卢经》记载：宾头卢是他的名字，含义不详。颇罗堕是他的姓氏，意思是利根。因此，毗奈耶律中记载：树提长者将旃檀木钵放置在高处，宣告说：‘如果有人有神通能够取到它，就给他。’尊者在山中缝补衣服的时候，用天眼遥遥看见，于是削平针山崖，施展神通前往，用线连接山崖，带着木钵进入王城，遮蔽了日光，城中的百姓无不惊慌。有孕妇因此堕胎，于是前去禀告佛陀，佛陀呵斥了他，说：‘你从今以后不得跟随我，不得入灭，要长久地住世，为人们增添福报，接受供养。’现在居住在南天竺的摩利支山接受供养，经常应邀现身。详细的仪轨记载在《请宾头卢经》中，这里不再赘述。这位尊者接受佛陀的敕命，不入涅槃，一直驻锡在摩利支山，经常应供于阎浮世界，所以被称为应供。 经中提到：‘迦留陀夷（Kaludayi）、摩诃劫宾那（Mahakappina）。’ 赞颂说：第七位尊者化解贪婪，去除傲慢。迦留陀夷，《正法念经》中记载：翻译为黑曜，身上有黑色的光芒，能够照耀。《增一阿含经》中记载：迦留陀夷夜晚出行乞食，遇到天色阴暗，闪电照亮了他，孕妇惊恐，以为是神鬼，因此堕胎，于是前去禀告佛陀。佛陀呵斥了他，于是制定了戒律，不得......