T23n1444_根本說一切有部毗奈耶出家事

大正藏第 23 冊 No. 1444 根本說一切有部毗奈耶出家事

No. 1444

根本說一切有部毗奈耶出家事卷第一

大唐三藏義凈奉　制譯

總攝頌曰：

舍利子出家、　　並外道二人、　及驅烏少兒、　　阿羅漢病女。

別攝頌曰：

舍利子出家，　　許受近圓法；　調伏謂小軍，　　外道並五種。

爾時有占波國王，名曰央伽，復有鄰國摩揭陀王，號大蓮華，兩境相接，並皆人民熾盛、豐樂安隱、兵馬精強，互相攻伐一得一失，已歷多年。後於異時，其央伽王以國充人實，追計舊怨，即繕甲治兵、盛興軍旅，誡期誓眾，共來誅滅。於時邊人先覺，馳使報王，其王既聞，出師御捍，交兵對戰。蓮華敗績，收軍入城，閉關固拒。時央伽王志在平克，遣使報曰：「若也出降為善；如其不者，終不相容。假使騰空，飛羅掩取；設令入水，沈網牽來；乃至登山竄林，亦無逃路。」其蓮華王聞已大懼，即告群臣曰：「今央伽兵盛，嚴使又來，國難既深，何方免釋？」諸臣答王，說伽他曰：

「有王便有國，　　無王國不存；　國破可還興，　　命殞終難續。　國命兩相違，　　人應善護命；　國破還成立，　　命斷更難期。」

時諸臣

【現代漢語翻譯】現代漢語譯本：大正藏第二十三冊，編號1444，《根本說一切有部毗奈耶出家事》

編號1444

根本說一切有部毗奈耶出家事卷第一

大唐三藏義凈奉旨翻譯

總攝頌說：

舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）出家，以及外道二人，還有驅烏少兒，阿羅漢（Arhat，已證得涅槃的修行者）病女。

別攝頌說：

舍利子出家，允許接受近圓法（Upasampadā，比丘受具足戒的儀式）；調伏指的是小軍，外道以及五種情況。

當時，占波（Campā，古印度城市）有個國王，名叫央伽（Aṅga），鄰國摩揭陀（Magadha，古印度王國）有個國王，號稱大蓮華（Mahāpadma），兩國邊境相接，兩國人民都非常興盛，豐衣足食，安居樂業，兵馬精良強壯，互相攻打，互有勝負，已經持續多年。後來在某個時候，央伽國王認為自己的國家人多勢眾，想要報以前的仇恨，於是修繕盔甲，整治兵器，大興軍旅，告誡並誓師，一同前來誅滅摩揭陀國。當時邊境的人先發現了，派人飛奔去報告國王，國王聽聞后，出兵抵禦，雙方交戰。大蓮華戰敗，收兵入城，關閉城門堅守。當時央伽國王決心要徹底攻克，派使者通報說：『如果出城投降是最好的；如果不投降，最終不會放過你們。即使騰空飛起，也會用羅網抓住；即使潛入水中，也會用沉網拉上來；甚至就算登山躲入森林，也沒有逃脫的道路。』大蓮華國王聽了非常害怕，就告訴群臣說：『現在央伽的兵力強盛，使者又來威脅，國家危難已經很深了，有什麼辦法可以免除這場災禍？』各位大臣回答國王，說了這樣一段偈頌：

『有國王才會有國家，沒有國王國家就不能存在；國家破滅了還可以復興，生命逝去了就很難延續。國家和生命兩者相違背，人們應該好好保護生命；國家破滅了還可以重新建立，生命斷絕了就很難再有來期。』

當時各位大臣

【English Translation】 English version: T23, No. 1444, The Vinaya-vastu of the Mūlasarvāstivāda School on Ordination

No. 1444

The Vinaya-vastu of the Mūlasarvāstivāda School on Ordination, Volume 1

Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

Summary Verse:

Śāriputra's (one of the Buddha's ten principal disciples, known for his wisdom) ordination, along with two non-Buddhists, and the boy who drove away crows, and the sick daughter of an Arhat (one who has attained Nirvana).

Specific Summary Verse:

Śāriputra's ordination, permission to receive the Upasampadā (full ordination ceremony for monks); 'Subduing' refers to the small army, non-Buddhists, and five conditions.

At that time, there was a king of Campā (ancient Indian city), named Aṅga, and a neighboring king of Magadha (ancient Indian kingdom), named Mahāpadma. The borders of the two countries were adjacent, and the people of both countries were prosperous, living in abundance, peace, and security, with strong and well-equipped armies. They had been attacking each other, with alternating victories and losses, for many years. Later, at one point, King Aṅga, seeing that his country was populous and strong, sought to avenge old grievances. He repaired armor, prepared weapons, and mobilized a large army, admonishing and swearing an oath to his troops to jointly destroy Magadha. At that time, the border people noticed this first and sent messengers to report to their king. Upon hearing this, the king of Magadha sent out troops to resist, and the two sides engaged in battle. Mahāpadma was defeated, retreated into the city, and closed the gates to defend it. King Aṅga, determined to conquer completely, sent a message saying: 'If you surrender, that would be best; if you do not, you will not be spared. Even if you fly into the sky, we will catch you with nets; even if you dive into the water, we will pull you up with dragnets; even if you climb mountains and hide in forests, there is no escape.' King Mahāpadma was greatly frightened upon hearing this and said to his ministers: 'Now the army of Aṅga is strong, and their messenger has come to threaten us. The national crisis is deep. What way is there to escape this calamity?' The ministers replied to the king, reciting the following gatha (verse):

'With a king, there is a country; without a king, the country cannot exist. A country destroyed can be restored, but a life lost is difficult to continue. The country and life are in conflict; people should protect life well. A country destroyed can be re-established, but a life ended is difficult to expect again.'

At that time, the ministers

等勸王出降，王從其義，便自鎖頸，詣央伽處，相與立盟，永供輸稅。其事既畢，遂即放還。

爾時菩薩在睹史天宮，觀察世界有五事具處，將欲下生。時六慾諸天，辦所應辦，于迦維羅衛國閱頭檀家，三凈摩耶夫人胎中，乃令獲大吉夢，見菩薩作白象形，降神母胎。當此之時，大地震動，光明晃耀，映奪金色，周遍世界，過日月輪，乃至上極三十三天，朗然洞徹，一切幽暗，無不皆除。設使日月威光先所遺漏，不自分辯長處晦冥，一遇神光，普皆相見。然聖人示相，非世間所知。於時有四大國王：第一王舍城，有大蓮華王；第二室羅伐城，有摩羅大王；第三鄔舍尼城，奢多彌大王；第四驕奢彌城，阿難多泥彌大王。此之四王，當菩薩降生之日，各于內宮俱誕太子。其大蓮華王，以誕子遇光，便謂子瑞，作是念言：「我子威德，如日出時。我子威光，能照世界。」以其光影殊勝，用表休祥，因遂名為影勝太子。

時摩羅大王亦同彼王，以彼光明而為子瑞，便作是言：「我今此子初生，休徴殊勝，光明遍滿，國界清夷，宜可表德立名。」因遂名為勝軍太子。

時奢多彌王亦同彼王，將為子瑞，而作是言：「我子有德，出現光明，宜可立名，表彰休祥。」因遂名為出光太子。

時阿難多泥彌王亦

【現代漢語翻譯】現代漢語譯本於是眾人勸說國王投降，國王聽從了他們的建議，便自己用鎖鏈鎖住脖子，前往央伽（Yāng qié）處，與他立下盟約，承諾永遠進貢賦稅。事情結束后，央伽（Yāng qié）便釋放了國王。

這時，菩薩在睹史天宮（Dǔ shǐ tiān gōng），觀察到世間具備五種條件，將要降生。當時六慾諸天（Liù yù zhū tiān）準備好了一切，在迦維羅衛國（Jiā wéi luó wèi guó）閱頭檀家（Yuè tóu tán jiā），摩耶夫人（Mó yé fū rén）的胎中，於是摩耶夫人（Mó yé fū rén）獲得了一個吉祥的夢，夢見菩薩化作白象的形象，降入她的胎中。當這個時候，大地震動，光明閃耀，光芒勝過金色，遍佈整個世界，超過了日月的光輝，甚至到達了三十三天（Sān shí sān tiān）的頂端，明亮而通透，一切黑暗都消失了。即使是日月的光輝先前遺漏的地方，無法分辨長處和黑暗，一旦遇到這神聖的光芒，都能互相看見。然而，聖人所顯示的景象，不是世間人所能理解的。當時有四大國王：第一是王舍城（Wáng shě chéng）的大蓮華王（Dà lián huá wáng）；第二是室羅伐城（Shì luó fá chéng）的摩羅大王（Mó luó dà wáng）；第三是鄔舍尼城（Wū shě ní chéng）的奢多彌大王（Shē duō mí dà wáng）；第四是驕奢彌城（Jiāo shē mí chéng）的阿難多泥彌大王（Ā nán duō ní mí dà wáng）。這四位國王，在菩薩降生的那一天，各自的內宮都誕生了太子。大蓮華王（Dà lián huá wáng）因為誕生的兒子遇到了光明，便認為這是兒子的祥瑞，心想：『我的兒子有威德，如同太陽升起的時候。我的兒子的威光，能夠照亮世界。』因為這光影非常殊勝，用來表示吉祥，因此就給兒子取名為影勝太子（Yǐng shèng tài zǐ）。

當時摩羅大王（Mó luó dà wáng）也和那位國王一樣，因為那光明而認為是兒子的祥瑞，便這樣說：『我現在的這個兒子初生，吉祥的徵兆非常殊勝，光明遍滿，國家清平安定，應該用來表彰他的德行，給他取個名字。』因此就給兒子取名為勝軍太子（Shèng jūn tài zǐ）。

當時奢多彌王（Shē duō mí wáng）也和那位國王一樣，認為是兒子的祥瑞，便這樣說：『我的兒子有德行，出現了光明，應該給他取個名字，表彰他的吉祥。』因此就給兒子取名為出光太子（Chū guāng tài zǐ）。

當時阿難多泥彌王（Ā nán duō ní mí wáng）也...

【English Translation】 English version Then they persuaded the king to surrender. The king followed their advice, and locked his own neck with chains, went to Yangjia (Yāng qié), and made an alliance with him, promising to pay taxes forever. After the matter was completed, he was released.

At that time, the Bodhisattva was in the Tushita Heaven (Dǔ shǐ tiān gōng), observing that the world had five conditions in place, and was about to be born. At that time, the Six Desire Heavens (Liù yù zhū tiān) prepared what should be prepared, in Kapilavastu (Jiā wéi luó wèi guó), at the house of Yuetoutan (Yuè tóu tán jiā), in the womb of Queen Maya (Mó yé fū rén), and then Queen Maya (Mó yé fū rén) obtained a great auspicious dream, seeing the Bodhisattva in the form of a white elephant, descending into her womb. At this time, the earth shook, the light shone, surpassing the color of gold, all over the world, surpassing the sun and moon, even reaching the top of the Thirty-three Heavens (Sān shí sān tiān), bright and transparent, all darkness disappeared. Even if the sun and moon's light had previously missed, unable to distinguish between length and darkness, once encountering this divine light, they could all see each other. However, the appearance shown by the sage is not known to the world. At that time, there were four great kings: the first was King Dalianhua (Dà lián huá wáng) of Wangshe City (Wáng shě chéng); the second was King Moluo (Mó luó dà wáng) of Shiluofa City (Shì luó fá chéng); the third was King Sheduomi (Shē duō mí dà wáng) of Wusheni City (Wū shě ní chéng); and the fourth was King Anantuonimi (Ā nán duō ní mí dà wáng) of Jiaoshemi City (Jiāo shē mí chéng). These four kings, on the day of the Bodhisattva's birth, each had a prince born in their inner palace. King Dalianhua (Dà lián huá wáng), because the born son encountered light, considered it an auspicious sign for the son, thinking: 'My son has power and virtue, like the sun rising. My son's light can illuminate the world.' Because this light and shadow were very special, used to represent auspiciousness, therefore he named his son Prince Yingsheng (Yǐng shèng tài zǐ).

At that time, King Moluo (Mó luó dà wáng) was also the same as that king, because of that light, he considered it an auspicious sign for the son, and said: 'My son is born now, the auspicious signs are very special, the light is full, the country is peaceful and stable, it should be used to commend his virtue, give him a name.' Therefore, he named his son Prince Shengjun (Shèng jūn tài zǐ).

At that time, King Sheduomi (Shē duō mí wáng) was also the same as that king, considering it an auspicious sign for the son, and said: 'My son has virtue, and light has appeared, he should be given a name to commend his auspiciousness.' Therefore, he named his son Prince Chuguang (Chū guāng tài zǐ).

At that time, King Anantuonimi (Ā nán duō ní mí dà wáng) also...

同彼王，以為子瑞，而作是言：「我子誕生，如日初出，揚光破暗，光輝轉升，用表嘉祥。」因遂名為日初太子。

爾時四國王等各各為子標瑞立名，咸悉不知並是釋迦菩薩大威神力之所顯現。然諸王子並久積勝因，有大願力，各將眷屬，隨聖來生。所以影勝應期，亦是異人間出，遂使初生之日，五百大臣皆生一子，隨其族姓而為立名。其影勝太子，置八乳母而保養之。日就月將，如蓮華出水，其所習學，經書技藝、歷數算計，及一切剎利灌頂王法，無所不解，更復留心工巧之處，及調象馭馬、乘車等法，彎弓走箭、搭索之方，擊劍治瘡，眾術皆盡；四種明處，貫練無遺。並五百大臣之子，亦悉通達。

後於異時，太子監國，因於暇日，乘象遊行，乃見人間徴斂賦稅。便問從者：「此輩何故有所徴求？」答曰：「彼是鄰國央伽王使，遠來收索。」太子問曰：「我國何故輸稅與他？」答曰：「久來若此。」是時太子即召使人問曰：「彼國是剎利灌頂王，我國亦是剎利灌頂王，統化不同，人民各異。何緣越國逾限，就此徴求？宜可即還，從茲永絕。」其使聞已，便作是念：「今此太子，稟性剛獷，意欲違盟，令我空返。我等今者可就大蓮華而為徴索。」既見王已，還敕依舊徴收。太子卻歸，還逢此使如前徴索

【現代漢語翻譯】現代漢語譯本：如同彼王一樣，認為這是兒子的吉祥之兆，於是說道：『我的兒子誕生，就像初升的太陽，散發光芒驅散黑暗，光輝不斷上升，以此來彰顯吉祥。』因此就命名為日初太子（Rìchū Tàizǐ，Rising Sun Prince）。當時四國王（Sì Wáng，Four Kings）等各自為兒子預示吉祥並取名，完全不知道這些都是釋迦菩薩（Shìjiā Púsà，Śākyamuni Bodhisattva）大威神力所顯現的。然而各位王子都積累了深厚的善因，有宏大的願力，各自帶領眷屬，跟隨聖人降生。所以影勝（Yǐngshèng）應時而生，也是不同凡響的人間英傑，以至於他出生的那一天，五百位大臣都各自生了一個兒子，按照他們的族姓為他們取名。對於影勝太子，安排了八位乳母來照料他。他一天天長大，就像蓮花從水中長出一樣，他所學習的經書技藝、曆法算術，以及一切剎利（chàlì，Kshatriya）灌頂王法，沒有不理解的，還用心研究工巧之事，以及調象馭馬、乘坐車乘等方法，彎弓射箭、投擲繩索的技巧，擊劍治療創傷，各種技藝都精通；四種明處（sì zhǒng míngchù，Four Sciences），貫通練習沒有遺漏。連同五百位大臣的兒子，也都全部通達。後來在某一天，太子監國理政，趁著空閑的日子，乘坐大象出遊，看到有人間徵收賦稅。便問隨從：『這些人為何要徵收賦稅？』隨從回答說：『他們是鄰國央伽王（Yāngqié Wáng，King of Anga）的使者，遠道而來收取賦稅。』太子問道：『我國為何要向他國繳納賦稅？』隨從回答說：『長久以來都是這樣。』當時太子就召見使者問道：『彼國是剎利灌頂王，我國也是剎利灌頂王，統治方式不同，人民也各不相同。為何要越過國界，超出範圍，到這裡來徵收賦稅？應該立即返回，從此永遠斷絕。』使者聽了之後，便這樣想：『現在這位太子，秉性剛烈，想要違背盟約，讓我空手而歸。我們現在可以去大蓮華（Dà Liánhuá）那裡去徵收。』（使者）見到國王之後，（國王）下令依舊徵收。太子返回，又遇到這些使者像之前一樣徵收賦稅。

【English Translation】 English version: Like that king, he regarded it as an auspicious sign for his son, and said, 'My son is born, like the rising sun, emitting light to dispel darkness, its radiance ever increasing, to signify auspiciousness.' Therefore, he named him Prince Richu (Rìchū Tàizǐ, Rising Sun Prince). At that time, the Four Kings (Sì Wáng, Four Kings) and others each predicted auspicious signs and named their sons, completely unaware that these were all manifestations of the great spiritual power of Śākyamuni Bodhisattva (Shìjiā Púsà, Śākyamuni Bodhisattva). However, all the princes had accumulated profound merits and possessed great vows, each leading their families to be born following the sage. Therefore, Yingsheng (Yǐngshèng) was born in response to the times, also an extraordinary hero among men, so that on the day of his birth, five hundred ministers each had a son, and they were named according to their clan names. For Prince Yingsheng, eight wet nurses were arranged to care for him. He grew day by day, like a lotus emerging from the water, and he understood all the scriptures, skills, calendars, arithmetic, and all Kshatriya (chàlì, Kshatriya) enthronement laws, and he also devoted himself to craftsmanship, as well as taming elephants and horses, riding chariots, etc., archery, lassoing techniques, swordsmanship, and wound healing; he mastered all kinds of skills; the Four Sciences (sì zhǒng míngchù, Four Sciences) were thoroughly practiced without omission. Together with the sons of the five hundred ministers, they were all accomplished. Later, on one occasion, the prince oversaw the affairs of the state, and during a leisure day, he rode an elephant and saw people collecting taxes. He asked his attendants, 'Why are these people collecting taxes?' The attendants replied, 'They are messengers from King Anga (Yāngqié Wáng, King of Anga) of the neighboring country, who have come from afar to collect taxes.' The prince asked, 'Why does our country pay taxes to another country?' The attendants replied, 'It has been like this for a long time.' At that time, the prince summoned the messengers and asked, 'Their country is a Kshatriya enthronement king, and our country is also a Kshatriya enthronement king, with different governing methods and different people. Why do you cross the border and exceed the limits to collect taxes here? You should return immediately and end this forever.' After hearing this, the messengers thought, 'This prince is now of a fierce nature, wanting to violate the alliance, causing me to return empty-handed. We can now go to the Great Lotus (Dà Liánhuá) to collect taxes.' After seeing the king, (the king) ordered the collection to continue as before. The prince returned and encountered these messengers collecting taxes as before.

不止，太子告曰：「我已發遣，何得尚留？即還為善，若不去者必加嚴罰。」諸人懷懼，相率俱還，至國具奏王知：「其影勝太子，為人獷暴，違盟負信，不受徴科，幸愿大王早為先策。如其不爾，恐招後患。」時王即以伽他答使臣曰：

「樹木在萌芽，　　爪甲便能斷；　扶疏大連抱，　　斤斧莫能摧。」

爾時央伽王大怒，便發使致書大蓮華王曰：「影勝逆命，繫頸送來。若不然者，我當自往就彼屠戮。宜知朕意。」蓮華聞已，君臣恐懼，唯憂亡國。便召影勝，責其違拒，並遣與書。影勝白言：「彼是剎利灌頂王，我國亦是剎利灌頂王，境界各殊，何緣供稅？唯愿大王與我四兵，自共對決。」時蓮華王即自思忖，知其影勝堪謀大事，遂乃復書央伽王曰：「辱書賜追影勝，仍令繫頸馳送將來。但我此子，欲令紹繼先王，嚴告雖加，未敢從命。大王必欲雄力掩覆、猛氣相陵，橫野列兵，唯知待罪。」央伽披奏，忿怒非常，便敕合國徴兵，煉磨器械：「我將親往，破滅蓮華，誅斬影勝。」遂興萬衆千軍，兵馬騰躍，旌旗蔽地，鐘鼓聒天，直入摩揭陀國。時蓮華大怖，即召影勝，付授四兵。於時太子既受王教，率大臣子，而宣令曰：「央伽與國宿仇，我今報復，寇賊入境，佇濟嘉謀。汝等世積功勛，受國恩寵，

【現代漢語翻譯】不止太子告訴他們：『我已經把你們遣返回去了，為何還留在這裡？最好還是回去，如果不走，必定嚴懲。』眾人心懷恐懼，一起回去，到了國都，詳細稟告國王：『那個影勝太子（Yingsheng Taizi），為人粗獷暴戾，違背盟約，不講信用，不接受徵稅，希望大王早做打算。如果不是這樣，恐怕會招來後患。』當時國王就用伽他（Gatha）回答使臣說：『樹木在萌芽時，爪甲就能折斷；等到枝繁葉茂，連抱粗細，斧頭也無法摧毀。』當時央伽王（Yangjia Wang）大怒，就派使者送信給大蓮華王（Dalianhua Wang）說：『影勝（Yingsheng）違抗命令，把他捆起來送來。如果不這樣，我就親自去屠殺他們。你應該知道我的意思。』蓮華王（Lianhua Wang）聽了，君臣都感到恐懼，只擔心國家滅亡。就召見影勝（Yingsheng），責備他違抗命令，並把信給他看。影勝（Yingsheng）稟告說：『他是剎利灌頂王（Chali Guanding Wang），我國也是剎利灌頂王（Chali Guanding Wang），疆界各不相同，為何要進貢納稅？希望大王給我四種軍隊，我親自與他對決。』當時蓮華王（Lianhua Wang）自己思量，知道這個影勝（Yingsheng）能夠謀劃大事，於是就回信給央伽王（Yangjia Wang）說：『承蒙您來信追要影勝（Yingsheng），還命令把他捆起來送去。但是這個孩子，我想讓他繼承先王的王位，雖然嚴厲告誡過他，但還是不敢聽從您的命令。大王如果一定要用強大的力量來壓制，用猛烈的氣勢來欺凌，在郊外陳兵列陣，我只有聽憑處置。』央伽王（Yangjia Wang）看完奏書，非常憤怒，就命令全國徵兵，磨礪兵器：『我將親自前往，攻破蓮華國（Lianhua Guo），誅殺影勝（Yingsheng）。』於是興起萬衆千軍，兵馬騰躍，旌旗遮天蔽日，鐘鼓聲震天動地，直接進入摩揭陀國（Mojietuo Guo）。當時蓮華王（Lianhua Wang）非常害怕，就召見影勝（Yingsheng），把四種軍隊交給他。當時太子接受了國王的命令，率領大臣的子弟，宣告說：『央伽國（Yangjia Guo）與我國有宿仇，我今天要報復。寇賊入侵，等待著好的計謀。你們世代積累功勛，受到國家的恩寵，』

【English Translation】 Not only that, the Crown Prince told them: 'I have already sent you back, why are you still here? It would be best to return, if you do not leave, you will surely be severely punished.' The people were fearful and returned together. Upon arriving in the capital, they reported to the King in detail: 'That Crown Prince Yingsheng (Yingsheng Taizi), is a violent and unruly person, who violates alliances, breaks faith, and refuses to pay taxes. We hope that Your Majesty will make plans early. If not, I fear it will bring future troubles.' At that time, the King replied to the envoys with a Gatha: 'When trees are in bud, nails and teeth can break them; when they are luxuriant and thick, so large that many arms can embrace them, axes cannot destroy them.' At that time, King Yangjia (Yangjia Wang) was furious and sent a letter to King Dalianhua (Dalianhua Wang), saying: 'Yingsheng (Yingsheng) has defied my orders, tie him up and send him here. If not, I will personally go and slaughter them. You should know my intentions.' King Lianhua (Lianhua Wang) heard this, and the ministers were terrified, fearing only the destruction of the kingdom. He summoned Yingsheng (Yingsheng), blamed him for defying orders, and showed him the letter. Yingsheng (Yingsheng) reported: 'He is a Kshatriya Inaugurated King (Chali Guanding Wang), and our country is also a Kshatriya Inaugurated King (Chali Guanding Wang). The boundaries are different, why should we pay taxes? I hope that Your Majesty will give me four types of troops, and I will personally confront him.' At that time, King Lianhua (Lianhua Wang) pondered to himself, knowing that this Yingsheng (Yingsheng) was capable of planning great things, so he replied to King Yangjia (Yangjia Wang): 'I am honored to receive your letter demanding Yingsheng (Yingsheng), and ordering him to be tied up and sent. However, I want this son to succeed the former king. Although I have sternly warned him, I dare not obey your orders. If Your Majesty insists on using powerful force to suppress, and fierce momentum to bully, deploying troops in the wilderness, I can only await punishment.' King Yangjia (Yangjia Wang) read the memorial and was extremely angry. He ordered the conscription of troops throughout the country and the sharpening of weapons: 'I will personally go and destroy the Kingdom of Lianhua (Lianhua Guo) and kill Yingsheng (Yingsheng).' Thus, he raised tens of thousands of troops, the soldiers and horses leaped, the flags covered the sky, and the sound of bells and drums shook the heavens, directly entering the Kingdom of Mojietuo (Mojietuo Guo). At that time, King Lianhua (Lianhua Wang) was very frightened and summoned Yingsheng (Yingsheng), entrusting him with the four types of troops. At that time, the Crown Prince received the King's order, led the sons of the ministers, and announced: 'The Kingdom of Yangjia (Yangjia Guo) has an old feud with our country, and I will take revenge today. The invaders have entered our territory, awaiting good strategies. You have accumulated merits for generations and received the favor of the country,'

何方助我，破賊安人？」答曰：「某等雖無計略，敢竭股肱侍從太子。」爾時影勝說伽他曰：

「治國養黎人，　　應當善守護；　為他所侵奪，　　萬姓失歸依。」

是時太子告諸人曰：「汝等同心共力衛護於我。」作是語已，號令三軍，兵馬咸發。時大蓮華王登高樓上，與諸侍衛前後圍繞觀望軍眾，謂諸臣曰：「此是誰兵？」答曰：「此是影勝太子兵。」王曰：「汝等應知，兵眾甚大。宜可號為兵眾影勝。」其中或稱此是大梯影勝，如是種種嘆美太子威德盛相。

爾時太子告諸人曰：「吾聞善戰者，不勞軍陣。今央伽王有大兵馬，其數甚多，不可爭鋒，致傷我眾。權謀秘決，擒獲為先。」即募驍雄，伺其無備，遂殺央伽。三軍六師，一時退散，爰整兵士，逐北前臨。彼國之人，不知王死，安城固守。時影勝太子即令槍彼王頭，示于城內，仍宣令曰：「此是汝國央伽王頭，汝等可急開門。若不爾者，同時喪命。」眾聞大怖，即為開門，諸有大臣繫頸歸款，所有百姓無不順伏。是時影勝太子既入城已，遣使聞奏，還白父王：「幸承大王威嚴、臣人盡力，央伽逆命，今已斬除，合境無虞，遠安邇肅。」蓮華聞已，慶悅無量，即以種種衣服瓔珞嚴身之具，及七寶蓋送與影勝。即便令彼占波為王，以代央伽

{ "translations": [ "現代漢語譯本：", "『誰能幫助我，擊敗賊寇，安定百姓？』回答說：『我們雖然沒有計謀策略，但敢竭盡全力侍奉太子。』當時影勝（Yingsheng）（太子名）說了這首偈：", "『治理國家養育百姓，應當善於守護；如果被他人侵奪，萬民百姓就會失去依靠。』", "這時太子告訴眾人說：『你們要同心協力保護我。』說完這些話后，號令三軍，兵馬全部出發。當時大蓮華王（Dalianhua Wang）（國王名）登上高樓，與眾多侍衛前後圍繞，觀看軍隊，對大臣們說：『這是誰的軍隊？』回答說：『這是影勝太子的軍隊。』國王說：『你們應該知道，軍隊數量非常龐大。可以稱之為兵眾影勝。』其中有人稱這是大梯影勝，像這樣種種讚美太子威德盛大的儀容。", "當時太子告訴眾人說：『我聽說善於作戰的人，不需勞師動眾。現在央伽王（Yangjia Wang）（國王名）有強大的軍隊，數量眾多，不可正面交鋒，以免損傷我們的士兵。最好的策略是秘密行動，擒獲敵王為先。』於是招募驍勇的將士，趁其不備，殺死了央伽王。三軍六師，一時潰散，於是整理兵士，追擊敗兵前進。央伽國的人，不知道國王已死，堅守城池。當時影勝太子就命令用槍挑起央伽王的頭，在城內示眾，並宣告說：『這是你們的央伽王的頭，你們可以趕快打開城門。如果不打開，同時喪命。』眾人聽了非常害怕，就打開了城門，各位大臣都用繩子繫著脖子前來投降，所有百姓沒有不順從歸服的。這時影勝太子進入城后，派遣使者稟告，回報父王說：『幸蒙大王威嚴，臣下盡力，央伽王違抗命令，現在已經斬除，整個國家沒有憂患，遠方安定，近處肅靜。』蓮華王聽了，高興得不得了，就用各種衣服瓔珞裝飾身體的物品，以及七寶傘送給影勝太子。隨即命令他在占波（Zhanbo）（地名）為王，代替央伽王。" ], "english_translations": [ "English version:", \"'Who can help me defeat the bandits and bring peace to the people?' The reply was: 'Although we have no strategies, we dare to exert all our strength to serve the crown prince.' At that time, Yingsheng (Shadow Victorious) (name of the crown prince) spoke this verse:", "『To govern the country and nurture the people, one should be good at guarding it; if it is invaded by others, the myriad people will lose their refuge.』", "At this time, the crown prince told the people: 'You must work together to protect me.' After saying these words, he ordered the three armies, and all the soldiers set out. At that time, King Dalianhua (Great Lotus Flower) (name of the king) ascended the high tower, surrounded by many guards, watching the army, and said to the ministers: 'Whose army is this?' The reply was: 'This is the army of Crown Prince Yingsheng.' The king said: 'You should know that the army is very large. It can be called the Army Shadow Victorious.' Among them, some called it the Great Ladder Shadow Victorious, like this, praising the crown prince's majestic and prosperous appearance.", "At that time, the crown prince told the people: 'I have heard that those who are good at fighting do not need to mobilize troops. Now King Yangjia (Central Bank) (name of the king) has a strong army, and the number is large, so it is impossible to confront them head-on, so as not to injure our soldiers. The best strategy is to act secretly and capture the enemy king first.' So he recruited brave generals, and killed King Yangjia while he was unprepared. The three armies and six divisions collapsed at once, so he reorganized the soldiers and pursued the defeated soldiers forward. The people of Yangjia did not know that the king was dead, and they defended the city firmly. At that time, Crown Prince Yingsheng ordered the head of King Yangjia to be picked up with a spear and shown to the public in the city, and announced: 'This is the head of your King Yangjia, you can quickly open the city gate. If you don't open it, you will die at the same time.' The crowd was very frightened when they heard this, so they opened the city gate, and the ministers came to surrender with ropes around their necks, and all the people obeyed and surrendered. At this time, after Crown Prince Yingsheng entered the city, he sent an envoy to report to his father, saying: 'Fortunately, I have received the majesty of the king, and my ministers have done their best. King Yangjia disobeyed the order, and now he has been beheaded. The whole country has no worries, the distant places are stable, and the nearby places are quiet.' King Lianhua was very happy when he heard this, so he sent all kinds of clothes, necklaces, and body decorations, as well as seven-treasure umbrellas to Crown Prince Yingsheng. Immediately ordered him to be the king in Zhanbo (place name), replacing King Yangjia." ] }

。其國百姓，因共號為影勝大王。后時聖德神功，通被幽顯，人民豐樂，寇賊屏除，威德嘉聲，流佈遐邇。

後於異時，蓮華王崩，摩揭陀國諸群臣等告哀請還，統治本國。是時影勝即以占波國事付彼舊臣，嚴駕星馳，赴哀歸國。服制既畢，紹繼父王，以法化人，風調雨順，百穀豐熟，兆庶又安。立德轉高，鄰國慕化，無諸怨賊。

爾時中方有一婆羅門子，欲學法術，遍行諸處，漸至南方。其南天竺，有大婆羅門名曰地師，善明四論，世號大師。即便詣彼師所，頂禮其足，叉手白言：「我于師所，為弟子禮。」彼即問曰：「欲何所學？」答曰：「我今學四明大論。」師曰：「任隨所學。」即便學諸事法。婆羅門法，每月三日，諸事皆悉不作，或時洗浴、或入城市、或火中燒木。既到是日，諸婆羅門子，共往取木欲燒，隨路而去。便即相問種姓生處，犢子等四姓，隨一而說。復相問言：「汝是何方？」一即說言：「我是東方。」或有說言：「我是南方。」或有說言：「我是西方。」或有說言：「我是北方。」復作是言：「彼諸國土，我悉見聞。」即伽他曰：

「智慧出東方，　　兩舌在西國，　敬順生南國，　　惡口居北方。」

婆羅門子等作如是言：「諸處悉知，不知中國如何？」諸弟子等咨

【現代漢語翻譯】現代漢語譯本：他們國家的百姓，因此共同稱他為影勝大王（名字）。後來，他的聖德神功，普遍施及顯隱之處，人民生活富足快樂，盜賊也被清除，他的威望和美名，遠近流傳。後來在另一時間，蓮華王（名字）駕崩，摩揭陀國（古代印度王國名）的各位大臣等前來報喪，請求影勝大王回國，統治自己的國家。當時，影勝大王就把占波國（古代印度王國名）的事務交給那裡的舊臣，自己整頓車駕，像流星一樣快速趕路，回去奔喪歸國。喪服期滿后，他繼承了父王的王位，用佛法教化人民，風調雨順，五穀豐登，百姓又一次安定。他的德行越來越高尚，鄰國都仰慕他的教化，沒有了怨恨和盜賊。當時，中方有一個婆羅門（印度教僧侶）的兒子，想要學習法術，走遍各地，漸漸來到了南方。在南天竺（南印度古國名），有一位大婆羅門名叫地師（名字），精通四論，世人稱他為大師。婆羅門子就去拜訪地師，頂禮他的腳，合掌說道：『我願意在您這裡，行弟子之禮。』地師就問他說：『你想學什麼？』回答說：『我現在想學四明大論。』地師說：『隨你學什麼都可以。』於是就開始學習各種事務之法。按照婆羅門的規矩，每個月的三日，所有的事情都不做，有時洗浴，有時進入城市，有時在火中燒木。到了這一天，各位婆羅門子，一起去取木柴準備燒，沿著路走去。便互相詢問種姓和出生地，犢子等四個種姓，隨便說一個。又互相問道：『你是哪裡人？』一個人就說：『我是東方人。』有的人說：『我是南方人。』有的人說：『我是西方人。』有的人說：『我是北方人。』又說：『那些國家，我都見過聽過。』於是用伽他（梵語詩歌）說道：『智慧出自東方，兩舌出現在西國，敬順產生在南國，惡口居住在北方。』婆羅門子們這樣說道：『各個地方都知道，不知道中國怎麼樣？』各位弟子詢問

【English Translation】 English version: The people of that country, therefore, commonly called him King Ying Sheng (name). Later, his sacred virtue and divine merits universally benefited both the visible and invisible realms. The people lived in prosperity and happiness, and bandits were eliminated. His prestige and good reputation spread far and wide. Later, at another time, King Lotus Flower (name) passed away. The ministers of the Kingdom of Magadha (ancient Indian kingdom) came to report the mourning and requested King Ying Sheng to return to rule his own country. At that time, King Ying Sheng entrusted the affairs of the Kingdom of Champa (ancient Indian kingdom) to the old ministers there, and he prepared his carriage and rushed back to his country like a shooting star to attend the funeral. After the mourning period was over, he succeeded his father as king, and he transformed the people with the Dharma. The weather was favorable, the crops were abundant, and the people were once again at peace. His virtue became increasingly noble, and neighboring countries admired his teachings. There were no more grievances or bandits. At that time, there was a Brahmin (Hindu priest) son from the central region who wanted to learn magic arts. He traveled all over, gradually arriving in the south. In South India (ancient South Indian kingdom), there was a great Brahmin named Master Di (name), who was well-versed in the Four Treatises and was known as a great master. The Brahmin son went to visit Master Di, prostrated at his feet, and said with his palms together: 'I wish to be your disciple here.' The master asked him: 'What do you wish to learn?' He replied: 'I now wish to learn the Four Bright Treatises.' The master said: 'You may learn whatever you wish.' So he began to learn various methods of practice. According to Brahmin customs, on the third day of each month, all activities were suspended. Sometimes they would bathe, sometimes they would enter the city, and sometimes they would burn wood in the fire. When that day arrived, the Brahmin sons would go together to collect firewood to burn, walking along the road. They would ask each other about their caste and place of birth, mentioning one of the four castes, such as the calf caste. They would also ask each other: 'Where are you from?' One would say: 'I am from the east.' Some would say: 'I am from the south.' Some would say: 'I am from the west.' Some would say: 'I am from the north.' They would also say: 'I have seen and heard about those countries.' Then they would say in a Gatha (Sanskrit verse): 'Wisdom comes from the east, double-tonguedness appears in the west, respect and obedience arise in the south, and evil speech dwells in the north.' The Brahmin sons said: 'We know about all the places, but what about China?' The disciples inquired

其師曰：「鄔波馱耶！我今欲往中國見彼國土，復欲于彼水中洗浴，承事參禮彼方諸師。彼國論師，我欲伏之，我等名稱，必遠知聞，多獲珍財，而為利益。」彼婆羅門，于弟子處甚生愛念，所有衣物分給弟子，資緣既辦，共往中國。隨路而行，或有諸餘智人來者，與其言論悉皆得勝，或有得服、以瓶盛灰打其頭上；或有諸人，來學騎術弓箭戰具，咸悉教之；或有諸人，以香花等幢幡寶蓋，而來迎之。復有無量諸人皆悉來至，而師事之。漸漸遊行所經諸國，城邑村落悉皆得勝，方至中國。時婆羅門作是念曰：「我聞諸有智人並在王門。我等今日亦應往彼，而當伏之，猶如何等？譬如大樹根及枝葉，我所經諸處論議得勝者，猶如枝葉，若於王邊而得勝者，由如罰根，我今宜往王所。」即便往去。既至其所，咒愿王曰：「長壽無諸災障。」立住一面，而白王言：「我于師所，承得少多學問，愿欲與王國內諸師共為談論。」王即告曰：「任自隨意。」王又告諸臣曰：「我此國中，有如是婆羅門，能與彼人論議不？」諸臣答曰：「有那羅村中婆羅門，解四明論，智慧如火。彼自造論，題名摩吒羅。」王曰：「喚彼鄔波馱耶來。」大臣依命請至王所，同前咒愿。王即告曰：「汝能與彼婆羅門，於我前論議不？」彼答曰：「承王威

【現代漢語翻譯】現代漢語譯本：他的老師說：『鄔波馱耶（Upadhyaya，親教師）！我現在想去中國看看那個國家，還想在那裡的水中沐浴，侍奉參拜那裡的各位老師。那個國家的論師，我想折服他們，我們的名聲，必定會遠播，獲得很多珍寶財富，成為利益。』那位婆羅門，對他的弟子非常愛護，把所有的衣物分給弟子，資助的費用準備完畢，就一起前往中國。一路上行走，有時有其他聰明人來，與他們辯論都獲得勝利，有人被打敗后，用瓶子盛著灰打在他們頭上；有時有人來學習騎術、弓箭和作戰的工具，他們都全部教給他們；有時有人用香花等裝飾的幢幡寶蓋，來迎接他們。又有無數的人都來，拜他們為師。漸漸地，他們所經過的各個國家，城邑村落都獲得了勝利，才到達中國。這時婆羅門心想：『我聽說有智慧的人都在王宮裡。我們今天也應該去那裡，來折服他們，應該怎麼做呢？譬如大樹的根和枝葉，我所經過的各處辯論得勝的地方，猶如枝葉，如果在國王那裡獲得勝利，就如砍斷樹根，我現在應該去國王那裡。』隨即前往。到了那裡，用咒語祝願國王說：『長壽沒有各種災禍。』站在一旁，對國王說：『我從老師那裡，學到了一些學問，希望與國王國內的各位老師一起談論。』國王就說：『隨便你們。』國王又告訴各位大臣說：『我的國家中，有沒有能與那位婆羅門辯論的人？』各位大臣回答說：『有那羅村中的婆羅門，精通四明論，智慧如火。他自己創作理論，題目叫摩吒羅（Matara）。』國王說：『把那位鄔波馱耶（Upadhyaya，親教師）叫來。』大臣遵照命令請到國王那裡，像之前一樣用咒語祝願。國王就告訴他說：『你能與那位婆羅門，在我面前辯論嗎？』他回答說：『承蒙國王的威嚴』

【English Translation】 English version: His teacher said, 'Upadhyaya (親教師)! I now wish to go to China to see that country, and also wish to bathe in its waters, serve and pay homage to the teachers there. The debaters of that country, I wish to subdue them, and our names will surely be known far and wide, and we will obtain much treasure and wealth, which will be beneficial.' That Brahmin, having great affection for his disciple, distributed all his clothes to the disciple, and when the travel expenses were ready, they went together to China. As they traveled along the road, sometimes other wise men came, and they were victorious in all their debates. Some, after being defeated, filled bottles with ashes and struck them on their heads; sometimes people came to learn riding, archery, and weapons of war, and they taught them all; sometimes people came with banners and jeweled canopies decorated with fragrant flowers to welcome them. Moreover, countless people came and took them as their teachers. Gradually, they were victorious in all the countries, cities, and villages they passed through, and finally arrived in China. At this time, the Brahmin thought, 'I have heard that wise men are all in the royal palace. We should go there today to subdue them. How should we do it? Like the roots and branches of a large tree, the places where I have won debates are like branches and leaves, but if I win at the king's court, it will be like cutting off the root. I should go to the king now.' Then he went. When he arrived, he blessed the king with a mantra, saying, 'May you have longevity and be free from all calamities.' Standing to one side, he said to the king, 'I have learned some knowledge from my teacher, and I wish to discuss it with the teachers in your kingdom.' The king said, 'As you wish.' The king then said to his ministers, 'Is there anyone in my kingdom who can debate with that Brahmin?' The ministers replied, 'There is a Brahmin in Naragrama village who is proficient in the Four Vedas and whose wisdom is like fire. He has created his own theory, entitled Matara (摩吒羅).' The king said, 'Summon that Upadhyaya (親教師).' The ministers obeyed the order and invited him to the king's presence, and he blessed the king with a mantra as before. The king then said to him, 'Can you debate with that Brahmin in my presence?' He replied, 'By the king's majesty.'

命，盡其力能，敢為酬對。」當即依法作曼荼羅，兩邊施座。王即敕曰：「誰當先與？」大臣答曰：「客婆羅門名曰地師，可令先首。」彼既先與，誦五百頌已便住默然。時摩吒羅覆誦其頌，出多過失，即便告言：「其誦言義甚不相當，不合道理。」地師聞已，便即默然，無所言說。論議之法，默然不答便是墮負。王告臣曰：「誰為得勝？誰是不如？」大臣答言：「摩吒啰論議得勝。」其王心悅，作如是言：「我國界內，亦有如是聰明大智慧人。」王問：「鄔波馱耶住何聚落？」答曰：「那羅村。」王即賞賜：「那羅村，任汝受用。」

世人常法，悉欲求樂。有諸婆羅門女，比求夫婿，竟未能得。時摩吒羅便於自類取妻，共住歡娛。不久乃生一子，廣為設會。其子體長，便與立字名為長體。以種種供給養育，漸漸長大，教其藝業，所謂算計手印、婆羅門行、洗凈取灰取土、讚歎四薜陀書、祭祀讀誦，施受六種悉得成就。後於異時，復誕一女，其女眼目如鸜鵒鳥。諸親會集，建立名字，號為鸜鵒。其女養育，漸長成已，父教文字論義之法。後於異時，共兄論義，互相擊難。妹得勝時，父告子言：「汝是男子，被女論勝。我若無後，所有受用，必輸失他。」

於後有南天竺國，有婆羅門童子名曰底沙，善明無

【現代漢語翻譯】現代漢語譯本：摩吒羅盡其所能，勇敢地迴應辯論。隨即按照儀軌制作曼荼羅（Mandala，壇城），兩邊設定座位。國王下令說：『誰先開始辯論？』大臣回答說：『客居的婆羅門名叫地師，可以讓他先開始。』地師首先開始，誦讀了五百頌后便停止，沉默不語。這時，摩吒羅複述他誦讀的頌文，指出其中許多錯誤，並說：『他誦讀的意義很不恰當，不合道理。』地師聽了之後，便沉默不語，無話可說。按照辯論的規矩，沉默不答就算輸了。國王問大臣說：『誰是勝者？誰是不如者？』大臣回答說：『摩吒羅辯論得勝。』國王心裡很高興，這樣說：『在我的國境內，也有這樣聰明有大智慧的人。』國王問：『鄔波馱耶（Upadhyaya，親教師）住在哪個村落？』回答說：『那羅村。』國王隨即賞賜說：『那羅村，任你享用。』世人的常態，都是想要追求快樂。有一些婆羅門女子，四處尋找丈夫，最終也沒能找到。這時，摩吒羅便在自己的同類中娶妻，共同生活，非常快樂。不久之後，生了一個兒子，廣設宴席慶祝。他的兒子身體修長，便給他取名為長體。用各種各樣的供給來養育他，漸漸長大，教他各種技藝，包括算術、手印、婆羅門的行為、洗凈取灰取土、讚歎四吠陀（Veda）書、祭祀讀誦，施捨和接受這六種行為都能夠很好地完成。後來在其他時候，又生了一個女兒，她的眼睛像鸜鵒鳥一樣。親戚們聚集在一起，給她取名字，叫做鸜鵒。這個女兒被養育長大后，父親教她文字和論議的方法。後來在某個時候，她和哥哥一起辯論，互相攻擊對方的弱點。妹妹獲勝的時候，父親告訴兒子說：『你是男子，卻被女子辯勝。我如果沒有後代，所有受用，必定會輸給別人。』之後，在南天竺國，有一個婆羅門童子名叫底沙（Tissa），擅長明瞭無

【English Translation】 English version: Matalah, to the best of his ability, bravely responded to the debate. He then prepared a Mandala (sacred diagram) according to the ritual, and set up seats on both sides. The king then ordered, 'Who will begin first?' The minister replied, 'The visiting Brahmin named Dishi, let him begin first.' Dishi began first, reciting five hundred verses and then stopped, remaining silent. At this time, Matalah repeated the verses he had recited, pointed out many errors, and said, 'The meaning of his recitation is very inappropriate and unreasonable.' After hearing this, Dishi remained silent and had nothing to say. According to the rules of debate, remaining silent without answering is considered a loss. The king asked the minister, 'Who is the victor? Who is the inferior?' The minister replied, 'Matalah has won the debate.' The king was very pleased and said, 'Within my kingdom, there is also such an intelligent and wise person.' The king asked, 'Where does Upadhyaya (teacher) live?' The reply was, 'Nala village.' The king then bestowed a reward, saying, 'Nala village, you may enjoy it.' It is the common practice of people to seek happiness. There were some Brahmin women who sought husbands everywhere, but ultimately failed to find them. At this time, Matalah married a wife from his own kind, and they lived together happily. Not long after, a son was born, and a grand feast was held to celebrate. His son had a long body, so he was named Long Body. He was raised with all kinds of provisions, gradually grew up, and was taught various skills, including arithmetic, hand gestures, Brahmin practices, washing and taking ashes and soil, praising the four Vedas (ancient scriptures), performing sacrifices and recitations, and being able to accomplish the six acts of giving and receiving well. Later, at another time, a daughter was born, whose eyes were like myna birds. Relatives gathered together and gave her the name Myna. After this daughter was raised and grew up, her father taught her the methods of writing and debate. Later, at some point, she debated with her brother, attacking each other's weaknesses. When the sister won, the father told his son, 'You are a man, but you were defeated by a woman in debate. If I have no descendants, all my possessions will surely be lost to others.' Afterwards, in South India, there was a Brahmin boy named Tissa, who was skilled in understanding the non-

後世論。為求法故，從南方來至摩吒羅所，禮其足已，白言：「大師！我欲于鄔波馱耶處學問。」問曰：「欲學何藝？」白言：「欲學無後世論。」報曰：「任汝所作。」既受法已，若放學時，論說之事，如前廣說。其童子底沙后在王前共師論，各立兩宗。此摩吒羅最為年尊，可應先舉。其摩吒啰便作是念：「彼婆羅門子，新學論成，恐難不得，今應捉彼錯處。」作是念已，時摩吒啰即先舉出長五百頌。彼婆羅門子復頌答已，便捉過失：「此是非言，此言非類，此說不可。」彼遂默然而住。凡論難不如，無言答者，是為墮負。於時國王問大臣曰：「此誰得勝？」臣白王曰：「底沙婆羅門為勝。」時王告言：「勝者賜其村邑。」時諸大臣前白王言：「若來論難得勝，即賜村邑，其摩揭陀國不久總盡。應取摩吒啰村，與彼受用。」時王告言：「如是。」即奪摩吒啰受用所封，與彼底沙。其摩吒啰即命妻曰：「賢首！宜速裝束，往詣余方。」其妻問曰：「何故？」時夫答言：「我久承事國王，今論難之時不護於我，奪我村邑。」其妻裝束欲去。時諸親族既聞此事，即來問曰：「鄔波馱耶！何故裝束？」答言：「我久承事國王，論難之時不護於我，是故余去。」親族報言：「此住甚好，于親族中，請住於此。」彼即頌曰：

【現代漢語翻譯】現代漢語譯本後世論。爲了尋求佛法，（我）從南方來到摩吒羅（Matara，人名）所在的地方，禮拜了他的腳后，稟告說：『大師！我想要在鄔波馱耶（Upadhayaya，親教師）處學習。』（摩吒羅）問道：『想要學習什麼技藝？』（我）回答說：『想要學習沒有後世的理論。』（摩吒羅）回答說：『隨你所做。』接受了教法之後，如果放學的時候，辯論的事情，如同前面廣泛敘述的那樣。這個童子底沙（Tissa，人名）後來在國王面前與老師辯論，各自樹立兩種宗派。這位摩吒羅最為年長，應該先開始。這位摩吒羅便這樣想：『那個婆羅門（Brahmin）的兒子，新學辯論成功，恐怕難以勝過，現在應該抓住他的錯誤之處。』這樣想了之後，當時摩吒羅就先舉出了長達五百頌的論點。那個婆羅門兒子回答了頌文之後，便抓住了（摩吒羅的）過失：『這是非理性的言論，這種言論不合邏輯，這種說法不可靠。』（摩吒羅）於是沉默不語。凡是辯論不如別人，沒有話語回答的人，就是失敗了。當時國王問大臣說：『這次誰獲勝了？』大臣稟告國王說：『底沙婆羅門獲勝了。』當時國王宣告說：『勝者賞賜他村莊。』當時各位大臣上前稟告國王說：『如果因為辯論獲勝就賞賜村莊，那麼摩揭陀國（Magadha，古印度王國）不久就會全部耗盡。應該拿走摩吒羅的村莊，給他享用。』當時國王宣告說：『就這樣。』於是奪走了摩吒羅享用的封地，給了那個底沙。那個摩吒羅就命令妻子說：『賢首（賢明的妻子）！應該趕快收拾行裝，前往其他地方。』他的妻子問道：『為什麼？』丈夫回答說：『我長期侍奉國王，現在辯論的時候不保護我，奪走了我的村莊。』他的妻子收拾行裝準備離開。當時各位親族聽說了這件事，就來問道：『鄔波馱耶！為什麼要收拾行裝？』（摩吒羅）回答說：『我長期侍奉國王，辯論的時候不保護我，所以我要離開。』親族們回答說：『住在這裡很好，在親族之中，請住在這裡。』他於是吟誦道：

【English Translation】 English version The Discourse on the Afterlife. Seeking the Dharma, (I) came from the south to the place where Matara (a person's name) was, and after bowing at his feet, reported: 'Master! I wish to study with Upadhayaya (Upadhayaya, a respected teacher).' (Matara) asked: 'What skill do you wish to learn?' (I) replied: 'I wish to learn the theory that there is no afterlife.' (Matara) replied: 'Do as you please.' After receiving the teachings, if it was time to dismiss the class, the matters of debate were as described extensively before. This boy, Tissa (a person's name), later debated with the teacher in front of the king, each establishing two doctrines. This Matara was the most senior and should begin first. This Matara then thought: 'That Brahmin's (Brahmin) son, newly learned in debate, I fear it will be difficult to overcome him, now I should seize his mistakes.' After thinking this, Matara then first put forward a long argument of five hundred verses. That Brahmin son, after answering the verses, then seized (Matara's) faults: 'This is irrational speech, this speech is illogical, this statement is unreliable.' (Matara) then remained silent. Whoever debates worse than others, and has no words to answer, is defeated. At that time, the king asked the ministers: 'Who has won this time?' The ministers reported to the king: 'Tissa the Brahmin has won.' At that time, the king announced: 'The victor will be rewarded with a village.' At that time, the ministers stepped forward and reported to the king: 'If villages are rewarded for winning debates, then the kingdom of Magadha (Magadha, an ancient Indian kingdom) will soon be completely exhausted. Matara's village should be taken and given to him to enjoy.' At that time, the king announced: 'So be it.' Thus, Matara's fiefdom was taken away and given to Tissa. That Matara then ordered his wife: 'Virtuous one (virtuous wife)! You should quickly pack your bags and go to another place.' His wife asked: 'Why?' The husband replied: 'I have served the king for a long time, but now he does not protect me during the debate and has taken away my village.' His wife packed her bags to leave. At that time, the relatives heard about this and came to ask: 'Upadhayaya! Why are you packing your bags?' (Matara) replied: 'I have served the king for a long time, but he does not protect me during the debate, so I am leaving.' The relatives replied: 'It is good to live here, among the relatives, please stay here.' He then recited:

「本國被人欺，　　外國住最勝；　不被欺之處，　　是本國親族。」

時底沙婆羅門聞已，報言：「鄔波馱耶！我是客人，暫住即去；其邑受用，還當相與。」時摩吒啰，雖蒙恩惠亦不肯住。底沙又言：「且宜住此，分取半邑，我亦取半。」報曰：「善哉！」摩吒啰即命妻曰：「賢首！我久承事國王，不護於我，今底沙極大恩造，與我半邑。我以此女，與彼為妻。」妻曰：「待長子俱瑟恥羅。」其父即命子曰：「我久事王，于論難時不能護我。此底沙婆羅門，有大恩惠，分半邑與我。今嫁舍利，與彼為妻。」子白父言：「此之底沙，是父怨仇，奪邑將去，豈合為親？」父便報曰：「汝是愚癡，無所識知。」父母正意，子不敢違，即依禮法，嫁女與彼底沙。

時俱瑟恥羅便作是念：「我今被欺，但由少學寡聞。然此底沙婆羅門，為解無後世論，今時得勝，我亦應學。」作是念已即問：「諸人何處方國明解無後世論？」有人報曰：「南方最善。」彼即漸次而行，至南天竺，遍問國內：「誰明無後世論？」有人報曰：「某甲梵志。」彼既聞已，即詣梵志處，白言：「尊者，我欲事仁為師，愿哀納受。」彼師即問言：「欲求何事？」答曰：「欲學無後世論。」梵志報言：「我不教授俗人居士。」彼即答言：「

【現代漢語翻譯】現代漢語譯本：『在本國被人欺負，到外國居住才是最好的；不被欺負的地方，才是本國的親族。』當時底沙婆羅門（Tissa Brahmana）聽了這些話，回答說：『鄔波馱耶（Upadhaya，老師）！我是客人，只是暫時居住，很快就會離開；這個村邑的收益，還是應當分給你。』當時摩吒啰（Matara），雖然受到恩惠，也不肯留下。底沙（Tissa）又說：『不如住在這裡，分取一半的村邑，我也取一半。』摩吒啰（Matara）回答說：『好啊！』摩吒啰（Matara）就命令妻子說：『賢首（賢明的妻子）！我長久地侍奉國王，國王卻不能保護我，現在底沙（Tissa）對我施以極大的恩惠，分給我一半的村邑。我打算把女兒嫁給他為妻。』妻子說：『等長子俱瑟恥羅（Kushtila）回來再說。』他的父親就命令兒子說：『我長久地侍奉國王，在辯論的時候卻不能保護我。這個底沙婆羅門（Tissa Brahmana），有很大的恩惠，分一半的村邑給我。現在我打算把舍利（女兒的名字）嫁給他為妻。』兒子對父親說：『這個底沙（Tissa），是父親的仇人，奪取了村邑就要離開，怎麼能和他結親呢？』父親就回答說：『你真是愚癡，什麼都不懂。』父母心意已決，兒子不敢違背，就按照禮法，把女兒嫁給了底沙（Tissa）。當時俱瑟恥羅（Kushtila）就產生這樣的想法：『我現在被人欺騙，都是因為我學習太少，見識太淺。然而這個底沙婆羅門（Tissa Brahmana），因為精通無後世論，現在才得以獲勝，我也應該去學習。』產生這個想法后，他就詢問：『各位，哪個地方的國家精通無後世論？』有人回答說：『南方最好。』他就逐漸地行走，到達南天竺（Southern India），到處詢問國內的人：『誰精通無後世論？』有人回答說：『某甲梵志（a certain Brahmin）。』他聽了之後，就前往梵志（Brahmin）的住所，說道：『尊者，我想要侍奉您為師，希望您能慈悲地接納我。』那位老師就問他說：『你想要求什麼？』回答說：『我想學習無後世論。』梵志（Brahmin）回答說：『我不教授俗人和居士。』他就回答說：

【English Translation】 English version: 『When one is bullied in one's own country, living in a foreign land is the best; The place where one is not bullied is one's own family.』 Then Tissa Brahmana, having heard this, replied, 『Upadhaya (teacher)! I am a guest, only staying temporarily and will soon leave; the benefits of this village should still be shared with you.』 At that time, Matara, although having received kindness, was unwilling to stay. Tissa then said, 『It is better to stay here, taking half of the village, and I will also take half.』 Matara replied, 『Good!』 Matara then ordered his wife, 『Virtuous one! I have served the king for a long time, but he does not protect me. Now Tissa has shown great kindness, giving me half of the village. I intend to give our daughter to him as his wife.』 His wife said, 『Wait for our eldest son, Kushtila.』 His father then ordered his son, 『I have served the king for a long time, but he could not protect me during the debates. This Tissa Brahmana has shown great kindness, giving me half of the village. Now I intend to marry Shali (daughter's name) to him as his wife.』 The son said to his father, 『This Tissa is our enemy, taking the village and about to leave, how can we become relatives with him?』 The father then replied, 『You are foolish, knowing nothing.』 The parents' minds were made up, and the son dared not disobey, so according to the proper rituals, he married his daughter to Tissa. At that time, Kushtila had this thought: 『I am being deceived now because I have learned too little and have too little knowledge. However, this Tissa Brahmana, because he is proficient in the doctrine of no afterlife, is now victorious, and I should also learn it.』 Having had this thought, he asked, 『Everyone, which country is proficient in the doctrine of no afterlife?』 Someone replied, 『The South is the best.』 He then gradually traveled, arriving in Southern India, asking everyone in the country, 『Who is proficient in the doctrine of no afterlife?』 Someone replied, 『A certain Brahmin.』 Having heard this, he went to the Brahmin's residence, saying, 『Reverend one, I wish to serve you as my teacher, I hope you will kindly accept me.』 That teacher then asked him, 『What do you seek?』 He replied, 『I wish to learn the doctrine of no afterlife.』 The Brahmin replied, 『I do not teach laypeople and householders.』 He then replied:

若如是者，我今出家。」梵志即與出家，便自要期：「我若不解此論者，終不剪爪。」爪既漸長，時人皆號長爪梵志。

於時舍利與底沙婆羅門，歡娛欲樂。時有凈天，久種善根，當受最後身，不樂生死，專求涅槃，不求後有。持最後身，從凈天沒，便於舍利腹中受胎。當受胎時，其母夢有人持炬入己腹中；復登大山、騰在虛空；又見大眾而禮己身。是時舍利于夢覺已，即向夫說如是等夢。其底沙婆羅門，雖解夢書，不閑此事。即往明解夢書婆羅門處，說言：「我妻昨夜作如是夢。」彼即答言：「其夢甚善。」婆羅門記曰：「當生善子，年至十四，即能善誦天帝等論。復於一切論難問答，得為最勝。所言登大山、騰虛空、眾禮等者，當得出家。有大威德，成就大戒，天人所敬。」作是記已，後於異時，底沙婆羅門而與舍利論難，舍利得勝。時底沙作如是念：「昔時論難，我已得勝。今時不如，此有何緣？」復作是念：「此應由胎，是彼威德。」乃於後時，十月滿足，生一男子，形貌端嚴，色相具足，身紫金色、頂圓若蓋、垂手過膝、額廣平正、鼻高修直，廣說如余。乃至宗親集會，欲與立字，當作何名？父曰：「此兒宜可將詣外翁，當與立字。」既至翁處，白言：「大翁！此子當立何字？」其翁告曰：「既是底

【現代漢語翻譯】現代漢語譯本：如果真是這樣，我現在就出家。』梵志立刻同意他出家，並自己立下誓言：『我如果不能理解這個理論，就永遠不剪指甲。』指甲漸漸長長，當時的人都稱他為長爪梵志（長指甲的修行人）。

當時，舍利（Śāriputra，舍利弗，佛陀十大弟子之一）與底沙婆羅門（Tissa Brāhmaṇa）一同享受歡樂。那時，有一位凈天（Śuddhāvāsa，色界天之一），長久以來種下善根，將要受最後一次輪迴之身，不樂於生死，一心尋求涅槃（Nirvāṇa，解脫），不求來世。他帶著最後之身，從凈天界消失，便在舍利的腹中受胎。當他受胎時，他的母親夢見有人拿著火炬進入自己的腹中；又夢見自己登上大山、騰飛在空中；又看見大眾禮拜自己的身體。當時，舍利從夢中醒來后，就向丈夫講述了這些夢。她的丈夫底沙婆羅門，雖然懂得解夢之書，卻不熟悉此事。於是前往一位精通解夢之書的婆羅門處，說道：『我的妻子昨晚做了這樣的夢。』那人回答說：『這個夢非常好。』婆羅門記錄道：『將會生下一個優秀的兒子，到十四歲時，就能熟練背誦天帝（Indra）等的理論。並且在一切論辯問答中，都能成為最優秀的人。夢中所說的登上大山、騰飛在空中、眾人禮拜等，預示著他將會出家。具有大威德，成就大戒，受到天人的尊敬。』

做了這樣的記錄后，後來在不同的時間，底沙婆羅門與舍利辯論，舍利獲勝。當時底沙心想：『過去辯論時，我已經獲勝。現在不如她，這是什麼原因呢？』又想：『這應該是由於她腹中的胎兒，是他的威德所致。』於是，在十個月期滿后，生下一個男孩，容貌端正莊嚴，色相具足，身體呈紫金色，頭頂圓潤如傘蓋，雙手下垂超過膝蓋，額頭寬闊平正，鼻子高挺修直，詳細的描述如同其他經典所說。甚至宗族親戚，想要為他取名，應該叫什麼名字呢？父親說：『這個孩子應該帶到外公那裡，讓他來取名。』到了外公家后，稟告說：『外公！這個孩子應該取什麼名字？』外公說：『既然是底

【English Translation】 English version: 'If that is so, I will now renounce the world.' The Brahmin immediately allowed him to renounce, and he made a vow to himself: 'If I do not understand this theory, I will never cut my nails.' As his nails gradually grew long, people at that time all called him Long-Nailed Brahmin (one with long fingernails).

At that time, Śāriputra (one of the ten great disciples of the Buddha) and Tissa Brāhmaṇa were enjoying pleasure and happiness together. At that time, there was a Śuddhāvāsa (a pure abode heaven in the Form Realm), who had planted good roots for a long time, and was about to receive his last rebirth. He was not fond of birth and death, and single-mindedly sought Nirvāṇa (liberation), not seeking future existence. Carrying his last body, he disappeared from the Śuddhāvāsa heaven and was conceived in Śāriputra's womb. When he was conceived, his mother dreamed that someone was holding a torch and entering her womb; she also dreamed of climbing a great mountain, soaring in the sky; and she also saw the masses bowing to her body. At that time, Śāriputra woke up from the dream and told her husband about these dreams. Her husband, Tissa Brāhmaṇa, although he understood dream interpretation books, was not familiar with this matter. So he went to a Brahmin who was proficient in dream interpretation books and said: 'My wife had such dreams last night.' That person replied: 'The dream is very good.' The Brahmin recorded: 'A good son will be born, and at the age of fourteen, he will be able to recite the theories of Indra (the lord of gods) and others fluently. And in all debates and questions and answers, he will be the most outstanding. The dream of climbing a great mountain, soaring in the sky, and the masses bowing, indicates that he will renounce the world. He will have great power and virtue, accomplish great precepts, and be respected by gods and humans.'

After making this record, later at different times, Tissa Brāhmaṇa debated with Śāriputra, and Śāriputra won. At that time, Tissa thought: 'In the past, I had won the debates. Now I am not as good as her, what is the reason for this?' He also thought: 'This should be due to the fetus in her womb, it is his power and virtue.' So, after ten months were completed, a boy was born, with a dignified and beautiful appearance, complete with excellent marks, his body was purplish-golden, the top of his head was round like a canopy, his hands hung down past his knees, his forehead was broad and straight, his nose was high and straight, the detailed descriptions are as in other scriptures. Even the relatives of the clan wanted to give him a name, what name should he be given? The father said: 'This child should be taken to his maternal grandfather, let him give him a name.' After arriving at the grandfather's house, he reported: 'Grandfather! What name should this child be given? The grandfather said: 'Since it is Tissa's

沙之子，宜可名為鄔波底沙。」使將兒還，底沙問曰：「子立何名？」報曰：「名為鄔波底沙。」於時底沙便作是念：「此子既與父族為名，我今更與母族為字，名舍利子。」時人或云「舍利子」或云「鄔波底沙」。即以孩兒，付八乳母。時母養育，以上乳酪，及以醍醐，而供給之，速得長成，如蓮出水。既漸長大，令修學業，世間技藝悉皆通達，四薜陀論總蘊在懷。至年十六，善解帝釋聲明，能伏他論。後於異時，遂于父前誦薜陀等論，子白父言：「向所誦者，是何義趣？」父曰：「我今不知。」答曰：「此所誦者，是古昔仙人所作讚誦。時人雖不知義，仙人讚頌非無義理。」其舍利子，學既勝於諸人，其父先有五百弟子悉歸舍利子。爾時舍利子教諸弟子，所有明論，無不周悉。

爾時林圍聚落，有一大臣名曰形影，於此而住，大富多財，受用豐足。娶妻雖久，了無子息，常希男子，在處祈求，所有山林樹神，無不祈請，如是廣說。時有最後生人，從天沒已，來托母腹，廣說如上。既誕子已，廣設親會，欲立名字，諸人報言：「既是天抱將來，可名天抱，亦名目乾連。」時彼長者即以孩兒，付八乳母，養育長成，如蓮出水，乃至廣說，六種法事，四薜陀論，悉皆通達。

時彼天抱教五百弟子，學罷之時

【現代漢語翻譯】現代漢語譯本：沙之子，可以叫做鄔波底沙（Upatissa，尊者的名字）』。」於是讓人把孩子送回，底沙（Tissa，人名，舍利弗的父親）問道：『給孩子取了什麼名字？』回答說：『名字叫鄔波底沙。』當時底沙心中便想：『這個孩子既然隨了父族的姓，我現在再給他取一個隨母族的名，叫做舍利子（Sariputta，尊者的名字）。』當時人們有的叫他『舍利子』，有的叫他『鄔波底沙』。隨即把嬰兒交給八個乳母。當時母親用上等的乳酪和醍醐來餵養他，使他迅速成長，如同蓮花出於水中。漸漸長大后，讓他學習各種學業，世間的技藝全部通達，四吠陀（Vedas，古印度婆羅門教的根本經典）的理論都蘊藏在心中。到了十六歲，精通帝釋（Indra，佛教護法神）的聲明，能夠駁倒其他論點。後來在某一天，便在父親面前誦讀吠陀等論，兒子問父親說：『剛才所誦讀的，是什麼意義？』父親說：『我現在不知道。』回答說：『這些所誦讀的，是古代仙人所作的讚頌。當時的人雖然不知道意義，但仙人的讚頌並非沒有道理。』舍利子因為學識勝過眾人，他的父親原有的五百個弟子都歸附了舍利子。當時舍利子教導眾弟子，所有的明論，沒有不周全詳盡的。當時林圍聚落，有一位大臣名叫形影（Rupa，人名），住在這裡，非常富有，享受豐足。娶妻很久，卻沒有子嗣，常常希望得到男孩，到處祈求，所有的山林樹神，沒有不祈請的，像這樣廣泛地訴說。當時有最後身菩薩，從天上逝世后，來投胎到母親的腹中，像上面所說的那樣。生下孩子后，廣設親友宴會，想要取名字，眾人說：『既然是天神抱來的，可以叫天抱，也可以叫目乾連（Moggallana，尊者的名字）。』當時那位長者就把嬰兒交給八個乳母，養育長大，如同蓮花出於水中，乃至廣泛地訴說，六種法事，四吠陀論，全部通達。當時那位天抱教導五百個弟子，學業完畢的時候

【English Translation】 English version: 'Son of Shali, it is appropriate to name him Upatissa (Upatissa, name of the Venerable One).' Then he had the child returned, and Tissa (Tissa, a personal name, Sariputta's father) asked, 'What name has been given to the child?' He replied, 'The name is Upatissa.' At that time, Tissa thought, 'Since this child follows the clan name of the father, I will now give him a name that follows the clan of the mother, named Sariputta (Sariputta, name of the Venerable One).' At that time, some people called him 'Sariputta,' and some called him 'Upatissa.' Immediately, the infant was entrusted to eight wet nurses. At that time, the mother nourished him with the finest milk, curds, and ghee, so that he quickly grew up like a lotus emerging from the water. As he gradually grew older, he was made to study various subjects, and he became proficient in all worldly skills, with the theories of the four Vedas (Vedas, the fundamental scriptures of ancient Indian Brahmanism) stored in his heart. At the age of sixteen, he was well-versed in the declarations of Indra (Indra, a Buddhist protector deity), and he was able to refute other arguments. Later, on one occasion, he recited the Vedas and other treatises before his father, and the son asked his father, 'What is the meaning of what I have just recited?' The father said, 'I do not know now.' He replied, 'What has been recited are praises composed by ancient sages. Although people at the time did not know the meaning, the praises of the sages are not without reason.' Because Sariputta's learning surpassed that of others, the five hundred disciples that his father originally had all returned to Sariputta. At that time, Sariputta taught all the disciples, and there was nothing that was not comprehensive and detailed. At that time, in the village of Linwei, there was a minister named Rupa (Rupa, a personal name), who lived there, very wealthy and enjoying abundance. He had been married for a long time, but had no children, and he always hoped to have a boy, praying everywhere, and praying to all the mountain and forest gods, speaking extensively in this way. At that time, the last-bodied Bodhisattva, after passing away from the heavens, came to be conceived in the mother's womb, as described above. After the child was born, he held a grand banquet for relatives and friends, wanting to give him a name, and the people said, 'Since he was brought by the gods, he can be called Tianbao, or he can be called Moggallana (Moggallana, name of the Venerable One).' At that time, that elder entrusted the infant to eight wet nurses, who raised him to grow up like a lotus emerging from the water, and so on, extensively describing the six kinds of Dharma affairs, and he became proficient in all four Vedas. At that time, that Tianbao taught five hundred disciples, and when their studies were completed

，五百弟子誦贊入城。其鄔波底沙諸弟子等，亦誦贊入城。爾時底沙弟子報目連弟子曰：「仁等何故錯誦論文？」彼問：「如何？」復問：「仁等於何處學？」答曰：「我之師主，猶如日月，具一切智。在林圍聚落，有大臣子名目乾連，我于彼學。」鄔波底沙弟子，學問具足，無有畏懼，情懷喜悅，即往親教師邊。師既見來，問曰：「何故喜悅？」答言：「無事。」師即以頌曰：

「所有內情意，　　亦應準可知；　以聲色根形，　　知隱不可得。」

說是頌已，告弟子曰：「必應有事。」時諸弟子以緣具說，師即報曰：「彼所誦者，是我回文，並皆不錯。」弟子聞已，默而不喜。

爾時目乾連弟子等，往詣師處，悉皆不喜，師見問曰：「何故不樂？」答曰：「無事。」師即報言：「必應有事，何故不說？」是時弟子以緣具說，師言：「彼所誦者，然彼師主聰明智慧，所是長論短論、促文引文，極甚巧妙。」爾時二師互相知聞，欲求相見。時鄔波底沙詣其父所白言：「我欲暫往林圍聚落。」父問：「何故？」答言：「彼有大臣名曰形影，有子名為俱哩多，我欲相見。」父曰：「彼人智慧，可勝於汝。」子報父曰：「智慧不勝，然彼大富多財，眾人嘆美。」時鄔波底沙說伽他曰：

「年長是為尊，　

【現代漢語翻譯】現代漢語譯本：五百名弟子誦經讚美，一同進入城中。鄔波底沙（U波底沙，舍利弗的別名）的弟子們也誦經讚美，一同入城。當時，底沙（Tissa，舍利弗出家前的名字）的弟子對目連（Maudgalyayana，又譯作目犍連）的弟子說：『你們為何錯誤地誦讀經文？』他們問道：『哪裡錯了？』又問：『你們在哪裡學習的？』回答說：『我的師父，猶如日月般光明，具足一切智慧。他在林圍聚落（Nalaka village），有一位大臣的兒子名叫目乾連（Maudgalyayana），我向他學習。』鄔波底沙（U波底沙）的弟子，學問完備，毫無畏懼，心中充滿喜悅，立即前往親教師的住處。老師見到他來，問道：『為何如此喜悅？』回答說：『沒什麼事。』老師便用偈頌說道：『所有內心的意圖，也應該可以推測得知；通過聲音、臉色、根器、形態，想要隱藏是不可能的。』說完這偈頌后，告訴弟子說：『必定是有什麼事。』這時，弟子們將事情的緣由全部說了出來，老師便回答說：『他們所誦讀的，是我所迴向的經文，並沒有任何錯誤。』弟子聽了之後，沉默不語，心中並不喜悅。當時，目乾連（Maudgalyayana）的弟子們，前往老師的住處，都顯得不高興，老師見到后問道：『為何不快樂？』回答說：『沒什麼事。』老師便說：『必定是有什麼事，為何不說？』這時，弟子們將事情的緣由全部說了出來，老師說：『他們所誦讀的，是他們的師父聰明智慧，無論是長篇大論還是短篇小論、快速的誦讀還是緩慢的誦讀、引用的經文，都極其巧妙。』當時，兩位老師互相知曉了對方的情況，想要見面。當時，鄔波底沙（U波底沙）前往他父親那裡稟告說：『我想要暫時去林圍聚落（Nalaka village）。』父親問道：『為何要去？』回答說：『那裡有一位大臣名叫形影（an official's name），他的兒子名叫俱哩多（Kulika，人名），我想要見他。』父親說：『他的智慧，可能勝過你。』兒子回答父親說：『智慧可能不如他，但他非常富有，眾人讚美他。』當時，鄔波底沙（U波底沙）說了伽他（gatha，偈頌）說：『年長的人應該受到尊敬，』

【English Translation】 English version: Five hundred disciples chanted praises and entered the city together. The disciples of Upatissa (Upatissa, another name for Sariputta) also chanted praises and entered the city. At that time, Tissa's (Tissa, Sariputta's name before renunciation) disciples said to Maudgalyayana's (Maudgalyayana, also translated as Moggallana) disciples, 'Why are you reciting the scriptures incorrectly?' They asked, 'Where is it wrong?' They further asked, 'Where did you learn?' They replied, 'My teacher is like the sun and moon, possessing all wisdom. He is in Nalaka village, and there is a minister's son named Maudgalyayana, from whom I am learning.' Upatissa's disciples, complete in learning, without fear, and with joyful hearts, immediately went to their preceptor's residence. The teacher, seeing him come, asked, 'Why are you so joyful?' He replied, 'Nothing.' The teacher then said in verse: 'All inner intentions should also be able to be inferred; through sound, countenance, faculties, and form, it is impossible to hide.' After saying this verse, he told his disciple, 'There must be something.' At this time, the disciples explained the whole situation, and the teacher replied, 'What they are reciting is the scripture that I have turned around, and there is nothing wrong.' After hearing this, the disciple remained silent and was not happy. At that time, Maudgalyayana's disciples went to their teacher's residence, all looking unhappy. The teacher, seeing them, asked, 'Why are you not happy?' They replied, 'Nothing.' The teacher then said, 'There must be something, why don't you say it?' At this time, the disciples explained the whole situation, and the teacher said, 'What they are reciting is that their teacher is intelligent and wise, whether it is a long discourse or a short discourse, a quick recitation or a slow recitation, the quoted scriptures are extremely skillful.' At that time, the two teachers learned about each other's situation and wanted to meet. At that time, Upatissa went to his father and reported, 'I want to go to Nalaka village temporarily.' The father asked, 'Why do you want to go?' He replied, 'There is a minister named 形影 (an official's name), and his son is named Kulika (Kulika, a personal name), and I want to see him.' The father said, 'His wisdom may surpass yours.' The son replied to his father, 'His wisdom may not surpass mine, but he is very rich, and everyone praises him.' At that time, Upatissa spoke a gatha (gatha, verse), saying: 'The elder should be respected,'

多財人亦尊；　若有多聞者，　　咸共尊承事。」

父聞子語，而告子曰：「彼若來此，當可教授，不應往就。」時俱哩多詣父白言：「我欲往那剌陀聚落。」父言：「何故？」子白父言：「彼有婆羅門名曰底沙，有子名鄔波底沙，欲往相見。」父告子曰：「彼富於汝。」子言：「不富於我，然彼智慧勝於我故。」時俱哩多說伽他曰：

「年長是為尊，　　多聞人亦尊；　若有多財者，　　咸共尊承事。」

父告子曰：「彼若來此，應與財物，不應往就。」後於異時，王舍城中有大節會。時王常法，或自往詣、或使太子。王有別緣，不獲自出，即遣太子未生怨去，出城遊戲。於時形影聞太子出遊，便作是念：「影勝王死，未生太子當繼王位，我俱哩多承事為臣。」作是念已，而告子曰：「汝可往彼遊戲之處，安四高座，所為：王座、大臣座、音聲座、婆羅門座。」復告子曰：「汝宜於大臣座上坐。」聞父語已，即詣往坐。是時底沙，亦聞影勝王遣太子出城遊戲，即告子曰：「汝應往彼看四高座，汝將瓶缽及以錫杖置第三座，汝于第四高座上坐，日出日沒所有論師，非與汝等。」子聞依教，即詣往坐。時諸人等，種種音樂歌詠贊嘆，鄔波底沙默然而住。諸人見已，各相謂曰：「此人必應大愚，非愚

【現代漢語翻譯】現代漢語譯本『多財之人亦受人尊敬；如果有人博學多聞，大家都會尊敬並侍奉他。』

父親聽了兒子的話，告訴他說：『如果他來這裡，我們可以教導他，不應該我們去拜訪他。』當時，俱哩多去見父親並說：『我想去那剌陀（Narada）聚落（settlement）。』父親問：『為什麼？』兒子回答說：『那裡有個婆羅門（Brahmin）名叫底沙（Tissa），有個兒子名叫鄔波底沙（Upatissa），我想去見他。』父親告訴兒子說：『他比你富有。』兒子說：『他並不比我富有，但他的智慧勝過我。』當時，俱哩多說了以下偈頌：

『年長者受人尊敬，博學多聞者也受人尊敬；如果有人擁有很多財富，大家都會尊敬並侍奉他。』

父親告訴兒子說：『如果他來這裡，應該給他財物，不應該我們去拜訪他。』後來在其他時候，王舍城（Rajagriha）中有大型節慶集會。當時的國王通常會親自前往，或者派遣太子前往。國王有其他事情，不能親自前往，就派遣太子未生怨（Ajatasattu）出城遊玩。當時，形影（the minister）聽說太子出遊，就想：『影勝王（King Bimbisara）死了，未生怨太子將繼承王位，我俱哩多侍奉他為臣。』這樣想著，就告訴兒子說：『你可以在遊玩的地方安放四個高座，分別是：王座、大臣座、音聲座、婆羅門座。』又告訴兒子說：『你應該坐在大臣座上。』聽了父親的話后，就前往坐下。當時，底沙也聽說影勝王派遣太子出城遊玩，就告訴兒子說：『你應該去那裡看看四個高座，你把瓶缽（water pot）和錫杖（khakkhara）放在第三個座位上，你坐在第四個高座上，日出日落時所有的論師，沒有能與你相比的。』兒子聽了之後，按照教導，就前往坐下。當時，眾人用各種音樂歌舞讚歎，鄔波底沙默默地坐著。眾人見了，互相說道：『這個人一定是極其愚蠢，不是愚蠢

【English Translation】 English version 『A wealthy person is also respected; if someone is learned and wise, everyone will respect and serve him.』

The father, hearing his son's words, told him: 『If he comes here, we can teach him; we should not go to visit him.』 At that time, Kurita went to his father and said: 『I want to go to the Narada (Narada) settlement (settlement).』 The father asked: 『Why?』 The son replied: 『There is a Brahmin (Brahmin) named Tissa (Tissa) there, and he has a son named Upatissa (Upatissa). I want to see him.』 The father told his son: 『He is wealthier than you.』 The son said: 『He is not wealthier than me, but his wisdom surpasses mine.』 At that time, Kurita spoke the following gatha:

『The elderly are respected, and the learned are also respected; if someone has a lot of wealth, everyone will respect and serve him.』

The father told his son: 『If he comes here, we should give him wealth; we should not go to visit him.』 Later, at another time, there was a large festival gathering in Rajagriha (Rajagriha). The king at that time usually went in person or sent the crown prince. The king had other matters and could not go in person, so he sent Crown Prince Ajatasattu (Ajatasattu) to go out of the city to play. At that time, the minister (the minister) heard that the crown prince was going out to play, and thought: 『King Bimbisara (King Bimbisara) is dead, and Crown Prince Ajatasattu will inherit the throne. I, Kurita, will serve him as a minister.』 Thinking this, he told his son: 『You can set up four high seats in the place where you are playing, namely: the king's seat, the minister's seat, the orator's seat, and the Brahmin's seat.』 He also told his son: 『You should sit on the minister's seat.』 After hearing his father's words, he went and sat down. At that time, Tissa also heard that King Bimbisara had sent the crown prince out of the city to play, so he told his son: 『You should go there and look at the four high seats. You should put the water pot (water pot) and the khakkhara (khakkhara) on the third seat, and you should sit on the fourth high seat. All the debaters at sunrise and sunset cannot compare with you.』 After hearing this, the son followed the instructions and went and sat down. At that time, the people praised him with various music, songs, and dances, but Upatissa sat silently. When the people saw this, they said to each other: 『This person must be extremely foolish, not foolish

大智，所以默然。」時諸音樂，悉皆停住。於時俱哩多問鄔波底沙曰：「汝見音樂歌詠人不？」答曰：「我整內觀，不見斯事。」報曰：「不見，耳可不聞？」鄔波底沙以伽他答曰：

「死皮筋作樂，　　令眾有歡喜；　無常急若輪，　　智者知非樂。」

時俱哩多及以眾人聞說頌已，便即問曰：「汝是鄔波底沙不？」報曰：「大眾當知！我是鄔波底沙。」即問俱哩多曰：「汝見如上音樂等不？」答曰：「不見。」又復報曰：「汝貪內觀，耳可不聞。」時俱哩多以伽他答曰：「一切瓔珞等，莊嚴身受重，作舞動形軀，皆是虛誑攝。歌詠作戲者，譬如號叫聲，此等皆無常，思之有何樂。」

爾時鄔波底沙告言：「汝是俱哩多耶？」眾人答曰：「如是。」鄔波底沙報曰：「我為汝來，共汝出家。」俱哩多答曰：「所為諸祭祀，及祭祀火神，求福修苦行，斯其果報皆在手中。家是大臣之種，我常乘象，何為出家？」爾時鄔波底沙說伽他曰：

「樹若欲倒時，　　枝葉不相濟；　死時亦如是，　　受用不能救。」

爾時鄔波底沙說伽他已，告曰：「仁來！同共出家。」答曰：「我問父母。」告言：「好去。」如是語時，此俱哩多即至父所，白言：「愿父放我，清信出家，從家出家。」其父告曰：「

【現代漢語翻譯】現代漢語譯本：『大智之人，所以選擇沉默。』這時，所有的音樂都停止了。當時，俱哩多（Kurita，人名）問鄔波底沙（Upadisa，舍利弗尊者的原名）說：『你看見那些奏樂唱歌的人了嗎？』鄔波底沙回答說：『我專注于內在的觀照，沒有看見這些事情。』俱哩多說：『沒看見，難道耳朵也沒聽見嗎？』鄔波底沙用偈頌回答說：『用死皮做的樂器演奏音樂，使眾人感到歡喜；無常迅速得像車輪一樣，有智慧的人知道這不是真正的快樂。』當時，俱哩多以及眾人聽了這首偈頌后，便立即問道：『你是鄔波底沙嗎？』鄔波底沙回答說：『各位當知！我就是鄔波底沙。』鄔波底沙接著問俱哩多說：『你看見剛才那些音樂表演了嗎？』俱哩多回答說：『沒有看見。』鄔波底沙又說：『你貪戀內在的觀照，難道耳朵也沒聽見嗎？』當時，俱哩多用偈頌回答說：『一切的瓔珞等等，用來莊嚴身體，使人重視，跳舞時搖動身軀，這些都是虛假的。唱歌跳舞的人，就像是號叫的聲音一樣，這些都是無常的，思考這些有什麼快樂呢？』這時，鄔波底沙說道：『你是俱哩多嗎？』眾人回答說：『是的。』鄔波底沙說：『我是為你而來，想和你一起出家。』俱哩多回答說：『我所做的各種祭祀，以及祭祀火神，爲了求福而進行的各種苦行，這些果報都在我的手中。我家是大臣的後代，我經常乘坐大象，為什麼要出家呢？』這時，鄔波底沙說了偈頌：『樹木如果快要倒下時，樹枝和樹葉也無法互相幫助；死亡的時候也是這樣，以往的享受和受用都不能救你。』當時，鄔波底沙說了偈頌后，說道：『你來！我們一起出家。』俱哩多回答說：『我要問問我的父母。』鄔波底沙說：『好的，你去吧。』這樣說完后，俱哩多就到他父親那裡，稟告說：『希望父親允許我，虔誠地出家，離開家庭。』他的父親說道：

【English Translation】 English version: 'Great wisdom, therefore silence.' At that moment, all the music ceased. Then Kurita (Kurita, a person's name) asked Upadisa (Upadisa, Sariputta's original name): 'Did you see the people playing music and singing?' Upadisa replied: 'I am focused on internal contemplation and did not see these things.' Kurita said: 'Didn't see it, but didn't you hear it?' Upadisa answered with a gatha (verse): 'Playing music with dead skin instruments, bringing joy to the crowd; impermanence is as swift as a wheel, the wise know it is not true joy.' At that time, Kurita and the others, upon hearing this verse, immediately asked: 'Are you Upadisa?' Upadisa replied: 'Know, everyone! I am Upadisa.' Upadisa then asked Kurita: 'Did you see the music performance just now?' Kurita replied: 'I did not see it.' Upadisa further said: 'You are attached to internal contemplation, didn't you even hear it?' Then Kurita answered with a gatha: 'All the necklaces and other ornaments, used to adorn the body, making it important, the body shaking when dancing, all of these are false. The singers and dancers are like screaming sounds, all of these are impermanent, what joy is there in thinking about them?' At this time, Upadisa said: 'Are you Kurita?' The crowd replied: 'Yes.' Upadisa said: 'I have come for you, wanting to renounce the world together with you.' Kurita replied: 'All the sacrifices I perform, and the sacrifices to the fire god, all the ascetic practices I do to seek blessings, the fruits of these are in my hands. My family is descended from ministers, I often ride elephants, why should I renounce the world?' At this time, Upadisa spoke a gatha: 'When a tree is about to fall, the branches and leaves cannot help each other; it is the same at the time of death, past enjoyments and possessions cannot save you.' At that time, Upadisa, after speaking the gatha, said: 'Come! Let us renounce the world together.' Kurita replied: 'I will ask my parents.' Upadisa said: 'Okay, go.' After saying this, Kurita went to his father and reported: 'I hope father will allow me to sincerely renounce the world, leaving home.' His father said:

所為諸祭祀，及祭火神法，求苦修行所得果報，汝今已獲。復是大臣之子、乘象之士，當作大臣，何為出家？」時俱哩多即于父前，說伽他曰：

「寧于林內樹皮衣，　　共獸同居食諸果；　不緣國事禁閉縛，　　智者不為恐懼事。」

父聞頌已，告曰：「唯汝一子，如初月輪，愛之若此，如前廣說。凡是兒子，皆依父母，志願不移，從汝出家。」既蒙許已，於時同侶咸併到來，時俱哩多即發勝心，策勵身意，往那剌陀村。其鄔波底沙，常樂寂靜，在阿蘭若處，領諸弟子有五百人，令誦梵靜神咒。時俱哩多漸次而行，至那剌陀聚落，問諸人曰：「鄔波底沙今在何處？」村人答曰：「今在阿蘭若處，領五百眾，誦梵靜神咒。」時俱哩多即往阿蘭若處，既相見已，報鄔波底沙曰：「出家之事，今正是時。」鄔波底沙曰：「仁得父命放出家耶？」答曰：「得也。」鄔波底沙語俱哩多曰：「仁今暫住，我亦問父，令我出家不？」俱哩多曰：「仁今去問，何時得來？」答曰：「暫去即來。」鄔波底沙至父母處，白父母曰：「今有啟請，愿垂哀愍，我意欲求清凈出家。」父母報曰：「甚為善事，如汝所愿任汝出家。」爾時鄔波底沙還至俱哩多處，白言：「俱哩多！父母已聽，來共出家。」又問：「眾人！汝等父母放出家

【現代漢語翻譯】現代漢語譯本那些所謂的祭祀，以及祭拜火神的方法，都是爲了尋求苦修所能獲得的果報，你現在已經得到了。而且你是大臣的兒子，是能夠騎象的勇士，本應該成為大臣，為什麼要出家呢？』當時俱哩多（Kurita）就在他父親面前，說了這首伽陀（Gatha）：『寧願在森林裡穿著樹皮做的衣服，和野獸一起居住，吃各種野果；也不願意因為國家的事情而被禁錮束縛，智者是不會做那些令人恐懼的事情的。』父親聽了這首偈頌后，告訴他說：『你是我唯一的兒子，就像初生的月亮一樣，我像這樣愛你，就像之前說的那樣。凡是做兒子的，都應該聽從父母，既然你的志願不可改變，就隨你出家吧。』既然得到了允許，當時他的同伴們都一起來了，當時俱哩多（Kurita）就發起了殊勝的心，策勵自己的身心，前往那剌陀（Narada）村。那位鄔波底沙（Upatissa），常常喜歡寂靜，住在阿蘭若（Aranya）處，帶領著五百個弟子，讓他們誦讀梵靜神咒。當時俱哩多（Kurita）逐漸地行走，到達那剌陀（Narada）聚落，問人們說：『鄔波底沙（Upatissa）現在在哪裡？』村裡的人回答說：『現在在阿蘭若（Aranya）處，帶領著五百人，誦讀梵靜神咒。』當時俱哩多（Kurita）就前往阿蘭若（Aranya）處，見面之後，告訴鄔波底沙（Upatissa）說：『出家的事情，現在正是時候。』鄔波底沙（Upatissa）說：『你得到你父親的允許出家了嗎？』回答說：『得到了。』鄔波底沙（Upatissa）告訴俱哩多（Kurita）說：『你現在暫時住在這裡，我也去問問我的父親，讓他允許我出家嗎？』俱哩多（Kurita）說：『你現在去問，什麼時候能回來？』回答說：『暫時去一下就回來。』鄔波底沙（Upatissa）到父母那裡，稟告父母說：『現在有個請求，希望父母能夠憐憫，我想要尋求清凈的出家。』父母回答說：『非常好，就按照你所希望的，任你出家吧。』當時鄔波底沙（Upatissa）回到俱哩多（Kurita）那裡，說：『俱哩多（Kurita）！父母已經同意了，一起來出家吧。』又問：『各位！你們的父母允許你們出家

【English Translation】 English version All the so-called sacrifices and methods of worshiping the fire god are for seeking the rewards obtained through ascetic practices, which you have now attained. Moreover, you are the son of a minister, a warrior capable of riding an elephant, and you should become a minister. Why do you want to renounce the world?』 At that time, Kurita recited this Gatha (verse) in front of his father: 『Rather wear bark clothing in the forest, live with beasts, and eat various fruits; than be confined and bound by national affairs. The wise do not engage in fearful things.』 After hearing this verse, the father said, 『You are my only son, like the newly born moon. I love you as I have said before. All sons should obey their parents. Since your will is unchangeable, then follow your path of renunciation.』 Having received permission, his companions all came together at that time. Kurita then aroused a supreme aspiration, encouraged his body and mind, and went to Narada village. That Upatissa, who always loved tranquility, lived in the Aranya (forest hermitage), leading five hundred disciples, instructing them to recite the Brahma-silent mantra. Kurita gradually traveled and arrived at Narada settlement, asking people, 『Where is Upatissa now?』 The villagers replied, 『He is now in the Aranya (forest hermitage), leading five hundred people, reciting the Brahma-silent mantra.』 Kurita then went to the Aranya (forest hermitage). After meeting, he told Upatissa, 『The matter of renunciation, now is the right time.』 Upatissa said, 『Did you obtain your father』s permission to renounce the world?』 He replied, 『I did.』 Upatissa told Kurita, 『You stay here for a while, and I will also ask my father, to see if he will allow me to renounce the world.』 Kurita said, 『You go and ask now, when will you return?』 He replied, 『I will go briefly and return immediately.』 Upatissa went to his parents and reported, 『Now I have a request, I hope you will have compassion, I wish to seek pure renunciation.』 The parents replied, 『Very good, according to your wish, let you renounce the world.』 At that time, Upatissa returned to Kurita and said, 『Kurita! My parents have agreed, let』s renounce the world together.』 He also asked, 『Everyone! Have your parents allowed you to renounce the world

不？」眾人答曰：「已聽。」時俱哩多曰：「我問父母，已淹日月，仁作何計，來去速還？」答曰：「汝家因緣，厚重牢禁，所以來遲。我家累輕，是故來早。非但今日，乃至五百生來，曾已出家。又常發願，愿當生處非貴非賤，處中而生。緣此縛輕，所以來速。」時俱哩多告眾人曰：「我宗高貴，今欲出家，豈得隨宜？共往王城，問諸凈梵。」

於時六師外道在彼城中，皆悉自謂俱得神通自在無礙。其鄔波底沙、俱哩多等，即問六師脯剌拏曰：「行何法眼？習何教法？復得何果？若持梵行獲何殊勝？」彼師答曰：「我如是見、我如是說：『無與、無愛、無見、無祭祀、無善行、無惡行、無善惡業報異熟果、無今世、無後世、無父、無母、無化生有情；世間無阿羅漢、正行正成就、若見此世後世者，於此自法證明神通，說得圓成：我生已盡，梵行已立，所作已辦，不受後有。唯受此生，斷後世有，命終即壞。四大共成，假為人身。是命斷時，四大各歸本處，第五空界。諸根即轉，將此死屍，于林間焚燒，既變為灰，骸骨鴿色，即無人也。乃知了已，智者行施及受施者，所是說有之人，悉空妄說，虛叫之言，並皆愚夫。若是智者，了俱斷壞，知無後身。』」爾時俱哩多及鄔波底沙，作如是念：「此師住于非道、行

【現代漢語翻譯】現代漢語譯本俱哩多問道：『我已經聽明白了。』眾人回答說：『我們已經聽明白了。』當時，俱哩多說：『我離開父母已經很久了，你們有什麼辦法能讓我快速往返呢？』他們回答說：『你家的因緣深厚，束縛力強，所以來得遲。我們家累較輕，所以來得早。不僅是今天，乃至過去五百世，我們都曾經出家。而且常常發願，希望出生的地方既非高貴也非低賤，而是處於中等。因為這種束縛較輕，所以來得快。』當時，俱哩多告訴眾人說：『我的家族高貴，現在想要出家，怎麼能隨便行事呢？我們一起去王舍城，請教那些清凈的婆羅門。』當時，六師外道（Purana Kashyapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta）在那座城中，都自稱已經獲得了神通，自在無礙。鄔波底沙（Upatissa，舍利弗的舊名）、俱哩多（Kolita，目犍連的舊名）等人，就去問六師外道的富蘭那（Purana Kashyapa）說：『您修行什麼法眼？學習什麼教法？又能得到什麼果報？如果持守梵行，又能獲得什麼殊勝的成就？』那位老師回答說：『我是這樣見解的，我是這樣說的：沒有佈施，沒有愛，沒有見，沒有祭祀，沒有善行，沒有惡行，沒有善惡業報的異熟果報，沒有今世，沒有後世，沒有父親，沒有母親，沒有化生有情；世間沒有阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），沒有正行正成就的人，如果有人能見到今世和後世，並用自己的法來證明神通，說自己已經圓滿成就：我的生死已經終結，梵行已經確立，該做的已經做完，不再受後有（未來的生命）。只受此生的果報，斷絕後世的生命，命終之後就會壞滅。四大（地、水、火、風）共同構成，暫時形成人身。當生命斷絕時，四大各自迴歸本來的地方，第五是空界。諸根（眼、耳、鼻、舌、身、意）隨即轉變，將這具屍體，在林間焚燒，燒成灰燼，骸骨呈現鴿子的顏色，就什麼都沒有了。要知道，瞭解這些之後，智者所說的行施者和受施者，都是空虛妄說的，虛假的叫喊之聲，都是愚蠢的人。如果是智者，瞭解一切都會斷滅壞滅，知道沒有後世。』當時，俱哩多和鄔波底沙這樣想：『這位老師住在非正道上，行

【English Translation】 English version Kolita asked: 'I have understood.' The crowd replied: 'We have understood.' At that time, Kolita said: 'I have been away from my parents for a long time. What method do you have to allow me to return quickly?' They replied: 'Your family's karmic connections are deep and binding, so you came late. Our family burdens are lighter, so we came early. Not only today, but for the past five hundred lives, we have renounced the world. And we often make vows, hoping to be born in a place that is neither noble nor lowly, but in the middle. Because this bondage is lighter, we come quickly.' At that time, Kolita told the crowd: 'My family is noble, and now I want to renounce the world. How can I act casually? Let's go together to Rajagriha (王舍城), and ask those pure Brahmins.' At that time, the six heretical teachers (Purana Kashyapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta) were in that city, all claiming to have attained supernatural powers, being free and unobstructed. Upatissa (Upatissa, Sariputta's former name), Kolita (Kolita, Maudgalyayana's former name), and others, then asked Purana Kashyapa (富蘭那) of the six heretical teachers: 'What Dharma eye do you practice? What teachings do you study? And what results can you obtain? If you uphold pure conduct, what superior achievements can you gain?' That teacher replied: 'This is how I see it, this is how I say it: there is no giving, no love, no seeing, no sacrifice, no good deeds, no bad deeds, no different ripening results of good and bad karma, no this life, no next life, no father, no mother, no beings born by transformation; there are no Arhats (Arhat, a saint who has exhausted afflictions and attained liberation) in the world, no one who practices correctly and achieves correctly. If someone can see this life and the next life, and use their own Dharma to prove supernatural powers, saying that they have achieved perfect accomplishment: my birth and death have ended, pure conduct has been established, what needs to be done has been done, and I will no longer receive future existence. I only receive the results of this life, cutting off the life of the next life. After death, I will perish. The four elements (earth, water, fire, and wind) together form a temporary human body. When life ends, the four elements each return to their original places, the fifth being the realm of space. The senses (eye, ear, nose, tongue, body, mind) then transform, and this corpse is burned in the forest, turning into ashes, with bones the color of pigeons, and there is nothing left. Know that, after understanding these things, the givers and receivers spoken of by the wise are all empty and false words, false cries, all foolish people. If one is wise, one understands that everything will be cut off and destroyed, knowing that there is no afterlife.' At that time, Kolita and Upatissa thought: 'This teacher dwells on the wrong path, practices'

于非智，仁者不應隨彼而學，修行險道。」說伽他曰：

「邪解非善說，　　情樂下劣法；　善教若如是，　　非法當云何？」

說是語已，當知彼是如擊空器，擊已而去。次詣末羯利瞿阇離子處，白言：「仁者行何法眼？習何教法？復得何果？若持梵行獲何殊勝？」答曰：「我如是說，如是見：無因無緣。有情受苦無因無緣，得凈不由因緣，自然得凈無因無緣。有情無智慧、無見，無因無緣有情自然智慧有見。無力、無精進、無丈夫、無世力、無我形、無他形、無我作、無他作。一切有情、一切有命、一切有類，無處無居無觀。決定正道，有情歸依，苦樂覺悟，所謂六道眾生。」時俱哩多及鄔波底沙，作如是念：「此師住于非道、乘于邪道，智者遠離，此是險道。」如是知已，說伽他曰：

「邪解非善說，　　情樂下劣法；　正法若如此，　　非法當云何？」

作是語已，如擊空器，知非而去。次往珊逝移毗剌知子處，白言：「仁者行何法眼？習何教法？復得何果？有何殊勝？修何梵行？」答言：「摩納婆！我於此處，作如是見、作如是說：汝應如是，為殺命故，應如是作，及教他作。應以自燒，及命他燒斫截害等。亦如是作，不與應取，于欲應行、妄語應作、酒等應飲。多積人山，利刀應殺

【現代漢語翻譯】現代漢語譯本：『于非智者，有智慧的人不應該跟隨他們學習，因為那是修行險惡的道路。』然後說了以下偈頌：『錯誤的理解不是好的教導，人們喜愛的是低下惡劣的法；如果正確的教導都像這樣，那麼非法的教導又會是什麼樣呢？』說完這些話后，要知道他們就像敲擊空容器一樣，敲擊后就離開了。接著，他們前往末羯利·瞿阇梨子（Makkhali Gosala，一位苦行僧）那裡，問道：『仁者修行的是什麼法眼？學習的是什麼教法？又能得到什麼果報？如果持守梵行，又能獲得什麼殊勝的成就？』他回答說：『我是這樣說的，也是這樣見的：沒有原因，也沒有條件。眾生受苦沒有原因，也沒有條件；得到清凈不是因為任何原因或條件，而是自然而然地得到清凈，沒有原因，也沒有條件。眾生沒有智慧，沒有見解；沒有原因，也沒有條件，眾生自然而然地擁有智慧和見解。沒有力量，沒有精進，沒有丈夫氣概，沒有世俗的力量，沒有自我，沒有他人，沒有我所作，沒有他所作。一切眾生、一切生命、一切種類，無處可去，無處可居，無法觀察。決定正確的道路，眾生可以歸依，苦樂的覺悟，就是所謂的六道眾生。』當時，俱哩多（Kolita，舍利弗的舊名）和鄔波底沙（Upatissa，目犍連的舊名）心中想：『這位老師住在錯誤的道路上，乘坐的是邪惡的道路，有智慧的人應該遠離他，這是一條危險的道路。』這樣認識之後，他們說了以下偈頌：『錯誤的理解不是好的教導，人們喜愛的是低下惡劣的法；如果正確的法都像這樣，那麼非法的法又會是什麼樣呢？』說完這些話后，他們就像敲擊空容器一樣，知道不對就離開了。接著，他們前往珊逝移·毗剌知子（Sanjaya Belatthiputta，一位懷疑論者）那裡，問道：『仁者修行的是什麼法眼？學習的是什麼教法？又能得到什麼果報？有什麼殊勝之處？修持的是什麼梵行？』他回答說：『摩納婆（Manava，年輕人）！我在這裡，是這樣見的，也是這樣說的：你應該這樣做，爲了殺害生命，你應該這樣做，並且教他人這樣做。應該自己燒身，或者命令他人燒身，砍伐傷害等等。也應該這樣做，不給予就應該拿取，對於慾望應該放縱，謊言應該說，酒等應該喝。大量堆積人頭，用鋒利的刀應該殺戮……』

【English Translation】 English version: 'O you who are not wise, the wise should not follow them to learn, for it is a dangerous path to practice.' Then he spoke the following Gatha (verse): 'False understanding is not good teaching, people delight in inferior and base Dharma (teachings); if the correct teaching is like this, then what would the unlawful teaching be like?' Having spoken these words, know that they are like striking an empty vessel, striking it and then leaving. Next, they went to Makkhali Gosala (an ascetic), and asked: 'O virtuous one, what Dharma eye do you practice? What teachings do you learn? What fruit do you attain? If you uphold the Brahmacharya (pure conduct), what superior achievement do you gain?' He replied: 'I say and see thus: there is no cause, no condition. Sentient beings suffer without cause, without condition; attaining purity is not due to any cause or condition, but naturally attaining purity without cause, without condition. Sentient beings have no wisdom, no insight; without cause, without condition, sentient beings naturally have wisdom and insight. There is no strength, no diligence, no manliness, no worldly power, no self, no other, no self-made, no other-made. All sentient beings, all lives, all species, have nowhere to go, nowhere to dwell, nothing to observe. The determined right path, sentient beings can take refuge in, the awakening of suffering and joy, is what is called the six realms of beings.' At that time, Kolita (Sariputta's former name) and Upatissa (Moggallana's former name) thought: 'This teacher dwells on the wrong path, rides on the evil path, the wise should stay away from him, this is a dangerous path.' Having realized this, they spoke the following Gatha: 'False understanding is not good teaching, people delight in inferior and base Dharma; if the correct Dharma is like this, then what would the unlawful Dharma be like?' Having spoken these words, they were like striking an empty vessel, knowing it was wrong and leaving. Next, they went to Sanjaya Belatthiputta (a skeptic), and asked: 'O virtuous one, what Dharma eye do you practice? What teachings do you learn? What fruit do you attain? What superior qualities are there? What Brahmacharya do you practice?' He replied: 'Manava (young man)! Here, I see and say thus: you should do this, for the sake of killing life, you should do this, and teach others to do this. You should burn yourself, or order others to burn themselves, cut and harm, and so on. You should also do this, take what is not given, indulge in desires, tell lies, drink wine, and so on. Accumulate mountains of people's heads, and kill with sharp knives...'

、應剉為聚。如是種種殺害，無有罪業，亦無有報。于恒河南岸種種殺生，于北種種設會祭祀，無罪無福。若行佈施持戒精進等法，及以四攝，如不作者，得大果報。」爾時俱哩多、鄔波底沙共相謂曰：「此說非理，並是邪教，應當恐怖，智者遠離。」作是語已，說伽他曰：

「邪解非善說，　　情樂下劣法；　正法既如是，　　非法當云何？」

作是語已，如擊空器，舍之而去。次詣阿市多雞舍甘跋羅子處，白言：「仁者行何法眼？作何教示？有何殊勝？修何梵行？復得何果？」彼便答曰：「摩納婆！我有如是見、如是說：復有七身。何等為七？所謂地、水、火、風、苦、樂及命，彼皆無作無所作、無化所化、無有損害，積聚安住，猶如木梢更互相持，彼皆不生，無變易故，至不相害。若福若罪、若以罪福、若苦若樂、若以苦樂，于彼七中，誰是丈夫能相殺害？能殺所殺皆無主宰，不壞世間。命於六身，居竅而住、與六為主，終無損害，于中亦無能相害者，亦無斗諍。無有悟者，亦無發悟、亦無憶念、無有省者，亦無表者，無表示者，凡有一萬四千六百發趣度門，以為上首。復有五業：三是應作、二是所作，亦有全業亦有半業。六萬四千觀屬，六十中劫，一百三十那剌迦諸根。復有一百三十六病界，四萬

【現代漢語翻譯】現代漢語譯本：他們應該將『剉』理解為『聚』。像這樣種種的殺害行為，都沒有罪業，也不會有報應。在恒河南岸進行各種殺生，在北岸舉行各種設會祭祀，都沒有罪過也沒有福報。如果修行佈施、持戒、精進等法，以及四攝法（佈施、愛語、利行、同事），就像沒有做一樣，反而會得到很大的果報。』當時，俱哩多（Kurita，姓名）和鄔波底沙（Upatisya，姓名）互相說道：『這種說法不合道理，完全是邪教，應當感到恐怖，有智慧的人應該遠離。』說完這些話后，他們說了一首偈頌：『邪惡的理解不是好的說法，情慾喜愛低劣的法；正法既然是這樣，那麼非法又會是怎樣呢？』說完這些話后，他們就像敲擊空虛的器皿一樣，捨棄了那裡離開了。接著他們前往阿市多雞舍甘跋羅子（Ajita Kesakambalin，六師外道之一）那裡，稟告說：『仁者您修行什麼法眼？作何教示？有什麼殊勝之處？修什麼梵行？又得到什麼果報？』他便回答說：『摩納婆（Manava，青年）！我有這樣的見解、這樣的說法：存在七種身。哪七種呢？就是地、水、火、風、苦、樂以及命，它們都是無作的，沒有誰創造它們，沒有誰化生它們，也沒有任何損害，它們積聚安住，就像木頭的樹梢一樣互相支撐，它們都不生不滅，因為沒有變易，所以不會互相傷害。無論是福是罪、無論是罪與福、無論是苦是樂、無論是苦與樂，在這七種身中，誰是丈夫能夠互相殺害？能殺的和所殺的都沒有主宰，不會破壞世間。命在六種身中，居住在竅穴中，與六種身為主，始終沒有損害，其中也沒有能夠互相傷害的人，也沒有鬥爭。沒有覺悟者，也沒有使人覺悟的，沒有憶念，也沒有省察者，也沒有表示者，也沒有被表示者，總共有14600個發趣度門，作為最重要的。還有五種業：三種是應該做的，兩種是所做的，也有全部的業，也有半業。六萬四千種觀屬，六十中劫，一百三十種那剌迦（Naraka，地獄）的諸根。還有一百三十六種病界，四萬'

【English Translation】 English version: They should understand 'chopa' as 'gathering'. Such various acts of killing are without sin and without retribution. Performing various killings on the southern bank of the Ganges River and holding various assemblies and sacrifices on the northern bank are without sin and without merit. If one practices giving, keeping precepts, diligence, and other practices, as well as the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), it is as if one has not done them, and instead, one will receive great rewards.' At that time, Kurita (name) and Upatisya (name) said to each other, 'This teaching is unreasonable and completely heretical. One should be terrified, and wise people should stay away.' After saying these words, they spoke a verse: 'A perverse understanding is not a good teaching; desire delights in inferior dharmas; if the right dharma is like this, then what will the non-dharma be like?' After saying these words, they abandoned that place and left, like striking an empty vessel. Then they went to Ajita Kesakambalin (one of the Six Heretical Teachers) and reported, 'Benevolent one, what Dharma Eye do you practice? What teachings do you give? What are your special qualities? What pure conduct do you cultivate? And what results do you obtain?' He replied, 'Manava (youth)! I have such a view and such a saying: there are seven bodies. What are the seven? They are earth, water, fire, wind, suffering, pleasure, and life. They are all uncreated, no one creates them, no one transforms them, and there is no harm. They gather and abide, supporting each other like the branches of a tree. They are neither born nor die, because there is no change, so they do not harm each other. Whether it is merit or sin, whether it is sin and merit, whether it is suffering or pleasure, whether it is suffering and pleasure, among these seven bodies, who is the man who can kill each other? The killer and the killed have no master, and they do not destroy the world. Life dwells in the six bodies, residing in the orifices, and is the master of the six bodies. There is no harm, and there is no one who can harm each other, and there is no strife. There is no enlightened one, nor is there one who enlightens, there is no recollection, nor is there one who reflects, there is no indicator, nor is there one who is indicated. There are a total of 14,600 doors of departure and attainment, which are the most important. There are also five kinds of karma: three are to be done, and two are done, there is also complete karma, and there is also half karma. Sixty-four thousand contemplations, sixty intermediate kalpas, one hundred and thirty roots of Naraka (hell). There are also one hundred and thirty-six disease realms, forty thousand'

九千龍眷屬、四萬九千妙翅鳥、四萬九千尼揵子眷屬、四萬九千外道眷屬。七有名劫、七無名劫、七阿蘇羅世、七毗舍遮世、七天居、七人間、七大池、七小池、七大夢、七百小夢、七大巔坑、七百小巔坑、七大悟、七百小悟，六端嚴生、十增長以大丈夫。此是八萬四千大劫，于中愚夫智者，莫不流轉已而得苦盡，然始解脫。譬如以線纏系重物，從高擲下，而轉線盡。愚夫智者，亦復如是，經於八萬四千劫中流轉生死，至劫終已而得解脫。于中若沙門婆羅門，能作如是語：『我以此禁戒，勤苦修梵行。未成熟者，令成熟。其成熟者，苦盡獲果。』作此說者，無有是處。然苦樂當住，無有增減，不可得知。我如是說：『了知生死，是實不虛。』」作此說已，時俱哩多及鄔波底沙，咸作是念：「然此教師，住于非道，猶如險路，智者應當遠離於彼。」作是念已，說伽他曰：

「邪解非善說，　　情樂下劣法，　正法既如是，　　非法當云何？」

說是頌已，如擊空器等，廣說如前。次詣昵揭爛陀子處，白言：「仁者行何法眼？作何教示？有何殊勝？有何梵行？復得何果？」答曰：「我如是見、我如是說：一切有情所受果報，皆由宿業。過去惡業，今修梵行而得苦盡。今修善業因緣獲果，更不造惡，當得漏盡。漏

【現代漢語翻譯】現代漢語譯本九千龍族眷屬、四萬九千妙翅鳥（Garuda，金翅鳥）、四萬九千尼揵子（Nigantha，耆那教徒）眷屬、四萬九千外道眷屬。經歷七個有名劫（有名字的劫）、七個無名劫（沒有名字的劫）、七個阿蘇羅（Asura，阿修羅）世、七個毗舍遮（Pisaca，食人鬼）世、七個天居、七個人間、七個大池、七個小池、七個大夢、七百個小夢、七個大巔坑、七百個小巔坑、七個大悟、七百個小悟，六種端正莊嚴的出生、十種增長的大丈夫相。這是八萬四千大劫，其中無論是愚笨的人還是聰明的人，無不經歷流轉，最終才能苦盡，然後才能解脫。譬如用線纏繞重物，從高處扔下，直到線全部放完。愚笨的人和聰明的人，也像這樣，經歷八萬四千劫的生死流轉，直到劫數終了才能得到解脫。其中如果有沙門（Sramana，出家修行者）或婆羅門（Brahmana，婆羅門），能這樣說：『我用這些禁戒，勤苦地修習梵行。未成熟的，使之成熟；已經成熟的，苦盡而獲得果報。』說這種話，是沒有道理的。苦和樂應當安住，不會增加也不會減少，無法得知。我這樣說：『了知生死，這是真實不虛的。』」，說完這些話后，俱哩多（Kulika）和鄔波底沙（Upatisya）都這樣想：『這位教師，住在非正道上，就像危險的道路，智者應當遠離他。』這樣想后，說了偈頌：『邪見的解釋不是好的說法，情意喜愛下劣的法，正法既然是這樣，非法又會是怎樣呢？』說完這首偈頌后，就像敲擊空容器一樣，廣泛地說了和之前一樣的話。接著前往尼揭爛陀子（Nigantha Nataputta，耆那教領袖）處，稟告說：『仁者修行什麼法眼？作什麼教示？有什麼殊勝之處？有什麼梵行？又得到什麼果報？』回答說：『我這樣見、我這樣說：一切有情所受的果報，都是由於宿業。過去所造的惡業，現在通過修行梵行而得以苦盡。現在修行善業，因為這種因緣而獲得果報，不再造作惡業，應當能夠漏盡（煩惱斷盡）。』

【English Translation】 English version Nine thousand dragon retinues, forty-nine thousand Garudas (mythical bird-like beings), forty-nine thousand Nigantha (Jain) retinues, and forty-nine thousand heretical retinues. Seven named kalpas (cosmic aeons), seven unnamed kalpas, seven Asura (demi-gods) realms, seven Pisaca (flesh-eating demons) realms, seven heavenly abodes, seven human realms, seven great ponds, seven small ponds, seven great dreams, seven hundred small dreams, seven great abysses, seven hundred small abysses, seven great enlightenments, seven hundred small enlightenments, six kinds of beautiful births, and ten augmentations as a great man. These are eighty-four thousand great kalpas, in which both fools and wise men transmigrate, and only after suffering ends can they be liberated. It is like tying a heavy object with a thread and throwing it down from a height until the thread is completely unwound. Fools and wise men are also like this, transmigrating through eighty-four thousand kalpas of birth and death, and only at the end of the kalpa can they attain liberation. If there are Sramanas (ascetics) or Brahmanas (priests) who can say: 'I use these precepts and diligently practice the Brahma-faring. Those who are not mature, I make them mature; those who are mature, their suffering ends and they obtain the fruit.' To say this is unreasonable. Suffering and happiness should abide, neither increasing nor decreasing, and cannot be known. I say: 'Knowing birth and death is true and not false.'" After saying this, Kulika and Upatisya both thought: 'This teacher dwells on the wrong path, like a dangerous road, and the wise should stay away from him.' After thinking this, they spoke a verse: 'A heretical explanation is not a good saying, the mind delights in inferior teachings, if the right Dharma is like this, what will the non-Dharma be like?' After reciting this verse, they spoke extensively as before, like striking an empty vessel. Then they went to Nigantha Nataputta (Jain leader) and said: 'What Dharma-eye does the Venerable practice? What teachings do you give? What are your special qualities? What is your Brahma-faring? And what fruit do you obtain?' He replied: 'I see and say thus: all the fruits received by sentient beings are due to past karma. Past evil karma is exhausted through practicing the Brahma-faring now. By practicing good karma now, one obtains the fruit because of this cause, and by no longer creating evil karma, one should be able to exhaust the outflows (end of afflictions).'

既盡已，苦業俱盡。苦果既盡，得至邊際。」爾時俱哩多、鄔波底沙聞是語已，便作是念：「此師說者，亦住非道，猶如險道，智者應離。」說伽他曰：

「邪解非善說，　　情樂下劣法，　正法既如是，　　非法當云何？」

說是頌已，如擊空器等，廣如前說，便即捨去。

根本說一切有部毗奈耶出家事卷第一大正藏第 23 冊 No. 1444 根本說一切有部毗奈耶出家事

根本說一切有部毗奈耶出家事卷第二

大唐三藏義凈奉　制譯

此有度舍利目連緣。

爾時有教師名曰珊逝移，即便詣彼，問諸人曰：「此教師何處宴坐？」其教師先在房中，聞是語已便作是念：「我久在此，不聞說此宴坐之語。」時俱哩多等復作是念：「彼人宴坐，我等不應輒令起動，待坐起已，即應相見。」作是念已，便隱屏處。爾時珊逝移從宴坐起，諸根清凈。彼二知已，即便詣彼，白言：「仁者有何法眼？作何致示？有何殊勝？修何梵行？復得何果？」答曰：「我如是見、我如是說：實不妄語、不害眾生、常不生不死、不墮不滅，當生二梵天。」爾時彼二問曰：「所說何義？」答曰：「不妄語者，名為出家；不害生者，與一切法以為根本；常不生不死不墮不滅等處，是為涅槃；生

【現代漢語翻譯】既已將苦業完全消除，苦果也隨之消盡，便能到達苦的邊際。』當時，俱哩多（Kulita，姓名）和鄔波底沙（Upatisya，姓名）聽了這些話后，心中便想：『這位老師所說的，也是住在非正道上，就像危險的道路一樣，智者應當遠離。』於是說了這首伽他（Gatha，偈頌）：『邪見的解釋並非善說，情意喜好下劣的法，如果正法尚且如此，那麼非法又會是怎樣呢？』說完這首偈頌后，就像敲擊空容器一樣（比喻沒有價值），詳細情況如前所述，便立即離開了。出自《根本說一切有部毗奈耶出家事卷第一》《大正藏》第23冊 No. 1444 《根本說一切有部毗奈耶出家事》《根本說一切有部毗奈耶出家事卷第二》大唐三藏義凈（Yijing，唐代僧人、翻譯家）奉旨翻譯這裡講述了度化舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）和目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）的因緣。當時有一位教師名叫珊逝移（Sanjaya，姓名），他來到那裡，問眾人說：『這位教師在哪裡靜坐？』這位教師先前在房間里，聽到這些話後心中便想：『我在這裡很久了，沒聽人說過「靜坐」這樣的話。』當時，俱哩多等人又想：『那個人正在靜坐，我們不應該隨便讓他起身，等他起身之後，我們再相見。』這樣想著，便躲藏在隱蔽的地方。當時，珊逝移從靜坐中起身，諸根清凈。他們二人知道后，便來到他那裡，說道：『仁者有什麼法眼？作何開示？有什麼殊勝之處？修什麼梵行？又得到什麼果報？』他回答說：『我這樣見、我這樣說：真實不妄語、不傷害眾生、常不生不死、不墮不滅，當生到二梵天。』當時，他們二人問道：『所說的是什麼意思？』他回答說：『不妄語，叫做「出家」；不傷害眾生，作為一切法的根本；常不生不死不墮不滅等處，是為涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）；生

【English Translation】 Having completely exhausted the suffering karma, the suffering results are also exhausted, and one can reach the end of suffering.' At that time, Kulita (Kulita, name) and Upatisya (Upatisya, name), upon hearing these words, thought to themselves: 'This teacher's teachings also dwell on the wrong path, like a dangerous road, which the wise should avoid.' Then they spoke this Gatha (Gatha, verse): 'A perverse interpretation is not a good teaching, delighting in inferior Dharma (Dharma, Buddhist teachings); if the right Dharma is like this, then what will the non-Dharma be like?' After speaking this verse, like striking an empty vessel (a metaphor for worthlessness), as described in detail before, they immediately left. From the 'Fundamental Sarvastivada Vinaya Explication of Ordination, Volume 1' 'Taisho Tripitaka Volume 23, No. 1444, Fundamental Sarvastivada Vinaya Explication of Ordination' 'Fundamental Sarvastivada Vinaya Explication of Ordination, Volume 2' Translated by the Tripitaka Master Yijing (Yijing, a Tang Dynasty monk and translator) under imperial decree This tells the story of the causes and conditions for converting Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers). At that time, there was a teacher named Sanjaya (Sanjaya, name), who came there and asked the people, 'Where is this teacher sitting in meditation?' This teacher was previously in the room, and upon hearing these words, he thought to himself, 'I have been here for a long time, and I have not heard anyone say the words 'sitting in meditation'.' At that time, Kulita and the others thought, 'That person is sitting in meditation, we should not casually make him get up, we should wait until he gets up, then we should meet him.' Thinking this, they hid in a secluded place. At that time, Sanjaya arose from meditation, his faculties clear. When the two of them knew this, they came to him and said, 'What Dharma eye do you have? What teachings do you impart? What are your special qualities? What Brahma conduct do you practice? And what fruit do you attain?' He replied, 'I see it this way, I say it this way: truly not lying, not harming sentient beings, constantly not being born and not dying, not falling and not perishing, I will be born in the two Brahma heavens.' At that time, the two of them asked, 'What is the meaning of what you say?' He replied, 'Not lying is called 'ordination'; not harming sentient beings is the root of all Dharmas; the place of constantly not being born and not dying, not falling and not perishing, is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); being born

二梵者，諸婆羅門等所修梵行，皆求彼處。」聞是語已，白言：「尊者，愿與我等攝受出家、修行梵行。」即俱與彼二人出家。既出家已，四遠皆聞俱哩多等於珊逝移處而得出家。於時珊逝移多獲利養，即作是念：「我昔族望憍陳種姓，今時亦為憍陳種姓。今獲利養，莫不由彼二人福德，非我福故。」作是念已，時珊逝移先有五百弟子，常教論典。即命彼二，各領二百五十弟子，受其教法。時珊逝移便染時患，時鄔波底沙告俱哩多曰：「師今染患，汝求醫藥，為看侍耶？」答曰：「仁有智慧，宜應看侍，我當求藥。」時俱哩多求得諸藥根莖花等，與師啖服，其病轉加。於時教師即便微笑，底沙白言：「大人無緣，必不應笑。師今微笑，有何因緣？」師便告曰：「如汝所言。我向所笑，金洲有王名曰金主，命終欲焚，其妻悲惱亦自焚身。眾生愚癡，由欲所牽，欲情染故，受斯苦惱。」鄔波底沙白言：「何年日月有如是事？」答曰：「某年月日，及以時節。」其二弟子即便錄記。又白師曰：「我所出家，求斷生死。師既獲已，愿今教我得斷生死。」師即答言：「我意出家，亦求此事。如汝所請，我不獲得。然十五日褒灑陀時，有諸天眾在於虛空，作如是語：『于釋種中，有童子生，于雪山所有河名曰分路，于彼河側有劫比

【現代漢語翻譯】現代漢語譯本：『第二種梵行，是婆羅門等所修的梵行，他們都尋求到達那個地方。』聽到這些話后，（鄔波底沙和俱哩多）稟告說：『尊者，希望您能接納我們出家，修行梵行。』於是就一起讓他們二人出家。出家后，四處都傳遍了俱哩多等人在珊逝移處得以出家。當時珊逝移獲得了許多供養，就想：『我過去是高貴的憍陳種姓，現在仍然是憍陳種姓。現在獲得的供養，一定是因為那二人的福德，不是因為我的福德。』這樣想著，當時珊逝移原有五百名弟子，經常教他們論典。於是命令那二人，各自帶領二百五十名弟子，接受他們的教法。當時珊逝移染上了時疫，鄔波底沙告訴俱哩多說：『老師現在染病，你去找藥，還是照顧他呢？』回答說：『您有智慧，應該照顧老師，我來去找藥。』當時俱哩多找到各種藥草的根莖花等，給老師服用，但他的病卻更加嚴重。當時老師竟然微笑起來，鄔波底沙稟告說：『大人無緣無故，一定不應該笑。老師現在微笑，有什麼原因嗎？』老師便告訴他說：『正如你所說。我剛才所笑，是因為金洲有一位國王名叫金主，命終將要焚燒，他的妻子悲傷惱怒也自焚身。眾生愚癡，被慾望所牽引，因為慾望的染著，所以遭受這樣的苦惱。』鄔波底沙稟告說：『哪年哪月有這樣的事？』回答說：『某年某月某日，以及某個時節。』他的兩個弟子便記錄下來。又稟告老師說：『我們出家，是爲了求斷生死。老師既然已經獲得了（解脫），希望現在教導我們如何才能斷生死。』老師便回答說：『我出家，也是爲了尋求這件事。正如你們所請求的，我並沒有獲得（解脫）。然而在十五日布薩時，有諸天眾在虛空中，這樣說：『在釋迦族中，有童子出生，在雪山有一條河名叫分路，在那條河邊有劫比

【English Translation】 English version: 『The second kind of Brahmanhood is the Brahman practice cultivated by Brahmins, all seeking to reach that place.』 Upon hearing these words, (Upatiṣya and Kolita) reported, 『Venerable one, we wish that you would accept us into the monastic life to practice the Brahman conduct.』 Thereupon, he ordained both of them. After they had taken orders, the news spread far and wide that Kolita and others had been ordained at Sañjaya's place. At that time, Sañjaya gained much profit and thought, 『I was of the noble Kauṇḍinya lineage in the past, and I am still of the Kauṇḍinya lineage now. The gains I am receiving now must be due to the merit of those two, not my own.』 Thinking thus, Sañjaya, who already had five hundred disciples whom he regularly taught the scriptures, then instructed the two to each lead two hundred and fifty disciples and receive their teachings. At that time, Sañjaya contracted a seasonal illness, and Upatiṣya said to Kolita, 『The teacher is now ill; will you seek medicine or care for him?』 He replied, 『You are wise and should care for the teacher; I will seek medicine.』 Kolita then sought various medicinal roots, stems, and flowers, and gave them to the teacher to eat, but his illness worsened. At that time, the teacher suddenly smiled, and Upatiṣya reported, 『Great one, there is no reason, you should certainly not be smiling. Teacher, what is the reason for your smiling now?』 The teacher then told him, 『As you say. The reason I smiled just now is that in Golden Continent there was a king named Golden Lord (金主, Jīnzhǔ), who was about to be cremated upon his death, and his wife, in grief and anger, also immolated herself. Sentient beings are foolish, led by desire, and because of the defilement of desire, they suffer such misery.』 Upatiṣya reported, 『In what year, month, and day did such a thing happen?』 He replied, 『On such and such a year, month, and day, and at such and such a time.』 His two disciples then recorded it. They also reported to the teacher, 『We have taken orders to seek the cessation of birth and death. Since the teacher has already attained (liberation), we hope that you will now teach us how to cease birth and death.』 The teacher then replied, 『I also took orders to seek this matter. As you have requested, I have not attained (liberation). However, on the fifteenth day of the Posadha (褒灑陀, Bāosǎtuó), there were deities in the sky who said, 『Among the Śākya (釋種, Shìzhǒng) clan, a child has been born; on Snow Mountain (雪山, Xuěshān) there is a river named Bhāgīrathī (分路, Fēnlù), and beside that river there is a Kapila

羅仙人住處，有婆羅門善解天文及能佔相。彼記童子當作轉輪聖王，彼若出家當證如來、應、正等覺，名聞十方。』」告弟子曰：「汝等於彼教中出家，修持梵行，不應自恃族種尊高，應修梵行，調伏諸根。汝等於彼，當得妙果，不受生死。」說先語已，而說伽他曰：

「積聚皆消散，　　崇高必墮落；　會合終別離，　　有命咸歸死。」

爾時教師不久命終，諸弟子等以青黃赤白繒彩纏已，將向林中以禮焚訖。於時金洲有婆羅門名曰金髮，從彼來至王舍城中，到鄔波底沙處。時鄔波底沙問：「汝從何來？」答曰：「從金洲來。」「汝彼曾見希有事不？」答曰：「不見餘事，然金主王命終焚燒，其妻悲念亦自焚身。」便即問曰：「何年日月？」答曰：「某年月日，及以時節。」其鄔波底沙自撿私記，誠如師言。時俱哩多告鄔波底沙曰：「我之教師已證妙法，然師秘法不教我等。師若不證天耳法眼，寧知他方有如是事？」時俱哩多便作是念：「鄔波底沙聰明智慧，于教師處應得妙法，不教於我。」作是念已便即告曰：「共立誓言：『若先證得上妙法者，應相度脫。』」作是誓已，俱遊人間。

爾時菩薩年二十九，欲在王宮受五欲樂。既見生老病死，心生厭離，中夜逾城，往詣林藪。六年苦行，都無所獲

【現代漢語翻譯】現代漢語譯本：在羅仙人的住所，有一位婆羅門，精通天文並且擅長占卜相面。他預言這個童子將來會成為轉輪聖王（擁有統治世界的理想君王的稱號），如果他選擇出家，將會證得如來（佛的稱號）、應供（值得供養的人）、正等覺（完全覺悟的人）的果位，名聲傳遍十方。』教師告訴他的弟子們說：『你們要在他們的教派中出家，修持梵行（清凈的行為），不應該自恃家族血統高貴，應當修持梵行，調伏自己的各種感官。你們在那裡，將會獲得美妙的果報，不再遭受生死的輪迴。』說完這些話后，他又說了下面的偈語：『積聚的終將消散，崇高的必定墮落；會合的終究別離，有生命的都將歸於死亡。』當時，這位教師不久就去世了，他的弟子們用青、黃、赤、白等顏色的絲綢纏繞他的遺體，然後將他送到樹林中，按照禮儀火化。當時，在金洲（地名）有一位名叫金髮的婆羅門，從那裡來到王舍城（城市名）中，找到了鄔波底沙（人名）。當時鄔波底沙問他：『你從哪裡來？』他回答說：『從金洲來。』『你在那裡見過什麼稀奇的事情嗎？』他回答說：『沒有見到其他的事情，只是金洲的國王去世並被火化，他的妻子因為悲傷也自焚殉身。』鄔波底沙立刻問道：『是什麼時候的事情？』他回答說：『某年某月某日，以及具體的時辰。』鄔波底沙自己檢視了私人的記錄，發現確實如老師所說。當時俱哩多（人名）告訴鄔波底沙說：『我的老師已經證得了妙法，但是老師的秘密法門卻沒有教給我們。老師如果沒有證得天耳通（能聽到遠處聲音的能力）和天眼通（能看到遠處景象的能力），怎麼會知道其他地方發生的事情呢？』當時俱哩多心中暗想：『鄔波底沙聰明有智慧，應該從老師那裡得到了妙法，卻沒有教給我。』這樣想著，他就立刻說道：『我們共同立下誓言：『如果誰先證得上妙之法，就應該互相幫助，共同解脫。』』立下誓言后，他們就一起在人間遊歷。當時，菩薩（釋迦牟尼成佛前被稱為菩薩）二十九歲，曾經在王宮中享受五欲之樂（色、聲、香、味、觸）。後來他看到了生、老、病、死，心中產生了厭離之情，於是在半夜偷偷地離開了王宮，前往樹林中。經過六年的苦行，卻一無所獲。

【English Translation】 English version: At the dwelling of the Rishi（sage） Luo, there was a Brahmin（member of the priestly class in ancient India） who was skilled in astronomy and divination. He predicted that the boy would become a Chakravartin（universal monarch）, and if he were to renounce the world, he would attain Tathagata（'the thus-gone one', an epithet of the Buddha）, Arhat（'one who is worthy', a perfected person who has attained nirvana）, Samyak-sambuddha（'perfectly enlightened one'）, his name would be known in the ten directions.』 The teacher told his disciples, 『You should renounce the world in their order, practice Brahmacharya（celibacy, a pure and virtuous life）, and not rely on the nobility of your lineage. You should practice Brahmacharya and subdue your senses. You will obtain wonderful fruits there and not be subject to birth and death.』 After saying these words, he spoke the following Gatha（verse）: 『Accumulations will all dissipate, the lofty will surely fall; meetings will eventually lead to separation, all living beings will return to death.』 At that time, the teacher soon passed away. The disciples wrapped his body in silks of blue, yellow, red, and white, and took him to the forest to cremate him with due respect. At that time, there was a Brahmin named Jinfa（Golden Hair） from Jinzhou（Golden Continent）, who came to Rajagriha（city name） and arrived at the place of Upatiṣya（person name）. Then Upatiṣya asked, 『Where do you come from?』 He replied, 『From Jinzhou.』『Have you seen any rare events there?』 He replied, 『I have not seen anything else, but the king of Jinzhou died and was cremated, and his wife, out of grief, also immolated herself.』 Then he immediately asked, 『What year, month, and day was it?』 He replied, 『Such and such year, month, and day, and at such and such time.』 Upatiṣya checked his private records and found it to be exactly as the teacher had said. Then Kulika（person name） told Upatiṣya, 『My teacher has attained the wonderful Dharma（teachings of the Buddha）, but the teacher's secret Dharma was not taught to us. If the teacher had not attained divine hearing (天耳通) and divine vision (天眼通), how would he know that such a thing had happened in another place?』 Then Kulika thought to himself, 『Upatiṣya is intelligent and wise, he must have obtained the wonderful Dharma from the teacher, but he did not teach it to me.』 Having thought this, he immediately said, 『Let us make a vow: 『Whoever first attains the supreme Dharma should help each other to be liberated.』 After making this vow, they traveled together in the human world. At that time, the Bodhisattva（a person who is on the path to Buddhahood） was twenty-nine years old and had enjoyed the pleasures of the five desires (五欲之樂) in the royal palace. Having seen birth, old age, sickness, and death, he felt disgusted and renounced the world in the middle of the night, going to the forest. After six years of ascetic practices, he gained nothing.

，隨意喘息，便餐美味乳酪等食，酥油涂身，以香湯浴，便即往詣軍營聚落，受歡喜、歡喜力二牧牛女十六倍乳糜。菩薩食已，時有黑色龍王，贊言：「善哉！」復有一人名曰常住，授與菩薩吉祥草已，即詣菩提樹下自敷斯草，其草不亂，便即右旋，於此草上結跏趺坐，端身正念，便即發要期之心：「我若諸漏不盡，終不起於此座。」

爾時菩薩應未證悟，便即降伏三十六萬俱胝惡魔，其魔各有百千鬼神眷屬。爾時菩薩以慈鎧仗降伏魔已，便證無上正等菩提。時有梵天來請世尊，于波羅痆斯三轉法輪。時會聽者，有大臣子五十餘人，既聞法已，並請出家，及受近圓。

爾時世尊復詣聚落，名白㲲林。有六十人同爲善伴，聞佛說已便得正信。復詣聚落名曰軍住，其聚落主有二女人：一字難陀、二名難陀波羅，聞佛說法，同前正信。復有一池名憂樓頻螺，其處有一大仙名曰迦攝，並諸弟子一千人俱，聞佛說法，咸請出家及受近圓。佛到伽耶頂制底所，有伽耶迦攝，示現三種神變事已，遂令迦攝住圓寂處。后往杖林，令摩揭陀主影勝大王得見真諦。與八萬天眾，及摩揭陀國婆羅門居士，至王舍城，住于竹林。

爾時世尊在竹林園羯蘭鐸迦池側。時鄔波底沙與俱哩多遊行人間，至王舍城，乃見城中寂靜，便

【現代漢語翻譯】現代漢語譯本：隨意喘息，食用美味的乳酪等食物，用酥油塗抹身體，用香湯沐浴，然後前往軍營聚落，接受歡喜（Nandā，牧牛女名）、歡喜力（Nandabalā，牧牛女名）二位牧牛女供養的十六倍乳糜。菩薩食用完畢，當時有一位黑色龍王讚歎道：『善哉！』又有一人名叫常住（Ajita，人名），將吉祥草授予菩薩后，菩薩便前往菩提樹下，自己鋪設吉祥草，這些草沒有散亂，而是自然地向右旋轉，菩薩就在這草上結跏趺坐，端正身姿，集中意念，隨即發下誓願：『我若不能斷盡一切煩惱，終究不起身離開此座。』當時菩薩尚未證悟，便降伏了三十六萬俱胝（koṭi，數量單位）惡魔，每個魔都有成百上千的鬼神眷屬。當時菩薩以慈悲的鎧甲和智慧的武器降伏惡魔后，便證得了無上正等菩提（anuttarā-samyak-saṃbodhi，最高、最圓滿的覺悟）。當時有梵天（Brahmā，印度教的創造神）前來懇請世尊（Bhagavān，佛的尊稱）在波羅奈斯（Vārāṇasī，古印度城市名）三轉法輪（tri-parivarta-dharma-cakra，佛陀的三次說法）。當時法會聽眾中有大臣的兒子五十餘人，聽聞佛法后，都請求出家，並受了比丘戒（upasampadā，佛教中的高級戒律）。當時世尊又前往一個名為白㲲林（Śvetavana，地名）的聚落。有六十位志同道合的人，聽聞佛陀說法后便獲得了正信。又前往一個名為軍住（Senānigrama，地名）的聚落，這個聚落的首領有兩位女子：一位名叫難陀（Nandā，人名），另一位名叫難陀波羅（Nandabalā，人名），聽聞佛陀說法后，也像之前的人一樣獲得了正信。又有一個池塘名叫憂樓頻螺（Uruvilvā，地名），那裡有一位大仙名叫迦攝（Kāśyapa，人名），和他的弟子一千人，聽聞佛陀說法后，都請求出家並受了比丘戒。佛陀到達伽耶頂（Gayāśīrṣa，地名）的制底（caitya，佛塔）處，向伽耶迦攝（Gayākāśyapa，人名）示現了三種神通變化，於是讓迦攝安住在圓寂之處。之後前往杖林（Yaṣṭivana，地名），讓摩揭陀國（Magadha，古印度國名）的國王影勝（Bimbisāra，人名）得見真諦。與八萬天眾，以及摩揭陀國的婆羅門（Brāhmaṇa，印度教祭司）居士（gṛhapati，在家信徒），一同前往王舍城（Rājagṛha，古印度城市名），住在竹林（Veṇuvana，地名）。當時世尊在竹林園（Veṇuvana，地名）的羯蘭鐸迦（Kalandaka，地名）池側。當時鄔波底沙（Upatissa，人名）與俱哩多（Kolita，人名）在人間，來到王舍城，看到城中寂靜，便...

【English Translation】 English version: He breathed freely, ate delicious cheese and other foods, anointed his body with ghee, bathed in fragrant water, and then went to the military camp settlement, receiving sixteen times milk-gruel from the two cowherd girls, Nandā (Nandā, name of a cowherd girl) and Nandabalā (Nandabalā, name of a cowherd girl), who were delighted and full of joy. After the Bodhisattva had eaten, a black dragon king praised, saying, 'Excellent!' Then a person named Ajita (Ajita, a person's name) gave the Bodhisattva auspicious grass, and the Bodhisattva went to the Bodhi tree and spread the grass himself. The grass did not scatter but rotated to the right. He sat cross-legged on the grass, with his body upright and his mind focused, and immediately made a vow: 'If I do not exhaust all defilements, I will not rise from this seat.' At that time, the Bodhisattva, not yet enlightened, subdued 360,000 koṭis (koṭi, a unit of measurement) of evil demons, each with hundreds of thousands of demon and spirit attendants. Then, the Bodhisattva, having subdued the demons with the armor of compassion and the weapon of wisdom, attained Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Then Brahmā (Brahmā, the Hindu god of creation) came to invite the World Honored One (Bhagavān, an honorific title for the Buddha) to turn the Dharma wheel (tri-parivarta-dharma-cakra, the Buddha's three turnings of the Dharma wheel) three times in Vārāṇasī (Vārāṇasī, an ancient Indian city). At that time, there were more than fifty sons of ministers in the assembly who, having heard the Dharma, requested to leave home and receive the higher ordination (upasampadā, higher precepts in Buddhism). At that time, the World Honored One went to a settlement called Śvetavana (Śvetavana, a place name). There were sixty people with the same good intentions who, having heard the Buddha's teachings, gained right faith. He then went to a settlement called Senānigrama (Senānigrama, a place name), whose leaders were two women: one named Nandā (Nandā, a person's name) and the other named Nandabalā (Nandabalā, a person's name), who, having heard the Buddha's teachings, gained right faith as before. There was also a pond called Uruvilvā (Uruvilvā, a place name), where there was a great ascetic named Kāśyapa (Kāśyapa, a person's name), along with his one thousand disciples, who, having heard the Buddha's teachings, all requested to leave home and receive the higher ordination. The Buddha arrived at the caitya (caitya, a Buddhist shrine) at Gayāśīrṣa (Gayāśīrṣa, a place name), and after showing Gayākāśyapa (Gayākāśyapa, a person's name) three kinds of miraculous transformations, he caused Kāśyapa to dwell in the place of perfect stillness. Later, he went to Yaṣṭivana (Yaṣṭivana, a place name), allowing King Bimbisāra (Bimbisāra, a person's name) of Magadha (Magadha, an ancient Indian kingdom) to see the truth. Together with eighty thousand celestial beings and the Brāhmaṇas (Brāhmaṇa, Hindu priests) and householders (gṛhapati, lay followers) of Magadha, he went to Rājagṛha (Rājagṛha, an ancient Indian city) and stayed in Veṇuvana (Veṇuvana, a place name). At that time, the World Honored One was at the side of the Kalandaka (Kalandaka, a place name) pond in the Veṇuvana (Veṇuvana, a place name) garden. At that time, Upatissa (Upatissa, a person's name) and Kolita (Kolita, a person's name) in the human realm, came to Rājagṛha, and seeing the city was quiet, they...

作是念：「有二事因，令彼大城得寂靜住：或為有他怨怖；或緣有大威德沙門婆羅門。」作是念已，即行觀星，無他怨怖，麵點三畫，漸次游從。復有無量百千萬人，隨後而去。後於異時，面妝畫已，漸次游從，隨後無有一人，便作是念：「我先游從，乃有無量百千人眾隨從，今無一人，是事云何？」爾時諸佛常法如余，佛即作念：「此異學人，一名地師、一名拘哩多，已於過去諸佛之所，多種善根、久修福業。猶如熱腫，時節若熟，逢緣發破，即得除愈。此人根熟，今正是時。」佛又觀其根器，云何得度？復于誰處而得有緣？觀知此人當於具足律儀人所而得發心，世尊即令馬勝苾芻往彼而度。時馬勝苾芻威儀庠序，諸天人眾見者發心。佛告馬勝：「汝可攝受二人。」既受敕已歡喜默然，頂禮佛足，便即往去。爾時馬勝至明食時，著衣持缽，入王舍城，次第乞食，威儀庠序，顧若牛王。時鄔波底沙梵志出遊，乃見尊者馬勝，威儀具足，與世希奇，嘆未曾有。於時鄔波底沙便作是念：「所有城中諸出家者，非與此等，我應問彼：『誰邊出家？所學何法？教師是誰？』」作是念已，便往近路而候尊者。於時尊者從彼而來，鄔波底沙見已，便即問曰：「誰是汝師？所學何法？誰邊出家？」馬勝答言：「我之大師，是釋迦種，

【現代漢語翻譯】現代漢語譯本他這樣想：『有兩種原因，使得那座大城得以平靜安寧：或者是因為有外來的怨敵侵擾；或者是因為有具大威德的沙門（Śrāmaṇa，指修行者）或婆羅門（Brāhmaṇa，指祭司）。』這樣想后，他就開始觀察星象，發現沒有外敵侵擾。於是他臉上畫了三道紋飾，逐漸遊走。又有無數百千人跟隨著他而去。後來在另一時候，他畫好面妝后，逐漸遊走，但後面卻沒有一個人跟隨。他便這樣想：『我先前遊走時，有無數百千人跟隨，現在卻一個人也沒有，這是怎麼回事？』這時，諸佛通常的做法和以往一樣，佛陀就想：『這個異教學者，一名地師，一名拘哩多，已經在過去諸佛那裡，種下多種善根，長期修習福業。猶如熱腫，時機成熟，遇到因緣破裂，就能痊癒。此人根器成熟，現在正是時候。』佛陀又觀察他的根器，如何才能得度？又在誰那裡才能結緣？觀察得知此人應當在具足戒律的人那裡才能發心。世尊就讓馬勝苾芻（Aśvajit，比丘名）前往度化他。當時馬勝苾芻威儀莊嚴有序，諸天人眾見了都發心。佛陀告訴馬勝：『你可以攝受二人。』接受佛陀的命令后，馬勝歡喜默然，頂禮佛足，便立即前往。當時馬勝到了進食的時間，穿好衣服，拿著缽，進入王舍城（Rājagṛha，古印度城市名）乞食，威儀莊嚴有序，顧盼之間如同牛王。當時鄔波底沙（Upatissa，人名）梵志出遊，看見尊者馬勝，威儀具足，世間罕見，讚歎從未有過。當時鄔波底沙便這樣想：『所有城中的出家人，沒有能與此人相比的，我應該問他：『在誰那裡出家？所學什麼法？老師是誰？』』這樣想后，便走近路等候尊者。當時尊者從那裡走來，鄔波底沙看見后，便立即問道：『誰是你的老師？所學什麼法？在誰那裡出家？』馬勝回答說：『我的大師，是釋迦（Śākya，釋迦族）種，

【English Translation】 English version He thought: 'There are two reasons why that great city is able to dwell in tranquility: either because there is fear of other enemies; or because of great and virtuous Śrāmaṇas (ascetics) or Brāhmaṇas (priests).' Having thought this, he began to observe the stars, and found that there was no fear of other enemies. So he painted three lines on his face and gradually wandered around. Again, countless hundreds of thousands of people followed him. Later, at another time, after he had painted his face, he gradually wandered around, but no one followed him. He then thought: 'When I wandered around before, countless hundreds of thousands of people followed me, but now there is not a single person. What is the reason for this?' At this time, the usual practice of all Buddhas was the same as before. The Buddha then thought: 'This heretic, named Bhūmika, also named Kolita, has already planted many good roots and cultivated meritorious deeds for a long time in the presence of past Buddhas. It is like a hot swelling, when the time is ripe, if it encounters the right conditions and bursts, it can be cured. This person's faculties are mature, and now is the right time.' The Buddha also observed his faculties, how could he be liberated? And with whom could he form a connection? He observed that this person should develop faith in someone who is complete in discipline. The World Honored One then sent the Bhikṣu Aśvajit (name of a monk) to convert him. At that time, Bhikṣu Aśvajit's demeanor was dignified and orderly, and all the gods and humans who saw him developed faith. The Buddha told Aśvajit: 'You can receive two people.' Having received the Buddha's command, Aśvajit was joyful and silent, bowed at the Buddha's feet, and immediately went away. At that time, Aśvajit arrived at the time for eating, put on his robes, held his bowl, entered the city of Rājagṛha (name of an ancient Indian city) to beg for food in an orderly manner, his demeanor dignified and orderly, looking around like a bull king. At that time, the Brahmin Upatissa (name of a person) went out for a walk and saw the Venerable Aśvajit, whose demeanor was complete and rare in the world, and praised him as unprecedented. At that time, Upatissa thought: 'None of the renunciants in the city can compare to this person. I should ask him: 'Who did you renounce with? What Dharma (teachings) do you study? Who is your teacher?'' Having thought this, he took a shortcut and waited for the Venerable One. At that time, the Venerable One came from there, and Upatissa, seeing him, immediately asked: 'Who is your teacher? What Dharma do you study? Who did you renounce with?' Aśvajit replied: 'My master is of the Śākya (name of a clan) lineage,

沙門喬答摩，今證無上正等菩提。彼是我師，我依于彼，剃除鬢髮而為出家，修行梵行，讀誦教法。」爾時鄔波底沙告言：「具壽！愿與我說，令我得聞。」馬勝報曰：「如來教法，甚深微妙，難解難知。我近出家，不能廣說。然我今者不能記文，略說其義。」底沙告曰：「愿說其義。」爾時馬勝便以伽他而告之曰：

「諸法從緣起，　　如來說是因；　彼法因緣盡，　　是大沙門說。」

說是頌已，時鄔波底沙即便離垢，證得法眼，法中之眼。得見法已，心無疑惑，情無畏懼，忽便起立，恭敬合掌，作如是言：「此是我師，此是正法。住此法者，更不墜墮，是無憂處。我從無量曠大劫來，未曾聞此甚深要法。」即告具壽：「大師世尊，今在何處？」答曰：「我之大師，在王舍城羯蘭鐸迦池側。」時鄔波底沙聞是語已，歡喜踴躍，恭敬合掌，右繞三匝，奉辭而去，便即往詣俱哩多處。時俱哩多遙見而來，告鄔波底沙曰：「汝今容貌，異常鮮潔，諸根清凈，為得甘露上妙法耶？」鄔波底沙答曰：「如是，如是！如汝所言。」時鄔波底沙具申上事，說伽他曰：

「諸法從緣起，　　如來說是因；　彼法因緣盡，　　是大沙門說。」

爾時俱哩多聞是法已，告言：「具壽！更為我說。」時鄔波底沙復為

【現代漢語翻譯】現代漢語譯本：沙門喬答摩（Śrāmaṇa Gautama，指釋迦牟尼佛），如今已證得無上正等菩提（Anuttarā-samyak-saṃbodhi，最高的智慧和覺悟）。他就是我的老師，我依止於他，剃除了頭髮而選擇出家，修行清凈的梵行（Brahmacarya，禁慾的生活），並且讀誦學習他的教法。」當時鄔波底沙（Upatissa，舍利弗尊者的原名）說道：「具壽（Ayushman，對有德者的尊稱）！請為我講述，讓我能夠聽聞。」馬勝（Aśvajit，五比丘之一）回答說：「如來的教法，非常深奧微妙，難以理解和認識。我出家時間尚短，不能夠詳細地解說。然而我現在雖然不能記住全部的經文，但可以簡略地說出其中的含義。」鄔波底沙說道：「請說出其中的含義。」當時馬勝便用偈頌來告訴他：『諸法從因緣而生起，如來說明了其中的因；當這些法的因緣滅盡時，這是大沙門（Mahāśrāmaṇa，指佛陀）所說的。』說完這首偈頌后，當時的鄔波底沙立刻遠離了垢染，證得了法眼（Dharma-cakṣus，對佛法的正確認識），即佛法中的眼睛。在領悟了佛法之後，心中沒有了疑惑，情感上也沒有了畏懼，突然站立起來，恭敬地合掌，這樣說道：『這才是我的老師，這才是真正的佛法。安住於此佛法之中，就不會再墮落惡道，這裡是沒有憂愁的地方。我從無量曠大劫以來，從未曾聽聞過如此深奧重要的佛法。』隨即告訴馬勝尊者：『大師世尊，現在在哪裡？』馬勝回答說：『我的大師，在王舍城（Rājagṛha）羯蘭鐸迦（Kalandaka）池塘邊。』當時鄔波底沙聽了這些話后，歡喜雀躍，恭敬地合掌，向馬勝右繞三圈，告別離去，隨即前往俱哩多（Kolita，目犍連尊者的原名）所在的地方。當時俱哩多遠遠地看見他走來，告訴鄔波底沙說：『你現在的容貌，顯得異常鮮明潔凈，諸根清凈，是得到了甘露般的上妙之法了嗎？』鄔波底沙回答說：『是的，是的！正如你所說的那樣。』當時鄔波底沙詳細地敘述了以上的事情，並且說了那首偈頌：『諸法從因緣而生起，如來說明了其中的因；當這些法的因緣滅盡時，這是大沙門所說的。』當時俱哩多聽聞了這佛法之後，說道：『具壽！請再為我講述。』當時鄔波底沙又為他講述

【English Translation】 English version: The Śrāmaṇa Gautama (釋迦牟尼佛, referring to Shakyamuni Buddha) has now attained Anuttarā-samyak-saṃbodhi (無上正等菩提, unsurpassed perfect enlightenment). He is my teacher, and I rely on him, having shaved my hair and beard to become a renunciate, practicing the pure Brahmacarya (梵行, celibate life), and reciting and studying his teachings.』 At that time, Upatissa (鄔波底沙, original name of Sariputta) said, 『Venerable one (Ayushman, 具壽, a respectful term for a virtuous person)! Please tell me, so that I may hear.』 Aśvajit (馬勝, one of the five first disciples of the Buddha) replied, 『The Tathagata』s (如來, Buddha's) teachings are very profound and subtle, difficult to understand and know. I have only recently become a renunciate and cannot explain them in detail. However, although I cannot remember all the texts, I can briefly explain their meaning.』 Upatissa said, 『Please explain the meaning.』 Then Aśvajit told him in verse: 『Of all things that arise from a cause, the Tathagata has told the cause; and also how they cease to be, this is the doctrine of the Great Śrāmaṇa (大沙門, referring to the Buddha).』 After reciting this verse, Upatissa immediately became free from defilement and attained the Dharma-cakṣus (法眼, the eye of Dharma, correct understanding of the Dharma), the eye within the Dharma. Having understood the Dharma, his heart was without doubt, and his emotions were without fear. He suddenly stood up, respectfully folded his palms, and said, 『This is my teacher, this is the true Dharma. Abiding in this Dharma, one will no longer fall into lower realms; this is a place without sorrow. From countless eons, I have never heard such a profound and essential Dharma.』 He then said to the venerable Aśvajit, 『Where is the World Honored One (世尊, Buddha) now?』 Aśvajit replied, 『My teacher is at the Kalandaka (羯蘭鐸迦) pond near Rājagṛha (王舍城).』 When Upatissa heard these words, he rejoiced and leaped with joy, respectfully folded his palms, circumambulated Aśvajit three times to the right, and took his leave. He then went to where Kolita (俱哩多, original name of Maudgalyayana) was. When Kolita saw him coming from afar, he said to Upatissa, 『Your appearance is exceptionally bright and pure, your faculties are clear; have you attained the nectar-like supreme Dharma?』 Upatissa replied, 『Yes, yes! Just as you said.』 Then Upatissa explained the above matters in detail and recited the verse: 『Of all things that arise from a cause, the Tathagata has told the cause; and also how they cease to be, this is the doctrine of the Great Śrāmaṇa.』 When Kolita heard this Dharma, he said, 『Venerable one! Please tell me more.』 Then Upatissa again told him

重說：

「諸法從緣起，　　如來說是因；　彼法因緣盡，　　是大沙門說。」

說是法已，時俱哩多便得離垢，證得法眼，法中之眼。既見法已，恭敬合掌，歡喜頂禮，作如是言：「此是正法，若住此者，不墮落處。我從無量俱胝劫來，未聞此法。」時俱哩多告鄔波底沙曰：「大師世尊今在何處？」答曰：「在王舍城羯蘭鐸迦池側。」聞是語已，又告鄔波底沙：「今宜共往，于彼出家，修行梵行。」答言：「甚善！」俱哩多曰：「問諸弟子，共許以不？」鄔波底沙報言：「善哉，善哉！汝是名德，眾所知識，應問弟子。」爾時俱哩多告諸弟子曰：「我與鄔波底沙，今欲往詣佛世尊所，出家學道，修行梵行。汝等云何？」弟子答曰：「我等所學，皆依師授。今鄔波馱耶隨佛出家，我等亦愿隨佛出家。」師告言：「善！今正是時。」爾時鄔波底沙與俱哩多，各與二百五十弟子，即出王城，欲往羯蘭鐸迦竹林池所。

爾時具壽馬勝苾芻，去世尊不遠，在一樹下寂然宴坐。鄔波底沙既遙見已，告俱哩多曰：「為當先去禮世尊耶？為先於鄔波馱耶處而為聽法？」俱哩多曰：「應聽法處。」作是語已，俱詣尊者馬勝苾芻處，頭面禮足，退坐一面。爾時如來眾中有一婆羅門，先事月神，世尊為彼婆羅門而說伽他曰

【現代漢語翻譯】現代漢語譯本：重說：『諸法從緣起，如來說是因；彼法因緣盡，是大沙門說。』說完此法后，俱哩多（Kulika）當時便得離垢，證得法眼，即法中的眼睛。既然見法后，恭敬合掌，歡喜頂禮，這樣說道：『這是正法，若安住於此，就不會墮落惡處。我從無量俱胝劫（koti kalpa，極大時劫）以來，從未聽聞過此法。』當時俱哩多告訴鄔波底沙（Upatissa）說：『大師世尊現在何處？』回答說：『在王舍城（Rajagrha）羯蘭鐸迦（Kalandaka）池側。』聽到這話后，又告訴鄔波底沙：『現在應該一同前往，在那裡出家，修行梵行。』回答說：『很好！』俱哩多說：『詢問諸位弟子，是否都同意？』鄔波底沙回答說：『好啊，好啊！您是名德之人，眾人所熟知，應該詢問弟子們。』當時俱哩多告訴諸位弟子說：『我與鄔波底沙，現在想要前往佛世尊處，出家學道，修行梵行。你們意下如何？』弟子們回答說：『我們所學，都依仗老師傳授。現在鄔波馱耶（Upadhyaya，親教師）跟隨佛陀出家，我們也願意跟隨佛陀出家。』老師告訴他們說：『好！現在正是時候。』當時鄔波底沙與俱哩多，各自帶領二百五十名弟子，即刻離開王舍城，想要前往羯蘭鐸迦竹林池處。當時具壽馬勝苾芻（Asvajit），離世尊不遠，在一棵樹下寂然宴坐。鄔波底沙遙遙望見后，告訴俱哩多說：『是應當先去禮拜世尊呢？還是先在鄔波馱耶處聽法？』俱哩多說：『應該去聽法之處。』說完這話后，一同前往尊者馬勝苾芻處，頭面禮足，退坐在一旁。當時如來眾中有一位婆羅門，先前侍奉月神，世尊為那位婆羅門說了如下偈頌：

【English Translation】 English version: Again he spoke: 'All dharmas arise from conditions, The Tathagata has explained the cause; When the conditions of these dharmas cease, This is what the great Sramana teaches.' After this Dharma was spoken, Kulika at that time became free from defilement and attained the Dharma-eye, the eye within the Dharma. Having seen the Dharma, he respectfully joined his palms, joyfully bowed his head in reverence, and said: 'This is the True Dharma; if one abides in this, one will not fall into evil realms. For countless kotis of kalpas, I have never heard this Dharma.' Then Kulika said to Upatissa: 'Where is the World-Honored One, the great teacher, now?' He replied: 'He is at the Kalandaka pond near Rajagrha.' Having heard these words, he further said to Upatissa: 'Now we should go together to take ordination there and practice the Brahma-conduct.' He replied: 'Very good!' Kulika said: 'Shall we ask the disciples if they all agree?' Upatissa replied: 'Excellent, excellent! You are a man of renown and virtue, known to all; you should ask the disciples.' At that time, Kulika said to the disciples: 'Upatissa and I now wish to go to the World-Honored One, the Buddha, to take ordination, study the Way, and practice the Brahma-conduct. What do you think?' The disciples replied: 'All that we have learned depends on the teachings of the teacher. Now that Upadhyaya is following the Buddha to take ordination, we also wish to follow the Buddha to take ordination.' The teacher told them: 'Good! Now is the right time.' At that time, Upatissa and Kulika, each with two hundred and fifty disciples, immediately left Rajagrha, intending to go to the Kalandaka Bamboo Grove pond. At that time, the Venerable Asvajit Bhikshu, not far from the World-Honored One, was sitting quietly in meditation under a tree. Upatissa, having seen him from afar, said to Kulika: 'Should we first go to pay homage to the World-Honored One? Or should we first listen to the Dharma at the Upadhyaya's place?' Kulika said: 'We should go to the place where the Dharma is being taught.' Having said these words, they went together to the Venerable Asvajit Bhikshu, bowed their heads to his feet, and sat down to one side. At that time, there was a Brahmin in the Buddha's assembly who had previously served the moon god; the World-Honored One spoke the following gatha for that Brahmin:

：

「若人能了法，　　無論老與少，　當須起恭敬，　　猶如月初出。」

爾時會中，有一事火婆羅門，世尊復為而說頌曰：

「若人能了法，　　無論老與少，　當須起恭敬，　　如火能凈穢。」

爾時鄔波底沙與俱哩多等，頂禮尊者馬勝足已，即詣佛所。爾時世尊與無量百千苾芻眾等前後圍繞，而為說法。世尊遙見俱哩多等，便告諸苾芻曰：「汝等見此二人，大眾圍繞而為上首不？」答言：「如是！我等已見。」世尊復言：「汝等當知，此二人等，於我法中，出家學道，于聲聞中，神通、智慧最為第一。」時俱哩多及鄔波底沙，至世尊所，頂禮佛足，退坐一面，白佛言：「世尊！愿與我等，于善法中，出家近圓，成苾芻性，修持梵行。」

爾時世尊命彼二人：「善來苾芻！修行梵行。」佛既語已，時彼二人，鬚髮自落，袈裟著身，如曾剃髮已經七日，威儀具足如百歲苾芻，而攝頌曰：

世尊命善來，　　諸根得寂靜，　發落衣著身，　　威儀如百夏。

時有眾多苾芻，食時著衣持缽，入王舍城，次第乞食。于其城內所是珊逝移諸弟子等，見諸苾芻，共相譏笑而說伽他曰：

「佛于王舍城，　　摩揭陀最勝；　珊逝悉度訖，　　汝今當度誰？」

時諸苾芻聞是

【現代漢語翻譯】現代漢語譯本：『如果有人能夠理解佛法，無論年老還是年少，都應當對他生起恭敬之心，就像新月初升一樣。』

當時，法會中有一位事火婆羅門（Agni-worshipping Brahmin，以祭祀火為業的婆羅門），世尊又為他說了一首偈頌：

『如果有人能夠理解佛法，無論年老還是年少，都應當對他生起恭敬之心，就像火能夠凈化污穢一樣。』

當時，鄔波底沙（Upatissa，舍利弗尊者的原名）和俱哩多（Kolita，目犍連尊者的原名）等人，頂禮尊者馬勝（Assaji，五比丘之一）的腳后，就前往佛陀所在的地方。當時，世尊被無數百千比丘眾等前後圍繞，正在說法。世尊遠遠地看見俱哩多等人，便告訴諸位比丘說：『你們看見這二人被大眾圍繞，成為領導者了嗎？』回答說：『是的！我們已經看見了。』世尊又說：『你們應當知道，這二人等，在我的佛法中，出家學道，在聲聞弟子中，神通和智慧最為第一。』當時，俱哩多和鄔波底沙，到達世尊所在的地方，頂禮佛足，退到一旁坐下，對佛說：『世尊！希望您允許我們，在善法中，出家受具足戒，成為比丘，修持清凈的梵行。』

當時，世尊命令他們二人：『善來比丘！修行梵行。』佛說完后，當時這二人，鬚髮自然脫落，袈裟穿在身上，就像剛剛剃髮已經七日一樣，威儀具足，如同百歲比丘，並作偈頌說：

『世尊命善來，諸根得寂靜，發落衣著身，威儀如百夏。』

當時，有眾多比丘，吃飯時穿著僧衣，拿著缽，進入王舍城（Rajagaha，古印度城市名）中，依次乞食。在城內，屬於珊逝移（Sanjaya，一位懷疑論者）的弟子們，看見這些比丘，一起譏笑他們，並說了這樣一首伽他：

『佛在王舍城，摩揭陀（Magadha，古印度王國名）最殊勝；珊逝已經全部度完，你現在打算度誰？』

當時，諸位比丘聽到了這些話

【English Translation】 English version: 『If a person can understand the Dharma, regardless of age, one should show respect to them, just like the newly rising moon.』

At that time, in the assembly, there was a fire-worshipping Brahmin (Agni-worshipping Brahmin), and the World-Honored One spoke another verse for him:

『If a person can understand the Dharma, regardless of age, one should show respect to them, just as fire can purify filth.』

At that time, Upatissa (Upatissa, the original name of Sariputta) and Kolita (Kolita, the original name of Moggallana), after bowing at the feet of the Venerable Assaji (Assaji, one of the five first disciples), went to where the Buddha was. At that time, the World-Honored One was surrounded by countless hundreds of thousands of Bhikkhus (Bhikkhus, Buddhist monks), and was expounding the Dharma. The World-Honored One saw Kolita and the others from afar and said to the Bhikkhus: 『Do you see these two people surrounded by the assembly, becoming leaders?』 They replied: 『Yes! We have seen them.』 The World-Honored One further said: 『You should know that these two, having left home to study the Way in my Dharma, are the foremost in supernatural powers and wisdom among the Sravakas (Sravakas, disciples who learn by hearing the teachings).』 At that time, Kolita and Upatissa arrived at the place where the World-Honored One was, bowed at the Buddha's feet, retreated to one side and sat down, and said to the Buddha: 『World-Honored One! May you allow us to leave home and receive full ordination in the Good Dharma, to become Bhikkhus, and to cultivate pure conduct.』

At that time, the World-Honored One commanded the two of them: 『Welcome, Bhikkhus! Practice pure conduct.』 After the Buddha spoke, at that time, the hair and beard of these two naturally fell off, the Kasaya (Kasaya, monastic robe) was worn on their bodies, as if they had just shaved their heads seven days ago, their demeanor was complete, like a Bhikkhu of a hundred years, and they spoke a verse:

『The World-Honored One commands welcome, the faculties are calmed, hair falls off and robes are worn, demeanor like a hundred summers.』

At that time, many Bhikkhus, wearing robes and carrying bowls, entered Rajagaha (Rajagaha, an ancient Indian city) at mealtime, begging for food in order. In the city, the disciples of Sanjaya (Sanjaya, a skeptic), seeing these Bhikkhus, mocked them together and spoke this Gatha (Gatha, a verse):

『The Buddha is in Rajagaha, Magadha (Magadha, an ancient Indian kingdom) is the most supreme; Sanjaya has already converted all, who are you planning to convert now?』

At that time, the Bhikkhus heard these words

語已，便失威德，情不歡喜。乞食得已，還至本處，飯食已訖，收衣洗足，至世尊所，頂禮佛足，退坐一面。時諸苾芻白佛言：「世尊！我等食時，王城乞食，所有珊逝移弟子等種種譏嫌，具說上事。我等默然，無有威德，情懷不樂。」佛言：「彼若作如是語，汝應此答：

「凡度應如法，　　世尊教是正；　汝等有何知，　　彼度是依法？

「若作此答，彼無威德，默然而去。」時諸苾芻著衣持缽，入王舍城，次第乞食。時珊逝移諸弟子等如上譏嫌，說伽他曰：

「佛于王舍城，　　摩揭陀最勝；　珊逝悉度訖，　　汝今當度誰？」

時諸苾芻聞是語已，便說伽他答曰：

「凡度應如法，　　世尊教是正；　汝等有何知，　　彼度是依法？」

時珊逝移弟子，聞是語已，威德俱失，默然退散。後於異時，摩吒羅婆羅門夫妻俱亡，底沙婆羅門及妻舍利，命亦終歿。俱瑟恥羅從南方還，將無後世論至那剌陀聚落。有守門人問曰：「具壽！汝是俱瑟恥啰不？」答言：「如是。眾人得知。」問守門人曰：「摩吒啰婆羅門今在何處？」答言：「已死。」又問：「其妻及底沙等。」具答如前。又問：「舍利子今在何處？」答言：「在王舍城。有一大師名曰珊逝移，近出世間，于彼出家。」俱瑟恥

【現代漢語翻譯】現代漢語譯本：說完這些話后，比丘們便失去了威嚴和德行，心中不歡喜。乞食完畢后，回到原來的地方，用完餐后，收拾好衣物，洗凈雙腳，來到世尊（Bhagavan，指佛陀）處，頂禮佛足，退到一旁坐下。這時，眾比丘對佛陀說：『世尊！我們乞食時，在王舍城（Rājagṛha）乞食，所有的珊逝移（Sañjaya）的弟子們，種種譏諷和嫌棄，都詳細地說了出來。我們默默不語，沒有威嚴和德行，心中很不快樂。』佛陀說：『他們如果這樣說，你們應該這樣回答：『凡是度化都應該如法，世尊的教導才是正法；你們有什麼見識，說他們的度化是依法呢？』『如果這樣回答，他們就會失去威嚴和德行，默默地離開。』這時，眾比丘穿好衣服，拿著缽，進入王舍城，依次乞食。這時，珊逝移的弟子們像之前一樣譏諷和嫌棄，說了偈頌：『佛陀在王舍城，在摩揭陀（Magadha）是最殊勝的；珊逝移已經全部度化完畢，你現在要度化誰呢？』這時，眾比丘聽了這些話后，便說了偈頌回答：『凡是度化都應該如法，世尊的教導才是正法；你們有什麼見識，說他們的度化是依法呢？』這時，珊逝移的弟子們，聽了這些話后，威嚴和德行都失去了，默默地退散了。後來在其他時候，摩吒羅（Māṭara）婆羅門（Brahmin）夫妻都去世了，底沙（Tiṣya）婆羅門和他的妻子舍利（Śārī），壽命也終結了。俱瑟恥羅（Kauṣṭhila）從南方回來，帶著無後世論來到那剌陀（Nārada）聚落。有守門人問：『具壽（Āyuṣman，對年長有德者的尊稱）！你是俱瑟恥啰嗎？』回答說：『是的。眾人都知道了。』問守門人說：『摩吒羅婆羅門現在在哪裡？』回答說：『已經死了。』又問：『他的妻子和底沙等人呢？』守門人像之前一樣回答。又問：『舍利子（Śāriputra）現在在哪裡？』回答說：『在王舍城。有一位大師名叫珊逝移，最近出世，他在那裡出家。』俱瑟恥羅

【English Translation】 English version: Having spoken thus, they lost their dignity and virtue, and their minds were not joyful. Having finished begging for food, they returned to their place, and after eating, they put away their robes, washed their feet, and went to the Blessed One (Bhagavan, referring to the Buddha), bowed at his feet, and sat down to one side. Then the monks said to the Buddha: 'Venerable Sir! When we were begging for food in Rājagṛha (王舍城), the disciples of Sañjaya (珊逝移) were criticizing and disliking us in various ways, and they spoke of the matters in detail. We remained silent, without dignity or virtue, and our minds were not happy.' The Buddha said: 'If they speak in this way, you should answer them thus: 'All conversions should be according to the Dharma, the teachings of the Blessed One are the true Dharma; what knowledge do you have, that you say their conversion is according to the Dharma?' 'If you answer in this way, they will lose their dignity and virtue, and they will depart in silence.' Then the monks put on their robes, took their bowls, and entered the city of Rājagṛha, begging for food in order. Then the disciples of Sañjaya criticized and disliked them as before, and spoke this verse: 'The Buddha is in Rājagṛha, the most excellent in Magadha (摩揭陀); Sañjaya has already converted everyone, whom will you convert now?' Then the monks, having heard these words, spoke this verse in reply: 'All conversions should be according to the Dharma, the teachings of the Blessed One are the true Dharma; what knowledge do you have, that you say their conversion is according to the Dharma?' Then the disciples of Sañjaya, having heard these words, lost both their dignity and virtue, and dispersed in silence. Later, at another time, Māṭara (摩吒羅), a Brahmin (婆羅門), and his wife both died, and Tiṣya (底沙), a Brahmin, and his wife Śārī (舍利) also reached the end of their lives. Kauṣṭhila (俱瑟恥羅) returned from the south, bringing the doctrine of no afterlife to the settlement of Nārada (那剌陀). A gatekeeper asked: 'Reverend Sir (Āyuṣman, a term of respect for elders with virtue)! Are you Kauṣṭhila?' He replied: 'Yes. Everyone knows.' He asked the gatekeeper: 'Where is Māṭara, the Brahmin, now?' He replied: 'He is dead.' He also asked: 'What about his wife and Tiṣya and the others?' The gatekeeper answered as before. He also asked: 'Where is Śāriputra (舍利子) now?' He replied: 'He is in Rājagṛha. There is a great teacher named Sañjaya who has recently appeared in the world, and he has left home there.' Kauṣṭhila

羅便作是言：「婆羅門法，不應出家，此非善事。」作是語已，漸次而行至王舍城，問諸人曰：「珊逝移大師今在何處？」諸人答言：「大師已死。所有弟子悉于沙門喬答摩處，于彼出家。」嘆言：「甚善！彼既記言：『當作轉輪聖王，彼若作王，舍利子應為大臣。』」

爾時長爪梵志聞是說已，即詣佛所，作如是語：「沙門喬答摩！一切我法，所有見等，皆我不欲。所有事火，作如是見、作如是說：『我所見者，悉離悉除，亦離變易。若離此見、不取相續，更不取余見。』沙門喬答摩！我如是見，我如是解。世人所見，多與事火相違。又說如是見解，皆住此道。汝喬答摩！作如是見、如是解不？又事火論曰：『若沙門婆羅門等，能捨此見，不取余見，如是此等，真沙門婆羅門，是微妙處。又事火者，皆住三見。云何為三？一者一切不欲、二者一切欲、三者一切愿不欲，乃至出家。』」

佛告諸苾芻：「於我聲聞弟子之中，明解聰利，俱瑟恥羅苾芻，最為第一。」

時具壽舍利子，斷諸煩惱，證阿羅漢果。時諸苾芻咸皆有疑，請世尊曰：「此舍利子先作何業？由彼業故，感得利智、深智、無疑惑智。」

佛言：「諸苾芻！汝等應聽。其舍利子，先所作業，還應自得，非於余處，廣說乃至果報

【現代漢語翻譯】現代漢語譯本羅便（Roba）這樣說：『婆羅門（Brahman）的法，不應該出家，這不是好事。』說完這話后，他逐漸走到王舍城（Rajagrha），問人們說：『珊逝移大師（Sanjaya）現在在哪裡？』人們回答說：『大師已經死了。所有的弟子都在沙門喬答摩（Samana Gautama，即佛陀）那裡，在那裡出家了。』羅便感嘆道：『很好！他曾經預言說：『他會成為轉輪聖王（cakravarti-raja），如果他成為國王，舍利子（Sariputra）應該會成為大臣。』

當時，長爪梵志（Dirghanakha）聽到這些話后，就去拜訪佛陀，說了這樣的話：『沙門喬答摩（Samana Gautama）！對於一切我的法，所有的見解等等，我都不想要。所有事火外道，都這樣認為、這樣說：『我所見到的，全部都要離開、全部都要去除，也要離開變易。如果離開這種見解，不取相續，更不取其他的見解。』沙門喬答摩（Samana Gautama）！我是這樣認為的，我是這樣理解的。世人所見到的，大多與事火外道相違背。又說這樣的見解，都安住於此道。你喬答摩（Gautama）！是這樣認為的、是這樣理解的嗎？又事火外道的理論說：『如果沙門（sramana）或婆羅門（brahmana）等，能夠捨棄這種見解，不取其他的見解，那麼這些人，才是真正的沙門（sramana）或婆羅門（brahmana），是微妙之處。』又事火外道，都安住於三種見解。哪三種呢？一是完全不想要、二是完全想要、三是完全希望不想要，乃至出家。』

佛陀告訴眾比丘（bhiksu）說：『在我的聲聞弟子中，明解聰利，俱瑟恥羅比丘（Kusthila）最為第一。』

當時，具壽舍利子（Sariputra）斷除各種煩惱，證得阿羅漢果（Arhat）。當時，眾比丘（bhiksu）都感到疑惑，請問世尊說：『這位舍利子（Sariputra）先前做了什麼業？因為這個業的緣故，感得利智、深智、沒有疑惑的智慧。』

佛陀說：『眾比丘（bhiksu）！你們應該聽。這位舍利子（Sariputra），先前所造的業，還應該自己承受，不會在其他地方，廣泛地說乃至果報。』

【English Translation】 English version Roba spoke thus: 'The law of the Brahmans (Brahman) should not involve leaving home; this is not a good thing.' Having said this, he gradually traveled to Rajagrha (王舍城), asking people, 'Where is Master Sanjaya (珊逝移大師) now?' The people replied, 'The master is dead. All his disciples are with the Samana Gautama (沙門喬答摩, i.e., the Buddha), having left home there.' Roba exclaimed, 'Excellent! He once prophesied, 'He will become a cakravarti-raja (轉輪聖王), and if he becomes king, Sariputra (舍利子) should be his minister.'

At that time, Dirghanakha (長爪梵志) heard these words and went to visit the Buddha, saying, 'Samana Gautama (沙門喬答摩)! Regarding all my doctrines, all views, etc., I do not desire any of them. All fire-worshippers hold such views and say, 'What I see, all must be abandoned, all must be removed, and also be free from change. If one abandons this view, not grasping at continuity, one will not grasp at other views.' Samana Gautama (沙門喬答摩)! This is how I see it, this is how I understand it. What the world sees mostly contradicts the fire-worshippers. And they say that such views all abide in this path. Do you, Gautama (喬答摩)! Hold such views and understand in this way? Furthermore, the theory of the fire-worshippers says, 'If sramanas (沙門) or brahmanas (婆羅門), etc., can abandon this view, not grasping at other views, then these people are true sramanas (沙門) or brahmanas (婆羅門), which is a subtle point.' Moreover, the fire-worshippers all abide in three views. What are the three? First, complete non-desire; second, complete desire; third, complete wish for non-desire, even to the point of leaving home.'

The Buddha told the bhiksus (比丘), 'Among my sravaka disciples, Kusthila (俱瑟恥羅比丘) is the foremost in clarity of understanding and intelligence.'

At that time, the venerable Sariputra (舍利子) severed all afflictions and attained the fruit of Arhat (阿羅漢果). At that time, all the bhiksus (比丘) were in doubt and asked the World-Honored One, 'What karma did this Sariputra (舍利子) perform in the past? Due to that karma, he attained sharp intelligence, profound wisdom, and wisdom without doubt.'

The Buddha said, 'Bhiksus (比丘)! You should listen. The karma that this Sariputra (舍利子) performed in the past should be borne by himself, not elsewhere, extensively speaking, even to the fruition.'

還自受等。乃往古昔，於一聚落有婆羅門，娶妻未久便誕一息。不經多年復生一女，俱漸長大。父母遇病，皆悉身亡。時彼童子既遭憂戚，念往山林，即攜其妹共至林所，採拾花果以自支援。汝等苾芻！如大黑蛇，有五過患。云何為五？一者多瞋、二者多恨、三者作惡、四者無恩、五者利毒。應知女人亦有五過：一者多瞋、二者多恨、三者作惡、四者無恩、五者利毒。云何名為女人利毒？凡諸女人，多懷猛利染欲之心。是時童女既至成人，欲心漸盛，告其兄曰：『我今不能常餐花果以自存命，可往人間求請飲食。』時兄將妹共出山林，往婆羅門家而行乞食。兩俱齊喚，主人出看，見而告曰：『隱居之人亦畜妻室？』兄曰：『此非我妻，是親妹也。』即問兄曰：『曾娉人未？』彼報言：『未。』『若如是者，何不與我？』答曰：『此已遠離世間惡法。』女心欲盛，報其兄曰：『豈我林中食諸花果不能活耶？然我不堪煩惱所逼，共辭林野遠至人間，今可以我與婆羅門。』兄曰：『我實不能嫁娶于汝，此是惡法，非我所為。汝有俗心，任情所欲。』時婆羅門知女心已，延入家中，大會宗親，納以為婦，報其兄曰：『今與我同宅而居，別為一室。』兄曰：『我不求欲，當樂出家。』妹曰：『共立要契，方可隨情。』兄曰：『是

【現代漢語翻譯】現代漢語譯本還自受等。乃往古昔，在一個聚落里住著一位婆羅門（Brahman，古印度僧侶），娶妻不久便生了一個兒子。沒過幾年又生了一個女兒，兩個孩子漸漸長大。後來父母生病，都去世了。當時那個男孩非常憂傷，想要去山林里生活，就帶著他的妹妹一起到了林子里，採摘花果來維持生計。你們這些苾芻（Bhikkhu，比丘）！就像大黑蛇一樣，有五種過患。哪五種呢？一是容易發怒，二是容易怨恨，三是作惡事，四是忘恩負義，五是心懷惡毒。應當知道女人也有五種過患：一是容易發怒，二是容易怨恨，三是作惡事，四是忘恩負義，五是心懷惡毒。什麼叫做女人心懷惡毒呢？就是說所有的女人，大多懷有強烈而難以抑制的染欲之心。當時那個女孩已經長大成人，情慾之心越來越強烈，就告訴她的哥哥說：『我現在不能總是靠吃花果來維持生命，我們可以到人間去求取食物。』當時哥哥就帶著妹妹一起走出山林，到婆羅門家去乞討食物。兩人一起呼喚，主人出來觀看，看見他們后就說：『隱居的人也娶妻生子嗎？』哥哥說：『這不是我的妻子，是我的親妹妹。』婆羅門就問哥哥說：『你曾經訂過婚嗎？』哥哥回答說：『沒有。』婆羅門說：『如果是這樣，為什麼不把她嫁給我呢？』哥哥回答說：『她已經遠離了世間的惡法。』妹妹情慾之心強烈，就告訴她的哥哥說：『難道我在林中吃花果就不能活下去嗎？只是我無法忍受煩惱的逼迫，才和你一起離開林野，遠到人間，現在可以把我嫁給這個婆羅門。』哥哥說：『我實在不能把妳嫁出去，這是惡法，我不能做。妳有世俗之心，就隨妳的意願吧。』當時婆羅門知道女孩的心意后，就把她迎入家中，大擺宴席，迎娶她為妻，並告訴她的哥哥說：『現在和我住在一起，另外為你準備一間房。』哥哥說：『我不追求情慾，只想出家修行。』妹妹說：『我們先立下約定，才可以隨心所欲。』哥哥說：『是什麼約定呢？』

【English Translation】 English version Also receiving the consequences themselves, etc. In the ancient past, in a certain village, there was a Brahman (Brahman, ancient Indian priest) who, not long after marrying, had a son. After several years, he had a daughter, and both children gradually grew up. Later, the parents fell ill and both passed away. At that time, the boy was very distressed and wanted to live in the mountains, so he took his sister with him to the forest, gathering flowers and fruits to support themselves. You Bhikkhus (Bhikkhu, monks)! Like a great black snake, there are five faults. What are the five? First, being prone to anger; second, being prone to resentment; third, committing evil deeds; fourth, being ungrateful; and fifth, harboring malice. It should be known that women also have five faults: first, being prone to anger; second, being prone to resentment; third, committing evil deeds; fourth, being ungrateful; and fifth, harboring malice. What is meant by women harboring malice? It means that all women mostly harbor strong and uncontrollable desires. At that time, the girl had grown into adulthood, and her desires became increasingly strong. She told her brother, 'I cannot always sustain my life by eating flowers and fruits. We can go to the human world to seek food.' At that time, the brother took his sister out of the forest and went to the Brahman's house to beg for food. They both called out together, and the master came out to see them. Seeing them, he said, 'Do hermits also take wives and have children?' The brother said, 'This is not my wife, but my own sister.' The Brahman asked the brother, 'Have you ever been engaged?' The brother replied, 'No.' The Brahman said, 'If that is the case, why not give her to me in marriage?' The brother replied, 'She has already distanced herself from the evil laws of the world.' The sister, with strong desires, told her brother, 'Can't I survive by eating flowers and fruits in the forest? It's just that I cannot endure the pressure of煩惱 (煩惱, afflictions), so I left the forest with you and came far into the human world. Now you can marry me to this Brahman.' The brother said, 'I really cannot marry you off. This is an evil law, and I cannot do it. You have worldly desires, so follow your own wishes.' At that time, the Brahman knew the girl's intentions and welcomed her into his home, held a grand banquet, and married her as his wife. He told her brother, 'Now live with me, and I will prepare a separate room for you.' The brother said, 'I do not seek desires, I only want to renounce the world and practice.' The sister said, 'Let's make an agreement first, then we can do as we please.' The brother said, 'What agreement?'

何言要？』妹曰：『若其證得殊勝果者，可來相見。』兄曰：『善哉！如汝所愿。』即便辭去，至隱士所而為出家。由彼宿世善根力故，遂於三十七品菩提分法，無師自悟，證獨覺果，便作是念：『我先與妹，共立要契，今可往看。』便至其所，上升虛空，身現神變，上出火光，下流清水，奇相非一，縱身而下。諸凡夫人見神通時，心疾迴轉，猶如大樹崩倒于地，頂禮尊足，白言：『大兄！今得如是殊妙勝德。』答言：『我證。』白言：『兄為資身，須得飲食。我為求福，愿興供養，可住於此。』答曰：『汝無自在，可入報夫。』即白夫言：『仁今知不？我兄出家，成就禁戒，得上妙果，世間第一。我欲供養，不敢自專。若見許者，於三月中，飲食資給。』答言：『賢首！彼不出家，我雖不欲，終須供濟；況已出家，獲殊勝道。今隨汝意，供養三月。』其三月中，種種上妙供給其兄。三月既滿，即以上㲲刀子及針，即便奉施。兄既受已，以刀割截，刀子善利，裁割迅疾。其妹見已，便即蹲踞，作如是言：『愿我根性，如此刀子，得善迅利，乃至未來，成就利智。』於時獨覺取衣縫刺，善用針線，縫刺無礙。妹便發願：『愿我今身，乃至未來，令我智慧，猶若此針，智慧深遠，通達無礙。』」

爾時佛告諸苾芻：

【現代漢語翻譯】現代漢語譯本：佛陀問道：『他們說了什麼約定？』妹妹說：『如果他能證得殊勝的果位，就可以來見我。』哥哥說：『很好！就如你所愿。』隨即告別離去，到隱士那裡出家。由於他過去世的善根之力，於三十七品菩提分法（三十七道品，是通往覺悟的三十七種修行方法），無師自悟，證得獨覺果（不依靠佛陀教導，自己證悟的果位），便這樣想：『我先前與妹妹，共同立下約定，現在可以去看看她了。』於是來到妹妹住的地方，上升到虛空中，身體顯現神通變化，身上向上發出火焰，下身流出清水，奇異的景象不止一種，然後縱身而下。那些凡夫俗子見到神通時，內心迅速轉變，就像大樹崩塌倒在地上一樣，頂禮他的雙足，說道：『大兄！現在獲得瞭如此殊妙的勝德。』哥哥回答說：『我已證得。』妹妹說道：『兄長需要資養身體，需要飲食。我爲了求福，願意興辦供養，可以住在這裡。』哥哥回答說：『你沒有自主權，可以去稟告你的丈夫。』妹妹就告訴她的丈夫說：『您現在知道嗎？我的哥哥出家了，成就了禁戒，得到了上妙的果位，是世間第一。我想要供養他，不敢自己做主。如果得到您的允許，在三個月內，提供飲食給他。』丈夫回答說：『賢首（對妻子的尊稱）！他即使不出家，我雖然不願意，最終也須要供養他；更何況他已經出家，獲得了殊勝的道果。現在就隨你的意思，供養他三個月。』在這三個月中，用種種上妙的物品供給他的哥哥。三個月滿了，就用上好的毛織品、刀子和針，一併奉獻給他。哥哥接受之後，用刀子割截毛織品，刀子非常鋒利，裁剪迅速。他的妹妹見到后，便立刻蹲下，這樣說道：『愿我的根性，如同這把刀子一樣，能夠善巧迅速鋒利，乃至未來，成就敏銳的智慧。』當時獨覺取來衣服縫補，善於使用針線，縫補沒有障礙。妹妹便發願說：『愿我今生，乃至未來，讓我的智慧，猶如這根針一樣，智慧深遠，通達無礙。』這時，佛陀告訴各位比丘（佛教出家男眾）：

【English Translation】 English version: The Buddha asked, 'What agreement did they make?' The sister said, 'If he attains a supreme fruit, then he may come to see me.' The brother said, 'Excellent! As you wish.' He then took his leave and went to a hermit to become a monk. Due to the power of his good roots from past lives, he awakened to the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment) without a teacher, attained the Pratyekabuddha fruit (a state of enlightenment attained independently, without the guidance of a Buddha), and thought, 'I made an agreement with my sister, now I can go see her.' He then went to her place, rose into the sky, manifested miraculous transformations, emitting flames from the upper part of his body and flowing clear water from the lower part, displaying various extraordinary signs, and then descended. When those ordinary people saw the miraculous powers, their minds quickly turned, like a large tree collapsing to the ground, and they prostrated at his feet, saying, 'Great brother! Now you have attained such a wonderful and supreme virtue.' He replied, 'I have attained it.' The sister said, 'Brother needs sustenance and food. I wish to make offerings to seek blessings, may he stay here.' The brother replied, 'You have no autonomy, you may inform your husband.' The sister then told her husband, 'Do you know? My brother has become a monk, accomplished the precepts, attained the supreme fruit, and is the best in the world. I wish to make offerings to him, but I dare not do it on my own. If you permit, I will provide him with food and sustenance for three months.' The husband replied, 'Worthy one (a respectful term for one's wife)! Even if he had not become a monk, although I would not want to, I would still have to provide for him; how much more so now that he has become a monk and attained a supreme path. Now, according to your wish, make offerings to him for three months.' During these three months, he provided his brother with various excellent things. After the three months were over, he offered him fine woolen cloth, a knife, and a needle. After the brother received them, he used the knife to cut the woolen cloth. The knife was very sharp and cut quickly. When his sister saw this, she immediately knelt down and said, 'May my faculties be like this knife, skillful, quick, and sharp, so that in the future I may attain keen intelligence.' At that time, the Pratyekabuddha took the clothes to sew and mend, skillfully using the needle and thread, sewing and mending without obstruction. The sister then made a vow, 'May my present life, and even into the future, let my wisdom be like this needle, profound and far-reaching, penetrating and unobstructed.' At that time, the Buddha told the Bhikshus (Buddhist monks):

「勿生異念。往昔婆羅門女者，豈異人乎？今舍利弗是。由彼過去供養獨覺，奉施刀子及白㲲等，廣發誓願。由此善根，今得利智聰明第一。汝等苾芻！當知黑業，還得黑報。若行白業，還得白報，乃至廣說，如上應知。」

時諸苾芻咸皆有疑，白世尊曰：「具壽舍利弗，昔作何業？今得非貴族種，非極下賤，處中而生，數數出家。」

佛告諸苾芻：「汝等應聽！乃往過去，有一國王，娶妻不久，自恣欲樂乃至遊獵，不經多年便誕一息。其子長大，見其父王非法化世，便作是念：『我父滅度，當墮地獄。我紹王位，亦同斯苦。我應往于善法律中，出家修道乃至梵行。』作是念已，即詣父所，白言：『大王！愿王放我出家。』王告子曰：『所有種種祭祠天等，皆求富貴。汝是太子，乘象之種，王位在即。汝今何故而求出家？』種種呵責，不放出家。後於異時，太子乘象出城遊觀，見一貧人持葉乞食，告曰：『賢首！我是貴種，不得出家。汝非貴種，何不出家？』答言：『我無衣缽，云何出家？』報言：『賢首！我當與汝三衣缽等，汝應出家。』答言：『極善！』於時太子如上付與。時有五通仙人，在一樹下樂寂宴坐。於時太子及與乞士，俱詣仙人處。太子下象，至仙人處，白言：『聖者！愿與出家。』時彼

【現代漢語翻譯】現代漢語譯本：『不要產生其他的想法。過去的婆羅門女，難道是別人嗎？就是現在的舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。由於她過去供養辟支佛（Pratyekabuddha，獨自覺悟者），奉獻刀子和白色㲲（一種粗厚的毛織物）等物品，廣泛地發誓愿。由於這些善根，今生獲得了敏銳的智慧，成為智慧第一的人。你們這些比丘（Bhikṣu，佛教出家男眾）！應當知道黑業（不善的行為）會帶來黑報（不好的結果）。如果行白業（善良的行為），就會得到白報（好的結果），乃至更廣的道理，應該像上面所說的那樣理解。』

當時，各位比丘都心存疑問，向世尊稟告說：『具壽舍利弗，過去造了什麼業？今生沒有出生在貴族家庭，也不是極度貧賤之家，而是出生在中等人家，並且多次出家。』

佛陀告訴各位比丘：『你們應當聽好！過去很久以前，有一位國王，娶妻不久，便恣意享樂，甚至沉迷於遊獵。沒過幾年，便生了一個兒子。這個兒子長大后，看到他的父王用非法的方式治理國家，便心想：『我的父王去世后，一定會墮入地獄。我如果繼承王位，也會遭受同樣的痛苦。我應該前往奉行善良法律的地方，出家修行，乃至修習梵行（清凈的行為）。』這樣想著，他便去見他的父王，稟告說：『大王！希望大王允許我出家。』國王對兒子說：『所有各種祭祀天神等的行為，都是爲了求得榮華富貴。你是太子，是乘坐大象的尊貴之人，王位即將屬於你。你現在為什麼要求出家呢？』國王種種責備，不讓他出家。後來在另一天，太子乘象出城遊玩觀光，看到一個窮人拿著樹葉乞討食物，便對他說：『賢士！我是貴族，不能出家。你不是貴族，為什麼不出家呢？』窮人回答說：『我沒有袈裟和缽，怎麼出家呢？』太子回答說：『賢士！我願意給你三衣（佛教僧侶所穿的三種袈裟）和缽等物，你應該出家。』窮人回答說：『太好了！』當時太子就像上面所說的那樣，把東西交給了他。當時有一位具有五神通的仙人，在一棵樹下安靜地禪坐。當時太子和那個乞丐，一同前往仙人所在的地方。太子下了大象，來到仙人處，稟告說：『聖者！希望您允許我出家。』當時那位

【English Translation】 English version: 『Do not give rise to different thoughts. That Brahmin woman of the past, was she someone different? She is now Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). Because in the past she made offerings to a Pratyekabuddha (a solitary enlightened one), offering knives and white 㲲 (a kind of coarse woolen fabric) and so on, and made extensive vows. Because of these good roots, in this life she has obtained sharp intelligence and is the foremost in wisdom. You Bhikṣus (Buddhist monks)! You should know that black karma (unwholesome actions) yields black results (bad consequences). If you perform white karma (wholesome actions), you will obtain white results (good consequences), and so on, as should be understood from what was said above.』

At that time, all the Bhikṣus had doubts and reported to the World Honored One, saying: 『The venerable Śāriputra, what karma did he perform in the past? In this life, he was not born into a noble family, nor was he extremely poor, but was born into a middle-class family, and has repeatedly renounced the household life.』

The Buddha told the Bhikṣus: 『You should listen! In the distant past, there was a king who, not long after marrying a wife, indulged in pleasures and even became addicted to hunting. Not many years later, he had a son. When this son grew up, he saw his father ruling the country in an unlawful manner, and he thought: 『When my father dies, he will surely fall into hell. If I inherit the throne, I will also suffer the same pain. I should go to a place where good laws are practiced, renounce the household life and cultivate the Way, and even practice Brahmacharya (pure conduct).』 Thinking this, he went to see his father and reported, saying: 『Great King! I hope the Great King will allow me to renounce the household life.』 The king said to his son: 『All kinds of sacrifices to the gods and so on are for seeking wealth and honor. You are the crown prince, a noble person who rides elephants, and the throne will soon belong to you. Why do you now seek to renounce the household life?』 The king scolded him in various ways and did not allow him to renounce the household life. Later, on another day, the prince rode an elephant out of the city for sightseeing, and saw a poor man holding leaves and begging for food. He said to him: 『Virtuous one! I am a noble, and I cannot renounce the household life. You are not a noble, why don't you renounce the household life?』 The poor man replied: 『I have no robes and bowl, how can I renounce the household life?』 The prince replied: 『Virtuous one! I will give you three robes (the three kinds of robes worn by Buddhist monks) and a bowl and so on, you should renounce the household life.』 The poor man replied: 『Excellent!』 At that time, the prince gave him the things as mentioned above. At that time, there was a five-神通 (five supernatural powers)仙人 (immortal), sitting quietly in meditation under a tree. At that time, the prince and the beggar went together to the place where the immortal was. The prince got off the elephant, went to the immortal, and reported, saying: 『Holy one! I hope you will allow me to renounce the household life.』 At that time, that

仙人即與出家。太子告言：『我今欲去，汝若得道及與證果，愿令相報。』彼即答言：『如仁所言。』既出家已，即往靜處宴坐修定，遂於三十七品菩提分法無師自悟，證獨覺果，便作是念：『我所證果，皆由太子。我應于彼今可往看，示現神變。』作是念已，便至其所，上升虛空，種種神變，乃至火光，下流水等，廣如上說。時諸人等見神變已，心疾迴轉，猶如大樹崩倒于地，咸皆頂禮，白言：『聖者！今證如是殊勝果耶？』答言：『我證。』太子見已，作如是念：『彼所獲者皆悉由我，我不出家證斯果者，莫不皆由高族家生？』作是念已，便發誓愿：『唯愿我等，生生世世，勿于高族家生及以下賤，處中而生，令我無障，易得出家。』汝等苾芻，勿生異念，往太子者，豈與人乎？今舍利弗是。由彼昔時誓願力故，今生出家，自在無礙。當知果報，自作自受。若作白業還得白報，若作黑業還得黑報，乃至善惡，廣說如前。汝等苾芻！當如是學。」

時諸苾芻咸皆有疑，唯佛世尊能斷疑惑，諸苾芻等白世尊言：「此具壽舍利弗，作何福業成熟善根，于聲聞中，智慧第一？」

佛言：「由昔過去發願力故。」諸苾芻等白言：「世尊！作何誓願？唯佛慈悲，為我廣說。」佛告諸苾芻：「汝等應聽！乃往過去，

【現代漢語翻譯】現代漢語譯本仙人於是同意出家。太子告訴他說：『我現在要離開了，你如果得道並且證得果位，希望能夠回報我。』那人回答說：『如您所說。』出家之後，他就前往安靜的地方靜坐修習禪定，於三十七品菩提分法無需老師指導自己領悟，證得獨覺果位，於是心中想：『我所證得的果位，都是因為太子。我應該去看看他，示現神通變化。』這樣想著，就到了太子所在的地方，上升到虛空中，示現種種神通變化，乃至身上發出火光，身下流出水等，詳細情況如前文所說。當時眾人看到這些神通變化后，內心迅速轉變，就像大樹崩塌倒在地上一樣，都頂禮膜拜，說道：『聖者！您現在證得了如此殊勝的果位了嗎？』他回答說：『我證得了。』太子看到后，心中這樣想：『他所獲得的成就都是因為我，我如果不選擇出家也能證得這樣的果位，莫不是都要在高種姓的家族中出生才能做到？』這樣想著，便發誓愿：『希望我們生生世世，不要在高種姓的家族中出生，也不要在**（此處原文有省略），在中等家族中出生，讓我沒有障礙，容易出家。』你們這些比丘，不要產生其他的想法，以前的那個太子，難道是別人嗎？就是現在的舍利弗（Śāriputra）。由於他過去發誓愿的力量，今生出家，自在無礙。應當知道果報，自作自受。如果做了白業（善業）就得到白報（善報），如果做了黑業（惡業）就得到黑報（惡報），乃至善惡果報，詳細情況如前文所說。你們這些比丘！應當這樣學習。』當時，各位比丘都心存疑惑，只有佛世尊能夠斷除疑惑，各位比丘對佛世尊說：『這位具壽舍利弗，做了什麼福德之業，成熟了什麼善根，在聲聞弟子中，智慧第一？』佛說：『由於過去發願的力量。』各位比丘說：『世尊！他發了什麼誓願？希望佛陀慈悲，為我們詳細解說。』佛告訴各位比丘：『你們應當聽！在過去很久以前，』

【English Translation】 English version The ascetic then agreed to renounce the world. The prince told him: 'I am about to leave now. If you attain enlightenment and realize the fruit, I hope you will repay me.' He replied: 'As you say.' After renouncing the world, he went to a quiet place to sit in meditation, and without a teacher, he realized the thirty-seven factors of enlightenment (bodhipakṣa-dharma) and attained the Pratyekabuddha fruit (solitary Buddha). Then he thought: 'The fruit I have attained is all due to the prince. I should go and see him now and display miraculous transformations.' Thinking this, he went to where the prince was, ascended into the sky, and displayed various miraculous transformations, even emitting flames from his body and water flowing from below, as described in detail above. When the people saw these miraculous transformations, their minds quickly turned, like a large tree collapsing to the ground. They all prostrated and said: 'Holy one! Have you now attained such a supreme fruit?' He replied: 'I have attained it.' When the prince saw this, he thought: 'What he has attained is all due to me. If I did not renounce the world, I could also attain this fruit. Could it be that one must be born into a high-caste family to achieve this?' Thinking this, he made a vow: 'May we, in all our lives, not be born into high-caste families, nor in ** (omitted in the original text), but be born into middle-class families, so that I may be without obstacles and easily renounce the world.' You monks, do not have other thoughts. Was that prince someone else? He is now Śāriputra (舍利弗). Because of the power of his past vows, he is now able to renounce the world in this life, freely and without hindrance. You should know that karmic retribution is self-made and self-received. If you do white deeds (good deeds), you will receive white rewards (good rewards). If you do black deeds (bad deeds), you will receive black rewards (bad rewards). As for good and bad karmic results, as described in detail above. You monks! You should learn in this way.' At that time, all the monks had doubts. Only the Buddha, the World Honored One, could dispel their doubts. The monks said to the Buddha, the World Honored One: 'This venerable Śāriputra (舍利弗), what meritorious deeds did he perform, and what good roots did he mature, to be the foremost in wisdom among the Śrāvakas (聲聞)?' The Buddha said: 'It is due to the power of vows made in the past.' The monks said: 'World Honored One! What vows did he make? May the Buddha be compassionate and explain it to us in detail.' The Buddha told the monks: 'You should listen! In the distant past,'

此賢劫中人壽二萬歲時，有佛出世號曰迦攝波，十號具足。此舍利弗有一教師，迦葉佛所而得出家。迦攝波佛記舍利師：『汝于聲聞眾中，聰明智慧最為第一，乃至梵行而無虧缺。然無果報，非獲于果。』至師命終時廣發誓願：『我所修行梵行功德，以此善根，愿迦葉波佛與彼嗢怛啰婆羅門，當來世時，人壽百歲有佛出世，號曰釋迦牟尼應正等覺，十號具足，于彼教中而得出家，斷諸煩惱乃至漏盡，證阿羅漢果。』爾時舍利弗，今所獲果，一如師愿。由彼願力故，今舍利弗，諸聲聞中智慧第一。」

時諸苾芻咸皆有疑，唯佛能斷，白世尊曰：「彼具壽大目乾連，先作何業？成熟善根，諸聲聞中，神通第一。」

佛告諸苾芻：「汝等應聽！彼大目乾連，乃往過去，善行善業，積聚善根，乃至果報，廣說如前。」

佛告諸苾芻：「乃往過去波羅奈城，去斯不遠，有一仙人于彼居止，心行慈悲，憐愍有情。於時有一採樵貧人，負薪至彼，疲極偃息。仙人見已，極生憐愍，遂作是念：『此貧窮人，先世不種修行善根，雖得人身，受斯辛苦而得衣食。我今應度此人出家，令修梵行。』作是念已，告言：『賢子！汝受辛苦，何不出家？』答言：『大仙！我是貧人，採樵活命，誰能見是度我出家？』告言：『賢首

【現代漢語翻譯】現代漢語譯本：『在這個賢劫中，當人們的壽命達到二萬歲時，會有一尊佛出世，名號為迦攝波（Kashyapa，過去七佛之一），具足十種名號。這位舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）有一位老師，他在迦葉佛（Kashyapa Buddha）的教法下出家。迦攝波佛（Kashyapa Buddha）曾預言舍利弗（Sariputra）的老師：『你在聲聞眾中，聰明智慧最為第一，乃至修行梵行也沒有任何虧缺。然而卻沒有獲得相應的果報。』臨終時，他的老師廣發誓願：『我所修行的梵行功德，以此善根，愿迦葉波佛（Kashyapa Buddha）與那位嗢怛啰（Udtara）婆羅門，在未來的世間，當人們的壽命達到一百歲時，有一尊佛出世，名號為釋迦牟尼（Sakyamuni，佛教創始人），應正等覺，具足十種名號，我能在他的教法中出家，斷除一切煩惱，乃至漏盡，證得阿羅漢果。』當時的舍利弗（Sariputra），如今所獲得的果位，完全如他老師的願望。由於他老師的願力，所以現在的舍利弗（Sariputra）在所有聲聞弟子中智慧第一。』

『當時，眾比丘（bhiksu，佛教出家男眾）都感到疑惑，只有佛陀才能解答，於是稟告世尊說：『那位具壽大目乾連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱），過去做了什麼業？成熟了什麼善根，以至於在所有聲聞弟子中，神通第一？』

佛陀告訴眾比丘（bhiksu）說：『你們應當聽！那位大目乾連（Mahamaudgalyayana），在過去世中，行持善行善業，積聚善根，乃至獲得果報，詳細情況如前所述。』

佛陀告訴眾比丘（bhiksu）說：『在過去世的波羅奈城（Varanasi，古印度城市），離這裡不遠，有一位仙人在那裡居住，內心充滿慈悲，憐憫一切有情眾生。當時，有一位砍柴的窮人，揹著柴來到那裡，疲憊不堪地休息。仙人看到后，非常憐憫他，於是心想：『這個貧窮的人，前世沒有種下修行善根，雖然得到了人身，卻要遭受這樣的辛苦才能得到衣食。我現在應該度他出家，讓他修行梵行。』這樣想著，就對他說：『賢子！你如此辛苦，為什麼不出家呢？』窮人回答說：『大仙！我是個貧窮的人，靠砍柴為生，誰會願意度我出家呢？』仙人告訴他說：『賢首！』

【English Translation】 English version: 'In this Bhadrakalpa (Fortunate Aeon), when the lifespan of humans reaches twenty thousand years, a Buddha will appear named Kashyapa (Kashyapa, one of the past seven Buddhas), complete with the ten epithets. This Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) had a teacher who renounced the world under Kashyapa Buddha (Kashyapa Buddha). Kashyapa Buddha (Kashyapa Buddha) prophesied about Sariputra's (Sariputra) teacher: 'Among the assembly of Sravakas (listeners, disciples), you are the foremost in intelligence and wisdom, and your Brahmacharya (pure conduct) is without blemish. However, you will not attain the corresponding fruition.' At the time of his teacher's death, he made a great vow: 'By the merit of my practice of Brahmacharya (pure conduct), and by this root of goodness, may Kashyapa Buddha (Kashyapa Buddha) and that Udtara (Udtara) Brahmin, in a future age when the lifespan of humans reaches one hundred years, when a Buddha appears named Sakyamuni (Sakyamuni, the founder of Buddhism), the Perfectly Enlightened One, complete with the ten epithets, may I renounce the world in his teachings, cut off all defilements, and even exhaust all outflows, attaining the state of Arhat.' The fruition that Sariputra (Sariputra) has now attained is exactly as his teacher wished. Because of his teacher's vow, Sariputra (Sariputra) is now the foremost in wisdom among all the Sravakas (listeners, disciples).'

'At that time, all the Bhikshus (bhiksu, Buddhist monks) were filled with doubt, which only the Buddha could resolve, and they said to the World Honored One: 'What deeds did the venerable Mahamaudgalyayana (Mahamaudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) perform in the past? What roots of goodness did he cultivate to maturity, such that he is the foremost in supernatural powers among all the Sravakas (listeners, disciples)?'

The Buddha told the Bhikshus (bhiksu): 'You should listen! That Mahamaudgalyayana (Mahamaudgalyayana), in the past, performed good deeds and accumulated roots of goodness, even to the point of attaining fruition, as described in detail earlier.'

The Buddha told the Bhikshus (bhiksu): 'In the past, in the city of Varanasi (Varanasi, an ancient Indian city), not far from here, there lived a hermit who was compassionate and merciful to all sentient beings. At that time, a poor woodcutter, carrying firewood, came there and rested, exhausted. The hermit saw him and felt great compassion, and thought: 'This poor man did not plant the roots of goodness in his past life, and although he has obtained a human body, he must endure such hardship to obtain food and clothing. I should now ordain him, so that he can practice Brahmacharya (pure conduct).' Thinking this, he said to him: 'Good son! You are suffering so much, why don't you renounce the world?' The poor man replied: 'Great hermit! I am a poor man, making a living by cutting firewood, who would be willing to ordain me?' The hermit said to him: 'Good sir!'

！我當度汝，令得出家。儻若獲果，愿當相報。』答言：『聖者！必若證果，必當相報。』時彼仙人即與出家。既出家已，而逐靜處修禪習定，遂於三十七品菩提分法無師自悟，證獨覺果，便作是念：『我所證果，皆由仙人。我應覆誓，往看相報。』作是念已，至其仙所，上升虛空，下流清水，乃至火光，十八變等，如前廣說。其仙見已，心疾迴轉，猶如大樹，崩倒于地，便發願言：『愿我所修無量功德，于當來世所有威德如汝所有，神通第一。』汝等苾芻！勿生異念。往仙人者，豈異人乎？即大目乾連是也。當知果報黑白業等，廣如上說。汝等苾芻！應如是學。」

時諸苾芻咸皆有疑，唯佛能斷，來白佛言：「此大目乾連，復作何業，于大德中，神通第一？」

佛告諸苾芻：「汝等應聽！乃往過去，此賢劫中迦攝波佛出現世時，以誓願故，廣如上說。」

時諸苾芻咸皆有疑，唯佛能斷，來白世尊：「具壽憍陳如，先世作何善業？成熟善根，能四如意解，今時利根明瞭。」佛告諸苾芻：「於此賢劫中，過去有佛出現，名迦攝波，有教師修持梵行不獲果報，臨命終時發誓愿故，如前廣說。」

于佛住世之時，若有出家近圓者，皆來於世尊所，佛言：「善來苾芻！」鬚髮自落，袈裟著身，自然持

【現代漢語翻譯】現代漢語譯本：『我應當度化你，讓你能夠出家。倘若你證得果位，希望能夠回報我。』回答說：『聖者！如果我真的證得果位，必定會回報您。』當時那位仙人就讓他出家了。出家之後，他便在清凈之處修習禪定，於三十七品菩提分法（三十七道品，通往覺悟的三十七種修行方法）無師自悟，證得獨覺果，於是心中想：『我所證得的果位，都是因為那位仙人。我應該履行誓言，前去拜訪並報答他。』這樣想著，就到了仙人所在的地方，上升到虛空，又示現下流清水，乃至火光等十八種變化，如同之前詳細描述的那樣。那位仙人見到之後，心念迅速轉變，就像大樹一樣崩倒在地，便發願說：『愿我所修的無量功德，在未來世能夠擁有像你一樣的威德，神通第一。』你們這些比丘！不要產生其他的想法。之前的仙人，難道是別人嗎？就是大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）啊。應當知道果報、黑白業等，詳細情況如前面所說。你們這些比丘！應當這樣學習。』當時各位比丘都心存疑惑，只有佛陀能夠解答，於是前來稟告佛陀說：『這位大目乾連，過去做了什麼業，才能在大德之中，神通第一呢？』佛陀告訴各位比丘：『你們應當聽好！在過去，這個賢劫（Bhadrakalpa，現在這個時期）中，迦葉佛（Kāśyapa Buddha，過去七佛之一）出現於世時，因為誓願的緣故，詳細情況如前面所說。』當時各位比丘都心存疑惑，只有佛陀能夠解答，於是前來稟告世尊說：『具壽憍陳如（Ājñāta Kauṇḍinya，佛陀最初的五比丘之一），前世做了什麼善業？成熟了什麼善根，能夠四如意解（四神足，通過禪定獲得的四種超自然能力），如今才能如此利根明瞭。』佛陀告訴各位比丘：『在這個賢劫中，過去有佛出現，名叫迦葉佛，有一位教師修持梵行卻沒有獲得果報，臨命終時發誓愿的緣故，詳細情況如前面所說。』在佛陀住世的時候，如果有出家受具足戒的人，都來到世尊這裡，佛陀會說：『善來比丘！』他們的鬚髮自然脫落，袈裟自然穿在身上，自然持有。

【English Translation】 English version: 'I should liberate you, allowing you to renounce the world. If you attain enlightenment, I hope you will repay me.' He replied, 'Venerable one! If I truly attain enlightenment, I will certainly repay you.' At that time, the hermit allowed him to renounce the world. After renouncing, he practiced meditation and concentration in a quiet place, and without a teacher, he awakened to the thirty-seven factors of enlightenment (Bodhipakṣa-dharmas, the thirty-seven practices leading to enlightenment), attaining the fruit of a Pratyekabuddha (Solitary Buddha). He then thought, 'The fruit I have attained is all due to that hermit. I should fulfill my vow and go to visit and repay him.' Thinking this, he went to the hermit's place, rose into the sky, manifested flowing clear water, and even firelight, eighteen transformations in all, as described in detail before. When the hermit saw this, his mind quickly turned, and like a great tree, he collapsed to the ground, and made a vow, 'May the immeasurable merits I have cultivated, in the future, possess the same power and be the foremost in supernatural abilities like you.' You Bhikshus (monks)! Do not have other thoughts. Who was that hermit? Was it someone else? It was Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers). You should know that the retribution of karma, both black and white, is as described in detail before. You Bhikshus! You should learn in this way.' At that time, all the Bhikshus had doubts, and only the Buddha could resolve them, so they came to the Buddha and said, 'What karma did this Mahāmaudgalyāyana perform in the past, that he is the foremost in supernatural abilities among the great virtuous ones?' The Buddha told the Bhikshus, 'You should listen! In the past, in this Bhadrakalpa (the present era), when Kāśyapa Buddha (one of the past seven Buddhas) appeared in the world, it was because of a vow, as described in detail before.' At that time, all the Bhikshus had doubts, and only the Buddha could resolve them, so they came to the World-Honored One and said, 'What good deeds did the venerable Ājñāta Kauṇḍinya (one of the first five disciples of the Buddha) perform in his past life? What wholesome roots did he mature, that he is able to understand the four bases of supernatural power (catuḥ-ṛddhi-pāda, the four supernatural abilities attained through meditation), and is so sharp and clear-minded now?' The Buddha told the Bhikshus, 'In this Bhadrakalpa, in the past, a Buddha appeared named Kāśyapa Buddha, and there was a teacher who practiced Brahmacharya (celibacy) but did not attain enlightenment, and at the time of his death, he made a vow, as described in detail before.' At the time when the Buddha was in the world, if there were those who renounced the world and received full ordination, they would come to the World-Honored One, and the Buddha would say, 'Welcome, Bhikshu!' Their hair and beard would naturally fall off, the kasaya (monk's robe) would naturally be put on, and they would naturally hold.

缽，即為出家近圓。別有一人，在外遠國，于苾芻處來求出家。彼苾芻將此人，來於佛所，欲與出家近圓。其人在路身亡，乃不得出家。時諸苾芻緣此事故，來白佛言，具如上說。爾時世尊便作是念：「疲乏我聲聞，若有人求出家近圓，在遠國者，我許于苾芻僧眾與彼出家近圓。」時佛世尊集諸苾芻，告言：「緣此事故，從今已后，若有求出家者，許苾芻僧眾與出家與近圓。」佛許此事已，彼苾芻眾不知云何與出家與近圓？以緣白佛。時世尊告諸苾芻：「但有人來求出家者，當問諸難。若無障難者，然後與受三歸。即令合掌䠒跪，當自稱名，盡一形世，歸依佛兩足尊、歸依法離欲尊、歸依僧眾中尊。后與受五學處、十戒、二百五十戒。廣如余說。」

既出家近圓已，于阿遮離、鄔波馱耶處，無怕懼心，所作之事，皆無所問。時諸苾芻以緣白佛。

爾時世尊告諸苾芻：「我今為諸弟子，制其學處：若諸弟子所作事業，以水灑地，及瞿摩耶涂壇掃地，及修理衣缽，食啖等事，不告白師，及有客苾芻，先不相識，來至房中，應白師知。唯除五事，余悉皆白。若不如是，得越法罪。言五事者，所謂嚼齒木、飲凈水、大小便利，及四十九尋內禮制底，此不應白二師。所有縫衣等事，弟子應白：『師勿自勞，我當代作

【現代漢語翻譯】現代漢語譯本：缽（patra），象徵著出家受具足戒。假設有個人，身處遙遠的國家，來到比丘（bhiksu，出家男子）處請求出家。這位比丘帶著這個人，來到佛陀（Buddha）處，想要為他授出家戒和具足戒。但這個人卻在路上身亡，最終未能出家。當時，眾比丘因為這件事，前來稟告佛陀，詳細陳述了上述情況。那時，世尊（Bhagavan，佛陀的尊稱）便這樣想：『如果有人想要出家受具足戒，卻身處遙遠的國家，這會使我的聲聞（sravaka，聽聞佛法者）弟子們感到疲憊。我允許比丘僧團為他們授出家戒和具足戒。』當時，佛陀世尊召集眾比丘，告訴他們：『因為這件事，從今以後，如果有人請求出家，允許比丘僧團為他們授出家戒和具足戒。』佛陀允許這件事後，比丘僧團不知道該如何授出家戒和具足戒，因此稟告佛陀。當時，世尊告訴眾比丘：『只要有人來請求出家，就應當詢問他是否有出家障難。如果沒有障難，然後為他授三歸依（triratna，皈依佛、法、僧）。讓他合掌跪地，自己稱念自己的名字，盡此一生，歸依佛兩足尊（佛是二足尊），歸依法離欲尊（法是離欲尊），歸依僧眾中尊（僧是眾中尊）。然後為他授五學處（panca siksa padani，不殺生、不偷盜、不邪淫、不妄語、不飲酒）、十戒（dasa-sila，沙彌遵守的十條戒律）和二百五十戒（pratimoksa，比丘戒）。詳細內容如其他經典所說。』既然已經出家受具足戒，對於阿遮離（acarya，軌範師）、鄔波馱耶（upadhyaya，親教師）沒有畏懼之心，所做的事情，都不去請問。當時，眾比丘因為這件事，前來稟告佛陀。那時，世尊告訴眾比丘：『我現在為弟子們制定學處：如果弟子們所做的事情，例如用水灑地，用牛糞塗地，掃地，修理衣缽，吃飯等事，不稟告師父，或者有不認識的客人比丘來到房中，應該稟告師父知道。只有五件事，其餘都要稟告。如果不這樣做，就犯了越法罪。所說的五件事是：嚼齒木、飲凈水、大小便，以及在四十九尋（usabha，古印度長度單位）內禮拜制底（caitya，佛塔），這些不應該稟告二位師父。所有縫衣服等事情，弟子應該稟告：『師父不要親自勞累，我來代替您做。』

【English Translation】 English version: The patra (bowl) signifies ordination and full acceptance into the monastic order. Suppose there is a person in a distant country who comes to a bhiksu (monk) seeking ordination. This bhiksu brings this person to the Buddha, intending to grant him ordination and full ordination. However, the person dies on the way and is unable to be ordained. At that time, the bhiksus, because of this event, come to report to the Buddha, detailing the above situation. Then, the Bhagavan (the Blessed One, an epithet of the Buddha) thought: 'If someone wants to be ordained and receive full ordination but is in a distant country, it will tire my sravaka (listeners, disciples) disciples. I allow the bhiksu sangha (monastic community) to grant them ordination and full ordination.' At that time, the Buddha Bhagavan gathered the bhiksus and told them: 'Because of this event, from now on, if someone requests ordination, allow the bhiksu sangha to grant them ordination and full ordination.' After the Buddha allowed this, the bhiksu sangha did not know how to grant ordination and full ordination, so they reported to the Buddha. Then, the Bhagavan told the bhiksus: 'As long as someone comes to request ordination, you should ask him if he has any obstacles to ordination. If there are no obstacles, then grant him the Three Refuges (triratna, refuge in the Buddha, Dharma, and Sangha). Let him join his palms and kneel, and recite his own name, for the rest of his life, taking refuge in the Buddha, the Honored One with Two Feet (the Buddha is honored with two feet), taking refuge in the Dharma, the Honored One Free from Desire (the Dharma is honored as free from desire), taking refuge in the Sangha, the Honored One among the Assembly (the Sangha is honored among the assembly). Then grant him the Five Precepts (panca siksa padani, abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), the Ten Precepts (dasa-sila, ten precepts observed by novice monks), and the Two Hundred and Fifty Precepts (pratimoksa, monastic rules for monks). The details are as described in other sutras.' Having been ordained and received full ordination, one should not have fear towards the acarya (teacher who instructs in conduct) and upadhyaya (preceptor who ordains), and should not ask about the things one does. At that time, the bhiksus, because of this event, came to report to the Buddha. Then, the Bhagavan told the bhiksus: 'I am now establishing training rules for the disciples: If the disciples do things such as sprinkling water on the ground, smearing the ground with cow dung, sweeping the ground, repairing robes and bowls, eating, etc., without informing the teacher, or if an unfamiliar guest bhiksu comes to the room, they should inform the teacher. Only five things are exempt; everything else must be reported. If they do not do so, they commit a transgression. The five things are: chewing tooth sticks, drinking clean water, urinating and defecating, and paying respects to a caitya (stupa) within forty-nine usabha (ancient Indian unit of length); these should not be reported to the two teachers. All matters such as sewing clothes, the disciple should report: 'Teacher, do not trouble yourself, I will do it for you.'

。』若如是者善；不如是者，得越法罪。師若為福及眾作，不代無犯。二師有病，須勤看侍，應白師言；所須醫藥及以飲食，應隨師意，不得違情。若如是者善；若不如是，同前得罪。若二師有犯，同住弟子應善方便白二師言：『師犯如是惡作之罪，師應發露。』廣說如上。二師邪見，大眾為作驅擯等令出住處。弟子應須于大眾處，慇勤求謝，令眾歡喜。又須白師：『勿作惡見。』方便正諫令舍是事，令眾及師，和合樂住。若不如是，得越法罪，乃至廣說，如上應知，若二師犯僧伽伐尸沙罪，弟子應須令師發露。若復僧伽與其二師行遍住法及以意喜，不得與善苾芻同室眠臥等事。若如法悔，罪根及業，悉皆除滅，同善苾芻，乃至複本等，廣如上說。若如是者善；若不依行者，得越法罪。其弟子等慇勤諫悔；弟子有過，師亦慇勤呵責令改。」

根本說一切有部毗奈耶出家事卷第二大正藏第 23 冊 No. 1444 根本說一切有部毗奈耶出家事

根本說一切有部毗奈耶出家事卷第三

大唐三藏義凈奉　制譯

佛在室羅筏城逝多林給孤獨園。時具壽近軍苾芻遊行人間，三月坐雨安居已，度一弟子，與彼漸行至室羅筏城。爾時具壽近軍洗足已，往詣佛所，頂禮佛足，退坐一面。諸佛常法

【現代漢語翻譯】現代漢語譯本：『如果這樣做是好的；如果不這樣做，就會犯越法罪。如果老師爲了大眾的福祉而有所作為，不代替（他人），則沒有罪過。兩位老師生病時，需要勤加照料，應該稟告老師說：『所需的醫藥以及飲食，都應遵從老師的意願，不得違背。』如果這樣做是好的；如果不如這樣做，同樣會犯之前的罪過。如果兩位老師犯了戒，同住的弟子應該善巧方便地稟告兩位老師說：『老師犯了這樣的惡作罪，老師應該懺悔。』詳細的說法如上。兩位老師持有邪見，大眾為他們進行驅擯等，讓他們離開住處。弟子應該在大眾處，慇勤地請求謝罪，讓大眾歡喜。又需要稟告老師：『不要持有惡見。』方便勸諫，讓他們捨棄這些事，讓大眾和老師，和合快樂地居住。如果不這樣做，就會犯越法罪，乃至詳細的說法，如上應該知道。如果兩位老師犯了僧伽伐尸沙罪（僧殘罪），弟子應該讓老師懺悔。如果僧團對這兩位老師施行遍住法（一種懺悔方法）以及意喜（表示接受懺悔），就不得與善良的比丘同室眠臥等事。如果如法懺悔，罪根以及業障，全部都消除滅盡，與善良的比丘一樣，乃至恢復原來的身份等，詳細的說法如上。如果這樣做是好的；如果不按照這樣做，就會犯越法罪。弟子們慇勤地勸諫懺悔；弟子有過錯，老師也慇勤地呵責，讓他們改正。』

《根本說一切有部毗奈耶出家事卷第二》大正藏第23冊 No. 1444 《根本說一切有部毗奈耶出家事》

《根本說一切有部毗奈耶出家事卷第三》

大唐三藏義凈奉旨譯

佛在室羅筏城（Śrāvastī）逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，具壽近軍苾芻（Āyasmān Nikuṇḍa bhikṣu）在人間游化，三個月的雨季安居結束后，度化了一個弟子，與他一起慢慢地前往室羅筏城。當時，具壽近軍洗完腳后，前往佛陀處，頂禮佛足，退坐在一旁。諸佛通常的做法是...

【English Translation】 English version: 'If it is done in this way, it is good; if it is not done in this way, one commits a transgression. If the teacher acts for the benefit of the Sangha (community), and does not act on behalf of others, there is no offense. When the two teachers are ill, one must diligently care for them, and should inform the teachers, saying: 'The necessary medicine and food should follow the teachers' wishes, and should not be contrary to their feelings.' If it is done in this way, it is good; if it is not done in this way, one commits the same offense as before. If the two teachers commit an offense, the disciples living together should skillfully and conveniently inform the two teachers, saying: 'The teachers have committed such an offense of evil-doing, and the teachers should confess it.' The detailed explanation is as above. If the two teachers hold wrong views, the Sangha performs expulsion, etc., causing them to leave the dwelling place. The disciples should diligently seek forgiveness from the Sangha, causing the Sangha to rejoice. They also need to inform the teachers: 'Do not hold wrong views.' They should skillfully advise them to abandon these matters, so that the Sangha and the teachers may dwell together in harmony and happiness. If it is not done in this way, one commits a transgression, and the detailed explanation is as above. If the two teachers commit a Saṃghāvaśeṣa (formal meeting) offense, the disciples should cause the teachers to confess it. If the Sangha performs Parivāsa (penance) and Mānatta (probation) for these two teachers, and expresses approval, they may not sleep in the same room with virtuous Bhikṣus (monks), etc. If they repent according to the Dharma (teachings), the root of the offense and the karma (action), will all be eliminated, and they will be the same as virtuous Bhikṣus, and even restore their original status, etc., the detailed explanation is as above. If it is done in this way, it is good; if it is not followed, one commits a transgression. The disciples diligently advise repentance; if the disciples have faults, the teachers also diligently rebuke them, causing them to correct themselves.'

Mūlasarvāstivāda Vinaya Kṣudrakavastu, Chapter 2 Taisho Tripitaka Volume 23, No. 1444, Mūlasarvāstivāda Vinaya Kṣudrakavastu

Mūlasarvāstivāda Vinaya Kṣudrakavastu, Chapter 3

Translated under Imperial Decree by the Tripiṭaka Master Yijing of the Great Tang Dynasty

The Buddha was in Śrāvastī (city of Śrāvastī) at Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, the Garden of Anathapindada). At that time, the venerable Āyasmān Nikuṇḍa bhikṣu (venerable Nikuṇḍa monk) was traveling among humans. After completing the three-month rainy season retreat, he ordained a disciple and gradually traveled with him to Śrāvastī. At that time, the venerable Nikuṇḍa, having washed his feet, went to the Buddha, prostrated at the Buddha's feet, and sat down to one side. The usual practice of the Buddhas is...

，若有客苾芻來，先唱：「善來！從何處來？復於何方三月坐雨安居？」爾時佛告近軍苾芻：「汝從何方來？何處三月坐雨安居？」近軍苾芻白言：「世尊！我從余國來，于彼三月坐雨安居。」佛問言：「此善男子，是誰弟子？」近軍答曰：「是我弟子。」佛言：「汝出家幾時？」答曰：「經今二年，其弟子度經一年。」爾時佛告諸苾芻曰：「此近軍已起過為首，我今制諸苾芻，不應出家經年，度余弟子，及授近圓不與同住，應自依止。若出家未滿十夏，不度求寂及授近圓。有客僧來，先不相識，不與依止。若滿十夏，于別解脫戒經善知通塞，應度求寂，依止等事皆悉應作。自未調伏，調伏於他，無有是處。如是愚小亦不應度，自未證悟解脫寂定及以涅槃，為他說者，亦無是處。自墮淤泥，猶未得出，擬欲度他，此亦非理。」

時有年老無知苾芻，不閑戒律，度一外道及授近圓。既近圓已，白鄔波馱耶曰：「今教授我。」其師不解，默然無對，遂生譏嫌。諸苾芻知，以緣白佛。佛言：「我今許十夏苾芻，許度弟子，近圓如前，不於他依止。而成就五法。何等為五？一者近圓經十夏已上；二者弟子患，能為看養；三者有惡作疑犯，隨事舉勖；四者若有邪見，教令正見；五者若不樂法，勤攝受令樂住。是名五法。復

【現代漢語翻譯】現代漢語譯本：如果有外來的比丘（Bhiksu，佛教出家男眾），先問候：『善來！從哪裡來？又在哪個地方安居三個月坐雨？』當時佛告訴近軍比丘：『你從哪裡來？在哪裡安居三個月坐雨？』近軍比丘回答說：『世尊！我從別的國家來，在那裡安居三個月坐雨。』佛問道：『這位善男子，是誰的弟子？』近軍回答說：『是我的弟子。』佛說：『你出家多久了？』回答說：『到現在兩年了，他的弟子出家一年。』當時佛告訴各位比丘說：『這位近軍已經開了過失的先例，我現在規定各位比丘，不應該出家滿一年，就度別人做弟子，以及授予近圓戒（Upasampada，比丘戒），不與他同住，應該自己依靠。如果出家未滿十年，不度沙彌（Sramanera，佛教出家男子，年齡未滿20歲者）以及授予近圓戒。有外來的僧人來，事先不認識，不讓他依靠。如果滿了十年，對於別解脫戒經（Pratimoksha，戒律）善於瞭解通達，應該度沙彌，依靠等事都可以做。自己沒有調伏，調伏別人，沒有這個道理。像這樣愚笨弱小的人也不應該度，自己沒有證悟解脫寂定以及涅槃（Nirvana，佛教修行的最終目標），為別人說這些，也沒有這個道理。自己掉在泥里，還沒有出來，想要度別人，這也是不合理的。』當時有年老無知的比丘，不熟悉戒律，度了一個外道（Tirthika，指佛教以外的其他宗教修行者）以及授予近圓戒。已經受了近圓戒后，對外鄔波馱耶（Upadhyaya，親教師）說：『現在教導我。』他的老師不瞭解，沉默沒有回答，於是產生了譏嫌。各位比丘知道后，把情況告訴了佛。佛說：『我現在允許十年以上的比丘，可以度弟子，近圓戒如前，不依靠他人。而成就五種法。哪五種？一是受近圓戒滿十年以上；二是弟子生病，能夠照顧看護；三是有惡作（Duskrita，輕微的過失）疑犯，隨時勸勉；四是如果有邪見，教導他正見；五是不喜歡佛法，勤加攝受使他樂於安住。』這叫做五種法。』

【English Translation】 English version: If a guest Bhiksu (Buddhist monk) arrives, first greet him: 'Welcome! Where do you come from? And where did you spend the three months of the rainy season in retreat?' At that time, the Buddha told the Bhiksu Jinajin: 'Where do you come from? Where did you spend the three months of the rainy season in retreat?' The Bhiksu Jinajin replied: 'World Honored One! I come from another country, and I spent the three months of the rainy season in retreat there.' The Buddha asked: 'Whose disciple is this good man?' Jinajin replied: 'He is my disciple.' The Buddha said: 'How long have you been ordained?' He replied: 'It has been two years now, and his disciple has been ordained for one year.' At that time, the Buddha told all the Bhiksus: 'This Jinajin has set a precedent for transgression. I now decree that no Bhiksu should ordain another as a disciple after only one year of ordination, nor should they confer the Upasampada (higher ordination) without living with him; they should rely on themselves. If one has not been ordained for ten years, they should not ordain a Sramanera (novice monk) or confer the Upasampada. If a guest monk arrives and is not known beforehand, do not allow him to rely on you. If one has completed ten years and is well-versed in the Pratimoksha (code of monastic discipline), then they may ordain a Sramanera, and all matters of reliance should be attended to. There is no reason for one who has not subdued himself to subdue others. Likewise, one should not ordain the foolish and weak. If one has not realized liberation, tranquility, and Nirvana (the ultimate goal of Buddhist practice), there is no reason to speak of these to others. It is unreasonable for one who is mired in mud and has not yet escaped to attempt to save others.' At that time, there was an old and ignorant Bhiksu who was not familiar with the precepts and ordained a Tirthika (non-Buddhist ascetic) and conferred the Upasampada. After receiving the Upasampada, he said to his Upadhyaya (preceptor): 'Now instruct me.' His teacher did not understand and remained silent, which caused resentment. The Bhiksus learned of this and reported the matter to the Buddha. The Buddha said: 'I now permit Bhiksus who have been ordained for ten years or more to ordain disciples and confer the Upasampada as before, without relying on others, and to accomplish five qualities. What are the five? First, having received the Upasampada for ten years or more; second, being able to care for a disciple who is ill; third, being able to admonish him for any Duskrita (minor offenses) or doubts; fourth, being able to guide him to right view if he has wrong views; fifth, being able to diligently encourage him to dwell in the Dharma if he does not delight in it.' These are called the five qualities.'

有五種。何等為五？一者具戒、二者多聞、三者持經、四者持律、五者善持母論，是名為五。復有五種。何等為五？一者具戒無缺、二者多聞、三者善明經義、四者于毗奈耶善知通塞、五者磨窒哩迦藏善明義趣，是名為五。復有五種。何等為五？一者具戒、二者多聞、三者持經知義、四者善通毗奈耶、五者善明摩窒哩迦藏，是名為五，廣如前說。復有五種。云何為五？此五同前，於一一上，唯加極言，廣說如上。復有五種，此五亦同，於一一上，更加勝字。復有五種，亦同上說，于上加能，廣說如前。復有五種。云何為五？一者戒成就、二者多聞成就、三者勝解脫成就、四者證智勝解脫成就、五者智慧成就，是名為五。復有五種：一者信成就、二者戒成就、三者多聞成就、四者舍成就、五者智成就，廣說如前。復有五種。云何為五？一者具戒、二者多聞、三者精進、四者念、五者慧，是名為五，廣說同前。復有五種。何等為五？一者具戒、二者多聞、三者精進、四者定、五者般若。是為五。復有五種，四者同上，第五為是樂寂靜坐。復有五種：一者有學戒蘊成就、二者有學定蘊成就、三者有學慧蘊成就、四者有學解脫蘊成就、五者有學解脫知見蘊成就，廣說如余。復有五種無學成就，同有學說。復有五種：一者知有過

【現代漢語翻譯】現代漢語譯本有五種。是哪五種？一是持守戒律（具戒），二是博學多聞（多聞），三是受持經典（持經），四是受持戒律（持律），五是善於掌握根本論典（母論），這稱為五種。又有五種。是哪五種？一是持守戒律且無缺損（具戒無缺），二是博學多聞（多聞），三是善於明白經文的意義（善明經義），四是對於《毗奈耶》（Vinaya，律藏）善於瞭解通達與阻塞之處（于毗奈耶善知通塞），五是對於《磨窒哩迦藏》（Matrika，論藏）善於明白其意義與旨趣（磨窒哩迦藏善明義趣），這稱為五種。又有五種。是哪五種？一是持守戒律（具戒），二是博學多聞（多聞），三是受持經典且瞭解其意義（持經知義），四是善於通達《毗奈耶》（Vinaya，律藏）（善通毗奈耶），五是善於明白《摩窒哩迦藏》（Matrika，論藏）（善明摩窒哩迦藏），這稱為五種，詳細解釋如前所述。又有五種。什麼是五種？這五種與前面相同，只是在每一種上，都加上『極』字，詳細解釋如上所述。又有五種，這五種也相同，只是在每一種上，都加上『勝』字。又有五種，也與上面所說相同，在上文的基礎上加上『能』字，詳細解釋如前所述。又有五種。什麼是五種？一是戒成就（戒成就），二是多聞成就（多聞成就），三是殊勝解脫成就（勝解脫成就），四是證智殊勝解脫成就（證智勝解脫成就），五是智慧成就（智慧成就），這稱為五種。又有五種：一是信成就（信成就），二是戒成就（戒成就），三是多聞成就（多聞成就），四是佈施成就（舍成就），五是智慧成就（智成就），詳細解釋如前所述。又有五種。什麼是五種？一是持守戒律（具戒），二是博學多聞（多聞），三是精進（精進），四是正念（念），五是智慧（慧），這稱為五種，詳細解釋與前面相同。又有五種。是哪五種？一是持守戒律（具戒），二是博學多聞（多聞），三是精進（精進），四是禪定（定），五是般若（Prajna，智慧）。這是五種。又有五種，前四種與上面相同，第五種是樂於寂靜（樂寂）。又有五種：一是有學戒蘊成就（有學戒蘊成就），二是有學定蘊成就（有學定蘊成就），三是有學慧蘊成就（有學慧蘊成就），四是有學解脫蘊成就（有學解脫蘊成就），五是有學解脫知見蘊成就（有學解脫知見蘊成就），詳細解釋如其他經文所述。又有五種無學成就，與有學成就的說法相同。又有五種：一是知道過患（知有過）

【English Translation】 English version There are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多聞, Duo Wen), third is upholding the sutras (持經, Chi Jing), fourth is upholding the Vinaya (持律, Chi Lu), fifth is being skilled in upholding the Matrika (母論, Mu Lun), these are called the five. Again, there are five kinds. What are the five? First is possessing precepts without deficiency (具戒無缺, Ju Jie Wu Que), second is extensive learning (多聞, Duo Wen), third is being skilled in understanding the meaning of the sutras (善明經義, Shan Ming Jing Yi), fourth is being skilled in knowing the passages and obstructions in the Vinaya (于毗奈耶善知通塞, Yu Pi Nai Ye Shan Zhi Tong Se), fifth is being skilled in understanding the meaning and purport of the Matrika (磨窒哩迦藏善明義趣, Mo Zhi Li Jia Zang Shan Ming Yi Qu), these are called the five. Again, there are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多聞, Duo Wen), third is upholding the sutras and knowing their meaning (持經知義, Chi Jing Zhi Yi), fourth is being skilled in understanding the Vinaya (善通毗奈耶, Shan Tong Pi Nai Ye), fifth is being skilled in understanding the Matrika (善明摩窒哩迦藏, Shan Ming Mo Zhi Li Jia Zang), these are called the five, explained in detail as before. Again, there are five kinds. What are the five? These five are the same as before, only adding the word 'extreme' (極) to each one, explained in detail as above. Again, there are five kinds, these five are also the same, only adding the word 'superior' (勝) to each one. Again, there are five kinds, also the same as described above, adding the word 'able' (能) to the above, explained in detail as before. Again, there are five kinds. What are the five? First is the accomplishment of precepts (戒成就, Jie Cheng Jiu), second is the accomplishment of extensive learning (多聞成就, Duo Wen Cheng Jiu), third is the accomplishment of superior liberation (勝解脫成就, Sheng Jie Tuo Cheng Jiu), fourth is the accomplishment of wisdom-realized superior liberation (證智勝解脫成就, Zheng Zhi Sheng Jie Tuo Cheng Jiu), fifth is the accomplishment of wisdom (智慧成就, Zhi Hui Cheng Jiu), these are called the five. Again, there are five kinds: First is the accomplishment of faith (信成就, Xin Cheng Jiu), second is the accomplishment of precepts (戒成就, Jie Cheng Jiu), third is the accomplishment of extensive learning (多聞成就, Duo Wen Cheng Jiu), fourth is the accomplishment of generosity (舍成就, She Cheng Jiu), fifth is the accomplishment of wisdom (智成就, Zhi Cheng Jiu), explained in detail as before. Again, there are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多聞, Duo Wen), third is diligence (精進, Jing Jin), fourth is mindfulness (念, Nian), fifth is wisdom (慧, Hui), these are called the five, explained in detail as before. Again, there are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多聞, Duo Wen), third is diligence (精進, Jing Jin), fourth is concentration (定, Ding), fifth is Prajna (般若, Bo Re). These are the five. Again, there are five kinds, the first four are the same as above, the fifth is delighting in tranquility (樂寂, Le Ji). Again, there are five kinds: First is the accomplishment of the aggregate of precepts for those still learning (有學戒蘊成就, You Xue Jie Yun Cheng Jiu), second is the accomplishment of the aggregate of concentration for those still learning (有學定蘊成就, You Xue Ding Yun Cheng Jiu), third is the accomplishment of the aggregate of wisdom for those still learning (有學慧蘊成就, You Xue Hui Yun Cheng Jiu), fourth is the accomplishment of the aggregate of liberation for those still learning (有學解脫蘊成就, You Xue Jie Tuo Yun Cheng Jiu), fifth is the accomplishment of the aggregate of knowledge and vision of liberation for those still learning (有學解脫知見蘊成就, You Xue Jie Tuo Zhi Jian Yun Cheng Jiu), explained in detail as in other sutras. Again, there are five kinds of accomplishments for those who have nothing more to learn, the same as the description for those still learning. Again, there are five kinds: First is knowing faults (知有過, Zhi You Guo)

、二者表示、三者意表示、四者捨棄、五者隨解。復有五種。何者為五？一者知有留難、二者知無留難、三者隨說教示、四者與依止弟子、五者攝受，廣說如前。復有五種。云何為五？一者知有犯、二者知無犯、三者知輕、四者知重、五者知波羅底木叉廣解演說。成就五法、滿十夏者，得與人出家近圓，與依止及教示，如自不具上五法成就者，應依止他。」

爾時具壽鄔波離白佛言：「世尊！如佛所說：『已五法成就，滿十夏，應度弟子，自不應依止他。』若苾芻近圓，經六十夏，不解別解脫，若不成就五法者，應依止他住不？」佛言：「應依止他住。」白言：「云何依止？」佛言：「依止老者。」白言：「若無老者，云何當住？」佛言：「當依止少者，唯除禮拜，余皆取教示。」

佛在室羅筏城逝多林給孤獨園。有一苾芻愚癡無智，不閑善惡，遂度外道令受近圓。乃共諸苾芻，常為諍論，遂便歸俗，種種謗毀，遂生譏嫌。時諸苾芻以緣白佛，佛言：「何有斯事？愚癡無智，棄善法律，而就邪見？譬如有人，飢火所逼，棄好飲食，啖諸穢惡。如是之人，亦復如是，由彼愚癡，棄善法律，愛樂外道邪見。是故苾芻不應輒度外道以為弟子，唯度釋子。若有釋子，持外道服來求出家及近圓者，如此應度成苾芻性

【現代漢語翻譯】現代漢語譯本：二者表示（通過行為或象徵表達），三者意表示（通過意圖或想法表達），四者捨棄（放棄或拒絕），五者隨解（根據理解而行動）。還有五種情況。哪五種？一是知道有障礙（留難），二是知道沒有障礙，三是隨順說法教示，四是給予依止弟子（提供指導和支援的弟子），五是攝受（接納和關懷），詳細解釋如前所述。還有五種情況。哪五種？一是知道有犯戒，二是知道沒有犯戒，三是知道是輕罪，四是知道是重罪，五是知道《波羅底木叉》（戒律）的詳細解釋和演說。成就五法（具備五種品質），滿了十個夏臘（出家十年），可以為人剃度出家和授近圓戒（比丘戒），可以給予依止和教示，如果自己不具備以上五種品質，就應該依止他人。

當時，具壽鄔波離（Upali，佛陀的弟子，以持戒精嚴著稱）稟告佛陀說：『世尊！如您所說：『已經成就五法，滿了十個夏臘，應該度弟子，自己不應該依止他人。』如果比丘受了近圓戒，經過六十個夏臘，不瞭解《別解脫》（戒律），如果不成就五法，應該依止他人居住嗎？』佛陀說：『應該依止他人居住。』鄔波離稟告說：『如何依止？』佛陀說：『依止年長的比丘。』鄔波離稟告說：『如果沒有年長的比丘，應當如何居住？』佛陀說：『應當依止年輕的比丘，唯獨禮拜除外，其餘都接受教示。』

佛陀在室羅筏城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika's Park）說法。有一位比丘愚癡無智，不辨善惡，於是為外道（非佛教徒）剃度，令其受近圓戒。後來與眾比丘常常爭論，於是就還俗了，種種誹謗詆譭，於是引起了譏諷和嫌隙。當時，眾比丘將此事稟告佛陀，佛陀說：『怎麼會有這種事？愚癡無智，拋棄善良的法律，而接受邪見？譬如有人，被飢火所逼迫，拋棄好的飲食，吃各種污穢噁心的東西。這樣的人，也是如此，由於他的愚癡，拋棄善良的法律，喜愛外道的邪見。』所以比丘不應該隨便為外道剃度作為弟子，只能度釋迦族的子弟。如果有釋迦族的子弟，穿著外道的服裝來請求出家和受近圓戒的，這樣的人應該度化，使他成為比丘。

【English Translation】 English version: Secondly, indicating (expressing through actions or symbols), thirdly, indicating by intention (expressing through intention or thought), fourthly, abandoning (giving up or rejecting), fifthly, following understanding (acting according to understanding). There are also five kinds. What are the five? First, knowing there are obstacles (hindrances), second, knowing there are no obstacles, third, according to the teachings, fourth, giving dependence to disciples (disciples who provide guidance and support), fifth, accepting (accepting and caring), detailed explanation as mentioned before. There are also five kinds. What are the five? First, knowing there is transgression, second, knowing there is no transgression, third, knowing it is a minor offense, fourth, knowing it is a serious offense, fifth, knowing the detailed explanation and exposition of the 'Pratimoksha' (rules of discipline). Achieving the five qualities (possessing five qualities), completing ten years of monastic life, one can ordain others and give the 'upasampada' (full ordination), and can give dependence and instruction. If one does not possess the above five qualities, one should rely on others.

At that time, the Venerable Upali (Upali, a disciple of the Buddha, known for his strict adherence to the precepts) reported to the Buddha: 'World Honored One! As you said: 'Having achieved the five qualities, completing ten years of monastic life, one should ordain disciples, and should not rely on others.' If a 'bhikshu' (monk) has received the 'upasampada', and has passed sixty years of monastic life, does not understand the 'Pratimoksha' (rules of discipline), and does not achieve the five qualities, should he rely on others to live?' The Buddha said: 'He should rely on others to live.' Upali reported: 'How to rely?' The Buddha said: 'Rely on the elder monks.' Upali reported: 'If there are no elder monks, how should one live?' The Buddha said: 'One should rely on the younger monks, except for prostrations, all other teachings should be accepted.'

The Buddha was teaching at the Jetavana (Jetavana) Anathapindika's Park (Anathapindika's Park) in Sravasti (Sravasti). There was a 'bhikshu' (monk) who was foolish and ignorant, unable to distinguish between good and evil, and thus ordained a non-Buddhist (non-Buddhist) and gave him the 'upasampada'. Later, he often argued with the other 'bhikshus' (monks), and then he returned to lay life, slandering and defaming in various ways, thus causing ridicule and resentment. At that time, the 'bhikshus' (monks) reported this matter to the Buddha, and the Buddha said: 'How could this happen? Foolish and ignorant, abandoning the good law, and accepting wrong views? For example, someone who is forced by hunger, abandons good food, and eats all kinds of dirty and disgusting things. Such a person is also like this, because of his ignorance, abandoning the good law, and loving the wrong views of non-Buddhists.' Therefore, 'bhikshus' (monks) should not casually ordain non-Buddhists as disciples, but only ordain the descendants of the Shakya clan. If there are descendants of the Shakya clan, wearing non-Buddhist clothes, who come to request ordination and 'upasampada', such people should be ordained and made into 'bhikshus' (monks).

。除斯釋種，自餘外道，皆應四月共住。」佛已許度外道，四月共住，承事供養不捨本衣。時諸苾芻不知共住及以度法，以緣白佛，佛言：「若有外道來求出家，先可應問身無障難。若無障難已，與受三歸及五學處。將向眾中，于僧伽前，蹲踞合掌，教彼作如是言：『大德僧伽聽！我是外道，名字某甲，今求出家。於四月中，以我本服，供養僧伽，愿眾許我。』已著眼見耳不聞處，應可差一苾芻，謂作羯磨，作如是說：『大德僧伽聽！此外道某甲，今求出家，以本服於四月中，供養鄔波馱耶及以僧伽。若僧伽時至聽者，僧伽應許；若不許者說。』如是三說。『僧伽已聽許，由其默然故，我今如是持。』於四月中所有事業，一同求寂，著親教師衣，食僧伽食。於四月中，若舊見改，應與出家；若心樂外道者，應驅令出。」

爾時具壽鄔波離問佛世尊：「如佛所說：『改舊見』者，云何得知改於舊見？」佛言：「應于彼前，讚歎三寶，說佛功德，應毀外道，種種毀訾。若聞讚歎佛法與僧，聞毀本族，心生歡喜，應與出家。若贊三寶心則不喜，聞毀訾外道心生憂戚，即不應度，應驅擯出。若聞毀訾外道之種，心不瞋恨，便生歡喜，是改舊見。」佛言：「若有事火外道，來求出家，應與彼度及授近圓。何以故？此事火種

【現代漢語翻譯】現代漢語譯本：『除了釋迦族的成員，其餘的外道都應該共同居住四個月。』佛陀已經允許度化外道，讓他們共同居住四個月，承事供養僧伽，但不捨棄他們原本的衣服。當時，眾比丘不知道如何共同居住以及度化的方法，因此稟告佛陀。佛陀說：『如果有外道前來請求出家，首先應該詢問他們身體是否有障礙。如果沒有障礙，就為他們授三歸依和五學處。然後帶到僧團中，在僧伽面前，蹲踞合掌，教他們這樣說：『尊敬的僧伽請聽！我是外道，名字叫某甲，現在請求出家。在四個月中，我將用我原本的衣服，供養僧伽，希望僧伽允許我。』讓他們待在眼能看見而耳聽不見的地方。應該派遣一位比丘，進行羯磨（karmā，一種僧團的儀式），這樣說：『尊敬的僧伽請聽！這位外道某甲，現在請求出家，用他原本的衣服在四個月中，供養鄔波馱耶（upādhyāya，親教師）以及僧伽。如果僧伽認為時機已到，請允許他；如果不允許，請說出來。』這樣說三次。『僧伽已經聽許了，因為他們保持沉默，我現在就這樣決定。』在這四個月中，他們所做的事情，和求寂（尋求寂滅）者一樣，穿著親教師的衣服，吃僧伽的食物。在這四個月中，如果他們改變了以前的見解，就應該允許他們出家；如果他們仍然喜歡外道，就應該驅逐他們離開。』當時，具壽鄔波離（Upāli，佛陀的十大弟子之一，持戒第一）問佛世尊：『如佛所說：『改變以前的見解』，要如何得知他們改變了以前的見解呢？』佛陀說：『應該在他們面前，讚歎三寶（佛、法、僧），宣說佛的功德，應該譭謗外道，用各種方式譭謗他們。如果聽到讚歎佛法與僧伽，聽到譭謗他們原本的宗族，內心感到歡喜，就應該允許他們出家。如果讚歎三寶，內心不歡喜，聽到譭謗外道，內心感到憂愁，就不應該度化他們，應該驅逐他們離開。如果聽到譭謗外道的宗族，內心不嗔恨，反而感到歡喜，這就是改變了以前的見解。』佛陀說：『如果有事火的外道，前來請求出家，應該為他們度化以及授予近圓戒（upasampadā，比丘戒）。為什麼呢？因為這事火的種子』

【English Translation】 English version: 'Except for members of the Śākya clan, all other non-Buddhist ascetics should reside together for four months.' The Buddha had already permitted the ordination of non-Buddhist ascetics, allowing them to reside together for four months, attending to and making offerings to the Saṅgha (community), without discarding their original garments. At that time, the Bhikṣus (monks) did not know the method for co-residence and ordination, so they reported this to the Buddha. The Buddha said, 'If a non-Buddhist ascetic comes seeking ordination, one should first inquire if they have any physical impediments. If there are no impediments, then grant them the Three Refuges and the Five Precepts. Then, bring them before the Saṅgha, and in front of the Saṅgha, squat down, join their palms, and teach them to say thus: 『Venerable Saṅgha, listen! I am a non-Buddhist ascetic, named so-and-so, now seeking ordination. For four months, I will use my original garments to make offerings to the Saṅgha, and I hope the Saṅgha will permit me.』 Let them stay in a place where they can see but not hear. One should appoint a Bhikṣu to perform the Karma (karmā, a monastic procedure), saying thus: 『Venerable Saṅgha, listen! This non-Buddhist ascetic, so-and-so, now seeks ordination, using his original garments for four months, to make offerings to the Upādhyāya (upādhyāya, preceptor) and the Saṅgha. If the Saṅgha deems it the right time, please permit him; if not, please speak.』 Say this three times. 『The Saṅgha has already permitted it, because they remain silent, I now uphold it thus.』 During these four months, their activities are the same as those seeking Nirvana, wearing the preceptor's robes, and eating the Saṅgha's food. During these four months, if they have changed their former views, they should be allowed to ordain; if they still like non-Buddhist ways, they should be expelled.』 At that time, the Venerable Upāli (Upāli, one of the Buddha's ten great disciples, foremost in discipline) asked the World Honored One, 'As the Buddha said: 『Changed their former views,』 how can one know that they have changed their former views?' The Buddha said, 'One should praise the Three Jewels (Buddha, Dharma, Saṅgha) before them, speak of the Buddha's merits, and should disparage non-Buddhist ways, disparaging them in various ways. If, upon hearing praise of the Buddha, Dharma, and Saṅgha, and hearing disparagement of their original lineage, they feel joy in their hearts, they should be allowed to ordain. If, upon hearing praise of the Three Jewels, they do not feel joy, and upon hearing disparagement of non-Buddhist ways, they feel sorrow in their hearts, they should not be ordained, and should be expelled. If, upon hearing disparagement of the non-Buddhist lineage, they do not feel anger, but instead feel joy, this is a change of former views.' The Buddha said, 'If a fire-worshipping non-Buddhist ascetic comes seeking ordination, they should be ordained and granted full ordination (upasampadā, Bhikṣu vows). Why? Because this fire seed』

類，信三種業。何等為三？所謂有業及所作業與作因業，是故應度。汝等苾芻！應如是學。此等有業與有所作業及所作因業，汝等當學。」

佛在王舍城羯蘭鐸迦池竹林園，三月坐雨安居已。時王舍城耆宿苾芻數少，年少者多。爾時世尊欲往南山遊行人間，告阿難陀曰：「汝應告諸苾芻：『欲隨世尊者，應修營支伐羅。』」時阿難陀受教敕已，即詣諸處告諸苾芻曰：「世尊欲往人間遊行，若欲隨世尊者，應修營支伐羅。」時耆宿苾芻告具壽阿難陀：「我不能隨世尊遊行。」阿難陀告言：「何故不能？」答曰：「我等年老。」時少年者：「我等不去。」問曰：「何故？」答言：「我之師主既不隨去，我今須為看侍鄔波馱耶。」爾時世尊與少弟子，具持衣缽，即往人間在路遊行，左右顧望如大象王，恐諸苾芻執持瓶缽有不如法。世尊回顧，乃見苾芻其數不多。世尊知而故問告阿難陀曰：「何故苾芻，徒眾減少？」時阿難陀以如上事具答世尊。佛告諸苾芻：「我今應許五夏已上苾芻、成就五法，得隨處學，遊行人間不依止住。何等五法？一者知有犯、二者知無犯、三者知重罪、四者知輕罪、五者善持缽唎底木叉廣能宣說，是名五法遊行人間隨處受學，得往勿疑。」

具壽鄔波離問佛：「世尊！六年已去、成就五

【現代漢語翻譯】現代漢語譯本：有三種業，即信三種業。哪三種呢？就是有業、所作業和作因業，因此應該度脫。你們這些苾芻（bhiksu，比丘）！應當這樣學習。你們應當學習這些有業、有所作業以及所作因業。佛陀在王舍城（Rajagrha）羯蘭鐸迦池（Kalandaka）竹林園（Venuvana）完成了三個月的雨季安居。當時王舍城的年長苾芻（bhiksu，比丘）很少，年輕的很多。那時，世尊想要前往南山人間，告訴阿難陀（Ananda）說：『你應該告訴各位苾芻（bhiksu，比丘）：『想要跟隨世尊的人，應該修繕營支伐羅（ying zhi fa luo）。』』當時阿難陀（Ananda）接受教導后，就到各處告訴各位苾芻（bhiksu，比丘）說：『世尊想要前往人間，如果想要跟隨世尊的人，應該修繕營支伐羅（ying zhi fa luo）。』當時年長的苾芻（bhiksu，比丘）告訴具壽阿難陀（Ananda）：『我不能跟隨世尊。』阿難陀（Ananda）問：『為什麼不能？』回答說：『我們年紀大了。』當時年輕的人說：『我們不去。』問：『為什麼？』回答說：『我的師父既然不跟隨去，我現在需要看護侍奉鄔波馱耶（Upadhyaya，親教師）。』那時，世尊帶著少數弟子，帶著衣缽，就前往人間，在路上行走，左右觀看，像大象王一樣，擔心各位苾芻（bhiksu，比丘）拿著瓶缽不如法。世尊回頭看，發現苾芻（bhiksu，比丘）人數不多。世尊知道原因，故意問阿難陀（Ananda）說：『為什麼苾芻（bhiksu，比丘）徒眾減少？』當時阿難陀（Ananda）把上面的事情都告訴了世尊。佛陀告訴各位苾芻（bhiksu，比丘）：『我現在應該允許五年以上的苾芻（bhiksu，比丘）、成就五法，可以隨處學習，人間不依止住。哪五法呢？一是知道有犯戒、二是知道沒有犯戒、三是知道重罪、四是知道輕罪、五是善於持誦缽唎底木叉（Pratimoksa，戒經），並且能夠廣泛宣說，這稱為五法，可以人間隨處受學，可以前往，不要懷疑。』具壽鄔波離（Upali）問佛：『世尊！六年以上的、成就五

【English Translation】 English version: There are three kinds of karma, namely, the three kinds of karma of faith. What are the three? They are 'karma that exists,' 'karma that is done,' and 'karma that is the cause of doing,' therefore, they should be liberated. You Bhiksus (bhiksu, monks)! You should learn in this way. You should learn these 'karma that exists,' 'karma that is done,' and 'karma that is the cause of doing.' The Buddha, having completed the three-month rainy season retreat in the Bamboo Grove Garden (Venuvana) by the Kalandaka Pond (Kalandaka) in Rajagrha (Wangshecheng), found that there were few senior Bhiksus (bhiksu, monks) and many young ones in Rajagrha (Wangshecheng) at that time. Then, the World-Honored One, desiring to go to the human realm of the Southern Mountain, said to Ananda (Ananda): 'You should tell all the Bhiksus (bhiksu, monks): 'Those who wish to follow the World-Honored One should repair Ying Zhi Fa Luo (ying zhi fa luo).'' At that time, Ananda (Ananda), having received the instruction, went to various places and told the Bhiksus (bhiksu, monks): 'The World-Honored One wishes to go to the human realm. If you wish to follow the World-Honored One, you should repair Ying Zhi Fa Luo (ying zhi fa luo).' At that time, the senior Bhiksus (bhiksu, monks) told the Venerable Ananda (Ananda): 'I cannot follow the World-Honored One .' Ananda (Ananda) asked: 'Why not?' They replied: 'We are old.' At that time, the young ones said: 'We are not going.' He asked: 'Why?' They replied: 'Since my teacher is not following, I must now look after and serve the Upadhyaya (Upadhyaya, preceptor).' At that time, the World-Honored One, with a few disciples, carrying robes and bowls, went to the human realm, walking on the road, looking left and right like a great elephant king, fearing that the Bhiksus (bhiksu, monks) might not be holding their bowls properly. The World-Honored One looked back and saw that there were not many Bhiksus (bhiksu, monks). Knowing the reason, the World-Honored One deliberately asked Ananda (Ananda): 'Why are there so few Bhiksus (bhiksu, monks) in the assembly?' At that time, Ananda (Ananda) told the World-Honored One about the matter above. The Buddha told the Bhiksus (bhiksu, monks): 'I should now allow Bhiksus (bhiksu, monks) who have been ordained for more than five years and have attained the five dharmas to study anywhere and live in the human realm without fixed abode. What are the five dharmas? First, knowing what constitutes an offense; second, knowing what does not constitute an offense; third, knowing serious offenses; fourth, knowing minor offenses; fifth, being skilled in reciting the Pratimoksa (Pratimoksa, precepts) and being able to widely expound it. These are called the five dharmas, which allow one to study anywhere in the human realm and go without doubt.' The Venerable Upali (Upali) asked the Buddha: 'World-Honored One! Those who have been ordained for more than six years and have attained the five

法，遊行人間受學，得不？」佛言：「得。」又白世尊：「三夏、成就五法，得往以不？」佛言：「不得。」佛言：「我今當制，五夏已上、成就五法，得隨意去。若未滿者，縱閑三藏，亦不應往遊行受學。」

佛在室羅筏城逝多林給孤獨園。時具壽大目乾連，與十七眾出家並受近圓。此皆幼年，以鄔波離為首，夜中忍饑，徹曉啼泣。時佛世尊知而故問，告阿難陀曰：「何故夜中小兒啼聲？」阿難陀以緣具答，佛告諸苾芻：「我今當制：若年未滿二十，不應與受近圓，成苾芻性。所以者何？未滿二十，不能忍飢寒熱渴乏，蚊蟲所唼及病等。又師呵嘖，不能忍受，及諸苦惱。由是幼小，不能忍斯如上等苦。」佛告阿難陀：「若滿二十，即有志烈，能忍如上呵嘖等苦。由年未滿，與受近圓，有如是過。是故苾芻，若未滿二十，不應與授近圓。若有求寂，來求近圓。苾芻應問：『年二十不？』若不問者，得越法罪。」

佛在室羅筏城逝多林給孤獨園。於此城中有一長者，娶妻未久便誕一息，長養漸大。長者家業漸漸散盡，便作是念：「我今貧困，應求出家。」便命子曰：「我今年老，不能與汝紹其家業。我今欲于善法律中於彼出家，于汝意云何？」子白父言：「父若出家，我今亦應隨父出家。」父報言：「善。

【現代漢語翻譯】現代漢語譯本：『法，在人間學習，可以嗎？』佛說：『可以。』又問世尊：『三個夏季，成就五法，可以前往嗎？』佛說：『不可以。』佛說：『我現在要制定：五年以上，成就五法，可以隨意前往。如果未滿五年，即使精通三藏，也不應該前往學習。』

佛在室羅筏城（Śrāvastī，古印度城市）逝多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma，祇園精舍）時。當時具壽大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一），與十七位出家者一起接受近圓戒（upasampadā，比丘戒）。這些人年紀都很小，以鄔波離（Upāli，佛陀十大弟子之一，持戒第一）為首，夜裡忍受飢餓，徹夜啼哭。當時佛世尊知道這件事，故意問阿難陀（Ānanda，佛陀十大弟子之一，多聞第一）說：『為什麼夜裡有小孩的哭聲？』阿難陀詳細地說明了原因，佛告訴各位比丘：『我現在要制定：如果年齡未滿二十歲，不應該為他們授近圓戒，成為比丘。為什麼呢？未滿二十歲，不能忍受飢餓、寒冷、炎熱、口渴、缺乏，蚊蟲叮咬以及疾病等等。』『而且，對於師父的呵斥，也不能忍受，以及各種苦惱。因為年幼，不能忍受如上等等的痛苦。』佛告訴阿難陀：『如果滿了二十歲，就有志氣，能夠忍受如上的呵斥等等的痛苦。因為年齡未滿，就為他們授近圓戒，有這樣的過失。所以比丘們，如果未滿二十歲，不應該為他們授近圓戒。如果有人想出家，來求受近圓戒。比丘應該問：『年滿二十歲了嗎？』如果不問，就犯了越法罪。』

佛在室羅筏城（Śrāvastī，古印度城市）逝多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma，祇園精舍）。在這個城中有一位長者，娶妻不久就生了一個兒子，漸漸長大。長者的家業漸漸散盡，就想：『我現在貧困，應該尋求出家。』便對兒子說：『我今年老了，不能和你一起繼承家業。我現在想在善法律中出家，你覺得怎麼樣？』兒子對父親說：『父親如果出家，我現在也應該跟隨父親出家。』父親回答說：『好。』

【English Translation】 English version: 'Dharma, is it permissible to learn in the human realm?' The Buddha said, 'It is.' Again, he asked the World-Honored One, 'After three summers, having accomplished the five dharmas, is it permissible to go?' The Buddha said, 'It is not.' The Buddha said, 'I shall now establish a rule: those who are five summers or more, having accomplished the five dharmas, may go as they please. If they have not completed five summers, even if they are versed in the three pitakas (Tripiṭaka, the three baskets of Buddhist scriptures), they should not go to study.'

The Buddha was in the Jetavana Anāthapiṇḍada-ārāma (Jetavana Anāthapiṇḍada-ārāma, Jeta Grove) in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples) together with seventeen renunciants received the upasampadā (upasampadā, full ordination as a bhikkhu). These were all young, with Upāli (Upāli, one of the Buddha's ten great disciples, foremost in upholding the precepts) as their leader, enduring hunger at night, weeping throughout the night until dawn. Then the World-Honored Buddha, knowing this, deliberately asked Ānanda (Ānanda, one of the Buddha's ten great disciples, foremost in hearing), 'Why is there the sound of children crying at night?' Ānanda explained the reason in detail, and the Buddha told the bhikshus, 'I shall now establish a rule: if one is not yet twenty years old, one should not be given the upasampadā, becoming a bhikkhu. Why is that? One who is not yet twenty cannot endure hunger, cold, heat, thirst, lack, the bites of mosquitoes and insects, and illnesses, etc.' 'Moreover, one cannot endure the scolding of the teacher, and various sufferings. Because they are young, they cannot endure such sufferings as mentioned above.' The Buddha told Ānanda, 'If one is twenty years old, then one has the resolve to endure such scolding and other sufferings as mentioned above. Because one is not yet twenty, giving them the upasampadā has such faults. Therefore, bhikshus, if one is not yet twenty, one should not give them the upasampadā. If someone seeking solitude comes seeking the upasampadā, the bhikshu should ask: 'Are you twenty years old?' If one does not ask, one commits a transgression.'

The Buddha was in the Jetavana Anāthapiṇḍada-ārāma (Jetavana Anāthapiṇḍada-ārāma, Jeta Grove) in Śrāvastī (Śrāvastī, an ancient Indian city). In this city, there was a householder who, not long after marrying, had a son, who gradually grew up. The householder's wealth gradually dwindled away, and he thought, 'Now I am poor, I should seek to renounce.' Then he told his son, 'I am now old and cannot continue the family business with you. I now wish to renounce in the good Dharma and Vinaya, what do you think?' The son said to his father, 'If father renounces, I should also follow father to renounce.' The father replied, 'Good.'

」於時父子相隨，往詣逝多林，于苾芻處白言：「聖者！愿與我等而為出家。」苾芻報言：「善。」又告曰：「賢首！此小童子，是汝何親？」答言：「是子亦欲出家。」時彼苾芻俱與出家，教四威儀，及以吃食。經數日已，告言：「汝去，鹿不養鹿。室羅筏城是我境界，極以廣大，多諸人民，敬信三寶。汝應往彼，自求衣食，養活軀命。」聞是語已，嚴持衣缽，相隨往詣室羅筏城，次第乞食。遂于衢路，見一婦人作其煎餅。時小求寂即從乞求，女人報曰：「與我價直。」求寂報言：「我是沙門，不畜財物。」既不與直，乞餅不得。時小求寂高聲啼泣，宛轉于地。時諸人等遂生譏嫌：「何故苾芻度此血團？」時諸苾芻以緣白佛，佛言：「所有過失，悉由度彼幼小出家。從今以去未滿十五，不與出家。若有童子來求出家，苾芻應問：『年十五不？』若不問者，得越法罪。」

佛在室羅筏城逝多林給孤獨園。具壽鄔波難陀有二求寂，更相調戲，猶如女人與丈夫戲，亦如男子共女人戲。時諸苾芻以緣白佛，佛言：「所有過失，斯由畜二求寂。若畜者，得越法罪。」佛既制已，時有兄弟二人，年幾相似，來求出家。時諸苾芻不敢度彼，不知云何？以緣白佛，佛言：「若有兄弟，一時求出家者，應度無犯。彼二求寂，並未

【現代漢語翻譯】現代漢語譯本：當時，父子二人一同前往逝多林（Jetavana），在比丘（bhiksu，佛教僧侶）處稟告說：『聖者！希望您能為我們剃度出家。』比丘回答說：『好。』又問：『賢首（virtuous one）！這個小童子，是你的什麼親屬？』回答說：『是我的兒子，也想出家。』當時那位比丘就一起為他們剃度出家，教導他們四種威儀（行、住、坐、臥）以及飲食的規矩。過了幾天，比丘對比小沙彌說：『你走吧，鹿不會養鹿。室羅筏城（Sravasti）是我的管轄範圍，極其廣大，有很多人民，敬信三寶（佛、法、僧）。你應該去那裡，自己乞求衣食，養活身體。』聽了這話后，小沙彌整理好衣缽，跟隨父親前往室羅筏城，依次乞食。於是在路邊，看見一個婦人在做煎餅。當時小沙彌就上前乞討，婦人說：『給我價錢。』小沙彌回答說：『我是沙門（sramana，出家修行者），不擁有財物。』因為不給錢，所以沒有乞討到煎餅。當時小沙彌高聲啼哭，在地上打滾。當時眾人就產生了譏諷和嫌棄：『為什麼比丘要度化這個血團（指幼小的孩子）？』當時眾比丘將此事稟告佛陀，佛陀說：『所有過失，都是由於度化幼小的人出家。從今以後，未滿十五歲的人，不予出家。如果有童子來求出家，比丘應該問：『年滿十五歲了嗎？』如果不問，就犯了越法罪。』

佛陀在室羅筏城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika's Park）中。具壽鄔波難陀（Ayasma Upananda）有兩個小沙彌，互相調戲，就像女人和丈夫嬉戲，也像男子和女人嬉戲。當時眾比丘將此事稟告佛陀，佛陀說：『所有過失，都是由於蓄養兩個小沙彌。如果蓄養，就犯了越法罪。』佛陀制定了戒律后，當時有兄弟二人，年齡相仿，前來請求出家。當時眾比丘不敢為他們剃度，不知道該怎麼辦？將此事稟告佛陀，佛陀說：『如果有兄弟，同時請求出家，應該度化，沒有罪過。』那兩個小沙彌，並未

【English Translation】 English version: At that time, a father and son went together to Jetavana (逝多林), and said to the bhiksus (苾芻, Buddhist monks): 'Venerable ones! We wish that you would ordain us.' The bhiksus replied: 'Good.' They further asked: 'Virtuous one (賢首)! What relation is this young boy to you?' He replied: 'He is my son, and he also wishes to be ordained.' At that time, the bhiksus ordained them both, teaching them the four dignities (四威儀, walking, standing, sitting, and lying down) and the rules of eating. After several days, they said: 'You go, deer do not raise deer. Sravasti (室羅筏城) is my territory, extremely vast, with many people who respect and believe in the Three Jewels (三寶, Buddha, Dharma, Sangha). You should go there, seek food and clothing for yourselves, and support your lives.' After hearing these words, the young novice carefully carried his robes and bowl, and followed his father to Sravasti, begging for food in order. Then, on the road, they saw a woman making pancakes. The young novice immediately begged from her, and the woman said: 'Give me the price.' The novice replied: 'I am a sramana (沙門, ascetic), I do not possess wealth.' Since he did not give her the price, he could not get a pancake. At that time, the young novice cried loudly and rolled on the ground. Then the people began to criticize and dislike it: 'Why did the bhiksus ordain this blood clot (referring to a young child)?' Then the bhiksus reported this matter to the Buddha, and the Buddha said: 'All the faults are due to ordaining young children. From now on, those who are not yet fifteen years old should not be ordained. If a child comes to seek ordination, the bhiksus should ask: 'Are you fifteen years old?' If they do not ask, they commit a transgression.'

The Buddha was in Anathapindika's Park (給孤獨園) in Jetavana (逝多林) in Sravasti (室羅筏城). The venerable Upananda (鄔波難陀) had two novices who teased each other, like a woman playing with her husband, or a man playing with a woman. Then the bhiksus reported this matter to the Buddha, and the Buddha said: 'All the faults are due to keeping two novices. If they keep them, they commit a transgression.' After the Buddha established the precepts, there were two brothers, similar in age, who came to seek ordination. Then the bhiksus did not dare to ordain them, not knowing what to do. They reported this matter to the Buddha, and the Buddha said: 'If there are brothers who seek ordination at the same time, they should be ordained without fault.' Those two novices have not yet

年滿，應自留一，教受事業。將一付與親知識處，或大德處。若至年滿，應與近圓。其未滿者，自養無犯。若年二十，不與彼等而受近圓，得越法罪」

佛在室羅筏城逝多林給孤獨園。於此城中有一居士，家有一奴，勤求作務無有懈怠，所有作務先首爲了。後於異時，曹主生瞋，便作是念：「曹主甚難承事，我當逃走。」復作是念：「生處難捨，是諸聲聞釋子，于王得恩，無能損者，我投彼處出家。」其奴即往逝多園林，于苾芻處白言：「聖者！我欲求出家。」時諸苾芻即與出家，及近圓已，種種教示，依教修行研求，能除諸煩惱，而證阿羅漢果，如余廣說。於時長者乃生悔心，便作是念：「我奴所作之事，一切無有懈怠。我不應瞋，令彼舍我。我若見彼，應從懺摩。」即于室羅筏城，城門邊立。然彼苾芻，食時執持衣缽，入城乞食。彼見告言：「賢首！汝得出家耶？」答言：「爾。」報曰：「現今無人可給事我，相隨歸舍。」爾時苾芻即升虛空，乃現種種神變。是時居士而生悔心，速便歸信，心疾迴轉，猶如大樹摧倒，頂禮其足白言：「聖者！得證如此功能，愿從今已后，受我衣服臥具，飲食湯藥。」名稱普聞：「某甲奴出家，證阿羅漢果，有如是勝妙功德。」時勝光王聞此語已：「某甲長者有奴出家，殊勝

【現代漢語翻譯】現代漢語譯本：『年滿，應自留一，教受事業。將一付與親知識處（親近的善知識處），或大德處（有德行的人處）。若至年滿，應與近圓（受具足戒）。其未滿者，自養無犯。若年二十，不與彼等而受近圓，得越法罪』。

佛在室羅筏城（Śrāvastī）逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。於此城中有一居士，家有一奴，勤求作務無有懈怠，所有作務先首爲了。後於異時，曹主生瞋，便作是念：『曹主甚難承事，我當逃走。』復作是念：『生處難捨，是諸聲聞釋子（Śrāvakā），于王得恩，無能損者，我投彼處出家。』其奴即往逝多園林，于苾芻（bhiksu）處白言：『聖者！我欲求出家。』時諸苾芻即與出家，及近圓已，種種教示，依教修行研求，能除諸煩惱，而證阿羅漢果（Arhat），如余廣說。於時長者乃生悔心，便作是念：『我奴所作之事，一切無有懈怠。我不應瞋，令彼舍我。我若見彼，應從懺摩（ksama）。』即于室羅筏城，城門邊立。然彼苾芻，食時執持衣缽，入城乞食。彼見告言：『賢首！汝得出家耶？』答言：『爾。』報曰：『現今無人可給事我，相隨歸舍。』爾時苾芻即升虛空，乃現種種神變。是時居士而生悔心，速便歸信，心疾迴轉，猶如大樹摧倒，頂禮其足白言：『聖者！得證如此功能，愿從今已后，受我衣服臥具，飲食湯藥。』名稱普聞：『某甲奴出家，證阿羅漢果，有如是勝妙功德。』時勝光王（Prasenajit）聞此語已：『某甲長者有奴出家，殊勝』

【English Translation】 English version: 『When fully aged, one should keep one, teaching the business. Give one to a close acquaintance, or to a virtuous person. If the age is full, one should be given the Upasampadā (full ordination). Those who are not yet full, self-support is not a violation. If one is twenty years old and receives Upasampadā without them, one commits a transgression.』

The Buddha was in the Jetavana-anāthapindika-ārāma in Śrāvastī. In this city, there was a householder who had a servant. The servant diligently performed his duties without懈怠 (negligence), and always prioritized his tasks. Later, at another time, the master became angry and thought, 『My master is very difficult to serve, I should run away.』 Then he thought again, 『It is difficult to leave this place. These Śrāvakās (disciples) of the Śākya clan are favored by the king, and no one can harm them. I will go there and become a monk.』 The servant then went to the Jetavana garden and said to the bhiksus (monks), 『Venerable ones! I wish to become a monk.』 The bhiksus then ordained him and gave him Upasampadā. They taught him various things, and he practiced and studied according to their teachings, removing all煩惱 (afflictions) and attaining the fruit of Arhat (enlightened being), as described elsewhere. At that time, the elder felt remorse and thought, 『My servant performed all his duties without negligence. I should not have been angry and caused him to leave me. If I see him, I should ask for ksama (forgiveness).』 He then stood by the city gate of Śrāvastī. The bhiksu, at mealtime, carried his robes and bowl and entered the city to beg for food. The elder saw him and said, 『Virtuous one! Have you become a monk?』 He replied, 『Yes.』 The elder said, 『Now there is no one to serve me, come back home with me.』 At that time, the bhiksu rose into the sky and displayed various supernatural powers. The householder then felt remorse and quickly returned to faith. His mind turned quickly, like a large tree falling down. He prostrated at his feet and said, 『Venerable one! Having attained such abilities, I wish from now on to offer you my clothes, bedding, food, and medicine.』 The name spread widely: 『So-and-so's servant has become a monk, attained the fruit of Arhat, and has such wonderful merits.』 When King Prasenajit (victorious light) heard this, he said, 『So-and-so's elder has a servant who has become a monk, which is extraordinary』

證悟，能獲四果。」作是語已，即命群臣而告之曰：「汝等應知，我是灌頂剎利王種，從今已往，一切官寮長者等家，有奴求出俗者，便放出家，勿令障礙。」室羅筏城時有長者，家有一奴，勤求作務常不懈怠，廣說如前，便即出家並受圓具，令學法式，告言：「賢首！鹿不養鹿，其室羅筏城，土地寬廣，父母居處。汝今可去乞食而活。」時彼長者心生追悔，便作是念：「彼奴勤求作務常不懈怠，我若見時應求懺悔。」時彼長者，遂于室羅筏城門側而立。時彼苾芻，食時著衣持缽，入城乞食。長者見已，告言：「賢首！汝得出家，誰當事我？可共歸家。」即便執臂，苾芻告曰：「若觸我者，當截汝腕。勝光王敕，恩垂苾芻，由如太子。」是長者毀呰苾芻曰：「沙門釋子，壞我城隍，及壞梵志，豈合與奴出家。」時諸苾芻聞此事已，以緣白佛。爾時世尊便作是念：「既有斯過，從今已往，汝等苾芻不應與奴出家。若有求者，當可問之：『汝是奴不？』若與奴出家者，得越法罪。」

爾時世尊在室羅筏城逝多林給孤獨園。於此城中有一長者，每放課錢，或時收利、或時本利俱收。復於後時見負債人，本利俱索，牽掣久捉不放，即共立限，方始放還。彼人便作是念：「然此長者甚是惡性，我復不能本利俱還，我當逃走

【現代漢語翻譯】現代漢語譯本『證悟之後，就能獲得四種果位。』說完這些話后，國王就命令群臣並告知他們說：『你們應該知道，我是受過灌頂的剎帝利王族，從今以後，所有官吏、長者等人家中，如果有奴隸請求出家，就放他們出家，不要設定障礙。』當時在室羅筏城（Śrāvastī，古印度城市）有一位長者，他家有一個奴隸，勤奮地工作從不懈怠，（奴隸出家的）詳細經過如前所述，（奴隸）就立即出家並受了具足戒，（他的師父）讓他學習佛法儀軌，並告訴他說：『賢首！鹿不會養鹿，而室羅筏城土地寬廣，有你的父母居住。你現在可以去乞食為生。』當時那位長者心中產生了後悔，於是這樣想：『那個奴隸勤奮地工作從不懈怠，我如果見到他時應該請求懺悔。』當時那位長者，就在室羅筏城的城門旁邊站立。當時那位比丘（bhikṣu，佛教出家男眾），在吃飯的時候穿好衣服，拿著缽，進入城中乞食。長者見到后，告訴他說：『賢首！你出家了，誰來侍奉我呢？可以一起回家。』隨即拉住比丘的手臂，比丘說：『如果觸碰我，就砍斷你的手腕。勝光王（國王名）有命令，恩澤施予比丘，如同對待太子一樣。』那位長者詆譭比丘說：『沙門釋子（Śākyaputra，釋迦牟尼佛的弟子），毀壞我的城池，以及毀壞婆羅門（brāhmaṇa，印度教祭司），怎麼能讓奴隸出家呢？』當時眾比丘聽到這件事後，將事情的緣由稟告了佛陀。那時世尊（Bhagavān，佛的稱號）這樣想：『既然有這樣的過失，從今以後，你們比丘不應該讓奴隸出家。如果有人請求出家，應當詢問他：『你是奴隸嗎？』如果讓奴隸出家，就犯了越法罪。』當時世尊在室羅筏城的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇園精舍）中。在這個城中有一位長者，每次放出貸款，有時收利息，有時本金和利息一起收。後來又看到一個欠債的人，本金和利息一起索要，拉扯著很久不放，（欠債人）和他共同約定了期限，才放他還回去。那個人就想：『這個長者非常惡劣，我無法本金和利息一起還清，我應該逃走。』

【English Translation】 English version 『Upon enlightenment, one can attain the four fruits.』 After saying this, the king commanded his ministers and told them: 『You should know that I am an anointed Kshatriya (kṣatriya, warrior caste) king. From now on, in the homes of all officials, elders, and others, if there is a slave who seeks to renounce the world, release them to become monks and do not create obstacles.』 At that time, in Śrāvastī (ancient Indian city), there was an elder who had a slave in his household. The slave diligently performed his duties without懈怠. The details of (the slave's) renunciation are as previously described. (The slave) immediately renounced the world and received full ordination. (His teacher) instructed him in the monastic rules and told him: 『Virtuous One! Deer do not raise deer. Śrāvastī is a vast land where your parents reside. You may now go and live by begging for alms.』 At that time, the elder felt remorse and thought: 『That slave diligently performed his duties without懈怠. If I see him, I should ask for forgiveness.』 At that time, the elder stood by the city gate of Śrāvastī. At that time, the bhikṣu (Buddhist monk), at mealtime, put on his robes, carried his bowl, and entered the city to beg for alms. The elder saw him and said: 『Virtuous One! You have renounced the world, who will serve me? You can come home with me.』 He then grabbed the bhikṣu's arm. The bhikṣu said: 『If you touch me, I will cut off your wrist. King Prasenajit (king's name) has decreed that bhikṣus are to be treated with the same respect as princes.』 The elder reproached the bhikṣu, saying: 『The Śākyaputra (disciple of Śākyamuni Buddha) monks are destroying my city and the Brahmins (Hindu priests). How can slaves be allowed to renounce the world?』 When the bhikṣus heard of this, they reported the matter to the Buddha. At that time, the Bhagavan (title of the Buddha) thought: 『Since there is such a fault, from now on, you bhikṣus should not allow slaves to renounce the world. If someone seeks to renounce the world, you should ask them: 『Are you a slave?』 If you allow a slave to renounce the world, you will commit a transgression.』 At that time, the Bhagavan was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove) in Śrāvastī. In this city, there was an elder who would lend out money, sometimes collecting interest, and sometimes collecting both principal and interest. Later, he saw a debtor and demanded both principal and interest, pulling and holding him for a long time without letting go. (The debtor) and he jointly agreed on a deadline before he released him. That person then thought: 『This elder is very wicked. I cannot repay both the principal and interest. I should run away.』

。」復作是念：「鄉土難捨，沙門釋子而於王所由如太子，我今于彼求出家耶？」即往逝多林，詣苾芻處白言：「聖者！我求出家。」彼與出家，及受近圓，並教法式。既近圓已，勇厲精勤，于中無間、不經多時，乃證阿羅漢果。時彼長者便生追悔，作如是念：「彼負我債，於時時間常還本利，以何因緣輒見輕棄？如若今時重得見者，我當懺謝。」即于城門佇立而住。時彼苾芻，于日初分，執持衣缽，入城乞食。長者便見，問言：「賢首！汝已出家，雖復時時常還本利，今可共歸。」便執其手，欲引而行。爾時苾芻便即升空，乃現種種十八神變，廣說如上。時彼長者速便歸信，心疾迴轉，猶如大樹崩倒于地，白言：「聖者！獲得如是殊勝功德，上妙果證。從今以去，聖者所須資具衣食，我當給與，愿尊納受。」爾時四遠，皆悉聞知某甲長者所負財主，獲如是果。時勝軍王既聞斯事，敕大臣曰：「從今以去，所有負債未得還者，此等欲于佛所出家，若有如是，不應與彼生其留難。」時室羅筏城，有一長者，放債與人。時有一人，舉物生利，乃至出家，不養鹿等，廣如上說。復于異時，持缽乞食，長者遇見，告言：「苾芻！汝已出家，誰復時時償我本利？今可共歸。」欲執其手，苾芻告曰：「汝莫觸我！若觸我者，當截汝

手。」報言：「何故？」苾芻曰：「汝可不聞，王有教令：若欲出家，一切負債，皆悉放免。」彼共譏嫌，作如是語：「出家釋子多懷慠慢，現負他債，度令出家。」苾芻以緣白佛，佛作是念：「由度負債者，有如是過。」告諸苾芻：「從今已后，負債之人不應輒度。若有度者，得越法罪。」

爾時佛在室羅筏城給孤獨園。有一長者，娶妻未久便生一息，乃至年漸長大。因父瞋責，遂即私逃。後作是念：「鄉國難離，然諸釋子皆如王子，得免眾事。我今宜可於彼出家。」即往給園，至苾芻所報言：「聖者！我願出家。」時有苾芻，即與出家，及授近圓。復于異時，其父覓子，往苾芻所，白言：「聖者！見有如是童子來不？」報言：「今已度訖。」長者告言：「此等苾芻常執刀耶？所有來者，即與剃髮。」又言：「豈不待於七八日間，何故即度？」苾芻以緣白佛，佛言：「不應即度。若有童子，去來不遠，來求出家，應七八日，然後方度出家。若有遠方來欲出家者，不七八日，與度無犯。」

佛在室羅筏城逝多林給孤獨園。有一長者，娶妻不久便生一息，於時長者告其妻曰：「賢首！我子長養，雖復損我，我今欲往外國興易。我所負債，令子代還。」作是語已便即出去，遂乃不還。其妻養育，兒漸長大，送

【現代漢語翻譯】現代漢語譯本：『手。』（債主）問道：『為什麼？』比丘說：『你難道沒聽說，國王有教令：如果想要出家，一切債務，全部都可免除。』他們共同譏諷，這樣說道：『出家的釋迦弟子大多懷有傲慢之心，現在欠著別人的債，就度他出家。』比丘將此事稟告佛陀，佛陀心想：『因為度負債的人出家，有這樣的過失。』告訴眾比丘：『從今以後，不應該隨便度負債的人出家。如果有人度了，就犯越法罪。』

當時佛陀在室羅筏城（Śrāvastī）[古印度城市名]的給孤獨園（Anāthapiṇḍada-ārāma）[又稱祇園精舍，是佛陀在世時重要的佛教中心] 。有一位長者，娶妻不久便生了一個兒子，等到兒子漸漸長大。因為父親責罵，就私自逃走了。後來心想：『家鄉很難離開，然而那些釋迦弟子都像王子一樣，可以免除各種俗事。我現在應該在那裡出家。』就前往給孤獨園，到比丘那裡稟告說：『聖者！我願意出家。』當時有一位比丘，就給他剃度出家，並授予近圓戒（upasampadā）[比丘受具足戒]。又過了些時候，他的父親尋找兒子，到比丘那裡，問道：『聖者！有沒有看到這樣一個童子來這裡？』比丘回答說：『現在已經度他出家了。』長者說道：『這些比丘經常拿著刀嗎？所有來的人，就給他剃髮。』又說：『難道不能等個七八天，為什麼要立刻剃度？』比丘將此事稟告佛陀，佛陀說：『不應該立刻剃度。如果有童子，離家不遠，前來請求出家，應該過七八天，然後才給他剃度出家。如果有遠方來想要出家的人，不用等七八天，給他剃度沒有犯戒。』

佛陀在室羅筏城（Śrāvastī）[古印度城市名]的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）[又稱祇園精舍，是佛陀在世時重要的佛教中心]。有一位長者，娶妻不久便生了一個兒子，當時長者告訴他的妻子說：『賢首！我的兒子長大，即使會損害我，我現在想要去外國做生意。我所欠的債務，讓兒子代替償還。』說完這些話就離開了，於是就不再回來。他的妻子養育兒子，兒子漸漸長大，送

【English Translation】 English version: 『Hand.』 (The creditors) asked: 『Why?』 The Bhikṣu (bhikkhu) [Buddhist monk] said: 『Have you not heard that the king has an edict: if one wishes to renounce the household life, all debts shall be forgiven.』 They jointly mocked, saying: 『The Śākya (Sakya) [referring to the Buddha's clan] disciples who renounce the household life are mostly arrogant, now owing others debts, they ordain him.』 The Bhikṣu (bhikkhu) [Buddhist monk] reported this matter to the Buddha, and the Buddha thought: 『Because of ordaining debtors, there is such a fault.』 He told the Bhikṣus (bhikkhus) [Buddhist monks]: 『From now on, one should not casually ordain debtors. If anyone ordains them, they commit a transgression.』

At that time, the Buddha was in the Jeta Grove (Jetavana) [one of the two most important Buddhist monasteries during the time of the Buddha] in Śrāvastī (Sravasti) [an ancient Indian city] . There was a householder (Gṛhapati) [wealthy man] who, not long after marrying, had a son, and as the son gradually grew up. Because his father scolded him, he secretly ran away. Later, he thought: 『It is difficult to leave my hometown, but those Śākya (Sakya) [referring to the Buddha's clan] disciples are like princes, exempt from all worldly affairs. I should now renounce the household life there.』 He went to the Jeta Grove (Jetavana) [one of the two most important Buddhist monasteries during the time of the Buddha], and reported to the Bhikṣus (bhikkhus) [Buddhist monks]: 『Venerable ones! I wish to renounce the household life.』 At that time, a Bhikṣu (bhikkhu) [Buddhist monk] immediately ordained him and conferred the full ordination (upasampadā) [higher ordination for monks]. After some time, his father looked for his son, went to the Bhikṣus (bhikkhus) [Buddhist monks], and asked: 『Venerable ones! Have you seen such a boy come here?』 The Bhikṣu (bhikkhu) [Buddhist monk] replied: 『He has already been ordained.』 The householder (Gṛhapati) [wealthy man] said: 『Do these Bhikṣus (bhikkhus) [Buddhist monks] always carry knives? Whoever comes, they shave his head.』 He also said: 『Could you not wait for seven or eight days, why ordain him immediately?』 The Bhikṣu (bhikkhu) [Buddhist monk] reported this matter to the Buddha, and the Buddha said: 『One should not ordain immediately. If there is a boy who comes from not far away, seeking to renounce the household life, one should wait for seven or eight days before ordaining him. If there is someone from afar who wishes to renounce the household life, one does not need to wait for seven or eight days, ordaining him is not a transgression.』

The Buddha was in the Jeta Grove (Jetavana) [one of the two most important Buddhist monasteries during the time of the Buddha] in Śrāvastī (Sravasti) [an ancient Indian city]. There was a householder (Gṛhapati) [wealthy man] who, not long after marrying, had a son. At that time, the householder (Gṛhapati) [wealthy man] told his wife: 『Worthy one! My son is growing up, even if he harms me, I now want to go abroad to do business. Let my son repay the debts I owe.』 After saying these words, he left and never returned. His wife raised the son, and the son gradually grew up, sending

于學內，令教外典。其同學者，所有論典悉皆明解，唯此童子全無所獲。復于異時，其母詣學，告博士曰：「一種與直，何故諸人學問俱備，唯我童兒都無所解？」博士報曰：「夫所學者，有二種事學業成就。何等為二？一者具羞、二者有怖。然此童子，都無此二。」其母告言：「博士何不與杖？」復于異時，博士才打，種種呵責乃即啼泣；歸向母邊，具陳上事，其母還打。時彼童子便作是念：「我遭苦事，前於一處被打，今遭兩處，不能受苦，宜可逃去入逝多林。」至彼見一求寂採花，便即嘆言：「甚大快樂。」問言：「何故？」答言：「出家。」求寂報言：「汝今何不出家？」報言：「聖者！誰能與我出家？」報言：「汝來！共汝往問鄔波馱耶。」既見師已，白言：「鄔波馱耶！此善男子欲求出家。」時彼師主即與出家。其母后時往詣學堂，問博士曰：「我子何在？」博士答言：「我打走歸。」母即報言：「我見歸來遂即還打，棄我逃走。」於時慈母遂往諸處尋求訪覓不得，乃于王舍城門首立，東西顧望。佇立不久，乃見童子剃除鬢髮，與彼求寂俱時瓶缽相隨而來。母時見識，以手捶胸悲號啼泣，告言：「癡子！我比無處不覓，遍歷諸方，尋求不得，音信不通。汝今何故賤沙門中而為出家？」執手將歸，脫其衣缽

【現代漢語翻譯】現代漢語譯本在學校里學習時，（這個童子）讓學習外道的典籍。（他的）同學們，所有的論典都明白瞭解，唯獨這個童子完全沒有收穫。又在其他時候，他的母親來到學校，告訴博士說：『（我）一樣地交了學費，為什麼其他人學問都具備，唯獨我的孩子什麼都不理解？』博士回答說：『學習的人，有兩種事情才能學業成就。哪兩種呢？一是具有羞恥心，二是具有畏懼心。然而這個童子，都沒有這兩種。』他的母親告訴（博士）說：『博士為什麼不給他用鞭子？』又在其他時候，博士才打他，種種呵斥，（童子）就啼哭起來；回到母親身邊，詳細陳述了上面的事情，他的母親又打了他。當時那個童子就產生這樣的念頭：『我遭遇了苦事，之前在一個地方被打，現在又在兩個地方被打，不能忍受這樣的痛苦，應該逃走進入逝多林（Jetavana）。』到了那裡，看見一個沙彌在採花，就感嘆地說：『非常快樂啊。』（沙彌）問（童子）說：『為什麼（這麼說）？』（童子）回答說：『出家。』沙彌告訴（童子）說：『你現在為什麼不出家？』（童子）回答說：『聖者！誰能給我出家？』（沙彌）回答說：『你來！和你一起去問鄔波馱耶（Upadhyaya，親教師）。』已經見到師父后，（沙彌）稟告說：『鄔波馱耶（Upadhyaya）！這個善男子想要出家。』當時他的師父就給他出家。他的母親後來來到學堂，問博士說：『我的孩子在哪裡？』博士回答說：『我打了他，他跑回家了。』母親就說：『我見他回來就又打了他，（他）拋棄我逃走了。』當時慈愛的母親就在各處尋找，訪查尋找不到，就在王舍城（Rajagrha）的城門前站立，東西顧盼。站立不久，就看見童子剃除了頭髮，和那個沙彌一起拿著瓶缽相隨而來。母親當時認出了他，用手捶打胸膛，悲傷地啼哭，告訴（童子）說：『癡兒！我沒有一個地方不尋找，走遍了各個地方，尋找不到，音信不通。你現在為什麼在卑賤的沙門中而出家？』拉著他的手要帶他回家，脫下他的袈裟和缽。

【English Translation】 English version While studying at school, (this boy) was made to study non-Buddhist scriptures. His classmates all understood the treatises, but this boy gained nothing. At another time, his mother went to the school and told the professor, 'I paid the same tuition, why is it that everyone else has acquired knowledge, but my child understands nothing?' The professor replied, 'For a student to succeed, two things are necessary. What are these two? First, a sense of shame, and second, a sense of fear. But this boy has neither.' His mother told (the professor), 'Why don't you use a stick on him?' At another time, as soon as the professor hit him and scolded him in various ways, (the boy) began to cry; he returned to his mother and recounted the events in detail, and his mother hit him again. At that time, the boy had this thought: 'I have encountered suffering, having been beaten in one place before, and now I am beaten in two places. I cannot endure this suffering, I should run away and enter Jetavana (逝多林).' Arriving there, he saw a novice monk picking flowers and exclaimed, 'How wonderful!' (The novice) asked (the boy), 'Why (do you say that)?' (The boy) replied, 'Renunciation.' The novice told (the boy), 'Why don't you renounce now?' (The boy) replied, 'Venerable one! Who can ordain me?' (The novice) replied, 'Come! Let's go ask Upadhyaya (鄔波馱耶, preceptor) together.' Having seen the teacher, (the novice) reported, 'Upadhyaya (鄔波馱耶)! This good man wishes to renounce.' At that time, his teacher ordained him. Later, his mother went to the school and asked the professor, 'Where is my child?' The professor replied, 'I hit him, and he ran home.' The mother said, 'I saw him return and hit him again, (and he) abandoned me and ran away.' At that time, the loving mother searched everywhere, but could not find him. She stood at the gate of Rajagrha (王舍城), looking east and west. After standing for a short time, she saw the boy with his hair shaved off, following the novice monk with his bowl and robe. The mother recognized him, beat her chest, and cried sadly, telling (the boy), 'Foolish child! I have searched everywhere, traveled to all places, but could not find you, and had no news. Why have you renounced among the lowly Shramanas?' She grabbed his hand to take him home, and took off his robe and bowl.

，抑令還俗。時諸苾芻以緣白佛，佛作是念：「不白父母，與出家者，多生過失。」佛告諸苾芻：「我今當制：所有出家，不告父母，輒與出家者，得越法罪。」

佛在王舍城竹林園羯蘭鐸迦池。於此城中有一婆羅門，娶妻不久，誕生一息。年漸長大，忽嬰疾病，遍問醫人療治不可。母告子言：「可於侍縛迦長者所療治其病。」既至其所，白言：「長者！為我治病。」長者告曰：「汝身病重難可療治，然我所醫，治二種人。何等為二？一者佛及僧伽、二者王宮內人。汝等之病，無暇可治，汝今歸去。」其子即歸，母問子曰：「其病療耶？」答曰：「我病無人可治。」具如上說。母告子言：「汝應出家。」子答母曰：「我是婆羅門種，云何于雜種沙門釋子中而為出家？」又告子曰：「汝且出家，病可，還俗不難。」子曰：「若出家者，必剃我頭，此事云何？」母曰：「剃髮莫生，是為不可。后還生髮，何所懼耶？」即往竹園，詣苾芻所，頂禮足已，白言：「聖者！與我出家。」既出家已，於此夜中，遂住門外不入房中，師便告曰：「何不入來？」答曰：「我身有病，不得入來。」師便告曰：「汝今出家，何得有病？」白言：「鄔波馱耶！我身在俗，先患其病。」師曰：「汝何不告我？」答曰：「師不見問。」其師

【現代漢語翻譯】現代漢語譯本：或者命令他們還俗。當時，各位比丘將此事稟告佛陀。佛陀心想：『未經父母同意就允許他人出家，會產生很多過失。』佛陀告訴各位比丘：『我現在應當制定戒律：凡是出家，沒有告知父母，就允許他們出家的人，犯越法罪。』

佛陀在王舍城竹林園的羯蘭鐸迦池。在這個城中，有一位婆羅門，娶妻不久，生了一個兒子。兒子漸漸長大，忽然得了疾病，遍訪醫生治療都無效。母親告訴兒子說：『可以去侍縛迦長者那裡治療你的疾病。』兒子到了長者那裡，說道：『長者！請為我治病。』長者告訴他說：『你的病很重，難以治療。然而我所醫治的，只有兩種人。哪兩種人呢？一是佛陀和僧伽（僧團），二是王宮內的人。你們的病，我沒有時間治療，你現在回去吧。』兒子就回去了，母親問兒子說：『病治好了嗎？』回答說：『我的病沒有人能治。』詳細地如上面所說。母親告訴兒子說：『你應該出家。』兒子回答母親說：『我是婆羅門種姓，怎麼能在雜種的沙門釋子（佛教出家人）中出家呢？』母親又告訴兒子說：『你先出家，病好了，還俗並不難。』兒子說：『如果出家，必定要剃我的頭，這件事怎麼辦呢？』母親說：『剃掉的頭髮還會再長出來，有什麼可怕的呢？』於是前往竹園，到比丘那裡，頂禮雙足后，說道：『聖者！請允許我出家。』出家之後，當晚就住在門外，不進入房間里，師父便告訴他說：『為什麼不進來？』回答說：『我身有病，不能進來。』師父便告訴他說：『你現在出家了，怎麼會有病呢？』回答說：『鄔波馱耶（親教師）！我在俗家時，就先患了這種病。』師父說：『你為什麼不告訴我？』回答說：『師父沒有問。』他的師父

【English Translation】 English version: Or order them to return to lay life. At that time, the Bhikshus (monks) reported this matter to the Buddha. The Buddha thought: 'Allowing someone to become a monk without informing their parents will cause many faults.' The Buddha told the Bhikshus: 'I should now establish a precept: Whoever becomes a monk, without informing their parents, those who allow them to become a monk commit a transgression.'

The Buddha was in the Karandaka Pond of the Bamboo Grove Garden in Rajagriha (王舍城). In this city, there was a Brahmin (婆羅門), who had a son not long after marrying his wife. As the son grew older, he suddenly fell ill, and he consulted doctors everywhere, but none could cure him. His mother told her son: 'You can go to the Elder Shivaka (侍縛迦) to treat your illness.' When he arrived at the Elder's place, he said: 'Elder! Please treat my illness.' The Elder told him: 'Your illness is severe and difficult to treat. However, I only treat two types of people. What are the two types? One is the Buddha and the Sangha (僧伽, monastic community), and the other is the people in the royal palace. I don't have time to treat your illness, so you should go back now.' The son then returned, and his mother asked him: 'Has your illness been cured?' He replied: 'No one can cure my illness.' He explained in detail as mentioned above. His mother told her son: 'You should become a monk.' The son replied to his mother: 'I am of the Brahmin caste, how can I become a monk among the Shramana Shakya (沙門釋子, Buddhist renunciates) of mixed castes?' His mother then told her son: 'You should become a monk first, and if your illness is cured, it will not be difficult to return to lay life.' The son said: 'If I become a monk, my head will surely be shaved, what about this matter?' His mother said: 'The hair that is shaved will grow back, what is there to fear?' Then he went to the Bamboo Grove, went to the Bhikshu (苾芻, monk), prostrated at his feet, and said: 'Venerable One! Please allow me to become a monk.' After becoming a monk, he stayed outside the door that night and did not enter the room. The teacher then told him: 'Why don't you come in?' He replied: 'I am ill and cannot come in.' The teacher then told him: 'You are now a monk, how can you be ill?' He replied: 'Upadhyaya (鄔波馱耶, preceptor)! I had this illness before I became a monk.' The teacher said: 'Why didn't you tell me?' He replied: 'The teacher did not ask.'

便怒。既至明已，其舊弟子皆來請白問：「鄔波馱耶！何故不喜？」師即告曰：「我之住處，乃是病坊。諸有病者，皆投來此。」求寂白曰：「如世尊說有二種事：一者不應擎重擔，二者已度不應棄。師今已度，知欲如何？」說此語時，侍縛醫王即便來至，師告醫曰：「此苾芻病，可治以不？」醫王答曰：「此病極重，然勝光王與藥若足，我當治之。」既治可已，白鄔波馱耶曰：「我為求事，今來出家。求事既了，今欲歸去。」師曰：「汝得阿羅漢果耶？」答曰：「未得。」又問：「汝得不還、一來及須陀洹果耶？」皆云：「未得。」「汝何故歸？」答曰：「我為病故投此出家，我病既差，何能住此？」師曰：「出家法中有四勝果，汝都未獲。汝宜且住還他藥債；若不爾者，后更得病必死無疑。」不取師言即便歸去。彼報恩故，于侍縛迦供給花果嚼齒木等。時侍縛迦告言：「賢首！汝於我處求何事耶？」彼婆羅門白言：「我無所求，報恩故。」長者報曰：「我于汝更作何益事？」答曰：「我緣患病，療我得差。」時侍縛迦報言：「我不曾省。」答曰：「我作憶念，得省令解。」時侍縛迦言：「汝于善說法律中出家，於四沙門果中應證得果。汝已受他信心之物，今乃卻墮惡事。」作是語已，便作是念：「我應以此事詣世

【現代漢語翻譯】現代漢語譯本便發怒。天亮之後，他以前的弟子都來請教並問道：『鄔波馱耶（Upadhyaya，親教師）！您為何不高興？』老師就告訴他們說：『我住的地方，就像是病坊。所有有病的人，都投奔到這裡來。』求寂（a novice monk）說道：『正如世尊所說，有兩種事：一是，不應該承擔重擔；二是，已經渡過河的人不應該再揹著船。老師您現在已經渡過河了，您認為應該怎麼辦呢？』說話的時候，侍縛醫王（Jivaka Komarabhacca，耆婆童子）就來了，老師問醫生說：『這位比丘（bhikkhu，和尚）的病，可以治好嗎？』醫王回答說：『這病非常嚴重，但是如果勝光王（King Bimbisara）提供的藥物充足，我就可以治好他。』病治好之後，（病人）對比丘說：『我是爲了求事，現在來出家。現在事情已經辦完了，我想回去了。』老師說：『你得到阿羅漢（Arhat，無學）果了嗎？』回答說：『沒有得到。』又問：『你得到不還（Anagamin，不來果）、一來（Sakrdagamin，一來果）以及須陀洹（Srotapanna，入流果）果了嗎？』都說：『沒有得到。』『你為什麼要回去？』回答說：『我是因為生病才來這裡出家，現在我的病已經好了，我怎麼能住在這裡呢？』老師說：『出家修行有四種殊勝的果位，你都沒有獲得。你應該暫時住在這裡償還他人的醫藥債；如果不這樣，以後再次生病必定會死無疑。』（病人）不聽老師的話就回去了。他爲了報恩，就給侍縛迦（Jivaka）提供花果和嚼齒木等。當時，侍縛迦（Jivaka）告訴他說：『賢首（virtuous one）！你從我這裡求什麼事呢？』那位婆羅門（Brahmin）回答說：『我沒有什麼要求，只是爲了報恩。』長者（wealthy man）說：『我對你做了什麼有益的事呢？』回答說：『我因為生病，你治好了我的病。』當時，侍縛迦（Jivaka）說：『我不記得了。』回答說：『我回憶起來了，讓你明白。』當時，侍縛迦（Jivaka）說：『你在善說法律中出家，在四沙門果（four fruits of asceticism）中應該證得果位。你已經接受了他人的信心供養之物，現在卻墮落到惡事之中。』說了這些話之後，就想：『我應該把這件事告訴世尊（The Blessed One）。』

【English Translation】 English version He became angry. When it was dawn, his former disciples came to inquire and asked: 'Upadhyaya (Upadhyaya, preceptor)! Why are you unhappy?' The teacher then told them: 'The place where I live is like a hospital. All those who are sick come here.' A novice monk (a novice monk) said: 'As the World Honored One (The Blessed One) said, there are two things: one is that one should not carry a heavy burden; the other is that one should not abandon the boat after crossing the river. Teacher, you have already crossed the river, what do you think should be done?' While speaking, Jivaka Komarabhacca (Jivaka Komarabhacca, Jivaka the physician) arrived, and the teacher asked the doctor: 'Can this bhikkhu's (bhikkhu, monk) illness be cured?' The physician replied: 'This illness is very serious, but if King Bimbisara (King Bimbisara) provides sufficient medicine, I can cure him.' After the illness was cured, (the patient) said to the bhikkhu: 'I came to become a monk to seek something. Now that the matter is finished, I want to go back.' The teacher said: 'Have you attained the Arhat (Arhat, one who is worthy) fruit?' He replied: 'I have not attained it.' He also asked: 'Have you attained the Anagamin (Anagamin, non-returner), Sakrdagamin (Sakrdagamin, once-returner), or Srotapanna (Srotapanna, stream-enterer) fruit?' They all said: 'I have not attained it.' 'Why do you want to go back?' He replied: 'I became a monk here because I was sick. Now that my illness is cured, how can I stay here?' The teacher said: 'There are four excellent fruits in monastic practice, and you have not attained any of them. You should stay here temporarily to repay the debt of medicine to others; if you do not do so, you will surely die if you get sick again later.' (The patient) did not listen to the teacher and went back. To repay his gratitude, he provided Jivaka (Jivaka) with flowers, fruits, toothpicks, and so on. At that time, Jivaka (Jivaka) said to him: 'Virtuous one (virtuous one)! What are you seeking from me?' The Brahmin (Brahmin) replied: 'I am not seeking anything, just repaying my gratitude.' The wealthy man (wealthy man) said: 'What beneficial things have I done for you?' He replied: 'I was sick, and you cured my illness.' At that time, Jivaka (Jivaka) said: 'I don't remember.' He replied: 'I remember it, and I will make you understand.' At that time, Jivaka (Jivaka) said: 'You became a monk in the well-spoken law, and you should have attained the fruit among the four fruits of asceticism (four fruits of asceticism). You have already accepted the offerings of faith from others, but now you have fallen into evil deeds.' After saying these words, he thought: 'I should tell the World Honored One (The Blessed One) about this matter.'

尊所。」頭面禮足，退坐一面白言：「世尊！然諸苾芻，令病者出家受近圓。因此令王倉庫漸漸損減，我亦身勞，復于聖者闕修善法。愿世尊制，勿令更度病者。」佛即默然而許。時侍縛迦知佛默然許已，頂禮而去。佛作是念：「諸有過失，悉由度彼病者。」佛告諸苾芻曰：「從今以去，不應度有患者，若為出家來者，應先問有患不？若不問者，得越法罪。」

佛在劫比羅城尼瞿陀林中住。時凈飯王而宣教令：「劫比羅城釋種，家別一子出家。」彼等諸親眷屬來看，時出家者為彼眷屬說法。聞法喜已，皆發信心，便即出家。其中或是父、或是兄、或是夫主、或是親叔、或是其子，彼皆憂惱，晝夜二時高聲啼泣。爾時凈飯王聞彼釋種啼泣聲已，告言：「何故晝夜二時，諸釋種等悲聲啼泣？」時諸釋種白王言曰：「我等眷屬，若在林中，彼諸聖者即令出家，為此憂惱而為悲泣。」王聞是語而作是念：「我應往詣佛所。」到已，頂禮佛足，退坐一面，白佛言：「世尊！唯愿世尊與我一愿。」世尊問曰：「大王！求何愿耶？」王曰：「有少許願。然諸釋種為言：『世尊當作轉輪聖王，乘空往四天下，我等亦隨世尊。』既出家已，我等所望，悉皆不得。複次難陀當作力轉輪王；彼亦世尊度令出家，亦絕希望。羅怙羅有大威

【現代漢語翻譯】現代漢語譯本：侍縛迦（Jīvaka，人名）說道：『世尊！現在這些比丘，讓病人出家受具足戒。因此導致國王的倉庫逐漸減少，我也感到身心疲憊，而且對於聖者們來說，也缺少了修習善法的機會。希望世尊制定規定，不要再允許度化病人出家。』佛陀聽后，默然允許。當時侍縛迦知道佛陀默許后，頂禮離去。佛陀心想：『所有的過失，都是由於度化那些病人出家造成的。』佛陀告訴各位比丘：『從今以後，不應該度化有疾病的人出家，如果有人來請求出家，應該先詢問他是否有疾病？如果不詢問就度他出家，就犯了越法的罪過。』

佛陀住在劫比羅城（Kapilavastu）的尼瞿陀林（Nigrodha Park）中。當時凈飯王（Śuddhodana，釋迦牟尼佛的父親）頒佈命令：『劫比羅城的釋迦族人，每家都要出一個兒子出家。』那些親戚眷屬前來看望，出家的人就為他們的眷屬說法。聽了佛法后，大家都生起了信心，就立即出家了。其中有的是父親、有的是兄長、有的是丈夫、有的是親叔叔、有的是兒子，他們都感到憂愁煩惱，白天黑夜都在高聲啼哭。當時凈飯王聽到那些釋迦族人啼哭的聲音，就問道：『為什麼白天黑夜，這些釋迦族人都在悲傷地啼哭？』那些釋迦族人稟告國王說：『我們的親屬，如果在林中，那些聖者就讓他們出家，因此我們感到憂愁煩惱而悲傷啼哭。』國王聽了這些話，心想：『我應該前往佛陀那裡。』到了佛陀那裡后，頂禮佛足，退坐在一旁，對佛陀說：『世尊！希望世尊能答應我一個願望。』世尊問道：『大王！你要求什麼願望呢？』國王說：『我有一個小小的願望。那些釋迦族人曾經說：『世尊將會成為轉輪聖王（cakravartin，擁有統治世界的輪寶的理想君王），乘空前往四大部洲，我們也跟隨世尊。』既然已經出家了，我們所期望的，全部都落空了。而且難陀（Nanda，釋迦牟尼佛的弟弟）本應成為武力征服世界的轉輪王；也被世尊度化出家了，也斷絕了我們的希望。羅怙羅（Rāhula，釋迦牟尼佛的兒子）有很大的威

【English Translation】 English version: Jīvaka said: 'Venerable One! Now these monks are allowing sick people to be ordained and receive full ordination. As a result, the king's treasury is gradually decreasing, and I also feel physically and mentally exhausted. Moreover, for the holy ones, there is a lack of opportunities to cultivate good deeds. I hope the Venerable One will establish a rule that no longer allows the ordination of sick people.' The Buddha listened and silently agreed. At that time, Jīvaka, knowing that the Buddha had agreed, bowed and departed. The Buddha thought to himself: 'All the faults are caused by ordaining those sick people.' The Buddha told the monks: 'From now on, you should not ordain people with diseases. If someone comes to request ordination, you should first ask if they have any diseases. If you do not ask and ordain them, you will commit a transgression of the law.'

The Buddha was staying in the Nigrodha Park in Kapilavastu. At that time, King Śuddhodana issued an order: 'Each family of the Śākya clan in Kapilavastu must have one son ordained.' Those relatives came to visit, and the ordained ones preached the Dharma to their relatives. After hearing the Dharma, everyone developed faith and immediately became ordained. Among them were fathers, brothers, husbands, uncles, and sons, who all felt worried and distressed, crying loudly day and night. At that time, King Śuddhodana heard the crying of the Śākyas and asked: 'Why are these Śākyas crying sadly day and night?' The Śākyas reported to the king: 'If our relatives are in the forest, those holy ones will have them ordained, so we feel worried and distressed and cry sadly.' The king heard these words and thought: 'I should go to the Buddha.' After arriving at the Buddha's place, he bowed at the Buddha's feet, sat down to one side, and said to the Buddha: 'Venerable One! I hope the Venerable One will grant me a wish.' The Venerable One asked: 'Great King! What wish do you seek?' The king said: 'I have a small wish. The Śākyas once said: 'The Venerable One will become a Universal Monarch (cakravartin, an ideal ruler who possesses the wheel treasure to rule the world), traveling through the four continents in the sky, and we will follow the Venerable One.' Now that they have been ordained, all our expectations have been dashed. Moreover, Nanda (the Buddha's brother) was supposed to become a Universal Monarch who would conquer the world by force; he was also ordained by the Venerable One, and our hopes have been cut off. Rāhula (the Buddha's son) has great power

德當作大王，世尊今亦令其出家，我等釋種亦絕希望。大德！父母于子，恩愛深極，愿世尊制，若父母未許，勿使出家。」爾時世尊默然受父王所請。王見許已頂禮佛足，辭佛而去。佛作是念：「諸有過失，皆由不問父母，而與出家，及受近圓。」「若有來求出家者，應先問父母許已方與出家。若不先問與出家者，得越法罪。」世尊既制，不問父母不許出家。時有他方遠來，父母已許出家。諸苾芻不敢輒度出家，便有廢闕。時諸苾芻以緣白佛，佛言：「若遠來者、父母先許出家，應聽出家，不問無犯。」

根本說一切有部毗奈耶出家事卷第三大正藏第 23 冊 No. 1444 根本說一切有部毗奈耶出家事

根本說一切有部毗奈耶出家事卷第四

大唐三藏義凈奉　詔譯

爾時商主等還至海岸已，在海艱辛，皆生疲倦，咸悉睡著。於時僧護苾芻觀是大海，又作是念：「如佛所說：『有五種事，觀不厭足。云何為五？一者具相像王、二者轉輪聖王、三者大海、四者妙高山王、五者如來應正等覺。是名為五。』」良久觀已，乃至五更便即睡著。時諸商主裝束象車，運載物去。既至明已，不見僧護，便大驚忙，四方求覓竟未能見。于中有言：「應向前去。」有言在後，四處既求不見，悉皆

【現代漢語翻譯】現代漢語譯本：德瓦達塔（Devadatta，人名）將要成為國王，世尊現在又要讓他出家，我們釋迦（釋迦種族）的後代也要斷絕希望了。大德！父母對於子女，恩愛至深，希望世尊制定規定，如果父母沒有允許，不要讓人出家。』當時世尊默然接受了父王的請求。國王見世尊允許了，頂禮佛足，告辭離去。佛心想：『所有過失，都是由於不詢問父母，就允許他們出家，以及接受近圓戒（受比丘戒）。』『如果有人來請求出家，應該先問父母是否允許，才允許他們出家。如果不先問就允許出家，就犯了越法罪。』世尊制定了規定，不詢問父母不允許出家。當時有從其他地方遠道而來的人，父母已經允許他們出家。眾比丘不敢擅自讓他們出家，於是就有了耽誤。當時眾比丘將情況稟告佛陀，佛陀說：『如果遠道而來的人，父母已經允許他們出家，應該允許他們出家，不詢問沒有罪過。』《根本說一切有部毗奈耶出家事》卷第三大正藏第23冊No.1444《根本說一切有部毗奈耶出家事》《根本說一切有部毗奈耶出家事》卷第四大唐三藏義凈奉詔譯當時商人們回到海岸后，在海上非常辛苦，都感到疲倦，全都睡著了。當時僧護比丘觀察大海，又這樣想：『正如佛所說：有五種事物，觀看不會厭倦。哪五種呢？一是具相的象王、二是轉輪聖王、三是大海、四是妙高山王（須彌山）、五是如來應正等覺。這稱為五種。』他觀看了很久，直到五更才睡著。當時商人們整理象車，運載貨物離去。天亮后，不見僧護，非常驚慌，四處尋找也沒有找到。有人說：『應該向前走。』有人說在後面，四處尋找不見，大家都...

【English Translation】 English version: 'Devadatta (personal name) is about to become king, and now the World-Honored One (世尊) is also letting him renounce the world. We, the descendants of the Shakya (釋迦) clan, will also lose all hope. O Great Virtue! Parents have extremely deep love for their children. May the World-Honored One make a rule that if parents have not given permission, do not allow them to renounce the world.' At that time, the World-Honored One silently accepted the request of the king. Seeing that the World-Honored One had agreed, the king prostrated at the Buddha's feet and took his leave. The Buddha thought to himself: 'All faults arise from not asking parents before allowing them to renounce the world and receive the Upasampada (近圓戒, full ordination).' 'If someone comes seeking to renounce the world, one should first ask if their parents have given permission before allowing them to renounce. If one allows them to renounce without first asking, one commits a transgression.' The World-Honored One made a rule that one cannot renounce the world without asking their parents. At that time, there were those who came from afar, whose parents had already given permission for them to renounce. The Bhikshus (苾芻, monks) did not dare to ordain them without authorization, and so there were delays. At that time, the Bhikshus reported the situation to the Buddha, and the Buddha said: 'If those who come from afar have already been given permission by their parents to renounce the world, they should be allowed to renounce, and there is no offense in not asking.' Mūlasarvāstivāda Vinaya - Ksudrakavastu, Chapter 3 Taisho Tripitaka Volume 23, No. 1444, Mūlasarvāstivāda Vinaya - Ksudrakavastu Mūlasarvāstivāda Vinaya - Ksudrakavastu, Chapter 4 Translated by the Tripiṭaka Master Yijing (義凈) of the Great Tang Dynasty under Imperial Decree At that time, the merchants returned to the shore. Having endured hardship at sea, they were all tired and fell asleep. At that time, the Bhikshu Sangharakshita (僧護) observed the ocean and thought to himself: 'As the Buddha said: There are five things that one never tires of observing. What are the five? First, a well-adorned elephant king; second, a Chakravartin (轉輪聖王, Wheel-Turning King); third, the great ocean; fourth, Mount Sumeru (妙高山王, Sumeru); fifth, the Tathagata (如來), Arhat (應), Samyak-sambuddha (正等覺, perfectly enlightened one). These are called the five.' He observed for a long time, and only fell asleep at the fifth watch of the night. At that time, the merchants prepared the elephant carts and carried the goods away. When it was dawn, they did not see Sangharakshita and were greatly alarmed. They searched in all directions but could not find him. Some said, 'We should go forward.' Others said he was behind. They searched in all four directions but could not find him, and everyone...

憂惱，作如是言：「我棄聖者，此非吉祥，宜應回覓。」復作是說：「然彼聖者有大威德，大海險難由故得存，平地無閡豈容不達？」作是語已，便即進途。

爾時僧護在沙磧上睡，日炙便覺。起立四顧都無一人，便作是語：「此商主等舍我而去。我不可住，宜應前進。」即漸次行，無有人蹤但見小徑，尋徑而行至一大林，于中見寺嚴麗精妙，床座榻席氈褥𣰽毹，殿堂樓閣窗牖殊妙。其中亦有流泉清沼，寶樹行列，奇異雜色枝葉隱映。于彼池中亦有眾鳥，白鶴孔雀、鸚鵡舍利、白鵝等鳥，猶若天宮。於此寺中有諸苾芻，威儀具足。爾時僧護見同梵行，即往至彼，恭敬頂禮。彼苾芻言：「善來善來。僧護！汝從何來？」僧護以具如上事答。時彼苾芻令憩定已，將入寺中，見諸好座、有妙飲食。苾芻問曰：「汝飢渴不？」答言：「飢渴。」報曰：「汝饑，啖食。」答曰：「待僧伽食，我當同食。」苾芻報曰：「汝在路疲乏，宜應具食。若至食時，有諸過失。」僧護食訖，向一邊住。既至食時，鳴揵椎、集僧伽，各自持缽至食堂中，次第而坐。於時寺舍便即隱沒，其缽變為鐵檛，各用此檛更互相打，頭面俱碎、血流遍地，受諸劇苦。食時既過，其寺復現，其諸苾芻平復如故，諸根寂靜次第而坐。是時僧護詣苾芻處白言

【現代漢語翻譯】現代漢語譯本憂愁煩惱，這樣說道：『我拋棄了聖者，這不吉祥，應該回去尋找。』又這樣說：『然而那位聖者有大威德，在險惡的大海中尚且能夠存活，在平坦的陸地上沒有阻礙，怎麼可能到不了呢？』說完這些話，便立即繼續趕路。

當時，僧護（Samgharaksha）在沙灘上睡覺，被太陽曬醒。起身四處張望，一個人也沒有，便說道：『這些商人們拋棄我離開了。我不能留在這裡，應該繼續前進。』於是逐漸前行，沒有看到人跡，只看到一條小路，便沿著小路走，來到一片大森林，在森林中看到一座寺廟，莊嚴華麗，精妙無比，床鋪、坐墊、地毯、靠墊等一應俱全，殿堂樓閣、窗戶等都非常精美。其中還有流動的泉水和清澈的池塘，寶樹成行排列，奇異的雜色枝葉相互掩映。在那池塘中還有各種鳥類，如白鶴、孔雀、鸚鵡、舍利鳥（Sarika bird）、白鵝等，就像天宮一樣。在這座寺廟中，有許多比丘（Bhikkhu），威儀具足。當時，僧護（Samgharaksha）看到同修梵行的人，便前去拜見，恭敬地頂禮。那些比丘（Bhikkhu）說道：『歡迎歡迎。僧護（Samgharaksha）！你從哪裡來？』僧護（Samgharaksha）將之前的事情詳細地回答了。當時，那些比丘（Bhikkhu）讓他休息安定后，帶他進入寺廟，看到各種好的座位，還有美味的飲食。比丘（Bhikkhu）問道：『你飢渴嗎？』回答說：『飢渴。』比丘（Bhikkhu）說：『你餓了，就吃吧。』回答說：『等待僧伽（Samgha）一起用餐，我再一起吃。』比丘（Bhikkhu）說：『你在路上疲憊，應該先吃飽。如果等到用餐時，可能會出現各種過失。』僧護（Samgharaksha）吃完后，走到一邊站著。到了用餐的時候，敲響揵椎（Gandi，木魚），集合僧伽（Samgha），各自拿著缽來到食堂中，依次坐下。這時，寺廟突然消失不見，他們的缽變成了鐵檛（鐵杖），各自用這鐵檛互相擊打，頭面都破碎，鮮血流遍地，遭受各種劇烈的痛苦。用餐時間過後，寺廟又重新出現，那些比丘（Bhikkhu）恢復如初，諸根寂靜，依次坐下。這時，僧護（Samgharaksha）來到比丘（Bhikkhu）處稟告說：

【English Translation】 English version Distressed and worried, he spoke thus: 'I abandoned the holy one; this is not auspicious. I should go back and look for him.' He further said: 'However, that holy one has great power. He was able to survive the perilous ocean. How could he not arrive on the unobstructed plain?' Having said this, he immediately continued on his way.

At that time, Samgharaksha (僧護) was sleeping on the sandy beach and woke up from the sun's heat. He stood up and looked around, but there was no one. He then said: 'These merchants have abandoned me and left. I cannot stay here; I should move forward.' He gradually proceeded, seeing no human traces but only a small path. He followed the path and arrived at a large forest, where he saw a temple, solemn, magnificent, and exquisitely wonderful, complete with beds, seats, carpets, and cushions. The halls, pavilions, and windows were exceptionally beautiful. Within it were also flowing springs and clear ponds, with rows of precious trees, their strange and colorful branches and leaves intertwined. In that pond were various birds, such as white cranes, peacocks, parrots, Sarika birds (舍利), and white geese, resembling a heavenly palace. In this temple were many Bhikkhus (苾芻), complete with dignified deportment. At that time, Samgharaksha (僧護) saw those practicing the same holy conduct and went to them, respectfully bowing in prostration. The Bhikkhus (苾芻) said: 'Welcome, welcome. Samgharaksha (僧護)! Where do you come from?' Samgharaksha (僧護) answered in detail about the events that had occurred. Then, the Bhikkhus (苾芻), after allowing him to rest and settle down, led him into the temple, where he saw various fine seats and delicious food. The Bhikkhus (苾芻) asked: 'Are you hungry and thirsty?' He replied: 'I am hungry and thirsty.' The Bhikkhus (苾芻) said: 'If you are hungry, then eat.' He replied: 'I will wait for the Samgha (僧伽) to eat together, and then I will eat with them.' The Bhikkhus (苾芻) said: 'You are tired from the journey; you should eat your fill first. If you wait until mealtime, there may be various faults.' After Samgharaksha (僧護) had eaten, he stood to one side. When it was time to eat, they struck the Gandi (揵椎, a wooden percussion instrument), gathered the Samgha (僧伽), and each took their bowl to the dining hall, where they sat in order. At this moment, the temple suddenly disappeared, and their bowls turned into iron clubs (鐵檛). Each used these clubs to strike each other, their heads and faces were shattered, blood flowed all over the ground, and they suffered various severe pains. After the mealtime had passed, the temple reappeared, and the Bhikkhus (苾芻) were restored to their original state, their senses tranquil, and they sat in order. At this time, Samgharaksha (僧護) went to the Bhikkhus (苾芻) and reported:

：「聖者！作何因業，有如斯事，受諸苦惱？」答曰：「大德僧護！彼贍部洲人無有信心。」僧護報曰：「我今現見，何故不信？」告言：「僧護！我等往昔于迦攝波佛所而作聲聞，欲至食時遂相鬥打。由斯業故，令我於此別受地獄且受輕苦；於此命終，當墮大地獄。汝今應去報贍部僧伽，每於食時勿相鬥打。若鬥打者，必獲斯苦。」僧護答言：「唯唯如是。」即辭而去。

漸次前行，復見一寺。其寺嚴麗與前無異，還見苾芻威儀具足，乃至同前隱沒。苾芻缽中，有熱洋銅更互相撜，乃至寺現，其苾芻眾依次而坐。僧護白言：「大德！由何業力，來至此間，受如斯苦？」苾芻告曰：「眾生難信。」答言：「我自親見，何得不信？」「僧護當知，我于迦攝波佛所而為聲聞。每至食時，得諸上妙酥等美食。於時有客苾芻，我等慳食，便作是念：『待彼客去，后當共食。』時值天雨乃經七日，客為泥雨不得進途，乃至七日不行斯食，並皆臭壞不堪充供，便將送棄。由受信施，不平均食，輒將棄擲。由斯業故，生於別獄且受輕苦；受已命終，墮大地獄。」告言：「僧護！汝報人間苾芻，勿為斯事。若爾，當招大地獄苦。」聞是語已，即辭而去。

漸次前行，又見一寺，嚴麗如前，有諸苾芻。見食時至，同前而坐。

【現代漢語翻譯】現代漢語譯本：『聖者！是做了什麼業，導致有這樣的事情發生，要承受這些苦惱？』回答說：『大德僧護（SengHu）！因為贍部洲（Jambudvipa）的人沒有信心。』僧護（SengHu）回報說：『我現在親眼看見，為什麼說不信呢？』（聖者）告訴他：『僧護（SengHu）！我們過去在迦攝波佛（Kasyapa Buddha）那裡做聲聞弟子時，每當要吃飯的時候就互相爭鬥毆打。因為這個業報，使我在這裡的別獄中遭受輕微的痛苦；在這裡命終之後，還要墮入大地獄。你現在應該去告訴贍部洲（Jambudvipa）的僧眾，以後吃飯的時候不要互相爭鬥毆打。如果爭鬥毆打，必定會遭受這樣的痛苦。』僧護（SengHu）回答說：『是的是的，我會這樣做的。』說完就告辭離開了。

漸漸地向前走，又看見一座寺廟。那座寺廟的莊嚴華麗和之前的一樣，還看見那些比丘（bhiksu）威儀具足，乃至像之前一樣隱沒不見。比丘（bhiksu）的缽盂中，有滾燙的鐵水互相傾倒，直到寺廟顯現，那些比丘（bhiksu）依次坐好。僧護（SengHu）稟告說：『大德！因為什麼業力，來到這裡，遭受這樣的痛苦？』比丘（bhiksu）告訴他說：『眾生難以相信。』（僧護（SengHu））回答說：『我自己親眼看見，怎麼能說不相信呢？』『僧護（SengHu）你應該知道，我在迦攝波佛（Kasyapa Buddha）那裡做聲聞弟子。每到吃飯的時候，都能得到上好的酥油等美食。當時有客比丘（bhiksu）來，我們吝惜食物，就想：『等客人走了，我們再一起吃。』當時正趕上下雨，連續下了七天，客人因為泥濘的道路無法前進，以至於七天都無法食用這些食物，全部都臭了壞了，不能再用來供養，就拿去丟掉了。因為接受了信徒的佈施，卻沒有平均分配食物，隨意丟棄。因為這個業報，生在別獄中遭受輕微的痛苦；受完苦后，命終之後，還要墮入大地獄。』（比丘（bhiksu））告訴他說：『僧護（SengHu）！你告訴人間那些比丘（bhiksu），不要做這樣的事情。如果做了，就會招致大地獄的痛苦。』聽了這些話后，就告辭離開了。

漸漸地向前走，又看見一座寺廟，莊嚴華麗和之前的一樣，有許多比丘（bhiksu）。看見吃飯的時間到了，和之前一樣坐好。

【English Translation】 English version: 'Venerable one! What kind of karma caused this to happen, to suffer such afflictions?' He replied, 'Great virtuous SengHu! It is because the people of Jambudvipa (Jambudvipa) have no faith.' SengHu (SengHu) reported, 'I am now seeing it with my own eyes, why do you say they have no faith?' He said, 'SengHu (SengHu)! In the past, when we were Sravakas (Sravakas) under Kasyapa Buddha (Kasyapa Buddha), we would fight and quarrel whenever it was time to eat. Because of this karma, I am now suffering minor pain in this separate hell; after dying here, I will fall into the great hell. You should now go and tell the Sangha (Sangha) of Jambudvipa (Jambudvipa) not to fight and quarrel during mealtimes. If they fight and quarrel, they will surely suffer such pain.' SengHu (SengHu) replied, 'Yes, yes, I will do as you say.' Then he took his leave and departed.

Gradually proceeding forward, he saw another monastery. The monastery was as magnificent as the previous one, and he saw the Bhiksus (bhiksu) with their dignified demeanor, even to the point of disappearing as before. In the Bhiksus' (bhiksu) bowls, there was hot molten copper being poured onto each other, until the monastery appeared, and the Bhiksu (bhiksu) assembly sat down in order. SengHu (SengHu) reported, 'Great virtuous one! By what karmic force have you come to this place, to suffer such pain?' The Bhiksu (bhiksu) told him, 'Living beings are hard to believe.' He replied, 'I have seen it myself, how can I not believe?' 'SengHu (SengHu), you should know that I was a Sravaka (Sravaka) under Kasyapa Buddha (Kasyapa Buddha). Whenever it was time to eat, we would receive excellent and delicious foods such as ghee. At that time, there was a guest Bhiksu (bhiksu), and we were stingy with the food, thinking, 'Let's wait until the guest leaves, then we'll eat together.' At that time, it rained for seven days, and the guest could not proceed due to the muddy roads, so for seven days they could not eat this food, and it all became rotten and unusable for offering, so we threw it away. Because we received the alms of the faithful but did not distribute the food equally, and casually threw it away. Because of this karma, we are born in a separate hell and suffer minor pain; after suffering, upon death, we will fall into the great hell.' The Bhiksu (bhiksu) told him, 'SengHu (SengHu)! You tell the Bhiksus (bhiksu) in the human world not to do such things. If they do, they will incur the suffering of the great hell.' Having heard these words, he took his leave and departed.

Gradually proceeding forward, he saw another monastery, as magnificent as before, with many Bhiksus (bhiksu). Seeing that it was time to eat, they sat down as before.

其寺火起，猛焰熾盛。諸苾芻眾，悉皆被燒。食時既過，寺還如故。其苾芻眾，諸根調伏，依次而坐。僧護同前問答。告言：「善聽。我于往昔迦攝波佛所而作聲聞，便即破戒，僧擯我出遂於他處，與同類之人共住。後於異時，有一苾芻持戒精進，來至此處。又于異時，復有苾芻持戒無缺。亦來此處。整理僧徒，呵責我等，遂生不忍。後於異時，至食時間大眾欲食，遂即同心放火燒寺，乃至燒盡。由彼業力，來生此中且受別苦；於斯受盡，墮大地獄。汝當爲報贍部苾芻。勿為斯事。若作此者，還如我等受如斯苦。」又復別見有情，形體如壁、或如大樹、或有如葉、或復如花、或有如果、亦有如柱。此等有情總以繩系，挽令斷絕。

爾時僧護漸次前行，至一住處。有五百仙人見僧護來，各相謂曰：「此沙門釋子，多言多語，汝等不應與彼言談。」作是語已，嘿然而住。是時僧護到彼，告諸仙曰：「宜應與我安置住處。」諸仙嘿然，無人共語。眾中有一仙人，慈悲愍念，告諸仙曰：「豈不安置沙門釋子？」諸仙報曰：「宜應與座，勿與言談。」僧護答曰：「善。」於一空室安置僧護，洗足敷座。安置座已，端身正念。仙人住處先有眾多天女，至初夜分到僧護所，白言：「聖者！愿與我等說其法要。」僧護報言：「姊

【現代漢語翻譯】現代漢語譯本：寺廟突然起火，火勢非常猛烈。所有的比丘（Bhikkhu，佛教僧侶）都被燒傷。過了吃飯的時間，寺廟又恢復了原樣。那些比丘們諸根調伏，依次坐好。僧護（Sangharakshita，人名）像之前一樣與他們問答。他們告訴僧護：『請仔細聽。我過去在迦攝波佛（Kashyapa Buddha，過去七佛之一）的時代做聲聞（Śrāvaka，聽聞佛陀教誨的弟子）時，就破了戒律，被僧團驅逐出去，於是到其他地方，與同類的人住在一起。後來，在不同的時間，有一位持戒精進的比丘來到這裡。又在不同的時間，又有一位持戒沒有缺失的比丘也來到這裡。他們整理僧團，呵斥我們，我們因此心生不忍。後來，在不同的時間，到了吃飯的時候，大家想要吃飯，於是就同心協力放火燒寺廟，直到燒盡。由於那樣的業力，我們來到這裡，並且承受著特別的痛苦；在這裡受盡之後，還要墮入大地獄。你應該告訴贍部洲（Jambudvipa，我們所居住的世界）的比丘們，不要做這樣的事情。如果做了這樣的事情，就會像我們一樣遭受這樣的痛苦。』他又看到其他眾生，身體像墻壁、或者像大樹、或者像樹葉、或者像花朵、或者像果實、也有像柱子的。這些眾生都被繩子拴著，被拉扯斷絕。當時，僧護逐漸向前走，來到一個住處。有五百個仙人看到僧護來了，互相說道：『這個沙門（Śrāmaṇa，出家修行者）、釋子（釋迦牟尼佛的弟子），多言多語，你們不應該和他說話。』說完這些話后，就默默地住著。這時，僧護來到他們那裡，告訴眾仙人說：『應該給我安排一個住處。』眾仙人默默不語，沒有人和他說話。眾仙人中有一位仙人，慈悲憐憫，告訴眾仙人說：『難道不應該給這位沙門釋子安排住處嗎？』眾仙人回答說：『應該給他座位，不要和他說話。』僧護回答說：『好。』於是在一個空房間里給僧護安排了住處，洗了腳，鋪設了座位。安排好座位后，僧護端正身體，專心憶念。仙人們的住處先前有很多天女，到了初夜時分來到僧護那裡，說道：『聖者！希望您能為我們講說佛法的要義。』僧護回答說：『姐妹們！』

【English Translation】 English version: The monastery suddenly caught fire, and the flames were raging. All the Bhikkhus (Buddhist monks) were burned. After mealtime, the monastery returned to its original state. The Bhikkhus, with their senses subdued, sat down in order. Sangharakshita (a personal name) asked and answered them as before. They told Sangharakshita: 'Listen carefully. In the past, when I was a Śrāvaka (a disciple who hears the Buddha's teachings) under Kashyapa Buddha (one of the seven Buddhas of the past), I broke the precepts and was expelled from the Sangha (monastic community). So I went to another place and lived with people of the same kind. Later, at different times, a Bhikkhu who diligently upheld the precepts came here. And at different times, another Bhikkhu who upheld the precepts without any flaws also came here. They reorganized the Sangha and reprimanded us, and we became intolerant. Later, at different times, when it was time for a meal and everyone wanted to eat, we joined forces to set fire to the monastery until it was completely burned down. Due to that karma, we were born here and are suffering special pain; after suffering here, we will fall into the great hell. You should tell the Bhikkhus of Jambudvipa (the world we live in) not to do such things. If they do such things, they will suffer as we do.' He also saw other beings whose bodies were like walls, or like large trees, or like leaves, or like flowers, or like fruits, and some like pillars. These beings were all tied with ropes and pulled apart. At that time, Sangharakshita gradually moved forward and came to a dwelling place. Five hundred hermits saw Sangharakshita coming and said to each other: 'This Śrāmaṇa (ascetic), a disciple of Shakyamuni Buddha, is talkative. You should not speak to him.' After saying these words, they remained silent. At this time, Sangharakshita came to them and said to the hermits: 'You should arrange a dwelling place for me.' The hermits remained silent, and no one spoke to him. Among the hermits, one hermit, with compassion and pity, said to the hermits: 'Shouldn't we arrange a dwelling place for this Śrāmaṇa, a disciple of Shakyamuni Buddha?' The hermits replied: 'We should give him a seat, but not speak to him.' Sangharakshita replied: 'Good.' So they arranged a dwelling place for Sangharakshita in an empty room, washed his feet, and prepared a seat. After the seat was arranged, Sangharakshita straightened his body and focused his mind. In the hermits' dwelling place, there were previously many goddesses. At the beginning of the night, they came to Sangharakshita and said: 'Holy one! We hope that you can explain the essence of the Dharma to us.' Sangharakshita replied: 'Sisters!'

妹！汝等大受快樂。我被諸仙制不令語，所以得此靜室而住。姊妹遣我說法，欲令我出去耶？」時諸天女便作是念：「此沙門釋子從外遠來，身應疲乏，宜應且去。」作是念已，諸天便去。至夜半后，天女還來，詣僧護處白言：「聖者！為我說法。」僧護報曰：「決定遣我出此處耶？」諸天覆念：「彼眠未足，宜應且去。」至夜後分，天女還來，詣僧護所白言：「聖者！為我說法。」僧護復言：「姊妹！汝欲還令我去此耶？」天女曰：「天既曉已，何故不去？豈復不聞佛說：『至恐怖處當須忍。』耶？」爾時僧護便作是念：「天女厭我，我應速去。」復作是念：「此等仙人皆是異學，我應頌彼所學伽他，令彼聞者悉皆歡喜。」作是念已，便說伽他曰：

「露形與長髮，　　涂灰並斷食，　地臥澡浴身，　　蹲踞及邪念；　此等諸邪法，　　終不免生死，　唯除真妙法，　　莊嚴于自身。　正見住思惟，　　當斷貪瞋等，　慈悲行喜舍，　　有情命不斷；　勤修于學處，　　此是真沙門，　亦是婆羅門，　　是不苾芻性。」

說是頌時，諸仙聞已共相謂曰：「此誦我經。」時諸仙眾各各私起，默聽其言。由諸天女迷彼仙人，互不相見。爾時僧護為說《城喻經》，令其覺悟。說是經已，時諸仙眾證

【現代漢語翻譯】現代漢語譯本：僧護說：『姐妹們！你們承受著巨大的快樂。我被眾仙人限制，不能說話，所以才得到這安靜的房間居住。姐妹們派遣我說法，是想要讓我離開這裡嗎？』當時，眾天女便這樣想：『這位沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的出家弟子）從遙遠的地方來，身體應該很疲憊，應該暫時離開。』這樣想后，眾天女便離開了。到了半夜之後，天女又回來，到僧護處稟告說：『聖者！請為我們說法。』僧護回答說：『你們真的要讓我離開這裡嗎？』眾天女又想：『他睡眠還不足，應該暫時離開。』到了後半夜，天女又回來，到僧護處稟告說：『聖者！請為我們說法。』僧護又說：『姐妹們！你們想要讓我再離開這裡嗎？』天女說：『天已經亮了，為什麼還不離開？難道沒有聽過佛陀說：『在恐怖的地方應當忍耐。』嗎？』當時，僧護便這樣想：『天女厭惡我，我應該趕快離開。』又這樣想：『這些仙人都是異教學者，我應該誦讀他們所學的伽陀（gāthā，偈頌），讓他們聽了都歡喜。』這樣想后，便說了伽陀：『裸形與長髮，涂灰並斷食，地臥澡浴身，蹲踞及邪念；此等諸邪法，終不免生死，唯除真妙法，莊嚴于自身。正見住思惟，當斷貪瞋等，慈悲行喜舍，有情命不斷；勤修于學處，此是真沙門（Śrāmaṇa，出家求道者），亦是婆羅門（Brāhmaṇa，古印度僧侶階層），是不苾芻（bhikṣu，比丘）性。』說完這偈頌時，眾仙人聽了后互相說：『這是誦讀我們的經典。』當時，眾仙人各自悄悄起身，默默地聽他說。由於眾天女迷惑了那些仙人，互相看不見。當時，僧護為他們說了《城喻經》，讓他們覺悟。說完這部經后，當時眾仙人證得了...

【English Translation】 English version: Saṃgharakṣita said, 'Sisters! You receive great joy. I am restricted by the devas (devas, gods) from speaking, so I obtained this quiet room to dwell in. Sisters send me to expound the Dharma, do you want me to leave here?' At that time, the goddesses thought, 'This Śrāmaṇa Śākya-putra (Śrāmaṇa Śākya-putra, a renunciate disciple of Śākyamuni) comes from afar, his body should be tired, he should leave for now.' After thinking this, the goddesses left. After midnight, the goddesses returned and went to Saṃgharakṣita's place and said, 'Venerable one! Expound the Dharma for us.' Saṃgharakṣita replied, 'Do you really want me to leave this place?' The goddesses thought again, 'He has not had enough sleep, he should leave for now.' In the later part of the night, the goddesses returned and went to Saṃgharakṣita's place and said, 'Venerable one! Expound the Dharma for us.' Saṃgharakṣita said again, 'Sisters! Do you want me to leave here again?' The goddesses said, 'The sky is already bright, why not leave? Have you not heard the Buddha say, 'In a place of terror, one should endure'?' At that time, Saṃgharakṣita thought, 'The goddesses are tired of me, I should leave quickly.' He also thought, 'These devas are all adherents of other teachings, I should recite the gāthās (gāthā, verses) they have learned, so that those who hear them will all be delighted.' After thinking this, he spoke the gāthās: 'Nakedness and long hair, smearing ashes and fasting, Lying on the ground and bathing, squatting and wrong thoughts; These evil practices, will not escape birth and death, Only the true and wonderful Dharma, adorns oneself. Right view abiding in contemplation, one should cut off greed and anger, Loving-kindness, compassion, joy, and equanimity, living beings' lives are not cut off; Diligently cultivating the training grounds, this is a true Śrāmaṇa (Śrāmaṇa, a renunciate seeker of the Way), Also a Brāhmaṇa (Brāhmaṇa, a member of the priestly class in ancient India), is not the nature of a bhikṣu (bhikṣu, a Buddhist monk).' When he spoke this verse, the devas heard it and said to each other, 'This is reciting our scriptures.' At that time, the devas each quietly got up and silently listened to his words. Because the goddesses confused those devas, they could not see each other. At that time, Saṃgharakṣita spoke the 'City Simile Sutra' for them, causing them to awaken. After speaking this sutra, at that time the devas attained...

第三果。諸天女等令彼仙人還複本心，各得相見，同聲唱言：「善說善說。此經微妙。」作是贊已，互相告曰：「汝等於彼，來聽法耶？」答曰：「爾。」又言：「我今於此獲妙善利。」時諸仙眾咸白言：「聖者！愿我等與出家近圓，修持梵行，如尊者等。」僧護告曰：「諸具壽！汝等能有如是增上信心，斯為善事。如世尊說：『能出家者，獲五種利益。云何為五？一者出家功德是我自利、不共他有，是故智者應求出家。二者自知我是卑下之人、被他驅使，既出家后受人供養、禮拜稱讚，是故智者應求出家。三者從此命終當生天上、離三惡道，是故智者應求出家。四者由舍俗故出離生死，當得安穩無上涅槃，是故智者應求出家。五者常為諸佛及聲聞眾諸勝上人之所讚歎，是故智者應求出家。』汝應可觀斯利益，以殷重心舍諸俗網求大功德。是故我今度汝出家。汝等欲為於此出家？為當佛所？」諸仙答曰：「愿與尊者同詣佛所，于彼出家。」諸仙又白：「為用尊者神力而往？為用我等神通去耶？」僧護聞是語已其心不悅，便作是念：「諸仙人眾聞我說法，上獲道果；我雖解說，不獲斯果。」告諸仙曰：「且待少時，我有所作。」詣一樹下，于彼敷座結跏趺坐，端身正念其心寂然。又作是念：「佛說多聞有五種益，如余廣

【現代漢語翻譯】現代漢語譯本第三果。諸天女等讓那些仙人恢復原來的心智，各自得以相見，一同讚歎道：『說得好！說得好！這部經真是微妙。』讚歎完畢，互相告知說：『你們到那裡，是來聽法的嗎？』回答說：『是的。』又說：『我們現在在這裡獲得了極好的利益。』當時，眾仙人一起說道：『聖者！愿我們也能像尊者一樣出家受具足戒，修行梵行。』僧護（僧侶的名字）告訴他們說：『各位具壽（對出家人的尊稱）！你們能夠有這樣增上的信心，真是好事。正如世尊（釋迦牟尼佛）所說：『能夠出家的人，可以獲得五種利益。』什麼是五種利益呢？第一，出家的功德是我自己獨有的利益，不與他人共有，所以智者應當尋求出家。第二，自己知道自己是卑微的人，被人驅使，出家后卻能受到他人的供養、禮拜和稱讚，所以智者應當尋求出家。第三，從此命終后將往生天上，遠離三惡道（地獄、餓鬼、畜生），所以智者應當尋求出家。第四，因為捨棄世俗，所以能夠出離生死，最終獲得安穩無上的涅槃（佛教的最高境界），所以智者應當尋求出家。第五，常常受到諸佛（所有覺悟者）以及聲聞眾（聽聞佛法而修行的人）等殊勝之人的讚歎，所以智者應當尋求出家。』你們應當好好觀察這些利益，以殷重的心捨棄世俗的束縛，追求大的功德。因此，我現在就度你們出家。你們是想在這裡出家呢？還是想去佛陀那裡？』眾仙人回答說：『願意和尊者一同前往佛陀那裡，在那裡出家。』眾仙人又問：『是用尊者的神力前往呢？還是用我們自己的神通去呢？』僧護聽到這些話后，心中不悅，便這樣想：『這些仙人聽我說法，竟然獲得了道果（修行證悟的果位）；我雖然在解說，卻沒有獲得這樣的果位。』於是告訴眾仙人說：『稍等片刻，我有些事情要做。』然後走到一棵樹下，在那裡鋪設座位，結跏趺坐（一種禪坐姿勢），端正身心，正念現前，內心寂靜。又這樣想：『佛陀說多聞有五種利益，』（內容省略）

【English Translation】 English version The Third Fruit. The goddesses caused those ascetics to regain their original minds, and they were able to see each other. Together, they exclaimed, 'Well said! Well said! This sutra is subtle and wonderful.' After praising, they told each other, 'Are you here to listen to the Dharma?' They replied, 'Yes.' They further said, 'We have now obtained wonderful benefits here.' At that time, all the ascetics said together, 'Venerable one! May we also be ordained and attain full ordination, practicing the Brahmacharya (pure conduct) like you.' Sangharakshita (name of a monk) told them, 'Virtuous ones! It is good that you have such increasing faith. As the World Honored One (Shakyamuni Buddha) said, 'Those who can renounce the household life can obtain five benefits.' What are the five? First, the merit of renunciation is my own benefit, not shared with others, therefore the wise should seek renunciation. Second, knowing oneself to be a lowly person, driven by others, yet after renouncing, one receives offerings, prostrations, and praise, therefore the wise should seek renunciation. Third, after this life, one will be reborn in the heavens, away from the three evil realms (hell, hungry ghosts, animals), therefore the wise should seek renunciation. Fourth, by abandoning the secular, one can escape birth and death, and attain the secure and unsurpassed Nirvana (the ultimate state in Buddhism), therefore the wise should seek renunciation. Fifth, one is constantly praised by all Buddhas (all enlightened beings) and the Shravakas (those who listen to the Dharma and practice) and other superior beings, therefore the wise should seek renunciation.' You should contemplate these benefits, and with earnest hearts, abandon the nets of the secular world and seek great merit. Therefore, I will now ordain you. Do you wish to be ordained here? Or do you wish to go to the Buddha?' The ascetics replied, 'We wish to go to the Buddha with you and be ordained there.' The ascetics further asked, 'Shall we go by your divine power? Or shall we go by our own supernatural powers?' Upon hearing these words, Sangharakshita was displeased and thought, 'These ascetics, upon hearing my Dharma, have attained the fruits of the path (stages of enlightenment); although I am explaining it, I have not attained such fruits.' He told the ascetics, 'Wait a moment, I have something to do.' He went to a tree, spread out a seat there, sat in the lotus position (a meditative posture), straightened his body, maintained mindfulness, and stilled his mind. He further thought, 'The Buddha said that extensive learning has five benefits,' (content omitted)

說。」

如其精進煩惱頓斷，遂乃獲得阿羅漢果，出離三界，刀割香涂不生瞋恨，看金與土等無有異，應為帝釋諸天梵等之所供養。即告仙曰：「捉我衣角，承我神通而往佛所。」即升虛空，猶如雁王亦如鷹隼。其五百商人尚由未達，各停鞍馱，遙見僧護，白言：「聖者！善到來耶，今欲何去？」答曰：「此五百仙人，欲于佛所而求出家。我今相隨將至佛所。」時五百商人咸皆白言：「聖者！我等愿欲同去出家。」又告：「聖者！且下而住。暫待我等將諸財物付與家內，相隨而往。」分付物已，僧護苾芻與彼千人同往佛所。

時佛世尊正與無量百千大眾圍繞說法。世尊遙見僧護等來，告諸大眾：「汝並見此僧護苾芻，與彼千人前後圍繞相隨來不？」苾芻答曰：「我等咸見。」世尊告曰：「世間奉獻莫過於此，化人出家，調伏濟度。」時僧護等俱禮佛足，退坐一面。具壽僧護白佛言：「世尊！此諸族姓數有千人，咸欲于佛善說法律而為出家及受圓具，成苾芻性。愿佛慈悲，哀愍聽許。」佛言：「善來苾芻！於我法中善修梵行，成大沙門。」說是語已，鬚髮自落，僧伽胝衣自然著體，剃頭之處如經七日，瓶缽在手，威儀具足如百歲苾芻，廣如余說。世尊為彼依教示誨。各自勤策，斷諸煩惱，證阿羅漢果，離三

【現代漢語翻譯】說。」

如若他們精進修行，煩惱立刻斷除，便能獲得阿羅漢果位（Arhat fruit，佛教修行證悟的最高果位之一），脫離欲界、色界、無色界（三界），即使刀割或香涂，也不會生起瞋恨之心，看待黃金與泥土一樣平等，應當受到帝釋（Indra，佛教中的天神）、諸天（Devas，天神）和梵天（Brahma，印度教和佛教中的高級神祇）等的供養。僧護（Sangharakshita）告訴仙人說：『抓住我的衣角，憑藉我的神通前往佛陀那裡。』隨即升上天空，猶如雁王（goose king）或鷹隼（falcon）。那五百個商人仍然沒有明白，各自停下馱著貨物的牲畜，遠遠地看見僧護，說道：『聖者！歡迎到來，現在想要去哪裡？』僧護回答說：『這五百個仙人想要在佛陀那裡請求出家。我現在跟隨他們，將他們帶到佛陀那裡。』當時五百個商人全都說道：『聖者！我們願意一同前去出家。』又對僧護說：『聖者！請先下來稍作停留。暫時等待我們將所有財物交付給家人，然後跟隨您一同前往。』分付完財物后，僧護比丘（bhiksu，佛教出家男眾）與那一千人一同前往佛陀那裡。

當時佛陀世尊（Bhagavan，佛陀的尊稱）正與無量百千的大眾圍繞著說法。世尊遠遠地看見僧護等人前來，告訴諸位大眾：『你們都看見這位僧護比丘，與那一千人前後圍繞相隨而來嗎？』比丘們回答說：『我們都看見了。』世尊說道：『世間的奉獻沒有比這更大的了，教化他人出家，調伏心性，救濟度化。』當時僧護等人一起禮拜佛足，退到一旁坐下。具壽僧護（Ayushman Sangharakshita）對佛陀說：『世尊！這些各個種姓的人數有一千人，都希望在佛陀善說的法律中出家，並受具足戒（upasampada），成為比丘。愿佛陀慈悲，憐憫允許。』佛陀說：『善來比丘！在我法中好好修行梵行（brahmacarya，清凈行），成就大沙門（shramana，修行者）。』說完這些話后，他們的鬚髮自然脫落，僧伽胝衣（sanghati，比丘所穿的袈裟）自然穿在身上，剃頭之處如同已經過了七天，瓶缽（bowl）在手中，威儀具足如同百歲的比丘，詳細情況如同其他經典所說。世尊為他們依據教法開示教誨。他們各自勤奮努力，斷除各種煩惱，證得阿羅漢果位，脫離三界。

【English Translation】 said."

If they diligently practice, their afflictions will be immediately severed, and they will attain the Arhat fruit (Arhat fruit, one of the highest states of enlightenment in Buddhism), escaping the Desire Realm, the Form Realm, and the Formless Realm (the Three Realms). Even if they are cut with a knife or smeared with fragrance, they will not generate anger. They will regard gold and earth as equal, and they should be venerated by Indra (Indra, a deity in Buddhism), the Devas (Devas, gods), and Brahma (Brahma, a high-ranking deity in Hinduism and Buddhism). Sangharakshita (Sangharakshita) then said to the hermits, 'Grasp the corner of my robe and, relying on my supernatural power, go to the Buddha.' Immediately, he ascended into the sky, like a goose king or a falcon. The five hundred merchants still did not understand, and each stopped their pack animals. Seeing Sangharakshita from afar, they said, 'Holy one! Welcome! Where do you wish to go?' Sangharakshita replied, 'These five hundred hermits wish to seek ordination at the Buddha's place. I am now accompanying them to the Buddha.' At that time, the five hundred merchants all said, 'Holy one! We also wish to go forth and become monks.' They then said, 'Holy one! Please descend and wait a moment. Allow us to entrust our possessions to our families, and then we will follow you.' After entrusting their possessions, the bhiksu (bhiksu, a Buddhist monk) Sangharakshita went with those thousand people to the Buddha's place.

At that time, the World Honored One (Bhagavan, an honorific title for the Buddha) was surrounded by countless hundreds of thousands of people, expounding the Dharma. The World Honored One saw Sangharakshita and the others coming from afar and said to the assembly, 'Do you all see this bhiksu Sangharakshita, surrounded by those thousand people, coming here?' The bhiksus replied, 'We all see him.' The World Honored One said, 'There is no offering in the world greater than this: to transform people to leave home, to tame their minds, and to deliver them.' At that time, Sangharakshita and the others bowed at the Buddha's feet and sat down to one side. The venerable Sangharakshita (Ayushman Sangharakshita) said to the Buddha, 'World Honored One! These people, numbering one thousand, all wish to go forth and become monks in the well-spoken Dharma of the Buddha, and to receive full ordination (upasampada), becoming bhiksus. May the Buddha be compassionate and grant them permission.' The Buddha said, 'Welcome, bhiksus! Practice the pure life (brahmacarya, pure conduct) well in my Dharma, and become great shramanas (shramana, a religious ascetic).' As soon as these words were spoken, their hair and beards naturally fell off, the sanghati robe (sanghati, a monastic robe worn by monks) naturally appeared on their bodies, the place where their heads were shaved looked as if it had been seven days, the bowl was in their hands, and their demeanor was complete, like that of a hundred-year-old bhiksu, as described in detail elsewhere. The World Honored One instructed and taught them according to the Dharma. Each of them diligently strived to sever all afflictions, attain the Arhat fruit, and escape the Three Realms.

界欲，廣說乃至諸天帝釋而為供養。

爾時具壽僧護白佛言：「世尊！我于彼處見諸有情，其形如墻、或如柱樹、如葉花果、或如掃帚鐺杓臼形。彼於前身當作何業，受如斯報？」佛告僧護：「凡諸有情，自所作業，還須自受，他不相代，廣說乃至果報還須自受。乃往昔時，於此賢劫中人壽二萬歲時，有佛出現於世，號曰迦攝波佛，在仙人墮處施鹿林中。是時彼佛所有求寂，緣作苾芻。僧護！汝之所見形如墻者，彼諸眾生污泥僧伽墻壁，所以得如是報。所見似柱者，彼諸有情曾於僧伽柱以鼻涕唾污；由彼業故，受如斯報。形如杓者，曾作求寂，為行蜜漿于僧伽中。有客苾芻來至求寂處，其求寂洗杓。彼客苾芻問言：『于僧伽中行非時漿不？』求寂答言：『行漿已了。不見我今洗杓？』遂生瞋罵。由彼業力，受如是報。汝見形如臼者，昔日曾作苾芻，欲造缽時，有一求寂專知僧伽庫藏。造缽苾芻于求寂處借白：『我用搗物。』時求寂白言：『大德！且住少時，我今政忙。』少時與臼。苾芻乃即生瞋苦言：『我若自由，非論借臼以搗油麻，亦搗汝身。』於時求寂便作是念：『我若報答，必更大嗔。』默然而住。知彼苾芻嗔息定已，時求寂即詣彼邊白言：『汝今知我是何等人？』尊者告曰：『汝于迦攝波佛教中出家求

【現代漢語翻譯】現代漢語譯本界欲（Kāmadhātu，指欲界），廣泛地說，乃至諸天帝釋（Śakro devānām indraḥ，忉利天之主）都來供養。

當時，具壽僧護（Āyusmat Saṃgharakṣita）稟告佛陀說：『世尊！我在那個地方看見一些有情眾生，他們的形狀像墻壁、或者像柱子樹木、像葉子花朵、或者像掃帚鐺杓臼的形狀。他們在前世做了什麼業，才會受到這樣的果報？』佛告訴僧護：『凡是所有的有情眾生，自己所造的業，最終還是需要自己承受，他人無法代替，廣泛地說乃至果報最終還是需要自己承受。在過去很久以前，在這個賢劫（Bhadrakalpa）中，人類壽命有兩萬歲的時候，有一尊佛出現於世，名號叫做迦攝波佛（Kāśyapa Buddha），在仙人墮處施鹿林中。當時，那位佛陀的所有求寂（śrāmaṇera，沙彌），因為某種因緣而做了比丘（bhikṣu，出家男子）。僧護！你所看見的形狀像墻壁的那些眾生，他們是因為用污泥塗抹僧伽（saṃgha，僧團）的墻壁，所以得到這樣的果報。所看見的形狀像柱子的那些眾生，他們是因為曾經用鼻涕唾液玷污僧伽的柱子；因為那個業的緣故，受到這樣的果報。形狀像杓子的那些眾生，曾經做過求寂，為僧伽提供蜜漿。有客比丘來到求寂處，那個求寂正在洗杓子。那位客比丘問道：『在僧伽中提供非時漿嗎？』求寂回答說：『提供漿已經結束了。難道你沒看見我現在正在洗杓子嗎？』於是就產生了嗔恨和謾罵。因為那個業力的緣故，受到這樣的果報。你看見的形狀像臼的那些眾生，過去曾經做過比丘，想要製造缽（patra，食器）的時候，有一位求寂專門管理僧伽的庫藏。製造缽的比丘向求寂借臼說：『我用來搗東西。』當時求寂說：『大德！請稍等片刻，我現在正忙。』稍後給了臼。比丘於是就產生了嗔恨，惡狠狠地說：『如果我自由了，不要說借臼來搗油麻，也要搗你的身體。』當時求寂就想：『我如果報答，必定會更加嗔恨。』默默地住著。知道那位比丘的嗔恨平息了之後，當時求寂就走到他旁邊說：『你現在知道我是什麼樣的人嗎？』尊者告訴他說：『你在迦攝波佛教中出家求』

【English Translation】 English version The realm of desire (Kāmadhātu), broadly speaking, even the gods and Śakro devānām indraḥ (the lord of the Trāyastriṃśa Heaven) make offerings.

At that time, the Venerable Saṃgharakṣita said to the Buddha: 'Venerable One! In that place, I saw beings whose shapes were like walls, or like pillars and trees, like leaves and flowers, or like brooms, ladles, and mortars. What deeds did they commit in their previous lives to receive such retribution?' The Buddha told Saṃgharakṣita: 'All sentient beings must bear the consequences of their own actions; no one can substitute for them, broadly speaking, even the retribution must be borne by oneself. In the distant past, during this Bhadrakalpa, when humans had a lifespan of twenty thousand years, a Buddha appeared in the world named Kāśyapa Buddha, in the Deer Park at the Hermitage of the Fallen Ascetics. At that time, all the śrāmaṇeras (novice monks) of that Buddha, due to some cause, became bhikṣus (ordained monks). Saṃgharakṣita! Those beings you saw shaped like walls, they received such retribution because they smeared the walls of the saṃgha (monastic community) with mud. Those you saw shaped like pillars, they received such retribution because they once defiled the pillars of the saṃgha with snot and saliva; due to that karma. Those shaped like ladles, they were once śrāmaṇeras serving honey-water in the saṃgha. A guest bhikṣu came to the śrāmaṇera's place, and the śrāmaṇera was washing the ladle. That guest bhikṣu asked: 'Is non-seasonal drink being served in the saṃgha?' The śrāmaṇera replied: 'The serving of drink is already finished. Don't you see that I am washing the ladle now?' Thereupon, he became angry and cursed. Due to that karmic force, he received such retribution. Those you saw shaped like mortars, in the past, they were bhikṣus who, when wanting to make a patra (bowl), there was a śrāmaṇera who was in charge of the saṃgha's treasury. The bhikṣu making the bowl borrowed a mortar from the śrāmaṇera, saying: 'I need it to pound things.' At that time, the śrāmaṇera said: 'Venerable One! Please wait a moment, I am busy right now.' After a short while, he gave the mortar. The bhikṣu then became angry and said harshly: 'If I were free, not only would I borrow the mortar to pound sesame, but I would also pound your body.' At that time, the śrāmaṇera thought: 'If I retaliate, he will surely become even angrier.' He remained silent. Knowing that the bhikṣu's anger had subsided, the śrāmaṇera then went to his side and said: 'Do you know what kind of person I am now?' The Venerable One told him: 'You are a śrāmaṇera who has left home in the teachings of Kāśyapa Buddha.'

寂。』求寂報曰：『汝出家事，所作未辦。汝被一切煩惱所縛，我得解脫。汝出粗言，當須說悔，罪即消薄。』彼即說悔，遂生臼形身。汝所見形猶如鐺者，昔與寺家曾作凈人承事苾芻，為苾芻煎藥。時苾芻瞋，然彼凈人因茲生恨，便故打鐺破。由此業力，身如鐺形。汝見以繩系之挽斷者，昔為授事，外有施物，令彼僧伽寒熱受用。爾時授事，夏月衣物回為冬用、回冬衣物將為熱用。由此業故，受如斯苦。」

時諸苾芻咸皆有疑，以緣白佛：「具壽僧護！曾作何業？由何業故，得於大富長者家生，復得出家證阿羅漢果，能作如是大利益事。」

佛告諸苾芻：「汝等應聽。僧護苾芻所作福業，乃至自受，廣如上說。乃往過去，迦攝波佛出現世時，人壽二萬歲。於時迦攝波佛在仙人墮處施鹿林中，僧護亦于彼出家。身作眾主，有五百弟子，四遠男女悉皆歸信。時彼眾主，乃至盡形堅持梵行，無有缺犯，然無所獲。后欲命終，便發是言：『我于迦攝波佛善法律中而修梵行，精勤無怠，然無所獲殊勝果報。所有功德愿資我等，于當來世釋迦牟尼佛出現世時，于彼法律而得出家，凈修梵行，斷諸煩惱而證阿羅漢果。』是時五百弟子來詣師所，白：『鄔波馱耶！獲勝果不。』師曰：『未得。』又白師言：『發何勝愿？

【現代漢語翻譯】現代漢語譯本：寂（Ji）：』求寂（Qiu Ji）回答說：『你的出家之事，該做的還沒做完。你被一切煩惱所束縛，而我已得到解脫。你說粗俗的話，應當懺悔，罪業才能減輕。』那人於是懺悔，隨即轉生為臼形的身體。你所看到的形狀像鐺的人，過去曾在寺院裡做凈人，服侍比丘（Bichu），為比丘煎藥。當時比丘生氣，那凈人因此懷恨在心，故意把鐺打壞。由於這個業力，他的身體變成了鐺的形狀。你看到的被繩子繫著拉斷的人，過去是授事人，外面有施捨的物品，讓僧伽（Sengqie）在寒冷或炎熱時使用。當時授事人，夏天把衣服留到冬天用，冬天又把衣服留到夏天用。由於這個業，他遭受這樣的痛苦。』

當時，各位比丘都感到疑惑，把情況稟告佛陀（Fo）：『具壽僧護（Seng Hu）！他過去做了什麼業？因為什麼業，得以出生在大富長者家，又能出家證得阿羅漢（A luo han）果，能夠做出這樣大的利益之事。』

佛陀告訴各位比丘：『你們應當聽。僧護比丘所做的福業，乃至他自己所受的果報，詳細情況如上面所說。過去很久以前，迦攝波佛（Jia She Po Fo）出現在世上時，人們的壽命是兩萬歲。當時迦攝波佛在仙人墮落的地方施鹿林中，僧護也在那裡出家。他擔任眾主，有五百個弟子，四面八方的男女都歸信他。當時那位眾主，乃至一生都堅持梵行，沒有違犯，但沒有獲得任何成就。後來臨終時，便發願說：『我在迦攝波佛的善良法律中修行梵行，精勤不懈怠，但沒有獲得殊勝的果報。所有功德愿用來幫助我們，在未來世釋迦牟尼佛（Shi Jia Mou Ni Fo）出現在世上時，能在他的法律中出家，清凈地修行梵行，斷除各種煩惱，證得阿羅漢果。』當時五百個弟子來到老師那裡，問：『鄔波馱耶（Wu Bo Tuo Ye）！您獲得殊勝的果位了嗎？』老師說：『沒有得到。』又問老師說：『您發了什麼殊勝的愿？』

【English Translation】 English version: 『Silence.』 Qiu Ji (Seeker of Silence) replied: 『Your monastic affairs are not yet completed. You are bound by all afflictions, while I have attained liberation. You utter coarse words, and you must confess your sins for them to be diminished.』 He then confessed, and was reborn with a body shaped like a mortar. The one you saw with a shape like a wok, in the past served as a lay attendant in a monastery, serving the Bhikshus (monks) by preparing medicine for them. At that time, a Bhikshu was angry, and the attendant held a grudge, deliberately breaking the wok. Due to this karmic force, his body became wok-shaped. The one you saw tied with a rope and being pulled apart, in the past was in charge of distributing offerings to the Sangha (community) for use in cold or hot weather. At that time, the person in charge would keep summer clothes for winter use and winter clothes for summer use. Due to this karma, he suffers such pain.』

At that time, all the Bhikshus were filled with doubt and reported the matter to the Buddha (Enlightened One): 『Venerable Sangha Rakshita (Protected by the Sangha)! What deeds did he perform in the past? Due to what karma was he born into a wealthy family, and able to renounce the world, attain Arhatship (liberation), and perform such great beneficial deeds?』

The Buddha told the Bhikshus: 『You should listen. The meritorious deeds performed by the Bhikshu Sangha Rakshita, and the resulting rewards he received, are as described above. In the distant past, when Kashyapa Buddha (One of the previous Buddhas) appeared in the world, people lived for twenty thousand years. At that time, Kashyapa Buddha was in the Deer Park in the place where the immortals fell, and Sangha Rakshita also renounced the world there. He served as the leader of the community, with five hundred disciples, and men and women from all directions came to believe in him. That leader maintained celibacy throughout his life without any transgression, but he did not attain any achievement. Later, as he was about to die, he made this vow: 『I have practiced celibacy diligently and without laziness in the good Dharma of Kashyapa Buddha, but I have not attained any extraordinary rewards. May all the merits I have accumulated help us to renounce the world in the Dharma of Shakyamuni Buddha (The historical Buddha) when he appears in the world in the future, to purely practice celibacy, to cut off all afflictions, and to attain Arhatship.』 At that time, five hundred disciples came to their teacher and asked: 『Upadhyaya (Preceptor)! Have you attained any extraordinary fruit?』 The teacher said: 『I have not.』 They asked the teacher again: 『What extraordinary vow have you made?』

』師曰：『發如上愿。』弟子俱白：『若鄔波馱耶證如是果。我等亦隨出家，同證阿羅漢果。』時有聚落五百餘人來詣師所，同前問答，乃至廣說：『我等亦愿證阿羅漢果。』汝等苾芻！勿生異念。昔時眾主者豈異人乎？今僧護是也。往昔五百弟子者，即五百仙人是。往昔聚落五百人者，今商主等是。因昔眾主供養僧伽，由彼業故得於大富長者家生。由發願故，復獲阿羅漢果。又由往昔廣能調伏，今生還得調伏多人，廣度有情而為利益。汝等苾芻！若種白業還得白報，乃至雜業等，廣說如上。汝等苾芻！應如是學。」

時諸苾芻又復有疑，以緣白佛：「其化龍苾芻，復於何處最初發心？」佛言：「乃往過去，此賢劫中人壽二萬歲時，有佛出世，號迦攝波，乃至廣說，施鹿林中為諸聲聞而說法要：『汝等苾芻！應于蘭若、山間樹下、空靜尸林、草菴迥地、龕窟等中，端身正念寂靜而坐。應勤精進，勿為放逸。應如我教，當如是學。』時諸苾芻聞是語已，如佛所教，其或往妙高山所、或向無熱池處、或往余池，其中亦有七金山處、或有在於城邑聚落。時有一龍，生已未久，遂被金翅鳥王捉將至於空中，望見苾芻諸根寂靜端坐入定，龍作是念：『此等苾芻甚大安樂，不同於我受如斯苦。』便生歸仰殷重信心，作是念已

【現代漢語翻譯】師父說：『如果你們能發這樣的愿。』弟子們一起說：『如果鄔波馱耶（Upadhyaya，親教師）證得這樣的果位，我們也將跟隨出家，一同證得阿羅漢果。』當時有村落里五百多人來到師父這裡，同樣地問答，乃至廣泛地說：『我們也願意證得阿羅漢果。』你們這些比丘！不要產生其他的想法。以前的眾主難道是別人嗎？就是現在的僧護。往昔的五百弟子，就是五百仙人。往昔村落里的五百人，就是現在的商主等人。因為以前的眾主供養僧伽（Samgha，僧團），由於那個業力，得以出生在大富長者之家。由於發願的緣故，又獲得了阿羅漢果。又由於往昔廣泛地能夠調伏，今生還得調伏很多人，廣泛地度化有情眾生而為利益。你們這些比丘！如果種下白業，還得白報，乃至雜業等等，廣泛地說就像上面所說的那樣。你們這些比丘！應當這樣學習。』當時，各位比丘又產生了疑問，因為這個緣由稟告佛陀：『那位化龍的比丘，又在什麼地方最初發心的呢？』佛陀說：『在過去很久以前，這個賢劫（Bhadrakalpa）中，人的壽命有二萬歲的時候，有佛出世，名為迦攝波（Kasyapa），乃至廣泛地說，在施鹿林中為各位聲聞（Sravaka，聽聞佛法者）講說法要：『你們這些比丘！應當在蘭若（Aranya，寂靜處）、山間樹下、空曠寂靜的尸林、草菴偏僻之地、龕窟等地方，端正身心，保持正念，寂靜地坐著。應當勤奮精進，不要放逸。應當按照我的教導，應當這樣學習。』當時各位比丘聽了這些話以後，按照佛陀所教導的，有的前往妙高山（Sumeru）的地方，有的前往無熱池的地方，有的前往其他的池子，其中也有七金山的地方，也有的在城邑聚落。當時有一條龍，剛出生沒多久，就被金翅鳥王捉住帶到空中，望見比丘們諸根寂靜，端坐入定，龍這樣想：『這些比丘非常安樂，不像我一樣遭受這樣的痛苦。』便產生了歸依仰慕的殷重信心，這樣想了以後

【English Translation】 The teacher said: 'If you make such vows.' The disciples all said: 'If Upadhyaya (親教師) attains such a fruit, we will also follow him to renounce the world and together attain the Arhat fruit.' At that time, more than five hundred people from a village came to the teacher, and similarly asked and answered, even saying extensively: 'We also wish to attain the Arhat fruit.' You Bhikshus (比丘)! Do not have other thoughts. Was the former leader of the assembly someone else? It is now Samgharaksha (僧護). The five hundred disciples of the past were the five hundred immortals. The five hundred people in the village in the past are now the merchants and others. Because the former leader of the assembly made offerings to the Samgha (僧團), due to that karma, he was able to be born into the family of a wealthy elder. Because of making vows, he also obtained the Arhat fruit. Also, because in the past he was widely able to subdue, in this life he is still able to subdue many people, widely liberating sentient beings for their benefit. You Bhikshus! If you plant white karma, you will also receive white retribution, and so on for mixed karma, etc., as described extensively above. You Bhikshus! You should learn in this way.' At that time, the Bhikshus again had doubts, and because of this reason, they reported to the Buddha: 'Where did that Bhikshu who transformed into a dragon first generate the aspiration?' The Buddha said: 'In the very distant past, in this Bhadrakalpa (賢劫), when people's lifespan was twenty thousand years, a Buddha appeared in the world, named Kasyapa (迦攝波), and so on, speaking extensively, in the Deer Park, he spoke the Dharma essentials for the Sravakas (聲聞): 'You Bhikshus! You should be in Aranya (寂靜處), under trees in the mountains, in empty and quiet cemeteries, in secluded places with grass huts, in caves, etc., upright in body and mind, maintaining mindfulness, and sitting quietly. You should be diligent and energetic, do not be lax. You should follow my teachings, you should learn in this way.' At that time, after the Bhikshus heard these words, according to the Buddha's teachings, some went to the place of Mount Sumeru (妙高山), some went to the place of Anavatapta Lake (無熱池), some went to other lakes, among which there were also places with the Seven Golden Mountains, and some were in cities and villages. At that time, there was a dragon, not long after it was born, it was captured by the Garuda King (金翅鳥王) and taken into the air, seeing the Bhikshus with their senses quiet, sitting upright in meditation, the dragon thought: 'These Bhikshus are very happy, unlike me who suffers such pain.' Then he generated deep faith of refuge and admiration, after thinking this

即便命終。婆羅痆斯國有婆羅門，具六種法，于彼家生乃至長大，便於佛所出家圓具，勤修梵行，斷諸煩惱，證阿羅漢果，乃至帝釋諸天而為供養。即自觀察，由何業故？復從何沒而生此處，獲如斯果？遂即觀見，從龍趣沒來生人中，復見於大聲聞處發殷重心。又見過去龍時父母在彼龍宮，便作神通至龍宮，見舊父母悲惱啼泣。問其龍曰：『何故啼泣？』答言：『聖者！我生一子，未久之間乃被金翅鳥王捉我兒去，不知所在。』報其母曰：『我是愛子，於此命終生婆羅門家，又于迦攝波佛所而得出家，勤修梵行，斷諸煩惱，證阿羅漢果。』龍母白言：『聖者！此實難信，亦是希有。然我愛子為性甚惡，生其善趣由故不得，何況獲得阿羅漢耶？』又報母曰：『我實證果，不是虛言。』龍母告曰：『若如言者，從今已后，于日日中為我受食。』便即默然而受其請。苾芻每日常受上味種種飲食，飯食已訖還詣本住。

「然彼苾芻有一求寂，時諸苾芻問求寂曰：『汝之師主，每於何處吃食而來？』求寂報言：『我亦不知。』苾芻報曰：『汝之師主，每日常食種種飲食。汝何不去？』答曰：『我親教師有大威德而得去食；我無威德，云何輒去？』苾芻報曰：『汝師欲去，汝宜默捉支伐羅角。』求寂答曰：『我捉不辭，或恐

【現代漢語翻譯】現代漢語譯本即便命終（去世）。婆羅痆斯國（Varanasi，古印度城市）有一婆羅門（Brahmin，印度教祭司），具有六種功德，在他家出生乃至長大，便在佛（Buddha）處出家圓滿受戒，勤奮修行梵行（Brahmacharya，禁慾的生活），斷除各種煩惱，證得阿羅漢果（Arhat，佛教修行最高果位之一），乃至帝釋（Indra，佛教護法神）諸天都來供養。他自己觀察，因為什麼業力（Karma）的緣故？又從哪裡去世而生到這裡，獲得這樣的果報？於是就觀見到，從龍趣（Naga realm，龍族所居之處）去世後來生到人間，又見到過去在大聲聞（Mahasravaka，佛陀的大弟子）處發起了殷重心（deep faith）。又見到過去做龍時的父母在那個龍宮（Naga palace），便運用神通到達龍宮，見到以前的父母悲傷啼哭。問他的龍父母說：『為什麼啼哭？』回答說：『聖者！我生了一個兒子，沒過多久就被金翅鳥王（Garuda，一種神鳥）捉走了我的兒子，不知道在哪裡。』他告訴他的母親說：『我就是您所愛的兒子，在這裡命終後生到婆羅門家，又在迦攝波佛（Kasyapa Buddha，過去七佛之一）處出家，勤奮修行梵行，斷除各種煩惱，證得阿羅漢果。』龍母說：『聖者！這實在難以相信，也是稀有之事。然而我所愛的兒子天性非常惡劣，生到善趣（Sugati，好的去處）尚且不可能，更何況獲得阿羅漢果呢？』他又告訴母親說：『我確實證得了果位，不是虛假之言。』龍母告訴他說：『如果像您說的那樣，從今以後，每天都為我接受供養的食物。』他便默默地接受了請求。這位比丘（Bhiksu，佛教出家男眾）每天都接受上等的各種飲食，吃完飯後就回到自己居住的地方。然而那位比丘有一個沙彌（Sramanera，佛教出家男眾見習者），當時各位比丘問沙彌說：『你的師父，每天從哪裡吃東西回來？』沙彌回答說：『我也不知道。』比丘們說：『你的師父，每天都吃各種各樣的飲食。你為什麼不去看看？』回答說：『我的親教師有很大的威德才能去吃；我沒有威德，怎麼能隨便去呢？』比丘們說：『你師父要去的時候，你應該悄悄地抓住他的袈裟（civara）的角。』沙彌回答說：『我抓住不告而別，恐怕會……』

【English Translation】 English version Even after death. In the country of Varanasi (Varanasi, an ancient Indian city), there was a Brahmin (Brahmin, a Hindu priest) who possessed six virtues. He was born into that family and grew up there. He then renounced his home at the Buddha's (Buddha) place, took full ordination, diligently practiced Brahmacharya (Brahmacharya, a life of celibacy), severed all afflictions, and attained the fruit of Arhat (Arhat, one of the highest attainments in Buddhism). Even Indra (Indra, a Buddhist protector deity) and the other devas (devas, gods) made offerings to him. He then contemplated, 'Due to what karma (Karma) did I die and get reborn here, obtaining such a result?' He then saw that he had died from the Naga realm (Naga realm, the abode of the dragon race) and was reborn among humans. He also saw that in the past, he had developed deep faith (deep faith) in the presence of the great Sravakas (Mahasravaka, the Buddha's great disciples). He also saw that his parents from his past life as a Naga were in that Naga palace (Naga palace), so he used his supernatural powers to reach the Naga palace and saw his former parents weeping in sorrow. He asked his Naga parents, 'Why are you weeping?' They replied, 'Venerable one! We had a son, but not long ago, the Garuda King (Garuda, a mythical bird) captured our son and we do not know where he is.' He told his mother, 'I am your beloved son. I died here and was reborn into a Brahmin family. I also renounced my home at the place of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), diligently practiced Brahmacharya, severed all afflictions, and attained the fruit of Arhat.' The Naga mother said, 'Venerable one! This is truly hard to believe, and it is also rare. However, my beloved son's nature is very evil, and it is impossible for him to be born in a good realm (Sugati, a good destination), let alone attain the fruit of Arhat!' He then told his mother, 'I have indeed attained the fruit, and it is not a false statement.' The Naga mother told him, 'If it is as you say, then from now on, accept food offered to me every day.' He then silently accepted the request. This Bhiksu (Bhiksu, a Buddhist monk) received various kinds of excellent food every day, and after eating, he returned to his dwelling place. However, that Bhiksu had a Sramanera (Sramanera, a novice Buddhist monk). At that time, the Bhiksus asked the Sramanera, 'Where does your teacher go to eat every day?' The Sramanera replied, 'I do not know either.' The Bhiksus said, 'Your teacher eats various kinds of food every day. Why don't you go and see?' He replied, 'My teacher has great power and virtue to be able to go and eat; I do not have such power and virtue, how can I casually go?' The Bhiksus said, 'When your teacher is about to leave, you should quietly grab the corner of his robe (civara).' The Sramanera replied, 'If I grab it without saying goodbye, I am afraid that...'

墜地。』苾芻報曰：『汝師衣系蘇迷盧山由故不墜，況汝身爾。』既被勸已，欲至食時即便默至師所，在隱屏處而立。其師欲升空去，求寂默捉師主衣角，亦升空去。時龍宮內，安二坐處、二漫茶羅。師既見已，問諸龍曰：『何故置此二座壇耶？』時龍報曰：『應觀背後更有人不？』師便回顧，見此求寂：『汝亦來耶？』答曰：『爾。』師曰：『善哉。』至彼坐已，諸龍作念：『是彼師主獲殊勝果，有大威德，應供天食；然彼弟子未獲如是，應與凡食。』作是念已，時諸龍等依念供養。飯食了已，於時求寂取師主缽，於此缽中殘一粒飯，求寂取食，其飯甘美世味無比。求寂食已，便作是念：『二人吃食，便作兩般。』心生瞋恚，發如是愿：『我于迦攝佛所出家，修習梵行。將此功德，愿得龍身有大威德，奪取此宮，趁諸龍出。』由作猛利瞋恨，不惜軀命發是愿已，便於兩手清水下流，宮內諸龍悉皆頭痛。諸龍白言：『聖者！然此求寂不念善事，宜應遮止。』師主告曰：『此是惡趣。汝今何故發如是念？』爾時求寂即以伽他答親教師曰：

「『我心已去遠，　　難可卻追尋；　　何故難追悔？　　兩手水已流。』

「說是頌已，求寂為龍，便即擯出諸龍王等，自居宮內。」

佛告諸苾芻曰：「其化龍苾

【現代漢語翻譯】現代漢語譯本：墜地。』苾芻（bhiksu，比丘）回答說：『你師父的衣服繫在蘇迷盧山（Sumeru，須彌山）上都不會墜落，更何況你的身體呢。』他被勸慰后，想要到吃飯的時候，就默默地來到師父所在的地方，站在隱蔽的地方。他的師父想要升空離去，求寂（Sramanera，沙彌）抓住師父的衣角，也跟著升空離去。當時龍宮內，安置了兩個座位、兩個漫茶羅（mandala，壇場）。師父看到后，問眾龍說：『為何設定這兩個座位和壇場呢？』當時龍回答說：『應該看看背後是否還有其他人。』師父便回頭看，看到這個求寂：『你也來了嗎？』回答說：『是的。』師父說：『很好。』到了座位上坐下後，眾龍心想：『這位師父獲得了殊勝的果位，有很大的威德，應該供養天上的食物；然而他的弟子還沒有獲得這樣的果位，應該給他普通的食物。』這樣想著，當時眾龍等按照各自的想法進行供養。飯食完畢后，當時求寂拿了師父的缽，在這個缽中還剩下一粒飯，求寂拿來吃了，那飯甘甜美味，世間無比。求寂吃完后，便這樣想：『兩個人吃食，卻有兩種待遇。』心中生起嗔恚，發了這樣的愿：『我將來在迦攝佛（Kasyapa Buddha，迦葉佛）那裡出家，修習梵行。將此功德，愿我得到龍身，有大威德，奪取這個龍宮，把眾龍趕出去。』由於生起猛烈的嗔恨，不惜自己的性命發了這個愿，於是兩手清水下流，宮內的眾龍都感到頭痛。眾龍稟告說：『聖者！這個求寂沒有想到善事，應該阻止他。』師父告訴他說：『這是惡趣。你現在為何發這樣的念頭？』當時求寂就用伽他（gatha，偈頌）回答他的親教師說：『我的心已經遠去，難以追回；為何難以追悔？兩手的水已經流下。』說完這首偈頌后，求寂變成了龍，隨即把眾龍王等趕了出去，自己佔據了龍宮。佛告訴眾比丘說：『那個化成龍的比丘……』

【English Translation】 English version: 『Fell to the ground.』 The bhiksu (bhiksu, monk) replied, 『Your teacher's robe is tied to Mount Sumeru (Sumeru, the central world-mountain), and it would not fall, let alone your body.』 Having been persuaded, when it was time for the meal, he silently went to where his teacher was, standing in a hidden place. His teacher wanted to ascend into the sky and leave, and the Sramanera (Sramanera, novice monk) grabbed the corner of his teacher's robe and also ascended into the sky. At that time, in the dragon palace, two seats and two mandalas (mandala, sacred circles) were set up. When the teacher saw this, he asked the dragons, 『Why are these two seats and altars set up?』 At that time, the dragons replied, 『Should we see if there is anyone else behind us?』 The teacher then looked back and saw this Sramanera: 『Have you come too?』 He replied, 『Yes.』 The teacher said, 『Good.』 After sitting down in the seats, the dragons thought, 『This teacher has attained supreme fruit, has great power and virtue, and should be offered heavenly food; however, his disciple has not yet attained such fruit, and should be given ordinary food.』 Thinking this, the dragons then made offerings according to their thoughts. After the meal was finished, the Sramanera took his teacher's bowl, and in this bowl there was still a grain of rice left. The Sramanera took it and ate it, and the rice was sweet and delicious, unparalleled in the world. After the Sramanera ate it, he thought, 『Two people are eating, but there are two different treatments.』 Anger arose in his heart, and he made this vow: 『In the future, I will leave home under Kasyapa Buddha (Kasyapa Buddha, one of the past Buddhas), and practice pure conduct. With this merit, I wish to obtain a dragon body, have great power and virtue, seize this dragon palace, and drive out all the dragons.』 Because he had a fierce hatred, he made this vow without regard for his life, and then clear water flowed from both hands, and all the dragons in the palace felt a headache. The dragons reported, 『Holy one! This Sramanera has not thought of good deeds, and should be stopped.』 The teacher told him, 『This is an evil path. Why are you having such thoughts now?』 At that time, the Sramanera then answered his preceptor with a gatha (gatha, verse): 『My mind has gone far away, difficult to retrieve; Why is it difficult to repent? The water from both hands has already flowed.』 After saying this verse, the Sramanera became a dragon, and immediately drove out all the dragon kings and others, and occupied the dragon palace himself. The Buddha told the bhiksus, 『That bhiksu who transformed into a dragon...』

芻者，此被擯龍王是。時彼龍王因斯發心，是為最初。」

佛在室羅筏城逝多林給孤獨園。時有外道詣給孤林，見諸苾芻住處，床座榻席、受用資具及諸飲食，彼便作念：「沙門釋子，飲食臥具受用等好；雖然，法不如我。應此出家，飲食臥具於此受用；若欲聽法，應于彼處。」作是念已，即詣苾芻處白言：「聖者！我欲出家。」彼苾芻眾即與出家及受近圓。外道常法，每於十四日為褒灑陀；苾芻十五日。其外道至十四日，便往本外道處為褒灑陀；至十五日，又于苾芻處而為長凈。後於異時，黑月十四日僧伽長凈，爾時外道便作是念：「今既兩處長凈，為向彼處？為於此耶？」復作是念：「沙門釋子，慈心哀愍，法則寬泰；彼之外道，法則嚴切。我若不去，必應重罰瞋責於我。」作是念已，便往詣彼。時諸苾芻鳴揵椎、集僧伽。大眾集已，時秉法人白言：「僧伽盡集不？」諸苾芻眾乃共不見彼外道苾芻。既不見已，便作長凈。至於明日，彼即歸來。諸苾芻問曰：「汝于昨日何處去耶？」答曰：「我向本梵行處去來。」又言：「飲食臥具於此受用，然所受法於我本處。」時諸苾芻以緣白佛。佛言：「彼外道執邪，情樂彼法，邪見不捨。然於我教終無利益，不能增長法眼，應須滅擯，遣令歸俗。從今已去，來求出家

【現代漢語翻譯】現代漢語譯本：『芻者』，就是指被驅逐的龍王。當時那位龍王因此事而發起了菩提心，這就是他最初的發心。

佛陀在室羅筏城（Śrāvastī，古印度城市名）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma，祇樹給孤獨園）說法。當時，有一位外道（Tirthika，佛教以外的修行者）來到給孤獨園，看到眾比丘（Bhiksu，佛教出家男眾）居住的地方，床座、臥具、受用的物品以及各種飲食，他便心想：『這些沙門釋子（Śramana-Śākya，釋迦牟尼佛的出家弟子），飲食和臥具等受用都很好；雖然如此，他們的法不如我的。我應該在這裡出家，在這裡受用飲食和臥具；如果想聽法，就應該去他們那裡。』有了這個想法后，他就去比丘們那裡，說道：『聖者們！我想要出家。』比丘們就為他剃度出家，並授予他近圓戒（Upasampadā，比丘戒）。這位外道有個習慣，每到十四日就去外道那裡行布薩（Poṣadha，一種宗教儀式），而比丘們是在十五日行布薩。因此，每到十四日，他就去原來的外道處行布薩；到了十五日，又在比丘處行長凈（清潔身心）。後來有一次，在黑月（陰曆月末）的十四日，僧團要行長凈，這時外道心想：『現在兩處都要行長凈，我該去哪邊呢？』他又想：『沙門釋子們，慈悲憐憫，法則也比較寬鬆；而那些外道，法則嚴厲苛刻。如果我不去，一定會受到重罰和責罵。』有了這個想法后，他就去了外道那裡。當時，比丘們敲擊犍椎（Ghaṇṭā，寺院中用以集眾的法器），集合僧眾。大眾集合完畢后，秉法人（負責主持儀式的人）問道：『僧伽（Saṃgha，僧團）都到齊了嗎？』比丘們發現不見那位外道比丘。既然不見他，他們就進行了長凈。到了第二天，他才回來。比丘們問他：『你昨天去了哪裡？』他回答說：『我去了原來的梵行（Brahmacarya，清凈行）處。』又說：『我在這裡受用飲食和臥具，但所接受的法還是我原來地方的。』比丘們將此事稟告了佛陀。佛陀說：『那位外道執迷邪見，喜歡原來的法，邪見不肯捨棄。這樣的人對於我的教法終究沒有利益，不能增長法眼（Dharma-cakṣus，證悟真理的智慧），應該滅擯（驅逐），讓他還俗。從今以後，有人來求出家

【English Translation】 English version: 'Chuta', this refers to the banished Dragon King. At that time, that Dragon King generated the Bodhi mind because of this matter, and this was his initial aspiration.

The Buddha was in Śrāvastī (an ancient Indian city) at the Jetavana-anāthapindika-ārāma (Jeta Grove Anathapindika's Monastery). At that time, a Tirthika (a non-Buddhist ascetic) came to Anathapindika's Grove and saw the places where the Bhiksus (Buddhist monks) lived, the beds, seats, bedding, items for use, and various foods. He thought to himself: 'These Śramana-Śākyas (ascetic disciples of Śākyamuni Buddha) have good food and bedding and other things for use; however, their Dharma is not as good as mine. I should become a monk here and enjoy the food and bedding here; if I want to hear the Dharma, I should go to their place.' After having this thought, he went to the Bhiksus and said: 'Venerable ones! I want to become a monk.' The Bhiksus then shaved his head and ordained him, and gave him the Upasampadā (full ordination). This Tirthika had a habit of going to the Tirthikas' place every fourteenth day to perform the Poṣadha (a religious ceremony), while the Bhiksus performed the Poṣadha on the fifteenth day. Therefore, every fourteenth day, he would go to his original Tirthika place to perform the Poṣadha; and on the fifteenth day, he would again perform the purification (cleansing of body and mind) at the Bhiksus' place. Later, on one occasion, on the fourteenth day of the dark month (the end of the lunar month), the Sangha (monastic community) was about to perform the purification. At this time, the Tirthika thought: 'Now that both places are performing the purification, where should I go?' He further thought: 'The Śramana-Śākyas are compassionate and merciful, and their rules are relatively lenient; while those Tirthikas have strict and harsh rules. If I don't go, I will surely be severely punished and scolded.' After having this thought, he went to the Tirthikas' place. At that time, the Bhiksus struck the Ghaṇṭā (a bell used to gather the monastic community), gathering the Sangha. After the assembly had gathered, the one in charge of the ceremony asked: 'Is the Sangha all present?' The Bhiksus discovered that the Tirthika Bhiksu was not there. Since he was not there, they proceeded with the purification. He only returned the next day. The Bhiksus asked him: 'Where did you go yesterday?' He replied: 'I went to my original Brahmacarya (pure conduct) place.' He also said: 'I enjoy the food and bedding here, but the Dharma I receive is still from my original place.' The Bhiksus reported this matter to the Buddha. The Buddha said: 'That Tirthika is attached to wrong views, likes his original Dharma, and is unwilling to abandon his wrong views. Such a person will ultimately not benefit from my teachings, and cannot increase the Dharma-cakṣus (wisdom of realizing the truth). He should be expelled (banished) and allowed to return to lay life. From now on, if someone comes seeking ordination

者，苾芻應問：『汝非外道及心樂邪法不？』若言：『爾。』者，應須擯棄。若不問者，得越法罪。」

爾時具壽鄔波離白佛言：「世尊！輒度外道應滅擯者，何等外道應須擯棄？」佛言：「一者持外道服、二者心樂彼見、三者歸著本服。經明相出，此等三種咸須滅擯。」

緣在室羅筏城。有一長者，娶妻未久便誕一息，資以乳餔。爾時長者告其妻曰：「賢首！生此子者雖用我財，亦能代我償諸債負。」作是語已，便將貨物詣往外國興易取利，便沒不還。其妻以自身力及托諸親，種種養育，年漸長大。爾時此兒與諸童子相隨而往，至余長者家。時彼長者有一少女，見此童子，便以花鬘擲彼童子。時諸童子問曰：「汝於此女有期會耶？」答言：「有。」諸童報曰：「此之長者為性嚴惡，汝莫為斯事，損害於汝。」諸餘童子乃至日暮守此童子，不令非法，便共相隨至於母處。私報母曰：「此小童兒，與某長者少女，欲為非法。我等勸諭，制不聽為。我今歸去，於此夜中宜應遮止。」母曰：「汝等既能共相勸諭，甚為善事。」其母即令童子入房安置，又于房中安觸瓶水及以觸盆，母自當門安床而臥。至夜半后，子告母曰：「與我開門，出外便易。」母即告曰：「房中已安觸盆，可應便易。」須臾之頃，其子復告

【現代漢語翻譯】現代漢語譯本：如果有人來請求出家，比丘應該問：『你不是外道以及心裡面喜歡邪法的人吧？』如果他說：『是的。』，就應該把他擯棄。如果不問，就犯了越法的罪過。

當時，具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛說：『世尊！隨便度化外道，應該滅除擯棄的，哪些外道應該需要擯棄呢？』佛說：『第一種是穿著外道服裝的，第二種是心裡喜歡外道見解的，第三種是歸順執著于原本服裝的。經文中明確顯示，這三種人都需要滅除擯棄。』

事情發生在室羅筏城（Śrāvastī，古印度城市，意為『豐德』或『聞者樂』）。有一位長者（長老，富人），娶妻不久就生了一個兒子，用乳汁餵養他。當時，這位長者告訴他的妻子說：『賢首（賢德的妻子）！生下這個兒子，雖然要用我的財產，也能代替我償還各種債務。』說完這些話后，就帶著貨物到外國去做買賣，求取利益，結果一去不回。他的妻子靠自己的力量以及依靠各位親戚，用各種方法養育這個孩子，年歲漸漸長大。當時，這個孩子和各位童子一起玩耍，到了另一位長者家。當時那位長者有一個女兒，看見這個童子，就用花鬘（花環）投向他。各位童子問他說：『你和這位女子有約會嗎？』回答說：『有。』各位童子告訴他說：『這位長者性格嚴厲兇惡，你不要因為這件事，損害了你自己。』各位童子一直到日暮都守著這個童子，不讓他做非法的事情，然後一起護送他到他母親那裡。私下告訴他的母親說：『這個小童兒，和某位長者的女兒，想要做非法的事情。我們勸說制止，不讓他做。我們現在要回去了，今天晚上你應該阻止他。』母親說：『你們既然能夠共同勸說制止，真是好事。』他的母親就讓童子進入房間安置，又在房間里安放了觸瓶水以及觸盆，母親自己當著門口安床睡覺。到了半夜之後，兒子告訴母親說：『給我開門，我要出去方便。』母親就告訴他說：『房間里已經安放了觸盆，可以在那裡方便。』過了一會兒，他的兒子又告訴

【English Translation】 English version: If someone comes requesting ordination, the Bhikṣu (Buddhist monk) should ask: 'Are you not a heretic or one who delights in heretical teachings?' If he says: 'Yes,' then he should be expelled. If he does not ask, he commits the offense of transgressing the Dharma.

At that time, the Venerable Upali (one of the ten great disciples of the Buddha, foremost in discipline) said to the Buddha: 'World Honored One! If one carelessly ordains a heretic who should be expelled, which heretics should be expelled?' The Buddha said: 'Firstly, those who wear heretical garments; secondly, those who delight in their views; and thirdly, those who adhere to their original garments. As clearly stated in the Sutra, these three types of people should all be expelled.'

The incident occurred in Śrāvastī (ancient Indian city, meaning 'well-known' or 'pleasant to hear'). There was a longholder (elder, rich man) who, not long after marrying, had a son, whom he nourished with milk. At that time, the longholder told his wife: 'Virtuous one! Although raising this son will use my wealth, he will also be able to repay all my debts on my behalf.' After saying these words, he took goods to a foreign country to trade and seek profit, but he never returned. His wife relied on her own strength and the help of various relatives to raise the child, who gradually grew older. At that time, this child was playing with other children and went to another longholder's house. The longholder had a daughter who, upon seeing the child, threw a flower garland (māla) at him. The other children asked him: 'Do you have an appointment with this girl?' He replied: 'Yes.' The other children told him: 'This longholder is of a strict and fierce nature; do not harm yourself because of this matter.' The other children guarded this child until dusk, preventing him from doing anything unlawful, and then escorted him to his mother. They privately told his mother: 'This little child wants to do something unlawful with the daughter of a certain longholder. We advised and stopped him from doing it. We are now returning, and you should prevent him tonight.' The mother said: 'It is very good that you were able to advise and stop him together.' His mother then had the child enter the room and settle down, and she placed a touch-water bottle and a touch-basin in the room. The mother herself set up a bed at the door and slept there. After midnight, the son told his mother: 'Open the door for me; I need to go out to relieve myself.' The mother told him: 'There is already a touch-basin in the room; you can relieve yourself there.' After a while, his son told her again

：「與我開門。」母亦不開，子遂瞋怒。母曰：「汝所去處，我先已知。我今寧可於此受死，終不為汝開門。」凡慾火染心，無惡不作、不避惡業，遂於此時拔劍殺母橫屍于地，即詣長者家。既至彼已，見其少女。身形戰掉，女曰：「汝勿生怖，惟我獨住更無餘人。」童子唸曰：「我今應報令知已殺于母。」告言：「少女！我已為汝殺母命根。」女曰：「汝所生母？為是奶母？」報言：「是我所生母。」其女唸曰：「此人瞋怒尚殺親母，況我餘人。」作是念已，報言：「汝應且待，我暫升樓。」女上樓訖，高聲唱言：「此中有賊。」彼人聞已，於水竇中潛身而出。到己宅內，擲刀于地，高聲唱言：「賊殺我母。賊殺我母。」作是唱已，便依世法燒葬其母。內自思忖：「深是惡人，造極逆罪。」情懷戰懼不自寧心，遂向處處祠天，隨處告問：「修何業行而滅重罪？」或有說言：「應當入火。」或有說言：「自墜高巖。」或有說言：「投身溺水。」或有說言：「自縊其身。」各各說言所作方便，皆令自死，無有出路。復於後時往逝多林，乃見苾芻唸誦經論，聲中頌曰：

「若人作惡業，　　修善而能滅；　彼能照世間，　　如日出雲翳。」

爾時此人便作是念：「出家釋子有除罪法，今我應當出家，修諸善業而

【現代漢語翻譯】現代漢語譯本：『給我開門。』母親也不開門，兒子就生氣了。母親說：『你所去的地方，我早就知道了。我寧願在這裡受死，也不會給你開門。』凡是內心被**染污的心(染心，指被貪嗔癡等煩惱污染的心)，沒有不作惡、不躲避惡業的，於是在這個時候拔劍殺了母親，屍體倒在地上，然後就去長者(長者，指有德行或財富的人)家。到了那裡，看見那個少女。少女身體顫抖，說：『你不要害怕，只有我一個人住在這裡，沒有其他人。』童子心想：『我現在應該告訴她我已經殺了我的母親。』就說：『少女！我已經爲了你殺了我的母親。』少女說：『你親生的母親？還是奶媽？』回答說：『是我親生的母親。』那少女心想：『這個人發怒尚且殺害親生母親，更何況我這個外人。』這樣想著，就說：『你應該稍等一下，我暫時上樓。』少女上樓后，高聲喊道：『這裡有賊。』那個人聽了，就從水溝里偷偷地出來。回到自己家裡，把刀扔在地上，高聲喊道：『賊殺了我母親！賊殺了我母親！』這樣喊完，就按照世俗的禮法埋葬了他的母親。內心自己思量：『我是個極惡之人，造了極重的罪孽。』心中戰戰兢兢，不能使自己安心，於是到處祭祀天神，隨處詢問：『修什麼業行才能消除這重罪？』有人說：『應當跳入火中。』有人說：『應當從高崖上跳下去。』有人說：『應當投身到水中淹死。』有人說：『應當上吊自殺。』各自說著各種自殺的方法，沒有指出一條出路。後來，他又去了逝多林(逝多林，音譯，意為寒林，是古代印度的一種墓地，常被修行者用作禪修場所)，看見比丘(比丘，佛教出家男眾)唸誦經論，聲音中唱道：『如果有人作了惡業，修習善業就能滅除；他能照亮世間，如同太陽從雲彩中出來。』當時這個人就想：『釋迦牟尼佛的出家人有消除罪業的方法，我現在應當出家，修習各種善業來消除罪業。』

【English Translation】 English version: 『Open the door for me.』 His mother did not open it, and the son became angry. The mother said, 『I already knew where you were going. I would rather die here than open the door for you.』 All those with defiled minds (染心, ran xin, refers to minds polluted by afflictions such as greed, anger, and ignorance), will commit any evil and not avoid evil deeds. At that moment, he drew his sword and killed his mother, leaving her corpse on the ground, and then went to the house of the elder (長者, zhang zhe, refers to a person of virtue or wealth). When he arrived, he saw the young girl. The girl trembled, and said, 『Do not be afraid, I live here alone, there is no one else.』 The boy thought, 『I should now tell her that I have killed my mother.』 He said, 『Young girl! I have killed my mother for you.』 The girl said, 『Your own mother? Or your wet nurse?』 He replied, 『My own mother.』 The girl thought, 『This person kills his own mother when angry, let alone someone like me.』 Thinking this, she said, 『You should wait a moment, I will go upstairs briefly.』 After the girl went upstairs, she shouted loudly, 『There is a thief here!』 When that person heard this, he secretly came out from the water drain. Returning to his own house, he threw the knife on the ground and shouted loudly, 『A thief killed my mother! A thief killed my mother!』 After shouting this, he buried his mother according to worldly customs. Inwardly, he thought, 『I am an extremely evil person, having committed the most heinous crime.』 His heart trembled with fear, unable to find peace, so he went everywhere to worship the gods, asking everywhere, 『What kind of deeds should I cultivate to eliminate this grave sin?』 Some said, 『You should jump into the fire.』 Some said, 『You should jump off a high cliff.』 Some said, 『You should drown yourself in the water.』 Some said, 『You should hang yourself.』 Each suggested various ways to kill himself, without offering a way out. Later, he went to the Śītavana (逝多林, Shi duo lin, transliteration, meaning 'cold forest', a type of cemetery in ancient India often used by practitioners for meditation), and saw a Bhikṣu (苾芻, Bi qiu, a Buddhist monk) reciting scriptures and treatises, and in the sound, he chanted: 『If a person commits evil deeds, cultivating good deeds can eliminate them; He can illuminate the world, like the sun emerging from the clouds.』 At that time, this person thought, 『The renunciants of Śākyamuni Buddha have a way to eliminate sins, I should now become a renunciant, cultivating various good deeds to eliminate my sins.』

滅其罪。」即詣苾芻處白言：「聖者！我欲出家，愿見哀愍。」時此苾芻便與出家並授近圓。既出家已，精勤讀誦，於三藏教悉皆具解，辯才無礙善能論答。別有苾芻問彼人曰：「具壽！何因苦行精勤？有何別求？」彼人答曰：「我為消重罪故。」問言：「汝作何罪？」答曰：「殺母。」又問：「是親生母？為當乳母？」答曰：「是親生母。」時諸苾芻以緣白佛。爾時世尊告諸苾芻曰：「若人殺母，便求出家，與出家者當壞我法，即須擯棄。從今已往，於我法律之中，若有人來求出家者，當須問言：『汝非殺母不？』若不問者，得越法罪。」

其人被眾擯已，便自唸曰：「我今不可還俗，應須遠去邊境而住。」便往邊境之處化一長者，長者於此苾芻乃生信敬，為造一寺。諸方客侶皆來此寺，來者皆為說法，多有證阿羅漢果。復于異時，身有病患，用諸根果莖葉種種藥草，療治不差。漸漸困篤，余命無幾。告弟子曰：「當造浴室。」時諸弟子依教，便造浴室。爾時師主說伽他曰：

「積聚皆消散，　　崇高必墮落，　合會終別離，　　有命咸歸死。」

說此頌已，便即命終，墮無間地獄。然諸弟子證阿羅漢者，入定諦觀，鄔波馱耶當生何處？于諸天宮，諦觀不見；復觀人間及傍生趣並餓鬼中，悉皆不見

【現代漢語翻譯】現代漢語譯本：『滅除他的罪業。』於是前往比丘（Bhikkhu，佛教僧侶）處稟告說：『聖者！我想要出家，希望您能慈悲憐憫。』當時這位比丘便為他剃度出家，並授予近圓戒（Upasampada，比丘的正式戒律）。出家之後，他精勤地讀誦經典，對於三藏（Tipitaka，佛教經典的總稱）教義全部通達理解，辯才無礙，善於論辯解答。另有比丘問他：『具壽（Ayushman，對年長比丘的尊稱）！你為何如此苦行精勤？有什麼特別的追求嗎？』他回答說：『我是爲了消除過去的重罪。』問道：『你犯了什麼罪？』回答說：『殺了母親。』又問：『是親生母親？還是乳母？』回答說：『是親生母親。』當時眾比丘將此事稟告佛陀（Buddha）。這時，世尊（Bhagavan，佛陀的尊稱）告訴眾比丘說：『如果有人殺了母親，然後來求出家，允許他出家的人將會破壞我的教法，必須將他驅逐出去。從今以後，在我的法律之中，如果有人來求出家，應當詢問：『你沒有殺害母親吧？』如果不詢問，就犯了越法罪。』那人被僧團驅逐后，便自己想：『我現在不能還俗，應該遠離到邊境地區居住。』於是前往邊境地區，感化了一位長者（householder，在家信徒），長者對比丘生起了信敬之心，為他建造了一座寺廟。各地的旅客都來到這座寺廟，來的人都為他們說法，很多人證得了阿羅漢果（Arhat，已證得涅槃的聖者）。後來，他身患疾病，用各種草藥、樹根、果實、莖葉等治療，都沒有好轉。病情漸漸加重，生命所剩無幾。他告訴弟子們說：『應當建造浴室。』弟子們按照教導，便建造了浴室。當時，師父（teacher）說了這首偈頌：『積聚終將消散，崇高必定墮落，合會終會別離，有命皆歸死亡。』說完這首偈頌后，他便去世了，墮入了無間地獄（Avici Hell，佛教中最底層的地獄）。然而，證得阿羅漢果的弟子們，入定觀察，鄔波馱耶（Upadhyaya，親教師）將會生在何處？在各個天宮（heavenly realms）中，仔細觀察也看不到；又觀察人間、傍生趣（animal realm，畜生道）以及餓鬼道（hungry ghost realm），都看不到他。

【English Translation】 English version: 『To extinguish his sins.』 Then he went to a Bhikkhu (Buddhist monk) and said, 『Venerable One! I wish to renounce the world and become a monk; I beseech your compassion.』 Thereupon, that Bhikkhu ordained him and conferred upon him the Upasampada (higher ordination). Having become a monk, he diligently studied and recited the scriptures, fully understanding the teachings of the Tipitaka (the three baskets of Buddhist scriptures), possessing unobstructed eloquence and skill in debate and answering questions. Another Bhikkhu asked him, 『Ayushman (term of respect for a senior monk)! Why do you practice asceticism so diligently? What special goal do you seek?』 He replied, 『I do so to expiate my grave sins.』 He was asked, 『What sins have you committed?』 He replied, 『I killed my mother.』 He was further asked, 『Was she your biological mother or your wet nurse?』 He replied, 『She was my biological mother.』 Thereupon, the Bhikkhus reported this matter to the Buddha (the Enlightened One). At that time, the Bhagavan (the Blessed One) told the Bhikkhus, 『If a person who has killed his mother seeks ordination, whoever grants him ordination will corrupt my Dharma (teachings); he must be expelled. From now on, within my teachings, if anyone comes seeking ordination, you must ask, 『Have you not killed your mother?』 If you do not ask, you will commit an offense against the Dharma.』 After that person was expelled by the Sangha (monastic community), he thought to himself, 『I cannot return to lay life now; I should go far away and live in a border region.』 He then went to a border region and converted a householder (lay devotee), who developed faith and reverence for the Bhikkhu and built a monastery for him. Travelers from various places came to this monastery, and he preached the Dharma to those who came, and many attained the fruit of Arhat (one who has attained Nirvana). Later, he fell ill, and he used various herbs, roots, fruits, stems, and leaves as medicine, but he did not recover. His condition gradually worsened, and he had little life left. He told his disciples, 『You should build a bathroom.』 The disciples followed his instructions and built a bathroom. At that time, the teacher (spiritual guide) spoke this verse: 『Accumulations will all dissipate, Eminence will surely fall, Meetings will end in separation, All that have life will return to death.』 Having spoken this verse, he passed away and fell into Avici Hell (the lowest level of hell). However, the disciples who had attained Arhatship, entered into meditative concentration and observed where their Upadhyaya (preceptor) would be reborn. They carefully observed the various heavenly realms (devaloka), but did not see him; they also observed the human realm, the animal realm (tiryak), and the realm of hungry ghosts (pretaloka), but did not see him in any of these realms.

。復觀地獄，乃見在於無間地獄中。爾時弟子共作是念：「我鄔波馱耶生存之時，持戒多聞，以法攝受。曾作何業墮于無間？」又復諦觀，乃見殺母之業。既被地獄猛火逼身，意想將是所造浴室，遂即唱言：「浴室浴室。熾熱猛火極燒於我。」是時當門獄卒以杵打頭，告言：「薄福罪人，此是無間地獄，云何言是浴室。」被打頭時乃發善心，即便命終，生四天王宮。凡生天者，起三種念：我從何來？今生何處？復緣何業？作此念時，乃見我從無間獄死，生在四天王宮，緣作浴室洗浴苾芻，乘斯福力而生此天。是時天子復作是念：「我緣世尊善方便故令我生天。不應安住，當須詣世尊所，以報此恩。」既至佛所，聽聞妙法，便證初果。得見諦已，歸還天宮。時彼上首弟子是阿羅漢，眾欲食時，于上座處坐。其小弟子為僧伽行水，是時上坐缽中受水，指頭觸水，覺水極冷，便作是念：「我今於此飲斯冷水。鄔波馱耶在地獄之中飲镕銅汁。」便觀地獄，遍皆不見；復觀人間、傍生、鬼趣，皆悉不見。即觀天上，乃見生在四天王宮，復于佛所而證初果。見已微笑，語言：「是佛、是法、是僧大凈妙事不可思議。此極重業，墮于地獄；有勝功能，得生天上。」彼行水者白尊者曰：「鄔波馱耶死，得為上坐，歡喜笑耶？」告曰：「

【現代漢語翻譯】現代漢語譯本又觀察地獄，看見他在無間地獄中。當時弟子們共同產生這樣的想法：『我的鄔波馱耶（Upādhyāya，親教師）在世時，持戒精嚴，博學多聞，以佛法教化攝受眾人。他曾經造作了什麼業，竟然墮入無間地獄？』又仔細觀察，才發現是他殺害母親的罪業。他被地獄的猛火逼迫，心裡想著以前建造的浴室，於是就喊道：『浴室，浴室。熾熱的猛火正在焚燒我。』這時，把守地獄門口的獄卒用杵擊打他的頭部，呵斥道：『你這薄福的罪人，這裡是無間地獄，怎麼說是浴室呢？』被打頭時，他生起了善心，隨即命終，轉生到四天王宮。凡是生到天界的人，都會產生三種念頭：我從哪裡來？現在生在哪裡？又因為什麼業而生到這裡？當他產生這些念頭時，便看到自己是從無間地獄死去，轉生到四天王宮，是因為建造浴室供養比丘洗浴的福報而生到天界。這時，這位天子又想到：『我因為世尊（釋迦牟尼佛）善巧方便的教導，才得以轉生到天界。我不應該安住在這裡，應當去世尊那裡，報答他的恩德。』於是他來到佛陀那裡，聽聞妙法，便證得了初果（須陀洹）。證得見諦后，他回到天宮。當時，他的上首弟子是阿羅漢，大眾要吃飯時，他坐在上座。他的小弟子為僧眾行水，這時，上座用缽接水，手指觸碰到水，覺得水非常冷，便想：『我現在在這裡飲用這麼冷的水，我的鄔波馱耶卻在地獄中飲用熔化的銅汁。』於是他觀察地獄，到處都看不見；又觀察人間、傍生（畜生）、鬼趣，都看不見。就觀察天上，才看見他轉生在四天王宮，並且在佛陀那裡證得了初果。看見后，他微笑，說道：『佛陀、佛法、僧伽真是清凈微妙，不可思議。如此極重的罪業，會墮入地獄；又有殊勝的功德，能轉生到天上。』那位行水的人問尊者說：『鄔波馱耶死了，您作為上座，為什麼歡喜微笑呢？』他回答說：

【English Translation】 English version Again, he observed the hells and saw him in the Avīci (無間) Hell [the hell of incessant suffering]. At that time, the disciples together had this thought: 'When my Upādhyāya (鄔波馱耶, preceptor) was alive, he upheld the precepts, was learned, and embraced [beings] with the Dharma. What karma did he commit to fall into Avīci?' Again, upon careful observation, they saw the karma of killing his mother. Being pressed by the fierce flames of hell, he imagined it to be the bathroom he had built, and immediately cried out: 'Bathroom, bathroom! The blazing fire is burning me!' At that time, the hell-warden at the gate struck his head with a pestle and said: 'You, wretched and sinful being, this is Avīci Hell, how can you say it is a bathroom?' When his head was struck, he generated a good thought, and immediately died and was born in the Cāturmahārājika (四天王) Heaven [Heaven of the Four Great Kings]. Generally, those born in the heavens have three thoughts: Where did I come from? Where am I born now? And what karma caused this? When he had these thoughts, he saw that he had died from Avīci Hell and was born in the Cāturmahārājika Heaven, due to the merit of building a bathroom for the Bhikshus (苾芻, monks) to bathe in, he was born in this heaven. At that time, the Deva (天子, god) again thought: 'It is because of the World-Honored One's (世尊, Shakyamuni Buddha) skillful means that I was born in heaven. I should not stay here, I must go to the World-Honored One to repay this kindness.' Having arrived at the Buddha's place, he heard the wonderful Dharma and attained the first fruit [of Stream-entry, Sotāpanna (須陀洹)]. After attaining the vision of truth, he returned to his heavenly palace. At that time, his chief disciple, an Arhat (阿羅漢, enlightened being), was sitting in the seat of honor when the assembly was about to eat. His junior disciple was serving water to the Sangha (僧伽, monastic community). At that time, the senior monk received water in his bowl, touched the water with his finger, and felt that the water was extremely cold. He then thought: 'I am now drinking this cold water here, while my Upādhyāya is drinking molten copper in hell.' He then observed the hells, but could not see him anywhere; he also observed the human realm, the realm of animals [Tiryagyoni (傍生)], and the realm of ghosts [Preta (鬼趣)], but could not see him anywhere. He then observed the heavens and saw that he was born in the Cāturmahārājika Heaven and had attained the first fruit at the Buddha's place. Seeing this, he smiled and said: 'The Buddha, the Dharma, and the Sangha are truly pure and wonderful, inconceivable. Such heavy karma leads to hell; yet with superior merit, one can be born in heaven.' The water-server asked the Venerable One: 'Upādhyāya is dead, and you, as the senior monk, are smiling with joy?' He replied:

具壽！汝今所問，非正是時；若僧伽集時，可問斯事，當爲汝說。」

後於異時，苾芻僧伽集。其小同學眾中問曰：「大德！前是何事，歡喜為笑耶？為見鄔波馱耶死，得為上座故，歡喜笑耶？」於時眾首對於僧伽廣如上說，時諸弟子皆大歡喜，咸稱：「佛法僧寶是大勝利，我鄔波馱耶造斯罪業而得生天。」殺父準斯犯逆，廣說如前。

爾時佛在室羅筏城逝多林中為王說法，其勝光王證見諦已，於時有八萬天眾俱時同證，並有無量百千梵志婆羅門居士等。爾時勝光大王擊鼓宣令曰：「於我國界住者，不應賊盜。若犯盜者，當科死罪。被盜之人，我自出物以酬其直。」爾時世尊復說《少年經》調伏王已，其王又擊鼓宣令告言：「於我國境不得賊盜。若犯者，當科死罪。被盜物家，我以庫藏物還。」其時摩揭陀國有賊，來向憍薩羅國兩國界中，商人來去皆被劫物。時摩揭陀國商人共往憍薩羅國，各相謂曰：「此兩界中多有劫賊，又多索稅直。」於時商人多並卻回，少分前去，至於中路群賊競出，速疾劫奪。其商人等，或有被殺、或有舍財而走。于商人內，有阿羅漢，見此事已諦思惟頃，不覺被賊斷其命根。商人散走而得免者，以泥塗身號啼叫聲，往勝光王所，合掌白王：「我等於王國界興易，今被賊劫。」時

【現代漢語翻譯】現代漢語譯本：具壽（Ayasma，尊敬者）！你現在所問的，時機並不恰當；如果僧團集會時，你可以問這件事，到時會為你解答。" 後來在其他時候，比丘僧團集會。其中一個小沙彌在眾人中問道：『大德（Bhante，尊者）！之前是什麼事，讓大家歡喜而笑呢？是因為看到鄔波馱耶（Upadhyaya，親教師）去世，得以成為上座（Thera，長老）的緣故，才歡喜而笑嗎？』當時眾首（長老）面對僧團，詳細地像上面所說的那樣解釋。當時眾弟子都非常歡喜，都稱讚說：『佛法僧寶真是巨大的勝利，我們的鄔波馱耶造了這樣的罪業卻能得以往生天界。』殺父的罪過也與此類似，犯逆的罪過，也像前面所說的那樣詳細解釋。當時佛陀在室羅筏城（Sravasti）的逝多林（Jetavana）中為勝光王（King Pasenadi）說法，勝光王證悟真諦后，當時有八萬天眾同時證悟，還有無數百千梵志（Brahmins，婆羅門）、婆羅門（Brahmins）、居士（householders）等。當時勝光大王擊鼓宣令說：『凡是在我國境內居住的人，都不應該偷盜。如果犯盜竊罪，應當判處死刑。被盜的人，我親自拿出財物來補償他們的損失。』當時世尊又說了《少年經》（Kumara Sutta）來調伏國王后，國王又擊鼓宣令說：『在我國境內不得偷盜。如果犯盜竊罪，應當判處死刑。被盜物品的家庭，我用國庫中的財物來償還。』當時摩揭陀國（Magadha）有盜賊，來到憍薩羅國（Kosala）兩國交界的地方，商人來往都被劫掠財物。當時摩揭陀國的商人一起前往憍薩羅國，互相說道：『這兩國交界的地方有很多劫賊，而且還要索取很多稅費。』當時商人大多都一起返回，只有少部分人繼續前進，走到半路時，一群盜賊競相而出，迅速地劫奪財物。那些商人，有的被殺害、有的捨棄財物而逃走。在商人中，有一位阿羅漢（Arhat，已證悟者），看到這件事後仔細思惟，不知不覺被盜賊斷送了性命。商人四散逃走而得以倖免的人，用泥土塗抹身體，號啕大哭，前往勝光王那裡，合掌稟告國王：『我們在王國境內做買賣，現在被盜賊劫掠了。』當時

【English Translation】 English version: 'Ayasma (Reverend)! The question you are asking now is not the right time; if the Sangha (community) gathers, you can ask about this matter, and it will be explained to you then.' Later, at another time, the Bhikkhu (monk) Sangha gathered. Among the assembly, a young novice asked: 'Bhante (Venerable)! What was the matter before that made everyone happy and laugh? Was it because they saw Upadhyaya (preceptor) die and were happy and laughing because they could become Thera (elder)?' At that time, the leader of the assembly explained to the Sangha in detail as described above. At that time, all the disciples were very happy and praised: 'The Buddha, Dharma, and Sangha are truly a great victory; our Upadhyaya committed such evil deeds and was able to be reborn in the heavens.' The sin of killing one's father is similar to this, and the sin of rebellion is explained in detail as before. At that time, the Buddha was in Jetavana (Jetavana Grove) in Sravasti (Sravasti) preaching to King Pasenadi (King Pasenadi of Kosala). After King Pasenadi realized the truth, eighty thousand devas (devas, gods) simultaneously attained realization, along with countless hundreds of thousands of Brahmins (Brahmins), and householders. At that time, King Pasenadi beat the drum and proclaimed: 'Those who live within my kingdom should not steal. If anyone commits theft, they shall be sentenced to death. Those who are robbed, I will personally provide goods to compensate for their losses.' At that time, the World Honored One (Buddha) again spoke the Kumara Sutta (Discourse to a Young Man) to subdue the king, and the king again beat the drum and proclaimed: 'No one shall steal within my kingdom. If anyone commits theft, they shall be sentenced to death. The families whose goods are stolen, I will repay with goods from the treasury.' At that time, there were thieves from Magadha (Magadha) who came to the border between the two countries of Kosala (Kosala), and merchants traveling back and forth were robbed of their goods. At that time, the merchants of Magadha went together to Kosala and said to each other: 'There are many robbers in the border area between these two countries, and they also demand many taxes.' At that time, most of the merchants returned together, and only a few continued to move forward. When they reached the middle of the road, a group of thieves rushed out and quickly robbed them of their goods. Some of the merchants were killed, and some abandoned their property and fled. Among the merchants, there was an Arhat (Arhat, enlightened one) who, after seeing this incident, pondered it carefully and unknowingly had his life taken by the thieves. The merchants scattered and fled, and those who escaped smeared mud on their bodies, wailed, and went to King Pasenadi, clasped their hands together, and reported to the king: 'We were trading within the kingdom and have now been robbed by thieves.' At that time

王問曰：「在何方所？」白言：「于某方所。」其王命大將名毗樓盧澤迦樓賴吒，令速往彼捉賊將來。大臣依命，將四種兵往捉。時諸賊等在叢林中，無畏而住不著衣甲，正分所得財物。毗樓盧澤迦樓賴吒令其四兵圍賊，四面一時擊鼓吹螺。其賊驚怕，棄物而走，或有被殺、或有捉獲。時大將軍得所劫之物並獲賊等，同詣王所，白大王曰：「此等是賊並物，今已捉獲。」王告賊曰：「我先擊鼓宣令：『於我國中不得行盜。若有犯者，當害其命。被劫之家，我庫藏中出物酬直。』」賊白王曰：「我亦聞王擊鼓宣令；為貪財物，違命去盜。」王曰：「汝等劫人，何故害命？」白言：「為欲令前人恐怕故。」王告言：「汝等令他恐怕；我今與汝未曾見事，遣汝恐怕。」王敕大臣：「將此賊殺斷。」其臣領賊，於四衢道告眾人曰：「此是劫賊，欲將殺去。」將行之時，一賊逃走得脫，往逝多林，至一苾芻所白言：「聖者！我欲出家。」時彼苾芻即與出家及以近圓。諸餘賊等，並被王殺。後於異時，諸苾芻等往尸林處。賊出家者亦來林間，見王殺賊，眼中淚出。余苾芻見，各相謂曰：「此初出家苾芻極有信心，見斯死者眼中流淚。」見苾芻贊，便即放聲號啕大哭。苾芻問曰：「何故高聲大哭？」答曰：「此是我父，此是我兄及以

【現代漢語翻譯】現代漢語譯本國王問道：『他們在什麼地方？』回答說：『在某個地方。』國王命令一位名叫毗樓盧澤迦樓賴吒（Virulhaka-raudra，大將名）的大將，命令他迅速前去捉拿盜賊。大臣遵照命令，帶領四種軍隊前去捉拿。當時，盜賊們在叢林中，無所畏懼地住著，沒有穿戴盔甲，正在瓜分搶來的財物。毗樓盧澤迦樓賴吒命令他的四種軍隊包圍盜賊，四面同時擊鼓吹螺。盜賊們驚慌害怕，丟棄財物逃跑，有的被殺，有的被捉獲。當時，大將軍得到搶劫來的財物，並捉獲盜賊，一同前往國王那裡，稟告大王說：『這些人是盜賊和贓物，現在已經捉拿歸案。』國王告訴盜賊們說：『我先前擊鼓宣告：』在我國中不得進行盜竊。如果有人違反，將處以死刑。被搶劫的家庭，我從國庫中拿出財物進行補償。『』盜賊稟告國王說：『我們也聽到國王擊鼓宣告；因為貪圖財物，違背命令去盜竊。』國王說：『你們搶劫別人，為什麼還要殺人？』回答說：『爲了讓前面的人感到害怕。』國王告誡說：『你們讓別人感到害怕；我現在給你們一件你們從未見過的事情，讓你們感到害怕。』國王命令大臣：『將這些盜賊處死。』大臣帶領盜賊，在四通八達的道路上告訴眾人說：『這些人是強盜，要被處死了。』在行刑的時候，一個盜賊逃脫了，前往逝多林（Jetavana，祇園精舍），到一位比丘（bhiksu，出家人）那裡說：『聖者！我想要出家。』當時那位比丘就給他剃度出家，並授予具足戒。其餘的盜賊，都被國王處死了。後來在其他時候，眾比丘前往尸林（墳場）。那個出家的盜賊也來到林間，看見國王殺賊，眼中流出眼淚。其他比丘看見，互相說道：『這位剛出家的比丘非常有信心，看見死者眼中流淚。』被看見的比丘讚歎，便放聲大哭。比丘問道：『為什麼高聲大哭？』回答說：『這是我的父親，這是我的哥哥以及』

【English Translation】 English version The king asked: 'Where are they located?' He replied: 'In a certain place.' The king commanded a great general named Virulhaka-raudra (name of a general), ordering him to quickly go and capture the thieves. The minister, following the command, led four types of troops to capture them. At that time, the thieves were in the jungle, dwelling fearlessly without wearing armor, and were dividing the stolen goods. Virulhaka-raudra ordered his four types of troops to surround the thieves, and they simultaneously beat drums and blew conches on all four sides. The thieves were startled and frightened, abandoning the goods and fleeing; some were killed, and some were captured. At that time, the great general obtained the stolen goods and captured the thieves, and together they went to the king, reporting to the great king: 'These are the thieves and the stolen goods, and they have now been apprehended.' The king told the thieves: 'I previously beat the drum and proclaimed: 'In my kingdom, no one is allowed to commit theft. If anyone violates this, they will be put to death. The robbed families will be compensated with goods from my treasury.'' The thieves reported to the king: 'We also heard the king beat the drum and proclaim; because of greed for wealth, we disobeyed the order and went to steal.' The king said: 'You rob people, why do you also kill them?' They replied: 'In order to make the people ahead afraid.' The king admonished them: 'You make others afraid; now I will give you something you have never seen before, to make you afraid.' The king ordered the minister: 'Have these thieves executed.' The minister led the thieves, and in the crossroads, he told the crowd: 'These are robbers, and they are about to be executed.' As they were proceeding, one thief escaped and fled to Jetavana (Grdens of Jeta), where he went to a bhiksu (monk) and said: 'Venerable one! I wish to become a monk.' At that time, that bhiksu immediately ordained him and gave him the full precepts. The remaining thieves were all executed by the king. Later, at another time, the bhiksus went to the charnel ground (cemetery). The thief who had become a monk also came to the forest and saw the king killing the thieves, and tears flowed from his eyes. The other bhiksus saw this and said to each other: 'This newly ordained bhiksu has great faith, seeing the dead and shedding tears.' The bhiksu who was seen being praised then burst into loud wails. The bhiksu asked: 'Why are you crying so loudly?' He replied: 'This is my father, this is my brother, and'

弟等。」又問：「此之賊等曾殺羅漢。汝豈殺耶？」答曰：「曾殺。」時諸苾芻以緣白佛。佛言：「若殺阿羅漢者，是斷福田犯逆，亦壞我法，應須滅擯，驅令歸俗。汝等苾芻！若有人來求出家者，苾芻應問：『汝不殺阿羅漢不？』若不問者，得越法罪。」

具壽鄔波離白佛言：「若復有人，先曾出家，破壞僧伽，於後更來求出家者，應與出家不？」佛言：「不應。」佛告鄔波離：「從今已去，若有人來欲出家者，苾芻應問：『汝曾破僧伽不？』若非，應度。若不問者，得越法罪。」

又白佛言：「若復有人，于佛世尊起惡逆心出佛身血。其人志求于佛法僧，心樂出家修持梵行者。有如是者，應與度不？」佛言：「不應。若有人來求出家者，苾芻應問：『汝非噁心出佛身血不？』若非，應度。若不問者，得越法罪。」

又白佛言：「若復有人，先曾出家，於四波羅市迦法中隨犯其一，便即歸俗。復于善法，心樂出家。應度以不？」佛言：「不應。若有人來求出家者，苾芻應問：『汝曾犯四重不？』若不問者，得越法罪。」

佛在室羅筏城逝多林給孤獨園。佛告諸苾芻：「若有苾芻作不見舉，因即歸俗。還來出家及受近圓，受近圓已還造諸罪，不肯發露、我不見罪。若如是者，僧伽應與滅擯。

【現代漢語翻譯】現代漢語譯本：『弟子們。』又問：『這些盜賊曾經殺害阿羅漢（Arhat，已證悟的人）。你們殺過嗎？』回答說：『殺過。』當時眾比丘（Bhiksu，佛教僧侶）將此事稟告佛陀。佛陀說：『如果殺害阿羅漢，就是斷絕福田，犯下逆罪，也破壞我的教法，應當滅擯（驅逐），令其還俗。你們這些比丘！如果有人來請求出家，比丘應當問：『你沒有殺害阿羅漢吧？』如果不問，就犯了越法罪。』具壽鄔波離（Upali，佛陀的弟子）稟告佛陀說：『如果有人，先前曾經出家，破壞僧伽（Samgha，僧團），之後又來請求出家，應當允許他出家嗎？』佛陀說：『不應當。』佛陀告訴鄔波離：『從今以後，如果有人來想要出家，比丘應當問：『你曾經破壞僧伽嗎？』如果不是，就應當度化。如果不問，就犯了越法罪。』又稟告佛陀說：『如果有人，對佛世尊（Buddha，覺悟者）生起惡逆之心，使佛陀身體出血。這個人志求佛法僧（Buddha-Dharma-Samgha，佛教三寶），內心喜歡出家修行梵行（Brahmacarya，清凈的行為），對於這樣的人，應當度化嗎？』佛陀說：『不應當。如果有人來請求出家，比丘應當問：『你沒有惡意使佛陀身體出血吧？』如果不是，就應當度化。如果不問，就犯了越法罪。』又稟告佛陀說：『如果有人，先前曾經出家，在四波羅夷法（Parajika，四種根本戒律）中隨便犯了其中一條，就立即還俗。後來對於善法，內心喜歡出家。應當度化嗎？』佛陀說：『不應當。如果有人來請求出家，比丘應當問：『你曾經犯四重罪嗎？』如果不問，就犯了越法罪。』佛陀在室羅筏城（Sravasti）逝多林給孤獨園（Jetavana Anathapindika-arama）中。佛陀告訴眾比丘：『如果有比丘做了不見舉（不見罪的羯磨），因此就還俗。之後又來出家以及受近圓戒（Upasampada，比丘戒），受戒之後又造作各種罪行，不肯發露（懺悔）、我不見罪。如果像這樣，僧伽應當給予滅擯。』

【English Translation】 English version: 『Disciples.』 He further asked: 『Have these thieves killed Arhats (Arhat, an enlightened being)? Did you kill any?』 They replied: 『We did.』 Then the Bhiksus (Bhiksu, Buddhist monks) reported this matter to the Buddha. The Buddha said: 『If one kills an Arhat, it is cutting off the field of merit, committing a rebellious act, and also destroying my Dharma (teachings). They should be expelled and made to return to lay life. You Bhiksus! If someone comes seeking ordination, the Bhiksu should ask: 『Have you not killed an Arhat?』 If they do not ask, they commit a transgression.』 The Venerable Upali (Upali, a disciple of the Buddha) said to the Buddha: 『If someone previously ordained, destroyed the Samgha (Samgha, monastic community), and later comes seeking ordination again, should they be ordained?』 The Buddha said: 『They should not.』 The Buddha told Upali: 『From now on, if someone comes wanting to be ordained, the Bhiksu should ask: 『Have you destroyed the Samgha?』 If not, they should be ordained. If they do not ask, they commit a transgression.』 He further said to the Buddha: 『If someone, towards the Buddha, the World Honored One (Buddha, the awakened one), harbors malicious intent and causes the Buddha's body to bleed. If that person aspires to the Buddha, Dharma, and Samgha (Buddha-Dharma-Samgha, the Triple Gem of Buddhism), and delights in renouncing the household life to cultivate the Brahmacarya (Brahmacarya, pure conduct), should such a person be ordained?』 The Buddha said: 『They should not. If someone comes seeking ordination, the Bhiksu should ask: 『Have you not maliciously caused the Buddha's body to bleed?』 If not, they should be ordained. If they do not ask, they commit a transgression.』 He further said to the Buddha: 『If someone previously ordained, violates any one of the four Parajikas (Parajika, four fundamental precepts), and immediately returns to lay life. Later, they delight in renouncing the household life for the sake of good Dharma. Should they be ordained?』 The Buddha said: 『They should not. If someone comes seeking ordination, the Bhiksu should ask: 『Have you committed any of the four major offenses?』 If they do not ask, they commit a transgression.』 The Buddha was in the Jeta Grove at Anathapindika's Park (Jetavana Anathapindika-arama) in Sravasti (Sravasti). The Buddha told the Bhiksus: 『If a Bhiksu commits an act requiring suspension (karma for unseen offense), and therefore returns to lay life. Then they come back to be ordained and receive the full ordination (Upasampada, full ordination as a Bhiksu), and after receiving ordination, they commit various offenses, refusing to confess (repent), and I do not see the offense. If this is the case, the Samgha should expel them.』

」佛言：「若近圓已，苾芻不懺、不捨惡見。眾作舉已，便即歸俗。來求出家，不捨本見，當須滅擯。」

佛在室羅筏城逝多林給孤獨園。六眾苾芻所度弟子，未知六眾性行，依止而住；知惡性已皆悉舍之，余處依止，所作事業三時請問。於時六眾苾芻共相謂曰：「此諸黑缽生，奪我等所度弟子；若更度者，應度如是色類。」後於異時，鄔波難陀乃見一人無手，告曰：「賢首！汝今何故而不出家？」答曰：「誰能度我無手之人？」鄔波難陀言：「世尊教法慈悲寬恕。我當度之。」及受近圓經三五日，所是威儀啖食等事皆悉教訖，即便報曰：「汝可不聞鹿不養鹿。室羅伐城甚大寬廣，汝應往彼乞食自供。」弟子報曰：「我今如是，云何乞食？」鄔波難陀告言：「具壽！我當教汝。」便即爲著所有三衣，皆與繩系，以缽袋盛繫於左臂，錫杖繫於右臂，即入室羅筏城。時有一女，捶胸唱言：「誰作如是非法毒害，截此苾芻雙手？」苾芻告言：「姊妹！我在俗時被他截手，非出家后。」報言：「誰度？」苾芻報曰：「我鄔波馱耶鄔波難陀。」鄔波斯迦曰：「除彼六眾惡行無恥，誰能度此如是之人。」時諸苾芻以緣白佛。佛言：「諸苾芻！所有過失，斯由度此不完具者。何等名為不完具者？所謂無手、無指、無足、缺唇、

【現代漢語翻譯】現代漢語譯本：佛說：『如果已經受過具足戒的比丘不懺悔，不捨棄邪惡的見解，僧團已經作出羯磨（舉罪），他就應該還俗。如果他來請求再次出家，但不捨棄原先的邪見，就應當被永久驅逐。』

佛陀在室羅筏城（Śrāvastī，古印度城市名，意為『豐德』或『聞者眾多』）的逝多林給孤獨園（Jetavana Anāthapiṇḍika-ārāma，祇園精舍）時。六群比丘（六眾苾芻）所度的弟子，不知道六群比丘的品性和行為，依止他們而住；知道他們的惡劣品性后，都捨棄他們，到其他地方依止，所做的事情都按時請問。當時，六群比丘互相說道：『這些黑缽（形容新出家的比丘）搶奪了我們所度的弟子；如果再有人來出家，應該度像這樣的人。』

後來，在不同的時間，鄔波難陀（Upananda，六群比丘之一）看見一個沒有手的人，告訴他說：『賢首（對出家人的尊稱）！你為什麼不出家呢？』那人回答說：『誰能度我這個沒有手的人呢？』鄔波難陀說：『世尊的教法慈悲寬恕。我應當度你。』於是為他授了具足戒，經過三五天，所有關於威儀、飲食等事情都教導完畢，就告訴他說：『你難道沒聽說過鹿不養鹿嗎？室羅筏城非常大而寬廣，你應該到那裡乞食自給。』弟子回答說：『我現在這樣，怎麼乞食呢？』鄔波難陀告訴他說：『具壽（對出家人的尊稱）！我應當教你。』於是就為他穿上所有的三衣，都用繩子繫住，用缽袋盛著缽繫在左臂上，錫杖繫在右臂上，就進入室羅筏城。當時，有一個女子，捶胸哭喊道：『是誰作了這樣非法的毒害，截斷了這個比丘的雙手？』比丘告訴她說：『姊妹！我在俗家的時候被別人截斷了手，不是出家以後。』那女子問道：『是誰度的你？』比丘回答說：『我的鄔波馱耶（Upadhyaya，親教師）是鄔波難陀。』鄔波斯迦（Upasika，女居士）說：『除了那六群比丘的惡行，誰能度這樣的人呢？』當時，眾比丘將此事稟告了佛陀。佛說：『諸位比丘！所有這些過失，都是由於度了這些不具足的人。什麼叫做不具足的人呢？就是沒有手、沒有手指、沒有腳、缺嘴唇、』

【English Translation】 English version: The Buddha said, 'If a Bhikshu (monk) who has received full ordination does not repent and does not abandon his evil views, and the Sangha (community) has already performed the Karma (act of censure), then he should return to lay life. If he comes to request ordination again, but does not abandon his original evil views, he should be permanently expelled.'

The Buddha was in the Jetavana Anāthapiṇḍika-ārāma (Jeta Grove) in Śrāvastī (an ancient Indian city, meaning 'abundance of merit' or 'many listeners'). The disciples ordained by the Group of Six Bhikshus (six monks) did not know the character and behavior of the Group of Six, and lived relying on them; after learning of their evil character, they all abandoned them and relied on other places, asking about their affairs at the proper times. At that time, the Group of Six Bhikshus said to each other, 'These black bowls (a term for newly ordained monks) are snatching away the disciples we have ordained; if anyone else comes to be ordained, we should ordain someone like this.'

Later, at a different time, Upananda (one of the Group of Six Bhikshus) saw a man without hands and said to him, 'Worthy one! Why don't you become a monk?' The man replied, 'Who can ordain me, a man without hands?' Upananda said, 'The Buddha's teachings are compassionate and forgiving. I shall ordain you.' So he gave him full ordination, and after three to five days, all matters concerning deportment, eating, and so on were taught, and then he told him, 'Haven't you heard that deer do not raise deer? Śrāvastī is very large and wide, you should go there to beg for food to support yourself.' The disciple replied, 'How can I beg for food as I am now?' Upananda told him, 'Reverend one! I shall teach you.' So he put all three robes on him, tied them with ropes, put the bowl in a bowl bag and tied it to his left arm, and tied the Khakkhara (begging staff) to his right arm, and then he entered Śrāvastī. At that time, a woman beat her chest and cried out, 'Who has committed such an unlawful and poisonous act, cutting off this Bhikshu's hands?' The Bhikshu told her, 'Sister! My hands were cut off by others when I was a layman, not after I became a monk.' The woman asked, 'Who ordained you?' The Bhikshu replied, 'My Upadhyaya (preceptor) is Upananda.' The Upasika (female lay devotee) said, 'Who but the evil-doing Group of Six Bhikshus would ordain such a person?' At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 'All these faults are due to ordaining these incomplete people. What are called incomplete people? That is, those without hands, without fingers, without feet, with cleft lips,'

無唇，及以諸根不具，皆悉不應。若度此類，得越法罪。若被杖者、若身形斑白、太老、大少。」佛言：「並不應度，一切穢污僧伽臥具咸不應與。又跛足綠眼，及以無目、曲腰侏儒、項有癭者、啞聾水病，如是等類皆不應度。若度者，得越法罪。又淫慾過度，被女所傷；因重所傷，涉路而損，大小便痢不能禁制，如斯等類亦不應度。若度者，得越法罪。」又白佛言：「有癬疥、瘡癩、瘺疬、乾癬、濕癬、瘦病、患嗽、上氣、燋渴、瘧病、癲狂、痃癖、痔病等。」佛言：「不應度。若度得，越法罪。」

根本說一切有部毗奈耶出家事卷第四

【現代漢語翻譯】現代漢語譯本：『無唇，以及諸根不具的人，都不應該度化出家。如果度化這類人，會犯越法罪。如果有人遭受杖刑、或者身形斑白、太老、太小。』佛說：『都不應該度化，一切污穢僧伽臥具的人都不應該給與。還有跛足、綠眼，以及沒有眼睛、彎腰駝背、身材矮小、脖子上有癭的人、啞巴、聾子、患有水腫病的人，像這些種類的人都不應該度化。如果度化了，會犯越法罪。還有淫慾過度，被女人所傷；因為重物所傷，在路上受傷，大小便失禁，像這些種類的人也不應該度化。如果度化了，會犯越法罪。』又稟告佛說：『有癬疥（面板病），瘡癩（麻風病），瘺疬（淋巴結核），乾癬（牛皮癬），濕癬（濕疹），瘦病（消瘦），患咳嗽，上氣（呼吸困難），焦渴（極度口渴），瘧疾（瘧疾），癲狂（精神錯亂），痃癖（腹部腫塊），痔瘡（痔瘡）等。』佛說：『不應該度化。如果度化了，會犯越法罪。』出自《根本說一切有部毗奈耶出家事卷第四》

【English Translation】 English version: 『Those without lips, and those with incomplete faculties, should not be ordained. If such individuals are ordained, one incurs a transgression of the law. Those who have been flogged, or those with white hair, too old, or too young.』 The Buddha said, 『They should not be ordained, and those who defile the Sangha's bedding should not be given anything. Also, those who are lame, with green eyes, and those without eyes, hunchbacked, dwarfish, with goiters on their necks, mute, deaf, suffering from dropsy, such individuals should not be ordained. If they are ordained, one incurs a transgression of the law. Also, those who are excessively lustful, injured by women; injured by heavy objects, harmed on the road, unable to control urination or defecation, such individuals should also not be ordained. If they are ordained, one incurs a transgression of the law.』 Furthermore, they reported to the Buddha, 『Those with tinea (skin disease), leprosy (Hansen's disease), scrofula (lymph node tuberculosis), dry tinea (psoriasis), wet tinea (eczema), wasting disease (emaciation), suffering from coughs, dyspnea (shortness of breath), parched throat (extreme thirst), malaria (malaria), epilepsy (seizures), abdominal masses (abdominal lumps), hemorrhoids (hemorrhoids), etc.』 The Buddha said, 『They should not be ordained. If they are ordained, one incurs a transgression of the law.』 From the Mūlasarvāstivāda Vinaya, Pravrajyāvastu, Volume 4