Chinese
大正藏第 23 册 No. 1444 根本说一切有部毗奈耶出家事 No. 1444 根本说一切有部毗奈耶出家事卷第一 大唐三藏义净奉 制译 总摄颂曰： 舍利子出家、 并外道二人、 及驱乌少儿、 阿罗汉病女。 别摄颂曰： 舍利子出家， 许受近圆法； 调伏谓小军， 外道并五种。 尔时有占波国王，名曰央伽，复有邻国摩揭陀王，号大莲华，两境相接，并皆人民炽盛、丰乐安隐、兵马精强，互相攻伐一得一失，已历多年。后于异时，其央伽王以国充人实，追计旧怨，即缮甲治兵、盛兴军旅，诫期誓众，共来诛灭。于时边人先觉，驰使报王，其王既闻，出师御捍，交兵对战。莲华败绩，收军入城，闭关固拒。时央伽王志在平克，遣使报曰：“若也出降为善；如其不者，终不相容。假使腾空，飞罗掩取；设令入水，沈网牵来；乃至登山窜林，亦无逃路。”其莲华王闻已大惧，即告群臣曰：“今央伽兵盛，严使又来，国难既深，何方免释？”诸臣答王，说伽他曰： “有王便有国， 无王国不存； 国破可还兴， 命殒终难续。 国命两相违， 人应善护命； 国破还成立， 命断更难期。” 时诸臣 现代汉语译本： 大正藏第二十三册，编号1444，《根本说一切有部毗奈耶出家事》 编号1444 根本说一切有部毗奈耶出家事卷第一 大唐三藏义净奉旨翻译 总摄颂说： 舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）出家，以及外道二人，还有驱乌少儿，阿罗汉（Arhat，已证得涅槃的修行者）病女。 别摄颂说： 舍利子出家，允许接受近圆法（Upasampadā，比丘受具足戒的仪式）；调伏指的是小军，外道以及五种情况。 当时，占波（Campā，古印度城市）有个国王，名叫央伽（Aṅga），邻国摩揭陀（Magadha，古印度王国）有个国王，号称大莲华（Mahāpadma），两国边境相接，两国人民都非常兴盛，丰衣足食，安居乐业，兵马精良强壮，互相攻打，互有胜负，已经持续多年。后来在某个时候，央伽国王认为自己的国家人多势众，想要报以前的仇恨，于是修缮盔甲，整治兵器，大兴军旅，告诫并誓师，一同前来诛灭摩揭陀国。当时边境的人先发现了，派人飞奔去报告国王，国王听闻后，出兵抵御，双方交战。大莲华战败，收兵入城，关闭城门坚守。当时央伽国王决心要彻底攻克，派使者通报说：‘如果出城投降是最好的；如果不投降，最终不会放过你们。即使腾空飞起，也会用罗网抓住；即使潜入水中，也会用沉网拉上来；甚至就算登山躲入森林，也没有逃脱的道路。’大莲华国王听了非常害怕，就告诉群臣说：‘现在央伽的兵力强盛，使者又来威胁，国家危难已经很深了，有什么办法可以免除这场灾祸？’各位大臣回答国王，说了这样一段偈颂： ‘有国王才会有国家，没有国王国家就不能存在；国家破灭了还可以复兴，生命逝去了就很难延续。 国家和生命两者相违背，人们应该好好保护生命；国家破灭了还可以重新建立，生命断绝了就很难再有来期。’ 当时各位大臣
English
English version: T23, No. 1444, The Vinaya-vastu of the Mūlasarvāstivāda School on Ordination No. 1444 The Vinaya-vastu of the Mūlasarvāstivāda School on Ordination, Volume 1 Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty Summary Verse: Śāriputra's (one of the Buddha's ten principal disciples, known for his wisdom) ordination, along with two non-Buddhists, and the boy who drove away crows, and the sick daughter of an Arhat (one who has attained Nirvana). Specific Summary Verse: Śāriputra's ordination, permission to receive the Upasampadā (full ordination ceremony for monks); 'Subduing' refers to the small army, non-Buddhists, and five conditions. At that time, there was a king of Campā (ancient Indian city), named Aṅga, and a neighboring king of Magadha (ancient Indian kingdom), named Mahāpadma. The borders of the two countries were adjacent, and the people of both countries were prosperous, living in abundance, peace, and security, with strong and well-equipped armies. They had been attacking each other, with alternating victories and losses, for many years. Later, at one point, King Aṅga, seeing that his country was populous and strong, sought to avenge old grievances. He repaired armor, prepared weapons, and mobilized a large army, admonishing and swearing an oath to his troops to jointly destroy Magadha. At that time, the border people noticed this first and sent messengers to report to their king. Upon hearing this, the king of Magadha sent out troops to resist, and the two sides engaged in battle. Mahāpadma was defeated, retreated into the city, and closed the gates to defend it. King Aṅga, determined to conquer completely, sent a message saying: 'If you surrender, that would be best; if you do not, you will not be spared. Even if you fly into the sky, we will catch you with nets; even if you dive into the water, we will pull you up with dragnets; even if you climb mountains and hide in forests, there is no escape.' King Mahāpadma was greatly frightened upon hearing this and said to his ministers: 'Now the army of Aṅga is strong, and their messenger has come to threaten us. The national crisis is deep. What way is there to escape this calamity?' The ministers replied to the king, reciting the following gatha (verse): 'With a king, there is a country; without a king, the country cannot exist. A country destroyed can be restored, but a life lost is difficult to continue. The country and life are in conflict; people should protect life well. A country destroyed can be re-established, but a life ended is difficult to expect again.' At that time, the ministers --------------------------------------------------------------------------------
Chinese
等劝王出降，王从其义，便自锁颈，诣央伽处，相与立盟，永供输税。其事既毕，遂即放还。 尔时菩萨在睹史天宫，观察世界有五事具处，将欲下生。时六欲诸天，办所应办，于迦维罗卫国阅头檀家，三净摩耶夫人胎中，乃令获大吉梦，见菩萨作白象形，降神母胎。当此之时，大地震动，光明晃耀，映夺金色，周遍世界，过日月轮，乃至上极三十三天，朗然洞彻，一切幽暗，无不皆除。设使日月威光先所遗漏，不自分辩长处晦冥，一遇神光，普皆相见。然圣人示相，非世间所知。于时有四大国王：第一王舍城，有大莲华王；第二室罗伐城，有摩罗大王；第三邬舍尼城，奢多弥大王；第四骄奢弥城，阿难多泥弥大王。此之四王，当菩萨降生之日，各于内宫俱诞太子。其大莲华王，以诞子遇光，便谓子瑞，作是念言：“我子威德，如日出时。我子威光，能照世界。”以其光影殊胜，用表休祥，因遂名为影胜太子。 时摩罗大王亦同彼王，以彼光明而为子瑞，便作是言：“我今此子初生，休徴殊胜，光明遍满，国界清夷，宜可表德立名。”因遂名为胜军太子。 时奢多弥王亦同彼王，将为子瑞，而作是言：“我子有德，出现光明，宜可立名，表彰休祥。”因遂名为出光太子。 时阿难多泥弥王亦 现代汉语译本 于是众人劝说国王投降，国王听从了他们的建议，便自己用锁链锁住脖子，前往央伽（Yāng qié）处，与他立下盟约，承诺永远进贡赋税。事情结束后，央伽（Yāng qié）便释放了国王。 这时，菩萨在睹史天宫（Dǔ shǐ tiān gōng），观察到世间具备五种条件，将要降生。当时六欲诸天（Liù yù zhū tiān）准备好了一切，在迦维罗卫国（Jiā wéi luó wèi guó）阅头檀家（Yuè tóu tán jiā），摩耶夫人（Mó yé fū rén）的胎中，于是摩耶夫人（Mó yé fū rén）获得了一个吉祥的梦，梦见菩萨化作白象的形象，降入她的胎中。当这个时候，大地震动，光明闪耀，光芒胜过金色，遍布整个世界，超过了日月的光辉，甚至到达了三十三天（Sān shí sān tiān）的顶端，明亮而通透，一切黑暗都消失了。即使是日月的光辉先前遗漏的地方，无法分辨长处和黑暗，一旦遇到这神圣的光芒，都能互相看见。然而，圣人所显示的景象，不是世间人所能理解的。当时有四大国王：第一是王舍城（Wáng shě chéng）的大莲华王（Dà lián huá wáng）；第二是室罗伐城（Shì luó fá chéng）的摩罗大王（Mó luó dà wáng）；第三是邬舍尼城（Wū shě ní chéng）的奢多弥大王（Shē duō mí dà wáng）；第四是骄奢弥城（Jiāo shē mí chéng）的阿难多泥弥大王（Ā nán duō ní mí dà wáng）。这四位国王，在菩萨降生的那一天，各自的内宫都诞生了太子。大莲华王（Dà lián huá wáng）因为诞生的儿子遇到了光明，便认为这是儿子的祥瑞，心想：‘我的儿子有威德，如同太阳升起的时候。我的儿子的威光，能够照亮世界。’因为这光影非常殊胜，用来表示吉祥，因此就给儿子取名为影胜太子（Yǐng shèng tài zǐ）。 当时摩罗大王（Mó luó dà wáng）也和那位国王一样，因为那光明而认为是儿子的祥瑞，便这样说：‘我现在的这个儿子初生，吉祥的征兆非常殊胜，光明遍满，国家清平安定，应该用来表彰他的德行，给他取个名字。’因此就给儿子取名为胜军太子（Shèng jūn tài zǐ）。 当时奢多弥王（Shē duō mí wáng）也和那位国王一样，认为是儿子的祥瑞，便这样说：‘我的儿子有德行，出现了光明，应该给他取个名字，表彰他的吉祥。’因此就给儿子取名为出光太子（Chū guāng tài zǐ）。 当时阿难多泥弥王（Ā nán duō ní mí wáng）也...
English
English version Then they persuaded the king to surrender. The king followed their advice, and locked his own neck with chains, went to Yangjia (Yāng qié), and made an alliance with him, promising to pay taxes forever. After the matter was completed, he was released. At that time, the Bodhisattva was in the Tushita Heaven (Dǔ shǐ tiān gōng), observing that the world had five conditions in place, and was about to be born. At that time, the Six Desire Heavens (Liù yù zhū tiān) prepared what should be prepared, in Kapilavastu (Jiā wéi luó wèi guó), at the house of Yuetoutan (Yuè tóu tán jiā), in the womb of Queen Maya (Mó yé fū rén), and then Queen Maya (Mó yé fū rén) obtained a great auspicious dream, seeing the Bodhisattva in the form of a white elephant, descending into her womb. At this time, the earth shook, the light shone, surpassing the color of gold, all over the world, surpassing the sun and moon, even reaching the top of the Thirty-three Heavens (Sān shí sān tiān), bright and transparent, all darkness disappeared. Even if the sun and moon's light had previously missed, unable to distinguish between length and darkness, once encountering this divine light, they could all see each other. However, the appearance shown by the sage is not known to the world. At that time, there were four great kings: the first was King Dalianhua (Dà lián huá wáng) of Wangshe City (Wáng shě chéng); the second was King Moluo (Mó luó dà wáng) of Shiluofa City (Shì luó fá chéng); the third was King Sheduomi (Shē duō mí dà wáng) of Wusheni City (Wū shě ní chéng); and the fourth was King Anantuonimi (Ā nán duō ní mí dà wáng) of Jiaoshemi City (Jiāo shē mí chéng). These four kings, on the day of the Bodhisattva's birth, each had a prince born in their inner palace. King Dalianhua (Dà lián huá wáng), because the born son encountered light, considered it an auspicious sign for the son, thinking: 'My son has power and virtue, like the sun rising. My son's light can illuminate the world.' Because this light and shadow were very special, used to represent auspiciousness, therefore he named his son Prince Yingsheng (Yǐng shèng tài zǐ). At that time, King Moluo (Mó luó dà wáng) was also the same as that king, because of that light, he considered it an auspicious sign for the son, and said: 'My son is born now, the auspicious signs are very special, the light is full, the country is peaceful and stable, it should be used to commend his virtue, give him a name.' Therefore, he named his son Prince Shengjun (Shèng jūn tài zǐ). At that time, King Sheduomi (Shē duō mí wáng) was also the same as that king, considering it an auspicious sign for the son, and said: 'My son has virtue, and light has appeared, he should be given a name to commend his auspiciousness.' Therefore, he named his son Prince Chuguang (Chū guāng tài zǐ). At that time, King Anantuonimi (Ā nán duō ní mí dà wáng) also... --------------------------------------------------------------------------------
Chinese
同彼王，以为子瑞，而作是言：“我子诞生，如日初出，扬光破暗，光辉转升，用表嘉祥。”因遂名为日初太子。 尔时四国王等各各为子标瑞立名，咸悉不知并是释迦菩萨大威神力之所显现。然诸王子并久积胜因，有大愿力，各将眷属，随圣来生。所以影胜应期，亦是异人间出，遂使初生之日，五百大臣皆生一子，随其族姓而为立名。其影胜太子，置八乳母而保养之。日就月将，如莲华出水，其所习学，经书技艺、历数算计，及一切刹利灌顶王法，无所不解，更复留心工巧之处，及调象驭马、乘车等法，弯弓走箭、搭索之方，击剑治疮，众术皆尽；四种明处，贯练无遗。并五百大臣之子，亦悉通达。 后于异时，太子监国，因于暇日，乘象游行，乃见人间徴敛赋税。便问从者：“此辈何故有所徴求？”答曰：“彼是邻国央伽王使，远来收索。”太子问曰：“我国何故输税与他？”答曰：“久来若此。”是时太子即召使人问曰：“彼国是刹利灌顶王，我国亦是刹利灌顶王，统化不同，人民各异。何缘越国逾限，就此徴求？宜可即还，从兹永绝。”其使闻已，便作是念：“今此太子，禀性刚犷，意欲违盟，令我空返。我等今者可就大莲华而为徴索。”既见王已，还敕依旧徴收。太子却归，还逢此使如前徴索 现代汉语译本：如同彼王一样，认为这是儿子的吉祥之兆，于是说道：‘我的儿子诞生，就像初升的太阳，散发光芒驱散黑暗，光辉不断上升，以此来彰显吉祥。’因此就命名为日初太子（Rìchū Tàizǐ，Rising Sun Prince）。 当时四国王（Sì Wáng，Four Kings）等各自为儿子预示吉祥并取名，完全不知道这些都是释迦菩萨（Shìjiā Púsà，Śākyamuni Bodhisattva）大威神力所显现的。然而各位王子都积累了深厚的善因，有宏大的愿力，各自带领眷属，跟随圣人降生。所以影胜（Yǐngshèng）应时而生，也是不同凡响的人间英杰，以至于他出生的那一天，五百位大臣都各自生了一个儿子，按照他们的族姓为他们取名。对于影胜太子，安排了八位乳母来照料他。他一天天长大，就像莲花从水中长出一样，他所学习的经书技艺、历法算术，以及一切刹利（chàlì，Kshatriya）灌顶王法，没有不理解的，还用心研究工巧之事，以及调象驭马、乘坐车乘等方法，弯弓射箭、投掷绳索的技巧，击剑治疗创伤，各种技艺都精通；四种明处（sì zhǒng míngchù，Four Sciences），贯通练习没有遗漏。连同五百位大臣的儿子，也都全部通达。 后来在某一天，太子监国理政，趁着空闲的日子，乘坐大象出游，看到有人间征收赋税。便问随从：‘这些人为何要征收赋税？’随从回答说：‘他们是邻国央伽王（Yāngqié Wáng，King of Anga）的使者，远道而来收取赋税。’太子问道：‘我国为何要向他国缴纳赋税？’随从回答说：‘长久以来都是这样。’当时太子就召见使者问道：‘彼国是刹利灌顶王，我国也是刹利灌顶王，统治方式不同，人民也各不相同。为何要越过国界，超出范围，到这里来征收赋税？应该立即返回，从此永远断绝。’使者听了之后，便这样想：‘现在这位太子，秉性刚烈，想要违背盟约，让我空手而归。我们现在可以去大莲华（Dà Liánhuá）那里去征收。’（使者）见到国王之后，（国王）下令依旧征收。太子返回，又遇到这些使者像之前一样征收赋税。