English
English version: Then he spoke this verse: The most honored among humans, who entered Nirvana with great compassion. When Qiaohuanbo (unknown specific reference) heard of this, he immediately entered Nirvana. I bow my head and pay homage to them, and to all the virtuous and holy assembly. May the venerable senior monks forgive my faults. After saying this, he himself entered Nirvana. At that time, all the monks felt the impermanence of things, and in an instant, they contemplated the correct scriptures, precepts, and the explanations of all dharmas. Then, all the Bhikkhu (monks) gathered together. At that time, the venerable Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) said to Anuruddha (one of the ten great disciples of the Buddha, known as the foremost in divine vision): 'Virtuous one, please observe among this assembly, who still has the bonds of lust, anger, and ignorance unresolved, and the hindrances of affection and the shadow of the five hindrances (Nivarana, especially sloth and torpor), who needs to learn the precepts and distinguish the gatherings of ordinary people?' At that time, Anuruddha, after observing the seats, reported to Mahākāśyapa: 'There is a Bhikkhu named Ānanda (one of the ten great disciples of the Buddha, known as the foremost in hearing), who is the attendant of the World-Honored One, and is about to achieve accomplishment; he will come here.' Then, the venerable Mahākāśyapa said to the venerable Ānanda: 'You should leave for now; we will not compile the scriptures with you.' Ānanda replied: 'May the venerable Mahākāśyapa be pleased; I have not violated the precepts, nor do I have wrong views, nor have I destroyed (others') merits, nor have I lost (the practice of) conduct, nor have I offended the assembly.' Kāśyapa replied: 'Yes, Ānanda, you serve the Tathagata (another name for Buddha), and are close to the Supreme Honored One; it is not surprising that you have not violated the precepts. Moreover, you say that you have no faults; go and fetch the relic of Zheng Shele (unknown specific reference), and I will calculate your past and present faults.' Then, as soon as Mahākāśyapa had this thought, the three thousand great thousand worlds shook six times, and hundreds of thousands of devas (gods) dwelt in the sky, raising their voices and lamenting: 'Alas, this Mahākāśyapa, why does he utter such words?' At that time, the venerable Kāśyapa said to Ānanda: 'Virtuous one, why do you say you have no faults? Why did you request from the Buddha to allow women to leave home and become Shramanas (ascetics)?' Ānanda replied: 'Yes, Mahākāśyapa, when the World-Honored One's mother passed away, Mahā-Māyā-Gotamī (Buddha's aunt and the first bhikkhuni in Buddhism) diligently nurtured and personally served the World-Honored One, and when the World-Honored One was still a Bodhisattva, she breastfed him and raised him to adulthood. In order to repay her kindness, I requested that she become a Shramana. Out of compassion for relatives, wanting them to attain liberation, I therefore requested the Buddha to allow her to become a Shramana. Also, I heard that the Buddhas of the past, with their equal enlightenment, all had four kinds of disciples (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), and I thought that the teachings and transformations of the World-Honored One might be diminished, so I requested from the Buddha to allow women to become Shramanas.' The venerable Kāśyapa said: 'Yes, Ānanda, that is so.' --------------------------------------------------------------------------------
Chinese
为不足达孝报恩。如来法身供养之德。令女人作沙门者。譬如成就稻田。天大雨堕雹而破坏之。佛正法者本当久立。坐于女人出家作沙门令住千岁。又阿难汝言我用愍念亲族之故求为沙门。是为不应沙门之法。以有亲族恩念故矣。又阿难汝言过去诸平等觉。具有四辈故求为沙门者。尔时世人淫怒痴薄无有缚结。志乐空闲心无瑕秽。岂得比之今时人乎。是为一过。下算着地。又阿难汝复有过。又世尊所说。其有精进获四神足者。便能自在住寿一劫若复逾劫。汝何为不从世尊求哀愍伤世间。阿难答曰。唯尊者。时魔波旬挠扰我意故不从佛求哀耳。迦叶答曰。是为大过。何谓侍于无欲当降魔力反从魔教。是为二过。阿难汝且不识是过。汝复有过。世尊诃汝汝时恨言他。犯他坐是为三过。次复有过。汝以足越世尊金缕织成衣。是为四过。阿难次复有过。世尊临般泥洹时。欲至双树从汝求水而不与之。是为五过。汝复有过。时佛世尊说诸杂碎随顺禁戒。汝亦不念为当来人分别问之。是为六过。汝以世尊阴马之藏示于众人。是为七过。阿难汝复有过。何以故。世尊紫磨金色示于女人。令上啼哭泪污其足。是为八过。阿难汝复有过。是众会中无淫怒痴。而汝独有三垢之瑕。汝方当学成其道。化众所作已办而汝未达。是为九过。且起出 现代汉语译本 为了无法充分达到孝顺和报恩的目的。如来法身的供养功德，不应该让女人出家做沙门（佛教出家人）。这就像已经长成的稻田，被天上降下的大雨和冰雹破坏一样。佛的正法本来应该长久住世，因为女人出家做沙门，只能住世一千年。而且，阿难（释迦牟尼的十大弟子之一），你说因为怜悯亲族才请求出家做沙门，这是不符合沙门之法的，因为你还有亲族的恩情和思念。还有，阿难，你说过去诸佛平等觉悟者，因为有四众弟子才请求出家做沙门，那时的人们淫欲、嗔怒、愚痴都很淡薄，没有束缚和牵绊，喜欢空闲寂静，心中没有瑕疵和污秽，怎么能和现在的人相比呢？这是一处过失，就像把算筹丢在地上一样（比喻错误明显）。 还有，阿难，你还有过失。世尊（释迦牟尼佛）曾经说过，如果有人精进修行获得四神足（修禅定所证得的四种神通），就能自在地住世一劫甚至超过一劫。你为什么不向世尊请求哀怜伤悯世间众生，让佛住世更久呢？阿难回答说：‘尊者，当时魔波旬（佛教中的欲界第六天魔王）扰乱我的心意，所以没有向佛请求。’迦叶（释迦牟尼的大弟子之一）回答说：‘这是很大的过失。为什么侍奉于没有欲望、应当降伏魔力的人，反而听从魔的教唆呢？这是第二处过失。’阿难，你还不认识到这些过失。你还有过失。世尊呵斥你的时候，你怀恨在心，说他人的过错，这是第三处过失。接下来还有过失，你用脚跨越世尊用金缕织成的衣服，这是第四处过失。阿难，接下来还有过失，世尊临近般涅槃（佛教指圆寂）的时候，想要到双树下，向你求水，你却没有给他，这是第五处过失。你还有过失，当时佛世尊说了关于琐碎的、随顺戒律的事情，你也没有想到为将来的人分别询问清楚，这是第六处过失。你把世尊的阴马之藏（指男根）展示给众人，这是第七处过失。阿难，你还有过失，为什么呢？世尊显现紫磨金色的身躯给女人看，让她们啼哭，用眼泪沾污世尊的脚，这是第八处过失。阿难，你还有过失，这个集会中没有人有淫欲、嗔怒、愚痴，而你却独有这三种垢染的瑕疵。你正应当学习成就道业，教化众生的事情已经办完，而你还没有达到，这是第九处过失。暂且起身出去吧！'
English
English version For the inadequacy in fully achieving filial piety and repaying kindness. The merit of offering to the Dharma body of the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) is not sufficient. Allowing women to become *shramanas* (Buddhist renunciates) is like a cultivated rice field being destroyed by heavy rain and hail. The Buddha's true Dharma should have stood for a long time, but because women become *shramanas*, it will only last for a thousand years. Furthermore, Ananda (one of the ten principal disciples of the Buddha), you said that you sought to become a *shramana* out of compassion for your relatives, which is not in accordance with the Dharma of a *shramana*, because you still have affection and longing for your relatives. Also, Ananda, you said that the Buddhas of the past, the Equally Awakened Ones, sought to become *shramanas* because they had the four assemblies (monks, nuns, laymen, and laywomen). At that time, people's lust, anger, and delusion were thin, they had no bonds or entanglements, they delighted in emptiness and tranquility, and their minds were without blemish or impurity. How can they be compared to the people of today? This is one fault, like dropping counting sticks on the ground (a metaphor for an obvious mistake). Moreover, Ananda, you have another fault. The World-Honored One (the Buddha) once said that if someone diligently cultivates and attains the four *ṛddhipādas* (the four bases of spiritual power), they can freely live for a *kalpa* (an aeon) or even longer. Why didn't you ask the World-Honored One to have compassion for the world and prolong the Buddha's life? Ananda replied, 'Venerable One, at that time, Mara Papiyas (the demon king of the sixth heaven in the desire realm) disturbed my mind, so I did not ask the Buddha.' Kashyapa (one of the Buddha's principal disciples) replied, 'This is a great fault. Why serve one who is without desire and should subdue demonic forces, and instead listen to the teachings of the demon? This is the second fault.' Ananda, you do not yet recognize these faults. You have another fault. When the World-Honored One rebuked you, you held resentment in your heart and spoke of others' faults. This is the third fault. Next, there is another fault: you stepped over the World-Honored One's robe woven with golden threads. This is the fourth fault. Ananda, next, there is another fault: when the World-Honored One was about to enter *parinirvana* (the final passing away), he wanted to go to the twin Sala trees and asked you for water, but you did not give it to him. This is the fifth fault. You have another fault: at that time, the World-Honored One spoke of minor matters in accordance with the precepts, but you did not think to ask about them clearly for the sake of future generations. This is the sixth fault. You showed the World-Honored One's 'hidden horse treasure' (referring to the male organ) to the crowd. This is the seventh fault. Ananda, you have another fault. Why? The World-Honored One showed his purple-gold-colored body to the women, causing them to weep and stain his feet with tears. This is the eighth fault. Ananda, you have another fault: in this assembly, no one has lust, anger, or delusion, but you alone have the blemishes of these three poisons. You should be learning to accomplish the path, and the work of teaching sentient beings has already been completed, but you have not yet attained it. This is the ninth fault. For now, arise and depart!' --------------------------------------------------------------------------------
Chinese
会。终不与卿共结经也。贤者阿难普察四座。悲哀呜呼甚毒何因乃尔乎。我身今日已离如来无救无护。目不睹明世间为冥。又贤者大迦叶。其佛世尊临灭度时告阿难。汝莫啼悲兼以我累。于大迦叶今偶小误而不相原。唯仁者迦叶悦豫意解后不敢失也。时尊者迦叶谓阿难曰。汝莫啼哭仁功德本以普具足。我等法要会当如言。直谏之辞不得不设。阿难且起吾不与卿共结经要。于是贤者阿那律谓大迦叶。我等云何违离。阿难佛之侍者。博闻总持积要之藏。次佛第三而结经要乎。尊者大迦叶曰。吾等不与阿难方学之类。俱共结集经义法要。阿难且起自退而去。吾与成就阿罗汉等乃俱结经。于是阿难起坐悲哀。顾视众比丘忧色而出。应时其夜彼祇支子。为示闻解断一切结。得罗汉道逮三达智果大神通。诸罗汉众异日共会无数百千。如阿须伦舍月之光。其明照耀普现世间。阿难心悦脱诸瑕秽所作已办。尊者迦叶曰。善哉善哉。阿难卿逮平等吾心欣踊。世尊所谓累教者今已度卿耳。如是顺次得断诸漏。又汝阿难其佛世尊。讲说法眼蒙仁博闻持法之恩当今永立。于是颂曰。 彼佛住世尊 所至为第一 悉有如人民 道术不齐游 于是甘露味 为至普贤人 佛定灭寂然 以故教化希 于是诸耆年谓阿难曰。汝当 住须结集正经法律众法之解。于是众会无数百千告阿难已。念法恭敬具足玄广。普察比丘思佛功德而不可限。于是颂曰。 此比丘众胜 以违远佛德 不复有威耀 如空离日光 于是贤者阿难即观师子之座。众比丘僧周匝围绕。如师子王处众师子。阿难坐已。贤者大迦叶为阿难说颂曰。 大智愿说之 安住子唯讲 何所之经卷 世尊最先说 迦叶为阿难说是偈适竟。阿难意即得佛觉而念经道。无所畏惧亦不动摇无所疑难。遥向世尊般泥曰处。一心叉手便口颂曰。 闻如是一时 佛游波罗捺 仙人鹿苑说 具足法轮经 众尊甚多悉共劝助。乃上师子座如师子行第一说言。闻如是一时随尊所处所可闻经皆悉诵宣。时一切众罗汉等闻是言已。便皆避座下处于地。心念如是呜呼无常力。吾等自睹如来说法适尔近耳。今日云何听闻如是。尔时真人说此颂曰。 咄三界恍忽 如月现于水 譬如彼幻化 犹芭蕉无坚 三界无等侣 功德最清净 佛者常有终 忽乖如风起 尔时贤者大迦叶。须臾间禅思便嗟叹曰。呜呼终力一切无脱。于是颂曰。 不顾无智者 亦不护有智 脱与及未度 无有不归尽 不以言咒济 不用粗辞免 世间死等耳 现代汉语译本： 住持需要结集正经、法律以及各种佛法的解释。于是众多的僧众，数以百千计，告诉阿难说，要以恭敬之心念诵佛法，使其玄妙而广博。普遍地观察比丘们，思念佛陀的功德，那是不可限量的。于是歌颂道： ‘这些比丘僧众失去了殊胜，因为他们远离了佛陀的德行，不再有威严和光耀，就像天空失去了日光一样。’ 于是贤者阿难观察师子座，众比丘僧众周匝围绕，如同师子王处于众师子之中。阿难坐定后，贤者大迦叶为阿难说颂道： ‘大智慧者请愿宣说，安住于佛陀之位的继承者唯有你来讲。世尊最先说了什么经卷？’ 迦叶为阿难说这偈颂完毕，阿难心中立即获得了佛陀的觉悟，开始念诵经道。他无所畏惧，也不动摇，没有任何疑难，遥向世尊般涅槃（Parinirvana）之处，一心合掌，便开口颂道： ‘我听闻是这样，一时，佛陀游化于波罗奈（Varanasi），在仙人鹿苑（Sarnath）宣说了具足法轮经（Dharmacakra Sutra）。’ 众多的尊者都共同劝助，阿难于是登上师子座，如师子一般行走，首先说道：‘我听闻是这样，随顺各位尊者所处的处所，所能听闻的经典，都全部诵宣。’当时，一切阿罗汉（Arhat）等听到这些话后，便都避开座位，下处于地面。心中念道：‘呜呼，无常的力量啊！我们亲自看到如来说法，还近在耳边，今日怎么只能听闻这些呢？’ 尔时，真人说此颂道： ‘咄，三界（Trailokya）是多么恍惚啊，就像月亮显现在水中一样。譬如那幻化之物，犹如芭蕉树一样没有坚实。三界没有可以比拟的，佛陀的功德最为清净，佛陀终究会有终结的时候，忽然乖离就像风起一样。’ 尔时，贤者大迦叶，须臾之间禅思，便嗟叹道：‘呜呼，终结的力量，一切都无法逃脱。’ 于是颂道： ‘不顾及没有智慧的人，也不护佑有智慧的人，无论是解脱的还是未解脱的，没有谁不归于终尽。不用言语咒语来救济，不用粗暴的言辞来避免，世间的一切，终究都是死亡的等候。’