Chinese
不食一切之物，国邑聚落，一切人众，咸悉闻知（沙门瞿昙！苦行修行，一切不食，身体羸瘦）。今时或谓，有苦行仙圣，身出威光，助佐滋益。彼彼人众，岂非以我为妄语邪？故我怖彼妄语，厌谤仙圣之言，止而不受。’ “舍利子！我时作是念已，乃渐增广随用食之，或绿豆汁、或黄豆汁、或赤豆汁，以资其命。如是渐次随用食故，身力势分渐渐而生。力势生已先诣龙河，次泥连河，到已徐缓沐浴其身，洁净清凉。渐次行至一聚落中，有一女人，名曰善生，即以乳糜而奉于我。我既食已，乃诣邪嚩悉迦仙人住处，求吉祥草，得已执持，渐次往诣大菩提树，到已右绕其树三匝，于彼树下，内外周布吉祥之草，而为其座。 “舍利子！我时于上结加趺坐，端身正念，离诸欲染不善之法，有寻有伺，离生喜乐，证初禅定。次当止息寻伺，内心清净，住一境性，无寻无伺，定生喜乐，证二禅定。次当离于喜贪住舍念行，如实正知，身受妙乐，如圣所观，舍念之行，离喜妙乐，证三禅定。次当苦乐，悉断如先，所起悦意恼意，而悉离着，不苦不乐，舍念清净，证四禅定。 “舍利子！我时次第，住三摩呬多心，清净洁白，离随烦恼软品之业，安住不动，于初夜分，如实证得，天眼智明，心善开晓。舍利子 现代汉语译本： ‘我不吃任何东西，所有城镇乡村的人都知道（沙门瞿昙（释迦牟尼佛出家后的称谓）！苦行修行，什么都不吃，身体非常瘦弱）。现在如果我说，有苦行修行的仙人和圣人，身上发出威光，帮助我滋养身体。那些人岂不是会认为我在说谎吗？所以我害怕他们说我妄语，厌恶诽谤仙人和圣人的言论，因此停止了这种说法。’ ‘舍利子（佛陀十大弟子之一，以智慧著称）！我当时这样想之后，就开始逐渐增加食物的摄入，或者喝绿豆汁、或者喝黄豆汁、或者喝赤豆汁，来维持生命。像这样逐渐增加食物的摄入，身体的力量也渐渐恢复。力量恢复后，我先去龙河，然后去泥连河，到达后慢慢地沐浴身体，使身体洁净清凉。然后逐渐走到一个村落中，有一个女人，名叫善生，就用乳糜供养我。我吃完乳糜后，就去邪嚩悉迦仙人居住的地方，请求得到吉祥草，得到后拿着吉祥草，逐渐前往大菩提树。到达后，右绕菩提树三圈，在树下，将吉祥草铺在内外四周，作为我的座位。 ‘舍利子！我当时就在座位上结跏趺坐，端正身体，集中意念，远离各种欲望和不善的念头，有寻有伺（禅定中的初步思维活动），因远离（恶念）而产生喜悦和快乐，证得了初禅定。然后停止寻和伺，内心清净，保持专注，没有寻也没有伺，由禅定而产生喜悦和快乐，证得了二禅定。然后离开喜悦的贪恋，安住在舍（不执着）和正念中，如实地觉知，身体感受到微妙的快乐，如圣者所观察的那样，舍弃喜悦的微妙快乐，证得了三禅定。然后将苦和乐完全断除，像先前一样，对于所产生的悦意和恼意，都完全不执着，既不感到苦也不感到乐，保持舍念的清净，证得了四禅定。 ‘舍利子！我当时次第进入三摩呬多（专注）的心境，内心清净洁白，远离各种细微的烦恼，安住不动摇，在初夜时分，如实地证得了天眼智明（能见众生生死及未来世的智慧），内心完全开悟。舍利子！’
English
English version: 'Not eating anything at all, all the people in the towns and villages know (the Shramana Gautama (a term for Shakyamuni Buddha after he renounced the world)! Practicing asceticism, eating nothing, his body is extremely emaciated). Now, if I were to say that there are ascetic sages and saints who emit a radiant light from their bodies, helping to nourish me, wouldn't those people think I was lying? Therefore, I fear their accusations of falsehood, and I detest the slanderous words against sages and saints, so I stopped saying that.' 'Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! After thinking this way, I gradually increased my intake of food, drinking either green bean juice, or yellow bean juice, or red bean juice, to sustain my life. As I gradually increased my food intake, my physical strength gradually returned. Once my strength had returned, I first went to the Dragon River, then to the Nairanjana River, and upon arriving, I slowly bathed my body, making it clean and cool. Then I gradually walked to a village, where a woman named Sujata offered me milk porridge. After eating the milk porridge, I went to the place where the ascetic Syavastika lived, seeking auspicious grass. Having obtained it, I held it and gradually went to the Great Bodhi Tree. Upon arriving, I circumambulated the tree three times to the right, and under the tree, I spread the auspicious grass all around, both inside and outside, as my seat.' 'Shariputra! At that time, I sat in the lotus position on the seat, straightening my body, concentrating my mind, and separating myself from all desires and unwholesome thoughts. With initial and sustained application of thought (preliminary mental activities in meditation), I experienced joy and happiness born of detachment (from evil thoughts), and attained the first dhyana (meditative state). Then I stopped the initial and sustained application of thought, my mind became pure, remaining in a state of one-pointedness, without initial or sustained application of thought, joy and happiness born of meditation arose, and I attained the second dhyana. Then I abandoned the craving for joy, dwelling in equanimity and mindfulness, truly knowing, my body experienced subtle pleasure, as observed by the sages, abandoning the subtle pleasure of joy, and I attained the third dhyana. Then I completely cut off suffering and pleasure, as before, and I completely detached myself from pleasant and unpleasant feelings, experiencing neither suffering nor pleasure, maintaining purity of equanimity, and I attained the fourth dhyana.' 'Shariputra! At that time, I gradually entered a state of Samahita (concentration), my mind pure and white, free from subtle defilements, dwelling steadfastly and immovably. In the first watch of the night, I truly attained the wisdom of the divine eye (the ability to see the death and rebirth of beings and future lives), and my mind was fully enlightened. Shariputra!' --------------------------------------------------------------------------------
Chinese
！我所证得，天眼清净，过于人眼，观见世间一切有情，生灭、好丑、若贵、若贱，随业所受皆如实知。若诸有情，于身口意，造不善业，毁谤贤圣，起于邪见，由彼积集邪见业故，身坏命终，堕在恶趣，生地狱中。若诸有情，于身口意，造众善业，不谤贤圣，起于正见，由彼积集正见业故，身坏命终，生于善趣天界之中。我于如是等事，以净天眼，而悉知见。 “又舍利子！我时次第，住三摩呬多心，清净洁白，离随烦恼软品之业，安住不动，于中夜分，如实证得，宿命智明，心善开晓。舍利子！我所证得，宿命之智，能知过去种种之事，所谓：一生二生、三四五生，若十、二十，乃至百生、千生、百千生，无数百千生。如是无数生中，若成若坏成坏劫事，昔如是姓；如是名字；如是种族；如是色相；如是饮食；如是寿量、苦乐等事；此灭彼生，彼灭此生。如是无数种事，我以宿命智力，如实思念。 “又舍利子！我时次第住三摩呬多心，清净洁白，离随烦恼软品之业，安住不动，于后夜分，如实证得，漏尽智明，心善开晓。次第于其明星现时，吉祥欢喜，人中大龙、人中师子、人中大仙、人中勇猛、人中众色莲华、人中白莲华、人中最上、人中无上善调御者、人中调御士，于一切处，知所应知，得所 现代汉语译本：我所证得的天眼清净，胜过常人肉眼，能观见世间一切有情众生的生灭、美丑、尊贵、卑贱，以及他们随各自业力所受的果报，都能如实知晓。如果这些有情众生，在身、口、意方面，造作不善之业，诋毁贤圣之人，生起邪恶的见解，由于他们积聚了这些邪见之业，身死命终之后，就会堕入恶趣，生在地狱之中。如果这些有情众生，在身、口、意方面，造作各种善业，不诋毁贤圣之人，生起正当的见解，由于他们积聚了这些正见之业，身死命终之后，就会生于善趣的天界之中。对于这些事情，我都能以清净的天眼，完全知晓并看见。 ‘又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！我当时次第安住于三摩呬多（samāhita，专注、入定）之心，内心清净洁白，远离了随烦恼中较轻微的业障，安住不动摇。在半夜时分，我如实证得了宿命智明（pūrva-nivāsānusmṛti-jñāna，回忆前世的智慧），内心得到了很好的开悟。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！我所证得的宿命之智，能够知晓过去种种的事情，比如：一生、二生、三生、四生、五生，乃至十生、二十生，甚至百生、千生、百千生，无数百千生。在这样无数的生命中，经历过成劫和坏劫，以及成坏劫的事情。我知道过去众生的姓氏，过去众生的名字，过去众生的种族，过去众生的容貌，过去众生的饮食，过去众生的寿命长短，以及他们所经历的苦乐等事。我知道此有情死亡后生于何处，彼有情死亡后又生于何处。像这样无数的事情，我都能以宿命智的力量，如实地忆念起来。 ‘又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！我当时次第安住于三摩呬多（samāhita，专注、入定）之心，内心清净洁白，远离了随烦恼中较轻微的业障，安住不动摇。在后半夜时分，我如实证得了漏尽智明（āsravakṣaya-jñāna，断尽烦恼的智慧），内心得到了很好的开悟。次第在明星出现的时候，我感到吉祥欢喜。我是人中之龙，人中之狮子，人中之大仙，人中之勇猛者，人中之各种颜色的莲花，人中之白莲花，人中最上者，人中无上善于调御者，人中调御士，在一切地方，知道应该知道的事情，得到应该得到的。
English
English version: 'With the divine eye that I have attained, which is pure and surpasses human eyes, I see all sentient beings in the world, their birth and death, their beauty and ugliness, their nobility and lowliness, and I know in truth how they receive according to their karma. If these sentient beings create unwholesome karma in body, speech, and mind, slander the virtuous and noble, and hold wrong views, because of the accumulation of these wrong views, after their bodies break and their lives end, they fall into evil destinies and are born in hell. If these sentient beings create wholesome karma in body, speech, and mind, do not slander the virtuous and noble, and hold right views, because of the accumulation of these right views, after their bodies break and their lives end, they are born in good destinies and in the heavens. I know and see all these things with my pure divine eye.' 'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! At that time, I gradually dwelt in a samāhita (concentration, meditative absorption) mind, pure and white, free from the subtle defilements of the secondary afflictions, abiding steadfastly. In the middle of the night, I truly attained the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna, the wisdom of remembering past existences), and my mind was well-enlightened. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The knowledge of past lives that I have attained enables me to know various past events, such as one life, two lives, three, four, five lives, or ten, twenty, even a hundred, a thousand, a hundred thousand lives, countless hundreds of thousands of lives. In these countless lives, I know the events of the formation and destruction of kalpas, and the kalpas of formation and destruction. I know the past beings' names, their clans, their appearances, their food, their lifespans, their experiences of suffering and joy, and how they died here and were born there, and died there and were born here. I can truly recall countless such events with the power of my knowledge of past lives.' 'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! At that time, I gradually dwelt in a samāhita (concentration, meditative absorption) mind, pure and white, free from the subtle defilements of the secondary afflictions, abiding steadfastly. In the later part of the night, I truly attained the knowledge of the extinction of outflows (āsravakṣaya-jñāna, the wisdom of the exhaustion of defilements), and my mind was well-enlightened. Gradually, as the morning star appeared, I felt auspicious joy. I am a dragon among humans, a lion among humans, a great immortal among humans, a courageous one among humans, a lotus flower of various colors among humans, a white lotus flower among humans, the most supreme among humans, the unsurpassed tamer among humans, a trainer of humans, knowing what should be known in all places, and attaining what should be attained.' --------------------------------------------------------------------------------
Chinese
应得，觉所应觉，证所应证。如是一切，于刹那间，起相应心，以如实智，成正觉道。 “复次舍利子！我知世间有沙门、婆罗门，作如是言：‘若人幼少，颜貌光泽，顶发黝润，志气壮盛，心力具全。年正二十，或过二十，是人能于正慧，随转修行。若复有人，年寿耆耄，心力衰微，将欲谢世，是人不能于其正慧随转修行。’舍利子！我今耆耄，年将八十，俯期谢世。譬如朽故车轮，以杂绳索，而用系缚，强使运转，我亦如是！舍利子！汝可周行，从国至国，从邑至邑，观察诸有声闻弟子，于如来身及神通力胜慧辩才。此之五事，皆悉减少。舍利子！若人顶以火盆，从国至国、从邑至邑，如是周行，未足为难；若于胜慧辩才，不令减少，是则为难。 “又舍利子！若或有人，虽遇如来大师出世，于苦法、乐法、非苦乐法，悉以净心宣说正语，是人返以为妄失法。舍利子！不应以佛正语为妄失法。何以故？如来大师出现世间，于苦乐法、非苦乐法，悉以净心，宣说正语，是无妄失法。 “舍利子！如贤劫中，有四如来，出现世间。如是四佛声闻弟子，次第至今寿命百岁，彼彼所有念行慧寿，皆悉具足。譬如力士持挽硬弓端直而射，悉获中的。舍利子！前三如来声闻弟子，亦复如是。念行慧寿，皆悉 现代汉语译本： 应当获得的，觉悟所应当觉悟的，证得所应当证得的。像这样的一切，在刹那之间，生起相应的清净心，以真实的智慧，成就证悟正道的果实。 ‘再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！我知道世间有一些沙门（Śrāmaṇa，指佛教出家修行者）、婆罗门（Brāhmaṇa，指古印度教的祭司），他们这样说：‘如果一个人年幼，容貌光彩照人，头发乌黑润泽，志气旺盛，心力完全具备，年龄刚满二十岁，或者超过二十岁，这个人就能在正确的智慧上，随顺修行。如果有人年老体衰，心力衰弱，将要去世，这个人就不能在正确的智慧上随顺修行。’舍利子！我现在年老体衰，年近八十，即将去世。譬如一个腐朽破旧的车轮，用各种绳索捆绑，勉强使它运转，我也像这样！舍利子！你可以四处游历，从一个国家到另一个国家，从一个城镇到另一个城镇，观察那些声闻弟子（Śrāvaka，听闻佛陀教法的弟子），在如来的身体、神通力、殊胜的智慧和辩才这五个方面，是否都减少了。舍利子！如果有人头顶着火盆，从一个国家到另一个国家、从一个城镇到另一个城镇，这样四处游历，还算不上困难；如果在殊胜的智慧和辩才上，不使其减少，那才是困难。 ‘还有，舍利子！如果有人，即使遇到如来大师出世，对于苦法、乐法、非苦非乐法，都用清净的心宣说正确的言语，这个人反而认为那是虚妄而失去正法。舍利子！不应该认为佛陀的正确言语是虚妄而失去正法。为什么呢？如来大师出现在世间，对于苦法、乐法、非苦非乐法，都用清净的心，宣说正确的言语，这是没有虚妄而不会失去正法的。 ‘舍利子！比如贤劫（Bhadrakalpa，佛教宇宙观中的一个时期）中，有四位如来（Tathāgata，佛的称号之一，意为‘如实而来者’），出现在世间。这四位佛陀的声闻弟子，依次到现在寿命达到一百岁，他们所有的念、行、慧、寿命，都完全具备。譬如一个力士拿着硬弓，端正地射箭，都能射中目标。舍利子！前三位如来的声闻弟子，也是这样。念、行、慧、寿命，都完全具备。