Chinese
贫穷下贱，何时当竟？富贵豪尊、衣食自然者，皆是前世惠施之福。今续惠施，无有厌足；我亦不用会客应门、改易服饰。’取叠并饭，家属皆往，到道士所，澡手奉食。道士食讫，澡漱涤钵，四人奉叠，供授缘觉，即便衣之。 “缘觉不以说法教化，现通神足悦寤众生，令发道意，告主人曰：‘以能惠施供养道士，坚强汝志，发弘誓愿。’语竟升空，结交趺坐，住立经行，变现缘觉，充满虚空。各各现化，身出水出火，水不灭火，火不侵水。若干变化，乘空飞行，还仙居山。园监眷属，欢喜踊跃，叉手作礼，叩头求哀，便发誓愿：‘以今日惠施圣明神圣道士，缘是福报，离三恶道地狱、饿鬼、畜生之趣，所生之处，常共聚会，天上世间，饶富安隐，觉慧道力，服甘露味，如圣明师，若遭明师，神德殊胜。’” 佛告大众：“时园监者，则才明是；妻、息、子妇皆是本人。尔时同心施尊缘觉，自是以来九十一劫，不更三涂，受弘福报，天上世间，室家聚会，不相远离。尔时发愿，愿服甘露，觉道得解，遭殊胜师。缘是之故，今遭值我，得遇胜觉，无限无喻，今服甘露，如其先师。” 尔时，大会闻佛颁宣功德报应，莫不欢喜，心悦意清，自归三宝，佛法圣众，险结除解，或受五戒，或舍家学。于是 现代汉语译本： ‘贫穷什么时候才能结束呢？那些富贵豪门、衣食无忧的人，都是前世乐善好施的福报。现在继续行善布施，永不满足。我也不用去会客应酬、改换服饰。’于是拿起重叠的饭食，全家人一起前往道士所在之处，洗净双手恭敬地奉上食物。道士吃完后，洗手漱口，清洗钵盂，四人捧着叠，供养缘觉（Pratyekabuddha，独觉或辟支佛），立刻给缘觉穿上衣服。 ‘缘觉不以说法教化众生，而是显现神通，以神足通使众生喜悦觉悟，从而发起修道的意愿。’缘觉告诉主人说：‘因为你能布施供养道士，坚定了你的意志，发起宏大的誓愿。’说完便升上天空，结跏趺坐，或站立行走，变现出无数的缘觉，充满整个虚空。每个缘觉都显现神变，身体出水出火，水不灭火，火不侵水。种种变化，乘空飞行，返回仙居山。园监（看管园林的人）和他的家属，欢喜踊跃，合掌作礼，叩头哀求，便发誓愿：‘因为今日布施给圣明神圣的道士，凭借这个福报，脱离三恶道——地狱（Naraka）、饿鬼（Preta）、畜生（Tiryagyoni）之苦，所生之处，常常能够聚会在一起，无论在天上还是人间，都能够富饶安乐，拥有觉悟的智慧和修道的法力，品尝甘露（Amrita，不死之药）的滋味，如同圣明的导师一样，如果能遇到明师，其神圣功德更是殊胜无比。’ 佛陀告诉大众：‘当时的园监，就是现在的才明；他的妻子、儿子、儿媳就是他本人。当时他们同心同德地布施给尊贵的缘觉，从那以后九十一劫（Kalpa，极长的时间单位）以来，不再堕入三恶道，享受宏大的福报，在天上人间，家人团聚，永不分离。当时他们发愿，愿能品尝甘露，觉悟真道，获得解脱，遇到殊胜的导师。因为这个缘故，今天才能遇到我，得遇殊胜的觉悟，这是无限无量的，现在品尝甘露，就像他们之前的导师一样。’ 当时，大会上的众人听闻佛陀宣讲功德报应，无不欢喜，心悦意清，都皈依三宝——佛（Buddha）、法（Dharma）、僧（Sangha），所有的疑惑都消除了，或者受持五戒（Pañca-śīla），或者舍弃家庭出家修行。就这样。
English
English version: 'When will poverty end? Those who are wealthy and noble, with natural clothing and food, all have the blessings of generosity in their previous lives. Now, continue to give alms without ever being satisfied. I also don't need to attend to guests, answer the door, or change my clothes.' He took the stacked rice and, with his family, went to the Daoist's place, washed his hands, and respectfully offered the food. After the Daoist finished eating, he washed his hands, rinsed his mouth, and cleaned his bowl. The four people held the robes and offered them to the Pratyekabuddha (Solitary Buddha), who immediately put them on. 'The Pratyekabuddha does not teach and transform beings through Dharma, but manifests supernatural powers and delights and awakens beings with divine feet, causing them to generate the intention for the path.' The Pratyekabuddha told the master, 'Because you can give alms and make offerings to the Daoist, strengthen your will and make great vows.' After speaking, he ascended into the sky, sat in the lotus position, stood and walked, transforming and manifesting Pratyekabuddhas, filling the entire void. Each manifested transformations, with water and fire coming from their bodies, water not extinguishing fire, and fire not invading water. With various transformations, they flew through the air and returned to Immortal Dwelling Mountain. The garden supervisor and his family rejoiced and leaped with joy, folded their hands in reverence, kowtowed and begged for mercy, and then made vows: 'Because of today's almsgiving to the sagacious and divine Daoist, through this merit, may we be liberated from the three evil realms—Naraka (hell), Preta (hungry ghost), and Tiryagyoni (animal)—and in every place we are born, may we always gather together, in heaven and in the world, may we be rich and peaceful, have the wisdom of enlightenment and the power of the path, and taste the flavor of Amrita (nectar of immortality), like a sagacious teacher. If we encounter a wise teacher, their divine virtue will be especially supreme.' The Buddha told the assembly, 'The garden supervisor at that time was now Cai Ming; his wife, son, and daughter-in-law are all the same person. At that time, they wholeheartedly gave alms to the honored Pratyekabuddha, and since then, for ninety-one Kalpas (eons), they have not fallen into the three evil paths, receiving great blessings, in heaven and in the world, their family gathers together, never to be separated. At that time, they made a vow, wishing to taste Amrita, to awaken to the path and attain liberation, and to encounter a supreme teacher. Because of this reason, today they encounter me, attaining supreme enlightenment, which is infinite and incomparable, and now they taste Amrita, just like their previous teacher.' At that time, the assembly heard the Buddha proclaim the retribution of merit and virtue, and all rejoiced, their hearts were delighted and their minds were clear, and they took refuge in the Three Jewels—Buddha, Dharma, and Sangha. All doubts were dispelled, some received the Five Precepts (Pañca-śīla), and some renounced their families to study the Dharma. And so it was. --------------------------------------------------------------------------------
Chinese
会中，有四千人皆得道迹、往来、不还、无著之果。无央数人，发大乘意，心不退转。于是，世尊起出其舍，一切大众，稽首各退。 佛与大众游至柰女林树精舍，柰女闻佛从大圣众至其树园，心喜无量，即便严驾，与其仆从诣园见佛。到下宝车，如云降电，趋翔入园，如吉利天服饰、姿容，殊天玉女。园树诸天，莫不回目。 佛见其然，是魔使来，坏败净戒、定、慧、解脱、度知见品，即以梵音告诸沙门：“柰女来至，各捡汝意，各自执持精进刀弓，皆自严办智慧之矢，被定意铠，乘禁戒车，与尘劳战。汝等当计女人所有，欺诳一切如金涂钱，皮薄如蝇翅以覆恶秽，筋骨连缀，血肉之聚，目眵洟唾，身体汗垢，若不洗拭；作是计念，观女人身，以制迷惑色欲之意。谛观骨舍，束缚以筋，涂以血肉，覆以衣服，饰以华彩，犹如画师立墙，以𡐊泥涂恶露、画以彩色，女人之身亦复如是，当谛计知，除灭淫心。夫欲学道，先调其心，后可获安，不先调心，后悔无及。邪行迷旋，譬如枥马，临其寿终，愿与意违，终不解脱。其有视色，心随惑者，无常计常、苦有乐想、无我计我、不净净想；慧觉无常、苦、空、不净，达如是者，即离长途生死患难。”佛以是教，告诸弟子，皆共受持，一心奉行。 柰女见 现代汉语译本： 当时，在法会中的四千人，都证得了须陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一来果）、阿那含（Anagami，不还果）、阿罗汉（Arhat，无著果）的果位。无数的人，发起了大乘菩提心，心意坚定不退转。于是，世尊从座位上起身离开，所有大众，都行稽首礼后各自退去。 佛陀与大众游行至柰女（Nairanjana）林树精舍，柰女听到佛陀带领众多圣众来到她的树园，心中无比欢喜，立刻准备车驾，与她的仆从前往园中拜见佛陀。到达后，她走下宝车，如同云中降下闪电，轻快地进入园中，她的服饰和姿容如同吉祥天女（Lakshmi），胜过天上的玉女。园中的诸位天人，没有不回头观看的。 佛陀看到她的样子，知道这是魔的使者前来，想要破坏清净的戒律、禅定、智慧、解脱、解脱知见等功德，就用梵音告诉各位沙门（Sramana，出家修行者）说：‘柰女来了，你们各自检查自己的心意，各自执持精进的刀弓，都自己准备好智慧的箭矢，穿上禅定的铠甲，乘坐禁戒的车子，与尘世的烦恼作战。你们应当这样看待女人的一切，她们欺骗迷惑一切众生，就像用金涂过的钱币，外皮薄得像苍蝇的翅膀，用来覆盖丑恶污秽，筋骨连接在一起，是血肉的聚集，有眼屎鼻涕唾液，身体有汗垢，如果不清洗擦拭；这样思量计较，观察女人的身体，用来控制迷惑颠倒的情欲。仔细观察这骨头组成的房屋，用筋来束缚，用血肉来涂抹，用衣服来覆盖，用华丽的色彩来装饰，就像画师立起墙壁，用泥土涂抹丑陋的表面，再画上各种色彩，女人的身体也是这样，应当仔细思量计较，除去淫欲之心。想要学习佛道，先要调伏自己的心，然后才能获得安乐，不先调伏自己的心，后悔也来不及了。邪恶的行为使人迷惑颠倒，就像脱缰的野马，临近寿命终结时，愿望与心意相违背，始终无法解脱。那些看到美色，心随之迷惑的人，会把无常的当作常，把痛苦的当作快乐，把无我的当作有我，把不净的当作清净；用智慧觉悟到无常、苦、空、不净的道理，通达这些道理的人，就能脱离漫长的生死轮回和种种患难。’佛陀用这些教诲，告诉各位弟子，大家都共同接受并奉持，一心一意地奉行。 柰女见到佛陀
English
English version: At that time, among the assembly, four thousand people all attained the fruits of Sotapanna (stream-enterer, meaning 'one who has entered the stream' to Nirvana), Sakadagami (once-returner), Anagami (non-returner), and Arhat (one who is free from attachments). Countless people aroused the great Bodhi mind, and their minds did not retreat. Thereupon, the World Honored One rose from his seat and left his dwelling, and all the great assembly bowed their heads and departed. The Buddha and the assembly traveled to the Nairanjana (a woman's name) Grove Retreat. Nairanjana heard that the Buddha had come to her garden with a great and holy assembly, and her heart was filled with immeasurable joy. She immediately prepared her carriage and, with her servants, went to the garden to see the Buddha. Arriving, she descended from her precious chariot, like lightning descending from the clouds, and swiftly entered the garden, her attire and appearance like those of the goddess Lakshmi (goddess of fortune), surpassing even the celestial maidens. The devas (gods) in the garden could not help but turn their eyes to look at her. Seeing her thus, the Buddha knew that she was a messenger of Mara (demon), come to destroy the pure precepts, samadhi (meditation), wisdom, liberation, and the qualities of liberating knowledge and vision. He then addressed the shramanas (ascetics) in a Brahma-like voice, saying: 'Nairanjana has arrived. Each of you examine your own minds, each of you grasp the sword and bow of diligence, all of you prepare the arrows of wisdom, don the armor of samadhi, and ride the chariot of prohibitive precepts to battle against the defilements of the world. You should regard all that women possess as deceiving and deluding all beings, like coins plated with gold, with skin as thin as a fly's wing covering filth and impurity, with sinews and bones connected together, a collection of blood and flesh, with eye mucus, nasal mucus, and saliva, and bodies with sweat and grime if not washed and wiped clean. Contemplate and consider in this way, observe the body of a woman, in order to control the deluded and inverted desires. Carefully observe this bone structure, bound by sinews, coated with blood and flesh, covered with clothing, adorned with flowers and colors, just as a painter erects a wall, covers the foulness with mud, and paints it with colors. The body of a woman is also like this. You should carefully contemplate and understand this, and eliminate lustful thoughts. If you wish to study the Way, first tame your mind, then you can obtain peace. If you do not tame your mind first, it will be too late for regret. Evil conduct leads to delusion and confusion, like a runaway horse. When its life is about to end, its wishes will be contrary to its intentions, and it will never be liberated. Those who see beauty and whose minds follow delusion regard impermanence as permanence, suffering as happiness, no-self as self, and impurity as purity. Those who awaken to the wisdom of impermanence, suffering, emptiness, and impurity, and who understand these truths, will be liberated from the long journey of birth and death and all its hardships.' The Buddha taught these things, instructing his disciples, and they all received and upheld them, practicing them with one mind. Nairanjana saw the Buddha --------------------------------------------------------------------------------
Chinese
佛，如日出云，金光照耀，发清净意，五体投地，稽首佛足，却坐一面。佛告柰女：“女人情逸惑着五欲，汝能御心回屈诣佛所，乐妙法化，是汝最利。男子安重，尘劳垢薄，乐受法化，此不为奇。女人缠绵，尘劳罗网，盘旋周障，不识出要，一切世间，苦空无常，不可怙恃。强疾侵壮，老失颜色，死劫寿命，危侵安隐，欲离是患，专精受法，勤修奉行，乃免斯苦。女人怨憎，相遇甚恶，亦甚恋慕，恩爱之别。凡为女人，每不远离于此二事。是故女人，当勤奉法，可离怨会、恩爱离别，不复遭遇生老病死，众苦都灭。” 柰女闻佛若干妙化女人之秽，心怀惭愧，即起长跪，叉手白佛：“愿垂慈哀，与圣众俱，至舍受食。”佛即默受。 于是，柰女稽首而退，还归办具百味之食，甘脆精美，张施幡盖，床座綩綖，香汁洒地，烧香散花，长跪请佛：“日时已到，愿与圣众垂回临覆。”佛与弟子着衣持钵，至柰女家，花香伎乐，请佛入舍。各就坐位，手自斟酌，行水奉食，食讫澡漱。佛为广说布施福报、戒慎之果，天人快乐不得长久，危亡别离不可恃怙，唯四圣谛、八贤圣路，以获大安，永无忧患。心皆欢喜，疑除结解，得须陀洹。 众坐怀疑：“柰女前世有何功德，从树花生，端正姝好？” 贤 现代汉语译本 佛陀如同太阳从云中升起，金色的光芒照耀四方，他发起清净的意念，五体投地，顶礼佛足，然后退坐在一旁。佛陀告诉柰女（Naǐ nǚ，人名）: ‘女人容易被情欲迷惑，沉溺于五种欲望之中，你能控制自己的心，回转过来到我这里，喜欢微妙的佛法教化，这是你最大的利益。男子心性安稳厚重，尘世的烦恼相对较少，容易接受佛法教化，这并不稀奇。女人容易被世俗缠绕，身处尘世烦恼的罗网之中，盘旋纠缠，难以找到解脱的途径，不明白一切世间的事物，都是苦、空、无常的，不可依赖。强壮会被疾病侵蚀，年轻会因衰老而失去容颜，死亡会劫夺寿命，危险会侵袭安宁，想要脱离这些苦患，就要专心精进地接受佛法，勤奋地修行奉行，才能免除这些痛苦。女人之间容易产生怨恨和憎恶，相遇时非常恶劣，但也容易产生强烈的爱恋和羡慕，恩爱和离别交织。凡是女人，常常无法远离这两种情况。因此，女人应当勤奋地奉行佛法，可以脱离怨憎相会、恩爱离别的痛苦，不再遭遇生老病死，所有的痛苦都彻底灭除。’ 柰女听闻佛陀讲述的种种关于女人污秽不净的教化，心中感到惭愧，立即起身长跪，合掌对佛陀说：‘希望您能慈悲怜悯，与圣众一起，到我的住所接受供养。’佛陀默然应允。 于是，柰女顶礼佛陀后退下，回去准备各种美味佳肴，甘甜酥脆，精致美好，张挂幡旗宝盖，铺设床座和精美的垫子，用香水洒地，焚香散花，长跪着邀请佛陀：‘时间已经到了，希望您与圣众慈悲降临。’佛陀与弟子们穿好衣服，拿着钵，来到柰女的家，在花香和音乐的引导下，被请入室内。大家各自就座，柰女亲手斟酌饮料，端水奉食，用斋完毕后，佛陀为大家广泛地讲述布施的福报、戒律的善果，以及天人的快乐虽然美好却不能长久，危难和离别是不可依赖的，只有四圣谛（sì shèng dì，苦、集、灭、道）和八贤圣道（bā xián shèng dào，正见、正思惟、正语、正业、正命、正精进、正念、正定）才能获得真正的安宁，永远没有忧愁和苦难。大家听后，心中都充满欢喜，疑惑消除，烦恼解脱，证得了须陀洹（xū tuó huán，小乘初果）。 在座的人心生疑惑：‘柰女前世有什么功德，能够从树上的花中化生出来，而且如此端庄美丽？’