English
English version: If the World-Honored One speaks of past events, light enters from the back. If speaking of future events, light enters from the chest. If speaking of the affairs of hell, light enters from beneath the feet. If speaking of the affairs of animals, light enters from the heels. If speaking of the affairs of hungry ghosts, light enters from the toes. If speaking of human affairs, light enters from the knees. If speaking of the affairs of a force-wielding wheel-turning king (cakravarti, a king who possesses a wheel of power), light enters from the left palm. If speaking of the affairs of a wheel-turning king (cakravarti, a king who rules with a wheel), light enters from the right palm. If speaking of heavenly affairs, light enters from the navel. If speaking of the affairs of a 'śrāvaka' (śrāvaka, a disciple who attains enlightenment by hearing the Dharma), light enters from the mouth. If speaking of the affairs of a 'pratyekabuddha' (pratyekabuddha, a solitary enlightened one), light enters from between the eyebrows. If speaking of the affairs of 'anuttarā-samyak-saṃbodhi' (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), light enters from the crown of the head. At that time, the light circled the Buddha three times and entered from the crown of the head. Then, the Venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha) joined his palms respectfully and said to the Buddha: 'World-Honored One! The Tathāgata, Arhat, Samyak-saṃbuddha (tathāgata arhat samyak-saṃbuddha, titles of the Buddha, meaning the Thus-Come One, worthy of offerings, perfectly enlightened) smiles with joy; there must be a cause and condition.' Then, Ānanda spoke in verse to request the Buddha: 'From your mouth emanate various wonderful lights, Flowing throughout the great thousand worlds in diverse forms; Pervading all lands in the ten directions, Like the sunlight illuminating all of space. The Buddha is the most excellent cause for sentient beings, Able to remove arrogance, pride and sorrow; Without a reason, you do not open your golden mouth, This smile must reveal something rare and wonderful. Peaceful and discerning Muni (muni, a sage), Those who desire to hear are able to listen to what you say; Like a lion king roaring mightily, May you resolve the doubts in our hearts. Like the wonderful Mount Sumeru (Sumeru, the central world-mountain) in the great ocean, It does not shake without a cause; The self-mastered and compassionate one shows a smile, For those who thirst, please explain the cause and condition.' At that time, the World-Honored One said to Ānanda: 'So it is, so it is. Ānanda! The Tathāgata, Arhat, Samyak-saṃbuddha does not show a smile without a cause. Ānanda! This place is where the past Kāśyapa Buddha (Kāśyapa Buddha, one of the past seven Buddhas) taught the Dharma to the assembly of 'śrāvakas'.' At that time, Ānanda, having heard these words, quickly took seven strips of clothing and folded them into four layers, and said to the Buddha: 'World-Honored One! I have already prepared a seat; may the Buddha know the time and be seated here, hoping that this place may be used by two perfectly enlightened ones, namely' --------------------------------------------------------------------------------
Chinese
迦摄波佛及今世尊。”佛告阿难陀曰：“善哉，善哉！我虽不说汝自知时。”尔时世尊即便就座，复告阿难陀曰：“此地方所，是迦摄波佛所住之寺、此是经行处、此是廊宇门屋洗足之处、此是净厨地、此是浴室处，汝等应知。” 是时邬波离白佛言：“世尊！如佛所说，净不净地者，不知齐何名净不净？”佛言：“乃至正法住世，有净不净。正法若灭，悉皆不净。”“世尊！齐何名正法住世？云何名灭？”佛告邬波离：“乃至有秉羯磨，有如说行者，是则名为正法住世。若不秉羯磨，无如说行，是则名为正法灭坏。” 复白佛言：“若无上大师在于界外，苾刍得秉羯磨不？”佛言：“不得。”“若大师在于界内，余人得秉羯磨不？”佛言：“得。”“又得以世尊足僧数不？”佛言：“不得，佛宝僧宝体差别故。”“于不可越界得越过不？”佛言：“不得。”“大德！不知有几不可越界？”佛言：“有其五种：谓苾刍界、苾刍尼界、小坛场、现停水处、二界中间。”“大德！若有深堑及以河涧，不可越界，颇得越不？”佛言：“若常有桥梁，越之非咎。”“如其桥梁破坏，得齐几时名不失界？”佛言：“得齐七夜。此据有心修理，无心修理随破即失。”“若有苾刍正结界时，秉羯磨者忽然命过，得成结不 现代汉语译本：'迦摄波佛（Kashyapa Buddha，过去七佛之一）以及现在的世尊（Sakyamuni Buddha，释迦牟尼佛）。'佛陀告诉阿难陀（Ananda，佛陀的十大弟子之一）说：'好啊，好啊！我即使不说，你也自然知道。'当时，世尊就坐，又告诉阿难陀说：'这个地方，是迦摄波佛所居住的寺庙，这是他经行的地方，这是廊宇门屋和洗脚的地方，这是干净的厨房用地，这是浴室的地方，你们应当知道。' 当时，邬波离（Upali，佛陀的十大弟子之一，持戒第一）问佛陀说：'世尊！如您所说，有清净和不清净的土地，不知道到什么程度才算清净或不清净？'佛陀说：'乃至正法住世的时候，有清净和不清净。正法如果灭亡，就全部不清净了。' '世尊！到什么程度才算正法住世？怎样才算灭亡呢？'佛陀告诉邬波离：'乃至有秉持羯磨（Karma，佛教仪式）的人，有如教奉行的人，这就叫做正法住世。如果没有秉持羯磨的人，没有如教奉行的人，这就叫做正法灭坏。' 又问佛陀说：'如果无上大师在结界（Sima，佛教术语，指寺院的边界）之外，比丘（Bhiksu，佛教出家男众）可以秉持羯磨吗？'佛陀说：'不可以。' '如果大师在结界之内，其他人可以秉持羯磨吗？'佛陀说：'可以。' '又可以用世尊的足数来凑僧数吗？'佛陀说：'不可以，因为佛宝和僧宝的体性有差别。' '对于不可超越的界限，可以越过吗？'佛陀说：'不可以。' '大德！不知道有几种不可超越的界限？'佛陀说：'有五种：就是比丘界、比丘尼（Bhiksuni，佛教出家女众）界、小坛场、现停水处、两个界限的中间。' '大德！如果有深沟或河涧，是不可超越的界限，可以越过吗？'佛陀说：'如果经常有桥梁，越过就没有过失。' '如果桥梁破坏了，到什么时候才算不失去界限？'佛陀说：'可以到七个夜晚。这是指有心修理的情况，如果无心修理，桥梁一破坏就立刻失去界限。' '如果有比丘正在结界的时候，秉持羯磨的人忽然去世，结界能成功吗？'