English
English version: ‘Is it permissible for a trained person to recite the precepts?’ The Buddha said, ‘It is not.’ The third subsidiary summary states: ‘Without announcing the distinction and purity of the boundary, nor performing karma, flying in the air without holding consent, one may only establish a subsequent boundary after dissolving the preceding one.’ At that time, the Buddha was in Śrāvastī. The Venerable Upāli asked the World Honored One: ‘Can a person residing within a boundary announce purity to those outside the boundary?’ The Buddha said, ‘No.’ ‘Can a person residing outside a boundary announce purity to those inside the boundary?’ The Buddha said, ‘No.’ ‘Can a person residing within a boundary perform karma for those outside the boundary?’ The Buddha said, ‘No.’ ‘Can a person residing outside a boundary perform karma for those inside the boundary?’ The Buddha said, ‘No.’ ‘If someone flies through the air holding consent and departs, is it still considered holding consent?’ The Buddha said, ‘No, one should obtain consent again.’ ‘If one does not dissolve the preceding boundary, can one establish a subsequent boundary?’ The Buddha said, ‘No, one should dissolve the preceding boundary with a white four-karma procedure before establishing the subsequent one.’ The fourth subsidiary summary states: ‘Not entering a boundary, abandoning a boundary, the boundary of a tree has the World Honored One, not transgressing and being able to transgress, the one performing karma dies.’ The Venerable Upāli asked the World Honored One: ‘Is it permissible to enter one boundary with another boundary?’ The Buddha said, ‘No.’ ‘How many types of boundaries do not intermingle?’ The Buddha said, ‘Namely, a small altar and a place where water is currently standing, as well as the boundaries of bhikṣus and bhikṣuṇīs, these do not enter each other.’ ‘If a boundary is established first, how many methods are there for abandoning it?’ The Buddha said, ‘There are five: one is that the entire assembly returns to lay life, two is that the entire assembly simultaneously changes gender, three is that the entire assembly resolves to abandon it, four is that the entire assembly simultaneously passes away, and five is to dissolve it with a white four-karma procedure.’ ‘Is it permissible to use one tree as a marker for two boundaries?’ The Buddha said, ‘Taking each side can serve as a marker for three boundaries, or as a marker for four boundaries, measuring and knowing the divisions can all be accomplished.’ At that time, the World Honored One was wandering among humans in the country of Kāśī. Upon encountering a certain place, he smiled. The usual practice of the World Honored One, if --------------------------------------------------------------------------------
Chinese
微笑时，即于口中，出五种色：青、黄、赤、白及以红光，或时下照、或复上升。其光下者，至等活地狱、黑绳地狱、众合地狱、号叫地狱、大号叫地狱、烧然地狱、大烧然地狱、无间地狱、疱形地狱、连疱地狱、阿吒吒地狱、阿呵呵地狱、阿呼呼地狱、青莲花地狱、红莲花地狱、大红莲花地狱。如是等处，若受炎热皆得清凉，居处寒冰便获温暖。彼诸有情各得安乐，皆作是语：“我与汝等，为从此死生余处耶？”尔时世尊令彼有情生信心故，复现余相。彼见相已咸作是语：“我等不于此死而生余处，然我必由希有大人威神力故，令我身心现处安乐。”既生敬信，能灭地狱所有诸苦，于人天处受胜妙身，当为法器得见真理。其光上升者，从四大王众天，至三十三天、夜摩天、睹史多天、乐变化天、他化自在天、梵众天、梵辅天、大梵天、少光天、无量光天、极光净天、少净天、无量净天、遍净天、无云天、福生天、广果天、无烦天、无热天、善现天、善见天，乃至色究竟天，于此光中演说苦空无常无我等法，并说二伽他曰： “汝当求出离， 于佛教勤修， 降伏生死军， 如象摧草舍。 于此法律中， 常为不放逸， 能竭烦恼海， 当尽苦边际。” 时彼光明遍照三千大千世界已，还至佛 现代汉语译本：微笑时，从佛的口中，会发出五种颜色的光芒：青色、黄色、红色、白色以及红光，这些光芒有时向下照射，有时向上升腾。光芒向下照射时，到达等活地狱（Sañjīva，众合地狱），黑绳地狱（Kālasūtra，黑线地狱），众合地狱（Saṃghāta，压迫地狱），号叫地狱（Raurava，哭号地狱），大号叫地狱（Mahāraurava，大哭号地狱），烧热地狱（Tapana，热地狱），大烧热地狱（Pratāpana，大热地狱），无间地狱（Avīci，无间断地狱），疱形地狱（Arbuda，疱地狱），连疱地狱（Nirarbuda，疱裂地狱），阿吒吒地狱（Aṭaṭa，寒冷地狱），阿呵呵地狱（Hahava，寒冷地狱），阿呼呼地狱（Huhuva，寒冷地狱），青莲花地狱（Utpala，青莲花地狱），红莲花地狱（Padma，莲花地狱），大红莲花地狱（Mahāpadma，大莲花地狱）。在这些地方，遭受炎热之苦的有情众生都能感受到清凉，身处寒冰之中的有情众生则感到温暖。他们都感到安乐，并说道：‘我们和你们，难道是从这里死去而转生到其他地方了吗？’这时，世尊为了让这些有情众生生起信心，又示现了其他的瑞相。他们看到这些瑞相后，都说道：‘我们不是从这里死去而转生到其他地方，而是因为希有的大人物的威神之力，才让我们身心感到如此安乐。’他们因此生起了敬信之心，能够灭除地狱中的所有痛苦，在人天善道中获得殊胜美妙的身体，成为堪受佛法的法器，得见真理。光芒向上升腾时，从四大王众天（Cāturmahārājika，四大天王所居之天）开始，到达三十三天（Trāyastriṃśa，帝释天），夜摩天（Yāma，时分天），睹史多天（Tuṣita，知足天），乐变化天（Nirmāṇarati，乐化天），他化自在天（Paranirmita-vaśavartin，他化自在天），梵众天（Brahma-pāriṣadya，梵众天），梵辅天（Brahma-purohita，梵辅天），大梵天（Mahābrahman，大梵天），少光天（Parīttābha，少光天），无量光天（Apramāṇābha，无量光天），极光净天（Ābhāsvara，光音天），少净天（Parīttaśubha，少净天），无量净天（Apramāṇaśubha，无量净天），遍净天（Śubhakṛtsna，遍净天），无云天（Anabhraka，无云天），福生天（Puṇyaprasava，福生天），广果天（Bṛhatphala，广果天），无烦天（Avṛha，无烦天），无热天（Atapa，无热天），善现天（Sudṛśa，善现天），善见天（Sudarśana，善见天），乃至色究竟天（Akaniṣṭha，色界顶天）。在这光明之中，佛陀演说苦、空、无常、无我等佛法，并说了两首伽陀（Gāthā，偈颂）： ‘你们应当寻求出离，于佛教法中勤奋修行，降伏生死大军，如大象摧毁草屋。 在此佛法之中，常不放逸，能竭尽烦恼之海，当能穷尽痛苦的边际。’ 这时，那光明遍照三千大千世界之后，又回到佛陀那里。
English
English version: When smiling, from the Buddha's mouth, five kinds of colors emanate: blue, yellow, red, white, and crimson light, sometimes shining downwards, sometimes rising upwards. When the light shines downwards, it reaches the Sañjīva hell (Sañjīva, Hell of Reviving), the Kālasūtra hell (Kālasūtra, Hell of Black Threads), the Saṃghāta hell (Saṃghāta, Hell of Crushing), the Raurava hell (Raurava, Hell of Screaming), the Mahāraurava hell (Mahāraurava, Great Hell of Screaming), the Tapana hell (Tapana, Hell of Burning), the Pratāpana hell (Pratāpana, Great Hell of Burning), the Avīci hell (Avīci, Hell of Incessant Suffering), the Arbuda hell (Arbuda, Hell of Blisters), the Nirarbuda hell (Nirarbuda, Hell of Burst Blisters), the Aṭaṭa hell (Aṭaṭa, Cold Hell), the Hahava hell (Hahava, Cold Hell), the Huhuva hell (Huhuva, Cold Hell), the Utpala hell (Utpala, Blue Lotus Hell), the Padma hell (Padma, Lotus Hell), and the Mahāpadma hell (Mahāpadma, Great Lotus Hell). In these places, beings suffering from heat experience coolness, and those dwelling in ice find warmth. All these beings find comfort and say, 'Have we and you died here and been reborn elsewhere?' At that time, the World-Honored One, to inspire faith in those beings, manifested further signs. Seeing these signs, they all said, 'We have not died here and been reborn elsewhere, but it is through the majestic power of a rare great being that we experience such comfort in body and mind.' Having generated reverence and faith, they are able to extinguish all the sufferings of hell, receive excellent and wonderful bodies in the realms of humans and gods, and become vessels of the Dharma, able to see the truth. When the light rises upwards, from the Cāturmahārājika heaven (Cāturmahārājika, Heaven of the Four Great Kings), it reaches the Trāyastriṃśa heaven (Trāyastriṃśa, Heaven of the Thirty-three), the Yāma heaven (Yāma, Heaven of Time), the Tuṣita heaven (Tuṣita, Heaven of Contentment), the Nirmāṇarati heaven (Nirmāṇarati, Heaven of Enjoying Transformation), the Paranirmita-vaśavartin heaven (Paranirmita-vaśavartin, Heaven of Controlling Others' Creations), the Brahma-pāriṣadya heaven (Brahma-pāriṣadya, Heaven of Brahma's Assembly), the Brahma-purohita heaven (Brahma-purohita, Heaven of Brahma's Ministers), the Mahābrahman heaven (Mahābrahman, Great Brahma Heaven), the Parīttābha heaven (Parīttābha, Heaven of Limited Light), the Apramāṇābha heaven (Apramāṇābha, Heaven of Immeasurable Light), the Ābhāsvara heaven (Ābhāsvara, Heaven of Radiant Light), the Parīttaśubha heaven (Parīttaśubha, Heaven of Limited Purity), the Apramāṇaśubha heaven (Apramāṇaśubha, Heaven of Immeasurable Purity), the Śubhakṛtsna heaven (Śubhakṛtsna, Heaven of Universal Purity), the Anabhraka heaven (Anabhraka, Heaven Without Clouds), the Puṇyaprasava heaven (Puṇyaprasava, Heaven of Merit-born), the Bṛhatphala heaven (Bṛhatphala, Heaven of Great Reward), the Avṛha heaven (Avṛha, Heaven of No Trouble), the Atapa heaven (Atapa, Heaven of No Heat), the Sudṛśa heaven (Sudṛśa, Heaven of Good Appearance), the Sudarśana heaven (Sudarśana, Heaven of Clear Vision), and even to the Akaniṣṭha heaven (Akaniṣṭha, Heaven of the Highest Form). Within this light, the Buddha expounds the Dharma of suffering, emptiness, impermanence, and non-self, and speaks two Gāthās (Gāthā, Verses): ‘You should seek liberation, diligently cultivate in the Buddha's teachings, subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma, always be diligent and not lax, able to exhaust the ocean of afflictions, you will reach the end of suffering.’ Then, that light, having illuminated the three thousand great thousand worlds, returned to the Buddha. --------------------------------------------------------------------------------
Chinese
所。若佛世尊说过去事，光从背入。若说未来事，光从胸入。若说地狱事，光从足下入。若说傍生事，光从足跟入。若说饿鬼事，光从足指入。若说人事，光从膝入。若说力轮王事，光从左手掌入。若说转轮王事，光从右手掌入。若说天事，光从脐入。若说声闻事，光从口入。若说独觉事，光从眉间入。若说阿耨多罗三藐三菩提事，光从顶入。是时光明绕佛三匝从顶而入。时具寿阿难陀合掌恭敬而白佛言：“世尊！如来、应、正等觉熙怡微笑，非无因缘。”即说伽他而请佛曰： “口出种种妙光明， 流满大千非一相； 周遍十方诸刹土， 如日光照尽虚空。 佛是众生最胜因， 能除憍慢及忧戚； 无缘不启于金口， 微笑当必演希奇。 安详审谛牟尼尊， 乐欲闻者能为说； 如师子王发大吼， 愿为我等决疑心。 如大海内妙山王， 若无因缘不摇动； 自在慈悲现微笑， 为渴仰者说因缘。” 尔时世尊告阿难陀曰：“如是，如是。阿难陀！非无因缘，如来、应、正等觉辄现微笑。阿难陀！此地方所，乃是过去迦摄波佛为声闻众说法之处。”时阿难陀闻是语已，疾疾取七条衣叠为四重，白佛言：“世尊！我已敷座，愿佛知时可于斯坐，冀令此地有二正觉受用之处，谓 现代汉语译本： 世尊如果讲述过去的事情，光芒就从背后进入。如果讲述未来的事情，光芒就从胸前进入。如果讲述地狱的事情，光芒就从脚下进入。如果讲述畜生道的事情，光芒就从脚跟进入。如果讲述饿鬼道的事情，光芒就从脚趾进入。如果讲述人间的事情，光芒就从膝盖进入。如果讲述力轮王（cakravarti，拥有力量之轮的国王）的事情，光芒就从左手掌进入。如果讲述转轮王（cakravarti，拥有统治之轮的国王）的事情，光芒就从右手掌进入。如果讲述天道的事情，光芒就从肚脐进入。如果讲述声闻（śrāvaka，听闻佛法而证悟的弟子）的事情，光芒就从口中进入。如果讲述独觉（pratyekabuddha，独自证悟的觉者）的事情，光芒就从眉间进入。如果讲述阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）的事情，光芒就从头顶进入。这时，光明围绕佛三圈，从头顶进入。当时，具寿阿难陀（Ānanda，佛陀的十大弟子之一）合掌恭敬地对佛说：‘世尊！如来、应、正等觉（tathāgata arhat samyak-saṃbuddha，佛的称号，意为如实而来者、应供、正等觉者）欢喜微笑，一定有其因缘。’ 于是，阿难陀以偈颂的形式请问佛陀： ‘口中发出种种美妙的光明， 流遍大千世界，呈现出不同的景象； 周遍十方各个刹土， 如同阳光照耀整个虚空。 佛陀是众生最殊胜的因缘， 能够去除人们的骄慢和忧愁； 没有因缘，佛陀不会轻易开启金口， 这次微笑必定会演说稀有奇特的事情。 安详审谛的牟尼尊（muni，圣者）， 我们乐于听闻您所要讲述的内容； 如同狮子王发出巨大的吼声， 希望您能为我们决断心中的疑惑。 如同大海中的妙高山王（Sumeru，须弥山）， 如果没有因缘，不会轻易摇动； 自在慈悲的佛陀展现微笑， 请为渴望听闻者讲述其中的因缘。’ 这时，世尊告诉阿难陀说：‘是的，是的。阿难陀！如来、应、正等觉展现微笑，并非没有因缘。阿难陀！这个地方，是过去迦摄波佛（Kāśyapa Buddha，过去七佛之一）为声闻众说法的地方。’当时，阿难陀听到这些话后，迅速取来七条袈裟叠成四层，对佛说：‘世尊！我已经铺设好座位，希望佛陀知道时机已到，可以坐在这里，希望这块地方能有两位正觉者受用，也就是’