English
English version ‘名虽在因其实果人也’ means that although (these Arhats) are nominally still in the stage of cultivating causes, in reality, they are already saints who have attained the fruition. ‘僧者，具云僧伽 (Samgha)，此翻众和合’，‘僧’ (Seng), fully stated is ‘僧伽’ (Samgha), which translates to ‘assembly and harmony’ in Chinese. It refers to four or more people, even countless individuals, who demonstrate harmony in both phenomena and principles, without discord or contention, hence the name ‘assembly’. ‘千二百五十人俱者，示数也’，‘One thousand two hundred and fifty people’ is just a representative number. After the Buddha initially attained enlightenment, he converted five people, and then he taught the three Kasyapas (Kasyapa), namely Uruvilva Kasyapa, Gaya Kasyapa, and Nadi Kasyapa, who had a total of one thousand disciples. Later, he also converted Sariputra and Maudgalyayana, who had a total of two hundred and fifty disciples. They all abandoned their wrong views and turned to the right path, attaining high levels of realization. Grateful for the Buddha's kindness, they often attended him. Furthermore, the ‘普曜经’ (Pu Yao Jing) states that many sutras list ‘one thousand two hundred and fifty people’ to emphasize their initial merit of taking refuge in the Buddha, so they are listed in the sutras, but they may not all be present at every gathering. ‘皆是大阿罗汉，显位也’，This shows their attainment. These Bhikkhus are not students still learning, but have already attained the ultimate fruition of the state of no-more-learning. ‘Arhat’ contains three meanings: 1. Worthy of offerings, capable of being a field of merit for humans and devas, this is the fruit attained by a mendicant; 2. Killer of thieves, having completely eradicated all afflictions, this is the fruit of destroying evil; 3. No rebirth, no longer subject to future existence, this is the fruit of frightening Mara. ‘众所知识，叹德也’，This praises their virtues. ‘Hearing the name and admiring the virtue’ is called ‘知’ (zhi, knowing), ‘seeing the form and reverently serving’ is called ‘识’ (shi, recognizing). ‘长老下，列名’，Below are listed their names. ‘舍利’ (Sariputra), translated into Chinese means ‘pearl’ or ‘body-child’, because his mother had a beautiful figure, and her intelligence was reflected in her eyes, hence the name ‘pearl’, also called ‘body’. The venerable one was born of the pearl, so he is called ‘pearl-child’. ‘摩诃目揵连’ (Maha Maudgalyayana), ‘摩诃’ (Maha) means great, ‘目揵连’ (Maudgalyayana) is broad bean, also called picking beans. In ancient times, there were immortals who lived in seclusion and sought their aspirations, eating broad beans, and the venerable one is their descendant. Because there are many with the same surname, ‘great’ is used to distinguish them. ‘摩诃迦叶’ (Maha Kasyapa), translated into Chinese means ‘great light drinker’, ancient immortals had blazing body light, swallowing the remaining light so that it could not appear, hence the family was named after this. ‘迦旃延’ (Katyayana), means ‘fan rope’, the venerable one lost his father early, and his mother, because of her longing for her son, was unwilling to remarry, like tying a fan with a rope, hence the name. ‘俱絺罗’ (Kusthila), means ‘large knees’, because his knees were large, he was Sariputra's uncle. --------------------------------------------------------------------------------
Chinese
也。离婆多云室星，北方宿也，父母祷此星而生子故。周梨槃陀伽者，翻蛇奴，或言周利云大路边、槃陀伽云小路边，以此尊者生于道旁故。诸经律谓周梨槃特是也。难陀云喜，本牧牛人，以牧牛事诸佛，佛为说法，然后入道。阿难陀此云庆喜，佛之从弟也，以佛成道日生，举国欣庆因立喜名。罗睺罗云障蔽，此修罗之名，以其能障蔽日月故，此尊者障佛出家，如修罗障月故，乃如来之嫡子也。憍梵波提云牛呞亦牛迹，以过去为牛故，口有牛呞，足有牛蹄之相。宾头卢颇罗堕，或云宾度罗跋罗堕阇，或云军屠钵汉，皆梵音楚夏也，宾头卢翻不动，颇罗堕真谛三藏翻揵疾或利根或广语，《本行集》翻重幢，婆罗门十八姓中一姓也，尊者是彼种族故。迦留陀夷云黑光或粗黑，以其形丑黑故。劫宾那云房星，以父母祷房星得子故。薄𤘽罗云善容，以彼好容仪故。阿㝹楼驮云无贫亦无灭，以其常富是故。 如是下，总结。弟子者，学居师后故称弟，解从师生故称子，弟则显师之谦让，子乃明资之尊仰。 并诸下，菩萨众。又三：一、明类；二、列名；三、总结。初文菩萨者，菩谓菩提此云觉，萨谓萨埵此云众生，谓以智上求菩提，以悲下救众生也。列名中文殊师利此云妙德，以微妙三德分开发故。法王子者，《大 现代汉语译本 也。离婆多（Revata，星宿名），说是室星，是北方的星宿。他的父母向这星宿祈祷而生下了他。周梨槃陀伽（Cūḷapanthaka），翻译为蛇奴，也有说周利意思是‘大路边’，槃陀伽意思是‘小路边’，因为这位尊者出生在路旁。各经律中所说的周梨槃特就是他。难陀（Nanda），意思是喜悦，原本是牧牛人，因为用牧牛之事供养诸佛，佛为他说法，然后才入道。阿难陀（Ānanda），这里翻译为庆喜，是佛的堂弟，因为在佛成道之日出生，举国欢庆，因此取名为喜。罗睺罗（Rāhula），意思是障蔽，这是阿修罗的名字，因为他能障蔽日月，这位尊者障蔽佛出家，就像阿修罗障蔽月亮一样，他是如来的嫡子。憍梵波提（Gavāṃpati），意思是牛呞，也叫牛迹，因为过去世是牛的缘故，口中有牛呞的习惯，脚有牛蹄的相状。宾头卢颇罗堕（Piṇḍola Bharadvāja），或者说宾度罗跋罗堕阇，或者说军屠钵汉，这些都是梵语发音的差异。宾头卢翻译为不动，颇罗堕，真谛三藏翻译为揵疾，或者利根，或者广语，《本行集经》翻译为重幢，是婆罗门十八姓中的一个姓氏，尊者是这个种族的人。迦留陀夷（Kālodāyin），意思是黑光或者粗黑，因为他的形貌丑陋黝黑。劫宾那（Kappina），意思是房星，因为他的父母向房星祈祷而得到了他。薄拘罗（Bakkula），意思是善容，因为他有美好的容貌。阿㝹楼驮（Aniruddha），意思是无贫也无灭，因为他总是很富有。 ‘如是’以下，是总结。弟子，因为学习居住在老师之后，所以称为弟，理解从老师那里产生，所以称为子，弟则显示老师的谦让，子则表明资历的尊崇。 ‘并诸’以下，是菩萨众。又分为三部分：一、说明类别；二、列出名字；三、总结。首先，菩萨，菩（bodhi）的意思是菩提，这里翻译为觉悟，萨（sattva）的意思是萨埵，这里翻译为众生，意思是凭借智慧向上追求菩提，凭借慈悲向下救度众生。列出名字中，文殊师利（Mañjuśrī），这里翻译为妙德，因为微妙的三德分开发散的缘故。法王子，《大
English
English version Also. Revata (Revata, name of a constellation), said to be the Shishi star, is a northern constellation. His parents prayed to this star and gave birth to him. Cūḷapanthaka, translated as snake slave, some say that Cūḷa means 'by the side of the road', and Panthaka means 'by the side of the small road', because this venerable one was born by the roadside. Cūḷapanthaka mentioned in various sutras and vinayas is him. Nanda (Nanda), meaning joy, was originally a cowherd. Because he offered cows to the Buddhas, the Buddha preached to him, and then he entered the path. Ānanda (Ānanda), here translated as Joyful Celebration, is the Buddha's cousin. Because he was born on the day the Buddha attained enlightenment, the whole country celebrated, so he was named Joy. Rāhula (Rāhula), meaning obstruction, is the name of an Asura, because he can obstruct the sun and moon. This venerable one obstructed the Buddha's renunciation, just like the Asura obstructed the moon. He is the direct son of the Tathagata. Gavāṃpati (Gavāṃpati), meaning cow chewing, also known as cow track, because he was a cow in the past, he has the habit of chewing cud in his mouth and the appearance of cow hooves on his feet. Piṇḍola Bharadvāja, or Piṇḍola Bharadvāja, or Juntubohan, these are all differences in Sanskrit pronunciation. Piṇḍola translates as immovable, Bharadvāja, translated by Paramārtha as Ghandi, or sharp roots, or broad speech, the *Běnxíngjí* Sutra translates as heavy banner, which is one of the eighteen surnames of Brahmins, and the venerable one is from this clan. Kālodāyin, meaning black light or rough black, because of his ugly and dark appearance. Kappina, meaning the Fang star, because his parents prayed to the Fang star and obtained him. Bakkula, meaning good appearance, because he has a beautiful appearance. Aniruddha, meaning neither poor nor extinct, because he is always very wealthy. The following 'Thus' is a summary. Disciple, because learning resides after the teacher, is called a disciple, and understanding arises from the teacher, is called a son. Disciple shows the teacher's humility, and son shows the respect for seniority. The following 'And all' are the Bodhisattvas. It is divided into three parts: 1. Explain the category; 2. List the names; 3. Summarize. First, Bodhisattva, Bodhi (bodhi) means Bodhi, here translated as enlightenment, Sattva (sattva) means Sattva, here translated as sentient beings, meaning to seek Bodhi upwards with wisdom, and to save sentient beings downwards with compassion. In the list of names, Mañjuśrī, here translated as Wonderful Virtue, because the subtle three virtues are divided and dispersed. Dharma Prince, *The Great* --------------------------------------------------------------------------------
Chinese
论》云：佛为法王，菩萨入法正位乃至十地故悉名法王子，皆任为佛，如文殊师利也。阿逸多此云无胜，超出偏小故。干陀诃提此云不休息，中道正观念念流入故。常精进者无二边懈怠。与如是等，总结也。 及释提桓因下，杂众。具云释迦因陀罗，此翻能天帝，能为诸天作主故。言等者，等取梵王护世也，此皆天主上首。无量诸天，即其余天众也。大众，即总包人及修罗等也。经末结益云：一切世间天、人、阿修罗等闻佛所说。故知在会也。新经则于此备列之。 尔时下，二、正宗分。为二：一、总告；二、别示。初文告舍利弗者，经家叙对告人也。所以不告菩萨诸天而告声闻者，意令小乘初心欣乐求生回小入大故。身子已证上果，在方等时菩提心死，自谓证入无余究竟灭度，大乘望之方生变易，而此二途并不求生极乐同居也。今如来对告者，高训下耳。 问：“且小初求生，岂名入大耶？” 答：“经云：阿耨多罗三藐三菩提。岂非入大耶？” 从是下，总告之辞也。初句明相去之数量，次二句明依正之名号，前句指界标名，后句举佛显号，简非过未故云今现在法。 舍利下，二、别示。为二：一、明二报庄严；二、劝愿生彼国。初又二：一、依报二、正报。初又二：一、 现代汉语译本 《论》中说：佛是法王，菩萨进入法的正位，乃至十地，所以都称为法王子，都堪任成佛，比如文殊师利（Manjusri，智慧的象征）。阿逸多（Ajita）这里翻译为‘无胜’，因为他超出了偏颇狭小的境界。干陀诃提（Gandhahasti）这里翻译为‘不休息’，因为他以中道的正念持续不断地流入。‘常精进’是指没有二边的懈怠。‘与如是等’，是总结以上所说的菩萨。 ‘及释提桓因下’，指的是杂众。完整地说是释迦因陀罗（Sakka-devanam-Indra），这里翻译为能天帝，因为他能为诸天作主。‘等’字，包括了梵王和护世天王，这些都是天主中的首领。‘无量诸天’，指的是其余的天众。‘大众’，总括了人及阿修罗等。经文末尾总结利益说：‘一切世间天、人、阿修罗等闻佛所说’。由此可知他们都在法会现场。新译的经文则在此处详细列出他们。 ‘尔时下’，是第二部分，正宗分。分为两部分：一、总告；二、别示。第一部分是告诉舍利弗（Sariputra，佛陀的十大弟子之一），经家叙述对告的人。之所以不告诉菩萨诸天，而告诉声闻，是希望小乘的初心能够欣然求生，回小向大。舍利弗已经证得上果，在方等时菩提心已经死了，自认为证入了无余究竟的灭度，大乘希望他能够产生转变，而这两条路都不求生极乐同居。现在如来对他进行告诫，是上对下的教诲。 问：‘如果小乘的初心求生，怎么能说是进入大乘呢？’ 答：‘经中说：阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。难道不是进入大乘吗？’ ‘从是下’，是总告的言辞。第一句说明相距的数量，第二、三句说明依报和正报的名号，前一句指明世界标示名称，后一句举出佛来显示名号，为了简别不是过去和未来的佛，所以说是‘今现在法’。 ‘舍利下’，是第二部分，别示。分为两部分：一、说明二报庄严；二、劝愿生彼国。第一部分又分为两部分：一、依报；二、正报。第一部分又分为两部分：一、...