Chinese
之后，在开始挖眼睛的时候，就像说挖出一只眼睛交给我一样。以前一位阿罗汉知道会这样，所以经常忆念从无常出发而宣说的众多佛法，因为见到那只眼睛的缘故，获得了入流果。之后，离开仆人，拿着琵琶游走于各个地方，最终到达了华氏城的象圈。名叫象觉的象认出了他，向他顶礼。人们没有认出他，清晨，牧象人说：“弹奏琵琶吧！”于是他弹奏着带有嘎玛嘎曲调的琵琶，国王从王宫顶楼听到了像儿子声音一样的声音。天亮后，经过调查确认是他。调查原因后，国王非常生气，将星护女关进姜杰的房间里，说用火烧死她。当时，鸠那罗阻止了这件事，说：“如果我对星护女和我的儿子平等慈爱，没有嗔恨之心，就让我的眼睛恢复如初。”如此发誓真实语，结果获得了比以前更好的眼睛。他出家后获得了阿罗汉果。因此，后来他怎么会治理国家呢？但是，他让他的儿子无忧继承了王位。当时，名叫泽拉嘎巴的人出生在奥提比沙地方，他拥有圆满的受用，以三宝为上师。他在睡梦中受到神的劝告，说：“明天会有一位比丘到你家乞食，他具有强大的力量和神通，能够聚集所有地方的圣者，向他祈求吧！”第二天，阿罗汉布施来到他家，他向阿罗汉祈求，聚集了大约八万圣者，举行了三年的斋会，因此，喜好佛法的诸神在他的家中降下了珍宝雨。他也终生每天都让成千上万的乞讨者感到满足。这是阿育王时期的第八个故事。之后，出生在北方犍陀罗地方的阿罗汉名叫光护，他弘扬佛法。
English
After that, when he started to gouge out his eyes, it was as if saying, "Gouge out one eye and give it to me." Previously, an Arhat knew this would happen, so he constantly remembered the many teachings based on impermanence. Because of seeing that eye, he attained the stream-enterer fruit. Then, leaving his servants, he took a lute and wandered from place to place, eventually arriving at the elephant enclosure of Pataliputra. An elephant named Elephant-Aware recognized him and paid homage. The people did not recognize him, and in the morning, the elephant herders said, "Play the lute!" So he played the lute with the melody of Gamaka, and the king heard a sound like his son's voice from the top of the palace. When dawn broke, he investigated and confirmed it was him. After investigating the reason, the king was very angry and locked Star-Guardian in Jiangjie's room, saying to burn her to death. At that time, Kunala stopped this, saying, "If I have equal love and no hatred towards Star-Guardian and my son, may my eyes be restored as before." He made a vow of truth, and as a result, he obtained eyes that were even better than before. He renounced and attained Arhatship. Therefore, how could he later rule the kingdom? However, he appointed his son Ashoka to the throne. At that time, a man named Zera Ghapa was born in the land of Odivisha. He possessed abundant wealth and considered the Three Jewels as his teachers. He was urged by a deity in a dream, saying, "Tomorrow, a monk will come to your house to beg for alms. He has great power and miraculous abilities, and is able to gather all the noble ones from all directions. Pray to him!" The next morning, the Arhat Bu Shi came to his house, and he prayed to the Arhat, gathering about eighty thousand noble ones, and held a feast for three years. Therefore, the gods who delight in the Dharma rained down jewels in his house. He also satisfied hundreds of thousands of beggars every day for as long as he lived. This is the eighth story of the time of King Ashoka. After that, an Arhat named Light Protector, who was born in the northern land of Gandhara, propagated the Dharma.
Chinese
当以三种方式利益众生之时，国王无忧之子名为国王勇军者，毗沙门天王之妃，天女吉祥成就者，使众生毫无损害地获得了用之不竭的享受。供养四方所有僧侣，并在三年内，以百千供品供养地上所有佛塔。当时，在被摧毁的地方，名为名闻的婆罗门对教法极度虔诚，建造了一座名为芦苇的寺庙。阿罗汉名为国土复兴者在此讲法，四方众多僧侣云集于此。还为约十万僧侣设立了盛大的节日。当时，在玛汝吒国的一个地方，商人之子名为大天，他杀害父母，犯下三条无间罪，因自己的罪恶而心生厌恶，前往克什米尔，完全隐瞒了自己的行为，做了僧侣，因其聪慧，精通三藏，内心极度后悔，在寺庙中精进禅定。他被魔加持，所有人都认为他是阿罗汉，名利也大大增加。他带领众多僧侣前往芦苇寺，当僧侣们轮流背诵别解脱经时，轮到大天时，在背诵经文的结尾，他说：诸天被无明所迷惑，道路从声音的延续中产生，疑惑者被他人引导，这是佛陀的教法。世尊说，圣者们和年长的僧侣们说这不是经文的词句。其他大多数僧侣都支持大天，发生了争论。此外，他还说了许多对经文意义的错误解释。他死后，据说跟随他的是名为善僧的恶魔的化身。他也对佛语的意义产生许多辩论、考察和怀疑之处，并宣扬了五种基础，即回答他人、无知、犹豫、完全考察和滋养自己。
English
When benefiting sentient beings in three ways, King Ashoka's son, named King Brave Army, the consort of Vaishravana, the goddess Glorious Accomplisher, caused inexhaustible enjoyment to arise without any harm to sentient beings. He made offerings to all the monks of the four directions, and for three years, he made offerings to all the stupas on the earth with hundreds of thousands of offerings. At that time, in the destroyed place, a Brahmin named Renowned, who was extremely devoted to the Dharma, built a temple called Reed Temple. The Arhat named Land Restorer taught the Dharma there, and many monks from the four directions gathered there. He also established a grand festival for about a hundred thousand monks. At that time, in a certain part of the country of Maruta, the son of a merchant named Great God, who had killed his parents and committed the three deeds of immediate retribution, became disgusted with his own sins and went to Kashmir. He completely concealed his behavior, became a monk, and because of his intelligence, he became very proficient in the three pitakas. He was extremely remorseful and diligently practiced meditation in the monastery. He was blessed by Mara, and everyone regarded him as an Arhat, and his fame and gain greatly increased. Accompanied by many monks, he went to the Reed Temple. When the monks were reciting the Pratimoksha Sutra in turn, when it was Great God's turn, at the end of reciting the sutra, he said: The gods are deceived by ignorance, the path arises from the continuation of sound, those who doubt are led by others, this is the teaching of the Buddha. The Blessed One said that the noble ones and the elder monks said that these were not the words of the sutra. Most of the other monks supported Great God and there was an argument. Furthermore, he also gave many wrong explanations of the meaning of the sutra. When he died, it was said that the one who followed him was an emanation of the evil demon named Good Monk. He also created many points of debate, examination, and doubt about the meaning of the Buddha's words, and proclaimed the five bases: answering others, ignorance, hesitation, complete examination, and nourishing oneself.
Chinese
从那以后，赞扬说“这是世尊的教法”，许多智慧不同的人对佛语寻求理解的方式也不同，各种各样的疑惑和犹豫导致争论纷纷扬扬。用不同地方的语言宣讲各种经典的人们，也因为文字和口音稍微有些错误，导致语句有长有短，各种各样。在那里，阿罗汉等智者们试图平息争论，但凡夫俗子的比丘们被魔所控制，争论没有平息。大天和善见什么时候死去，僧人们才知道他们的状况。在阿罗汉邬波鞠多涅槃之后，在摩偷罗国（被摧毁的地方），圣者大毛和圣者喜自在行持着教法的事业。这是邬波鞠多时代的第九个故事。圣者大毛和圣者喜自在弘扬教法，不久之后，勇军国王去世，他的儿子喜护继承了王位，统治了二十九年。那位国王成就了一种名为食肉比丘的法术，当他把手掌举向天空时，手掌就会充满珍宝。那时，在金地国出现了一位名叫婆罗门智者的婆罗门，他召集了四方的所有僧侣，举行了为期七年的盛大节日。在那之后，在迦尸城波罗奈斯，国王长期供养僧侣食物。在这个时期，一位名叫龙的比丘，因为听闻了很多，反复赞扬五事，大大加剧了僧团的争论，分裂成四个部派。在那里，圣者法商尊者证得阿罗汉果，他舍弃了争论不休的僧团，与极其寂静的比丘僧团一起，前往北方。喜护国王的朋友是婆罗门波腻尼，他出生在西方毗卢迦园，他是否懂得声明，拿给看手相的人看，被预言说不懂得声明。他用锋利的水刀修改了手相，依止了地上所有的语法老师，虽然很好地学习和理解了，但仍然不满足，于是祈祷本尊。
English
From then on, praising "This is the teaching of the Blessed One," many with different intellects sought to understand the Buddha's words in different ways, leading to various doubts and hesitations that caused disputes to arise in a tumultuous manner. Those who expounded various sutras in different local languages also had slight errors in writing and pronunciation, resulting in sentences of various lengths and forms. There, wise individuals such as arhats attempted to quell the disputes, but the ordinary monks were controlled by demons, and the disputes did not subside. The monks only learned of the circumstances of the great god and Sudarshana when they died. After the nirvana of the arhat Upagupta, in the land of Mathura (the place of destruction), the venerable Mahāroma and the venerable Nandaka carried out the work of the teachings. This is the ninth story of the time of Upagupta. The venerable Mahāroma and the venerable Nandaka upheld the teachings, and not long after, King Virasena passed away, and his son Nandaka took the throne, ruling for twenty-nine years. That king accomplished a spell called the flesh-eating bhikshu, and when he held his palms up to the sky, they would be filled with jewels. At that time, in the land of Suvarnabhumi, there appeared a Brahmin scholar named Brāhmana Jñānin, who gathered all the monks from the four directions and held a grand festival for seven years. After that, in Kashi Varanasi, the king provided food to the monks for many years. During this time, a monk named Nāga, having heard much, repeatedly praised the five points, greatly exacerbating the disputes of the sangha and splitting it into four sects. There, the venerable Dharma-vaṇik, having attained arhatship, abandoned the contentious sangha and, together with a sangha of extremely peaceful monks, went to the northern regions. King Nandaka's friend was the Brahmin Pāṇini, who was born in the western Biruka garden. Whether or not he understood grammar, he showed his palm to a palm reader, who predicted that he would not understand it. He modified his palm with a sharp water knife, relied on all the grammar teachers on earth, and although he studied and understood well, he was still not satisfied, so he prayed to his tutelary deity.
Chinese
朋友婆罗门善护与婆罗门胜欲二人出现。那二人对僧众作广大的供养。婆罗门善护以明咒的力量，无论去到哪个异地，都能从该地的非人处获得一切受用。有八千八百婆罗门，两千比丘，以及其他各处游行者和乞丐等，每天都以一切资具使之满足。胜欲则有一双以明咒成就的树叶鞋。他穿着那双鞋，从天和龙等处取来美好的资具，使乞讨者欢喜。然而有一次，他与国王不和，国王心想：“这家伙是不是要对我使用恶咒？”于是派遣使者去杀他。他穿着鞋逃到了圣地城。最终，国王用计欺骗了他，一个女人偷了他的鞋，使他无法逃脱，被刽子手杀死了。国王也为了洗刷杀婆罗门的罪过，建造了二十四座寺庙。在所有这些寺庙里，都以丰盛的资具作为修法的根基。有些人认为第三次结集是在这个时候发生的，但这似乎不太可能。据说名为胜欲的那个人写了许多分别说的论典，并将其赠送给说法者。各种各样的经文，早在导师住世的时候就有了。据说这是第一部被写成论典的注释。而分别说的意思就是详细解释的意思。以前，导师自己会说出与他的教诲相符的言辞，并展示其诀窍，同时解释经文的含义。除了比经文更容易理解的论典之外，并没有其他的东西。后来，为了未来众生的利益，才制作了分别说的论典。有些人说，在隐没时期，阿罗汉们共同创作了这些论典。有些人则认为是由名称和一切有等所作。而藏人则认为是一切有和曲颈等五百阿罗汉在北方破山（Riwobikjé）的乐人寺（Garmkhan）所作。
English
There appeared two friends, the Brahmin Good Protector and the Brahmin Supreme Desire. Those two made great offerings to the Sangha. The Brahmin Good Protector, through the power of mantra, was able to obtain all enjoyments from the non-humans of whatever foreign land he went to. There were eight thousand eight hundred Brahmins, two thousand monks, and other wanderers and beggars who were satisfied with all necessities every day. Supreme Desire had a pair of leaf shoes accomplished by mantra. Wearing them, he would take good provisions from the abodes of gods and nagas and please the beggars. However, once he became unfriendly with the king, who thought, "Is this fellow going to use evil mantras against me?" So he sent messengers to kill him. He put on the shoes and fled to the city of Arya. Eventually, the king deceived him, and a woman stole his shoes, so he could not escape and was killed by the executioner. The king also built twenty-four temples to purify the sin of killing the Brahmin. In all of these, the foundation of Dharma was made with abundant provisions. Some think that the third council occurred at this time, but this seems unlikely. It is said that the one called Supreme Desire wrote many treatises on the Vibhajyavada and gave them to the Dharma speakers. Various kinds of scriptures existed even from the time the Teacher was alive. It is said that this was the first commentary written as a treatise. The meaning of Vibhajyavada is detailed explanation. Previously, the Teacher himself would speak words that conformed to his teachings and show their key points, while explaining the meaning of the scriptures. There were no separate treatises that were easier to understand than the sutras. Later, for the benefit of future beings, the treatises of Vibhajyavada were made. Some say that the Arhats jointly composed these treatises during the time of concealment. Others think that they were made by Fame and Sarvastivada, etc. The Tibetans believe that Sarvastivada and Hunchback, etc., were made by five hundred Arhats in the Musician's Temple (Garmkhan) on Mount Piercing-the-Mountain (Riwobikjé) in the north.