English
English version: That is, the time when the sutra is heard. There are two explanations for this. One is related to 'hearing,' and the other is related to 'dwelling.' Being related to 'hearing' shows that this sutra is as precious and difficult to hear. Being related to 'dwelling' shows that the Tathagata dwells in other places at other times to liberate sentient beings. Sutra: Bhagavan (Bhagavan, meaning World Honored One) - These are two main accomplishments. Saying 'Bhagavan' is a transliteration of Sanskrit, which translates to 'subduing and possessing completely.' It means subduing the four maras and possessing six virtues, hence the name Bhagavan. Sutra: Dwelling in Rajagrha (Rajagrha), Grdhrakuta Mountain (Grdhrakuta) - These are three accomplishments of location. There is a general and specific explanation here. The general explanation is Rajagrha, and the specific explanation is Grdhrakuta Mountain. Saying 'dwelling' has three meanings: first, dwelling in deportment; second, dwelling in teaching the Dharma; and third, dwelling in samadhi. Among them, there are three types: first, Brahma dwelling; second, Deva dwelling; and third, Buddha dwelling. The origin of Rajagrha is that in the past, non-humans (referring to ghosts and spirits, etc.) disturbed the people and destroyed villages. The king ordered the people to write 'Rajagrha' on their doors, so the non-humans could no longer cause destruction, hence the name Rajagrha. Grdhrakuta Mountain translates to Vulture Peak Mountain. The shape of the mountain peak resembles a vulture, hence the name. Listing two locations is firstly to benefit both lay and monastic practitioners, and secondly to perfect both self-benefit and benefiting others. Therefore, this settlement is the most honored among all settlements, and this sutra is also like this, being the foremost among all sutras, so it is expounded here. Being in Grdhrakuta Mountain is because this sutra is very profound and difficult to enter, showing its supreme meaning. Sutra: Together with the great Bhikshu Sangha of twelve hundred and fifty and all the Bodhisattva Mahasattvas - This is the fourth accomplishment of the assembly. It is divided into two parts: first, the Shravaka assembly; and second, the Bodhisattva assembly. First is the Shravaka assembly, which is further divided into two parts: first, mentioning the name; and second, listing the number. 'With the great Bhikshu Sangha,' this is mentioning the name. Saying 'great' means firstly great in number, and secondly great in power and virtue. There are twelve hundred and fifty people, so it is said to be great in number. All are great Arhats, so it is said to be great in power and virtue. Saying 'Bhikshu' has five types: first, name Bhikshu; second, begging Bhikshu; third, self-proclaimed Bhikshu; fourth, Bhikshu who has broken the bonds of affliction; and fifth, Bhikshu who has obtained a place through the white four karmas. --------------------------------------------------------------------------------
Chinese
所虽有五种。今取第四。言众者和合义也。千二百五十人者。此二列数也。世尊成等正觉。于王舍城。度优楼频螺迦叶师及弟子五百眷属。频螺迦叶师及弟子二百五十。迦耶迦叶亦二百五十。舍利子目连共二百五十。住王舍城说此经故。问。大乘经中何故列声闻耶。答。有三义故。一为集经者欲令于自生信故。二令诸声闻入大乘故。三此因缘法是共有法故。先列声闻者。一为诸声闻不离于佛。常作侍者故。二于出家人生恭敬故。及诸菩萨摩诃萨俱。此二菩萨众成就也。此是梵音。翻为道心大道心。言道心者。修其圣道趣菩提故。言大道心者。简异二乘下劣心故。有七大义同前所释。言俱者兼并共及异名之义。次明总摄门中第二发起序。文分为五。一往。二恭敬。三就坐。四陈疑。五岳问。 经。尔时具寿舍利子往弥勒菩萨摩诃萨经行之处 此初往也。言尔时者。佛在王舍闻经时也。言具寿者。恭敬之辞。具命根故。舍利子者。从母立名也言弥勒者。梵音。此云慈氏也。一从愿立名。过去有佛。号为慈氏。于彼发心。愿我当来成佛之时。亦同此号故以为名。二约行立名。为此菩萨于四无量偏修慈故。三从母立名者。过去之时出家修道名最胜尊。母名慈氏。是故言慈氏也。言经行之处者。谓弥勒菩萨所在之处。为诸 现代汉语译本： 所指的‘众’有五种，这里取第四种。‘众’指的是和合之义。‘千二百五十人’，这是列举数字。世尊成就正等正觉后，在王舍城，度化了优楼频螺迦叶（Uruvilva-kasyapa，指一位苦行僧）师徒五百眷属，频螺迦叶（Nadi-kasyapa，指优楼频螺迦叶的弟弟）师徒二百五十，迦耶迦叶（Gaya-kasyapa，指优楼频螺迦叶的弟弟）也是二百五十，舍利子（Sariputra，佛陀十大弟子之一，以智慧著称）目连（Maudgalyayana，佛陀十大弟子之一，以神通著称）共二百五十。因为住在王舍城宣说此经的缘故。 问：大乘经典中，为何要列举声闻（Sravaka，听闻佛陀教诲而证悟的弟子）呢？ 答：有三种意义。一是集结经典的人想要让人们对自己产生信心。二是让各位声闻进入大乘（Mahayana，佛教的一个主要流派，强调普度众生）的境界。三是这种因缘法是共同的法门。先列举声闻，一是说明各位声闻不离开佛陀，常常作为侍者。二是对出家人产生恭敬心。 ‘及诸菩萨摩诃萨俱’，这是菩萨众成就。‘菩萨摩诃萨’是梵语，翻译过来是‘道心’、‘大道心’。‘道心’指的是修习圣道，趋向菩提（Bodhi，觉悟）。‘大道心’指的是区别于二乘（指声闻乘和缘觉乘，都属于小乘）下劣的心。有七种大的意义和前面解释的相同。‘俱’指的是兼并、共同以及异名之义。 接下来阐明总摄门中的第二发起序，文分为五部分：一、往；二、恭敬；三、就坐；四、陈疑；五、岳问。 经：‘尔时具寿舍利子往弥勒菩萨摩诃萨经行之处’，这是最初的‘往’。‘尔时’指的是佛陀在王舍城宣说经典的时候。‘具寿’是恭敬的措辞，因为具有命根的缘故。‘舍利子’是从母亲的名字来命名的。‘弥勒’是梵语，这里翻译为‘慈氏’。一是根据愿力来命名，过去有佛，名为慈氏，（弥勒菩萨）在那时发愿，希望自己将来成佛的时候，也和这位佛一样，所以以此为名。二是根据修行来命名，因为这位菩萨在四无量心中偏重修习慈心。三是从母亲的名字来命名，过去的时候出家修道，名为最胜尊，母亲名为慈氏，所以称为慈氏。‘经行之处’指的是弥勒菩萨所在的地方，为了各位...
English
English version: There are five types of 'Sangha' (Samgha, community), and here we refer to the fourth. 'Sangha' means harmony and unity. 'One thousand two hundred and fifty people' is a numerical listing. After the World Honored One attained complete and perfect enlightenment, in Rajagrha (Rajgir, ancient city in India), he converted Uruvilva-kasyapa (a hermit) and his five hundred disciples, Nadi-kasyapa (Uruvilva-kasyapa's brother) and his two hundred and fifty disciples, Gaya-kasyapa (Uruvilva-kasyapa's brother) also two hundred and fifty, Sariputra (one of the Buddha's chief disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) together two hundred and fifty. Because they resided in Rajagrha and expounded this sutra. Question: Why are Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) listed in Mahayana (a major branch of Buddhism emphasizing universal salvation) sutras? Answer: There are three reasons. First, the compilers of the sutras wanted to inspire faith in themselves. Second, to lead the Sravakas into the Mahayana path. Third, this Dharma (teaching, law) of dependent origination is a shared Dharma. Listing the Sravakas first indicates that the Sravakas do not leave the Buddha and are always attendants. Second, to generate respect for those who have left home (ordained monks and nuns). 'And with all the Bodhisattva-Mahasattvas (Bodhisattvas, beings who seek enlightenment for the benefit of all beings)', this is the accomplishment of the Bodhisattva assembly. 'Bodhisattva-Mahasattva' is a Sanskrit term, translated as 'mind of the Way', 'great mind of the Way'. 'Mind of the Way' refers to cultivating the holy path and moving towards Bodhi (enlightenment). 'Great mind of the Way' refers to distinguishing it from the inferior minds of the Two Vehicles (Sravakayana and Pratyekabuddhayana, both considered Hinayana). There are seven great meanings, the same as explained before. 'Together' means encompassing, common, and different names. Next, explaining the second initiating preface in the chapter on summarizing the essentials, the text is divided into five parts: 1. Going; 2. Respect; 3. Taking a seat; 4. Presenting doubts; 5. Yue's question. Sutra: 'At that time, the Venerable Sariputra went to where the Bodhisattva-Mahasattva Maitreya (the future Buddha) was walking', this is the initial 'going'. 'At that time' refers to when the Buddha was expounding the sutra in Rajagrha. 'Venerable' is a respectful term, because of possessing the root of life. 'Sariputra' is named after his mother. 'Maitreya' is a Sanskrit term, translated here as 'The Kind One'. First, named according to a vow, in the past there was a Buddha named The Kind One, (Maitreya Bodhisattva) made a vow at that time, hoping that when he becomes a Buddha in the future, he will be the same as this Buddha, so he is named after this. Second, named according to practice, because this Bodhisattva emphasizes cultivating loving-kindness among the four immeasurables. Third, named after his mother, in the past, he left home to cultivate the Way, named Most Victorious One, his mother's name was The Kind One, so he is called The Kind One. 'The place of walking' refers to the place where Maitreya Bodhisattva is, for all... -------------------------------------------------------------------------------- 有情说法地也。
Chinese
经。到已共相慰问 此二互相恭敬也。为谈妙法无有嗔。客言善来。善来等名为慰问。二俱尊故。但以慰问互不礼也。若致礼者。不成恭敬。有过失故。 经。俱坐盘陀石上 此三就座言。俱座者。弥勒与身子。同于一座论妙法故不求余座就石座者。当尔之时。此石近故。二乐深法故。是故不求余座。舍利子是智惠第一故能问。弥勒菩萨补处故能答。 经。是时具寿舍利子向弥勒菩萨摩诃萨作如是言弥勒今日世尊观见稻芉告诸比丘作如是说诸比丘 若见因缘彼即见法若见于法即能见佛作是语已默然无言弥勒善逝何故作如是说其事云何 此四陈疑也。观见稻芉说此法者。为外因缘法与内因缘二俱无我。假因缘有无差别故。为诸比丘说此法者。欲令引小趣大法故。何故世尊说法已而默然邪。若论圣旨微细难测。虽然以比量论有其三意。一为除慢。为诸声闻常作是念。佛虽少说我能悟大除此慢故。二为诸菩萨能说如来秘密意趣叹彼德故。三此中具足更无余故。言善逝者。善者好。逝者去。去已不退。故名善逝。言其事云何者。如来说法不离四种密语四种意趣。于八法中。今于何法说此法邪。问此事故。故列斯问。言四密语者。一引入。二自性。三对治。四转变。引入密语者。如小乘经。 现代汉语译本：有情众生说法的地方。 经文：到达后互相慰问，这是双方互相恭敬。谈论微妙的佛法，没有嗔恨。客人说：‘善来，善来’等语，都属于慰问。因为双方都值得尊敬，所以只是互相慰问，而不行礼。如果行礼，就不能算是恭敬，反而有过失。 经文：一起坐在盘陀石上，这三句是关于就座的描述。‘俱坐’是指弥勒（Maitreya，未来佛）和舍利子（Sariputra，佛陀十大弟子之一，以智慧著称）同坐在一处，讨论微妙的佛法，所以没有另外寻找座位。选择石座是因为当时这块石头离得近。他们都乐于深入佛法，所以没有寻找其他座位。舍利子因为是智慧第一，所以能够提问。弥勒菩萨（Maitreya Bodhisattva）是补处菩萨，所以能够回答。 经文：这时，具寿舍利子（Sariputra，佛陀十大弟子之一，以智慧著称）向弥勒菩萨摩诃萨（Maitreya Bodhisattva-Mahasattva，大菩萨）这样说道：‘弥勒（Maitreya，未来佛），今日世尊（世尊，对佛陀的尊称）观见稻草，告诉诸位比丘（Bhikkhu，佛教出家男众）这样说：诸位比丘（Bhikkhu，佛教出家男众），如果见到因缘，就是见到法；如果见到法，就能见到佛。’说完这些话，就默然不语。弥勒（Maitreya，未来佛），善逝（Sugata，如来的称号之一）为何这样说？这件事的含义是什么？ 这四句是陈述疑问。观见稻草而说此法，是为了说明外在的因缘法和内在的因缘法，二者都没有‘我’（自我，独立存在的实体）。只是假借因缘而有，有无的差别。为诸位比丘（Bhikkhu，佛教出家男众）说此法，是为了引导他们从小乘（Hinayana，佛教的一个主要流派，注重个人解脱）走向大乘（Mahayana，佛教的一个主要流派，注重普度众生）。世尊（世尊，对佛陀的尊称）为何说法后就默然不语呢？如果从圣人的旨意来说，那是微妙难测的。虽然如此，用比量来推论，有三种含义：一是去除傲慢。因为诸位声闻（Sravaka，听闻佛法而修行的弟子）常常这样想：佛陀虽然说得少，我却能领悟很多。为了去除这种傲慢。二是赞叹诸位菩萨（Bodhisattva，发愿普度众生的修行者）能够说出如来（Tathagata，佛陀的称号之一）秘密的意趣。三是这里已经足够完整，没有剩余的需要补充。‘善逝’（Sugata，如来的称号之一）的意思是：‘善’是好，‘逝’是去，去了就不退转，所以称为‘善逝’（Sugata，如来的称号之一）。‘这件事的含义是什么’，如来说法不离四种密语和四种意趣。在八法中，现在是在哪种法中说此法呢？问的就是这件事。所以列出这些问题。四种密语是：一、引入；二、自性；三、对治；四、转变。引入密语，比如小乘经。