Chinese
尔时会中，有一事火婆罗门，世尊复为而说颂曰： “若人能了法， 无论老与少， 当须起恭敬， 如火能净秽。” 尔时邬波底沙与俱哩多等，顶礼尊者马胜足已，即诣佛所。尔时世尊与无量百千苾刍众等前后围绕，而为说法。世尊遥见俱哩多等，便告诸苾刍曰：“汝等见此二人，大众围绕而为上首不？”答言：“如是！我等已见。”世尊复言：“汝等当知，此二人等，于我法中，出家学道，于声闻中，神通、智慧最为第一。”时俱哩多及邬波底沙，至世尊所，顶礼佛足，退坐一面，白佛言：“世尊！愿与我等，于善法中，出家近圆，成苾刍性，修持梵行。” 尔时世尊命彼二人：“善来苾刍！修行梵行。”佛既语已，时彼二人，须发自落，袈裟着身，如曾剃发已经七日，威仪具足如百岁苾刍，而摄颂曰： 世尊命善来， 诸根得寂静， 发落衣着身， 威仪如百夏。 时有众多苾刍，食时着衣持钵，入王舍城，次第乞食。于其城内所是珊逝移诸弟子等，见诸苾刍，共相讥笑而说伽他曰： “佛于王舍城， 摩揭陀最胜； 珊逝悉度讫， 汝今当度谁？” 时诸苾刍闻是 现代汉语译本： ‘如果有人能够理解佛法，无论年老还是年少，都应当对他生起恭敬之心，就像新月初升一样。’ 当时，法会中有一位事火婆罗门（Agni-worshipping Brahmin，以祭祀火为业的婆罗门），世尊又为他说了一首偈颂： ‘如果有人能够理解佛法，无论年老还是年少，都应当对他生起恭敬之心，就像火能够净化污秽一样。’ 当时，邬波底沙（Upatissa，舍利弗尊者的原名）和俱哩多（Kolita，目犍连尊者的原名）等人，顶礼尊者马胜（Assaji，五比丘之一）的脚后，就前往佛陀所在的地方。当时，世尊被无数百千比丘众等前后围绕，正在说法。世尊远远地看见俱哩多等人，便告诉诸位比丘说：‘你们看见这二人被大众围绕，成为领导者了吗？’回答说：‘是的！我们已经看见了。’世尊又说：‘你们应当知道，这二人等，在我的佛法中，出家学道，在声闻弟子中，神通和智慧最为第一。’当时，俱哩多和邬波底沙，到达世尊所在的地方，顶礼佛足，退到一旁坐下，对佛说：‘世尊！希望您允许我们，在善法中，出家受具足戒，成为比丘，修持清净的梵行。’ 当时，世尊命令他们二人：‘善来比丘！修行梵行。’佛说完后，当时这二人，须发自然脱落，袈裟穿在身上，就像刚刚剃发已经七日一样，威仪具足，如同百岁比丘，并作偈颂说： ‘世尊命善来，诸根得寂静，发落衣着身，威仪如百夏。’ 当时，有众多比丘，吃饭时穿着僧衣，拿着钵，进入王舍城（Rajagaha，古印度城市名）中，依次乞食。在城内，属于珊逝移（Sanjaya，一位怀疑论者）的弟子们，看见这些比丘，一起讥笑他们，并说了这样一首伽他： ‘佛在王舍城，摩揭陀（Magadha，古印度王国名）最殊胜；珊逝已经全部度完，你现在打算度谁？’ 当时，诸位比丘听到了这些话
English
English version: ‘If a person can understand the Dharma, regardless of age, one should show respect to them, just like the newly rising moon.’ At that time, in the assembly, there was a fire-worshipping Brahmin (Agni-worshipping Brahmin), and the World-Honored One spoke another verse for him: ‘If a person can understand the Dharma, regardless of age, one should show respect to them, just as fire can purify filth.’ At that time, Upatissa (Upatissa, the original name of Sariputta) and Kolita (Kolita, the original name of Moggallana), after bowing at the feet of the Venerable Assaji (Assaji, one of the five first disciples), went to where the Buddha was. At that time, the World-Honored One was surrounded by countless hundreds of thousands of Bhikkhus (Bhikkhus, Buddhist monks), and was expounding the Dharma. The World-Honored One saw Kolita and the others from afar and said to the Bhikkhus: ‘Do you see these two people surrounded by the assembly, becoming leaders?’ They replied: ‘Yes! We have seen them.’ The World-Honored One further said: ‘You should know that these two, having left home to study the Way in my Dharma, are the foremost in supernatural powers and wisdom among the Sravakas (Sravakas, disciples who learn by hearing the teachings).’ At that time, Kolita and Upatissa arrived at the place where the World-Honored One was, bowed at the Buddha's feet, retreated to one side and sat down, and said to the Buddha: ‘World-Honored One! May you allow us to leave home and receive full ordination in the Good Dharma, to become Bhikkhus, and to cultivate pure conduct.’ At that time, the World-Honored One commanded the two of them: ‘Welcome, Bhikkhus! Practice pure conduct.’ After the Buddha spoke, at that time, the hair and beard of these two naturally fell off, the Kasaya (Kasaya, monastic robe) was worn on their bodies, as if they had just shaved their heads seven days ago, their demeanor was complete, like a Bhikkhu of a hundred years, and they spoke a verse: ‘The World-Honored One commands welcome, the faculties are calmed, hair falls off and robes are worn, demeanor like a hundred summers.’ At that time, many Bhikkhus, wearing robes and carrying bowls, entered Rajagaha (Rajagaha, an ancient Indian city) at mealtime, begging for food in order. In the city, the disciples of Sanjaya (Sanjaya, a skeptic), seeing these Bhikkhus, mocked them together and spoke this Gatha (Gatha, a verse): ‘The Buddha is in Rajagaha, Magadha (Magadha, an ancient Indian kingdom) is the most supreme; Sanjaya has already converted all, who are you planning to convert now?’ At that time, the Bhikkhus heard these words --------------------------------------------------------------------------------
Chinese
语已，便失威德，情不欢喜。乞食得已，还至本处，饭食已讫，收衣洗足，至世尊所，顶礼佛足，退坐一面。时诸苾刍白佛言：“世尊！我等食时，王城乞食，所有珊逝移弟子等种种讥嫌，具说上事。我等默然，无有威德，情怀不乐。”佛言：“彼若作如是语，汝应此答： “凡度应如法， 世尊教是正； 汝等有何知， 彼度是依法？ “若作此答，彼无威德，默然而去。”时诸苾刍着衣持钵，入王舍城，次第乞食。时珊逝移诸弟子等如上讥嫌，说伽他曰： “佛于王舍城， 摩揭陀最胜； 珊逝悉度讫， 汝今当度谁？” 时诸苾刍闻是语已，便说伽他答曰： “凡度应如法， 世尊教是正； 汝等有何知， 彼度是依法？” 时珊逝移弟子，闻是语已，威德俱失，默然退散。后于异时，摩吒罗婆罗门夫妻俱亡，底沙婆罗门及妻舍利，命亦终殁。俱瑟耻罗从南方还，将无后世论至那剌陀聚落。有守门人问曰：“具寿！汝是俱瑟耻啰不？”答言：“如是。众人得知。”问守门人曰：“摩吒啰婆罗门今在何处？”答言：“已死。”又问：“其妻及底沙等。”具答如前。又问：“舍利子今在何处？”答言：“在王舍城。有一大师名曰珊逝移，近出世间，于彼出家。”俱瑟耻 现代汉语译本： 说完这些话后，比丘们便失去了威严和德行，心中不欢喜。乞食完毕后，回到原来的地方，用完餐后，收拾好衣物，洗净双脚，来到世尊（Bhagavan，指佛陀）处，顶礼佛足，退到一旁坐下。这时，众比丘对佛陀说：‘世尊！我们乞食时，在王舍城（Rājagṛha）乞食，所有的珊逝移（Sañjaya）的弟子们，种种讥讽和嫌弃，都详细地说了出来。我们默默不语，没有威严和德行，心中很不快乐。’佛陀说：‘他们如果这样说，你们应该这样回答： ‘凡是度化都应该如法，世尊的教导才是正法；你们有什么见识，说他们的度化是依法呢？’ ‘如果这样回答，他们就会失去威严和德行，默默地离开。’这时，众比丘穿好衣服，拿着钵，进入王舍城，依次乞食。这时，珊逝移的弟子们像之前一样讥讽和嫌弃，说了偈颂： ‘佛陀在王舍城，在摩揭陀（Magadha）是最殊胜的；珊逝移已经全部度化完毕，你现在要度化谁呢？’ 这时，众比丘听了这些话后，便说了偈颂回答： ‘凡是度化都应该如法，世尊的教导才是正法；你们有什么见识，说他们的度化是依法呢？’ 这时，珊逝移的弟子们，听了这些话后，威严和德行都失去了，默默地退散了。后来在其他时候，摩吒罗（Māṭara）婆罗门（Brahmin）夫妻都去世了，底沙（Tiṣya）婆罗门和他的妻子舍利（Śārī），寿命也终结了。俱瑟耻罗（Kauṣṭhila）从南方回来，带着无后世论来到那剌陀（Nārada）聚落。有守门人问：‘具寿（Āyuṣman，对年长有德者的尊称）！你是俱瑟耻啰吗？’回答说：‘是的。众人都知道了。’问守门人说：‘摩吒罗婆罗门现在在哪里？’回答说：‘已经死了。’又问：‘他的妻子和底沙等人呢？’守门人像之前一样回答。又问：‘舍利子（Śāriputra）现在在哪里？’回答说：‘在王舍城。有一位大师名叫珊逝移，最近出世，他在那里出家。’俱瑟耻罗
English
English version: Having spoken thus, they lost their dignity and virtue, and their minds were not joyful. Having finished begging for food, they returned to their place, and after eating, they put away their robes, washed their feet, and went to the Blessed One (Bhagavan, referring to the Buddha), bowed at his feet, and sat down to one side. Then the monks said to the Buddha: 'Venerable Sir! When we were begging for food in Rājagṛha (王舍城), the disciples of Sañjaya (珊逝移) were criticizing and disliking us in various ways, and they spoke of the matters in detail. We remained silent, without dignity or virtue, and our minds were not happy.' The Buddha said: 'If they speak in this way, you should answer them thus: 'All conversions should be according to the Dharma, the teachings of the Blessed One are the true Dharma; what knowledge do you have, that you say their conversion is according to the Dharma?' 'If you answer in this way, they will lose their dignity and virtue, and they will depart in silence.' Then the monks put on their robes, took their bowls, and entered the city of Rājagṛha, begging for food in order. Then the disciples of Sañjaya criticized and disliked them as before, and spoke this verse: 'The Buddha is in Rājagṛha, the most excellent in Magadha (摩揭陀); Sañjaya has already converted everyone, whom will you convert now?' Then the monks, having heard these words, spoke this verse in reply: 'All conversions should be according to the Dharma, the teachings of the Blessed One are the true Dharma; what knowledge do you have, that you say their conversion is according to the Dharma?' Then the disciples of Sañjaya, having heard these words, lost both their dignity and virtue, and dispersed in silence. Later, at another time, Māṭara (摩吒罗), a Brahmin (婆罗门), and his wife both died, and Tiṣya (底沙), a Brahmin, and his wife Śārī (舍利) also reached the end of their lives. Kauṣṭhila (俱瑟耻罗) returned from the south, bringing the doctrine of no afterlife to the settlement of Nārada (那剌陀). A gatekeeper asked: 'Reverend Sir (Āyuṣman, a term of respect for elders with virtue)! Are you Kauṣṭhila?' He replied: 'Yes. Everyone knows.' He asked the gatekeeper: 'Where is Māṭara, the Brahmin, now?' He replied: 'He is dead.' He also asked: 'What about his wife and Tiṣya and the others?' The gatekeeper answered as before. He also asked: 'Where is Śāriputra (舍利子) now?' He replied: 'He is in Rājagṛha. There is a great teacher named Sañjaya who has recently appeared in the world, and he has left home there.' Kauṣṭhila --------------------------------------------------------------------------------
Chinese
罗便作是言：“婆罗门法，不应出家，此非善事。”作是语已，渐次而行至王舍城，问诸人曰：“珊逝移大师今在何处？”诸人答言：“大师已死。所有弟子悉于沙门乔答摩处，于彼出家。”叹言：“甚善！彼既记言：‘当作转轮圣王，彼若作王，舍利子应为大臣。’” 尔时长爪梵志闻是说已，即诣佛所，作如是语：“沙门乔答摩！一切我法，所有见等，皆我不欲。所有事火，作如是见、作如是说：‘我所见者，悉离悉除，亦离变易。若离此见、不取相续，更不取余见。’沙门乔答摩！我如是见，我如是解。世人所见，多与事火相违。又说如是见解，皆住此道。汝乔答摩！作如是见、如是解不？又事火论曰：‘若沙门婆罗门等，能舍此见，不取余见，如是此等，真沙门婆罗门，是微妙处。又事火者，皆住三见。云何为三？一者一切不欲、二者一切欲、三者一切愿不欲，乃至出家。’” 佛告诸苾刍：“于我声闻弟子之中，明解聪利，俱瑟耻罗苾刍，最为第一。” 时具寿舍利子，断诸烦恼，证阿罗汉果。时诸苾刍咸皆有疑，请世尊曰：“此舍利子先作何业？由彼业故，感得利智、深智、无疑惑智。” 佛言：“诸苾刍！汝等应听。其舍利子，先所作业，还应自得，非于余处，广说乃至果报 现代汉语译本 罗便（Roba）这样说：‘婆罗门（Brahman）的法，不应该出家，这不是好事。’说完这话后，他逐渐走到王舍城（Rajagrha），问人们说：‘珊逝移大师（Sanjaya）现在在哪里？’人们回答说：‘大师已经死了。所有的弟子都在沙门乔答摩（Samana Gautama，即佛陀）那里，在那里出家了。’罗便感叹道：‘很好！他曾经预言说：‘他会成为转轮圣王（cakravarti-raja），如果他成为国王，舍利子（Sariputra）应该会成为大臣。’ 当时，长爪梵志（Dirghanakha）听到这些话后，就去拜访佛陀，说了这样的话：‘沙门乔答摩（Samana Gautama）！对于一切我的法，所有的见解等等，我都不想要。所有事火外道，都这样认为、这样说：‘我所见到的，全部都要离开、全部都要去除，也要离开变易。如果离开这种见解，不取相续，更不取其他的见解。’沙门乔答摩（Samana Gautama）！我是这样认为的，我是这样理解的。世人所见到的，大多与事火外道相违背。又说这样的见解，都安住于此道。你乔答摩（Gautama）！是这样认为的、是这样理解的吗？又事火外道的理论说：‘如果沙门（sramana）或婆罗门（brahmana）等，能够舍弃这种见解，不取其他的见解，那么这些人，才是真正的沙门（sramana）或婆罗门（brahmana），是微妙之处。’又事火外道，都安住于三种见解。哪三种呢？一是完全不想要、二是完全想要、三是完全希望不想要，乃至出家。’ 佛陀告诉众比丘（bhiksu）说：‘在我的声闻弟子中，明解聪利，俱瑟耻罗比丘（Kusthila）最为第一。’ 当时，具寿舍利子（Sariputra）断除各种烦恼，证得阿罗汉果（Arhat）。当时，众比丘（bhiksu）都感到疑惑，请问世尊说：‘这位舍利子（Sariputra）先前做了什么业？因为这个业的缘故，感得利智、深智、没有疑惑的智慧。’ 佛陀说：‘众比丘（bhiksu）！你们应该听。这位舍利子（Sariputra），先前所造的业，还应该自己承受，不会在其他地方，广泛地说乃至果报。’
English
English version Roba spoke thus: 'The law of the Brahmans (Brahman) should not involve leaving home; this is not a good thing.' Having said this, he gradually traveled to Rajagrha (王舍城), asking people, 'Where is Master Sanjaya (珊逝移大师) now?' The people replied, 'The master is dead. All his disciples are with the Samana Gautama (沙门乔答摩, i.e., the Buddha), having left home there.' Roba exclaimed, 'Excellent! He once prophesied, 'He will become a cakravarti-raja (转轮圣王), and if he becomes king, Sariputra (舍利子) should be his minister.' At that time, Dirghanakha (长爪梵志) heard these words and went to visit the Buddha, saying, 'Samana Gautama (沙门乔答摩)! Regarding all my doctrines, all views, etc., I do not desire any of them. All fire-worshippers hold such views and say, 'What I see, all must be abandoned, all must be removed, and also be free from change. If one abandons this view, not grasping at continuity, one will not grasp at other views.' Samana Gautama (沙门乔答摩)! This is how I see it, this is how I understand it. What the world sees mostly contradicts the fire-worshippers. And they say that such views all abide in this path. Do you, Gautama (乔答摩)! Hold such views and understand in this way? Furthermore, the theory of the fire-worshippers says, 'If sramanas (沙门) or brahmanas (婆罗门), etc., can abandon this view, not grasping at other views, then these people are true sramanas (沙门) or brahmanas (婆罗门), which is a subtle point.' Moreover, the fire-worshippers all abide in three views. What are the three? First, complete non-desire; second, complete desire; third, complete wish for non-desire, even to the point of leaving home.' The Buddha told the bhiksus (比丘), 'Among my sravaka disciples, Kusthila (俱瑟耻罗比丘) is the foremost in clarity of understanding and intelligence.' At that time, the venerable Sariputra (舍利子) severed all afflictions and attained the fruit of Arhat (阿罗汉果). At that time, all the bhiksus (比丘) were in doubt and asked the World-Honored One, 'What karma did this Sariputra (舍利子) perform in the past? Due to that karma, he attained sharp intelligence, profound wisdom, and wisdom without doubt.' The Buddha said, 'Bhiksus (比丘)! You should listen. The karma that this Sariputra (舍利子) performed in the past should be borne by himself, not elsewhere, extensively speaking, even to the fruition.' --------------------------------------------------------------------------------