English
English version: The Venerable One, hearing these words, sighed repeatedly, and then transformed into a stream flowing down to the lower realms, reciting a verse in the water. The verse said: 'Gavampati (Gavampati, the Venerable One with the face of a cow) I bow my head in reverence, your wondrous appearance is dignified and solemn, the most excellent image among beings. Just as the elephant king departs, the young elephant follows, when the Great Teacher (Buddha) enters Nirvana, I too shall enter extinction.' Therefore, he transformed into flames, burning his body and entering the state of quiescence. This Venerable One, to avoid suspicion, practiced meditation on the summit of Mount Meru. In the Sarli Garden, he suddenly heard that my Buddha World Honored One had manifested his return to quiescence, and also learned that his original teacher Sariputta (Sariputta) had already manifested his sinking into emptiness. Therefore, he flowed a verse in the stream among the rocks, and burned his body in the heavens, hence he is called Flowing Spring. The Venerable Pindola Bharadvaja (Pindola Bharadvaja), according to the 'Invocation of Pindola Sutra': Pindola is his name, the meaning of which is not known. Bharadvaja is his surname, meaning sharp faculties. Therefore, the Vinaya-pitaka records: The Elder Sudatta placed a sandalwood bowl on a high place, announcing: 'If anyone has supernatural powers to retrieve it, it shall be theirs.' The Venerable One, while mending his robes in the mountains, saw it from afar with his divine eye, and so he leveled the needle-like mountain cliffs, employing his supernatural powers to go forth, connecting the cliffs with a thread, and bringing the bowl into the royal city, obscuring the sunlight, causing panic among the citizens of the city. A pregnant woman miscarried as a result, and so went to inform the Buddha, who rebuked him, saying: 'From now on, you shall not follow me, nor enter Nirvana, but shall dwell in the world for a long time, increasing blessings for people, and receiving offerings.' He now dwells on Mount Malaya in Southern India, receiving offerings, and often appears when invited. The detailed rituals are recorded in the 'Invocation of Pindola Sutra', which will not be elaborated upon here. This Venerable One, having received the Buddha's command, does not enter Nirvana, but constantly resides on Mount Malaya, often responding to offerings in Jambudvipa, hence he is called the Receiver of Offerings. The Sutra mentions: 'Kaludayi (Kaludayi), Mahakappina (Mahakappina).' The praise says: The seventh one transforms greed and removes arrogance. Kaludayi, the 'Sutra on the Arising of Right Mindfulness' records: translated as Obsidian, his body has a black light, which can illuminate. The 'Ekottara Agama Sutra' records: Kaludayi went out begging for food at night, and encountered dark weather, lightning illuminated him, a pregnant woman was frightened, thinking he was a ghost, and therefore miscarried, and so went to inform the Buddha. The Buddha rebuked him, and therefore established the precept that he should not...... --------------------------------------------------------------------------------
Chinese
夜行乞食。又化悭女令舍悭贪，具如别处。此尊者惊孕妇伤子，化悭女舍贪，损正教于一时，立规绳于千古，故云化贪也。 摩诃劫宾那，此云房宿，佛与同房宿，化作老比丘为之说法，因而得道，故云房宿。因佛化导慢心乃除，此尊者，世尊以韬藏圣相变现僧仪，持金锡以同行，处茅堂而共宿，乃知根熟；却复本形，睹相好而发心，听微言而息慢，故云除慢也。 经云：“薄拘罗、阿[(而/而)*(少/((色-巴)+兄))]楼驮”。 赞曰：第八施药莚僧对也。梵云薄矩罗，此云善容，言薄拘罗讹也。毗婆尸佛入涅槃后，有一比丘甚患头痛，善容时作贫士，持一呵梨勒施病比丘，比丘服已病即除愈，因施药故九十一劫天上人间受福快乐。又因往昔曾作比丘，发愿不视女子面，不受女子所施衣，不受女子手中饭，尊者母苦忆子情切乃入寺看子，善容不乐，寻时遣母便出房门。母怀小愤，为儿五逆乃发恶愿：“愿我来世作伊后母种种𣣋治。”果应前愿，五杀不死。投佛出家遂成圣果，少欲知足塔涌一钱。故此尊者心唯少欲身不重衣，施良药之微因，获无病之殊报，故云施药也。 阿[(而/而)*(少/((色-巴)+兄))]楼驮者，梵云阿泥律陀，此云无灭，佛之堂弟。云阿㝹驮者 现代汉语译本：夜里出去乞食。又教化吝啬的女子，使她舍弃悭吝贪婪，这些事迹都详细记载在其他地方。这位尊者曾使孕妇受惊伤了胎儿，教化吝啬的女子舍弃贪婪，虽然一时损害了正教，却为千秋万代树立了规范，所以说他能‘化贪’。 摩诃迦叶（Mahākāśyapa），翻译为‘房宿’，佛陀曾与他同房居住，化作老比丘为他说法，因此得以悟道，所以称为‘房宿’。因为佛陀的教化引导，他的傲慢之心才得以消除。这位尊者，世尊隐藏圣相，变现成僧人的仪容，拿着锡杖与他同行，在茅草屋里一同住宿，这才知道他的根基已经成熟；然后恢复本来的面貌，让他看到佛陀的庄严相好而发起道心，听闻精妙的言语而止息傲慢，所以说他能‘除慢’。 经中说：‘薄拘罗（Bakkula）、阿那律陀（Aniruddha）’。 赞颂说：第八位是施药的薄拘罗尊者。梵语是Bakkula，翻译为‘善容’，说薄拘罗是讹误的说法。毗婆尸佛（Vipaśyin Buddha）入涅槃后，有一位比丘患了严重的头痛，善容当时作为贫穷的人，拿了一个诃梨勒果施给生病的比丘，比丘服用后病就痊愈了，因为施药的缘故，九十一劫在天上人间享受福报快乐。又因为往昔曾经做过比丘，发愿不看女子的脸，不接受女子施舍的衣服，不接受女子手中的饭食，尊者的母亲非常思念儿子，情意恳切地进入寺庙看望儿子，善容不高兴，立刻打发母亲离开，并走出房门。母亲心怀不满，因为儿子对她如同五逆之罪，于是发恶愿：‘愿我来世做他的后母，用各种方法折磨他。’果真应验了之前的愿望，五次被杀都没有死。后来跟随佛陀出家，最终成就了圣果，因为少欲知足，塔中涌出一文钱。所以这位尊者心中只有少欲，身上不重视衣物，以施舍良药的微小因缘，获得了没有疾病的殊胜果报，所以说他能‘施药’。 阿那律陀（Aniruddha），梵语是Aniruddha，翻译为‘无灭’，是佛陀的堂弟。说阿㝹驮的人
English
English version: He went out begging for food at night. He also transformed a miserly woman, causing her to abandon her stinginess and greed, as detailed elsewhere. This venerable one startled a pregnant woman, harming her child, and transformed a miserly woman, causing her to abandon greed. Although he harmed the proper teachings temporarily, he established rules for thousands of years, hence it is said that he 'transformed greed'. Mahākāśyapa, translated as 'Room Star', the Buddha once shared a room with him, transforming into an old bhikshu to preach the Dharma to him, thus he attained enlightenment, hence he is called 'Room Star'. Because of the Buddha's teachings and guidance, his arrogance was eliminated. This venerable one, the World Honored One concealed his holy appearance, transforming into the appearance of a monk, carrying a khakkhara (monk's staff) and walking with him, staying together in a thatched hut, only then did he know that his roots were ripe; then he restored his original form, allowing him to see the Buddha's majestic features and develop the aspiration for enlightenment, and hear the subtle words and cease his arrogance, hence it is said that he 'eliminated arrogance'. The sutra says: 'Bakkula, Aniruddha'. The praise says: The eighth is the venerable Bakkula who gives medicine. The Sanskrit is Bakkula, translated as 'Good Appearance', saying that Bakkula is a corruption. After Vipaśyin Buddha entered Nirvana, there was a bhikshu who suffered from a severe headache. Bakkula, at that time acting as a poor man, gave a haritaki fruit to the sick bhikshu. After the bhikshu took it, the illness was cured. Because of the cause of giving medicine, he enjoyed blessings and happiness in the heavens and among humans for ninety-one kalpas. Also, because he had been a bhikshu in the past, he vowed not to look at a woman's face, not to accept clothes given by a woman, and not to accept food from a woman's hand. The venerable one's mother missed her son very much, and earnestly entered the temple to see her son. Bakkula was unhappy and immediately sent his mother away and went out of the room. The mother was resentful, because her son treated her as if she had committed the five rebellious acts, so she made an evil vow: 'May I be his stepmother in the next life and torture him in various ways.' It really came true to her previous vow, and she tried to kill him five times but he did not die. Later, he followed the Buddha to become a monk and finally attained the holy fruit. Because he had few desires and was content, a coin emerged from the stupa. Therefore, this venerable one only had few desires in his heart and did not value clothes on his body. With the small cause of giving good medicine, he obtained the special reward of being free from illness, hence it is said that he 'gave medicine'. Aniruddha, the Sanskrit is Aniruddha, translated as 'Undiminished', is the Buddha's cousin. Those who say Anuddha --------------------------------------------------------------------------------
Chinese
讹也，应作[(而/而)*(少/((色-巴)+兄))]字。于过去世曾施缘觉一食，五十劫中福不灭故。又过去世曾作猎人欲盗毫珠，以箭挑灯，睹佛相好乃发胜心，舍弃弓矢誓不害命。善因力故今得出家，多诸睡眠障习禅定。佛乃呵责，耻见大众，更不寝息，乃得天眼。此尊者挑灯少善根，获天眼之殊功，施食微因缘，感福田而无尽，故云筵僧也。 经云：“如是等诸大弟子”。 赞曰：第二结也。标千余人列名十六，不能具载，故云等也。诸大弟子者，学在我后故名为弟，解从我生名为子也。上来道行尊高众讫。 经云：“并诸菩萨摩诃萨”。 赞曰：第二悲心广大众也。又分为三：初标类、二列名、三结之。此即初也。梵云菩提萨埵摩诃萨埵，略云菩萨摩诃萨。菩萨修行略有二门：一、自利，大智为首；二、利他，大悲为先。菩提，觉义，智所求果；萨埵，有情义，悲所度生，依弘誓语故名菩萨；以二为境名为菩萨，有财释也。又觉是所求果，有情是自身，求三菩提之有情故名菩萨，依主释也。云摩诃萨者，今此等菩萨名振十方、位居八地，拣小菩萨、表异二乘，故云摩诃萨也。 经云：“文殊师利法王子、阿逸多菩萨”。 赞曰：第二列名也。分之为二：一、十祥 讹也，应作‘[(而/而)*(少/((色-巴)+兄))]’字。（这个字是讹误，应该写作‘[(而/而)*(少/((色-巴)+兄))]’这个字。）因为他在过去世曾经布施一位缘觉一餐食物，所以在五十劫中福报都不会消灭。而且他在过去世曾经做过猎人，想要盗取毫珠，用箭挑灯的时候，看到了佛的庄严相好，于是发起了殊胜的善心，舍弃了弓箭，发誓不再杀害生命。因为这些善因的力量，所以今生能够出家，但是因为睡眠的习气，常常障碍他的禅定。佛陀于是呵斥他，让他感到羞耻，不敢面对大众，于是更加精进，不再睡觉，最终获得了天眼。这位尊者因为挑灯的微小善根，获得了天眼的殊胜功德，因为布施食物的微小因缘，感得了无尽的福田，所以说这是供养僧众的功德。 经文说：‘像这样等等的诸位大弟子’。 赞曰：这是第二次总结。标明了一千多位弟子，列出了十六位弟子的名字，不能全部记载，所以说‘等等’。‘诸大弟子’，是指在学问上跟随我之后的人，所以称为‘弟’，从我的教导中得到理解的人，称为‘子’。上面是关于道行尊高的大众的叙述。 经文说：‘以及诸位菩萨摩诃萨’。 赞曰：这是第二部分，讲述具有广大悲心的大众。又分为三个部分：一是标明类别，二是列出名字，三是总结。这里是第一部分。梵语‘菩提萨埵摩诃萨埵’，简称为‘菩萨摩诃萨’。菩萨的修行大致有两个方面：一是自利，以大智为首；二是利他，以大悲为先。‘菩提’，是觉悟的意思，是智慧所追求的果；‘萨埵’，是有情的意思，是悲心所度化的众生，依靠弘大的誓愿，所以称为菩萨；以觉悟和有情为目标，称为菩萨，这是一种有财释。另一种解释是，觉悟是所追求的果，有情是自身，为了追求三菩提的有情，所以称为菩萨，这是一种依主释。说‘摩诃萨’，是因为这些菩萨名声远扬十方，地位居于八地，为了区别于小菩萨，彰显与二乘的不同，所以称为‘摩诃萨’。 经文说：‘文殊师利法王子、阿逸多菩萨’。 赞曰：这是第二部分，列出名字。分为两个部分：一是十种祥瑞