English
English version Nine thousand dragon retinues, forty-nine thousand Garudas (mythical bird-like beings), forty-nine thousand Nigantha (Jain) retinues, and forty-nine thousand heretical retinues. Seven named kalpas (cosmic aeons), seven unnamed kalpas, seven Asura (demi-gods) realms, seven Pisaca (flesh-eating demons) realms, seven heavenly abodes, seven human realms, seven great ponds, seven small ponds, seven great dreams, seven hundred small dreams, seven great abysses, seven hundred small abysses, seven great enlightenments, seven hundred small enlightenments, six kinds of beautiful births, and ten augmentations as a great man. These are eighty-four thousand great kalpas, in which both fools and wise men transmigrate, and only after suffering ends can they be liberated. It is like tying a heavy object with a thread and throwing it down from a height until the thread is completely unwound. Fools and wise men are also like this, transmigrating through eighty-four thousand kalpas of birth and death, and only at the end of the kalpa can they attain liberation. If there are Sramanas (ascetics) or Brahmanas (priests) who can say: 'I use these precepts and diligently practice the Brahma-faring. Those who are not mature, I make them mature; those who are mature, their suffering ends and they obtain the fruit.' To say this is unreasonable. Suffering and happiness should abide, neither increasing nor decreasing, and cannot be known. I say: 'Knowing birth and death is true and not false.'" After saying this, Kulika and Upatisya both thought: 'This teacher dwells on the wrong path, like a dangerous road, and the wise should stay away from him.' After thinking this, they spoke a verse: 'A heretical explanation is not a good saying, the mind delights in inferior teachings, if the right Dharma is like this, what will the non-Dharma be like?' After reciting this verse, they spoke extensively as before, like striking an empty vessel. Then they went to Nigantha Nataputta (Jain leader) and said: 'What Dharma-eye does the Venerable practice? What teachings do you give? What are your special qualities? What is your Brahma-faring? And what fruit do you obtain?' He replied: 'I see and say thus: all the fruits received by sentient beings are due to past karma. Past evil karma is exhausted through practicing the Brahma-faring now. By practicing good karma now, one obtains the fruit because of this cause, and by no longer creating evil karma, one should be able to exhaust the outflows (end of afflictions).' --------------------------------------------------------------------------------
Chinese
既尽已，苦业俱尽。苦果既尽，得至边际。”尔时俱哩多、邬波底沙闻是语已，便作是念：“此师说者，亦住非道，犹如险道，智者应离。”说伽他曰： “邪解非善说， 情乐下劣法， 正法既如是， 非法当云何？” 说是颂已，如击空器等，广如前说，便即舍去。 根本说一切有部毗奈耶出家事卷第一 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二 大唐三藏义净奉 制译 此有度舍利目连缘。 尔时有教师名曰珊逝移，即便诣彼，问诸人曰：“此教师何处宴坐？”其教师先在房中，闻是语已便作是念：“我久在此，不闻说此宴坐之语。”时俱哩多等复作是念：“彼人宴坐，我等不应辄令起动，待坐起已，即应相见。”作是念已，便隐屏处。尔时珊逝移从宴坐起，诸根清净。彼二知已，即便诣彼，白言：“仁者有何法眼？作何致示？有何殊胜？修何梵行？复得何果？”答曰：“我如是见、我如是说：实不妄语、不害众生、常不生不死、不堕不灭，当生二梵天。”尔时彼二问曰：“所说何义？”答曰：“不妄语者，名为出家；不害生者，与一切法以为根本；常不生不死不堕不灭等处，是为涅槃；生 既已将苦业完全消除，苦果也随之消尽，便能到达苦的边际。’当时，俱哩多（Kulita，姓名）和邬波底沙（Upatisya，姓名）听了这些话后，心中便想：‘这位老师所说的，也是住在非正道上，就像危险的道路一样，智者应当远离。’于是说了这首伽他（Gatha，偈颂）： ‘邪见的解释并非善说，情意喜好下劣的法，如果正法尚且如此，那么非法又会是怎样呢？’ 说完这首偈颂后，就像敲击空容器一样（比喻没有价值），详细情况如前所述，便立即离开了。 出自《根本说一切有部毗奈耶出家事卷第一》 《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二》 大唐三藏义净（Yijing，唐代僧人、翻译家）奉旨翻译 这里讲述了度化舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）和目犍连（Maudgalyayana，佛陀十大弟子之一，以神通著称）的因缘。 当时有一位教师名叫珊逝移（Sanjaya，姓名），他来到那里，问众人说：‘这位教师在哪里静坐？’这位教师先前在房间里，听到这些话后心中便想：‘我在这里很久了，没听人说过“静坐”这样的话。’当时，俱哩多等人又想：‘那个人正在静坐，我们不应该随便让他起身，等他起身之后，我们再相见。’这样想着，便躲藏在隐蔽的地方。当时，珊逝移从静坐中起身，诸根清净。他们二人知道后，便来到他那里，说道：‘仁者有什么法眼？作何开示？有什么殊胜之处？修什么梵行？又得到什么果报？’他回答说：‘我这样见、我这样说：真实不妄语、不伤害众生、常不生不死、不堕不灭，当生到二梵天。’当时，他们二人问道：‘所说的是什么意思？’他回答说：‘不妄语，叫做“出家”；不伤害众生，作为一切法的根本；常不生不死不堕不灭等处，是为涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）；生
English
Having completely exhausted the suffering karma, the suffering results are also exhausted, and one can reach the end of suffering.' At that time, Kulita (Kulita, name) and Upatisya (Upatisya, name), upon hearing these words, thought to themselves: 'This teacher's teachings also dwell on the wrong path, like a dangerous road, which the wise should avoid.' Then they spoke this Gatha (Gatha, verse): 'A perverse interpretation is not a good teaching, delighting in inferior Dharma (Dharma, Buddhist teachings); if the right Dharma is like this, then what will the non-Dharma be like?' After speaking this verse, like striking an empty vessel (a metaphor for worthlessness), as described in detail before, they immediately left. From the 'Fundamental Sarvastivada Vinaya Explication of Ordination, Volume 1' 'Taisho Tripitaka Volume 23, No. 1444, Fundamental Sarvastivada Vinaya Explication of Ordination' 'Fundamental Sarvastivada Vinaya Explication of Ordination, Volume 2' Translated by the Tripitaka Master Yijing (Yijing, a Tang Dynasty monk and translator) under imperial decree This tells the story of the causes and conditions for converting Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers). At that time, there was a teacher named Sanjaya (Sanjaya, name), who came there and asked the people, 'Where is this teacher sitting in meditation?' This teacher was previously in the room, and upon hearing these words, he thought to himself, 'I have been here for a long time, and I have not heard anyone say the words 'sitting in meditation'.' At that time, Kulita and the others thought, 'That person is sitting in meditation, we should not casually make him get up, we should wait until he gets up, then we should meet him.' Thinking this, they hid in a secluded place. At that time, Sanjaya arose from meditation, his faculties clear. When the two of them knew this, they came to him and said, 'What Dharma eye do you have? What teachings do you impart? What are your special qualities? What Brahma conduct do you practice? And what fruit do you attain?' He replied, 'I see it this way, I say it this way: truly not lying, not harming sentient beings, constantly not being born and not dying, not falling and not perishing, I will be born in the two Brahma heavens.' At that time, the two of them asked, 'What is the meaning of what you say?' He replied, 'Not lying is called 'ordination'; not harming sentient beings is the root of all Dharmas; the place of constantly not being born and not dying, not falling and not perishing, is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); being born --------------------------------------------------------------------------------
Chinese
二梵者，诸婆罗门等所修梵行，皆求彼处。”闻是语已，白言：“尊者，愿与我等摄受出家、修行梵行。”即俱与彼二人出家。既出家已，四远皆闻俱哩多等于珊逝移处而得出家。于时珊逝移多获利养，即作是念：“我昔族望憍陈种姓，今时亦为憍陈种姓。今获利养，莫不由彼二人福德，非我福故。”作是念已，时珊逝移先有五百弟子，常教论典。即命彼二，各领二百五十弟子，受其教法。时珊逝移便染时患，时邬波底沙告俱哩多曰：“师今染患，汝求医药，为看侍耶？”答曰：“仁有智慧，宜应看侍，我当求药。”时俱哩多求得诸药根茎花等，与师啖服，其病转加。于时教师即便微笑，底沙白言：“大人无缘，必不应笑。师今微笑，有何因缘？”师便告曰：“如汝所言。我向所笑，金洲有王名曰金主，命终欲焚，其妻悲恼亦自焚身。众生愚痴，由欲所牵，欲情染故，受斯苦恼。”邬波底沙白言：“何年日月有如是事？”答曰：“某年月日，及以时节。”其二弟子即便录记。又白师曰：“我所出家，求断生死。师既获已，愿今教我得断生死。”师即答言：“我意出家，亦求此事。如汝所请，我不获得。然十五日褒洒陀时，有诸天众在于虚空，作如是语：‘于释种中，有童子生，于雪山所有河名曰分路，于彼河侧有劫比 现代汉语译本： ‘第二种梵行，是婆罗门等所修的梵行，他们都寻求到达那个地方。’听到这些话后，（邬波底沙和俱哩多）禀告说：‘尊者，希望您能接纳我们出家，修行梵行。’于是就一起让他们二人出家。出家后，四处都传遍了俱哩多等人在珊逝移处得以出家。当时珊逝移获得了许多供养，就想：‘我过去是高贵的憍陈种姓，现在仍然是憍陈种姓。现在获得的供养，一定是因为那二人的福德，不是因为我的福德。’这样想着，当时珊逝移原有五百名弟子，经常教他们论典。于是命令那二人，各自带领二百五十名弟子，接受他们的教法。当时珊逝移染上了时疫，邬波底沙告诉俱哩多说：‘老师现在染病，你去找药，还是照顾他呢？’回答说：‘您有智慧，应该照顾老师，我来去找药。’当时俱哩多找到各种药草的根茎花等，给老师服用，但他的病却更加严重。当时老师竟然微笑起来，邬波底沙禀告说：‘大人无缘无故，一定不应该笑。老师现在微笑，有什么原因吗？’老师便告诉他说：‘正如你所说。我刚才所笑，是因为金洲有一位国王名叫金主，命终将要焚烧，他的妻子悲伤恼怒也自焚身。众生愚痴，被欲望所牵引，因为欲望的染着，所以遭受这样的苦恼。’邬波底沙禀告说：‘哪年哪月有这样的事？’回答说：‘某年某月某日，以及某个时节。’他的两个弟子便记录下来。又禀告老师说：‘我们出家，是为了求断生死。老师既然已经获得了（解脱），希望现在教导我们如何才能断生死。’老师便回答说：‘我出家，也是为了寻求这件事。正如你们所请求的，我并没有获得（解脱）。然而在十五日布萨时，有诸天众在虚空中，这样说：‘在释迦族中，有童子出生，在雪山有一条河名叫分路，在那条河边有劫比
English
English version: ‘The second kind of Brahmanhood is the Brahman practice cultivated by Brahmins, all seeking to reach that place.’ Upon hearing these words, (Upatiṣya and Kolita) reported, ‘Venerable one, we wish that you would accept us into the monastic life to practice the Brahman conduct.’ Thereupon, he ordained both of them. After they had taken orders, the news spread far and wide that Kolita and others had been ordained at Sañjaya's place. At that time, Sañjaya gained much profit and thought, ‘I was of the noble Kauṇḍinya lineage in the past, and I am still of the Kauṇḍinya lineage now. The gains I am receiving now must be due to the merit of those two, not my own.’ Thinking thus, Sañjaya, who already had five hundred disciples whom he regularly taught the scriptures, then instructed the two to each lead two hundred and fifty disciples and receive their teachings. At that time, Sañjaya contracted a seasonal illness, and Upatiṣya said to Kolita, ‘The teacher is now ill; will you seek medicine or care for him?’ He replied, ‘You are wise and should care for the teacher; I will seek medicine.’ Kolita then sought various medicinal roots, stems, and flowers, and gave them to the teacher to eat, but his illness worsened. At that time, the teacher suddenly smiled, and Upatiṣya reported, ‘Great one, there is no reason, you should certainly not be smiling. Teacher, what is the reason for your smiling now?’ The teacher then told him, ‘As you say. The reason I smiled just now is that in Golden Continent there was a king named Golden Lord (金主, Jīnzhǔ), who was about to be cremated upon his death, and his wife, in grief and anger, also immolated herself. Sentient beings are foolish, led by desire, and because of the defilement of desire, they suffer such misery.’ Upatiṣya reported, ‘In what year, month, and day did such a thing happen?’ He replied, ‘On such and such a year, month, and day, and at such and such a time.’ His two disciples then recorded it. They also reported to the teacher, ‘We have taken orders to seek the cessation of birth and death. Since the teacher has already attained (liberation), we hope that you will now teach us how to cease birth and death.’ The teacher then replied, ‘I also took orders to seek this matter. As you have requested, I have not attained (liberation). However, on the fifteenth day of the Posadha (褒洒陀, Bāosǎtuó), there were deities in the sky who said, ‘Among the Śākya (释种, Shìzhǒng) clan, a child has been born; on Snow Mountain (雪山, Xuěshān) there is a river named Bhāgīrathī (分路, Fēnlù), and beside that river there is a Kapila --------------------------------------------------------------------------------