Chinese
灭其罪。”即诣苾刍处白言：“圣者！我欲出家，愿见哀愍。”时此苾刍便与出家并授近圆。既出家已，精勤读诵，于三藏教悉皆具解，辩才无碍善能论答。别有苾刍问彼人曰：“具寿！何因苦行精勤？有何别求？”彼人答曰：“我为消重罪故。”问言：“汝作何罪？”答曰：“杀母。”又问：“是亲生母？为当乳母？”答曰：“是亲生母。”时诸苾刍以缘白佛。尔时世尊告诸苾刍曰：“若人杀母，便求出家，与出家者当坏我法，即须摈弃。从今已往，于我法律之中，若有人来求出家者，当须问言：‘汝非杀母不？’若不问者，得越法罪。” 其人被众摈已，便自念曰：“我今不可还俗，应须远去边境而住。”便往边境之处化一长者，长者于此苾刍乃生信敬，为造一寺。诸方客侣皆来此寺，来者皆为说法，多有证阿罗汉果。复于异时，身有病患，用诸根果茎叶种种药草，疗治不差。渐渐困笃，余命无几。告弟子曰：“当造浴室。”时诸弟子依教，便造浴室。尔时师主说伽他曰： “积聚皆消散， 崇高必堕落， 合会终别离， 有命咸归死。” 说此颂已，便即命终，堕无间地狱。然诸弟子证阿罗汉者，入定谛观，邬波驮耶当生何处？于诸天宫，谛观不见；复观人间及傍生趣并饿鬼中，悉皆不见 现代汉语译本： ‘灭除他的罪业。’于是前往比丘（Bhikkhu，佛教僧侣）处禀告说：‘圣者！我想要出家，希望您能慈悲怜悯。’当时这位比丘便为他剃度出家，并授予近圆戒（Upasampada，比丘的正式戒律）。出家之后，他精勤地读诵经典，对于三藏（Tipitaka，佛教经典的总称）教义全部通达理解，辩才无碍，善于论辩解答。另有比丘问他：‘具寿（Ayushman，对年长比丘的尊称）！你为何如此苦行精勤？有什么特别的追求吗？’他回答说：‘我是为了消除过去的重罪。’问道：‘你犯了什么罪？’回答说：‘杀了母亲。’又问：‘是亲生母亲？还是乳母？’回答说：‘是亲生母亲。’当时众比丘将此事禀告佛陀（Buddha）。 这时，世尊（Bhagavan，佛陀的尊称）告诉众比丘说：‘如果有人杀了母亲，然后来求出家，允许他出家的人将会破坏我的教法，必须将他驱逐出去。从今以后，在我的法律之中，如果有人来求出家，应当询问：‘你没有杀害母亲吧？’如果不询问，就犯了越法罪。’ 那人被僧团驱逐后，便自己想：‘我现在不能还俗，应该远离到边境地区居住。’于是前往边境地区，感化了一位长者（householder，在家信徒），长者对比丘生起了信敬之心，为他建造了一座寺庙。各地的旅客都来到这座寺庙，来的人都为他们说法，很多人证得了阿罗汉果（Arhat，已证得涅槃的圣者）。后来，他身患疾病，用各种草药、树根、果实、茎叶等治疗，都没有好转。病情渐渐加重，生命所剩无几。他告诉弟子们说：‘应当建造浴室。’弟子们按照教导，便建造了浴室。当时，师父（teacher）说了这首偈颂： ‘积聚终将消散，崇高必定堕落， 合会终会别离，有命皆归死亡。’ 说完这首偈颂后，他便去世了，堕入了无间地狱（Avici Hell，佛教中最底层的地狱）。然而，证得阿罗汉果的弟子们，入定观察，邬波驮耶（Upadhyaya，亲教师）将会生在何处？在各个天宫（heavenly realms）中，仔细观察也看不到；又观察人间、傍生趣（animal realm，畜生道）以及饿鬼道（hungry ghost realm），都看不到他。
English
English version: ‘To extinguish his sins.’ Then he went to a Bhikkhu (Buddhist monk) and said, ‘Venerable One! I wish to renounce the world and become a monk; I beseech your compassion.’ Thereupon, that Bhikkhu ordained him and conferred upon him the Upasampada (higher ordination). Having become a monk, he diligently studied and recited the scriptures, fully understanding the teachings of the Tipitaka (the three baskets of Buddhist scriptures), possessing unobstructed eloquence and skill in debate and answering questions. Another Bhikkhu asked him, ‘Ayushman (term of respect for a senior monk)! Why do you practice asceticism so diligently? What special goal do you seek?’ He replied, ‘I do so to expiate my grave sins.’ He was asked, ‘What sins have you committed?’ He replied, ‘I killed my mother.’ He was further asked, ‘Was she your biological mother or your wet nurse?’ He replied, ‘She was my biological mother.’ Thereupon, the Bhikkhus reported this matter to the Buddha (the Enlightened One). At that time, the Bhagavan (the Blessed One) told the Bhikkhus, ‘If a person who has killed his mother seeks ordination, whoever grants him ordination will corrupt my Dharma (teachings); he must be expelled. From now on, within my teachings, if anyone comes seeking ordination, you must ask, ‘Have you not killed your mother?’ If you do not ask, you will commit an offense against the Dharma.’ After that person was expelled by the Sangha (monastic community), he thought to himself, ‘I cannot return to lay life now; I should go far away and live in a border region.’ He then went to a border region and converted a householder (lay devotee), who developed faith and reverence for the Bhikkhu and built a monastery for him. Travelers from various places came to this monastery, and he preached the Dharma to those who came, and many attained the fruit of Arhat (one who has attained Nirvana). Later, he fell ill, and he used various herbs, roots, fruits, stems, and leaves as medicine, but he did not recover. His condition gradually worsened, and he had little life left. He told his disciples, ‘You should build a bathroom.’ The disciples followed his instructions and built a bathroom. At that time, the teacher (spiritual guide) spoke this verse: ‘Accumulations will all dissipate, Eminence will surely fall, Meetings will end in separation, All that have life will return to death.’ Having spoken this verse, he passed away and fell into Avici Hell (the lowest level of hell). However, the disciples who had attained Arhatship, entered into meditative concentration and observed where their Upadhyaya (preceptor) would be reborn. They carefully observed the various heavenly realms (devaloka), but did not see him; they also observed the human realm, the animal realm (tiryak), and the realm of hungry ghosts (pretaloka), but did not see him in any of these realms. --------------------------------------------------------------------------------
Chinese
。复观地狱，乃见在于无间地狱中。尔时弟子共作是念：“我邬波驮耶生存之时，持戒多闻，以法摄受。曾作何业堕于无间？”又复谛观，乃见杀母之业。既被地狱猛火逼身，意想将是所造浴室，遂即唱言：“浴室浴室。炽热猛火极烧于我。”是时当门狱卒以杵打头，告言：“薄福罪人，此是无间地狱，云何言是浴室。”被打头时乃发善心，即便命终，生四天王宫。凡生天者，起三种念：我从何来？今生何处？复缘何业？作此念时，乃见我从无间狱死，生在四天王宫，缘作浴室洗浴苾刍，乘斯福力而生此天。是时天子复作是念：“我缘世尊善方便故令我生天。不应安住，当须诣世尊所，以报此恩。”既至佛所，听闻妙法，便证初果。得见谛已，归还天宫。时彼上首弟子是阿罗汉，众欲食时，于上座处坐。其小弟子为僧伽行水，是时上坐钵中受水，指头触水，觉水极冷，便作是念：“我今于此饮斯冷水。邬波驮耶在地狱之中饮镕铜汁。”便观地狱，遍皆不见；复观人间、傍生、鬼趣，皆悉不见。即观天上，乃见生在四天王宫，复于佛所而证初果。见已微笑，语言：“是佛、是法、是僧大净妙事不可思议。此极重业，堕于地狱；有胜功能，得生天上。”彼行水者白尊者曰：“邬波驮耶死，得为上坐，欢喜笑耶？”告曰：“ 现代汉语译本 又观察地狱，看见他在无间地狱中。当时弟子们共同产生这样的想法：‘我的邬波驮耶（Upādhyāya，亲教师）在世时，持戒精严，博学多闻，以佛法教化摄受众人。他曾经造作了什么业，竟然堕入无间地狱？’又仔细观察，才发现是他杀害母亲的罪业。他被地狱的猛火逼迫，心里想着以前建造的浴室，于是就喊道：‘浴室，浴室。炽热的猛火正在焚烧我。’这时，把守地狱门口的狱卒用杵击打他的头部，呵斥道：‘你这薄福的罪人，这里是无间地狱，怎么说是浴室呢？’被打头时，他生起了善心，随即命终，转生到四天王宫。凡是生到天界的人，都会产生三种念头：我从哪里来？现在生在哪里？又因为什么业而生到这里？当他产生这些念头时，便看到自己是从无间地狱死去，转生到四天王宫，是因为建造浴室供养比丘洗浴的福报而生到天界。这时，这位天子又想到：‘我因为世尊（释迦牟尼佛）善巧方便的教导，才得以转生到天界。我不应该安住在这里，应当去世尊那里，报答他的恩德。’于是他来到佛陀那里，听闻妙法，便证得了初果（须陀洹）。证得见谛后，他回到天宫。当时，他的上首弟子是阿罗汉，大众要吃饭时，他坐在上座。他的小弟子为僧众行水，这时，上座用钵接水，手指触碰到水，觉得水非常冷，便想：‘我现在在这里饮用这么冷的水，我的邬波驮耶却在地狱中饮用熔化的铜汁。’于是他观察地狱，到处都看不见；又观察人间、傍生（畜生）、鬼趣，都看不见。就观察天上，才看见他转生在四天王宫，并且在佛陀那里证得了初果。看见后，他微笑，说道：‘佛陀、佛法、僧伽真是清净微妙，不可思议。如此极重的罪业，会堕入地狱；又有殊胜的功德，能转生到天上。’那位行水的人问尊者说：‘邬波驮耶死了，您作为上座，为什么欢喜微笑呢？’他回答说：
English
English version Again, he observed the hells and saw him in the Avīci (无间) Hell [the hell of incessant suffering]. At that time, the disciples together had this thought: 'When my Upādhyāya (邬波驮耶, preceptor) was alive, he upheld the precepts, was learned, and embraced [beings] with the Dharma. What karma did he commit to fall into Avīci?' Again, upon careful observation, they saw the karma of killing his mother. Being pressed by the fierce flames of hell, he imagined it to be the bathroom he had built, and immediately cried out: 'Bathroom, bathroom! The blazing fire is burning me!' At that time, the hell-warden at the gate struck his head with a pestle and said: 'You, wretched and sinful being, this is Avīci Hell, how can you say it is a bathroom?' When his head was struck, he generated a good thought, and immediately died and was born in the Cāturmahārājika (四天王) Heaven [Heaven of the Four Great Kings]. Generally, those born in the heavens have three thoughts: Where did I come from? Where am I born now? And what karma caused this? When he had these thoughts, he saw that he had died from Avīci Hell and was born in the Cāturmahārājika Heaven, due to the merit of building a bathroom for the Bhikshus (苾刍, monks) to bathe in, he was born in this heaven. At that time, the Deva (天子, god) again thought: 'It is because of the World-Honored One's (世尊, Shakyamuni Buddha) skillful means that I was born in heaven. I should not stay here, I must go to the World-Honored One to repay this kindness.' Having arrived at the Buddha's place, he heard the wonderful Dharma and attained the first fruit [of Stream-entry, Sotāpanna (须陀洹)]. After attaining the vision of truth, he returned to his heavenly palace. At that time, his chief disciple, an Arhat (阿罗汉, enlightened being), was sitting in the seat of honor when the assembly was about to eat. His junior disciple was serving water to the Sangha (僧伽, monastic community). At that time, the senior monk received water in his bowl, touched the water with his finger, and felt that the water was extremely cold. He then thought: 'I am now drinking this cold water here, while my Upādhyāya is drinking molten copper in hell.' He then observed the hells, but could not see him anywhere; he also observed the human realm, the realm of animals [Tiryagyoni (傍生)], and the realm of ghosts [Preta (鬼趣)], but could not see him anywhere. He then observed the heavens and saw that he was born in the Cāturmahārājika Heaven and had attained the first fruit at the Buddha's place. Seeing this, he smiled and said: 'The Buddha, the Dharma, and the Sangha are truly pure and wonderful, inconceivable. Such heavy karma leads to hell; yet with superior merit, one can be born in heaven.' The water-server asked the Venerable One: 'Upādhyāya is dead, and you, as the senior monk, are smiling with joy?' He replied: --------------------------------------------------------------------------------
Chinese
具寿！汝今所问，非正是时；若僧伽集时，可问斯事，当为汝说。” 后于异时，苾刍僧伽集。其小同学众中问曰：“大德！前是何事，欢喜为笑耶？为见邬波驮耶死，得为上座故，欢喜笑耶？”于时众首对于僧伽广如上说，时诸弟子皆大欢喜，咸称：“佛法僧宝是大胜利，我邬波驮耶造斯罪业而得生天。”杀父准斯犯逆，广说如前。 尔时佛在室罗筏城逝多林中为王说法，其胜光王证见谛已，于时有八万天众俱时同证，并有无量百千梵志婆罗门居士等。尔时胜光大王击鼓宣令曰：“于我国界住者，不应贼盗。若犯盗者，当科死罪。被盗之人，我自出物以酬其直。”尔时世尊复说《少年经》调伏王已，其王又击鼓宣令告言：“于我国境不得贼盗。若犯者，当科死罪。被盗物家，我以库藏物还。”其时摩揭陀国有贼，来向憍萨罗国两国界中，商人来去皆被劫物。时摩揭陀国商人共往憍萨罗国，各相谓曰：“此两界中多有劫贼，又多索税直。”于时商人多并却回，少分前去，至于中路群贼竞出，速疾劫夺。其商人等，或有被杀、或有舍财而走。于商人内，有阿罗汉，见此事已谛思惟顷，不觉被贼断其命根。商人散走而得免者，以泥涂身号啼叫声，往胜光王所，合掌白王：“我等于王国界兴易，今被贼劫。”时 现代汉语译本：具寿（Ayasma，尊敬者）！你现在所问的，时机并不恰当；如果僧团集会时，你可以问这件事，到时会为你解答。" 后来在其他时候，比丘僧团集会。其中一个小沙弥在众人中问道：‘大德（Bhante，尊者）！之前是什么事，让大家欢喜而笑呢？是因为看到邬波驮耶（Upadhyaya，亲教师）去世，得以成为上座（Thera，长老）的缘故，才欢喜而笑吗？’当时众首（长老）面对僧团，详细地像上面所说的那样解释。当时众弟子都非常欢喜，都称赞说：‘佛法僧宝真是巨大的胜利，我们的邬波驮耶造了这样的罪业却能得以往生天界。’杀父的罪过也与此类似，犯逆的罪过，也像前面所说的那样详细解释。 当时佛陀在室罗筏城（Sravasti）的逝多林（Jetavana）中为胜光王（King Pasenadi）说法，胜光王证悟真谛后，当时有八万天众同时证悟，还有无数百千梵志（Brahmins，婆罗门）、婆罗门（Brahmins）、居士（householders）等。当时胜光大王击鼓宣令说：‘凡是在我国境内居住的人，都不应该偷盗。如果犯盗窃罪，应当判处死刑。被盗的人，我亲自拿出财物来补偿他们的损失。’当时世尊又说了《少年经》（Kumara Sutta）来调伏国王后，国王又击鼓宣令说：‘在我国境内不得偷盗。如果犯盗窃罪，应当判处死刑。被盗物品的家庭，我用国库中的财物来偿还。’ 当时摩揭陀国（Magadha）有盗贼，来到憍萨罗国（Kosala）两国交界的地方，商人来往都被劫掠财物。当时摩揭陀国的商人一起前往憍萨罗国，互相说道：‘这两国交界的地方有很多劫贼，而且还要索取很多税费。’当时商人大多都一起返回，只有少部分人继续前进，走到半路时，一群盗贼竞相而出，迅速地劫夺财物。那些商人，有的被杀害、有的舍弃财物而逃走。在商人中，有一位阿罗汉（Arhat，已证悟者），看到这件事后仔细思惟，不知不觉被盗贼断送了性命。商人四散逃走而得以幸免的人，用泥土涂抹身体，号啕大哭，前往胜光王那里，合掌禀告国王：‘我们在王国境内做买卖，现在被盗贼劫掠了。’当时