Chinese
”于时父子相随，往诣逝多林，于苾刍处白言：“圣者！愿与我等而为出家。”苾刍报言：“善。”又告曰：“贤首！此小童子，是汝何亲？”答言：“是子亦欲出家。”时彼苾刍俱与出家，教四威仪，及以吃食。经数日已，告言：“汝去，鹿不养鹿。室罗筏城是我境界，极以广大，多诸人民，敬信三宝。汝应往彼，自求衣食，养活躯命。”闻是语已，严持衣钵，相随往诣室罗筏城，次第乞食。遂于衢路，见一妇人作其煎饼。时小求寂即从乞求，女人报曰：“与我价直。”求寂报言：“我是沙门，不畜财物。”既不与直，乞饼不得。时小求寂高声啼泣，宛转于地。时诸人等遂生讥嫌：“何故苾刍度此血团？”时诸苾刍以缘白佛，佛言：“所有过失，悉由度彼幼小出家。从今以去未满十五，不与出家。若有童子来求出家，苾刍应问：‘年十五不？’若不问者，得越法罪。” 佛在室罗筏城逝多林给孤独园。具寿邬波难陀有二求寂，更相调戏，犹如女人与丈夫戏，亦如男子共女人戏。时诸苾刍以缘白佛，佛言：“所有过失，斯由畜二求寂。若畜者，得越法罪。”佛既制已，时有兄弟二人，年几相似，来求出家。时诸苾刍不敢度彼，不知云何？以缘白佛，佛言：“若有兄弟，一时求出家者，应度无犯。彼二求寂，并未 现代汉语译本： 当时，父子二人一同前往逝多林（Jetavana），在比丘（bhiksu，佛教僧侣）处禀告说：‘圣者！希望您能为我们剃度出家。’比丘回答说：‘好。’又问：‘贤首（virtuous one）！这个小童子，是你的什么亲属？’回答说：‘是我的儿子，也想出家。’当时那位比丘就一起为他们剃度出家，教导他们四种威仪（行、住、坐、卧）以及饮食的规矩。过了几天，比丘对比小沙弥说：‘你走吧，鹿不会养鹿。室罗筏城（Sravasti）是我的管辖范围，极其广大，有很多人民，敬信三宝（佛、法、僧）。你应该去那里，自己乞求衣食，养活身体。’听了这话后，小沙弥整理好衣钵，跟随父亲前往室罗筏城，依次乞食。于是在路边，看见一个妇人在做煎饼。当时小沙弥就上前乞讨，妇人说：‘给我价钱。’小沙弥回答说：‘我是沙门（sramana，出家修行者），不拥有财物。’因为不给钱，所以没有乞讨到煎饼。当时小沙弥高声啼哭，在地上打滚。当时众人就产生了讥讽和嫌弃：‘为什么比丘要度化这个血团（指幼小的孩子）？’当时众比丘将此事禀告佛陀，佛陀说：‘所有过失，都是由于度化幼小的人出家。从今以后，未满十五岁的人，不予出家。如果有童子来求出家，比丘应该问：‘年满十五岁了吗？’如果不问，就犯了越法罪。’ 佛陀在室罗筏城（Sravasti）的逝多林（Jetavana）给孤独园（Anathapindika's Park）中。具寿邬波难陀（Ayasma Upananda）有两个小沙弥，互相调戏，就像女人和丈夫嬉戏，也像男子和女人嬉戏。当时众比丘将此事禀告佛陀，佛陀说：‘所有过失，都是由于蓄养两个小沙弥。如果蓄养，就犯了越法罪。’佛陀制定了戒律后，当时有兄弟二人，年龄相仿，前来请求出家。当时众比丘不敢为他们剃度，不知道该怎么办？将此事禀告佛陀，佛陀说：‘如果有兄弟，同时请求出家，应该度化，没有罪过。’那两个小沙弥，并未
English
English version: At that time, a father and son went together to Jetavana (逝多林), and said to the bhiksus (苾刍, Buddhist monks): 'Venerable ones! We wish that you would ordain us.' The bhiksus replied: 'Good.' They further asked: 'Virtuous one (贤首)! What relation is this young boy to you?' He replied: 'He is my son, and he also wishes to be ordained.' At that time, the bhiksus ordained them both, teaching them the four dignities (四威仪, walking, standing, sitting, and lying down) and the rules of eating. After several days, they said: 'You go, deer do not raise deer. Sravasti (室罗筏城) is my territory, extremely vast, with many people who respect and believe in the Three Jewels (三宝, Buddha, Dharma, Sangha). You should go there, seek food and clothing for yourselves, and support your lives.' After hearing these words, the young novice carefully carried his robes and bowl, and followed his father to Sravasti, begging for food in order. Then, on the road, they saw a woman making pancakes. The young novice immediately begged from her, and the woman said: 'Give me the price.' The novice replied: 'I am a sramana (沙门, ascetic), I do not possess wealth.' Since he did not give her the price, he could not get a pancake. At that time, the young novice cried loudly and rolled on the ground. Then the people began to criticize and dislike it: 'Why did the bhiksus ordain this blood clot (referring to a young child)?' Then the bhiksus reported this matter to the Buddha, and the Buddha said: 'All the faults are due to ordaining young children. From now on, those who are not yet fifteen years old should not be ordained. If a child comes to seek ordination, the bhiksus should ask: 'Are you fifteen years old?' If they do not ask, they commit a transgression.' The Buddha was in Anathapindika's Park (给孤独园) in Jetavana (逝多林) in Sravasti (室罗筏城). The venerable Upananda (邬波难陀) had two novices who teased each other, like a woman playing with her husband, or a man playing with a woman. Then the bhiksus reported this matter to the Buddha, and the Buddha said: 'All the faults are due to keeping two novices. If they keep them, they commit a transgression.' After the Buddha established the precepts, there were two brothers, similar in age, who came to seek ordination. Then the bhiksus did not dare to ordain them, not knowing what to do. They reported this matter to the Buddha, and the Buddha said: 'If there are brothers who seek ordination at the same time, they should be ordained without fault.' Those two novices have not yet --------------------------------------------------------------------------------
Chinese
年满，应自留一，教受事业。将一付与亲知识处，或大德处。若至年满，应与近圆。其未满者，自养无犯。若年二十，不与彼等而受近圆，得越法罪” 佛在室罗筏城逝多林给孤独园。于此城中有一居士，家有一奴，勤求作务无有懈怠，所有作务先首为了。后于异时，曹主生瞋，便作是念：“曹主甚难承事，我当逃走。”复作是念：“生处难舍，是诸声闻释子，于王得恩，无能损者，我投彼处出家。”其奴即往逝多园林，于苾刍处白言：“圣者！我欲求出家。”时诸苾刍即与出家，及近圆已，种种教示，依教修行研求，能除诸烦恼，而证阿罗汉果，如余广说。于时长者乃生悔心，便作是念：“我奴所作之事，一切无有懈怠。我不应瞋，令彼舍我。我若见彼，应从忏摩。”即于室罗筏城，城门边立。然彼苾刍，食时执持衣钵，入城乞食。彼见告言：“贤首！汝得出家耶？”答言：“尔。”报曰：“现今无人可给事我，相随归舍。”尔时苾刍即升虚空，乃现种种神变。是时居士而生悔心，速便归信，心疾回转，犹如大树摧倒，顶礼其足白言：“圣者！得证如此功能，愿从今已后，受我衣服卧具，饮食汤药。”名称普闻：“某甲奴出家，证阿罗汉果，有如是胜妙功德。”时胜光王闻此语已：“某甲长者有奴出家，殊胜 现代汉语译本： ‘年满，应自留一，教受事业。将一付与亲知识处（亲近的善知识处），或大德处（有德行的人处）。若至年满，应与近圆（受具足戒）。其未满者，自养无犯。若年二十，不与彼等而受近圆，得越法罪’。 佛在室罗筏城（Śrāvastī）逝多林给孤独园（Jetavana-anāthapindika-ārāma）。于此城中有一居士，家有一奴，勤求作务无有懈怠，所有作务先首为了。后于异时，曹主生瞋，便作是念：‘曹主甚难承事，我当逃走。’复作是念：‘生处难舍，是诸声闻释子（Śrāvakā），于王得恩，无能损者，我投彼处出家。’其奴即往逝多园林，于苾刍（bhiksu）处白言：‘圣者！我欲求出家。’时诸苾刍即与出家，及近圆已，种种教示，依教修行研求，能除诸烦恼，而证阿罗汉果（Arhat），如余广说。于时长者乃生悔心，便作是念：‘我奴所作之事，一切无有懈怠。我不应瞋，令彼舍我。我若见彼，应从忏摩（ksama）。’即于室罗筏城，城门边立。然彼苾刍，食时执持衣钵，入城乞食。彼见告言：‘贤首！汝得出家耶？’答言：‘尔。’报曰：‘现今无人可给事我，相随归舍。’尔时苾刍即升虚空，乃现种种神变。是时居士而生悔心，速便归信，心疾回转，犹如大树摧倒，顶礼其足白言：‘圣者！得证如此功能，愿从今已后，受我衣服卧具，饮食汤药。’名称普闻：‘某甲奴出家，证阿罗汉果，有如是胜妙功德。’时胜光王（Prasenajit）闻此语已：‘某甲长者有奴出家，殊胜’
English
English version: ‘When fully aged, one should keep one, teaching the business. Give one to a close acquaintance, or to a virtuous person. If the age is full, one should be given the Upasampadā (full ordination). Those who are not yet full, self-support is not a violation. If one is twenty years old and receives Upasampadā without them, one commits a transgression.’ The Buddha was in the Jetavana-anāthapindika-ārāma in Śrāvastī. In this city, there was a householder who had a servant. The servant diligently performed his duties without懈怠 (negligence), and always prioritized his tasks. Later, at another time, the master became angry and thought, ‘My master is very difficult to serve, I should run away.’ Then he thought again, ‘It is difficult to leave this place. These Śrāvakās (disciples) of the Śākya clan are favored by the king, and no one can harm them. I will go there and become a monk.’ The servant then went to the Jetavana garden and said to the bhiksus (monks), ‘Venerable ones! I wish to become a monk.’ The bhiksus then ordained him and gave him Upasampadā. They taught him various things, and he practiced and studied according to their teachings, removing all烦恼 (afflictions) and attaining the fruit of Arhat (enlightened being), as described elsewhere. At that time, the elder felt remorse and thought, ‘My servant performed all his duties without negligence. I should not have been angry and caused him to leave me. If I see him, I should ask for ksama (forgiveness).’ He then stood by the city gate of Śrāvastī. The bhiksu, at mealtime, carried his robes and bowl and entered the city to beg for food. The elder saw him and said, ‘Virtuous one! Have you become a monk?’ He replied, ‘Yes.’ The elder said, ‘Now there is no one to serve me, come back home with me.’ At that time, the bhiksu rose into the sky and displayed various supernatural powers. The householder then felt remorse and quickly returned to faith. His mind turned quickly, like a large tree falling down. He prostrated at his feet and said, ‘Venerable one! Having attained such abilities, I wish from now on to offer you my clothes, bedding, food, and medicine.’ The name spread widely: ‘So-and-so's servant has become a monk, attained the fruit of Arhat, and has such wonderful merits.’ When King Prasenajit (victorious light) heard this, he said, ‘So-and-so's elder has a servant who has become a monk, which is extraordinary’ --------------------------------------------------------------------------------
Chinese
证悟，能获四果。”作是语已，即命群臣而告之曰：“汝等应知，我是灌顶刹利王种，从今已往，一切官寮长者等家，有奴求出俗者，便放出家，勿令障碍。”室罗筏城时有长者，家有一奴，勤求作务常不懈怠，广说如前，便即出家并受圆具，令学法式，告言：“贤首！鹿不养鹿，其室罗筏城，土地宽广，父母居处。汝今可去乞食而活。”时彼长者心生追悔，便作是念：“彼奴勤求作务常不懈怠，我若见时应求忏悔。”时彼长者，遂于室罗筏城门侧而立。时彼苾刍，食时着衣持钵，入城乞食。长者见已，告言：“贤首！汝得出家，谁当事我？可共归家。”即便执臂，苾刍告曰：“若触我者，当截汝腕。胜光王敕，恩垂苾刍，由如太子。”是长者毁呰苾刍曰：“沙门释子，坏我城隍，及坏梵志，岂合与奴出家。”时诸苾刍闻此事已，以缘白佛。尔时世尊便作是念：“既有斯过，从今已往，汝等苾刍不应与奴出家。若有求者，当可问之：‘汝是奴不？’若与奴出家者，得越法罪。” 尔时世尊在室罗筏城逝多林给孤独园。于此城中有一长者，每放课钱，或时收利、或时本利俱收。复于后时见负债人，本利俱索，牵掣久捉不放，即共立限，方始放还。彼人便作是念：“然此长者甚是恶性，我复不能本利俱还，我当逃走 现代汉语译本 ‘证悟之后，就能获得四种果位。’说完这些话后，国王就命令群臣并告知他们说：‘你们应该知道，我是受过灌顶的刹帝利王族，从今以后，所有官吏、长者等人家中，如果有奴隶请求出家，就放他们出家，不要设置障碍。’ 当时在室罗筏城（Śrāvastī，古印度城市）有一位长者，他家有一个奴隶，勤奋地工作从不懈怠，（奴隶出家的）详细经过如前所述，（奴隶）就立即出家并受了具足戒，（他的师父）让他学习佛法仪轨，并告诉他说：‘贤首！鹿不会养鹿，而室罗筏城土地宽广，有你的父母居住。你现在可以去乞食为生。’ 当时那位长者心中产生了后悔，于是这样想：‘那个奴隶勤奋地工作从不懈怠，我如果见到他时应该请求忏悔。’当时那位长者，就在室罗筏城的城门旁边站立。当时那位比丘（bhikṣu，佛教出家男众），在吃饭的时候穿好衣服，拿着钵，进入城中乞食。长者见到后，告诉他说：‘贤首！你出家了，谁来侍奉我呢？可以一起回家。’ 随即拉住比丘的手臂，比丘说：‘如果触碰我，就砍断你的手腕。胜光王（国王名）有命令，恩泽施予比丘，如同对待太子一样。’那位长者诋毁比丘说：‘沙门释子（Śākyaputra，释迦牟尼佛的弟子），毁坏我的城池，以及毁坏婆罗门（brāhmaṇa，印度教祭司），怎么能让奴隶出家呢？’当时众比丘听到这件事后，将事情的缘由禀告了佛陀。 那时世尊（Bhagavān，佛的称号）这样想：‘既然有这样的过失，从今以后，你们比丘不应该让奴隶出家。如果有人请求出家，应当询问他：‘你是奴隶吗？’如果让奴隶出家，就犯了越法罪。’ 当时世尊在室罗筏城的逝多林给孤独园（Jetavana-anāthapiṇḍada-ārāma，祇园精舍）中。在这个城中有一位长者，每次放出贷款，有时收利息，有时本金和利息一起收。后来又看到一个欠债的人，本金和利息一起索要，拉扯着很久不放，（欠债人）和他共同约定了期限，才放他还回去。那个人就想：‘这个长者非常恶劣，我无法本金和利息一起还清，我应该逃走。’
English
English version ‘Upon enlightenment, one can attain the four fruits.’ After saying this, the king commanded his ministers and told them: ‘You should know that I am an anointed Kshatriya (kṣatriya, warrior caste) king. From now on, in the homes of all officials, elders, and others, if there is a slave who seeks to renounce the world, release them to become monks and do not create obstacles.’ At that time, in Śrāvastī (ancient Indian city), there was an elder who had a slave in his household. The slave diligently performed his duties without懈怠. The details of (the slave's) renunciation are as previously described. (The slave) immediately renounced the world and received full ordination. (His teacher) instructed him in the monastic rules and told him: ‘Virtuous One! Deer do not raise deer. Śrāvastī is a vast land where your parents reside. You may now go and live by begging for alms.’ At that time, the elder felt remorse and thought: ‘That slave diligently performed his duties without懈怠. If I see him, I should ask for forgiveness.’ At that time, the elder stood by the city gate of Śrāvastī. At that time, the bhikṣu (Buddhist monk), at mealtime, put on his robes, carried his bowl, and entered the city to beg for alms. The elder saw him and said: ‘Virtuous One! You have renounced the world, who will serve me? You can come home with me.’ He then grabbed the bhikṣu's arm. The bhikṣu said: ‘If you touch me, I will cut off your wrist. King Prasenajit (king's name) has decreed that bhikṣus are to be treated with the same respect as princes.’ The elder reproached the bhikṣu, saying: ‘The Śākyaputra (disciple of Śākyamuni Buddha) monks are destroying my city and the Brahmins (Hindu priests). How can slaves be allowed to renounce the world?’ When the bhikṣus heard of this, they reported the matter to the Buddha. At that time, the Bhagavan (title of the Buddha) thought: ‘Since there is such a fault, from now on, you bhikṣus should not allow slaves to renounce the world. If someone seeks to renounce the world, you should ask them: ‘Are you a slave?’ If you allow a slave to renounce the world, you will commit a transgression.’ At that time, the Bhagavan was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove) in Śrāvastī. In this city, there was an elder who would lend out money, sometimes collecting interest, and sometimes collecting both principal and interest. Later, he saw a debtor and demanded both principal and interest, pulling and holding him for a long time without letting go. (The debtor) and he jointly agreed on a deadline before he released him. That person then thought: ‘This elder is very wicked. I cannot repay both the principal and interest. I should run away.’ --------------------------------------------------------------------------------