English
English version: 'We are also like this today.' Ananda, with these words, inquired of the World Honored One. The World Honored One said, 'These ones have already received the full ordination.' This is called ordination by the Dharma of the Teacher. ‘Ordination by the White Four Karmas is as described in the Sutra of the Sick Bhikshu above. ‘Ordination by Sending a Messenger is also as described in the Bhikshuni Sutra. ‘What is called ordination of a Bhikshuni by 'Welcome'? At that time, the World Honored One was in Shravasti (Śrāvastī). A woman of the Matangi (Mātaṅgī) caste came to the Buddha, prostrated herself at the feet of the World Honored One, and withdrew to sit on one side. The Buddha then expounded the Dharma for her. She deeply understood the nature of the Dharma, attained the fruit of Stream-enterer (Srotapanna), and requested to leave home with the Buddha. The World Honored One told her, 'I permit you to cultivate pure conduct well in my Dharma, to reach the end of all suffering.' After the Buddha spoke, her hair naturally fell off, and the Dharma robes and bowl suddenly appeared on her body, her deportment dignified and orderly, as if she had been practicing the Dharma for a long time. Therefore, this is called ordination by 'Welcome'. ‘Those who are ordained above, exhaust all outflows and become Arhats. Like the Shramanera (Śrāmaṇera) above, although not yet twenty years old, because he attained Arhatship, he is called the highest ordination. This Bhikshuni is also like this; this is called the highest ordination. The five kinds of ordination for Bhikshunis are completed. ‘Establishing the Supreme Dharma for Ordination: At that time, in Rajagriha (Rājagṛha), there was a Brahmin named Nikumbha (Nikumbha), who possessed immeasurable wealth and treasures. This Brahmin family had a son named Pippalayana (Pippalāyana). His parents were of pure lineage, and they were proficient in all the scriptures of the Brahmins, even able to understand the marks of a great man. After the death of this Pippalayana boy's father, his family possessed ninety-six '斛' (hú, a unit of dry measure) of broken gold, and eighty '亿勒沙' (koṭi-lakṣa, a large number) of coins, one hundred thousand '勒沙' (lakṣa, a unit of one hundred thousand). There were a thousand settlements of slaves and servants. His wife was named Bhadra (Bhadrā), and her appearance was exceptionally outstanding, unmatched in the world, so he was able to sever love, cut off greed, and abandon everything to leave. He silently thought, 'If there is a true Arhat in the world, I will go to him to leave home and cultivate pure conduct in the forest of ascetic immortals.' After having this thought, he was able to sever love, cut off greed, and abandon everything to go to the forest of ascetic immortals. --------------------------------------------------------------------------------
Chinese
十二年茹菜食果饮清流泉修于梵行，得诸禅心成就五通。世尊尔时现出于世，在鹿野苑初转法轮，僧已成就。与大比丘众千人俱，如此人等，皆是耆旧长宿国之所重，诸根寂静皆是漏尽解脱者也。世尊与诸比丘展转游行到摩竭提国，入若致林中，在尼驹树王下住。尔时世尊以佛眼观于世间，何等众生生于世间，少诸烦恼有大神力，能堪听受吾所说法？如来见毕波罗延童子在优吒林中，见已即生此念：‘是人堪受吾之正法。’尔时世尊欲度毕波罗延童子故，与千比丘俱，从摩竭提国向多子塔，到已在树下止住。一日于此林中，佛神力故，光明照曜林树焰赫而皆大明。譬如秋月无云翳日，如来光明亦复如是。此童子十二年已，自然生心欲向多子塔，经涉险难山谷林薮到多子塔。到已见此林中光明殊特与世超绝，默自生念：‘此中或有诸天释梵、大力神仙、师子王等，是故此林有异瑞相。’毕波罗延童子渐渐前行，见如来足迹有千辐相轮具足分明，即寻迹前行。遥见如来诸根明净颜貌殊特众相具足俨然而坐，童子即时衣毛皆竖生于信心，内自默念：‘本出家时心中所期，今此是也。’诸天即复唱告语言：‘不须疑也。’此童子复见诸比丘系念坐禅，即生念言：‘本所求者，今乃得见。’直前诣佛，到已头面着地，以两手摩佛 现代汉语译本 十二年中，他以蔬菜水果为食，饮用清澈的泉水，修行梵行，获得了各种禅定之心，成就了五神通。（五神通：天眼通、天耳通、他心通、宿命通、神足通） 当时，世尊（释迦牟尼佛的尊称）显现于世，在鹿野苑（位于今印度北方邦瓦拉纳西附近）初次转法轮（开始宣讲佛法），僧团已经建立。与一千位大比丘（受过具足戒的出家人）在一起，这些人都是年长的、德高望重的，为国家所敬重，诸根寂静（指眼、耳、鼻、舌、身、意六根清净），都是已经断尽烦恼、获得解脱的人。 世尊与众比丘辗转来到了摩竭提国（古印度十六大国之一），进入若致林中，在一棵尼驹树王下安住。这时，世尊用佛眼观察世间，什么样的众生出生在世间，烦恼很少，具有大神力，能够听受我所说的法？如来（佛的称号之一）看见毕波罗延童子（人名）在优吒林中，看见后就生起这样的念头：‘这个人堪能接受我的正法。’ 当时，世尊为了度化毕波罗延童子，与一千位比丘一起，从摩竭提国前往多子塔（佛塔名），到达后在树下止住。有一天，在这片林中，由于佛的神力，光明照耀，林中的树木都闪耀着光芒，非常明亮。就像秋天的月亮没有云彩遮蔽一样，如来的光明也是如此。 这位童子十二年来，自然生起想要前往多子塔的心，经历了艰难险阻，穿过山谷和茂密的树林，到达了多子塔。到达后，他看到这片林中的光明非常特别，超越世间，心中默默地想：‘这里或许有诸天（天神）、释梵（帝释天和梵天）、大力神仙、狮子王等，所以这片林子有奇异的景象。’ 毕波罗延童子渐渐向前走，看见如来的足迹，有千辐轮相（佛的三十二相之一），具足而分明，就沿着足迹向前走。远远地看见如来诸根明净，容颜相貌非常特别，各种相好具足，庄严地端坐着，童子立刻汗毛竖立，生起信心，内心默默地想：‘当初出家时心中所期望的，就是现在这样啊。’诸天立刻在空中唱告说：‘不要怀疑了。’ 这位童子又看见众比丘收摄心念，在那里坐禅，就生起这样的念头：‘我一直寻求的，现在终于见到了。’直接走到佛前，到达后头面着地，用双手摩擦佛的脚。
English
English version For twelve years, he ate vegetables and fruits, drank clear spring water, practiced pure conduct (Brahmacharya), attained various meditative states (Dhyana), and achieved the five supernormal powers (Abhijna). (Five Abhijna: Divine Eye, Divine Ear, Knowing Others' Minds, Remembering Past Lives, and Supernormal Powers) At that time, the World Honored One (Bhagavan, a title for the Buddha) appeared in the world and first turned the Wheel of Dharma (began teaching the Dharma) in the Deer Park (Sarnath, near Varanasi in present-day Uttar Pradesh, India), and the Sangha (Buddhist monastic community) had already been established. He was with a thousand great Bhikshus (fully ordained monks), all of whom were elderly, highly respected, and esteemed by the country. Their senses were pacified (referring to the purification of the six senses: eyes, ears, nose, tongue, body, and mind), and they were all liberated beings who had exhausted their defilements. The World Honored One and the Bhikshus traveled to the country of Magadha (one of the sixteen ancient Indian Mahajanapadas), entered the Rotichi Grove, and stayed under a Nyagrodha tree king. At that time, the World Honored One observed the world with his Buddha-eye, wondering what kind of beings were born into the world, with few afflictions and great power, who could listen to the Dharma I teach? The Tathagata (another title for the Buddha) saw the youth Pippalayana (a proper noun) in the Utra Grove, and upon seeing him, the thought arose: 'This person is capable of receiving my True Dharma.' At that time, the World Honored One, desiring to liberate the youth Pippalayana, went with a thousand Bhikshus from the country of Magadha towards the Many Sons Stupa (a Buddhist stupa), and upon arriving, stayed under a tree. One day, in this grove, due to the Buddha's divine power, the light shone brightly, and the trees in the grove were radiant and illuminated. Just like the autumn moon without clouds, the light of the Tathagata was also like that. For twelve years, this youth had naturally developed the desire to go to the Many Sons Stupa, and after experiencing hardships and dangers, crossing valleys and dense forests, he arrived at the Many Sons Stupa. Upon arriving, he saw that the light in this grove was very special, surpassing the world, and he thought silently: 'Perhaps there are Devas (gods), Shakra and Brahma (Indra and Brahma), powerful immortals, lion kings, etc., here, which is why this grove has such extraordinary signs.' The youth Pippalayana gradually walked forward and saw the Tathagata's footprints, with the thousand-spoked wheel mark (one of the thirty-two marks of the Buddha) complete and clear, and he followed the footprints forward. From afar, he saw the Tathagata's senses clear and bright, his appearance extraordinary, with all the auspicious marks complete, sitting solemnly. The youth's hair stood on end, and faith arose in him. He thought silently in his heart: 'What I had hoped for when I first left home is this!' The Devas immediately proclaimed in the air: 'Do not doubt!' This youth also saw the Bhikshus collecting their minds and sitting in meditation, and he thought: 'What I have been seeking, I have now finally seen.' He went straight to the Buddha, and upon arriving, he prostrated himself with his head and face to the ground, and rubbed the Buddha's feet with both hands. --------------------------------------------------------------------------------
Chinese
足，口复鸣之，自云：‘我姓迦叶，字毕波罗延童子。’如是三称。尔时世尊告诸比丘：‘若有烦恼结漏未尽，非一切智亦非人师，受成就善法人礼者，头破作七分。吾今实是烦恼结漏尽者、为一切人作福田者、慈愍众生者亦是一切智者，是故受此童子礼也。’尔时世尊告童子言：‘汝今已具足供养信心成就，可退坐一面。’童子即受告敕，礼佛足已退坐一面。尔时世尊为彼童子种种因缘巧说诸法示教利喜。童子即悟法得道，获须陀洹果。即从座起，合掌作礼前白佛言：‘世尊是我师，我是声闻弟子。’佛即为童子说如是言：‘当于四念处亲近修行。广演乃至八圣道亦如是。’佛告童子言：‘汝入诸族姓子聚落心莫染着，犹如月照世间无所染着，汝入诸聚落心无染着亦复如是。如蜂采花，入诸聚落亦应如是。童子！如真陀罗童子喻，当舍恃姓财德之心，应当谦下入于聚落。如牛群中大牛自恃角峰慢于余者，当时刖角慢心都息，汝入聚落心无染着亦应如是。’佛告童子：‘内六入莫取想，封着系缚心也。外六入乃至中六识亦如是，色阴亦不应封着取想，乃至识阴亦如是。眼耳鼻舌身意及外六尘，得觉观意观亦应如是不取想也。譬如空中水渧，渧渧相寻无有滞碍。观十八界、十二入、五阴等不取着，心无挂碍亦复如是。善 男子！汝如此应学。’童子白佛言：‘奉世尊教。’尔时童子闻佛世尊引诸譬喻种种说法，即悟取解。童子受法已，即从座起绕佛三匝礼佛而去。到一树下端身系念佛所说法七日七夜，至八日朝，诸漏已尽、三明六通、具八解脱、证阿罗汉果。得阿罗汉果已，往至佛所，头面着地礼佛已却坐一面，白佛言：‘世尊！我先闻如来所说法，七日七夜至八日朝，诸漏已尽心得解脱，得三明六通获阿罗汉果。譬如有人说言：“有一大象高于七肘，复有一树高六肘半。”说言此树能荫象者，无有是处。若有得罗汉果，三明六通具八解脱，能过我者无有是处。’佛告迦叶：‘善哉善哉！迦叶！如汝所说。汝于我所说法中种种诸喻，深悟无生，得阿罗汉果。’即是受具足戒也。 “尔时世尊因是事故集诸比丘告言：‘我先为迦叶说如此法，汝等今日皆修行之。’佛复告诸比丘：‘从今已去，听汝等立善根上受具。’佛告诸比丘：‘过去诸佛、未来诸佛皆立善根上受具，我今亦复如是。’是名立善根上受具也。 “尔时尊者迦叶即从座起，偏袒右肩右膝着地合掌礼佛，白佛言：‘世尊！我等于如来法中，住何等法？修何等法？行法之人有何差别？’佛言：‘善哉善哉！迦叶！汝之所问甚善，如泉涌出不可穷尽。所问住修乃 现代汉语译本：‘善男子！你应该这样学习。’童子对佛说：‘我遵从世尊的教诲。’当时，童子听闻佛世尊引用各种譬喻，宣说种种佛法，立刻领悟理解。童子接受佛法后，立即从座位上起身，绕佛三圈，向佛顶礼后离去。他到一棵树下，端正身心，专注于思念佛所说的法，持续七天七夜。到了第八天早上，他所有的烦恼都已断尽，证得了三明六通（San Ming Liu Tong，三种智慧和六种神通），具备了八解脱（Ba Jie Tuo，八种解脱），证得了阿罗汉果（A Luo Han Guo，断尽烦恼的圣者果位）。 获得阿罗汉果后，他前往佛陀所在之处，头面触地顶礼佛陀，然后退坐在一旁，对佛说：‘世尊！我先前听闻如来说法，经过七天七夜，到第八天早上，所有的烦恼都已断尽，内心获得解脱，证得了三明六通，获得了阿罗汉果。譬如有人说：“有一头大象身高七肘，又有一棵树高六肘半。”如果说这棵树能为大象遮荫，那是不可能的。如果有人证得了罗汉果，具备三明六通，具足八解脱，能够超过我的，那是不可能的。’佛陀告诉迦叶（Jia Ye，佛陀的弟子名）：‘很好，很好！迦叶！正如你所说。你对于我所说的法中各种譬喻，深刻领悟无生之理，证得了阿罗汉果。’这就是受具足戒（Shou Ju Zu Jie，比丘所受的完整戒律）了。 ‘当时，世尊因为这件事，召集了众比丘（Bi Qiu，出家男众），告诉他们：‘我先前为迦叶宣说了这样的法，你们今天都要修行它。’佛陀又告诉众比丘：‘从今以后，允许你们在善根（Shan Gen，行善的根基）之上受具足戒。’佛陀告诉众比丘：‘过去诸佛、未来诸佛都是在立善根之上受具足戒，我现在也是这样。’这叫做在立善根之上受具足戒。 ‘当时，尊者迦叶立即从座位上起身，袒露右肩，右膝着地，合掌向佛陀行礼，对佛说：‘世尊！我们在如来的佛法中，安住于何种法？修习何种法？修行佛法的人有什么差别？’佛陀说：‘很好，很好！迦叶！你所问的问题非常好，如同泉水涌出，没有穷尽。你所问的安住、修