English
English version: He manifested and guided the disciples, along with the great Bhikshus (fully ordained monks), etc. Although he had transcended the intentions of achievement and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), ultimately, he accomplished Ānanda's (Buddha's primary attendant) confirmation of faith. 'Thus' (Evam) means that the principle of the true nature (Dharmatā) has no duality, corresponding to Suchness (Tathatā), and negating all errors is called 'Thus.' The scripture explains this principle, so it says 'Thus.' Moreover, 'Thus' is merely a demonstrative word, meaning that this Pure Land teaching is what I personally heard, so the next sentence says 'I heard.' 'I heard' (Mayā śrutam) means that 'I' has three aspects: 1. Views; 2. Arrogance; 3. Name. When Ānanda was compiling the scriptures, he was already a non-learner (arhat), so his views and arrogance were completely exhausted. It was only for the sake of transmitting the Dharma that he followed the worldly custom of using the name 'I.' 'Heard,' the *Mahāprajñāpāramitopadeśa* says: The ear faculty is not damaged, the sound is in an audible place, the conditions are harmonious, and if one intends to hear, then one hears. However, the principle itself has no hearing; it is only in accordance with worldly customs that hearing is spoken of. 'At one time' (Ekasmin samaye) means that this Pure Land teaching, I heard it should have been in a certain year, month, and day. But it does not mention the year, etc., only 'at one time,' because the kings of various countries established different calendars. Like the four seasons here, and the three junctures there; in the Eastern Xia (China) the new moon is the beginning of the month, in the Western regions the full moon is the beginning of the month. Even these two places are different, let alone the four barbarians. Since it is difficult to determine, it is generally called 'at one time.' 'Buddha' (Buddha) means that the Dharma can be spoken by four types of people, but now it refers to personally hearing it from the Buddha, not hearing it from disciples, immortals, devas (gods), or transformed people. In Sanskrit, it is called 'Buddha,' which is translated here as 'Awakened One,' meaning that he has ultimately awakened to all dharmas (phenomena) as being only mind. Such an awakened person is therefore called 'Awakened One.' 'In Śrāvastī' (Śrāvastyām) etc., means that there was a location where I heard it from the Buddha, which was in the Jeta Grove (Jetavana) in Śrāvastī (a major city in ancient India) where I heard the Buddha speak. 'In' means residing. The Tathāgata (Buddha) originally resides in the Pure Land of Tranquil Light (Śāntiprabha), but out of compassion for sentient beings, he manifested in Śrāvastī. The Sanskrit word 'Śrāvastī' is translated here as 'Heard Objects,' meaning that it possesses abundant objects of desire and wealth, and because people hear and attain liberation. 'Jeta Grove' (Jetavane) etc., refers to the trees donated by Prince Jeta (Jetā), and the garden donated by the Elder Anāthapiṇḍada (a wealthy merchant known for his generosity). Jeta (Jetā) is translated here as 'Victory,' when Prince Jeta of King Prasenajit (the king of Kosala) was born, the king and a foreign --------------------------------------------------------------------------------
Chinese
国战胜，因立其名。给孤独者，此方语，梵云须达多，翻为善施，以善行施故，乡人美之名给孤独也。少而无父曰孤，老而无子曰独，以此长者常给施此人故。树先园后者，君尊臣卑故。 与大比丘下，徒众也。阿难谓非但我于祇园独闻，况佛与声闻、菩萨、诸天人天众同住，而我厕预其间同得闻故。所以六事展转相由者，阿难意在谬非谬传以生物信也。文为三：一、声闻众；二、菩萨；三、杂众。以形服言之，则声闻䂓顶炬袍，每居佛侧，故先；菩萨随机外厥，状不常，故次；人天身非出俗，故后。众生但见其迹莫测其本，故以形服而分胜劣。若以内心，则声闻沈空、人天著有、菩萨从中道，故列于季孟之间以表示之。 声闻众分六：一、明类；二、示数；三、显位；四、叹德；五、列名；六、总结。 与大比丘僧，明类也。与，共也。大者，梵云摩诃，而含三义：大义、多义、胜义。此诸尊者悉为天王大人所敬故言大，遍解内外典籍故言多，超出九十五种外道故言胜，译者偏就一义而翻也。比丘者，因果六义，因名乞士、怖魔、破恶，果号应供、杀贼、无生。乞士者，告求资身永离四种邪食故。怖魔者，发心出家，魔王怖其出境故。破恶者，能破九十八使烦恶因故。而此所列同闻众皆大罗汉， 现代汉语译本： 国战胜了，因此为它命名。给孤独（Gěi Gū Dú）者，是这边的语言，梵语叫须达多（Sudatta），翻译过来是善施的意思，因为他做了很多善事和布施，所以乡里人赞美他，称他为给孤独。年少没有父亲叫做孤，年老没有儿子叫做独，因为这位长者经常布施给这样的人。树在园的前面，园在树的后面，是因为君尊臣卑的缘故。 与大比丘在一起，指的是徒弟和僧众。阿难（Ānanda）说，不只是我一个人在祇园（Jīvana）听闻佛法，更何况佛陀与声闻（Śrāvaka）、菩萨（Bodhisattva）、诸天人和天众一同居住，而我也参与其中，一同听闻佛法。之所以要六事辗转相依，是因为阿难想要表明没有谬误，不是谬传，以此来使人生起信心。这段文字分为三部分：一、声闻众；二、菩萨众；三、杂众。从外形服饰上来说，声闻头戴僧帽，身披袈裟，经常在佛陀身边，所以排在最前面；菩萨随机应化，外形不固定，所以排在第二位；人天身形没有脱离世俗，所以排在最后面。众生只能看到他们的外在表现，无法了解他们的内在本质，所以通过外形服饰来区分他们的优劣。如果从内心来说，声闻沉溺于空，人天执着于有，菩萨处于中道，所以将他们排列在季孟之间，以此来表示。 声闻众分为六个方面：一、说明种类；二、显示数量；三、彰显地位；四、赞叹功德；五、列举名号；六、总结概括。 与大比丘僧在一起，是说明种类。与，是共同的意思。大，梵语叫摩诃（Mahā），包含三种含义：大义、多义、胜义。这些尊者都被天王大人所尊敬，所以称为大；普遍了解内外典籍，所以称为多；超出九十五种外道，所以称为胜。翻译的人偏重于其中一种含义来翻译。比丘（Bhikṣu）这个词，包含因果六种含义，从因上来说，叫做乞士、怖魔、破恶；从果上来说，叫做应供、杀贼、无生。乞士，是告诉人们寻求资身之物，永远离开四种邪食。怖魔，是说发心出家，魔王害怕他超出自己的境界。破恶，是说能够破除九十八种烦恼恶因。而这里所列举的同闻众都是大阿罗汉（Arhat）。
English
English version: The country won the war, hence the name. 'Gěi Gū Dú' (literally 'giver to the orphans and solitary') is the language here. In Sanskrit, it's called 'Sudatta' (meaning 'good giver'). Because he performed many good deeds and gave generously, the villagers praised him and called him 'Gěi Gū Dú'. 'Orphan' refers to someone without a father at a young age, and 'solitary' refers to someone without a son in old age. This elder often gave to such people. The tree is in front of the garden, and the garden is behind the tree, because of the respect for the ruler over the subjects. Being with the great Bhikshus (monks) refers to the disciples and the Sangha (community). Ānanda said, it's not just me alone who heard the Dharma (teachings) in Jīvana (Gǐyuán Garden), but also the Buddha lived with the Śrāvakas (hearers), Bodhisattvas (enlightenment beings), Devas (gods) and the assembly of heavenly beings, and I also participated in it, hearing the Dharma together. The reason why the six matters rely on each other is that Ānanda wanted to show that there was no error, not a false transmission, in order to inspire faith in people. This text is divided into three parts: one, the Śrāvaka assembly; two, the Bodhisattva assembly; three, the miscellaneous assembly. In terms of appearance and clothing, the Śrāvakas wear monastic hats and robes, and are often by the Buddha's side, so they are placed first; Bodhisattvas respond to circumstances and their appearance is not fixed, so they are placed second; the Devas and humans have not left the secular world, so they are placed last. Beings can only see their external manifestations and cannot understand their internal essence, so they distinguish their superiority and inferiority through their appearance and clothing. If from the heart, the Śrāvakas are immersed in emptiness, the Devas and humans are attached to existence, and the Bodhisattvas are in the Middle Way, so they are placed between the seasons to indicate this. The Śrāvaka assembly is divided into six aspects: one, explaining the category; two, showing the number; three, highlighting the status; four, praising the merits; five, listing the names; six, summarizing. Being with the great Bhikshu Sangha is to explain the category. 'With' means together. 'Great', in Sanskrit is called 'Mahā', which contains three meanings: great meaning, many meanings, and superior meaning. These venerable ones are respected by the heavenly kings and great people, so they are called great; they universally understand internal and external scriptures, so they are called many; they surpass the ninety-five kinds of heretics, so they are called superior. The translator focuses on one of these meanings to translate. The term Bhikshu contains six meanings of cause and effect. From the cause, it is called beggar, fear of demons, and destroyer of evil; from the effect, it is called worthy of offerings, slayer of thieves, and unborn. 'Beggar' means telling people to seek the necessities of life and to forever abandon the four kinds of evil food. 'Fear of demons' means that when one resolves to leave home, the demon king fears that he will go beyond his realm. 'Destroyer of evil' means that he can destroy the ninety-eight kinds of afflictions and evil causes. And the assembly of listeners listed here are all great Arhats. --------------------------------------------------------------------------------
Chinese
名虽在因其实果人也。僧者，具云僧伽，此翻众和合，谓四人以上乃至无量，示事理二和无有违诤，故名众也。 千二百五十人俱者，示数也。佛初成道度五人讫，乃化三迦叶，谓优楼频螺、伽耶、那提也，兄弟共有弟子千人。次化舍利、目连，二人共有弟子二百五十人，悉翻邪向正而获上果，感佛之恩故常随侍。又《普曜》云：诸经多列千二百五十人者，重其最初归佛故经家列之，而未必俱在会也。 皆是大阿罗汉，显位也。谓诸比丘非是学人，皆无学极果也。罗汉含三义：一、应供，堪为人天福田故，此乃乞士之果也；二、杀贼，断尽烦恼故，此乃破恶之果也；三、无生，不受后有故，此乃怖魔之果也。 众所知识，叹德也，闻名钦德曰知，睹形敬奉曰识。 长老下，列名。舍利，此翻珠子亦身子，以其母好身形而聪明之相在乎眼珠，因名珠亦名身也。尊者是珠所生，故名珠子。摩诃目揵连者，摩诃云大，目揵连云胡豆亦采菽，上古有仙，隐居求志，采菽豆而食，尊者是彼苗裔也。同姓者众，标大以别之。摩诃迦叶，此云大饮光，古仙身光翕赩吞饮余光使不得现，从此命族。迦旃延，云扇绳，尊者早孤，其母恋子不得再嫁，如绳系扇，由是立名。俱絺罗云大膝，以膝盖大故，舍利弗舅氏 现代汉语译本 ‘名虽在因其实果人也’，意思是说，虽然（这些阿罗汉）在名义上还在修因的阶段，但实际上他们已经是证得果位的圣人了。 ‘僧者，具云僧伽（Samgha），此翻众和合’，‘僧’，完整地说是‘僧伽’，翻译成汉语是‘大众和合’的意思，指的是四人以上乃至无量的人，他们示现了在事相和道理上都和合，没有违背和争执的状态，所以称为‘众’。 ‘千二百五十人俱者，示数也’，‘一千二百五十人’，这只是一个示数的说法。佛陀最初成道后度化了五人，然后教化了三迦叶（Kasyapa），他们分别是优楼频螺迦叶（Uruvilva Kasyapa）、伽耶迦叶（Gaya Kasyapa）、那提迦叶（Nadi Kasyapa），这三兄弟共有弟子一千人。之后又度化了舍利弗（Sariputra）和目犍连（Maudgalyayana），这两人共有弟子二百五十人。他们都舍弃了邪见而归向正道，并获得了很高的果位，感念佛陀的恩德，所以常常随侍在佛陀身边。另外，《普曜经》中说：很多经典都列出‘一千二百五十人’，是为了重视他们最初归依佛陀的功德，所以经典中列出他们，但未必每次法会他们都在场。 ‘皆是大阿罗汉，显位也’，显示了他们的果位。这些比丘都不是还在学习的学人，而是都已经证得了无学之位的极果。‘阿罗汉’包含三种含义：一、应供，堪受人天供养，是为乞士所证之果；二、杀贼，断尽一切烦恼，是为破恶之果；三、无生，不再受后有之身，是为怖魔之果。 ‘众所知识，叹德也’，这是赞叹他们的德行。‘闻名钦德’叫做‘知’，‘睹形敬奉’叫做‘识’。 ‘长老下，列名’，下面是列出他们的名字。‘舍利’，翻译成汉语是‘珠子’也叫‘身子’，因为他的母亲身形美好，而且聪明的相貌体现在眼珠上，因此得名‘珠’，也叫‘身’。尊者是珠所生的，所以叫‘珠子’。‘摩诃目揵连’，‘摩诃’是大的意思，‘目揵连’是胡豆，也叫采菽，上古时代有仙人隐居求志，采菽豆而食，尊者是他们的后代。因为同姓的人很多，所以用‘大’来区别他们。‘摩诃迦叶’，翻译成汉语是‘大饮光’，古代的仙人身光炽盛，吞饮其余的光芒使之不能显现，因此以此命名家族。‘迦旃延（Katyayana）’，意思是‘扇绳’，尊者很早就失去了父亲，他的母亲因为思念儿子而不愿再嫁，就像用绳子系住扇子一样，因此而得名。‘俱絺罗（Kusthila）’，意思是‘大膝’，因为他的膝盖很大，他是舍利弗的舅舅。