Chinese
然后转变，如果你们剃我的头发，那时就砍你们的手，这样恐吓后，剃头的人害怕了，连剃刀也藏起来了。然后导师亲自拿起水罐，倒在阿难的头上，那个剃头的人就剃了头发和胡须。他心想：现在是导师的命令，无法不剃度，天黑了就回家吧。当他那样想并离开时，导师化现了一个巨大的悬崖，让他返回，心想天亮了再走吧。天一亮，导师就让阿难管理房屋了。之后，当僧侣们出去乞食时，阿难心想擦拭完毕就回家吧，但是擦拭永远没有结束的时候，于是放弃擦拭关门离开，心想关一扇门，另一扇门就打开了，这也永远没有结束的时候，于是放弃关门。心想如果我当了国王，就要建造比这更殊胜的寺庙，这样想着走在大路上，害怕遇到导师，就走了一条小路。结果在那条路上，看到了导师迎面走来，于是躲在树的向下垂着的树枝后面。当世尊走到那个方向时，树枝自己向上抬起来了。阿难，你要去哪里？回来！这样命令道。他感到羞愧和沮丧，就跟在世尊的后面走了。然后世尊前往舍卫城（Shravasti），住在祇树给孤独园（Jetavana）。之后，在另一个时候，世尊对弟弟阿难产生了想去看香醉山的兴趣，让阿难抓住法衣的边缘，如来升到空中，来到了香醉山的芒果树下。那里住着一个瞎眼的森林女妖。导师命令道：你的白莲花（梵文：Pundarika，梵文罗马拟音：puṇḍarīka，汉语字面意思：白莲）和这个，哪个更好看？我说对两者都没有执着，所以看不出差别。她说：这位尊者既不能比喻也不能作为理由，白莲花可以和天女媲美。这样说道。导师说道：阿难，这个女妖也有贪欲、厌恶和令人愉快之处啊。又像先前一样升到空中，最后
English
Then it transformed. If you shave my hair, I will cut off your hands at that time. After threatening like this, the barber was frightened and hid the razor. Then the Teacher himself took the water pot in his hand and poured it on Ananda's head, and that barber shaved his hair and beard. He thought: Now it is the Teacher's command, and there is no way to avoid ordination. When it gets dark, I will go home. When he thought like that and left, the Teacher manifested a huge cliff, making him return, thinking he would leave when it was dawn. As soon as it dawned, the Teacher had Ananda manage the house. After that, when the monks went out for alms, Ananda thought he would finish wiping and go home, but the wiping never ended, so he abandoned the wiping and closed the door to leave, thinking that if he closed one door, another door would open, and this would never end either, so he abandoned closing the door. He thought that if he became a king, he would build a temple more magnificent than this. Thinking like this, he walked on the main road, afraid of meeting the Teacher, so he took a small path. As a result, on that path, he saw the Teacher coming towards him, so he hid behind the downward-hanging branches of a tree. When the Blessed One walked in that direction, the branches themselves lifted upwards. Ananda, where are you going? Come back! He commanded. Feeling ashamed and dejected, he followed behind the Blessed One. Then the Blessed One went to Shravasti and stayed in Jetavana. Later, at another time, the Blessed One developed an interest in seeing Gandhamadana Mountain for his younger brother Ananda, had Ananda hold onto the edge of his robe, and the Tathagata ascended into the sky and came to the mango tree at Gandhamadana Mountain. There lived a blind forest demoness. The Teacher commanded: Which is more beautiful, your white lotus (Sanskrit: Pundarika, Romanized Sanskrit: puṇḍarīka, literal Chinese meaning: white lotus) or this one? I said that I have no attachment to either, so I cannot see the difference. She said: This venerable one cannot be compared or reasoned with, the white lotus can be compared to a celestial maiden. She said so. The Teacher said: Ananda, this demoness also has desire, aversion, and what is pleasing. Again, he ascended into the sky as before, and finally
Chinese
当（佛陀）前往三十三天神之处时，住在欢喜园的游乐园里。（佛陀）说：“阿难陀，你去看一下三十三天众。”因此，他也去各处观看。在所有地方，天神和天女都安住着。然而，在一个宫殿里，没有天子，只有天女，他看到后问道：“这是怎么回事？”（天女们回答说：）“世尊的弟弟，名叫阿难陀的，就要来了。如果他守护戒律，死后将会出生在这里，我们正在等待他。”这样一来，奔陀利迦（梵文，Puṇḍarīka）甚至无法与那些天女的百分之一千相比。由于无论是外貌还是血统都不相称，他对（奔陀利迦）的强烈执着消失了，并且因为渴望成为天神而努力持戒。之后，（佛陀）前往舍卫城。在另一个时候，（佛陀）让阿难陀乐于观看地狱的景象。像以前一样，（佛陀）让阿难陀穿上僧衣，然后前往地狱。阿难陀被允许观看所有的地狱景象。因此，他看到了无边无际的地狱痛苦，内心非常悲伤。在一个地方，他看到一个铜锅，里面充满了沸腾的铜汁，没有任何生物。当他询问地狱守卫时，（他们回答说：）“世尊的弟弟，名叫阿难陀的，因为喜欢天界而守护戒律。当他从天界死亡并转移到这里时，为了他，这些东西都准备好了，我们也在等待着他。”在那里，他感到恐惧和害怕，毛发竖立，甚至呼吸也变得困难。他迅速逃离，来到世尊面前，详细地禀告了情况。在那里，（佛陀）讲述了渴望世间的过患，因此，阿难陀生起了清净的出离心。之后，在另一个时候，当世尊住在瞻波城的伽伽仙人池塘边的精舍时，为阿难陀等五百比丘讲述了名为“安住于胎”的法类。阿难陀证悟了真谛，而其他五百人则获得了阿罗汉果位。在那之后，过了几天，弟弟阿难陀也获得了阿罗汉果位，并被预言为诸根调伏者中的第一。
English
When (the Buddha) went to the abode of the Thirty-Three Gods, he stayed in the pleasure garden of Joyful Grove. (The Buddha) said, "Ananda, go and look at the Thirty-Three." So he went to look everywhere. In all places, both gods and goddesses were dwelling. However, in one palace, there were no sons of gods, only goddesses, and when he saw this, he asked, "What is this?" (The goddesses replied:) "The Blessed One's younger brother, named Ananda, is about to come. If he keeps the precepts, he will be born here after death, and we are waiting for him." In that way, Puṇḍarīka could not even compare to a hundred thousandth part of those goddesses. Since neither appearance nor lineage was suitable, his strong attachment to (Puṇḍarīka) vanished, and because he longed to be a god, he strove to keep the precepts. Then, (the Buddha) went to Shravasti. At another time, (the Buddha) made Ananda happy to see the sights of hell. As before, (the Buddha) had Ananda put on the robes of a monk and then went to the place of hell. Ananda was allowed to see all the hellish places. Thus, he saw the endless suffering of hell and was very saddened. In one place, he saw a copper pot filled with boiling molten copper, without any living beings. When he asked the hell guards, (they replied:) "The Blessed One's younger brother, named Ananda, because he delights in the world of the gods, has kept the precepts. When he dies and transmigrates here from the realm of the gods, these things have been prepared for him, and we are also waiting and staying for him." There, he felt fear and dread, his hair stood on end, and even his breath became difficult. He quickly fled and went before the Blessed One, and reported the situation in detail. There, (the Buddha) spoke of the faults of longing for the world, and thus, Ananda developed a pure mind of renunciation. After that, at another time, when the Blessed One was staying in the city of Champa, in the monastery by the side of the Garga sage's pond, he spoke to Ananda and the five hundred monks about the category of Dharma called "Dwelling in the Womb." Ananda saw the truth, and the other five hundred attained Arhatship. After a few days had passed, the younger brother Ananda also attained Arhatship, and was prophesied to be the foremost of those who restrain their senses.
Chinese
在格罗达的众喜花园居住时，如来往昔成为未哺乳之母的众生主母大高答弥释迦女五百人一同前来，（她们）说：“如果存在以女性的修行方式获得四果的时候，请允许我们这些女性出家并受具足戒。”这样请求后，世尊说：“高答弥，你这样穿着白衣，直至生命终结都仅仅以此行持梵行吧，这对你长久有益和安乐。”这样教诲后，没有允许出家，即使请求了两次三次也没有允许。之后，导师经过布里吉的地区，前往那地卡的地方，居住在名为果吉的地方。那时，五百高答弥也剃了头发，穿着袈裟，跟随导师及其眷属之后，在那处顶礼导师的足，像之前一样请求了三次，但像之前一样教诲了，没有允许。之后，那些人在外面的门房一侧哭泣着坐着，被圣者阿难陀看到，详细地询问并安慰后，（阿难陀）像她们请求的那样禀告（佛陀），（佛陀）说：“阿难陀，你不要请求女性出家并受具足戒，如果女性出家，正法和律将不会长久住世。”等等广说后，请求了两次三次后最终允许了，然而为了防止违背和不逾越，规定了八重戒，直至生命终结都要学习。之后，阿难陀对她们讲解了那八重戒，她们也说：“对于这所学习的，我以语言、意识和头顶也接受。”仅仅这样承诺，众生主母等五百释迦女就成了比丘尼，并且也允许了对于其他想要出家的女性的四次祈请的仪式。那五百高答弥不久也现证了阿罗汉的果位。阿难陀和众生主母出家的这些事迹，似乎是从父子相见的时候起过了很多年后发生的。
English
While residing in the Grove of Delight in Grodha, the Great Mother of Beings, Gautami, who had been the Tathagata's mother in a previous life without having suckled him, came with five hundred Shakya women. They said, "If there is an opportunity to attain the four fruits through the practice of female mendicants, please allow us women to be ordained and receive full ordination." After this request, the Blessed One said, "Gautami, in this way, wear white clothes and practice celibacy solely in this way until the end of your life. It will be beneficial and bring happiness to you for a long time." After this teaching, he did not grant ordination, and even after requesting two or three times, he did not allow it. Then, the Teacher passed through the region of Vriji and went to a place called Nadi, residing in a place called Goji. At that time, the five hundred Gautamis also shaved their heads, wore robes, and followed the Teacher and his retinue. There, they prostrated at the Teacher's feet and requested three times as before, but he taught as before and did not allow it. Then, those women were sitting and crying on one side of the outer gatehouse. The noble Ananda saw them, asked them in detail, and after comforting them, reported to the Buddha as they had requested. The Buddha said, "Ananda, do not request that women be ordained and receive full ordination. If women are ordained, the Dharma and Vinaya will not last long." After speaking extensively, he finally allowed it after requesting two or three times. However, in order to prevent transgression and non-compliance, he prescribed the eight heavy precepts, which they should study until the end of their lives. Then, Ananda explained those eight heavy precepts to them, and they said, "We accept what we are to learn with our speech, mind, and head." Just by making this promise, the Mother of Beings and the five hundred Shakya women became bhikshunis, and the ceremony of four requests was also subsequently granted to other women who wished to be ordained. Those five hundred Gautamis also soon realized the fruit of Arhatship. These accounts of Ananda and the ordination of the Mother of Beings seem to have occurred many years after the time of the father and son's meeting.
Chinese
然而由于没有明确说明在哪里结束，因此为了释迦族被调伏的故事一致，所以在此处记载。第二十六，如学生般前往城市，在那个地方，有一个名叫热德纳的施主，他有儿子名叫拥列、拥救、拥嘎，还有一个由女仆所生的儿子名叫嘎波。嘎波进入大海七次取宝，在第七次的时候，船上的中部地区的商人们念诵经文，以此为缘，听闻了佛陀的功德，生起了出家的愿望。之后，由于嘎波和财富相同，拥列便将货物托付给他，并劝诫说：无论如何，我们的用具都不会用尽的，但这个大海是充满危险的，不要去啊！之后，嘎波逐渐前往中部地区。到达舍卫城后，他前往给孤独施主的住所，通过交流了解情况后，被邀请进入，并询问他为何而来。他回答说：为了在导师面前出家而来。施主对此随喜，第二天一同前往导师面前。之后，世尊以“来吧”使他受了比丘戒，在居住的地方，依靠边地的住所，修行了三个月，成为了阿罗汉，被称为具寿慈母之子嘎波。之后，慈母之子嘎波披上了忍辱的大铠甲，使一个猎人信服，并让五百男修行者和五百女修行者成为男女居士，还在边地的各个地方让他们建造了五百座寺庙。慈母之子嘎波出家后，拥救和拥嘎的财富耗尽。想要和拥列合伙，拥列说：我的财富是按照法理获得的，你们两个不是，所以不混合。两个弟弟说：是女仆的儿子多次去海里取得的，你不能去海里，获得了什么财富呢？这句话击中要害，拥
English
However, since there is no clear indication of where it ends, it is recorded here because the story of the Shakya clan being subdued is consistent. Twenty-sixth, going to the city like a student, in that place, there was a householder named Ṛddhiṇa, who had sons named Yoṅ Len, Yoṅ Kyob, Yoṅ Ga, and a son born from a maidservant named Gaṅ Po. Gaṅ Po entered the great ocean seven times to collect jewels. On the seventh time, the merchants from the central region recited scriptures in the boat, and due to this, he heard the virtues of the Buddha and developed the desire to renounce. Then, since Gaṅ Po and wealth were the same, Yoṅ Len entrusted the goods to him and advised him, saying, "No matter what, our supplies will not run out, but this great ocean is full of dangers, do not go!" After that, Gaṅ Po gradually went to the central region. Arriving in Śrāvastī, he went to the residence of Anāthapiṇḍada, and after understanding the situation through communication, he was invited in and asked why he had come. He replied, "I have come to renounce in the presence of the Teacher." The benefactor rejoiced in this, and the next day they went together to the Teacher. Then, the Blessed One ordained him with "Come!" and in the place where he lived, relying on a remote dwelling, he practiced for three months and became an Arhat, and was known as the venerable Jātyānī's son Gaṅ Po. After that, Jātyānī's son Gaṅ Po donned the great armor of patience, convinced a hunter, and made five hundred male practitioners and five hundred female practitioners into male and female lay practitioners, and also had them build five hundred monasteries in various remote regions. After Jātyānī's son Gaṅ Po renounced, the wealth of Yoṅ Kyob and Yoṅ Ga was exhausted. Wanting to partner with Yoṅ Len, Yoṅ Len said, "My wealth was obtained according to Dharma, but yours was not, so I will not mix it." The two younger brothers said, "It was the maidservant's son who went to the sea many times and obtained it, but you could not go to the sea, what wealth did you obtain?" This statement hit the mark, Yoṅ