Chinese
罗仙人住处，有婆罗门善解天文及能占相。彼记童子当作转轮圣王，彼若出家当证如来、应、正等觉，名闻十方。’”告弟子曰：“汝等于彼教中出家，修持梵行，不应自恃族种尊高，应修梵行，调伏诸根。汝等于彼，当得妙果，不受生死。”说先语已，而说伽他曰： “积聚皆消散， 崇高必堕落； 会合终别离， 有命咸归死。” 尔时教师不久命终，诸弟子等以青黄赤白缯彩缠已，将向林中以礼焚讫。于时金洲有婆罗门名曰金发，从彼来至王舍城中，到邬波底沙处。时邬波底沙问：“汝从何来？”答曰：“从金洲来。”“汝彼曾见希有事不？”答曰：“不见余事，然金主王命终焚烧，其妻悲念亦自焚身。”便即问曰：“何年日月？”答曰：“某年月日，及以时节。”其邬波底沙自捡私记，诚如师言。时俱哩多告邬波底沙曰：“我之教师已证妙法，然师秘法不教我等。师若不证天耳法眼，宁知他方有如是事？”时俱哩多便作是念：“邬波底沙聪明智慧，于教师处应得妙法，不教于我。”作是念已便即告曰：“共立誓言：‘若先证得上妙法者，应相度脱。’”作是誓已，俱游人间。 尔时菩萨年二十九，欲在王宫受五欲乐。既见生老病死，心生厌离，中夜逾城，往诣林薮。六年苦行，都无所获 现代汉语译本：在罗仙人的住所，有一位婆罗门，精通天文并且擅长占卜相面。他预言这个童子将来会成为转轮圣王（拥有统治世界的理想君王的称号），如果他选择出家，将会证得如来（佛的称号）、应供（值得供养的人）、正等觉（完全觉悟的人）的果位，名声传遍十方。’教师告诉他的弟子们说：‘你们要在他们的教派中出家，修持梵行（清净的行为），不应该自恃家族血统高贵，应当修持梵行，调伏自己的各种感官。你们在那里，将会获得美妙的果报，不再遭受生死的轮回。’说完这些话后，他又说了下面的偈语： ‘积聚的终将消散，崇高的必定堕落；会合的终究别离，有生命的都将归于死亡。’ 当时，这位教师不久就去世了，他的弟子们用青、黄、赤、白等颜色的丝绸缠绕他的遗体，然后将他送到树林中，按照礼仪火化。当时，在金洲（地名）有一位名叫金发的婆罗门，从那里来到王舍城（城市名）中，找到了邬波底沙（人名）。当时邬波底沙问他：‘你从哪里来？’他回答说：‘从金洲来。’‘你在那里见过什么稀奇的事情吗？’他回答说：‘没有见到其他的事情，只是金洲的国王去世并被火化，他的妻子因为悲伤也自焚殉身。’邬波底沙立刻问道：‘是什么时候的事情？’他回答说：‘某年某月某日，以及具体的时辰。’邬波底沙自己查看了私人的记录，发现确实如老师所说。当时俱哩多（人名）告诉邬波底沙说：‘我的老师已经证得了妙法，但是老师的秘密法门却没有教给我们。老师如果没有证得天耳通（能听到远处声音的能力）和天眼通（能看到远处景象的能力），怎么会知道其他地方发生的事情呢？’当时俱哩多心中暗想：‘邬波底沙聪明有智慧，应该从老师那里得到了妙法，却没有教给我。’这样想着，他就立刻说道：‘我们共同立下誓言：‘如果谁先证得上妙之法，就应该互相帮助，共同解脱。’’立下誓言后，他们就一起在人间游历。 当时，菩萨（释迦牟尼成佛前被称为菩萨）二十九岁，曾经在王宫中享受五欲之乐（色、声、香、味、触）。后来他看到了生、老、病、死，心中产生了厌离之情，于是在半夜偷偷地离开了王宫，前往树林中。经过六年的苦行，却一无所获。
English
English version: At the dwelling of the Rishi（sage） Luo, there was a Brahmin（member of the priestly class in ancient India） who was skilled in astronomy and divination. He predicted that the boy would become a Chakravartin（universal monarch）, and if he were to renounce the world, he would attain Tathagata（'the thus-gone one', an epithet of the Buddha）, Arhat（'one who is worthy', a perfected person who has attained nirvana）, Samyak-sambuddha（'perfectly enlightened one'）, his name would be known in the ten directions.’ The teacher told his disciples, ‘You should renounce the world in their order, practice Brahmacharya（celibacy, a pure and virtuous life）, and not rely on the nobility of your lineage. You should practice Brahmacharya and subdue your senses. You will obtain wonderful fruits there and not be subject to birth and death.’ After saying these words, he spoke the following Gatha（verse）: ‘Accumulations will all dissipate, the lofty will surely fall; meetings will eventually lead to separation, all living beings will return to death.’ At that time, the teacher soon passed away. The disciples wrapped his body in silks of blue, yellow, red, and white, and took him to the forest to cremate him with due respect. At that time, there was a Brahmin named Jinfa（Golden Hair） from Jinzhou（Golden Continent）, who came to Rajagriha（city name） and arrived at the place of Upatiṣya（person name）. Then Upatiṣya asked, ‘Where do you come from?’ He replied, ‘From Jinzhou.’ ‘Have you seen any rare events there?’ He replied, ‘I have not seen anything else, but the king of Jinzhou died and was cremated, and his wife, out of grief, also immolated herself.’ Then he immediately asked, ‘What year, month, and day was it?’ He replied, ‘Such and such year, month, and day, and at such and such time.’ Upatiṣya checked his private records and found it to be exactly as the teacher had said. Then Kulika（person name） told Upatiṣya, ‘My teacher has attained the wonderful Dharma（teachings of the Buddha）, but the teacher's secret Dharma was not taught to us. If the teacher had not attained divine hearing (天耳通) and divine vision (天眼通), how would he know that such a thing had happened in another place?’ Then Kulika thought to himself, ‘Upatiṣya is intelligent and wise, he must have obtained the wonderful Dharma from the teacher, but he did not teach it to me.’ Having thought this, he immediately said, ‘Let us make a vow: ‘Whoever first attains the supreme Dharma should help each other to be liberated.’ After making this vow, they traveled together in the human world. At that time, the Bodhisattva（a person who is on the path to Buddhahood） was twenty-nine years old and had enjoyed the pleasures of the five desires (五欲之乐) in the royal palace. Having seen birth, old age, sickness, and death, he felt disgusted and renounced the world in the middle of the night, going to the forest. After six years of ascetic practices, he gained nothing. --------------------------------------------------------------------------------
Chinese
，随意喘息，便餐美味乳酪等食，酥油涂身，以香汤浴，便即往诣军营聚落，受欢喜、欢喜力二牧牛女十六倍乳糜。菩萨食已，时有黑色龙王，赞言：“善哉！”复有一人名曰常住，授与菩萨吉祥草已，即诣菩提树下自敷斯草，其草不乱，便即右旋，于此草上结跏趺坐，端身正念，便即发要期之心：“我若诸漏不尽，终不起于此座。” 尔时菩萨应未证悟，便即降伏三十六万俱胝恶魔，其魔各有百千鬼神眷属。尔时菩萨以慈铠仗降伏魔已，便证无上正等菩提。时有梵天来请世尊，于波罗痆斯三转法轮。时会听者，有大臣子五十余人，既闻法已，并请出家，及受近圆。 尔时世尊复诣聚落，名白㲲林。有六十人同为善伴，闻佛说已便得正信。复诣聚落名曰军住，其聚落主有二女人：一字难陀、二名难陀波罗，闻佛说法，同前正信。复有一池名忧楼频螺，其处有一大仙名曰迦摄，并诸弟子一千人俱，闻佛说法，咸请出家及受近圆。佛到伽耶顶制底所，有伽耶迦摄，示现三种神变事已，遂令迦摄住圆寂处。后往杖林，令摩揭陀主影胜大王得见真谛。与八万天众，及摩揭陀国婆罗门居士，至王舍城，住于竹林。 尔时世尊在竹林园羯兰铎迦池侧。时邬波底沙与俱哩多游行人间，至王舍城，乃见城中寂静，便 现代汉语译本：随意喘息，食用美味的乳酪等食物，用酥油涂抹身体，用香汤沐浴，然后前往军营聚落，接受欢喜（Nandā，牧牛女名）、欢喜力（Nandabalā，牧牛女名）二位牧牛女供养的十六倍乳糜。菩萨食用完毕，当时有一位黑色龙王赞叹道：‘善哉！’又有一人名叫常住（Ajita，人名），将吉祥草授予菩萨后，菩萨便前往菩提树下，自己铺设吉祥草，这些草没有散乱，而是自然地向右旋转，菩萨就在这草上结跏趺坐，端正身姿，集中意念，随即发下誓愿：‘我若不能断尽一切烦恼，终究不起身离开此座。’ 当时菩萨尚未证悟，便降伏了三十六万俱胝（koṭi，数量单位）恶魔，每个魔都有成百上千的鬼神眷属。当时菩萨以慈悲的铠甲和智慧的武器降伏恶魔后，便证得了无上正等菩提（anuttarā-samyak-saṃbodhi，最高、最圆满的觉悟）。当时有梵天（Brahmā，印度教的创造神）前来恳请世尊（Bhagavān，佛的尊称）在波罗奈斯（Vārāṇasī，古印度城市名）三转法轮（tri-parivarta-dharma-cakra，佛陀的三次说法）。当时法会听众中有大臣的儿子五十余人，听闻佛法后，都请求出家，并受了比丘戒（upasampadā，佛教中的高级戒律）。 当时世尊又前往一个名为白㲲林（Śvetavana，地名）的聚落。有六十位志同道合的人，听闻佛陀说法后便获得了正信。又前往一个名为军住（Senānigrama，地名）的聚落，这个聚落的首领有两位女子：一位名叫难陀（Nandā，人名），另一位名叫难陀波罗（Nandabalā，人名），听闻佛陀说法后，也像之前的人一样获得了正信。又有一个池塘名叫忧楼频螺（Uruvilvā，地名），那里有一位大仙名叫迦摄（Kāśyapa，人名），和他的弟子一千人，听闻佛陀说法后，都请求出家并受了比丘戒。佛陀到达伽耶顶（Gayāśīrṣa，地名）的制底（caitya，佛塔）处，向伽耶迦摄（Gayākāśyapa，人名）示现了三种神通变化，于是让迦摄安住在圆寂之处。之后前往杖林（Yaṣṭivana，地名），让摩揭陀国（Magadha，古印度国名）的国王影胜（Bimbisāra，人名）得见真谛。与八万天众，以及摩揭陀国的婆罗门（Brāhmaṇa，印度教祭司）居士（gṛhapati，在家信徒），一同前往王舍城（Rājagṛha，古印度城市名），住在竹林（Veṇuvana，地名）。 当时世尊在竹林园（Veṇuvana，地名）的羯兰铎迦（Kalandaka，地名）池侧。当时邬波底沙（Upatissa，人名）与俱哩多（Kolita，人名）在人间，来到王舍城，看到城中寂静，便...
English
English version: He breathed freely, ate delicious cheese and other foods, anointed his body with ghee, bathed in fragrant water, and then went to the military camp settlement, receiving sixteen times milk-gruel from the two cowherd girls, Nandā (Nandā, name of a cowherd girl) and Nandabalā (Nandabalā, name of a cowherd girl), who were delighted and full of joy. After the Bodhisattva had eaten, a black dragon king praised, saying, 'Excellent!' Then a person named Ajita (Ajita, a person's name) gave the Bodhisattva auspicious grass, and the Bodhisattva went to the Bodhi tree and spread the grass himself. The grass did not scatter but rotated to the right. He sat cross-legged on the grass, with his body upright and his mind focused, and immediately made a vow: 'If I do not exhaust all defilements, I will not rise from this seat.' At that time, the Bodhisattva, not yet enlightened, subdued 360,000 koṭis (koṭi, a unit of measurement) of evil demons, each with hundreds of thousands of demon and spirit attendants. Then, the Bodhisattva, having subdued the demons with the armor of compassion and the weapon of wisdom, attained Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Then Brahmā (Brahmā, the Hindu god of creation) came to invite the World Honored One (Bhagavān, an honorific title for the Buddha) to turn the Dharma wheel (tri-parivarta-dharma-cakra, the Buddha's three turnings of the Dharma wheel) three times in Vārāṇasī (Vārāṇasī, an ancient Indian city). At that time, there were more than fifty sons of ministers in the assembly who, having heard the Dharma, requested to leave home and receive the higher ordination (upasampadā, higher precepts in Buddhism). At that time, the World Honored One went to a settlement called Śvetavana (Śvetavana, a place name). There were sixty people with the same good intentions who, having heard the Buddha's teachings, gained right faith. He then went to a settlement called Senānigrama (Senānigrama, a place name), whose leaders were two women: one named Nandā (Nandā, a person's name) and the other named Nandabalā (Nandabalā, a person's name), who, having heard the Buddha's teachings, gained right faith as before. There was also a pond called Uruvilvā (Uruvilvā, a place name), where there was a great ascetic named Kāśyapa (Kāśyapa, a person's name), along with his one thousand disciples, who, having heard the Buddha's teachings, all requested to leave home and receive the higher ordination. The Buddha arrived at the caitya (caitya, a Buddhist shrine) at Gayāśīrṣa (Gayāśīrṣa, a place name), and after showing Gayākāśyapa (Gayākāśyapa, a person's name) three kinds of miraculous transformations, he caused Kāśyapa to dwell in the place of perfect stillness. Later, he went to Yaṣṭivana (Yaṣṭivana, a place name), allowing King Bimbisāra (Bimbisāra, a person's name) of Magadha (Magadha, an ancient Indian kingdom) to see the truth. Together with eighty thousand celestial beings and the Brāhmaṇas (Brāhmaṇa, Hindu priests) and householders (gṛhapati, lay followers) of Magadha, he went to Rājagṛha (Rājagṛha, an ancient Indian city) and stayed in Veṇuvana (Veṇuvana, a place name). At that time, the World Honored One was at the side of the Kalandaka (Kalandaka, a place name) pond in the Veṇuvana (Veṇuvana, a place name) garden. At that time, Upatissa (Upatissa, a person's name) and Kolita (Kolita, a person's name) in the human realm, came to Rājagṛha, and seeing the city was quiet, they... --------------------------------------------------------------------------------
Chinese
作是念：“有二事因，令彼大城得寂静住：或为有他怨怖；或缘有大威德沙门婆罗门。”作是念已，即行观星，无他怨怖，面点三画，渐次游从。复有无量百千万人，随后而去。后于异时，面妆画已，渐次游从，随后无有一人，便作是念：“我先游从，乃有无量百千人众随从，今无一人，是事云何？”尔时诸佛常法如余，佛即作念：“此异学人，一名地师、一名拘哩多，已于过去诸佛之所，多种善根、久修福业。犹如热肿，时节若熟，逢缘发破，即得除愈。此人根熟，今正是时。”佛又观其根器，云何得度？复于谁处而得有缘？观知此人当于具足律仪人所而得发心，世尊即令马胜苾刍往彼而度。时马胜苾刍威仪庠序，诸天人众见者发心。佛告马胜：“汝可摄受二人。”既受敕已欢喜默然，顶礼佛足，便即往去。尔时马胜至明食时，着衣持钵，入王舍城，次第乞食，威仪庠序，顾若牛王。时邬波底沙梵志出游，乃见尊者马胜，威仪具足，与世希奇，叹未曾有。于时邬波底沙便作是念：“所有城中诸出家者，非与此等，我应问彼：‘谁边出家？所学何法？教师是谁？’”作是念已，便往近路而候尊者。于时尊者从彼而来，邬波底沙见已，便即问曰：“谁是汝师？所学何法？谁边出家？”马胜答言：“我之大师，是释迦种， 现代汉语译本 他这样想：‘有两种原因，使得那座大城得以平静安宁：或者是因为有外来的怨敌侵扰；或者是因为有具大威德的沙门（Śrāmaṇa，指修行者）或婆罗门（Brāhmaṇa，指祭司）。’ 这样想后，他就开始观察星象，发现没有外敌侵扰。于是他脸上画了三道纹饰，逐渐游走。又有无数百千人跟随着他而去。后来在另一时候，他画好面妆后，逐渐游走，但后面却没有一个人跟随。他便这样想：‘我先前游走时，有无数百千人跟随，现在却一个人也没有，这是怎么回事？’ 这时，诸佛通常的做法和以往一样，佛陀就想：‘这个异教学者，一名地师，一名拘哩多，已经在过去诸佛那里，种下多种善根，长期修习福业。犹如热肿，时机成熟，遇到因缘破裂，就能痊愈。此人根器成熟，现在正是时候。’ 佛陀又观察他的根器，如何才能得度？又在谁那里才能结缘？观察得知此人应当在具足戒律的人那里才能发心。世尊就让马胜苾刍（Aśvajit，比丘名）前往度化他。当时马胜苾刍威仪庄严有序，诸天人众见了都发心。佛陀告诉马胜：‘你可以摄受二人。’ 接受佛陀的命令后，马胜欢喜默然，顶礼佛足，便立即前往。当时马胜到了进食的时间，穿好衣服，拿着钵，进入王舍城（Rājagṛha，古印度城市名）乞食，威仪庄严有序，顾盼之间如同牛王。当时邬波底沙（Upatissa，人名）梵志出游，看见尊者马胜，威仪具足，世间罕见，赞叹从未有过。当时邬波底沙便这样想：‘所有城中的出家人，没有能与此人相比的，我应该问他：‘在谁那里出家？所学什么法？老师是谁？’’ 这样想后，便走近路等候尊者。当时尊者从那里走来，邬波底沙看见后，便立即问道：‘谁是你的老师？所学什么法？在谁那里出家？’ 马胜回答说：‘我的大师，是释迦（Śākya，释迦族）种，