Chinese
化。在俗之徒住依止处为说家之众。是故双气。又善见婆沙云。先举舍卫国。为远人令知国城境界住处。后举祇园为近人令知依止别处故。又传中说于此城边有二精舍。一是摩伽罗小堂。二是给孤独思滥。小堂故标国处令总八义。一化淄素。二众。二为远近二人。三为简滥。四为诠寂两忘。五□□智二事。六道为体道缘。七为利他自利。八为成无住道。随其所应故。举二处游化居止。目之为在游化在城居止在园在之。与其义是一。因此应释圣天梵佛等住思烦不述乐者叙焉。 经。与大比丘千二百五十人俱 演曰。第六同闻众成就。唯魏周本流通分中有菩萨摩诃萨。余四本经并唯四众八部。初不列者欲令声闻大乘中生疑者除彼疑故。又解不定种姓菩萨生定□故。又复声闻形同如来常随于佛。是故偏列流通分中。列菩萨者。欲显回心毕竟趣大佛种不断。其不列者自是文略诸经列众四句不同。一唯小非大如此经等。二唯大非小如华严等。三大小俱列法华经等。四二俱不列如胜鬘金光明等。此等不同。或随广略。或对所为。或实有□理非一例。智度论云。声闻菩萨藏中准列声闻。菩萨藏中小大兼列者。随多分大能兼小。小不兼大。作如是说理实不定。华严经等不列小故。即此大乘唯列小故。释来意有五。一为证信助成阿 现代汉语译本：化导。在家信徒居住的依止处，是为了说法给在家众听。因此是双重的意义。另外，《善见律毗婆沙》中说，先提到舍卫国（Śrāvastī，古印度城市），是为了让远方的人知道国都城池的边界和居住之处；后提到祇园（Jetavana，佛陀常住的精舍），是为了让近处的人知道具体的依止之处。另外，传说中说，在这座城边有两座精舍，一是摩伽罗小堂，二是给孤独园。小堂标明国都之处，总共有八种意义：一是化导淄素，二是大众，三是为了远近两种人，四是为了简别滥竽充数者，五是为了诠释寂灭和忘却，六是道为本体和道缘，七是为了利他和自利，八是为了成就无住之道。根据情况，提到两处游化居住的地方，称之为在游化，在城居住，在园居住，其中的意义是一样的。因此应该解释圣天（Āryadeva，龙树弟子）、梵佛（Brahmā Buddha）等居住和思考，不叙述快乐的原因。 经文：与大比丘千二百五十人俱。（与一千二百五十位大比丘在一起）演曰：第六是同闻众的成就。只有魏译本和周译本的流通分中有菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨），其余四个译本都只有四众八部。最初不列出菩萨，是为了让声闻乘和大乘中产生疑惑的人消除他们的疑惑。另一种解释是，为了让不定种姓的菩萨生起定信。又因为声闻的形象与如来相似，常常跟随在佛陀身边，所以偏重列出。在流通分中列出菩萨，是为了显示回心向大乘，最终趣向大佛的种子不会断绝。没有列出菩萨，只是因为文句省略了。各经列出大众的四种方式不同：一是只有小乘没有大乘，如这部经等；二是只有大乘没有小乘，如《华严经》等；三是大小乘都列出，如《法华经》等；四是大小乘都不列出，如《胜鬘经》、《金光明经》等。这些不同，或者是因为详略不同，或者是因为针对的对象不同，或者是因为实际情况，不能一概而论。《智度论》中说，在声闻藏中，可以比照列出声闻；在菩萨藏中，大小乘兼列，是因为大多数情况下，大乘可以兼顾小乘，而小乘不能兼顾大乘。这样说，实际上是不确定的。《华严经》等不列出小乘，而这部大乘经只列出小乘。解释其用意有五种：一是为作证，帮助成就阿。
English
English version: Transformation. The dwelling place where lay followers reside is for explaining the Dharma to the lay community. Therefore, it has a dual meaning. Furthermore, the *Samantapāsādikā* states that first mentioning Śrāvastī (an ancient Indian city) is to let people from afar know the boundaries of the capital city and the place of residence; later mentioning Jetavana (a monastery where the Buddha often stayed) is to let people nearby know the specific place of reliance. Moreover, it is said in the tradition that there are two monasteries near this city: one is the Magara Small Hall, and the other is Anāthapiṇḍika's Park. The Small Hall marks the location of the capital, encompassing eight meanings in total: first, transforming the unsophisticated; second, the assembly; third, for both distant and near people; fourth, to distinguish those who are merely filling the ranks; fifth, to explain quiescence and forgetting; sixth, the path as the essence and the conditions for the path; seventh, for benefiting oneself and others; eighth, to achieve the path of non-abiding. Depending on the situation, mentioning the two places of wandering and dwelling is referred to as being in wandering, dwelling in the city, dwelling in the park, and the meaning within them is the same. Therefore, one should explain why Āryadeva (Nāgārjuna's disciple), Brahmā Buddha, and others reside and contemplate, without describing the reasons for happiness. Sūtra: Together with 1,250 great *bhikṣus* (fully ordained monks). Commentary: The sixth is the accomplishment of the assembly of those who heard together. Only the Wei and Zhou versions of the transmission section contain *Bodhisattva-mahāsattvas* (great bodhisattvas), while the other four versions only have the four assemblies and eight classes of beings. The initial omission of bodhisattvas is to eliminate the doubts of those who are doubtful in the *Śrāvakayāna* (vehicle of hearers) and *Mahāyāna* (great vehicle). Another explanation is to generate fixed faith in bodhisattvas of uncertain lineage. Moreover, because the form of the *śrāvakas* (hearers) is similar to the *Tathāgata* (Thus Come One) and they often follow the Buddha, they are emphasized. Listing bodhisattvas in the transmission section is to show that turning the mind towards the *Mahāyāna*, ultimately heading towards the seed of the Great Buddha will not be cut off. The omission of bodhisattvas is simply because the text is abbreviated. The four ways of listing the assembly differ in various scriptures: first, only the *Hīnayāna* (inferior vehicle) without the *Mahāyāna*, such as this scripture; second, only the *Mahāyāna* without the *Hīnayāna*, such as the *Avataṃsaka Sūtra* (Flower Garland Sutra); third, both the *Hīnayāna* and *Mahāyāna* are listed, such as the *Lotus Sūtra*; fourth, neither the *Hīnayāna* nor the *Mahāyāna* are listed, such as the *Śrīmālādevī Siṃhanāda Sūtra* and the *Golden Light Sūtra*. These differences are either due to varying degrees of detail, or because of the intended audience, or because of the actual situation, and cannot be generalized. The *Mahāprajñāpāramitopadeśa* (Great Treatise on the Perfection of Wisdom) states that in the *Śrāvakayāna* collection, *śrāvakas* can be listed by analogy; in the *Bodhisattva* collection, both the *Hīnayāna* and *Mahāyāna* are listed because in most cases, the *Mahāyāna* can encompass the *Hīnayāna*, while the *Hīnayāna* cannot encompass the *Mahāyāna*. Saying it this way is actually uncertain. The *Avataṃsaka Sūtra* and others do not list the *Hīnayāna*, while this *Mahāyāna* scripture only lists the *Hīnayāna*. There are five explanations for the intention: first, to provide evidence and help accomplish. --------------------------------------------------------------------------------
Chinese
难闻同可信。二为显德如帝释梵王诸天围绕显佛诸王诸圣围绕。三为启请善现在众起请问故。四为当根令彼声闻回趣大故。五为引摄□□□□若净位不生引摄现常令同位学所。言与者兼并共及之义智论七义。谓与世尊一处一时一心一□一□一道同一解脱故名为共。次言大有三说不同。一者真谛记释有三义。一数大如言大军。二者量大如言大。三者胜大如言大王。比丘亦尔。众非一故。即是数大德难测故。则当量大修善菩提道高极元上即是。胜大二者。佛地论四义释大。一者利根波罗蜜多种姓声闻故。二者无学乘故。三不定种姓回心向大故。四众数多故。三者智度论五义。一切众中最为上故。诸障断故。□等敬故。数甚多故。能破九十六种外道论故。虽有三说。今者详之总有八义。一数大千二百等故。二名大名称远闻故。三位大大阿难罗汉故。四离大大障碍断故。五德大功德智慧波罗蜜多种性故。六识大大人所识故。七趣大回向大菩提故。八敌大能破外道故。梵云苾刍。讹云比丘。由具五义所以不译。一曰怖魔初出家时魔宫动故。二云乞士故出家已食自济故。三名净持戒渐入僧应持戒故。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□□□烦恼故。众者僧也。理事二和得众名也。三人已上得名 难闻和可信并存。第二个原因是彰显功德，如同帝释（Indra，佛教中的天神）梵王（Brahmā，印度教和佛教中的创造神）等诸天围绕佛陀，诸王和诸圣围绕。第三个原因是启发和请求，善于提问的菩萨们发起提问的缘故。第四个原因是针对根器，使那些声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）转而趋向大乘。第五个原因是引导和摄受，如果净位不生，则引导和摄受使其常住于同一位学习。‘与’这个字，兼有并、共、及的含义，如《智论》所说的七种含义。即与世尊（Śākyamuni，释迦牟尼佛）一处、一时、一心、一[行]、一[解]、一道、同一解脱，所以称为‘共’。接下来所说‘大’，有三种不同的说法。第一种是真谛（Paramārtha，印度佛教僧侣）的记载和解释，有三种含义：一是数量大，如说大军；二是容量大，如说大[海]；三是殊胜大，如说大王。比丘（Bhikṣu，佛教出家男众）也是如此。因为大众不是单一的，所以是数量大，德行难以测度，因此是容量大，修善菩提道高远至极，就是殊胜大。第二种是《佛地论》用四种含义解释‘大’：一是利根波罗蜜多（Pāramitā，到达彼岸）多种姓的声闻；二是无学乘；三是不定种姓回心向大乘；四是人数众多。第三种是《智度论》的五种含义：在一切众生中最为殊胜，诸种障碍断除，[诸天]等恭敬，数量非常多，能够破斥九十六种外道理论。虽然有三种说法，现在详细分析，总共有八种含义：一是数量大，如一千二百等；二是名声大，名称远扬；三是地位大，如大阿难（Ānanda，释迦牟尼佛的十大弟子之一，以记忆力强著称）罗汉（Arhat，已证悟的圣者）；四是远离大，障碍断除；五是功德大，功德智慧波罗蜜多种性；六是识知大，为众人所识知；七是趋向大，回向大菩提（Bodhi，觉悟）；八是敌对大，能够破斥外道。梵语‘苾刍’（Bhikṣu），讹译为‘比丘’，因为具备五种含义所以不翻译。一是怖魔，初出家时魔宫震动；二是乞士，出家后靠乞食为生；三是净持戒，渐入僧团应持戒律；四是净命，既已受戒，所起三业以无贪心发起，不依赖于贪欲邪命活命；五是破恶，渐依[戒定慧]断除烦恼。‘众’就是僧伽（Saṃgha，僧团）。理和事二者和谐才能称为‘众’，三人以上才能称为众。
English
The difficult to hear and the credible coexist. The second reason is to manifest virtues, just as the gods such as Indra (Indra, a deity in Buddhism) and Brahmā (Brahmā, the creator god in Hinduism and Buddhism) surround the Buddha, and the kings and saints surround him. The third reason is for inspiration and request, because the Bodhisattvas who are good at asking questions initiate questions. The fourth reason is to target the roots and capacities, so that those Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) turn to the Mahayana. The fifth reason is to guide and gather, if the pure position does not arise, then guide and gather them to stay in the same position for learning. The word 'with' has the meanings of combining, sharing, and including, as in the seven meanings mentioned in the *Mahāprajñāpāramitāśāstra*. That is, being with the World-Honored One (Śākyamuni, the historical Buddha) in one place, at one time, with one mind, one [practice], one [understanding], one path, and the same liberation, so it is called 'together'. Next, the word 'great' has three different interpretations. The first is the record and explanation of Paramārtha (Paramārtha, an Indian Buddhist monk), which has three meanings: one is great in number, such as saying a large army; the second is great in capacity, such as saying a great [ocean]; the third is supremely great, such as saying a great king. The Bhikṣu (Bhikṣu, a Buddhist monk) is also like this. Because the Sangha is not singular, it is great in number, and its virtues are difficult to measure, so it is great in capacity, and cultivating the path of good Bodhi is high and supreme, which is supremely great. The second is that the *Yogācārabhūmi-śāstra* explains 'great' with four meanings: one is Śrāvakas with sharp roots, Pāramitā (Pāramitā, reaching the other shore) and various lineages; the second is the vehicle of no more learning; the third is those of uncertain lineage who turn their minds to the Mahayana; the fourth is the large number of people. The third is the five meanings of the *Mahāprajñāpāramitāśāstra*: being the most supreme among all beings, all obstacles are cut off, [the gods] and others respect, the number is very large, and they can refute the ninety-six kinds of heretical theories. Although there are three interpretations, now, after detailed analysis, there are a total of eight meanings: one is great in number, such as one thousand two hundred, etc.; the second is great in name, with a far-reaching reputation; the third is great in position, such as the great Ānanda (Ānanda, one of the ten great disciples of Śākyamuni Buddha, known for his strong memory) Arhat (Arhat, an enlightened saint); the fourth is great in detachment, with obstacles cut off; the fifth is great in merit, with merit, wisdom, Pāramitā and various lineages; the sixth is great in knowledge, known by all; the seventh is great in aspiration, aspiring to great Bodhi (Bodhi, enlightenment); the eighth is great in opposition, able to refute heretics. The Sanskrit word 'Bhikṣu' (Bhikṣu) is transliterated as '比丘' (Bǐqiū), and it is not translated because it has five meanings. One is terrifying the demons, when first ordained, the demon palace shook; the second is a beggar, relying on begging for food after ordination; the third is purely upholding the precepts, gradually entering the Sangha and should uphold the precepts; the fourth is pure livelihood, having received the precepts, the three karmas arising are initiated with no greed, and do not rely on greed and wrong livelihood; the fifth is breaking evil, gradually relying on [precepts, concentration, and wisdom] to cut off afflictions. 'Sangha' is the Saṃgha (Saṃgha, the monastic community). Only when both principle and practice are in harmony can it be called 'Sangha', and three or more people can be called a Sangha. --------------------------------------------------------------------------------