Chinese
僧故。千二百五十人者。律及因果经等说。佛初成道度憍陈如等五人。次度优楼频螺迦叶众五百人。次伽耶迦叶那提迦叶二众各二百五十人。次度舍利弗目乾连二众各一百人。次度耶舍长者子等五十人。总有一千二百五十五人。今举大数故唯尔所。问。何不标余但举此等耶。答。名德高故。当随佛故。皆先外道舍耶归政故。毗尼婆沙四义故说。一以皆是婆罗门种净行出家故。二以皆是上上善来得戒故。三以皆是大阿罗汉故。四以皆是五师大门徒故。又准贤劫定意经说。释迦初会求说经千二百五十比丘皆得道证经中且标初会所度故无余也。俱者同时一处义。若尔对前与字应重言失。答。以此兼彼为与。将彼就此为俱。又将此对彼名之为与。彼自同时名之为俱。问。此等声闻为权为实。答。准智论摄论宝性论。此等声闻皆是应化。常随如来影向正法。 经。尔时世尊至大城乞食 演曰。下明发起别序。诸经发起随事不同。入定放光雨花动地。涅槃四门以舒照维摩□□以现奇。各有表彰由来远矣。今此乞食还归入定。显修般若□□法有文分为二。初外化远步后。收衣钵下内静入定。所以然者。发起正宗般若义故。云何发斯乞食威仪。离于邪命故为持戒。尸罗不清净三昧不现前故。定为所衣。方生正慧为智。慧水修堤增 现代汉语译本 僧众。‘千二百五十人’指的是，《律》以及《因果经》等所说的。佛陀最初成道后度化了憍陈如（Kaundinya，五比丘之一）等五人。接着度化了优楼频螺迦叶（Uruvilva-Kashyapa）的五百人僧团。然后是伽耶迦叶（Gaya-Kashyapa）和那提迦叶（Nadi-Kashyapa）的两个僧团，各有二百五十人。之后度化了舍利弗（Sariputra）和目犍连（Maudgalyayana）的两个僧团，各有各一百人。最后度化了耶舍（Yasa）长者子等五十人。总共有有一千二百五十五人。现在列举大概的数字，所以只说了这么多。问：为什么不列举其余的人，而只列举这些人呢？答：因为他们名声和德行都很高。因为他们应当追随佛陀。因为他们都先是外道，后来舍弃外道归顺正法。根据《毗尼婆沙》的四种意义来说明：一是因为他们都是婆罗门种姓，以清净的行为出家。二是因为他们都是以‘善来’的方式得戒。三是因为他们都是大阿罗汉。四是因为他们都是五位导师的大门徒。又根据《贤劫定意经》所说，释迦牟尼佛初次集会说法时，一千二百五十位比丘都证得了道果，经中且只标明了初次集会所度化的人，所以没有列举其余的人。‘俱’的意思是同时同地。如果这样，那么对前面的‘与’字应该重复，否则就显得缺失。答：这是因为用‘此’兼顾‘彼’，将‘彼’归于‘此’，又将‘此’对应于‘彼’，所以称为‘与’。‘彼’自身同时，所以称为‘俱’。问：这些声闻是权宜之计还是真实的呢？答：根据《智论》、《摄论》、《宝性论》，这些声闻都是应化示现的，常常追随如来，如同影子追随形体，是为了弘扬正法。 经文：尔时，世尊至大城乞食。演曰：下面说明发起别序。诸经发起的方式随事情不同。有的入定，有的放光，有的雨花，有的动地。《涅槃经》通过四门来舒展，《维摩诘经》通过□□来显现奇异。各有各的表彰，由来已久。现在这里通过乞食来回归入定，显示修习般若。□□法有文分为二。首先是向外教化，远行乞食，然后是收起衣钵，向内安静入定。之所以这样，是因为要发起正宗的般若之义。如何发起这种乞食的威仪呢？远离邪命，所以能够持戒。如果戒律不清净，三昧就不会显现，所以禅定是所依靠的。才能生出正慧，如同智慧之水修筑堤坝一样增长。
English
English version The Sangha. 'One thousand two hundred and fifty people' refers to what is said in the Vinaya and the Karma Sutra, etc. The Buddha initially attained enlightenment and then liberated Kaundinya (one of the five Bhikkhus) and the other four. Next, he liberated Uruvilva-Kashyapa's group of five hundred monks. Then Gaya-Kashyapa and Nadi-Kashyapa's two groups, each with two hundred and fifty people. After that, he liberated Sariputra and Maudgalyayana's two groups, each with one hundred people. Finally, he liberated Yasa, the son of the elder, and fifty others. In total, there are one thousand two hundred and fifty-five people. Now, only an approximate number is given, so only this many are mentioned. Question: Why not list the others, but only these? Answer: Because their fame and virtue are very high. Because they should follow the Buddha. Because they were all initially non-Buddhists, and later abandoned non-Buddhism and turned to the true Dharma. According to the four meanings of the Vinaya-bhasha, it is explained: one is because they are all of the Brahmin caste, and left home with pure conduct. Second, it is because they all received the precepts in the manner of 'Welcome'. Third, it is because they are all great Arhats. Fourth, it is because they are all great disciples of the five teachers. Also, according to the Sutra of Fixed Intention in the Bhadrakalpa, when Shakyamuni Buddha first gathered to preach the Dharma, one thousand two hundred and fifty Bhikkhus all attained the fruit of the Path. The sutra only marks those who were liberated in the first gathering, so there are no others listed. 'Together' means at the same time and place. If so, then the word 'with' before should be repeated, otherwise it seems to be missing. Answer: This is because 'this' takes care of 'that', and 'that' belongs to 'this', and 'this' corresponds to 'that', so it is called 'with'. 'That' itself is simultaneous, so it is called 'together'. Question: Are these Shravakas expedient or real? Answer: According to the Mahaprajnaparamita Shastra, the Samgraha Sutra, and the Ratnagotravibhāga, these Shravakas are all manifestations of transformation, often following the Tathagata, like a shadow following a body, in order to promote the true Dharma. Sutra: At that time, the World Honored One went to the great city to beg for food. Commentary: The following explains the initiation of the separate preface. The ways in which the sutras are initiated vary according to the matter. Some enter Samadhi, some emit light, some rain flowers, and some shake the earth. The Nirvana Sutra unfolds through the four gates, and the Vimalakirti Sutra manifests strangeness through □□. Each has its own expression, which has been around for a long time. Now, here, returning to entering Samadhi through begging for food, it shows the practice of Prajna. The □□ Dharma has two parts. First, there is external teaching, going far to beg for food, and then there is collecting the robes and bowl, and inwardly quietly entering Samadhi. The reason for this is to initiate the true meaning of Prajna. How to initiate this dignified manner of begging for food? By staying away from wrong livelihood, one can uphold the precepts. If the precepts are not pure, Samadhi will not appear, so Samadhi is what is relied upon. Then, right wisdom can be born, just like wisdom water building a dam to increase. --------------------------------------------------------------------------------
Chinese
故。由斯次第戒定为序。慧为正宗。三学备矣。又解此经无相福智为正所宗。序中二文。初以事化为世福田。后以理化心凝如定。如其次第发生正宗福智二种。又释初乞食资身即表身戒。后依定摄心即影心慧。欲明正宗施正法食资于慧命。以无生心明无相理故为二也。前文有五。一化主。二化时。三化仪。四化处。五化事。尔时世尊者明化主也。成实论说。具上九号三德备足。为物钦重故曰世尊。即六义中尊贵一义。言尔时者第二化时。问。言尔时与此何别。答。前总控引。此别指陈故无有失。梁本云于日前分。唐周云于日初分。隋云前分时。唯秦魏云食时。旦一日之中。寅卯辰是初分。巳午未为中分。申酉戌为后分。食时有二。一出家人法□□□□总为食时。以后非时故。诸本云。初分前分□□□□唯引取辰以为食时。今言食时意含总别。初成正食。求易得故。不恼自他故。此时乞食还至本处。辰后午前不失时也。着衣持钵。隋云此显化仪。唐云整理常服执持衣钵。隋云上裙着已着上络衣持。余本并云。着衣持钵。如来三衣。一者安多会。五条衣。是下品服。亦名行道作务衣。亦名儭身衣。真谛云。今在弥提罗国。二者郁多罗僧。七条。是中品服。又名入众衣。亦名说法服。今在半遮罗国。三者僧伽梨。谓九条十五 条二十五条。是上品服。亦名入王宫聚落衣。亦名福田衣。□钵锡杖。在罽宾国。总名袈裟。亦云无垢秽。或云忍辱衣等。□瘦衣等。今入王城即着僧伽梨。唐言常服者。即是入王城之常服也。真谛云。着初出家净居所奉袈裟。有云。此衣未有田相。后方制三衣。岂佛入城不着田衣。今释不然。真谛说是如白净尼衣变成袈裟。况佛神力变成田相。于理何失。如四天王钵按成一故不尔。如来不尔。如来不畜长衣。是净居衣。三衣不摄。梵云钵多罗。此云应量器。即初成道四天王所奉献者□□□□□□诸在家华衣宝器增长放逸太着乐边出家外道裸形无服以手捧餐致招诃丑太着苦边佛处中行故持衣钵。仙记云。表出家人知是之相唯三衣钵更无余长出入随身犹如死鸟不舍二翼去住随意情无系恋。又为入城故着衣为乞食故持钵。 经。入舍卫大城 演曰。第四化处。唯梁本云入舍卫大国。余并云城已如前释。国在城南自外之内为入处广入多为大。西域记云。国周六十余里内城故阶周二十余里。智度论云。居家九亿。然仙记云。城纵广十二由旬。居人凡有十八亿家者谬也。由旬旧释是四十里城之纵广大为辽阔。 经。乞食 演曰。第五化事。于中有四。一为世福田。二示平等。三明归本。四显事终。此即初也。佛示假 现代汉语译本： 第二十五条是上品服装，也称为入王宫聚落衣，又名福田衣。（福田衣：僧侣所穿的袈裟，象征着可以为众生带来福报的田地）。钵和锡杖（锡杖：僧侣所持的法器）都在罽宾国（罽宾国：古代印度的一个地区）。总称为袈裟（袈裟：僧侣所穿的法衣），也称为无垢秽，或者忍辱衣等。（忍辱衣：象征着能够忍受屈辱的服装）。瘦衣等，现在进入王城就穿着僧伽梨（僧伽梨：僧侣所穿的三衣之一，通常在重要场合穿着）。唐朝话语中的常服，就是进入王城的常服。真谛（真谛：南北朝时期著名佛经翻译家）说，穿着最初出家清净居住时所奉献的袈裟。有人说，这种衣服还没有田相（田相：袈裟上的格子图案，象征着福田），后来才制定三衣（三衣：僧侣所穿的三种袈裟）。难道佛陀进入城市时不穿田相的袈裟吗？现在解释并非如此。真谛所说是像白净尼的衣服变成袈裟一样，何况佛陀有神通力变成田相，在道理上有什么缺失呢？就像四大天王（四大天王：佛教中的护法神）的钵按压成一个一样，如来（如来：佛陀的称号之一）不是这样。如来不蓄积长衣，这是清净居住时穿的衣服，不在三衣之列。梵语叫钵多罗（钵多罗：梵语，意为钵），这里称为应量器（应量器：僧侣所用的食器，容量适中）。就是最初成道时四大天王所奉献的。那些在家的华丽衣服和宝器，会增长放逸，太过于追求快乐。出家外道（外道：指佛教以外的其他宗教或修行方式）裸露身体没有衣服，用手捧着食物，招致呵斥丑陋，太过于追求苦行。佛陀处于中道而行，所以持衣持钵。仙记说，表明出家人知道这是出家人的标志，只有三衣和钵，没有其他多余的东西，出入随身携带，就像死鸟不舍弃两只翅膀一样，去留随意，心中没有系恋。又是为了进入城市所以穿衣，为了乞食所以持钵。 经文：进入舍卫大城（舍卫大城：古代印度城市，是佛陀弘法的重要场所）。演述：第四种教化之处。只有梁朝的版本说是进入舍卫大国，其余都说是城，已经像前面解释的那样。国在城的南边，从外到内是进入的地方，进入的地方多就称为大。西域记（西域记：唐代玄奘所著，记载了他在西域的见闻）中说，国境周围六十余里，内城故阶周围二十余里。智度论（智度论：佛教论书，解释般若经的义理）中说，居家九亿。然而仙记中说，城池纵横十二由旬（由旬：古代印度长度单位），居住的人凡有十八亿家，这是错误的。由旬旧的解释是四十里，城池的纵横广大为辽阔。 经文：乞食。演述：第五种教化之事。其中有四点：一是为世间作福田，二是显示平等，三是说明归本，四是显示事情的终结。这指的是第一点。佛陀显示假象。
English
English version: Article 25 is a superior garment, also known as 'entering the royal palace and village garment,' and also known as 'field of merit garment' (福田衣: 'field of merit garment,' the kasaya worn by monks, symbolizing a field that brings blessings to all beings). The bowl and staff (锡杖: 'khakkhara,' a staff carried by monks) are in the country of Kipin (罽宾国: 'Kipin,' an ancient region in India). Collectively, they are called kasaya (袈裟: 'kasaya,' the robe worn by monks), also known as 'undefiled' or 'garment of forbearance' (忍辱衣: 'garment of forbearance,' symbolizing the ability to endure humiliation). 'Thin garments' and the like, now when entering the royal city, one wears the sanghati (僧伽梨: 'sanghati,' one of the three robes worn by monks, usually worn on important occasions). What the Tang dynasty calls 'everyday wear' is the everyday wear for entering the royal city. The Paramartha (真谛: 'Paramartha,' a famous Buddhist scripture translator during the Northern and Southern Dynasties) says that one wears the kasaya offered when first leaving home and living in purity. Some say that this garment did not yet have the 'field marks' (田相: 'field marks,' the grid pattern on the kasaya, symbolizing a field of merit), and the three robes (三衣: 'three robes,' the three types of kasaya worn by monks) were established later. Could it be that the Buddha did not wear a kasaya with field marks when entering the city? The current explanation is not so. What Paramartha said is like the white garment of a pure nun transforming into a kasaya. Moreover, the Buddha has the power to transform it into field marks. What is the fault in reason? It is not like the bowls of the Four Heavenly Kings (四大天王: 'Four Heavenly Kings,' guardian deities in Buddhism) being pressed into one. The Tathagata (如来: 'Tathagata,' one of the titles of the Buddha) is not like that. The Tathagata does not accumulate long garments. This is the garment worn when living in purity, not included in the three robes. In Sanskrit, it is called patra (钵多罗: 'patra,' Sanskrit for bowl), here called 'appropriate measure vessel' (应量器: 'appropriate measure vessel,' the eating utensil used by monks, with a moderate capacity). It is what the Four Heavenly Kings offered when he first attained enlightenment. Those luxurious clothes and treasures of laypeople increase dissipation and are too attached to pleasure. The naked ascetics (外道: 'outsiders,' referring to religions or practices other than Buddhism) who have left home have no clothes, eat with their hands, and invite rebuke and ugliness, being too attached to asceticism. The Buddha walks the middle path, so he carries a robe and a bowl. The Immortal Record says that it shows that those who have left home know that this is the sign of those who have left home. There are only three robes and a bowl, nothing else superfluous. They carry them with them wherever they go, like a dead bird not abandoning its two wings. Going and staying are at will, and the heart is not attached. Also, one wears a robe to enter the city and carries a bowl to beg for food. Sutra: Entering the great city of Shravasti (舍卫大城: 'Shravasti,' an ancient Indian city, an important place for the Buddha to propagate the Dharma). Commentary: The fourth place of transformation. Only the Liang version says 'entering the great country of Shravasti,' the rest say 'city,' as explained before. The country is south of the city, from the outside to the inside is the place of entry. A place with many entries is called 'great.' The Records of the Western Regions (西域记: 'Records of the Western Regions,' written by Xuanzang of the Tang Dynasty, recording his experiences in the Western Regions) says that the country is over sixty li in circumference, and the inner city's old steps are over twenty li in circumference. The Treatise on the Great Perfection of Wisdom (智度论: 'Treatise on the Great Perfection of Wisdom,' a Buddhist treatise explaining the meaning of the Prajna Sutra) says that there are 900 million households. However, the Immortal Record says that the city is twelve yojanas (由旬: 'yojana,' an ancient Indian unit of length) in length and width, and there are 1.8 billion households, which is wrong. The old explanation of yojana is forty li, and the length and width of the city are vast. Sutra: Begging for food. Commentary: The fifth act of transformation. There are four points: first, to be a field of merit for the world; second, to show equality; third, to explain the return to the origin; and fourth, to show the end of things. This refers to the first point. The Buddha shows an illusion. --------------------------------------------------------------------------------