English
English version: 'This is the Jetavana Anathapindika-arama (Setha-vana Anatha-pindika-arama).' The practice of buying land with gold arose from this. The Sutra says: 'Together with a great Bhikshu (Buddhist monk) assembly of one thousand two hundred and fifty people.' Commentary: The fifth section addresses the capacity of the audience. It is distinguished by four aspects: 1. Revealing the intention; 2. Manifesting the provisional and the real; 3. Determining the quantity; 4. Clarifying the order. There are two intentions: 1. To provide evidence of trustworthiness, indicating the audience, helping to establish Ananda's (Qingxi) credible hearing of the Dharma, addressing the three doubts of the assembly by showing they heard it together; 2. To prove the merit of the Sutra, just as Sakra (Shitian Dishi) is surrounded by devas (zhutian), and Maha Brahma (Da Fantianwang) is surrounded by Brahma's assembly, now it shows the Dharma King (Fawang) surrounded by all the sages. 2. Manifesting the provisional and the real. As the 'Buddhabhumi Sutra' ('Fodijing Lun') says: In the impure land of the manifested Buddha (Huashen Fo), the Sravakas (Shengwen) etc. are real, and the Bodhisattvas (Pusa) are provisional; in the pure land of the reward body Buddha (Baoshen Fo), the Bodhisattvas are real, and the Sravakas etc. are provisional. Since it is an impure land, then the Bodhisattvas are provisional. 3. Determining the quantity, initially there are five assemblies: 1. Assembly of those with high virtue in practice; 2. Assembly of those with vast compassion; 3. Assembly of devas who delight in the Dharma; 4. Assembly of humans in the desire realm; 5. Assembly of Asuras (Feitian Xiuluo). Three assemblies are listed here, and two assemblies are stated later. Question: 'Why do other sutras include various assemblies, such as the eight classes of beings, while this sutra only has five assemblies?' Answer: 'Because it encourages returning to the Pure Land, the realm is supreme, and they are all people of superior virtue and wisdom. Others cannot believe and accept it, so only the five assemblies are listed, and the others are not included.' 4. Clarifying the order, first listing the two assemblies of Sravakas and Bodhisattvas, which are the inner protectors. Next listing Sakra, which is the outer protector. Moreover, among the inner protectors, the Sravakas are listed first, and then the Bodhisattvas are explained. The 'Buddhabhumi Sutra' has four explanations: 1. Different appearances, the Sravakas' appearance as renunciants is similar to the Buddhas, the Bodhisattvas are not like this; 2. Different distances, the Sravakas are close to the Buddha, the Bodhisattvas are far away; 3. Different precepts and virtues, the Sravakas as renunciants hold the precepts of renunciants, the Bodhisattvas are not like this, they transform and are born according to their kind; 4. To cause the Bodhisattvas to abandon arrogance towards the Sravakas. Moreover, the initial assembly of those with high virtue in practice is divided into three parts: First, indicating the category and listing the number. --------------------------------------------------------------------------------
Chinese
、二叹德、三列名。此即初也。与者，兼并共及之义。龙树释大而有五义：一、数大，千二百五十人故；二、离大，大障断故；三、位大，大阿罗汉故；四、名大，名称远闻故；五、识大，大人大众所知识故。梵云苾刍，讹云比丘，由具五义所以不翻：一曰怖魔，初出家时魔宫振动故；二云乞士，既出家已乞食自济故；三名净持戒，渐入僧数应持戒故；四云净命，既受得戒，所起三业以无贪发，不依于贪邪活命故；五曰破恶，渐依圣道灭烦恼邪故。又依草立名，喻五德草故云比丘。众者僧也。理事二和得众名也，三人已上得僧名故。千二百五十人俱，俱至祇园故。 经云：“皆是大阿罗汉众所知识”。 赞曰：第二叹德也。新翻《大般若》及旧论中有十六句，皆是阿罗汉，诸漏已尽，无复烦恼，得真自在等。此经之中是初一句。阿罗汉者，《唯识论》中此翻为应，而具三义：一、应永害烦恼贼故；二、应受人天广大供养故；三、应不受分段生死故。众所知识者，名高德重众所知识故。 经云：“长老舍利弗、摩诃目揵连”。 赞曰：第三列名，分二：初列名、二总结，如是等诸大弟子，是总结。且初列名分成八对：第一、内智外通对；第二、苦行辨才对；第三、悟空知幻对；第四、舍愚离欲 现代汉语译本： 一、二叹德、三列名。这就是开始的部分。‘与’字，有兼并共同达到的意思。龙树菩萨解释‘大’字有五种含义：一、数量大，因为有一千二百五十人；二、远离大，因为断除了大的障碍；三、地位大，因为都是大阿罗汉；四、名声大，因为名称远扬；五、识大，因为被大人大众所熟知。梵语‘苾刍’（Bhiksu），讹传为‘比丘’，因为具备五种含义所以不翻译：一曰怖魔，因为刚出家时魔宫震动；二曰乞士，因为出家后乞食自给；三名净持戒，因为逐渐进入僧团应当持戒；四云净命，因为已经受戒，所起的三业没有贪欲，不依靠贪婪邪恶来维持生命；五曰破恶，因为逐渐依靠圣道灭除烦恼邪恶。又依据草来立名，比喻比丘具有五种德行，所以称为比丘。‘众’指的是僧团。事和理二者和谐才能称为众，三人以上才能称为僧团。‘千二百五十人俱’，指的是一起到达祇园（Jeta Grove）。 经文说：‘皆是大阿罗汉众所知识’。 赞曰：第二是赞叹功德。新翻译的《大般若经》以及旧的论著中有十六句，都是关于阿罗汉的，诸种烦恼已经断尽，没有了烦恼，得到了真正的自在等等。这部经中是第一句。阿罗汉（Arhat）这个词，《唯识论》中翻译为‘应’，并且具备三种含义：一、应当永远断除烦恼贼；二、应当接受人天广大的供养；三、应当不受分段生死。‘众所知识’，指的是名声高德行重，被大众所熟知。 经文说：‘长老舍利弗（Sariputra）、摩诃目犍连（Mahā-Maudgalyāyana）’。 赞曰：第三是列举名号，分为两部分：首先是列举名号，其次是总结，‘如是等诸大弟子’，是总结。首先列举名号又分成八对：第一、内智外通对；第二、苦行辨才对；第三、悟空知幻对；第四、舍愚离欲。
English
English version: First, praising virtues; second, listing names. This is the beginning. 'With' means encompassing and jointly reaching. Nāgārjuna explains 'great' with five meanings: first, great in number, because there are one thousand two hundred and fifty people; second, great in detachment, because great obstacles are severed; third, great in position, because they are all great Arhats; fourth, great in fame, because their names are widely known; fifth, great in recognition, because they are known by great and numerous people. The Sanskrit term 'Bhiksu' (苾刍) is mistakenly transmitted as 'Biqiu' (比丘). Because it possesses five meanings, it is not translated: first, 'terrifying Mara' (怖魔), because the demon palace trembled when they first renounced the world; second, 'beggar' (乞士), because after renouncing the world, they sustain themselves by begging for food; third, 'purely upholding precepts' (净持戒), because as they gradually enter the Sangha, they should uphold precepts; fourth, 'pure life' (净命), because having received the precepts, their three karmas arise without greed, and they do not rely on greedy and evil ways to sustain their lives; fifth, 'destroying evil' (破恶), because they gradually rely on the holy path to extinguish afflictions and evil. Also, the name is established based on grass, symbolizing that Bhiksus possess five virtues, hence they are called Bhiksus. 'Sangha' (众) refers to the monastic community. Harmony in both principle and practice is required to be called a Sangha, and three or more people constitute a Sangha. 'One thousand two hundred and fifty people together' refers to arriving at Jeta Grove (祇園) together. The sutra says: 'All are great Arhats, known by the assembly'. Commentary: The second is praising virtues. The newly translated *Mahāprajñāpāramitā Sūtra* and old treatises contain sixteen sentences, all about Arhats, whose outflows are exhausted, who have no more afflictions, who have attained true freedom, and so on. This sutra contains the first sentence. The term Arhat (阿罗汉), in the *Vijñaptimātratā-siddhi Śāstra*, is translated as 'worthy' (应), and possesses three meanings: first, worthy of eternally destroying the thieves of affliction; second, worthy of receiving vast offerings from humans and devas; third, worthy of not being subject to segmented birth and death. 'Known by the assembly' refers to being well-known by the public due to high reputation and virtuous conduct. The sutra says: 'The elders Śāriputra (舍利弗), Mahā-Maudgalyāyana (摩诃目犍连)'. Commentary: The third is listing names, divided into two parts: first, listing names; second, summarizing, such as 'these great disciples', which is the summary. The initial listing of names is further divided into eight pairs: first, inner wisdom versus outer eloquence; second, ascetic practice versus eloquent speech; third, understanding emptiness versus knowing illusion; fourth, abandoning foolishness versus detaching from desire. --------------------------------------------------------------------------------
Chinese
对；第五、多闻密行对；第六、流泉应供对；第七、化贪除慢对；第八、施药筵僧对。今且初也。具二义故名为长老：一、年高腊长故；二、学广解深故。梵云奢利弗呾罗，此云春莺，亦云鹙鸟，弗呾罗云子，讹略故云舍利弗。母未怀此子言词謇讷，与兄俱悕罗论义常劣于兄，自怀子后言词辨捷论胜兄，母多辨故故曰春莺。春莺即今百舌鸟也，是彼所生故复称子，亦云鹙子也。尊者大婆罗门种，其父豪才博识深鉴精微，凡是经籍无不究习，其妻感梦，具告夫曰：“吾昨宵梦感见一异人，身被甲胄手执金刚，摧破诸山追立一山下。”夫曰：“汝梦甚善，汝当生男，慧学贯世，摧诸论师破其宗致，唯不如一人，为佛弟子。”果然有娠，母忽聪明高德，剧谈言语无滞碍。尊者年始八岁振四方，志性淳质其心慈悲，早坏缠结成就智慧，故云内智也。 问：“千余罗汉尽到祇园，总证三明、皆登四果，列名之处鹙子何先？” 答：“只如鹙子辨过小圣、智颖常伦，灵山为发请之先、舍卫作闻经之首，最初标列于理何违。” 梵云摩诃没特伽罗，言大目揵连者讹也。摩诃没特伽罗，此云大采菽氏，上古有仙居山寂处，常采菉豆而食，因以为姓。尊者之母是彼之族也，取母氏姓而与立名，得大神通，拣余卑姓故复 现代汉语译本： 第五、多闻密行对；第六、流泉应供对；第七、化贪除慢对；第八、施药筵僧对。现在先从第一个开始讲。具备两种含义所以称为长老：第一、年龄大，僧腊长；第二、学识广博，理解深刻。梵语称Śāriputra（舍利弗呾罗），这里翻译为春莺，也翻译为鹙鸟，弗呾罗的意思是儿子，因为音译省略所以称为舍利弗。他的母亲未怀孕时说话迟钝，和哥哥一起与俱悕罗辩论时常常不如哥哥，自从怀孕后说话敏捷，辩论胜过哥哥，因为母亲善于辩论所以称为春莺。春莺就是现在的百舌鸟，因为舍利弗是她所生，所以又称为子，也称为鹙子。尊者是大婆罗门种姓，他的父亲才华横溢，博学多识，见解深刻精微，凡是经书没有不深入研究的，他的妻子做了个梦，详细地告诉丈夫说：‘我昨晚梦见一个异人，身披铠甲，手执金刚，摧毁了许多山，追赶着立在一座山下。’丈夫说：‘你的梦很好，你将生个男孩，智慧学识贯穿世间，摧毁各个论师，破除他们的宗派，只是不如一个人，会成为佛的弟子。’果然怀孕了，母亲忽然变得聪明高德，谈吐言语没有阻碍。尊者八岁时就名震四方，志向纯朴善良，内心慈悲，很早就断除了烦恼，成就了智慧，所以说是内智。 问：‘一千多位罗汉都来到祇园精舍，都证得了三明，都登上了四果，排列名字的时候为什么舍利弗排在最前面？’ 答：‘正因为舍利弗的辩才超过了小乘圣者，智慧颖悟超过了常人，在灵山法会上是发起请法的第一人，在舍卫城是听经的首座，最初就将他排列在前面，在道理上有什么不对呢？’ 梵语称Mahāmaudgalyāyana（摩诃没特伽罗），说大目犍连是错误的。摩诃没特伽罗，这里翻译为大采菽氏，上古时代有仙人居住在山中寂静的地方，常常采摘菉豆来吃，因此用这个作为姓氏。尊者的母亲就是这个家族的人，取母亲的姓氏来给他命名，他获得了大神通，为了区别于其他卑贱的姓氏，所以又
English
English version: Fifth, the pair of extensive learning and secret practice; sixth, the pair of flowing springs and proper offerings; seventh, the pair of transforming greed and eliminating arrogance; eighth, the pair of offering medicine and hosting monks. Now, let's begin with the first. He is called an 'Elder' because he possesses two qualities: first, he is advanced in age and seniority; second, he is broad in learning and profound in understanding. In Sanskrit, he is called Śāriputra (Śāriputra), which is translated here as 'Spring Oriole,' or 'Egret Bird.' 'Putra' means 'son,' so due to abbreviation in transliteration, it is called Śāriputra. Before his mother conceived him, her speech was hesitant and clumsy. When debating with his brother against Kujjhara, he was often inferior to his brother. After conceiving him, her speech became quick and eloquent, and she debated better than her brother. Because his mother was skilled in debate, she was called 'Spring Oriole.' The 'Spring Oriole' is the present-day mockingbird. Because Śāriputra was born from her, he is also called 'son,' or 'Egret Son.' The Venerable One was of the great Brahmin caste. His father was talented, erudite, deeply insightful, and thoroughly studied all scriptures. His wife had a dream and told her husband in detail, 'Last night, I dreamed of seeing an extraordinary person, clad in armor, holding a vajra in his hand, destroying many mountains, chasing and establishing one mountain below.' The husband said, 'Your dream is very auspicious. You will give birth to a son, whose wisdom and learning will penetrate the world, destroying all debaters and breaking their doctrines, except for one person, who will become a disciple of the Buddha.' Indeed, she became pregnant, and the mother suddenly became intelligent and virtuous, her speech and language without hindrance. The Venerable One shook the four directions at the age of eight, his nature was pure and kind, his heart compassionate, he quickly broke through entanglements and achieved wisdom, hence it is called 'inner wisdom.' Question: 'More than a thousand Arhats have all come to Jetavana Monastery, all have attained the Three Clearnesses, and all have ascended to the Four Fruits. In the order of names, why is Śāriputra listed first?' Answer: 'Precisely because Śāriputra's eloquence surpasses the lesser saints, and his intelligence excels ordinary people, he was the first to request teachings at Vulture Peak and the first to hear the scriptures in Śrāvastī. There is no contradiction in listing him first from the beginning.' In Sanskrit, he is called Mahāmaudgalyāyana (Mahāmaudgalyāyana), saying Mahāmaudgalyāyana is incorrect. Mahāmaudgalyāyana, here translated as 'Great Bean Picker,' in ancient times there was an immortal who lived in a quiet place in the mountains, often picking green beans to eat, hence this was used as a surname. The Venerable One's mother was from this clan, so he was named after his mother's surname. He obtained great supernatural powers, to distinguish him from other lowly surnames, so again --------------------------------------------------------------------------------