Chinese
第三果。诸天女等令彼仙人还复本心，各得相见，同声唱言：“善说善说。此经微妙。”作是赞已，互相告曰：“汝等于彼，来听法耶？”答曰：“尔。”又言：“我今于此获妙善利。”时诸仙众咸白言：“圣者！愿我等与出家近圆，修持梵行，如尊者等。”僧护告曰：“诸具寿！汝等能有如是增上信心，斯为善事。如世尊说：‘能出家者，获五种利益。云何为五？一者出家功德是我自利、不共他有，是故智者应求出家。二者自知我是卑下之人、被他驱使，既出家后受人供养、礼拜称赞，是故智者应求出家。三者从此命终当生天上、离三恶道，是故智者应求出家。四者由舍俗故出离生死，当得安稳无上涅槃，是故智者应求出家。五者常为诸佛及声闻众诸胜上人之所赞叹，是故智者应求出家。’汝应可观斯利益，以殷重心舍诸俗网求大功德。是故我今度汝出家。汝等欲为于此出家？为当佛所？”诸仙答曰：“愿与尊者同诣佛所，于彼出家。”诸仙又白：“为用尊者神力而往？为用我等神通去耶？”僧护闻是语已其心不悦，便作是念：“诸仙人众闻我说法，上获道果；我虽解说，不获斯果。”告诸仙曰：“且待少时，我有所作。”诣一树下，于彼敷座结跏趺坐，端身正念其心寂然。又作是念：“佛说多闻有五种益，如余广 现代汉语译本 第三果。诸天女等让那些仙人恢复原来的心智，各自得以相见，一同赞叹道：‘说得好！说得好！这部经真是微妙。’赞叹完毕，互相告知说：‘你们到那里，是来听法的吗？’回答说：‘是的。’又说：‘我们现在在这里获得了极好的利益。’当时，众仙人一起说道：‘圣者！愿我们也能像尊者一样出家受具足戒，修行梵行。’僧护（僧侣的名字）告诉他们说：‘各位具寿（对出家人的尊称）！你们能够有这样增上的信心，真是好事。正如世尊（释迦牟尼佛）所说：‘能够出家的人，可以获得五种利益。’什么是五种利益呢？第一，出家的功德是我自己独有的利益，不与他人共有，所以智者应当寻求出家。第二，自己知道自己是卑微的人，被人驱使，出家后却能受到他人的供养、礼拜和称赞，所以智者应当寻求出家。第三，从此命终后将往生天上，远离三恶道（地狱、饿鬼、畜生），所以智者应当寻求出家。第四，因为舍弃世俗，所以能够出离生死，最终获得安稳无上的涅槃（佛教的最高境界），所以智者应当寻求出家。第五，常常受到诸佛（所有觉悟者）以及声闻众（听闻佛法而修行的人）等殊胜之人的赞叹，所以智者应当寻求出家。’你们应当好好观察这些利益，以殷重的心舍弃世俗的束缚，追求大的功德。因此，我现在就度你们出家。你们是想在这里出家呢？还是想去佛陀那里？’众仙人回答说：‘愿意和尊者一同前往佛陀那里，在那里出家。’众仙人又问：‘是用尊者的神力前往呢？还是用我们自己的神通去呢？’僧护听到这些话后，心中不悦，便这样想：‘这些仙人听我说法，竟然获得了道果（修行证悟的果位）；我虽然在解说，却没有获得这样的果位。’于是告诉众仙人说：‘稍等片刻，我有些事情要做。’然后走到一棵树下，在那里铺设座位，结跏趺坐（一种禅坐姿势），端正身心，正念现前，内心寂静。又这样想：‘佛陀说多闻有五种利益，’（内容省略）
English
English version The Third Fruit. The goddesses caused those ascetics to regain their original minds, and they were able to see each other. Together, they exclaimed, 'Well said! Well said! This sutra is subtle and wonderful.' After praising, they told each other, 'Are you here to listen to the Dharma?' They replied, 'Yes.' They further said, 'We have now obtained wonderful benefits here.' At that time, all the ascetics said together, 'Venerable one! May we also be ordained and attain full ordination, practicing the Brahmacharya (pure conduct) like you.' Sangharakshita (name of a monk) told them, 'Virtuous ones! It is good that you have such increasing faith. As the World Honored One (Shakyamuni Buddha) said, 'Those who can renounce the household life can obtain five benefits.' What are the five? First, the merit of renunciation is my own benefit, not shared with others, therefore the wise should seek renunciation. Second, knowing oneself to be a lowly person, driven by others, yet after renouncing, one receives offerings, prostrations, and praise, therefore the wise should seek renunciation. Third, after this life, one will be reborn in the heavens, away from the three evil realms (hell, hungry ghosts, animals), therefore the wise should seek renunciation. Fourth, by abandoning the secular, one can escape birth and death, and attain the secure and unsurpassed Nirvana (the ultimate state in Buddhism), therefore the wise should seek renunciation. Fifth, one is constantly praised by all Buddhas (all enlightened beings) and the Shravakas (those who listen to the Dharma and practice) and other superior beings, therefore the wise should seek renunciation.' You should contemplate these benefits, and with earnest hearts, abandon the nets of the secular world and seek great merit. Therefore, I will now ordain you. Do you wish to be ordained here? Or do you wish to go to the Buddha?' The ascetics replied, 'We wish to go to the Buddha with you and be ordained there.' The ascetics further asked, 'Shall we go by your divine power? Or shall we go by our own supernatural powers?' Upon hearing these words, Sangharakshita was displeased and thought, 'These ascetics, upon hearing my Dharma, have attained the fruits of the path (stages of enlightenment); although I am explaining it, I have not attained such fruits.' He told the ascetics, 'Wait a moment, I have something to do.' He went to a tree, spread out a seat there, sat in the lotus position (a meditative posture), straightened his body, maintained mindfulness, and stilled his mind. He further thought, 'The Buddha said that extensive learning has five benefits,' (content omitted) -------------------------------------------------------------------------------- 说。”
Chinese
如其精进烦恼顿断，遂乃获得阿罗汉果，出离三界，刀割香涂不生瞋恨，看金与土等无有异，应为帝释诸天梵等之所供养。即告仙曰：“捉我衣角，承我神通而往佛所。”即升虚空，犹如雁王亦如鹰隼。其五百商人尚由未达，各停鞍驮，遥见僧护，白言：“圣者！善到来耶，今欲何去？”答曰：“此五百仙人，欲于佛所而求出家。我今相随将至佛所。”时五百商人咸皆白言：“圣者！我等愿欲同去出家。”又告：“圣者！且下而住。暂待我等将诸财物付与家内，相随而往。”分付物已，僧护苾刍与彼千人同往佛所。 时佛世尊正与无量百千大众围绕说法。世尊遥见僧护等来，告诸大众：“汝并见此僧护苾刍，与彼千人前后围绕相随来不？”苾刍答曰：“我等咸见。”世尊告曰：“世间奉献莫过于此，化人出家，调伏济度。”时僧护等俱礼佛足，退坐一面。具寿僧护白佛言：“世尊！此诸族姓数有千人，咸欲于佛善说法律而为出家及受圆具，成苾刍性。愿佛慈悲，哀愍听许。”佛言：“善来苾刍！于我法中善修梵行，成大沙门。”说是语已，须发自落，僧伽胝衣自然着体，剃头之处如经七日，瓶钵在手，威仪具足如百岁苾刍，广如余说。世尊为彼依教示诲。各自勤策，断诸烦恼，证阿罗汉果，离三 说。” 如若他们精进修行，烦恼立刻断除，便能获得阿罗汉果位（Arhat fruit，佛教修行证悟的最高果位之一），脱离欲界、色界、无色界（三界），即使刀割或香涂，也不会生起瞋恨之心，看待黄金与泥土一样平等，应当受到帝释（Indra，佛教中的天神）、诸天（Devas，天神）和梵天（Brahma，印度教和佛教中的高级神祇）等的供养。僧护（Sangharakshita）告诉仙人说：‘抓住我的衣角，凭借我的神通前往佛陀那里。’随即升上天空，犹如雁王（goose king）或鹰隼（falcon）。那五百个商人仍然没有明白，各自停下驮着货物的牲畜，远远地看见僧护，说道：‘圣者！欢迎到来，现在想要去哪里？’僧护回答说：‘这五百个仙人想要在佛陀那里请求出家。我现在跟随他们，将他们带到佛陀那里。’当时五百个商人全都说道：‘圣者！我们愿意一同前去出家。’又对僧护说：‘圣者！请先下来稍作停留。暂时等待我们将所有财物交付给家人，然后跟随您一同前往。’分付完财物后，僧护比丘（bhiksu，佛教出家男众）与那一千人一同前往佛陀那里。 当时佛陀世尊（Bhagavan，佛陀的尊称）正与无量百千的大众围绕着说法。世尊远远地看见僧护等人前来，告诉诸位大众：‘你们都看见这位僧护比丘，与那一千人前后围绕相随而来吗？’比丘们回答说：‘我们都看见了。’世尊说道：‘世间的奉献没有比这更大的了，教化他人出家，调伏心性，救济度化。’当时僧护等人一起礼拜佛足，退到一旁坐下。具寿僧护（Ayushman Sangharakshita）对佛陀说：‘世尊！这些各个种姓的人数有一千人，都希望在佛陀善说的法律中出家，并受具足戒（upasampada），成为比丘。愿佛陀慈悲，怜悯允许。’佛陀说：‘善来比丘！在我法中好好修行梵行（brahmacarya，清净行），成就大沙门（shramana，修行者）。’说完这些话后，他们的须发自然脱落，僧伽胝衣（sanghati，比丘所穿的袈裟）自然穿在身上，剃头之处如同已经过了七天，瓶钵（bowl）在手中，威仪具足如同百岁的比丘，详细情况如同其他经典所说。世尊为他们依据教法开示教诲。他们各自勤奋努力，断除各种烦恼，证得阿罗汉果位，脱离三界。
English
said." If they diligently practice, their afflictions will be immediately severed, and they will attain the Arhat fruit (Arhat fruit, one of the highest states of enlightenment in Buddhism), escaping the Desire Realm, the Form Realm, and the Formless Realm (the Three Realms). Even if they are cut with a knife or smeared with fragrance, they will not generate anger. They will regard gold and earth as equal, and they should be venerated by Indra (Indra, a deity in Buddhism), the Devas (Devas, gods), and Brahma (Brahma, a high-ranking deity in Hinduism and Buddhism). Sangharakshita (Sangharakshita) then said to the hermits, 'Grasp the corner of my robe and, relying on my supernatural power, go to the Buddha.' Immediately, he ascended into the sky, like a goose king or a falcon. The five hundred merchants still did not understand, and each stopped their pack animals. Seeing Sangharakshita from afar, they said, 'Holy one! Welcome! Where do you wish to go?' Sangharakshita replied, 'These five hundred hermits wish to seek ordination at the Buddha's place. I am now accompanying them to the Buddha.' At that time, the five hundred merchants all said, 'Holy one! We also wish to go forth and become monks.' They then said, 'Holy one! Please descend and wait a moment. Allow us to entrust our possessions to our families, and then we will follow you.' After entrusting their possessions, the bhiksu (bhiksu, a Buddhist monk) Sangharakshita went with those thousand people to the Buddha's place. At that time, the World Honored One (Bhagavan, an honorific title for the Buddha) was surrounded by countless hundreds of thousands of people, expounding the Dharma. The World Honored One saw Sangharakshita and the others coming from afar and said to the assembly, 'Do you all see this bhiksu Sangharakshita, surrounded by those thousand people, coming here?' The bhiksus replied, 'We all see him.' The World Honored One said, 'There is no offering in the world greater than this: to transform people to leave home, to tame their minds, and to deliver them.' At that time, Sangharakshita and the others bowed at the Buddha's feet and sat down to one side. The venerable Sangharakshita (Ayushman Sangharakshita) said to the Buddha, 'World Honored One! These people, numbering one thousand, all wish to go forth and become monks in the well-spoken Dharma of the Buddha, and to receive full ordination (upasampada), becoming bhiksus. May the Buddha be compassionate and grant them permission.' The Buddha said, 'Welcome, bhiksus! Practice the pure life (brahmacarya, pure conduct) well in my Dharma, and become great shramanas (shramana, a religious ascetic).' As soon as these words were spoken, their hair and beards naturally fell off, the sanghati robe (sanghati, a monastic robe worn by monks) naturally appeared on their bodies, the place where their heads were shaved looked as if it had been seven days, the bowl was in their hands, and their demeanor was complete, like that of a hundred-year-old bhiksu, as described in detail elsewhere. The World Honored One instructed and taught them according to the Dharma. Each of them diligently strived to sever all afflictions, attain the Arhat fruit, and escape the Three Realms. -------------------------------------------------------------------------------- 界欲，广说乃至诸天帝释而为供养。
Chinese
尔时具寿僧护白佛言：“世尊！我于彼处见诸有情，其形如墙、或如柱树、如叶花果、或如扫帚铛杓臼形。彼于前身当作何业，受如斯报？”佛告僧护：“凡诸有情，自所作业，还须自受，他不相代，广说乃至果报还须自受。乃往昔时，于此贤劫中人寿二万岁时，有佛出现于世，号曰迦摄波佛，在仙人堕处施鹿林中。是时彼佛所有求寂，缘作苾刍。僧护！汝之所见形如墙者，彼诸众生污泥僧伽墙壁，所以得如是报。所见似柱者，彼诸有情曾于僧伽柱以鼻涕唾污；由彼业故，受如斯报。形如杓者，曾作求寂，为行蜜浆于僧伽中。有客苾刍来至求寂处，其求寂洗杓。彼客苾刍问言：‘于僧伽中行非时浆不？’求寂答言：‘行浆已了。不见我今洗杓？’遂生瞋骂。由彼业力，受如是报。汝见形如臼者，昔日曾作苾刍，欲造钵时，有一求寂专知僧伽库藏。造钵苾刍于求寂处借白：‘我用捣物。’时求寂白言：‘大德！且住少时，我今政忙。’少时与臼。苾刍乃即生瞋苦言：‘我若自由，非论借臼以捣油麻，亦捣汝身。’于时求寂便作是念：‘我若报答，必更大嗔。’默然而住。知彼苾刍嗔息定已，时求寂即诣彼边白言：‘汝今知我是何等人？’尊者告曰：‘汝于迦摄波佛教中出家求 现代汉语译本 界欲（Kāmadhātu，指欲界），广泛地说，乃至诸天帝释（Śakro devānām indraḥ，忉利天之主）都来供养。 当时，具寿僧护（Āyusmat Saṃgharakṣita）禀告佛陀说：‘世尊！我在那个地方看见一些有情众生，他们的形状像墙壁、或者像柱子树木、像叶子花朵、或者像扫帚铛杓臼的形状。他们在前世做了什么业，才会受到这样的果报？’佛告诉僧护：‘凡是所有的有情众生，自己所造的业，最终还是需要自己承受，他人无法代替，广泛地说乃至果报最终还是需要自己承受。在过去很久以前，在这个贤劫（Bhadrakalpa）中，人类寿命有两万岁的时候，有一尊佛出现于世，名号叫做迦摄波佛（Kāśyapa Buddha），在仙人堕处施鹿林中。当时，那位佛陀的所有求寂（śrāmaṇera，沙弥），因为某种因缘而做了比丘（bhikṣu，出家男子）。僧护！你所看见的形状像墙壁的那些众生，他们是因为用污泥涂抹僧伽（saṃgha，僧团）的墙壁，所以得到这样的果报。所看见的形状像柱子的那些众生，他们是因为曾经用鼻涕唾液玷污僧伽的柱子；因为那个业的缘故，受到这样的果报。形状像杓子的那些众生，曾经做过求寂，为僧伽提供蜜浆。有客比丘来到求寂处，那个求寂正在洗杓子。那位客比丘问道：‘在僧伽中提供非时浆吗？’求寂回答说：‘提供浆已经结束了。难道你没看见我现在正在洗杓子吗？’于是就产生了嗔恨和谩骂。因为那个业力的缘故，受到这样的果报。你看见的形状像臼的那些众生，过去曾经做过比丘，想要制造钵（patra，食器）的时候，有一位求寂专门管理僧伽的库藏。制造钵的比丘向求寂借臼说：‘我用来捣东西。’当时求寂说：‘大德！请稍等片刻，我现在正忙。’稍后给了臼。比丘于是就产生了嗔恨，恶狠狠地说：‘如果我自由了，不要说借臼来捣油麻，也要捣你的身体。’当时求寂就想：‘我如果报答，必定会更加嗔恨。’默默地住着。知道那位比丘的嗔恨平息了之后，当时求寂就走到他旁边说：‘你现在知道我是什么样的人吗？’尊者告诉他说：‘你在迦摄波佛教中出家求’