Chinese
尔时，世尊告僧护曰：“何者不应得？持戒不满足，出入不念，轻重不畏，如是之人，不应受供养。” 尔时，世尊即说偈言： “宁食大铁丸， 焦热如火焰， 破戒不应受， 得信檀越食。” 佛告诸善男子、善女人：“闻此偈者，若得信心，乐出家者，清净持戒，顶戴奉行。” 尔时，诸比丘白佛言：“世尊！如是等辈五百仙人，在过去世，于何法中，种诸善根？于何时中，修行道业？以何业缘，今得出家，烦恼漏尽，证阿罗汉果？如来遍知明达三世，知诸仙人所修善业，于大众中，即说本缘。” 佛告诸比丘：“此贤劫中，过去之世，迦叶佛时，人寿二万岁，有大长者，名曰恭意，财富巨亿。于孝行中，小违父母，惭愧忏悔，即诣佛所，出家修道，习学未久，作大法师。恭意比丘，说法化度五百弟子，入山林中阿练若处，修禅定业，心生欢喜，亦教弟子俱修禅定，造作禅珍觉杖法杖，法用成就。初中后夜，精勤不息，未得观慧，师徒相率，详发善愿，作如是言：‘我等今日，师徒相顺，于迦叶如来正法之中出家修道，持戒定慧业。以此善根，愿未来世，得值释迦，十号具足，天人中尊真实不虚，还遇和尚度我出 现代汉语译本： '常以三衣为满足， 以禅定智慧修身口意三业， 安乐自在地生活在山谷中。' 当时，世尊告诉僧护（Samgharaksa）说：'什么样的人不应该接受供养呢？就是那些持戒不圆满，出入不谨慎，对轻重戒律没有敬畏之心的人，这样的人不应该接受供养。' 当时，世尊就说了这首偈语： '宁愿吞食烧红的铁丸， 感受如火焰般的焦热， 破戒之人不应接受， 信徒所施舍的食物。' 佛告诉各位善男子、善女人：'听到这首偈语的人，如果生起信心，喜欢出家，就应该清净地持守戒律，恭敬地奉行。' 当时，各位比丘（bhiksu）禀告佛说：'世尊！像这些五百位仙人，在过去世中，在什么样的佛法中，种下各种善根？在什么时候，修行道业？因为什么样的业缘，现在能够出家，烦恼断尽，证得阿罗汉（arhat）果位？如来（tathagata）您遍知一切，明了通达过去、现在、未来三世，知道这些仙人所修的善业，请您在大众之中，宣说他们的本缘。' 佛告诉各位比丘：'在这个贤劫（bhadrakalpa）中，过去的时代，迦叶佛（Kasyapa Buddha）住世时，人们的寿命有两万岁。当时有一位大长者，名叫恭意（Gongyi），财富无数。因为在孝道上，稍微违背了父母的心意，感到惭愧忏悔，就前往佛所，出家修道。学习不久，就成为大法师。恭意比丘说法教化了五百位弟子，进入山林中的阿练若（aranya）处，修习禅定。内心生起欢喜，也教导弟子们一起修习禅定，制作禅杖和觉杖，法用圆满成就。他们日夜精勤不懈，虽然还没有得到观慧，师徒们一起发下殊胜的誓愿，这样说道：'我们今天，师徒互相顺从，在迦叶如来（Kasyapa tathagata）的正法之中出家修道，持戒、修定、修慧。凭借这些善根，愿我们在未来世，能够遇到释迦（Sakya），十号具足，是天人中最尊贵的，真实不虚，还能遇到和尚度我们出家。'
English
English version: 'Content with the three robes, Cultivating the three karmas with Samadhi and wisdom, Finding peace and joy in the mountain valleys.' At that time, the World Honored One (Bhagavan) said to Samgharaksa (僧护): 'Who should not receive offerings? Those who are not fully observant of the precepts, are not mindful in their comings and goings, and do not fear the weight of the precepts. Such people should not receive offerings.' At that time, the World Honored One spoke this verse: 'Rather eat large iron balls, Burning hot like flames, Those who break the precepts should not receive, The food of faithful donors.' The Buddha (Buddha) told all good men and good women: 'Those who hear this verse, if they develop faith and desire to renounce the household life, should purely uphold the precepts and respectfully practice them.' At that time, the bhiksus (比丘) said to the Buddha: 'World Honored One! These five hundred immortals, in the past, in what Dharma did they plant various good roots? At what time did they cultivate the path? By what karmic conditions are they now able to renounce the household life, exhaust their afflictions, and attain the fruit of Arhat (阿罗汉)? The Tathagata (如来) knows all, is clear and understands the three periods of time, and knows the good deeds cultivated by these immortals. Please, in the assembly, speak of their original causes.' The Buddha told the bhiksus: 'In this Bhadrakalpa (贤劫), in the past, during the time of Kasyapa Buddha (迦叶佛), when people's lifespan was twenty thousand years, there was a great householder named Gongyi (恭意), who had immense wealth. Because he slightly disobeyed his parents in filial conduct, he felt ashamed and repented. He then went to the Buddha and renounced the household life to cultivate the path. After studying for a short time, he became a great Dharma master. Bhiksu Gongyi taught and transformed five hundred disciples, who entered the aranya (阿练若) in the mountains to cultivate Samadhi. Their hearts were filled with joy, and they also taught their disciples to cultivate Samadhi together, making meditation staffs and awakening staffs, and their Dharma practice was accomplished. Day and night, they were diligent and unremitting. Although they had not yet attained insight, the teacher and disciples together made great vows, saying: 'Today, we, teacher and disciples, are in harmony, renouncing the household life and cultivating the path in the Proper Dharma of Kasyapa Tathagata (迦叶如来), upholding the precepts, cultivating Samadhi, and cultivating wisdom. By these good roots, may we in the future meet Sakya (释迦), complete with the ten titles, the most honored among gods and humans, truly and not falsely, and also meet the Upadhyaya (和尚) who will ordain us.' -------------------------------------------------------------------------------- 家，漏尽得道。’”
Chinese
尔时复告诸大比丘：“尔时，恭意长者岂异人乎？即僧护比丘是；五百弟子，岂异人乎？今五百仙人是。因过去世迦叶佛时，所种诸善根，因发愿故，今得正信，还值和上，正信出家，漏尽得道。” 尔时，世尊于大众中，说因缘已，时四部众，欢喜奉行。 浴室及六寺， 二地总三𤬪， 两瓶涌肉泉， 一瓮刀劓鼻， 斫舌水中立， 立刺肉厅橛， 驼马白象驴， 羝羊双肉台， 肉房二绳床， 肉称及拘执， 床壁肉绳索， 厕井两台座， 稚二句修山， 两肉须曼柱， 花果一肉树， 一树三肉柱， 两双十四树， 两僧两沙弥， 合有五十六。 说法本因缘， 佛因僧护说。 佛说因缘僧护经(僧护所见与世尊答事有不同，本同难改) 现代汉语译本： ‘在家，断尽烦恼，证得阿罗汉果。’ 这时，佛陀又告诉各位大比丘：‘当时的恭意长者难道是别人吗？就是现在的僧护比丘；那五百位弟子，难道是别人吗？就是现在的五百位仙人。因为过去世迦叶佛（Kasyapa Buddha）时，所种下的各种善根，因为发愿的缘故，现在得以生起正信，再次遇到和尚，以正信之心出家，断尽烦恼，证得阿罗汉果。’ 这时，世尊在大众之中，说完因缘之后，当时的四部大众，欢喜地信受奉行。 浴室及六寺，二地总三𤬪， 两瓶涌肉泉，一瓮刀劓鼻， 斫舌水中立，立刺肉厅橛， 驼马白象驴，羝羊双肉台， 肉房二绳床，肉称及拘执， 床壁肉绳索，厕井两台座， 稚二句修山，两肉须曼柱， 花果一肉树，一树三肉柱， 两双十四树，两僧两沙弥， 合有五十六。说法本因缘， 佛因僧护说。 《佛说因缘僧护经》（僧护所见与世尊答事有不同，本同难改）
English
English version: ‘At home, having exhausted all outflows, he attained the state of Arhat.’ At that time, the Buddha further told the great Bhikshus: ‘Was the elder Gonyi (Gonyi, name of an elder) someone different? He is none other than the Bhikshu Sangharakshita (Sangharakshita, name of a Bhikshu) now; were the five hundred disciples someone different? They are the five hundred hermits now. Because of the various good roots planted in the past during the time of Kasyapa Buddha (Kasyapa Buddha, name of a past Buddha), and because of their vows, they now attain right faith, encounter their preceptor again, leave home with right faith, exhaust all outflows, and attain the state of Arhat.’ At that time, after the World-Honored One (世尊) explained the causes and conditions to the assembly, the fourfold assembly (四部众) joyfully accepted and practiced it. A bathhouse and six temples, two lands, a total of three... Two bottles gushing with springs of flesh, one jar with a nose cut off by a knife, A tongue being cut off, standing in water, standing impaled on a meat hall's stake, Camels, horses, white elephants, donkeys, rams, double platforms of flesh, A meat room, two rope beds, a meat scale and restraints, Bed walls, meat ropes, a toilet well, two platforms, Immature two-line cultivated mountain, two flesh Suman columns, Flowers and fruits, one flesh tree, one tree with three flesh pillars, Two pairs of fourteen trees, two monks, two novices, A total of fifty-six. The fundamental causes and conditions of the Dharma teaching, The Buddha spoke because of Sangharakshita. The Sutra of Causes and Conditions Spoken by the Buddha about Sangharakshita (There are differences between what Sangharakshita saw and what the World-Honored One answered, the original is the same but difficult to change) --------------------------------------------------------------------------------