English
English version: The Buddha said, 'Yes, those who practice the twelve dhūtas (ascetic practices) should do so.' The Buddha further told Kāśyapa (a name, Mahākāśyapa, one of the ten great disciples), 'You may follow me to inspect the forest.' Kāśyapa replied, 'I obey the World Honored One's instructions.' The Buddha rose and departed, and Kāśyapa immediately took his sitting cloth, placed it on his shoulder, and followed behind the World Honored One. Kāśyapa followed the Buddha like a lion cub following its father lion. At that time, the World Honored One walked along the road and arrived at a tree, telling Kāśyapa, 'You may spread a seat for me under this tree.' Kāśyapa immediately followed the Buddha's instructions, folding his saṃghāṭī (a type of robe) into four layers to spread the seat. After the Tathāgata (one of the titles of the Buddha) sat down, Kāśyapa bowed at the Buddha's feet. The World Honored One pressed the seat with his right hand and told Kāśyapa, 'This seat is very soft.' Kāśyapa said, 'World Honored One! This seat is indeed soft. This robe is the robe I wore when I first left home. When this robe was new, it was worth the value of the entire country of Kāśī (one of the sixteen ancient Indian Mahajanapadas). Now it has depreciated and is worth about half a country. I hope the Tathāgata can accept this robe.' The Buddha told Kāśyapa, 'I accept this robe because I pity you. What do you uphold?' Kāśyapa immediately reported to the Buddha, 'I should choose the worst of the paṃśukūla (robes made from discarded cloth) made of kāśikā grass (a type of grass) to seek and uphold.' The Buddha told Kāśyapa, 'Good, good! You uphold the paṃśukūla made of kāśikā grass, which can bring many benefits and much peace.' At that time, the World Honored One, together with twelve hundred and fifty great bhikkhus (ordained monks), successively arrived in the country of Magadha (one of the sixteen ancient Indian Mahajanapadas), and sat under a well-established Makuda tree (a type of tree) in a forest. At that time, the six-group bhikkhus (referring to six monks with improper behavior) were discussing together in a quiet room: 'Kāśyapa did not receive the full ordination (upasampadā, Buddhist ordination ceremony) through the 'Welcome' method like Ājñāta Kauṇḍinya (one of the first five disciples of the Buddha) and others, nor did he receive the full ordination through three sentences like the Vajjiputtaka bhikkhus (monks of a Buddhist school) of Vaiśālī (an ancient Indian city), nor did he receive the full ordination through the jñapti-caturtha-karma (a type of Sangha ritual) like Phalgunapūrṇa (a name). This person has not received full ordination. How can he participate in the poṣadha-karma (a type of Sangha ritual) with the other bhikkhus?' At that time, the World Honored One was under the tree, and with his divine ear (divya-śrotra, a type of supernatural power), he heard the bhikkhus' private discussion. The Buddha told Kāśyapa, 'Fetch water for me.' Kāśyapa immediately took his pātra (bowl) to the pond to fetch water. The six-group bhikkhus saw Kāśyapa coming, and the six-group bhikkhus went up to him and said, 'You did not receive the full ordination through three sentences like the five people Kauṇḍinya and others.' --------------------------------------------------------------------------------
Chinese
具，亦不如婆卢波斯那白四羯磨受具。汝非受具，云何与诸比丘同共布萨羯磨？’迦叶即答诸比丘言：‘世尊为我在多子塔建立善法上受具竟。’说此言已，即持水来到佛所奉佛钵水。佛饮已，余残持与迦叶。迦叶取水已，整衣服偏袒右肩，头面着地礼佛足，合掌白佛言：‘六群比丘见向说言：“汝非善来受具，复非三语受具，亦非羯磨受具。云何同僧法事？”弟子答诸比丘：“世尊为我在多子塔建立善法上受具。汝等当诣佛咨启取足得与不得？随佛所说当受行之。”’尔时世尊为欲断未来诸比丘谤毁心故，告阿难言：‘汝往到王舍城，此城中若有诸比丘尽集在大僧坊中。’阿难即受教而去，至彼即集诸比丘在大僧坊。众僧集已即来白佛：‘僧已集竟。世尊自当知时。’尔时世尊即诣僧坊，安庠就座右胁而卧，如象王观谛视迦叶。尔时迦叶从座而起，右膝着地头面礼佛，胡跪合掌白世尊言：‘本在家时父终亡后，粟金有九十六㪶，金钱有八十亿勒沙，自妻颜容瑰玮世之无匹。内自思惟：“若有真阿罗汉者当受之出家。”思惟已，即舍爱断贪出家求道。世间若有弟子师者，唯佛是也。云何六群谤言不受具也。’又复更言：‘世间若有奇色妙宝，不出已有。非贪财视色，久已舍之，云何方被谤？从出家已来，在彼林中十二 现代汉语译本： ‘你的受具足戒（Upasampadā，比丘成为正式僧侣的仪式）不符合“善来比丘”的受戒方式，也不是通过三语（皈依佛、法、僧）受戒，更不是通过婆卢波斯那（Bāhuśruta，博学多闻者）的白四羯磨（jñapti-caturtha-karma，一种正式的僧团决议程序）受戒。你没有受具足戒，怎么能和比丘们一起参加布萨（Poṣadha，每半月举行的诵戒仪式）羯磨呢？’ 迦叶（Kāśyapa，佛陀的弟子，以苦行著称）回答比丘们说：‘世尊（Śākyamuni，释迦牟尼佛）在多子塔（Bahputraka-caitya）为我建立了善法（Kalyāṇa-dharma）之上的受具足戒。’说完这些话后，他拿着水来到佛陀那里，奉上佛钵中的水。佛陀饮用后，剩下的水给了迦叶。迦叶接过水后，整理衣服，偏袒右肩，头面着地礼拜佛足，合掌对佛陀说：‘六群比丘（Chabbaggiya，行为不端的六位比丘）之前说：“你不是通过‘善来比丘’受戒，也不是通过三语受戒，也不是通过羯磨受戒。怎么能参与僧团的法事呢？”弟子回答比丘们说：“世尊在多子塔为我建立了善法之上的受具足戒。你们应当去佛陀那里请教，看我是否可以参与僧团法事？我会遵从佛陀的教导。”’ 这时，世尊为了断除未来比丘们的诽谤之心，告诉阿难（Ānanda，佛陀的十大弟子之一，以记忆力强著称）说：‘你去王舍城（Rājagṛha），如果城中有比丘，就让他们都聚集在大僧坊（Mahāsaṃghārāma）中。’ 阿难接受教导后就去了，到达那里后，他召集了所有比丘在大僧坊。僧众聚集完毕后，阿难回来禀告佛陀：‘僧众已经聚集完毕。世尊您自己决定时间吧。’ 这时，世尊前往僧坊，缓缓地走到座位旁，右胁而卧，像象王一样观察着迦叶。 这时，迦叶从座位上站起来，右膝着地，头面礼拜佛陀，胡跪合掌对世尊说：‘我本在家时，父亲去世后，留下粟米和黄金共九十六㪶（古代容量单位），金钱有八十亿勒沙（lekṣa，古代货币单位），我的妻子容貌美丽，世间无双。我内心思惟：“如果世间有真正的阿罗汉（Arhat，已证悟的圣者），应当接受我出家。”思惟完毕后，我就舍弃了爱欲，断除了贪婪，出家求道。世间如果有弟子和师父的关系，那么只有佛陀是我的师父。为什么六群比丘诽谤我没有受具足戒呢？’ 他又说：‘世间如果有奇特的珍宝，我都没有据为己有。我不是贪图钱财和美色，早就已经舍弃了，为什么现在反而被诽谤呢？自从出家以来，我在林中已经住了十二年。’
English
English version: 'Your Upasampadā (ordination, the ceremony by which a bhikkhu becomes a full member of the Sangha) does not conform to the 'Welcome, Bhikkhu' ordination, nor is it through the three statements (refuge in the Buddha, Dharma, and Sangha), nor is it through the white four-karma (jñapti-caturtha-karma, a formal Sangha resolution procedure) of Bāhuśruta (the learned). You are not ordained, how can you participate in the Poṣadha (fortnightly recitation of monastic rules) karma with the bhikkhus?' Kāśyapa (one of the Buddha's disciples, known for his ascetic practices) replied to the bhikkhus: 'The Blessed One (Śākyamuni, the Buddha) established the Upasampadā for me upon the foundation of good Dharma (Kalyāṇa-dharma) at the Bahputraka-caitya (Many-sons Stupa).' After saying these words, he brought water to the Buddha, offering the water in the Buddha's bowl. After the Buddha drank, he gave the remaining water to Kāśyapa. After Kāśyapa took the water, he arranged his robes, bared his right shoulder, prostrated with his head and face to the ground at the Buddha's feet, and with palms joined, said to the Buddha: 'The Chabbaggiya (group of six monks with misconduct) previously said, 'You were not ordained through 'Welcome, Bhikkhu,' nor were you ordained through the three statements, nor were you ordained through karma. How can you participate in the Sangha's Dharma affairs?' The disciple replied to the bhikkhus, 'The Blessed One established the Upasampadā for me upon the foundation of good Dharma at the Many-sons Stupa. You should go to the Buddha and inquire whether I can participate in the Sangha's Dharma affairs? I will follow the Buddha's teachings.' At this time, the Blessed One, in order to cut off the future bhikkhus' minds of slander, told Ānanda (one of the Buddha's ten chief disciples, known for his memory): 'Go to Rājagṛha, and if there are bhikkhus in the city, gather them all in the Mahāsaṃghārāma (Great Monastery).' Ānanda, having received the instruction, went and, upon arriving there, gathered all the bhikkhus in the Great Monastery. After the Sangha had gathered, Ānanda returned and reported to the Buddha: 'The Sangha has gathered. May the Blessed One know the appropriate time.' At this time, the Blessed One went to the monastery, slowly walked to the seat, and lay down on his right side, observing Kāśyapa like an elephant king. At this time, Kāśyapa rose from his seat, knelt on his right knee, prostrated with his head and face to the ground before the Buddha, knelt with one knee and joined his palms, and said to the Blessed One: 'When I was at home, after my father passed away, there were ninety-six 㪶 (ancient unit of volume) of millet and gold, and eighty billion lekṣa (ancient currency unit) of gold coins. My wife's appearance was beautiful, unparalleled in the world. I thought to myself, 'If there is a true Arhat (enlightened being) in the world, he should accept my renunciation.' After thinking this, I abandoned desire, cut off greed, and renounced the world to seek the path. If there is a relationship between disciple and teacher in the world, then only the Buddha is my teacher. Why do the Chabbaggiya slander me for not being ordained?' He further said: 'If there are extraordinary treasures in the world, I have not kept them for myself. I am not greedy for wealth and beauty, I have long since abandoned them, why am I now being slandered? Since I renounced the world, I have lived in the forest for twelve years.' --------------------------------------------------------------------------------
Chinese
年，得四禅心乃至五通，未有一念乱心在前。何以故？见此生死诸行可怖畏故。’复次言：‘家父在时，用二十亿金钱娉妻。一日三时随时易服，未曾有乏。乃至病瘦医药及离世八法，恃姓豪贵不曾经心。虽娉其妻，各修梵行未曾有毁。’迦叶白佛言：‘世尊！我过去世缘以食施辟支佛故，从是以来常乐出家求涅槃解脱。佛自证知。何以故？心中常自怖畏流转五道受于生死。世尊！我初至多子塔林中见如来，即生此念：“此即是本出家时所求师也。”何以故？我于过去诸佛生于信心，今见世尊生于信心，等无有异。’尔时世尊告诸比丘：‘若有烦恼结漏未尽，非一切智、复非人师，受此成就大士礼者，头破作七分。吾实是烦恼惑累无明闇障皆已永断、知一切法、为人作师，是故受此人礼。’ “尔时迦叶即白佛言：‘诸比丘虽如此谤，亦无忧恼。世尊今时虽复种种赞叹之德，亦不欣悦。何以故？我观能赞所赞是二皆空。所以者何？我得一切无我无人诸法空观故。从尔时世尊在多子塔为我说月光喻、水渧喻已来，心心相续常念此法更无余想。所以尔者，常系心在于善法不随余念。世尊！我未见佛时，十二年中常观地水火风及与三界皆作空想，况于今日遇世尊说法有余心想？亦复无有三世见闻觉知，岂于六群生异念 现代汉语译本：‘往昔，我获得四禅定之心乃至五神通，从未有一念乱心生起。为何如此？因为我见到这生死轮回的诸行是多么的可怖可畏。’他又说：‘我的父亲在世时，用二十亿金钱聘娶妻子。一日三餐随时更换服装，从未有过匮乏。乃至生病瘦弱、医药以及离世的八种苦难，都因为仗恃姓氏豪门显贵而不曾放在心上。虽然聘娶了妻子，但各自修行梵行，从未有毁犯。’ 迦叶（Kasyapa，人名，也译作“迦摄波”）对佛说：‘世尊！我过去世因为用食物布施给辟支佛（Pratyekabuddha，一种不依师自悟的修行者）的缘故，从此以后常常喜欢出家，寻求涅槃（Nirvana，佛教术语，指解脱）解脱。佛陀您自己可以证明。为何如此？因为我心中常常自己怖畏流转于五道（指地狱、饿鬼、畜生、人、天五种生命形态）之中，承受生死轮回。世尊！我最初到达多子塔林中见到如来（Tathagata，佛的称号之一），就生起这样的念头：“这正是我当初出家时所寻求的老师啊。”为何如此？我对于过去诸佛生起信心，如今见到世尊生起信心，完全没有差别。’ 这时，世尊告诉各位比丘（Bhikkhu，佛教出家男众）：‘如果有人烦恼结缚、业漏未尽，不是一切智者、也不是人天导师，却接受像迦叶这样成就大士的礼拜，他的头会破裂成七份。我确实是烦恼惑乱、无明黑暗的障碍都已经永远断除、知道一切法、可以为人作导师的人，所以可以接受这种人的礼拜。’ ‘这时，迦叶立刻对佛说：‘诸位比丘即使如此诽谤我，我也不会忧愁烦恼。世尊您现在即使种种赞叹我的功德，我也不会欢喜快乐。为何如此？因为我观察能赞叹者和被赞叹者这二者都是空性的。这是什么原因呢？因为我证得一切无我无人诸法空观的缘故。自从那时世尊在多子塔为我解说月光譬喻、水滴譬喻以来，我的心心相续常常忆念这些法义，更没有其他的想法。之所以如此，是因为我常常将心专注于善法，不随顺其他的念头。 世尊！我未见到佛陀时，十二年中常常观想地、水、火、风以及三界（指欲界、色界、无色界）都是空性的，更何况今日遇到世尊说法，还会有其他的想法呢？我也已经没有三世（指过去、现在、未来）的见闻觉知，怎么会对六群比丘（指佛教僧团中行为不端的六位比丘）生起不同的念头呢？’