English
English version: Or order them to return to lay life. At that time, the Bhikshus (monks) reported this matter to the Buddha. The Buddha thought: 'Allowing someone to become a monk without informing their parents will cause many faults.' The Buddha told the Bhikshus: 'I should now establish a precept: Whoever becomes a monk, without informing their parents, those who allow them to become a monk commit a transgression.' The Buddha was in the Karandaka Pond of the Bamboo Grove Garden in Rajagriha (王舍城). In this city, there was a Brahmin (婆罗门), who had a son not long after marrying his wife. As the son grew older, he suddenly fell ill, and he consulted doctors everywhere, but none could cure him. His mother told her son: 'You can go to the Elder Shivaka (侍缚迦) to treat your illness.' When he arrived at the Elder's place, he said: 'Elder! Please treat my illness.' The Elder told him: 'Your illness is severe and difficult to treat. However, I only treat two types of people. What are the two types? One is the Buddha and the Sangha (僧伽, monastic community), and the other is the people in the royal palace. I don't have time to treat your illness, so you should go back now.' The son then returned, and his mother asked him: 'Has your illness been cured?' He replied: 'No one can cure my illness.' He explained in detail as mentioned above. His mother told her son: 'You should become a monk.' The son replied to his mother: 'I am of the Brahmin caste, how can I become a monk among the Shramana Shakya (沙门释子, Buddhist renunciates) of mixed castes?' His mother then told her son: 'You should become a monk first, and if your illness is cured, it will not be difficult to return to lay life.' The son said: 'If I become a monk, my head will surely be shaved, what about this matter?' His mother said: 'The hair that is shaved will grow back, what is there to fear?' Then he went to the Bamboo Grove, went to the Bhikshu (苾刍, monk), prostrated at his feet, and said: 'Venerable One! Please allow me to become a monk.' After becoming a monk, he stayed outside the door that night and did not enter the room. The teacher then told him: 'Why don't you come in?' He replied: 'I am ill and cannot come in.' The teacher then told him: 'You are now a monk, how can you be ill?' He replied: 'Upadhyaya (邬波驮耶, preceptor)! I had this illness before I became a monk.' The teacher said: 'Why didn't you tell me?' He replied: 'The teacher did not ask.' --------------------------------------------------------------------------------
Chinese
便怒。既至明已，其旧弟子皆来请白问：“邬波驮耶！何故不喜？”师即告曰：“我之住处，乃是病坊。诸有病者，皆投来此。”求寂白曰：“如世尊说有二种事：一者不应擎重担，二者已度不应弃。师今已度，知欲如何？”说此语时，侍缚医王即便来至，师告医曰：“此苾刍病，可治以不？”医王答曰：“此病极重，然胜光王与药若足，我当治之。”既治可已，白邬波驮耶曰：“我为求事，今来出家。求事既了，今欲归去。”师曰：“汝得阿罗汉果耶？”答曰：“未得。”又问：“汝得不还、一来及须陀洹果耶？”皆云：“未得。”“汝何故归？”答曰：“我为病故投此出家，我病既差，何能住此？”师曰：“出家法中有四胜果，汝都未获。汝宜且住还他药债；若不尔者，后更得病必死无疑。”不取师言即便归去。彼报恩故，于侍缚迦供给花果嚼齿木等。时侍缚迦告言：“贤首！汝于我处求何事耶？”彼婆罗门白言：“我无所求，报恩故。”长者报曰：“我于汝更作何益事？”答曰：“我缘患病，疗我得差。”时侍缚迦报言：“我不曾省。”答曰：“我作忆念，得省令解。”时侍缚迦言：“汝于善说法律中出家，于四沙门果中应证得果。汝已受他信心之物，今乃却堕恶事。”作是语已，便作是念：“我应以此事诣世 现代汉语译本 便发怒。天亮之后，他以前的弟子都来请教并问道：‘邬波驮耶（Upadhyaya，亲教师）！您为何不高兴？’老师就告诉他们说：‘我住的地方，就像是病坊。所有有病的人，都投奔到这里来。’求寂（a novice monk）说道：‘正如世尊所说，有两种事：一是，不应该承担重担；二是，已经渡过河的人不应该再背着船。老师您现在已经渡过河了，您认为应该怎么办呢？’ 说话的时候，侍缚医王（Jivaka Komarabhacca，耆婆童子）就来了，老师问医生说：‘这位比丘（bhikkhu，和尚）的病，可以治好吗？’医王回答说：‘这病非常严重，但是如果胜光王（King Bimbisara）提供的药物充足，我就可以治好他。’病治好之后，（病人）对比丘说：‘我是为了求事，现在来出家。现在事情已经办完了，我想回去了。’老师说：‘你得到阿罗汉（Arhat，无学）果了吗？’回答说：‘没有得到。’又问：‘你得到不还（Anagamin，不来果）、一来（Sakrdagamin，一来果）以及须陀洹（Srotapanna，入流果）果了吗？’都说：‘没有得到。’‘你为什么要回去？’回答说：‘我是因为生病才来这里出家，现在我的病已经好了，我怎么能住在这里呢？’老师说：‘出家修行有四种殊胜的果位，你都没有获得。你应该暂时住在这里偿还他人的医药债；如果不这样，以后再次生病必定会死无疑。’ （病人）不听老师的话就回去了。他为了报恩，就给侍缚迦（Jivaka）提供花果和嚼齿木等。当时，侍缚迦（Jivaka）告诉他说：‘贤首（virtuous one）！你从我这里求什么事呢？’那位婆罗门（Brahmin）回答说：‘我没有什么要求，只是为了报恩。’长者（wealthy man）说：‘我对你做了什么有益的事呢？’回答说：‘我因为生病，你治好了我的病。’当时，侍缚迦（Jivaka）说：‘我不记得了。’回答说：‘我回忆起来了，让你明白。’当时，侍缚迦（Jivaka）说：‘你在善说法律中出家，在四沙门果（four fruits of asceticism）中应该证得果位。你已经接受了他人的信心供养之物，现在却堕落到恶事之中。’ 说了这些话之后，就想：‘我应该把这件事告诉世尊（The Blessed One）。’
English
English version He became angry. When it was dawn, his former disciples came to inquire and asked: 'Upadhyaya (Upadhyaya, preceptor)! Why are you unhappy?' The teacher then told them: 'The place where I live is like a hospital. All those who are sick come here.' A novice monk (a novice monk) said: 'As the World Honored One (The Blessed One) said, there are two things: one is that one should not carry a heavy burden; the other is that one should not abandon the boat after crossing the river. Teacher, you have already crossed the river, what do you think should be done?' While speaking, Jivaka Komarabhacca (Jivaka Komarabhacca, Jivaka the physician) arrived, and the teacher asked the doctor: 'Can this bhikkhu's (bhikkhu, monk) illness be cured?' The physician replied: 'This illness is very serious, but if King Bimbisara (King Bimbisara) provides sufficient medicine, I can cure him.' After the illness was cured, (the patient) said to the bhikkhu: 'I came to become a monk to seek something. Now that the matter is finished, I want to go back.' The teacher said: 'Have you attained the Arhat (Arhat, one who is worthy) fruit?' He replied: 'I have not attained it.' He also asked: 'Have you attained the Anagamin (Anagamin, non-returner), Sakrdagamin (Sakrdagamin, once-returner), or Srotapanna (Srotapanna, stream-enterer) fruit?' They all said: 'I have not attained it.' 'Why do you want to go back?' He replied: 'I became a monk here because I was sick. Now that my illness is cured, how can I stay here?' The teacher said: 'There are four excellent fruits in monastic practice, and you have not attained any of them. You should stay here temporarily to repay the debt of medicine to others; if you do not do so, you will surely die if you get sick again later.' (The patient) did not listen to the teacher and went back. To repay his gratitude, he provided Jivaka (Jivaka) with flowers, fruits, toothpicks, and so on. At that time, Jivaka (Jivaka) said to him: 'Virtuous one (virtuous one)! What are you seeking from me?' The Brahmin (Brahmin) replied: 'I am not seeking anything, just repaying my gratitude.' The wealthy man (wealthy man) said: 'What beneficial things have I done for you?' He replied: 'I was sick, and you cured my illness.' At that time, Jivaka (Jivaka) said: 'I don't remember.' He replied: 'I remember it, and I will make you understand.' At that time, Jivaka (Jivaka) said: 'You became a monk in the well-spoken law, and you should have attained the fruit among the four fruits of asceticism (four fruits of asceticism). You have already accepted the offerings of faith from others, but now you have fallen into evil deeds.' After saying these words, he thought: 'I should tell the World Honored One (The Blessed One) about this matter.' --------------------------------------------------------------------------------
Chinese
尊所。”头面礼足，退坐一面白言：“世尊！然诸苾刍，令病者出家受近圆。因此令王仓库渐渐损减，我亦身劳，复于圣者阙修善法。愿世尊制，勿令更度病者。”佛即默然而许。时侍缚迦知佛默然许已，顶礼而去。佛作是念：“诸有过失，悉由度彼病者。”佛告诸苾刍曰：“从今以去，不应度有患者，若为出家来者，应先问有患不？若不问者，得越法罪。” 佛在劫比罗城尼瞿陀林中住。时净饭王而宣教令：“劫比罗城释种，家别一子出家。”彼等诸亲眷属来看，时出家者为彼眷属说法。闻法喜已，皆发信心，便即出家。其中或是父、或是兄、或是夫主、或是亲叔、或是其子，彼皆忧恼，昼夜二时高声啼泣。尔时净饭王闻彼释种啼泣声已，告言：“何故昼夜二时，诸释种等悲声啼泣？”时诸释种白王言曰：“我等眷属，若在林中，彼诸圣者即令出家，为此忧恼而为悲泣。”王闻是语而作是念：“我应往诣佛所。”到已，顶礼佛足，退坐一面，白佛言：“世尊！唯愿世尊与我一愿。”世尊问曰：“大王！求何愿耶？”王曰：“有少许愿。然诸释种为言：‘世尊当作转轮圣王，乘空往四天下，我等亦随世尊。’既出家已，我等所望，悉皆不得。复次难陀当作力转轮王；彼亦世尊度令出家，亦绝希望。罗怙罗有大威 现代汉语译本： 侍缚迦（Jīvaka，人名）说道：‘世尊！现在这些比丘，让病人出家受具足戒。因此导致国王的仓库逐渐减少，我也感到身心疲惫，而且对于圣者们来说，也缺少了修习善法的机会。希望世尊制定规定，不要再允许度化病人出家。’佛陀听后，默然允许。当时侍缚迦知道佛陀默许后，顶礼离去。佛陀心想：‘所有的过失，都是由于度化那些病人出家造成的。’佛陀告诉各位比丘：‘从今以后，不应该度化有疾病的人出家，如果有人来请求出家，应该先询问他是否有疾病？如果不询问就度他出家，就犯了越法的罪过。’ 佛陀住在劫比罗城（Kapilavastu）的尼瞿陀林（Nigrodha Park）中。当时净饭王（Śuddhodana，释迦牟尼佛的父亲）颁布命令：‘劫比罗城的释迦族人，每家都要出一个儿子出家。’那些亲戚眷属前来看望，出家的人就为他们的眷属说法。听了佛法后，大家都生起了信心，就立即出家了。其中有的是父亲、有的是兄长、有的是丈夫、有的是亲叔叔、有的是儿子，他们都感到忧愁烦恼，白天黑夜都在高声啼哭。当时净饭王听到那些释迦族人啼哭的声音，就问道：‘为什么白天黑夜，这些释迦族人都在悲伤地啼哭？’那些释迦族人禀告国王说：‘我们的亲属，如果在林中，那些圣者就让他们出家，因此我们感到忧愁烦恼而悲伤啼哭。’国王听了这些话，心想：‘我应该前往佛陀那里。’到了佛陀那里后，顶礼佛足，退坐在一旁，对佛陀说：‘世尊！希望世尊能答应我一个愿望。’世尊问道：‘大王！你要求什么愿望呢？’国王说：‘我有一个小小的愿望。那些释迦族人曾经说：‘世尊将会成为转轮圣王（cakravartin，拥有统治世界的轮宝的理想君王），乘空前往四大部洲，我们也跟随世尊。’既然已经出家了，我们所期望的，全部都落空了。而且难陀（Nanda，释迦牟尼佛的弟弟）本应成为武力征服世界的转轮王；也被世尊度化出家了，也断绝了我们的希望。罗怙罗（Rāhula，释迦牟尼佛的儿子）有很大的威
English
English version: Jīvaka said: 'Venerable One! Now these monks are allowing sick people to be ordained and receive full ordination. As a result, the king's treasury is gradually decreasing, and I also feel physically and mentally exhausted. Moreover, for the holy ones, there is a lack of opportunities to cultivate good deeds. I hope the Venerable One will establish a rule that no longer allows the ordination of sick people.' The Buddha listened and silently agreed. At that time, Jīvaka, knowing that the Buddha had agreed, bowed and departed. The Buddha thought to himself: 'All the faults are caused by ordaining those sick people.' The Buddha told the monks: 'From now on, you should not ordain people with diseases. If someone comes to request ordination, you should first ask if they have any diseases. If you do not ask and ordain them, you will commit a transgression of the law.' The Buddha was staying in the Nigrodha Park in Kapilavastu. At that time, King Śuddhodana issued an order: 'Each family of the Śākya clan in Kapilavastu must have one son ordained.' Those relatives came to visit, and the ordained ones preached the Dharma to their relatives. After hearing the Dharma, everyone developed faith and immediately became ordained. Among them were fathers, brothers, husbands, uncles, and sons, who all felt worried and distressed, crying loudly day and night. At that time, King Śuddhodana heard the crying of the Śākyas and asked: 'Why are these Śākyas crying sadly day and night?' The Śākyas reported to the king: 'If our relatives are in the forest, those holy ones will have them ordained, so we feel worried and distressed and cry sadly.' The king heard these words and thought: 'I should go to the Buddha.' After arriving at the Buddha's place, he bowed at the Buddha's feet, sat down to one side, and said to the Buddha: 'Venerable One! I hope the Venerable One will grant me a wish.' The Venerable One asked: 'Great King! What wish do you seek?' The king said: 'I have a small wish. The Śākyas once said: 'The Venerable One will become a Universal Monarch (cakravartin, an ideal ruler who possesses the wheel treasure to rule the world), traveling through the four continents in the sky, and we will follow the Venerable One.' Now that they have been ordained, all our expectations have been dashed. Moreover, Nanda (the Buddha's brother) was supposed to become a Universal Monarch who would conquer the world by force; he was also ordained by the Venerable One, and our hopes have been cut off. Rāhula (the Buddha's son) has great power --------------------------------------------------------------------------------