English
English version: He further said: 'The Tathāgata (如来，Thus Come One) is the lion among debaters, and the Dharma wheel (法轮，Dharma wheel) he turns cannot be destroyed by anyone. He is also able to subdue all heretics, and is at ease with all Dharmas, being the Dharma King and Dharma Lord. Although the Tathāgata, Arhat (应供，Worthy One), Samyak-saṃbuddha (正遍知，Perfectly Enlightened One) has entered Nirvana (涅槃，Nirvana), it has not been long. How can this evil person, without any sense of shame, utter such words in the assembly?' After making this lament, Mahākāśyapa (摩诃迦叶，Great Kashyapa) went with five hundred Bhikshus (比丘，monks) to where the Tathāgata was. Upon arriving, he said to Ānanda (阿难，Ananda): 'I now wish to see the body of the Tathāgata.' Ānanda replied: 'The body of the Tathāgata has been wrapped by the strong men with fine cotton cloth (劫贝，a kind of soft cotton cloth) and white linen (白叠，white fine cloth), and placed in a coffin, with various fragrant woods piled up as a pyre. How can it be seen?' After saying this, through the divine power of the Tathāgata, both feet appeared. Kāśyapa saw dirt on the Tathāgata's feet and asked Ānanda: 'Why is there dirt on the Tathāgata's feet?' Ānanda replied: 'There were women who, when the Tathāgata was about to enter Nirvana, were filled with sorrow and longing, and they paid homage to the Tathāgata's feet with their heads, hence the dirt.' After the Buddha showed his feet for Kāśyapa to see, they immediately disappeared again. Kāśyapa circumambulated the Tathāgata seven times, recited verses of praise, and the fire ignited by itself. After the cremation and offering to the Tathāgata, Kāśyapa, in the Bamboo Grove Monastery (竹林精舍，Veṇuvana-vihāra) on Gṛdhrakūṭa Mountain (耆阇崛山，Vulture Peak Mountain) in Rājagṛha (王舍城，Royal City), gathered five hundred great Arhats (阿罗汉，worthy ones) and said: 'On the road in Pāvā (波婆国，Pava), I heard that the Tathāgata had entered Nirvana, and told five hundred Bhikshus, who all felt sorrow and regret. Bhadra (跋难陀，Bhadra), a son of the Shakyas, suddenly said: "When the Tathāgata was alive, the laws were strict; after the Tathāgata's extinction, everyone can act according to their own nature. What is there to regret?" If the heretics hear these words, they will say: "These sons of the Shakyas, when the World-Honored One was alive, followed the teachings and practiced; after the Tathāgata's extinction, they have all abandoned them." We should gather together and compile the Sutra Pitaka (经藏，Sutra Pitaka) so that the Dharma will not be cut off.' The Arhats replied: 'To compile the Sutra Pitaka, we need Ānanda.' Kāśyapa replied: 'Ānanda's outflows (结漏，kleshas) are not yet exhausted, how can he be in this assembly?' The Arhats said: 'What he has omitted and forgotten should be asked of him.' Kāśyapa said: 'If that is the case, then a Karma (羯磨，Karma, a monastic procedure) should be performed to allow him to enter the Sangha (僧中，Sangha).' --------------------------------------------------------------------------------
Chinese
五百僧坐已，取五部经集为三藏。诸经中有说比丘戒律处，集为比丘经。诸经中有说戒律与尼戒相应者，集为尼经。诸经中乃至与迦絺那相应者，集为迦絺那犍度、诸犍度母经、增一比丘经、比丘尼经，总为毗尼藏。诸经中所说，与长阿含相应者，总为长阿含。诸经中所说，与中阿含相应者，集为中阿含。一二三四乃至十一数增者，集为增一阿含。与比丘相应、与比丘尼相应、与帝释相应、与诸天相应、与梵王相应如是诸经，总为杂阿含。若法句、若说义、若波罗延如来所说，从修妒路乃至优波提舍，如是诸经与杂藏相应者，总为杂藏。如是五种名为修妒路藏。有问分别、无问分别、相摄、相应、处所此五种，名为阿毗昙藏。此十五种经集为三藏。 “阿难偏袒右肩胡跪合掌，白摩诃迦叶言：‘亲从如来边闻如是说：“吾灭度后，应集众僧，舍微细戒。”’迦叶还问阿难：‘汝亲从如来闻如是语，微细戒者，何者是？’阿难答言：‘当尔之时，为忧苦恼所逼，迷塞遂不及问。’迦叶即诃阿难：‘汝所语非时。先何不问世尊，今乃言不问。’ “尔时迦叶问诸比丘：‘我等宜共思惟此义。何等是微细戒？’有一比丘说言：‘除四事，余者名微细戒。’一一说乃至除九十事，余名微细戒。迦叶说言：‘汝等所 现代汉语译本 五百位僧人坐定后，将五部经典汇集为三藏。诸经中凡是说到比丘戒律的地方，汇集为《比丘经》。诸经中凡是说到戒律与比丘尼戒律相对应的地方，汇集为《比丘尼经》。诸经中乃至与迦絺那（Kathina，一种布施仪式）相应的，汇集为《迦絺那犍度》（Kathina Khandha，关于迦絺那仪式的章节）、《诸犍度母经》、《增一比丘经》、《比丘尼经》，总称为《毗尼藏》（Vinaya Pitaka，律藏）。诸经中所说的，与《长阿含》（Digha Nikaya，长部）相应的，总称为《长阿含》。诸经中所说的，与《中阿含》（Majjhima Nikaya，中部）相应的，汇集为《中阿含》。凡是一二三四乃至十一，数字递增的，汇集为《增一阿含》（Anguttara Nikaya，增支部）。与比丘相应的、与比丘尼相应的、与帝释（Indra，佛教护法神）相应的、与诸天相应的、与梵王（Brahma，色界天之主）相应的，像这样的诸经，总称为《杂阿含》（Samyutta Nikaya，相应部）。如果是《法句》（Dhammapada，佛经名）、如果是关于义理的解说、如果是波罗延（Parayana，佛经名）如来所说的，从修妒路（Sutra，经）乃至优波提舍（Upadesha，论），像这样的诸经与《杂藏》相应的，总称为《杂藏》。像这样五种经，名为《修妒路藏》（Sutra Pitaka，经藏）。有问答分别、无问答分别、互相摄持、互相相应、处所这五种，名为《阿毗昙藏》（Abhidhamma Pitaka，论藏）。这十五种经汇集为三藏。 阿难（Ananda，佛陀十大弟子之一）偏袒右肩，胡跪合掌，对摩诃迦叶（Mahakasyapa，佛教禅宗初祖）说：‘我亲自从如来那里听到这样说：“我灭度后，应当集合众僧，舍弃微细戒。”’迦叶反问阿难：‘你亲自从如来那里听到这样的话，什么是微细戒呢？’阿难回答说：‘当时，我被忧愁苦恼所逼迫，心绪迷乱堵塞，所以没来得及问。’迦叶就责备阿难说：‘你所说的不合时宜。先前为什么不问世尊，现在才说没问。’ 这时，迦叶问各位比丘：‘我们应该共同思考这个意义。什么是微细戒？’有一位比丘说：‘除了四事（四根本戒），其余的都叫做微细戒。’一位接一位地说，乃至说除了九十事，其余的叫做微细戒。迦叶说：‘你们所...
English
English version After the five hundred monks were seated, they collected the five parts of the scriptures into the Tripitaka (three baskets). Those parts of the scriptures that spoke of the precepts for Bhikkhus (monks) were collected into the Bhikkhu Sutra. Those parts of the scriptures that spoke of precepts corresponding to the Bhikkhuni (nun) precepts were collected into the Bhikkhuni Sutra. Those parts of the scriptures that corresponded to Kathina (Kathina, a robe-offering ceremony), were collected into the Kathina Khandha (Kathina Khandha, the section on Kathina), the various Khandha Mata Sutras, the Ekottara Bhikkhu Sutra, and the Bhikkhuni Sutra, collectively known as the Vinaya Pitaka (Vinaya Pitaka, the Basket of Discipline). Those parts of the scriptures that corresponded to the Digha Nikaya (Digha Nikaya, the Long Discourses) were collectively known as the Digha Nikaya. Those parts of the scriptures that corresponded to the Majjhima Nikaya (Majjhima Nikaya, the Middle Length Discourses) were collected into the Majjhima Nikaya. Those that increased in number from one, two, three, four, up to eleven were collected into the Anguttara Nikaya (Anguttara Nikaya, the Numerical Discourses). Those scriptures that corresponded to Bhikkhus, Bhikkhunis, Indra (Indra, the lord of gods), the various Devas (Devas, gods), and Brahma (Brahma, the creator god), were collectively known as the Samyutta Nikaya (Samyutta Nikaya, the Connected Discourses). If they were the Dhammapada (Dhammapada, a collection of verses), explanations of meaning, or the Parayana (Parayana, a collection of poems) spoken by the Tathagata (Tathagata, the Buddha), from Sutras (Sutra, discourses) to Upadeshas (Upadesha, instructions), those scriptures that corresponded to the Miscellaneous Collection were collectively known as the Miscellaneous Collection. These five types of scriptures were known as the Sutra Pitaka (Sutra Pitaka, the Basket of Discourses). The five types of questions and answers, non-questions and answers, mutual inclusion, mutual correspondence, and locations were known as the Abhidhamma Pitaka (Abhidhamma Pitaka, the Basket of Higher Doctrine). These fifteen types of scriptures were collected into the Tripitaka. Ananda (Ananda, one of the Buddha's ten principal disciples), bared his right shoulder, knelt on his right knee, and with palms joined, said to Mahakasyapa (Mahakasyapa, the first patriarch of Zen Buddhism): 'I personally heard the Tathagata say, "After my Parinirvana (Parinirvana, complete nirvana), the Sangha (Sangha, monastic community) should gather and relinquish the minor precepts."’ Kasyapa then asked Ananda: 'You personally heard the Tathagata say this, what are the minor precepts?' Ananda replied: 'At that time, I was oppressed by sorrow and suffering, my mind was confused and blocked, so I did not have time to ask.' Kasyapa then rebuked Ananda: 'What you say is untimely. Why did you not ask the World Honored One earlier, and now you say you did not ask?' At that time, Kasyapa asked the Bhikkhus: 'We should contemplate this meaning together. What are the minor precepts?' One Bhikkhu said: 'Except for the four Parajikas (Parajikas, the four root vows), the rest are called minor precepts.' One by one they spoke, even saying that except for the ninety matters, the rest are called minor precepts. Kasyapa said: 'What you... --------------------------------------------------------------------------------
Chinese
说皆未与微细戒合。随佛所说当奉行之，佛不说者此莫说也。若舍微细戒者，诸外道辈当生谤言：“如来灭后，微细戒诸比丘皆已舍竟。瞿昙沙门法如火烟焰，忽生已灭。若舍微细戒者，但持四重余者皆舍。若持四重，何名沙门？”以是义故，尊者迦叶责阿难七事。因阿难为女人求出家中，彼有九事谪阿难。一者若女人不出家者，诸檀越等常应各各器盛食，在道侧胡跪授与沙门。二者若女人不出家者，诸檀越等常应与衣服卧具逆于道中求沙门受用。三者若女人不出家者，诸檀越等常应乘象马车乘在于道侧以五体投地求沙门蹈而过。四者若女人不出家者，诸檀越辈常应在于路中以发布地求沙门蹈而过。五者若女人不出家者，诸檀越辈常应恭敬心请诸沙门至舍供养。六者若女人不出家者，诸檀越辈见诸沙门常应恭敬心净扫其地脱体上衣布地令沙门坐。七者若女人不出家者，诸檀越辈常应脱体上衣拂比丘足上尘。八者若女人不出家者，诸檀越辈常应舒发扫比丘足上尘。九者若女人不出家者，沙门威德过于日月，况诸外道岂能正视于沙门乎。十者若女人不出家者，佛之正法应住千年。今减五百年，一百年中得坚固解脱、一百年中得坚固定、一百年中得坚固持戒、一百年中得坚固多闻、一百年中得坚固布施、初百岁中有解脱坚固 现代汉语译本： 所说的都未与微细戒律相合。应当奉行佛所说的，佛未说的就不要说了。如果舍弃微细戒律，那些外道之辈就会诽谤说：‘如来涅槃后，微细的戒律比丘们都已舍弃了。乔达摩（Gautama，佛陀的姓）沙门的法就像火的烟焰，忽然产生就灭亡了。如果舍弃微细戒律，只持四重戒，其余的都舍弃。如果只持四重戒，那还叫什么沙门？’因为这个缘故，尊者迦叶（Kāśyapa）责备阿难（Ānanda）七件事。因为阿难为女人请求出家这件事，又有九件事责备阿难： 一、如果女人不出家，那些施主们常常应该各自用器皿盛着食物，在路边胡跪着献给沙门。 二、如果女人不出家，那些施主们常常应该拿着衣服卧具，在路中迎候，请求沙门接受使用。 三、如果女人不出家，那些施主们常常应该乘坐象马车乘，在路边五体投地，请求沙门从身上踩踏过去。 四、如果女人不出家，那些施主们常常应该在路中散开头发铺在地上，请求沙门从身上踩踏过去。 五、如果女人不出家，那些施主们常常应该以恭敬心邀请沙门到家中供养。 六、如果女人不出家，那些施主们见到沙门常常应该以恭敬心清扫地面，脱下身上的衣服铺在地上让沙门坐。 七、如果女人不出家，那些施主们常常应该脱下身上的衣服拂去比丘脚上的尘土。 八、如果女人不出家，那些施主们常常应该舒开头发扫去比丘脚上的尘土。 九、如果女人不出家，沙门的威德超过日月，何况那些外道怎么能正视沙门呢？ 十、如果女人不出家，佛的正法应该住世千年。现在减少五百年，一百年中能得到坚固的解脱，一百年中能得到坚固的禅定，一百年中能得到坚固的持戒，一百年中能得到坚固的多闻，一百年中能得到坚固的布施，最初的一百年中有解脱的坚固。