T23n1447_根本說一切有部毗奈耶皮革事
大正藏第 23 冊 No. 1447 根本說一切有部毗奈耶皮革事
No. 1447
根本說一切有部毗奈耶皮革事捲上
大唐三藏義凈奉 制譯
爾時薄伽梵在室羅筏城逝多林給孤獨園。時婆索迦聚落，彼有長者名曰力軍，財如毗沙門天王，娶妻經久一無子息，便生愁念：「我今大富多有珍財，了無子息，一朝身死，以無後嗣，財物沒官。」親識知聞，咸來慰問：「何故如斯愁惱而住？」答曰：「我無男女，恐身死後財物入官，是故憂耳。」諸親報曰：「應可祈請神祇，當得男女。」即便答曰：「若如是者，我當求請。」為求子故，即便祈請大自在天、四大海神、毗沙門天、帝釋、梵王，諸天神等悉皆祈請求其男女，諸園林神、曠野等神、四衢道神、受祭神、同生神、同法神，常隨神等，悉皆求之。諸人見彼祈請眾神，尚無男女，咸作是言：「若求天神，得男女者，世間諸人，求者皆得，便滿千子，如轉輪王，等無有異。」然由三事現前，方有男女。云何為三？所為父母要有欲心和合一處、母月期至、中有現前，具此諸緣，方有子息。然彼長者，為求男女祈請不息。後於異時，有一薩埵余處命終，遂便托娠于長者妻腹。有智女人善知五事。云何為五？一、知男子有染心無染心
【現代漢語翻譯】 現代漢語譯本 大正藏第 23 冊 No. 1447 根本說一切有部毗奈耶皮革事
No. 1447
根本說一切有部毗奈耶皮革事捲上
大唐三藏義凈奉 制譯
爾時薄伽梵（Bhagavan，世尊）在室羅筏城（Śrāvastī）逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時婆索迦（Bhāsaka）聚落，那裡有一位長者名叫力軍（Balasena），財富如同毗沙門天王（Vaiśravaṇa），娶妻很久都沒有子息，便產生了憂愁的念頭：『我現在非常富有，擁有很多珍寶，卻沒有子嗣，一旦身死，因為沒有後代，財產就會被沒收充公。』親戚朋友知道后，都來慰問：『為什麼如此憂愁煩惱？』他回答說：『我沒有子女，擔心死後財產被沒收，所以憂愁。』親戚朋友們說：『應該祈求神祇，就能得到子女。』他立刻回答說：『如果這樣，我就去祈求。』爲了求子，他便祈求大自在天（Maheśvara）、四大海神、毗沙門天（Vaiśravaṇa）、帝釋（Indra）、梵王（Brahmā）等諸天神，祈求他們賜予子女，還有園林神、曠野神等、四衢道神、受祭神、同生神、同法神、常隨神等，都一一祈求。人們看到他祈求眾神，卻仍然沒有子女，都說：『如果祈求天神就能得到子女，世間上所有祈求的人，都能如願以償，生滿一千個兒子，像轉輪王（cakravartin）一樣，沒有任何區別了。』然而，只有三種條件同時具備，才會有子女。哪三種呢？父母要有性慾，並且結合在一起；母親的月經週期到來；中有（antarābhava，中陰身）出現。具備這些條件，才會有子息。然而那位長者，爲了求子，不停地祈求。後來在其他地方，有一個薩埵（sattva，有情）壽命終結，於是就投胎到長者妻子的腹中。有智慧的女人，善於瞭解五件事。哪五件呢？一、知道男子有染心還是沒有染心。
【English Translation】 English version Taisho Tripitaka Volume 23 No. 1447 Mūlasarvāstivāda-vinaya-vastu Leather Matters
No. 1447
Mūlasarvāstivāda-vinaya-vastu Leather Matters, Volume 1
Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty
At one time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jeta Grove, Anathapindika's Park in Śrāvastī (Śrāvastī). At that time, in the village of Bhāsaka (Bhāsaka), there was a wealthy man named Balasena (Balasena), whose wealth was like that of the Heavenly King Vaiśravaṇa (Vaiśravaṇa). He had been married for a long time without any children, and he became worried, thinking: 'I am now very rich and have many treasures, but I have no offspring. If I die one day, my property will be confiscated because I have no descendants.' Relatives and friends, hearing of this, came to comfort him, saying: 'Why are you so worried and troubled?' He replied: 'I have no children, and I am worried that my property will be confiscated after my death, so I am worried.' The relatives and friends said: 'You should pray to the deities, and you will have children.' He immediately replied: 'If that is the case, I will pray.' In order to seek a child, he prayed to Maheśvara (Maheśvara), the Four Great Sea Gods, Vaiśravaṇa (Vaiśravaṇa), Indra (Indra), Brahmā (Brahmā), and all the other gods, asking them to grant him children. He also prayed to the gods of the gardens, the gods of the wilderness, the gods of the crossroads, the gods who receive offerings, the gods born together, the gods of the same Dharma, the gods who always accompany him, and so on. People saw him praying to the gods, but he still had no children, and they said: 'If praying to the gods could bring children, then everyone in the world who prayed would get what they wanted, and they would have a thousand sons, like a cakravartin (cakravartin), without any difference.' However, only when three conditions are present at the same time can there be children. What are the three? The parents must have sexual desire and be together; the mother's menstrual cycle must arrive; and the antarābhava (antarābhava, the intermediate state being) must appear. With these conditions, there will be offspring. However, that wealthy man, in order to seek a child, prayed incessantly. Later, in another place, a sattva (sattva, sentient being) died, and then took conception in the womb of the wealthy man's wife. A wise woman is good at understanding five things. What are the five? First, knowing whether a man has defiled mind or not.
；二、知時知節；三、知得娠；四、知從彼男得娠；五、知是男女，若是男時胎在右邊，女在左邊。其長者妻既得娠已，生大歡喜，報其夫曰：「賢首！仁今知不？我已有子，今在右邊，必知是男。」長者聞已，甚大歡喜，便舉右手，仰面而笑，作如是語：「我于多時，祈請天神，求覓男女，助我家事，代我劬勞。我所不及，當爲我作，子孫昌延，得長久住。我若死後，為我追福稱我名字，當愿我父生於善處。」既知有子，即令安置在高樓上，任情遊戲，寒時進火，熱時招涼，飲食知時，宜食給與。六時相順者依時而進，悉皆如法。嚴身瓔珞，一如天女游歡喜園，從床至床，從蹬至蹬，足不履地，又亦不令聞惡音聲。十月滿足，至欲生時，在於聞星下生。其子端正，令人樂見，耳上便有寶珰，珠自然而出。其父告左右曰：「汝可喚別寶之人。」既喚來已，告言：「此寶價直幾許？」答曰：「無能作價；常法無價之寶，皆作一俱胝金錢而準。」是時其子生來，已經三七日，集諸眷屬，建立名號。爾時親屬共相議曰：「欲立何名？」諸親共言：「此是聞星中生，復有寶耳珰珠莊嚴其耳，此寶價直俱胝。為斯事故。孩子可名曰聞俱胝耳。」當生之日，長者家內，婢生二子，一名曰奴，二名擁護。長者即令乳養，置八乳母看之
【現代漢語翻譯】 現代漢語譯本： 二、知道時節；三、知道已經懷孕；四、知道是從哪個男子處懷孕；五、知道是男孩還是女孩，如果是男孩，胎兒在右邊，女孩在左邊。那位長者的妻子懷孕后，非常高興，告訴她的丈夫說：『賢首（對丈夫的尊稱）！您現在知道嗎？我已經有孩子了，現在在右邊，一定知道是個男孩。』長者聽了，非常高興，便舉起右手，仰面而笑，這樣說道：『我很久以來，祈求天神，求得男孩女孩，幫助我料理家事，代替我辛勞。我所不能及的，將來為我做，子孫昌盛，得以長久居住。我如果死後，為我追薦冥福，稱念我的名字，愿我的父親生於善處。』 既然知道有了兒子，就讓人把他安置在高樓上，任他盡情玩耍，寒冷時給他取暖，炎熱時給他納涼，飲食按時供應，適合吃的就給他。六時（指晝夜六時）相順應的食物按時進獻，一切都如法進行。裝飾身體的瓔珞，就像天女在歡喜園中游玩一樣，從這張床到那張床，從這個臺階到那個臺階，腳不踩地，也不讓他聽到不好的聲音。十個月滿足，到了要生產的時候，在聞星（星名）下出生。這孩子相貌端正，令人喜愛，耳朵上便有寶珰（耳飾），寶珠自然而生。他的父親告訴左右的人說：『你們可以叫來鑑別寶物的人。』 叫來之後，告訴他們說：『這件寶物價值多少？』回答說：『無法估價；通常無法估價的寶物，都作一俱胝（古印度數量單位，相當於一千萬）金錢來衡量。』這時，他的兒子出生已經三個七天（二十一天），聚集各位親屬，為他取名字。當時親屬們共同商議說：『要取什麼名字？』各位親屬共同說：『這孩子是在聞星中出生的，又有寶耳珰珠裝飾他的耳朵，這件寶物價值俱胝。因為這個緣故，孩子可以名叫聞俱胝耳（Venerable Kotikarna）。』在他出生的那天，長者家裡，婢女生了兩個兒子，一個名叫奴（Nanda），一個名叫擁護（Upaka）。長者就讓人餵養他們，安排八個乳母照看他們。
【English Translation】 English version: Secondly, knowing the time and season; thirdly, knowing that she is pregnant; fourthly, knowing from which man she conceived; fifthly, knowing whether it is a boy or a girl. If it is a boy, the fetus is on the right side, and if it is a girl, it is on the left side. When the wife of the elder became pregnant, she was overjoyed and told her husband, 'Worthy one (addressing her husband)! Do you know now? I already have a child, and it is on the right side, so I know it must be a boy.' When the elder heard this, he was very happy, raised his right hand, looked up and laughed, and said, 'For a long time, I have been praying to the gods, seeking sons and daughters to help me with household affairs and to relieve my labor. What I cannot do, they will do for me in the future, so that my descendants will prosper and live long. If I die, they will perform meritorious deeds for me, invoke my name, and wish that my father be born in a good place.' Since he knew he had a son, he had him placed in a high tower, allowing him to play as he pleased, providing warmth in cold weather and coolness in hot weather, and providing food and drink at the right times, giving him what was suitable to eat. The foods that were in accordance with the six times (referring to the six periods of day and night) were offered at the right times, all according to the Dharma. The ornaments adorning his body were like those of a celestial maiden playing in the Garden of Delight, moving from bed to bed, from step to step, without his feet touching the ground, and he was not allowed to hear any bad sounds. After ten months, when the time for birth arrived, he was born under the star Venerable (a star name). The child was handsome and pleasing to the eye, and he had jeweled earrings (ear ornaments) on his ears, with pearls appearing naturally. His father told those around him, 'You can call someone who can identify treasures.' After they were called, he told them, 'How much is this treasure worth?' They replied, 'It is impossible to estimate; usually, treasures that cannot be estimated are valued at one kotikarna (an ancient Indian unit of measurement, equivalent to ten million) gold coins.' At this time, his son had been born for three weeks (twenty-one days), and he gathered all his relatives to give him a name. At that time, the relatives discussed together, 'What name should we give him?' The relatives said together, 'This child was born under the star Venerable, and he has jeweled earrings adorning his ears, and this treasure is worth a kotikarna. For this reason, the child can be named Venerable Kotikarna (Venerable Kotikarna).' On the day he was born, in the elder's house, a maidservant gave birth to two sons, one named Nanda (Nanda) and the other named Upaka (Upaka). The elder had them nursed and placed eight wet nurses to care for them.
：二常懷抱、二常乳食、二人洗浴、二常共遊戲作樂。此八奶母日夜供侍，常以乳酪酥及醍醐勝妙甘美飲食供給，如蓮在水，速能長大。
既長成已，即教學藝，先學文字算數，及知物價，別衣別木，別寶別象，別男別女，如是八種，悉皆明瞭。其父便為造三種堂室，謂冬、夏、秋。復作三種園苑，三種宮殿，上、中、下別。聞俱胝耳共諸婇女，往詣閣上游戲。力軍長者，所有家事農業耕墾，皆悉自作。其子見父自為農業墾耕之作，告其父曰：「云何躬自執作？」長者告曰：「我往亦如汝在閣上游戲快樂，其樂不久便盡。」子白父言：「若如是者，當賜處分，我應入海采寶。」父曰：「如人所食麻米五穀，汝所食寶我亦能辦。我之財物，終不少乏，汝何用入海？」子便三請，復白父言：「愿賜處分，放我入海。」其父不隨所請，子復白言：「許我入海。」父知子意決定不移，即放令去。是時長者于聚落中，搖鈴宣告：「在此居住之人愿聞，我子今欲入海采寶。若有人去者，在路無課，亦不輸腳，及無差科，當自辦財物。」時有五百商人，各辦米糧。於時婆羅仙長者，請五百商人，家中設食已，告諸商人曰：「如我愛子，亦如汝子。若作不善無利益事，當須勸諫，勿令作惡。」時諸商人，並皆敬諾，又告子曰：「
【現代漢語翻譯】 現代漢語譯本：兩種經常的懷抱，兩種經常的哺乳，兩個人經常的洗浴，兩個人經常一起遊戲作樂。這八個奶媽日夜供養侍候，經常用乳酪、酥油以及醍醐等殊勝甘美的飲食供給，就像蓮花在水中一樣，迅速能夠長大。
等到長大以後，就開始教他學習技藝，先學習文字算術，以及知道物品的價格，分辨衣服和樹木，分辨寶物和大象，分辨男人和女人，像這八種事物，全部都明瞭。他的父親便為他建造三種堂室，分別是冬天、夏天、秋天居住的。又建造三種園苑，三種宮殿，分為上等、中等、下等。俱胝耳（Kutichier，人名）和眾多的婇女一起，前往樓閣上游戲。力軍長者（Lijun Zhangzhe，人名）所有的家事，農業耕種，都親自去做。他的兒子看見父親親自做農業耕種的事情，告訴他的父親說：『為什麼您要親自做這些事情呢？』長者告訴他說：『我過去也像你一樣在樓閣上游戲快樂，但是那種快樂不久就結束了。』兒子對父親說：『如果這樣的話，請您允許我，我應該入海去採寶。』父親說：『像人們所吃的麻、米、五穀，你所需要的寶物我也能夠辦到。我的財物，終究不會缺少，你為什麼要入海呢？』兒子便三次請求，又對父親說：『希望您允許我，放我入海。』他的父親不同意他的請求，兒子又說：『允許我入海吧。』父親知道兒子的心意已定，無法改變，就放他去了。這時長者在村落中，搖鈴宣告：『住在這裡的人希望聽著，我的兒子現在想要入海采寶。如果有人要去的話，在路上沒有賦稅，也不用交腳錢，也沒有其他的差役，應當自己準備財物。』當時有五百個商人，各自準備米糧。這時婆羅仙長者（Poluo Xian Zhangzhe，人名），請五百個商人，在家中設宴款待之後，告訴眾商人說：『就像我愛我的兒子一樣，也像愛你們的兒子一樣。如果（他）做了不善沒有利益的事情，應當勸諫，不要讓他作惡。』當時眾商人，都恭敬地答應了，又告訴他的兒子說：『
【English Translation】 English version: Two constant embraces, two constant nursings, two people constantly bathing him, two people constantly playing and making merry together. These eight wet nurses serve and attend to him day and night, constantly providing him with superior and delicious foods such as milk curds, ghee, and clarified butter, so that he can grow quickly like a lotus in water.
Once he has grown up, they begin to teach him skills, first learning writing and arithmetic, and knowing the prices of things, distinguishing clothes and trees, distinguishing treasures and elephants, distinguishing men and women, all eight of these things he understands clearly. His father then builds three kinds of halls for him, namely for winter, summer, and autumn. He also builds three kinds of gardens, three kinds of palaces, divided into upper, middle, and lower levels. Kutichier (俱胝耳, a name) goes to the pavilion to play with the many concubines. Lijun Zhangzhe (力軍長者, a name) personally takes care of all the family affairs and agricultural cultivation. His son sees his father personally doing the work of agricultural cultivation and says to his father, 'Why do you personally do these things?' The elder tells him, 'I used to be like you, playing happily in the pavilion, but that happiness did not last long.' The son says to his father, 'If that is the case, please grant me permission, I should go to the sea to collect treasures.' The father says, 'Like the hemp, rice, and five grains that people eat, I can also provide the treasures that you need. My wealth will never be lacking, why do you need to go to the sea?' The son then pleads three times, and says to his father, 'I hope you will grant me permission and let me go to the sea.' His father does not grant his request, and the son says again, 'Allow me to go to the sea.' The father knows that his son's mind is made up and cannot be changed, so he lets him go. At this time, the elder rings a bell in the village and announces, 'People living here, I hope you will listen, my son now wants to go to the sea to collect treasures. If anyone wants to go, there will be no taxes on the road, no foot money to pay, and no other corvée labor, you should prepare your own belongings.' At that time, there were five hundred merchants, each preparing rice and grain. At this time, Poluo Xian Zhangzhe (婆羅仙長者, a name) invites the five hundred merchants, hosts a banquet in his home, and tells the merchants, 'Just as I love my son, I also love your sons. If (he) does something unkind or unprofitable, you should advise him and not let him do evil.' At that time, all the merchants respectfully agreed, and then told his son, '
汝聞我語，皆應奉行，若商人有教，亦如我言。莫在前行，亦莫在後。何以故？或有強賊、或有力弱。其勇健者，在商人前來；然力弱者，從后而來。若商主被損，商眾總損。」子聞其父說此語已，父又喚彼家生二奴：「汝等當聽！汝之二人，不得一人輒離我子。」二奴啟曰：「誠如聖言！誠如聖言！」其長者復作思惟：「欲令我子乘騎何乘？若與象馬，乘騎費糧。當與乘驢，而為輕省。」作是念已，即辦驢乘發遣，道路所須，具皆悉備。其長者子往詣母所，白言：「阿母！我今入海采寶。」時母聞已，迷悶悲啼，勸不令去，告曰：「何時更得見汝？」子生瞋故答曰：「于惡趣中相見。」母報子言：「汝所出語，極為粗穢不善，宜應悔過令罪減少。」即于母前，而便悔過。既悔過已，乘騎進發。時諸婆羅門等，為作吉祥咒愿已，即以運戴貨物，應所須者，皆悉持去。漸漸遊行，經無量聚落城邑，方至大海。即共五百商人，持五百金錢，用僱船舶及五船師：一人執柁、一人知進、一人知退、一人修補船、一人別水。既裝束已，再三祈願。於時商主長者子，擊鼓宣令，論說海中善不善事。舶發去已，便至寶所多取寶物，安穩而回，還到海岸。
爾時商主長者子，別於一方，于沙灘上居止，共二家生計算來去用度之物
{ "translations": [ "現代漢語譯本", "『你們聽了我的話，都應該遵照執行，就像商人有教導一樣，也像我說的話一樣。不要走在最前面，也不要落在最後面。』為什麼呢？因為可能有強盜，或者力量不足的人。那些勇敢強健的人，走在商人隊伍的前面；然而力量弱小的人，從後面跟隨。如果商隊首領受到損害，整個商隊都會遭受損失。』兒子聽了他父親說的這些話后，父親又叫來家裡生的兩個奴僕：『你們要聽著！你們兩個人，不能有一個人擅自離開我的兒子。』兩個奴僕回答說：『確實像您說的那樣！確實像您說的那樣！』那位長者又思考：『要讓我的兒子乘坐什麼交通工具呢？如果給他像或馬，乘坐的費用和糧草會很多。應該給他一頭驢，這樣既輕便又節省。』打定主意后，就準備好驢讓他乘坐出發，道路上需要的物品，都全部準備妥當。那位長者的兒子去到母親那裡，告訴她說：『母親！我現在要入海去採集寶物。』當時母親聽了，感到迷惘悲傷哭泣，勸阻不讓他去，告訴他說：『什麼時候才能再見到你呢？』兒子因為生氣就回答說：『在地獄惡趣中相見吧。』母親對兒子說：『你所說的話，非常粗俗惡劣不善，應該懺悔，讓罪過減少。』隨即在母親面前，就懺悔了。懺悔完畢后，就騎著驢出發了。當時各位婆羅門（Bāluómén，古代印度僧侶）等，為他念誦吉祥的咒語祝願后，就把運載貨物，以及他所需要的物品，都全部帶走了。漸漸地，經過無數的村莊和城市，才到達大海。於是和五百個商人一起，拿出五百金錢，用來僱傭船隻和五位船師：一位負責掌舵、一位知道前進、一位知道後退、一位負責修理船隻、一位負責辨別水流。準備妥當后，再三祈禱。當時商隊首領長者的兒子，擊鼓宣告，講述海中吉兇之事。船隻出發后，就到達藏寶的地方，大量獲取寶物，平安返回，回到海岸。","當時商隊首領長者的兒子，在另一邊，在沙灘上居住，和兩個家生奴僕一起計算來往花費的物品。" ], "english_translations": [ "English version", \"Having heard my words, you should all follow them, just as merchants have instructions, and just as I say. Do not go in front, nor stay behind.' Why? Because there may be strong thieves or those with little strength. Those who are brave and strong go in front of the merchants; however, those who are weak follow from behind. If the leader of the merchants is harmed, the entire group will suffer.' After the son heard these words from his father, the father called the two slaves born in his household: 'You must listen! Neither of you must leave my son.' The two slaves replied: 'Indeed, as you say! Indeed, as you say!' The elder then pondered: 'What vehicle should I have my son ride? If I give him an elephant or a horse, the cost of riding and fodder will be high. I should give him a donkey, which is both light and economical.' Having made this decision, he prepared a donkey for him to ride and set off, with all the necessary supplies for the journey. The elder's son went to his mother and said: 'Mother! I am now going to sea to collect treasures.' When his mother heard this, she felt bewildered, sad, and wept, advising him not to go, saying: 'When will I see you again?' The son, out of anger, replied: 'We will meet in the evil realms of hell.' The mother said to her son: 'The words you have spoken are extremely coarse, vile, and unkind; you should repent to reduce your sins.' Immediately in front of his mother, he repented. Having repented, he mounted the donkey and set off. At that time, the various Brahmins (Bāluómén, ancient Indian priests), after reciting auspicious mantras and offering blessings, took all the goods to be transported and the items he needed. Gradually, after passing through countless villages and cities, they finally reached the sea. Then, together with five hundred merchants, they took out five hundred gold coins to hire ships and five ship captains: one to steer, one to know the way forward, one to know the way back, one to repair the ship, and one to distinguish the water currents. Having prepared everything, they prayed again and again. At that time, the merchant leader, the elder's son, beat a drum to announce and discuss the good and bad omens in the sea. After the ships set off, they reached the treasure place, obtained a large amount of treasure, and returned safely to the shore.", "At that time, the merchant leader, the elder's son, stayed on one side, on the sandy beach, and together with the two household slaves, calculated the items used for the journey." ] }
。其長者子告自奴曰：「馱索迦！汝往看諸商人，今作何事？」奴往急看，乃見商人並皆眠臥，奴便睡眠。其長者子，後命令擁護往看商人，今作何事？時波洛迦見諸商人皆悉被辦，馱乘欲發。其馱索迦謂言：「波洛迦報。」波洛迦復謂：「馱索迦報彼商主。」是時二奴隨商人去。至天明已，二奴既不見長者子東西驅走，問諸商人曰：「長者子今何所在？」或有答言：「在前。」或言：「在後。」皆覓不見。諸商人等各相告言：「我等棄捨商主，甚為非理，急須往覓。」時諸商人，或有言：「此路極險，若覓商主，我等皆死；然而商主覓不可得。我等共為方便，若至家時父問商主，在前行者云：『商主在後。』若問在後，云：『商主在前。』然不得云：『失卻商主。』」作是語已，漸至本村。其婆羅仙長者，聞諸商人來至，歡喜前行，問諸人曰：「我子何在？」其前行者答曰：「在後。」其在後人，告言：「向前。」其婆羅仙便作是念：「此等諸人誑惑於我，我子應死為復失耶？」爾時長者無希望心，生大苦惱，親屬聚集，俱時啼泣。眾人皆往長者家，舉聲大哭。為哭多故，其長者及婦，二俱眼盲，四遠諸人皆知長者子于大海中失沒。其婆羅仙長者久持孝服，子在之日，所有鞋履衣服文書受用之具，皆悉施與村中秘祠
【現代漢語翻譯】 現代漢語譯本 這位長者之子告訴他的奴僕說：『馱索迦（奴僕的名字）！你去看那些商人，現在在做什麼？』奴僕急忙前去檢視，看見商人們都已入睡，奴僕也便睡著了。之後，長者之子命令擁護（另一位奴僕的名字）前去檢視商人們現在在做什麼？當時，波洛迦（奴僕的名字）看見商人們都已經準備妥當，馱著貨物準備出發。馱索迦（奴僕的名字）說：『波洛迦（奴僕的名字）回報。』波洛迦（奴僕的名字）又說：『馱索迦（奴僕的名字）去向商主回報。』當時，這兩個奴僕跟隨商人們離去。到了天亮，這兩個奴僕既沒有看見長者之子，又東西奔走尋找，便問商人們說：『長者之子現在在哪裡？』有人回答說：『在前面。』有人說：『在後面。』都找不到他。商人們互相告知說：『我們丟棄了商主，實在是不應該，必須趕快去尋找。』當時，商人們中有人說：『這條路極其危險，如果尋找商主，我們都會死；然而商主又無法找到。我們共同想個辦法，如果到家時父親問起商主，在前面行走的人就說：『商主在後面。』如果問在後面的人，就說：『商主在前面。』總之不能說：『失去了商主。』』說完這些話后，他們漸漸回到本村。那位婆羅仙（種姓）長者，聽說商人們回來了，歡喜地前去迎接，問眾人說：『我的兒子在哪裡？』走在前面的人回答說：『在後面。』走在後面的人說：『在前面。』那位婆羅仙（種姓）便這樣想：『這些人都在欺騙我，我的兒子應該是死了還是失蹤了呢？』當時，長者失去了希望，非常痛苦，親屬們聚集在一起，一同哭泣。眾人都到長者家中，大聲哭號。因為哭得太厲害，長者和他的妻子，兩人的眼睛都瞎了，四面八方的人都知道長者之子在大海中失蹤了。那位婆羅仙（種姓）長者長期穿著孝服，兒子在世時，所有的鞋子、衣服、文書和受用之物，都全部施捨給村中的秘祠。
【English Translation】 English version The eldest son told his servant: 'Tadashoka (name of the servant)! Go and see what those merchants are doing now?' The servant hurried to check and saw that the merchants were all asleep, so the servant also fell asleep. Later, the eldest son ordered Yonghu (another servant's name) to go and see what the merchants were doing now. At that time, Poloka (name of the servant) saw that the merchants were all ready, with their goods loaded, preparing to depart. Tadashoka (name of the servant) said: 'Poloka (name of the servant), report back.' Poloka (name of the servant) replied: 'Tadashoka (name of the servant), you report to the merchant chief.' At that time, the two servants followed the merchants and left. When dawn broke, the two servants, not seeing the eldest son and running around looking for him, asked the merchants: 'Where is the eldest son now?' Some answered: 'In front.' Others said: 'In the back.' They could not find him anywhere. The merchants told each other: 'It is very unreasonable for us to abandon the merchant chief; we must hurry and look for him.' At that time, some of the merchants said: 'This road is extremely dangerous; if we look for the merchant chief, we will all die; however, the merchant chief cannot be found. Let's come up with a plan together. If the father asks about the merchant chief when we get home, those walking in front will say: 'The merchant chief is in the back.' If he asks those in the back, they will say: 'The merchant chief is in the front.' In any case, we must not say: 'We lost the merchant chief.'' After saying these words, they gradually returned to their village. That Brahmin (caste) elder, hearing that the merchants had returned, happily went to greet them and asked everyone: 'Where is my son?' Those walking in front answered: 'In the back.' Those in the back said: 'In the front.' That Brahmin (caste) then thought: 'These people are all deceiving me; should my son be dead or missing?' At that time, the elder lost hope and was very distressed. Relatives gathered together and wept together. Everyone went to the elder's house and cried loudly. Because of the excessive crying, the elder and his wife both went blind. People from all around knew that the elder's son had been lost in the sea. That Brahmin (caste) elder wore mourning clothes for a long time, and all the shoes, clothes, documents, and belongings that his son had when he was alive were all given to the secret shrine in the village.
，即發誓言：「若我子命存，所在之處，安穩速達。若身已死，愿生勝處。」
其長者子睡，時被日照身，覺已為風吹沙乃不見路，不知商人從何處去？即乘驢而行。驢省非是舊路，徐徐而行。其長者子為驢行緩，以杖打之，驢被打困更不能行。長者子復作思惟：「誰忍見此困苦之事，無慈愍心更打此驢？」即自步行，驅驢而去。見一鐵城，其城廣大，墻壁極高，其中寬大。至城門所，見一丈夫，其身長大，黑色赤精，遍身有毛，其腹粗大，甚可怖畏，執杖而住。時長者子問其人曰：「丈夫！此中有水不？」彼默不言。長者子問已，即入城中。為渴所逼，迷悶東西，求覓水故，竟無可得，不稱所求，遂即大聲云：「水！水！」時有五百餓鬼，一時而來，如燒木柱，自發覆體，咽如針孔，腹如大山，節節火出，赫然俱熾，告商主曰：「汝大慈悲，與我水飲，我等渴逼。」長者子曰：「我為渴逼求水，故入此城中。」餓鬼報言：「此是餓鬼之城，何處得水？十二年中，我等不聞水名。」長者子問曰：「造何罪業，生在此中？」餓鬼答曰：「贍部洲人，多生難信，我今若說，汝亦不信。」長者子告曰：「我今對驗，面前而見，云何不信？」是時餓鬼而說頌言：
「我曾罵詈常瞋恚， 慳吝惜財不與人； 亦不曾
【現代漢語翻譯】 現代漢語譯本：於是他發誓說：『如果我的兒子還活著，愿他無論身在何處，都能平安迅速地到達目的地。如果他已經去世，愿他能往生到殊勝的地方。』 這位長者的兒子睡著了，當時被太陽照到身上，醒來后發現風吹沙塵，已經看不見道路，也不知道商人們從哪裡走了。於是他騎上驢子趕路。驢子覺得這不是原來的路，就慢慢地走。長者的兒子因為驢子走得慢，就用杖打它，驢子被打得很疲憊，更加走不動了。長者的兒子又想：『誰能忍心看到這種困苦的事情，沒有慈悲心還打這頭驢子呢？』於是他自己步行，牽著驢子走。他看見一座鐵城，那城廣大，墻壁極高，裡面寬闊。到了城門口，看見一個丈夫，他身形高大，黑色紅眼，全身長毛，肚子粗大，非常可怕，拿著杖站在那裡。當時長者的兒子問那人說：『丈夫！這裡有水嗎？』那人沉默不語。長者的兒子問完后，就進入城中。因為口渴所逼迫，迷失方向，東西亂走，爲了尋找水，最終什麼也沒找到，不能滿足所求，於是就大聲喊叫：『水！水！』當時有五百個餓鬼，一時之間都來了，像燃燒的木柱一樣，頭髮覆蓋身體，喉嚨像針孔一樣細小，肚子像大山一樣巨大，每個關節都冒出火焰，熊熊燃燒，告訴商主說：『你大慈大悲，給我們水喝吧，我們口渴難耐。』長者的兒子說：『我因為口渴難耐，才進入這座城中尋找水。』餓鬼回答說：『這是餓鬼之城，哪裡有水？十二年中，我們都沒聽到過水的名字。』長者的兒子問道：『你們造了什麼罪業，生在這裡？』餓鬼回答說：『贍部洲的人，大多難以相信，我現在如果說了，你也不會相信。』長者的兒子說：『我現在親眼看見，怎麼會不相信呢？』這時餓鬼說了偈頌： 『我曾經謾罵常發怒，慳吝吝惜錢財不給人；也不曾……』
【English Translation】 English version: Then he made a vow: 'If my son is still alive, may he reach his destination safely and quickly, wherever he is. If he has already died, may he be reborn in a superior realm.' The elder's son fell asleep, and was awakened by the sun shining on him. When he awoke, he found that the wind had blown sand, and he could no longer see the road, nor did he know where the merchants had gone. So he rode the donkey. The donkey sensed that this was not the old road, and walked slowly. The elder's son, because the donkey was walking slowly, beat it with a stick. The donkey was beaten and exhausted, and could no longer walk. The elder's son then thought: 'Who could bear to see this suffering, and without compassion, beat this donkey?' So he walked himself, leading the donkey. He saw an iron city, which was vast, with extremely high walls, and spacious inside. When he reached the city gate, he saw a man, tall, black with red eyes, covered in hair, with a large belly, very frightening, holding a staff and standing there. At that time, the elder's son asked the man: 'Sir! Is there water in this place?' The man remained silent. After the elder's son asked, he entered the city. Because he was oppressed by thirst, he became disoriented, wandering east and west, seeking water, but ultimately found nothing, unable to satisfy his need, so he shouted loudly: 'Water! Water!' At that time, five hundred hungry ghosts came all at once, like burning wooden pillars, their hair covering their bodies, their throats as narrow as needle holes, their bellies as large as mountains, flames erupting from every joint, blazing fiercely, and they said to the merchant: 'You are greatly compassionate, give us water to drink, we are tormented by thirst.' The elder's son said: 'I entered this city seeking water because I am tormented by thirst.' The hungry ghosts replied: 'This is the city of hungry ghosts, where can you find water? For twelve years, we have not heard the name of water.' The elder's son asked: 'What sins did you commit to be born here?' The hungry ghosts replied: 'The people of Jambudvipa (the continent where humans live) are mostly difficult to believe, if I tell you now, you will not believe it either.' The elder's son said: 'I am seeing it with my own eyes now, how can I not believe it?' At that time, the hungry ghosts spoke a verse: 'I used to curse and be constantly angry, stingy and reluctant to give wealth to others; nor did I ever...'
行於佈施， 緣此業故生餓鬼。」
時長者子，生厭離煩惱之心，即急出城，告彼丈夫曰：「汝當報我，此是餓鬼城耶？我當不入。」丈夫答曰：「商主！汝可見聞入餓鬼城，更有得出者不？為汝有大福威德，今得重出。好去！好去！」時長者子漸漸前行，日欲暮時，乃見化天宮處。有一天子，復有四天女，共為歡樂遊戲天宮。其天遙見長者子，告曰：「商主無病。汝有飢渴不？」答言：「甚飢渴耳！」於時天子即令商主洗浴，供妙飲食，其夜止宿。至天曉已，于日出時，其宮變化，前四天女變為黧狗，捉此天子，覆面撲著于熱鐵床上，猛焰星流，食其背肉。復至暮間日欲沒時，還復變為天宮，狗乃變為天女。然長者子眼親見已，情切怪異，即告彼天子曰：「汝作何業今生此處？」時天子答曰：「商主！南贍部洲人多難信。」長者子曰：「我今目驗，云何不信？」爾時天子說往昔業緣，以頌答曰：
「昔時白日損他命， 夜則持戒勤修行； 以此因緣生此中， 今受如是善惡業。」
時長者子聞此頌已白言：「頌有何義？」天子答曰：「商主！我往昔時在婆索村中，身為屠兒，常以殺羊賣肉自養育身。時有聖者苾芻，名迦多演那，勸我改悔，勿造斯業，無有盡期。既勸不得，是時聖者又復勸我
【現代漢語翻譯】 現代漢語譯本 『行於佈施，緣此業故生餓鬼。』
當時，這位長者之子生起了厭離煩惱之心，立刻出城，告訴那個丈夫說：『你應當告訴我，這裡是餓鬼城嗎？我將不進入。』丈夫回答說：『商主！你可見過聽過進入餓鬼城，還有能出來的嗎？因為你有大福德和威望，現在才能再次出來。快走！快走！』
當時，長者之子漸漸向前走，太陽快要落山時，看見一個變化出來的天宮。有一個天子，還有四個天女，共同在天宮裡歡樂遊戲。那天子遠遠地看見長者之子，告訴他說：『商主，你沒生病吧？你飢渴嗎？』回答說：『非常飢渴！』當時，天子就讓商主洗浴，供養美味的飲食，當晚就在那裡住宿。
到了天亮，太陽升起時，那宮殿發生了變化，之前的四個天女變成了黑色的狗，抓住這個天子，矇住他的臉，把他按在熱鐵床上，猛烈的火焰四處飛濺，吞噬他的背部肌肉。等到傍晚太陽快要落山時，又恢復成了天宮，狗又變成了天女。當時，長者之子親眼看見了這一切，心裡感到非常奇怪，就告訴那個天子說：『你做了什麼業，今生會生在這裡？』
當時，天子回答說：『商主！南贍部洲（Jambudvipa，四大部洲之一，人類居住地）的人大多難以相信。』長者之子說：『我現在親眼所見，怎麼會不相信呢？』這時，天子說了往昔的業緣，用偈頌回答說：
『往昔白天損害他人的性命，晚上則持戒勤奮修行；以此因緣生於此地，如今承受這樣的善惡業報。』
當時，長者之子聽了這首偈頌后說：『這首偈頌是什麼意思？』天子回答說：『商主！我往昔在婆索村中，身為屠夫，經常以殺羊賣肉來養活自己。當時有一位聖者比丘（Bhikkhu，佛教出家人），名叫迦多演那（Katyayana），勸我改過自新，不要再造這種罪業，這種罪業沒有盡頭。既然勸說不了我，當時聖者又勸我
【English Translation】 English version 『Practicing generosity, one is born as a hungry ghost due to this karma.』
At that time, the son of the wealthy man developed a mind of aversion to worldly afflictions. He immediately left the city and said to the man: 『You must tell me, is this the city of hungry ghosts? I will not enter.』 The man replied: 『Merchant, have you ever seen or heard of anyone entering the city of hungry ghosts and then being able to leave? Because you have great merit and power, you are now able to come out again. Go quickly! Go quickly!』
Then, the son of the wealthy man gradually moved forward. As the sun was about to set, he saw a transformed celestial palace. There was a Deva (celestial being) and four Devis (celestial women), together enjoying themselves in the celestial palace. The Deva saw the son of the wealthy man from afar and said: 『Merchant, are you well? Are you hungry or thirsty?』 He replied: 『I am very hungry and thirsty!』 At that time, the Deva immediately had the merchant bathe and provided him with delicious food and drink. He stayed there for the night.
When it dawned and the sun rose, the palace transformed. The four Devis turned into black dogs, seized the Deva, covered his face, and threw him onto a hot iron bed. Fierce flames flew everywhere, devouring the flesh of his back. When evening came and the sun was about to set, it transformed back into a celestial palace, and the dogs turned back into Devis. The son of the wealthy man saw all of this with his own eyes and felt very strange. He said to the Deva: 『What karma did you create that you are born here?』
At that time, the Deva replied: 『Merchant! People in Jambudvipa (the continent where humans live) are mostly difficult to believe.』 The son of the wealthy man said: 『I have seen it with my own eyes, how can I not believe?』 Then, the Deva spoke of his past karmic connections, answering with a verse:
『In the past, I harmed the lives of others during the day, and at night, I upheld precepts and diligently practiced; because of this cause, I am born in this place, now receiving such good and bad karmic retribution.』
At that time, the son of the wealthy man, after hearing this verse, said: 『What is the meaning of this verse?』 The Deva replied: 『Merchant! In the past, I was in the village of Vasu, working as a butcher, constantly killing sheep and selling meat to support myself. At that time, there was a holy Bhikkhu (Buddhist monk) named Katyayana, who advised me to repent and reform, and not to create such karma, which has no end. Since he could not persuade me, the holy one then advised me
，令夜持戒。我即依教。以此業故，今者白日受苦；為夜持戒，夜受如是快樂果報。商主！若至彼村見我男女，為我告言：『我見汝父極受苦報，汝今改悔休作此業。』」時長者子告曰：「汝今自說南贍部人難化難信。」天子報曰：「為將一信，報我子言：『其殺羊處地下有一瓶金，爾可穿取隨意受用，自然快樂。亦應時時供養聖者迦多演那，是人天福田。所供養者，佈施之時，稱讚我名愿罪消滅。』」是時商主聞此語已，漸進前行，復見天宮。有一天子，共諸天女歡喜遊戲，遙見長者子告言：「商主！愿爾無病，不有飢渴耶？」長者子曰：「我有飢渴。」天子即令洗浴，設諸飲食，止息安臥。至日暮時，天宮復變，天女為大蛇，繞天子身，周匝食腦。至日出時，還復天宮，作天子形及以天女。其商主怪異，問彼天子曰：「曾造何業生於此中？」天子報曰：「南贍部洲人，難化難信，我不能說。」時長者子答曰：「我目親見，云何無信？」爾時天子說伽他曰：
「夜共他婦宿， 晝日護尸羅； 緣此業果故， 受斯善惡報。」
時長者子問曰：「此說何義？」天子答曰：「我曾往昔在婆索婆村中，常行淫慾，淫他女婦。后逢聖者迦多演那，勸我悔造非法惡業。我由不斷斯事，聖者復言：『汝不常斷者，
【現代漢語翻譯】 現代漢語譯本：『今晚遵守戒律。』我便遵從教誨。因為這個行為，我現在白天遭受痛苦；因為晚上持戒，晚上就享受這樣的快樂果報。商主！如果到了那個村莊，見到我的子女，請替我告訴他們：『我看見你們的父親正在遭受極大的苦報，你們現在應該悔改，停止做這種惡業。』」當時，長者之子說：『你現在自己也說了，南贍部洲的人難以教化，難以相信。』天子回答說：『爲了讓他們相信，請帶一句話給我兒子：『在殺羊的地方的地下，埋藏著一瓶金子，你可以挖出來隨意使用，自然會感到快樂。也應該時常供養聖者迦多演那（Katyayana），他是人天的福田。在供養佈施的時候，稱念我的名字，希望罪業能夠消滅。』』」當時，商主聽了這些話后，漸漸向前走，又看見一座天宮。有一位天子，和許多天女一起歡喜地遊戲，遠遠地看見長者之子，便說：「商主！希望你沒有疾病，沒有飢渴吧？」長者之子說：「我感到飢渴。」天子立刻讓人為他洗浴，準備各種飲食，讓他休息安睡。到了傍晚時分，天宮又發生了變化，天女變成了大蛇，纏繞在天子的身上，從四周啃食他的腦髓。到了日出的時候，又恢復成天宮的樣子，天子也恢復成原來的樣子，還有那些天女。那位商主感到非常奇怪，便問那位天子：「你曾經造了什麼業，才會出生在這裡？」天子回答說：「南贍部洲的人，難以教化，難以相信，我不能說。」當時，長者之子回答說：「我親眼看見了，怎麼能說沒有可信之處呢？」這時，天子說了一段偈語： 『晚上和別人的妻子睡覺，白天守護戒律；因為這種業果，所以承受這種善惡交織的果報。』 當時，長者之子問道：『這段話是什麼意思？』天子回答說：『我過去在婆索婆（Vasava）村中，經常行淫慾，姦淫別人的妻子。後來遇到了聖者迦多演那（Katyayana），勸我懺悔所造的非法惡業。我因為沒有斷絕這種行為，聖者又說：『如果你不能常常斷絕這種行為，
【English Translation】 English version: 『Keep the precepts tonight.』 I followed his teachings. Because of this action, I now suffer during the day; because I kept the precepts at night, I enjoy such happy rewards at night. Merchant! If you reach that village and see my children, please tell them for me: 『I saw your father suffering greatly, you should now repent and stop doing this evil deed.』" At that time, the elder's son said, 'You yourself have said that the people of Jambudvipa (Southern Continent) are difficult to teach and difficult to believe.' The Deva (god) replied, 'To make them believe, please take a message to my son: 『Under the ground where the sheep are slaughtered, there is a jar of gold buried. You can dig it up and use it as you please, and you will naturally be happy. You should also always make offerings to the Holy Katyayana (Katyayana), he is a field of merit for humans and Devas (gods). When making offerings and giving alms, recite my name, hoping that my sins can be eliminated.』" At that time, the merchant, having heard these words, gradually moved forward and saw another heavenly palace. There was a Deva (god), happily playing with many heavenly women, who saw the elder's son from afar and said, 'Merchant! I hope you are free from illness and not hungry or thirsty?' The elder's son said, 'I am hungry and thirsty.' The Deva (god) immediately ordered that he be bathed, prepared various foods, and allowed him to rest and sleep peacefully. As evening approached, the heavenly palace changed again, and the heavenly women turned into large snakes, coiling around the Deva's (god's) body, devouring his brains from all sides. When the sun rose, it returned to the appearance of a heavenly palace, and the Deva (god) also returned to his original form, along with those heavenly women. The merchant felt very strange and asked the Deva (god), 'What kind of karma did you create to be born here?' The Deva (god) replied, 'The people of Jambudvipa (Southern Continent) are difficult to teach and difficult to believe, I cannot say.' At that time, the elder's son replied, 'I saw it with my own eyes, how can you say there is nothing to believe?' At this time, the Deva (god) spoke a Gatha (verse): 『At night, I sleep with other men's wives; during the day, I protect the Śīla (precepts); because of this karma, I receive this mixed reward of good and evil.』 At that time, the elder's son asked, 'What is the meaning of this verse?' The Deva (god) replied, 'In the past, in the village of Vasava (Vasava), I often engaged in sexual misconduct, committing adultery with other men's wives. Later, I met the Holy Katyayana (Katyayana), who advised me to repent of the illegal and evil deeds I had committed. Because I did not stop this behavior, the Holy One said again, 『If you cannot always stop this behavior,
白日持戒、夜還行非。』緣此事故白日受天快樂，夜受苦報。善哉長者子！去至彼村，我有一子，幸為報之。我見汝父作如是言：『我由前生曾作此業，淫他女婦受地獄苦。』」時長者子言：「南贍部洲人難化難信，云何肯受？」天子報曰：「若不信時，告言：『我生存日，祭火爐地下有二瓶金，當可穿取，自受快樂。又復時時供養人天所奉大迦多演那，發弘誓願，稱我名號，愿罪消除，得生善趣。』」
時長者子領受此語，次復前行，去此未遠，乃更遙見園苑。其中有師子座，座上有一婦女而坐，顏容妙好，人所喜見。座四腳下各有一餓鬼，縛著座腳而住。時此婦人遙見長者子來，告言：「商主！無病少惱。有飢渴耶？」答曰：「我甚飢渴！」時彼婦人告長者子曰：「與汝諸漿。汝可作盟：今所與漿，勿得與此四個饑鬼。」長者子答曰：「敬諾所言。」既蒙設漿及妙飲食，時彼婦人慾現餓鬼業報之事故，便入一房，隱身藏住。諸餓鬼等即白長者子曰：「汝大慈悲，愿賜少許飲食。」其長者子心生憐愍，即擲食與。第一得食，變為炎熱鐵團；第二得食，變為麥糠；第三得食，變為膿血不凈；第四得食，乃還食啖自身肉血。爾時餓鬼吞熱鐵丸者，燒身臭穢，婦人聞氣，即出高聲告長者子曰：「汝所作者甚為非理，
{ "translations": [ "現代漢語譯本：", "『白天持守戒律，夜晚卻做不正當的事情。』因為這個緣故，白天享受天上的快樂，夜晚遭受痛苦的報應。善哉啊，長者子！你到那個村子去，我有一個兒子，希望你替我告訴他。我見到你父親這樣說：『我因為前生曾經做過這樣的惡業，與他人妻女行淫，所以受到地獄的苦報。』」當時長者子說：「南贍部洲（Jambudvipa，我們所居住的大陸）的人難以教化，難以相信，怎麼會接受呢？」天子回答說：「如果不相信的時候，就告訴他們說：『我活著的時候，祭祀火爐的地下有兩瓶金子，應當可以挖掘出來，自己享受快樂。又經常供養人天所敬奉的大迦多衍那（Mahakatyayana，佛陀的弟子），發起弘大的誓願，稱念我的名號，愿罪業消除，得以轉生到好的去處。』」", "", "當時長者子領受了這些話，接著又向前走，離這裡不遠，就遠遠地看見一個園林。其中有一個獅子座，座位上有一個婦女坐在那裡，容貌美妙，令人喜愛。座位的四個腳下，各自有一個餓鬼，被捆綁在座位腳下。當時這個婦女遠遠地看見長者子來了，就告訴他說：「商主！沒有疾病，少有煩惱吧。有飢餓口渴嗎？」長者子回答說：「我非常飢餓口渴！」當時那個婦女告訴長者子說：「給你飲料。你可以發誓：現在給你的飲料，不要給這四個飢餓的鬼。」長者子回答說：「恭敬地答應您所說的話。」既然蒙受了飲料和美味的食物，當時那個婦女想要顯現餓鬼的業報的緣故，就進入一個房間，隱藏起身子住了起來。那些餓鬼等就對長者子說：「您大慈大悲，希望賜予少許飲食。」那長者子心生憐憫，就拋擲食物給他們。第一個得到食物，變為炎熱的鐵團；第二個得到食物，變為麥糠；第三個得到食物，變為膿血不乾淨的東西；第四個得到食物，竟然還是吃自己的肉和血。這時吞下熱鐵丸的餓鬼，燒身發出臭味，婦女聞到氣味，就高聲地告訴長者子說：「你所做的事情非常不合道理，」" ], "english_translations": [ "English version:", "'During the day, he observes the precepts, but at night, he engages in improper conduct.' Because of this, he enjoys heavenly pleasures during the day and suffers painful retribution at night. Well done, son of a wealthy man! When you go to that village, I have a son there. Please tell him this for me. I saw your father say this: 'Because in a previous life, I committed such evil deeds, engaging in sexual misconduct with other men's wives, I suffer the torments of hell.'" At that time, the son of the wealthy man said, 'The people of Jambudvipa (the continent we live on) are difficult to teach and difficult to believe. How will they accept this?' The Deva (heavenly being) replied, 'If they do not believe, tell them: 'When I was alive, there were two jars of gold buried beneath the fire altar. You can dig them up and enjoy the wealth yourselves. Also, frequently make offerings to the greatly revered Mahakatyayana (a disciple of the Buddha), who is honored by humans and Devas, make great vows, and recite my name, wishing for the elimination of sins and rebirth in a good realm.'\"", "", "At that time, the son of the wealthy man received these words and continued forward. Not far from there, he saw a garden from afar. Within it was a lion throne, and on the throne sat a woman with a beautiful and pleasing appearance. At each of the four legs of the throne, there was a hungry ghost, bound to the legs of the throne. At that time, this woman saw the son of the wealthy man coming from afar and said, 'Merchant, are you free from illness and troubles? Are you hungry or thirsty?' The son of the wealthy man replied, 'I am very hungry and thirsty!' At that time, the woman told the son of the wealthy man, 'I will give you drinks. You must make a vow: do not give the drinks I give you to these four hungry ghosts.' The son of the wealthy man replied, 'I respectfully agree to what you say.' Having received drinks and delicious food, the woman, wanting to reveal the karmic retribution of the hungry ghosts, entered a room and hid herself. The hungry ghosts then said to the son of the wealthy man, 'You are greatly compassionate, please grant us a little food.' The son of the wealthy man felt compassion and threw food to them. The first one to receive food, it turned into a burning hot iron ball; the second one to receive food, it turned into chaff; the third one to receive food, it turned into impure pus and blood; the fourth one to receive food, he ended up eating his own flesh and blood. At this time, the hungry ghost who swallowed the hot iron ball burned his body and emitted a foul odor. The woman smelled the odor and loudly told the son of the wealthy man, 'What you have done is very unreasonable,'" ] }
不應與彼飲食。」其長者子答曰：「妹子！彼見求我，心生慈悲，云何不與？」時婦人言：「我心慈悲，更大於汝。然此餓鬼：一者是我夫婿，二者是我之子，三者是我新婦，四者是我家奴。」是時長者子問曰：「曾造何罪，生在此中？」婦人告曰：「南贍部洲人難化難信，說有何益？」長者子曰：「我今現見，云何不信？」時婦人言：「我于往昔，于婆索婆村，曾為梵志女，因歲星節日家中設食，乃有聖者人天所奉迦多演那，來乞飯食。我生歡喜，施滿缽盂食。我復生念：『今可告夫，冀生隨喜施食之因。』其夫瞋恚婦曰：『尚未供養諸婆羅門，因何先施禿頭之人。云何不與熱鐵丸？』既不遂情。次當勸子，子復報云：『何不食其麥糠？』后時我遣一奴送食與諸親眷，奴得食已，在路自餐上妙好者。回至勘問，其奴便諱：『我若在路食之，愿我當食自身膿血。』后時諸親又送食來，新婦盜食。我又問之，答言：『不食！若食，愿我自食身肉。』」白言：「商主！其夫婿、兒子、新婦，及奴者，此餓鬼等是，並由自作，今受餓鬼。由我佈施聖者迦多演那一餐之食，作如是言：『汝若受報，我當眼見。』我先佈施天人所供迦多演那，應生帝釋天宮；由發惡愿故，今墮餓鬼道中。商主！仁若往訪婆索婆村，我有一女，在彼
【現代漢語翻譯】 現代漢語譯本 『不應該給他們飲食。』那位長者子回答說：『妹妹！他們看見向我乞求，心中生起慈悲，為什麼不給呢？』當時婦人說：『我的慈悲心，比你更大。然而這些餓鬼：一個是我的丈夫，一個是我的兒子，一個是我的媳婦，一個是我的家奴。』當時長者子問道：『他們曾經造了什麼罪，生在這裡面？』婦人告訴他說：『南贍部洲的人難以教化難以相信，說了有什麼用呢？』長者子說：『我現在親眼看見，怎麼能不相信呢？』當時婦人說：『我於過去，在婆索婆村（地名），曾經是梵志（婆羅門）的女兒，因為歲星節日在家中設宴，當時有聖者人天所供養的迦多演那（尊者名），前來乞討飯食。我心生歡喜，施捨了滿滿一缽的食物。我又想：『現在可以告訴丈夫，希望他也能隨喜施食的功德。』她的丈夫嗔怒地對婦人說：『尚未供養各位婆羅門，為什麼先施捨給禿頭的人。為什麼不給他吃熱鐵丸？』既然沒有如願。接著勸說兒子，兒子又回答說：『為什麼不吃他的麥糠？』後來我派一個奴僕送食物給各位親眷，奴僕得到食物后，在路上自己吃了最好的。回來后審問他，那奴僕就隱瞞說：『我如果曾在路上吃了，愿我吃自己的膿血。』後來各位親眷又送食物來，媳婦偷吃了。我又問她，她回答說：『沒吃！如果吃了，愿我吃自己的身肉。』婦人稟告說：『商主！她的丈夫、兒子、媳婦，以及奴僕，就是這些餓鬼，都是由於自己所作的惡業，現在受餓鬼的果報。由於我佈施給聖者迦多演那一餐的食物，並且發願說：『你們如果受報，我當親眼看見。』我先前佈施給天人所供養的迦多演那，本應生到帝釋天宮；由於發了惡愿的緣故，現在墮落到餓鬼道中。商主！您如果前往拜訪婆索婆村，我有一個女兒，在那裡。』
【English Translation】 English version 'You should not give them food and drink.' The merchant's son replied, 'Sister! Seeing them begging from me, compassion arises in my heart. Why shouldn't I give?' At that time, the woman said, 'My compassion is even greater than yours. However, these hungry ghosts: one is my husband, one is my son, one is my daughter-in-law, and one is my servant.' At that time, the merchant's son asked, 'What sins did they commit to be born here?' The woman told him, 'The people of Jambudvipa (Southern Continent) are difficult to teach and difficult to believe. What is the use of speaking?' The merchant's son said, 'Now I see it with my own eyes, how can I not believe?' At that time, the woman said, 'In the past, in the village of Vasava (place name), I was the daughter of a Brahmin (caste). Because of the festival of the planet Venus, food was prepared in the house. At that time, the venerable Katyayana (name of an honored one), revered by humans and gods, came to beg for food. I rejoiced and gave him a bowl full of food. I then thought, 'Now I can tell my husband, hoping that he will also rejoice in the merit of giving food.' Her husband angrily said to the woman, 'We have not yet made offerings to the Brahmins, why give to a bald-headed person first? Why not give him hot iron balls to eat?' Since it did not go as he wished. Then she advised her son, and the son replied, 'Why not eat his wheat chaff?' Later, I sent a servant to deliver food to the relatives. After the servant got the food, he ate the best of it on the way. When he returned and was questioned, the servant concealed it, saying, 'If I ate it on the way, may I eat my own pus and blood.' Later, the relatives sent food again, and the daughter-in-law stole and ate it. I asked her again, and she replied, 'I didn't eat it! If I ate it, may I eat my own flesh.' The woman reported, 'Merchant! Her husband, son, daughter-in-law, and servant are these hungry ghosts. All of them are suffering the retribution of hungry ghosts due to their own evil deeds. Because I gave the venerable Katyayana a meal of food and made the vow, 'If you receive retribution, I will see it with my own eyes.' I should have been born in the palace of Indra (name of a deva) because I gave to Katyayana, who is revered by gods and humans; because I made evil vows, I have now fallen into the realm of hungry ghosts. Merchant! If you visit the village of Vasava, I have a daughter there.'
村中為淫女，幸可為報云：『汝父母兄㛐及奴，墮在餓鬼趣中受苦，由先作惡今受此苦，汝今應可悔過，莫作斯惡，當受苦報。』」長者子曰：「南贍部洲人多難信，不受我語。」白言：「商主！彼若不信者，便當告：『我先臥床下，有四瓶金並一金杖及金澡罐，汝當出取金瓶任意受用。復須時時供養天人所識迦多演那美妙飲食，並稱我名令我得福罪當輕薄。』」時長者子既聞語已，即便辭別，入房眠睡。爾時諸鬼互相告曰：「汝等應知，此長者子正睡，可持送往婆索婆村，置靈床上。」時諸鬼等，依言將往。
是時商主至明清旦日欲出時，即便睡覺，乃見諸床及以小床、靴履之物，一切資具之上皆有其名字。次第讀看有如是語：「我今所施此物，愿子早來。如若死者，隨所生處愿此諸物，並皆隨從。」見斯事已，即思惟言：「我之父母，既知我死，何須更住？宜可往詣聖者迦多演那所，而為出家，修其梵行。」作是念已，即便往詣迦多演那所。時具壽迦多演那，遙見長者子來，見已即告語言：「善來商主！汝今見此生死過患耶？」白言：「聖者！我今已見。」又即白言：「愿與出家供侍聖者，斷淫怒癡修于梵行。」時具壽迦多演那言：「汝可先傳彼語，然後可來出家。」白言：「可爾！」既聞聖者告已，即往
【現代漢語翻譯】 村裡的鬼魂告訴他，『你應該這樣回報：你的父母、兄弟姐妹和奴僕，都墮落在餓鬼道中受苦，因為他們之前作惡，所以現在遭受這樣的痛苦。你現在應該懺悔過去的錯誤，不要再做這樣的惡事，否則將會受到痛苦的報應。』」長者子（富家子弟）說：「南贍部洲（我們所居住的世界）的人大多難以相信，不會聽我的話。」鬼魂說：「商主（商人）！如果他們不相信，你就告訴他們：『我之前睡的床下，有四個金瓶和一個金杖以及金澡罐，你們可以取出金瓶隨意使用。還要時常供養天人和迦多演那（Katyayana，佛陀的弟子）所喜愛的美味飲食，並稱念我的名字，讓我減輕罪孽。』」當時，長者子聽了這些話后，就告別了鬼魂，回到房間睡覺。這時，眾鬼互相告知說：「你們應該知道，這位長者子正在睡覺，可以把他送到婆索婆村（Vasava），放在靈床上。」於是，眾鬼按照所說的，將他送往婆索婆村。
當時，商主在第二天清晨想要出門的時候，醒來后看到所有的床、小床、靴子等物品，以及一切的資具上都有他的名字。他依次讀看，發現上面寫著這樣的話：『我今天所施捨的這些物品，希望我的兒子早日到來。如果我已經死了，希望這些物品能跟隨我到任何轉生的地方。』看到這些事情后，他心想：『我的父母既然知道我已經死了，我還有什麼必要繼續住在這裡呢？我應該去聖者迦多演那（Katyayana）那裡出家，修行梵行（清凈的行為）。』打定主意后，他就前往迦多演那（Katyayana）那裡。當時，具壽迦多演那（Katyayana）遠遠地看到長者子來了，看到后就告訴他說：「歡迎你，商主！你現在已經看到了生死的過患了嗎？」商主回答說：「聖者！我已經看到了。」又立即說道：「我願意出家侍奉聖者，斷除淫慾、嗔怒和愚癡，修行梵行。」當時，具壽迦多演那（Katyayana）說：「你可以先傳達那些話，然後再來出家。」商主回答說：「好的！」聽了聖者的話后，就前往了。
【English Translation】 The ghost in the village told him, 'You should report this: Your parents, siblings, and servants have fallen into the realm of hungry ghosts, suffering because of their past evil deeds. You should now repent your past mistakes and not commit such evils again, or you will suffer painful consequences.'" The son of the elder (wealthy man) said, 'The people of Jambudvipa (the world we live in) are mostly difficult to believe and will not listen to me.' The ghost said, 'Merchant! If they do not believe, you should tell them: 'Under the bed where I used to sleep, there are four golden bottles, a golden staff, and a golden bathing pot. You can take out the golden bottles and use them as you wish. You should also regularly offer delicious food beloved by gods and Katyayana (a disciple of the Buddha), and chant my name so that I may reduce my sins.'" At that time, after hearing these words, the son of the elder bid farewell to the ghost and returned to his room to sleep. Then, the ghosts told each other, 'You should know that this son of the elder is sleeping. You can send him to Vasava village and place him on the funeral bed.' So, the ghosts followed the instructions and sent him to Vasava village.
At that time, when the merchant wanted to go out early the next morning, he woke up and saw that all the beds, small beds, boots, and all the supplies had his name on them. He read them one by one and found words like this: 'I donate these items today, hoping that my son will come soon. If I have died, I hope these items will follow me to wherever I am reborn.' After seeing these things, he thought to himself, 'Since my parents know that I am dead, what is the point of me continuing to live here? I should go to the venerable Katyayana (Katyayana) to become a monk and practice the Brahma-conduct (pure conduct).' After making up his mind, he went to Katyayana (Katyayana). At that time, the venerable Katyayana (Katyayana) saw the son of the elder coming from afar. After seeing him, he said, 'Welcome, merchant! Have you now seen the faults of birth and death?' The merchant replied, 'Venerable! I have seen them.' He immediately said, 'I wish to become a monk to serve the venerable, cut off lust, anger, and ignorance, and practice the Brahma-conduct.' At that time, the venerable Katyayana (Katyayana) said, 'You can first convey those words, and then come to become a monk.' The merchant replied, 'Okay!' After hearing the words of the venerable, he went.
彼村殺羊之處，到其人所，告曰：「汝今知不？于惡趣中，曾見汝父，遣傳此語：『汝可回斯殺羊惡業非法之事。』」彼乃答言：「我父死來經十二年，豈有傳信別生中事，汝從他聞為自見耶？」答曰：「我從惡趣中來。若不信者，汝父報言：『汝屠羊處地下有一金瓶，穿取其金將為受用，並復時時供養聖者迦多演那食，稱讚我名愿罪業消滅。』」然此屠兒即穿地下，遂得金瓶，乃知證驗。
時長者子又即往訪淫逸之子，到已告曰：「我見汝父，令報汝斯事：『我所造業果報成熟，現受眾苦。』」斯人答曰：「我父死來，經今十二年。豈從他生中來？為復聞他說耶？為自見耶？」長者子曰：「我從餓鬼中來，具見斯事。若不信者，汝父信曰：『向汝事火爐下有二金瓶，汝應穿取受用，及將一分時時供養聖者迦多演那一團之食，稱讚我名愿我罪業除滅。』」子即穿地乃見金瓶，始知現驗。
時長者子又往彼淫女之處告言：「汝復當知，我于惡趣，見汝父母兄嫂及奴，令報汝知，急悔已過惡業之事。」答商主曰：「彼並死來，經今十二年，誰復見聞？爾從何處來耶？」答曰：「我從地獄中來。若不信者，汝父母言：『我眠臥處床四足下，各有一金瓶，其中並有金杖澡瓶。汝可穿取歡樂受用，及以時時供養聖者
【現代漢語翻譯】 現代漢語譯本 在那個村莊殺羊的地方，長者子找到那個人，告訴他說：『你現在知道嗎？我在惡趣中見到了你的父親，他讓我轉告你：『你應該停止這種殺羊的惡業和非法的事情。』』』那人回答說：『我父親去世已經十二年了，怎麼可能從別的生命中傳來訊息呢？你是從別人那裡聽來的，還是自己親眼看到的？』長者子回答說：『我是從惡趣中來的。如果你不相信，你父親說：『你屠宰羊的地方的地下有一個金瓶，挖出來取用裡面的金子，並且時常供養聖者迦多衍那食物，稱讚我的名字，希望罪業消滅。』』』於是這個屠夫就挖開地下，果然得到了金瓶，這才相信了。
長者子又去拜訪那個放蕩淫逸的兒子，找到后告訴他說：『我見到了你的父親，他讓我告訴你這件事：『我所造的惡業果報成熟，現在正在遭受各種痛苦。』』』這個人回答說：『我父親去世已經十二年了。怎麼可能從別的生命中來呢？你是聽別人說的，還是自己親眼看到的？』長者子說：『我是從餓鬼道中來的，親眼見到了這些事情。如果你不相信，你父親說：『在你燒火的爐子下面有兩個金瓶，你應該挖出來取用，並且拿出一部分時常供養聖者迦多衍那一團食物，稱讚我的名字，希望我的罪業消除。』』』那兒子就挖開地面，果然看到了金瓶，這才相信了。
長者子又去拜訪那個妓女的地方，告訴她說：『你應該知道，我在惡趣中見到了你的父母、兄嫂和奴僕，他們讓我告訴你，趕快懺悔過去所做的惡業。』那個商人回答說：『他們都去世已經十二年了，誰還能見到或聽到呢？你是從哪裡來的？』長者子回答說：『我是從地獄中來的。如果你不相信，你的父母說：『我們睡覺的床的四個腳下，各有一個金瓶，其中都有金杖和澡瓶。你可以挖出來歡樂地享用，並且時常供養聖者迦多衍那。』
【English Translation】 English version At the place where sheep are slaughtered in that village, the son of the elder went to that person and said, 'Do you know now? I saw your father in the evil realms, and he sent this message: 'You should stop this evil and unlawful business of slaughtering sheep.'』 That person replied, 'My father has been dead for twelve years. How could there be a message from another life? Did you hear it from someone else, or did you see it yourself?' The son of the elder replied, 'I came from the evil realms. If you don't believe me, your father said, 'Underneath the place where you slaughter sheep, there is a golden vase. Dig it up and take the gold inside for your use, and also regularly offer food to the venerable Katyayana (name of a disciple of the Buddha), praising my name, hoping that my sins will be extinguished.'』 Then the butcher dug under the ground and indeed found the golden vase, and then he believed it.
The son of the elder then visited the licentious son, and after finding him, told him, 'I saw your father, and he told me to tell you this: 'The karmic consequences of the evil deeds I committed have ripened, and I am now suffering all kinds of pain.'』 That person replied, 'My father has been dead for twelve years now. How could he come from another life? Did you hear it from someone else, or did you see it yourself?' The son of the elder said, 'I came from the realm of hungry ghosts, and I saw these things myself. If you don't believe me, your father said, 'Underneath the stove where you light the fire, there are two golden vases. You should dig them up and take them for your use, and also take a portion to regularly offer a ball of food to the venerable Katyayana (name of a disciple of the Buddha), praising my name, hoping that my sins will be eliminated.'』 The son then dug up the ground and indeed saw the golden vases, and then he believed it.
The son of the elder then went to the place of that prostitute and told her, 'You should know that I saw your parents, elder brothers and sisters-in-law, and servants in the evil realms, and they told me to tell you to quickly repent of the evil deeds you have committed.' The merchant replied, 'They have all been dead for twelve years now. Who could see or hear them? Where did you come from?' The son of the elder replied, 'I came from hell. If you don't believe me, your parents said, 'Under the four legs of the bed where we sleep, there is a golden vase under each leg, and inside each vase there is a golden staff and a bathing vessel. You can dig them up and enjoy them happily, and also regularly offer them to the venerable Katyayana (name of a disciple of the Buddha).』
人天所奉迦多演那，當稱讚我名愿我罪滅。』」當即穿地，一如來信。時長者子笑曰：「人皆信金，不信我語。」因笑露齒，女見金齒，乃知斯人是彼長者之子，問曰：「聖者！仁豈不是婆羅仙子耶？」報曰：「眾人皆道我是。」其女即走往至其家，切報父母。父母聞已，當由未信。其長者子自往家中，作謦咳聲。父母猜覺，乃知是子，即抱子頭，號聲大哭。父母先盲，因哭眼膜除，得見子面。時長者子白父母：「我欲出家，愿見賜許。」父母告曰：「比者為汝眼目雙盲，我等命存已來，不得出家，二俱死後隨汝所欲。」
時長者子雖覆在家，而常學讀誦，遂證預流果。復為父母說四真諦法，父母聞已以慧金剛杵，摧破二十種薩迦耶見山證預流果。於後父母二俱身亡。於時長者子悲愁離別戀父母故，廣行佈施修諸福業已，往詣聖者迦多演那所，頭面頂禮白言：「聖者！愿于善說法律中而為出家，修行梵行並受近圓。」爾時聖者既觀察已，即與億耳出家，而為求寂證一來果。時彼住處，是其邊地，少有苾芻，難得受具且為求寂。所有求寂行法悉已教之，證不還果。
諸佛常法歲二大會，一切苾芻悉皆來集。言二時者，所為春末及以夏后。凡有大小聲聞等眾，普皆雲集。具壽聖者迦多演那弟子，及諸苾芻等，
【現代漢語翻譯】 現代漢語譯本：『人天所敬奉的迦多演那（Katyayana，佛陀十大弟子之一，以善於論議著稱），應當稱讚我的名字，愿我的罪業消滅。』說完就穿地而入，就像一封如來的書信一樣迅速。當時，那位長者之子笑著說：『人們都相信金子，卻不相信我的話。』因為笑而露出牙齒，那女子看見金色的牙齒，才知道這個人就是那位長者之子，問道：『聖者！您難道不是婆羅仙子嗎？』回答說：『眾人都說我是。』那女子立刻跑回家中，急切地告訴父母。父母聽了之後，還是不相信。那位長者之子親自回到家中，發出咳嗽的聲音。父母猜測到，才知道是兒子，立刻抱著兒子的頭，大聲痛哭。父母之前雙目失明，因為哭泣，眼膜脫落，得以看見兒子的面容。當時，長者之子告訴父母：『我想要出家，希望得到你們的允許。』父母告訴他說：『我們因為你雙目失明，我們活著的時候，不能出家，我們都死後，就隨你所愿。』 當時，長者之子雖然在家，卻常常學習讀誦佛經，於是證得了預流果（Srotapanna，小乘四果中的初果）。又為父母宣說四真諦法（Four Noble Truths，佛教的基本教義），父母聽了之後，用智慧金剛杵，摧毀了二十種薩迦耶見山（Satkayadrishti，身見，認為五蘊是『我』的錯誤見解），證得了預流果。之後，父母二人都去世了。當時，長者之子因為悲傷離別，思念父母的緣故，廣泛地行佈施，修各種福德事業之後，前往聖者迦多演那那裡，頭面頂禮，稟告說：『聖者！希望在您善說的法律中出家，修行梵行，並受近圓戒（Upasampada，比丘戒）。』當時，聖者觀察之後，就為億耳（億耳比丘，迦多衍那尊者的弟子）剃度出家，併爲他求受沙彌戒，證得一來果（Sakrdagamin，小乘四果中的二果）。當時他居住的地方，是邊遠地區，很少有比丘，難以受具足戒，只能先做沙彌。所有沙彌應該修行的法都教給他了，證得不還果（Anagamin，小乘四果中的三果）。 諸佛通常的規矩是每年舉行兩次大會，一切比丘都來聚集。所說的兩次，就是春末和夏后。凡是有大小聲聞等眾，都普遍地雲集。具壽聖者迦多演那的弟子，以及各位比丘等，
【English Translation】 English version: 'Katyayana (one of the ten great disciples of the Buddha, known for his skill in debate), revered by humans and gods, should praise my name and may my sins be extinguished.' Immediately he entered the earth, as swiftly as a letter from the Tathagata. At that time, the son of the elder laughed and said, 'People believe in gold, but they do not believe my words.' Because he laughed, his teeth were revealed, and the woman saw the golden teeth and knew that this person was the son of the elder. She asked, 'Venerable one! Are you not the son of the Brahmin?' He replied, 'Everyone says that I am.' The woman immediately ran to her home and urgently told her parents. After hearing this, the parents still did not believe it. The son of the elder went to his home himself and made a coughing sound. The parents guessed and knew it was their son, and immediately embraced his head and cried loudly. The parents had been blind before, but because of the crying, the membrane of their eyes was removed, and they were able to see their son's face. At that time, the son of the elder told his parents, 'I wish to renounce the world, and I hope to receive your permission.' The parents told him, 'We have been blind because of you. While we are alive, we cannot renounce the world. After we both die, you may do as you wish.' At that time, although the son of the elder was at home, he often studied and recited the scriptures, and thus attained the Srotapanna (stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism). He also explained the Four Noble Truths (the fundamental teachings of Buddhism) to his parents. After hearing this, the parents used the vajra (diamond) of wisdom to destroy the mountain of twenty kinds of Satkayadrishti (self-view, the mistaken belief that the five aggregates are 'I'), and attained the Srotapanna. Afterwards, both parents passed away. At that time, the son of the elder, because of the sorrow of separation and longing for his parents, widely practiced giving and cultivated various meritorious deeds. Then he went to the venerable Katyayana, prostrated himself with his head at his feet, and reported, 'Venerable one! I wish to renounce the world in your well-spoken Dharma, practice the Brahmacharya (pure conduct), and receive the Upasampada (full ordination as a bhikkhu).' At that time, after observing, the venerable one ordained Eka-srota (Ekashrotriya, a disciple of Katyayana) and had him receive the novice precepts, and he attained the Sakrdagamin (once-returner, the second of the four stages of enlightenment in Theravada Buddhism). At that time, the place where he lived was a remote area, and there were few bhikkhus, so it was difficult to receive full ordination, and he could only be a novice first. All the practices that a novice should practice were taught to him, and he attained the Anagamin (non-returner, the third of the four stages of enlightenment in Theravada Buddhism). The usual practice of the Buddhas is to hold two assemblies each year, and all the bhikkhus come together. The two times mentioned are the end of spring and after summer. All the great and small Shravakas (disciples) and others gather together. The disciples of the venerable Katyayana, and all the bhikkhus, etc.,
在於余處三月安居。安居既竟洗浣衣訖，著衣持缽漸漸遊行，往婆索婆村，方滿十眾。時聖者迦多演那，即與億耳近圓。既近圓已，所有律行悉皆教學，斷諸煩惱證無學果。既獲果已，堪受人天上妙供養，如上廣說。時諸苾芻等，往聖者迦多演那所白言：「大德！比住此間，供養聖者，所有事法悉皆作了，今欲禮覲大師世尊。」聖者報言：「善哉隨去！」既蒙許已，嚴持衣缽，往室羅筏城。於時聖者億耳從坐而起，整衣服合掌恭敬，白迦多演那言：「鄔波馱耶！我有咨白，愿見聽許。我今但見鄔波馱耶，未見世尊。雖見法身，未見色身。若親教聽我見如來色身相好者，今亦欲去。」是時聖者迦多演那告億耳曰：「諸佛如來，難可得見。時久乃逢，如鄔曇花。汝今欲去，宜可知時。」迦多演那告言：「汝至世尊所，代我頭面禮足問訊世尊：『少病少惱，起居輕利安樂住不？』並持五事往白世尊：『婆索婆村，地是邊國，有欲近圓，十眾難得。又彼國人常以水澡洗為凈。其地堅硬，牛若行時有腳跡，不同諸國地土柔軟。又東國人用如是臥具，所謂羖羊皮、鹿皮、牛皮等。若有苾芻，與余苾芻送衣，聞有衣來，而未入手，恐犯過十日舍罪，不知云何？將此請緣具白世尊，世尊有教，我敬奉行。』」是時億耳一心專念，既辭師
【現代漢語翻譯】 現代漢語譯本 在我的住所安居了三個月。安居結束后，洗凈了衣服，穿好衣，拿著缽，慢慢地**，前往婆索婆村（Vasabha Village），那裡剛好湊滿了十位僧人。當時，聖者迦多演那（Katyayana），就讓億耳（Eark）受了近圓戒（Upasampada，比丘戒）。受戒之後，將所有的戒律都教給他，斷除了各種煩惱，證得了無學果（Arahatship，阿羅漢果）。既然已經證得了果位，就堪受人天最美好的供養，如前面所廣泛描述的那樣。當時，各位比丘前往聖者迦多演那的住所稟告說：『大德！我們住在這裡，供養聖者的所有事情都已經做完了，現在想要去禮拜大師世尊（Bhagavan，佛陀）。』聖者回答說：『很好，隨你們去吧！』既然得到了允許，就整理好衣缽，前往室羅筏城（Sravasti）。當時，聖者億耳從座位上站起來，整理好衣服，合掌恭敬地對迦多演那說：『鄔波馱耶（Upadhyaya，親教師）！我有些事情想要稟告，希望您能允許。我現在只見過鄔波馱耶，還沒有見過世尊。雖然見到了法身，但還沒有見到色身。如果親教師允許我去見如來的色身相好，我現在也想去。』這時，聖者迦多演那告訴億耳說：『諸佛如來，很難得見到。要很久才能遇到一次，就像鄔曇花（Udumbara）一樣。你現在想要去，應該知道時機。』迦多演那告訴他說：『你到了世尊那裡，替我頂禮世尊的雙足，問候世尊：『少病少惱，起居輕便安樂嗎？』並且帶著五件事去稟告世尊：『婆索婆村，地處邊遠地區，想要受近圓戒，很難湊齊十位僧人。而且那個國家的人民常常用水洗澡來求得清凈。那裡的土地堅硬，牛走過時會留下腳印，不像其他國家土地柔軟。還有東國的人民使用這樣的臥具，就是羖羊皮、鹿皮、牛皮等。如果有比丘，給其他比丘送衣服，聽說有衣服送來，但還沒有拿到手，恐怕會犯過十日舍罪（Nissaggiya），不知道該怎麼辦？』將這些請求的緣由都稟告給世尊，世尊有什麼教導，我都會恭敬地奉行。』這時，億耳一心專念，告別了老師 。
【English Translation】 English version I stayed at my residence for three months of retreat. After the retreat was over, having washed my clothes, put them on, and carrying my bowl, I gradually ** to Vasabha Village, where there were just enough ten monks. At that time, the venerable Katyayana ordained Eark. After he was ordained, he taught him all the monastic rules, cut off all defilements, and attained the fruit of non-learning (Arahatship). Having attained the fruit, he was worthy of receiving the excellent offerings of gods and humans, as described in detail above. At that time, the monks went to the venerable Katyayana and said: 'Venerable Sir, having stayed here and completed all the matters of offering to the venerable one, we now wish to pay homage to the master, the World Honored One (Bhagavan, Buddha).' The venerable one replied: 'Good, go as you please!' Having received permission, they prepared their robes and bowls and went to Sravasti. At that time, the venerable Eark arose from his seat, arranged his clothes, and with palms together respectfully said to Katyayana: 'Upadhyaya (Preceptor)! I have something to ask, may I have your permission? I have only seen Upadhyaya, but have not seen the World Honored One. Although I have seen the Dharma body, I have not seen the physical body. If the preceptor allows me to see the physical form and marks of the Tathagata, I would also like to go now.' At that time, the venerable Katyayana said to Eark: 'The Buddhas and Tathagatas are difficult to see. It is rare to encounter them, like the Udumbara flower. Now that you wish to go, you should know the time.' Katyayana said: 'When you reach the World Honored One, on my behalf, bow your head to his feet and ask the World Honored One: 'Are you free from illness and affliction, and do you live in ease and comfort?' And take these five matters to report to the World Honored One: 'Vasabha Village is in a remote border region, and it is difficult to gather ten monks for ordination. Also, the people of that country often bathe with water for purification. The land there is hard, and when cows walk, they leave footprints, unlike the soft soil of other countries. Also, the people of the East use such bedding, namely goat skins, deer skins, and cow skins. If a monk is sending clothes to another monk, and hears that clothes are coming, but has not yet received them, he fears violating the rule of expiation after ten days (Nissaggiya), and does not know what to do?' Report these reasons for request to the World Honored One, and whatever the World Honored One teaches, I will respectfully follow.' At that time, Eark was single-mindedly focused, and bid farewell to his teacher.
已，其夜在彼村宿，至明清旦，著衣持缽漸漸遊行。乞食已訖，至於食后，別其主人，還臥具竟，執持衣缽，往室羅筏城，隨路而去。經諸村落，方達彼城至逝多林，安置衣缽洗手足訖，即往頂禮世尊。
爾時世尊為諸四眾及諸天、龍、鬼神、國王、大臣、沙門、婆羅門等說法。佛既遙見億耳從遠方來，而告阿難陀曰：「可於房內與敷億耳床褥臥具。」阿難奉教，即往敷床臥具。既敷設已白世尊曰：「愿聖知時。」佛既洗足入于房內，右脅而臥，兩足相壘，作光明相，正念當起如是作意。爾時億耳，于寺門外，洗足已入房安置，同前右脅而臥，作光明相，念當早起。如是作意，而於夜中，竟無言語，默然而住。夜欲已過，億耳即便結跏趺坐，直身定意，正念現前。佛告億耳苾芻：「汝可誦我所說經律，如我成道所說之者。」即教誦經，億耳既誦經已，佛即贊言：「善哉，善哉！汝所誦經極為清凈微妙。」時億耳即作是念：「鄔波馱耶！令我請者，今正是時。如鄔波馱耶所問之事，今應請之。」作是念已，即從座起，頂禮佛足白言：「大德！我住處阿濕婆蘭德伽國婆索婆村，其地邊方，彼有聖者迦多演那，是親教師，稽首頂禮佛足，問訊世尊：『少病少惱，起居輕利安樂住不？並以五事請問世尊：彼國是邊地，十
【現代漢語翻譯】 現代漢語譯本： 之後，那天晚上他在那個村莊住宿，到了第二天清晨，穿好衣服，拿著缽，慢慢地走著去乞食。乞食完畢，到了吃飯之後，告別了那裡的主人，放好臥具，拿著衣缽，前往室羅筏城（Śrāvastī，古印度城市名），沿著道路走去。經過各個村落，終於到達了逝多林（Jetavana，祇園精舍），安置好衣缽，洗完手腳，就去頂禮世尊（Bhagavan，佛的尊稱）。 當時，世尊正在為四眾弟子（比丘、比丘尼、優婆塞、優婆夷）以及諸天、龍、鬼神、國王、大臣、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）等說法。佛遠遠地看見億耳（Ekakakṣa，人名）從遠方來，就告訴阿難陀（Ānanda，佛陀的十大弟子之一）說：『可以在房間里為億耳鋪設床褥臥具。』阿難陀接受教誨，就去鋪設床褥臥具。鋪設完畢后，稟告世尊說：『已經準備好了，請聖者知曉。』佛洗完腳進入房間，向右側臥下，兩腳相疊，顯現光明之相，以正念想著應當起身，這樣作意。當時，億耳在寺廟門外洗完腳進入房間安置，像之前一樣向右側臥下，顯現光明之相，想著應當早起。這樣作意，在夜裡，始終沒有說話，默默地住著。夜快要過去的時候，億耳就結跏趺坐（盤腿而坐），端正身體，安定心意，正念現前。佛告訴億耳比丘（Bhikṣu，出家男子）：『你可以誦讀我所說的經律，就像我成道時所說的那樣。』於是教他誦經，億耳誦經完畢，佛就讚歎說：『好啊，好啊！你所誦的經非常清凈微妙。』這時億耳就想：『鄔波馱耶（Upādhyāya，親教師）讓我請問的事情，現在正是時候。應該請問鄔波馱耶所問的事情。』這樣想著，就從座位上站起來，頂禮佛足稟告說：『大德（Bhaddanta，對出家人的尊稱）！我住在阿濕婆蘭德伽國（Aśvāranda，地名）婆索婆村（Bhāsava，地名），那個地方是邊遠地區，那裡有聖者迦多演那（Kātyāyana，人名），是我的親教師，他稽首頂禮佛足，問候世尊：『少病少惱，起居輕利安樂嗎？』並且以五件事請問世尊：那個國家是邊地，』
【English Translation】 English version: After that, he stayed overnight in that village. At dawn the next morning, he put on his robes, held his bowl, and slowly went to beg for food. After begging and finishing his meal, he bid farewell to the host, put away his bedding, and, holding his robes and bowl, set off for Śrāvastī (ancient Indian city), following the road. Passing through various villages, he finally reached Jetavana (Groveth of Anathapindika), put away his robes and bowl, washed his hands and feet, and then went to pay homage to the Bhagavan (the Blessed One, a title for the Buddha). At that time, the Bhagavan was expounding the Dharma to the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) as well as to devas, nāgas, yakshas, kings, ministers, śrāmaṇas (wandering ascetics), brāhmaṇas (Hindu priests), and others. The Buddha, seeing Ekakakṣa (a person's name) coming from afar, said to Ānanda (one of the Buddha's ten principal disciples): 'Prepare a bed and bedding for Ekakakṣa in the room.' Ānanda, following the instruction, went to prepare the bed and bedding. After preparing it, he informed the Bhagavan, saying, 'It is ready, may the Holy One be aware.' The Buddha washed his feet and entered the room, lying down on his right side, with his legs stacked, manifesting a radiant appearance, mindfully intending to rise, thus making the intention. At that time, Ekakakṣa washed his feet outside the temple gate, entered the room, settled down, and, like before, lay down on his right side, manifesting a radiant appearance, intending to rise early. Thus making the intention, throughout the night, he remained silent, without speaking. As the night was about to pass, Ekakakṣa sat in the lotus position (cross-legged), straightened his body, stilled his mind, and brought forth mindfulness. The Buddha said to the bhikṣu (ordained monk) Ekakakṣa: 'You may recite the sutras and precepts that I have spoken, as I spoke them when I attained enlightenment.' Then he taught him to recite the sutras. After Ekakakṣa recited the sutras, the Buddha praised him, saying, 'Excellent, excellent! The sutras you have recited are extremely pure and subtle.' At that time, Ekakakṣa thought: 'Now is the time to ask about the matter that Upādhyāya (preceptor) asked me to inquire about. I should ask about the matter that Upādhyāya asked.' Thinking thus, he rose from his seat, prostrated at the Buddha's feet, and said: 'O Great Virtue (Bhaddanta, a term of respect for monks)! I live in Bhāsava (place name) village in the Aśvāranda (place name) country, which is a remote region. There is a holy man named Kātyāyana (person's name) there, who is my preceptor. He bows his head and prostrates at the Buddha's feet, inquiring after the Bhagavan's well-being: 'Is he free from illness and affliction, light and comfortable in his movements, and dwelling in peace?' And he asks the Bhagavan about five matters: That country is a remote region,'
眾近圓極為難得。又彼國人，常以洗浴，以為清凈。彼國地土，極惡堅硬，牛蹋足跡，日曬干已，人行不得，不同余國。彼國常用如是臥具：毛蓐、羊皮、鹿皮、牛皮、羖羊皮，以為臥具。若苾芻與余苾芻送衣，聞有衣來，而未入手，過十日，恐成犯舍，不知云何？』」佛告億耳苾芻：「汝所問者，今非是時，我今不說，且置是事。當於眾中問，我于大眾之中為汝決疑。」既至平旦，佛即起來，眾中就座而坐。佛既坐已，時億耳苾芻即從座起，整理衣服合掌頂禮世尊，白言：「東方邊國婆索婆聚落，聖者迦多演那在彼而住，是我鄔波馱耶，頭面禮佛足，問訊世尊：『少病少惱、起居輕利、安樂住不？彼國邊方，欲受近圓，十眾難得。彼國人民，常以水洗浴，便為清凈。國內地土極為堅硬，牛行蹋地足跡，日曬干已，人行不得，不同余國。國法複用如是臥具，所謂羊毛、羊皮、鹿、牛、羖羊等皮，以為臥具。有苾芻遣信與苾芻衣，聞有衣來，其衣未至，便過十日，恐犯捨墮，不知云何？』」爾時世尊以此因緣，告諸苾芻曰：「從今已后，聽諸苾芻，于邊方國，持律苾芻五人，得為近圓。邊方地土惡處，開著一重革屣，不得二重、三重，底若穿破應補。若苾芻遣信送衣與余苾芻，彼未得衣，無犯舍罪。」
時具壽鄔
【現代漢語翻譯】 現代漢語譯本 眾比丘受具足戒（近圓）是非常難得的。而且那個國家的人民，經常用洗澡來認為自己是清凈的。那個國家的地土，極其惡劣堅硬，牛踩過的腳印，被太陽曬乾后，人就無法行走，與其他國家不同。那個國家常用這樣的臥具：毛氈、羊皮、鹿皮、牛皮、黑母羊皮，作為臥具。如果有比丘給其他比丘送衣服，聽說有衣服送來，但是還沒有拿到手，過了十天，擔心觸犯捨墮罪，不知道該怎麼辦？』」，佛陀告訴億耳比丘：『你所問的事情，現在不是時候，我現在不回答，暫且放下這件事。你應該在僧眾中提問，我會在大眾之中為你解答疑惑。』 到了早晨，佛陀就起來，在僧眾中就座而坐。佛陀坐下後，當時億耳比丘就從座位上站起來，整理衣服，合掌頂禮世尊，稟告說：『東方邊境婆索婆聚落，聖者迦多演那（Katyayana）住在那裡，是我的鄔波馱耶（Upadhyaya，親教師），他頭面頂禮佛足，問候世尊：『少病少惱、起居輕利、安樂居住嗎？那個國家地處邊遠，想要受具足戒，十位持戒比丘很難找到。那個國家的人民，經常用水洗澡，就認為自己是清凈的。國內地土極為堅硬，牛踩過的腳印，被太陽曬乾后，人就無法行走，與其他國家不同。國家法律又使用這樣的臥具，所謂羊毛、羊皮、鹿皮、牛皮、黑母羊等皮，作為臥具。有比丘派人送信給比丘送衣服，聽說有衣服送來，那件衣服還沒有到達，就過了十天，擔心觸犯捨墮罪，不知道該怎麼辦？』 當時世尊因為這個因緣，告訴各位比丘說：『從今以後，允許各位比丘，在邊遠地區，有五位持戒比丘，就可以為他人授具足戒。邊遠地區地土惡劣的地方，可以穿一重底的革屣（鞋子），不可以穿兩重、三重底的，如果鞋底穿破了應該修補。如果比丘派人送信送衣服給其他比丘，他還沒有得到衣服，就沒有觸犯捨墮罪。』 當時具壽鄔
【English Translation】 English version It is extremely difficult to obtain full ordination (near perfection) in a remote area. Moreover, the people of that country often consider themselves pure by bathing. The land of that country is extremely harsh and hard; the footprints of cattle, once dried by the sun, are impassable for people, unlike other countries. In that country, they commonly use such bedding: wool mats, sheepskins, deerskins, cowhides, and goat skins, as bedding. If a Bhikshu (monk) sends clothes to another Bhikshu, and hears that the clothes are coming, but has not yet received them, and ten days pass, fearing that he may have committed an offense of forfeiture, what should be done?』」, the Buddha told the Bhikshu (monk) with keen ears: 『What you ask is not the right time now, I will not answer now, let this matter be put aside for now. You should ask in the Sangha (monastic community), and I will resolve your doubts for you in the assembly.』 In the morning, the Buddha arose and sat in the assembly. After the Buddha was seated, the Bhikshu (monk) with keen ears arose from his seat, arranged his robes, joined his palms, and bowed to the World Honored One, saying: 『In the eastern border country of Vasava village, the venerable Katyayana (Katyayana) resides there, who is my Upadhyaya (Upadhyaya, preceptor), he bows his head to the Buddha』s feet, and inquires of the World Honored One: 『Are you free from illness and affliction, is your daily life light and easy, do you dwell in peace? That country is remote, and it is difficult to find ten Vinaya-holding Bhikshus (monks) to confer full ordination. The people of that country often wash themselves with water and consider themselves pure. The land in the country is extremely hard; the footprints of cattle, once dried by the sun, are impassable for people, unlike other countries. The laws of the country also use such bedding, namely wool, sheepskin, deer, cow, and goat skins, as bedding. If a Bhikshu (monk) sends a message to a Bhikshu (monk) to send clothes, and hears that the clothes are coming, but the clothes have not arrived, and ten days have passed, fearing that he may have committed an offense of forfeiture, what should be done?』 At that time, the World Honored One, because of this cause, told the Bhikshus (monks): 『From now on, I allow the Bhikshus (monks), in remote areas, to have five Vinaya-holding Bhikshus (monks) to confer full ordination. In remote areas where the land is harsh, they may wear sandals with a single layer of leather soles, not two or three layers, and if the soles are worn through, they should be repaired. If a Bhikshu (monk) sends a message to send clothes to another Bhikshu (monk), and he has not yet received the clothes, he has not committed an offense of forfeiture.』 At that time, the venerable U
波離在於眾中，從座而起整理衣服，合掌白佛言：「世尊大德！向開邊方持律五人近圓，不知從何處以來是邊方處？」佛言：「從此東方，有奔荼林，彼有水，名曰奔荼，從此已去名為邊國。南方有國，名攝伐羅佛底，有水亦名攝伐羅佛底，從此已外亦名邊方。西方有國，名窣吐奴，鄔波窣吐奴婆羅門村此外名邊方。北方有山，名嗢尸羅，此山之外，名曰邊方。」
諸苾芻等生疑，白佛言：「世尊！此億耳苾芻，曾作何業？生大富貴家，財寶無量，于母胎中，耳上自然有此妙寶耳珰，價直無量。復得出家近圓，不見世尊得無學果，斷除煩惱。」佛告諸苾芻：「此億耳苾芻，先所作業，自作自受。因緣會遇，如暴水流，決定須受。今始會遇，合受斯報，亦非地水火風能令有壞果報，身必自受。如有頌云：
「『假令經百劫， 所作業不亡， 因緣會遇時， 果報還自受。』」
告諸苾芻曰：「乃往過去，於此賢劫中人壽二萬歲時，有佛出世，號迦攝波如來，十號具足，住波羅痆斯國仙人墮處施鹿林中。其國有王，名訖里伽，而為王化，人民熾盛，飲食豐足，無諸衰患，悉皆安樂。無賊無畏，一切具足，無所乏少，以法治世。彼王有子，名曰善生，立為太子。時迦攝波如來化緣既畢，如薪盡火滅而
【現代漢語翻譯】 現代漢語譯本 波離（Poli）在眾人之中，從座位上站起來整理衣服，合掌對佛說：『世尊大德！先前在邊遠地方受持戒律的五個人最近受了具足戒，不知道從哪裡開始算是邊遠地方？』佛說：『從這裡向東，有奔荼林（Pentu Forest），那裡有條河，名叫奔荼河（Pentu River），從這裡開始往外就叫做邊國。向南有個國家，名叫攝伐羅佛底（Savatthi），有條河也名叫攝伐羅佛底河（Savatthi River），從這裡向外也叫做邊遠地方。向西有個國家，名叫窣吐奴（Sutunu），鄔波窣吐奴婆羅門村（Upasutunu Brahmin village）之外叫做邊遠地方。向北有座山，名叫嗢尸羅山（Ushira Mountain），這座山之外，就叫做邊遠地方。』
各位比丘對比丘億耳（Ears of Wealth）產生疑問，稟告佛說：『世尊！這位億耳比丘，曾經做了什麼業？出生在大富大貴之家，財寶無數，在母親的胎中，耳朵上自然就有這種美妙的寶物耳珰，價值連城。又能夠出家受具足戒，並且沒有見到世尊就獲得了無學果位，斷除了煩惱。』佛告訴各位比丘：『這位億耳比丘，先前所造的業，自己造作自己承受。因緣際會，就像暴漲的洪水，必定要承受。現在才相遇，一起承受這個果報，也不是地水火風能夠讓果報壞滅的，身體必定自己承受。』就像頌文所說：
『即使經過百千劫，所造的業也不會消亡，因緣際會的時候，果報還是要自己承受。』
佛告訴各位比丘說：『在過去很久以前，在這個賢劫中，人的壽命有兩萬歲的時候，有佛出世，名叫迦葉佛如來（Kashyapa Tathagata），十種名號都具備，住在波羅奈斯國（Varanasi）仙人墮落處施鹿林中。那個國家有個國王，名叫訖里伽（Kriki），以國王的身份教化人民，人民興盛，飲食豐足，沒有各種衰敗的憂患，都安樂。沒有盜賊沒有畏懼，一切都具備，沒有什麼缺乏，用佛法治理國家。那位國王有個兒子，名叫善生（Subhuti），被立為太子。當時迦葉佛如來教化的因緣已經完畢，就像柴火燒盡火焰熄滅一樣。』
【English Translation】 English version Poli, being in the assembly, rose from his seat, arranged his robes, and with palms joined together, said to the Buddha: 'Venerable Lord, the greatly virtuous one! The five who recently received the full ordination, holding the precepts in the border region, do not know from where the border region begins?' The Buddha said: 'From here to the east, there is the Pentu Forest (Pentu Forest), and there is a river there called the Pentu River (Pentu River). From there onwards, it is called the border country. To the south, there is a country called Savatthi (Savatthi), and there is also a river called the Savatthi River (Savatthi River). From there outwards, it is also called the border region. To the west, there is a country called Sutunu (Sutunu), and beyond the Upasutunu Brahmin village (Upasutunu Brahmin village) is called the border region. To the north, there is a mountain called Ushira Mountain (Ushira Mountain), and beyond this mountain is called the border region.'
The Bhikshus (monks) were in doubt and said to the Buddha: 'Venerable Lord! What deeds did this Bhikshu Ears of Wealth (Ears of Wealth) perform? He was born into a very wealthy family, with countless treasures. In his mother's womb, he naturally had these wonderful jeweled earrings on his ears, of immeasurable value. Moreover, he was able to leave home and receive full ordination, and without seeing the World Honored One, he attained the fruit of non-learning, cutting off afflictions.' The Buddha told the Bhikshus: 'This Bhikshu Ears of Wealth, the deeds he performed in the past, he himself created and he himself receives. When causes and conditions meet, like a rushing flood, he must certainly receive it. Now they have just met, and together they receive this retribution. It is not earth, water, fire, or wind that can destroy the fruition; the body must receive it itself.' As the verse says:
'Even if hundreds of kalpas (eons) pass, the deeds done will not perish; when causes and conditions meet, the karmic retribution will still be received by oneself.'
The Buddha told the Bhikshus: 'In the distant past, in this Bhadrakalpa (Auspicious Aeon), when the lifespan of humans was twenty thousand years, a Buddha appeared in the world, named Kashyapa Tathagata (Kashyapa Tathagata), complete with the ten titles, residing in the Deer Park at the Hermitage of the Fallen Ascetics in the country of Varanasi (Varanasi). There was a king in that country named Kriki (Kriki), who ruled and transformed the people, the people were prosperous, food and drink were abundant, there were no declining worries, and all were at peace. There were no thieves, no fear, everything was complete, nothing was lacking, and he ruled the world with the Dharma. That king had a son named Subhuti (Subhuti), who was made the crown prince. At that time, the karmic conditions for Kashyapa Tathagata's teaching were complete, like a fire extinguished when the firewood is exhausted.'
入涅槃。時訖里伽王即取香木以用荼毗，又用牛乳滅火，收拾設利羅，用四種寶造瓶，於四衢中起七寶塔，安置設利羅，高一俱盧舍。其國東境所有貢物，盡施於塔。后時其王命終，便立太子為王，即與諸大臣等共撿庫藏其物多少。並見國之東境所出貢物，悉施於塔。諸臣白王：『先有王所施塔之物，應還取不？』新王答曰：『我父先王所作之事，如釋梵天王，我今豈敢還取斯物。』然諸臣等皆不信樂佛法，共作是念：『我今當設方便，施塔之物悉還收取。』即閉城東門，所有財物皆悉不入，其塔彩色脫落，並皆破壞。
「北方有一商主，將諸商人來至此國，于塔傍住。爾時商主塔所禮敬，見塔破壞，復見一女人，無有男女灑掃供養。然彼女人，既見迦攝波如來、應、正等覺，于彼佛所發心受學。商主問女曰：『此是誰塔？』女便廣說因緣：『此是迦攝波佛塔。』商主聞已，心生歡喜，即脫耳珰奉彼女人，令賣取直用修營塔：『我若回還，當更佈施。』女人得已，即便莊嚴。商主回還，到彼塔邊瞻仰無盡，即便發心，更造寶蓋幢幡以用供養，如是發願：『我今供養此迦攝波如來塔所有善根，愿我當來生處，常得富貴尊高。于當佛所，愿得出家，斷除煩惱，證無學果。』」
佛告諸苾芻：「其商主者，豈異
【現代漢語翻譯】 現代漢語譯本： 入涅槃（Nirvana，指脫離輪迴的狀態）。當時訖里伽王（King Krigal）就取來香木用來火化，又用牛乳熄滅火焰，收拾舍利（Sarira，指佛陀或高僧火化后的遺物），用四種寶物製造寶瓶，在四通八達的道路中央建造七寶塔，安置舍利，高一俱盧舍（Krosa，長度單位，約合2-4公里）。他將國家東部邊境的所有貢品，全部施捨給佛塔。後來這位國王去世，便立太子為王，太子即位后與各位大臣一同檢查國庫，清點財物數量。發現國家東部邊境所進貢的物品，全部施捨給了佛塔。大臣們對新國王說：『先前國王所施捨給佛塔的物品，應該要取回來嗎？』新國王回答說：『我父王先前所做的事情，如同釋梵天王（Lord Brahma），我如今怎麼敢取回這些東西。』然而各位大臣都不信奉佛法，共同產生這樣的想法：『我們現在應當想個辦法，把施捨給佛塔的物品全部收回來。』於是關閉了城東門，所有的財物都不再進入佛塔，佛塔的彩色脫落，並且全部遭到破壞。 北方有一位商主，帶領著眾多商人來到這個國家，住在佛塔旁邊。當時這位商主在佛塔處禮敬，看見佛塔遭到破壞，又看見一位婦女，沒有子女，在那裡灑掃供養。而那位婦女，已經見過迦攝波如來（Kasyapa Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），在那位佛陀處發心受持學習。商主問那位婦女說：『這是誰的佛塔？』婦女便詳細地說明了因緣：『這是迦攝波佛的佛塔。』商主聽了之後，心中生起歡喜，就脫下耳環奉獻給那位婦女，讓她賣掉換錢用來修繕佛塔：『我如果回來，應當再行佈施。』婦女得到耳環后，就用來莊嚴佛塔。商主回來后，來到佛塔邊瞻仰不已，便發起心願，再次建造寶蓋、幢幡用來供養，這樣發願：『我今天供養這座迦攝波如來塔的所有善根，愿我將來出生的地方，常常能夠富貴尊榮。在當來佛所，愿能夠出家，斷除煩惱，證得無學果（Arhat果）。』 佛告訴各位比丘（Bhikkhu）: 『那位商主，難道是別人嗎？』
【English Translation】 English version: He entered Nirvana (Nirvana, referring to the state of liberation from reincarnation). At that time, King Krigal immediately took fragrant wood to cremate the body, and extinguished the fire with cow's milk. He collected the Sarira (Sarira, referring to the relics of the Buddha or high monks after cremation), and used four kinds of treasures to make a vase. He built a seven-jeweled pagoda in the middle of the four intersections, placed the Sarira inside, and it was one Krosa (Krosa, a unit of length, approximately 2-4 kilometers) high. He donated all the tributes from the eastern border of the country to the pagoda. Later, when the king passed away, the crown prince was established as the new king. The prince, together with the ministers, inspected the treasury and counted the amount of wealth. They found that all the tributes from the eastern border of the country had been donated to the pagoda. The ministers said to the new king, 'Should we take back the items that the previous king donated to the pagoda?' The new king replied, 'What my father, the previous king, did is like Lord Brahma. How dare I take back these things now?' However, the ministers did not believe in Buddhism and had this thought together: 'We should now find a way to take back all the items donated to the pagoda.' So they closed the east gate of the city, and all the wealth no longer entered the pagoda. The colors of the pagoda faded, and it was completely destroyed. There was a merchant leader from the north who brought many merchants to this country and lived near the pagoda. At that time, the merchant leader paid homage at the pagoda and saw that the pagoda was destroyed. He also saw a woman, without children, sweeping and making offerings there. And that woman had already seen Kasyapa Tathagata (Kasyapa Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), and had resolved to uphold and learn at that Buddha's place. The merchant leader asked the woman, 'Whose pagoda is this?' The woman then explained the cause and conditions in detail: 'This is the pagoda of Kasyapa Buddha.' After hearing this, the merchant leader felt joy in his heart and took off his earrings to offer to the woman, asking her to sell them for money to repair the pagoda: 'If I return, I will make more donations.' After receiving the earrings, the woman used them to decorate the pagoda. When the merchant leader returned, he came to the pagoda and admired it endlessly. He then made a vow to build jeweled canopies and banners to make offerings, vowing in this way: 'Today, I offer all the roots of goodness from offering to this pagoda of Kasyapa Tathagata. May I always be rich and honorable in the places where I am born in the future. May I be able to renounce the world at the place of the future Buddha, cut off afflictions, and attain the fruit of Arhat (Arhat fruit).' The Buddha told the Bhikkhus (Bhikkhu): 'That merchant leader, is he someone else?'
人乎？即此億耳苾芻是。由供養迦攝波佛塔故，生生常得富貴家生，于母胎中，便有寶耳珰珠自然在耳。復愿當來出家，斷除煩惱，得阿羅漢果。復于母所，出惡言故，由斯業力，見諸地獄。」
佛告諸苾芻：「若作白業得白果報，若作黑業得黑報，雜業雜報。汝等苾芻！當離雜、黑業，當修白業。」告諸苾芻：「此是我教。」諸苾芻等聞佛說已，歡喜奉行。
根本說一切有部毗奈耶皮革事捲上 大正藏第 23 冊 No. 1447 根本說一切有部毗奈耶皮革事
根本說一切有部毗奈耶皮革事卷下
大唐三藏法師義凈奉 制譯
爾時薄伽梵在室羅伐城逝多林給孤獨園。具壽鄔波難陀初始出家，分得一床，甚是破壞。若動身時，床便作聲，在床上臥，不敢轉側，恐畏作聲。鄔波難陀即作是念：「我若不乞更作好床者，我則不名鄔波難陀。」至明清旦，即往勝光王所。王言：「善來聖者鄔波難陀！得安穩眠不？」即告王曰：「我雖眠臥，心常恐怖。大王自知，我未出家，臥八重敷具。今雖出家，為是小夏，分得一破床，觸著作聲，不敢轉側，恐畏破壞，甚大辛苦。云何得安穩眠？」王告鄔波難陀曰：「汝可合臥如是八重敷具耶？」便答王曰：「得。雅合其理，何處佛制不許臥八重
【現代漢語翻譯】 現代漢語譯本：是人啊？就是這位億耳苾芻（Bhikkhu，比丘）。因為供養迦攝波佛（Kasyapa Buddha）塔的緣故，生生世世常常出生在富貴人家，還在母親的胎中，便有寶貴的耳珰珠自然地出現在耳朵上。又發願將來出家，斷除煩惱，證得阿羅漢（Arhat）果位。又因為對母親說了惡語，由於這個業力的緣故，見到各種地獄。」
佛告訴各位比丘（Bhikkhu）說：「如果造作白業，就得到白色的果報；如果造作黑業，就得到黑色的果報；造作雜業，就得到雜色的果報。你們各位比丘！應當遠離雜業、黑業，應當修習白業。」佛告訴各位比丘：「這是我的教導。」各位比丘聽了佛的教導后，歡喜地奉行。
《根本說一切有部毗奈耶皮革事捲上》 大正藏第23冊No.1447《根本說一切有部毗奈耶皮革事》
《根本說一切有部毗奈耶皮革事卷下》
大唐三藏法師義凈奉旨翻譯
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。具壽鄔波難陀（Upananda）剛出家時，分到一張床，非常破舊。稍微動一下身體，床就會發出聲音，所以在床上睡覺時，不敢翻身，害怕發出聲音。鄔波難陀心想：『我如果不去乞求一張更好的床，我就不配叫鄔波難陀。』到了第二天清晨，就前往勝光王（King Prasenajit）那裡。國王說：『聖者鄔波難陀，歡迎您！睡得安穩嗎？』鄔波難陀就告訴國王說：『我雖然睡覺，心裡卻常常感到恐懼。大王您也知道，我沒出家的時候，睡的是八重鋪墊的床。現在雖然出家了，因為是小夏天，分到一張破床，稍微碰到就會發出聲音，不敢翻身，害怕損壞，非常辛苦。怎麼才能睡得安穩呢？』國王告訴鄔波難陀說：『您可以合臥八重鋪墊的床嗎？』鄔波難陀回答國王說：『可以。完全合乎道理，哪裡有佛制不允許睡八重鋪墊的床呢？』
【English Translation】 English version: 'Is it a human? It is this Bhikkhu (monk) with the ear ornaments. Because of making offerings to the stupa of Kasyapa Buddha (past Buddha), in each life he is always born into wealthy families, and while still in his mother's womb, precious ear ornaments naturally appear on his ears. Furthermore, he vowed to renounce the world in the future, cut off afflictions, and attain the fruit of Arhat (enlightened being). Moreover, because he spoke harsh words to his mother, due to the power of this karma, he sees various hells.'
The Buddha told the Bhikkhus (monks), 'If you perform white deeds, you will receive white results; if you perform black deeds, you will receive black results; if you perform mixed deeds, you will receive mixed results. You Bhikkhus! You should stay away from mixed and black deeds, and you should cultivate white deeds.' The Buddha told the Bhikkhus, 'This is my teaching.' The Bhikkhus, having heard the Buddha's teaching, joyfully practiced it.
The Vinaya-vastu on Leather Matters of the Mulasarvastivada, Volume 1 Taisho Tripitaka, Volume 23, No. 1447, The Vinaya-vastu on Leather Matters of the Mulasarvastivada
The Vinaya-vastu on Leather Matters of the Mulasarvastivada, Volume 2
Translated under Imperial Decree by the Tripitaka Master Yijing of the Great Tang Dynasty
At that time, the Bhagavan (the Blessed One) was in the Jetavana Anathapindika-arama (Jeta Grove) in Sravasti (ancient Indian city). The Venerable Upananda (name of a monk), having just renounced the world, was allotted a bed that was very broken. Whenever he moved his body, the bed would make noise, and when lying on the bed, he dared not turn over, fearing it would make noise. Upananda then thought to himself, 'If I do not beg for a better bed, I will not deserve to be called Upananda.' The next morning, he went to King Prasenajit (king of Kosala). The king said, 'Welcome, Venerable Upananda! Did you sleep peacefully?' Upananda then told the king, 'Although I sleep, my heart is always fearful. Your Majesty knows that before I renounced the world, I slept on eight layers of bedding. Now that I have renounced the world, because it is early summer, I was allotted a broken bed, which makes noise whenever it is touched, and I dare not turn over, fearing it will break, causing great suffering. How can I sleep peacefully?' The king told Upananda, 'Can you sleep on eight layers of bedding?' Upananda replied to the king, 'Yes, it is perfectly reasonable. Where is there a Buddha's rule that forbids sleeping on eight layers of bedding?'
敷具？」王曰：「若依法者，我今施之，任意將去。」復向王言：「我不是國王，云何我得將王家物去？王應遣人送將向寺，我當受之。」王與八人，四人舁臥具，四人舁床。鄔波難陀得已歡笑，隨逐而行。路上有諸俗人婆羅門等，見此床褥，問言：「此是誰物？」答曰：「王與。」又曰：「將此床去，王於何宿？」鄔波難陀報曰：「于自家宿，此床褥等是我之許。」諸俗聞已，即便譏訶：「此禿頭沙門，乃畜如是行欲臥具。」鄔波難陀即至寺中，掃灑田地，涂瞿摩已，其床褥等敷在門邊。佛來至門所，鄔波難陀見佛來至，歡喜白佛言：「世尊！看我臥床！看我臥床！」佛既見已，便即默然，集諸苾芻僧伽，就座而坐，告諸苾芻：「若向大床坐臥者，一切過失，因此而興。自今已后，若苾芻坐臥高大床者，得越法罪。」
有一長者，請佛及苾芻僧伽，于舍供養，敷設高座。時阿難陀先到彼家，見其高座，語長者言：「此之高座，不是應法，當即除去。」彼正欲除，佛便來至其舍，知而故問：「汝欲作為？」阿難陀白言：「除去非法床座。」佛告阿難陀曰：「我非一切處制不許用高床，若白衣舍開聽。若在毗訶羅內坐臥者，得越法罪。」
於時南方有一苾芻，身但三衣，來至室羅筏城，頂禮世尊。有一皮敷
【現代漢語翻譯】 現代漢語譯本 『敷具？』（坐臥具）」國王說：『如果合乎法度，我現在就施捨給你，你可以隨意拿走。』他又對國王說：『我不是國王，怎麼能拿走國王的東西呢？國王應該派人送到寺廟，我才能接受。』國王派了八個人，四個人抬臥具，四個人抬床。鄔波難陀（Upananda）得到后歡喜地笑著，跟隨著他們走。路上有許多俗人、婆羅門（Brahman）等，看見這張床褥，問道：『這是誰的東西？』回答說：『國王給的。』又問：『把這張床拿走了，國王睡在哪裡？』鄔波難陀回答說：『在自己家睡，這張床褥等是給我的。』那些俗人聽了，就譏諷道：『這個禿頭沙門，竟然擁有這樣的行欲臥具。』鄔波難陀隨即到了寺廟中，打掃田地，塗上瞿摩（Gomaya，牛糞），把床褥等鋪在門邊。佛陀來到門前，鄔波難陀看見佛陀來了，歡喜地對佛陀說：『世尊！看看我的臥床！看看我的臥床！』佛陀看見后，便沉默不語，召集所有的比丘僧伽（Bhikkhu Sangha，比丘僧團），就座而坐，告訴比丘們：『如果向高大的床上坐臥，一切過失，因此而興起。從今以後，如果比丘坐臥高大床，就犯越法罪。』 有一位長者，邀請佛陀和比丘僧伽到他家供養，並設定了高座。當時阿難陀（Ananda）先到他家，看見那個高座，對長者說：『這個高座，不合乎法度，應當立即除去。』他正要除去時，佛陀便來到他家，明知故問：『你想要做什麼？』阿難陀回答說：『除去非法的床座。』佛陀告訴阿難陀說：『我並非在任何地方都禁止使用高床，如果在白衣（在家信徒）的家中，允許使用。如果在毗訶羅（Vihara，精舍）內坐臥，就犯越法罪。』 當時南方有一位比丘，身上只有三衣，來到室羅筏城（Sravasti），頂禮世尊。有一張皮敷（皮革坐具）
【English Translation】 English version 『Furnishings?』 The king said, 『If it is according to the Dharma, I now give it to you, you can take it as you please.』 He then said to the king, 『I am not the king, how can I take the king's things? The king should send someone to deliver it to the temple, then I will accept it.』 The king sent eight people, four to carry the bedding, and four to carry the bed. Upananda, having received it, laughed joyfully and followed them. On the road, there were many laypeople, Brahmins, etc., who saw this bed and bedding and asked, 『Whose is this?』 They replied, 『The king gave it.』 They also asked, 『If this bed is taken away, where will the king sleep?』 Upananda replied, 『He sleeps in his own home, this bed and bedding are given to me.』 When those laypeople heard this, they immediately ridiculed him, 『This bald-headed Shramana (ascetic), actually possesses such lustful bedding.』 Upananda then arrived at the temple, swept the grounds, smeared it with Gomaya (cow dung), and spread the bedding by the door. When the Buddha came to the door, Upananda saw the Buddha coming and joyfully said to the Buddha, 『World Honored One! Look at my bed! Look at my bed!』 The Buddha, having seen it, remained silent, gathered all the Bhikkhu Sangha (community of monks), sat down, and told the Bhikkhus, 『If one sits or lies on a large bed, all faults arise from this. From now on, if a Bhikkhu sits or lies on a high and large bed, he commits a transgression.』 There was a wealthy man who invited the Buddha and the Bhikkhu Sangha to his house for offerings and set up a high seat. At that time, Ananda arrived at his house first, saw the high seat, and said to the wealthy man, 『This high seat is not in accordance with the Dharma, it should be removed immediately.』 As he was about to remove it, the Buddha arrived at his house, knowing this, he deliberately asked, 『What do you want to do?』 Ananda replied, 『Remove the unlawful bed.』 The Buddha told Ananda, 『I do not forbid the use of high beds in all places, it is allowed in the homes of laypeople. If one sits or lies in a Vihara (monastery), he commits a transgression.』 At that time, a Bhikkhu from the South, wearing only three robes, came to Sravasti, prostrated himself before the World Honored One. There was a leather mat
具，用以儭身。鄔波難陀見已，即便隨後慰問讚歎，待彼苾芻暫停息已，便從彼乞：「汝乞食苾芻，此皮能惠施不？我欲諸寺遊行，每將隨身，經過塔所，巡禮聖蹟。」彼即報言：「鄔波難陀！我今與汝，汝能去不？」鄔波難陀報曰：「然我有力，能辦此皮，不足為難。」告鄔波難陀曰：「若如是者，我今不與汝皮。」彼聞是語心生瞋，默爾而住，便作是念：「勝光大王看牛之人名曰婆吒，彼即是我先來知識，彼中有皮，我求乞，定得無疑。」作是念已往詣其所。正屬春初，牛生斑犢甚為可愛，鄔波難陀即以手摩犢身便生愛樂。婆吒見已，語鄔波難陀曰：「聖者！須牛乳耶？」答言：「不須，見此犢皮，我甚愛樂。若得此皮為敷具者，足以支身，安穩行道。」婆吒報言：「聖者！且歸。已知我意。」去未久間，婆吒即令人殺犢剝皮，送與鄔波難陀。彼人依語，對牛母前，殺犢剝皮，將皮送與鄔波難陀。然而犢母見將皮去，愛念子故，作聲大喚隨逐而去。其送皮人將皮往詣逝多林，到已入寺，牛母在於門外。世尊見此牛已，知而故問阿難陀曰：「此牛何故久立門外作聲？」時阿難陀白言：「大德！由鄔波難陀殺犢取皮，用為敷具。其犢乃是此牛生，犢子母由愛念子故，隨逐兒皮，在於門外。」爾時世尊便作是念：「過患
【現代漢語翻譯】 現代漢語譯本：器具，用來覆蓋身體。鄔波難陀（Upananda，人名）看見后，便隨後慰問讚歎，等那位比丘（bhiksu，佛教出家男眾）停下來休息后，便向他乞討：『你這位乞食的比丘，這塊皮能佈施給我嗎？我想要在各個寺廟使用它，每次都隨身帶著，經過佛塔的地方，巡禮聖蹟。』那比丘回答說：『鄔波難陀！我現在給你，你能拿走嗎？』鄔波難陀回答說：『當然，我有力氣，能處理這塊皮，這不難。』那比丘告訴鄔波難陀說：『如果這樣，我現在不給你皮了。』他聽了這話，心裡生氣，沉默不語，便這樣想：『勝光大王（King Prasenajit）手下看牛的人名叫婆吒（Bhata，人名），他是我以前認識的人，他那裡有皮，我去乞討，一定能得到，毫無疑問。』這樣想著，便前往他那裡。正值初春，牛生下的小牛犢非常可愛，鄔波難陀便用手撫摸小牛犢的身體，便生出喜愛之情。婆吒看見后，對鄔波難陀說：『聖者！需要牛奶嗎？』回答說：『不需要，看見這小牛犢的皮，我非常喜歡。如果能得到這塊皮作為坐具，足夠支撐身體，安穩地修行。』婆吒回答說：『聖者！先回去吧。我已經知道您的意思了。』離開沒多久，婆吒便讓人殺了小牛犢，剝下皮，送給鄔波難陀。那人按照他的話，在牛媽媽面前，殺了小牛犢，剝下皮，將皮送給鄔波難陀。然而牛媽媽看見皮被拿走，因為愛念孩子，大聲叫喚著，跟隨著皮而去。送皮的人將皮送到逝多林（Jetavana，祇園精舍），到達後進入寺廟，牛媽媽在門外。世尊（The Blessed One）看見這頭牛，明知故問阿難陀（Ananda，佛陀十大弟子之一）說：『這頭牛為什麼長時間站在門外叫喚？』這時阿難陀稟告說：『大德！因為鄔波難陀殺了小牛犢取皮，用作坐具。那小牛犢是這頭牛生的，牛媽媽因為愛念孩子，跟隨著孩子的皮，在門外。』這時世尊便這樣想：『過患』 English version: A tool used to cover the body. Upon seeing it, Upananda immediately followed, comforted, and praised him. After the bhiksu had rested, he begged him, 'You, a begging bhiksu, can you donate this skin to me? I want to use it in various temples, carrying it with me each time, and circumambulating the sacred sites when passing by stupas.' The bhiksu replied, 'Upananda! I will give it to you now, can you take it?' Upananda replied, 'Of course, I have the strength to handle this skin, it is not difficult.' The bhiksu told Upananda, 'If that is the case, I will not give you the skin now.' Upon hearing these words, he became angry, remained silent, and thought to himself, 'The cowherd of King Prasenajit named Bhata is someone I knew before. He has skin there, and if I beg for it, I will definitely get it, without a doubt.' Thinking this, he went to his place. It was early spring, and the newborn calf was very cute. Upananda stroked the calf's body with his hand and felt affection for it. Seeing this, Bhata said to Upananda, 'Venerable one! Do you need milk?' He replied, 'I do not need it, seeing this calf's skin, I like it very much. If I could get this skin as a mat, it would be enough to support my body and practice the path peacefully.' Bhata replied, 'Venerable one! Go back first. I already know your intention.' Not long after he left, Bhata had someone kill the calf, skin it, and send it to Upananda. The person followed his instructions, killed the calf in front of its mother, skinned it, and sent the skin to Upananda. However, the cow mother, seeing the skin being taken away, cried out loudly and followed the skin because of her love for her child. The person who delivered the skin went to Jetavana, entered the temple, and the cow mother was outside the gate. The Blessed One, seeing this cow, knowingly asked Ananda, 'Why is this cow standing outside the gate and crying for so long?' At this time, Ananda reported, 'Great Virtue! Because Upananda killed the calf and took its skin to use as a mat. That calf was born to this cow, and the cow mother, because of her love for her child, is following her child's skin outside the gate.' At that time, the Blessed One thought, 'The fault'
【English Translation】 A tool used to cover the body. Upon seeing it, Upananda (name of a person) immediately followed, comforted, and praised him. After the bhiksu (bhiksu, a Buddhist monk) had rested, he begged him, 'You, a begging bhiksu, can you donate this skin to me? I want to use it in various temples, carrying it with me each time, and circumambulating the sacred sites when passing by stupas.' The bhiksu replied, 'Upananda! I will give it to you now, can you take it?' Upananda replied, 'Of course, I have the strength to handle this skin, it is not difficult.' The bhiksu told Upananda, 'If that is the case, I will not give you the skin now.' Upon hearing these words, he became angry, remained silent, and thought to himself, 'The cowherd of King Prasenajit (King Prasenajit) named Bhata (Bhata, name of a person) is someone I knew before. He has skin there, and if I beg for it, I will definitely get it, without a doubt.' Thinking this, he went to his place. It was early spring, and the newborn calf was very cute. Upananda stroked the calf's body with his hand and felt affection for it. Seeing this, Bhata said to Upananda, 'Venerable one! Do you need milk?' He replied, 'I do not need it, seeing this calf's skin, I like it very much. If I could get this skin as a mat, it would be enough to support my body and practice the path peacefully.' Bhata replied, 'Venerable one! Go back first. I already know your intention.' Not long after he left, Bhata had someone kill the calf, skin it, and send it to Upananda. The person followed his instructions, killed the calf in front of its mother, skinned it, and sent the skin to Upananda. However, the cow mother, seeing the skin being taken away, cried out loudly and followed the skin because of her love for her child. The person who delivered the skin went to Jetavana (Jetavana, Gion Shoja), entered the temple, and the cow mother was outside the gate. The Blessed One (The Blessed One) , seeing this cow, knowingly asked Ananda (Ananda, one of the ten major disciples of the Buddha), 'Why is this cow standing outside the gate and crying for so long?' At this time, Ananda reported, 'Great Virtue! Because Upananda killed the calf and took its skin to use as a mat. That calf was born to this cow, and the cow mother, because of her love for her child, is following her child's skin outside the gate.' At that time, the Blessed One thought, 'The fault'
已起，由彼皮故。」即往苾芻僧伽眾中，就座而坐，告諸苾芻曰：「鄔波難陀愚癡無智，為用皮故，作非沙門法。是故諸苾芻，從今已后，更不得用皮。若用皮者，得越法罪。」
如世尊說：「苾芻不應用皮。」有異長者，請佛及苾芻僧伽就家設供，還複用皮而為座物。乃至佛告阿難陀：「不應一切處制皮，是故我開俗家應坐，不應用臥。若在毗訶羅，並不應坐臥。若受用者，得越法罪。」
緣在王舍城，爾時具壽畢鄰陀婆蹉，從出家已來，身常有病。眷屬來者，皆為說法而去。既至家中，復為妻說：「今聖者畢鄰陀婆蹉為我說法，甜美猶如淳蜜，無可棄者。」其妻答曰：「汝果報成熟，遇佛出世，得聞妙法。」夫曰：「汝何故不聽？」答曰：「為有羞故，不能往彼聽法。若得聖者來此為說，甚善。」時夫即往畢鄰陀婆蹉所，白言：「聖者！我蒙說法，利益無量。妻是婦人，有懷羞故，不能來此聽法，甚樂聞法。若聖者降德，慈悲為說，婦人方得聞法。」時具壽畢鄰陀婆蹉告曰：「我出家已來，身常有病，不能往至。」彼人白言：「聖者！我等作侍者舁去。」答曰：「世尊未許。」以緣白苾芻，苾芻白佛。佛作是念：「我為諸苾芻老病故，聽乘輿。」即集苾芻僧伽，眾中就座而坐，告諸苾芻曰：「從今已
【現代漢語翻譯】 現代漢語譯本：事情的起因是，因為那張皮的緣故。』於是前往比丘僧團中，就座而坐，告訴各位比丘說：『鄔波難陀（Upananda，人名）愚癡沒有智慧，爲了使用皮，做了不符合沙門（Sramana，出家修行者）戒律的事情。因此各位比丘，從今以後，再也不得使用皮。如果使用皮，就犯了越法罪。』 正如世尊所說：『比丘不應該使用皮。』有位長者，邀請佛陀和比丘僧團到家中供養，仍然使用皮作為坐具。乃至佛陀告訴阿難陀（Ananda，佛陀的侍者）說：『不應該在所有地方都禁止使用皮，因此我允許在家俗人可以坐，但不應該用來睡覺。如果在精舍（Vihara，寺廟），就不應該坐臥。如果受用這些，就犯了越法罪。』 事情發生在王舍城（Rajagrha，古印度城市）。當時，具壽畢鄰陀婆蹉（Pilindavaccha，人名），自從出家以來，身體常常有病。他的親屬來探望他，他都為他們說法然後離去。有一次到了家中，又為妻子說：『現在聖者畢鄰陀婆蹉為我說法，甜美猶如純蜜，沒有什麼可以捨棄的。』他的妻子回答說：『你果報成熟，遇到佛陀出世，得以聽聞妙法。』丈夫說：『你為什麼不聽呢？』回答說：『因為感到羞愧，不能前往那裡聽法。如果能請聖者來這裡為我說法，那就太好了。』當時，丈夫就前往畢鄰陀婆蹉那裡，稟告說：『聖者！我蒙受您的說法，利益無量。我的妻子是婦人，因為懷有羞愧之心，不能來這裡聽法，非常希望能聽聞佛法。如果聖者能降低您的身份，慈悲地為她說，我的妻子才能得以聽聞佛法。』當時，具壽畢鄰陀婆蹉告訴他說：『我自從出家以來，身體常常有病，不能前往。』那人稟告說：『聖者！我們可以做您的侍者，抬著您去。』回答說：『世尊沒有允許。』於是將此事稟告給比丘們，比丘們稟告給佛陀。佛陀心想：『我爲了各位比丘年老生病的原因，允許乘坐交通工具。』於是召集比丘僧團，在眾人中就座而坐，告訴各位比丘說：『從今以後，』
【English Translation】 English version: 'The reason for this was due to that leather.' Then he went to the community of Bhiksus (monks), sat down, and told the Bhiksus, 'Upananda (name) is foolish and without wisdom. Because of using leather, he has done something that is not in accordance with the Dharma (teachings) of a Sramana (ascetic). Therefore, Bhiksus, from now on, you are no longer allowed to use leather. If you use leather, you will commit a transgression.' As the World Honored One (Buddha) said, 'Bhiksus should not use leather.' There was a certain elder who invited the Buddha and the community of Bhiksus to his home for offerings, and he still used leather as seating. Thereupon, the Buddha told Ananda (Buddha's attendant), 'Leather should not be prohibited everywhere. Therefore, I allow laypeople to sit on it, but it should not be used for sleeping. If it is in a Vihara (monastery), one should not sit or sleep on it. If one uses it, one will commit a transgression.' The incident occurred in Rajagrha (ancient Indian city). At that time, the Venerable Pilindavaccha (name) had been ill since he became a monk. When his relatives came to visit him, he would preach the Dharma to them before they left. Once, when he was at home, he told his wife, 'Now the Venerable Pilindavaccha is preaching the Dharma to me, and it is as sweet as pure honey, with nothing to discard.' His wife replied, 'You have ripened your karmic rewards and encountered the Buddha's appearance in the world, allowing you to hear the wonderful Dharma.' The husband said, 'Why don't you listen?' She replied, 'Because I am ashamed, I cannot go there to listen to the Dharma. If I could have the Venerable One come here to preach to me, that would be wonderful.' At that time, the husband went to Pilindavaccha and reported, 'Venerable One! I have received immeasurable benefits from your preaching. My wife is a woman, and because she is shy, she cannot come here to listen to the Dharma. She very much wishes to hear the Dharma. If the Venerable One could condescend and compassionately preach to her, my wife would be able to hear the Dharma.' At that time, the Venerable Pilindavaccha said, 'Since I became a monk, I have been ill and cannot go.' The man reported, 'Venerable One! We can be your attendants and carry you.' He replied, 'The World Honored One has not permitted it.' He then reported this matter to the Bhiksus, and the Bhiksus reported it to the Buddha. The Buddha thought, 'I will allow the use of vehicles for the Bhiksus because of old age and illness.' Then he gathered the community of Bhiksus, sat down among them, and told the Bhiksus, 'From now on,'
往，有利益故當乘輿。」是時六眾苾芻亦在眾中，如世尊說：「聽具壽畢鄰陀婆蹉乘輿。」及諸侍者圍繞，往梵志長者家。六眾聞已，即作種種妙好彩畫寶輿乘之，街衢而行，往詣俗家，並及出入，輕欺諸人，喻如草木，不顧前後。婆羅門長者而問曰：「聖者！何故乘騎？」答曰：「世尊許乘。」時諸人等咸悉譏嫌而作是說：「汝等沙門，為欲所逼。」時諸苾芻以緣白佛，世尊告曰：「汝諸苾芻，已有此過，不應乘騎。有二種緣聽許。云何為二？一者瘦弱、二者老病。有此緣者，我當聽許。若無緣乘者，得越法罪。」
時有苾芻，遊行人間，在路逢水，不能自持衣缽浮渡。時諸苾芻具緣白佛，世尊告曰：「汝等苾芻，應習學浮。」時諸苾芻，聞佛世尊聽學浮渡水。於時六眾苾芻，於市多河，浮渡來去。後有居士女，至於河邊，無舡可渡，久住煩悶。時六眾苾芻告彼女曰：「我當渡汝。」然諸女等，見是出家之人，便即信委，共渡河水，遂於水中，摩觸女身所有支節，渡到彼岸，復告女曰：「回來，我還渡汝。」時彼女人告言：「汝之禿人，甚懷奸惡之性。我之夫主，由故不觸我身支節，況汝。」即便譏嫌罵辱。時諸苾芻以緣白佛，佛作是念：「若諸患起，皆由摩觸女身。我今制諸苾芻，勿得觸女人身。」作是念
【現代漢語翻譯】 現代漢語譯本：佛說：『因為年老體衰，乘坐車輛是有益的。』當時六群比丘也在僧眾之中，正如世尊所說：『允許具壽畢鄰陀婆蹉乘坐車輛。』於是，在侍者的簇擁下，前往婆羅門長者家。六群比丘聽了之後，就製作各種精美華麗的彩繪寶車乘坐，在街市上行走，前往俗人家中，進進出出，輕慢欺侮他人，視人如草木，不顧前後。婆羅門長者問道：『聖者！為何乘坐車輛？』回答說：『世尊允許乘坐。』當時眾人紛紛譏諷嫌惡，說道：『你們這些沙門，是被慾望所逼迫。』當時眾比丘將此事稟告佛陀，世尊告誡說：『你們這些比丘，已經犯了這種過錯，不應該乘坐車輛。有兩種情況允許乘坐。哪兩種呢？一是瘦弱，二是年老生病。有這些情況的，我才允許。如果沒有這些情況而乘坐車輛的，就犯了越法罪。』 當時有比丘，在人間（指人世間），在路上遇到水，無法自己拿著衣缽游過去。當時眾比丘將此事稟告佛陀，世尊告誡說：『你們這些比丘，應該學習游泳。』當時眾比丘，聽到佛世尊允許學習游泳渡水。於是六群比丘，在市集旁的河流中，來回游泳。後來有一位居士女，來到河邊，沒有船可以渡河，久久滯留感到煩悶。當時六群比丘告訴她說：『我可以渡你過去。』那些女子們，看到是出家之人，便信任地跟隨他們渡河，於是在水中，摩觸女子身體的各個部位，渡到對岸后，又告訴女子說：『回來的時候，我還渡你。』當時那女子說道：『你們這些禿頭的人，心懷奸惡之性。我的丈夫，尚且不會觸碰我的身體，何況是你們。』便譏諷謾罵。當時眾比丘將此事稟告佛陀，佛陀心想：『如果各種禍患生起，都是因為摩觸女子身體。我現在禁止眾比丘，不得觸碰女人身體。』這樣想著。
【English Translation】 English version: The Buddha said, 'Because of old age and weakness, it is beneficial to ride in a vehicle.' At that time, the Six Groups of Bhikshus were also in the assembly, as the World Honored One said, 'Allow the Venerable Pilindavatsa to ride in a vehicle.' So, surrounded by attendants, they went to the house of the Brahmin elder. After hearing this, the Six Groups of Bhikshus made various exquisite and beautiful painted treasure carriages to ride in, walking through the streets, going to the homes of laypeople, going in and out, slighting and insulting others, treating people like grass and trees, without regard for what was before or after. The Brahmin elder asked, 'Venerable ones! Why are you riding in vehicles?' They replied, 'The World Honored One allows us to ride.' At that time, the people all ridiculed and disliked them, saying, 'You Shramanas are being forced by desire.' At that time, the Bhikshus reported this matter to the Buddha, and the World Honored One admonished, 'You Bhikshus have already committed this fault and should not ride in vehicles. There are two conditions under which riding is permitted. What are the two? One is being thin and weak, and the other is being old and sick. If you have these conditions, I will allow it. If you ride in a vehicle without these conditions, you will commit the offense of transgressing the Dharma.' At that time, there was a Bhikshu, in Jambudvipa (the human world), who encountered water on the road and could not carry his robes and bowl across by himself. At that time, the Bhikshus reported this matter to the Buddha, and the World Honored One admonished, 'You Bhikshus should learn to swim.' At that time, the Bhikshus heard that the World Honored One Buddha allowed them to learn to swim across the water. So the Six Groups of Bhikshus swam back and forth in the river near the market. Later, a laywoman came to the riverbank, but there was no boat to cross, and she was troubled by the long delay. At that time, the Six Groups of Bhikshus told her, 'I will take you across.' Those women, seeing that they were renunciants, trusted them and followed them across the river. Then, in the water, they touched all the parts of the women's bodies. After crossing to the other shore, they told the woman, 'When you return, I will take you across again.' At that time, the woman said, 'You bald-headed men have evil intentions. My husband would not even touch my body, let alone you.' Then she ridiculed and cursed them. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha thought, 'If all kinds of troubles arise, it is because of touching women's bodies. I now forbid the Bhikshus from touching women's bodies.' Thinking this.
已，集諸苾芻，告言：「六眾苾芻癡人！多種有漏處，作非沙門法，不隨順事，非理不凈觸女人身份。汝等從今已后，不得觸女人身份。若觸者，得越法罪。」
世尊已制苾芻不應觸女人者，時有城主，常愛勝地園苑池沼，將妻子眷屬，衣服嚴飾，往詣園苑。眾中有一女人，持瓶詣河取水。復有苾芻，河邊濾水觀蟲。女人羞恥，見苾芻取水路邊，即便遠去，于險窄處而取其水。瓶水既滿，方欲舉之，其女腳跌墮水，被水所漂。時此苾芻便作是念：「世尊制學，不得觸著女人身份。若觸著者，得越法罪。」時彼苾芻棄而不救，家人怪遲，尋后相覓，問苾芻曰：「見一女人持瓶取水不？」答曰：「我見墮河被水漂去。」白言：「聖者！為愍有情，每於水中觀小蟲，今見女人被溺，豈合棄捨而不救之。」苾芻告曰：「世尊不許觸女人身。」聞是語已，便即譏嫌。時諸苾芻以緣白佛，世尊告曰：「若有死難，須可救之。若能自濟，云放即放。」時諸苾芻執捉之時，乃生染心，佛言：「汝執于女，當觀如母、如女、姊妹等想，救渡令出。」有救得者，被溺既困，不能省悟，佛言：「于沙堆上，覆面而臥。」時苾芻等但覆面臥著棄去，遂被烏鷲野干啖嚼，佛言：「不應棄著而去，當須守護。」苾芻守護，近在身傍便生染心，
【現代漢語翻譯】 現代漢語譯本 佛陀召集所有比丘（Bhikkhu，佛教出家男眾），說道：『你們這六群比丘真是愚癡之人！在各種充滿煩惱的地方，做出不符合沙門（Śrāmaṇa，指佛教修行者）身份的事情，不順應正法，以不正當的方式觸碰女人的身體。從今以後，你們不得觸碰女人的身體。如果觸碰，將犯越法罪。』
世尊（Śākyamuni，釋迦牟尼佛）已經制定了比丘不應觸碰女人的戒律。當時，有一位城主，經常喜愛風景優美的園林池沼，帶著妻子眷屬，穿著華麗的衣服，前往園林遊玩。人群中有一位女子，拿著水瓶去河邊取水。又有一位比丘在河邊濾水觀察蟲子。那女子感到羞愧，看到比丘在取水的路邊，就遠遠地避開，在狹窄危險的地方取水。瓶子裝滿水后，正要舉起時，那女子腳下一滑，掉入水中，被水沖走。
當時，這位比丘心想：『世尊制定了戒律，不得觸碰女人的身體。如果觸碰，將犯越法罪。』於是，這位比丘就放棄了救助。女子的家人奇怪她遲遲不歸，四處尋找，問比丘說：『你有沒有看到一位拿著水瓶取水的女子？』比丘回答說：『我看到她掉進河裡被水沖走了。』家人說道：『聖者！您爲了憐憫眾生，經常在水中觀察小蟲，現在看到女人被淹，怎麼能捨棄而不救呢？』比丘說道：『世尊不允許觸碰女人的身體。』聽到這些話后，家人立刻開始譏諷責備。
當時，眾比丘將此事稟告佛陀，世尊說道：『如果遇到有生命危險的情況，必須救助。如果她能自救，就讓她自救。』當時，比丘們在抓住女子的時候，產生了染污之心。佛陀說：『你們在抓住女子的時候，應當觀想她如同母親、女兒、姐妹等，救她上岸。』有人救上來后，因為溺水而困頓，神志不清。佛陀說：『將她臉朝下，覆面臥在沙堆上。』當時，比丘們只是將她覆面臥著就離開了，結果女子被烏鴉、老鷹、野獸等啃食。佛陀說：『不應該丟下她就走，應當守護。』比丘們守護在女子身邊，靠近她時又產生了染污之心。
【English Translation】 English version The Buddha, having gathered all the Bhikkhus (Buddhist monks), said: 'You six groups of foolish Bhikkhus! In various places full of defilements, you commit acts that are not in accordance with the life of a Śrāmaṇa (Buddhist practitioner), not following the Dharma, and improperly touching the body parts of women. From now on, you must not touch the body parts of women. If you do, you will commit a transgression.'
The World-Honored One (Śākyamuni Buddha) had already established the rule that Bhikkhus should not touch women. At that time, there was a city lord who often loved scenic gardens and ponds, and he would take his wife, family, and relatives, adorned in fine clothes, to visit the gardens. Among the people, there was a woman carrying a water jar to fetch water from the river. There was also a Bhikkhu filtering water by the river, observing insects. The woman felt ashamed and, seeing the Bhikkhu by the path where she was fetching water, she avoided him and went to a narrow and dangerous place to fetch water. After filling her jar, as she was about to lift it, she slipped and fell into the water, being carried away by the current.
At that time, this Bhikkhu thought: 'The World-Honored One has established the rule that one must not touch the body of a woman. If one touches, one will commit a transgression.' Therefore, this Bhikkhu abandoned her without helping. The woman's family wondered why she was late in returning and searched for her, asking the Bhikkhu: 'Have you seen a woman carrying a water jar to fetch water?' The Bhikkhu replied: 'I saw her fall into the river and be carried away by the current.' The family said: 'Venerable One! Out of compassion for sentient beings, you often observe small insects in the water. Now, seeing a woman drowning, how can you abandon her without saving her?' The Bhikkhu said: 'The World-Honored One does not allow touching the body of a woman.' Upon hearing these words, the family immediately began to criticize and blame him.
At that time, the Bhikkhus reported this matter to the Buddha. The World-Honored One said: 'If there is a life-threatening situation, one must help. If she can save herself, then let her save herself.' At that time, when the Bhikkhus were holding onto the woman, they developed defiled thoughts. The Buddha said: 'When you are holding onto the woman, you should contemplate her as your mother, daughter, sister, etc., and help her to shore.' Some who were rescued were exhausted from drowning and unconscious. The Buddha said: 'Lay her face down on a sand dune.' At that time, the Bhikkhus simply laid her face down and left, and as a result, the woman was eaten by crows, eagles, jackals, and other animals. The Buddha said: 'You should not leave her and go, you must guard her.' The Bhikkhus guarded the woman, but being close to her, they developed defiled thoughts again.
佛言：「不應近住，隨時念護。」苾芻為守護故，過時不食，佛言：「苾芻食時欲至，見牧牛羊人，告令守護。食已，復須頻看，知其死活。」
時六眾苾芻，于阿市多河邊洗浴，有異長者家牛，常法渡河。是時六眾各捉乳牛尾，渡河來去，因茲牛遂乳絕。長者訶責牧牛之人，其人以事具述，長者譏訶。時諸苾芻以緣白佛，佛以此緣集諸苾芻，告言：「汝等不應執捉牛尾渡河。若犯者，得越法罪。」世尊既制：「不應執牛尾渡水。」
時有眾多苾芻，當欲渡水，河無舡筏，不能得渡。以是因緣，往白世尊，佛告諸苾芻：「汝等當知，有五種可執而渡，所謂象、馬、犢牛、貓牛，及以浮囊。」是時六眾苾芻，即作種種嚴飾，畫丈夫婦人形浮囊而渡。梵志居士皆相謂言：「是何道理？」答曰：「世尊許我。」時婆羅門居士等皆作譏嫌：「此禿沙門，染欲所逼。」時諸苾芻以緣白佛，佛言：「汝諸苾芻！不應以種種彩畫丈夫女人形渡河。當置二種浮囊：一為褐色，二為小者。」世尊正說法之時，有苾芻來，路見黑蛇，云：「見長者。」佛言：「苾芻應著木履。」
緣在室羅筏城，時給孤長者造勝新堂，以種種彩畫嚴飾，為請苾芻，於此說法並讀誦經，食后宴息，修造衣服，亦安置種種師子之座。其說法處
【現代漢語翻譯】 現代漢語譯本 佛說：『不應該靠近居住地，要隨時注意守護。』有比丘爲了守護的緣故，過了時間不吃飯。佛說：『比丘在吃飯時間快到時，如果看見牧牛羊的人，就告訴他們幫忙守護。吃完飯後，還要時常察看，知道牛羊的死活。』（苾芻（bhiksu）：佛教出家男子的通稱）
當時，六眾比丘在阿市多河（Ajita River）邊洗澡，有位長者家的牛，按照慣例要渡河。當時六眾比丘各自抓住乳牛的尾巴，來回渡河，因此牛就停止產奶了。長者責罵牧牛的人，那人把事情的經過都說了，長者就譏諷責罵這些比丘。當時，眾比丘把這件事稟告佛陀，佛陀因為這件事召集眾比丘，告訴他們：『你們不應該抓住牛尾巴渡河。如果違反的，就犯了越法罪。』世尊已經制定了：『不應該抓住牛尾巴渡水。』
當時，有很多比丘，正想要渡河，河上沒有船筏，不能渡過去。因為這個緣故，去稟告世尊，佛告訴眾比丘：『你們應當知道，有五種東西可以抓住渡河，就是象、馬、小牛、貓牛，以及浮囊。』當時六眾比丘，就製作各種各樣的裝飾，在浮囊上畫上男人女人的形狀來渡河。婆羅門（Brahmin）居士們都互相議論說：『這是什麼道理？』回答說：『世尊允許我們這樣做的。』當時婆羅門居士等都譏諷嫌棄說：『這些禿頭沙門（sramana），是被情慾所逼迫。』當時眾比丘把這件事稟告佛陀，佛說：『你們眾比丘！不應該用各種彩畫的男人女人形狀的浮囊渡河。應當設定兩種浮囊：一種是褐色的，一種是小一點的。』世尊正在說法的時候，有比丘來，路上看見黑蛇，說：『看見長者了。』佛說：『比丘應該穿木屐。』
事情發生在室羅筏城（Sravasti），當時給孤獨長者（Anathapindika）建造了殊勝的新堂，用各種各樣的彩畫裝飾，爲了邀請比丘，在這裡說法並且讀誦經，飯後休息，縫製衣服，也安置各種各樣的獅子座。說法的地方
【English Translation】 English version The Buddha said, 'One should not live too close [to settlements], and should be mindful of protection at all times.' A bhiksu (bhiksu: a Buddhist monk) , for the sake of protection, would not eat after the appointed time. The Buddha said, 'When the time for a bhiksu to eat is approaching, if he sees a cowherd or shepherd, he should tell them to help protect [his belongings]. After eating, he must frequently check to know whether [the animals] are dead or alive.'
At that time, the Six Group bhiksus were bathing by the Ajita River. A cow belonging to a certain elder's family habitually crossed the river. At that time, each of the Six Group [bhiksus] grabbed the tail of a milk cow, crossing the river back and forth, and as a result, the cow stopped producing milk. The elder scolded the cowherd, who explained the matter in detail. The elder then criticized and scolded [the bhiksus]. At that time, the bhiksus reported the matter to the Buddha. Because of this, the Buddha gathered the bhiksus and told them, 'You should not grab the tails of cows to cross the river. If you violate this, you will commit a transgression.' The World-Honored One had already decreed: 'One should not grab the tail of a cow to cross the water.'
At that time, many bhiksus were about to cross the water, but there were no boats or rafts on the river, and they could not cross. Because of this, they went and reported to the World-Honored One. The Buddha told the bhiksus, 'You should know that there are five things that can be held onto to cross [the water], namely elephants, horses, calves, cat-cows, and also floats.' At that time, the Six Group bhiksus made various decorations, painting male and female figures on floats to cross [the river]. Brahmins (Brahmin: a member of the highest Hindu caste) and laypeople all said to each other, 'What is the reason for this?' The reply was, 'The World-Honored One has permitted us to do so.' At that time, the Brahmins and laypeople all made criticisms and expressed disgust, saying, 'These bald-headed sramanas (sramana: wandering ascetics), are being driven by lust.' At that time, the bhiksus reported the matter to the Buddha. The Buddha said, 'You bhiksus! You should not use floats with various painted male and female figures to cross the river. You should have two kinds of floats: one should be brown, and the other should be smaller.' When the World-Honored One was expounding the Dharma, a bhiksu came and saw a black snake on the road, and said, 'I saw an elder.' The Buddha said, 'Bhiksus should wear wooden sandals.'
The incident occurred in Sravasti (Sravasti: an ancient city in India). At that time, Anathapindika (Anathapindika: a wealthy merchant and a major patron of the Buddha) built a magnificent new hall, decorated with various paintings, in order to invite the bhiksus to expound the Dharma and recite the scriptures there. After the meal, they rested, made clothes, and also placed various lion thrones. The place for expounding the Dharma
，時有苾芻著木履來，于其地上蹋地令損。給孤獨長者清旦往禮世尊，乃見其地木履蹋作坑坎，問言：「聖者！王及四兵來此宿耶？」答言：「不爾。然由苾芻著其木履，遂蹋地損。」長者譏嫌，佛言：「汝等著于木履而損寺地。從今已去不應畜木履。若畜者，得越法罪。」
苾芻三月居家安居，皮履爛壞。時諸苾芻以緣白佛，佛言：「若在俗家，著木履無犯。」時有信心長者婆羅門，佈施木履與諸苾芻，皆不肯受，咸云：「佛未出時，外道為福田。佛已出現。仁等是為福田，愍我故受。」時諸苾芻以緣白佛，佛言：「應受，受已置廁邊用。」
攝頌曰：
竹葉蒲繩履， 俱胝為護開； 曾著奪皮嚴， 安帶重並儭。
佛告諸苾芻：「不得用木履，當取竹葉作履。」諸苾芻著竹葉履，乃生過患，佛告諸苾芻：「從今已后，不得畜竹葉履，當著蒲履。」還生過患，佛告諸苾芻：「不得畜蒲履。汝等苾芻，當著繩履。」還生過患，佛告諸苾芻：「不得畜繩履。」時諸苾芻乃患風腫，兩髀有病，苦痛所逼，當以水淋，皮履總爛。時諸苾芻以緣白佛，世尊告曰：「汝諸苾芻！若患兩腿風腫者，當可著繩履，勿生疑也。」
爾時俱胝耳童子，身體柔濡，昔時業報成熟故，乃于足下有金毛，長
【現代漢語翻譯】 現代漢語譯本：當時，有一位比丘（bhiksu，佛教出家男眾）穿著木屐走來，在地上踩踏，以致地面損壞。給孤獨長者（Anathapindika，一位著名的佛教護法）清晨前去禮拜世尊（Bhagavan，佛陀的尊稱），看見地上被木屐踩踏出坑坑洼洼的痕跡，便問道：『聖者！是國王和他的軍隊來這裡駐紮了嗎？』回答說：『不是的。是因為有比丘穿著木屐，所以踩壞了地面。』長者對此表示不滿，佛陀說：『你們穿著木屐損壞了寺院的地面。從今以後，不應該穿木屐。如果穿了，就犯了越法罪（transgression of the law）。』 比丘們三個月在家中安居（retreat during the rainy season），皮鞋爛掉了。當時，眾比丘將此事稟告佛陀，佛陀說：『如果在俗家，穿木屐沒有罪過。』當時，有一位有信心的長者婆羅門（Brahman，古印度祭司階層），佈施木屐給眾比丘，但他們都不肯接受，都說：『佛陀未出世時，外道（non-Buddhist ascetics）是福田（field of merit）。佛陀已經出世。你們才是福田，請慈悲接受我們的供養。』當時，眾比丘將此事稟告佛陀，佛陀說：『應該接受，接受後放在廁所旁邊使用。』 總結偈： 竹葉蒲草繩，俱胝（Kotika，人名）護開路； 曾經穿過奪皮鞋，安帶重疊又美觀。 佛陀告訴眾比丘：『不得使用木屐，應當用竹葉做鞋。』眾比丘穿竹葉鞋，卻產生了過患，佛陀告訴眾比丘：『從今以後，不得穿竹葉鞋，應當穿蒲草鞋。』又產生了過患，佛陀告訴眾比丘：『不得穿蒲草鞋。你們比丘，應當穿繩鞋。』又產生了過患，佛陀告訴眾比丘：『不得穿繩鞋。』當時，眾比丘患了風濕腫脹，兩腿有病，被痛苦所逼迫，應當用水淋洗，皮鞋都爛掉了。當時，眾比丘將此事稟告佛陀，世尊說：『你們這些比丘！如果患有兩腿風濕腫脹的，可以穿繩鞋，不要疑惑。』 當時，俱胝耳童子（Kotikarna，人名），身體柔嫩，因為過去世的業報成熟，所以在腳下長有金色的毛髮，長
【English Translation】 English version: At that time, there was a bhiksu (bhiksu, a Buddhist monk) who came wearing wooden sandals, and he trampled on the ground, causing damage. The elder Anathapindika (Anathapindika, a famous Buddhist benefactor) went to pay homage to the World Honored One (Bhagavan, an epithet for the Buddha) early in the morning, and saw that the ground was pitted from being trampled by wooden sandals. He asked, 'Venerable One! Did the king and his four divisions of troops come here to stay?' The answer was, 'No. It was because a bhiksu was wearing wooden sandals that the ground was damaged.' The elder criticized this, and the Buddha said, 'You are wearing wooden sandals and damaging the temple grounds. From now on, you should not wear wooden sandals. If you do, you will commit a transgression of the law (transgression of the law).' The bhiksus were observing the rainy season retreat (retreat during the rainy season) at home for three months, and their leather shoes rotted. At that time, the bhiksus reported this matter to the Buddha, and the Buddha said, 'If you are in a lay household, there is no offense in wearing wooden sandals.' At that time, there was a faithful elder Brahman (Brahman, an ancient Indian priestly class) who donated wooden sandals to the bhiksus, but they all refused to accept them, saying, 'When the Buddha had not yet appeared in the world, non-Buddhist ascetics (non-Buddhist ascetics) were fields of merit (field of merit). Now that the Buddha has appeared. You are the fields of merit, please compassionately accept our offerings.' At that time, the bhiksus reported this matter to the Buddha, and the Buddha said, 'You should accept them, and after accepting them, place them next to the toilet for use.' Summary verse: Bamboo leaves, reeds, and ropes, Kotika (Kotika, a name) protects and opens the way; Once worn, they take away leather shoes, secure straps, layered and beautiful. The Buddha told the bhiksus, 'You must not use wooden sandals, you should make shoes from bamboo leaves.' The bhiksus wore bamboo leaf shoes, but problems arose. The Buddha told the bhiksus, 'From now on, you must not wear bamboo leaf shoes, you should wear reed shoes.' Problems arose again. The Buddha told the bhiksus, 'You must not wear reed shoes. You bhiksus, you should wear rope shoes.' Problems arose again. The Buddha told the bhiksus, 'You must not wear rope shoes.' At that time, the bhiksus suffered from wind swelling, and had diseases in both thighs, and were afflicted by pain. They should wash with water, and their leather shoes were all rotten. At that time, the bhiksus reported this matter to the Buddha, and the World Honored One said, 'You bhiksus! If you suffer from wind swelling in both legs, you may wear rope shoes, do not doubt it.' At that time, the boy Kotikarna (Kotikarna, a name), had a tender body, and because the karmic retribution from past lives had matured, he had golden hair growing on the soles of his feet, which was long
四指。於時六眾苾芻見已，共相謂曰：「此之童子，猶如生酥滿瓶，今于佛教中出家，能作何物？」童子聞已，心生不喜，即往阿難陀所，禮足已白言：「尊者！云何一向勤求行三摩地？」答言：「具壽！如佛所言：『經行最勝。』」即往深摩舍那，料理經行之地，于中經行。經行多故，足下四指金毛，並已脫落，雙足研破，血流於地，狀若屠羊，從此向彼，烏尋后食。諸佛常法，未入涅槃，時時往詣河邊遊行，如見所說。是故世尊遊行此處，乃至億耳住處。世尊見億耳經行之處皆有血流，知而故問阿難陀曰：「是何苾芻，一向勤求勝三摩地？」時具壽阿難陀白佛言：「此是億耳經行之處。」佛言：「阿難陀！我今許億耳著一重底革屣，不得著兩重、三重，若底破當補。」爾時具壽阿難陀即詣億耳處，告言：「具壽！佛許著一重革屣，不得著兩重三重，底若穿破當須補著，爲著安穩，修行福德。」白言：「聖者！世尊總許諸苾芻著，為復獨令我著耶？」時阿難陀告曰：「世尊！見汝經行時，腳下流血，獨令汝著。」億耳白言：「具壽！誰敢違佛所教？然且獨令我著，自余梵行見者說言：『我棄捨家主及諸眷屬、多財珍寶宮殿，一切悉舍而為出家，獨許著革屣。』若世尊許諸苾芻僧伽總著者，我亦依教著；如其不然，獨
【現代漢語翻譯】 現代漢語譯本：四指（四個手指）。當時，六位比丘看到后，互相說道：『這個童子，就像裝滿生酥的瓶子，如今在佛教中出家，能做什麼呢？』童子聽到后，心中不悅，就前往阿難陀（Ananda，佛陀十大弟子之一，以記憶力強著稱）處，禮拜他的腳后說道：『尊者！如何才能一直勤奮地尋求修習三摩地（Samadhi，禪定）呢？』阿難陀回答說：『具壽（Bhante，對有德長老的尊稱）！正如佛所說：『經行（walking meditation）最為殊勝。』』於是童子前往寂靜的墳場，整理經行的地方，在那裡經行。因為經行過多，腳下的四個腳趾的金毛都已脫落，雙腳磨破，血流滿地，景象如同屠宰羊的地方，從這裡到那裡，烏鴉尋著血跡啄食。諸佛通常的做法是，在未入涅槃（Nirvana，寂滅）之前，時常前往河邊，正如（經典中）所說的那樣。因此，世尊（Buddha，佛陀）來到了這裡，乃至億耳（Earkoti Vaisya，一位比丘的名字）居住的地方。世尊看到億耳經行的地方到處都是血跡，明知故問阿難陀說：『是哪位比丘，一直勤奮地尋求殊勝的三摩地？』當時，具壽阿難陀對佛陀說：『這是億耳經行的地方。』佛陀說：『阿難陀！我現在允許億耳穿一重底的革屣（leather sandals），不得穿兩重、三重的，如果底破了應當修補。』當時，具壽阿難陀就前往億耳處，告訴他說：『具壽！佛允許你穿一重底的革屣，不得穿兩重三重的，底如果穿破了應當修補著穿，爲了穿著安穩，修行福德。』億耳說道：『聖者！世尊是總共允許所有的比丘穿，還是隻允許我穿呢？』當時阿難陀告訴他說：『世尊！看到你經行時，腳下流血，所以只允許你穿。』億耳說道：『具壽！誰敢違背佛的教導？然而只是單獨允許我穿，其他的梵行（brahmacarya，清凈行者）看到後會說：『我拋棄了家主之位以及所有的眷屬、眾多的財寶宮殿，一切都捨棄而出家，卻只允許他穿革屣。』如果世尊允許所有的比丘僧伽（Sangha，僧團）都穿，我也依教奉行；如果不是這樣，單獨
【English Translation】 English version: The four toes. At that time, the six Bhikshus (monks) saw this and said to each other: 'This boy is like a jar full of fresh ghee (clarified butter); now that he has renounced the world in Buddhism, what can he do?' When the boy heard this, he was displeased. He went to Ananda (Buddha's chief disciple, known for his memory), prostrated at his feet, and said: 'Venerable one! How can one diligently seek and practice Samadhi (meditative absorption)?' Ananda replied: 'Bhante (a respectful term for a monk), as the Buddha said: 'Walking meditation is the most excellent.'' Then the boy went to a secluded charnel ground, prepared a place for walking meditation, and practiced walking meditation there. Because of excessive walking meditation, the golden hair on the four toes of his feet had fallen off, his feet were worn and broken, and blood flowed to the ground, resembling a slaughterhouse. From here to there, crows sought and ate after the blood. It is the usual practice of all Buddhas that before entering Nirvana (liberation from suffering), they often visit the riverside, as it is said (in the scriptures). Therefore, the World Honored One (Buddha) came here, even to the place where Earkoti Vaisya (name of a Bhikshu) lived. The World Honored One saw that there was blood flowing everywhere Earkoti Vaisya walked, and knowingly asked Ananda: 'Which Bhikshu is diligently seeking the supreme Samadhi?' At that time, the venerable Ananda said to the Buddha: 'This is the place where Earkoti Vaisya walks.' The Buddha said: 'Ananda! I now allow Earkoti Vaisya to wear leather sandals with a single layer of sole, but not with two or three layers. If the sole is broken, it should be repaired.' At that time, the venerable Ananda went to Earkoti Vaisya and told him: 'Bhante! The Buddha allows you to wear leather sandals with a single layer of sole, but not with two or three layers. If the sole is worn and broken, it should be repaired and worn, for the sake of comfortable wearing and cultivating merit.' Earkoti Vaisya said: 'Venerable one! Does the World Honored One generally allow all Bhikshus to wear them, or only allow me to wear them?' At that time, Ananda told him: 'World Honored One! Seeing that your feet are bleeding when you walk, he only allows you to wear them.' Earkoti Vaisya said: 'Bhante! Who would dare to disobey the Buddha's teachings? However, if only I am allowed to wear them, other Brahmacharis (those who practice celibacy) will say: 'I have abandoned the position of householder and all my relatives, numerous treasures and palaces, and renounced everything to become a monk, but only he is allowed to wear leather sandals.' If the World Honored One allows all the Bhikshu Sangha (monastic community) to wear them, I will also follow the teachings; if not, only
不敢著。」阿難往詣佛所，具以事白，佛告阿難陀：「從今已去，許諸苾芻僧伽，總著一重革屣，不得著兩重三重，若破者當補著。」時具壽阿難陀，集諸苾芻僧伽，白言：「佛許諸苾芻著一重皮屣，不得著兩重三重，若破當補著。」其中有一摩訶羅出家人，著屣向經行處，世尊告曰：「離我面前。」說是語已，即集諸苾芻僧伽，告曰：「我若在俗間，得著革屣見我。若獨在余處，苾芻聲聞眾中，不得著革屣而來見我。」
如佛所說，別有苾芻欲洗足時，其水瓶破，遂于凈盆中洗足已，復以口滿含水，猶如蝎行。時六眾苾芻見，作如是言：「不聞音聲，而作舞耶？」六眾苾芻便即口和音聲。有餘苾芻作是言：「汝等何故作掉戲耶？」六眾答曰：「汝豈不見此苾芻無別音聲而作舞耶？」時諸苾芻以緣白佛。世尊知而故問，乃至佛告摩訶羅苾芻：「汝作何思念而作是事？」苾芻白言：「為欲免污臥具故。」爾時世尊告諸苾芻曰：「若為護臥具故，作如是者，而無過咎。我今聽諸苾芻，為護臥具故，應著一重革屣，不著兩重三重，若穿穴應補。」
緣在室羅筏城，時有一乞食苾芻。別有長者，於斯苾芻深生敬信。於時苾芻跣足，辰時著衣持缽，入室羅筏城乞食。既不著革屣，長者見其腳有劈裂，白言：「聖者！
【現代漢語翻譯】 現代漢語譯本：『不敢穿。』阿難去到佛陀那裡，詳細地稟告了這件事。佛陀告訴阿難陀：『從今以後，允許所有的比丘僧團，總共穿一雙革屣（皮鞋），不得穿兩雙三雙，如果破了應當修補著穿。』當時，具壽（尊者）阿難陀，召集所有的比丘僧團，說道：『佛陀允許所有的比丘穿一雙皮鞋，不得穿兩雙三雙，如果破了應當修補著穿。』其中有一位摩訶羅（Mahāroha，大種姓）出家人，穿著鞋走向經行處（禪修場所），世尊（佛陀）說道：『離開我的面前。』說完這話后，立即召集所有的比丘僧團，告誡說：『如果我在俗世間，可以穿著革屣見我。如果獨自在其他地方，比丘聲聞眾中，不得穿著革屣來見我。』 如佛所說，另外有一位比丘想要洗腳的時候，他的水瓶破了，於是就在乾淨的盆中洗完腳，又用口含滿水，像蝎子一樣行走。當時六眾（六群比丘）比丘看見了，這樣說道：『沒有聽到聲音，卻在跳舞嗎？』六眾比丘便立刻口中發出聲音。有其他的比丘說道：『你們為什麼要做這種戲弄的事情呢？』六眾回答說：『你難道沒有看見這位比丘沒有發出聲音卻在跳舞嗎？』當時，眾比丘將這件事稟告了佛陀。世尊（佛陀）明知故問，甚至佛陀問摩訶羅（Mahāroha，大種姓）比丘：『你作何想法而做這件事？』比丘回答說：『爲了避免弄髒臥具的緣故。』這時世尊（佛陀）告訴眾比丘說：『如果爲了保護臥具的緣故，做這樣的事情，就沒有過錯。我現在允許眾比丘，爲了保護臥具的緣故，應該穿一雙革屣（皮鞋），不穿兩雙三雙，如果穿破了應該修補。』 事情發生在室羅筏城（Śrāvastī，舍衛城），當時有一位乞食的比丘。另外有一位長者（富人），對這位比丘非常敬重和信任。當時比丘光著腳，辰時（早上）穿著衣服拿著缽，進入室羅筏城（Śrāvastī，舍衛城）乞食。因為沒有穿革屣（皮鞋），長者看見他的腳有裂口，說道：『聖者！』
【English Translation】 English version: 'I dare not wear them.' Ānanda went to the Buddha and reported the matter in detail. The Buddha told Ānanda: 'From now on, I allow all the Bhikṣu Saṅgha (monastic community) to wear one pair of leather shoes (Gavaṣī), but not two or three pairs. If they are broken, they should be repaired and worn.' At that time, the venerable Ānanda gathered all the Bhikṣu Saṅgha and said: 'The Buddha allows all the Bhikṣus to wear one pair of leather shoes, but not two or three pairs. If they are broken, they should be repaired and worn.' Among them, there was a Mahāroha (of great lineage) renunciate who was walking towards the cloister wearing shoes. The World-Honored One (Buddha) said: 'Leave my presence.' After saying this, he immediately gathered all the Bhikṣu Saṅgha and warned: 'If I am in the secular world, you may wear leather shoes to see me. If you are alone in other places, among the Bhikṣu Śrāvaka (hearer disciples) assembly, you must not wear leather shoes to come and see me.' As the Buddha said, there was another Bhikṣu who wanted to wash his feet, but his water pot was broken. So he washed his feet in a clean basin, and then filled his mouth with water, walking like a scorpion. At that time, the six-group (Ṣaḍvargika Bhikṣus) Bhikṣus saw this and said: 'Is he dancing without making a sound?' The six-group Bhikṣus immediately made sounds with their mouths. Other Bhikṣus said: 'Why are you doing such playful things?' The six-group replied: 'Didn't you see this Bhikṣu dancing without making a sound?' At that time, the Bhikṣus reported this matter to the Buddha. The World-Honored One (Buddha) knowingly asked, even the Buddha asked the Mahāroha (of great lineage) Bhikṣu: 'What were you thinking when you did this?' The Bhikṣu replied: 'It was to avoid soiling the bedding.' At this time, the World-Honored One (Buddha) told the Bhikṣus: 'If it is for the sake of protecting the bedding, doing such a thing is not a fault. I now allow the Bhikṣus, for the sake of protecting the bedding, to wear one pair of leather shoes (Gavaṣī), not two or three pairs. If they are worn out, they should be repaired.' The incident occurred in Śrāvastī (city in ancient India). At that time, there was a Bhikṣu begging for food. There was another householder (wealthy man) who had great respect and faith in this Bhikṣu. At that time, the Bhikṣu was barefoot, and at dawn (morning time), wearing his robes and carrying his bowl, he entered Śrāvastī (city in ancient India) to beg for food. Because he was not wearing leather shoes (Gavaṣī), the householder saw that his feet were cracked and said: 'Venerable Sir!'
可無革屣著耶？」答言：「賢首！我無革屣。」復白言：「聖者！共往皮作家，量腳大小，為作革屣。」然此苾芻，即共往至皮作之家，報曰：「賢首！可量度此出家人腳，裁一量革屣奉上。」其皮作人即量腳已，便作是念：「此沙門釋子，以言科稅。我若為作，須共遠期，不得即索價直。」爾時諸苾芻，皆作一重皮革屣著。其乞食苾芻，頻往皮作家，索不得，更不能去。於後彼信心長者，見乞食苾芻猶故不著革屣，問言：「何故不著革屣？」答曰：「未得。」是時長者即共苾芻往皮作家，索革屣。彼人答曰：「無一重革屣，有多重者，任意將去。」其乞食苾芻報言：「佛不許著多重皮革屣。」長者白言：「但且將往住處，坼留一重。」彼即受，將至於住處，才坐欲坼，於時世尊來見，諸佛常法知而故問，乃至告言：「汝作何事？」彼便具答，佛言：「莫作如是。」世尊復作是念：「此信心婆羅門長者居士等，於我聲聞弟子，多施重皮革屣，我應開著。」作是念已，集諸苾芻僧伽，告言：「今有長者，施苾芻多重革屣，彼苾芻欲坼作一重。我因此事，今許苾芻，若有長者，多重革屣曾已著來，施苾芻者，受取而著。」
時具壽優波離白佛言：「大德！如佛所說：『聽取居士曾著多重革屣。』不知云何名居士曾受
【現代漢語翻譯】 現代漢語譯本 『可以不穿舊鞋嗎？』回答說：『賢首（對僧人的尊稱）！我沒有舊鞋。』又稟告說：『聖者（對僧人的尊稱）！一起去鞋匠家，量一下腳的大小，做一雙鞋。』於是這位比丘（bhiksu，佛教出家男眾），就一起去了鞋匠家，告訴他說：『賢首！可以量一下這位出家人的腳，做一雙鞋供奉。』那鞋匠量完腳后，就想：『這位沙門（sramana，佛教出家人的通稱）釋子（釋迦牟尼佛的弟子），用言語來刁難我，如果我給他做鞋，必須約定很長的期限，不能立刻要到價錢。』 當時，各位比丘都穿單層皮鞋。那位乞食的比丘，多次去鞋匠家索要鞋子，但要不到，也不好意思再去。後來，一位有信心的長者（長老，有德之人），看見這位乞食的比丘仍然沒有穿鞋，就問：『為什麼不穿鞋？』回答說：『沒有拿到。』當時，這位長者就和比丘一起去鞋匠家索要鞋子。那人回答說：『沒有單層的鞋，有多層的，隨便拿去。』那位乞食的比丘說：『佛不允許穿多層皮鞋。』長者說：『先拿到住處，拆成單層的。』他接受了，拿到住處，剛坐下要拆，這時世尊（釋迦牟尼佛）來了，諸佛通常都知道，但還是故意問，甚至問到：『你做什麼事？』他便全部回答了，佛說：『不要這樣做。』 世尊又想：『這些有信心的婆羅門（brahman，古印度祭司階層）、長者、居士（在家信佛的男女）等，供養我的聲聞（sravaka，聽聞佛法而修行的弟子）弟子們很多多層皮鞋，我應該允許他們穿。』這樣想后，召集各位比丘僧伽（samgha，僧團），告訴他們：『現在有長者，供養比丘多層皮鞋，那位比丘想拆成單層的。我因為這件事，現在允許比丘，如果有長者，多層皮鞋已經穿過，施捨給比丘的，可以接受並穿上。』 當時，具壽（ayusmat，對年長僧人的尊稱）優波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛說：『大德（bhadanta，對僧人的尊稱）！如佛所說：『允許接受居士穿過的多層皮鞋。』不知道什麼叫做居士穿過？』
【English Translation】 English version 'Is it permissible not to wear old shoes?' He replied, 'Venerable Sir (a respectful term for monks)! I have no old shoes.' He further reported, 'Holy One (a respectful term for monks)! Let's go to the leatherworker's house, measure the size of your feet, and have a pair of shoes made.' Then this bhiksu (Buddhist monk), together went to the leatherworker's house and said, 'Venerable Sir! Please measure the feet of this renunciant and make a pair of shoes to offer.' After the leatherworker measured the feet, he thought, 'This sramana (Buddhist renunciant) disciple of Sakyamuni (the Buddha), is trying to trick me with words. If I make shoes for him, I must agree to a long term, and I cannot immediately ask for the price.' At that time, all the bhiksus were wearing single-layered leather shoes. The bhiksu who begged for food went to the leatherworker's house many times to ask for the shoes, but he could not get them, and he was embarrassed to go again. Later, a faithful elder (a virtuous person), saw that the bhiksu who begged for food was still not wearing shoes, and asked, 'Why are you not wearing shoes?' He replied, 'I have not received them.' At that time, the elder went with the bhiksu to the leatherworker's house to ask for the shoes. The man replied, 'There are no single-layered shoes, but there are multi-layered ones, take any you like.' The bhiksu who begged for food said, 'The Buddha does not allow wearing multi-layered leather shoes.' The elder said, 'Take them to your residence first and tear them into single layers.' He accepted and took them to his residence. Just as he sat down to tear them apart, the World Honored One (Sakyamuni Buddha) came. The Buddhas usually know, but still deliberately asked, even asking, 'What are you doing?' He then answered everything, and the Buddha said, 'Do not do this.' The World Honored One further thought, 'These faithful brahmins (ancient Indian priestly class), elders, laymen (Buddhist devotees) and others, offer my sravaka (disciples who practice by hearing the Dharma) disciples many multi-layered leather shoes, I should allow them to wear them.' After thinking this, he gathered all the bhiksu sangha (monastic community) and told them, 'Now there is an elder who offers bhiksus multi-layered leather shoes, and that bhiksu wants to tear them into single layers. Because of this matter, I now allow bhiksus, if there is an elder, who has already worn multi-layered leather shoes, and donates them to bhiksus, they can accept and wear them.' At that time, the Venerable (a term of respect for senior monks) Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) reported to the Buddha, 'Great Virtue (a term of respect for monks)! As the Buddha said, 'Allow accepting multi-layered leather shoes worn by laymen.' I do not know what is meant by 'worn by laymen'?'
用者？」佛言：「若居士曾著經行七步八步者，是名曾受用革屣。」
緣在廣嚴城。爾時於此城中，造種種革屣著，時或作棄棄爾爾聲，或作是是爾爾聲。其革屣樣，或作羊角形、或作菩提樹形，以種種彩色莊嚴，價直五金錢。是時六眾苾芻見人著時，便自棄己革屣，即以腳蹋彼人屣已，推倒強奪，作如是言：「所施革屣，愿爾當來常著寶屣，天堂快樂。」時婆羅門居士等皆生嫌恥，咸共譏笑，四遠皆聞：「沙門釋子，強奪人屣。」時有婆羅門，便以貴價買革屣一量，作如是念：「我之女婿來時當以與著。」未久之間女夫便至，路乏息已，先與洗浴涂香，著諸瓔珞。食已與此革屣，告言：「子！我用大功，作得此屣，汝當守護，勿被沙門釋子奪將。」既至明日，其女婿著此革屣出往街衢，乃見乞食苾芻，于辰朝著衣持缽次第乞食。彼見苾芻心懷疑慮，入一別家，乞食次入彼家。其人從彼處出，欲向余家，言：「聖者！因何隨我後來？我終不與革屣。」苾芻答曰：「賢首！我自乞食，不覓汝革屣。」時諸苾芻以緣白佛，爾時世尊作是念：「今起過患，斯由嚴飾革屣。」世尊集諸苾芻告言：「六眾苾芻，見他著好革屣，強從他奪，諸婆羅門居士咸悉譏嫌。是故苾芻，不應著如是彩飾革屣。若著者，得越法罪。」
【現代漢語翻譯】 現代漢語譯本： 『誰受用了？』佛說：『如果居士曾經穿著（這種）鞋子行走七步或八步，這就可以稱為曾經受用過這種革屣（皮鞋）。』
這件事發生在廣嚴城。當時在這個城中，人們製造各種各樣的革屣（皮鞋）來穿，（走路）時或者發出『棄棄爾爾』的聲音，或者發出『是是爾爾』的聲音。這些革屣的樣式，有的做成羊角形，有的做成菩提樹形，用各種各樣的彩色裝飾，價值五個金錢。當時六眾苾芻（比丘）看見別人穿著（這種鞋子）時，就自己丟棄自己的革屣，隨即用腳踩別人的鞋子，然後推倒（那人）強行奪走，並說這樣的話：『（我）所施捨的革屣，愿你將來常常穿著寶貴的鞋子，在天堂快樂。』當時婆羅門居士等都感到羞恥，一起譏笑（他們），四處都傳開了：『沙門釋子，強行奪取別人的鞋子。』當時有一位婆羅門，就用高價買了一雙革屣，心中這樣想：『我的女婿來的時候，我應當把這（雙鞋）給他穿。』沒過多久，女婿就來了，在路上疲乏休息后，先給他洗澡涂香，戴上各種瓔珞。吃完飯後，把這雙革屣給他，告訴他說：『孩子！我費了很大的功夫，才得到這雙鞋，你應當守護好它，不要被沙門釋子奪走。』到了第二天，他的女婿穿著這雙革屣出門到街上，正好看見乞食的苾芻（比丘），在早上穿著袈裟，拿著缽，依次乞食。他看見苾芻（比丘），心中懷疑，走進另一家，乞食后從那家出來。那人從他身後出來，想要去其他家，說：『聖者！為什麼跟著我？我終究不會給你革屣（皮鞋）的。』苾芻（比丘）回答說：『賢首！我自己乞食，不是找你的革屣（皮鞋）。』當時諸位苾芻（比丘）把這件事的因緣稟告了佛，當時世尊這樣想：『現在發生這樣的過失，是因為裝飾革屣（皮鞋）引起的。』世尊召集諸位苾芻（比丘）告誡說：『六眾苾芻（比丘），看見別人穿著好的革屣（皮鞋），就強行從別人那裡奪取，諸位婆羅門居士都譏諷嫌棄。因此，苾芻（比丘）不應該穿像這樣彩飾的革屣（皮鞋）。如果穿了，就犯了越法罪。』
【English Translation】 English version: 'Who has used them?' The Buddha said, 'If a layman has walked seven or eight steps wearing these shoes, it can be said that he has used these leather shoes (ge xie).'
This event took place in Guangyan City. At that time, in this city, people made various kinds of leather shoes (ge xie) to wear, and (walking) they would make sounds like 'qi qi er er' or 'shi shi er er'. The styles of these leather shoes were sometimes made in the shape of sheep horns, and sometimes in the shape of Bodhi trees, decorated with various colors, and worth five gold coins. At that time, the Six Group Bhikshus (bi qiu) saw others wearing (these shoes), they would discard their own leather shoes, and then step on other people's shoes with their feet, then push (the person) down and forcibly take them away, saying such things: '(I) bestow these leather shoes, may you always wear precious shoes in the future and be happy in heaven.' At that time, the Brahmin laymen and others all felt ashamed and ridiculed (them) together, and it spread everywhere: 'The Shramana Shakyaputras are forcibly taking away other people's shoes.' At that time, a Brahmin bought a pair of leather shoes (ge xie) at a high price, thinking in his heart: 'When my son-in-law comes, I should give these (shoes) to him to wear.' Before long, the son-in-law arrived, and after resting from fatigue on the road, he was first given a bath and scented with fragrance, and adorned with various necklaces. After eating, he was given these leather shoes, and told: 'Child! I spent a lot of effort to get these shoes, you should guard them well, don't let the Shramana Shakyaputras take them away.' The next day, his son-in-law went out to the street wearing these leather shoes, and happened to see a Bhikshu (bi qiu) begging for food, wearing a kasaya in the morning, holding a bowl, begging for food in order. He saw the Bhikshu (bi qiu), and was suspicious in his heart, and went into another house, and came out of that house after begging for food. That person came out from behind him, wanting to go to other houses, and said: 'Venerable! Why are you following me? I will never give you leather shoes (ge xie).' The Bhikshu (bi qiu) replied: 'Virtuous one! I am begging for food myself, I am not looking for your leather shoes (ge xie).' At that time, the Bhikshus (bi qiu) told the Buddha about the cause of this matter, and at that time the World Honored One thought: 'The fault that is happening now is caused by decorating leather shoes (ge xie).' The World Honored One summoned the Bhikshus (bi qiu) and warned them: 'The Six Group Bhikshus (bi qiu), seeing others wearing good leather shoes (ge xie), forcibly take them from others, and the Brahmin laymen all ridicule and dislike them. Therefore, Bhikshus (bi qiu) should not wear such decorated leather shoes (ge xie). If they wear them, they will commit the offense of transgressing the law.'
緣在室羅筏城，聽著皮鞋。時諸苾芻為于皮鞋磨腳瘡。乞食之時，婆羅門居士見，作如是言：「聖者！腳被老烏所傷耶？」報言：「不爾，是皮鞋磨損。」「何不著其長帶？」答言：「世尊未許。」時諸苾芻以緣白佛，佛告諸苾芻：「聽著皮帶鞋。」
緣在王舍城，爾時諸苾芻登鷲峰山。時有苾芻，于腳大指乃有瘡生，入城乞食。婆羅門居士等，問答如前。佛開許著重鞋。下山之時，又損腳跟，乃至佛開兩邊著替儭。攝頌曰：
庵鞋及靴鞋， 富羅寒雪開； 獵師施熊皮， 綴屣畜錐刀。
緣在室羅筏城。時屬霖雨，諸苾芻等著青草鞋，便往乞食，苾芻腳上悉生痱子如芥子顆。時婆羅門居士等皆問：「聖者！何故腳上如是瘡耶？」答曰：「由其草鞋，遂令如此。」時婆羅門等白言：「聖者！何為不著𦃽頭鞋耶？」答曰：「佛未許著。」世尊集苾芻，告言：「從今已后，聽諸苾芻著𦃽頭鞋。」時室羅筏城，于街衢生草長盛，苾芻行時，腳踝被瘡。婆羅門居士等，乃至佛言：「聽著靴鞋。」
惡生太子以迷癡故，殺劫比羅城諸釋種。時城中或有走向西者，或有投泥婆羅。入泥婆羅者，皆是具壽阿難陀眷屬。后室羅筏城商人，持諸貨物向泥婆羅，釋種見商人已，問曰：「我今遭斯困苦逼，
【現代漢語翻譯】 現代漢語譯本：
這件事發生在室羅筏城（Śrāvastī，古印度城市）。當時，有比丘（bhikṣu，佛教出家男眾）因為皮鞋磨腳而生瘡。他們去乞食時，婆羅門（brāhmaṇa，古印度僧侶階層）居士看見了，就問：『聖者！你們的腳是被老烏鴉啄傷了嗎？』比丘回答說：『不是的，是被皮鞋磨損的。』婆羅門又問：『為什麼不繫上鞋帶呢？』比丘回答說：『世尊（釋迦牟尼佛的尊稱）還沒有允許。』於是，這些比丘將此事稟告佛陀，佛陀告訴比丘們：『允許穿繫帶的皮鞋。』 這件事發生在王舍城（Rājagṛha，古印度城市）。當時，有比丘們登上鷲峰山（Gṛdhrakūṭa，山名）。其中一位比丘的腳大拇指生了瘡，他進城乞食。婆羅門居士等人像之前一樣詢問。佛陀開許穿重鞋。下山的時候，又磨損了腳後跟，因此佛陀開許穿兩邊有襯墊的鞋子。總結如下： 庵鞋和靴鞋，富羅寒冷雪地開；獵人施捨熊皮，縫綴鞋子畜錐刀。 這件事發生在室羅筏城。當時正值雨季，比丘們穿著青草鞋去乞食，結果腳上都長滿了像芥菜籽一樣的痱子。婆羅門居士們都問：『聖者！為什麼你們的腳上長了這樣的瘡呢？』比丘們回答說：『因為穿了草鞋，所以變成這樣。』婆羅門等人就說：『聖者！為什麼不穿𦃽頭鞋（可能是某種鞋子的名稱）呢？』比丘們回答說：『佛陀沒有允許穿。』世尊召集比丘們，告訴他們：『從今以後，允許比丘們穿𦃽頭鞋。』當時，室羅筏城的街道上長滿了茂盛的草，比丘們行走時，腳踝被劃傷。婆羅門居士等人再次詢問，乃至佛陀說：『允許穿靴鞋。』 惡生太子因為愚癡，殺害了劫比羅城（Kapilavastu，古印度城市）的釋迦族人。當時城中有人向西逃走，有人投奔泥婆羅（Nepāla，尼泊爾古稱）。進入泥婆羅的人，都是具壽阿難陀（Ānanda，佛陀十大弟子之一）的眷屬。後來，室羅筏城的商人帶著貨物前往泥婆羅，釋迦族人見到商人後，問道：『我們現在遭受這樣的困苦逼迫，』
【English Translation】 English version:
This occurred in Śrāvastī (an ancient Indian city). At that time, some bhikṣus (Buddhist monks) had sores on their feet from their leather shoes rubbing against them. When they went begging for alms, brāhmaṇa (ancient Indian priestly class) householders saw them and asked, 'Venerable ones! Were your feet injured by old crows?' They replied, 'No, they are worn by leather shoes.' The brāhmaṇas then asked, 'Why don't you wear shoes with straps?' The bhikṣus replied, 'The Blessed One (a respectful title for Śākyamuni Buddha) has not permitted it.' So, the bhikṣus reported this matter to the Buddha, and the Buddha told the bhikṣus, 'You are allowed to wear leather shoes with straps.' This occurred in Rājagṛha (an ancient Indian city). At that time, some bhikṣus were climbing Gṛdhrakūṭa (Vulture Peak Mountain). One of the bhikṣus had a sore on his big toe, and he went into the city to beg for alms. The brāhmaṇa householders and others asked as before. The Buddha permitted wearing heavy shoes. When descending the mountain, their heels were also injured, so the Buddha permitted wearing shoes with padding on both sides. The summary is as follows: Sandals and boots, open in rich, cold, snowy lands; hunters donate bear skins, to stitch shoes, keep awl and knife. This occurred in Śrāvastī. At that time, it was the rainy season, and the bhikṣus were wearing grass sandals to beg for alms, resulting in millet-seed-like rashes all over their feet. The brāhmaṇa householders all asked, 'Venerable ones! Why do you have such sores on your feet?' The bhikṣus replied, 'Because we wore grass sandals, it became like this.' The brāhmaṇas and others then said, 'Venerable ones! Why don't you wear 𦃽頭 shoes (possibly a type of shoe)?' The bhikṣus replied, 'The Buddha has not permitted wearing them.' The Blessed One gathered the bhikṣus and told them, 'From now on, bhikṣus are allowed to wear 𦃽頭 shoes.' At that time, the streets of Śrāvastī were overgrown with grass, and the bhikṣus' ankles were cut when they walked. The brāhmaṇa householders and others asked again, until the Buddha said, 'You are allowed to wear boots.' Prince Evil-Born, due to delusion, killed the Śākya people of Kapilavastu (an ancient Indian city). At that time, some people in the city fled west, and some went to Nepāla (ancient name for Nepal). Those who entered Nepāla were all relatives of the Venerable Ānanda (one of the Buddha's ten great disciples). Later, merchants from Śrāvastī went to Nepāla with goods, and the Śākya people, seeing the merchants, asked, 'We are now suffering such hardship and oppression,'
阿難陀聖者豈不來此看我等耶？」時諸商人一心憶念，交易既了，還至室羅筏城，具報阿難陀聖者，眷屬在泥婆羅，作如是言。聖者阿難陀，于諸商人聞是語已，情懷愴然，即往泥婆羅國。國極寒雪，阿難舵手腳劈裂，回還室羅筏城。諸苾芻見已，問言：「阿難陀！汝先手腳柔軟，猶如於舌，因何如是劈裂？」答言：「泥婆羅國，地近雪山。由風雪故，令我腳手如是。」又問：「汝之眷屬，于彼云何存活？」報言：「彼著富羅。」又問：「汝何故不著？」報言：「佛未許著。」時諸苾芻以緣白佛，佛言：「有寒雪處應著富羅。」
時具壽鄔波離白世尊曰：「如佛所說：『有雪寒處，應著富羅。』何者是寒雪國？」佛言：「碗中盛水凍者，是寒雪處。」
復有一獵師，于苾芻處深生凈信。是時獵師獲一熊皮，便將奉施，苾芻不取。佛因到彼，佛即知而故問阿難陀曰：「獵師何故隨逐苾芻而行？」阿難陀復問彼苾芻，知已以緣白佛，佛言：「希有獵師，發清信心，縱令千種教化，終不肯息殺生之業，是故聽受熊皮。受已，于佛堂門扇下，安坐上，或於腳邊，能令明眼，並療痔疾。」
時有一苾芻，皮屣底穿，將詣皮作家，令其科理，經久不還，遂乃從索。有異苾芻報曰：「汝何不自縫？」答言：「我雖
【現代漢語翻譯】 現代漢語譯本 『阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）聖者難道不來這裡看我們嗎？』當時，各位商人都一心憶念著他。交易結束后，他們返回室羅筏城（Śrāvastī，古印度城市，佛陀在此弘法多年），詳細地告訴阿難陀聖者，他的親屬在泥婆羅（Nepal，尼泊爾）國，說了這樣的話。聖者阿難陀從各位商人那裡聽到這些話后，心中悲傷，立即前往泥婆羅國。那裡的氣候極其寒冷，冰雪交加，阿難陀的手腳都凍裂了，然後返回室羅筏城。各位比丘（bhikṣu，佛教出家男眾）見到后，問道：『阿難陀！你先前的手腳柔軟，如同舌頭一般，為何現在如此凍裂？』他回答說：『泥婆羅國，地處靠近雪山的地方。由於風雪的緣故，使我的手腳變成這樣。』又問：『你的親屬，在那裡如何生活？』他回答說：『他們穿著富羅（furra，一種毛皮衣服）。』又問：『你為何不穿？』他回答說：『佛陀（Buddha，佛教創始人，意為覺悟者）沒有允許我穿。』當時，各位比丘將此事稟告佛陀，佛陀說：『在有寒冷冰雪的地方，應該允許穿富羅。』 當時，具壽鄔波離（Upāli，佛陀的十大弟子之一，持戒第一）稟告世尊（Bhagavat，佛陀的尊稱）說：『正如佛陀所說：『在有冰雪寒冷的地方，應該允許穿富羅。』那麼，哪裡是冰雪寒冷的地方呢？』佛陀說：『碗中盛水會結冰的地方，就是冰雪寒冷的地方。』 又有一個獵人，對比丘們產生了深深的清凈信心。當時，獵人獲得一張熊皮，便想奉獻給比丘，但比丘沒有接受。佛陀因此來到那裡，佛陀知道這件事，所以故意問阿難陀說：『獵人為何跟隨比丘而行？』阿難陀又問那位比丘，瞭解情況后將此事稟告佛陀，佛陀說：『這位獵人真是稀有，竟然發起了清凈的信心。即使經過千百種教化，他最終也不會停止殺生的行業。因此，允許接受熊皮。接受后，可以放在佛堂的門扇下，或者放在座位上，或者放在腳邊，能夠使眼睛明亮，並且治療痔瘡。』 當時，有一位比丘，腳上的皮鞋底穿了，便拿到皮匠那裡，讓他修理，經過很久都沒有修好，於是就去索要。有另一位比丘說：『你為何不自己縫補？』他回答說：『我雖然……』
【English Translation】 English version 'Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory), will he not come here to see us?' At that time, all the merchants were mindful of him with one heart. After the transactions were completed, they returned to Śrāvastī (an ancient Indian city where the Buddha taught for many years) and reported in detail to Venerable Ānanda that his relatives were in the country of Nepal (Nepal), saying such words. After hearing these words from the merchants, Venerable Ānanda felt sorrow in his heart and immediately went to the country of Nepal. The climate there was extremely cold with snow, and Ānanda's hands and feet were chapped and cracked, and then he returned to Śrāvastī. When the bhikṣus (Buddhist monks) saw him, they asked: 'Ānanda! Your hands and feet were previously soft, like a tongue, why are they now so chapped and cracked?' He replied: 'The country of Nepal is located near the snow mountains. Because of the wind and snow, my hands and feet have become like this.' They also asked: 'How do your relatives live there?' He replied: 'They wear furra (a kind of fur clothing).' They also asked: 'Why don't you wear it?' He replied: 'The Buddha (the founder of Buddhism, meaning 'the awakened one') has not allowed me to wear it.' At that time, the bhikṣus reported this matter to the Buddha, and the Buddha said: 'In places with cold snow, it should be allowed to wear furra.' At that time, the venerable Upāli (one of the ten principal disciples of the Buddha, foremost in discipline) said to the Bhagavat (an epithet of the Buddha): 'As the Buddha said: 'In places with cold snow, it should be allowed to wear furra.' Then, where is a place with cold snow?' The Buddha said: 'A place where water freezes in a bowl is a place with cold snow.' There was also a hunter who developed deep pure faith in the bhikṣus. At that time, the hunter obtained a bear skin and wanted to offer it to the bhikṣus, but the bhikṣus did not accept it. The Buddha therefore came there, and knowing this, the Buddha deliberately asked Ānanda: 'Why is the hunter following the bhikṣus?' Ānanda then asked that bhikṣu, and after understanding the situation, reported this matter to the Buddha. The Buddha said: 'This hunter is truly rare, having aroused pure faith. Even after thousands of teachings, he will ultimately not cease the business of killing. Therefore, it is permissible to accept the bear skin. After accepting it, it can be placed under the door of the Buddha hall, or on the seat, or at the feet, which can brighten the eyes and cure hemorrhoids.' At that time, there was a bhikṣu whose leather shoe sole was worn through, so he took it to the leatherworker to have it repaired. After a long time, it was not repaired, so he went to ask for it back. Another bhikṣu said: 'Why don't you sew it yourself?' He replied: 'Although I...'
善解，然世尊未許。」時諸苾芻以緣白佛，佛言：「若有解者，應于屏處自縫皮鞋。」既蒙開許，即往彼苾芻處，報言：「具壽！世尊已許自縫綴。」報曰：「須得錐刀，及皮條等。」時諸苾芻以緣白佛，佛言：「聽諸苾芻蓄其錐刀，皮條及線，並皆無犯。」
根本說一切有部毗奈耶皮革事卷下
【現代漢語翻譯】 現代漢語譯本： 『善解，然而世尊沒有允許。』當時眾比丘將此事稟告佛陀，佛陀說：『如果有人懂得縫補，應該在隱蔽的地方自己縫補皮鞋。』既然蒙受開許，就前往那位比丘處，告知說：『具壽（對年長比丘的尊稱）！世尊已經允許自己縫補了。』那位比丘回答說：『需要得到錐子、刀，以及皮條等。』當時眾比丘將此事稟告佛陀，佛陀說：『允許眾比丘擁有錐子、刀、皮條以及線，都沒有罪過。』 《根本說一切有部毗奈耶皮革事卷下》
【English Translation】 English version: 『Well understood, but the World-Honored One did not permit it.』 At that time, the Bhikshus (monks) reported the matter to the Buddha, and the Buddha said, 『If there is someone who understands how to sew, they should mend their leather shoes themselves in a secluded place.』 Since permission had been granted, they went to that Bhikshu (monk) and informed him, saying, 『Ayushman (term of respect for a senior monk)! The World-Honored One has permitted self-mending.』 He replied, 『It is necessary to obtain an awl, a knife, and leather strips, etc.』 At that time, the Bhikshus (monks) reported the matter to the Buddha, and the Buddha said, 『I allow the Bhikshus (monks) to possess awls, knives, leather strips, and thread, and there is no offense in doing so.』 《Mūlasarvāstivāda Vinaya, Matters Concerning Leather, Volume Lower》