Chinese
！我当度汝，令得出家。傥若获果，愿当相报。’答言：‘圣者！必若证果，必当相报。’时彼仙人即与出家。既出家已，而逐静处修禅习定，遂于三十七品菩提分法无师自悟，证独觉果，便作是念：‘我所证果，皆由仙人。我应覆誓，往看相报。’作是念已，至其仙所，上升虚空，下流清水，乃至火光，十八变等，如前广说。其仙见已，心疾回转，犹如大树，崩倒于地，便发愿言：‘愿我所修无量功德，于当来世所有威德如汝所有，神通第一。’汝等苾刍！勿生异念。往仙人者，岂异人乎？即大目乾连是也。当知果报黑白业等，广如上说。汝等苾刍！应如是学。” 时诸苾刍咸皆有疑，唯佛能断，来白佛言：“此大目乾连，复作何业，于大德中，神通第一？” 佛告诸苾刍：“汝等应听！乃往过去，此贤劫中迦摄波佛出现世时，以誓愿故，广如上说。” 时诸苾刍咸皆有疑，唯佛能断，来白世尊：“具寿憍陈如，先世作何善业？成熟善根，能四如意解，今时利根明了。”佛告诸苾刍：“于此贤劫中，过去有佛出现，名迦摄波，有教师修持梵行不获果报，临命终时发誓愿故，如前广说。” 于佛住世之时，若有出家近圆者，皆来于世尊所，佛言：“善来苾刍！”须发自落，袈裟着身，自然持 现代汉语译本： ‘我应当度化你，让你能够出家。倘若你证得果位，希望能够回报我。’回答说：‘圣者！如果我真的证得果位，必定会回报您。’当时那位仙人就让他出家了。出家之后，他便在清净之处修习禅定，于三十七品菩提分法（三十七道品，通往觉悟的三十七种修行方法）无师自悟，证得独觉果，于是心中想：‘我所证得的果位，都是因为那位仙人。我应该履行誓言，前去拜访并报答他。’这样想着，就到了仙人所在的地方，上升到虚空，又示现下流清水，乃至火光等十八种变化，如同之前详细描述的那样。那位仙人见到之后，心念迅速转变，就像大树一样崩倒在地，便发愿说：‘愿我所修的无量功德，在未来世能够拥有像你一样的威德，神通第一。’你们这些比丘！不要产生其他的想法。之前的仙人，难道是别人吗？就是大目乾连（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著称）啊。应当知道果报、黑白业等，详细情况如前面所说。你们这些比丘！应当这样学习。’ 当时各位比丘都心存疑惑，只有佛陀能够解答，于是前来禀告佛陀说：‘这位大目乾连，过去做了什么业，才能在大德之中，神通第一呢？’ 佛陀告诉各位比丘：‘你们应当听好！在过去，这个贤劫（Bhadrakalpa，现在这个时期）中，迦叶佛（Kāśyapa Buddha，过去七佛之一）出现于世时，因为誓愿的缘故，详细情况如前面所说。’ 当时各位比丘都心存疑惑，只有佛陀能够解答，于是前来禀告世尊说：‘具寿憍陈如（Ājñāta Kauṇḍinya，佛陀最初的五比丘之一），前世做了什么善业？成熟了什么善根，能够四如意解（四神足，通过禅定获得的四种超自然能力），如今才能如此利根明了。’佛陀告诉各位比丘：‘在这个贤劫中，过去有佛出现，名叫迦叶佛，有一位教师修持梵行却没有获得果报，临命终时发誓愿的缘故，详细情况如前面所说。’ 在佛陀住世的时候，如果有出家受具足戒的人，都来到世尊这里，佛陀会说：‘善来比丘！’他们的须发自然脱落，袈裟自然穿在身上，自然持有。
English
English version: 'I should liberate you, allowing you to renounce the world. If you attain enlightenment, I hope you will repay me.' He replied, 'Venerable one! If I truly attain enlightenment, I will certainly repay you.' At that time, the hermit allowed him to renounce the world. After renouncing, he practiced meditation and concentration in a quiet place, and without a teacher, he awakened to the thirty-seven factors of enlightenment (Bodhipakṣa-dharmas, the thirty-seven practices leading to enlightenment), attaining the fruit of a Pratyekabuddha (Solitary Buddha). He then thought, 'The fruit I have attained is all due to that hermit. I should fulfill my vow and go to visit and repay him.' Thinking this, he went to the hermit's place, rose into the sky, manifested flowing clear water, and even firelight, eighteen transformations in all, as described in detail before. When the hermit saw this, his mind quickly turned, and like a great tree, he collapsed to the ground, and made a vow, 'May the immeasurable merits I have cultivated, in the future, possess the same power and be the foremost in supernatural abilities like you.' You Bhikshus (monks)! Do not have other thoughts. Who was that hermit? Was it someone else? It was Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers). You should know that the retribution of karma, both black and white, is as described in detail before. You Bhikshus! You should learn in this way.' At that time, all the Bhikshus had doubts, and only the Buddha could resolve them, so they came to the Buddha and said, 'What karma did this Mahāmaudgalyāyana perform in the past, that he is the foremost in supernatural abilities among the great virtuous ones?' The Buddha told the Bhikshus, 'You should listen! In the past, in this Bhadrakalpa (the present era), when Kāśyapa Buddha (one of the past seven Buddhas) appeared in the world, it was because of a vow, as described in detail before.' At that time, all the Bhikshus had doubts, and only the Buddha could resolve them, so they came to the World-Honored One and said, 'What good deeds did the venerable Ājñāta Kauṇḍinya (one of the first five disciples of the Buddha) perform in his past life? What wholesome roots did he mature, that he is able to understand the four bases of supernatural power (catuḥ-ṛddhi-pāda, the four supernatural abilities attained through meditation), and is so sharp and clear-minded now?' The Buddha told the Bhikshus, 'In this Bhadrakalpa, in the past, a Buddha appeared named Kāśyapa Buddha, and there was a teacher who practiced Brahmacharya (celibacy) but did not attain enlightenment, and at the time of his death, he made a vow, as described in detail before.' At the time when the Buddha was in the world, if there were those who renounced the world and received full ordination, they would come to the World-Honored One, and the Buddha would say, 'Welcome, Bhikshu!' Their hair and beard would naturally fall off, the kasaya (monk's robe) would naturally be put on, and they would naturally hold. --------------------------------------------------------------------------------
Chinese
钵，即为出家近圆。别有一人，在外远国，于苾刍处来求出家。彼苾刍将此人，来于佛所，欲与出家近圆。其人在路身亡，乃不得出家。时诸苾刍缘此事故，来白佛言，具如上说。尔时世尊便作是念：“疲乏我声闻，若有人求出家近圆，在远国者，我许于苾刍僧众与彼出家近圆。”时佛世尊集诸苾刍，告言：“缘此事故，从今已后，若有求出家者，许苾刍僧众与出家与近圆。”佛许此事已，彼苾刍众不知云何与出家与近圆？以缘白佛。时世尊告诸苾刍：“但有人来求出家者，当问诸难。若无障难者，然后与受三归。即令合掌䠒跪，当自称名，尽一形世，归依佛两足尊、归依法离欲尊、归依僧众中尊。后与受五学处、十戒、二百五十戒。广如余说。” 既出家近圆已，于阿遮离、邬波驮耶处，无怕惧心，所作之事，皆无所问。时诸苾刍以缘白佛。 尔时世尊告诸苾刍：“我今为诸弟子，制其学处：若诸弟子所作事业，以水洒地，及瞿摩耶涂坛扫地，及修理衣钵，食啖等事，不告白师，及有客苾刍，先不相识，来至房中，应白师知。唯除五事，余悉皆白。若不如是，得越法罪。言五事者，所谓嚼齿木、饮净水、大小便利，及四十九寻内礼制底，此不应白二师。所有缝衣等事，弟子应白：‘师勿自劳，我当代作 现代汉语译本：钵（patra），象征着出家受具足戒。假设有个人，身处遥远的国家，来到比丘（bhiksu，出家男子）处请求出家。这位比丘带着这个人，来到佛陀（Buddha）处，想要为他授出家戒和具足戒。但这个人却在路上身亡，最终未能出家。当时，众比丘因为这件事，前来禀告佛陀，详细陈述了上述情况。那时，世尊（Bhagavan，佛陀的尊称）便这样想：‘如果有人想要出家受具足戒，却身处遥远的国家，这会使我的声闻（sravaka，听闻佛法者）弟子们感到疲惫。我允许比丘僧团为他们授出家戒和具足戒。’当时，佛陀世尊召集众比丘，告诉他们：‘因为这件事，从今以后，如果有人请求出家，允许比丘僧团为他们授出家戒和具足戒。’佛陀允许这件事后，比丘僧团不知道该如何授出家戒和具足戒，因此禀告佛陀。当时，世尊告诉众比丘：‘只要有人来请求出家，就应当询问他是否有出家障难。如果没有障难，然后为他授三归依（triratna，皈依佛、法、僧）。让他合掌跪地，自己称念自己的名字，尽此一生，归依佛两足尊（佛是二足尊），归依法离欲尊（法是离欲尊），归依僧众中尊（僧是众中尊）。然后为他授五学处（panca siksa padani，不杀生、不偷盗、不邪淫、不妄语、不饮酒）、十戒（dasa-sila，沙弥遵守的十条戒律）和二百五十戒（pratimoksa，比丘戒）。详细内容如其他经典所说。’ 既然已经出家受具足戒，对于阿遮离（acarya，轨范师）、邬波驮耶（upadhyaya，亲教师）没有畏惧之心，所做的事情，都不去请问。当时，众比丘因为这件事，前来禀告佛陀。 那时，世尊告诉众比丘：‘我现在为弟子们制定学处：如果弟子们所做的事情，例如用水洒地，用牛粪涂地，扫地，修理衣钵，吃饭等事，不禀告师父，或者有不认识的客人比丘来到房中，应该禀告师父知道。只有五件事，其余都要禀告。如果不这样做，就犯了越法罪。所说的五件事是：嚼齿木、饮净水、大小便，以及在四十九寻（usabha，古印度长度单位）内礼拜制底（caitya，佛塔），这些不应该禀告二位师父。所有缝衣服等事情，弟子应该禀告：‘师父不要亲自劳累，我来代替您做。’
English
English version: The patra (bowl) signifies ordination and full acceptance into the monastic order. Suppose there is a person in a distant country who comes to a bhiksu (monk) seeking ordination. This bhiksu brings this person to the Buddha, intending to grant him ordination and full ordination. However, the person dies on the way and is unable to be ordained. At that time, the bhiksus, because of this event, come to report to the Buddha, detailing the above situation. Then, the Bhagavan (the Blessed One, an epithet of the Buddha) thought: 'If someone wants to be ordained and receive full ordination but is in a distant country, it will tire my sravaka (listeners, disciples) disciples. I allow the bhiksu sangha (monastic community) to grant them ordination and full ordination.' At that time, the Buddha Bhagavan gathered the bhiksus and told them: 'Because of this event, from now on, if someone requests ordination, allow the bhiksu sangha to grant them ordination and full ordination.' After the Buddha allowed this, the bhiksu sangha did not know how to grant ordination and full ordination, so they reported to the Buddha. Then, the Bhagavan told the bhiksus: 'As long as someone comes to request ordination, you should ask him if he has any obstacles to ordination. If there are no obstacles, then grant him the Three Refuges (triratna, refuge in the Buddha, Dharma, and Sangha). Let him join his palms and kneel, and recite his own name, for the rest of his life, taking refuge in the Buddha, the Honored One with Two Feet (the Buddha is honored with two feet), taking refuge in the Dharma, the Honored One Free from Desire (the Dharma is honored as free from desire), taking refuge in the Sangha, the Honored One among the Assembly (the Sangha is honored among the assembly). Then grant him the Five Precepts (panca siksa padani, abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), the Ten Precepts (dasa-sila, ten precepts observed by novice monks), and the Two Hundred and Fifty Precepts (pratimoksa, monastic rules for monks). The details are as described in other sutras.' Having been ordained and received full ordination, one should not have fear towards the acarya (teacher who instructs in conduct) and upadhyaya (preceptor who ordains), and should not ask about the things one does. At that time, the bhiksus, because of this event, came to report to the Buddha. Then, the Bhagavan told the bhiksus: 'I am now establishing training rules for the disciples: If the disciples do things such as sprinkling water on the ground, smearing the ground with cow dung, sweeping the ground, repairing robes and bowls, eating, etc., without informing the teacher, or if an unfamiliar guest bhiksu comes to the room, they should inform the teacher. Only five things are exempt; everything else must be reported. If they do not do so, they commit a transgression. The five things are: chewing tooth sticks, drinking clean water, urinating and defecating, and paying respects to a caitya (stupa) within forty-nine usabha (ancient Indian unit of length); these should not be reported to the two teachers. All matters such as sewing clothes, the disciple should report: 'Teacher, do not trouble yourself, I will do it for you.' --------------------------------------------------------------------------------
Chinese
。’若如是者善；不如是者，得越法罪。师若为福及众作，不代无犯。二师有病，须勤看侍，应白师言；所须医药及以饮食，应随师意，不得违情。若如是者善；若不如是，同前得罪。若二师有犯，同住弟子应善方便白二师言：‘师犯如是恶作之罪，师应发露。’广说如上。二师邪见，大众为作驱摈等令出住处。弟子应须于大众处，殷勤求谢，令众欢喜。又须白师：‘勿作恶见。’方便正谏令舍是事，令众及师，和合乐住。若不如是，得越法罪，乃至广说，如上应知，若二师犯僧伽伐尸沙罪，弟子应须令师发露。若复僧伽与其二师行遍住法及以意喜，不得与善苾刍同室眠卧等事。若如法悔，罪根及业，悉皆除灭，同善苾刍，乃至复本等，广如上说。若如是者善；若不依行者，得越法罪。其弟子等殷勤谏悔；弟子有过，师亦殷勤呵责令改。” 根本说一切有部毗奈耶出家事卷第二 大正藏第 23 册 No. 1444 根本说一切有部毗奈耶出家事 根本说一切有部毗奈耶出家事卷第三 大唐三藏义净奉 制译 佛在室罗筏城逝多林给孤独园。时具寿近军苾刍游行人间，三月坐雨安居已，度一弟子，与彼渐行至室罗筏城。尔时具寿近军洗足已，往诣佛所，顶礼佛足，退坐一面。诸佛常法 现代汉语译本：‘如果这样做是好的；如果不这样做，就会犯越法罪。如果老师为了大众的福祉而有所作为，不代替（他人），则没有罪过。两位老师生病时，需要勤加照料，应该禀告老师说：‘所需的医药以及饮食，都应遵从老师的意愿，不得违背。’如果这样做是好的；如果不如这样做，同样会犯之前的罪过。如果两位老师犯了戒，同住的弟子应该善巧方便地禀告两位老师说：‘老师犯了这样的恶作罪，老师应该忏悔。’详细的说法如上。两位老师持有邪见，大众为他们进行驱摈等，让他们离开住处。弟子应该在大众处，殷勤地请求谢罪，让大众欢喜。又需要禀告老师：‘不要持有恶见。’方便劝谏，让他们舍弃这些事，让大众和老师，和合快乐地居住。如果不这样做，就会犯越法罪，乃至详细的说法，如上应该知道。如果两位老师犯了僧伽伐尸沙罪（僧残罪），弟子应该让老师忏悔。如果僧团对这两位老师施行遍住法（一种忏悔方法）以及意喜（表示接受忏悔），就不得与善良的比丘同室眠卧等事。如果如法忏悔，罪根以及业障，全部都消除灭尽，与善良的比丘一样，乃至恢复原来的身份等，详细的说法如上。如果这样做是好的；如果不按照这样做，就会犯越法罪。弟子们殷勤地劝谏忏悔；弟子有过错，老师也殷勤地呵责，让他们改正。’ 《根本说一切有部毗奈耶出家事卷第二》 大正藏第23册 No. 1444 《根本说一切有部毗奈耶出家事》 《根本说一切有部毗奈耶出家事卷第三》 大唐三藏义净奉 旨译 佛在室罗筏城（Śrāvastī）逝多林给孤独园（Jetavana-anāthapiṇḍada-ārāma）。当时，具寿近军苾刍（Āyasmān Nikuṇḍa bhikṣu）在人间游化，三个月的雨季安居结束后，度化了一个弟子，与他一起慢慢地前往室罗筏城。当时，具寿近军洗完脚后，前往佛陀处，顶礼佛足，退坐在一旁。诸佛通常的做法是...