Chinese
于是劝他说：“你向佛陀求忏悔吧！”他便用一种名叫‘如犊子脐’的剧毒，把指甲缝隙填满，心想：如果乔达摩忏悔了，那最好；如果不忏悔，我就用毒药涂在他的脚上。然后，他就到释迦牟尼佛的跟前，请求忏悔。释迦牟尼佛知道他的心意，就把从膝盖以下的双脚，都变成水晶。那人假装礼拜佛足，为了涂毒，便用指甲去划，由于碰到水晶石的本性，指甲都折断了，毒药掉在众人看得见的地方。他羞愧地说：“凡是皈依佛的人，不会堕入恶道。”您这样说过，所以我向您皈依，如果我堕入恶道，那就是谎话了。不久以后，提婆达多在地上行走时，地缝里冒出一点点地狱之火，碰到他的脚，他就叫着‘ཚའོ་ཚའོ་’（藏文，无，无，叫叫）跑了起来。随即地面裂开，他的身体陷了进去，无间地狱的火焰，覆盖了他的身体，烧得非常痛苦。他哭着呼唤阿难陀说：‘我被烧了！’尊者阿难陀说：‘你向佛陀求救吧！’他也因为亲眼看见地狱之火，相信了，说：‘我从骨髓深处也向佛陀皈依！’说完，身体就堕入了地狱。他将在无间地狱住一个大劫。授记说：他在堕入地狱时，从骨髓深处说出皈依之语的果报，来世将成为名叫‘骨身’的独觉佛。第三品，双贤观看地狱的情形：此后，在另一个时候，舍利弗和目犍连去观看地狱的情形。目犍连在无间地狱降下像木杵和车轴一样粗大的雨柱，但都被地狱火焰的热力蒸干，没有落到地上。舍利弗以信乐的等持，使地狱充满了水。目犍连说：‘提婆达多，过来！’结果来了成百上千个提婆达多。目犍连又说：‘世尊的弟弟提婆达多，过来！’之后，他才过来，到了双贤的
English
Then he urged him, "Ask the Buddha for forgiveness!" He filled the gaps in his fingernails with a deadly poison called 'like the navel of a calf,' thinking, "If Gautama asks for forgiveness, that's good; if he doesn't, I'll smear poison on his feet." Then he went to the Buddha and asked for forgiveness. The Buddha, knowing his intention, transformed his feet below the knees into crystal. The man pretended to bow at the Buddha's feet, and in order to apply the poison, he scraped with his fingernails. Because he touched the nature of crystal stone, his fingernails broke, and the poison fell in a place visible to everyone. Ashamed, he said, "Those who take refuge in the Buddha will not fall into the lower realms. You have said this, so I take refuge in you. If I fall into the lower realms, that would be a lie." Not long after, as Devadatta was walking on the ground, a little bit of hellfire emerged from the ground and touched his feet. He cried out "ཚའོ་ཚའོ་" (Tibetan, None, None, Tshawo Tshawo) and ran. Immediately, the ground split open, his body sank into it, and the flames of the Avici hell covered his body, burning him intensely. Crying, he called out to Ananda, "I'm burning!" The venerable Ananda said, "Take refuge in the Buddha!" He, too, believed because he had seen the hellfire with his own eyes, and said, "From the depths of my bones, I take refuge in the Buddha!" Having said this, his body fell into hell. He will remain in Avici hell for one great kalpa. The prophecy says: Because he spoke the words of refuge from the depths of his bones as he fell into hell, in a future life he will become a solitary buddha named 'Bones.' Chapter Three, The Two Supreme Ones Viewing the State of Hell: After that, at another time, Shariputra and Maudgalyayana went to see the state of hell. Maudgalyayana rained down pillars of rain as thick as pestles and chariot axles in the Avici hell, but they were all dried up by the heat of the hellfire and did not fall to the ground. Shariputra, with the samadhi of faith, filled the hell with water. Maudgalyayana said, "Devadatta, come here!" As a result, hundreds and thousands of Devadattas came. Maudgalyayana then said, "The Blessed One's brother, Devadatta, come here!" After that, he came and arrived at the two supreme ones.
Chinese
于一位的脚下顶礼。询问痛苦，回答说：无间地狱总体的痛苦之上，还有四种额外的痛苦，即：被燃烧的铁山碾压，被三十二齿的锯子切割，被燃烧的铁锤将头颅砸成粉末，以及从四面八方涌来的大象像碾米一样碾压。这些也是依次对导师投掷石块，僧团分裂，杀死阿罗汉莲花色，以及导师被护财诅咒的果报。后来讲述了被授记为独觉佛的事情，（他说：）那么在那之前，就叫做忍受无间地狱的痛苦吧。关于歌迦利迦的舌头被百犁耕耘的事情：梵天劝说他对殊胜双尊生起信心，但他不听从。当时，他看到殊胜双尊，生起嗔恨，说道：这两个罪人，即使我堕入地狱，也会来的吧。刚说完，舌头就被犁铧耕耘了。具寿圆成前往圆成者的处所，向殊胜双尊的脚下顶礼，（说道：）我以前说了邪法，现在舌头被五百犁耕耘，如果在人间弟子们讲述此事，痛苦会更加剧烈等等。关于前往地狱查看因由的部分，即使是后来才出现的，但由于与历史联系紧密的原因，所以在此讲述。第四个章节是前往广严城（Vaisali，古印度城市）的道路：导师前往王舍城（Rajgir，古印度城市）时，散布瘟疫的鬼神转移到了广严城（Vaisali，古印度城市），因此那里发生了无法忍受的巨大瘟疫。广严城（Vaisali，古印度城市）的离车（Licchavi，古印度部族）的首领，名叫箭杆的婆罗门，在梦中得到天神的授记：如果世尊前往广严城（Vaisali，古印度城市），瘟疫就会平息。他将此事告诉了广严城（Vaisali，古印度城市）的人们，商议派谁去当使者。于是派遣了首领箭杆本人。他说：未生怨（Ajatashatru，古印度国王）会杀了我吗？集会的人说：无论哪个国家，都没有杀害使者的。他前往王舍城（Rajgir，古印度城市），来到世尊面前，祈请如来前往广严城（Vaisali，古印度城市）。世尊说：告知国王，如果他允许，我就去。他向离车（Licchavi，古印度部族）的人们传达了信息。
English
He prostrated at the feet of one. When asked about the suffering, he replied: On top of all the general sufferings of Avici hell, there are four additional sufferings: being crushed by burning iron mountains, being cut by a saw with thirty-two teeth, having one's head ground into powder by a burning iron hammer, and being crushed like rice flour by elephants coming from all four directions. These are also the karmic results of throwing stones at the Teacher, causing dissension in the Sangha, killing the Arhat Utpalavarna, and having the Teacher cursed by Nanda. Later, when the prophecy of becoming a Pratyekabuddha was mentioned, he said, "Then in the meantime, it will be called enduring the suffering of Avici hell." Regarding the plowing of Kokalika's tongue with a hundred plows: Brahma urged him to generate faith in the Supreme Pair, but he did not listen. At that time, seeing the Supreme Pair, he generated hatred, saying, "These two sinful ones, even if I am born in hell, they will come." As soon as he said that, his tongue was plowed by plows. When Sthavira Purna went to the place of the Purana, he prostrated at the feet of the Supreme Pair, saying, "I used to preach false Dharma, and now my tongue is being plowed by five hundred plows. If the disciples in the human realm talk about it, the suffering will increase even more," and so on. Regarding the section on going to see the causes of hell, even though it came later, it is discussed here because of its close connection to history. The fourth chapter is the path to Vaisali: When the Teacher went to Rajgir, the spirits who spread the plague moved to Vaisali, and therefore a great and unbearable plague occurred there. In a dream, the leader of the Licchavis of Vaisali, a Brahmin named Arrow-shaft, was prophesied by a god: If the Bhagavan goes to Vaisali, the plague will be pacified. He told this to the people of Vaisali and discussed who to send as a messenger. Then the leader Arrow-shaft himself was sent. He said, "Will Ajatashatru kill me?" The assembly said, "In no country is a messenger killed." He went to Rajgir and went before the Bhagavan, requesting the Tathagata to go to Vaisali. The Bhagavan said, "Inform the king. If he allows it, I will go." He conveyed the message to the Licchavis.
English
Therefore, (they) said, "Please inform (the king)." Then, at that time, they reported to Prince Ajatasatru (Ma-skyes-dgra). The king (Ajatasatru) (said) there, "If Vaishali (Yangs-pa-can) is empty, my idea will be completed when the difficulties are reduced, (I) will not allow it." He scolded (them) with harsh words. The prince was also driven out of the palace and was about to return to Vaishali (Yangs-pa-can) when the wise ministers said, "Please stay for a while, we will pray to the gods." After saying this, they went to the king and said, "Regarding this matter, whether the king allows it or not, the Blessed One, with great compassion, will not abandon any sentient being, so he will definitely go to Vaishali (Yangs-pa-can)." After reporting this, (the king said,) "Then, give me a chance." Then, when that person came before the king, the king said, "Now a vow must be made, if you also serve and honor as I do, I will allow it." That person conveyed these words to the Lichchavi people, (they) replied, "The king is only one person, we are gathered together, why not do it?" Then, the king offered the rear umbrella to the Blessed One and his retinue, and reported, "Please subdue this dragon Sogma, we originally had no hatred between us, but (he) creates hatred." The Blessed One agreed. At that time, the Teacher said to Ananda, "Ananda, in the north there are flowers, fruits, and water, which are very abundant, alms are easy to obtain, and the people are upright, there are these five benefits. We will go from here to the north to subdue Sogma." He said so. Then, Ajatasatru (Ma-skyes-dgra) decorated all the roads from Rajagriha to the Ganges very beautifully. After hearing this, the people of Vaishali (Yangs-pa-can) also decorated the roads on the north bank of the Ganges even more beautifully. Then, the Blessed One arrived at the city of Lada in Magadha. There, there was a person named the Wandering Reed Merchant, who was one hundred and twenty years old, and was respected by the people, who considered him an Arhat. His friend, a deva, thought, "If he could be ordained in front of the Buddha, but he will not listen, so let's think of a way." (The deva said to him,) "Ask these four questions with your mind, and follow what you know." According to (the deva's) words, he also went to the six teachers such as Pūraṇa Kāśyapa.
Chinese
既而以意请问，若仅是问尚且不知，何况是回答呢？当时他想，暂时连六师外道也不知晓，新出的乔达摩又怎么会知道呢？又想，或许有不可轻视之处，心想著便到佛陀跟前请问了四个问题。佛陀以偈颂形式赐予回答，那人极为信服，于是出家并获得了阿罗汉果位。之后，在那名为光明杖的村庄，当晚住在那里，并在那里宣说了四谛之法。第二天早上前往红子城，住在红子城附近的佛塔处。在那里，为民众宣讲了以谨慎为开端的佛法。第二天早上，名为夏施的婆罗门，是未生怨王的顾问，正在红子城墙上指挥工作，他邀请世尊及其眷属前去应供，世尊在铺设好的座位上就座。世尊看到那个方向有大神通的天神们在地上翻滚，心想神通广大的人们会心生向往，对于中等和下等的人也是如此。这里是高尚之地的精华，因为这里会发生火灾、水灾和内乱这三种灾难。之后，世尊接受供养，充分满足后，应国王的要求回向善根，世尊也照做了。夏施心想，世尊从哪个门出去，就把那个门叫做乔达摩之门，从恒河的哪个渡口离开，就把那个渡口叫做乔达摩渡口，当他这样想的时候，世尊知晓了他的想法，认为这样不好。于是从红子城的中央，走在天空的道路上，前往恒河边。在那里，未生怨王派来的人们手持五百把百辐伞，举过世尊的头顶并供养。毗舍离人也从北方举着五百把伞。人们尚且如此供养，我们为何不乐意供养呢？龙族也这样想着，于是也举起了五百把珍宝伞。四大天王也举起了五百把殊胜的伞。帝释天也举起了五百把殊胜的伞，他们每一位都举在导师的头顶。
English
Then, he asked questions in his mind. If he didn't even know the questions, how could he expect an answer? At that time, he thought, 'Even the six teachers of the heretics don't know, how could the newly emerged Gautama know?' Then he thought again, 'Perhaps there is something not to be despised,' so he went before the Buddha and asked the four questions in his mind. The Buddha gave answers in verses, and that person was extremely convinced, so he renounced and attained the state of Arhat. After that, in the village called 'Bright Staff,' he stayed there that night and taught the Dharma of the Four Noble Truths. The next morning, he went to the city of Red Child and stayed near the stupa in the vicinity of Red Child City. There, he taught the Dharma to the assembly of people, starting with mindfulness. The next morning, a Brahmin named Yarkye, who was an advisor to King Ajatashatru, was directing the construction of the walls of Red Child City. He invited the Blessed One and his retinue to receive alms. The Blessed One sat on the prepared seat. The Blessed One saw powerful gods in that direction rolling on the ground, thinking that people with great power would be drawn to it, and so it would be for those of middle and lower status. This is the essence of a noble place, because three calamities will occur here: fire, water, and internal strife. After that, the Blessed One accepted the alms and was fully satisfied. At the request of the king, he dedicated the merit, and the Blessed One did so. Yarkye thought, 'From whichever gate the Blessed One leaves, I will call that gate the Gautama Gate, and from whichever landing on the Ganges River he departs, I will call that landing the Gautama Landing.' When he thought this, the Blessed One knew his thoughts and knew that it was not good. So, from the center of Red Child City, he walked on the path of the sky and went to the bank of the Ganges River. There, the people sent by King Ajatashatru held and offered five hundred umbrellas with a hundred spokes over the head of the Blessed One. The people of Vaishali also held five hundred umbrellas from the north. 'If people offer in this way, why should we not be happy to offer?' The Nagas thought in this way, so they also held five hundred jeweled umbrellas. The Four Great Kings also held five hundred excellent umbrellas. Indra also held five hundred excellent umbrellas, each of them over the head of the teacher.