Chinese
妻未久便诞一息，颜貌端正人所乐观，父便为子设初生会，付诸乳母令其养育。子渐长大，于佛法出家，日初分时着衣持钵，入室罗伐城而行乞食，忽遇其父问曰：“汝已出家？”答言：“出家。”其父告曰：“汝之此身由我生育，今得成长，于苦乐事须相忧念，汝弃出家谁当济我？”苾刍报曰：“我岂能为俗家之事。”时诸苾刍以缘白佛，佛言：“父母于子能为难事荷负众苦，假令出家于父母处应须供给。”时彼不知何物应与？佛言：“应除衣钵余物供给。若无余物，可从施主随时乞求。若乞求难得，应以僧常所得利物共相供结。若无利物，应以僧常所食之分减取其半而为供济。若常乞食随他活者，以己所须满腹食内，应取其半济于父母。” 缘处同前。时有施主，于聚落中造立住处供养众僧，有老苾刍依此而住。时老苾刍，为礼制底往逝多林。六众苾刍为贪利故，共作制法每为番次，常遣一人在门外立。邬波难陀次当其直，即于门外经行而住，遂遥见彼老苾刍来，便作是念：“此何上座？我应就彼申其礼敬。”到已问言：“善来！善来！”彼便答曰：“我今敬礼阿遮利耶。”邬波难陀即作是念：“此乃是其出家老叟，非但不识根本二师，亦复未曾知其敬法。”便调之曰：“善来老父！”因即引入逝多林中， 现代汉语译本 妻子不久便生了一个孩子，容貌端正，大家都喜欢。父亲便为儿子举办了初生会，交给乳母让她养育。孩子渐渐长大，在佛法中出家。每天早上，他穿好衣服，拿着钵，进入室罗伐城（Śrāvastī，古印度城市名）去乞食。忽然遇到了他的父亲，父亲问他说：‘你已经出家了？’回答说：‘出家了。’他的父亲告诉他说：‘你的这个身体是我生育的，现在才得以长大成人，对于苦乐的事情应该互相照顾。你抛弃出家，谁来救济我呢？’比丘（bhikṣu，佛教出家男子的通称）回答说：‘我怎么能做俗家的事情呢？’当时，各位比丘把这件事禀告了佛陀，佛陀说：‘父母对于子女能做很多难事，承担很多痛苦。即使出家了，也应该在父母那里提供供给。’当时，那个比丘不知道应该给父母什么东西？佛陀说：‘应该除了衣钵（佛教僧侣的必需品）之外，其余的东西都供给父母。如果没有其余的东西，可以随时向施主乞求。如果乞求难以得到，应该用僧团平时所得的利益之物共同供给。如果没有利益之物，应该从僧团平时所吃的食物中减少一半来供给。如果平时靠乞食为生，随他人生活，应该在自己需要吃饱的食物中，取出其中一半来救济父母。’ 事情发生的地点和前面一样。当时，有一位施主，在聚落中建造住处供养众僧，有一位年老的比丘依靠这里居住。当时，这位年老的比丘，为了礼拜制底（caitya，佛塔）前往逝多林（Jetavana，祇园精舍）。六众比丘（指六群恶比丘）为了贪图利益，共同制定规矩，每次轮流，经常派一个人在门外站立。邬波难陀（Upānanda，人名）轮到值班，就在门外来回走动，远远地看见那位年老的比丘来了，便这样想：‘这是哪位上座（长老）？我应该向他表示敬意。’走到老比丘面前后，便说：‘欢迎！欢迎！’那位老比丘便回答说：‘我现在敬礼阿遮利耶（ācārya，轨范师，导师）。’邬波难陀立刻这样想：‘这原来是个出家的老头，非但不认识根本二师（指戒师和教授师），也从来不知道敬法。’便调侃他说：‘欢迎你，老头！’于是就把他带进了逝多林中。
English
English version Not long after his marriage, his wife gave birth to a son, whose appearance was so handsome that everyone was delighted. The father then held a birth celebration for his son and entrusted him to a wet nurse to raise. As the son grew older, he renounced the world and joined the Buddhist order. Every morning, he would put on his robes, carry his alms bowl, and enter Śrāvastī (Śrāvastī, an ancient Indian city) to beg for food. One day, he encountered his father, who asked him, 'Have you renounced the world?' He replied, 'I have.' His father then said, 'This body of yours was born and raised by me. Now that you are grown, we should care for each other in times of joy and sorrow. If you abandon your family, who will provide for me?' The bhikṣu (bhikṣu, a Buddhist monk) replied, 'How can I engage in worldly affairs?' At that time, the other bhikṣus reported this matter to the Buddha, who said, 'Parents endure many hardships and bear many burdens for their children. Even if a son renounces the world, he should still provide for his parents.' At that time, the bhikṣu did not know what he should give to his parents. The Buddha said, 'He should provide for them with everything except his robes and alms bowl. If he has nothing else, he can beg from donors as needed. If begging is difficult, he should share the benefits that the Sangha (Buddhist monastic community) receives. If there are no such benefits, he should reduce his portion of the Sangha's food by half and use it to support his parents. If he relies on begging for his livelihood, he should take half of the food he needs to fill his stomach and give it to his parents.' The setting is the same as before. At that time, a donor built a residence in a village to support the Sangha, and an elderly bhikṣu resided there. The elderly bhikṣu went to Jetavana (Jetavana, the Jeta Grove) to pay homage to a caitya (caitya, a Buddhist shrine or stupa). The group of six bhikṣus (referring to the group of six wicked bhikṣus), out of greed, made a rule that they would take turns sending one person to stand outside the gate. Upānanda (Upānanda, a personal name) was on duty, so he walked back and forth outside the gate. He saw the elderly bhikṣu coming from afar and thought to himself, 'Who is this elder? I should pay my respects to him.' When he approached the elderly bhikṣu, he said, 'Welcome! Welcome!' The elderly bhikṣu replied, 'I now pay homage to the ācārya (ācārya, a teacher or guide).' Upānanda immediately thought, 'This is just an old renunciate who doesn't even recognize his root teachers (referring to the preceptor and the instructor) and doesn't know how to respect the Dharma.' So he mocked him, saying, 'Welcome, old man!' Then he led him into Jetavana. --------------------------------------------------------------------------------
Chinese
为作解劳令其暂息。时老苾刍白言：“大德邬波难陀！我今须出。”彼时问曰：“欲何所之？”答曰：“我礼制底事了还来，邬波难陀复劝令住。”彼言：“大德！我先不作在外住意，遂于本处留着三衣，故我不应久为停息。”邬波难陀曰：“此有三衣勿为忧虑，我当相与应守持之。”即便授与大被毛緂小褥𣰽毹，持作三衣并充下服。于日晡后鸣揵椎时，礼制底人悉皆共集，老苾刍曰：“邬波难陀！我暂出房旋礼制底。”答言：“老叟！汝无三衣云何礼敬？”即取小褥充其下衣，又以粗绳绕腰缠束，复持毛緂以毛向外作嗢呾罗僧伽，重大毛緂亦毛向外作僧伽胝。既作是已报言：“莫诃罗！今可随意而为礼敬。”时老苾刍既着衣已即出房外，诸苾刍见咸作是言：“莫诃罗！何处着此戏弄衣来？”答言：“我此三衣皆以守持如佛所制，何名戏耶？”苾刍问曰：“何人为汝持此三衣？”答言：“大德邬波难陀！”诸人闻已咸作是言：“除此人辈，谁复能为如此恶事？”以缘白佛，佛言：“长毛衣服有如是过。汝诸苾刍！但是一切长毛之物，咸悉不应持作三衣。若有犯者得恶作罪。”如世尊说：“制诸苾刍咸不应畜长毛三衣。”时有净信婆罗门及诸居士，以上毛緂及余厚帔施诸苾刍，苾刍生疑便不敢受。彼诸居士报言：“圣者 现代汉语译本：为了解除他的疲劳，让他暂时休息。当时，一位年老的比丘说道：‘尊敬的邬波难陀（Upananda，人名）！我现在需要出去一下。’邬波难陀问道：‘你想去哪里？’老比丘回答说：‘我礼拜支提（制底，Caitya，佛塔）后就回来，’邬波难陀再次劝他留下。老比丘说：‘尊敬的长老！我原本没有打算在外面停留，所以在原来的地方留下了三衣，因此我不应该长时间停留。’邬波难陀说：‘这里有三衣，不用担心，我应当给你，并负责保管你的衣物。’随即给了他大被、毛緂（毯子）、小褥子和𣰽毹（坐垫），让他用这些东西当作三衣，并充当下衣。到了日落之后，敲击犍椎（揵椎，Ghaṇṭā，报时器）的时候，礼拜支提的人都聚集在一起，老比丘说：‘邬波难陀！我暂时离开房间，绕着支提礼拜。’邬波难陀回答说：‘老叟！你没有三衣，怎么礼敬？’随即拿来小褥子充当下衣，又用粗绳绕腰缠束，又拿着毛緂，把毛朝外当作嗢呾罗僧伽（Uttarāsaṅga，上衣），又把厚重的毛緂也毛朝外当作僧伽胝（Saṃghāṭī，重衣）。做好之后，告诉老比丘说：‘莫诃罗（Mahila，人名）！现在可以随意去礼敬了。’当时，老比丘穿好衣服后就走出房间，众比丘看见后都说：‘莫诃罗！你从哪里穿了这身戏弄的衣服来？’老比丘回答说：‘我的这三衣都是按照佛陀所制定的规矩穿戴的，怎么能说是戏弄呢？’比丘们问道：‘谁为你保管这三衣？’老比丘回答说：‘是尊敬的邬波难陀！’众人听了之后都说：‘除了这个人，谁还会做出这种恶事？’他们将此事禀告佛陀，佛陀说：‘长毛的衣服有这样的过失。你们这些比丘！凡是所有长毛的东西，都不应该用来制作三衣。如果有人违反，就犯了恶作罪。’正如世尊所说：‘禁止各位比丘不应该拥有长毛的三衣。’当时，有虔诚的婆罗门（Brāhmaṇa）和各位居士，将上等的毛緂和其余厚重的披肩布施给各位比丘，比丘们心生疑惑，不敢接受。那些居士们说道：‘圣者！’
English
English version: To relieve his fatigue, let him rest for a while. At that time, an old Bhikshu (苾刍, monk) said, 'Venerable Upananda (邬波难陀, personal name)! I need to go out now.' Then he asked, 'Where do you want to go?' He replied, 'I will return after I pay homage to the Caitya (制底, Buddhist shrine),' Upananda again persuaded him to stay. He said, 'Venerable Sir! I did not intend to stay outside, so I left my three robes at the original place, therefore I should not stay for a long time.' Upananda said, 'Here are three robes, don't worry, I will give them to you and be responsible for keeping your clothes.' Then he gave him a large blanket, a woolen rug, a small mattress, and a seat cushion, and let him use these things as three robes and as underwear. After sunset, when the Ghaṇṭā (揵椎, bell) was struck, all the people who worshiped the Caitya gathered together, and the old Bhikshu said, 'Upananda! I will leave the room for a while and circumambulate the Caitya.' He replied, 'Old man! You don't have three robes, how can you pay homage?' Then he took a small mattress to use as underwear, and wrapped a thick rope around his waist, and also took a woolen rug, with the wool facing outwards, as an Uttarāsaṅga (嗢呾罗僧伽, upper robe), and also used a heavy woolen rug, also with the wool facing outwards, as a Saṃghāṭī (僧伽胝, outer robe). After doing this, he told the old Bhikshu, 'Mahila (莫诃罗, personal name)! Now you can pay homage as you wish.' At that time, after the old Bhikshu put on his clothes, he went out of the room, and the Bhikshus, seeing him, all said, 'Mahila! Where did you get this playful clothing?' The old Bhikshu replied, 'My three robes are all worn according to the rules set by the Buddha, how can you say it is playful?' The Bhikshus asked, 'Who is keeping these three robes for you?' The old Bhikshu replied, 'It is the venerable Upananda!' When everyone heard this, they all said, 'Who else but this person would do such an evil thing?' They reported this matter to the Buddha, and the Buddha said, 'Clothes made of long hair have such faults. You Bhikshus! All things made of long hair should not be used to make three robes. If anyone violates this, they will commit a Dukkaṭa (恶作) offense.' As the World Honored One said, 'Prohibit all Bhikshus from owning three robes made of long hair.' At that time, there were devout Brahmins (婆罗门) and lay people who donated high-quality woolen rugs and other thick shawls to the Bhikshus, but the Bhikshus were suspicious and dared not accept them. Those lay people said, 'Venerable ones!' --------------------------------------------------------------------------------
Chinese
！若佛世尊未出于世，我等便以外道为胜。今者世尊降临生界，我以仁等为上福田，施此微物，不蒙纳受，岂令我等舍善资粮从此世间趣于后世？”时诸苾刍以缘白佛，佛言：“应为受取，作彼物想守持而用。若是毛短体轻薄者，此物应作长衣持之。凡是厚大长毛等物，咸应作彼施主物心而为畜用。” 第七子摄颂曰： 发爪窣睹波， 任作鲜白色； 随意安灯处， 一畔出高檐。 尔时佛在室罗伐城。给孤独长者往世尊处，请世尊曰：“我今愿以世尊发爪造窣睹波，唯愿世尊慈哀听许。”世尊告曰：“当随意作。”复言：“世尊！唯愿许我于彼发爪窣睹波上，以鲜白物而为涂拭，复于其处行列然灯而为供养。”佛言：“皆随意作。”长者以灯安在级上，油下污塔，佛言：“可于级下行列然灯。”有犬食油坠损油器，长者白佛：“请造灯树。”佛言：“随作。”牛来触破，长者白佛：“请为灯架。”佛言：“应作。”四面安灯便非显望，长者白佛：“请作高檐。”佛言：“随意。” 第八子摄颂曰： 门户并檐屋， 及以塔下基， 赤石紫矿涂， 此等皆随作。 尔时给孤独长者白世尊言：“唯愿许我于发爪窣睹波中间空者为作门户，复安檐屋并造塔基，复以赤石涂拭 现代汉语译本： ‘如果佛世尊没有出现于世间，我们就会认为外道是最殊胜的。现在世尊降临到这个世界，我以您（佛陀）和仁者（僧众）为最上的福田，供养这些微薄的物品，如果不蒙受纳受，岂不是让我们舍弃积累善行的资粮，从此世间前往后世？’当时，各位比丘将此事禀告佛陀，佛陀说：‘应当为他们接受，当作是他们的物品想，守护持有而用。如果是毛短体轻薄的物品，这些物品应当制作成长衣持有。凡是厚大长毛等物品，都应当以那是施主之物的心态而为畜养使用。’ 第七子摄颂说： ‘头发、指甲和窣堵波（stupa，塔），都可以做成鲜白色； 随意安放灯的地方，可以在一侧建出高高的屋檐。’ 当时，佛陀在室罗伐城（Śrāvastī）。给孤独长者（Anāthapiṇḍada）前往世尊处，请求世尊说：‘我现在希望用世尊的头发和指甲建造窣堵波，唯愿世尊慈悲哀怜允许。’世尊告诉他说：‘可以随意做。’长者又说：‘世尊！唯愿允许我在那个头发指甲窣堵波上，用鲜白的物品来涂抹擦拭，又在那里排列点灯而作为供养。’佛陀说：‘都可以随意做。’长者将灯安放在台阶上，油滴下来污染了塔，佛陀说：‘可以在台阶下排列点灯。’有狗吃了油，弄倒损坏了油器，长者禀告佛陀：‘请允许建造灯树。’佛陀说：‘可以随意做。’牛来触碰打破了灯，长者禀告佛陀：‘请（允许）制作灯架。’佛陀说：‘应当做。’四面安放灯就不能显现瞻望，长者禀告佛陀：‘请（允许）建造高高的屋檐。’佛陀说：‘随意。’ 第八子摄颂说： ‘门户和屋檐，以及塔下的地基， 用赤石和紫矿涂抹，这些都可以随意做。’ 当时，给孤独长者禀告世尊说：‘唯愿允许我在头发指甲窣堵波中间空的地方建造门户，再安放屋檐并建造塔基，再用赤石涂抹'