Chinese
大智，所以默然。”时诸音乐，悉皆停住。于时俱哩多问邬波底沙曰：“汝见音乐歌咏人不？”答曰：“我整内观，不见斯事。”报曰：“不见，耳可不闻？”邬波底沙以伽他答曰： “死皮筋作乐， 令众有欢喜； 无常急若轮， 智者知非乐。” 时俱哩多及以众人闻说颂已，便即问曰：“汝是邬波底沙不？”报曰：“大众当知！我是邬波底沙。”即问俱哩多曰：“汝见如上音乐等不？”答曰：“不见。”又复报曰：“汝贪内观，耳可不闻。”时俱哩多以伽他答曰：“一切璎珞等，庄严身受重，作舞动形躯，皆是虚诳摄。歌咏作戏者，譬如号叫声，此等皆无常，思之有何乐。” 尔时邬波底沙告言：“汝是俱哩多耶？”众人答曰：“如是。”邬波底沙报曰：“我为汝来，共汝出家。”俱哩多答曰：“所为诸祭祀，及祭祀火神，求福修苦行，斯其果报皆在手中。家是大臣之种，我常乘象，何为出家？”尔时邬波底沙说伽他曰： “树若欲倒时， 枝叶不相济； 死时亦如是， 受用不能救。” 尔时邬波底沙说伽他已，告曰：“仁来！同共出家。”答曰：“我问父母。”告言：“好去。”如是语时，此俱哩多即至父所，白言：“愿父放我，清信出家，从家出家。”其父告曰：“ 现代汉语译本：‘大智之人，所以选择沉默。’这时，所有的音乐都停止了。当时，俱哩多（Kurita，人名）问邬波底沙（Upadisa，舍利弗尊者的原名）说：‘你看见那些奏乐唱歌的人了吗？’邬波底沙回答说：‘我专注于内在的观照，没有看见这些事情。’俱哩多说：‘没看见，难道耳朵也没听见吗？’邬波底沙用偈颂回答说： ‘用死皮做的乐器演奏音乐，使众人感到欢喜；无常迅速得像车轮一样，有智慧的人知道这不是真正的快乐。’ 当时，俱哩多以及众人听了这首偈颂后，便立即问道：‘你是邬波底沙吗？’邬波底沙回答说：‘各位当知！我就是邬波底沙。’邬波底沙接着问俱哩多说：‘你看见刚才那些音乐表演了吗？’俱哩多回答说：‘没有看见。’邬波底沙又说：‘你贪恋内在的观照，难道耳朵也没听见吗？’当时，俱哩多用偈颂回答说：‘一切的璎珞等等，用来庄严身体，使人重视，跳舞时摇动身躯，这些都是虚假的。唱歌跳舞的人，就像是号叫的声音一样，这些都是无常的，思考这些有什么快乐呢？’ 这时，邬波底沙说道：‘你是俱哩多吗？’众人回答说：‘是的。’邬波底沙说：‘我是为你而来，想和你一起出家。’俱哩多回答说：‘我所做的各种祭祀，以及祭祀火神，为了求福而进行的各种苦行，这些果报都在我的手中。我家是大臣的后代，我经常乘坐大象，为什么要出家呢？’这时，邬波底沙说了偈颂： ‘树木如果快要倒下时，树枝和树叶也无法互相帮助；死亡的时候也是这样，以往的享受和受用都不能救你。’ 当时，邬波底沙说了偈颂后，说道：‘你来！我们一起出家。’俱哩多回答说：‘我要问问我的父母。’邬波底沙说：‘好的，你去吧。’这样说完后，俱哩多就到他父亲那里，禀告说：‘希望父亲允许我，虔诚地出家，离开家庭。’他的父亲说道：
English
English version: 'Great wisdom, therefore silence.' At that moment, all the music ceased. Then Kurita (Kurita, a person's name) asked Upadisa (Upadisa, Sariputta's original name): 'Did you see the people playing music and singing?' Upadisa replied: 'I am focused on internal contemplation and did not see these things.' Kurita said: 'Didn't see it, but didn't you hear it?' Upadisa answered with a gatha (verse): 'Playing music with dead skin instruments, bringing joy to the crowd; impermanence is as swift as a wheel, the wise know it is not true joy.' At that time, Kurita and the others, upon hearing this verse, immediately asked: 'Are you Upadisa?' Upadisa replied: 'Know, everyone! I am Upadisa.' Upadisa then asked Kurita: 'Did you see the music performance just now?' Kurita replied: 'I did not see it.' Upadisa further said: 'You are attached to internal contemplation, didn't you even hear it?' Then Kurita answered with a gatha: 'All the necklaces and other ornaments, used to adorn the body, making it important, the body shaking when dancing, all of these are false. The singers and dancers are like screaming sounds, all of these are impermanent, what joy is there in thinking about them?' At this time, Upadisa said: 'Are you Kurita?' The crowd replied: 'Yes.' Upadisa said: 'I have come for you, wanting to renounce the world together with you.' Kurita replied: 'All the sacrifices I perform, and the sacrifices to the fire god, all the ascetic practices I do to seek blessings, the fruits of these are in my hands. My family is descended from ministers, I often ride elephants, why should I renounce the world?' At this time, Upadisa spoke a gatha: 'When a tree is about to fall, the branches and leaves cannot help each other; it is the same at the time of death, past enjoyments and possessions cannot save you.' At that time, Upadisa, after speaking the gatha, said: 'Come! Let us renounce the world together.' Kurita replied: 'I will ask my parents.' Upadisa said: 'Okay, go.' After saying this, Kurita went to his father and reported: 'I hope father will allow me to sincerely renounce the world, leaving home.' His father said: --------------------------------------------------------------------------------
Chinese
所为诸祭祀，及祭火神法，求苦修行所得果报，汝今已获。复是大臣之子、乘象之士，当作大臣，何为出家？”时俱哩多即于父前，说伽他曰： “宁于林内树皮衣， 共兽同居食诸果； 不缘国事禁闭缚， 智者不为恐惧事。” 父闻颂已，告曰：“唯汝一子，如初月轮，爱之若此，如前广说。凡是儿子，皆依父母，志愿不移，从汝出家。”既蒙许已，于时同侣咸并到来，时俱哩多即发胜心，策励身意，往那剌陀村。其邬波底沙，常乐寂静，在阿兰若处，领诸弟子有五百人，令诵梵静神咒。时俱哩多渐次而行，至那剌陀聚落，问诸人曰：“邬波底沙今在何处？”村人答曰：“今在阿兰若处，领五百众，诵梵静神咒。”时俱哩多即往阿兰若处，既相见已，报邬波底沙曰：“出家之事，今正是时。”邬波底沙曰：“仁得父命放出家耶？”答曰：“得也。”邬波底沙语俱哩多曰：“仁今暂住，我亦问父，令我出家不？”俱哩多曰：“仁今去问，何时得来？”答曰：“暂去即来。”邬波底沙至父母处，白父母曰：“今有启请，愿垂哀愍，我意欲求清净出家。”父母报曰：“甚为善事，如汝所愿任汝出家。”尔时邬波底沙还至俱哩多处，白言：“俱哩多！父母已听，来共出家。”又问：“众人！汝等父母放出家 现代汉语译本 那些所谓的祭祀，以及祭拜火神的方法，都是为了寻求苦修所能获得的果报，你现在已经得到了。而且你是大臣的儿子，是能够骑象的勇士，本应该成为大臣，为什么要出家呢？’当时俱哩多（Kurita）就在他父亲面前，说了这首伽陀（Gatha）： ‘宁愿在森林里穿着树皮做的衣服，和野兽一起居住，吃各种野果；也不愿意因为国家的事情而被禁锢束缚，智者是不会做那些令人恐惧的事情的。’ 父亲听了这首偈颂后，告诉他说：‘你是我唯一的儿子，就像初生的月亮一样，我像这样爱你，就像之前说的那样。凡是做儿子的，都应该听从父母，既然你的志愿不可改变，就随你出家吧。’既然得到了允许，当时他的同伴们都一起来了，当时俱哩多（Kurita）就发起了殊胜的心，策励自己的身心，前往那剌陀（Narada）村。那位邬波底沙（Upatissa），常常喜欢寂静，住在阿兰若（Aranya）处，带领着五百个弟子，让他们诵读梵静神咒。当时俱哩多（Kurita）逐渐地行走，到达那剌陀（Narada）聚落，问人们说：‘邬波底沙（Upatissa）现在在哪里？’村里的人回答说：‘现在在阿兰若（Aranya）处，带领着五百人，诵读梵静神咒。’当时俱哩多（Kurita）就前往阿兰若（Aranya）处，见面之后，告诉邬波底沙（Upatissa）说：‘出家的事情，现在正是时候。’邬波底沙（Upatissa）说：‘你得到你父亲的允许出家了吗？’回答说：‘得到了。’邬波底沙（Upatissa）告诉俱哩多（Kurita）说：‘你现在暂时住在这里，我也去问问我的父亲，让他允许我出家吗？’俱哩多（Kurita）说：‘你现在去问，什么时候能回来？’回答说：‘暂时去一下就回来。’邬波底沙（Upatissa）到父母那里，禀告父母说：‘现在有个请求，希望父母能够怜悯，我想要寻求清净的出家。’父母回答说：‘非常好，就按照你所希望的，任你出家吧。’当时邬波底沙（Upatissa）回到俱哩多（Kurita）那里，说：‘俱哩多（Kurita）！父母已经同意了，一起来出家吧。’又问：‘各位！你们的父母允许你们出家
English
English version All the so-called sacrifices and methods of worshiping the fire god are for seeking the rewards obtained through ascetic practices, which you have now attained. Moreover, you are the son of a minister, a warrior capable of riding an elephant, and you should become a minister. Why do you want to renounce the world?’ At that time, Kurita recited this Gatha (verse) in front of his father: ‘Rather wear bark clothing in the forest, live with beasts, and eat various fruits; than be confined and bound by national affairs. The wise do not engage in fearful things.’ After hearing this verse, the father said, ‘You are my only son, like the newly born moon. I love you as I have said before. All sons should obey their parents. Since your will is unchangeable, then follow your path of renunciation.’ Having received permission, his companions all came together at that time. Kurita then aroused a supreme aspiration, encouraged his body and mind, and went to Narada village. That Upatissa, who always loved tranquility, lived in the Aranya (forest hermitage), leading five hundred disciples, instructing them to recite the Brahma-silent mantra. Kurita gradually traveled and arrived at Narada settlement, asking people, ‘Where is Upatissa now?’ The villagers replied, ‘He is now in the Aranya (forest hermitage), leading five hundred people, reciting the Brahma-silent mantra.’ Kurita then went to the Aranya (forest hermitage). After meeting, he told Upatissa, ‘The matter of renunciation, now is the right time.’ Upatissa said, ‘Did you obtain your father’s permission to renounce the world?’ He replied, ‘I did.’ Upatissa told Kurita, ‘You stay here for a while, and I will also ask my father, to see if he will allow me to renounce the world.’ Kurita said, ‘You go and ask now, when will you return?’ He replied, ‘I will go briefly and return immediately.’ Upatissa went to his parents and reported, ‘Now I have a request, I hope you will have compassion, I wish to seek pure renunciation.’ The parents replied, ‘Very good, according to your wish, let you renounce the world.’ At that time, Upatissa returned to Kurita and said, ‘Kurita! My parents have agreed, let’s renounce the world together.’ He also asked, ‘Everyone! Have your parents allowed you to renounce the world --------------------------------------------------------------------------------
Chinese
不？”众人答曰：“已听。”时俱哩多曰：“我问父母，已淹日月，仁作何计，来去速还？”答曰：“汝家因缘，厚重牢禁，所以来迟。我家累轻，是故来早。非但今日，乃至五百生来，曾已出家。又常发愿，愿当生处非贵非贱，处中而生。缘此缚轻，所以来速。”时俱哩多告众人曰：“我宗高贵，今欲出家，岂得随宜？共往王城，问诸净梵。” 于时六师外道在彼城中，皆悉自谓俱得神通自在无碍。其邬波底沙、俱哩多等，即问六师脯剌拏曰：“行何法眼？习何教法？复得何果？若持梵行获何殊胜？”彼师答曰：“我如是见、我如是说：‘无与、无爱、无见、无祭祀、无善行、无恶行、无善恶业报异熟果、无今世、无后世、无父、无母、无化生有情；世间无阿罗汉、正行正成就、若见此世后世者，于此自法证明神通，说得圆成：我生已尽，梵行已立，所作已办，不受后有。唯受此生，断后世有，命终即坏。四大共成，假为人身。是命断时，四大各归本处，第五空界。诸根即转，将此死尸，于林间焚烧，既变为灰，骸骨鸽色，即无人也。乃知了已，智者行施及受施者，所是说有之人，悉空妄说，虚叫之言，并皆愚夫。若是智者，了俱断坏，知无后身。’”尔时俱哩多及邬波底沙，作如是念：“此师住于非道、行 现代汉语译本 俱哩多问道：‘我已经听明白了。’众人回答说：‘我们已经听明白了。’当时，俱哩多说：‘我离开父母已经很久了，你们有什么办法能让我快速往返呢？’他们回答说：‘你家的因缘深厚，束缚力强，所以来得迟。我们家累较轻，所以来得早。不仅是今天，乃至过去五百世，我们都曾经出家。而且常常发愿，希望出生的地方既非高贵也非低贱，而是处于中等。因为这种束缚较轻，所以来得快。’当时，俱哩多告诉众人说：‘我的家族高贵，现在想要出家，怎么能随便行事呢？我们一起去王舍城，请教那些清净的婆罗门。’ 当时，六师外道（Purana Kashyapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta）在那座城中，都自称已经获得了神通，自在无碍。邬波底沙（Upatissa，舍利弗的旧名）、俱哩多（Kolita，目犍连的旧名）等人，就去问六师外道的富兰那（Purana Kashyapa）说：‘您修行什么法眼？学习什么教法？又能得到什么果报？如果持守梵行，又能获得什么殊胜的成就？’那位老师回答说：‘我是这样见解的，我是这样说的：没有布施，没有爱，没有见，没有祭祀，没有善行，没有恶行，没有善恶业报的异熟果报，没有今世，没有后世，没有父亲，没有母亲，没有化生有情；世间没有阿罗汉（Arhat，断尽烦恼，证得解脱的圣者），没有正行正成就的人，如果有人能见到今世和后世，并用自己的法来证明神通，说自己已经圆满成就：我的生死已经终结，梵行已经确立，该做的已经做完，不再受后有（未来的生命）。只受此生的果报，断绝后世的生命，命终之后就会坏灭。四大（地、水、火、风）共同构成，暂时形成人身。当生命断绝时，四大各自回归本来的地方，第五是空界。诸根（眼、耳、鼻、舌、身、意）随即转变，将这具尸体，在林间焚烧，烧成灰烬，骸骨呈现鸽子的颜色，就什么都没有了。要知道，了解这些之后，智者所说的行施者和受施者，都是空虚妄说的，虚假的叫喊之声，都是愚蠢的人。如果是智者，了解一切都会断灭坏灭，知道没有后世。’当时，俱哩多和邬波底沙这样想：‘这位老师住在非正道上，行
English
English version Kolita asked: 'I have understood.' The crowd replied: 'We have understood.' At that time, Kolita said: 'I have been away from my parents for a long time. What method do you have to allow me to return quickly?' They replied: 'Your family's karmic connections are deep and binding, so you came late. Our family burdens are lighter, so we came early. Not only today, but for the past five hundred lives, we have renounced the world. And we often make vows, hoping to be born in a place that is neither noble nor lowly, but in the middle. Because this bondage is lighter, we come quickly.' At that time, Kolita told the crowd: 'My family is noble, and now I want to renounce the world. How can I act casually? Let's go together to Rajagriha (王舍城), and ask those pure Brahmins.' At that time, the six heretical teachers (Purana Kashyapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta) were in that city, all claiming to have attained supernatural powers, being free and unobstructed. Upatissa (Upatissa, Sariputta's former name), Kolita (Kolita, Maudgalyayana's former name), and others, then asked Purana Kashyapa (富兰那) of the six heretical teachers: 'What Dharma eye do you practice? What teachings do you study? And what results can you obtain? If you uphold pure conduct, what superior achievements can you gain?' That teacher replied: 'This is how I see it, this is how I say it: there is no giving, no love, no seeing, no sacrifice, no good deeds, no bad deeds, no different ripening results of good and bad karma, no this life, no next life, no father, no mother, no beings born by transformation; there are no Arhats (Arhat, a saint who has exhausted afflictions and attained liberation) in the world, no one who practices correctly and achieves correctly. If someone can see this life and the next life, and use their own Dharma to prove supernatural powers, saying that they have achieved perfect accomplishment: my birth and death have ended, pure conduct has been established, what needs to be done has been done, and I will no longer receive future existence. I only receive the results of this life, cutting off the life of the next life. After death, I will perish. The four elements (earth, water, fire, and wind) together form a temporary human body. When life ends, the four elements each return to their original places, the fifth being the realm of space. The senses (eye, ear, nose, tongue, body, mind) then transform, and this corpse is burned in the forest, turning into ashes, with bones the color of pigeons, and there is nothing left. Know that, after understanding these things, the givers and receivers spoken of by the wise are all empty and false words, false cries, all foolish people. If one is wise, one understands that everything will be cut off and destroyed, knowing that there is no afterlife.' At that time, Kolita and Upatissa thought: 'This teacher dwells on the wrong path, practices' --------------------------------------------------------------------------------