Chinese
当圣者马胜从城市出来时，尼律说：你的导师是谁？为了什么而出家？喜欢谁的教法？马胜说：我的导师是佛陀薄伽梵。为了他而出家，喜欢他的教法。尼律说：比丘，为了那个缘故请宣说教法。马胜说：诸法从因缘而生，那个因和那个灭是什么，如来宣说了，如是宣说之理的沙门伟大。那时尼律见到了真谛，向马胜合掌致敬说：这是救护者们的教法。在无数劫中，以前未曾见过未曾听过，对这不死的寂灭之位，随之觉悟。薄伽梵现在住在哪里？马胜说：就在这光明园林中。然后尼律也到帕那迦的住处，告知已获得甘露，说了之前的偈颂。帕那迦也见到了真谛，以及为了特别宣说之间都如前一样。然后两个遍行者让眷属们知道，他们也承诺跟随佛陀出家。两个遍行者与两百五十个婆罗门童子一起进入光明园林时，看见圣者马胜坐在树下。心想是先亲近薄伽梵呢？还是先听法呢？知道应该先听法，所以先向马胜的脚下顶礼。导师说：年老或年轻都可以，从谁那里如实知晓了法，就应该首先向他顶礼，清净的婆罗门就像火一样。然后那两人来到薄伽梵被成百上千眷属围绕的跟前，在还未到佛陀跟前时，导师从远处看见，就为那两人说了许多话，预言他们是具有神变的殊胜者和具有智慧的殊胜者。那时一位阿罗汉比丘特别说了：导师您的意境是无边无际的，众生的主宰您已到达彼岸。
English
When the venerable Aśvajit came out of the city, Nīl asked: Who is your teacher? For what reason did you renounce? Whose doctrine do you delight in? Aśvajit said: My teacher is the Buddha, the Bhagavan. For his sake I renounced, and I delight in his doctrine. Nīl said: Bhikṣu, for that reason, please teach the Dharma. Aśvajit said: Those dharmas that arise from causes, and what is their cause and their cessation, the Tathāgata has declared, the great śramaṇa who speaks in this way. At that time, Nīl saw the truth and, bowing with his palms joined to Aśvajit, said: This is the Dharma of the protectors. In countless millions of kalpas, previously unseen and unheard, I realize this state of deathlessness, nirvāṇa. Where does the Bhagavan reside now? Aśvajit said: In this very Light Garden. Then Nīl also went to the place of Paṅkana and informed him that he had obtained nectar, and recited the previous verses. Paṅkana also saw the truth, and everything up to the special declaration was as before. Then the two wanderers made their retinues aware, and they also promised to follow the Buddha and renounce. When the two wanderers, together with two hundred and fifty Brahmin boys, entered the Light Garden, they saw the venerable Aśvajit sitting under a tree. They wondered whether to first attend to the Bhagavan or to listen to the Dharma. Knowing that they should listen to the Dharma first, they first bowed at the feet of Aśvajit. The Teacher said: Whether old or young, whoever knows the Dharma from whom, one should first bow to him, the pure Brahmin is like fire. Then the two came to the presence of the Bhagavan, surrounded by hundreds of thousands of attendants. Before they reached the presence of the body, the Teacher, seeing them from afar, spoke many words for the two of them, predicting that they were the best of those with miraculous powers and the best of those with wisdom. At that time, a certain Arhat Bhikṣu specially said: Teacher, your intention is boundless, Lord of beings, you have reached the end.
Chinese
乔丹（藏文：ཅོམ་ལྡན་，梵文天城体：भगवन्，梵文罗马拟音：bhagavan，汉语字面意思：薄伽梵）事业究竟时，益友近胜生于膝。如是观见来临后，未往光林之苑囿，于胜众之中，彼二者，此二乃吾声闻众，双胜将成如是定示教，一乃神变具足之殊胜，另一具足智慧之殊胜，授记将成殊胜者。如是说。其后，近胜与膝生等五百外道，婆罗门种姓者，于薄伽梵足下作礼，祈请出家与受具足戒。薄伽梵对彼等说：‘比丘来此，行梵行。’仅于语末，须发自落，如七日之比丘。手持应供钵与净水瓶，身着三法衣，行为如受具足戒百年之比丘，极为调柔。彼时，诸天赞叹道：如来（藏文：དེ་བཞིན་གཤེགས་པ，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如来）说来此，彼等剃头身披袈裟衣，顷刻诸根寂静而安住，佛陀（藏文：སངས་རྒྱས，梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：佛陀）圣意覆盖其身。如是特意宣说。彼时，众多比丘入城乞食，不信者如是说：佛陀（藏文：སངས་རྒྱས，梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：佛陀）往赴摩揭陀国之都城王舍城，若真实胜者引导一切，其后有何可引导？如是说。比丘众不能作答。次日，‘于此有大雄善逝，以正法引导，于一切以法引导，贤者何人不能忍受？’如是说，如是依教奉行，然辩才无以应对。其后，具寿舍利子受具足戒十五日后，于薄伽梵身旁摇扇而坐。彼时，佛陀为外道长爪说法，长爪见谛，舍利子于领受阿罗汉时，获得心解脱。其后不久，目犍连子等五百外道亦现证阿罗汉果。至此，声闻阿罗汉之僧
English
When the Bhagavan (Tibetan: ཅོམ་ལྡན་, Sanskrit Devanagari: भगवन्, Sanskrit Romanization: bhagavan, Literal Chinese meaning: Bhagavan) completed his activities, the close friend Nera was born on his lap. Having seen them coming like that, without going to the grove of light, in the midst of the supreme assembly, he pointed out with certainty that these two would become the supreme pair of my Shravakas. He prophesied that one would become the supreme possessor of miraculous powers, and the other would become the supreme possessor of wisdom. So it is said. Then, Nera and the one born on the lap, and five hundred other wandering ascetics of the Brahmin caste, prostrated at the feet of the Bhagavan and requested ordination and full ordination. The Bhagavan said to them, 'Monks, come here, practice the pure conduct.' At the end of his words, their hair and beards fell off by themselves, as if they were monks of seven days. In their hands they held alms bowls and water pots, and their bodies were covered with the three Dharma robes. Their conduct was extremely subdued, like monks who had been fully ordained for a hundred years. At that time, the gods praised, saying: The Tathagata (Tibetan: དེ་བཞིན་གཤེགས་པ, Sanskrit Devanagari: तथागत, Sanskrit Romanization: tathāgata, Literal Chinese meaning: Thus Gone) said, 'Come here,' and they shaved their heads and wore kasaya robes. In an instant, their senses became peaceful and they abided in stillness. The Buddha's (Tibetan: སངས་རྒྱས, Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: buddha, Literal Chinese meaning: Buddha) intention covered their bodies. Thus they specially declared. At that time, when many monks entered the city for alms, non-believers said this: The Buddha (Tibetan: སངས་རྒྱས, Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: buddha, Literal Chinese meaning: Buddha) went to the capital city of Magadha, Rajagriha. If the truly victorious one guides all, what is there to guide afterwards? So they said. The monks were unable to answer. The next day, they said, 'Here is the great hero Sugata, who guides with the true Dharma. Who among the wise cannot tolerate guiding everything with the Dharma?' As they acted according to his instructions, they were unable to respond with eloquence. After that, the venerable Shariputra, fifteen days after receiving full ordination, sat fanning the Bhagavan. At that time, the Buddha taught the Dharma to the wandering ascetic Dirghanakha, and Dirghanakha saw the truth. Shariputra, upon receiving Arhatship, attained liberation of mind. Not long after that, Maudgalyayanaputra and five hundred other wandering ascetics also manifested the fruit of Arhatship. Up to that point, the Sangha of Shravaka Arhats
Chinese
托钵僧的僧团是具有确定数量的，即比丘阿罗汉一千六百二十。除了从见到真谛到未获得阿罗汉之间稍微有所阻碍的情况外，其他都是阿罗汉的眷属，因此没有凡夫僧团。在那里，在稍微一段时间里，最初的阿罗汉一百二十和，一对殊胜者的眷属二百五十，为了在不同的地方游历并宣讲佛法而离去。头发蓬乱者一千出家，一对殊胜者的眷属二百五十为了在导师身边听法而留下，因此，那里被称为一千二百五十比丘的僧团。从那以后，虽然不确定是哪些人，但后来在导师的身边，常有二百五十左右的声闻比丘阿罗汉聚集，这似乎是常态。从一对殊胜者获得阿罗汉开始，比丘的僧团每天都向各个方向发展，因此难以确定其数量。从那以后，无论是阿罗汉，还是圣者学人，还是凡夫，都是不确定的各种各样的人。第三十四，调伏龙王厄拉之翼： 再次，世尊游历迦尸国（Kashi，古印度地名）后，住在仙人说法鹿野苑中并宣讲佛法。五比丘等住在森林和偏僻的寺院里，被毒蛇、野兽、日晒和雨淋等所困扰。当时，名叫善施或善德的施主建造了一座寺庙并供养。在那之前，名叫厄拉之翼的龙去往柳林，这样说道： 任何国王主人，如果贪执则与尘垢相连，没有尘垢则远离尘垢，谁在此说贪执？等等，这两句偈颂是过去佛所说的偈颂。像这样写在墙壁上，夜叉金光读诵并记住后写成文字，交给龙王厄拉之翼，说道：这是过去佛所说，但谁也不懂其意义，与金瓶一起。
English
The Sangha of alms-beggars was with a definite number, namely, sixteen hundred and twenty Bhikshu Arhats. Except for the occasions when there was a slight hindrance between seeing the truth and not attaining Arhatship, otherwise it was a retinue of Arhats only, therefore there was no Sangha of ordinary beings. There, for a short period, the initial one hundred and twenty Arhats, and the two hundred and fifty retinue of one excellent pair, departed to different places to travel and teach the Dharma. One thousand matted-haired ones were ordained, and the two hundred and fifty retinue of one excellent pair remained to listen to the Dharma at the feet of the Teacher, therefore, it was known there as the Sangha of one thousand two hundred and fifty Bhikshus. From then on, although it was not certain who those individuals were, later also, in the presence of the Teacher, it was said that it was more common for about two hundred and fifty Shravaka Bhikshu Arhats to gather. From the time when one excellent pair attained Arhatship, the Sangha of Bhikshus grew in all directions day by day, therefore it was difficult to measure its definite number. From then on, whether it was Arhats, noble learners, or ordinary beings, they were uncertain and diverse. Thirty-fourth, Taming the Naga Ela's Wings: Again, the Blessed One traveled through the land of Kashi (Kashi, ancient Indian place name), and resided in the Deer Park of the Sage's Speech, teaching the Dharma. The five groups and others who lived in forests and remote monasteries were troubled by poisonous snakes, wild animals, sun and rain, and so on. At that time, a householder named Good Giving or Good Virtue built a temple and offered it. Before that, a Naga named Ela's Wings went to the Willow Grove and said this: Any king who is a master, if attached, is connected with dust, if there is no dust, then he is separated from dust, who here speaks of attachment? And so on, these two verses are verses spoken by the Buddhas of the past. Like this, it was written on the wall, and the Yaksha Golden Light recited and memorized it, then wrote it in letters and gave it to the Naga King Ela's Wings, saying: This is what the Buddhas of the past said, but no one understands its meaning, together with a golden vase.
Chinese
拿著這個，如果有人知道它的意思，就給予黃金，這樣在所有的城市和宮殿中巡迴。如果有人能說出答案，就給予十萬黃金。如果沒有人能說出，就宣告這裡不是城市，然後離開。就這樣做了。然後，龍王艾拉葉化身為婆羅門的形象。拿著那兩樣東西，巡迴了許多城市，但沒有人能回答，因此宣告這裡不是城市並加以貶低，最後到了瓦拉納西（Varanasi）。在那裡也找不到能回答的人，正要開始貶低時，人們說：去問寺院的人吧。正當離欲仙人的弟子施與來到的時候，相遇了，並承諾七天後回答。由於施與和五比丘彼此認識，便去問五比丘，他們說：去問世尊佛陀吧。施與以前沒有聽說過佛陀出世的事情。在那裡聽說後，生起了歡喜心。到了世尊的面前，向佛陀的雙足頂禮後坐下。世尊為他開示佛法，他當下見到了真諦。請求出家，佛陀說：你先完成你對化身為婆羅門的龍所承諾的事情，之後再出家。之後，施與向佛陀請教了那個偈頌的意思。佛陀也詳細地解說了。之後，施與也到了龍王化身的婆羅門面前，詳細地說明了。龍王艾拉葉也知道佛陀已經出世了。自己化身為轉輪王的形象，帶著眷屬到了佛陀的面前。眷屬中的每個人看到後，都心生嚮往和羨慕。佛陀發出了嚴厲的命令：用你自己的形象來！龍王稟告說：我們龍族有敵人啊！佛陀命令夜叉的首領金剛手保護龍王艾拉葉，不要受到其他人的傷害。那時，龍王以蛇的形象出現，尾巴在石鎮（Rajagriha）出現，頭卻到了瓦拉納西（Varanasi），身體非常長。七個頭，每個頭上都長著七棵艾拉樹。昆蟲和蜜蜂
English
Take this, and if anyone knows its meaning, give them gold. Thus, tour all the cities and palaces. If anyone can speak, give a hundred thousand gold. If not, proclaim that this is not a city and leave. So it was done. Then, the Naga Ela Leaf transformed into the form of a Brahmin. Taking those two things, he toured many cities, but no one could answer, so he proclaimed that they were not cities and denigrated them, finally arriving in Varanasi. There, too, he could not find anyone to answer and was about to begin denigrating when the people said: Go ask the monks. When the disciple of the ascetic free from afflictions, Given, arrived there, they met, and he promised to answer in seven days. Since Given and the Five Ascetics knew each other, he asked the Five Ascetics, and they said: Ask the Blessed One, the Buddha. Given had not heard of the Buddha's appearance in the world before. Having heard of it there, he felt joy. He went to the presence of the Blessed One, prostrated at his feet, and sat down. The Teacher taught him the Dharma, and he saw the truth immediately. He asked to be ordained, and the Buddha said: First fulfill the promise you made to the Naga who transformed into a Brahmin, and then be ordained later. Then, Given asked the Teacher for the meaning of that verse. The Teacher also explained the meaning in detail. Then, Given also went to the Naga in the form of a Brahmin and explained it in detail. The Naga Ela Leaf also knew that the Buddha had appeared in the world. He transformed himself into the appearance of a Chakravartin king with his retinue and went before the Teacher. When each of the individuals in the retinue saw him, they were distracted and envious. The Teacher issued a stern command: Come in your own form! The Naga king reported: We Nagas have enemies! The Buddha commanded the Yaksha leader Vajrapani to protect the Naga Ela Leaf from harm by others. At that time, the Naga king appeared in his own form as a snake, his tail coming from the city of Rajagriha, but his head reaching Varanasi, his body being very long. He had seven heads, and on each head grew seven Ela trees. Insects and bees