English
English version: He then thought: 'Could it be that my brothers Uruvilva-Kasyapa (Uruvilva-Kasyapa, a person's name, leader of fire-worshipping heretics), and Nadi-Kasyapa (Nadi-Kasyapa, a person's name, fire-worshipping heretic) are being harassed by humans or non-humans? If not, why would they discard their belongings?' Having thought this, he and his retinue gradually approached and inquired about the reason. Then he saw his two brothers and all their retinue were by the Buddha's side, having become Bhikkhus, practicing the Brahma-faring. He then said: 'My brother Uruvilva (Uruvilva), the King and people of Magadha (Magadha, an ancient Indian kingdom) greatly respect and revere you, offering you their support. What have you seen or heard now, that you have renounced the household life and are practicing the Brahma-faring with this great Sramana (referring to the Buddha)? I find this matter very rare.' Uruvilva-Kasyapa (Uruvilva-Kasyapa) said: 'The Buddha, the World Honored One, possesses great supernatural powers and great might, capable of performing various miraculous transformations. Having seen these signs, I developed pure faith and renounced the household life to cultivate the path in the Buddha's Dharma. You should also develop pure faith and take refuge in the Buddha to renounce the household life.' At that time, Gaya-Kasyapa (Gaya-Kasyapa), having heard his words, developed the intention to renounce the household life. He and his retinue then approached the Buddha, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! We take refuge in the Buddha to renounce the household life, upholding the precepts. May the Buddha accept us.' The Buddha said: 'Welcome, you may now practice the Brahma-faring in my Dharma.' At that time, Gaya-Kasyapa (Gaya-Kasyapa), his hair and beard naturally fell off, the Kasaya robe covered his body, and holding an alms bowl, he became a Bhikkhu. His retinue also renounced the household life. Furthermore, Gaya-Kasyapa (Gaya-Kasyapa) immediately took the implements they previously used for fire worship, namely the clean grass, tiger skin, cow skin, fruit tree bark, three staffs, clean water bottle, and the Kari-Goka cleansing utensils, and discarded them all into the Nairanjana River (Nairanjana River). Thus, the three Kasyapas (The three Kasyapas refer to Uruvilva-Kasyapa, Nadi-Kasyapa, and Gaya-Kasyapa) and all their retinue, having renounced the household life. At that time, the Venerable Uruvilva-Kasyapa (Uruvilva-Kasyapa), among the assembly of his retinue, said to one person: 'Go to King Bimbisara (Bimbisara, an ancient Indian king), and say to him according to my words: 'Uruvilva-Kasyapa (Uruvilva-Kasyapa) informs the King, I...' --------------------------------------------------------------------------------
Chinese
今并弟眷属俱，已随佛出家修道，我先受王诸有信施，今日已还，愿王止息。’”使人受命，即往白王。 尔时，世尊化三迦叶已，与如是等苾刍众俱，往诣象头山。到已安止，即作是念：“迦叶眷属，虽复耆旧先事火天宗信火法，而不能知诸法无常，我今为说。”世尊作是念已，即时踊身，于虚空中，现大火焰，光明炽盛如是现已。还复本座，告诸苾刍言：“汝等当知，眼根无常，色境无常，眼识无常，眼触无常。眼触为缘所生，苦乐舍受，皆悉无常。耳鼻舌身意根无常，声香味触法境无常，耳鼻舌身意识无常，耳鼻舌身意触无常，耳鼻舌身意触为缘所生诸受，皆悉无常。诸苾刍！贪火无常，瞋火无常，痴火无常，生老死忧悲苦恼，皆悉无常。诸苾刍！是故汝等应如是知诸法无常。 “复次，诸苾刍！汝等当知，眼根不受，色境不受，眼识不受，眼触不受，眼触为缘所生诸受，皆悉不受。耳鼻舌身意根不受，声香味触法境不受，耳鼻舌身意识不受，耳鼻舌身意触不受，耳鼻舌身意触为缘所，生诸受，皆悉不受。 “诸苾刍！由如是故，一切法不受，以不受故，即远离尘垢，而得解脱。我生已尽，梵行已立，所作已办，不受后有。” 佛说是法时，会中有六十苾刍，不受诸法，得心解脱，余 现代汉语译本：现在我和弟弟以及家眷都一起跟随佛陀出家修行，我之前接受国王的各种供养，今天已经归还，希望国王停止（供养）。’派人接受命令，立即去禀告国王。 当时，世尊教化了三迦叶（Three Kashyapas，指三位名为迦叶的兄弟）后，与这些比丘众一起前往象头山（Elephant Head Mountain）。到达后安顿下来，心想：‘迦叶的眷属，虽然年老而且过去信奉火天，崇信火法，却不能了解诸法无常的道理，我现在为他们宣说。’世尊这样想后，立即腾身而起，在虚空中显现巨大的火焰，光明炽盛。显现完毕后，回到原来的座位，告诉各位比丘说：‘你们应当知道，眼根是无常的，色境是无常的，眼识是无常的，眼触是无常的。以眼触为因缘所产生的苦、乐、舍受，都是无常的。耳、鼻、舌、身、意根是无常的，声、香、味、触、法境是无常的，耳、鼻、舌、身、意识是无常的，耳、鼻、舌、身、意触是无常的，以耳、鼻、舌、身、意触为因缘所产生的各种感受，都是无常的。各位比丘！贪欲之火是无常的，嗔恚之火是无常的，愚痴之火是无常的，生、老、死、忧、悲、苦恼，都是无常的。各位比丘！因此你们应当这样了解诸法无常的道理。 ‘再者，各位比丘！你们应当知道，眼根是不可接受的，色境是不可接受的，眼识是不可接受的，眼触是不可接受的，以眼触为因缘所产生的各种感受，都是不可接受的。耳、鼻、舌、身、意根是不可接受的，声、香、味、触、法境是不可接受的，耳、鼻、舌、身、意识是不可接受的，耳、鼻、舌、身、意触是不可接受的，以耳、鼻、舌、身、意触为因缘所产生的各种感受，都是不可接受的。 ‘各位比丘！因为这个缘故，一切法都是不可接受的，因为不可接受的缘故，就能远离尘垢，而得到解脱。我已经了脱生死，清净的修行已经确立，该做的事情已经做完，不再受后世的轮回。’ 佛陀宣说这个法的时候，在场的六十位比丘，因为不接受诸法，而得到心灵的解脱，其余的...
English
English version: 'Now, my younger brother and his family have all followed the Buddha to renounce the world and cultivate the Way. I previously received various offerings from the king, which I have now returned. I hope the king will cease (the offerings).' He sent a messenger to receive the order and immediately report to the king. At that time, after the World Honored One had converted the Three Kashyapas (Three Kashyapas, referring to three brothers named Kashyapa), he went with such a gathering of Bhikshus to Elephant Head Mountain (Elephant Head Mountain). Having arrived and settled down, he thought: 'The Kashyapas' family, although old and formerly worshiping the fire deity and believing in fire rituals, cannot understand the impermanence of all dharmas. Now I will speak for them.' Having thought this, the World Honored One immediately rose up and manifested a great flame in the empty sky, its light blazing brightly. Having manifested this, he returned to his original seat and told the Bhikshus: 'You should know that the eye faculty is impermanent, the object of sight is impermanent, eye consciousness is impermanent, eye contact is impermanent. The feelings of suffering, pleasure, and indifference that arise from eye contact are all impermanent. The ear, nose, tongue, body, and mind faculties are impermanent, sound, smell, taste, touch, and dharma objects are impermanent, ear, nose, tongue, body, and mind consciousness are impermanent, ear, nose, tongue, body, and mind contact are impermanent, and the various feelings that arise from ear, nose, tongue, body, and mind contact are all impermanent. Bhikshus! The fire of greed is impermanent, the fire of hatred is impermanent, the fire of delusion is impermanent, birth, old age, death, sorrow, grief, suffering, and distress are all impermanent. Bhikshus! Therefore, you should understand the impermanence of all dharmas in this way.' 'Furthermore, Bhikshus! You should know that the eye faculty is not to be accepted, the object of sight is not to be accepted, eye consciousness is not to be accepted, eye contact is not to be accepted, and the various feelings that arise from eye contact are all not to be accepted. The ear, nose, tongue, body, and mind faculties are not to be accepted, sound, smell, taste, touch, and dharma objects are not to be accepted, ear, nose, tongue, body, and mind consciousness are not to be accepted, ear, nose, tongue, body, and mind contact are not to be accepted, and the various feelings that arise from ear, nose, tongue, body, and mind contact are all not to be accepted.' 'Bhikshus! Because of this, all dharmas are not to be accepted. Because they are not to be accepted, one can be free from defilement and attain liberation. My birth is exhausted, the pure conduct is established, what needed to be done is done, and I will not be reborn again.' When the Buddha spoke this Dharma, sixty Bhikshus in the assembly, by not accepting all dharmas, attained liberation of mind, and the rest... -------------------------------------------------------------------------------- 诸苾刍，亦悉知法。
Chinese
尔时，世尊说是法已，与苾刍众，往诣杖林山，到已安止。世尊乃为诸苾刍，现三种神通，所谓神境通、说法通、教诫通，以如是神通，而示利喜。佛言：“诸苾刍！汝等应当如是作意，如是伺察，如是了知，当如是行，即获利乐。” 时，诸苾刍于是三种神通等事，而悉见闻，示利喜已，会中有得心解脱者，说是伽陀曰： “象头山与杖林山， 世尊说法现神变， 摄伏外道归正真， 使彼邪心皆解脱。” 尔时，世尊谓苾刍众言：“我今欲入王舍大城。” 时频婆娑罗王，初闻有如来、应供、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊十号具足，出兴于世。于诸天人、梵魔、沙门、婆罗门、大众中，以自智力，而成正觉，宣说诸法，初善、中善、后善文义深远，纯一无杂，圆满清白，梵行之相。彼佛会中，有优楼频螺迦叶、那提迦叶、伽耶迦叶，并诸眷属，归佛出家，修持梵行。是佛世尊今日欲入王舍大城，其王即敕修治王城内外，街巷道陌，悉令清净，烧众名香，散诸妙华，张设珠璎，树立幢盖，如是普遍处处严丽。乃至城中，一切人民，发欢喜声，互相得闻。 时频婆娑罗王，被新妙衣，着众宝履，严整四兵，与 现代汉语译本： 众位苾刍（bhiksu，比丘），也都通晓佛法。 这时，世尊说完此法，与众苾刍（bhiksu，比丘）一同前往杖林山，到达后便在那里安住。世尊于是为众苾刍（bhiksu，比丘）示现三种神通，即神境通、说法通和教诫通，用这样的神通来开示利益和欢喜。佛说：‘众位苾刍（bhiksu，比丘）！你们应当这样用心思考，这样仔细观察，这样清楚了解，这样去实行，就能获得利益和快乐。’ 当时，众苾刍（bhiksu，比丘）对于这三种神通等事，都亲眼见到和亲耳听到，世尊开示利益和欢喜完毕后，集会中有获得心解脱的人，说了这首伽陀（gatha，偈颂）： ‘象头山与杖林山，世尊说法现神变， 摄伏外道归正真，使彼邪心皆解脱。’ 这时，世尊对众苾刍（bhiksu，比丘）说：‘我现在想进入王舍大城。’ 当时，频婆娑罗王（Bimbisara，古印度摩揭陀国国王）最初听闻有如来（Tathagata，佛的称号之一）、应供（Arhat，佛的称号之一）、正等正觉（Samyaksambuddha，佛的称号之一）、明行足（Vidyacharana-sampanna，佛的称号之一）、善逝（Sugata，佛的称号之一）、世间解（Lokavidu，佛的称号之一）、无上士（Anuttara，佛的称号之一）、调御丈夫（Purushadamyasarathi，佛的称号之一）、天人师（Shasta Devamanushyanam，佛的称号之一）、佛（Buddha，觉悟者）、世尊（Bhagavan，佛的称号之一）这十个名号都具备的佛陀出现于世。他在诸天、人、梵天、魔、沙门（Shramana，出家修道者）、婆罗门（Brahmana，古印度僧侣阶层）和大众之中，以自己的智慧力量成就正觉，宣说诸法，开始是善的，中间是善的，最后也是善的，文句和意义都深远，纯一无杂，圆满清白，是梵行的相貌。那位佛陀的集会中，有优楼频螺迦叶（Uruvilva-kashyapa，佛陀的早期弟子）、那提迦叶（Nadi-kashyapa，佛陀的早期弟子）、伽耶迦叶（Gaya-kashyapa，佛陀的早期弟子），以及他们的眷属，都归依佛陀出家，修持梵行。这位佛陀世尊今天想要进入王舍大城，国王就下令修缮王城内外，街巷道路，全部都要清扫干净，焚烧各种名贵的香，散布各种美妙的鲜花，张挂珍珠璎珞，树立旗帜和伞盖，这样普遍地在各处进行庄严和美化。乃至城中所有的人民，都发出欢喜的声音，互相都能听到。 当时，频婆娑罗王（Bimbisara，古印度摩揭陀国国王）穿上崭新美妙的衣服，穿上各种宝贵的鞋子，整顿好四种军队，与...