English
English version: Fruits. At that time, the World-Honored One (Bhagavan, an epithet for the Buddha) was traveling in the Honeycomb Forest. There was a Bhiksu (Buddhist monk) who was ill and needed to take Haritaki (a medicinal plant). The Bhiksus reported this to the Buddha. The Buddha then allowed the consumption of three fruits: Haritaki, Bibhitaki (another medicinal plant), and Amalaki (yet another medicinal plant). Depending on the cause of the illness, if the illness did not improve, they could take them for the rest of their lives. Also, on one occasion, Visakha Mrgamata (a famous female lay devotee) obtained many fruits from outside. These fruits were sweet, and she did not dare to eat them herself, so she invited the Buddha and the Sangha (Buddhist monastic community) to a meal and wanted to offer these fruits to the Buddha and the Sangha. After the Buddha and the Sangha had finished their meal, they got up to leave. Visakha Mrgamata, being busy with many affairs, forgot to offer the fruits. After they had left, she remembered and thought to herself: 'The reason I invited the Buddha and the Sangha was because I had these fruits that I wanted to offer. How could I have forgotten?' So she sent someone to carry the fruits to the Buddha and the Sangha. The Sangha was doubtful and did not dare to accept them rashly, so they reported to the Buddha. The Buddha said: 'You can eat them as leftover food, there is no fault.' Suddenly, a fruit tree grew in the clean ground of the Sangha. After this tree grew, one of its branches curved towards an unclean place. The Buddha told the Bhiksus: 'Send a clean person to pull it with a rope, so that it extends towards the clean place.' Later, the Bhiksus became doubtful: 'This fruit originally grew in an unclean place, now it has been pulled to a clean place, can it be eaten?' The Buddha said: 'If the fruit falls in an unclean place, it cannot be eaten, if it does not fall, it can be eaten.' There were also fruits that grew in an unclean place, but the branches and vines all extended towards the clean place. 'If they fall in a clean place, they can be eaten, if they do not fall, they cannot be eaten.' Also, on one occasion, the Bhiksus obtained many kinds of fruits, but there were few people and many fruits, so they could not finish eating them. They did not know what to do with the leftovers, so they reported to the Buddha. The Buddha said: 'You can crush them and take the juice, which can be drunk in the first part of the night (the first half of the night). If it is not drunk in the first part of the night, and the taste of the juice changes and becomes bitter wine, it cannot be drunk.' Why? Because this wine has already deteriorated. There were Bhiksus who ate unclean fruits. The Tirthikas (non-Buddhist ascetics) ridiculed them, saying: 'These Bhiksus have no compassion, this fruit has life, how can they eat living food?' To avoid the criticism of the world, the Buddha then established: 'Bhiksus! Fruits must be purified before they can be eaten, if they are not purified, they cannot be eaten. There are five kinds of purification: first, purification by fire; second, purification by knife; third, purification by birds; fourth, natural purification where the fruit itself has a damaged area;' English version: Fifth, purification by being free of insects. These are the five kinds of purification. If there is a place where insects have eaten, it is called insect-purified. If there is a place where birds have eaten, it is called bird-pecked purified. If there is a place burned by fire, it is called fire-purified. If there is a place cut by a knife, it is called knife-purified. If there is no place eaten by insects, it is called insect-free purified. These are the five kinds of purification. If a Bhiksu eats such five kinds of purified fruits, there is no fault. If a Bhiksu eats unpurified fruits, there is a fault. Therefore, Bhiksus should learn in this way. English version: Furthermore, Ananda (one of the ten great disciples of the Buddha, known for his strong memory)! If a Bhiksuni (Buddhist nun) eats unpurified fruits, there is also a fault. Therefore, Bhiksunis should also learn in this way. Furthermore, Ananda! If a Sramanera (Buddhist novice monk) eats unpurified fruits, there is also a fault. Therefore, Sramaneras should also learn in this way. Furthermore, Ananda! If a Sramanerika (Buddhist novice nun) eats unpurified fruits, there is also a fault. Therefore, Sramanerikas should also learn in this way. Furthermore, Ananda! If a Siksamana (Buddhist probationary nun) eats unpurified fruits, there is also a fault. Therefore, Siksamana should also learn in this way. Furthermore, Ananda! If an Upasaka (male lay Buddhist) eats unpurified fruits, there is also a fault. Therefore, Upasakas should also learn in this way. Furthermore, Ananda! If an Upasika (female lay Buddhist) eats unpurified fruits, there is also a fault. Therefore, Upasikas should also learn in this way. Therefore, Ananda! You should learn in this way. English version: At that time, the World-Honored One told the Bhiksus: 'I will now tell you about the five kinds of purified fruits. Listen attentively and contemplate them well.' The Bhiksus said: 'Yes, World-Honored One! We are eager to hear.' The Buddha told the Bhiksus: 'What are the five kinds of purified fruits? They are fire-purified, knife-purified, bird-purified, insect-purified, and insect-free purified. These are called the five kinds of purified fruits.' After the Buddha had spoken this Sutra, the Bhiksus heard what the Buddha had said, and joyfully practiced it. --------------------------------------------------------------------------------
Chinese
；五却子净。复有七种净：一却皮净；二破净；三烂净；四萎净；五刨刮净；六水所漂净；七尘土坌净。此是净法。’ “尔时世尊在波槃国拘尸那竭城娑罗双树间入涅槃。诸离车力士五百人等来到佛所，以种种香汤沐浴佛身，先用劫波缠如来身，复用五百张细软白叠缠之，以酥油香油着铁棺中，然后安如来身。复取种种香木聚积成𧂐，复捣种种末香著于𧂐上。有一力士捉炬火欲然之，诸天即灭不令得然。阿那律语诸力士：‘汝等不须疲苦，诸天不欲令然。’力士即问阿那律言：‘诸天何故不欲令然？’阿那律言：‘诸天欲令摩诃迦叶见如来身。’当于尔时，天雨曼陀罗花供养如来。有一时阿跋外道从如来边得一曼陀罗花，持此花向波婆国。至波婆国道中，见摩诃迦叶与五百徒众随道而行。迦叶问言：‘从何处来？’答言：‘从拘尸那竭城来。’复问言：‘见吾大师如来不？’答言：‘汝师入涅槃已经七日。诸天雨花供养如来，此花是也。’ “摩诃迦叶悲惨不乐，诸弟子等皆惋转于地，如失水鱼头着尘土，各各而言：‘我等从今永失荫覆。’如是种种说辞非一。跋难陀释子谏诸比丘：‘不须愁恼！世尊在时禁制非一。今入涅槃，我等自由，欲作不作各任其性。何须恼也。’摩诃迦叶闻此之言倍生悲惨， 现代汉语译本：‘五种却子是清净的。又有七种清净：一是却皮净；二是破净；三是烂净；四是萎净；五是刨刮净；六是水所漂净；七是尘土坌净。这些是清净之法。’ ‘当时，世尊在波婆国拘尸那竭城娑罗双树间入涅槃（指佛陀的逝世）。诸离车力士五百人等来到佛陀处，用各种香汤沐浴佛身，先用劫波（一种布料）缠绕如来身，再用五百张细软白叠缠绕，将酥油香油放入铁棺中，然后安放如来身。又取各种香木堆积成柴堆，再捣碎各种末香撒在柴堆上。有一位力士拿着火炬想要点燃，诸天立刻熄灭火焰不让他点燃。阿那律（Aniruddha，佛陀的弟子）告诉诸位力士：‘你们不必徒劳辛苦，诸天不希望点燃。’力士们就问阿那律说：‘诸天为什么不希望点燃？’阿那律说：‘诸天想要让摩诃迦叶（Mahakasyapa，佛陀的弟子）见到如来身。’当时，天空中下起曼陀罗花（Mandala flower，一种天上的花）供养如来。有一位阿跋外道（Apavada，一种外道）从如来处得到一朵曼陀罗花，拿着这朵花前往波婆国。到达波婆国的路上，见到摩诃迦叶与五百位徒众沿着道路行走。迦叶问道：‘从哪里来？’回答说：‘从拘尸那竭城来。’又问道：‘见到我的大师如来了吗？’回答说：‘你的老师入涅槃已经七日。诸天降下花朵供养如来，这朵花就是。’ 摩诃迦叶悲伤不已，诸位弟子都惋惜地倒在地上，如同失去水的鱼头朝下埋在尘土中，各自说道：‘我们从今以后永远失去了庇护。’像这样的种种言辞不止一种。跋难陀释子（Bhadrananda，一位比丘）劝诫诸位比丘：‘不必愁恼！世尊在世时禁制很多。现在入涅槃，我们自由了，想做什么不做什么都随自己的意愿。何必烦恼呢。’摩诃迦叶听到这些话更加悲伤，
English
English version: 'The five kinds of 'quet zi' are pure. Furthermore, there are seven kinds of purity: first, 'quet pi' purity; second, 'po' purity; third, 'lan' purity; fourth, 'wei' purity; fifth, 'pao gua' purity; sixth, purity by being washed by water; seventh, purity by being covered in dust. These are the pure dharmas.' 'At that time, the World Honored One entered Nirvana (referring to the passing of the Buddha) between the twin Sala trees in the city of Kushinagar (Kusinagara) in the country of Pava. Five hundred Licchavi (Licchavi) strongmen and others came to the Buddha's place, bathed the Buddha's body with various fragrant waters, first wrapped the Tathagata's (Tathagata, an epithet of the Buddha) body with 'jie bo' (a type of cloth), then wrapped it with five hundred sheets of fine, soft white 'die', placed the ghee and fragrant oil in an iron coffin, and then placed the Tathagata's body. They also took various fragrant woods and piled them into a pyre, and then crushed various powdered incense and sprinkled it on the pyre. One strongman held a torch to light it, but the devas (devas, gods or deities) immediately extinguished the flame and did not allow him to light it. Aniruddha (Aniruddha, a disciple of the Buddha) told the strongmen: 'You do not need to tire yourselves out, the devas do not want it to be lit.' The strongmen then asked Aniruddha: 'Why do the devas not want it to be lit?' Aniruddha said: 'The devas want Mahakasyapa (Mahakasyapa, a disciple of the Buddha) to see the Tathagata's body.' At that time, the sky rained Mandala flowers (Mandala flower, a celestial flower) to make offerings to the Tathagata. A heretic Apavada (Apavada, a type of heretic) obtained a Mandala flower from the Tathagata's side and took this flower to the country of Pava. On the way to the country of Pava, he saw Mahakasyapa and five hundred disciples walking along the road. Kasyapa asked: 'Where do you come from?' He replied: 'I come from the city of Kushinagar.' He further asked: 'Did you see my master, the Tathagata?' He replied: 'Your teacher entered Nirvana seven days ago. The devas rained down flowers to make offerings to the Tathagata, this is that flower.' Mahakasyapa was deeply saddened, and the disciples all fell to the ground in sorrow, like fish out of water with their heads buried in the dust, each saying: 'From now on, we have forever lost our protection.' There were many such expressions. Bhadrananda (Bhadrananda, a bhikkhu) admonished the bhikkhus (bhikkhus, monks): 'There is no need to be sad! When the World Honored One was alive, there were many restrictions. Now that he has entered Nirvana, we are free, and we can do whatever we want or not do whatever we want according to our own desires. Why bother being upset?' Mahakasyapa became even more saddened upon hearing these words, --------------------------------------------------------------------------------
Chinese
而复说言：‘如来者是论中师子，所说法轮无能坏者。复能降伏一切外道，于一切法悉得自在，法王法主。如来、应供、正遍知虽入涅槃，其日未久，云何恶人于大众中无惭愧心发如此言？’摩诃迦叶作此惋叹已，与五百比丘向如来所。到已语阿难言：‘我今欲见如来之身。’阿难答言：‘如来身者，诸力士等用劫贝及与白叠缠如来身安置棺中，种种香木积聚成𧂐。云何可见？’作是言已，如来神力故双足出现。迦叶看如来足见有垢着，问阿难言：‘如来足上何故得尔？’阿难言：‘有诸女人，如来临涅槃时悲感恋慕，以顶礼如来足是故垢着。’佛现足令迦叶见已，即还不现。迦叶绕如来七匝说偈赞叹，火即自燃。焚已供养如来竟，迦叶于王舍城耆阇崛山竹林精舍，集五百大阿罗汉语言：‘我在波婆国道中闻如来已入涅槃，语五百比丘，皆悲感懊恼。跋难陀释子忽作是言：“如来在世法律切急，如来灭后各任其性。何须懊恼。”诸外道等若闻此语，当作是言：“诸释子，世尊在世奉教修行，如来灭后皆已废舍。”我等应当聚集结集经藏使法不绝。’诸罗汉答言：‘我等集于经藏须于阿难。’迦叶答言：‘阿难结漏未尽，云何得在此众？’诸罗汉言：‘所废忘处应当问之。’迦叶言：‘若尔者当作求听羯磨使入僧中。’ 现代汉语译本： 他又说道：‘如来是论议中的狮子，所说的法轮是任何力量都无法摧毁的。如来又能降伏一切外道，对于一切法都得到自在，是法王和法主。如来、应供、正遍知虽然已经入涅槃，但时间并不长，为什么这个恶人会在大众之中毫无惭愧心地说出这样的话？’摩诃迦叶这样惋惜感叹之后，与五百比丘一起前往如来涅槃之处。到达后，他告诉阿难说：‘我现在想要见如来的遗体。’阿难回答说：‘如来的遗体，已经被诸位力士用劫贝（一种柔软的棉布）以及白叠（白色细布）缠裹，安置在棺材中，各种香木堆积成火堆。怎么可能再见到呢？’说完这些话后，由于如来的神力，双足显现出来。迦叶看到如来的足，发现上面有污垢，便问阿难说：‘如来的足上为什么会有这些东西？’阿难回答说：‘有一些女人，在如来临涅槃时，因为悲伤和恋慕，用头顶礼如来的足，所以留下了污垢。’佛显现双足让迦叶看见后，随即不再显现。迦叶绕着如来的棺椁走了七圈，并说了偈颂赞叹，火就自己燃烧起来。焚烧完毕，供养如来之后，迦叶在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）竹林精舍（Veṇuvana-vihāra），召集了五百位大阿罗汉，说道：‘我在波婆国（Pāvā）的道路中，听说如来已经入涅槃，告诉五百位比丘，他们都感到悲伤和懊恼。跋难陀（Bhadra）这个释迦族的弟子，竟然说出这样的话：“如来在世的时候，法律非常严格，如来灭度之后，大家就可以按照自己的意愿行事了。有什么好懊恼的呢？”如果外道们听到这些话，一定会说：“这些释迦族的弟子，世尊在世的时候，还奉行教导修行，如来灭度之后，就全部废弃了。”我们应该聚集起来，结集经藏，使佛法不至于断绝。’众阿罗汉回答说：‘我们结集经藏，需要阿难的参与。’迦叶回答说：‘阿难的烦恼还没有断尽，怎么能让他参与到这个集会中来呢？’众阿罗汉说：‘那些被他遗漏和忘记的地方，应该向他询问。’迦叶说：‘如果是这样的话，那就应该举行羯磨（Karma，一种僧团的仪式），允许他进入僧团。’