Chinese
复更前进，见肉犍稚，火烧苦声，亦不异前。 复更前进，见肉胡岐支，胡名拘修罗，猛火烧身，受苦如前。 复更前进，见一肉拘修罗，受苦如前。 复更前进，见大肉山，猛火烧烂，振动号吼，苦不异前。 复更前进，见须曼那华树，火烧受苦，亦不异前。 复更前进，更见须曼那华树，火烧出声，亦不异前。 复更前进，见肉华树，火烧出声，苦不异前。 复更前进，见肉果树，火烧苦声，亦不异前。 复更前进，更见一树，火烧受苦，亦不异前。 复更前进，见一肉柱，火烧受苦，亦不异前。 复更前进，更见一肉柱，狱卒斧斫，受苦如前。 复更前进，见一肉柱，火烧受苦，亦不异前。 复更前进，见十四肉树，火烧受苦，亦不异前。 复更前进，见二比丘以棒相打，头破脑裂，脓血流出，消已还生，终而复始，苦不休息。 僧护比丘小更前进，见二沙弥，眠卧相抱，猛火烧身，苦不休息。僧护比丘见已惊怖，问沙弥言：“汝是何人，受如是苦？”沙弥答言：“阎浮提人，受性难信。汝到世尊所，便可问佛。”见已惊怖。 复更进路，遥见林树，荣茂可乐，往趣入林，见五百仙人，游止 现代汉语译本 也不异于之前所见。 再次前进，看见肉犍稚（一个专有名词，具体含义未知），被火烧灼发出痛苦的声音，也和之前所见一样。 再次前进，看见肉胡岐支（一个专有名词，具体含义未知），胡名拘修罗（一个专有名词，意为阿修罗），猛火焚烧身体，所受痛苦和之前一样。 再次前进，看见一个肉拘修罗（一个专有名词，意为阿修罗），所受痛苦和之前一样。 再次前进，看见一座巨大的肉山，被猛火烧烂，震动号叫，痛苦和之前一样。 再次前进，看见须曼那华树（一种树名，具体含义未知），被火烧灼受苦，也和之前所见一样。 再次前进，又看见须曼那华树（一种树名，具体含义未知），被火烧灼发出声音，也和之前所见一样。 再次前进，看见肉华树（一种树名，具体含义未知），被火烧灼发出声音，痛苦和之前一样。 再次前进，看见肉果树（一种树名，具体含义未知），被火烧灼发出痛苦的声音，也和之前所见一样。 再次前进，又看见一棵树，被火烧灼受苦，也和之前所见一样。 再次前进，看见一根肉柱，被火烧灼受苦，也和之前所见一样。 再次前进，又看见一根肉柱，被狱卒用斧头砍斫，所受痛苦和之前一样。 再次前进，看见一根肉柱，被火烧灼受苦，也和之前所见一样。 再次前进，看见十四棵肉树，被火烧灼受苦，也和之前所见一样。 再次前进，看见两位比丘用棍棒互相殴打，头破脑裂，脓血流出，消散之后又重新长出，始终如此，痛苦没有停止。 僧护比丘稍微向前走了一点，看见两位沙弥，互相拥抱而眠，被猛火烧身，痛苦没有停止。僧护比丘看见之后感到惊恐，问沙弥说：‘你们是什么人，遭受这样的痛苦？’沙弥回答说：‘是阎浮提（ Jambudvipa，佛教传说中的人所居住的世界）的人，难以相信教诲。你到世尊（指释迦牟尼佛）那里，就可以问佛陀。’（僧护比丘）看见之后感到惊恐。 再次前进，远远看见一片林木，繁荣茂盛，令人喜爱，便前往进入林中，看见五百位仙人，在那里游玩止息。
English
English version It was no different from before. Advancing further, he saw a 'Rou Jian Zhi' (肉犍稚, a proper noun, meaning unknown), suffering from the burning fire and crying out in pain, just like before. Advancing further, he saw a 'Rou Hu Qi Zhi' (肉胡岐支, a proper noun, meaning unknown), also known as 'Ju Xiu Luo' (拘修罗, a proper noun, meaning Asura), his body burned by fierce fire, suffering as before. Advancing further, he saw a 'Rou Ju Xiu Luo' (肉拘修罗, a proper noun, meaning Asura), suffering as before. Advancing further, he saw a great mountain of flesh, burned and rotten by fierce fire, shaking and roaring, the suffering no different from before. Advancing further, he saw a 'Su Man Na Hua' tree (须曼那华树, a type of tree, meaning unknown), suffering from the burning fire, also no different from before. Advancing further, he saw another 'Su Man Na Hua' tree (须曼那华树, a type of tree, meaning unknown), burned by fire and emitting sounds, also no different from before. Advancing further, he saw a 'Rou Hua' tree (肉华树, a type of tree, meaning unknown), burned by fire and emitting sounds, the suffering no different from before. Advancing further, he saw a 'Rou Guo' tree (肉果树, a type of tree, meaning unknown), burned by fire and crying out in pain, also no different from before. Advancing further, he saw another tree, suffering from the burning fire, also no different from before. Advancing further, he saw a pillar of flesh, suffering from the burning fire, also no different from before. Advancing further, he saw another pillar of flesh, being chopped by the axe of a prison guard, suffering as before. Advancing further, he saw a pillar of flesh, suffering from the burning fire, also no different from before. Advancing further, he saw fourteen trees of flesh, suffering from the burning fire, also no different from before. Advancing further, he saw two Bhikkhus (比丘, Buddhist monks) hitting each other with sticks, their heads broken and brains split open, pus and blood flowing out, disappearing and then regenerating, endlessly repeating, the suffering without rest. Bhikkhu (比丘, Buddhist monk) Samgharaksha (僧护) advanced a little further and saw two Shramanas (沙弥, novice monks), sleeping and embracing each other, their bodies burned by fierce fire, the suffering without rest. Bhikkhu (比丘, Buddhist monk) Samgharaksha (僧护), seeing this, was frightened and asked the Shramanas (沙弥, novice monks), 'Who are you, suffering such pain?' The Shramanas (沙弥, novice monks) replied, 'We are people from Jambudvipa (阎浮提, the world inhabited by humans in Buddhist cosmology), difficult to believe in the teachings. When you reach the World-Honored One (世尊, referring to Shakyamuni Buddha), you can ask the Buddha.' Having seen this, he was frightened. Advancing further, he saw from afar a forest of trees, flourishing and delightful, and went towards it, entering the forest, and saw five hundred Immortals, wandering and resting there. --------------------------------------------------------------------------------
Chinese
林间。仙人见僧护比丘，驰散避去，共相谓言：“释迦弟子污我等园。” 僧护比丘从仙人借树，寄止一宿，明当早去。仙人众中，第一上座有大慈悲，敕诸小仙：“借沙门树。”僧护比丘即得一树，于其树下，敷尼师檀，加趺而坐。于初夜中，伏灭五盖；中夜眠息；后夜端坐，高声作呗。时诸仙人闻作呗声，悟解性空，证不还果，见法欢喜，诣沙门所，头面作礼，请祈沙门，受三归依，于佛法中求欲出家。尔时，僧护比丘即度仙人，如法出家，教修禅法，不久得定，证罗汉果，如栴檀栴檀围绕，得道比丘贤圣为众。 尔时，僧护比丘与诸弟子俱，共诣舍卫国中祇桓精舍，到于佛所，头面礼足却坐一面。尔时，世尊慰劳诸比丘：“汝等行路，不疲苦耶？乞食易得不？” 尔时，僧护比丘白佛言：“世尊！我等行路不大疲苦，乞食易得，不生劳勤，得见世尊。” 尔时，世尊为诸大众而说法要。 尔时，僧护比丘于世尊前，在大众中高声唱说己先所见地狱因缘：“唯愿世尊，为我说本因缘。” 佛告僧护：“汝先所见比丘、浴室，此非比丘，亦非浴室，是地狱人。此诸罪人，迦叶佛时，是出家比丘，不依戒律，顺己愚情，以僧浴具及诸器物，随意而用；持律比丘常教轨则，不顺其 现代汉语译本：林间，仙人们看见僧护比丘，便四散逃避，互相说道：‘释迦（Śākyamuni）的弟子玷污了我们的园林。’ 僧护比丘向仙人们借树，打算寄宿一晚，第二天一早就离开。仙人众中，地位最高、最有慈悲心的上座，命令众小仙：‘把树借给这位沙门（Śrāmaṇa）。’僧护比丘因此得到一棵树，在树下铺开尼师檀（Niṣīdana，坐具），跏趺而坐。初夜时分，他降伏并灭除了五盖（五种障碍修行的烦恼）；中夜休息睡眠；后夜端正坐好，高声唱诵赞呗。当时，众仙人听到唱呗的声音，领悟到诸法性空的道理，证得了不还果（Anāgāmin，三果阿罗汉），见到佛法非常欢喜，来到沙门处，顶礼沙门的足，请求沙门接受他们的三归依（皈依佛、法、僧），想在佛法中出家。当时，僧护比丘就为这些仙人剃度出家，如法地教导他们修习禅定，不久他们就得到了禅定，证得了阿罗汉果（Arhat），就像栴檀（Candana，檀香）被栴檀围绕一样，得道的比丘贤圣成为了大众。 当时，僧护比丘和他的弟子们一起，前往舍卫国（Śrāvastī）的祇桓精舍（Jetavana Vihāra），到达佛陀处，顶礼佛足后退坐在一旁。当时，世尊慰问众比丘：‘你们一路行走，感到疲惫吗？乞食容易得到吗？’ 当时，僧护比丘对佛陀说：‘世尊！我们一路行走并不感到太疲惫，乞食也很容易得到，没有感到劳累，并且能够见到世尊。’ 当时，世尊为大众宣说了佛法的要义。 当时，僧护比丘在世尊面前，在大众之中高声讲述了自己先前所见的地狱因缘：‘唯愿世尊，为我说说这其中的本因缘。’ 佛陀告诉僧护：‘你先前所见的比丘、浴室，那不是比丘，也不是浴室，而是地狱中的罪人。这些罪人，在迦叶佛（Kāśyapa Buddha）时期，是出家的比丘，不遵守戒律，顺从自己的愚痴之情，把僧团的浴室用具以及各种器物，随意使用；持戒的比丘常常教导他们规矩法则，他们却不听从。’
English
English version: In the forest, the immortals, upon seeing the Bhikṣu Saṃgharakṣita (Saṃgharakṣita, a monk's name), scattered and fled, saying to each other, 'The disciple of Śākyamuni (Śākyamuni) has defiled our garden.' The Bhikṣu Saṃgharakṣita asked the immortals to borrow a tree, intending to stay for one night and leave early the next morning. Among the immortals, the most senior and compassionate elder instructed the lesser immortals, 'Lend the Śrāmaṇa (Śrāmaṇa, a wandering ascetic) a tree.' Thus, the Bhikṣu Saṃgharakṣita obtained a tree, spread his Niṣīdana (Niṣīdana, a sitting cloth) beneath it, and sat in the lotus position. During the first watch of the night, he subdued and extinguished the five hindrances (five mental obstacles to enlightenment); during the middle watch, he rested and slept; and during the last watch, he sat upright and chanted aloud. At that time, the immortals, hearing the chanting, awakened to the emptiness of all phenomena, attained the fruit of Anāgāmin (Anāgāmin, a non-returner, the third stage of enlightenment), rejoiced in the Dharma, approached the Śrāmaṇa, prostrated themselves at his feet, and requested him to accept their three refuges (Buddha, Dharma, and Saṃgha), seeking to renounce the world and enter the Buddhist order. Thereupon, the Bhikṣu Saṃgharakṣita ordained the immortals, taught them the practice of meditation according to the Dharma, and before long, they attained samādhi (meditative absorption) and realized the fruit of Arhat (Arhat, a liberated being), like Candana (Candana, sandalwood) surrounded by Candana, the virtuous and noble Bhikṣus became a community. At that time, the Bhikṣu Saṃgharakṣita, together with his disciples, went to the Jetavana Vihāra (Jetavana Vihāra, a monastery) in Śrāvastī (Śrāvastī, a city in ancient India), arrived at the Buddha's place, prostrated themselves at his feet, and sat to one side. Then, the World-Honored One inquired of the Bhikṣus, 'Have you not been weary on your journey? Was it easy to obtain alms?' At that time, the Bhikṣu Saṃgharakṣita said to the Buddha, 'World-Honored One! We have not been greatly weary on our journey, it was easy to obtain alms, we did not experience hardship, and we were able to see the World-Honored One.' At that time, the World-Honored One expounded the essential teachings of the Dharma to the assembly. At that time, the Bhikṣu Saṃgharakṣita, in the presence of the World-Honored One, loudly recounted among the assembly the karmic causes and conditions of the hells he had previously seen, saying, 'I beseech the World-Honored One to explain to me the original causes and conditions of this.' The Buddha said to Saṃgharakṣita, 'The Bhikṣus and the bathhouse that you saw were not Bhikṣus or a bathhouse, but beings in hell. These sinners, in the time of the Buddha Kāśyapa (Kāśyapa Buddha), were ordained Bhikṣus who did not abide by the precepts and followed their own foolish desires, using the Saṃgha's bathing equipment and various utensils as they pleased; the Bhikṣus who upheld the precepts often taught them the rules and regulations, but they did not obey.' --------------------------------------------------------------------------------
Chinese
教。从迦叶佛涅槃以来，受地狱苦，至今不息。” 佛告僧护：“汝初见寺者，非是僧寺，亦非比丘，是地狱人。迦叶佛时，是出家人，五德不成，四方僧物，不打犍稚，众默共用，以是因缘，受火床苦。从迦叶佛涅槃以来，受地狱苦，至今不息。 “汝见第二寺者，亦非僧寺，复非比丘，是地狱人。迦叶佛时，是出家人，五德不具，诸檀越等，造作寺庙，四事丰足。檀越初心，造寺之时，要打犍稚，作旷济意。是诸比丘，不打犍稚，默然受用，客比丘来，不得饮食，还空钵出。以是因缘，受火床苦，迭相抓捶，筋肉消尽，骨如焦炷。从迦叶佛涅槃以来，受如是苦，至今不息。 “汝见第三寺者，非是僧寺，亦非比丘，是地狱人。迦叶佛时，是出家人，懈怠比丘，多人共住，共相谓言：‘我等今者，可共请一持律比丘，共作法事，可得如法。’即时推觅，得一净行比丘，共住食宿。此净行比丘，复更推觅同行比丘。时净行人，转转增多，即便追逐，令出寺外。时破戒人，于夜分中，以火烧寺，灭诸比丘。以是因缘，手捉铁锤，互相摧灭。从迦叶佛涅槃以来，受大苦恼，至今不息。 “汝见第四寺者，非是僧寺，亦非比丘，是地狱人。迦叶佛时，是出家人，常住寺中，有诸檀越，施脂肉来，应 现代汉语译本：佛说：‘从迦叶佛（Kasyapa Buddha）涅槃以来，他们就一直遭受地狱的痛苦，至今没有停止。’ 佛告诉僧护（Samgharakshita）：‘你最初看到的寺庙，不是僧人的寺庙，也不是比丘（bhiksu），而是地狱中的人。在迦叶佛时期，他们是出家人，但五德不具备，四方僧众的财物，不敲犍稚（ghanta，钟），大家默默地共同使用，因为这个因缘，遭受火床的痛苦。从迦叶佛涅槃以来，他们就一直遭受地狱的痛苦，至今没有停止。 你看到的第二个寺庙，也不是僧人的寺庙，也不是比丘，而是地狱中的人。在迦叶佛时期，他们是出家人，五德不具备，各位檀越（danapati，施主）等，建造寺庙，四事供养丰足。檀越最初发心，建造寺庙的时候，要敲犍稚，怀着广为救济的心意。这些比丘，不敲犍稚，默默地受用，客比丘来了，得不到饮食，空着钵离开。因为这个因缘，遭受火床的痛苦，互相抓挠捶打，筋肉消尽，骨头像烧焦的蜡烛。从迦叶佛涅槃以来，他们就一直遭受这样的痛苦，至今没有停止。 你看到的第三个寺庙，不是僧人的寺庙，也不是比丘，而是地狱中的人。在迦叶佛时期，他们是出家人，懈怠的比丘，很多人共同居住，互相说道：‘我们现在，可以共同请一位持律的比丘，共同做法事，可以得到如法。’立刻寻找，找到一位净行的比丘，共同居住饮食。这位净行比丘，又寻找同行的比丘。当时净行的人，越来越多，就追赶驱逐，让他们离开寺庙。当时破戒的人，在夜里，用火烧寺庙，消灭各位比丘。因为这个因缘，他们手拿铁锤，互相摧毁消灭。从迦叶佛涅槃以来，他们就一直遭受巨大的苦恼，至今没有停止。 你看到的第四个寺庙，不是僧人的寺庙，也不是比丘，而是地狱中的人。在迦叶佛时期，他们是出家人，常住在寺庙中，有各位檀越，施舍油脂肉类来，应该