Chinese
即便命终。婆罗痆斯国有婆罗门，具六种法，于彼家生乃至长大，便于佛所出家圆具，勤修梵行，断诸烦恼，证阿罗汉果，乃至帝释诸天而为供养。即自观察，由何业故？复从何没而生此处，获如斯果？遂即观见，从龙趣没来生人中，复见于大声闻处发殷重心。又见过去龙时父母在彼龙宫，便作神通至龙宫，见旧父母悲恼啼泣。问其龙曰：‘何故啼泣？’答言：‘圣者！我生一子，未久之间乃被金翅鸟王捉我儿去，不知所在。’报其母曰：‘我是爱子，于此命终生婆罗门家，又于迦摄波佛所而得出家，勤修梵行，断诸烦恼，证阿罗汉果。’龙母白言：‘圣者！此实难信，亦是希有。然我爱子为性甚恶，生其善趣由故不得，何况获得阿罗汉耶？’又报母曰：‘我实证果，不是虚言。’龙母告曰：‘若如言者，从今已后，于日日中为我受食。’便即默然而受其请。苾刍每日常受上味种种饮食，饭食已讫还诣本住。 “然彼苾刍有一求寂，时诸苾刍问求寂曰：‘汝之师主，每于何处吃食而来？’求寂报言：‘我亦不知。’苾刍报曰：‘汝之师主，每日常食种种饮食。汝何不去？’答曰：‘我亲教师有大威德而得去食；我无威德，云何辄去？’苾刍报曰：‘汝师欲去，汝宜默捉支伐罗角。’求寂答曰：‘我捉不辞，或恐 现代汉语译本 即便命终（去世）。婆罗痆斯国（Varanasi，古印度城市）有一婆罗门（Brahmin，印度教祭司），具有六种功德，在他家出生乃至长大，便在佛（Buddha）处出家圆满受戒，勤奋修行梵行（Brahmacharya，禁欲的生活），断除各种烦恼，证得阿罗汉果（Arhat，佛教修行最高果位之一），乃至帝释（Indra，佛教护法神）诸天都来供养。他自己观察，因为什么业力（Karma）的缘故？又从哪里去世而生到这里，获得这样的果报？于是就观见到，从龙趣（Naga realm，龙族所居之处）去世后来生到人间，又见到过去在大声闻（Mahasravaka，佛陀的大弟子）处发起了殷重心（deep faith）。又见到过去做龙时的父母在那个龙宫（Naga palace），便运用神通到达龙宫，见到以前的父母悲伤啼哭。问他的龙父母说：‘为什么啼哭？’回答说：‘圣者！我生了一个儿子，没过多久就被金翅鸟王（Garuda，一种神鸟）捉走了我的儿子，不知道在哪里。’他告诉他的母亲说：‘我就是您所爱的儿子，在这里命终后生到婆罗门家，又在迦摄波佛（Kasyapa Buddha，过去七佛之一）处出家，勤奋修行梵行，断除各种烦恼，证得阿罗汉果。’龙母说：‘圣者！这实在难以相信，也是稀有之事。然而我所爱的儿子天性非常恶劣，生到善趣（Sugati，好的去处）尚且不可能，更何况获得阿罗汉果呢？’他又告诉母亲说：‘我确实证得了果位，不是虚假之言。’龙母告诉他说：‘如果像您说的那样，从今以后，每天都为我接受供养的食物。’他便默默地接受了请求。这位比丘（Bhiksu，佛教出家男众）每天都接受上等的各种饮食，吃完饭后就回到自己居住的地方。 然而那位比丘有一个沙弥（Sramanera，佛教出家男众见习者），当时各位比丘问沙弥说：‘你的师父，每天从哪里吃东西回来？’沙弥回答说：‘我也不知道。’比丘们说：‘你的师父，每天都吃各种各样的饮食。你为什么不去看看？’回答说：‘我的亲教师有很大的威德才能去吃；我没有威德，怎么能随便去呢？’比丘们说：‘你师父要去的时候，你应该悄悄地抓住他的袈裟（civara）的角。’沙弥回答说：‘我抓住不告而别，恐怕会……’
English
English version Even after death. In the country of Varanasi (Varanasi, an ancient Indian city), there was a Brahmin (Brahmin, a Hindu priest) who possessed six virtues. He was born into that family and grew up there. He then renounced his home at the Buddha's (Buddha) place, took full ordination, diligently practiced Brahmacharya (Brahmacharya, a life of celibacy), severed all afflictions, and attained the fruit of Arhat (Arhat, one of the highest attainments in Buddhism). Even Indra (Indra, a Buddhist protector deity) and the other devas (devas, gods) made offerings to him. He then contemplated, 'Due to what karma (Karma) did I die and get reborn here, obtaining such a result?' He then saw that he had died from the Naga realm (Naga realm, the abode of the dragon race) and was reborn among humans. He also saw that in the past, he had developed deep faith (deep faith) in the presence of the great Sravakas (Mahasravaka, the Buddha's great disciples). He also saw that his parents from his past life as a Naga were in that Naga palace (Naga palace), so he used his supernatural powers to reach the Naga palace and saw his former parents weeping in sorrow. He asked his Naga parents, 'Why are you weeping?' They replied, 'Venerable one! We had a son, but not long ago, the Garuda King (Garuda, a mythical bird) captured our son and we do not know where he is.' He told his mother, 'I am your beloved son. I died here and was reborn into a Brahmin family. I also renounced my home at the place of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), diligently practiced Brahmacharya, severed all afflictions, and attained the fruit of Arhat.' The Naga mother said, 'Venerable one! This is truly hard to believe, and it is also rare. However, my beloved son's nature is very evil, and it is impossible for him to be born in a good realm (Sugati, a good destination), let alone attain the fruit of Arhat!' He then told his mother, 'I have indeed attained the fruit, and it is not a false statement.' The Naga mother told him, 'If it is as you say, then from now on, accept food offered to me every day.' He then silently accepted the request. This Bhiksu (Bhiksu, a Buddhist monk) received various kinds of excellent food every day, and after eating, he returned to his dwelling place. However, that Bhiksu had a Sramanera (Sramanera, a novice Buddhist monk). At that time, the Bhiksus asked the Sramanera, 'Where does your teacher go to eat every day?' The Sramanera replied, 'I do not know either.' The Bhiksus said, 'Your teacher eats various kinds of food every day. Why don't you go and see?' He replied, 'My teacher has great power and virtue to be able to go and eat; I do not have such power and virtue, how can I casually go?' The Bhiksus said, 'When your teacher is about to leave, you should quietly grab the corner of his robe (civara).' The Sramanera replied, 'If I grab it without saying goodbye, I am afraid that...' --------------------------------------------------------------------------------
Chinese
坠地。’苾刍报曰：‘汝师衣系苏迷卢山由故不坠，况汝身尔。’既被劝已，欲至食时即便默至师所，在隐屏处而立。其师欲升空去，求寂默捉师主衣角，亦升空去。时龙宫内，安二坐处、二漫茶罗。师既见已，问诸龙曰：‘何故置此二座坛耶？’时龙报曰：‘应观背后更有人不？’师便回顾，见此求寂：‘汝亦来耶？’答曰：‘尔。’师曰：‘善哉。’至彼坐已，诸龙作念：‘是彼师主获殊胜果，有大威德，应供天食；然彼弟子未获如是，应与凡食。’作是念已，时诸龙等依念供养。饭食了已，于时求寂取师主钵，于此钵中残一粒饭，求寂取食，其饭甘美世味无比。求寂食已，便作是念：‘二人吃食，便作两般。’心生瞋恚，发如是愿：‘我于迦摄佛所出家，修习梵行。将此功德，愿得龙身有大威德，夺取此宫，趁诸龙出。’由作猛利瞋恨，不惜躯命发是愿已，便于两手清水下流，宫内诸龙悉皆头痛。诸龙白言：‘圣者！然此求寂不念善事，宜应遮止。’师主告曰：‘此是恶趣。汝今何故发如是念？’尔时求寂即以伽他答亲教师曰： “‘我心已去远， 难可却追寻； 何故难追悔？ 两手水已流。’ “说是颂已，求寂为龙，便即摈出诸龙王等，自居宫内。” 佛告诸苾刍曰：“其化龙苾 现代汉语译本：坠地。’苾刍（bhiksu，比丘）回答说：‘你师父的衣服系在苏迷卢山（Sumeru，须弥山）上都不会坠落，更何况你的身体呢。’他被劝慰后，想要到吃饭的时候，就默默地来到师父所在的地方，站在隐蔽的地方。他的师父想要升空离去，求寂（Sramanera，沙弥）抓住师父的衣角，也跟着升空离去。当时龙宫内，安置了两个座位、两个漫茶罗（mandala，坛场）。师父看到后，问众龙说：‘为何设置这两个座位和坛场呢？’当时龙回答说：‘应该看看背后是否还有其他人。’师父便回头看，看到这个求寂：‘你也来了吗？’回答说：‘是的。’师父说：‘很好。’到了座位上坐下后，众龙心想：‘这位师父获得了殊胜的果位，有很大的威德，应该供养天上的食物；然而他的弟子还没有获得这样的果位，应该给他普通的食物。’这样想着，当时众龙等按照各自的想法进行供养。饭食完毕后，当时求寂拿了师父的钵，在这个钵中还剩下一粒饭，求寂拿来吃了，那饭甘甜美味，世间无比。求寂吃完后，便这样想：‘两个人吃食，却有两种待遇。’心中生起嗔恚，发了这样的愿：‘我将来在迦摄佛（Kasyapa Buddha，迦叶佛）那里出家，修习梵行。将此功德，愿我得到龙身，有大威德，夺取这个龙宫，把众龙赶出去。’由于生起猛烈的嗔恨，不惜自己的性命发了这个愿，于是两手清水下流，宫内的众龙都感到头痛。众龙禀告说：‘圣者！这个求寂没有想到善事，应该阻止他。’师父告诉他说：‘这是恶趣。你现在为何发这样的念头？’当时求寂就用伽他（gatha，偈颂）回答他的亲教师说： ‘我的心已经远去，难以追回； 为何难以追悔？两手的水已经流下。’ 说完这首偈颂后，求寂变成了龙，随即把众龙王等赶了出去，自己占据了龙宫。 佛告诉众比丘说：‘那个化成龙的比丘……’
English
English version: ‘Fell to the ground.’ The bhiksu (bhiksu, monk) replied, ‘Your teacher's robe is tied to Mount Sumeru (Sumeru, the central world-mountain), and it would not fall, let alone your body.’ Having been persuaded, when it was time for the meal, he silently went to where his teacher was, standing in a hidden place. His teacher wanted to ascend into the sky and leave, and the Sramanera (Sramanera, novice monk) grabbed the corner of his teacher's robe and also ascended into the sky. At that time, in the dragon palace, two seats and two mandalas (mandala, sacred circles) were set up. When the teacher saw this, he asked the dragons, ‘Why are these two seats and altars set up?’ At that time, the dragons replied, ‘Should we see if there is anyone else behind us?’ The teacher then looked back and saw this Sramanera: ‘Have you come too?’ He replied, ‘Yes.’ The teacher said, ‘Good.’ After sitting down in the seats, the dragons thought, ‘This teacher has attained supreme fruit, has great power and virtue, and should be offered heavenly food; however, his disciple has not yet attained such fruit, and should be given ordinary food.’ Thinking this, the dragons then made offerings according to their thoughts. After the meal was finished, the Sramanera took his teacher's bowl, and in this bowl there was still a grain of rice left. The Sramanera took it and ate it, and the rice was sweet and delicious, unparalleled in the world. After the Sramanera ate it, he thought, ‘Two people are eating, but there are two different treatments.’ Anger arose in his heart, and he made this vow: ‘In the future, I will leave home under Kasyapa Buddha (Kasyapa Buddha, one of the past Buddhas), and practice pure conduct. With this merit, I wish to obtain a dragon body, have great power and virtue, seize this dragon palace, and drive out all the dragons.’ Because he had a fierce hatred, he made this vow without regard for his life, and then clear water flowed from both hands, and all the dragons in the palace felt a headache. The dragons reported, ‘Holy one! This Sramanera has not thought of good deeds, and should be stopped.’ The teacher told him, ‘This is an evil path. Why are you having such thoughts now?’ At that time, the Sramanera then answered his preceptor with a gatha (gatha, verse): ‘My mind has gone far away, difficult to retrieve; Why is it difficult to repent? The water from both hands has already flowed.’ After saying this verse, the Sramanera became a dragon, and immediately drove out all the dragon kings and others, and occupied the dragon palace himself. The Buddha told the bhiksus, ‘That bhiksu who transformed into a dragon...’ --------------------------------------------------------------------------------
Chinese
刍者，此被摈龙王是。时彼龙王因斯发心，是为最初。” 佛在室罗筏城逝多林给孤独园。时有外道诣给孤林，见诸苾刍住处，床座榻席、受用资具及诸饮食，彼便作念：“沙门释子，饮食卧具受用等好；虽然，法不如我。应此出家，饮食卧具于此受用；若欲听法，应于彼处。”作是念已，即诣苾刍处白言：“圣者！我欲出家。”彼苾刍众即与出家及受近圆。外道常法，每于十四日为褒洒陀；苾刍十五日。其外道至十四日，便往本外道处为褒洒陀；至十五日，又于苾刍处而为长净。后于异时，黑月十四日僧伽长净，尔时外道便作是念：“今既两处长净，为向彼处？为于此耶？”复作是念：“沙门释子，慈心哀愍，法则宽泰；彼之外道，法则严切。我若不去，必应重罚瞋责于我。”作是念已，便往诣彼。时诸苾刍鸣揵椎、集僧伽。大众集已，时秉法人白言：“僧伽尽集不？”诸苾刍众乃共不见彼外道苾刍。既不见已，便作长净。至于明日，彼即归来。诸苾刍问曰：“汝于昨日何处去耶？”答曰：“我向本梵行处去来。”又言：“饮食卧具于此受用，然所受法于我本处。”时诸苾刍以缘白佛。佛言：“彼外道执邪，情乐彼法，邪见不舍。然于我教终无利益，不能增长法眼，应须灭摈，遣令归俗。从今已去，来求出家 现代汉语译本： ‘刍者’，就是指被驱逐的龙王。当时那位龙王因此事而发起了菩提心，这就是他最初的发心。 佛陀在室罗筏城（Śrāvastī，古印度城市名）的逝多林给孤独园（Jetavana-anāthapindika-ārāma，祇树给孤独园）说法。当时，有一位外道（Tirthika，佛教以外的修行者）来到给孤独园，看到众比丘（Bhiksu，佛教出家男众）居住的地方，床座、卧具、受用的物品以及各种饮食，他便心想：‘这些沙门释子（Śramana-Śākya，释迦牟尼佛的出家弟子），饮食和卧具等受用都很好；虽然如此，他们的法不如我的。我应该在这里出家，在这里受用饮食和卧具；如果想听法，就应该去他们那里。’ 有了这个想法后，他就去比丘们那里，说道：‘圣者们！我想要出家。’比丘们就为他剃度出家，并授予他近圆戒（Upasampadā，比丘戒）。 这位外道有个习惯，每到十四日就去外道那里行布萨（Poṣadha，一种宗教仪式），而比丘们是在十五日行布萨。因此，每到十四日，他就去原来的外道处行布萨；到了十五日，又在比丘处行长净（清洁身心）。 后来有一次，在黑月（阴历月末）的十四日，僧团要行长净，这时外道心想：‘现在两处都要行长净，我该去哪边呢？’他又想：‘沙门释子们，慈悲怜悯，法则也比较宽松；而那些外道，法则严厉苛刻。如果我不去，一定会受到重罚和责骂。’ 有了这个想法后，他就去了外道那里。当时，比丘们敲击犍椎（Ghaṇṭā，寺院中用以集众的法器），集合僧众。大众集合完毕后，秉法人（负责主持仪式的人）问道：‘僧伽（Saṃgha，僧团）都到齐了吗？’比丘们发现不见那位外道比丘。 既然不见他，他们就进行了长净。到了第二天，他才回来。比丘们问他：‘你昨天去了哪里？’他回答说：‘我去了原来的梵行（Brahmacarya，清净行）处。’又说：‘我在这里受用饮食和卧具，但所接受的法还是我原来地方的。’ 比丘们将此事禀告了佛陀。佛陀说：‘那位外道执迷邪见，喜欢原来的法，邪见不肯舍弃。这样的人对于我的教法终究没有利益，不能增长法眼（Dharma-cakṣus，证悟真理的智慧），应该灭摈（驱逐），让他还俗。从今以后，有人来求出家