Chinese
德当作大王，世尊今亦令其出家，我等释种亦绝希望。大德！父母于子，恩爱深极，愿世尊制，若父母未许，勿使出家。”尔时世尊默然受父王所请。王见许已顶礼佛足，辞佛而去。佛作是念：“诸有过失，皆由不问父母，而与出家，及受近圆。”“若有来求出家者，应先问父母许已方与出家。若不先问与出家者，得越法罪。”世尊既制，不问父母不许出家。时有他方远来，父母已许出家。诸苾刍不敢辄度出家，便有废阙。时诸苾刍以缘白佛，佛言：“若远来者、父母先许出家，应听出家，不问无犯。” 根本说一切有部毗奈耶出家事卷第三 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四 大唐三藏义净奉 诏译 尔时商主等还至海岸已，在海艰辛，皆生疲倦，咸悉睡着。于时僧护苾刍观是大海，又作是念：“如佛所说：‘有五种事，观不厌足。云何为五？一者具相象王、二者转轮圣王、三者大海、四者妙高山王、五者如来应正等觉。是名为五。’”良久观已，乃至五更便即睡着。时诸商主装束象车，运载物去。既至明已，不见僧护，便大惊忙，四方求觅竟未能见。于中有言：“应向前去。”有言在后，四处既求不见，悉皆 现代汉语译本：德瓦达塔（Devadatta，人名）将要成为国王，世尊现在又要让他出家，我们释迦（释迦种族）的后代也要断绝希望了。大德！父母对于子女，恩爱至深，希望世尊制定规定，如果父母没有允许，不要让人出家。’当时世尊默然接受了父王的请求。国王见世尊允许了，顶礼佛足，告辞离去。佛心想：‘所有过失，都是由于不询问父母，就允许他们出家，以及接受近圆戒（受比丘戒）。’‘如果有人来请求出家，应该先问父母是否允许，才允许他们出家。如果不先问就允许出家，就犯了越法罪。’世尊制定了规定，不询问父母不允许出家。当时有从其他地方远道而来的人，父母已经允许他们出家。众比丘不敢擅自让他们出家，于是就有了耽误。当时众比丘将情况禀告佛陀，佛陀说：‘如果远道而来的人，父母已经允许他们出家，应该允许他们出家，不询问没有罪过。’ 《根本说一切有部毗奈耶出家事》卷第三 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》卷第四 大唐三藏义净奉诏译 当时商人们回到海岸后，在海上非常辛苦，都感到疲倦，全都睡着了。当时僧护比丘观察大海，又这样想：‘正如佛所说：有五种事物，观看不会厌倦。哪五种呢？一是具相的象王、二是转轮圣王、三是大海、四是妙高山王（须弥山）、五是如来应正等觉。这称为五种。’他观看了很久，直到五更才睡着。当时商人们整理象车，运载货物离去。天亮后，不见僧护，非常惊慌，四处寻找也没有找到。有人说：‘应该向前走。’有人说在后面，四处寻找不见，大家都...
English
English version: 'Devadatta (personal name) is about to become king, and now the World-Honored One (世尊) is also letting him renounce the world. We, the descendants of the Shakya (释迦) clan, will also lose all hope. O Great Virtue! Parents have extremely deep love for their children. May the World-Honored One make a rule that if parents have not given permission, do not allow them to renounce the world.' At that time, the World-Honored One silently accepted the request of the king. Seeing that the World-Honored One had agreed, the king prostrated at the Buddha's feet and took his leave. The Buddha thought to himself: 'All faults arise from not asking parents before allowing them to renounce the world and receive the Upasampada (近圆戒, full ordination).' 'If someone comes seeking to renounce the world, one should first ask if their parents have given permission before allowing them to renounce. If one allows them to renounce without first asking, one commits a transgression.' The World-Honored One made a rule that one cannot renounce the world without asking their parents. At that time, there were those who came from afar, whose parents had already given permission for them to renounce. The Bhikshus (苾刍, monks) did not dare to ordain them without authorization, and so there were delays. At that time, the Bhikshus reported the situation to the Buddha, and the Buddha said: 'If those who come from afar have already been given permission by their parents to renounce the world, they should be allowed to renounce, and there is no offense in not asking.' Mūlasarvāstivāda Vinaya - Ksudrakavastu, Chapter 3 Taisho Tripitaka Volume 23, No. 1444, Mūlasarvāstivāda Vinaya - Ksudrakavastu Mūlasarvāstivāda Vinaya - Ksudrakavastu, Chapter 4 Translated by the Tripiṭaka Master Yijing (义净) of the Great Tang Dynasty under Imperial Decree At that time, the merchants returned to the shore. Having endured hardship at sea, they were all tired and fell asleep. At that time, the Bhikshu Sangharakshita (僧护) observed the ocean and thought to himself: 'As the Buddha said: There are five things that one never tires of observing. What are the five? First, a well-adorned elephant king; second, a Chakravartin (转轮圣王, Wheel-Turning King); third, the great ocean; fourth, Mount Sumeru (妙高山王, Sumeru); fifth, the Tathagata (如来), Arhat (应), Samyak-sambuddha (正等觉, perfectly enlightened one). These are called the five.' He observed for a long time, and only fell asleep at the fifth watch of the night. At that time, the merchants prepared the elephant carts and carried the goods away. When it was dawn, they did not see Sangharakshita and were greatly alarmed. They searched in all directions but could not find him. Some said, 'We should go forward.' Others said he was behind. They searched in all four directions but could not find him, and everyone... --------------------------------------------------------------------------------
Chinese
忧恼，作如是言：“我弃圣者，此非吉祥，宜应回觅。”复作是说：“然彼圣者有大威德，大海险难由故得存，平地无阂岂容不达？”作是语已，便即进途。 尔时僧护在沙碛上睡，日炙便觉。起立四顾都无一人，便作是语：“此商主等舍我而去。我不可住，宜应前进。”即渐次行，无有人踪但见小径，寻径而行至一大林，于中见寺严丽精妙，床座榻席毡褥𣰽毹，殿堂楼阁窗牖殊妙。其中亦有流泉清沼，宝树行列，奇异杂色枝叶隐映。于彼池中亦有众鸟，白鹤孔雀、鹦鹉舍利、白鹅等鸟，犹若天宫。于此寺中有诸苾刍，威仪具足。尔时僧护见同梵行，即往至彼，恭敬顶礼。彼苾刍言：“善来善来。僧护！汝从何来？”僧护以具如上事答。时彼苾刍令憩定已，将入寺中，见诸好座、有妙饮食。苾刍问曰：“汝饥渴不？”答言：“饥渴。”报曰：“汝饥，啖食。”答曰：“待僧伽食，我当同食。”苾刍报曰：“汝在路疲乏，宜应具食。若至食时，有诸过失。”僧护食讫，向一边住。既至食时，鸣揵椎、集僧伽，各自持钵至食堂中，次第而坐。于时寺舍便即隐没，其钵变为铁檛，各用此檛更互相打，头面俱碎、血流遍地，受诸剧苦。食时既过，其寺复现，其诸苾刍平复如故，诸根寂静次第而坐。是时僧护诣苾刍处白言 现代汉语译本 忧愁烦恼，这样说道：‘我抛弃了圣者，这不吉祥，应该回去寻找。’又这样说：‘然而那位圣者有大威德，在险恶的大海中尚且能够存活，在平坦的陆地上没有阻碍，怎么可能到不了呢？’说完这些话，便立即继续赶路。 当时，僧护（Samgharaksha）在沙滩上睡觉，被太阳晒醒。起身四处张望，一个人也没有，便说道：‘这些商人们抛弃我离开了。我不能留在这里，应该继续前进。’于是逐渐前行，没有看到人迹，只看到一条小路，便沿着小路走，来到一片大森林，在森林中看到一座寺庙，庄严华丽，精妙无比，床铺、坐垫、地毯、靠垫等一应俱全，殿堂楼阁、窗户等都非常精美。其中还有流动的泉水和清澈的池塘，宝树成行排列，奇异的杂色枝叶相互掩映。在那池塘中还有各种鸟类，如白鹤、孔雀、鹦鹉、舍利鸟（Sarika bird）、白鹅等，就像天宫一样。在这座寺庙中，有许多比丘（Bhikkhu），威仪具足。当时，僧护（Samgharaksha）看到同修梵行的人，便前去拜见，恭敬地顶礼。那些比丘（Bhikkhu）说道：‘欢迎欢迎。僧护（Samgharaksha）！你从哪里来？’僧护（Samgharaksha）将之前的事情详细地回答了。当时，那些比丘（Bhikkhu）让他休息安定后，带他进入寺庙，看到各种好的座位，还有美味的饮食。比丘（Bhikkhu）问道：‘你饥渴吗？’回答说：‘饥渴。’比丘（Bhikkhu）说：‘你饿了，就吃吧。’回答说：‘等待僧伽（Samgha）一起用餐，我再一起吃。’比丘（Bhikkhu）说：‘你在路上疲惫，应该先吃饱。如果等到用餐时，可能会出现各种过失。’僧护（Samgharaksha）吃完后，走到一边站着。到了用餐的时候，敲响揵椎（Gandi，木鱼），集合僧伽（Samgha），各自拿着钵来到食堂中，依次坐下。这时，寺庙突然消失不见，他们的钵变成了铁檛（铁杖），各自用这铁檛互相击打，头面都破碎，鲜血流遍地，遭受各种剧烈的痛苦。用餐时间过后，寺庙又重新出现，那些比丘（Bhikkhu）恢复如初，诸根寂静，依次坐下。这时，僧护（Samgharaksha）来到比丘（Bhikkhu）处禀告说：
English
English version Distressed and worried, he spoke thus: 'I abandoned the holy one; this is not auspicious. I should go back and look for him.' He further said: 'However, that holy one has great power. He was able to survive the perilous ocean. How could he not arrive on the unobstructed plain?' Having said this, he immediately continued on his way. At that time, Samgharaksha (僧护) was sleeping on the sandy beach and woke up from the sun's heat. He stood up and looked around, but there was no one. He then said: 'These merchants have abandoned me and left. I cannot stay here; I should move forward.' He gradually proceeded, seeing no human traces but only a small path. He followed the path and arrived at a large forest, where he saw a temple, solemn, magnificent, and exquisitely wonderful, complete with beds, seats, carpets, and cushions. The halls, pavilions, and windows were exceptionally beautiful. Within it were also flowing springs and clear ponds, with rows of precious trees, their strange and colorful branches and leaves intertwined. In that pond were various birds, such as white cranes, peacocks, parrots, Sarika birds (舍利), and white geese, resembling a heavenly palace. In this temple were many Bhikkhus (苾刍), complete with dignified deportment. At that time, Samgharaksha (僧护) saw those practicing the same holy conduct and went to them, respectfully bowing in prostration. The Bhikkhus (苾刍) said: 'Welcome, welcome. Samgharaksha (僧护)! Where do you come from?' Samgharaksha (僧护) answered in detail about the events that had occurred. Then, the Bhikkhus (苾刍), after allowing him to rest and settle down, led him into the temple, where he saw various fine seats and delicious food. The Bhikkhus (苾刍) asked: 'Are you hungry and thirsty?' He replied: 'I am hungry and thirsty.' The Bhikkhus (苾刍) said: 'If you are hungry, then eat.' He replied: 'I will wait for the Samgha (僧伽) to eat together, and then I will eat with them.' The Bhikkhus (苾刍) said: 'You are tired from the journey; you should eat your fill first. If you wait until mealtime, there may be various faults.' After Samgharaksha (僧护) had eaten, he stood to one side. When it was time to eat, they struck the Gandi (揵椎, a wooden percussion instrument), gathered the Samgha (僧伽), and each took their bowl to the dining hall, where they sat in order. At this moment, the temple suddenly disappeared, and their bowls turned into iron clubs (铁檛). Each used these clubs to strike each other, their heads and faces were shattered, blood flowed all over the ground, and they suffered various severe pains. After the mealtime had passed, the temple reappeared, and the Bhikkhus (苾刍) were restored to their original state, their senses tranquil, and they sat in order. At this time, Samgharaksha (僧护) went to the Bhikkhus (苾刍) and reported: --------------------------------------------------------------------------------
Chinese
：“圣者！作何因业，有如斯事，受诸苦恼？”答曰：“大德僧护！彼赡部洲人无有信心。”僧护报曰：“我今现见，何故不信？”告言：“僧护！我等往昔于迦摄波佛所而作声闻，欲至食时遂相斗打。由斯业故，令我于此别受地狱且受轻苦；于此命终，当堕大地狱。汝今应去报赡部僧伽，每于食时勿相斗打。若斗打者，必获斯苦。”僧护答言：“唯唯如是。”即辞而去。 渐次前行，复见一寺。其寺严丽与前无异，还见苾刍威仪具足，乃至同前隐没。苾刍钵中，有热洋铜更互相撜，乃至寺现，其苾刍众依次而坐。僧护白言：“大德！由何业力，来至此间，受如斯苦？”苾刍告曰：“众生难信。”答言：“我自亲见，何得不信？”“僧护当知，我于迦摄波佛所而为声闻。每至食时，得诸上妙酥等美食。于时有客苾刍，我等悭食，便作是念：‘待彼客去，后当共食。’时值天雨乃经七日，客为泥雨不得进途，乃至七日不行斯食，并皆臭坏不堪充供，便将送弃。由受信施，不平均食，辄将弃掷。由斯业故，生于别狱且受轻苦；受已命终，堕大地狱。”告言：“僧护！汝报人间苾刍，勿为斯事。若尔，当招大地狱苦。”闻是语已，即辞而去。 渐次前行，又见一寺，严丽如前，有诸苾刍。见食时至，同前而坐。 现代汉语译本：‘圣者！是做了什么业，导致有这样的事情发生，要承受这些苦恼？’回答说：‘大德僧护（SengHu）！因为赡部洲（Jambudvipa）的人没有信心。’僧护（SengHu）回报说：‘我现在亲眼看见，为什么说不信呢？’（圣者）告诉他：‘僧护（SengHu）！我们过去在迦摄波佛（Kasyapa Buddha）那里做声闻弟子时，每当要吃饭的时候就互相争斗殴打。因为这个业报，使我在这里的别狱中遭受轻微的痛苦；在这里命终之后，还要堕入大地狱。你现在应该去告诉赡部洲（Jambudvipa）的僧众，以后吃饭的时候不要互相争斗殴打。如果争斗殴打，必定会遭受这样的痛苦。’僧护（SengHu）回答说：‘是的是的，我会这样做的。’说完就告辞离开了。 渐渐地向前走，又看见一座寺庙。那座寺庙的庄严华丽和之前的一样，还看见那些比丘（bhiksu）威仪具足，乃至像之前一样隐没不见。比丘（bhiksu）的钵盂中，有滚烫的铁水互相倾倒，直到寺庙显现，那些比丘（bhiksu）依次坐好。僧护（SengHu）禀告说：‘大德！因为什么业力，来到这里，遭受这样的痛苦？’比丘（bhiksu）告诉他说：‘众生难以相信。’（僧护（SengHu））回答说：‘我自己亲眼看见，怎么能说不相信呢？’‘僧护（SengHu）你应该知道，我在迦摄波佛（Kasyapa Buddha）那里做声闻弟子。每到吃饭的时候，都能得到上好的酥油等美食。当时有客比丘（bhiksu）来，我们吝惜食物，就想：‘等客人走了，我们再一起吃。’当时正赶上下雨，连续下了七天，客人因为泥泞的道路无法前进，以至于七天都无法食用这些食物，全部都臭了坏了，不能再用来供养，就拿去丢掉了。因为接受了信徒的布施，却没有平均分配食物，随意丢弃。因为这个业报，生在别狱中遭受轻微的痛苦；受完苦后，命终之后，还要堕入大地狱。’（比丘（bhiksu））告诉他说：‘僧护（SengHu）！你告诉人间那些比丘（bhiksu），不要做这样的事情。如果做了，就会招致大地狱的痛苦。’听了这些话后，就告辞离开了。 渐渐地向前走，又看见一座寺庙，庄严华丽和之前的一样，有许多比丘（bhiksu）。看见吃饭的时间到了，和之前一样坐好。