English
English version: 'Upon death, (this person) will be reborn in the Paranirmita-vasavartin heaven (the heaven of those who delight in creating transformations, the sixth heaven of the desire realm), the Tushita heaven (the heaven of contentment, where Maitreya Bodhisattva resides), the Yama heaven (the heaven of time, the third heaven of the desire realm), the Trayastrimsha heaven (the heaven of the thirty-three gods, the second heaven of the desire realm), the Chaturmaharajika heaven (the heaven of the four great kings, the first heaven of the desire realm), and will again be reborn in the human realm.' The Bhikshu (monk) asked: 'Venerable One! Where will this person be reborn upon death?' The World-Honored One (Bhagavan) said: 'Bhikshu! King Ajatasattu (Ajatashatru) of Magadha (an ancient kingdom in India) will not fall into the three evil paths for twenty kalpas (aeons), but will transmigrate between the heavens and the human realm. In his final rebirth, he will shave his head and beard, wear the three robes, and with firm faith, renounce the world and study the Way. He will become a Pratyekabuddha (Solitary Buddha), named Anagha (Immaculate).' The Bhikshu said: 'How wondrous! How extraordinary! Venerable One! Having committed such sins, he will enjoy such happiness and become a Pratyekabuddha named Anagha.' The World-Honored One said: 'King Ajatasattu of Magadha has generated the intention (to do good) and achieved it, and all kinds of good deeds have universally arrived. Bhikshu! Being able to generate the intention and achieve it enables one to be rescued from the suffering of hell. If one generates the intention but does not achieve it, but the conditions are ripe, even if one has not yet fallen into hell, one can still devise means to avoid falling into hell.' The Bhikshu asked: 'If that person achieves both of these things, where will he be reborn?' The World-Honored One said: 'If he achieves both of these things, he will be reborn in two places. What are the two? Reborn in the heavens and the human realm.' The Bhikshu asked: 'What is the difference between generating the intention and achieving it, and the conditions not being ripe?' The World-Honored One said: 'Bhikshu! Generating the intention and achieving it, but the conditions not being ripe, this is dull faculties (Mridu-indriya, slow faculties); generating the intention but not achieving it, but the conditions being ripe, Bhikshu! This is sharp faculties (Tikshna-indriya, sharp faculties).' The Bhikshu asked: 'What is the difference between dull faculties and sharp faculties?' The World-Honored One said: 'A person with dull faculties, Bhikshu! What he does does not progress; a person with sharp faculties, Bhikshu! Is intelligent and clever.' The Bhikshu asked: 'What is the difference between these two? To what kind of karma will they return?' At that time, the World-Honored One spoke this verse: 'Wisdom is supreme in the world, One should reach a place of peace, Those who can know equal karma,' -------------------------------------------------------------------------------- 断彼生有死。 “是谓比丘有是差别。”
Chinese
是时彼比丘，闻佛所说，欢喜奉行已，即从坐起，头面礼足，绕三匝便退而去。 是时彼比丘，即其日到，时着衣持钵，入罗阅城乞食，诣彼摩竭王宫门外。 时王阿阇世，遥见彼比丘来，见已便敕守门人：“云何守门人？我先已敕，释种比丘，勿放入此，除尊者调达。” 时彼守门人，执彼比丘手，驱出门外。时彼比丘举右手，语摩竭国王言：“我是大王大善知识，是安隐处，无有众恼。” 时王报言：“云何比丘？而观何义，作是说言：‘我是大王善知识，是安隐处。’” 时彼比丘，告王阿阇世言：“世尊说王，作是言：‘摩竭国王，虽杀父王，彼作恶命终已，当生地狱如拍鞠。从彼命终，当生四天王宫。从彼命终，当生三十三天。从彼命终，当生炎天、兜术天、化自在天、他化自在天。从彼命终，复当生化自在天、兜术天、炎天、三十三天、四天王宫，复当生此间受人形。如是大王，二十劫中，不趣三恶道，流转人间，最后受人身，当剃除须发，着三法衣，以信坚固，出家学道，成辟支佛，名曰无秽。’所以然者，如是大王，当得是无根之信。”时彼比丘，说是语已，便退而去。 时王阿阇世，闻彼比丘所说， 现代汉语译本 断绝那生与有的轮回，也就是断绝生死。 ‘这就是比丘之间的差别。’ 当时那位比丘，听了佛陀所说，欢喜地接受并实行，随即从座位起身，以头面礼拜佛足，绕佛三圈后便退下离开了。 当时那位比丘，就在当天，到了乞食的时间，穿好衣服，拿着钵，进入罗阅城乞食，来到了摩揭陀国王宫的门外。 当时国王阿阇世（Ajatasattu）（未生怨），远远地看见那位比丘走来，看见后便命令守门人：‘守门人，为何如此？我先前已经命令过，释迦种姓的比丘，不要放入这里，除了尊者调达（Devadatta）。’ 当时那位守门人，抓住那位比丘的手，将他驱赶出门外。当时那位比丘举起右手，对摩揭陀国王说：‘我是大王的大善知识，是安稳之处，没有各种烦恼。’ 当时国王回答说：‘这位比丘，你观察了什么意义，而说这样的话：‘我是大王的善知识，是安稳之处。’’ 当时那位比丘，告诉国王阿阇世（Ajatasattu）说：‘世尊（Bhagavan）说大王，这样说：‘摩揭陀国王，虽然杀了父王，但他作恶死后，应当生地狱如同拍球一般。从地狱命终后，应当生四天王宫（Catummaharajika）。从那里命终后，应当生三十三天（Tavatimsa）。从那里命终后，应当生炎天（Yama）、兜率天（Tusita）、化乐天（Nimmanarati）、他化自在天（Paranimmita-vasavatti）。从那里命终后，又应当生化乐天（Nimmanarati）、兜率天（Tusita）、炎天（Yama）、三十三天（Tavatimsa）、四天王宫（Catummaharajika），又应当生到人间受人形。像这样大王，二十劫中，不会堕入三恶道，在人间流转，最后受人身，应当剃除须发，穿着三法衣，以坚固的信心，出家学道，成就辟支佛（Paccekabuddha），名叫无秽。’之所以这样说，是因为大王，应当得到这无根的信心。’当时那位比丘，说完这些话后，便退下离开了。 当时国王阿阇世（Ajatasattu），听了那位比丘所说，
English
English version Cutting off that becoming and existence, that is, cutting off birth and death. 'This is the difference among the Bhikkhus.' At that time, that Bhikkhu, having heard what the Buddha had said, joyfully accepted and practiced it. Immediately, he rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha three times, and then withdrew and departed. At that time, that Bhikkhu, on that very day, when it was time for alms, put on his robes, carried his bowl, entered Rajagaha for alms, and went to the gate of the Magadha King's palace. At that time, King Ajatasattu (Ajatasattu), seeing that Bhikkhu coming from afar, having seen him, then ordered the gatekeeper: 'Gatekeeper, why is this? I had previously ordered that Bhikkhus of the Sakyan clan should not be allowed in here, except for the Venerable Devadatta (Devadatta).' At that time, that gatekeeper, holding the hand of that Bhikkhu, drove him out of the gate. At that time, that Bhikkhu raised his right hand and said to the King of Magadha: 'I am the Great King's great good friend, a place of peace, without any troubles.' At that time, the King replied: 'What meaning did you observe, Bhikkhu, that you say such words: 'I am the Great King's good friend, a place of peace.'' At that time, that Bhikkhu, said to King Ajatasattu (Ajatasattu): 'The Blessed One (Bhagavan) said of the King, saying: 'The King of Magadha, although he killed his father, after doing evil and dying, should be born in hell like a ball being bounced. From there, after dying, he should be born in the Heaven of the Four Great Kings (Catummaharajika). From there, after dying, he should be born in the Heaven of the Thirty-three (Tavatimsa). From there, after dying, he should be born in the Yama Heaven (Yama), the Tusita Heaven (Tusita), the Nimmanarati Heaven (Nimmanarati), and the Paranimmita-vasavatti Heaven (Paranimmita-vasavatti). From there, after dying, he should again be born in the Nimmanarati Heaven (Nimmanarati), the Tusita Heaven (Tusita), the Yama Heaven (Yama), the Heaven of the Thirty-three (Tavatimsa), the Heaven of the Four Great Kings (Catummaharajika), and again be born in this world in human form. Like this, Great King, for twenty kalpas, he will not go to the three evil realms, wandering in the human world. Finally, taking human form, he should shave his head and beard, wear the three robes, with firm faith, leave home to study the Way, and become a Paccekabuddha (Paccekabuddha), named Immaculate.' The reason for this is that the Great King should obtain this rootless faith.' At that time, that Bhikkhu, having said these words, then withdrew and departed. At that time, King Ajatasattu (Ajatasattu), having heard what that Bhikkhu said, --------------------------------------------------------------------------------
Chinese
亦不欢喜，复不瞋恚，亦不受彼所说，便告耆域王子曰：“耆域！沙门来至我所，而作是言：‘彼如来、至真、等正觉见授决，杀父王而作是恶逆，命终后当生地狱如拍鞠。从彼命终，当生四天王天、三十三天、炎天、兜术天、化自在天、他化自在天。从彼命终，复当生化自在天、兜术天、炎天、三十三天、四天王宫。从彼命终，当生人间；最后受人身，剃除须发，着三法衣，以信坚固，出家学道，成辟支佛，名曰无秽。’汝往，耆域！彼沙门瞿昙所，审有是语不？”对曰：“如是，大王！” 时耆域王子，受摩竭国王教，便出罗阅祇城，诣灵鹫山，至世尊所。到已头面礼足，在一面坐。时耆域王子，从摩竭国王所说言教，尽向如来说。世尊告曰：“如是，耆域！佛世尊言无有二，所说随事。所以然者？耆域！彼王阿阇世，当成无根信。耆域！诸有男女，彼一切亦当有是趣而无有异。” 时耆域王子，从如来受是教已，即从坐起，头面礼足，便退而去，诣摩竭国王所。到已便语王阿阇世言：“彼如来、至真、等正觉，实有是语。所以然者？诸有得无根信者，而无有异。愿王当诣彼如来、至真、等正觉所。” 时王报言：“耆域！我闻彼沙门瞿昙，有是咒术，能降伏人民，使外道异学无不受其教，是 现代汉语译本： （阿阇世王）也不欢喜，也不嗔怒，也不接受他们所说的话，便告诉耆域（Jivaka，人名，王子）王子说：‘耆域！有沙门来到我这里，这样说：‘那位如来（Tathagata，佛的称号）、至真（Arhat，阿罗汉的称号）、等正觉（Samyaksambuddha，正等觉者的称号）授记说，（我）杀死父王而造作这种恶逆之罪，命终之后应当堕入地狱，就像拍球一样迅速。从地狱命终之后，应当生到四天王天（Caturmaharajika，佛教的欲界第一层天）、三十三天（Trayastrimsa，佛教的欲界第二天）、炎天（Yama，佛教的欲界第三天）、兜率天（Tusita，佛教的欲界第四天）、化乐天（Nirmanarati，佛教的欲界第五天）、他化自在天（Paranirmita-vasavartin，佛教的欲界第六天）。从那里命终之后，又应当生到化乐天、兜率天、炎天、三十三天、四天王宫。从那里命终之后，应当生到人间；最后得到人身，剃除须发，穿上三法衣（kasaya，袈裟），以坚定的信心，出家学道，成就辟支佛（Pratyekabuddha，缘觉佛），名叫无秽。’你去，耆域！到那位沙门瞿昙（Shramana Gautama，释迦牟尼佛）那里，查明是否有这样的话？’耆域回答说：‘是的，大王！’ 当时，耆域王子接受摩竭陀（Magadha，古印度国名）国王的命令，便离开王舍城（Rajagrha，古印度城市），前往灵鹫山（Gridhrakuta，山名），到达世尊（Bhagavan，佛的称号）那里。到达后，头面顶礼佛足，在一旁坐下。当时，耆域王子将摩竭陀国王所说的话，全部向如来（Tathagata，佛的称号）说了。世尊告诉耆域说：‘是的，耆域！佛世尊的话没有虚假，所说的话都符合事实。为什么这样说呢？耆域！那位阿阇世（Ajatashatru，人名，国王）王，应当成就无根信（amula-sraddha，对佛法没有坚定信仰）。耆域！所有男女，他们的一切也应当有这样的趋向而没有不同。’ 当时，耆域王子从如来那里接受了这些教诲后，立即从座位上站起来，头面顶礼佛足，便退了出去，前往摩竭陀国王那里。到达后，便告诉阿阇世王说：‘那位如来、至真、等正觉，确实说了这些话。为什么这样说呢？所有得到无根信的人，都没有不同。希望大王应当前往那位如来、至真、等正觉那里。’ 当时，国王回答说：‘耆域！我听说那位沙门瞿昙，有这样的咒术，能够降伏人民，使得外道异学没有不接受他的教导的，是