Chinese
当哦。 鳄鱼鱼能说人话，蒙受忆念前世的加持后，作了问答。 导师问道：你是外道吗？ 鱼答：是的，我是外道。 像那样追问：您用身语意三门作恶了吗？ 感受异熟果了吗？ 感受过。 你的恶知识是谁？ 我的母亲。 之后问：以前生在哪里？ 地狱里。 现在是什么生？ 畜生。 现在生在哪里？ 地狱里。 鱼这样说着就哭了。 之后，世尊说道： 具足慈悲的国王啊，对我， 以善心以信心而信赖， 远离对畜生道的贪执， 之后将往生天界。 那鱼也对佛陀生起了信心， 导师也宣说了佛法。 阿难请问了其中的缘由。 过去在迦叶佛的教法下， 有一个婆罗门，名叫善于言辞的智者施布外道， 被自己的母亲怂恿， 对比丘们说：长着象头，你知道什么？ 世尊开示了以此等诽谤所造成的果报。 无量的人们因此而感到厌恶， 于是广为宣说了佛法， 从而使成千上万的人们安立于四果和三种发心。 那鳄鱼鱼也断食，以对导师的信心而死去， 转生为四大天王部族的护法神。 来到导师面前供养，听闻佛陀宣说佛法，获得了入流果。 那五百渔夫没有转生成为恶劣的种姓， 却生起了想要出家的强烈愿望。 舍利弗尊者知道后，让他们呕吐出来， 带到导师面前禀告。 世尊也以“善来比丘”使那五百渔夫受了近圆戒。 后来过了很久，那五百人都获得了阿罗汉果。 从渔夫中出家的那五百人在未获得阿罗汉果之前，也制定了关于未证言证的根本堕罪等。 第五十七，大迦叶聚集眷属是： 又是迦叶种姓中，有一个婆罗门名叫尼拘陀出家，舍弃了欲望。 父亲开始为他娶妻时， 瞻部河的金
English
Then, the crocodile fish could speak human language, and after being blessed to remember its past lives, it engaged in questions and answers. The Teacher asked: Are you a heretic? The fish replied: Yes, I am a heretic. Similarly, it was asked: Have you committed misdeeds with your three doors? Have you experienced the ripening of karma? I have. Who is your unwholesome friend? My mother. Then it was asked: Where were you born before? In hell. What is your current birth? An animal. Where will you be born now? In hell. Saying this, the fish cried. Then, the Bhagavan said: King with compassion, to me, With a good heart, trust with faith, Abandon attachment to this animal birth, Then you will go to the higher realms. That fish also developed faith in the Buddha, and the Teacher also taught the Dharma. Ananda asked for the reason for this. In the past, under the teachings of Kashyapa Buddha, there was a Brahmin named Shedbu, a wise speaker and a heretic, who was instigated by his mother to say to the monks: You with the elephant head, what do you know? The Bhagavan explained the consequences of such slander. Countless people became disgusted by this, and then the Dharma was widely taught, thereby establishing hundreds of thousands of people in the four fruits and the three types of bodhicitta. That crocodile fish also fasted and died with faith in the Teacher, and was reborn as a deity of the Four Great Kings' lineage. Coming before the Teacher and making offerings, hearing the Buddha teach the Dharma, it attained the stream-entry fruit. The five hundred fishermen, not having been reborn into evil lineages, developed a strong desire to become monks. Shariputra, knowing this, made them vomit, and brought them before the Teacher to report. The Bhagavan also ordained those five hundred fishermen with "Welcome, monks." Later, after a long time, those five hundred all attained Arhatship. Those five hundred who became monks from fishermen also established the basis for defeat, such as falsely claiming to have attained superior human qualities before attaining Arhatship. The fifty-seventh, Mahakashyapa gathering his retinue, is: Again, in the lineage of Kashyapa, there was a Brahmin named Nyagrodha, who was born and renounced desires. When his father began to arrange a marriage for him, the gold of the Jambu River
Chinese
从那以后，（他们）塑造了一个最美丽女人的形象，并说如果找到这样的（女人）就娶她。他们也做了四个这样的（形象），并派往四个方向去寻找。那些去往西方的人，从名为卡皮拉的卡利达村庄，找到了名为塞卡亚桑莫的婆罗门塞卡亚的女儿。她的颜色比詹布河的黄金还要好。婆罗门的使者们向她求婚。她与亲戚们商议后，塞卡亚桑莫被许配给婆罗门尼亚格罗达斯凯斯。之后，他们两人以兄妹的观念住在家里，但过着梵行生活。当一个人睡觉或坐着时，另一个人则以行走的姿势待着。之后，他们两个都想出家，但父母没有允许，所以在家里住了十二年，过着梵行生活。父母去世后，奥松尼亚格罗达斯凯斯照看田地等外部事务的结尾。塞卡亚桑莫照看家庭事务的结尾，看到一切都充满了痛苦。她把所有的家庭财产都布施了，分给亲戚朋友等。她让男女仆人和牲畜都不受穷困和役使。她这样说：一小斗米饭足够了，一张床能带来快乐，缝制的布匹有一双就够了，其余的都执着于愚痴。说完，奥松尼亚格罗达斯凯斯和塞卡亚桑莫两人同时从家里出来，各自拿着一块大布，互相给予，随其所愿地布施，然后在一条岔路上分开了。塞卡亚桑莫在名为穆斯蒂克贾的裸体修行者那里出家。然而，后来过了很长时间，她在佛陀的教法中出家，并获得了阿罗汉的果位。奥松尼亚格罗达斯凯斯分别向六位导师询问梵行之路，但他们都错误地教导，所以他并不满意。最后，他看到世尊住在拉贾格里哈的布芒斯塔的佛塔中，奥松尼亚格罗达斯凯斯在一棵树旁。他想：哎呀，我见到导师了！于是他非常高兴地
English
From then on, (they) fashioned an image of the most beautiful woman and said that if they found such a (woman), they would marry her. They also made four such (images) and sent them in four directions to search. Those who went to the west, from the village of Kalidga called Kapila, found a Brahmin named Sekaya's daughter, Sekaya Sangmo. Her color was better than the gold of the Jambu River. The Brahmin messengers proposed to her. After consulting with her relatives, Sekaya Sangmo was given to the Brahmin Nyagrodhaskyes as a bride. After that, the two of them lived at home with the concept of brother and sister, but practiced celibacy. When one was sleeping or sitting, the other stayed in a walking posture. After that, both of them wanted to renounce, but their parents did not allow it, so they stayed at home for twelve years, practicing celibacy. After the parents passed away, Osung Nyagrodhaskyes looked after the end of external affairs such as fields. Sekaya Sangmo looked after the end of household affairs and saw that everything was full of suffering. She gave all the family property in charity and distributed it to relatives and friends, etc. She made sure that male and female servants and animals were not impoverished or exploited. She said this: A small bucket of rice is enough, one bed can bring happiness, a pair of sewn cloths is enough, and the rest is clinging to ignorance. After saying this, Osung Nyagrodhaskyes and Sekaya Sangmo both came out of the house at the same time, each carrying a large cloth, giving to each other, giving alms as they wished, and then separated at a fork in the road. Sekaya Sangmo renounced among the naked ascetics called Mustikja. However, after a long time, she later renounced in the Buddha's teachings and attained the fruit of Arhat. Osung Nyagrodhaskyes asked six teachers separately about the path of celibacy, but they all taught incorrectly, so he was not satisfied. Finally, he saw the Blessed One residing in the Bumangsta stupa in Rajagriha, with Osung Nyagrodhaskyes near a tree. He thought: Alas, I have seen the teacher! So he was very happy to
Chinese
迦葉波大尊者前往佛陀处，以头顶礼佛足，禀白道：‘尊者世尊是我的导师，我是您的声闻弟子。’如是说了三遍。导师也随之应允，仅凭此承诺便得以出家并受具足戒。佛陀开示说：‘迦叶波，因此你应如是学习：对于这五种近取蕴，应以生起和坏灭的方式来观察。’说完这些，如来便离开了。迦叶波尊者修习此教言，当天便证得预流果，并在八天内超越了有学道，第九天证得阿罗汉果，获得了殊胜的成就，比其他人更为殊胜，因此被称为大迦叶波。之后有一次，迦叶波穿着价值百万的精美羊毛衣，与身披粗布衣的导师一同行走。迦叶波心想：导师在哪里安坐，我就在哪里铺上我的羊毛衣。当导师准备坐下时，迦叶波便将羊毛衣折叠铺好，导师稍微坐了一下，说道：‘你的羊毛衣真柔软啊！’迦叶波对导师说：‘为了表达我对您的敬爱，请您接受我的羊毛衣。’之后，佛陀接受了迦叶波的羊毛衣，并将自己身上的粗布衣赠予了大迦叶波。第八，赐予迦叶波半座：之后，大迦叶波住在森林寺院中，恒常安住于十二头陀行，因此也被授记为安住头陀行中的第一。后来，世尊住在一个以新出家比丘居多的僧团中，大迦叶波来到导师面前，新出家的比丘们并不认识他，因为他穿着旧袈裟，并且是住在森林中的修行者，所以头发和胡须都很长，他们看到后便发出嘲笑的声音。为了消除对这位殊胜声闻的轻蔑，世尊亲自说道：‘迦叶波，你少欲知足，可以坐我的半座。’
English
Mahakashyapa went to the Buddha, bowed at his feet, and said, 'Venerable Bhagavan, you are my teacher, and I am your Shravaka disciple.' He repeated this three times. The teacher also consented, and with that promise alone, he was ordained and fully ordained. The Buddha taught, 'Kashyapa, therefore you should learn as follows: these five aggregates of clinging should be observed with arising and passing away.' Having said this, the Tathagata departed. Kashyapa meditated on this instruction and attained the stream-entry fruit that day. Within eight days, he surpassed the path of learning, and on the ninth day, he attained the fruit of Arhat, achieving a special accomplishment, even more special than others, and thus he was known as Mahakashyapa. Then, on one occasion, Kashyapa wore a fine woolen robe worth a million, and walked together with the teacher who was wearing a patchwork robe. Kashyapa thought, 'Wherever the teacher sits, I will spread my woolen robe.' When the teacher was about to sit, Kashyapa folded and spread the woolen robe, and the teacher sat on it for a moment, saying, 'Your woolen robe is very soft!' Kashyapa said to the teacher, 'Out of love for me, please accept my woolen robe.' Then, the Buddha accepted Kashyapa's woolen robe, and gave his own patchwork robe to Mahakashyapa. Eighth, bestowing half the seat to Kashyapa: Afterwards, Mahakashyapa lived in a forest monastery, constantly abiding in the twelve ascetic practices, and was thus prophesied to be the foremost in abiding in ascetic practices. Later, the Bhagavan was residing in a Sangha mostly composed of newly ordained monks, and Mahakashyapa came before the teacher. The newly ordained monks did not recognize him, and because he was wearing old robes and was a forest dweller, his hair and beard had grown long. Seeing this, they made sounds of mockery. To dispel the contempt for this excellent Shravaka, the Bhagavan himself said, 'Kashyapa, you are content with little desire and satisfaction, you may sit on half of my seat.'
Chinese
将某物放置在导师自己座位的一半边缘。然后，大迦叶领悟了世尊的想法。国王接受了导师只坐半个座位的行为，然后再次起身，向导师的脚致敬，进入僧团中听法。因此，导师只坐半个座位，表面上是为了避免当时的轻蔑，但实际上也是为了任命继承人。第九，讲述共同居住：圣者阿难陀在听法时，以虔诚之心专注于一处，甚至没有意识到头顶的梵穴被凿开。他曾在五百世中学习了六万部相法论典，因此在辨别征相和特征方面非常精通，是清晰和区分这些方面的佼佼者。此外，世尊住在娑罗树林的婆罗门城市中。当时，在聚集了众多大声闻的集会中，导师说：‘何时我年老体衰，向四众弟子传授教诲而感到疲惫时，谁能让我感到高兴，成为一个心满意足且不耽误自己事务的侍者呢？’当时，具寿憍陈如起身说：‘我愿意这样做。’导师说：‘憍陈如，你还需要侍者，坐下吧。’同样，从马胜开始，直到誐波，说了五百次。然后，目犍连之子观察导师的心意倾向于谁，发现倾向于阿难陀，并告诉舍利弗：‘我们应该劝说他。’于是他们两人前去，舍利弗对阿难陀说：‘你愿意做导师的侍者吗？这将是一件大事。’阿难陀说：‘世尊难以亲近和忍受，因此我不愿意。’目犍连之子说：‘导师的心意倾向于你。’阿难陀说：‘如果允许我不占有如来的袈裟，不占有被邀请的食物，并且为了看望和侍奉导师，任何时候都不会被阻止，我才愿意做侍者。’然后，目犍连之子将此事禀告导师，导师回答说：‘很好’，并赐予衣物和食物的供养。
English
Something was placed at the edge of half of the Teacher's own seat. Then, Mahākāśyapa understood the Blessed One's intention. The king accepted the Teacher's action of sitting on only half the seat, and then rose again, prostrated at the Teacher's feet, and entered the assembly to listen to the Dharma. Thus, the Teacher sitting on only half the seat appeared to be for the purpose of averting contempt at that time, but implicitly it was also to appoint a successor. Ninth, explaining dwelling together: The venerable Ānanda, while listening to the Dharma, concentrated his mind on one point with faith, and did not even notice that the fontanelle on the crown of his head had been split open by a vital force. He had studied sixty thousand treatises on signs in five hundred lifetimes, so he was very skilled in discerning signs and characteristics, and was the best of those who were clear and distinguished in these aspects. Furthermore, the Blessed One was dwelling in the Brahmin city of the grove of śāla trees. At that time, in the midst of a gathering of many great Śrāvakas, the Teacher said, 'When will I become old and frail, and become tired from bestowing instructions on the fourfold assembly? Who will please me, a attendant who is agreeable and does not neglect his own affairs?' At that time, the venerable Kauṇḍinya rose and said, 'I will do so.' The Teacher said, 'Kauṇḍinya, you also need an attendant, sit down.' Likewise, starting from Aśvajit, up to Gaga, he spoke in that way five hundred times. Then, Maudgalyāyana's son observed to whom the Teacher's mind was directed and saw that it was directed to Ānanda, and told Śāriputra, 'We should encourage him.' Then the two of them went and Śāriputra said to Ānanda, 'Would you like to be the Teacher's attendant? It will be a great thing.' Ānanda said, 'The Blessed One is difficult to approach and endure, therefore I do not want to.' Maudgalyāyana's son said, 'The Teacher's mind is directed towards you.' Ānanda said, 'If it is allowed that I do not possess the Tathāgata's robes, do not possess the food that is invited, and that I am not prevented at any time from seeing and attending to the Teacher, then I would like to be an attendant.' Then, Maudgalyāyana's son reported this matter to the Teacher, and the Teacher replied, 'Very good,' and bestowed offerings of robes and food.