Chinese
大正藏第 85 册 No. 2745 仁王经疏 No. 2745 [cf. No. 245] 仁王经疏 难闻时。更无先后。简去传闻。成上我闻。故云一时。异说如是。次辨过非先以事验。后引文证。事验如何。如经中说。阿难是佛得道夜生。如小乘中佛成道已过六七日。即便说经。阿难尔时。犹在怀抱。身不豫会。佛成道已。过二十年方始出家。三十年后方为侍者。自斯已前。所说诸经多不亲闻。虽不亲闻。而所集经。亦云一时。明知一时。非简传之谓。又小乘中。不得说言阿难是权。何由得言说听一时。人复反微。云何得知阿难是佛得道夜生。将来破我。为证此义。须知阿难立字因缘。阿难陀者。是外国语。此名欢喜。之名三因缘立。一过去因缘。如经中说。释迦行菩萨时。作一陶师。名曰大光。值过去世释迦文佛。父名净饭。母名摩耶。侍者弟子。名曰阿难。因土眷属。如今无别。因即发愿。愿我当来成得佛道。还如今佛。由斯本愿。今得成佛。故今侍者。还字阿难。二现在因缘。阿难比丘。面貌端正。世人见者。莫不欢喜。是故字欢喜。是故经中。赞叹阿难。面如月目清莲。佛法海水阿难心。三父母立字。父母何缘。与字欢喜。喜时生故。何者喜时所谓如来得道夜时。 现代汉语译本 《仁王经疏》 难闻之时，更无先后之别。简去传闻，成就‘我闻’。所以说‘一时’。其他的说法是这样的。接下来辨别过失与谬误，先用事实来验证，后引用经文来证明。如何用事实验证呢？如经中所说，阿难（Ananda，佛陀的十大弟子之一，以多闻著称）是佛陀得道之夜出生的。而小乘经典中记载佛陀成道后过了六七日，就开始说法。阿难那时还在襁褓之中，没有亲自参与法会。佛陀成道后，过了二十年阿难才出家，三十年后才成为侍者。在此之前所说的经典，大多不是他亲自听闻的。虽然不是亲自听闻，但他所集结的经典，也说是‘一时’。这明显说明‘一时’，并非是简去传闻的意思。而且小乘经典中，不能说阿难是权现，又怎么能说听法是‘一时’呢？有人又反驳说，怎么知道阿难是佛陀得道之夜出生的？将来会反驳我。为了证明这个道理，要知道阿难立名的因缘。‘阿难陀’（Ananda）是外国语，此地翻译为‘欢喜’。立这个名字有三种因缘：一是过去因缘。如经中所说，释迦（Sakya，释迦牟尼佛的简称）行菩萨道时，做一位陶师，名叫大光。遇到过去世的释迦文佛，父亲名叫净饭（Suddhodana），母亲名叫摩耶（Maya），侍者弟子名叫阿难。因为过去世的因缘，如今没有差别。因为这个因缘，就发愿说，愿我将来成佛时，还像如今的佛一样。由于这个本愿，今生成佛。所以现在的侍者，还字阿难。二是现在因缘。阿难比丘，面貌端正，世人见了，没有不欢喜的。所以字为‘欢喜’。所以经中赞叹阿难，面如满月，目如清莲。佛法如海，阿难之心。三是父母立字。父母因为什么缘故，给他取名‘欢喜’呢？因为欢喜的时候生的。什么欢喜的时候呢？就是如来得道之夜。
English
English version The Commentary on the Humane King Sutra When it is difficult to hear, there is no priority. Simplifying hearsay, accomplishing 'Thus I have heard'. Therefore, it is said 'at one time'. Other explanations are like this. Next, distinguish faults and errors, first verifying with facts, then citing scriptural evidence. How to verify with facts? As it is said in the sutra, Ananda (one of the Buddha's ten great disciples, known for his extensive learning) was born on the night the Buddha attained enlightenment. However, in the Hinayana scriptures, it is recorded that the Buddha began to preach six or seven days after attaining enlightenment. At that time, Ananda was still in swaddling clothes and did not personally participate in the Dharma assembly. After the Buddha attained enlightenment, Ananda became a monk after twenty years, and became an attendant after thirty years. Most of the sutras spoken before this were not heard by him personally. Although not heard personally, the sutras he compiled are also said to be 'at one time'. This clearly shows that 'at one time' does not mean simplifying hearsay. Moreover, in the Hinayana scriptures, it cannot be said that Ananda is a manifestation, so how can it be said that listening to the Dharma is 'at one time'? Someone retorted, how do you know that Ananda was born on the night the Buddha attained enlightenment? They will refute me in the future. To prove this reason, you need to know the cause of Ananda's name. 'Ananda' is a foreign word, translated here as 'Joy'. There are three causes for giving this name: first, the past cause. As it is said in the sutra, when Sakya (short for Sakyamuni Buddha) practiced the Bodhisattva path, he worked as a potter named Da Guang. He met the Sakyamuni Buddha of the past, whose father was named Suddhodana, whose mother was named Maya, and whose attendant disciple was named Ananda. Because of the past causes, there is no difference now. Because of this cause, he made a vow, saying, 'May I be like the Buddha now when I become a Buddha in the future.' Because of this original vow, he became a Buddha in this life. Therefore, the current attendant is still named Ananda. Second, the present cause. The Bhikshu Ananda has a dignified appearance, and everyone who sees him is happy. Therefore, the word is 'Joy'. Therefore, the sutra praises Ananda, his face is like a full moon, and his eyes are like clear lotuses. The Buddha's Dharma is like the sea, and Ananda's heart is like the sea. Third, the parents gave the name. Why did the parents give him the name 'Joy'? Because he was born at a time of joy. What time of joy? It was the night the Tathagata attained enlightenment. --------------------------------------------------------------------------------
Chinese
如来十九逾城。出家既出家已五年习定。六年自饿身极羸瘦父王遣人。恒往膳伺。知极微惙。常恐不令。菩萨后时。知饿非道。受食乳糜欲取正觉。魔作是念。若佛道成。空我境界。闻道未成。当败其志。遂率官属。十八亿万。持诸菩具来悕菩萨。菩萨于时。入胜意慈定。令魔眷属颠倒堕落。魔既被降。便作是念。菩萨力大悲我能胜。当恼其父。遂便往诣净饭宫上。唱如是言。悉达太子。昨夜了矣。王时闻已。从林而堕。良久乃苏。便为伤叹。念子在家当为轮王。何期出家空无所获未久之间。菩提树神。以佛道成。复持天化。庆贺父王。当成佛时。天雨妙花。而为供养。故持庆王。其时亦往净饭宫上。唱如是言。大王当知。地天太子。昨夜明星出时。降魔兵众。成得佛道。王时生疑。向者有天。言我子死。今复有天。云子成道。何者可信。菩提神曰。我言可信。向者是魔。故相恼耳。我是菩提树神。以佛于我树下得道。故相庆贺。王时作念。我子在家。当为轮王。今日出家。为法轮大王。彼此无失。向者闻死。今忽闻活。重大喜。复闻道成。两重大喜。未久之间。王弟斛饭。夜生阿难演说抱诣王第。于昨夜生此一男。王时对曰。我子成道。汝复生男。众庆并集。与字欢喜。以斯验求定知。阿难得道夜生。阿难既是得道 现代汉语译本 如来（Tathagata，佛的称号）十九岁逾城出家。出家之后，五年修习禅定，六年苦行，身体极其羸弱。净饭王（Suddhodana，释迦牟尼的父亲）派遣人员 постоянно前往供养膳食，得知太子气息 крайне微弱，常常担心他会离世。菩萨（Bodhisattva，指释迦牟尼成佛前）后来意识到苦行并非正道，于是接受了乳糜的供养，想要证得正觉（Anuttara-samyak-sambodhi，无上正等正觉）。 魔（Mara，佛教中的魔王）这时心想：‘如果佛陀（Buddha，觉悟者）成就佛道，我的境界就会空虚。趁他还没有成道，我要破坏他的意志。’于是率领官属十八亿万，拿着各种器具来恐吓菩萨。菩萨当时进入殊胜的慈定（Metta，慈爱禅定），使魔的眷属颠倒堕落。魔被降伏后，便这样想：‘菩萨力量强大，我不能胜过他，不如去恼乱他的父亲。’ 于是魔便前往净饭王的宫殿上空，唱言：‘悉达太子（Siddhartha，释迦牟尼的本名）昨夜已经死了！’国王当时听了，从座位上跌落下来，过了很久才苏醒，便为此悲伤叹息：‘想到儿子在家时，应当成为转轮王（Chakravartin，统治世界的理想君王），哪里料到他出家后一无所获！’ 没过多久，菩提树神（Bodhi tree deity，守护菩提树的神）因为佛陀已经成道，又拿着天上的花朵，庆贺净饭王。当佛陀成佛时，天空中降下美妙的花朵，作为供养，所以特来庆贺国王。 当时菩提树神也前往净饭王的宫殿上空，唱言：‘大王应当知道，地上的太子，昨夜明星出现时，降伏了魔兵魔众，成就了佛道！’国王当时产生怀疑：‘先前有天人说我的儿子死了，现在又有天人说我的儿子成道，哪一个可以相信呢？’ 菩提树神说：‘我的话可以相信，先前的是魔，故意来恼乱您。我是菩提树神，因为佛陀在我树下得道，所以特来庆贺。’国王当时心想：‘我的儿子在家时，应当成为转轮王，今日出家，成为法轮大王（Dharma-raja，佛法的统治者），彼此都没有损失。先前听到他死，现在忽然听到他活，这是第一重大的喜事；又听到他成道，这是第二重大的喜事。’ 没过多久，国王的弟弟斛饭王（Dhotodana，净饭王的弟弟）的妻子，夜里生下了阿难（Ananda，释迦牟尼的十大弟子之一），演说抱着婴儿来到国王的住所，说：‘昨夜生下了这个男孩。’国王当时回答说：‘我的儿子成道，你又生了儿子，众多的喜事聚集在一起。’于是给孩子取名为欢喜。以此验证推求，必定知道，阿难是在佛陀得道之夜出生的。阿难既然是得道之夜出生……
English
English version The Tathagata (Thus Come One, an epithet of the Buddha) left the city at the age of nineteen. After leaving home, he practiced meditation for five years and asceticism for six years, his body becoming extremely emaciated. King Suddhodana (father of Shakyamuni) constantly sent people to provide food, knowing that the prince's breath was extremely weak, and he was often worried that he would pass away. The Bodhisattva (one who is on the path to Buddhahood, referring to Shakyamuni before enlightenment) later realized that asceticism was not the right path, so he accepted the offering of milk porridge, wanting to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Mara (the demon king in Buddhism) then thought: 'If the Buddha (the Awakened One) attains Buddhahood, my realm will become empty. Before he attains enlightenment, I must destroy his will.' So he led eighteen hundred million of his retinue, holding various instruments to frighten the Bodhisattva. The Bodhisattva then entered the supreme Samadhi of Loving-kindness (Metta, loving-kindness meditation), causing Mara's retinue to fall and be overthrown. After Mara was subdued, he thought: 'The Bodhisattva's power is great, I cannot overcome him, I might as well trouble his father.' So Mara went to the sky above King Suddhodana's palace and proclaimed: 'Prince Siddhartha (Shakyamuni's given name) died last night!' The king, upon hearing this, fell from his seat, and after a long time, he awoke, and lamented: 'Thinking that my son, when at home, should have become a Chakravartin (an ideal universal ruler), who would have thought that after leaving home, he would gain nothing!' Not long after, the Bodhi tree deity (the deity guarding the Bodhi tree), because the Buddha had attained enlightenment, also brought heavenly flowers to congratulate King Suddhodana. When the Buddha attained Buddhahood, wonderful flowers rained down from the sky as offerings, so he came to congratulate the king. At that time, the Bodhi tree deity also went to the sky above King Suddhodana's palace and proclaimed: 'Great King, you should know that the prince of the earth, last night when the morning star appeared, subdued the demon soldiers and attained Buddhahood!' The king then became suspicious: 'Earlier, a deva (god) said that my son had died, and now another deva says that my son has attained Buddhahood, which one can be believed?' The Bodhi tree deity said: 'My words can be believed, the previous one was Mara, deliberately trying to trouble you. I am the Bodhi tree deity, because the Buddha attained enlightenment under my tree, so I have come to congratulate you.' The king then thought: 'My son, when at home, should have become a Chakravartin, today, after leaving home, he has become a Dharma-raja (ruler of the Dharma), neither is a loss. Earlier, I heard that he had died, and now suddenly I hear that he is alive, this is the first great joy; and hearing that he has attained enlightenment, this is the second great joy.' Not long after, King Dhotodana (Suddhodana's brother), the king's brother, his wife gave birth to Ananda (one of Shakyamuni's ten great disciples) at night, and the speaker, holding the baby, came to the king's residence and said: 'This boy was born last night.' The king then replied: 'My son has attained Buddhahood, and you have given birth to a son, many joys are gathered together.' So he named the child Joy. By verifying and seeking this, it must be known that Ananda was born on the night of the Buddha's enlightenment. Since Ananda was born on the night of enlightenment... --------------------------------------------------------------------------------
Chinese
夜生。何由得言说听一时。事验如此。次以文证。佛初成道。在波罗㮈仙人鹿苑。为五比丘。转四谛法。名转法轮经。佛灭度后。阿难比丘。先集此经。将集此经。先升高坐。说偈自言。佛初说法时。尔时我不见。如时是展转闻。佛游波罗㮈。为五比丘众。转四谛法轮。彼经之中。道已传闻。复言一时。明知一时。非简传之辞。辨非如此。次显正义。言一时者。就佛解释。为化之辰。目之为时。于佛一代。化时众多。为简余时。是故言一。一时之言。经中大有。如涅槃说。我于一时。在迦尸国。我于一时。在恒河岸。我于一时。在尸首林。我于一时。在王舍城。如是非一。今言一时。共彼相似。云何得知。一时从后。非是属前。准依地经。所以得知。华严大本十地品初。故言我闻一时。 圣教虽众。略要唯二。一声闻藏。二菩萨藏教声闻法。名声闻藏。教菩萨法。名菩萨藏。声藏中所教有二。一声闻声闻。二缘觉声闻。声闻者。是人本来。求声闻道。乐观四谛。成声闻性。于最后身。值佛欲小。如来为说四真谛法。而得悟道。本声闻性。今复闻声。而得悟道。是故名为声闻声闻。经言为求声闻之者。说四真谛。据斯为论。缘觉声闻者。是人本来。求缘觉道。常乐观察十二缘法。成缘觉性。于最后身值佛为说十二 现代汉语译本 夜生（Yèsheng）。如何能够说听是同时发生的呢？事情的验证就是如此。接下来用文献来证明。佛陀最初成道时，在波罗㮈（Bōluónài，今贝拿勒斯）仙人鹿苑，为五比丘（wǔ bǐqiū，佛教最早的五位出家弟子）转四谛法（sìdì fǎ，佛教的基本教义，即苦、集、灭、道），名为《转法轮经》（Zhuǎn Fǎlún Jīng）。佛陀灭度后，阿难比丘（Ānán bǐqiū，佛陀的十大弟子之一，以记忆力强著称）首先结集此经。将要结集此经时，先升到高座上，说偈语自己说道：‘佛陀最初说法时，那时我不在场，如同现在这样辗转听闻。’佛陀游化波罗㮈，为五比丘众，转四谛法轮。那部经中，已经说道是传闻。又说‘一时’，明明知道‘一时’，不是省略传闻的说法。辨析不是这样的。接下来阐明正义。说‘一时’，就佛陀来说，是教化的时辰，称之为‘时’。在佛陀一生中，教化的时间很多，为了简别其余的时间，所以说‘一’。‘一时’的说法，经中有很多，如《涅槃经》（Nièpán Jīng）说：‘我于一时，在迦尸国（Jiāshī guó）。我于一时，在恒河岸（Hénghé àn）。我于一时，在尸首林（Shīshǒu lín）。我于一时，在王舍城（Wángshè chéng）。’像这样不是一次。现在说‘一时’，和那些相似。怎么知道‘一时’是从后面来的，不是属于前面的呢？依据《地经》（Dì Jīng）就可以知道。在《华严经》（Huáyán Jīng）大本《十地品》（Shí Dì Pǐn）的开头，所以说‘我闻一时’。 圣教虽然众多，概括起来只有两种：一是声闻藏（shēngwén zàng），二是菩萨藏（púsà zàng）。教声闻法的，名为声闻藏；教菩萨法的，名为菩萨藏。声闻藏中所教的有两种：一是声闻声闻（shēngwén shēngwén），二是缘觉声闻（yuánjué shēngwén）。声闻者，是人本来就求声闻道，乐于观察四谛，成就声闻的根性。在最后一生，遇到佛陀将要示现涅槃，如来为他们说四真谛法，而得以悟道。本来就有声闻的根性，现在又听闻佛陀说法，而得以悟道，所以名为声闻声闻。经中说为求声闻道的人，说四真谛。根据这个来论述。缘觉声闻者，是人本来就求缘觉道，常常乐于观察十二因缘法（shí'èr yīnyuán fǎ），成就缘觉的根性。在最后一生遇到佛陀为他们说十二