Chinese
。”复作是念：“乡土难舍，沙门释子而于王所由如太子，我今于彼求出家耶？”即往逝多林，诣苾刍处白言：“圣者！我求出家。”彼与出家，及受近圆，并教法式。既近圆已，勇厉精勤，于中无间、不经多时，乃证阿罗汉果。时彼长者便生追悔，作如是念：“彼负我债，于时时间常还本利，以何因缘辄见轻弃？如若今时重得见者，我当忏谢。”即于城门伫立而住。时彼苾刍，于日初分，执持衣钵，入城乞食。长者便见，问言：“贤首！汝已出家，虽复时时常还本利，今可共归。”便执其手，欲引而行。尔时苾刍便即升空，乃现种种十八神变，广说如上。时彼长者速便归信，心疾回转，犹如大树崩倒于地，白言：“圣者！获得如是殊胜功德，上妙果证。从今以去，圣者所须资具衣食，我当给与，愿尊纳受。”尔时四远，皆悉闻知某甲长者所负财主，获如是果。时胜军王既闻斯事，敕大臣曰：“从今以去，所有负债未得还者，此等欲于佛所出家，若有如是，不应与彼生其留难。”时室罗筏城，有一长者，放债与人。时有一人，举物生利，乃至出家，不养鹿等，广如上说。复于异时，持钵乞食，长者遇见，告言：“苾刍！汝已出家，谁复时时偿我本利？今可共归。”欲执其手，苾刍告曰：“汝莫触我！若触我者，当截汝 手。”报言：“何故？”苾刍曰：“汝可不闻，王有教令：若欲出家，一切负债，皆悉放免。”彼共讥嫌，作如是语：“出家释子多怀慠慢，现负他债，度令出家。”苾刍以缘白佛，佛作是念：“由度负债者，有如是过。”告诸苾刍：“从今已后，负债之人不应辄度。若有度者，得越法罪。” 尔时佛在室罗筏城给孤独园。有一长者，娶妻未久便生一息，乃至年渐长大。因父瞋责，遂即私逃。后作是念：“乡国难离，然诸释子皆如王子，得免众事。我今宜可于彼出家。”即往给园，至苾刍所报言：“圣者！我愿出家。”时有苾刍，即与出家，及授近圆。复于异时，其父觅子，往苾刍所，白言：“圣者！见有如是童子来不？”报言：“今已度讫。”长者告言：“此等苾刍常执刀耶？所有来者，即与剃发。”又言：“岂不待于七八日间，何故即度？”苾刍以缘白佛，佛言：“不应即度。若有童子，去来不远，来求出家，应七八日，然后方度出家。若有远方来欲出家者，不七八日，与度无犯。” 佛在室罗筏城逝多林给孤独园。有一长者，娶妻不久便生一息，于时长者告其妻曰：“贤首！我子长养，虽复损我，我今欲往外国兴易。我所负债，令子代还。”作是语已便即出去，遂乃不还。其妻养育，儿渐长大，送 现代汉语译本： ‘手。’（债主）问道：‘为什么？’比丘说：‘你难道没听说，国王有教令：如果想要出家，一切债务，全部都可免除。’他们共同讥讽，这样说道：‘出家的释迦弟子大多怀有傲慢之心，现在欠着别人的债，就度他出家。’比丘将此事禀告佛陀，佛陀心想：‘因为度负债的人出家，有这样的过失。’告诉众比丘：‘从今以后，不应该随便度负债的人出家。如果有人度了，就犯越法罪。’ 当时佛陀在室罗筏城（Śrāvastī）[古印度城市名]的给孤独园（Anāthapiṇḍada-ārāma）[又称祇园精舍，是佛陀在世时重要的佛教中心] 。有一位长者，娶妻不久便生了一个儿子，等到儿子渐渐长大。因为父亲责骂，就私自逃走了。后来心想：‘家乡很难离开，然而那些释迦弟子都像王子一样，可以免除各种俗事。我现在应该在那里出家。’就前往给孤独园，到比丘那里禀告说：‘圣者！我愿意出家。’当时有一位比丘，就给他剃度出家，并授予近圆戒（upasampadā）[比丘受具足戒]。又过了些时候，他的父亲寻找儿子，到比丘那里，问道：‘圣者！有没有看到这样一个童子来这里？’比丘回答说：‘现在已经度他出家了。’长者说道：‘这些比丘经常拿着刀吗？所有来的人，就给他剃发。’又说：‘难道不能等个七八天，为什么要立刻剃度？’比丘将此事禀告佛陀，佛陀说：‘不应该立刻剃度。如果有童子，离家不远，前来请求出家，应该过七八天，然后才给他剃度出家。如果有远方来想要出家的人，不用等七八天，给他剃度没有犯戒。’ 佛陀在室罗筏城（Śrāvastī）[古印度城市名]的逝多林给孤独园（Jetavana-anāthapiṇḍada-ārāma）[又称祇园精舍，是佛陀在世时重要的佛教中心]。有一位长者，娶妻不久便生了一个儿子，当时长者告诉他的妻子说：‘贤首！我的儿子长大，即使会损害我，我现在想要去外国做生意。我所欠的债务，让儿子代替偿还。’说完这些话就离开了，于是就不再回来。他的妻子养育儿子，儿子渐渐长大，送
English
English version: ‘Hand.’ (The creditors) asked: ‘Why?’ The Bhikṣu (bhikkhu) [Buddhist monk] said: ‘Have you not heard that the king has an edict: if one wishes to renounce the household life, all debts shall be forgiven.’ They jointly mocked, saying: ‘The Śākya (Sakya) [referring to the Buddha's clan] disciples who renounce the household life are mostly arrogant, now owing others debts, they ordain him.’ The Bhikṣu (bhikkhu) [Buddhist monk] reported this matter to the Buddha, and the Buddha thought: ‘Because of ordaining debtors, there is such a fault.’ He told the Bhikṣus (bhikkhus) [Buddhist monks]: ‘From now on, one should not casually ordain debtors. If anyone ordains them, they commit a transgression.’ At that time, the Buddha was in the Jeta Grove (Jetavana) [one of the two most important Buddhist monasteries during the time of the Buddha] in Śrāvastī (Sravasti) [an ancient Indian city] . There was a householder (Gṛhapati) [wealthy man] who, not long after marrying, had a son, and as the son gradually grew up. Because his father scolded him, he secretly ran away. Later, he thought: ‘It is difficult to leave my hometown, but those Śākya (Sakya) [referring to the Buddha's clan] disciples are like princes, exempt from all worldly affairs. I should now renounce the household life there.’ He went to the Jeta Grove (Jetavana) [one of the two most important Buddhist monasteries during the time of the Buddha], and reported to the Bhikṣus (bhikkhus) [Buddhist monks]: ‘Venerable ones! I wish to renounce the household life.’ At that time, a Bhikṣu (bhikkhu) [Buddhist monk] immediately ordained him and conferred the full ordination (upasampadā) [higher ordination for monks]. After some time, his father looked for his son, went to the Bhikṣus (bhikkhus) [Buddhist monks], and asked: ‘Venerable ones! Have you seen such a boy come here?’ The Bhikṣu (bhikkhu) [Buddhist monk] replied: ‘He has already been ordained.’ The householder (Gṛhapati) [wealthy man] said: ‘Do these Bhikṣus (bhikkhus) [Buddhist monks] always carry knives? Whoever comes, they shave his head.’ He also said: ‘Could you not wait for seven or eight days, why ordain him immediately?’ The Bhikṣu (bhikkhu) [Buddhist monk] reported this matter to the Buddha, and the Buddha said: ‘One should not ordain immediately. If there is a boy who comes from not far away, seeking to renounce the household life, one should wait for seven or eight days before ordaining him. If there is someone from afar who wishes to renounce the household life, one does not need to wait for seven or eight days, ordaining him is not a transgression.’ The Buddha was in the Jeta Grove (Jetavana) [one of the two most important Buddhist monasteries during the time of the Buddha] in Śrāvastī (Sravasti) [an ancient Indian city]. There was a householder (Gṛhapati) [wealthy man] who, not long after marrying, had a son. At that time, the householder (Gṛhapati) [wealthy man] told his wife: ‘Worthy one! My son is growing up, even if he harms me, I now want to go abroad to do business. Let my son repay the debts I owe.’ After saying these words, he left and never returned. His wife raised the son, and the son gradually grew up, sending --------------------------------------------------------------------------------
Chinese
于学内，令教外典。其同学者，所有论典悉皆明解，唯此童子全无所获。复于异时，其母诣学，告博士曰：“一种与直，何故诸人学问俱备，唯我童儿都无所解？”博士报曰：“夫所学者，有二种事学业成就。何等为二？一者具羞、二者有怖。然此童子，都无此二。”其母告言：“博士何不与杖？”复于异时，博士才打，种种呵责乃即啼泣；归向母边，具陈上事，其母还打。时彼童子便作是念：“我遭苦事，前于一处被打，今遭两处，不能受苦，宜可逃去入逝多林。”至彼见一求寂采花，便即叹言：“甚大快乐。”问言：“何故？”答言：“出家。”求寂报言：“汝今何不出家？”报言：“圣者！谁能与我出家？”报言：“汝来！共汝往问邬波驮耶。”既见师已，白言：“邬波驮耶！此善男子欲求出家。”时彼师主即与出家。其母后时往诣学堂，问博士曰：“我子何在？”博士答言：“我打走归。”母即报言：“我见归来遂即还打，弃我逃走。”于时慈母遂往诸处寻求访觅不得，乃于王舍城门首立，东西顾望。伫立不久，乃见童子剃除鬓发，与彼求寂俱时瓶钵相随而来。母时见识，以手捶胸悲号啼泣，告言：“痴子！我比无处不觅，遍历诸方，寻求不得，音信不通。汝今何故贱沙门中而为出家？”执手将归，脱其衣钵 现代汉语译本 在学校里学习时，（这个童子）让学习外道的典籍。（他的）同学们，所有的论典都明白了解，唯独这个童子完全没有收获。又在其他时候，他的母亲来到学校，告诉博士说：‘（我）一样地交了学费，为什么其他人学问都具备，唯独我的孩子什么都不理解？’博士回答说：‘学习的人，有两种事情才能学业成就。哪两种呢？一是具有羞耻心，二是具有畏惧心。然而这个童子，都没有这两种。’他的母亲告诉（博士）说：‘博士为什么不给他用鞭子？’又在其他时候，博士才打他，种种呵斥，（童子）就啼哭起来；回到母亲身边，详细陈述了上面的事情，他的母亲又打了他。当时那个童子就产生这样的念头：‘我遭遇了苦事，之前在一个地方被打，现在又在两个地方被打，不能忍受这样的痛苦，应该逃走进入逝多林（Jetavana）。’到了那里，看见一个沙弥在采花，就感叹地说：‘非常快乐啊。’（沙弥）问（童子）说：‘为什么（这么说）？’（童子）回答说：‘出家。’沙弥告诉（童子）说：‘你现在为什么不出家？’（童子）回答说：‘圣者！谁能给我出家？’（沙弥）回答说：‘你来！和你一起去问邬波驮耶（Upadhyaya，亲教师）。’已经见到师父后，（沙弥）禀告说：‘邬波驮耶（Upadhyaya）！这个善男子想要出家。’当时他的师父就给他出家。他的母亲后来来到学堂，问博士说：‘我的孩子在哪里？’博士回答说：‘我打了他，他跑回家了。’母亲就说：‘我见他回来就又打了他，（他）抛弃我逃走了。’当时慈爱的母亲就在各处寻找，访查寻找不到，就在王舍城（Rajagrha）的城门前站立，东西顾盼。站立不久，就看见童子剃除了头发，和那个沙弥一起拿着瓶钵相随而来。母亲当时认出了他，用手捶打胸膛，悲伤地啼哭，告诉（童子）说：‘痴儿！我没有一个地方不寻找，走遍了各个地方，寻找不到，音信不通。你现在为什么在卑贱的沙门中而出家？’拉着他的手要带他回家，脱下他的袈裟和钵。
English
English version While studying at school, (this boy) was made to study non-Buddhist scriptures. His classmates all understood the treatises, but this boy gained nothing. At another time, his mother went to the school and told the professor, 'I paid the same tuition, why is it that everyone else has acquired knowledge, but my child understands nothing?' The professor replied, 'For a student to succeed, two things are necessary. What are these two? First, a sense of shame, and second, a sense of fear. But this boy has neither.' His mother told (the professor), 'Why don't you use a stick on him?' At another time, as soon as the professor hit him and scolded him in various ways, (the boy) began to cry; he returned to his mother and recounted the events in detail, and his mother hit him again. At that time, the boy had this thought: 'I have encountered suffering, having been beaten in one place before, and now I am beaten in two places. I cannot endure this suffering, I should run away and enter Jetavana (逝多林).' Arriving there, he saw a novice monk picking flowers and exclaimed, 'How wonderful!' (The novice) asked (the boy), 'Why (do you say that)?' (The boy) replied, 'Renunciation.' The novice told (the boy), 'Why don't you renounce now?' (The boy) replied, 'Venerable one! Who can ordain me?' (The novice) replied, 'Come! Let's go ask Upadhyaya (邬波驮耶, preceptor) together.' Having seen the teacher, (the novice) reported, 'Upadhyaya (邬波驮耶)! This good man wishes to renounce.' At that time, his teacher ordained him. Later, his mother went to the school and asked the professor, 'Where is my child?' The professor replied, 'I hit him, and he ran home.' The mother said, 'I saw him return and hit him again, (and he) abandoned me and ran away.' At that time, the loving mother searched everywhere, but could not find him. She stood at the gate of Rajagrha (王舍城), looking east and west. After standing for a short time, she saw the boy with his hair shaved off, following the novice monk with his bowl and robe. The mother recognized him, beat her chest, and cried sadly, telling (the boy), 'Foolish child! I have searched everywhere, traveled to all places, but could not find you, and had no news. Why have you renounced among the lowly Shramanas?' She grabbed his hand to take him home, and took off his robe and bowl. --------------------------------------------------------------------------------
Chinese
，抑令还俗。时诸苾刍以缘白佛，佛作是念：“不白父母，与出家者，多生过失。”佛告诸苾刍：“我今当制：所有出家，不告父母，辄与出家者，得越法罪。” 佛在王舍城竹林园羯兰铎迦池。于此城中有一婆罗门，娶妻不久，诞生一息。年渐长大，忽婴疾病，遍问医人疗治不可。母告子言：“可于侍缚迦长者所疗治其病。”既至其所，白言：“长者！为我治病。”长者告曰：“汝身病重难可疗治，然我所医，治二种人。何等为二？一者佛及僧伽、二者王宫内人。汝等之病，无暇可治，汝今归去。”其子即归，母问子曰：“其病疗耶？”答曰：“我病无人可治。”具如上说。母告子言：“汝应出家。”子答母曰：“我是婆罗门种，云何于杂种沙门释子中而为出家？”又告子曰：“汝且出家，病可，还俗不难。”子曰：“若出家者，必剃我头，此事云何？”母曰：“剃发莫生，是为不可。后还生发，何所惧耶？”即往竹园，诣苾刍所，顶礼足已，白言：“圣者！与我出家。”既出家已，于此夜中，遂住门外不入房中，师便告曰：“何不入来？”答曰：“我身有病，不得入来。”师便告曰：“汝今出家，何得有病？”白言：“邬波驮耶！我身在俗，先患其病。”师曰：“汝何不告我？”答曰：“师不见问。”其师 现代汉语译本：或者命令他们还俗。当时，各位比丘将此事禀告佛陀。佛陀心想：‘未经父母同意就允许他人出家，会产生很多过失。’佛陀告诉各位比丘：‘我现在应当制定戒律：凡是出家，没有告知父母，就允许他们出家的人，犯越法罪。’ 佛陀在王舍城竹林园的羯兰铎迦池。在这个城中，有一位婆罗门，娶妻不久，生了一个儿子。儿子渐渐长大，忽然得了疾病，遍访医生治疗都无效。母亲告诉儿子说：‘可以去侍缚迦长者那里治疗你的疾病。’儿子到了长者那里，说道：‘长者！请为我治病。’长者告诉他说：‘你的病很重，难以治疗。然而我所医治的，只有两种人。哪两种人呢？一是佛陀和僧伽（僧团），二是王宫内的人。你们的病，我没有时间治疗，你现在回去吧。’儿子就回去了，母亲问儿子说：‘病治好了吗？’回答说：‘我的病没有人能治。’详细地如上面所说。母亲告诉儿子说：‘你应该出家。’儿子回答母亲说：‘我是婆罗门种姓，怎么能在杂种的沙门释子（佛教出家人）中出家呢？’母亲又告诉儿子说：‘你先出家，病好了，还俗并不难。’儿子说：‘如果出家，必定要剃我的头，这件事怎么办呢？’母亲说：‘剃掉的头发还会再长出来，有什么可怕的呢？’于是前往竹园，到比丘那里，顶礼双足后，说道：‘圣者！请允许我出家。’出家之后，当晚就住在门外，不进入房间里，师父便告诉他说：‘为什么不进来？’回答说：‘我身有病，不能进来。’师父便告诉他说：‘你现在出家了，怎么会有病呢？’回答说：‘邬波驮耶（亲教师）！我在俗家时，就先患了这种病。’师父说：‘你为什么不告诉我？’回答说：‘师父没有问。’他的师父