Chinese
大正藏第 14 册 No. 0499 佛为阿支罗迦叶自化作苦经 No. 499 佛为阿支罗迦叶自化作苦经 失译 如是我闻： 一时，佛住王舍城耆阇崛山。 尔时世尊，晨朝着衣持钵，出耆阇崛山，入王舍城乞食。 时有阿支罗迦叶，为营小事，出王舍城，向耆阇崛山。遥见世尊，见已诣佛所，白佛言：“瞿昙！欲有所问，宁有闲暇，见答与不？” 佛告迦叶：“今非论时，我今入城乞食，来还则是其时，当为汝说。” 第二亦如是说，第三复问：“瞿昙何为我作留难？瞿昙云何有异？我今欲有所问，为我解说。” 佛告阿支罗迦叶：“随汝所问。” 阿支罗迦叶白佛言：“云何瞿昙，苦自作耶？” 佛告迦叶：“苦自作者，此是无记。” 迦叶复问：“云何瞿昙，苦他作耶？” 佛告迦叶：“苦他作者，此亦无记。” 迦叶复问：“苦自他作耶？” 佛告迦叶：“苦自他作，此亦无记。” 迦叶复问：“云何瞿昙，苦非自非他无因作耶？” 佛告迦叶：“苦非自非他无因作者，此亦无记。” 迦叶复问：“瞿昙！所问苦自作耶？答言无记。他作耶？自他作耶？非自非他 现代汉语译本 《佛为阿支罗迦叶自化作苦经》 失译 如是我闻： 一时，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）。 这时，世尊（Bhagavat）早上穿好衣服，拿着钵，离开耆阇崛山，进入王舍城乞食。 当时，阿支罗迦叶（Ajita Kesakambalin）为了处理一些小事，离开王舍城，前往耆阇崛山。远远地看见世尊，看见后就走到佛陀那里，对佛陀说：‘瞿昙（Gautama）！我想问一些问题，您是否有空闲，愿意回答吗？’ 佛陀告诉迦叶：‘现在不是讨论的时候，我现在要进城乞食，回来之后就是时候了，到时再为你解说。’ 第二次也这样说，第三次又问：‘瞿昙为什么阻止我？瞿昙有什么不同？我现在想问一些问题，请为我解说。’ 佛陀告诉阿支罗迦叶：‘随你问吧。’ 阿支罗迦叶问佛陀说：‘瞿昙，苦是自己造成的吗？’ 佛陀告诉迦叶：‘苦是自己造成的，这个是不可记说的。’ 迦叶又问：‘瞿昙，苦是他人造成的吗？’ 佛陀告诉迦叶：‘苦是他人造成的，这个也是不可记说的。’ 迦叶又问：‘苦是自己和他人共同造成的吗？’ 佛陀告诉迦叶：‘苦是自己和他人共同造成的，这个也是不可记说的。’ 迦叶又问：‘瞿昙，苦既不是自己造成，也不是他人造成，没有原因而产生的吗？’ 佛陀告诉迦叶：‘苦既不是自己造成，也不是他人造成，没有原因而产生的，这个也是不可记说的。’ 迦叶又问：‘瞿昙！我问苦是自己造成的吗？您回答说不可记说。他人造成的吗？自己和他人造成的吗？既不是自己也不是他人造成的吗？’
English
English version The Sutra of the Buddha Transforming Himself into Suffering for Ajita Kesakambalin Lost in Translation Thus have I heard: At one time, the Buddha was staying at Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City). At that time, the Bhagavat (World-Honored One), in the morning, put on his robes, held his bowl, and left Gṛdhrakūṭa Mountain to enter Rājagṛha for alms. At that time, Ajita Kesakambalin (Ajita of the Hair Blanket), in order to attend to some small matters, left Rājagṛha and headed towards Gṛdhrakūṭa Mountain. He saw the Bhagavat from afar, and having seen him, he went to the Buddha and said, 'Gautama (Gotama)! I wish to ask some questions, do you have the leisure to answer them or not?' The Buddha told Kashyapa (Kassapa): 'Now is not the time for discussion. I am now entering the city for alms. When I return, that will be the time, and I will explain it to you.' The second time he said the same, and the third time he asked again: 'Gautama, why do you hinder me? What is different about Gautama? I now wish to ask some questions, please explain them to me.' The Buddha told Ajita Kesakambalin: 'Ask whatever you wish.' Ajita Kesakambalin asked the Buddha, saying: 'Gautama, is suffering self-made?' The Buddha told Kashyapa: 'Suffering being self-made, this is unrecordable.' Kashyapa asked again: 'Gautama, is suffering made by others?' The Buddha told Kashyapa: 'Suffering being made by others, this is also unrecordable.' Kashyapa asked again: 'Is suffering made by both self and others?' The Buddha told Kashyapa: 'Suffering being made by both self and others, this is also unrecordable.' Kashyapa asked again: 'Gautama, is suffering made without cause, neither by self nor by others?' The Buddha told Kashyapa: 'Suffering being made without cause, neither by self nor by others, this is also unrecordable.' Kashyapa asked again: 'Gautama! I asked if suffering is self-made? You answered that it is unrecordable. Made by others? Made by both self and others? Made neither by self nor by others?' -------------------------------------------------------------------------------- 无因作耶？答言无记。今无此苦耶？” 佛告迦叶：“非无此苦，然有此苦。”
Chinese
迦叶白佛言：“善哉瞿昙！说有此苦，为我说法，令我知苦见苦。” 佛告迦叶：“若受即自受者，我应说苦自作；若他受他即受者，是则他作；若受自受受他受复与苦者，如是者自他作，我亦不说；若不因自他无因而生苦者，我亦不说。离此诸边，说其中道。如来说法，此有故彼有，此起故彼起，谓缘无明行乃至纯大苦聚集；无明灭则行灭，乃至纯大苦聚灭。” 佛说此经已，阿支罗迦叶远尘离垢，得法眼净。 时阿支罗迦叶，见法得法，知法入法，度诸狐疑，不由他知，不因他度，于正法律，心得无畏，合掌白佛言：“世尊！我今已度，我从今日，归依佛、归依法、归依僧，尽形寿作优婆塞，证知我。” 阿支罗迦叶闻佛所说，欢喜随喜，作礼而去。 时阿支罗迦叶辞世尊去，不久为护犊牸牛所触杀，于命终时，诸根清净，颜色鲜白。 尔时世尊，入城乞食。时有众多比丘，亦入王舍城乞食，闻有传说，阿支罗迦叶从世尊闻法，辞去不久，为牛所触杀，于命终时，诸根清净，颜色鲜白。诸比丘乞食已还出，举衣钵洗足，诣世尊所，稽首礼足，退座一面，白佛言：“世尊！我今晨朝 现代汉语译本：‘是无因而产生的吗？’回答说‘不可记说’。‘现在没有这种痛苦吗？’ 佛陀告诉迦叶（Kasyapa，人名）: ‘并非没有这种痛苦，而是有这种痛苦。’ 迦叶（Kasyapa）对佛陀说：‘善哉，瞿昙（Gautama，佛陀的姓氏）！您说有这种痛苦，请为我说法，让我了解痛苦，看见痛苦。’ 佛陀告诉迦叶（Kasyapa）：‘如果领受就是自己领受，我应该说痛苦是自己造成的；如果是他人领受就是他人造成的，那就是他人造成的；如果领受既有自己领受也有他人领受，并且与痛苦有关，这样就是自己和他人共同造成的，我也不这样说；如果不是因为自己或他人，而是无因而产生痛苦，我也不这样说。离开这些边见，我说的是中道。如来说法，因为有这个所以有那个，因为这个生起所以那个生起，就是以无明（Avidya，佛教术语，指对真理的无知）为缘而有行（Samskara，佛教术语，指业力），乃至纯粹巨大的痛苦聚集；无明（Avidya）灭尽则行（Samskara）灭尽，乃至纯粹巨大的痛苦聚集灭尽。’ 佛陀说完这部经后，阿支罗迦叶（Ajita Kasyapa，人名）远离尘垢，获得法眼净（Dharma-caksu，佛教术语，指证悟真理的智慧）。 当时，阿支罗迦叶（Ajita Kasyapa）见法得法，知法入法，度脱各种狐疑，不依赖他人指点，不依靠他人度化，对于正法律（Dharma-vinaya，佛教术语，指佛陀的教法和戒律），内心获得无畏，合掌对佛陀说：‘世尊！我现在已经得度，我从今天开始，皈依佛（Buddha，觉悟者）、皈依法（Dharma，佛法）、皈依僧（Sangha，僧团），终身作为优婆塞（Upasaka，在家男居士），请您证明我。’ 阿支罗迦叶（Ajita Kasyapa）听闻佛陀所说，欢喜随喜，行礼后离去。 当时，阿支罗迦叶（Ajita Kasyapa）辞别世尊离去后不久，被一头保护小牛的母牛触杀，在临命终时，诸根清净，容颜鲜白。 这时，世尊进入城中乞食。当时有众多比丘（Bhikkhu，出家僧人）也进入王舍城（Rajagrha，古印度城市）乞食，听到有传说，阿支罗迦叶（Ajita Kasyapa）从世尊听闻佛法后，辞去不久，被牛触杀，在临命终时，诸根清净，容颜鲜白。众比丘乞食完毕后返回，收拾衣钵，洗净双足，前往世尊处，顶礼佛足，退坐一旁，对佛陀说：‘世尊！今天早上’
English
English version: ‘Is it made without a cause?’ The answer is ‘Unspeakable.’ ‘Is there no such suffering now?’ The Buddha said to Kasyapa (Kasyapa, a name): ‘It is not that there is no such suffering, but there is such suffering.’ Kasyapa (Kasyapa) said to the Buddha: ‘Excellent, Gautama (Gautama, Buddha's surname)! You say there is such suffering, please explain the Dharma for me, so that I may understand suffering and see suffering.’ The Buddha said to Kasyapa (Kasyapa): ‘If the receiver is oneself, I should say that suffering is self-made; if another receives it, then it is made by another; if the receiver is both oneself and another, and it is related to suffering, then it is made by both oneself and another, I do not say that either; if suffering arises not because of oneself or another, but without a cause, I do not say that either. Apart from these extremes, I speak of the Middle Way. The Tathagata (Tathagata, 'He who has thus come', an epithet of the Buddha) teaches that because this exists, that exists; because this arises, that arises, namely, conditioned by ignorance (Avidya, Buddhist term, referring to ignorance of the truth) there are volitional formations (Samskara, Buddhist term, referring to karmic forces), up to the entire mass of great suffering gathers; with the cessation of ignorance (Avidya), volitional formations (Samskara) cease, up to the entire mass of great suffering ceases.’ After the Buddha finished speaking this sutra, Ajita Kasyapa (Ajita Kasyapa, a name) was far from dust and defilement, and obtained the pure Dharma eye (Dharma-caksu, Buddhist term, referring to the wisdom of realizing the truth). At that time, Ajita Kasyapa (Ajita Kasyapa) saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed over all doubts, not relying on others' guidance, not relying on others' deliverance, in the correct Dharma-vinaya (Dharma-vinaya, Buddhist term, referring to the Buddha's teachings and precepts), his mind gained fearlessness, and he joined his palms and said to the Buddha: ‘World Honored One! I am now delivered. From today onwards, I take refuge in the Buddha (Buddha, the awakened one), take refuge in the Dharma (Dharma, the Buddha's teachings), take refuge in the Sangha (Sangha, the monastic community), and for the rest of my life, I will be an Upasaka (Upasaka, a male lay devotee), please acknowledge me.’ Ajita Kasyapa (Ajita Kasyapa) heard what the Buddha said, rejoiced and followed with joy, paid homage and departed. At that time, Ajita Kasyapa (Ajita Kasyapa) bid farewell to the World Honored One and left. Not long after, he was killed by a cow protecting her calf. At the time of his death, his faculties were clear and his complexion was bright white. At this time, the World Honored One entered the city to beg for food. At that time, many Bhikkhus (Bhikkhu, ordained monks) also entered Rajagrha (Rajagrha, an ancient Indian city) to beg for food, and heard the rumor that Ajita Kasyapa (Ajita Kasyapa), after hearing the Dharma from the World Honored One, departed not long after, and was killed by a cow. At the time of his death, his faculties were clear and his complexion was bright white. After the Bhikkhus finished begging for food, they returned, put away their robes and bowls, washed their feet, went to the World Honored One, prostrated themselves at the Buddha's feet, sat down to one side, and said to the Buddha: ‘World Honored One! This morning’ --------------------------------------------------------------------------------
Chinese
，众多比丘，入城乞食，闻阿支罗迦叶从世尊闻法律，辞去不久，为护犊牛所触杀，于命终时，诸根清净，颜色鲜白。世尊！彼生何趣？何处受生？彼何所得？” 佛告诸比丘：“彼已见法知法，次法不受于法，已般涅槃，汝等当往供养其身。” 尔时，世尊为阿支罗迦叶受第一记。 佛说为阿支罗迦叶自化作苦经一卷 现代汉语译本：众多比丘进入城中乞食，听闻阿支罗迦叶（Ajita Kesakambalin，一位古代印度哲学家）从世尊那里听闻佛法后，辞别不久，被一头保护小牛的母牛触杀。他在临终时，诸根清净，容颜鲜白。世尊！他会转生到哪里？会在何处受生？他最终会获得什么果报？” 佛陀告诉众比丘：‘他已经见法知法，证悟了涅槃之前的最后阶段，不再会轮回受生，已经般涅槃（Parinirvana，完全的涅槃）。你们应当前去供养他的遗体。’ 当时，世尊为阿支罗迦叶授了第一个记别。 佛陀所说的为阿支罗迦叶自化作苦经一卷。
English
English version: A number of monks, while entering the city for alms, heard that Ajita Kesakambalin (Ajita Kesakambalin, an ancient Indian philosopher), having heard the Dharma from the World Honored One, departed not long after and was killed by a cow protecting its calf. At the time of his death, his faculties were clear, and his complexion was bright white. World Honored One! Where will he be reborn? Where will he take rebirth? What will he attain?' The Buddha told the monks, 'He has already seen the Dharma and knows the Dharma. He will not receive further existence after this life, having attained Parinirvana (Parinirvana, complete Nirvana). You should go and make offerings to his body.' At that time, the World Honored One gave the first prediction concerning Ajita Kesakambalin. The Buddha spoke of a scripture on suffering transformed by Ajita Kesakambalin himself, consisting of one scroll. --------------------------------------------------------------------------------