T23n1442_根本說一切有部毗奈耶
大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
No. 1442
根本說一切有部毗奈耶卷第一
三藏法師義凈奉 制譯
毗奈耶序
稽首大悲尊， 能哀愍一切； 面滿如初日， 目凈若青蓮。 佛生調伏家， 弟子眾調伏； 調伏除眾過， 敬禮法中尊。 佛說三藏教， 毗奈耶為首； 我於此教中， 略申其讚頌。 如樹根為最， 條幹由是生； 佛說律為本， 能生諸善法。 譬如大堤防， 瀑流不能越； 戒法亦如是， 能遮于毀禁。 諸佛證菩提， 獨覺身心靜； 及以阿羅漢， 咸由律行成。 三世諸賢聖， 遠離有為縛； 皆以律為本， 能至安隱處。 若此調伏教， 安住於世間； 即是諸如來， 正法藏不滅。 戒是能安立， 如來正法燈； 離此即便無， 安隱涅槃路。 佛游於世間， 隨處說經法； 律教不如是， 故知難值遇。 如地載群生， 能長諸卉木； 律教亦如是， 能生諸福智。 佛說由律教， 能生眾功德； 奉持得解脫， 毀破生惡趣。 像馬若不調， 制之以鉤策； 律教亦如是， 不調令善順。
【現代漢語翻譯】 現代漢語譯本 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
No. 1442
根本說一切有部毗奈耶卷第一
三藏法師義凈奉 制譯
毗奈耶序
稽首大悲尊（偉大的慈悲者）， 能哀愍一切； 面滿如初日， 目凈若青蓮。 佛生調伏家， 弟子眾調伏； 調伏除眾過， 敬禮法中尊。 佛說三藏教（佛教的三部分經典）， 毗奈耶（戒律）為首； 我於此教中， 略申其讚頌。 如樹根為最， 條幹由是生； 佛說律為本， 能生諸善法。 譬如大堤防， 瀑流不能越； 戒法亦如是， 能遮于毀禁。 諸佛證菩提（覺悟）， 獨覺身心靜； 及以阿羅漢（已證得涅槃的聖者）， 咸由律行成。 三世諸賢聖， 遠離有為縛； 皆以律為本， 能至安隱處。 若此調伏教， 安住於世間； 即是諸如來（佛的稱號）， 正法藏不滅。 戒是能安立， 如來正法燈； 離此即便無， 安隱涅槃（解脫）路。 佛游於世間， 隨處說經法； 律教不如是， 故知難值遇。 如地載群生， 能長諸卉木； 律教亦如是， 能生諸福智。 佛說由律教， 能生眾功德； 奉持得解脫， 毀破生惡趣。 象馬若不調， 制之以鉤策； 律教亦如是， 不調令善順。
【English Translation】 English version Taisho Tripitaka Volume 23, No. 1442. Mūlasarvāstivāda-vinaya
No. 1442
Mūlasarvāstivāda-vinaya, Volume 1
Translated under imperial decree by the Tripiṭaka Master Yijing
Vinaya Preface
I bow to the Great Compassionate One (Mahākaruṇā), who has compassion for all; His face is full like the rising sun, his eyes pure like blue lotuses. The Buddha was born into a family of discipline, his disciples are disciplined; Discipline removes all faults, I respectfully salute the Honored One in the Dharma. The Buddha spoke of the Tripiṭaka (three collections of Buddhist texts), with the Vinaya (code of conduct) as the foremost; Within this teaching, I briefly express my praise. Like the root of a tree being the most important, from which branches and trunks grow; The Buddha said that the Vinaya is the foundation, capable of generating all good dharmas. Like a great embankment, which torrents cannot cross; The precepts are also like this, capable of preventing violations. All Buddhas attain Bodhi (enlightenment), solitary Buddhas find peace in body and mind; And Arhats (saints who have attained Nirvana), all are accomplished through the practice of the Vinaya. The wise and holy ones of the three times, are far from the bonds of conditioned existence; All take the Vinaya as the foundation, capable of reaching a place of peace and security. If this teaching of discipline abides in the world; It is the same as the Tathagatas (title of the Buddha), the treasury of the true Dharma will not perish. Precepts are capable of establishing the lamp of the Tathagata's true Dharma; Without this, there is no peaceful path to Nirvana (liberation). The Buddha traveled in the world, speaking the Sutras (discourses) everywhere; The Vinaya teaching is not like this, therefore it is known to be difficult to encounter. Like the earth bearing all living beings, capable of growing all plants and trees; The Vinaya teaching is also like this, capable of generating all blessings and wisdom. The Buddha said that through the Vinaya teaching, one can generate many merits; Upholding it leads to liberation, violating it leads to evil destinies. If elephants and horses are not tamed, they are controlled with hooks and whips; The Vinaya teaching is also like this, making the untamed become well-behaved.
如城有隍塹， 能御諸怨敵； 律教亦如是， 能防于破戒。 譬如大海水， 能漂于死屍； 律教亦如是， 能除諸破戒。 律是法中王， 諸佛之導首； 苾芻喻商旅， 此為無價珍。 破戒逾蛇毒， 律如阿伽陀； 盛壯意難調， 以律為轡勒。 律于善道處， 常與作橋樑； 亦于惡趣海， 能與為船筏； 若行於險路， 戒為善導者； 若升無畏城， 以戒為梯隥。 大師最勝尊， 親說于律教； 此二無差別， 咸應歸命禮。 佛及聖弟子， 咸依律教住； 于戒生恭敬， 故我歸命禮。 我依律讚歎， 此說應尊重； 于初首歸依， 吉祥事成就。 毗奈耶大海， 涯際淼難知； 差別相無窮， 豈我能詳悉。 大師律教海， 甚深難可測； 我今隨自能， 略贊于少分。 世尊涅槃時， 普告諸大眾； 汝於我滅后， 感應尊敬戒。 故我申讚頌， 欲說毗奈耶； 仁等應至心， 善聽調伏教。
別解脫經難得聞， 經于無量俱胝劫； 讀誦受持亦如是， 如說行者更難遇。 諸佛出現於世樂， 演說微妙正法樂； 僧伽一心同見樂， 和合俱修勇進樂。 若見
【現代漢語翻譯】 現代漢語譯本 就像城市有護城河，能夠抵禦各種怨敵； 律教（Vinaya，佛教戒律）也是如此，能夠防止破戒的行為。 譬如大海水，能夠漂走死屍； 律教也是如此，能夠去除各種破戒之人。 律是佛法中的君王，是諸佛的引導者； 比丘（Bhiksu，出家男子）好比商旅，律教是無價的珍寶。 破戒比蛇毒還可怕，律就像阿伽陀（Agada，解毒藥）； 年輕力壯時心意難以調伏，要用律作為韁繩來約束。 律在善道之處，常常作為橋樑； 也在惡趣之海中，能夠作為船筏； 如果行走在危險的道路上，戒就是好的引導者； 如果想要登上無畏之城，就要以戒作為梯子。 大師（佛陀）是最殊勝的，親自宣說了律教； 律教和佛陀沒有差別，都應該歸命敬禮。 佛陀和聖弟子們，都依靠律教而住； 對於戒律生起恭敬心，所以我歸命敬禮。 我依靠律來讚歎，這些話應該被尊重； 在最初就歸依，吉祥的事情就能成就。 毗奈耶（Vinaya，佛教戒律）如大海，邊際深遠難以知曉； 差別相無窮無盡，我怎麼能夠詳細瞭解呢？ 大師（佛陀）的律教如大海，非常深奧難以測量； 我現在隨自己的能力，略微讚歎其中的少部分。 世尊（佛陀）涅槃（Nirvana，寂滅）時，普遍告知大眾； 你們在我滅度后，應當尊敬戒律。 所以我再次讚頌，想要宣說毗奈耶（Vinaya，佛教戒律）； 你們應當至誠用心，好好聽聞調伏的教誨。 別解脫經（Pratimoksha Sutra，戒經）難以聽聞，要經過無量俱胝（koti，印度數字單位，意為千萬）劫； 讀誦受持也是如此，能夠如所說而行的人更難遇到。 諸佛出現在世間是快樂的，演說微妙正法是快樂的； 僧伽（Samgha，僧團）一心同見是快樂的，和合共同修行勇猛精進是快樂的。 如果見到...
【English Translation】 English version Like a city with moats, able to defend against all hostile enemies; The Vinaya (Buddhist monastic rules) is also like this, able to prevent violations of precepts. Like the water of the great sea, able to float away corpses; The Vinaya is also like this, able to remove all those who violate precepts. The Vinaya is the king among the Dharma, the guide of all Buddhas; A Bhiksu (Buddhist monk) is like a merchant, and the Vinaya is a priceless treasure. Breaking precepts is more terrible than snake venom, the Vinaya is like Agada (antidote); When young and strong, the mind is difficult to tame, use the Vinaya as reins to restrain it. The Vinaya, in the place of good paths, often serves as a bridge; Also in the sea of evil destinies, it can serve as a raft; If walking on a dangerous road, precepts are a good guide; If wanting to ascend to the city of fearlessness, use precepts as a ladder. The Great Master (Buddha) is the most supreme, personally proclaiming the Vinaya; There is no difference between the Vinaya and the Buddha, both should be revered and paid homage to. The Buddha and the holy disciples all abide by the Vinaya; Generating reverence for the precepts, therefore I pay homage. I rely on the Vinaya to praise, these words should be respected; In the beginning, taking refuge, auspicious things will be accomplished. The Vinaya is like a great sea, its boundaries are vast and difficult to know; The differences are endless, how can I understand them in detail? The Great Master's (Buddha) Vinaya is like a sea, very deep and difficult to measure; Now, according to my ability, I briefly praise a small part of it. When the World Honored One (Buddha) entered Nirvana (final liberation), he universally informed the assembly; After my extinction, you should respect the precepts. Therefore, I again praise, wanting to proclaim the Vinaya; You should be sincere and attentive, and listen well to the teachings of taming. The Pratimoksha Sutra (monastic code) is difficult to hear, it takes countless kotis (Indian unit of measurement, ten million) of kalpas (eons); Reading, reciting, and upholding it are also like this, it is even more difficult to encounter someone who acts as it says. The appearance of Buddhas in the world is joyful, expounding the subtle and wonderful Dharma is joyful; The Samgha (community) being of one mind is joyful, harmoniously cultivating and advancing diligently together is joyful. If seeing...
聖人則為樂， 並與共住亦為樂； 若不見諸愚癡人， 是則名為常受樂。 見具尸羅者為樂， 若見多聞亦名樂； 見阿羅漢是真樂， 由於後有不生故。 于河津處妙階樂， 以法降怨戰勝樂； 證得正慧果生時， 能除我慢盡為樂。 若有能為決定意， 善伏根欲具多聞； 從少至老處林中， 寂靜閑居蘭若樂。
合十指恭敬， 禮釋迦師子； 別解脫調伏， 我說仁善聽。 聽已當正行， 如大仙所說； 于諸小罪中， 勇猛亦勤護。 心馬難制止， 勇決恒相續； 別解脫如銜， 有百針極利。 若人違軌則， 聞教便能止； 大士若良馬， 當出煩惱陣。 若人無此銜， 亦不曾喜樂； 彼沒煩惱陣， 迷轉于生死。
總攝頌曰：
若作不凈行， 不與取斷人； 妄說上人法， 斯皆不共住。
不凈行學處第一之一
別攝頌曰：
蘇陣那無犯， 苾芻在林中； 弱腰及長根， 妙喜三皆犯。 晝日房中睡， 閑林離欲人； 善與昔因緣， 應知頌總攝。
爾時薄伽梵，從初證覺於十二年中，諸聲聞弟子無有過失，未生瘡皰。世尊為諸弟子，說略別解脫戒經曰：
「
【現代漢語翻譯】 現代漢語譯本 聖人安樂，與聖人同住也安樂； 若不見那些愚癡之人，那便是常樂。 見到具有戒行（Sila）的人是快樂的，見到博學多聞的人也是快樂的； 見到阿羅漢（Arahan）才是真正的快樂，因為他們不再有後世的生。 在河流的渡口建造美好的階梯是快樂的，以佛法降伏怨敵取得勝利是快樂的； 證得正慧的果實生起之時，能夠去除我慢，這都是快樂。 如果有人能夠下定決心，善於調伏自己的根和慾望，並且博學多聞； 從年輕到年老都住在森林中，享受寂靜閑居的蘭若（Aranya）之樂。
合起十指表示恭敬，禮敬釋迦牟尼師子（Sakya-simha）； 關於別解脫（Pratimoksha）的調伏，我將講述，希望仁者善聽。 聽了之後應當如法奉行，如同大仙所說的那樣； 對於各種小罪，也要勇猛精進地守護。 心如野馬難以控制，要以勇猛的決心持續約束它； 別解脫就像韁繩，上面有無數鋒利的針。 如果有人違背了軌則，聽到教誨就能停止； 大士就像良馬，能夠衝出煩惱的戰場。 如果人沒有這韁繩，也不曾享受過法喜； 他們就會沉沒在煩惱的戰場中，在生死輪迴中迷失。
總攝頌說：
如果做了不清凈的行為，不予取（偷盜），斷人命； 妄自宣說自己證得了上人法，這些都是不適合共住的行為。
不凈行學處第一之一
別攝頌說：
蘇陣那（Sujata）沒有犯戒，比丘（Bhikkhu）住在林中； 弱腰以及長根，妙喜這三種情況都屬於犯戒。 白天在房中睡覺，住在寂靜的森林中遠離慾望的人； 善與昔日的因緣，應當瞭解這些總攝的內容。
那時，薄伽梵（Bhagavan）從最初證悟后的十二年中，諸位聲聞弟子沒有過失，沒有生起瘡皰。世尊為諸位弟子，宣說了簡略的別解脫戒經，內容是：
【English Translation】 English version Happy is the saint, happy is dwelling together with the saint; If one does not see those foolish people, that is called constant happiness. Seeing one who possesses morality (Sila) is happiness, seeing one who is learned is also called happiness; Seeing an Arhat (Arahan) is true happiness, because they no longer have future births. Building beautiful steps at the river crossing is happiness, subduing enemies with the Dharma and achieving victory is happiness; When the fruit of right wisdom arises, being able to remove arrogance, all of this is happiness. If someone can make a firm resolution, is good at subduing their senses and desires, and is learned; Living in the forest from youth to old age, enjoying the happiness of quiet seclusion in a monastery (Aranya).
Joining the ten fingers together in reverence, paying homage to Sakya-simha (Lion of the Sakyas); Regarding the discipline of Pratimoksha (individual liberation), I will speak, may the benevolent ones listen well. Having listened, one should practice accordingly, as the great sage has said; Regarding all minor offenses, one should also be courageous and diligent in guarding against them. The mind is like a wild horse, difficult to control, one must continuously restrain it with courageous resolve; Pratimoksha is like a bridle, with countless sharp needles on it. If someone violates the rules, they can stop upon hearing the teachings; A great being is like a fine horse, able to break through the battlefield of afflictions. If a person does not have this bridle, nor has ever enjoyed the joy of Dharma; they will sink into the battlefield of afflictions, lost in the cycle of birth and death.
The summary verse says:
If one engages in impure conduct, takes what is not given (stealing), or takes life; Falsely claiming to have attained superior human qualities, these are all behaviors unsuitable for living together.
The first of the training rules on impure conduct
The separate summary verse says:
Sujata (Sujata) did not commit an offense, a Bhikkhu (monk) lives in the forest; A weak waist and a long root, these three situations are all considered offenses. Sleeping in a room during the day, a person living in a quiet forest away from desires; Goodness and past causes, one should understand these summarized contents.
At that time, the Bhagavan (Blessed One), for twelve years from the initial enlightenment, the disciples who were Sravakas (listeners) had no faults, and no sores arose. The World Honored One spoke to the disciples, a brief Pratimoksha Sutra, which said:
一切惡莫作， 一切善應修； 遍調于自心， 是則諸佛教。 護身為善哉！ 能護語亦善； 護意為善哉！ 盡護最為善。 苾芻護一切， 能解脫眾苦； 善護于口言， 亦善護于意。 身莫作諸惡， 常凈三種業； 是則能隨順， 大仙所行道。」
至十三年，在佛栗氏國，時羯闌鐸迦村，羯闌鐸迦子名蘇陣那，富有資財多諸僕使，金銀珍寶穀麥盈溢，所貯貲貨如毗沙門天王。于同類族娶女為妻，歡樂而住。彼于異時，于佛法僧深生敬信，歸依三寶受五學處：所謂殺生、偷盜、欲邪行、虛誑語及飲諸酒，悉皆遠離。由斯敬信日漸增廣，便以正信舍家趣非家，剃除鬚髮而披法服。既出家已，與諸親屬相雜而住，猶如昔日在家無異。爾時具壽蘇陣那便自思念：「豈容我于善說法律而為出家，應證未證應得未得，與諸親族相雜而住。我今宜應舍離親屬，執持衣缽遊行人間。」作是念已，便舍親屬行詣他方。
逢世饑饉乞食難得，父母于子尚不相濟，況余乞者。時蘇陣那作是念已：「今我親屬財食殷富，宜應就彼羯闌鐸迦村，勸于僧田廣設供養：若麨、若粥、或常施食、或請喚食、或八日、十四日、十五日食，教諸親屬少興福業為饒益事。」時蘇陣那便舍他方，執持衣缽漸
【現代漢語翻譯】 現代漢語譯本： 不做任何惡事，應當修行一切善行； 調伏自己的內心，這就是諸佛的教誨。 守護自身是好的！能夠守護言語也是好的； 守護意念是好的！完全守護是最為好的。 比丘守護一切，能夠解脫所有痛苦； 好好守護自己的言語，也好好守護自己的意念。 身體不要做任何惡事，常常清凈身口意三種行為； 這樣就能隨順，大仙（指佛陀）所行之道。
到了第十三年，在佛栗氏國（Buddha's country），當時羯闌鐸迦村（Karandaka Village），羯闌鐸迦子（Karandaka's son）名叫蘇陣那（Sujata），富有資財，有很多僕人，金銀珍寶穀物堆積如山，所儲存的財物如同毗沙門天王（Vaisravana, 多聞天王）。他與同族女子結婚為妻，快樂地生活。後來，他對佛法僧產生了深深的敬信，歸依三寶，受持五戒：也就是不殺生、不偷盜、不邪淫、不妄語以及不飲酒，全部都遠離。由於這種敬信日益增長，便以正信捨棄家庭而出家，剃除鬚髮，穿上僧衣。出家之後，卻仍然與親屬混雜居住，和以前在家時沒有什麼區別。當時，具壽（Venerable）蘇陣那便自己思念：『難道我可以在善說的法律中出家，卻不能證得未證得的，不能得到未得到的，仍然與親族混雜居住嗎？我現在應該舍離親屬，拿著衣缽游化人間。』這樣想著，便捨棄親屬前往其他地方。
遇到了饑荒，乞討食物很難得到，父母尚且不能互相救濟，更何況是其他的乞討者。當時蘇陣那這樣想著：『現在我的親屬財物糧食充足，應該去羯闌鐸迦村，勸他們在僧人的福田中廣設供養：無論是炒麵、稀飯，還是常設的佈施食物、或者請僧人來家中吃飯、或者在初八、十四、十五日供養食物，教導親屬稍微興起一些福業，做一些有益的事情。』當時蘇陣那便離開其他地方，拿著衣缽慢慢地...
【English Translation】 English version: Avoid all evil, Cultivate all good; Subdue your own mind, This is the teaching of all Buddhas. Protecting the body is good! Protecting speech is also good; Protecting the mind is good! Protecting all is the best. A Bhikshu (monk) who protects all, Can be liberated from all suffering; Well protect your speech, Also well protect your mind. Let the body not commit any evils, Always purify the three karmas (body, speech, and mind); Then you can follow, The path walked by the great sage (Buddha).
In the thirteenth year, in Buddha's country, at that time in Karandaka Village, Karandaka's son named Sujata, was wealthy and had many servants, gold, silver, treasures, and grains overflowing, his stored wealth was like that of Vaisravana (the Heavenly King of the North). He married a woman of the same clan as his wife and lived happily. Later, he developed deep respect and faith in the Buddha, Dharma, and Sangha (the Three Jewels), took refuge in the Three Jewels, and received the five precepts: namely, not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, all of which he avoided. Because of this increasing faith, he abandoned his home and became a monk with right faith, shaving his head and beard and wearing monastic robes. After becoming a monk, he still lived among his relatives, no different from when he was at home. At that time, the Venerable Sujata thought to himself: 'How can I be ordained in the well-spoken law, yet not attain what has not been attained, not gain what has not been gained, and still live among my relatives? I should now leave my relatives and wander in the world with my robes and bowl.' Thinking this, he left his relatives and went to other places.
He encountered a famine, and it was difficult to beg for food. Parents could not even help each other, let alone other beggars. At that time, Sujata thought: 'Now my relatives have abundant wealth and food, I should go to Karandaka Village and persuade them to make offerings in the field of merit for the Sangha: whether it be roasted flour, porridge, or regular food donations, or inviting monks to eat at home, or offering food on the eighth, fourteenth, and fifteenth days of the month, teaching relatives to slightly increase their meritorious deeds and do beneficial things.' At that time, Sujata left other places, holding his robes and bowl, slowly...
次遊行，遂至羯闌鐸迦村，去斯不遠在阿蘭若住小房中。時蘇陣那詣親屬所，廣為諸人讚揚佛法僧寶，令于大眾設諸供養而作饒益。時蘇陣那在阿蘭若修杜多行，但三衣糞掃衣，常乞食次第乞。時諸親族于日日中，恒以上妙甘美飲食施眾僧已，蘇陣那持衣缽入村中，以次而乞到其本舍，既無所獲舍之而出。
蘇陣那母有事他行，時有老婢遙見蘇陣那憶識容顏，知無所獲疾疾而去。老婢見已詣蘇陣那母處白言：「大家知不？長子蘇陣那久離鄉邑，今還故居，乞求不獲疾疾而去。」時蘇陣那母作如是念：「豈非我子有憶戀耶？情生不樂欲歸於俗，不愛沙門被沙門所苦，羞慚厭舍沙門行耶？」作是念已遂便出村，屆蘇陣那所居之處告曰：「蘇陣那！汝有憶戀耶？情生不樂欲歸俗耶？不愛沙門被沙門所苦，羞慚厭舍沙門行耶？蘇陣那！我家中物及娉時財，汝且聽說，我自所有金銀之物積為大聚，兩邊人坐互不相見。又汝父財物官印金錢數有百千萬億，況復諸餘雜類財貨，汝可還家隨情受樂任為福施。」說是語已，時蘇陣那白母言：「我無憶戀情有不樂歸還故居，亦無不愛沙門被沙門所苦羞慚厭舍。」時蘇陣那母聞是語已，便自思念：「非我所堪令其返服，應可別設余計。」
時母還舍告新婦曰：「爾若月期時至可
【現代漢語翻譯】 現代漢語譯本：此後，他到達羯闌鐸迦村（Kalantaka Village），離這裡不遠，住在阿蘭若（Aranya，意為寂靜處）的小房中。當時，蘇陣那（Sujata）去拜訪親屬，廣泛地向人們讚揚佛、法、僧三寶，讓大家為僧眾設定各種供養，廣作饒益。那時，蘇陣那在阿蘭若修行頭陀行（Dhutanga，意為苦行），只穿三衣和糞掃衣（Pamsukula，意為從垃圾堆中撿來的衣服），經常乞食，依次乞討。當時，他的親族每天都用上好的美味飲食供養僧眾。蘇陣那拿著衣缽進入村中，依次乞討，到了自己家門口，卻一無所獲，只好離開。 蘇陣那的母親當時有事外出，一位老婢女遠遠地看見蘇陣那，認出了他的容貌，知道他一無所獲，匆匆離去。老婢女見到后，去蘇陣那的母親那裡稟告說：『夫人您知道嗎？您的長子蘇陣那離開家鄉很久了，現在回到了故居，乞討卻一無所獲，匆匆離去。』當時，蘇陣那的母親這樣想：『難道我的兒子是有所憶戀嗎？心中不快樂，想要還俗？不喜愛沙門（Sramana，意為出家人）的生活，被沙門的生活所苦，羞愧厭倦，想要捨棄沙門的行為嗎？』這樣想著，她就出了村子，來到蘇陣那所居住的地方，告訴他說：『蘇陣那！你是有所憶戀嗎？心中不快樂，想要還俗嗎？不喜愛沙門的生活，被沙門的生活所苦，羞愧厭倦，想要捨棄沙門的行為嗎？蘇陣那！我家的財物以及你結婚時的嫁妝，你且聽我說，我自己所有的金銀財物堆積如山，兩邊的人坐著都互相看不見。還有你父親的財物、官印、金錢，數以百千萬億計，更何況其他的各種財貨，你可以回家，隨心所欲地享受快樂，任意地行善佈施。』說完這些話后，蘇陣那對母親說：『我沒有憶戀，心中沒有不快樂，不想歸還故居，也沒有不喜愛沙門的生活，沒有被沙門的生活所苦，沒有羞愧厭倦，不想捨棄沙門的行為。』當時，蘇陣那的母親聽到這些話后，就自己思量：『我不能讓他改變主意，應該另外想辦法。』 當時，母親回到家中，告訴新婦說：『如果你月事來臨的時候，可以……』
【English Translation】 English version: Thereafter, he arrived at Kalantaka Village, not far from here, and resided in a small dwelling in the Aranya (Aranya, meaning a quiet place). At that time, Sujata went to visit his relatives, extensively praising the Buddha, Dharma, and Sangha to the people, encouraging them to provide various offerings to the Sangha and to perform beneficial deeds. At that time, Sujata was practicing the Dhutanga (Dhutanga, meaning ascetic practices) in the Aranya, wearing only three robes and Pamsukula (Pamsukula, meaning robes collected from dust heaps), and regularly begging for food in sequence. At that time, his relatives offered excellent and delicious food to the Sangha every day. Sujata, carrying his robes and bowl, entered the village to beg in sequence, but upon reaching his own home, he obtained nothing and departed. Sujata's mother was away on business at the time. An old servant woman saw Sujata from afar, recognized his appearance, and knowing that he had obtained nothing, quickly left. Having seen this, the old servant woman went to Sujata's mother and reported, 'Madam, do you know? Your eldest son, Sujata, who has been away from home for a long time, has now returned to his former residence, but having obtained nothing while begging, he quickly left.' At that time, Sujata's mother thought to herself, 'Could it be that my son has some attachment? Is he unhappy and wants to return to lay life? Does he not love the life of a Sramana (Sramana, meaning a renunciate), is he troubled by the life of a Sramana, ashamed and weary, and wants to abandon the practices of a Sramana?' Thinking this, she left the village and went to the place where Sujata was staying, and said to him, 'Sujata! Do you have some attachment? Are you unhappy and want to return to lay life? Do you not love the life of a Sramana, are you troubled by the life of a Sramana, ashamed and weary, and want to abandon the practices of a Sramana? Sujata! The possessions in my house and the dowry from your wedding, listen to me, the gold and silver that I myself possess are piled up like mountains, so that people sitting on either side cannot see each other. Moreover, your father's wealth, official seals, and money amount to hundreds of millions, not to mention the various other kinds of goods. You can return home, enjoy happiness as you please, and freely perform meritorious deeds and give alms.' After saying these words, Sujata said to his mother, 'I have no attachment, I am not unhappy, I do not want to return to my former residence, nor do I dislike the life of a Sramana, I am not troubled by the life of a Sramana, I am not ashamed and weary, and I do not want to abandon the practices of a Sramana.' At that time, Sujata's mother, hearing these words, thought to herself, 'I cannot persuade him to change his mind, I should think of another plan.' At that time, the mother returned home and said to the new bride, 'If your menstrual period arrives, you can...'
報我知。」新婦敬諾，後於異時月期既至，白言：「大家！我今月期時至，欲何所作？」姑曰：「時過洗浴冠眾花鬘，涂以名香著諸瓔珞，嚴身之具咸令備盡，如蘇陣那昔在家日，情所樂事皆悉為之。」婦既聞已莊飾事周，還至姑所白言：「大家！如蘇陣那昔所愛好我已為之，沐浴嚴身著諸衣服，若有所作今是其時。」時蘇陣那母遂與新婦同車而去，詣蘇陣那所住之處，到已下車足步而進。時蘇陣那在小房外游步經行，母既見已告曰：「蘇陣那！如汝所云無有憶戀，廣說如上。今汝新婦身凈宜留種子，無令財物沒入于官。」時蘇陣那先未制戒不見欲過，睹少年婦情生染著，慾火燒心，告其母曰：「我豈合耶？」母曰：「為留種子法應如是。」時蘇陣那牽故二手，便向屏處脫去法服，遂即再三行不凈行。時有有情至求勝行，有解脫性趣向涅槃，棄背生死三界五趣無心樂著，以最後身從勝妙天來托婦胎。若明慧女人，有五種別智異於余女：一、知男子有欲心；二、知時節；三、知從某人得娠；四、知是男；五、知是女。若是男者依右脅住，若是女者居在左脅。時彼婦人心生歡喜，白其姑曰：「大家知不？我已有娠，居在右脅，必定是男，光顯宗胄。」其姑聞已心大慶喜，作如是言：「我于昔來情希善子紹嗣家門，冀彼長成
【現代漢語翻譯】 現代漢語譯本：請告訴我。』新婦恭敬地答應了。後來到了約定的時間，新婦稟告說：『婆婆！現在我月期已到，應該做什麼呢？』婆婆說：『時間到了就去洗浴，戴上各種花鬘，塗上名貴的香，佩戴各種瓔珞，把所有裝飾身體的用具都準備齊全，就像蘇陣那（Sujinna，人名）以前在家時一樣，盡情享受你喜歡的事情。』新婦聽了之後，把一切裝飾準備妥當，回到婆婆那裡稟告說：『婆婆！我已經按照蘇陣那（Sujinna）以前的喜好做了，沐浴更衣，如果有什麼要做的事情，現在正是時候。』當時蘇陣那（Sujinna）的母親就和新婦同乘一輛車，前往蘇陣那（Sujinna）居住的地方，到達後下車步行進去。當時蘇陣那（Sujinna）正在小房外散步，母親看見后告訴他說：『蘇陣那（Sujinna）！就像你所說的，你沒有思念和愛戀，（之前已經）詳細說過了。現在你的新婦身體乾淨，適合留下後代，不要讓財產被官府沒收。』當時蘇陣那（Sujinna）還沒有受戒，沒有見過情慾的過患，看到年輕的女子，心中生起愛染執著，內心如火燒一般，告訴他的母親說：『我這樣做合適嗎？』母親說：『爲了留下後代，這樣做是應該的。』當時蘇陣那（Sujinna）拉著新婦的手，走到屏風後面脫下法衣，於是再三行不凈行。當時有有情眾生追求殊勝的修行，具有解脫的本性，趣向涅槃，捨棄生死輪迴的三界五趣，心中沒有絲毫的快樂和執著，以最後之身從殊勝美妙的天界來到人間，投胎到這位婦人的腹中。如果聰慧的女人，有五種特別的智慧不同於其他女人：一、知道男子有欲心；二、知道時節；三、知道從某人處懷孕；四、知道是男孩；五、知道是女孩。如果是男孩，就住在右脅，如果是女孩，就住在左脅。當時那位婦人心生歡喜，告訴她的婆婆說：『婆婆您知道嗎？我已經懷孕了，住在右脅，必定是男孩，能夠光宗耀祖。』她的婆婆聽了之後，心中非常高興，這樣說道：『我一直以來都希望有個好孫子來繼承家業，希望他長大成人』
【English Translation】 English version: 'Please inform me.' The new bride respectfully agreed. Later, when the appointed time arrived, the new bride reported, 'Mother-in-law! Now that my monthly period has arrived, what should I do?' The mother-in-law said, 'When the time comes, bathe, wear various flower garlands, apply precious fragrances, and adorn yourself with various necklaces. Prepare all the items for adorning your body completely, just as Sujinna (Sujinna, a name) used to do at home, and fully enjoy the things you like.' After hearing this, the new bride prepared everything and returned to her mother-in-law, reporting, 'Mother-in-law! I have done as Sujinna (Sujinna) used to like, bathed and dressed. If there is anything to be done, now is the time.' At that time, Sujinna's (Sujinna) mother went with the new bride in the same carriage to the place where Sujinna (Sujinna) lived. Upon arriving, they got out of the carriage and walked in. At that time, Sujinna (Sujinna) was walking outside the small room. When his mother saw him, she said, 'Sujinna (Sujinna)! As you said, you have no longing or attachment, (as) previously explained in detail. Now your new bride is pure and suitable for leaving offspring, lest the property be confiscated by the government.' At that time, Sujinna (Sujinna) had not yet taken the precepts and had not seen the faults of desire. Seeing the young woman, he felt attachment and desire arise in his heart, burning like fire. He said to his mother, 'Is it appropriate for me to do this?' His mother said, 'To leave offspring, it is proper to do so.' At that time, Sujinna (Sujinna) took the new bride's hand and went behind a screen, took off his monastic robes, and then repeatedly engaged in impure conduct. At that time, there was a sentient being seeking supreme practice, possessing the nature of liberation, heading towards Nirvana, abandoning the cycle of birth and death in the three realms and five paths, with no joy or attachment in his heart, coming from the supreme and wonderful heavens in his last life, to be conceived in the womb of this woman. If a wise woman has five special kinds of wisdom different from other women: first, she knows when a man has desire; second, she knows the timing; third, she knows from whom she conceived; fourth, she knows if it is a boy; fifth, she knows if it is a girl. If it is a boy, he resides in the right side; if it is a girl, she resides in the left side. At that time, the woman's heart was filled with joy, and she said to her mother-in-law, 'Mother-in-law, do you know? I am already pregnant, residing in the right side, it must be a boy, who will bring glory to our lineage.' When her mother-in-law heard this, her heart was filled with great joy, and she said, 'I have always hoped for a good grandson to inherit the family, hoping that he will grow up.'
終懷報德，常修福慧利益我等。」姑知是事，便以新婦置在高樓隨時供給，女醫調膳不令差舛，身具瓔珞，如天婇女游歡喜園進止威儀。常處床座足不履地，目不睹惡色，耳不聽惡聲，寢食往來曾無違忤。經九月已便生一子，顏貌端嚴人所愛樂，額廣眉長鼻高修直，頂圓若蓋色美如金，垂手過膝眾皆敬仰。經三七日歡會宗親，其姑以兒告諸親曰：「此子今者欲作何名？」眾人議曰：「此兒因種子法而求得之，可名種子。」其姑即便授八養母：二供乳哺、二作褓持、二為澡浴、二共歡戲。給以乳酪酥精石蜜，及余上妙甘美飲食而用資養，速便長大如蓮出池。既漸童年學諸技藝算數書印，取與質納皆盡其妙。於八種術善能佔相：所謂相寶、相衣、相宅、相木、相像、相馬、相男、相女。彼于異時深生正信，歸向三寶受五學處，同父信心念念增長。遂舍家趣非家求出離行，于善說法律剃除鬚髮而披法服，獨處閑靜無放逸心，策勤勇猛專念而住，凈修梵行。于現法中證悟圓滿，破無明㲉斷三界惑成阿羅漢，三明六通具八解脫得如實知，我生已盡，梵行已立，所作已辦，不受後有。心無障礙如手撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。爾時具壽種子，證阿羅漢受解脫樂，即說頌曰：
【現代漢語翻譯】 現代漢語譯本： 『我始終銘記您的恩德，將經常修習福德和智慧來利益您們。』婆婆知道這件事後，便把新婦安置在高樓上，隨時供給所需，女醫調理膳食不讓她有任何差錯，身上佩戴著瓔珞（一種裝飾品），就像天上的婇女（宮女）在歡喜園中游玩一樣，舉止威儀。她經常坐在床座上，雙腳不踩地，眼睛不看醜惡的顏色，耳朵不聽邪惡的聲音，飲食起居從沒有違背婆婆的心意。九個月后，她生了一個兒子，容貌端正莊嚴，人人都喜愛，額頭寬廣，眉毛修長，鼻子高挺筆直，頭頂圓潤像傘蓋，膚色像黃金一樣美麗，雙手下垂超過膝蓋，大家都敬仰他。經過二十一天，舉行宗親聚會，婆婆把孩子抱出來告訴各位親屬說：『這個孩子現在應該取什麼名字好呢？』眾人商議說：『這個孩子是因為種子法（祈求子嗣的方法）而求得的，可以取名為種子。』婆婆立刻為他安排了八個乳母：兩個餵奶，兩個做褓姆，兩個負責洗澡，兩個一起玩耍。給他提供乳酪、酥油、石蜜（冰糖）以及其他上好的甘美飲食來滋養他，很快就長大了，像蓮花從池塘里長出來一樣。漸漸長大到了童年，學習各種技藝，算術、書寫、印章，對於取用和給予都精通。對於八種占卜之術非常擅長：所謂相寶（鑑別寶物），相衣（鑑別衣物），相宅（看風水），相木（鑑別木材），相像（相面大象），相馬（相面馬），相男（相面男人），相女（相面女人）。後來，他對正法產生了深刻的信仰，歸依三寶（佛、法、僧），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），和父親一樣信心念念增長。於是捨棄家庭，追求出家修行，在善說的法律中剃除鬚髮，穿上法衣，獨自住在清凈的地方，沒有放逸之心，策勵勤奮勇猛精進，專心憶念正法而住，清凈地修習梵行。在現世中證悟圓滿，破除無明之殼，斷除三界（欲界、色界、無色界）的迷惑，成就阿羅漢果位，具足三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），得到八解脫（內有色相外觀色、內無色相外觀色、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫），如實地知道：『我的生死已經終結，清凈的修行已經建立，該做的事情已經做完，不再受後世的輪迴。』內心沒有障礙，就像用手揮動天空一樣，用刀割或者涂香，愛憎之心都不會生起，看待黃金和泥土一樣沒有區別，對於各種名利都毫不留戀地捨棄，釋提桓因（帝釋天）和梵天等諸天都恭敬他。當時，具壽（對年長有德比丘的尊稱）種子，證得阿羅漢果，享受解脫的快樂，就說了這首偈頌：
【English Translation】 English version: 『I will always remember your kindness and constantly cultivate merit and wisdom to benefit you.』 Knowing this, the mother-in-law placed the new bride in a high building, providing everything she needed at any time. A female doctor regulated her diet, ensuring no mistakes. Adorned with necklaces (瓔珞), she was like a celestial maiden (婇女) playing in the Garden of Delight, with dignified manners. She often sat on the bed, her feet not touching the ground, her eyes not seeing evil sights, her ears not hearing evil sounds, and her diet and daily life never contradicting her mother-in-law's wishes. After nine months, she gave birth to a son, whose appearance was dignified and beloved by all. He had a broad forehead, long eyebrows, a high and straight nose, a round head like a canopy, and a complexion as beautiful as gold. His hands hung down past his knees, and everyone revered him. After twenty-one days, a gathering of relatives was held. The mother-in-law brought out the child and said to the relatives, 『What name should this child be given now?』 The people discussed and said, 『This child was obtained through the seed method (種子法) (a method of praying for offspring), so he can be named Seed (種子).』 The mother-in-law immediately assigned eight nurses to him: two for breastfeeding, two for swaddling, two for bathing, and two for playing together. She provided him with milk, cheese, ghee, rock candy (石蜜), and other excellent and delicious foods to nourish him, and he quickly grew up like a lotus emerging from a pond. As he gradually grew into childhood, he learned various skills, arithmetic, writing, and seals, and he was proficient in taking and giving. He was very skilled in the eight arts of divination: so-called judging treasures (相寶), judging clothes (相衣), judging houses (相宅), judging wood (相木), judging elephants (相像), judging horses (相馬), judging men (相男), and judging women (相女). Later, he developed deep faith in the right Dharma, took refuge in the Three Jewels (三寶) (Buddha, Dharma, Sangha), and observed the Five Precepts (五戒) (not killing, not stealing, not committing sexual misconduct, not lying, not drinking intoxicants), and his faith grew moment by moment like his father's. Then he left home and sought the homeless life, shaving his head and beard and donning the robes in the well-spoken law, dwelling alone in quiet places without a lax mind, striving diligently and mindfully, and purely practicing the Brahma-faring. In this very life, he realized perfect enlightenment, broke the shell of ignorance, cut off the delusions of the three realms (三界) (desire realm, form realm, formless realm), and attained the state of Arhat, possessing the three knowledges (三明) (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows) and six supernormal powers (六通) (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, extinction of outflows), and attained the eight liberations (八解脫) (internal form seeing external forms, no internal form seeing external forms, liberation by purity, liberation by the sphere of infinite space, liberation by the sphere of infinite consciousness, liberation by the sphere of nothingness, liberation by the sphere of neither perception nor non-perception, liberation by the cessation of perception and feeling), truly knowing: 『My birth is exhausted, the holy life is established, what needed to be done is done, there is no more rebirth.』 His mind was without obstruction, like waving a hand in the sky. Whether cut with a knife or smeared with fragrance, love and hatred did not arise. He viewed gold and earth as equal, and abandoned all fame and profit without hesitation. Śakra (釋提桓因) (Indra) and Brahmā and all the devas revered him. At that time, the venerable (具壽) Seed (種子), having attained Arhatship and enjoying the bliss of liberation, spoke this verse:
「聖行已圓滿， 不墜于父財； 我此最後身， 盡除諸過患。」
時蘇陣那作不凈行已，世尊于無量百千聲聞苾芻大眾中而為說法，所謂離貪、瞋、癡心慧解脫。時蘇陣那亦在眾中聽佛說法，既聞法已，心懷愁惱深生追悔，𧹞容伏面默爾無言，即便歸房懷憂而住。後於異時有諸苾芻，巡觀房宇次至蘇陣那所住之房，共為談話，見蘇陣那懷愁而住。時諸苾芻謂蘇陣那曰：「汝于先時見有客至，逢迎歡笑先唱善來，為持衣缽及諸資具。何故今時見我等來，心懷愁惱伏面而住默然無語？汝蘇陣那為身病耶？為心痛乎？」時蘇陣那告言：「諸具壽！我非身病而心有焦熱。」問言：「何故心有焦熱？」時蘇陣那具說其事。時諸苾芻聞其說已，不喜不嫌從座而去還詣佛所，到已禮佛雙足在一面坐，以此因緣具白世尊。世尊爾時告諸苾芻曰：「此穌陣那于有漏中，先作非法行不凈行。」爾時世尊以此因緣集苾芻眾，佛是知者見者，知而問非知不問，時而問非時不問，有利而問無利不問，破決堤防為除疑惑有利而問，告蘇陣那言：「汝實作斯不端嚴事耶？」白佛言：「實爾。大德！」佛告蘇陣那：「汝非沙門、非隨順行、不清凈、非威儀，非出家人之所應作。蘇陣那！云何汝今於我所說，離貪、瞋、癡心慧解脫，微
【現代漢語翻譯】 『聖潔的修行已經圓滿完成，不再會墮落於世俗的財富之中； 我這最後的一世，將徹底消除所有的過患。』
當時，蘇陣那（Sujinna，人名）做了不凈的行為之後，世尊（Bhagavan，佛陀）在無數百千聲聞（Śrāvaka，聽聞佛法者）比丘（bhikṣu，出家男眾）大眾之中說法，所說的內容是關於遠離貪婪、嗔恨、愚癡，以及通過智慧獲得解脫的道理。當時蘇陣那也在聽法的隊伍中，聽了佛陀的說法之後，內心充滿了憂愁和懊惱，他面容沮喪，默默不語，回到自己的房間后，心中憂慮不安。後來，有一些比丘巡視各個房間，來到了蘇陣那所住的房間，與他交談，看到蘇陣那憂愁的樣子。這些比丘對比蘇陣那說：『你之前看到有客人來，總是熱情地迎接，臉上帶著笑容，先說「善來（Svāgata，歡迎）」，為他們拿衣缽（pātra，僧人使用的食器）和各種生活用品。為什麼現在看到我們來，卻憂愁地趴著，一言不發呢？你蘇陣那，是身體不舒服嗎？還是心裡難受呢？』蘇陣那回答說：『各位具壽（āyuṣmat，對年長僧人的尊稱）！我不是身體不舒服，而是心裡像火燒一樣。』比丘們問：『為什麼心裡像火燒一樣呢？』蘇陣那便把事情的經過全部說了出來。比丘們聽了他的話，既沒有高興也沒有責怪，就離開了座位，回到佛陀那裡，到了之後，禮拜佛陀的雙足，在一旁坐下，把這件事的來龍去脈都告訴了世尊。世尊當時對比丘們說：『這個蘇陣那在有漏（sāsrava，指有煩惱）之中，做了不合法的、不清凈的行為。』當時世尊因為這件事召集了比丘僧眾，佛陀是知者、見者，知道而問，不是不知道才問，時機成熟才問，不是不合時宜才問，爲了利益眾生才問，不是爲了沒有利益的事情才問，爲了消除疑惑，解決問題才問。佛陀告訴蘇陣那說：『你真的做了這種不端莊的事情嗎？』蘇陣那回答說：『確實如此，大德（bhadanta，對佛陀的尊稱）！』佛陀告訴蘇陣那：『你不是沙門（śrāmaṇa，出家修行者）、沒有隨順修行、不清凈、沒有威儀，這不是出家人應該做的事情。蘇陣那！你現在怎麼能在我所說的，關於遠離貪婪、嗔恨、愚癡，以及通過智慧獲得解脫的教義中，稍微
【English Translation】 'The holy conduct has been perfectly fulfilled, and I will not fall into the realm of worldly possessions; This is my last life, and I will completely eliminate all faults.'
At that time, after Sujinna (Sujinna, name of a person) had committed an impure act, the Bhagavan (Bhagavan, the Buddha) was preaching to a great assembly of countless hundreds of thousands of Śrāvakas (Śrāvaka, one who hears and follows the teachings) and bhikṣus (bhikṣu, ordained male monks), speaking about detachment from greed, hatred, and delusion, and liberation through wisdom. Sujinna was also in the assembly listening to the Buddha's teachings. After hearing the teachings, his heart was filled with sorrow and remorse. With a dejected expression, he remained silent and returned to his room, dwelling in worry. Later, some bhikṣus were inspecting the rooms and came to Sujinna's dwelling. They conversed with him and saw that Sujinna was dwelling in sorrow. The bhikṣus said to Sujinna: 'When guests arrived in the past, you would greet them with joy and a smile, saying "Svāgata (Svāgata, welcome)" and offering them robes (cīvara, monk's robe), bowls (pātra, alms bowl), and other necessities. Why is it that now, when you see us coming, you are sorrowful, lying face down, and silent? Sujinna, are you sick in body? Or are you in pain in your heart?' Sujinna replied: 'Venerable ones (āyuṣmat, term of respect for senior monks)! I am not sick in body, but my heart is burning.' They asked: 'Why is your heart burning?' Sujinna then told them the whole story. After hearing his words, the bhikṣus, neither pleased nor displeased, left their seats and went to the Buddha. Upon arriving, they bowed at the Buddha's feet, sat to one side, and told the Blessed One (Bhagavan, the Buddha) the whole story. At that time, the Blessed One said to the bhikṣus: 'This Sujinna, in the realm of defilements (sāsrava, with afflictions), has committed an unlawful and impure act.' Then, because of this matter, the Blessed One gathered the assembly of bhikṣus. The Buddha is the knower and the seer, asking knowing, not asking unknowing, asking at the right time, not asking at the wrong time, asking for benefit, not asking for no benefit, asking to resolve doubts and solve problems. The Buddha said to Sujinna: 'Did you really do this unseemly thing?' Sujinna replied: 'Indeed, Venerable Sir (bhadanta, term of respect for the Buddha)!' The Buddha said to Sujinna: 'You are not a śrāmaṇa (śrāmaṇa, wandering ascetic), not following the practice, not pure, without proper conduct, and this is not something that a renunciant should do. Sujinna! How can you now, in my teachings on detachment from greed, hatred, and delusion, and liberation through wisdom, even slightly
妙法中而為出家，作斯非法可惡之事？癡人！寧以男根置在猛害毒蛇口中，不安女根中。」世尊以種種方便說厭污事呵責蘇陣那已，告諸苾芻曰：「由此因緣我觀十利，為聲聞弟子于毗奈耶制其學處。云何為十？一、攝取于僧故；二、令僧歡喜故；三、令僧樂住故；四、降伏破戒故；五、慚者得安故；六、不信令信故；七、信者增長故；八、斷現在有漏故；九、斷未來有漏故；十、令梵行得久住故。顯揚正法廣利人天。我今為諸聲聞弟子，于毗奈耶制其學處，應如是說：
「若復苾芻，與諸苾芻同得學處，不捨學處、學羸不自說，作不凈行兩交會法。此苾芻亦得波羅市迦，不應共住。」
爾時世尊為諸苾芻制斯學處已，在羯闌鐸迦池竹林園中。於時有一苾芻，去斯不遠在阿蘭若小室中住。于彼林中有一雌獼猴貪飲食故至苾芻所，苾芻每以殘食與之，便即共行不凈行。時有眾多苾芻，巡遊觀看詣阿蘭若，至苾芻住處，便共言談在一面坐。彼雌獼猴憶先惡事來至其所，目視苾芻以身相就，苾芻見已羞見餘人，即便遮卻，如是再三。時雌獼猴遂大瞋怒，即以足爪爬攫苾芻，頭面及衣並皆破裂，便向一邊鳴叫跳躑。時諸苾芻，見是事已即便問曰：「具壽！此野獼猴何故初來先觀爾面復以身就，汝見便遮，如是再三
【現代漢語翻譯】 現代漢語譯本：在如此殊勝的佛法中出家，卻做出這種非法可憎之事？真是愚癡之人！寧可將男根放在劇毒的毒蛇口中，也不該放在女根中。'世尊用種種善巧方便講述令人厭惡不凈之事，呵責蘇陣那之後，告訴各位比丘：'由於這個因緣，我觀察到十種利益，因此為聲聞弟子在《毗奈耶》（Vinaya，戒律）中制定學處（Śikṣāpada，戒條）。哪十種呢？一、爲了攝取僧團；二、爲了令僧團歡喜；三、爲了令僧團安樂居住；四、爲了降伏破戒之人；五、爲了使有慚愧心的人得到安穩；六、爲了使不信的人產生信心；七、爲了使已信的人增長信心；八、爲了斷除現在的有漏（煩惱）；九、爲了斷除未來的有漏（煩惱）；十、爲了使梵行（Brahmacarya，清凈行）能夠長久住世。彰顯正法，廣泛利益人天。我現在為各位聲聞弟子，在《毗奈耶》（Vinaya，戒律）中制定學處（Śikṣāpada，戒條），應當這樣宣說：' '如果某個比丘，與眾比丘共同受持學處（Śikṣāpada，戒條），沒有捨棄學處（Śikṣāpada，戒條），雖然身體虛弱但沒有主動說明，做了不凈行，即兩性交合之事。這位比丘也犯了波羅夷迦（Pārājika，斷頭罪），不應再與僧團共住。' 當時，世尊為眾比丘制定了這個學處（Śikṣāpada，戒條）后，住在羯闌鐸迦池（Karaṇḍaka，地名）的竹林園中。當時有一位比丘，離世尊不遠，住在阿蘭若（āraṇya，寂靜處）的小屋中。在那片林中，有一隻雌獼猴因為貪圖食物來到比丘處，比丘每次都把殘羹剩飯給它，於是就一起做了不凈行。當時有很多比丘，巡遊觀看，來到了阿蘭若（āraṇya，寂靜處），到了比丘的住處，便一起交談，在一旁坐下。那隻雌獼猴回憶起之前的不良行為，來到比丘那裡，用眼睛看著比丘，並用身體去靠近他，比丘看到后，羞於被其他人看見，就立刻遮擋拒絕，像這樣反覆了兩三次。當時雌獼猴非常生氣，就用腳爪抓撓比丘，把他的頭面和衣服都抓破了，然後向一邊鳴叫跳躍。當時眾比丘看到這件事後，就問他說：'具壽（āyuṣmant，對年長比丘的尊稱）！這隻野獼猴為什麼一開始先看你的臉，又用身體靠近你，你看到后就遮擋拒絕，像這樣反覆了兩三次？'
【English Translation】 English version: 'Having renounced the world in such a wonderful Dharma, how could you commit such unlawful and abominable acts? Foolish man! It would be better to place your male organ in the mouth of a fierce and venomous snake than to place it in a female organ.' The World-Honored One, using various skillful means, spoke of repulsive and impure matters, rebuking Sudinna. Then, he addressed the Bhikshus (bhikkhus, monks), saying, 'Due to this cause, I have observed ten benefits, and therefore, I establish the Śikṣāpada (precepts) in the Vinaya (monastic code) for the Śrāvaka (disciple) disciples. What are the ten? First, to gather in the Sangha (community); second, to make the Sangha rejoice; third, to enable the Sangha to dwell in peace; fourth, to subdue those who break the precepts; fifth, to give peace to those who are ashamed; sixth, to cause the non-believers to believe; seventh, to increase the faith of those who already believe; eighth, to cut off present outflows (of defilements); ninth, to cut off future outflows (of defilements); tenth, to enable the Brahmacarya (pure conduct) to abide long. To manifest the True Dharma, and to widely benefit humans and devas (gods). I now establish the Śikṣāpada (precepts) in the Vinaya (monastic code) for the Śrāvaka (disciple) disciples, and it should be proclaimed thus:' 'If a Bhikshu (bhikkhu, monk), having received the Śikṣāpada (precepts) together with other Bhikshus (bhikkhus, monks), does not renounce the Śikṣāpada (precepts), and though weak, does not declare it, and engages in impure conduct, that is, the act of sexual intercourse. This Bhikshu (bhikkhu, monk) has also committed Pārājika (defeat), and should not dwell together with the Sangha (community).' At that time, after the World-Honored One had established this Śikṣāpada (precepts) for the Bhikshus (bhikkhus, monks), he was dwelling in the Bamboo Grove Garden by the Karaṇḍaka (place name) Pond. At that time, there was a Bhikshu (bhikkhu, monk) not far from the World-Honored One, dwelling in a small hut in the āraṇya (secluded place). In that forest, there was a female monkey who, craving food, came to the Bhikshu (bhikkhu, monk). The Bhikshu (bhikkhu, monk) would give her the leftovers of his food, and then they engaged in impure conduct together. At that time, many Bhikshus (bhikkhus, monks), wandering and observing, came to the āraṇya (secluded place), and arrived at the Bhikshu's (bhikkhu, monk) dwelling. They conversed together and sat to one side. The female monkey, recalling her previous bad behavior, came to the Bhikshu (bhikkhu, monk), looked at him with her eyes, and approached him with her body. The Bhikshu (bhikkhu, monk), seeing this, was ashamed to be seen by others, and immediately blocked and refused her, repeating this two or three times. At that time, the female monkey became very angry, and scratched the Bhikshu (bhikkhu, monk) with her claws, tearing his face and head and his robes. Then, she cried out and jumped to one side. At that time, the Bhikshus (bhikkhus, monks), seeing this, asked him, 'Āyuṣmant (venerable one)! Why did this wild monkey first look at your face, and then approach you with her body, and you, seeing this, blocked and refused her, repeating this two or three times?'
瞋怒爬攫身衣，並破鳴叫跳躑？」時彼苾芻具以事白。諸苾芻聞，告言：「具壽！豈非世尊遮諸苾芻行不凈行。」彼便報曰：「世尊制戒但制人趣不遮傍生。」時諸苾芻聞是語已，不嫌不喜舍之而去，並與俱行往詣佛所，禮佛足已在一面坐，便以上事具白世尊。世尊告曰：「人趣尚制，況復傍生！彼愚癡人犯波羅市迦。」爾時世尊以此因緣集苾芻眾，知而故問：「苾芻！汝實作是不端嚴事罪惡法耶？」白言：「實爾。」世尊以種種呵責廣說如前。爾時世尊告諸苾芻：「前是創製，今是隨制，我今更于毗奈耶中，為諸苾芻制其學處，應如是說：
「若復苾芻，與諸苾芻同得學處，不捨學處、學羸不自說，作不凈行兩交會法，乃至共傍生，此苾芻亦得波羅市迦，不應共住。」
若復苾芻者，謂蘇陣那等。苾芻有五：一、名字苾芻；二、自言苾芻；三、乞求苾芻；四、破煩惱苾芻；五、白四羯磨圓具苾芻。言名字苾芻者，如人立字名作苾芻，或世共許、或是苾芻種族，因此喚為苾芻，是謂名字苾芻。云何自言苾芻？若人實非苾芻，自言我是苾芻、或是賊住自稱苾芻，是謂自言苾芻。云何乞求苾芻？若諸俗人常為乞求以自活命，是名乞求苾芻。云何破煩惱苾芻？若人能斷諸漏煩惱所有焦熱，諸苦異熟未來生老死，
【現代漢語翻譯】 現代漢語譯本：'憤怒抓撓身體和衣服，並且發出鳴叫和跳躍？' 當時那位比丘將事情的經過全部稟告。眾比丘聽后，說道：'具壽！難道世尊不是禁止比丘行不凈行嗎？' 他便回答說：'世尊制定的戒律只針對人類，不包括畜生。' 當時眾比丘聽了這些話后，既不責備也不贊同，就離開了，並與他一同前往佛陀所在的地方，向佛陀頂禮后在一旁坐下，便將以上的事情全部稟告世尊。世尊告誡說：'人類尚且禁止，更何況是畜生！那個愚癡的人犯了波羅市迦（Parajika，斷頭罪）。' 當時世尊因為這件事召集了比丘僧眾，明知故問：'比丘！你們真的做了這種不端莊的事情和罪惡的行為嗎？' 回答說：'確實如此。' 世尊用各種呵斥的言語廣泛地說了像之前一樣的話。當時世尊告訴眾比丘：'之前是初次制定，現在是隨事制定，我現在要在毗奈耶（Vinaya，戒律）中，為眾比丘制定學處（Siksa-pada，戒條），應該這樣說： '如果有個比丘，與眾比丘一同獲得學處，不捨棄學處、學習能力衰弱也不自己說明，做了不凈行，兩性交合的行為，乃至與畜生髮生關係，這位比丘也犯了波羅市迦（Parajika，斷頭罪），不應該與他同住。' '如果有個比丘'，指的是蘇陣那（Sudinna）等人。比丘有五種：一、名字比丘；二、自稱比丘；三、乞求比丘；四、破煩惱比丘；五、白四羯磨圓具比丘。 所謂名字比丘，比如有人立個名字叫做比丘，或者世俗公認、或者屬於比丘種族，因此稱呼為比丘，這就是名字比丘。 什麼是自稱比丘？如果有人實際上不是比丘，卻自稱我是比丘、或者是盜住者自稱比丘，這就是自稱比丘。 什麼是乞求比丘？如果有些俗人經常通過乞討來維持生活，這叫做乞求比丘。 什麼是破煩惱比丘？如果有人能夠斷除各種煩惱的漏失，所有焦熱，各種痛苦的異熟果報，未來生老死，
【English Translation】 English version: 'Anger claws at the body and clothes, and makes noises and jumps?' At that time, that Bhiksu (monk) reported the whole matter. The Bhiksus (monks) heard this and said, 'Reverend one! Didn't the World Honored One (世尊, a title for the Buddha) forbid Bhiksus (monks) from engaging in impure conduct?' He replied, 'The precepts established by the World Honored One (世尊, a title for the Buddha) only apply to humans, not to animals.' At that time, the Bhiksus (monks) heard these words, neither blamed nor approved, and left, and went with him to where the Buddha was, prostrated themselves at the Buddha's feet, sat on one side, and reported all the above matters to the World Honored One (世尊, a title for the Buddha). The World Honored One (世尊, a title for the Buddha) admonished, 'Humans are forbidden, let alone animals! That foolish person has committed Parajika (Parajika, expulsion from the Sangha).' At that time, the World Honored One (世尊, a title for the Buddha) gathered the Bhiksu (monk) Sangha (community) because of this matter, and knowingly asked, 'Bhiksus (monks)! Did you really do this indecent thing and evil deed?' They replied, 'Indeed.' The World Honored One (世尊, a title for the Buddha) spoke extensively with various rebukes as before. At that time, the World Honored One (世尊, a title for the Buddha) told the Bhiksus (monks), 'The previous was the initial establishment, and now it is the subsequent establishment. Now I will establish a Siksa-pada (Siksa-pada, precept) in the Vinaya (Vinaya, monastic code) for the Bhiksus (monks), and it should be said as follows: 'If there is a Bhiksu (monk) who, together with the Bhiksus (monks), has obtained the Siksa-pada (Siksa-pada, precept), does not abandon the Siksa-pada (Siksa-pada, precept), and does not declare himself to be weak in learning, engages in impure conduct, the act of sexual intercourse, even with an animal, this Bhiksu (monk) also commits Parajika (Parajika, expulsion from the Sangha) and should not live with him.' 'If there is a Bhiksu (monk)', refers to Sudinna (Sudinna) and others. There are five types of Bhiksus (monks): 1. Name Bhiksu (monk); 2. Self-proclaimed Bhiksu (monk); 3. Begging Bhiksu (monk); 4. Bhiksu (monk) who has broken afflictions; 5. Bhiksu (monk) fully ordained by the white four Karmas (Karma, action). The so-called Name Bhiksu (monk) is like a person who is given the name Bhiksu (monk), or is commonly recognized by the world, or belongs to the Bhiksu (monk) lineage, and is therefore called Bhiksu (monk), this is the Name Bhiksu (monk). What is a Self-proclaimed Bhiksu (monk)? If a person is actually not a Bhiksu (monk), but claims to be a Bhiksu (monk), or is a thief who claims to be a Bhiksu (monk), this is a Self-proclaimed Bhiksu (monk). What is a Begging Bhiksu (monk)? If some lay people often make a living by begging, this is called a Begging Bhiksu (monk). What is a Bhiksu (monk) who has broken afflictions? If a person can cut off the leakage of various afflictions, all the burning heat, various painful different ripening results, future birth, old age, and death,
能善了知永除根本，如斷多羅樹頭證不生法，是名破煩惱苾芻。云何白四羯磨圓具苾芻？謂身無障難，作法圓滿是不應呵，是名羯磨圓具苾芻。今此所言苾芻義者，意取第五。言復者，謂更有餘如是流類。
與諸苾芻者，謂共諸餘苾芻也。
同得學處者，若有先受圓具已經百歲，所應學事，與新受者等無有異。若新受圓具，所應學事，與百歲圓具者事亦不殊，所謂尸羅、學處、持犯軌儀咸皆相似而得，故名同得學處。
言不捨學處者，齊何名為不捨學處？謂對癲狂、心亂、痛惱所纏，聾啞、癡人而舍學處，皆不名為舍。若於獨靜處作獨靜想，或於獨靜處作不獨靜想，或於不獨靜處作獨靜想，非舍學處。若中方人對邊方人作中方語，舍不成舍，若解成舍。若邊方人對中方人作邊方語，若中方人對中方人作邊方語，舍不成舍，若解成舍。若邊方人對邊方人作中方語，準上應知。若對睡眠、入定、非人、天等，變化傍生及諸形像，或時鬧亂，或不審告住本性人，皆不成舍。
言學羸不說者，應為四句：有舍學處非學羸而說、有學羸而說非舍學處、有舍學處學羸而說、有不捨學處非學羸而說。云何有舍學處非學羸而說？如有苾芻，情懷顧戀欲希還俗，于沙門道無愛樂心，為沙門所苦羞慚厭背，詣苾芻
【現代漢語翻譯】 現代漢語譯本：能夠完全了知並永遠斷除煩惱的根本，就像砍斷多羅樹（一種棕櫚樹）的樹頭一樣，證得不再生起煩惱的境界，這叫做破煩惱的比丘（佛教出家男眾）。什麼是通過白四羯磨（一種佛教儀式）圓滿具足戒的比丘呢？就是指自身沒有障礙，作法圓滿且不應受到呵責的比丘，這叫做羯磨圓具的比丘。現在這裡所說的比丘的意義，是指第五種（破煩惱的比丘）。『言復者』，是指還有其他像這樣的同類。 『與諸苾芻者』，是指和其餘的比丘們一起。 『同得學處者』，如果有人先受了圓滿具足戒，即使已經一百歲了，他所應該學習的事項，和新受戒的人一樣，沒有任何差別。如果新受圓滿具足戒的人，他所應該學習的事項，和一百歲的受戒者也沒有不同，也就是在戒律、學處、持戒和犯戒的規範等方面，都完全相似而得到，所以叫做同得學處。 『言不捨學處者』，到什麼程度才叫做不捨學處呢？就是指對比丘對癲狂、心智錯亂、被痛苦煩惱所纏繞，以及聾啞、癡呆的人捨棄學處，都不叫做捨棄。如果在寂靜的地方產生寂靜的想法，或者在寂靜的地方產生不寂靜的想法，或者在不寂靜的地方產生寂靜的想法，都不是捨棄學處。如果中方人對著邊遠地區的人說中方話，舍戒不成舍戒，如果對方理解了，就算舍戒。如果邊遠地區的人對著中方人說邊遠地區的話，或者中方人對著中方人說中方話，舍戒不成舍戒，如果對方理解了，就算舍戒。如果邊遠地區的人對著邊遠地區的人說中方話，參照上面的情況應該知道。如果對比丘對睡眠、入定、非人、天等，變化出來的傍生以及各種形象，或者在喧鬧混亂的時候，或者沒有審慎告知本性正常的人，都不算舍戒。 『言學羸不說者』，應該分為四種情況：有捨棄學處但不是因為身體虛弱而說的、有身體虛弱而說但沒有捨棄學處的、有捨棄學處並且是因為身體虛弱而說的、有不捨棄學處並且不是因為身體虛弱而說的。什麼叫做有捨棄學處但不是因為身體虛弱而說的呢？比如有比丘，心裡懷著顧戀，想要還俗，對於沙門（出家修行人）的生活沒有喜愛之心，因為沙門的生活感到痛苦羞愧厭惡背離，去到其他比丘那裡...
【English Translation】 English version: Being able to fully understand and permanently eliminate the root of afflictions, just like cutting off the head of a Tala tree (a type of palm tree), attaining the state of non-arising of afflictions, is called a Bhikshu (Buddhist monk) who has destroyed afflictions. What is a Bhikshu who has fully received the precepts through the White Four Karmas (a type of Buddhist ceremony)? It refers to a Bhikshu who has no obstacles, whose practice is complete, and who should not be criticized; this is called a Karma-complete Bhikshu. The meaning of Bhikshu mentioned here refers to the fifth type (the Bhikshu who has destroyed afflictions). '言復者 (Yan fu zhe)' means there are other similar types. '與諸苾芻者 (Yu zhu bhichu zhe)' means together with other Bhikshus. '同得學處者 (Tong de xue chu zhe)' means that if someone has received the full precepts, even if they are a hundred years old, the things they should learn are the same as those who have newly received the precepts, without any difference. If someone who has newly received the full precepts, the things they should learn are no different from those who are a hundred years old, that is, in terms of precepts, training, adherence to and violation of rules, they are all similar and obtained, so it is called '同得學處 (Tong de xue chu zhe)' - 'same attainment of training'. '言不捨學處者 (Yan bu she xue chu zhe)' - 'Speaking of not abandoning the training', to what extent is it called not abandoning the training? It means that abandoning the training to someone who is insane, mentally disordered, afflicted by pain, or deaf, mute, or idiotic, is not called abandoning. If one has a thought of solitude in a solitary place, or a thought of non-solitude in a solitary place, or a thought of solitude in a non-solitary place, it is not abandoning the training. If a person from the central region speaks the language of the central region to a person from a remote region, abandoning the precepts is not considered abandoning, but if the other person understands, it is considered abandoning. If a person from a remote region speaks the language of the remote region to a person from the central region, or a person from the central region speaks the language of the central region to a person from the central region, abandoning the precepts is not considered abandoning, but if the other person understands, it is considered abandoning. If a person from a remote region speaks the language of the central region to a person from a remote region, the above should be known. If one speaks to someone who is sleeping, in meditation, a non-human being, a deva (god), a transformed animal, or various images, or during a noisy disturbance, or without carefully informing a person of sound mind, it is not considered abandoning the precepts. '言學羸不說者 (Yan xue lei bu shuo zhe)' - 'Speaking of not speaking due to weakness in learning', it should be divided into four situations: there is abandoning the training but not speaking due to weakness in learning, there is speaking due to weakness in learning but not abandoning the training, there is abandoning the training and speaking due to weakness in learning, there is not abandoning the training and not speaking due to weakness in learning. What is abandoning the training but not speaking due to weakness in learning? For example, if a Bhikshu, cherishing attachment and wanting to return to lay life, has no love for the life of a Shramana (wandering ascetic), feels pain, shame, aversion, and turns away from the life of a Shramana, and goes to other Bhikshus...
所作如是言：「具壽存念！我某甲今舍學處。」是名舍學處。或云：「我舍佛陀、達摩、僧伽。」或云：「我舍素呾羅、毗奈耶、摩㗧里迦。」或云：「我舍鄔波馱耶、阿遮利耶。」或云：「知我是俗人、知我是求寂、扇侘、半擇迦、污苾芻尼、殺父害母、殺阿羅漢、破和合僧、噁心出佛身血、是外道是趣外道者、賊住、別住、不共住人。」乃至說云：「我于仁等同法者同梵行者，非是伴類。」是名舍學處非學羸而說。云何有學羸而說非舍學處？如有苾芻，情懷顧戀欲希還俗，于沙門道無愛樂心，為沙門所苦羞慚厭背，詣苾芻所作如是言：「具壽！知不？梵行難立，靜處難居，獨一難住，難居林野，受惡臥具。我憶父母、兄弟、姊妹、受業師主，我欲學諸工巧及營農業，於我家族情希紹繼。」若苾芻雖作如是種種追悔言辭，然而不云：「我舍學處。」是名學羸而說非舍學處。云何學羸而說亦舍學處？如有苾芻，情懷顧戀廣說如前，乃至作追悔言而云我舍學處，廣說如前，乃至同梵行者非是伴類，是名學羸而說亦舍學處。云何不捨學處非學羸而說？謂除前相，是謂學羸不說。
言作不凈行者，即是淫慾。言淫慾者，謂兩相交會也。
法者，此據非法，名之為法。身業行非，名之為作。
乃至共傍生者
【現代漢語翻譯】 現代漢語譯本：
如此說：『具壽（尊敬者）請記住！我某甲現在捨棄學處。』這稱為捨棄學處。或者說：『我捨棄佛陀（覺悟者）、達摩（佛法）、僧伽（僧團）。』或者說：『我捨棄素呾羅（經）、毗奈耶（律）、摩㗧里迦（論）。』或者說：『我捨棄鄔波馱耶（親教師）、阿遮利耶（軌範師）。』或者說：『知道我是俗人、知道我是求寂（沙彌）、扇侘（閹人）、半擇迦（不男）、污苾芻尼（玷污比丘尼者）、殺父害母者、殺阿羅漢（無學聖者）者、破壞和合僧（僧團分裂）者、噁心出佛身血者、是外道是趣向外道者、賊住（盜住僧團者）、別住（受別住處分者）、不共住人（不與僧團共住者）。』乃至說：『我與仁等同法者、同梵行者，不是同伴。』這稱為捨棄學處，不是因為學力衰弱而說。什麼是有學力衰弱而說，但不是捨棄學處呢？如有比丘，心中顧戀，希望還俗，對於沙門之道沒有愛樂之心，因為沙門生活而感到痛苦、羞慚、厭惡，前往其他比丘處，如此說：『具壽！知道嗎？梵行難以建立，靜處難以居住，獨自一人難以安住，難以居住在林野，忍受惡劣的臥具。我思念父母、兄弟、姊妹、受業師主，我想要學習各種工巧技藝以及經營農業，對於我的家族，心中希望能夠繼承。』如果比丘雖然說了如此種種追悔的話，然而沒有說：『我捨棄學處。』這稱為學力衰弱而說，但不是捨棄學處。什麼是學力衰弱而說，也是捨棄學處呢？如有比丘，心中顧戀，詳細如前所說，乃至說了追悔的話，並且說我捨棄學處，詳細如前所說，乃至與同梵行者不是同伴，這稱為學力衰弱而說，也是捨棄學處。什麼是不捨棄學處，也不是因為學力衰弱而說呢？就是排除以上情況，這稱為學力衰弱而不說。
說到作不凈行者，就是指淫慾。說到淫慾，就是指兩性交合。
法，這裡指的是非法，稱之為法。身業行為不正，稱之為作。
乃至與傍生（動物）一起。
【English Translation】 English version:
Saying thus: 'Venerable ones, please remember! I, so-and-so, now renounce the training.' This is called renouncing the training. Or saying: 'I renounce the Buddha (the Awakened One), the Dharma (the teachings), the Sangha (the community).' Or saying: 'I renounce the Sutra (the discourses), the Vinaya (the monastic rules), the Matrika (the commentaries).' Or saying: 'I renounce the Upadhyaya (preceptor), the Acharya (teacher).' Or saying: 'Know that I am a layman, know that I am a novice, a eunuch, a hermaphrodite, one who has defiled a Bhikshuni (nun), one who has killed his father and mother, one who has killed an Arhat (liberated being), one who has broken the harmony of the Sangha (community), one who has maliciously shed the blood of the Buddha, one who is a heretic, one who is inclined towards heresy, one who dwells as a thief, one who dwells separately, one who does not live in harmony with the community.' Even saying: 'I am not a companion to you, who are of the same Dharma, who practice the same Brahmacharya (holy life).' This is called renouncing the training, not speaking due to weakness in learning. What is speaking due to weakness in learning, but not renouncing the training? If a Bhikshu (monk), with longing in his heart, desires to return to lay life, having no love for the life of a Shramana (ascetic), feeling pain, shame, and aversion towards the life of a Shramana, goes to other Bhikshus and says thus: 'Venerable ones! Do you know? The Brahmacharya is difficult to establish, quiet places are difficult to dwell in, being alone is difficult to abide in, it is difficult to live in the wilderness, enduring bad bedding. I remember my parents, brothers, sisters, and teachers, I want to learn various crafts and engage in agriculture, in my family, I hope to continue the lineage.' If the Bhikshu, although speaking such words of regret, does not say: 'I renounce the training.' This is called speaking due to weakness in learning, but not renouncing the training. What is speaking due to weakness in learning, and also renouncing the training? If a Bhikshu, with longing in his heart, as described in detail before, even speaking words of regret, and says I renounce the training, as described in detail before, even saying that he is not a companion to those who practice the same Brahmacharya, this is called speaking due to weakness in learning, and also renouncing the training. What is not renouncing the training, and also not speaking due to weakness in learning? It is excluding the above situations, this is called weakness in learning without speaking.
Speaking of one who commits impure acts, that is referring to lust. Speaking of lust, that is referring to the union of two sexes.
Dharma (law), here it refers to what is unlawful, which is called Dharma. Bodily actions that are wrong are called actions.
Even with animals.
，謂獼猴等。
此者，謂指其人。
苾芻者，謂得苾芻性。云何苾芻性？謂受圓具。云何圓具？謂白四羯磨，于所作事如法成就究竟滿足。其進受人，以圓滿心希求具戒，要祈誓受情無恚恨，以言表白語業彰顯，故名圓具。
波羅市迦者，是極重罪極可厭惡，是可嫌棄不可愛樂。若苾芻亦才犯時，即非沙門非釋迦子，失苾芻性乖涅槃性，墮落崩倒被他所勝不可救濟。如截多羅樹頭更不復生，不能郁茂增長廣大，故名波羅市迦。
言不共住者，謂此犯人不得與諸苾芻而作共住，若褒灑陀、若隨意事、若單白、白二、白四羯磨、若眾有事應差十二種人此罪差限、若法若食不共受用，是應擯棄，由此名為不應共住。
此中犯相其事云何？
攝頌曰：
於三處行淫， 三瘡隔不隔， 壞不壞死活， 半擇迦女男， 見他睡行淫， 或與酒藥等， 被逼樂不樂， 犯不犯應知。
若苾芻于其三處，作不凈行行淫慾法，得波羅市迦。云何三處？謂以生支入大小便道及口，才入即得波羅市迦。
若苾芻共三種人作不凈行，得波羅市迦。云何為三？謂女、男、半擇迦。若苾芻作行淫意，于活人女三瘡不壞於彼行淫，以有隔入有隔、以有隔入無隔、以無隔入有隔、
【現代漢語翻譯】 現代漢語譯本： ，指的是像獼猴之類的動物。
『此者』，指的是這個人。
『苾芻』（Bhiksu，比丘），指的是獲得比丘身份的人。什麼是比丘身份？指的是受過圓具戒。什麼是圓具戒？指的是通過白四羯磨（bái sì jiémó，一種佛教儀式），對於所做的事情如法成就，究竟圓滿。接受圓具戒的人，以圓滿的心希求具足戒律，要祈禱發誓，心中沒有嗔恨，用語言表達，用身語意三業彰顯，所以稱為圓具。
『波羅市迦』（Pārājika，斷頭罪），是最嚴重的罪行，極其令人厭惡，是應該嫌棄，不可喜愛的事情。如果比丘一旦觸犯，就不是沙門（Śrāmaṇa，出家修行者），不是釋迦牟尼佛的弟子，失去比丘的身份，違背涅槃（Nirvāṇa，寂滅）的本性，墮落崩壞，被他人戰勝，不可救濟。就像砍斷多羅樹的樹頭，再也不會生長，不能茂盛增長廣大，所以稱為波羅市迦。
『不共住』，指的是這個犯人不得與眾比丘一起居住，無論是布薩（褒灑陀，Poṣadha，一種佛教儀式）、隨意事（pravāraṇā，自恣，僧團成員于解夏時互相檢舉過失的儀式）、單白羯磨、白二羯磨、白四羯磨，或者大眾有事應該差遣十二種人，此罪過都有限制，無論是佛法還是食物，都不能共同受用，是應該被擯棄的，因此名為不應共住。
此中犯戒的相狀是怎樣的呢？
攝頌說：
於三處行淫， 三瘡隔不隔， 壞不壞死活， 半擇迦女男， 見他睡行淫， 或與酒藥等， 被逼樂不樂， 犯不犯應知。
如果比丘在三個地方，行不凈行，行淫慾之法，就犯了波羅市迦罪。哪三個地方？指的是用生殖器進入大小便道以及口中，一旦進入就犯了波羅市迦罪。
如果比丘與三種人行不凈行，就犯了波羅市迦罪。哪三種人？指的是女人、男人、半擇迦（paṇḍaka，黃門，指無性生殖能力的人）。如果比丘作行淫的意圖，對於活著的女人，三個瘡口沒有破損，在她那裡行淫，以有間隔進入有間隔的地方，以有間隔進入沒有間隔的地方，以沒有間隔進入有間隔的地方，
【English Translation】 English version: Referring to monkeys and the like.
'This one' refers to that person.
'Bhiksu' (比丘), refers to one who has obtained the Bhiksu nature. What is the Bhiksu nature? It means receiving the full ordination. What is the full ordination? It means the white four karmas (bái sì jiémó, a type of Buddhist ritual), achieving, according to the Dharma, ultimate fulfillment in the matters undertaken. The person receiving ordination, with a complete mind, hopes for the complete precepts, must pray and vow, with no hatred in their heart, expressing it in words, manifesting it through the three karmas of body, speech, and mind, therefore it is called full ordination.
'Pārājika' (斷頭罪), is the heaviest offense, extremely repulsive, something to be detested and not loved. If a Bhiksu commits it, he is no longer a Śrāmaṇa (沙門, a wandering ascetic), not a disciple of Śākyamuni Buddha, loses the Bhiksu status, goes against the nature of Nirvāṇa (寂滅), falls and collapses, is overcome by others, and cannot be saved. Like cutting off the head of a Tala tree, it will never grow again, cannot flourish, grow, and expand, therefore it is called Pārājika.
'Not dwelling together' means that this offender cannot dwell together with the other Bhiksus, whether it is Poṣadha (褒灑陀, a Buddhist ceremony), pravāraṇā (自恣, a ceremony where monastic members point out each other's faults at the end of the rainy season retreat), single white karma, white two karmas, white four karmas, or if the Sangha has matters requiring the dispatch of twelve types of people, this offense has limitations, whether it is Dharma or food, they cannot share it, they should be expelled, therefore it is called not dwelling together.
What are the characteristics of this offense?
The summary verse says:
Committing sexual acts in three places, three sores with or without separation, Intact or broken, dead or alive, paṇḍaka (半擇迦), female, male, Seeing another sleeping and committing sexual acts, or with alcohol, medicine, etc., Forced, happy or unhappy, whether it is an offense should be known.
If a Bhiksu, in the three places, performs impure acts, engages in sexual practices, he commits the Pārājika offense. What are the three places? It refers to using the genitals to enter the anus, urethra, and mouth, once entered, he commits the Pārājika offense.
If a Bhiksu performs impure acts with three types of people, he commits the Pārājika offense. What are the three types of people? It refers to women, men, and paṇḍaka (黃門, one who is sexually impotent). If a Bhiksu has the intention of committing sexual acts, with a living woman, whose three sores are not broken, and engages in sexual acts with her, entering a separated place with separation, entering a non-separated place with separation, entering a separated place without separation,
以無隔入無隔，入時得波羅市迦。若苾芻于活人女三瘡損壞於彼行淫，隔等同前，入得窣吐羅底也。若於死人女三瘡不壞，隔等同前，入得波羅市迦。若苾芻于死人女三瘡損壞，隔等同前，入得窣吐羅底也。如於人女，若活、若死，得罪重輕如是應知。于非人女、傍生女，若活、若死，於三瘡門有損無損、有隔無隔，得罪輕重同前。若於人男、非人男、傍生男，若活、若死，於二瘡門有損無損及以隔等，得罪同前。若男半擇迦，非人、傍生半擇迦，若活、若死，於二瘡門有損無損及以隔等，得罪同前。
若苾芻于眠睡苾芻行不凈行，若睡苾芻于初中后不覺知者無犯，其行淫者得根本罪。若睡苾芻初知、中后不知者無犯，其行淫者得根本罪。若初中皆知、后不知者無犯，行淫者得根本罪。若初中后皆知，而無心受樂者無犯，其行淫者得根本罪。若初中后皆知有心受樂者，二俱得根本罪。
若苾芻初向眠睡苾芻處有犯無犯既爾，若向苾芻尼處，式叉摩拏、求寂，求寂女處，得罪輕重如上應知。若苾芻尼、式叉摩拏及求寂女，向苾芻處及求寂處，各各有犯無犯準前應說。若求寂向苾芻、苾芻尼、式叉摩拏、求寂、求寂女處，有犯無犯亦如上說。
若苾芻以米酒、花酒、根皮等酒與苾芻，令熟醉著行不凈行
【現代漢語翻譯】 現代漢語譯本：如果（行淫時）有東西隔著，或者沒有東西隔著，進入時，會犯波羅市迦（Parajika，斷頭罪）。如果比丘對活著的女人，三個瘡口都已損壞的情況下，與她行淫，有隔著東西和沒有隔著東西的情況與之前相同，進入時，會犯窣吐羅底也（Sthullatyaya，粗罪）。如果對比丘對已死的女人，三個瘡口沒有損壞的情況下，有隔著東西和沒有隔著東西的情況與之前相同，進入時，會犯波羅市迦（Parajika，斷頭罪）。如果比丘對已死的女人，三個瘡口已損壞的情況下，有隔著東西和沒有隔著東西的情況與之前相同，進入時，會犯窣吐羅底也（Sthullatyaya，粗罪）。對於女人，無論是活著的還是死去的，所犯罪行的輕重，應當像這樣瞭解。
對於非人女、傍生女（動物），無論是活著的還是死去的，在三個瘡口處，有損壞或沒有損壞，有隔著東西或沒有隔著東西，所犯罪行的輕重與之前相同。如果對於人男、非人男、傍生男（動物），無論是活著的還是死去的，在兩個瘡口處，有損壞或沒有損壞，以及有隔著東西等情況，所犯罪行與之前相同。如果對於男人、半擇迦（ उभयव्यञ्जन，陰陽人），非人、傍生半擇迦（動物），無論是活著的還是死去的，在兩個瘡口處，有損壞或沒有損壞，以及有隔著東西等情況，所犯罪行與之前相同。
如果比丘對正在睡覺的比丘行不凈行，如果睡覺的比丘在開始、中間、最後都沒有察覺，則沒有犯戒，但行淫者會犯根本罪。如果睡覺的比丘開始時察覺，中間和最後沒有察覺，則沒有犯戒，但行淫者會犯根本罪。如果開始和中間都察覺，最後沒有察覺，則沒有犯戒，行淫者會犯根本罪。如果開始、中間、最後都察覺，但沒有用心享受，則沒有犯戒，但行淫者會犯根本罪。如果開始、中間、最後都察覺，並且有心享受，則兩人都犯根本罪。
如果比丘最初走向正在睡覺的比丘處，有犯戒或沒有犯戒的情況已經說明，如果走向比丘尼（Bhikkhuni，比丘尼）、式叉摩拏（Siksamana，學戒女）、求寂（Sramanera，沙彌），求寂女（Sramaneri，沙彌尼）處，所犯罪行的輕重應當如上了解。如果比丘尼（Bhikkhuni，比丘尼）、式叉摩拏（Siksamana，學戒女）以及求寂女（Sramaneri，沙彌尼），走向比丘處以及求寂（Sramanera，沙彌）處，各自有犯戒或沒有犯戒的情況，應該參照之前所說的。如果求寂（Sramanera，沙彌）走向比丘、比丘尼（Bhikkhuni，比丘尼）、式叉摩拏（Siksamana，學戒女）、求寂（Sramanera，沙彌）、求寂女（Sramaneri，沙彌尼）處，有犯戒或沒有犯戒的情況也如上所說。
如果比丘用米酒、花酒、根皮等酒給比丘喝，使他醉酒後行不凈行。
【English Translation】 English version: If there is an obstruction or no obstruction, entering results in Parajika (expulsion). If a Bhikkhu engages in sexual intercourse with a living woman whose three orifices are damaged, the conditions of obstruction are the same as before, and entering results in Sthullatyaya (serious offense). If a Bhikkhu engages in sexual intercourse with a dead woman whose three orifices are not damaged, the conditions of obstruction are the same as before, and entering results in Parajika (expulsion). If a Bhikkhu engages in sexual intercourse with a dead woman whose three orifices are damaged, the conditions of obstruction are the same as before, and entering results in Sthullatyaya (serious offense). Regarding women, whether living or dead, the severity of the offense should be understood in this way.
For non-human females or animal females, whether living or dead, whether the three orifices are damaged or not, whether there is an obstruction or not, the severity of the offense is the same as before. If it is with a human male, non-human male, or animal male, whether living or dead, whether the two orifices are damaged or not, and whether there is an obstruction, the offense is the same as before. If it is with a male, a hermaphrodite (Ubhaya-vyanjanaka), a non-human, or an animal hermaphrodite, whether living or dead, whether the two orifices are damaged or not, and whether there is an obstruction, the offense is the same as before.
If a Bhikkhu engages in impure conduct with a sleeping Bhikkhu, if the sleeping Bhikkhu is unaware at the beginning, middle, and end, there is no offense, but the one engaging in sexual intercourse commits a root offense. If the sleeping Bhikkhu is aware at the beginning but not in the middle or end, there is no offense, but the one engaging in sexual intercourse commits a root offense. If aware at the beginning and middle but not at the end, there is no offense, and the one engaging in sexual intercourse commits a root offense. If aware at the beginning, middle, and end, but without intentionally enjoying it, there is no offense, but the one engaging in sexual intercourse commits a root offense. If aware at the beginning, middle, and end, and intentionally enjoying it, both commit a root offense.
If a Bhikkhu initially approaches a sleeping Bhikkhu, the conditions of offense or no offense have already been explained. If approaching a Bhikkhuni (female monastic), a Siksamana (probationary nun), a Sramanera (male novice), or a Sramaneri (female novice), the severity of the offense should be understood as above. If a Bhikkhuni, Siksamana, or Sramaneri approaches a Bhikkhu or Sramanera, the conditions of offense or no offense should be explained according to what was said before. If a Sramanera approaches a Bhikkhu, Bhikkhuni, Siksamana, Sramanera, or Sramaneri, the conditions of offense or no offense are also as described above.
If a Bhikkhu gives rice wine, flower wine, root wine, or other types of alcohol to a Bhikkhu, causing him to become intoxicated, and then engages in impure conduct.
。而醉苾芻于初中后，有知不知受樂不樂，得罪輕重有犯無犯，乃至餘眾與酒令醉，如上睡眠廣說。如醉既爾，若以咒術及藥令彼迷亂，于彼諸境行不凈行，乃至餘眾互為，得罪有無如上。
若苾芻強逼他苾芻共行不凈行，若被逼者初入之時作心受樂，二俱滅擯。若入時不樂、入已樂，二俱滅擯。若入時不樂、入已不樂、出時樂，二俱滅擯。若被逼者三時不樂無犯，逼他者滅擯。如逼苾芻，若逼苾芻尼及下餘眾，準事應知。若苾芻等互相陵逼，如前所說。
爾時室羅伐城中有一長者，于同類族娶女為妻，得意相親歡樂而住。未久之間便生一子，腰脊軟弱猶如貓兔，經三七日歡會宗親，其父以兒告諸親曰：「此兒今者欲作何名？」眾人議曰：「此兒腰軟應與立字名為弱腰。」即此童兒年漸長大，便於善說法律而求出家。既出家已於所住聚落而行乞食，攝護威儀諸根無亂，善防心意還詣所居。飯食訖收衣缽洗足已，入房中欲染心發，便以生支內自口中而受欲樂。後於異時有諸苾芻，因看房舍既入房已，見彼弱腰作如是事，情懷悒嘆而問之曰：「具壽！汝作何事？」報言：「我受欲樂。」苾芻報曰：「豈非世尊制行淫法。」報言：「具壽！佛遮於他，不制於自。」時諸苾芻聞是語已，不嫌不喜舍之而去，往詣佛
【現代漢語翻譯】 現代漢語譯本：如果醉酒的比丘在初醉、中醉、后醉時，有知或不知，感受快樂或不快樂，其罪行的輕重，是否有犯戒，乃至其餘人等用酒使人醉倒，如同上面關於睡眠的詳細說明一樣處理。如同醉酒的情況一樣，如果用咒術或藥物使他人迷亂，對那些人做出不凈的行為，乃至其餘人等互相做出這種行為，其罪行的有無也如上所述。 如果比丘強迫其他比丘一起行不凈行，如果被強迫者在剛開始時內心感到快樂，則兩人都應被驅擯。如果進入時不快樂，進入后快樂，兩人都應被驅擯。如果進入時不快樂，進入后也不快樂，出來時快樂，兩人都應被驅擯。如果被強迫者三個階段都不快樂，則沒有罪，強迫他人者應被驅擯。如同強迫比丘一樣，如果強迫比丘尼以及其他下等人等，應根據具體情況來判斷。如果比丘等互相侵犯，如前面所說的那樣處理。 當時，室羅伐城中有一位長者，娶了同族女子為妻，彼此恩愛，生活快樂。不久之後，生了一個兒子，腰脊軟弱，如同貓或兔子。過了三七日，宴請宗親，父親把兒子抱給親戚們看，說：『這個孩子現在應該取什麼名字？』眾人商議說：『這個孩子腰軟，應該給他取名為弱腰。』這個童子漸漸長大，喜歡學習佛法，於是請求出家。出家后，在他所居住的村落里乞食，攝護威儀，諸根沒有散亂，善於守護心意，然後回到住處。吃完飯後，收拾好衣缽，洗完腳，進入房間，想要生起染污之心，便用生殖器放入自己口中，以此來感受欲樂。後來，有其他比丘因為檢視房舍而進入他的房間，看到這個弱腰比丘做這樣的事情，心中感到憂愁嘆息，便問他說：『具壽！你在做什麼？』他回答說：『我正在感受欲樂。』比丘說：『難道世尊不是禁止行淫嗎？』他回答說：『具壽！佛陀禁止的是對他人行淫，沒有禁止對自己行淫。』當時，這些比丘聽了這話，不責備也不贊同，離開了那裡，前往佛陀那裡。
【English Translation】 English version: If a drunken Bhiksu, in the initial, middle, or later stages of intoxication, knowingly or unknowingly, experiences pleasure or displeasure, the severity of the offense, whether there is a transgression or not, and even if others use alcohol to intoxicate someone, it should be handled as described in detail above regarding sleep. Just as with intoxication, if someone uses spells or drugs to confuse others and engages in impure conduct with them, or if others engage in such conduct with each other, the presence or absence of offense is as described above. If a Bhiksu forces another Bhiksu to engage in impure conduct together, if the one being forced feels pleasure in their mind at the beginning, both should be expelled. If they do not feel pleasure upon entering but feel pleasure afterward, both should be expelled. If they do not feel pleasure upon entering, do not feel pleasure afterward, but feel pleasure upon exiting, both should be expelled. If the one being forced does not feel pleasure in all three stages, there is no offense; the one forcing should be expelled. Just as with forcing a Bhiksu, if forcing a Bhiksuni (nun) or other lower beings, it should be judged according to the specific circumstances. If Bhiksus, etc., violate each other, it should be handled as described previously. At that time, in Sravasti (city in ancient India), there was a wealthy man who married a woman from his own clan, and they lived together in love and happiness. Not long after, they had a son whose waist and spine were weak, like a cat or rabbit. After three weeks, they held a feast for their relatives, and the father showed the child to the relatives, saying, 'What name should this child be given now?' The people discussed and said, 'This child's waist is weak, so he should be named 'Weak Waist' (Ruk-kaṭi).' As the child grew older, he liked to study the Dharma and requested to become a monk. After becoming a monk, he went begging for food in the village where he lived, maintaining proper conduct, with his senses undisturbed, and carefully guarding his mind before returning to his dwelling. After eating, he put away his robes and bowl, washed his feet, and entered his room, wanting to generate defiled thoughts. He then put his genitals into his own mouth to experience sensual pleasure. Later, some other Bhiksus entered his room while inspecting the dwellings and saw this Weak Waist Bhiksu doing such a thing. Feeling distressed and sighing, they asked him, 'Reverend One! What are you doing?' He replied, 'I am experiencing sensual pleasure.' The Bhiksus said, 'Didn't the World Honored One prohibit engaging in sexual acts?' He replied, 'Reverend Ones! The Buddha prohibited engaging in sexual acts with others, not with oneself.' At that time, these Bhiksus, upon hearing these words, neither condemned nor approved, and left that place, going to the Buddha.
所如常威儀以事白佛。佛言：「於他尚制，況復自身！此之癡人犯波羅市迦。若苾芻作行欲心為受樂意，起自生支內著口中，或以他根入自口內，得根本罪。」
時室羅伐城有長者子，其根極長，時人因此名曰長根，于佛法中出家圓具。入自房中以己生支內大便道而取欲樂。時余苾芻因行房舍，見彼長根作如是事，問：「何所為？」乃至報曰：「佛制他人，于自何過？」諸苾芻白佛，佛言：「於他尚制，況復自身！此之癡人犯波羅市迦。」
佛在室羅伐城給孤獨園，時嗢逝尼城(在西印度)有大商主名曰難陀，大富多財受用豐足，所有貲產如毗沙門王，于同類族娶女為妻歡樂而住。雖淹歲月竟無子息，為求子故於諸天祠及諸神祇，處處求乞不隨所愿。然世有云由乞求故便獲子者，此誠虛妄；斯若是實，人皆千子如轉輪王。然由三事方有子息：一者父母交會；二者其母身凈應合有娠；三者食香現前。時彼商主業緣合會，時有一天從勝妙天來托婦胎。若聰慧女人有五別智，廣如上說。乃至娠在右脅，喜白其夫，遂置高樓，隨時給侍如天婇女。月滿生子眾相具足，其父以兒告諸親曰：「此兒今者欲作何名？」然中國法，所誕子息若儀容端正人所樂觀者，名孫陀罹難陀。時彼諸親共相議曰：「今此孩子儀容端正眾
【現代漢語翻譯】 現代漢語譯本 於是（他）像往常一樣恭敬地向佛稟告。佛說：『（戒律）對於他人尚且有約束力，更何況是自身！這個愚癡的人犯了波羅夷罪（Parajika，斷頭罪）。如果比丘（Bhikkhu，佛教僧侶）以行淫的慾望為享受，用自己的生殖器放入自己口中，或者用他人的生殖器放入自己口中，就犯了根本罪。』
當時室羅伐城（Sravasti）有個長者（富人）的兒子，他的生殖器非常長，當時的人因此稱他為『長根』，他在佛法中出家受了具足戒。他進入自己的房間，用自己的生殖器插入大便道來獲取性慾的快樂。當時其他的比丘因為巡視房舍，看見那個『長根』做這樣的事情，問：『你在做什麼？』乃至（他）回答說：『佛陀約束他人，對於自己有什麼過錯？』眾比丘稟告佛陀，佛說：『（戒律）對於他人尚且有約束力，更何況是自身！這個愚癡的人犯了波羅夷罪。』
佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana）時，當時嗢逝尼城（Ujjeni，在西印度）有個大商人名叫難陀（Nanda），非常富有，享受豐足，所有的資財如同毗沙門天王（Vaisravana）。他娶了同族女子為妻，快樂地生活。雖然過了很多年，卻一直沒有子嗣，爲了求子，在各個天祠和神祇處處祈求，卻不隨心願。然而世上有傳說因為乞求而獲得兒子的，這實在是虛妄的；如果這是真的，人人都該有成千上萬的兒子，如同轉輪王（Chakravartin）。然而只有三個條件才能有子嗣：一是父母交合；二是母親身體清凈，應該懷孕；三是食香（食物的精華）現前。當時那個商人業緣和合，當時有一天人從勝妙天（a higher realm of gods）來投胎到他的妻子腹中。如果聰慧的女人有五種特別的智慧，詳細內容如上所述。乃至（她）懷孕在右脅，高興地告訴她的丈夫，於是（丈夫）建造高樓，隨時服侍她如同天女。月滿生下兒子，相貌端正具足，他的父親把兒子告訴各位親屬說：『這個孩子現在應該取什麼名字？』按照中國的習俗，所生的孩子如果儀容端正，讓人喜歡，就叫做孫陀罹難陀（Sundarananda）。當時各位親屬共同商議說：『現在這個孩子儀容端正，眾人…
【English Translation】 English version Then, as usual, he respectfully reported the matter to the Buddha. The Buddha said, 'If there are still restrictions on others, how much more so on oneself! This foolish person has committed a Parajika (Parajika, expulsion from the monastic order). If a Bhikkhu (Bhikkhu, Buddhist monk) engages in sexual activity with the desire for pleasure, placing his own organ in his mouth, or placing another's organ in his own mouth, he commits a fundamental offense.'
At that time, in the city of Sravasti, there was the son of a wealthy man whose organ was extremely long. People therefore called him 'Long Root.' He renounced the world and was fully ordained in the Buddha's Dharma. He entered his own room and inserted his own organ into his anus to obtain sexual pleasure. At that time, other Bhikkhus, while patrolling the residences, saw 'Long Root' doing such a thing and asked, 'What are you doing?' He even replied, 'The Buddha restricts others, what fault is there in myself?' The Bhikkhus reported this to the Buddha, who said, 'If there are still restrictions on others, how much more so on oneself! This foolish person has committed a Parajika.'
The Buddha was in the Jetavana (Jetavana) of Sravasti (Sravasti). At that time, in the city of Ujjeni (Ujjeni, in western India), there was a great merchant named Nanda (Nanda), who was very wealthy and enjoyed abundant possessions, his wealth like that of Vaisravana (Vaisravana). He married a woman of his own clan and lived happily. Although many years passed, he had no children. To seek a child, he prayed at various heavenly shrines and to various deities, but his wishes were not fulfilled. However, there is a saying in the world that one obtains a child through begging, but this is truly false; if this were true, everyone would have thousands of children like a Chakravartin (Chakravartin). However, there are three conditions for having children: first, the union of parents; second, the mother's body is pure and should be pregnant; and third, the presence of the essence of food. At that time, the merchant's karmic conditions came together, and a Deva (a being from a higher realm of gods) from a superior heaven came to be conceived in his wife's womb. If a wise woman has five special kinds of wisdom, as described above in detail. She was pregnant in her right side, and happily told her husband, who then built a high tower and served her at all times like a heavenly maiden. When the months were full, she gave birth to a son with complete and perfect features. His father told all the relatives about the child, saying, 'What name should this child be given now?' According to the custom of China, if a child is born with a handsome appearance and is pleasing to people, he is called Sundarananda (Sundarananda). At that time, the relatives discussed together, saying, 'Now this child has a handsome appearance, and everyone...'
人樂觀，是商主難陀之子，應與此兒名孫陀罹難陀。」授八養母，速便長大如蓮處池，學綜四明藝窮八術。其父爾時于春夏冬為造三殿，並三苑園三種婇女，謂上、中、下，升妙樓觀奏諸伎樂。是時難陀商主常為計算，取與出納無時暫休。時孫陀罹難陀白其父曰：「何苦計算無暫閑時？」難陀報曰：「汝豈鎮處高樓終日歡戲，而能辦家業耶？而我必須知其家業。」孫陀罹難陀聞父語已，即便自念：「父出此言欲警覺我。」跪而請曰：「若如是者，我欲遊方經求產業，愿垂見許。」父曰：「汝今宜住，我有珍財，何勞遠覓？」孫陀罹難陀報曰：「父雖有財，我必須去。」父便生念：「我今應可息彼求心。」即持鎖鑰遍開七庫示以金銀，成與未成悉皆充滿，告孫陀罹難陀曰：「既有如是財寶豐盈，汝宜端拱受諸欲樂，隨情持施修造福田，欲游他方此事應息。」答曰：「父以此物告示於我，我若有子將何以示？」父即生念：「善哉此說！我亡之後須憂家業，我今現在漸教其事，且令持貨試往他方。一則學作經求，二則見我親識。遍觀方邑情無所迷。」作是思已命其妻曰：「我身沒後，此孫陀罹難陀當憂家業。」具以前事而告知之，妻曰：「此成善事，可隨意行。」父報子曰：「汝所發心誠亦佳矣！我身亡后汝知家務，以前所
【現代漢語翻譯】 現代漢語譯本： 此人樂觀，是商主難陀（Nanda，歡喜）的兒子，應該給這個孩子取名孫陀罹難陀（Sundarananda，美麗的歡喜）』。」於是將他交給八個乳母，孫陀罹難陀迅速長大，如同蓮花在池塘中生長，精通各種技藝。他的父親當時在春夏冬三季為他建造了三座宮殿，以及三個花園，還有三種不同等級的婇女，讓他登上華麗的樓閣，演奏各種樂器。當時，難陀商主經常忙於計算，處理財務收支，沒有片刻休息。孫陀罹難陀對他的父親說：『您為何如此辛苦計算，沒有片刻空閑？』難陀回答說：『你終日待在高樓里享樂，難道能處理好家業嗎？我必須瞭解家業的情況。』孫陀罹難陀聽了父親的話，心想：『父親說這些話是想提醒我。』於是跪下請求說：『如果這樣，我想要到各地去經營產業，希望您能允許。』父親說：『你現在應該留在這裡，我有很多珍貴的財富，何必遠去尋找？』孫陀罹難陀回答說：『父親雖然有財富，但我必須去。』父親心想：『我現在應該停止他外出的想法。』於是拿著鑰匙打開七個倉庫，向他展示金銀，全部都裝滿了，告訴孫陀罹難陀說：『既然有如此豐厚的財寶，你應該安穩地享受各種快樂，隨心所欲地佈施，修造福田，不要再去其他地方了。』孫陀罹難陀回答說：『父親用這些東西告訴我，如果我有了兒子，我該用什麼來告訴他呢？』父親心想：『說得好！我死後他需要操心家業，我現在逐漸教他這些事情，先讓他帶著貨物到其他地方試試。一方面學習經營，另一方面見見我的親戚朋友，遍觀各地的風土人情，不至於迷惑。』這樣想著，就告訴他的妻子說：『我死後，這個孫陀罹難陀將要操心家業。』詳細地把之前的事情告訴了她，妻子說：『這是好事，可以隨意去做。』父親對兒子說：『你所發的心意確實很好！我死後你要知道如何處理家務，以前所……』
【English Translation】 English version: This person is optimistic, the son of the merchant Nanda (Nanda, Joy), and this child should be named Sundarananda (Sundarananda, Beautiful Joy).』' He was then entrusted to eight wet nurses, and Sundarananda grew rapidly, like a lotus in a pond, mastering all kinds of arts. His father at that time built three palaces for him in the spring, summer, and winter seasons, as well as three gardens, and three kinds of women, letting him ascend to the magnificent pavilions and play various musical instruments. At that time, the merchant Nanda was often busy calculating, handling financial income and expenditure, without a moment's rest. Sundarananda said to his father: 'Why are you so busy calculating, without a moment of leisure?' Nanda replied: 'You stay in high buildings all day long enjoying yourself, how can you manage the family business? I must know the situation of the family business.' Sundarananda, after hearing his father's words, thought to himself: 'Father said these words to remind me.' So he knelt down and requested: 'If so, I want to go to various places to manage the industry, I hope you can allow it.' The father said: 'You should stay here now, I have a lot of precious wealth, why go far away to find it?' Sundarananda replied: 'Although father has wealth, I must go.' The father thought to himself: 'I should stop his idea of going out now.' So he took the key and opened seven warehouses, showing him gold and silver, all of which were filled, and told Sundarananda: 'Since there is such abundant wealth, you should enjoy all kinds of happiness in peace, give alms as you wish, build fields of merit, and don't go to other places.' Sundarananda replied: 'Father told me about these things, if I have a son, what should I use to tell him?' The father thought to himself: 'Well said! After I die, he needs to worry about the family business, I am gradually teaching him these things now, let him take the goods to other places to try. On the one hand, learn to manage, on the other hand, see my relatives and friends, and observe the customs and conditions of various places, so as not to be confused.' Thinking this way, he told his wife: 'After I die, this Sundarananda will have to worry about the family business.' He told her in detail about the previous things, and the wife said: 'This is a good thing, you can do it as you please.' The father said to his son: 'Your intention is indeed very good! After I die, you need to know how to handle family affairs, the previous……'
陳咸皆勸誘。」令持財貨馳逐他方。
時商主難陀即便遣人搖鈴吹貝，普告城邑所有居人及四方商客：「今者商主孫陀罹難陀，欲持貨物求利他方。仁等若能相隨去者，關河津濟不輸稅直，所有行資並當豫辦。」時有五百商人，聞此告令各備財貨佇待行期。時父難陀廣設賓會普召行人，既並食已而告之曰：「諸君當知！此孫陀罹難陀是我之子，我觀仁等心無別異。君等商人慾詣他方求財利者，有其三患：所謂博奕及以酒色。若見孫陀罹難陀染三惑者應當遮止，有利益處勸進修行。若諸君等遮惡勸善，能隨教者斯曰善哉。若不用語，仁等宜應易所將物持貨言歸。」並告孫陀罹難陀曰：「汝是我子，所餘商人與汝無別，彼有善言宜當見用。」子便敬諾。卜擇良辰即以車馬載負諸物，與五百人共為伴侶，俱尋遠路到室羅伐城，於一店中安置貨物。
時室羅伐城有一淫女，名曰賢首，以炫色為業，顏貌奇挺人所樂見，若得五百金錢者方與同宿。時彼淫女聞有商人遠自嗢逝尼城，彼有商主名曰難陀，其子孫陀罹難陀，儀容端正人所樂觀，與五百商人遠來至此，於我店上安其貨物停止而住。即便生念：「我若不能總奪彼財，不復自名為賢首矣！」便命使女曰：「于某肆上有一商主，名孫陀罹難陀，多財巨富。汝持花鬘
【現代漢語翻譯】 現代漢語譯本：陳咸都勸誘孫陀罹難陀，讓他帶著財物到其他地方去經商。
當時，商主難陀（Sundara Nanda，人名）立即派人搖鈴吹海螺，普遍告知城裡所有的居民以及四方的商人：『現在商主孫陀罹難陀（Sundara Nanda，人名），想要帶著貨物到其他地方去求取利益。各位如果能夠跟隨前往，關卡河道的渡口都不用繳納稅費，所有的路費都將預先備辦。』當時有五百個商人，聽到這個告示，各自準備好財物等待出發的日期。當時難陀（Nanda，人名）廣設宴席普遍召集行人，等到一起吃完飯後就告訴他們說：『各位要知道！這個孫陀罹難陀（Sundara Nanda，人名）是我的兒子，我看各位的心沒有其他想法。各位商人想要到其他地方求取財利，有三種禍患：就是賭博以及酒色。如果看到孫陀罹難陀（Sundara Nanda，人名）沾染這三種迷惑，應當勸阻制止，在有利益的地方勸勉他修行。如果各位能夠勸阻惡行勸勉善行，能夠聽從教導，那就太好了。如果不聽勸告，各位就應該更換所帶的貨物，帶著貨物回家。』並且告訴孫陀罹難陀（Sundara Nanda，人名）說：『你我的兒子，其他的商人與你沒有區別，他們有好的建議你應該採納。』孫陀罹難陀（Sundara Nanda，人名）便恭敬地答應了。選擇好日子，就用車輛裝載貨物，與五百人一起作為同伴，一起尋找遠路到達室羅伐城（Sravasti，古印度城市名），在一個店舖中安置貨物。
當時室羅伐城（Sravasti，古印度城市名）有一個（此處原文為，推測為妓女，此處保留原文）名叫賢首（Hsien Shou，人名），以賣弄姿色為職業，容貌奇特出眾，人們都喜歡見到她，如果得到五百金錢才與人同睡。當時這個（此處原文為，推測為妓女，此處保留原文）聽說有商人從遙遠的嗢逝尼城（Ujjeni，古印度城市名）來，那裡有個商主名叫難陀（Nanda，人名），他的兒子孫陀罹難陀（Sundara Nanda，人名），容貌端正人們都喜歡見到，與五百個商人遠道而來，在我的店舖上安置貨物停留居住。就產生了這樣的想法：『我如果不能全部奪取他們的財產，就不再自稱為賢首（Hsien Shou，人名）了！』便命令使女說：『在某個店舖上有一個商主，名叫孫陀罹難陀（Sundara Nanda，人名），多財巨富。你拿著花環
【English Translation】 English version: Chen Xian all encouraged and induced Sundara Nanda to take his wealth and go to other places to do business.
At that time, the merchant Nanda (Sundara Nanda, a personal name) immediately sent people to ring bells and blow conch shells, universally informing all the residents of the city and merchants from all directions: 'Now the merchant Sundara Nanda (Sundara Nanda, a personal name) wants to take goods to other places to seek profit. If you can follow along, you will not have to pay taxes at the checkpoints and river crossings, and all travel expenses will be prepared in advance.' At that time, there were five hundred merchants who, upon hearing this announcement, each prepared their wealth and waited for the departure date. At that time, Nanda (Nanda, a personal name) widely set up banquets and universally summoned travelers. After they had eaten together, he told them: 'Gentlemen, you should know! This Sundara Nanda (Sundara Nanda, a personal name) is my son. I see that your hearts have no other intentions. You merchants want to go to other places to seek wealth and profit, but there are three misfortunes: namely, gambling, alcohol, and lust. If you see Sundara Nanda (Sundara Nanda, a personal name) being tainted by these three delusions, you should dissuade and stop him, and encourage him to practice in beneficial places. If you can dissuade evil and encourage good, and can follow instructions, that would be excellent. If you do not listen to advice, you should change the goods you are carrying and take your goods home.' He also told Sundara Nanda (Sundara Nanda, a personal name): 'You are my son, and the other merchants are no different from you. You should take their good advice.' The son respectfully agreed. After choosing an auspicious day, they loaded the goods onto carts and horses, and together with the five hundred people as companions, they sought a long road to the city of Sravasti (Sravasti, an ancient Indian city), and placed the goods in a shop.
At that time, in the city of Sravasti (Sravasti, an ancient Indian city), there was a ** (the original text is , presumed to be a prostitute, the original text is retained here) named Hsien Shou (Hsien Shou, a personal name), who made a living by flaunting her beauty. Her appearance was unique and outstanding, and people liked to see her. She would only sleep with someone if she received five hundred gold coins. At that time, this ** (the original text is , presumed to be a prostitute, the original text is retained here) heard that a merchant had come from the distant city of Ujjeni (Ujjeni, an ancient Indian city), and that there was a merchant named Nanda (Nanda, a personal name), whose son was Sundara Nanda (Sundara Nanda, a personal name), whose appearance was dignified and pleasing to people. He had come from afar with five hundred merchants and was staying in my shop. She then had this thought: 'If I cannot completely seize their property, I will no longer call myself Hsien Shou (Hsien Shou, a personal name)!' She then ordered her maidservant: 'There is a merchant in a certain shop named Sundara Nanda (Sundara Nanda, a personal name), who is very wealthy. You take a garland of flowers
涂香上服，至彼告言：『商主！此是大家賢首遣我持來，聊伸微信。』復告之曰：『何意商主寄居店肆？宜可暫來。』」女使即便持諸花鬘，詣商主所委悉告知。時孫陀罹難陀聞已告使女曰：「汝且前行，我著香鬘隨後而去。」時彼使女即前歸家，報大家曰：「令我先來，彼當尋至。」時彼賢首聞使語已情生喜悅，即便掃灑庭宇佈列名花，以妙香薰盛設床座，張施帷幔以待商人。是時孫陀罹難陀，即便洗沐著新凈衣，具以花纓而自嚴飾，車馬僕從詣賢首舍。是時賢首遙見彼來，容貌威儀有乖常類，問使女曰：「此是商主孫陀罹難陀耶？」使女答言：「爾。」賢首喜悅即說頌曰：
「不簡富將貧， 無論良與賤， 但令美容貌， 便亂女人心。」
根本說一切有部毗奈耶卷第一 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二
三藏法師義凈奉 制譯不凈行學處第一之二
爾時孫陀罹難陀，即便下乘欲入其舍。是時賢首疾下高樓，出門迎接俯身相就，引入舍中安置妙床。令止息已問其名字，答曰：「我字孫陀罹難陀。」賢首答曰：「善哉！立名與身相稱，若仁父母不立此名，我今為爾名作孫陀罹難陀。」時孫陀罹難陀曰：「汝字何等
{ "translations": [ "現代漢語譯本：\n\n（使女）塗上香料，穿上華麗的衣服，到他那裡告訴他說：『商主（shāng zhǔ，商隊首領）！這是大家（dà jiā，指賢首）賢首（xián shǒu，人名）派我送來的，略表一點心意。』又告訴他說：『為何商主您寄居在店舖里？應該可以暫時過來一趟。』」女使隨即拿著各種花鬘（huā mán，花環），到商主那裡詳細告知。當時孫陀罹難陀（Sūntuóluó nán tuó，人名）聽后告訴使女說：『你先回去，我戴上香鬘隨後就去。』當時那位使女就先回家，稟報賢首說：『他讓我先來，他隨後就到。』當時那位賢首聽了使女的話后，心中非常喜悅，立即打掃庭院，擺放名貴的花朵，用美妙的香薰，盛大地設定床座，張掛帷幔，以等待商人。這時孫陀罹難陀，就洗浴乾淨，穿上新的乾淨衣服，用花環裝飾自己，乘坐車馬，帶著僕從前往賢首的住所。當時賢首遠遠地看見他來了，容貌和威儀與常人不同，問使女說：『這位是商主孫陀罹難陀嗎？』使女回答說：『是的。』賢首非常喜悅，就說了這首偈頌：\n\n『不分是富人還是窮人，\n不論是良善還是卑賤，\n只要有美麗的容貌，\n就能擾亂女人的心。』\n\n根本說一切有部毗奈耶卷第一\n大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶\n\n根本說一切有部毗奈耶卷第二\n\n三藏法師義凈（Yì jìng，唐代僧人）奉\n制譯不凈行學處第一之二\n\n當時孫陀罹難陀，就下了車，想要進入他的住所。當時賢首迅速地走下高樓，出門迎接，彎腰行禮，將他引入住所，安置在精美的床上。讓他休息后，問他的名字，回答說：『我的名字是孫陀罹難陀。』賢首回答說：『很好！起的名字與你的容貌相稱，如果你的父母沒有給你起這個名字，我現在為你起名為孫陀罹難陀。』當時孫陀罹難陀說：『你的名字是什麼？』", "English version:\n\n(The female servant) applied fragrant perfume and put on splendid clothes, went to him and said: 'Merchant (shāng zhǔ, head of a merchant caravan)! This is sent by the esteemed Xiánshǒu (賢首, personal name) to show a token of regard.' She further said: 'Why are you staying in a shop? You should come over for a while.'" The female servant then took various garlands (huā mán, flower wreaths) and informed the merchant in detail. At that time, Sundarananda (Sūntuóluó nán tuó, personal name) heard this and told the female servant: 'You go ahead first, I will put on the fragrant garland and follow.' Then the female servant went home first and reported to Xiánshǒu: 'He asked me to come first, and he will arrive later.' When Xiánshǒu heard the servant's words, he was overjoyed and immediately cleaned the courtyard, arranged precious flowers, used exquisite incense, lavishly prepared a bed, and hung curtains to wait for the merchant. At this time, Sundarananda bathed, put on new and clean clothes, adorned himself with flower garlands, and went to Xiánshǒu's residence by carriage with his servants. When Xiánshǒu saw him coming from afar, his appearance and demeanor were different from ordinary people, and he asked the female servant: 'Is this the merchant Sundarananda?' The female servant replied: 'Yes.' Xiánshǒu was very happy and recited this verse:\n\n'Regardless of rich or poor,\nNo matter good or lowly,\nAs long as there is beautiful appearance,\nIt can disturb a woman's heart.'\n\nMūlasarvāstivāda-vinaya, Volume 1\nTàishō Tripiṭaka Volume 23, No. 1442 Mūlasarvāstivāda-vinaya\n\nMūlasarvāstivāda-vinaya, Volume 2\n\nTranslated under imperial decree by the Tripiṭaka Master Yìjìng (義凈, a Tang Dynasty monk)\nFirst of Two Sections on the Training in Impure Conduct\n\nAt that time, Sundarananda got out of the carriage and wanted to enter his residence. At that time, Xiánshǒu quickly came down from the high building, went out to greet him, bowed and led him into the residence, and placed him on a beautiful bed. After letting him rest, he asked his name, and he replied: 'My name is Sundarananda.' Xiánshǒu replied: 'Excellent! The name suits your appearance. If your parents did not give you this name, I will now name you Sundarananda.' At that time, Sundarananda said: 'What is your name?'" ] }
？」答曰：「我字賢首。」報曰：「善哉！名實相稱，向使汝父母不立此名，我今為爾立賢首名。」時孫陀罹難陀問賢首曰：「同居一宿當酬幾何？」女曰：「何意同彼凡人出言庸淺。」侍女告曰：「一夜止宿須五百金錢。」孫陀罹難陀報從者曰：「汝可每日常送五百金錢。」因即共彼歡娛而住。凡貪慾之人難有厭足，雖淹多日無棄捨心，常使家人日送錢直。諸人議曰：「我等商主去已多時，今何所在更不相見，既承父囑應可尋求。」便問家人：「商主何在？」家人報曰：「仁等今日憶商主耶？初至即便往淫女舍。」商人曰：「我等何容舍而不問？還歸之日必被父瞋。」令使往喚。商主聞已尋欲出門，是時賢首執彼衣裾告言：「君今知不？世有二人可行欲樂：一、顏容美麗；二、盛壯少年。汝既兩兼且受欲樂，年衰發白可覓貲財。」既被留連，報使者曰：「汝可前去，我即隨行。」使者以緣具報商客，眾人集會佇望歸還，久待不來俱行就彼。既至門已報門人曰：「汝可入室報商主知，同侶眾人並居門首，宜可暫出有所評論。」使人報已，商主欲出，時彼賢首復執衣裾告言：「且住！彼諸商客情慾求我，共來相喚不許淹停，凡貪慾者日增繫縛。」時孫陀罹難陀便報使曰：「仁等且去！待我情足方可歸還。」使者以言出報
【現代漢語翻譯】 現代漢語譯本 問：』『你叫什麼名字？』答道：『我的名字叫賢首（Xiánshǒu，意為賢能之首）。』來人說：『好啊！名副其實，即使你的父母沒有給你起這個名字，我現在也要為你起名叫賢首。』 當時，孫陀罹難陀（Sūntuóluó Nán陀，佛陀的堂弟）問賢首：『同住一夜需要多少錢？』女子說：『為什麼像那些凡夫俗子一樣問這麼庸俗淺薄的問題。』侍女告知說：『住一夜需要五百金錢。』孫陀罹難陀告訴隨從說：『你們每天送五百金錢來。』於是就和她一起歡樂地住下了。凡是貪慾的人很難有滿足的時候，即使過了很多天也沒有厭倦離開的心，常常讓家人每天送錢來。眾人議論說：『我們的商主離開已經很久了，現在在哪裡，再也見不到他，既然承蒙他父親的囑託，應該去尋找他。』便問家人：『商主在哪裡？』家人回答說：『你們今天才想起商主嗎？他剛到就去了**的住所。』商人說：『我們怎麼能捨棄而不問呢？回去的時候一定會被父親責罵。』於是派人去叫他。商主聽到后正要出門，這時賢首拉住他的衣襟說：『你現在知道嗎？世上有兩種人可以享受欲樂：一是容貌美麗的人；二是年輕力壯的少年。你既具備這兩種條件，就應該享受欲樂，等到年老發白的時候再去尋找錢財。』 既然被挽留，就告訴使者說：『你先回去吧，我隨後就到。』使者把情況詳細地告訴了商客，眾人焦急地等待他回來，等了很久都沒來，就一起去他那裡。到了門口，告訴門人說：『你進去告訴商主，同伴們都在門口，請他出來一下，有事商量。』使者進去稟報后，商主正要出來，這時賢首又拉住他的衣襟說：『且慢！那些商客是想得到我，一起來叫你，不許你停留，凡是貪慾的人，束縛就會日益加深。』當時，孫陀罹難陀便告訴使者說：『你們先回去吧！等我滿足了情慾再回去。』使者把話帶了出去。
【English Translation】 English version Question: 'What is your name?' The answer was: 'My name is Xianshou (賢首, meaning 'Chief of the Virtuous').' The person said: 'Excellent! The name matches the reality. Even if your parents had not given you this name, I would now name you Xianshou.' At that time, Sundarananda (孫陀罹難陀, a cousin of the Buddha) asked Xianshou: 'How much does it cost to stay one night?' The woman said: 'Why do you speak so vulgarly and shallowly like those ordinary people?' The maidservant informed him: 'It costs five hundred gold coins for one night.' Sundarananda told his followers: 'Send five hundred gold coins here every day.' So he stayed there with her in joy. Those who are greedy rarely have enough. Even after many days, he had no intention of leaving and constantly had his family send money every day. The people discussed: 'Our merchant has been gone for a long time. Where is he now? We haven't seen him again. Since we received his father's instructions, we should look for him.' So they asked his family: 'Where is the merchant?' The family replied: 'Are you just remembering the merchant today? As soon as he arrived, he went to the **'s residence.' The merchants said: 'How can we abandon him without asking? We will surely be scolded by his father when we return.' So they sent a messenger to call him. The merchant heard this and was about to go out, but then Xianshou grabbed his sleeve and said: 'Do you know now? There are two kinds of people in the world who can enjoy sensual pleasures: one is someone with a beautiful face; the other is a strong and young person. Since you have both, you should enjoy sensual pleasures. When you are old and your hair turns white, then you can look for wealth.' Since he was being detained, he told the messenger: 'You go back first, and I will follow soon.' The messenger told the merchants the details. The people waited anxiously for him to return. After waiting for a long time without him coming, they went to him together. When they arrived at the gate, they told the gatekeeper: 'Go in and tell the merchant that his companions are all at the gate. Please ask him to come out for a moment to discuss something.' After the messenger reported this, the merchant was about to come out, but then Xianshou grabbed his sleeve again and said: 'Wait! Those merchants want to get me. They have come together to call you. Don't allow yourself to be delayed. Those who are greedy will have their bonds increasingly tightened.' At that time, Sundarananda told the messenger: 'You go back first! I will return after I have satisfied my desires.' The messenger took the message out.
，商客聞已共相告曰：「觀此情況無可奈何。」即共交易賣所來貨，更收余物整命徒侶循路而歸，送物之人於斯斷絕。后時賢首遇見使人，告言：「何意更不送物？」使者報曰：「商旅已歸，何處求物？」女復問曰：「豈可孫陀罹難陀物亦並持歸。」報言：「亦去。」時彼賢首聞此語已，便共孫陀罹難陀經二三宿，告言：「我無田業及以工商，但藉諸人而為活命，應須計日與我貲財。若不爾者汝宜速去，容他後人。」孫陀罹難陀曰：「汝曾無有相顧戀心。」報言：「爾！可不聞世人有語：
「『倡女本求財， 無財便棄捨； 猶如無果樹， 鳥棄不停留。』」
時孫陀罹難陀聞此語已，復報之曰：「若與汝財即隨男意，如其物盡便生棄心。」女曰：「汝豈不聞：
「『若其天降雨， 山河並注流； 男子與貲財， 倡女隨情轉。』」
孫陀罹難陀曰：「倡女為人，不可付信。」女報之曰：
「倡女至日暮， 觀他若己身； 夜闌心漸薄， 天明棄如草。」
孫陀罹難陀曰：「賢首！有財男子汝即相親，無物之人頓能見棄。」女曰：
「若人有貲財， 倡女皆同愛； 如牛啖臑草， 無財誰重觀？」
時孫陀罹難陀知其情異即便欲出，倡女思念：「此孫
【現代漢語翻譯】 現代漢語譯本：商人們聽到這些情況后，互相告知說：『看來這種情況我們也沒辦法了。』於是他們一起交易，賣掉帶來的貨物，收拾剩餘的物品，帶領同伴沿著原路返回，送貨的人從此斷絕了來往。後來，賢首（化緣的比丘）遇見了使者，問他說：『為什麼不再送東西來了？』使者回答說：『商人們已經回去了，到哪裡去找東西呢？』女子又問：『難道連孫陀罹難陀（Sundarananda，人名）的東西也一起帶回去了嗎？』使者回答說：『也帶走了。』當時，賢首（化緣的比丘）聽到這些話后，便和孫陀罹難陀（Sundarananda）一起住了兩三個晚上，告訴他說：『我沒有田地產業，也沒有經商，只是依靠大家才能活命，你應該按天給我錢財。如果不這樣，你就應該儘快離開，讓給其他人。』孫陀罹難陀（Sundarananda）說：『你難道一點舊情都不顧念嗎？』賢首（化緣的比丘）回答說：『你難道沒聽過世人說的話嗎？』 『妓女本來就爲了錢財，沒有錢財就會被拋棄；就像沒有果實的樹，鳥兒不會停留。』 當時，孫陀罹難陀（Sundarananda）聽到這些話后，又對她說：『如果給了你錢財，你就順從男人的心意，如果錢財用盡，你就會產生拋棄之心。』女子說：『你難道沒聽過：』 『如果天下雨，山河都會被注滿；男子給了錢財，妓女就會隨他的心意轉變。』 孫陀罹難陀（Sundarananda）說：『妓女為人，不可信任。』女子回答說： 『妓女到日暮時，看待他人就像看待自己一樣；夜深時，心意漸漸淡薄，天亮時就像拋棄草一樣。』 孫陀罹難陀（Sundarananda）說：『賢首（化緣的比丘）！有錢的男子你就親近，沒有錢的人立刻就被你拋棄。』女子說： 『如果人有錢財，妓女都會同樣愛他；就像牛吃肥美的草，沒有錢財誰會重視你呢？』 當時，孫陀罹難陀（Sundarananda）知道她的心意已經改變，就想要離開，妓女心想：『這個孫
【English Translation】 English version: The merchants, having heard of this situation, told each other, 'It seems there's nothing we can do about this.' So they traded together, selling the goods they had brought, packed up the remaining items, and led their companions back along the same route. The people who delivered goods ceased coming. Later, the worthy leader (Xianshou, a mendicant monk) met a messenger and asked, 'Why are you no longer sending goods?' The messenger replied, 'The merchants have already returned; where can we find goods?' The woman further asked, 'Could it be that even Sundarananda's (Sundarananda, a person's name) goods were taken back as well?' The messenger replied, 'They were also taken.' At that time, the worthy leader (Xianshou) having heard these words, stayed with Sundarananda (Sundarananda) for two or three nights, and told him, 'I have no fields or businesses, but rely on everyone to make a living. You should give me money every day. If not, you should leave quickly and make room for others.' Sundarananda (Sundarananda) said, 'Do you have no regard for our past affection?' The worthy leader (Xianshou) replied, 'Have you not heard the saying of the world?' 'A prostitute originally seeks wealth; without wealth, she will abandon you; like a tree without fruit, birds will not stay.' At that time, Sundarananda (Sundarananda), having heard these words, replied to her, 'If I give you money, you will follow the man's wishes; if the money runs out, you will develop a heart of abandonment.' The woman said, 'Have you not heard:' 'If the heavens send rain, the mountains and rivers will be filled; if a man gives money, a prostitute will change according to his desires.' Sundarananda (Sundarananda) said, 'A prostitute is not to be trusted.' The woman replied: 'A prostitute, until sunset, views others as herself; as the night deepens, her heart gradually thins; at dawn, she discards you like grass.' Sundarananda (Sundarananda) said, 'Worthy leader (Xianshou)! You are intimate with men who have wealth, and immediately abandon those who have nothing.' The woman said: 'If a person has wealth, prostitutes will all love him equally; like a cow eating tender grass, who will value you without wealth?' At that time, Sundarananda (Sundarananda) knew that her feelings had changed and wanted to leave. The prostitute thought, 'This Sun
陀罹難陀顏貌超絕更覓難求，乃至諸餘男子未持物來，宜可且留勿令即去。」便急牽衣不使其出，報言：「仁之家內可不戲言耶？我齣戲言，何因見怪？」彼性耽淫隨言即住。時有男子持五百金錢來入其舍，女知彼意，即對孫陀罹難陀前共為非法。孫陀罹難陀見已生念：「苦哉！倡女何太無情！對我目前便行鄙媟。」尋即棄去，不諳道路躑躅街衢失其所趣。
時有苾芻從城乞食而出，彼既見已隨後而行。時彼苾芻既至寺已，安其食缽並置水羅抖擻僧伽胝，濯足洗手濾水觀蟲作曼荼羅，取其落葉布地而食。時孫陀罹難陀在前而立，苾芻問曰：「汝豈能食我殘食耶？」彼便自念：「我若不食飢困當死。」報言：「愿食。」即以缽余令食。食訖，問曰：「賢首！汝從何來？」報言：「聖者！我是嗢逝尼城商主難陀之子，名孫陀罹難陀。我從本舍多持財物，遠共徒侶來此經求，比為欲情在淫女舍，所有財貨皆並喪亡，唯獨一身受茲艱苦。」苾芻報曰：「若如是者何不出家？」時孫陀罹難陀唸曰：「我若歸鄉被人所笑，不如今者隨處安身。」即報苾芻：「我求出家。」時彼苾芻如法如律，便與出家並受圓具。於二三日教行法已，報言：「賢首！汝可不聞鹿不養鹿，室羅伐城極甚寬廣，隨應行處乞食自資。」既受教已，于日
【現代漢語翻譯】 現代漢語譯本：孫陀罹難陀（Sundarananda，人名）的容貌非常出衆，難以尋覓，（妓女）甚至對其他男子說：『在沒有帶著財物來之前，可以暫時留在這裡，不要讓他們離開。』便急忙拉住孫陀罹難陀的衣服，不讓他出去，並說：『您家裡難道可以隨便開玩笑嗎？我只是開個玩笑，為什麼要見怪呢？』那妓女性情淫蕩，聽了這話就留了下來。當時有個男子帶著五百金錢來到妓女的住所，妓女知道他的意思，就在孫陀罹難陀面前與他行非法之事。孫陀罹難陀看到後心想：『真是痛苦啊！這妓女怎麼如此無情！竟然當著我的面做這種下賤的事情。』隨即就離開了，因為不熟悉道路，在街上徘徊，不知道該去哪裡。
當時有個比丘（bhiksu，佛教出家男眾）從城裡乞食出來，孫陀罹難陀看到后就跟隨著他。當時那比丘到了寺廟后，安放好他的食器，放置好濾水器，抖擻僧伽胝（samghati，袈裟），洗腳洗手，用濾水器濾水觀察是否有蟲，製作曼荼羅（mandala，壇場），撿起落葉鋪在地上吃飯。當時孫陀罹難陀站在他面前，比丘問道：『你難道能吃我的殘羹剩飯嗎？』孫陀罹難陀心想：『我如果不吃就會餓死。』回答說：『願意吃。』比丘就把缽里剩下的食物給他吃。吃完后，比丘問道：『賢首（xianshou，對出家人的尊稱）！你從哪裡來？』孫陀罹難陀回答說：『聖者！我是嗢逝尼城（Ujjain，古印度城市）的商主難陀（Nanda，人名）的兒子，名叫孫陀罹難陀。我從家裡帶著很多財物，和同伴們一起來這裡經商，因為迷戀女色，在妓女的住所，所有的財物都喪失殆盡，只有我一個人遭受這樣的困苦。』比丘說：『如果是這樣，為什麼不出家呢？』當時孫陀罹難陀心想：『我如果回到家鄉會被人嘲笑，不如現在隨處安身。』就對比丘說：『我請求出家。』當時那比丘如法如律，就給他剃度出家並授具足戒。過了兩三天教他修行的方法后，對比丘說：『賢首！你難道沒聽說過鹿不養鹿嗎？室羅伐城（Sravasti，古印度城市）非常寬廣，你應該去那裡乞食自給自足。』孫陀罹難陀接受了教誨，每天
【English Translation】 English version: Sundarananda's (Sundarananda, a name) appearance was exceptionally outstanding and difficult to find. The prostitute even said to other men, 'Before bringing valuables, you can stay here temporarily and don't let them leave.' She hurriedly grabbed Sundarananda's clothes, preventing him from leaving, and said, 'Is it acceptable to joke casually in your family? I was just joking, why are you taking offense?' The prostitute, being of a lustful nature, stayed upon hearing these words. At that time, a man came to the prostitute's residence with five hundred gold coins. Knowing his intentions, the prostitute engaged in unlawful acts with him in front of Sundarananda. Seeing this, Sundarananda thought, 'How painful! How heartless this prostitute is! She is doing such a vile thing right in front of me.' He then left, wandering the streets, not knowing where to go because he was unfamiliar with the roads.
At that time, a bhiksu (bhiksu, a Buddhist monk) came out of the city to beg for food. Sundarananda saw him and followed him. When the bhiksu arrived at the temple, he placed his food bowl, set down the water filter, shook his samghati (samghati, a robe), washed his feet and hands, filtered water to check for insects, created a mandala (mandala, an altar), and picked up fallen leaves to spread on the ground before eating. At that time, Sundarananda stood before him. The bhiksu asked, 'Can you eat my leftovers?' Sundarananda thought, 'If I don't eat, I will starve to death.' He replied, 'I am willing to eat.' The bhiksu gave him the remaining food in his bowl. After eating, the bhiksu asked, 'Virtuous one! Where do you come from?' Sundarananda replied, 'Venerable one! I am the son of the merchant Nanda (Nanda, a name) from the city of Ujjain (Ujjain, an ancient Indian city), named Sundarananda. I came here with many valuables from my home, along with companions, to do business. Because of my infatuation with women, all my wealth was lost in the prostitute's residence, and I alone am suffering such hardship.' The bhiksu said, 'If that is the case, why not renounce the world?' At that time, Sundarananda thought, 'If I return to my hometown, I will be laughed at. It is better to settle down wherever I am now.' He said to the bhiksu, 'I request to renounce the world.' The bhiksu, according to the Dharma and the Vinaya, ordained him and gave him the full precepts. After teaching him the methods of practice for two or three days, he said to the bhiksu, 'Virtuous one! Have you not heard that deer do not raise deer? The city of Sravasti (Sravasti, an ancient Indian city) is very vast, you should go there to beg for food and support yourself.' Sundarananda accepted the teaching, and every day
初分執持衣缽入城乞食。時彼淫女心生追悔：「我所為非，彼孫陀罹難陀顏貌端嚴盛年少壯，不可多得。我為錢財便見驅遣。」報使女曰：「汝若重見孫陀罹難陀，宜請入來。」時孫陀罹難陀先不諳知乞食之處，巡行至彼淫女之家，使女遙見即疾走歸，報大家曰：「孫陀罹難陀今在門外。」報言：「喚入。」使女曰：「今已出家。」報云：「縱使出家，亦宜喚入。」便引令進，賢首見已椎胸告曰：「聖者！何故棄我出家？」孫陀罹難陀報曰：「汝薄情懷貪覓財物，如何對我為非禮乎？既被欺輕寧不捨俗。」報言：「聖者！女人體多過失，我之一罪幸可相容，我身及財皆屬尊者，幸當共我同昔交歡。」孫陀罹難陀曰：「汝無智物，先有錢財已被汝費，今時更欲破我戒耶？」女曰：「若在內揩于外泄，或在外揩于內泄者，未成破戒。」孫陀罹難陀聞已生念：「豈非苾芻行乞食時作如是事；若不爾者，此何得知？」時孫陀罹難陀為人好色，便置衣缽隨語行非，既暢欲情一面而住。時彼淫女，即盛種種上妙飲食滿缽授與，報言：「聖者！若有所須當數來此。」便持缽食還向寺中。
爾時世尊于大眾中為說法要，所謂離貪、瞋、癡心慧解脫。孫陀罹難陀聞說法時，心懷愁悶極生追悔，起惡作心默爾無言，𧹞容伏面憂思而住
【現代漢語翻譯】 現代漢語譯本 剛開始，孫陀罹難陀（Sundarananda）拿著衣缽進城乞食。這時，妓女心中產生了後悔：『我做錯了，那孫陀罹難陀（Sundarananda）容貌端正，正值盛年，非常難得。我爲了錢財就將他趕走了。』於是告訴使女說：『你如果再見到孫陀罹難陀（Sundarananda），應該請他進來。』當時孫陀罹難陀（Sundarananda）還不熟悉乞食的地方，四處行走到了妓女的家，使女遠遠看見他，就趕緊跑回去，告訴主人說：『孫陀罹難陀（Sundarananda）現在在門外。』妓女說：『叫他進來。』使女說：『他現在已經出家了。』妓女說：『即使出家了，也應該叫他進來。』於是使女就領他進去，妓女看見后捶胸說道：『聖者！為什麼拋棄我出家？』孫陀罹難陀（Sundarananda）回答說：『你薄情寡義，貪圖錢財，怎麼能對我做出非禮的事情呢？既然被你輕視欺騙，難道我不應該捨棄世俗嗎？』妓女說：『聖者！女人身體有很多過失，我的這一次過錯希望您能原諒，我的身體和財產都屬於您，希望您能像以前一樣和我歡好。』孫陀罹難陀（Sundarananda）說：『你真是愚蠢，之前的錢財已經被你花光了，現在還想破壞我的戒律嗎？』妓女說：『如果在裡面摩擦在外面發泄，或者在外面摩擦在裡面發泄，就不算破戒。』孫陀罹難陀（Sundarananda）聽了之後心想：『難道不是有比丘在行乞食的時候做這樣的事嗎？如果不是這樣，她怎麼會知道？』當時孫陀罹難陀（Sundarananda）因為貪戀美色，就放下衣缽，聽從妓女的話做了不該做的事，盡情享受了慾望，然後在一旁住下。當時，妓女盛了各種上好的飲食，裝滿缽遞給他，說：『聖者！如果有什麼需要的，要經常來這裡。』孫陀罹難陀（Sundarananda）拿著缽吃了東西，然後回到寺中。
這時，世尊在大眾中宣講佛法要義，也就是遠離貪婪、嗔恨、愚癡，以智慧獲得解脫。孫陀罹難陀（Sundarananda）聽聞佛法時，心中愁悶，非常後悔，產生了懊惱之心，默默不語，臉色陰沉，憂愁地坐著。
【English Translation】 English version Initially, Sundarananda (Sundarananda) took his robes and bowl and went into the city to beg for food. At that time, the courtesan felt regret in her heart: 'What I did was wrong. That Sundarananda (Sundarananda) has a handsome appearance and is in his prime, very rare to find. I drove him away for the sake of money.' So she told the maidservant: 'If you see Sundarananda (Sundarananda) again, you should invite him in.' At that time, Sundarananda (Sundarananda) was not yet familiar with the places for begging for food, and wandered around until he reached the courtesan's house. The maidservant saw him from afar and quickly ran back to tell her mistress: 'Sundarananda (Sundarananda) is now outside the door.' The courtesan said: 'Call him in.' The maidservant said: 'He has already left home to become a monk.' The courtesan said: 'Even if he has left home, you should still call him in.' So the maidservant led him in. When the courtesan saw him, she beat her chest and said: 'Holy one! Why did you abandon me to become a monk?' Sundarananda (Sundarananda) replied: 'You are ungrateful and greedy for money. How could you treat me with such impropriety? Since I have been despised and deceived by you, shouldn't I abandon the secular life?' The courtesan said: 'Holy one! Women's bodies have many faults. I hope you can forgive my one mistake. My body and wealth all belong to you. I hope you can be with me and enjoy the same pleasures as before.' Sundarananda (Sundarananda) said: 'You are foolish. The money you had before has already been spent by you. Now you want to break my precepts?' The courtesan said: 'If you rub on the inside and release on the outside, or rub on the outside and release on the inside, it does not constitute breaking the precepts.' When Sundarananda (Sundarananda) heard this, he thought: 'Isn't it that some Bhikshus do such things when they are begging for food? If not, how would she know?' At that time, Sundarananda (Sundarananda), because of his lust for beauty, put down his robes and bowl, listened to the courtesan's words, did what he should not have done, indulged in his desires, and then stayed on the side. At that time, the courtesan filled a bowl with various exquisite foods and handed it to him, saying: 'Holy one! If you need anything, you should come here often.' Sundarananda (Sundarananda) took the bowl, ate the food, and then returned to the temple.
At that time, the World Honored One was preaching the essence of the Dharma to the assembly, which is to be free from greed, hatred, and delusion, and to attain liberation through wisdom. When Sundarananda (Sundarananda) heard the Dharma, he felt distressed, deeply regretted his actions, and felt remorse. He remained silent, his face gloomy, and sat there in sorrow.
，形容萎悴無有威光，如刈生葦曝之於日。諸苾芻問曰：「具壽孫陀罹難陀！汝為身病為心病乎？」彼既羞慚默然無報。時有醫人來過其所，諸苾芻告曰：「賢首！暫為觀察，此少苾芻有何疾患？」醫為診已報諸人曰：「此具壽身無所苦，心有焦熱。」苾芻問曰：「如何心熱？」報言：「聖者！我之醫人，但療身病不治於心，仁等苾芻解除心病。」便舍而去。時諸苾芻問言：「具壽！汝無父母宗親，但唯我等同梵行者是汝親識，汝可實陳我為瞻養。」即以鄙事告之。諸苾芻曰：「誰謂春花遂遭霜雹，汝始圓具瘡皰便生。」時諸苾芻聞其語已，不喜不瞋舍之而去，行詣佛所禮雙足已在一面坐，具以白佛。佛言：「此愚癡人犯波羅市迦。若苾芻作行欲心為受樂意，以己生支置小便道，內揩外泄、外揩內泄，得波羅市迦。」
爾時佛在室羅伐城給孤獨園。時此城中有一長者，初始婚娶婦即命終，第二、第三乃至第七悉皆命過。時人並皆喚為妨婦，因以為名。自茲已后更欲取妻，人皆不與，作如是說：「我今豈可令女死耶？我不能與。」復求寡女欲娶為妻，彼便告曰：「我不惜命入汝舍乎？」時彼長者求妻不得，自知家事。後於異時有一知友來過其宅，問曰：「仁何所為？」報曰：「我營家事。」告曰：「何意汝今自知
【現代漢語翻譯】 現代漢語譯本：形容他形容憔悴，毫無威嚴光彩，就像被割下來的新鮮蘆葦暴露在陽光下一樣。眾比丘問道：『具壽孫陀罹難陀（Sundarananda，人名）！你是身體生病了還是心裡生病了？』他感到羞愧，沉默不語。當時有一位醫生路過那裡，眾比丘告訴他說：『賢首！請您暫時觀察一下，這位年輕的比丘有什麼疾病？』醫生診斷後告訴眾人說：『這位具壽身體上沒有什麼痛苦，是心裡有焦躁之熱。』比丘問道：『如何是心熱？』醫生回答說：『聖者！我只是個醫生，只能治療身體的疾病，不能治療心病，你們比丘才能解除他的心病。』說完就離開了。當時眾比丘問道：『具壽！你沒有父母宗親，只有我們這些同修梵行的人是你的親人，你可以如實地告訴我們，我們會照顧你。』孫陀罹難陀就把那件可恥的事情告訴了他們。眾比丘說：『誰說春天開的花會遭到霜雹的摧殘呢？你才剛剛具足戒律，瘡皰就產生了。』當時眾比丘聽了他的話后，不喜悅也不嗔怒，就捨棄他離開了，前往佛陀那裡，禮拜佛的雙足后在一旁坐下，詳細地把這件事稟告了佛陀。佛陀說：『這個愚癡的人犯了波羅夷罪（Parajika，斷頭罪）。如果比丘以行淫的慾望和受樂的意圖，將自己的生殖器放入小便道中，無論是向內摩擦向外射精，還是向外摩擦向內射精，都犯波羅夷罪。』
當時，佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana）。當時在這個城裡有一位長者，最初娶的妻子立刻就去世了，第二位、第三位乃至第七位妻子都相繼去世。當時人們都稱他為妨婦，並以此為名。從那以後，他再想娶妻，人們都不願意把女兒嫁給他，都這樣說：『我怎麼能讓我的女兒去死呢？我不能嫁。』他又去求娶寡婦為妻，寡婦就告訴他說：『我不惜性命進入你家嗎？』當時那位長者求妻不得，只好自己料理家事。後來在另一天，有一位朋友來他家拜訪，問道：『您在做什麼？』長者回答說：『我在料理家事。』朋友問道：『什麼意思是你現在自己料理家事？』
【English Translation】 English version: He was described as withered and without majesty, like freshly cut reeds exposed to the sun. The Bhikshus asked, 'Venerable Sundarananda (Sundarananda, name of a person)! Are you sick in body or sick in mind?' He was ashamed and remained silent. At that time, a doctor passed by, and the Bhikshus told him, 'Wise one! Please observe this young Bhikshu and see what ails him.' After examining him, the doctor told the others, 'This venerable one suffers no physical pain, but his heart is burning with anxiety.' The Bhikshus asked, 'How is his heart burning?' The doctor replied, 'Venerable ones! I am only a doctor who can treat physical ailments, not mental ones. You Bhikshus can relieve his mental suffering.' Then he left. At that time, the Bhikshus asked, 'Venerable one! You have no parents or relatives; only we who practice the Brahmacharya (Brahmacharya, pure conduct) together are your kin. You can tell us the truth, and we will take care of you.' Sundarananda then told them the shameful matter. The Bhikshus said, 'Who would have thought that a spring flower would be struck by frost and hail? You have only just completed your ordination, and already a sore has appeared.' When the Bhikshus heard his words, they were neither pleased nor angry, and they abandoned him and went to the Buddha, prostrated themselves at his feet, and sat to one side, reporting the matter in detail. The Buddha said, 'This foolish man has committed a Parajika (Parajika, defeat). If a Bhikshu, with the desire for sexual activity and the intention to enjoy pleasure, inserts his penis into the urinary tract, whether rubbing inward and ejaculating outward, or rubbing outward and ejaculating inward, he has committed a Parajika.'
At that time, the Buddha was in the Jetavana (Jetavana) in Sravasti (Sravasti). In that city, there was a wealthy man whose first wife died immediately after their marriage, and then his second, third, and even seventh wives all passed away. People called him a 'wife-killer' and that became his name. After that, when he wanted to marry again, no one would give him their daughter, saying, 'How can I let my daughter die? I cannot give her to him.' He then sought to marry a widow, but she told him, 'Am I going to risk my life by entering your house?' At that time, the wealthy man could not find a wife and had to manage his household affairs himself. Later, one day, a friend came to visit his house and asked, 'What are you doing?' The wealthy man replied, 'I am managing my household affairs.' The friend asked, 'What do you mean you are managing your household affairs yourself?'
家務？」報言：「已娶七婦皆並喪亡。」友曰：「何不求余？」答言：「比日雖求，人不見與，皆云：『我豈不惜女耶？』」「若如是者，何不更求諸餘寡女？」長者具答如前。友曰：「去斯不遠有老淫女，君何不求？」報云：「今我家室豈作淫坊。」友曰：「彼女久來已舍惡法，試往求之。」便到彼宅，問言：「比得安不？」彼報曰：「善來，欲何所覓？」答曰：「故來相求。汝何所屬？」答言：「與我衣食我便屬。」彼報言：「昔汝為過能悛改不？」答曰：「我豈不見諸餘丈夫，而我本心久離惡法。」報言：「若能爾者，與我同居給爾衣食，所有家務咸代我知。」即隨至舍。所有家業並皆分付，告曰：「此是汝宅，汝所與者我當受用。」婦知家事衣食豐盈，未久之間身極肥盛。于彼門前有諸倡女，相隨欲往逝多林中。問諸女曰：「汝欲何去？」報云：「往逝多林觀看功德。」告云：「且住！待我莊飾與汝俱行。」整服未周諸女便過，出門不見急步相尋。諸女前行皆已入寺，然此寺中有一苾芻，開戶而睡，衣裳撩亂生支遂起。時諸淫女巡房觀看，既見是事眾皆大笑而出。時老淫女見諸女人行笑而出，告曰：「汝何所笑？豈不聞乎若寺中笑者得齲齒報？」時彼諸女默然捨去。老女唸曰：「豈非諸女於此寺中巡行觀看，
{ "translations": [ "現代漢語譯本", "『家務？』他回答說：『我已經娶了七個妻子，但她們都相繼去世了。』朋友說：『為什麼不向我求娶呢？』他回答說：『近來我雖然求娶，但人們都不願意把女兒嫁給我，都說：』難道我不愛惜我的女兒嗎？』『如果這樣的話，為什麼不向其他的寡婦求娶呢？』長者把之前的情況都說了。朋友說：『離這裡不遠的地方有個老妓女，你為什麼不向她求娶呢？』回答說：『現在我的家難道要變成妓院嗎？』朋友說：『她很久以前就已經捨棄了惡行，不妨試著去求娶她。』於是就到了那老妓女的家，問道：『最近過得好嗎？』老妓女回答說：『歡迎，你想要找什麼？』他回答說：『特地來向你求娶。你屬於誰？』老妓女回答說：『誰給我衣食，我就屬於誰。』他問道：『你以前做過錯事，現在能改過自新嗎？』老妓女回答說：『難道我沒有見過其他的男人嗎？我早就已經遠離了惡行。』他說道：『如果能這樣，就和我一起生活，我給你衣食，所有的家務都由你來管理。』老妓女就跟著他到了家裡。長者把所有的家業都交給她，告訴她說：『這是你的家，你所給予的，我都會接受。』老妓女掌管家事，衣食豐足，沒過多久就變得非常肥胖。在他們家門前，有一些妓女，相約著要去逝多林（Jetavana）中。老妓女問那些妓女說：『你們要去哪裡？』她們回答說：『去逝多林觀看功德。』老妓女說：『先等等！等我打扮好了和你們一起去。』她還沒打扮好，那些妓女就走了，出門后不見老妓女，就急忙尋找。那些妓女先走了，都已經進入了寺廟。然而這座寺廟裡有一個苾芻（bhikkhu，比丘），打開門睡覺，衣裳散亂，生殖器勃起。當時那些妓女巡視房間觀看，看到這件事都大笑著走了出來。這時老妓女看到那些女人笑著走出來，就說：『你們笑什麼？難道沒聽說過在寺廟裡笑的人會得到齲齒的報應嗎？』當時那些妓女都沉默著離開了。老妓女心想：『難道不是那些女人在這寺廟裡巡視觀看，", "English version", "『Household affairs?』 He replied, 『I have married seven wives, and they have all died one after another.』 The friend said, 『Why didn't you seek a wife from me?』 He replied, 『Although I have been seeking lately, people are unwilling to give me their daughters, saying, 'Don't I cherish my daughter?』』 『If that's the case, why not seek a wife from other widows?』 The elder explained the previous situation. The friend said, 『Not far from here, there is an old prostitute, why don't you seek her?』 He replied, 『Is my house now going to become a brothel?』 The friend said, 『She has abandoned her evil ways a long time ago, why not try to seek her?』 So he went to the old prostitute's house and asked, 『How have you been lately?』 The old prostitute replied, 『Welcome, what are you looking for?』 He replied, 『I have come specifically to seek you as a wife. To whom do you belong?』 The old prostitute replied, 『Whoever gives me food and clothing, I belong to them.』 He asked, 『Can you repent and reform from your past wrongdoings?』 The old prostitute replied, 『Have I not seen other men? I have long since abandoned evil ways.』 He said, 『If that's the case, live with me, I will give you food and clothing, and you will manage all the household affairs.』 The old prostitute then followed him to his house. The elder handed over all the family property to her, telling her, 『This is your house, whatever you give, I will accept.』 The old prostitute managed the household affairs, and with abundant food and clothing, she became very fat in a short time. In front of their house, there were some prostitutes who were going to Jetavana (逝多林) together. The old prostitute asked those prostitutes, 『Where are you going?』 They replied, 『To Jetavana to see the merit.』 The old prostitute said, 『Wait a moment! Wait for me to dress up and go with you.』 Before she could dress up, those prostitutes left, and when they went out, they couldn't see the old prostitute, so they hurried to look for her. Those prostitutes went ahead and had already entered the temple. However, in this temple, there was a bhikkhu (苾芻, monk) who was sleeping with the door open, his clothes were disheveled, and his genitals were erect. At that time, those prostitutes were inspecting the rooms, and when they saw this, they all laughed and walked out. At this time, the old prostitute saw those women laughing and walking out, and said, 『What are you laughing at? Haven't you heard that those who laugh in the temple will receive the retribution of tooth decay?』 At that time, those prostitutes were silent and left. The old prostitute thought, 『Isn't it because those women were inspecting and watching in this temple," "" ] }
或見雞斗、或睹獼猴，由是諠笑？」時彼老女入寺巡看，於一房內見有苾芻開戶而睡，身體露現淫情既起，遂便於上而作非法，苾芻睡著不自覺知。時彼女人便作是念：「我等淫女解六十四能，此出家人解六十五，不作言語得受欲樂。」時彼老女既暢淫情，遂便以手覺彼苾芻，報言：「聖者！我之家第在某坊中，若有所須宜當見就。」苾芻報曰：「汝愚癡人污僧住處，今我無心受斯惡事，誰能更復向汝家中？」女聞默去。時彼苾芻情生惡作：「豈非我犯他勝罪耶？」白諸苾芻，苾芻白佛。佛告苾芻：「汝有受樂心不？」白言：「我時睡重無受樂心。」佛告諸苾芻：「此人無犯，由無樂心。然我為諸苾芻近村坊住者制其行法。汝等諦聽！若諸苾芻寺近村坊，晝日睡者應扂閉門，或令苾芻守護、或以下裙急相絞系。若不依者，脅著床時得惡作罪。」
佛在室羅伐城給孤獨園。時此城中有一苾芻，在阿蘭若中得四靜慮。時彼數來禮世尊足，及諸耆老尊宿苾芻。時蘭若苾芻身患瘡疥，有少年苾芻先與相識，白言：「上座！身患瘡疥，何不問醫而為治療？」上座報曰：「未來有法，必定將至。世間之人共不愛樂，共所嫌賤人皆不免，所謂是死。此之瘡疥及我己身相隨而去，何須療治？」少年曰：「如世尊說：『持戒之人若
【現代漢語翻譯】 現代漢語譯本 『或者看見鬥雞、或者看到獼猴，因此喧譁嘲笑？』當時那位老婦進入寺廟巡視，在一個房間內看見有比丘（bhiksu，佛教出家人）開著門睡覺，身體暴露在外。醒來后，就在比丘身上做了非法之事，比丘睡著了沒有察覺。當時那位女人便這樣想：『我們這些懂得六十四種技能，這位出家人懂得六十五種，不說話就能享受欲樂。』當時那位老婦已經暢快，於是便用手叫醒那位比丘，告訴他說：『聖者！我的家住在某坊中，如果有什麼需要可以到我家來。』比丘回答說：『你這愚癡的人，玷污僧人的住所，現在我沒有心思接受這種惡事，誰還能再去你家？』女人聽了默默離去。當時那位比丘心生後悔：『難道我犯了他勝罪嗎？』告訴了各位比丘，比丘們稟告了佛陀。佛陀告訴比丘：『你當時有享受快樂的心嗎？』回答說：『我當時睡得很沉，沒有享受快樂的心。』佛陀告訴各位比丘：『這個人沒有犯戒，因為沒有快樂的心。然而我為各位比丘住在靠近村莊的地方制定行爲規範。你們仔細聽！如果各位比丘寺廟靠近村莊，白天睡覺的時候應該閂上門，或者讓其他比丘守護，或者用下裙緊緊地纏繞在一起。如果不這樣做，脅著床的時候會得到惡作罪。』
佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana）。當時這座城中有一位比丘，在阿蘭若（aranya，寂靜處）中得到了四靜慮（dhyana，禪定）。當時他經常來禮拜世尊的腳，以及各位年長的尊宿比丘。當時阿蘭若的比丘身上患有瘡疥，有一位年輕的比丘先前與他相識，告訴他說：『上座！身上患有瘡疥，為什麼不問醫生進行治療呢？』上座回答說：『未來有法，必定會到來。世間的人共同不喜愛，共同嫌棄**都不能避免，所說的就是死亡。這瘡疥以及我自身相隨而去，何須治療？』少年說：『如世尊所說：』持戒的人如果
【English Translation】 English version 『Or seeing cockfights, or seeing monkeys, thus causing noise and laughter?』 At that time, that old woman entered the temple to inspect, and in one room saw a bhiksu (bhiksu, a Buddhist monk) sleeping with the door open, his body exposed. After waking up, she performed an unlawful act on the bhiksu, who was asleep and unaware. At that time, that woman thought: 『We ** understand sixty-four skills, this monk understands sixty-five, and can enjoy sensual pleasure without speaking.』 At that time, that old woman having enjoyed **, she then woke up the bhiksu with her hand, and told him: 『Venerable one! My house is in a certain ward, if there is anything you need, you should come to my house.』 The bhiksu replied: 『You foolish person, defiling the residence of the monks, now I have no intention of accepting this evil deed, who can go to your house again?』 The woman heard this and left silently. At that time, that bhiksu felt remorse: 『Could it be that I have committed a parajika (defeat) offense?』 He told the other bhiksus, and the bhiksus reported it to the Buddha. The Buddha told the bhiksu: 『Did you have a mind to enjoy pleasure at that time?』 He replied: 『I was sleeping heavily at that time and had no mind to enjoy pleasure.』 The Buddha told the bhiksus: 『This person has not committed an offense, because he had no mind to enjoy pleasure. However, I have established rules of conduct for the bhiksus who live near villages. Listen carefully! If the temples of the bhiksus are near villages, they should bolt the door when sleeping during the day, or have another bhiksu guard them, or tightly intertwine their lower garments. If they do not follow these rules, they will incur a dukkrta (wrongdoing) offense when lying on the bed.』
The Buddha was in the Jetavana (Jetavana) of Sravasti (Sravasti). At that time, there was a bhiksu in this city who had attained the four dhyanas (dhyana, meditation) in the aranya (aranya, quiet place). At that time, he often came to pay homage to the feet of the World Honored One, and the elder venerable bhiksus. At that time, the bhiksu of the aranya was suffering from scabies on his body, and a young bhiksu who knew him earlier told him: 『Upajjhaya (respected senior)! You are suffering from scabies on your body, why don't you ask a doctor for treatment?』 The Upajjhaya replied: 『There is a future dharma (law), which will surely come. The people of the world commonly do not like it, and commonly dislike ** it, and cannot avoid it, which is called death. This scabies and myself will go together, why should I treat it?』 The young man said: 『As the World Honored One said: 『If a person who observes the precepts
久存者，有多福業而得增長，福業增故久受天樂。』應問醫人。」時彼上座便就醫處。醫人問曰：「聖者！身有瘡疥？」答曰：「爾。」告曰：「何不療治？」答曰：「為此故來，可示方藥。」告曰：「聖者！食好食已，取芥子油遍涂其身，于日中坐必當得損。」苾芻曰：「施我辛油。」醫曰：「聖者！我說其方不以藥施，若來問者咸皆與藥，我之衣食交見貧窮。然有某甲長者患此瘡疥，我為煎油，從彼乞求必應可得。」苾芻曰：「彼不肯與。」報言：「聖者！彼人信敬，必當相授。」苾芻曰：「賢首！愿爾無病，即是汝施。」便舍而去，即往詣彼長者之宅。彼人見已問言：「聖者！身多瘡疥。」答言：「如是。」「可用辛油涂身於日中坐。」苾芻報曰：「為此故來，聞仁有油，幸能見遺當招福果。」長者曰：「共立要契，若其今日受我供養，我當施與。」答言：「住食。」即以好食而供奉之，食了便以小缽盛滿辛油持與苾芻，苾芻報言：「愿得無病。」舍之而去，至阿蘭若著粗弊衣，油遍涂身於日中坐，身有樂觸倚臥而睡，于其根內有嗢指徴伽蟲嚙彼生支，因斯遂起，衣裳撩亂。時有肥壯婦女，為覓牛糞來至其傍，見彼形露便起欲心，即于其上行非法事，苾芻睡覺身體羸劣不能遮止。女暢欲情，報言：「聖者！我住
某處，仁有所須當行詣彼。」苾芻報曰：「汝愚癡人污阿蘭若，我現無心受此惡法，況能重更過爾宅耶？」女人默而捨去。苾芻情生惡作：「豈非我犯他勝罪耶？」具以其事白諸苾芻，諸苾芻白佛。佛告苾芻：「汝有受樂心不？」白佛言：「我已離欲無受樂心。」佛告諸苾芻：「此人無犯，無慾心故。然我為諸苾芻住阿蘭若處者制其行法。汝等應聽！若在阿蘭若處，于舍四邊應以柵籬蕀刺編障，若欲睡時應令苾芻守護，或以裙裾急相絞系。若不依者得惡作罪。」
時諸苾芻咸皆有疑，請世尊曰：「阿蘭若苾芻坐得四禪離於欲染，何故生支尚起？」世尊告曰：「有五因緣未離欲人生支得起：謂大小便逼、風勢所持、嗢指徴伽蟲所嚙、欲染現前，是名為五。有四因緣離欲人生支起：謂大小便逼、風勢所持，為蟲所嚙，是名為四。時彼苾芻被嗢指徴伽蟲所嚙而生支起，非欲染也。」
時諸苾芻又復有疑，請問世尊：「唯愿大慈為斷疑惑，何意蘇陣那羯蘭鐸迦子苾芻，于無過失無瘡皰時，最初生皰作不凈行？」世尊告曰：「汝諸苾芻！非但今日最初生皰，乃往過去無瘡皰時亦最初生皰。汝等應聽！然此世界將壞之時，多諸有情生光音天，妙色意成支體圓滿諸根無缺，身有光明騰空自在，喜樂為食長壽而住。爾時大
【現代漢語翻譯】 現代漢語譯本：某地，如果認為有必要前往，就應該去那裡。』比丘回答說：『你這愚蠢的人，玷污了這寂靜的修行處！我現在沒有心思接受這種邪惡的行為，更何況還要再次去你家呢？』那女人默默地離開了。比丘心中生起懊悔：『難道我不是犯了他勝罪嗎？』他把這件事詳細地告訴了其他比丘，其他比丘又稟告了佛陀。佛陀告訴比丘：『你當時有享受快樂的心嗎？』比丘回答說：『我已經遠離慾望，沒有享受快樂的心。』佛陀告訴眾比丘：『這個人沒有犯戒，因為他沒有慾望的心。然而，我為那些住在寂靜處的比丘制定修行的方法。你們應該聽著！如果住在寂靜處，應該在住所的四周圍用柵欄或荊棘編織成屏障，如果想要睡覺的時候，應該讓其他比丘守護，或者用裙子等衣物緊緊地互相纏繞。如果不按照這些方法做，就會犯下惡作罪。』 當時，眾比丘都感到疑惑，於是請問世尊：『住在寂靜處的比丘已經通過禪定達到了四禪的境界，遠離了慾望的污染，為什麼生殖器官還會勃起呢？』世尊回答說：『有五種因緣會導致沒有斷除慾望的人的生殖器官勃起：即大小便的逼迫、風勢的作用、嗢指徴伽蟲（Uddijihika，一種蟲名）的叮咬、以及慾望的染著現前，這被稱為五種因緣。有四種因緣會導致斷除了慾望的人的生殖器官勃起：即大小便的逼迫、風勢的作用、被蟲子叮咬，這被稱為四種因緣。當時那位比丘是被嗢指徴伽蟲叮咬而導致生殖器官勃起，並不是因為慾望的染著。』 當時，眾比丘又產生了疑惑，於是請問世尊：『希望您能以大慈悲心為我們解除疑惑，為什麼蘇陣那羯蘭鐸迦子（Sudarshana Kalantaka，人名）比丘在沒有過失、沒有瘡皰的時候，最初生出皰疹，並且做了不凈的行為呢？』世尊告訴他們說：『你們這些比丘！不僅僅是今天他最初生出皰疹，在過去沒有瘡皰的時候，他也曾經最初生出皰疹。你們應該聽著！當這個世界將要毀滅的時候，很多有情眾生會轉生到光音天（Abhasvara，色界天之一），他們的身體美妙，意念成就，支體圓滿，諸根沒有殘缺，身上有光明，能夠騰空飛行，以喜樂為食物，長壽地居住在那裡。當時，'
【English Translation】 English version: 'At a certain place, if one deems it necessary to go, one should go there.' The Bhikshu (Buddhist monk) replied, 'You foolish person, you defile this quiet hermitage! I have no intention of accepting this evil practice now, let alone visiting your house again?' The woman silently left. The Bhikshu felt remorse and thought, 'Have I not committed a Parajika (defeat) offense?' He told the other Bhikshus about the matter in detail, and the Bhikshus reported it to the Buddha. The Buddha told the Bhikshu, 'Did you have a mind to enjoy pleasure at that time?' The Bhikshu replied, 'I have already abandoned desire and have no mind to enjoy pleasure.' The Buddha told the Bhikshus, 'This person has not committed an offense, because he had no desire in his mind. However, I am establishing rules of conduct for those Bhikshus who live in quiet hermitages. You should listen! If living in a quiet hermitage, one should build a fence or a barrier of thorns around the dwelling. If one wants to sleep, one should have another Bhikshu guard, or tightly intertwine their robes. If one does not follow these rules, one will commit a Dukkruta (wrongdoing) offense.' At that time, all the Bhikshus were in doubt, so they asked the World Honored One (Buddha), 'The Bhikshus living in quiet hermitages have attained the four Dhyanas (meditative states) and are free from the defilement of desire, why does the male organ still become erect?' The World Honored One replied, 'There are five causes for the erection of the male organ in those who have not abandoned desire: namely, the pressure of urination or defecation, the force of the wind, the bite of the Uddijihika (a type of insect) insect, and the presence of desire. These are called the five causes. There are four causes for the erection of the male organ in those who have abandoned desire: namely, the pressure of urination or defecation, the force of the wind, and being bitten by insects. These are called the four causes. At that time, that Bhikshu's male organ became erect because he was bitten by the Uddijihika insect, not because of desire.' At that time, the Bhikshus were again in doubt, so they asked the World Honored One, 'We hope that you can use your great compassion to resolve our doubts. Why did the Bhikshu Sudarshana Kalantaka (name of a person) develop blisters and engage in impure conduct for the first time when he had no faults and no sores?' The World Honored One told them, 'You Bhikshus! It is not only today that he developed blisters for the first time, but in the past, when he had no sores, he also developed blisters for the first time. You should listen! When this world is about to be destroyed, many sentient beings will be reborn in the Abhasvara (heaven of light and sound, one of the heavens in the realm of form), their bodies will be beautiful, their minds will be accomplished, their limbs will be complete, their faculties will be without defects, their bodies will have light, they will be able to fly freely, they will live on joy and pleasure, and they will live long lives. At that time,'
地為一海水。汝諸苾芻！此大海水由風鼓激，和合一類猶如熟乳。既其冷已有凝結生，上有地味色香美味悉皆具足，色若生酥味甜如蜜。汝諸苾芻！此界成時一類有情福命俱盡，從光音天歿而來於此人同分中，妙色意成諸根具足，身有光耀乘空往來，以喜樂為食長壽而住。爾時此世界中無有日月星辰度數晝夜，剎那、臘婆、須臾、半月、一月、半年、一年、男女之別。但相喚言：『薩埵！薩埵！』是時眾內有一有情稟性耽嗜，忽以指端嘗彼地味，隨嘗之時情生愛著，隨愛著故段食是資，爾時方名初受段食。諸餘有情見此食時，即便相學食其地味。時諸有情既餐地味，身漸堅重光明隱沒，爾時世界皆悉黑闇。汝諸苾芻！世界闇時，法爾即有日月、星辰、度數、晝夜、剎那、臘婆、須臾、年月等別。彼諸有情食此地味長壽而住，若少食者身有光明，若多食者身無光彩。由食多少形有勝劣，由勝劣故更互相輕：『我光色勝，汝容顏劣。』由相慢故惡法便生，由惡生故地味便沒。汝諸苾芻！地味沒故，時彼有情共集一處憂愁而住，皆悉唱言：『奇哉美味！奇哉美味！』猶若今人曾食好食，后追念時作如是語：『奇哉美味！奇哉美味！』彼諸有情地味沒時咸作是說：『奇哉美味！』然而不知此語所詮何義？汝諸苾芻！地味沒已，
【現代漢語翻譯】 現代漢語譯本 地為一海水。（你們）眾位比丘！這大海水被風鼓動衝擊，混合在一起就像煮熟的牛奶一樣。冷卻之後就開始凝結，產生出具有土地的味道、顏色、香味和美味的物質，顏色像生酥一樣，味道甜美如蜂蜜。（你們）眾位比丘！這個世界形成的時候，一類有情眾生的福報和壽命都已耗盡，從光音天去世後來到這個人類世界。他們具有相同的形態，擁有美妙的色身，諸根完備，身上有光芒，可以在空中自由來往，以喜悅和快樂為食物，長壽地居住在這裡。那時，這個世界中沒有日月星辰，沒有度數和晝夜，也沒有剎那、臘婆、須臾、半月、一月、半年、一年，以及男女的區別。他們只是互相呼喚：『薩埵（有情）！薩埵（有情）！』這時，眾生中有一個有情，天性貪婪，忽然用指尖嘗試那土地的味道，隨著品嚐，心中產生了愛戀和執著，隨著愛戀和執著，便以段食（分段的食物）為資糧，這時才開始有了『初次食用段食』的說法。其他的有情看到這種食物，便互相學習，也開始食用那土地的味道。當這些有情吃了土地的味道后，身體漸漸變得堅硬沉重，身上的光芒也消失了。這時，整個世界都陷入了黑暗。（你們）眾位比丘！世界陷入黑暗的時候，自然而然地就有了日月、星辰、度數、晝夜、剎那、臘婆、須臾、年月等等的區別。那些有情食用這土地的味道，長壽地居住著，如果吃得少，身上就有光明，如果吃得多，身上就沒有光彩。由於食用多少的不同，形體有了優劣之分，由於優劣之分，他們就互相輕視：『我的光色勝過你，你的容顏不如我。』由於互相輕慢，惡法便產生了，由於惡法產生，土地的味道就消失了。（你們）眾位比丘！土地的味道消失後，當時那些有情聚集在一起，憂愁地居住著，都唱著說：『奇哉美味！奇哉美味！』就像現在的人曾經吃過美味的食物，後來追憶的時候會說：『奇哉美味！奇哉美味！』那些有情在土地的味道消失的時候，都這樣說：『奇哉美味！』然而他們並不知道這句話所表達的是什麼意思？（你們）眾位比丘！土地的味道消失之後，
【English Translation】 English version The earth was one great ocean. O, Bhikkhus (monks)! This ocean water, stirred and agitated by the wind, mixed together in one mass like cooked milk. When it cooled, it began to congeal, producing a substance with the taste, color, fragrance, and flavor of the earth, its color like ghee (clarified butter) and its taste as sweet as honey. O, Bhikkhus! When this world was forming, a certain class of sentient beings, having exhausted their merit and lifespan, passed away from the Ābhāsvara Heaven (Heaven of Radiant Light) and came to this human realm. They were of the same kind, possessing beautiful forms, complete faculties, and radiant bodies. They traveled through the air, living on joy and happiness, and dwelling there for a long time. At that time, there were no sun, moon, stars, calculations, day and night, kshana (moment), lava (short time unit), muhurta (short time unit), half-month, month, half-year, year, or distinctions between male and female in this world. They simply called to each other, 'Sattva (sentient being)! Sattva (sentient being)!' Then, among these beings, one, by nature greedy, suddenly tasted the flavor of the earth with his fingertip. As he tasted it, he developed a liking and attachment to it. Because of this liking and attachment, he took solid food as sustenance. At that time, the term 'first taking of solid food' came into being. When the other beings saw this food, they imitated him and began to eat the flavor of the earth. As these beings consumed the flavor of the earth, their bodies gradually became heavier and more solid, and their radiance disappeared. At that time, the entire world became dark. O, Bhikkhus! When the world became dark, naturally there arose the sun, moon, stars, calculations, day and night, kshana (moment), lava (short time unit), muhurta (short time unit), months, years, and other distinctions. Those beings lived long by eating the flavor of the earth. Those who ate little had radiant bodies, while those who ate much had no radiance. Because of the difference in the amount they ate, their forms became superior or inferior. Because of this superiority and inferiority, they began to look down on each other, saying, 'My radiance is superior, your appearance is inferior.' Because of this mutual contempt, evil arose, and because of the arising of evil, the flavor of the earth disappeared. O, Bhikkhus! When the flavor of the earth disappeared, those beings gathered together in one place, dwelling in sorrow, and all cried out, 'Wonderful flavor! Wonderful flavor!' Just as people today, having eaten delicious food, later recall it and say, 'Wonderful flavor! Wonderful flavor!' When the flavor of the earth disappeared, those beings all said, 'Wonderful flavor!' However, they did not know what meaning this phrase conveyed. O, Bhikkhus! After the flavor of the earth disappeared,
時諸有情由福力故，有地餅出，色香味具，色如少女花，味如新熟蜜。食此地餅長壽而住，若少食者身有光明，因相輕慢如前廣說。乃至地餅沒故，時諸有情共集一處憂愁而住，作如是語：『苦哉！苦哉！』由如有人先遭苦事，重憶念時作如是語：『苦哉！苦哉！我昔曾遭如是惡事。』是諸有情地餅沒時亦復如是，然而不知此言所詮何義？汝諸苾芻！地餅沒已，時諸有情由福力故有林藤出，色香味具，色如雍菜花，味如新熟蜜，食此林藤長壽而住。若少食者身有光明，因相輕慢廣如前說，乃至林藤沒故，時諸有情共集一處憂愁而住，作如是語：『汝離我前！汝離我前！』由如有人極相瞋恨不許目前，廣說如上。汝諸苾芻！林藤沒已，時諸有情由福力故有妙香稻，不種自生無糠穢，長四指，旦暮收穫苗則隨生，至暮旦時米便成熟，雖複數取而無異狀，以此充食長壽而住。時彼有情由段食故，滓穢在身為欲蠲除便生二道。由斯遂有男女根生，更相染著。生染著故，遂相親近因造非法。諸餘有情見此事時，競以糞掃瓦石而棄擲之，作如是語：『汝是可惡有情作此非法。咄！汝今何故污辱有情？』始從一宿乃至七宿，不共同居擯于眾外，猶如今日初為嫁娶，皆以香華雜物而散擲之，愿言：『常得安樂。』汝諸苾芻！昔時非法今
將為法，昔時非律今將為律，昔所嫌賤今為美妙。由彼時人驅擯出故，樂行惡法遂共聚集，造立房舍而作非法，此為最初營立家宅，便有家室名生。時有有情不行惡法，降伏諸根名勝人也。」
佛告諸苾芻：「汝等勿生異念，往時劫初創造非法，穢污有情生瘡皰者，今蘇陣那是。於我教中先無瘡皰，最初造惡，行不凈行污清凈眾。是故諸苾芻應當降伏染瞋癡心，勿為放逸！」
不與取學處第二之一
佛在王舍城羯闌鐸迦池竹林園中。時有但尼迦苾芻，先是陶師之子，于阿蘭若草室中住。時但尼迦入王舍城，于可行處次第乞食。時此城中牧牛羊人、取薪草人，正道活命、邪道活命人，苾芻去後打破其室取草木去。但尼迦還見其室破悉將草木，即便更造新室。如是再三，被諸人等同前打破。但尼迦便即思惟：「嗚呼甚苦。嗚呼極苦！我才乞食，便被諸人打破我室，如是至三。我自善解祖父已來工巧之事，何不造作全成瓦室？」但尼迦即自掘土，以無蟲水和作熟泥，先造室基次起墻壁，安中棚覆上蓋衣笐，竿象牙杙床枮方座。窗牖門樞泥既干已，將諸菜色而圖畫之，用乾柴牛糞並草燒之，極善成熟，其色紅赤如金錢花。時但尼迦苾芻作如是念：「我室善成形色可愛，宜可自為歡慶。」時但尼迦于隨近苾芻
【現代漢語翻譯】 現代漢語譯本： 『將為法』，是指過去不合律儀的，現在將要作為律儀；『昔所嫌賤今為美妙』，是指過去所嫌棄鄙賤的，現在卻認為是美妙的。由於當時的人們驅逐排斥正直之士，喜歡奉行邪惡的法，於是共同聚集在一起，建造房舍而做非法之事。這是最初開始營建家宅，便有了家室的名號產生。當時有有情眾生不奉行邪惡的法，能夠降伏各種慾望，這樣的人被稱為『勝人』（殊勝之人）。」
佛陀告訴各位比丘：「你們不要產生其他的想法，過去劫初創造非法，用污穢之物污染有情眾生，使他們身上生出瘡皰的人，就是現在的蘇陣那（人名）。在我的教法中，原本沒有瘡皰這種疾病，最初造惡，行不凈之行，玷污清凈僧眾的人就是他。因此，各位比丘應當降伏貪婪、嗔恨、愚癡之心，不要放縱自己！」
不與取學處第二之一
佛陀住在王舍城（Rājagṛha，古印度城市名）羯闌鐸迦池（Karaṇḍaka，水池名）竹林園（Veṇuvana，竹林園林名）中。當時有一位名叫但尼迦（Dhānika，人名）的比丘，他原是陶師的兒子，住在阿蘭若（āraṇya，寂靜處）的草室中。有一天，但尼迦進入王舍城，沿著可以行走的道路次第乞食。這時，城中放牧牛羊的人、砍柴割草的人，以及用正當或不正當手段謀生的人，在比丘離開后，打破了他的草室，拿走了草木。但尼迦回來后，看到自己的草室被破壞，草木也被拿走，於是又重新建造新的草室。像這樣反覆發生了兩三次，都被那些人像之前一樣打破。但尼迦於是開始思考：「唉，真是太痛苦了！唉，真是極度痛苦！我才出去乞食，就被這些人打破我的草室，像這樣發生了三次。我本來就精通祖父傳下來的工巧技藝，為什麼不建造一座完全用瓦片砌成的房屋呢？」但尼迦於是自己挖掘泥土，用沒有蟲子的水混合成熟泥，先建造房屋的地基，然後砌起墻壁，安裝中間的棚架，上面覆蓋屋頂，設定衣架、象牙樁、床腳和方形座位。窗戶和門軸等泥土都幹了之後，他用各種蔬菜汁的顏色在墻上作畫，用乾柴、牛糞和草來燒製，使泥土變得非常堅硬，顏色紅潤，像金錢花一樣。這時，但尼迦比丘心想：「我的房屋建造得如此精美，外形和顏色都非常可愛，應該自己慶祝一下。」於是，但尼迦向附近的各位比丘
【English Translation】 English version: 'Will be the Law' means that what was not in accordance with the rules in the past will now be regarded as the rules; 'What was once despised is now beautiful' means that what was once disliked and despised is now considered beautiful. Because the people of that time drove out and rejected the upright, and liked to practice evil laws, they gathered together to build houses and do illegal things. This was the beginning of building houses, and the name of family was born. At that time, there were sentient beings who did not practice evil laws and could subdue various desires, and such people were called 'Superior People' (extraordinary people)."
The Buddha told the Bhikshus: "You should not have other thoughts. In the beginning of the kalpa, those who created illegal things and polluted sentient beings with filth, causing sores and blisters on their bodies, are now Sujanna (person's name). In my teachings, there was originally no such disease as sores and blisters. The first to create evil, engage in impure conduct, and defile the pure Sangha was him. Therefore, all Bhikshus should subdue greed, hatred, and delusion, and not indulge themselves!"
The Second of the Non-Giving Learning Place
The Buddha was residing in the Bamboo Grove Garden (Veṇuvana, name of a bamboo grove garden) by the Karaṇḍaka Pond (name of a pond) in Rājagṛha (name of an ancient Indian city). At that time, there was a Bhikshu named Dhānika (person's name), who was originally the son of a potter, living in a grass hut in the āraṇya (secluded place). One day, Dhānika entered Rājagṛha and begged for food in order along the walkable path. At this time, the people in the city who herded cattle and sheep, those who cut firewood and grass, and those who made a living by fair or unfair means, broke his grass hut and took away the grass and wood after the Bhikshu left. When Dhānika returned and saw that his grass hut had been destroyed and the grass and wood had been taken away, he rebuilt a new grass hut. This happened two or three times, and it was broken by those people as before. Dhānika then began to think: "Alas, it is so painful! Alas, it is extremely painful! As soon as I go out to beg for food, these people break my grass hut. This has happened three times. I am originally proficient in the skillful techniques passed down from my grandfather, why not build a house entirely made of tiles?" Dhānika then dug the soil himself, mixed it with insect-free water to make ripe mud, first built the foundation of the house, then built the walls, installed the middle shelf, covered the roof, and set up clothes racks, ivory stakes, bed legs, and square seats. After the mud of the windows and door pivots had dried, he painted the walls with the colors of various vegetable juices, and burned them with dry firewood, cow dung, and grass, making the mud very hard and the color red, like a gold coin flower. At this time, the Bhikshu Dhānika thought to himself: "My house is built so beautifully, the shape and color are very lovely, I should celebrate it myself." So, Dhānika went to the nearby Bhikshus
囑為看室，執持衣缽行化人間。
世尊常法，乃至未入涅槃已來，持身安隱，為化有情故時時往觀地獄、傍生、餓鬼、天處、人間、蘭若、尸林、山海及余住處。爾時世尊欲按行住處，告具壽阿難陀曰：「汝去告諸苾芻，如來今欲往觀住處，汝等苾芻有樂隨行者宜可持衣。」時阿難陀奉世尊教，即往林樹、若寺內、若外房及經行處，告諸苾芻曰：「今者世尊欲觀住處，若仁等有樂隨行者宜可持衣。」時諸苾芻聞是語已，各各持衣詣世尊所。爾時世尊與諸苾芻，隨次巡行往但尼迦住處。世尊至已，見但尼迦房全以瓦成，其色紅赤如金錢花，見已告諸苾芻曰：「此是誰房？」諸苾芻白佛言：「是但尼迦苾芻陶師之子自造此室。」佛告諸苾芻：「可破此室。由此緣故，諸外道等謗讟於我言：『沙門喬答摩現在住世，而聲聞眾中有作如是有漏法者，何況滅度？』」時諸苾芻奉世尊教打破其室。爾時世尊見破室已，遂舍之而去。
時但尼迦苾芻來見室破，即告隨近苾芻曰：「誰破我室？」諸苾芻曰：「是大師教令苾芻打破。」但尼迦曰：「法主世尊敕令破者，斯為善破。」爾時王舍城中有掌木大臣，是但尼迦苾芻先時知友，言談得意。時但尼迦便作是念：「掌木大臣是我親友，我從覓木更造木舍。」作是念已詣大臣
【現代漢語翻譯】 現代漢語譯本：囑咐他看守房舍，拿著衣缽在人間行走教化。
這是世尊一貫的做法，甚至在未進入涅槃（Nirvana）[佛教術語，指脫離輪迴的狀態]之前，爲了保持自身安穩，爲了教化有情眾生，時常前往觀察地獄（Naraka）[佛教術語，指受苦之處]、傍生（Tiryagyoni）[佛教術語，指畜生道]、餓鬼（Preta）[佛教術語，指因貪婪而受苦的眾生]、天處（Deva）[佛教術語，指天人的居所]、人間（Manushya）[佛教術語，指人類的居所]、蘭若（Aranya）[佛教術語，指寂靜的修行處]、尸林（Shmashana）[佛教術語，指埋葬屍體的地方，常被修行者用作觀修場所]、山海以及其他的住所。當時，世尊想要巡視住所，告訴具壽阿難陀（Ananda）[佛陀的十大弟子之一，以記憶力超群著稱]說：『你去告訴各位比丘（Bhiksu）[佛教術語，指男性出家人]，如來（Tathagata）[佛教術語，佛陀的稱號之一]現在想要去觀察住所，你們這些比丘如果有樂意隨行的，可以拿著衣物。』當時，阿難陀奉世尊的教導，就前往樹林、寺廟內外、外面的房間以及經行處，告訴各位比丘說：『現在世尊想要觀察住所，如果各位仁者有樂意隨行的，可以拿著衣物。』當時，各位比丘聽到這話后，各自拿著衣物前往世尊所在的地方。當時，世尊與各位比丘，依次巡行前往但尼迦（Dānika）[人名]的住所。世尊到達后，看到但尼迦的房間完全是用瓦片建成的，它的顏色紅赤，像金錢花一樣，看到后告訴各位比丘說：『這是誰的房間？』各位比丘稟告佛陀說：『這是但尼迦比丘，是陶師的兒子，自己建造的這個房間。』佛陀告訴各位比丘說：『可以拆掉這個房間。因為這個緣故，那些外道（Tirthika）[佛教術語，指非佛教的修行者]等會誹謗我說：『沙門喬答摩（Śrāmaṇa Gautama）[佛教術語，釋迦牟尼佛的稱號]現在還活著，而他的聲聞（Śrāvaka）[佛教術語，指聽聞佛法而修行的弟子]弟子中就有做這樣有漏洞的法事的人，更何況是滅度（Nirvana）[佛教術語，指脫離輪迴的狀態]之後呢？』』當時，各位比丘奉世尊的教導，拆掉了那個房間。當時，世尊看到被拆掉的房間后，就離開了。
當時，但尼迦比丘回來，看到房間被拆掉了，就告訴附近的各位比丘說：『誰拆了我的房間？』各位比丘說：『是大師（Mahasattva）[佛教術語，對佛或菩薩的尊稱]教令比丘拆掉的。』但尼迦說：『法主世尊（Bhagavan）[佛教術語，佛的稱號之一，意為『有福德者』]敕令拆掉的，這拆得好。』當時，王舍城（Rajagrha）[古印度城市，位於今比哈爾邦]中有一位掌管木材的大臣，是但尼迦比丘以前認識的朋友，彼此談得很投機。當時，但尼迦就想：『掌管木材的大臣是我的朋友，我從他那裡找些木材，再建造一個木頭房子。』這樣想著，就前往大臣那裡。
【English Translation】 English version: He was instructed to watch over the dwelling, carrying his robes and bowl to propagate teachings among people.
It was the usual practice of the World Honored One (Bhagavan) [Buddhist term, an epithet of the Buddha], even before entering Nirvana [Buddhist term, the state of liberation from the cycle of rebirth], to maintain his well-being and, for the sake of transforming sentient beings, to frequently visit and observe the hells (Naraka) [Buddhist term, places of suffering], the realms of animals (Tiryagyoni) [Buddhist term, the animal realm], the realms of hungry ghosts (Preta) [Buddhist term, beings suffering from intense hunger and thirst], the heavenly realms (Deva) [Buddhist term, the abodes of gods], the human realm (Manushya) [Buddhist term, the realm of humans], secluded places (Aranya) [Buddhist term, quiet places for practice], charnel grounds (Shmashana) [Buddhist term, places where corpses are cremated or buried, often used by practitioners for contemplation], mountains, seas, and other dwelling places. At that time, the World Honored One, desiring to inspect the dwelling places, said to the Venerable Ananda [One of the ten principal disciples of the Buddha, known for his excellent memory]: 'Go and tell the Bhiksus (Bhiksu) [Buddhist term, a male monastic] that the Tathagata (Tathagata) [Buddhist term, an epithet of the Buddha] now wishes to observe the dwelling places. Those of you Bhiksus who wish to follow may bring your robes.' At that time, Ananda, following the World Honored One's instructions, went to the forests, monasteries, inner and outer rooms, and places for walking meditation, and told the Bhiksus: 'Now the World Honored One wishes to observe the dwelling places. Those of you who wish to follow may bring your robes.' At that time, the Bhiksus, having heard these words, each took their robes and went to where the World Honored One was. At that time, the World Honored One, with the Bhiksus, went in order to inspect the dwelling place of Danika (Dānika) [a proper noun]. Upon arriving, the World Honored One saw that Danika's room was entirely made of tiles, its color red like a golden coin flower, and having seen it, said to the Bhiksus: 'Whose room is this?' The Bhiksus replied to the Buddha: 'This is the room of the Bhiksu Danika, the son of a potter, who built this room himself.' The Buddha told the Bhiksus: 'This room should be destroyed. Because of this, those non-Buddhists (Tirthika) [Buddhist term, practitioners of non-Buddhist religions] will slander me, saying: 'The Śrāmaṇa Gautama (Śrāmaṇa Gautama) [Buddhist term, another name for the Buddha] is still alive, and among his Śrāvaka (Śrāvaka) [Buddhist term, a disciple who listens to and practices the teachings of the Buddha] disciples there are those who perform such flawed deeds, let alone after Nirvana [Buddhist term, the state of liberation from the cycle of rebirth]?' At that time, the Bhiksus, following the World Honored One's instructions, destroyed the room. At that time, the World Honored One, having seen the destroyed room, then departed.
At that time, the Bhiksu Danika returned and saw that his room was destroyed, and said to the Bhiksus nearby: 'Who destroyed my room?' The Bhiksus said: 'It was the Teacher (Mahasattva) [Buddhist term, a great being, often referring to a Buddha or Bodhisattva] who instructed the Bhiksus to destroy it.' Danika said: 'If the Lord of the Dharma, the World Honored One (Bhagavan) [Buddhist term, an epithet of the Buddha, meaning 'Blessed One'], ordered it to be destroyed, then it was well destroyed.' At that time, in Rajagrha [an ancient city in India, located in present-day Bihar], there was a minister in charge of wood, who was a former friend of the Bhiksu Danika, and they enjoyed talking to each other. At that time, Danika thought: 'The minister in charge of wood is my friend, I will seek wood from him and build a wooden house.' Having thought this, he went to the minister.
處，白言：「仁今知不？摩揭陀國勝身之子未生怨王先與我木，我欲取用，可見相授。」大臣答曰：「聖者！若大王與木，斯成大善，隨意將去。」但是城中所有諸木，皆是未生怨王之所掌守，極牢藏護，為欲修補王舍大城破落之處，亦為難事而貯此木，不許與他。時但尼迦苾芻遂取一木割截將去。是時守城大臣巡行街衢，見一大木被截將去，見此事已極大驚怖，便作是念：「豈非摩揭陀國未生怨王將有怨賊欲入城耶？此木乃是王所掌護，不許與他。何故有人輒便將去？」見是事已，即便詣彼掌木臣所告言：「大臣知不？我向巡行街衢，見一大木被截將去。我時見已，極大驚怖身毛皆豎，豈非未生怨王將有怨賊欲入城耶？或掌木官將此大木與餘人耶？」大臣告曰：「我不曾以此木與人。然我曾見但尼迦苾芻作如是語：『未生怨王與我此木，仁當見與。』我時答曰：『聖者！若是大王曾與木者，幸即將去隨意所用。』豈非是彼將此木耶？」是時守城大臣，即便往白未生怨王：「王今知不？我向巡行街衢，見有一木是大王所須，擬用修補併爲難事，遂被他人斬截將去。我既見已，極大驚怖身毛皆豎，豈非大王將有怨家盜賊當入城耶？即便問彼掌木大臣曰：『君不將木與他人不？』彼便答云：『我不曾以此木與人。然我曾見
【現代漢語翻譯】 現代漢語譯本： 這時，但尼迦（Danika）說道：『您現在知道嗎？摩揭陀國（Magadha）勝身（Bimbisara）之子阿阇世王（Ajatasattu）先前已經把木頭給我了，我想要拿去用，可以給我嗎？』大臣回答說：『聖者！如果大王已經把木頭給您了，那真是太好了，您可以隨意拿去。』但是城中所有的木頭，都是阿阇世王所掌管看守的，非常嚴密地收藏保護著，爲了修補王舍城（Rajagrha）破損的地方，也是爲了困難的事情而儲存這些木頭，不允許給其他人。當時，但尼迦比丘（Danika Bhiksu）於是取了一根木頭砍斷拿走了。這時，守城的大臣在街上巡邏，看見一根大木頭被砍斷拿走了，看到這件事後非常驚恐，便這樣想：『難道是摩揭陀國的阿阇世王將有仇敵要進入城裡嗎？這木頭是國王所掌管保護的，不允許給其他人。為什麼有人竟然擅自拿走？』看到這件事後，就立刻去告訴掌管木頭的大臣說：『大臣您知道嗎？我剛才在街上巡邏，看見一根大木頭被砍斷拿走了。我當時看到后，非常驚恐，汗毛都豎起來了，難道是阿阇世王將有仇敵要進入城裡嗎？還是掌管木頭的官員把這根大木頭給了其他人呢？』大臣告訴他說：『我不曾把這木頭給別人。但是我曾經看見但尼迦比丘這樣說：『阿阇世王把這木頭給我了，您應當給我。』我當時回答說：『聖者！如果大王曾經把木頭給您了，那就請您拿去隨意使用吧。』難道是他拿走了這木頭嗎？』這時，守城的大臣，就立刻去稟告阿阇世王說：『大王您現在知道嗎？我剛才在街上巡邏，看見有一根木頭是大王您所需要的，準備用來修補併爲了困難的事情，竟然被其他人砍斷拿走了。我看到后，非常驚恐，汗毛都豎起來了，難道是大王您將有仇家盜賊要進入城裡嗎？』就問掌管木頭的大臣說：『您沒有把木頭給其他人吧？』他便回答說：『我不曾把這木頭給別人。然我曾見 但尼迦苾芻作如是語：『未生怨王與我此木，仁當見與。』我時答曰：『聖者！若是大王曾與木者，幸即將去隨意所用。』豈非是彼將此木耶？』
【English Translation】 English version: Then, Danika (Danika) said: 'Do you know now? King Ajatasattu (Ajatasattu), the son of Bimbisara (Bimbisara) of Magadha (Magadha), had previously given me the wood. I want to take it to use, can I have it?' The minister replied: 'Venerable one! If the Great King has given you the wood, that would be excellent. You may take it as you wish.' However, all the wood in the city is under the charge and protection of King Ajatasattu, stored and protected very securely. It is stored for repairing the damaged parts of Rajagrha (Rajagrha) and for difficult matters, and is not allowed to be given to others. At that time, Danika Bhiksu (Danika Bhiksu) then took a piece of wood, cut it, and took it away. At this time, the minister guarding the city was patrolling the streets and saw a large piece of wood being cut and taken away. Seeing this, he was greatly alarmed and thought: 'Could it be that King Ajatasattu of Magadha has enemies who want to enter the city? This wood is under the charge and protection of the King, and is not allowed to be given to others. Why would someone dare to take it away without permission?' Seeing this, he immediately went to tell the minister in charge of the wood, saying: 'Minister, do you know? I was patrolling the streets just now and saw a large piece of wood being cut and taken away. When I saw it, I was greatly alarmed and my hair stood on end. Could it be that King Ajatasattu has enemies who want to enter the city? Or did the official in charge of the wood give this large piece of wood to someone else?' The minister told him: 'I have not given this wood to anyone. However, I once saw Danika Bhiksu say: 'King Ajatasattu gave me this wood, you should give it to me.' I replied at that time: 'Venerable one! If the Great King has given you the wood, then please take it and use it as you wish.' Could it be that he took this wood?' At this time, the minister guarding the city immediately went to report to King Ajatasattu, saying: 'Great King, do you know now? I was patrolling the streets just now and saw a piece of wood that the Great King needed, intended for repairing and for difficult matters, and it was cut and taken away by someone else. When I saw it, I was greatly alarmed and my hair stood on end. Could it be that the Great King has enemies and thieves who want to enter the city?' He asked the minister in charge of the wood: 'You did not give the wood to anyone else, did you?' He replied: 'I have not given this wood to anyone. However, I once saw Danika Bhiksu say: 'King Ajatasattu gave me this wood, you should give it to me.' I replied at that time: 'Venerable one! If the Great King has given you the wood, then please take it and use it as you wish.' Could it be that he took this wood?'
但尼迦苾芻言：「王與木。」時掌木官報云：「王若與者可隨意取。」』時彼苾芻即便斬截大木將去。豈復大王曾憶將木與餘人耶？」王曰：「我不曾憶。」即命掌木大臣。大臣奉命欲詣王所，爾時但尼迦苾芻因有少事入王舍城，時掌木官遙見但尼迦苾芻報言：「聖者知不？為仁取木，王今喚我。」苾芻報言：「汝可先行，吾當隨去。」時掌木官即便先行，但尼迦后至，並與來使俱詣王門，到已而住。時彼使者便詣王所白言：「大王！其掌木官今在門外。其苾芻雖不被喚亦來在門。」王曰：「掌木之人且勿令入，其出家者應可喚來。」使者出喚苾芻，入見申手愿言：「大王無病長壽。」在一面住。時王告但尼迦苾芻曰：「聖者！他不與木，合輒取耶？」但尼迦言：「不合。」王曰：「若爾，何故取我木去？」但尼迦言：「是王先與。」王曰：「我不曾憶；仁若憶者為我憶之。」但尼迦言：「王豈不憶，初受灌頂位時，于大眾中作師子吼唱如是言：『於我國中，若沙門婆羅門，持戒修善不行竊盜者，我之境內所有草木及水隨意取用。』」王曰：「我據無主物作如是語，此木乃是他所掌物，因何輒取？」但尼迦曰：「王言據無主者，此乃何干王事？」王聞此語發大瞋怒，額起三峰、攢眉顰蹙、張目振手曰：「沙門！汝今合
【現代漢語翻譯】 現代漢語譯本 但尼迦(Danika)比丘說：『國王答應給木材。』當時掌管木材的官員稟告說：『國王如果答應給，就可以隨意取用。』當時那位比丘便砍伐大木材拿走了。難道大王還記得曾經將木材給予其他人嗎？』國王說：『我不記得了。』立即命令掌管木材的大臣。大臣奉命將要前往國王那裡，當時但尼迦(Danika)比丘因為有點事情進入王舍城(Rajagrha)，當時掌管木材的官員遠遠地看見但尼迦(Danika)比丘，稟告說：『聖者知道嗎？因為您取木材的事情，國王現在要召見我。』比丘回答說：『你可以先去，我隨後就到。』當時掌管木材的官員便先行前往，但尼迦(Danika)後來到達，和來使一同前往王宮門口，到達后便停在那裡。當時那位使者便前往國王那裡稟告說：『大王！掌管木材的官員現在在門外。那位比丘雖然沒有被召見也來了。』國王說：『掌管木材的人暫且不要讓他進來，那位出家人應該可以召來。』使者出去召見比丘，比丘進入后伸出手祝願說：『大王無病長壽。』站在一邊。當時國王告訴但尼迦(Danika)比丘說：『聖者！別人沒有給木材，可以隨便拿取嗎？』但尼迦(Danika)說：『不可以。』國王說：『如果這樣，為什麼拿我的木材走呢？』但尼迦(Danika)說：『是國王先前答應的。』國王說：『我不記得了；如果仁者記得，請為我回憶一下。』但尼迦(Danika)說：『大王難道不記得，當初接受灌頂登位時，在大眾之中如獅子吼般宣唱說：『在我的國家中，如果沙門(Sramana)婆羅門(Brahmana)，持戒修行善良不偷盜的人，我的境內所有草木及水可以隨意取用。』』國王說：『我指的是無主之物才這樣說，這木材是他人所掌管的，為何隨便拿取？』但尼迦(Danika)說：『大王說的是無主之物，這又關大王什麼事呢？』國王聽到這話，勃然大怒，額頭出現三道皺紋、緊鎖眉頭、睜大眼睛揮舞著手說：『沙門(Sramana)！你現在應該』
【English Translation】 English version The Bhiksu Danika (Danika) said, 'The king agreed to give the wood.' At that time, the officer in charge of the wood reported, 'If the king agrees to give it, it can be taken at will.' At that time, that Bhiksu cut down large pieces of wood and took them away. Does the Great King remember ever giving wood to others?' The king said, 'I don't remember.' He immediately ordered the minister in charge of the wood. The minister, upon receiving the order, was about to go to the king. At that time, Bhiksu Danika (Danika), because of some business, entered Rajagrha (Rajagrha). At that time, the officer in charge of the wood saw Bhiksu Danika (Danika) from afar and reported, 'Holy one, do you know? Because of your taking the wood, the king is now summoning me.' The Bhiksu replied, 'You may go first, and I will follow.' At that time, the officer in charge of the wood went ahead, and Danika (Danika) arrived later, and together with the messenger, went to the gate of the palace, and stopped there after arriving. At that time, that messenger went to the king and reported, 'Great King! The officer in charge of the wood is now outside the gate. That Bhiksu, although not summoned, has also come.' The king said, 'Do not let the person in charge of the wood enter for the time being, that renunciate should be summoned.' The messenger went out to summon the Bhiksu, and the Bhiksu entered and extended his hand, wishing, 'Great King, may you be free from illness and live long.' He stood on one side. At that time, the king said to Bhiksu Danika (Danika), 'Holy one! If others do not give wood, can it be taken at will?' Danika (Danika) said, 'It cannot.' The king said, 'If so, why did you take my wood away?' Danika (Danika) said, 'It was the king who agreed earlier.' The king said, 'I don't remember; if you remember, please remind me.' Danika (Danika) said, 'Does the Great King not remember, when he first received the anointment and ascended the throne, he proclaimed like a lion's roar among the assembly, saying, 'In my kingdom, if there are Sramanas (Sramana) and Brahmanas (Brahmana) who uphold the precepts, cultivate goodness, and do not steal, all the grass, trees, and water within my territory may be taken and used at will.' The king said, 'I was referring to ownerless things when I said that, this wood is under the care of others, why did you take it at will?' Danika (Danika) said, 'The Great King speaks of ownerless things, what does this have to do with the Great King?' The king, upon hearing these words, became greatly enraged, three lines appeared on his forehead, his eyebrows furrowed, his eyes widened, and he waved his hands, saying, 'Sramana (Sramana)! You should now'
死，我不能殺，汝即宜速去，從今已往更不得如此。」是時人眾共出大聲作如是語：「希奇！摩揭陀國未生怨王，稟性暴烈所為造次。沙門合死，但以言責而便放免。」時但尼迦還到住處，白諸苾芻：「我向幾被未生怨王所殺。」諸苾芻問其故，但尼迦具以因緣告諸苾芻。時諸苾芻以此因緣往白世尊，世尊命具壽阿難陀曰：「汝可著僧伽胝衣將一苾芻，入王舍城街衢之所眾人聚處，若婆羅門居士，或村邑聚落商主富人，若信不信，于如是等皆當具問：『盜幾許物犯王國法合當死罪？』」時阿難陀受佛教已入王舍城，如佛所教具問諸人：「盜幾許物王法應死？」諸人報曰：「若五磨灑、若過五磨灑是當合死。」阿難陀問已，出王舍城至世尊所，禮雙足已在一面立，白世尊言：「大德！如佛所教，遍問諸人：『齊何合死？』彼皆報我：『若盜五磨灑、若過五磨灑王法合死。』」
爾時世尊以此因緣集苾芻僧伽，知而故問、非不知問；時而問、非時不問；有利故問、無利不問，破決堤防斷除疑惑，為利益故知時而問：「汝但尼迦苾芻陶師之子，汝實作如此不端嚴事取王木耶？」但尼迦言：「實爾。大德！」世尊呵責曰：「汝之所為，非沙門、非凈行、非隨順行，非出家者所應作事。」世尊種種呵責已，告諸苾芻曰：「
【現代漢語翻譯】 現代漢語譯本： 『死，我不能殺你，你還是趕快離開吧，從今以後不許再這樣做了。』當時眾人一起大聲議論說：『真稀奇！阿阇世王（Ajatasattu）（摩揭陀國國王）稟性暴烈，做事魯莽。這個沙門（Sramana）（指但尼迦）本該處死，但因為幾句話的責問就被放走了。』當時但尼迦（Daniyaka）回到住處，告訴各位比丘（Bhikkhu）說：『我剛才差點被阿阇世王殺掉了。』各位比丘問他原因，但尼迦詳細地把事情的經過告訴了各位比丘。當時各位比丘因為這件事去稟告世尊（Bhagavan），世尊命令具壽阿難陀（Ayasmant Ananda）說：『你可以披上僧伽胝衣（Samghati）（一種袈裟），帶上一位比丘，進入王舍城（Rajagrha）的街道，到眾人聚集的地方，無論是婆羅門（Brahmana）、居士（Grhastha），還是村落的商主富人，無論是信徒還是非信徒，都要詳細地詢問他們：『偷盜多少財物會觸犯王國法律，被判處死罪？』』當時阿難陀接受佛的教誨後進入王舍城，按照佛的教導詳細地詢問眾人：『偷盜多少財物，按照王法應該判處死刑？』眾人回答說：『如果偷盜五磨灑（masaka）（古印度貨幣單位），或者超過五磨灑，就應該被判處死刑。』阿難陀詢問完畢后，離開王舍城來到世尊處，禮拜雙足後站在一旁，稟告世尊說：『大德！按照佛的教導，我普遍地詢問了眾人：『偷盜多少財物會被判處死刑？』他們都告訴我：『如果偷盜五磨灑，或者超過五磨灑，按照王法應該判處死刑。』』
當時世尊因為這件事召集了比丘僧團（Bhikkhu Sangha），（世尊）明知故問，不是不知而問；時機成熟才問，不是不合時宜而問；爲了利益才問，沒有利益不問，爲了破除決堤的隱患，斷除疑惑，爲了利益眾生，把握時機而問：『你，名叫但尼迦的比丘，是陶師的兒子，你真的做了這樣不端正的事情，拿了國王的木材嗎？』但尼迦回答說：『確實如此，大德！』世尊呵斥他說：『你的所作所為，不像是沙門，不像清凈的修行者，不像隨順正道的修行者，不像出家之人應該做的事情。』世尊種種呵斥之後，告訴各位比丘說：
【English Translation】 English version: 'Death, I cannot kill you. You should leave quickly, and from now on, you must not do this again.' At that time, the crowd together made a loud voice and said, 'How strange! King Ajatasattu (Ajatasattu) (King of Magadha), by nature, is violent and acts rashly. This Sramana (Sramana) (referring to Daniyaka) should have been put to death, but he was released after being questioned with just a few words.' At that time, Daniyaka (Daniyaka) returned to his dwelling and told the Bhikkhus (Bhikkhu), 'I was almost killed by King Ajatasattu just now.' The Bhikkhus asked him the reason, and Daniyaka told the Bhikkhus the details of the matter. At that time, the Bhikkhus, because of this matter, went to report to the Bhagavan (Bhagavan). The Bhagavan ordered the Ayasmant Ananda (Ayasmant Ananda), 'You can wear the Samghati robe (Samghati) (a type of kasaya) and take a Bhikkhu, enter the streets of Rajagrha (Rajagrha), to the place where people gather. Whether it is a Brahmana (Brahmana), a Grhastha (Grhastha), or a village merchant or rich man, whether they are believers or non-believers, you should ask them in detail: 'How much stolen property would violate the kingdom's laws and be punishable by death?'' At that time, Ananda, having received the Buddha's teaching, entered Rajagrha, and according to the Buddha's teaching, asked the people in detail: 'How much stolen property should be punished by death according to the king's law?' The people replied, 'If one steals five masakas (masaka) (an ancient Indian currency unit), or more than five masakas, one should be punished by death.' After Ananda finished asking, he left Rajagrha and came to the Bhagavan, prostrated at his feet, stood to one side, and reported to the Bhagavan, 'Great Virtue! According to the Buddha's teaching, I have universally asked the people: 'How much stolen property would be punishable by death?' They all told me: 'If one steals five masakas, or more than five masakas, one should be punished by death according to the king's law.'
At that time, the Bhagavan, because of this matter, gathered the Bhikkhu Sangha (Bhikkhu Sangha). (The Bhagavan) asked knowing, not asking without knowing; asked when the time was right, not asking inappropriately; asked for benefit, not asking without benefit, in order to break through the dangers of a breached dam, to eliminate doubts, and for the benefit of sentient beings, he seized the opportunity to ask: 'You, the Bhikkhu named Daniyaka, the son of a potter, did you really do such an improper thing, taking the king's wood?' Daniyaka replied, 'Indeed, Great Virtue!' The Bhagavan rebuked him, 'Your actions are not like those of a Sramana, not like those of a pure practitioner, not like those of a practitioner who follows the right path, not like what a renunciant should do.' After the Bhagavan had rebuked him in various ways, he told the Bhikkhus:
我觀十利，乃至正法久住，為諸聲聞弟子于毗奈耶制其學處，應如是說：
「若復苾芻，若在聚落、若空閑處，他不與物以盜心取。如是盜時，若王、若大臣，若捉、若殺、若縛驅擯、若呵責言：『咄！男子汝是賊！癡、無所知，作如是盜。』如是盜者，此苾芻亦得波羅市迦，不應共住。」
若復苾芻者，謂但尼迦，余義如上。
若聚落者，謂墻柵內。
空閑處者，謂墻柵外。
他者，謂女、男、黃門。
不與者，謂無人授與。
物，謂金等。
以盜心取者，謂他不與物，賊心而取。
如是盜時者，若五磨灑、或過五磨灑。
若王者，謂剎帝利、若婆羅門、若薜舍、若戍達羅，受剎帝利王灌頂位者，皆名為王。若有女人受灌頂位，亦名為王。
若大臣者，謂王輔相，為王圖議政事以自存活。
捉者，謂執將來。
殺者，謂斷其命。
縛者，有三種縛：謂鐵、木、繩。
驅擯者，謂逐令出國。
作如是呵責：「咄！男子汝是賊！汝癡無所知」者，是輕毀言。
若此者，指行盜人。
苾芻者，謂得苾芻性。云何苾芻性？謂受圓具。云何圓具？謂白四羯磨，于所作事如法成就究竟滿足，其進受人以圓滿心
【現代漢語翻譯】 現代漢語譯本：我觀察到十種利益，乃至爲了正法能夠長久住世，為各位聲聞弟子在《毗奈耶》（Vinaya，戒律）中制定學習之處，應當這樣說：
『如果又有比丘（bhiksu，出家男眾），無論在村落里，還是在空閑處，未經他人允許，以盜竊的心思拿取財物。像這樣盜竊時，如果國王、大臣捉住他，或者殺了他，或者捆綁驅逐，或者呵斥他說：『咄！男子，你是個賊！愚癡無知，做出這樣的盜竊行為。』像這樣盜竊的人，這位比丘也觸犯了波羅夷（Parajika，斷頭罪），不應該和他一起居住。』
『如果又有比丘』，是指但尼迦（Danika），其餘含義如上文所述。
『如果村落』，是指有墻柵圍繞的地方。
『空閑處』，是指墻柵外的地方。
『他人』，是指女人、男人、黃門（宦官）。
『不與』，是指沒有人給予。
『物』，是指黃金等。
『以盜心取』，是指他人不給予，以盜竊的心思拿取。
『如是盜時』，是指盜竊價值五磨灑（masaka，古代貨幣單位）或超過五磨灑的財物。
『如果國王』，是指剎帝利（Ksatriya，貴族）、婆羅門（Brahmana，祭司）、薜舍（Vaisya，商人）、戍達羅（Sudra，奴隸），接受剎帝利國王灌頂儀式的人，都稱為國王。如果有女人接受灌頂儀式，也稱為國王。
『如果大臣』，是指國王的輔佐，為國王謀劃政事以維持生計。
『捉』，是指抓住並帶走。
『殺』，是指斷絕他的性命。
『縛』，有三種捆綁：指鐵、木、繩。
『驅擯』，是指驅逐出境。
『作如是呵責：『咄！男子，你是個賊！汝癡無所知』，這是輕蔑譭謗的言語。
『若此』，指的就是行盜竊之人。
『比丘』，是指得到比丘的身份。什麼是比丘的身份？是指受過圓具戒（upasampada）。什麼是圓具戒？是指通過白四羯磨（jnapti-caturtha-karma），對於所做的事情如法成就，究竟圓滿，接受戒的人以圓滿的心。
【English Translation】 English version: I observe ten benefits, and even for the sake of the Proper Dharma enduring long, for the sake of the Sravaka (hearer) disciples, in the Vinaya (discipline), establishing the places of learning, it should be said thus:
'If again a bhiksu (monk), whether in a village or in a secluded place, takes something not given with a thieving mind. When such theft occurs, if the king, or a great minister, seizes him, or kills him, or binds and banishes him, or rebukes him, saying: 'Hey! Man, you are a thief! Foolish and ignorant, committing such theft.' One who steals in this way, this bhiksu also incurs a Parajika (defeat), and should not live together with him.'
'If again a bhiksu', refers to Danika. The remaining meanings are as above.
'If a village', refers to within a walled enclosure.
'A secluded place', refers to outside a walled enclosure.
'Another', refers to a woman, a man, or a eunuch (hermaphrodite).
'Not given', refers to not being given by anyone.
'Thing', refers to gold, etc.
'Taking with a thieving mind', refers to taking something not given by another with a thieving mind.
'When such theft occurs', refers to stealing something worth five masakas (ancient currency unit) or more than five masakas.
'If a king', refers to a Ksatriya (warrior), a Brahmana (priest), a Vaisya (merchant), or a Sudra (laborer), who has received the Ksatriya king's coronation. If a woman receives the coronation, she is also called a king.
'If a great minister', refers to the king's advisor, who plans political affairs for the king to sustain his livelihood.
'Seizes', refers to seizing and taking away.
'Kills', refers to ending his life.
'Binds', there are three kinds of binding: with iron, wood, or rope.
'Banishes', refers to expelling from the country.
'Rebukes, saying: 'Hey! Man, you are a thief! You are foolish and ignorant', these are words of contempt and slander.
'If this', refers to the person committing the theft.
'Bhiksu', refers to one who has attained the state of a bhiksu. What is the state of a bhiksu? It refers to having received the upasampada (full ordination). What is the upasampada? It refers to the jnapti-caturtha-karma (procedure of four acts), whereby the matter is accomplished lawfully, ultimately fulfilled, and the person receiving the precepts does so with a complete mind.
，希求具足要祈誓受情無恚恨，以言表白語業彰顯，故名圓具。
波羅市迦者，是極重罪極可厭惡，是可嫌賤不可愛樂。若人犯此罪時亦讒犯已，即非沙門非釋迦子，失苾芻性乖涅槃性，墮落崩倒被他所勝不可救濟，如截多羅樹頭，不能郁茂增長廣大，名波羅市迦。
不應共住者，此人不得與諸餘苾芻而作共住，若褒灑陀、若隨意事、若單白、白二、白四羯磨、若十二種人羯磨，並不應差，由此故名不應共住。
此中犯相其事云何？
總攝頌曰：
自取于地上， 或在空中墮， 㲲乘及營田， 輸稅並無足， 旃荼羅世羅， 總收於十事。
別攝頌曰：
自取不與取， 盜心他掌物， 及作他物想， 有三五不同； 復有四四殊， 並二五差別， 斯皆據重物， 隨處事應知。
有三種相，若苾芻於他重物不與而取，得波羅市迦。云何為三？謂自取、或看取、或遣使取。云何自取？謂自盜取，或自引取舉離本處。云何看取？謂自看盜取，或自看引取舉離本處。云何遣使取？謂自遣使取，或遣使引取離本處。若苾芻以此三緣，於他重物不與而取，得波羅市迦。
復有三緣，苾芻於他重物不與而取，得波羅市迦。云何為三？謂他不與、體是
【現代漢語翻譯】 現代漢語譯本：希求具足，要祈願發誓，內心沒有嗔恨，用言語表達，彰顯身語意三業，所以稱為圓具（Paripurna）。
波羅市迦（Parajika）是指極重的罪行，令人厭惡，是可鄙視、不可喜愛的。如果有人犯下這種罪行，或者已經被指控犯下此罪，他就不是沙門（Sramana），不是釋迦牟尼佛的弟子，喪失了比丘（Bhiksu）的資格，背離了涅槃（Nirvana）的性質，墮落、崩潰，被他人戰勝，無法救濟，就像砍斷了多羅樹的樹頭，不能再茂盛生長，這叫做波羅市迦。
不應共住是指，這個人不得與其他比丘一起共同生活，無論是布薩（Posadha）、隨意事（Pravāraṇā）、單白羯磨（Ekakarma）、白二羯磨（Dvikarma）、白四羯磨（Chaturkarma），還是十二種人的羯磨，都不應該參與，因此稱為不應共住。
這裡所說的犯相，具體情況是怎樣的呢？
總攝頌說： 自己取地上之物，或者空中掉落之物， 㲲乘（氈毯車乘）及經營田地，輸稅以及無足之物， 旃荼羅（屠夫）世羅（石），總共這十件事。
別攝頌說： 自己取和不與取，盜取他人掌管之物， 以及產生是他人之物的想法，有三五種不同； 又有四四種差別，以及二五種差別， 這些都是指貴重之物，應當根據具體情況瞭解。
有三種情況，如果比丘盜取他人貴重之物，即犯波羅市迦罪。哪三種情況？即自己取、看取、或遣使取。什麼是自己取？即自己盜取，或者自己移動並使之離開原處。什麼是看取？即自己看著盜取，或者自己看著移動並使之離開原處。什麼是遣使取？即自己派遣使者去取，或者派遣使者移動並使之離開原處。如果比丘通過這三種方式，盜取他人貴重之物，即犯波羅市迦罪。
又有三種情況，比丘盜取他人貴重之物，即犯波羅市迦罪。哪三種情況？即他人不給與，物品是
【English Translation】 English version: 'Seeking completeness requires making vows and pledges, free from anger and resentment, expressing oneself through speech, and manifesting actions of body, speech, and mind, hence it is called Paripurna (具足, completeness).'
'Parajika (波羅市迦) refers to extremely grave offenses that are repulsive, despicable, and unlovable. If someone commits this offense, or is accused of it, they are no longer a Sramana (沙門, ascetic), not a disciple of Sakyamuni Buddha, lose their status as a Bhiksu (苾芻, monk), deviate from the nature of Nirvana (涅槃, liberation), fall, collapse, are overcome by others, and cannot be saved, like cutting off the head of a Tala tree, unable to flourish and grow. This is called Parajika.'
'Not to be associated with means that this person is not allowed to live together with other Bhiksus, whether it is for Posadha (布薩, observance day), Pravāraṇā (隨意事, invitation), Ekakarma (單白羯磨, single motion), Dvikarma (白二羯磨, double motion), Chaturkarma (白四羯磨, four motions), or the Karma of twelve types of people, they should not participate, hence it is called not to be associated with.'
'What are the specific circumstances of the offenses mentioned here?'
'The summary verse says:' 'Taking things from the ground oneself, or things falling from the sky,' '㲲乘 (Woolen vehicles) and managing fields, paying taxes and things without feet,' 'Chandala (旃荼羅, executioner) and Sela (世羅, stone), these are the ten things in total.'
'The separate summary verse says:' 'Taking oneself and taking without being given, stealing things in another's possession,' 'And having the thought that it is another's thing, there are three and five different kinds;' 'There are also four and four differences, and two and five differences,' 'All of these refer to valuable things, and the circumstances should be understood according to the specific situation.'
'There are three conditions under which a Bhiksu commits Parajika by taking valuable things from others without being given. What are the three conditions? They are taking oneself, watching and taking, or sending someone to take. What is taking oneself? It means stealing oneself, or moving and lifting it away from its original place oneself. What is watching and taking? It means watching oneself steal, or watching oneself move and lift it away from its original place. What is sending someone to take? It means sending a messenger to take, or sending a messenger to move and lift it away from its original place. If a Bhiksu takes valuable things from others without being given through these three means, they commit Parajika.'
'There are also three conditions under which a Bhiksu commits Parajika by taking valuable things from others without being given. What are the three conditions? They are that the other person does not give it, the item is'
重物、離本處。云何不與取？曾無男女黃門授與其物，是謂不與取。云何體是重物？若滿五磨灑、若過五磨灑。云何離本處？謂從此處移向余處。苾芻以此三緣於他重物不與而取，得波羅市迦。
復有三緣，苾芻於他重物不與而取，得波羅市迦。云何為三？謂起盜心、興方便、離本處。云何起盜心？謂有賊心欲盜他物。云何興方便？若手、若足而興進趣。離處等如前應知。
復有三緣，苾芻於他重物不與而取，得波羅市迦。云何為三？謂他所掌物、體是重物、離本處。云何他所掌物？謂是重物若女男黃門攝為己有，是名他所掌物。重物、離處如前應知。
復有三緣，苾芻於他重物不與而取，得波羅市迦。云何為三？作他掌物想、體是重物、離本處。云何他掌物想？若苾芻作如是念：「此物是他女男等所掌。」作他物想。余如上說。
復有四緣，苾芻於他重物不與而取，得波羅市迦。謂他所掌物、作他物想、是重物、離本處，苾芻得波羅市迦。
復有四緣，苾芻於他重物不與而取，得波羅市迦。云何為四？謂有盜心、起方便、是重物、離本處。余如上說。
復有四緣，苾芻於他物不與取，得波羅市迦。云何為四？是他所護、作屬己想、是重物、舉離處。何謂他所護？如人有重物安
【現代漢語翻譯】 現代漢語譯本 關於盜取重物，並使其離開原處。什麼是不予而取（Adinnādāna）？即沒有經過男女或閹人的允許而拿走財物，這被稱為不予而取。什麼是重物？指價值超過或等於五磨灑（Masha，古代印度的一種重量單位）的物品。什麼是離開原處？指從一個地方移動到另一個地方。比丘（Bhiksu，佛教僧侶）如果通過這三個條件盜取他人的重物，將觸犯波羅市迦（Pārājika，佛教戒律中最重的罪）。 還有三種情況，比丘盜取他人的重物，將觸犯波羅市迦。是哪三種？即生起盜心、採取行動、使其離開原處。什麼是生起盜心？指有偷盜他人財物的意圖。什麼是採取行動？指通過手或腳等方式進行偷盜。離開原處等同於前文所述。 還有三種情況，比丘盜取他人的重物，將觸犯波羅市迦。是哪三種？即屬於他人掌管的財物、是重物、使其離開原處。什麼是屬於他人掌管的財物？指重物被男女或閹人視為己有，這被稱為屬於他人掌管的財物。重物、離開原處等同於前文所述。 還有三種情況，比丘盜取他人的重物，將觸犯波羅市迦。是哪三種？即認為是他人的掌管物、是重物、使其離開原處。什麼是認為是他人的掌管物？指比丘這樣想：『此物是他人，如男女等所掌管的。』並認為是他人的財物。其餘如上文所述。 還有四種情況，比丘盜取他人的重物，將觸犯波羅市迦。即屬於他人掌管的財物、認為是他人之物、是重物、使其離開原處，比丘將觸犯波羅市迦。 還有四種情況，比丘盜取他人的重物，將觸犯波羅市迦。是哪四種？即有盜心、採取行動、是重物、使其離開原處。其餘如上文所述。 還有四種情況，比丘盜取他人的財物，將觸犯波羅市迦。是哪四種？即是被他人保護的、認為是自己的、是重物、舉起並使其離開原處。什麼是被他人保護的？比如有人將重物安
【English Translation】 English version Regarding a heavy object being moved from its original place. What is 'taking what is not given' (Adinnādāna)? It is when no man, woman, or eunuch has given the object; this is called 'taking what is not given.' What constitutes a 'heavy object'? If it is worth five Masha (Masha, an ancient Indian unit of weight) or more. What constitutes 'moving from its original place'? It means moving it from one place to another. If a Bhiksu (Bhiksu, a Buddhist monk) takes another's heavy object without permission under these three conditions, he commits a Pārājika (Pārājika, the most serious offense in Buddhist monastic rules). Furthermore, there are three conditions under which a Bhiksu commits a Pārājika by taking another's heavy object without permission. What are the three? Having the intention to steal, taking action, and moving it from its original place. What is 'having the intention to steal'? It means having the intention to steal another's object. What is 'taking action'? It means taking action with the hand or foot. 'Moving from its original place' is as previously described. Furthermore, there are three conditions under which a Bhiksu commits a Pārājika by taking another's heavy object without permission. What are the three? It is an object under another's control, it is a heavy object, and it is moved from its original place. What is an object under another's control? It means a heavy object that a man, woman, or eunuch considers their own; this is called an object under another's control. 'Heavy object' and 'moving from its original place' are as previously described. Furthermore, there are three conditions under which a Bhiksu commits a Pārājika by taking another's heavy object without permission. What are the three? Thinking it is under another's control, it is a heavy object, and it is moved from its original place. What is 'thinking it is under another's control'? It means the Bhiksu thinks, 'This object is under the control of another, such as a man or woman.' And he thinks it is another's object. The rest is as described above. Furthermore, there are four conditions under which a Bhiksu commits a Pārājika by taking another's heavy object without permission. It is an object under another's control, thinking it is another's object, it is a heavy object, and it is moved from its original place; the Bhiksu commits a Pārājika. Furthermore, there are four conditions under which a Bhiksu commits a Pārājika by taking another's heavy object without permission. What are the four? Having the intention to steal, taking action, it is a heavy object, and it is moved from its original place. The rest is as described above. Furthermore, there are four conditions under which a Bhiksu commits a Pārājika by taking another's object without permission. What are the four? It is protected by another, thinking it belongs to oneself, it is a heavy object, and it is lifted and moved from its place. What is 'protected by another'? For example, a person has a heavy object and places it
在器中，若自守護、或令四兵而共防護。云何屬己想？人有重物置箱器等中，作屬己想：「此是我物。」余如上說。
復有四緣，苾芻於他重物不與而取，得波羅市迦。謂有守護無屬己想、或無守護有屬己想、重物、離處。何謂有守護無屬己想？如有盜賊破諸城邑逃竄林野，時守路人奪得彼物，聚在一處而守護之，不執屬己。何謂無守護有屬己想？如有重物安在箱器等中，無人馬等兵而為守護，有屬己想不與而取。重物、離處、得罪同前。
復有五緣，苾芻他物不與取，得波羅市迦。云何為五？非己物想、非親友想、非暫用想、取時不語他、有盜心，得波羅市迦。
復有五緣，苾芻無犯。云何為五？作己有想、親友想、暫用想、取時語他、無盜心者，無犯。
根本說一切有部毗奈耶卷第二 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三
三藏法師義凈奉 制譯不與取學處第二之二
攝頌曰：
若在於地上， 或時在器中， 或覆在場篅， 田處諸根藥。
若苾芻，知他重物安在地上，所謂頸珠、臂釧、真珠、瓔珞諸莊嚴具，苾芻盜心起方便，從床座起整衣而去，乃至未觸著來，得惡作罪；若觸、未移
【現代漢語翻譯】 現代漢語譯本： 在容器中，如果有人自己守護，或者命令四種軍隊共同防護。什麼是『屬於自己的想法』呢？有人將貴重物品放在箱子等容器中，併產生『這是我的東西』的想法。其餘情況如上所述。
又有四種因緣，比丘拿取他人貴重物品而不給予，構成波羅夷罪（Pārājika，斷頭罪）。即有守護但沒有『屬於自己的想法』，或者沒有守護但有『屬於自己的想法』，以及是貴重物品，且物品離開了原處。什麼叫做有守護但沒有『屬於自己的想法』呢？例如盜賊攻破城池后逃竄到林野，這時守路的人奪得他們的物品，聚集在一處進行守護，但不認為是屬於自己的。什麼叫做沒有守護但有『屬於自己的想法』呢？例如貴重物品安放在箱子等容器中，沒有軍隊或人馬等守護，但有人認為那是屬於自己的，拿取而不給予。貴重物品、離開了原處，所得罪行與之前相同。
又有五種因緣，比丘拿取他人財物而不給予，構成波羅夷罪。哪五種呢？認為不是自己的東西、認為不是親友的東西、認為不是暫時借用的東西、拿取時沒有告訴他人、有盜竊的心，構成波羅夷罪。
又有五種因緣，比丘不構成犯罪。哪五種呢？認為是自己的東西、認為是親友的東西、認為是暫時借用的東西、拿取時告訴了他人、沒有盜竊的心，不構成犯罪。
根本說一切有部毗奈耶卷第二 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三
三藏法師義凈奉 制譯不與取學處第二之二
攝頌說：
如果東西在地上， 或者在容器中， 或者在穀場， 田地裡的草藥。
如果比丘知道他人的貴重物品放在地上，例如頸珠、臂釧、真珠、瓔珞等各種裝飾品，比丘生起盜竊的心，開始行動，從床座起身整理衣服而去，直到尚未接觸到這些物品時，得惡作罪（Duṣkṛta，一種輕罪）；如果接觸到但尚未移動
【English Translation】 English version: In a container, if one personally guards it, or orders the four types of troops to jointly protect it. What is 'the thought of ownership'? If someone places valuable items in boxes or other containers, and has the thought 'These are my things.' The rest is as described above.
Furthermore, there are four conditions under which a Bhikṣu (monk) taking another's valuable item without permission constitutes a Pārājika (defeat, expulsion) offense. These are: there is guarding but no thought of ownership, or there is no guarding but there is a thought of ownership, and it is a valuable item, and the item is moved from its original place. What is meant by 'there is guarding but no thought of ownership'? For example, if thieves break into cities and flee into the forests, and the guards on the roads seize their goods, gather them in one place, and guard them, but do not consider them their own. What is meant by 'there is no guarding but there is a thought of ownership'? For example, if valuable items are placed in boxes or other containers, without troops or people guarding them, but someone thinks they belong to him, and takes them without permission. The valuable item, and the removal from its place, the offense is the same as before.
Furthermore, there are five conditions under which a Bhikṣu taking another's property without permission constitutes a Pārājika offense. What are the five? Thinking it is not one's own, thinking it is not a friend's, thinking it is not for temporary use, not telling others when taking it, and having the intention to steal, constitutes a Pārājika offense.
Furthermore, there are five conditions under which a Bhikṣu does not commit an offense. What are the five? Thinking it is one's own, thinking it is a friend's, thinking it is for temporary use, telling others when taking it, and not having the intention to steal, does not constitute an offense.
Mūlasarvāstivāda Vinaya, Volume 2 Taisho Tripitaka Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 3
Translated under Imperial Order by the Tripiṭaka Master Yijing, the Second of the Rules on Taking What is Not Given
Summary Verse:
If it is on the ground, Or sometimes in a container, Or else in the threshing floor, Herbs in the field.
If a Bhikṣu knows that another's valuable items are placed on the ground, such as necklaces, armlets, pearls, and various ornaments, and the Bhikṣu generates the intention to steal, and begins to act, getting up from the seat and adjusting his robes to leave, until he has not yet touched these items, he commits a Duṣkṛta (misdeed) offense; if he touches but has not yet moved
處，得窣吐羅底也；若舉離處，是謂為盜。隨時準價，若滿五磨灑，得波羅市迦；若不滿五磨灑，得窣吐羅底也。若其地平一段細滑，是謂一處。若地皮起或復破裂，或為大縫、或時書字種種彩畫，是謂異處。若盤器等一段細滑，是謂一處。若有破裂乃至彩畫，是謂異處。
若人重物安在場中，所謂頸珠乃至瓔珞，苾芻盜心起方便，乃至未觸著來得惡作罪；若觸、未移處，得窣吐羅底也；若舉離處，是謂為盜。隨時準價，若滿五者，得波羅市迦；若不滿者，得窣吐羅底也。若場上穀麥等，平總為一色者，是謂一處。若穀麥等高下不平作種種色，是謂異處。
若他重物安篅窖中，謂諸寶物瓔珞之具。若苾芻起盜心興方便，乃至未觸著來得惡作罪；若觸、未移處，得窣吐羅底也；若舉離處、滿五，得根本罪；若不滿者，得窣吐羅底也。若人重物安在篅窖內，若篅窖中谷麥等，與口平滿總為一色，是謂一處。若穀麥等不與口齊，高下不平作種種色，或復有木及席薦等為障隔者，是謂異處。
若人田中有諸根藥，謂雀頭香、黃姜、白姜，及諸根藥烏頭等類，苾芻興方便起盜心，乃至未觸已來得惡作罪；若觸、未移處，得窣吐羅底也；若離本處、滿五，得根本罪；不滿，得窣吐羅底也。
攝頌曰：
【現代漢語翻譯】 現代漢語譯本： 如果（盜取）物品還在原來的地方，判處窣吐羅底也罪（Sthullatyaya，一種較輕的罪）；如果移動了位置，就構成盜竊罪。根據物品當時的價值，如果價值達到或超過五磨灑（Masha，古代印度的一種貨幣單位），判處波羅市迦罪（Parajika，根本重罪，會被逐出僧團）；如果不足五磨灑，判處窣吐羅底也罪。如果地面平坦光滑，視為一個地方。如果地面有凸起或破裂，或者有大的裂縫，或者有書寫的文字、各種彩繪，視為不同的地方。如果盤子等器物表面平坦光滑，視為一個地方。如果有破裂乃至彩繪，視為不同的地方。
如果有人將貴重物品放在場地中，比如頸珠乃至瓔珞，比丘生起盜心並開始行動，在尚未接觸到物品之前，犯惡作罪（Dushkrta，一種輕罪）；如果接觸了但沒有移動位置，判處窣吐羅底也罪；如果移動了位置，就構成盜竊罪。根據物品當時的價值，如果價值達到或超過五磨灑，判處波羅市迦罪；如果不足五磨灑，判處窣吐羅底也罪。如果場地上的穀物等，表面平整顏色一致，視為一個地方。如果穀物等高低不平，呈現各種顏色，視為不同的地方。
如果他人的貴重物品放在篅窖（Chun Jiao，儲藏糧食或財物的容器）中，比如各種寶物和瓔珞等飾品。如果比丘生起盜心並開始行動，在尚未接觸到物品之前，犯惡作罪；如果接觸了但沒有移動位置，判處窣吐羅底也罪；如果移動了位置，且價值達到或超過五磨灑，犯根本罪；如果不足五磨灑，判處窣吐羅底也罪。如果有人將貴重物品放在篅窖內，如果篅窖中的穀物等與容器口齊平，顏色一致，視為一個地方。如果穀物等不與容器口齊平，高低不平，呈現各種顏色，或者有木頭、蓆子等作為阻隔，視為不同的地方。
如果別人的田地裡有各種根莖類的藥材，比如雀頭香、黃姜、白姜，以及其他根莖類的藥材如烏頭等，比丘開始行動並生起盜心，在尚未接觸到藥材之前，犯惡作罪；如果接觸了但沒有移動位置，判處窣吐羅底也罪；如果離開了原來的位置，且價值達到或超過五磨灑，犯根本罪；如果不足五磨灑，判處窣吐羅底也罪。
總結偈：
【English Translation】 English version: If (stealing) the object remains in its original place, it incurs a Sthullatyaya (a minor offense); if it is moved from its place, it constitutes theft. According to the value at the time, if the value reaches or exceeds five Mashas (an ancient Indian currency unit), it incurs a Parajika (a fundamental offense, leading to expulsion from the Sangha); if it is less than five Mashas, it incurs a Sthullatyaya. If the ground is flat and smooth, it is considered one place. If the ground is raised or broken, or has large cracks, or has written words or various paintings, it is considered different places. If the surface of a plate or other utensil is flat and smooth, it is considered one place. If there are cracks or even paintings, it is considered different places.
If someone places valuable items in a field, such as neck beads or even necklaces, and a Bhikshu (monk) develops the intention to steal and begins to act, before even touching the items, he commits a Dushkrta (a minor offense). If he touches them but does not move them, he incurs a Sthullatyaya; if he moves them, it constitutes theft. According to the value at the time, if the value reaches or exceeds five Mashas, he incurs a Parajika; if it is less than five Mashas, he incurs a Sthullatyaya. If the grains etc. on the field are level and of a uniform color, it is considered one place. If the grains etc. are uneven and of various colors, it is considered different places.
If someone's valuable items are placed in a Chun Jiao (a container for storing grain or valuables), such as various treasures and ornaments. If a Bhikshu develops the intention to steal and begins to act, before even touching the items, he commits a Dushkrta; if he touches them but does not move them, he incurs a Sthullatyaya; if he moves them and the value reaches or exceeds five Mashas, he commits a fundamental offense; if it is less than five Mashas, he incurs a Sthullatyaya. If someone places valuable items in a Chun Jiao, and the grains etc. in the Chun Jiao are level with the mouth of the container and of a uniform color, it is considered one place. If the grains etc. are not level with the mouth of the container, are uneven, and of various colors, or if there are wood or mats etc. as barriers, it is considered different places.
If there are various root medicines in someone's field, such as sparrow head incense, yellow ginger, white ginger, and other root medicines such as aconite, and a Bhikshu begins to act and develops the intention to steal, before even touching the medicines, he commits a Dushkrta; if he touches them but does not move them, he incurs a Sthullatyaya; if he moves them from their original place and the value reaches or exceeds five Mashas, he commits a fundamental offense; if it is less than five Mashas, he incurs a Sthullatyaya.
Summary verse:
屋等處有三， 鳥物復三種， 禁咒取伏藏， 此有三不同。
若是人物雜色之衣安在屋上，若苾芻起盜心興方便，安梯隥以物鉤斫而升其上，乃至未觸已來得惡作罪；若觸著衣而未離處，得窣吐羅底也；若舉離處，是名為盜，應準其價得罪同前。若浣衣人屋上曬衣，被風吹去墮在苾芻經行之處或落門傍，若苾芻起盜心興方便，乃至未觸已來得惡作罪；若觸著時得窣吐羅底也；若舉離處得罪同前。若人重物安在樓上，謂諸寶物瓔珞之具，若苾芻起盜心興方便，安梯隥以物鉤斫而升其上，乃至未觸已來得惡作罪；若觸、未離本處，得窣吐羅底也；若舉離處得罪同前。
若人于舍宅內或園池邊種花果樹，于節會日以上妙物而嚴飾之，所謂諸寶瓔珞之具及雜繒彩。時有飛鳥謂珠是肉，銜之而去。若苾芻起盜心興方便而捉彼鳥，乃至未觸瓔珞已來得惡作罪；若觸、未離本處，作鳥物想，得惡作罪；若舉離處，是名為盜。應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若苾芻作如是念：「此是人物，寧容禽鳥得有瓔珞？」若雖觸著、未舉離處，得窣吐羅底也；舉離處時，若滿五者，得根本罪；若不滿者，得窣吐羅底也。若人以諸寶物及瓔珞具，置箱中安屋上，時有飛鳥持物將去。若苾芻起盜心
【現代漢語翻譯】 現代漢語譯本 屋等處有三種情況，鳥物也有三種情況，禁咒和取伏藏，這三種情況各有不同。
如果有人將各種顏色的衣服放在屋頂上，如果有比丘生起盜心，想方設法，架設梯子，用工具鉤取攀爬到屋頂上，在尚未接觸到衣服時，犯惡作罪；如果接觸到衣服但尚未將其從原處拿開，犯窣吐羅底也罪；如果將其從原處拿開，這就被稱為盜竊，應根據其價值來定罪，與之前的罪行相同。如果洗衣人在屋頂上晾曬衣服，被風吹落到比丘經過的地方或落在門旁，如果比丘生起盜心，想方設法，在尚未接觸到衣服時，犯惡作罪；如果接觸到衣服時，犯窣吐羅底也罪；如果將其從原處拿開，所犯罪行與之前相同。如果有人將貴重物品放在樓上，比如各種寶物和瓔珞等裝飾品，如果比丘生起盜心，想方設法，架設梯子，用工具鉤取攀爬到樓上，在尚未接觸到物品時，犯惡作罪；如果接觸到但尚未從原處拿開，犯窣吐羅底也罪；如果將其從原處拿開，所犯罪行與之前相同。
如果有人在住宅內或園池邊種植花果樹木，在節日時用美好的物品來裝飾它們，比如各種寶物和瓔珞等裝飾品，這時有飛鳥誤以為珠寶是肉，叼走了它們。如果比丘生起盜心，想方設法去捉鳥，在尚未接觸到瓔珞時，犯惡作罪；如果接觸到但尚未從原處拿開，並且認為那是鳥的物品，犯惡作罪；如果將其從原處拿開，這就被稱為盜竊。應根據其價值，如果價值超過五（摩沙迦，古代貨幣單位），犯窣吐羅底也罪；如果價值不足五，犯惡作罪。如果比丘這樣想：『這是人的物品，怎麼能讓鳥擁有瓔珞呢？』如果即使接觸到但尚未從原處拿開，犯窣吐羅底也罪；如果從原處拿開時，價值超過五，犯根本罪（波羅夷罪，最重的罪）；如果價值不足五，犯窣吐羅底也罪。如果有人將各種寶物和瓔珞等裝飾品，放在箱子里並放在屋頂上，這時有飛鳥將物品叼走。如果比丘生起盜心
【English Translation】 English version There are three situations regarding houses, etc., and three types of bird-related items. Incantations and retrieving hidden treasures, these three are different.
If people place clothes of various colors on the roof, and if a Bhikshu (Buddhist monk) develops a thieving mind, devising means to set up a ladder and use a tool to hook and climb onto the roof, he commits an Akrita (minor offense) before even touching the clothes. If he touches the clothes but does not move them from their place, he commits a Sthulatyaya (serious offense). If he removes them from their place, it is called theft, and he should be punished according to their value, the same as before. If a laundry worker is drying clothes on the roof, and the wind blows them away, causing them to fall where a Bhikshu is walking or near the door, and if the Bhikshu develops a thieving mind, devising means, he commits an Akrita before even touching the clothes. If he touches the clothes, he commits a Sthulatyaya. If he removes them from their place, he commits the same offense as before. If people place valuable items on the upper floor, such as various treasures and ornaments like necklaces, and if a Bhikshu develops a thieving mind, devising means to set up a ladder and use a tool to hook and climb onto the upper floor, he commits an Akrita before even touching the items. If he touches them but does not move them from their place, he commits a Sthulatyaya. If he removes them from their place, he commits the same offense as before.
If people plant flowering and fruit trees in their houses or gardens, and decorate them with exquisite items on festival days, such as various treasures and ornaments like necklaces and colorful silks, and then a bird mistakes the jewels for meat and carries them away. If a Bhikshu develops a thieving mind, devising means to catch the bird, he commits an Akrita before even touching the ornaments. If he touches them but does not move them from their place, thinking they are the bird's items, he commits an Akrita. If he removes them from their place, it is called theft. He should be punished according to their value; if the value exceeds five (Mashakas, ancient currency unit), he commits a Sthulatyaya; if the value is less than five, he commits an Akrita. If a Bhikshu thinks, 'These are people's items, how can birds possess ornaments?' even if he touches them but does not remove them from their place, he commits a Sthulatyaya. If he removes them from their place, and the value exceeds five, he commits a Fundamental Offense (Parajika, the most serious offense); if the value is less than five, he commits a Sthulatyaya. If people place various treasures and ornaments in a box and put it on the roof, and then a bird carries the items away. If a Bhikshu develops a thieving mind
興方便而捉彼鳥，乃至未觸瓔珞已來得惡作罪；若觸彼物時未離本處，作鳥物想，得惡作罪；若舉離處，是名為盜。應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若苾芻作如是念：「此是人物，寧容禽鳥得有瓔珞？」雖觸著、未舉離處，得窣吐羅底也；舉離處時，若滿五者，得根本罪；若不滿者，得窣吐羅底也。
若人舍中或在池內，為戲樂故養畜諸鳥，謂鸚鵡、舍利、俱抧羅鳥、命命鳥等，便以種種諸瓔珞具而莊飾之。苾芻見已起盜心興方便遂捉彼鳥，乃至未觸莊嚴具來得惡作罪；若觸彼物時未離本處，作鳥物想，亦得惡作罪；若舉離處，是名為盜。應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若於此物作人物想非鳥物想，雖觸著、未離本處，得窣吐羅底也；若舉離處，滿五者，得根本罪；不滿五者，得粗罪。
若有苾芻，於二伏藏：一是有主、一是無主。苾芻意欲取彼有主伏藏，從床而起整帶衣服，作曼荼羅于彼四方釘朅地羅木，以五色線而圍系之，於火爐內然諸雜木，口誦禁咒作如是言：「有主伏藏應來，無主伏藏勿來。」若於彼時有主伏藏隨言來者，乃至未見已來得窣吐羅底也。若眼見時，是名為盜。應準其價，若滿五者，得根本罪；若不滿者，得粗罪。若作是言
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）爲了方便而捕捉那些鳥，乃至還沒有碰到瓔珞（一種裝飾品）的時候，就犯了惡作罪；如果碰到那些東西的時候，還沒有離開原來的地方，並且認為是鳥的財物，就犯了惡作罪；如果拿起來離開了原來的地方，這就叫做盜竊。應該按照它的價格來衡量，如果價值滿了五個（摩訶刺沙），就犯了窣吐羅底也罪；如果價值不滿五個（摩訶刺沙），就犯了惡作罪。如果比丘這樣想：『這是人的財物，怎麼能讓禽鳥擁有瓔珞呢？』即使碰到了，還沒有拿起來離開原來的地方，也犯了窣吐羅底也罪；如果拿起來離開了原來的地方，價值滿了五個（摩訶刺沙），就犯了根本罪；如果價值不滿五個（摩訶刺沙），就犯了窣吐羅底也罪。 如果有人在房屋中或者池塘內，爲了戲耍娛樂而飼養各種鳥類，比如鸚鵡（Parrot）、舍利（Sarika bird）、俱抧羅鳥（Kokila bird）、命命鳥（Chakravaka bird）等，就用各種各樣的瓔珞飾品來裝飾它們。比丘看見后，生起盜竊的心，爲了方便而捕捉那些鳥，乃至還沒有碰到莊嚴具的時候，就犯了惡作罪；如果碰到那些東西的時候，還沒有離開原來的地方，並且認為是鳥的財物，也犯了惡作罪；如果拿起來離開了原來的地方，這就叫做盜竊。應該按照它的價格來衡量，如果價值滿了五個（摩訶刺沙），就犯了窣吐羅底也罪；如果價值不滿五個（摩訶刺沙），就犯了惡作罪。如果對於這些東西認為是人的財物而不是鳥的財物，即使碰到了，還沒有離開原來的地方，也犯了窣吐羅底也罪；如果拿起來離開了原來的地方，價值滿了五個（摩訶刺沙），就犯了根本罪；價值不滿五個（摩訶刺沙），就犯了粗罪。 如果有比丘，面對兩個伏藏：一個是有主的，一個是無主的。比丘想要拿取那個有主的伏藏，從床上起來整理好衣帶，製作曼荼羅（Mandala），在曼荼羅的四方釘上朅地羅木（Khadira wood），用五色線圍繞起來，在火爐內點燃各種木柴，口中唸誦禁咒，這樣說：『有主的伏藏應該來，無主的伏藏不要來。』如果在那個時候有主的伏藏隨著他的話來了，乃至還沒有看見的時候，就犯了窣吐羅底也罪。如果眼睛看見的時候，這就叫做盜竊。應該按照它的價格來衡量，如果價值滿了五個（摩訶刺沙），就犯了根本罪；如果價值不滿五個（摩訶刺沙），就犯了粗罪。如果（比丘）說
【English Translation】 English version: If (a Bhikshu) contrives to catch those birds, even before touching the necklace (a type of ornament), he commits a Dukkritta offense; if he touches those things without moving them from their original place, and thinks of them as the property of the birds, he commits a Dukkritta offense; if he lifts them and moves them from their place, this is called theft. The value should be assessed, and if it is worth five (Maharasha), he commits a Sthulatyaya offense; if it is worth less than five (Maharasha), he commits a Dukkritta offense. If the Bhikshu thinks: 'This is human property, how can birds possess necklaces?' even if he touches them without lifting them from their original place, he commits a Sthulatyaya offense; if he lifts them and moves them from their place, and the value is worth five (Maharasha), he commits a Parajika offense; if it is worth less than five (Maharasha), he commits a Sthulatyaya offense. If someone in a house or in a pond, for the sake of amusement, raises various birds, such as parrots (Parrot), Sarika birds (Sarika bird), Kokila birds (Kokila bird), Chakravaka birds (Chakravaka bird), etc., and adorns them with various kinds of necklace ornaments. When a Bhikshu sees this and develops a mind to steal, and contrives to catch those birds, even before touching the ornaments, he commits a Dukkritta offense; if he touches those things without moving them from their original place, and thinks of them as the property of the birds, he also commits a Dukkritta offense; if he lifts them and moves them from their place, this is called theft. The value should be assessed, and if it is worth five (Maharasha), he commits a Sthulatyaya offense; if it is worth less than five (Maharasha), he commits a Dukkritta offense. If he thinks of these things as human property and not as the property of the birds, even if he touches them without moving them from their original place, he commits a Sthulatyaya offense; if he lifts them and moves them from their place, and the value is worth five (Maharasha), he commits a Parajika offense; if it is worth less than five (Maharasha), he commits a Sthulla offense. If there is a Bhikshu, facing two hidden treasures: one with an owner and one without an owner. If the Bhikshu wants to take the hidden treasure with an owner, he gets up from his bed, adjusts his robes, creates a Mandala (Mandala), nails Khadira wood (Khadira wood) on the four sides of the Mandala, encircles it with five-colored threads, lights various kinds of wood in the fire pit, and recites mantras, saying: 'The hidden treasure with an owner should come, the hidden treasure without an owner should not come.' If at that time the hidden treasure with an owner comes according to his words, even before he sees it, he commits a Sthulatyaya offense. If he sees it with his eyes, this is called theft. The value should be assessed, and if it is worth five (Maharasha), he commits a Parajika offense; if it is worth less than five (Maharasha), he commits a Sthulla offense. If (the Bhikshu) says
：「無主伏藏應來，有主伏藏勿來。」若於彼時無主伏藏隨言來者，乃至未見已來得惡作罪。若眼見時，是名為盜。應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若於有主、無主伏藏，各于異時別別作法而盜取者，隨事重輕如上得罪。
攝頌曰：
若物在氈席， 或於石板等， 花果奇妙樹， 隨處事應知。
若人重物安在氈席及地敷上，所謂諸寶及瓔珞具。若苾芻起盜心興方便，乃至未觸已來得惡作罪；若觸彼物、未離本處，得窣吐羅底也；若舉離處是名為盜，隨時準價得罪同前。若彼草敷同一色者，是名一處。若種種色別異不同，是名異處。
若人重物安在石上，乃至不滿，得窣吐羅底也。若石細滑總為一段者，是名一處。若剝裂縫開，或時書字，或種種彩畫，是謂異處。石上既爾，乃至板木、墻壁、薦席、蓋覆衣幞、衣櫃、衣笐、象牙、杙床、座處，若四足經架、若門門閫，安物之時事並同前。
若三種樹：謂華樹、果樹、奇妙樹。苾芻斬截盜花樹等，價滿不滿得罪同前。
攝頌曰：
若物在鞍韉， 及象馬車輿， 肥瘦應隨處， 偷船事差別。
如人重物置在鞍處，所謂諸寶眾瓔珞具。苾芻起盜心興方便，乃至未升未觸已來得惡作
【現代漢語翻譯】 現代漢語譯本： 『無主的埋藏物應該出現，有主的埋藏物不要出現。』如果在那時，無主的埋藏物按照所說出現，那麼在沒有看見之前，會得到惡作罪（Dukkata，輕罪）。如果親眼看見時，這就被稱為盜竊。應該按照它的價值來定罪，如果價值達到五個貨幣單位，會得到窣吐羅底也罪（Sthullatyaya，中等罪）；如果價值不足五個貨幣單位，會得到惡作罪。如果對於有主的和無主的埋藏物，分別在不同的時間用不同的方法盜取，那麼根據事情的輕重，像上面一樣定罪。
總結偈： 如果物品在氈席上，或者在石板等上面，花樹、果樹、奇妙樹，在任何地方都應該瞭解這些事。
如果有人把貴重物品放在氈席或鋪在地上的東西上，比如各種寶物和瓔珞飾品。如果比丘（Bhikkhu，佛教僧侶）生起盜竊的心，並採取行動，那麼在沒有接觸到這些物品之前，會得到惡作罪；如果接觸到這些物品，但沒有將它們從原來的地方拿開，會得到窣吐羅底也罪；如果拿起並離開原來的地方，這就被稱為盜竊，根據當時的價值來定罪，和前面一樣。如果鋪在地上的草是同一種顏色，這被稱為一個地方。如果草是各種顏色，彼此不同，這被稱為不同的地方。
如果有人把貴重物品放在石頭上，即使價值不足，也會得到窣吐羅底也罪。如果石頭細緻光滑，整體是一塊，這被稱為一個地方。如果石頭有剝裂的縫隙，或者上面寫有文字，或者有各種各樣的彩繪，這被稱為不同的地方。石頭是這樣，乃至木板、墻壁、薦席、蓋著的衣物包裹、衣櫃、衣架、象牙、木樁床、座位處，如果四足經架、如果門檻，放置物品時的情況都和前面一樣。
如果有三種樹：即花樹、果樹、奇妙樹。比丘砍伐盜取花樹等，價值達到或不足，定罪和前面一樣。
總結偈： 如果物品在鞍韉上，以及象、馬、車輿上，肥瘦應該根據不同的地方，偷船的情況有所不同。
如果有人把貴重物品放在馬鞍上，比如各種寶物和各種瓔珞飾品。比丘生起盜竊的心，並採取行動，那麼在沒有登上或接觸到這些物品之前，會得到惡作罪。
【English Translation】 English version: 'Unowned buried treasure should appear; owned buried treasure should not appear.' If at that time, unowned buried treasure appears as spoken, then until it is seen, one incurs a Dukkata (minor offense). If it is seen with the eyes, this is called theft. The price should be assessed accordingly; if it is worth five monetary units, one incurs a Sthullatyaya (moderate offense); if it is worth less than five monetary units, one incurs a Dukkata. If, regarding owned and unowned buried treasure, one steals them at different times using different methods, then according to the severity of the matter, one incurs offenses as above.
Summary Verse: If an object is on a felt mat, or on a stone slab, etc., flower trees, fruit trees, wondrous trees, the matter should be known according to the place.
If a person places heavy objects on a felt mat or a ground covering, such as various jewels and ornaments. If a Bhikkhu (Buddhist monk) generates a mind of theft and takes action, then until he touches these objects, he incurs a Dukkata; if he touches these objects but does not move them from their original place, he incurs a Sthullatyaya; if he lifts them and moves them from their original place, this is called theft, and the offense is determined according to the value at the time, as before. If the grass covering the ground is of the same color, this is called one place. If the grass is of various colors, different from each other, this is called different places.
If a person places heavy objects on a stone, even if the value is insufficient, he incurs a Sthullatyaya. If the stone is fine and smooth, and the whole is one piece, this is called one place. If the stone has cracks or fissures, or if there are words written on it, or if there are various paintings, this is called different places. Just as with stones, so too with planks, walls, mats, covered clothing bundles, wardrobes, clothes racks, ivory, stake beds, seating places, if four-legged scripture stands, if door thresholds, the circumstances when placing objects are all the same as before.
If there are three kinds of trees: namely, flower trees, fruit trees, and wondrous trees. If a Bhikkhu cuts down and steals flower trees, etc., whether the value is sufficient or insufficient, the offense is the same as before.
Summary Verse: If an object is on a saddle, as well as on elephants, horses, and carriages, fat and thin should be according to the place, the matter of stealing a boat is different.
If a person places heavy objects on a saddle, such as various jewels and various ornaments. If a Bhikkhu generates a mind of theft and takes action, then until he mounts or touches these objects, he incurs a Dukkata.
罪；若觸著物、未移本處，得窣吐羅底也；若移處時，價若滿五得罪同前。若於鞍上以一色物而蓋覆者，是謂一處。若雜色物而蓋覆者，是謂別處。
若人重物安在象上，所謂諸寶眾瓔珞具。若苾芻起盜心興方便，乃至未升未觸已來得惡作罪；若觸著物、未移處，得窣吐羅底也；若移處時，價若滿五得罪同前。若其此象皮肉、血脈皆充滿者，是謂一處。若其身羸瘦，若牙耳鼻及腹肋脊腰據一一處，是謂別處。移離處時皆得本罪；若不移處，得窣吐羅底也。若於象上莊飾幰帳，於此帳上安諸寶物眾瓔珞具。若苾芻起盜心興方便，乃至未升未觸已來得惡作罪；若觸著物、未離處，得窣吐羅底也；若移處、價若滿五，得罪同前。若此帳上以一色物而蓋覆者，是謂一處。若異色物蓋是謂別處。如象既爾，馬車步車牛車乃至諸輿，亦並同前。
若苾芻見船以纜系之於橛，有心盜去，搖動之時得惡作罪；若解隨流，乃至眼見已來，得窣吐羅底也；至不見處，價若滿五得根本罪；若不滿者，得窣吐羅底也。若逆水而上，準與河闊分齊相似者得根本罪；未及其處，得窣吐羅底也。若從此岸盜向彼岸，眼見分齊與前無異。若牽船上岸盜而去者，亦準眼見分齊。若沈在泥中后時將去，泥掩之時此即成盜，得罪同前。若苾芻于盜
【現代漢語翻譯】 現代漢語譯本：如果觸碰到物品但沒有移動其原始位置，則犯窣吐羅底也罪（Sthullatyaya，一種較輕的罪）；如果移動了位置，且物品價值超過五個貨幣單位，則所犯罪行與之前相同。如果在鞍座上用單一顏色的物品覆蓋，這算作一個位置。如果用多種顏色的物品覆蓋，則算作不同的位置。
如果有人將重物放在象上，例如各種寶物和瓔珞飾品。如果比丘生起盜心並採取行動，在尚未登上或觸碰到物品之前，犯惡作罪（Dukkata，一種輕罪）；如果觸碰到物品但沒有移動位置，則犯窣吐羅底也罪；如果移動了位置，且物品價值超過五個貨幣單位，則所犯罪行與之前相同。如果這頭象的皮肉、血脈都充滿，這算作一個位置。如果象的身體瘦弱，或者牙齒、耳朵、鼻子以及腹部、肋骨、脊背、腰部各自佔據一個位置，則算作不同的位置。如果移動了這些位置，則都犯根本罪（Parajika，最重的罪）；如果沒有移動位置，則犯窣吐羅底也罪。如果在象上裝飾了帷幔，並在帷幔上放置各種寶物和瓔珞飾品。如果比丘生起盜心並採取行動，在尚未登上或觸碰到物品之前，犯惡作罪；如果觸碰到物品但沒有離開原來的位置，則犯窣吐羅底也罪；如果移動了位置，且物品價值超過五個貨幣單位，則所犯罪行與之前相同。如果在這個帷幔上用單一顏色的物品覆蓋，這算作一個位置。如果用不同顏色的物品覆蓋，則算作不同的位置。如同對像一樣，馬車、步車、牛車乃至各種車輛，也都與之前的情況相同。
如果比丘看見船用纜繩繫在木樁上，心生盜意並想盜走它，在搖動纜繩的時候，犯惡作罪；如果解開纜繩讓船隨水流走，在眼睛還能看見船的時候，犯窣吐羅底也罪；當船消失在視線之外時，如果船的價值超過五個貨幣單位，則犯根本罪；如果不足五個貨幣單位，則犯窣吐羅底也罪。如果是逆水而上，按照河流的寬度來劃分距離，達到一定距離就犯根本罪；未達到該距離，則犯窣吐羅底也罪。如果從這岸盜到對岸，眼睛所能看見的距離劃分與之前相同。如果將船牽引上岸並盜走，也按照眼睛所能看見的距離來劃分。如果船沉在泥中，之後再將其盜走，當泥土掩蓋住船的時候，就構成盜竊，所犯罪行與之前相同。如果比丘偷盜
【English Translation】 English version: If one touches an object but does not move it from its original place, one incurs a Sthullatyaya (a minor offense); if one moves it, and the value of the object is five or more currency units, the offense is the same as before. If a single-colored object covers the saddle, this is considered one place. If a multi-colored object covers it, it is considered different places.
If someone places heavy objects on an elephant, such as various treasures and jeweled ornaments. If a Bhikshu (monk) has the intention to steal and takes action, before even mounting or touching the object, he commits a Dukkata (a minor offense); if he touches the object but does not move it, he incurs a Sthullatyaya; if he moves it, and the value of the object is five or more currency units, the offense is the same as before. If the elephant's skin, flesh, and blood vessels are all full, this is considered one place. If the elephant's body is thin and weak, or its teeth, ears, nose, and abdomen, ribs, back, and waist each occupy a place, these are considered different places. If these places are moved, one commits a Parajika (the most severe offense); if they are not moved, one incurs a Sthullatyaya. If a canopy is decorated on the elephant, and various treasures and jeweled ornaments are placed on the canopy. If a Bhikshu has the intention to steal and takes action, before even mounting or touching the object, he commits a Dukkata; if he touches the object but does not move it from its place, he incurs a Sthullatyaya; if he moves it, and the value is five or more currency units, the offense is the same as before. If a single-colored object covers this canopy, this is considered one place. If a different-colored object covers it, it is considered different places. Just as with the elephant, so too with horse-drawn carriages, foot-drawn carriages, ox-drawn carriages, and even various vehicles, the situation is the same as before.
If a Bhikshu sees a boat tied to a stake with a rope, and intends to steal it, when he shakes the rope, he commits a Dukkata; if he unties the rope and lets the boat drift away, as long as it is within sight, he incurs a Sthullatyaya; when the boat disappears from sight, if the value of the boat is five or more currency units, he commits a Parajika; if it is less than five currency units, he incurs a Sthullatyaya. If it is going upstream, the distance is divided according to the width of the river, reaching a certain distance constitutes a Parajika; not reaching that distance incurs a Sthullatyaya. If stealing from this shore to the other shore, the division of distance visible to the eye is the same as before. If pulling the boat ashore and stealing it, it is also divided according to the distance visible to the eye. If the boat is submerged in mud and later taken away, when the mud covers the boat, this constitutes theft, and the offense is the same as before. If a Bhikshu steals
物時，或藏泥中、若燒、若穿、若破，作如是念：「勿令此物屬汝屬我。」者，得窣吐羅底也。
攝頌曰：
營田有三種、 船有三種殊， 鵝雁及池花， 獵漁並盜水， 弟子教賊處， 三種事不同。
若人秋時營作田業，所謂稻、蔗、鹽田。苾芻見自田中恐水乏少，遂于共有渠內，塞他水口決己田畦，作如是念：「令我田好，彼勿成熟。」若自成他損，準價滿五，得根本罪；若不滿者，得窣吐羅底也。若見水多，于共渠內泄他水口、塞己田畦，作如是念：「令我田好，勿彼成熟。」若自成他損，若滿五者得根本罪；若不滿者，得窣吐羅底也。
物有四種不同：一、體重價重；二、體輕價重；三、體重價輕；四、體輕價輕。云何體重價重？謂末尼、真珠吠、琉璃、珂貝、璧玉、珊瑚、金銀、馬瑙、硨磲、赤珠、右旋是。云何體輕價重？謂繒彩及絲、鬱金香、蘇泣迷羅是。云何體重價輕？謂鐵、錫是。云何體輕價輕？謂毛、麻、木綿、劫貝、絮是。若以上諸物置三種船中：謂甕船、木船、皮船。若以體重價重、體輕價輕隨置一船，若船破時物主告曰：「水上浮者任取，若沉沒者屬我。」若苾芻起盜心興方便入水沉沒，乃至未觸物來得惡作罪；若觸著者，得窣吐羅底也；若舉離處，價
【現代漢語翻譯】 現代漢語譯本：當物品，例如藏在泥土中的東西，或者被燒燬、穿透、損壞的東西出現時，如果這樣想：『不要讓這東西屬於你或屬於我。』，就犯了窣吐羅底也（Sthullatyaya，一種較輕的罪）。
總結說：
經營田地有三種，船也有三種不同， 鵝雁和池塘花，狩獵捕魚和盜水， 弟子教唆盜賊的地方，三種事情各不相同。
如果有人在秋收時節經營田地，例如稻田、甘蔗田、鹽田。比丘（Bhiksu，佛教僧侶）看到自己的田地裡恐怕缺水，於是就在公用的水渠里，堵住別人的水口，決開自己的田埂，這樣想：『讓我的田地好，不要讓他的成熟。』如果自己成功而他人受損，價值滿五，就犯了根本罪；如果不滿五，就犯了窣吐羅底也。如果看到水多，在公用的水渠里泄掉別人的水口，堵住自己的田埂，這樣想：『讓我的田地好，不要讓他的成熟。』如果自己成功而他人受損，如果價值滿五就犯了根本罪；如果不滿五，就犯了窣吐羅底也。
物品有四種不同：一、體積大價值高；二、體積小價值高；三、體積大價值低；四、體積小價值低。什麼叫體積大價值高？就是末尼（Mani，寶珠）、真珠（Pearl，珍珠）、吠琉璃（Vaiḍūrya，青金石）、珂貝（Cowrie，貝殼）、璧玉（Jade，玉璧）、珊瑚（Coral，珊瑚）、金銀（Gold and silver，黃金和白銀）、馬瑙（Agate，瑪瑙）、硨磲（Tridacna gigas，一種大型貝殼）、赤珠（Red pearl，紅色珍珠）、右旋海螺是。什麼叫體積小價值高？就是繒彩（Silk fabrics，絲綢織物）以及絲綢、鬱金香（Saffron，藏紅花）、蘇泣迷羅（一種香料）是。什麼叫體積大價值低？就是鐵、錫是。什麼叫體積小價值低？就是毛、麻、木棉、劫貝（Kapok，木棉）、絮是。如果把以上這些物品放在三種船中：就是甕船、木船、皮船。如果把體積大價值高、體積小價值低的東西隨意放在一條船上，如果船破了，物主說：『水上漂浮的隨便拿，沉沒的屬於我。』如果比丘生起盜心，開始行動，進入水中沉沒，乃至沒有碰到東西，就犯了惡作罪（Dushkrta，一種輕罪）；如果碰到東西，就犯了窣吐羅底也；如果拿起離開原來的地方，價值
【English Translation】 English version: Regarding objects, such as those hidden in the mud, or those that are burned, pierced, or broken, if one thinks, 'Do not let this object belong to you or to me,' one commits a Sthullatyaya (a minor offense).
The summary states:
Cultivating fields has three types, boats also have three distinct types, Geese and ducks and pond flowers, hunting and fishing and stealing water, A disciple teaching a thief's location, these three matters are different.
If someone is engaged in farming in the autumn season, such as rice paddies, sugarcane fields, or salt fields, and a Bhiksu (Buddhist monk) sees that his own field is likely to lack water, he then blocks the water inlet of others in the shared canal and diverts the water to his own field, thinking, 'Let my field be good, and let theirs not mature.' If he succeeds and others are harmed, and the value is five or more, he commits a fundamental offense; if it is less than five, he commits a Sthullatyaya. If he sees that there is too much water, he drains the water inlet of others in the shared canal and blocks his own field, thinking, 'Let my field be good, and let theirs not mature.' If he succeeds and others are harmed, and the value is five or more, he commits a fundamental offense; if it is less than five, he commits a Sthullatyaya.
Objects have four different types: one, large in volume and high in value; two, small in volume and high in value; three, large in volume and low in value; four, small in volume and low in value. What is large in volume and high in value? It is Mani (jewels), Pearl (pearls), Vaiḍūrya (lapis lazuli), Cowrie (shells), Jade (jade), Coral (coral), Gold and silver (gold and silver), Agate (agate), Tridacna gigas (giant clam), Red pearl (red pearls), and right-spiraling conch shells. What is small in volume and high in value? It is Silk fabrics (silk fabrics) and silk, Saffron (saffron), and a certain type of spice. What is large in volume and low in value? It is iron and tin. What is small in volume and low in value? It is hair, hemp, cotton, Kapok (kapok), and floss. If the above objects are placed in three types of boats: namely, jar boats, wooden boats, and skin boats. If objects that are large in volume and high in value, and small in volume and low in value are randomly placed in one boat, and if the boat breaks, the owner says, 'Take whatever floats on the water, what sinks belongs to me.' If a Bhiksu develops a thieving mind and begins to act, entering the water to submerge, and even before touching the object, he commits a Dushkrta (minor offense); if he touches the object, he commits a Sthullatyaya; if he picks it up and moves it from its original place, the value
滿五者得根本罪；若不滿者，得窣吐羅底也。若沉泥中復擬取者，準前得罪。若作非自他心沈之於泥，不使其物屬彼屬我者，準前得罪。以下諸戒準此應知。
若以體輕價重、體重價輕物隨置一船，若船破時物主告曰：「水內沈者任取，水上浮者屬我。」若苾芻起盜心興方便，浮水而取，乃至未觸物來得惡作罪；若觸著者，得窣吐羅底也；若舉離處，應準其價，得罪同前。若沉泥中復擬取者準前得罪。
若人於家中或泉池所，為戲玩故安置種種雜類諸鳥、鵝雁、鴛鴦等，以眾瓔珞而莊飾之。苾芻起盜心興方便，入水中捉彼諸鳥，乃至未觸瓔珞以來得惡作罪；若觸著時，作如是念：「我取鳥物。」亦惡作罪；若離本處，應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若作是念：「我取人物，寧容禽鳥得有瓔珞？」若觸物時得窣吐羅底也；若離本處，應準其價，滿五根本；不滿，得窣吐羅底也。
若於池中有水生花，所謂青蓮花、嗢缽羅花、白蓮花、拘牟頭分陀利迦香花、時花，眾人所愛。苾芻起盜心興方便，入池盜花，乃至未觸以來得惡作罪；若觸其花采折持去，結之為束，乃至未離處來，得窣吐羅底也；若舉離處，同前得罪。于池四邊種種陸生花樹，所謂阿地木、多迦占博、迦波吒羅
【現代漢語翻譯】 現代漢語譯本：如果偷盜的物品價值滿五（指貨幣單位），則犯根本罪；如果價值不滿五，則犯窣吐羅底也（Sthūlātyaya，一種較輕的罪）。如果將物品沉入泥中后又打算取回，按照之前的標準定罪。如果將不屬於自己也不屬於他人的物品沉入泥中，按照之前的標準定罪。以下其他的戒律也應依此類推。 如果將體積小但價值高的物品，或者體積大但價值低的物品放在同一條船上，如果船破了，物主說：『沉入水中的東西誰都可以拿，浮在水面上的東西屬於我。』如果比丘（Bhiksu，佛教出家男眾）生起盜心並採取行動，從水裡撈取財物，在沒有碰到物品之前，犯惡作罪（Duḥkṛta，一種輕微的罪）；如果碰到物品，則犯窣吐羅底也；如果將物品從水中取出，應根據物品的價值，按照之前的標準定罪。如果將物品沉入泥中后又打算取回，按照之前的標準定罪。 如果有人在家中或泉池邊，爲了玩樂而安置各種各樣的鳥類，如鵝、雁、鴛鴦等，並用各種瓔珞（飾品）來裝飾它們。比丘生起盜心並採取行動，進入水中捕捉這些鳥類，在沒有碰到瓔珞之前，犯惡作罪；如果碰到瓔珞，並心想：『我拿的是鳥身上的東西。』也犯惡作罪；如果將瓔珞從原來的地方拿走，應根據瓔珞的價值，如果價值滿五，則犯窣吐羅底也；如果價值不滿五，則犯惡作罪。如果心想：『我拿的是人（主人）的東西，難道鳥類還能擁有瓔珞嗎？』如果碰到瓔珞，則犯窣吐羅底也；如果將瓔珞從原來的地方拿走，應根據瓔珞的價值，價值滿五則犯根本罪；價值不滿五，則犯窣吐羅底也。 如果在池塘里有水生花卉，如青蓮花（Nilotpala）、嗢缽羅花（Utpala，青蓮花的異名）、白蓮花（Śveta-kamala）、拘牟頭花（Kumuda）、分陀利迦香花（Pundarika）、時花（季節性花卉），這些都是人們所喜愛的。比丘生起盜心並採取行動，進入池塘偷花，在沒有碰到花之前，犯惡作罪；如果碰到花，採摘並拿走，結成花束，在沒有離開原來的地方之前，犯窣吐羅底也；如果將花束從原來的地方拿走，按照之前的標準定罪。在池塘四周還有各種陸生花樹，如阿地木（Ādhimukta）、多迦占博迦（Tagara-campaka）、波吒羅（Pāṭala）
【English Translation】 English version: If the value of the stolen item is five or more (referring to a monetary unit), a fundamental offense is committed; if the value is less than five, a Sthūlātyaya (a lighter offense) is committed. If an item is submerged in mud and then there is an intention to retrieve it, the offense is determined according to the previous standard. If an item that belongs neither to oneself nor to another is submerged in mud, the offense is determined according to the previous standard. The following precepts should be understood in the same way. If light but valuable items, or heavy but less valuable items, are placed on the same boat, and if the boat breaks, the owner says: 'Anything that sinks in the water can be taken by anyone, and anything that floats on the water belongs to me.' If a Bhiksu (Buddhist monk) develops a thieving mind and takes action, retrieving items from the water, before touching the items, a Duḥkṛta (a minor offense) is committed; if the items are touched, a Sthūlātyaya is committed; if the items are removed from the water, the offense should be determined according to the value of the items, according to the previous standard. If an item is submerged in mud and then there is an intention to retrieve it, the offense is determined according to the previous standard. If someone places various kinds of birds, such as geese, swans, mandarin ducks, etc., in their home or near a spring for amusement, and adorns them with various ornaments (瓔珞, yingluo). If a Bhiksu develops a thieving mind and takes action, entering the water to catch these birds, before touching the ornaments, a Duḥkṛta is committed; if the ornaments are touched, and the thought arises: 'I am taking something that belongs to the bird,' a Duḥkṛta is also committed; if the ornaments are removed from their original place, the offense should be determined according to the value of the ornaments, if the value is five or more, a Sthūlātyaya is committed; if the value is less than five, a Duḥkṛta is committed. If the thought arises: 'I am taking something that belongs to a person (the owner), how could birds possess ornaments?' if the ornaments are touched, a Sthūlātyaya is committed; if the ornaments are removed from their original place, the offense should be determined according to the value of the ornaments, if the value is five or more, a fundamental offense is committed; if the value is less than five, a Sthūlātyaya is committed. If there are aquatic flowers in a pond, such as blue lotus flowers (Nilotpala), Utpala (another name for blue lotus), white lotus flowers (Śveta-kamala), Kumuda flowers, Pundarika fragrant flowers, seasonal flowers, which are loved by people. If a Bhiksu develops a thieving mind and takes action, entering the pond to steal flowers, before touching the flowers, a Duḥkṛta is committed; if the flowers are touched, picked, and taken away, tied into a bouquet, before leaving the original place, a Sthūlātyaya is committed; if the bouquet is removed from its original place, the offense is determined according to the previous standard. Around the pond, there are also various terrestrial flowering trees, such as Ādhimukta, Tagara-campaka, Pāṭala
、婆利師迦、摩利迦，如是等種種花樹。苾芻起方便興盜心，欲盜彼花，乃至未觸已來得惡作罪；若升樹采折其花置衣裾內，乃至未離處及離處來，準前得罪。
若有獵師及彼徒黨，于林野處安諸獵具，謂罥索等，為捕諸獸為殺害業。苾芻盜心取獵具，準價得罪。若起悲心毀獵具，作如是念：「勿由此故令眾多命而置傷害，令彼獵徒獲無量罪。」者，得惡作罪。以下諸戒同此應知。苾芻盜心見在弶鹿而解放者，價若滿五，得根本罪；若不滿者，得窣吐羅底也。若捕魚人及彼徒黨，于河陂處截其要口，安置梁筌殺諸魚類，苾芻盜心取彼筌時同前得罪；若作悲心同前得罪。若於筌中盜彼魚者，應準其價同前得罪。若多商旅持眾貨物過彼險途，其水難得，以眾器具持水而行，若甕、若瓨、若瓶、若皮囊，然於人畜水有分齊，苾芻起盜心興方便，若取人水分，未觸及觸準前得罪。若傍生分，滿五，得窣吐羅底也；不滿，得惡作罪。
如贍部洲人，共結商旅持眾貨物，升舶入海欲求珍寶，為無水故以種種器藏貯其水，所謂甕瓨、瓶囊，然其水分，人與傍生請受有別。苾芻起盜心興方便，盜人分時準前得罪；取傍生分亦準前得罪。
時有弟子與其二師隨路行去，師有衣物持付弟子。於時弟子有盜心故徐行不進，
【現代漢語翻譯】 現代漢語譯本：婆利師迦（一種花名）、摩利迦（茉莉花），像這樣等等各種花樹。比丘（佛教出家男眾）如果生起方便的盜竊之心，想要偷這些花，乃至還沒有觸碰到花的時候，就犯了惡作罪（一種輕微的戒律）。如果爬上樹去採摘那些花，然後把花放在自己的衣襟里，乃至花還沒有離開原來的地方，或者已經離開了原來的地方，都按照之前的原則來判罪。 如果有獵人和他的同夥，在森林原野的地方安置各種獵捕工具，比如罥索（一種捕獸的繩套）等等，爲了捕捉各種野獸，進行殺害的行業。比丘如果生起盜竊之心，拿走獵捕工具，按照獵捕工具的價值來判罪。如果生起悲憫之心，毀壞獵捕工具，並且這樣想：『不要因為這些獵捕工具的緣故，讓眾多的生命受到傷害，讓那些獵人徒勞地獲得無量的罪過。』那麼，就犯了惡作罪。以下的各種戒律，都應該像這樣來理解。 比丘如果生起盜竊之心，看見被繩套套住的鹿，然後把鹿放生，如果鹿的價值滿了五（迦沙波那，古印度貨幣單位），就犯了根本罪（波羅夷，佛教中最重的罪）；如果鹿的價值不滿五，就犯了窣吐羅底也（僧殘罪，一種較重的罪）。如果有捕魚人和他的同夥，在河邊的水壩那裡截斷水的要道，安置魚梁和魚筌（捕魚的工具），殺害各種魚類，比丘如果生起盜竊之心，拿走那些魚筌的時候，按照之前的原則來判罪；如果生起悲憫之心，也按照之前的原則來判罪。如果在魚筌中偷那些魚，應該按照魚的價值，按照之前的原則來判罪。 如果有很多商人帶著眾多的貨物，經過那些危險的道路，那裡很難得到水，他們就用各種器具帶著水行走，比如甕、瓨（小口大肚的瓦器）、瓶、皮囊，然而對於人和動物所能使用的水，是有區分和限制的。比丘如果生起盜竊之心，想辦法偷水，如果偷的是人的那部分水，沒有觸碰到水或者已經觸碰到了水，都按照之前的原則來判罪。如果偷的是動物的那部分水，價值滿了五，就犯了窣吐羅底也；價值不滿五，就犯了惡作罪。 比如在贍部洲（地球）的人，共同結成商隊，帶著眾多的貨物，登上船隻進入大海，想要尋求珍寶，因為沒有水，所以用各種器具儲存水，所謂的甕、瓨、瓶、囊，然而對於人和動物所能使用的水，請求和接受是有區別的。比丘如果生起盜竊之心，想辦法偷水，偷人的那部分水，按照之前的原則來判罪；偷動物的那部分水，也按照之前的原則來判罪。 當時有一個弟子和他的兩位師父一起沿著道路行走，師父有衣物，交給弟子拿著。當時弟子因為有盜竊之心，所以慢慢地行走，不向前進。
【English Translation】 English version: 婆利師迦 (Pali: Varissika, a type of flower), 摩利迦 (Pali: Mallika, jasmine), and various other flowering trees. If a 苾芻 (Sanskrit: Bhiksu, a Buddhist monk) initiates a plan with the intention to steal these flowers, even before touching them, he commits an offense of 惡作罪 (Sanskrit: Dukkata, a minor offense). If he climbs the tree, picks the flowers, and places them inside his robe, whether the flowers have left their original location or not, the offense is judged according to the aforementioned principle. If there are hunters and their companions who set up hunting tools such as snares in the forests and fields to capture animals for the purpose of killing them, and a 苾芻 (Sanskrit: Bhiksu, a Buddhist monk) with the intention to steal, takes the hunting tools, he is judged according to the value of the tools. If he, with a compassionate heart, destroys the hunting tools, thinking, 'May this not cause harm to many lives and cause the hunters to gain immeasurable sins,' he commits an offense of 惡作罪 (Sanskrit: Dukkata, a minor offense). The following precepts should be understood in the same way. If a 苾芻 (Sanskrit: Bhiksu, a Buddhist monk), with the intention to steal, sees a deer caught in a snare and releases it, if the value of the deer is five (迦沙波那, Sanskrit: Kahapana, an ancient Indian currency unit) or more, he commits a fundamental offense (波羅夷, Sanskrit: Parajika, the most serious offense in Buddhism); if the value is less than five, he commits a 窣吐羅底也 (Sanskrit: Sthullatyaya, a serious offense). If there are fishermen and their companions who block the waterways at riverbanks and set up weirs and traps to kill fish, and a 苾芻 (Sanskrit: Bhiksu, a Buddhist monk) with the intention to steal, takes those traps, he is judged according to the aforementioned principle; if he does it with a compassionate heart, he also commits an offense according to the aforementioned principle. If he steals the fish from the traps, he should be judged according to the value of the fish, according to the aforementioned principle. If many merchants carry many goods through dangerous roads where water is scarce, they carry water with various containers such as urns, 瓨 (a type of earthenware pot), bottles, and leather bags, but there are distinctions and limitations on the water that can be used by humans and animals. If a 苾芻 (Sanskrit: Bhiksu, a Buddhist monk) with the intention to steal, tries to steal water, if he steals the water meant for humans, whether he has touched the water or not, he is judged according to the aforementioned principle. If he steals the water meant for animals, and the value is five or more, he commits a 窣吐羅底也 (Sanskrit: Sthullatyaya, a serious offense); if the value is less than five, he commits a 惡作罪 (Sanskrit: Dukkata, a minor offense). For example, people in 贍部洲 (Sanskrit: Jambudvipa, the Earth) form a merchant caravan, carrying many goods, and board ships to enter the sea to seek treasures. Because there is no water, they store water in various containers such as urns, 瓨 (a type of earthenware pot), bottles, and bags. However, there are distinctions between the water that can be used by humans and animals. If a *苾芻 (Sanskrit: Bhiksu, a Buddhist monk) with the intention to steal, tries to steal water, stealing the water meant for humans, he is judged according to the aforementioned principle; stealing the water meant for animals, he is also judged according to the aforementioned principle. At that time, a disciple was walking along the road with his two teachers. The teacher had clothes and belongings, which he entrusted to the disciple to carry. At that time, the disciple, because he had the intention to steal, walked slowly and did not move forward.
乃至眼見處來得窣吐羅底也；至不見處，若滿五者，得根本罪；若不滿者，得窣吐羅底也。若弟子棄師在前急去，齊眼見不見處來，準前得罪。若弟子有盜心，欲取師衣從房中趣閣上、若從閣上往房中、或從閣上下至門櫩階下，或於寺三層棚上向下而出，斯皆乃至眼見不見處來，同前得罪。
若有苾芻在阿蘭若處住，有破村賊，到苾芻所作如是問：「大德！頗知某村某家處不？」苾芻答言：「我知其處。」賊復問言：「彼家多女人少男子、無惡犬無多叢棘、易入易出於我無害取得物不？若得稱意，我當與大德共分其物。」若彼苾芻答言：「仁者，我知某甲舍，多女人少男子，無惡狗叢棘易入易出，于汝無傷能得其物。」苾芻作是教已，賊還與物，乃至未取分已來得窣吐羅底也；若取賊分，得罪輕重同前。若其苾芻共彼盜賊作是語已，于賊去後遂生追悔，就彼賊處作如是語：「仁等知不？我意造次不審思量便作是語，如愚小癡昧，不善其事妄為酬對，然彼家內少女人多男子，多惡狗叢棘難入難出，不令汝等無傷取物。」隨彼賊徒去與不去，苾芻得窣吐羅底也。若此苾芻見其賊黨欲劫村邑，往到彼家作如是語：「仁等警覺好自謹慎，今夜必有盜賊來入，勿令財物皆被賊將，或容身命亦遭傷殺。」隨彼盜賊來與不來，
【現代漢語翻譯】 現代漢語譯本：乃至眼睛能看到的地方，如果達到窣吐羅底也（Sthullatyaya，一種罪名）；到眼睛看不到的地方，如果滿足五種條件，就犯了根本罪；如果不滿足，就犯窣吐羅底也罪。如果弟子拋棄師父，快速離開，到達眼睛能看到和看不到的距離，按照前面的情況定罪。如果弟子有盜竊的心，想要拿師父的衣服，從房間到閣樓上，或者從閣樓上到房間，或者從閣樓下到門檻臺階下，或者從寺廟三層棚上向下而出，這些都達到眼睛能看到和看不到的距離，和前面一樣定罪。 如果有比丘住在阿蘭若（Aranya，寂靜處）的地方，有破壞村莊的盜賊，來到比丘這裡這樣問：『大德（Bhadanta，對僧侶的尊稱）！您知道某村某家在哪裡嗎？』比丘回答說：『我知道那個地方。』盜賊又問：『那家女人多男人少，沒有兇惡的狗，沒有很多叢生的荊棘，容易進入容易出來，對我們沒有危害，能取得財物嗎？如果能如意，我當與大德共同分贓。』如果那個比丘回答說：『仁者（賢者），我知道某甲的家，女人多男人少，沒有惡狗和叢生的荊棘，容易進入容易出來，對你們沒有傷害，能得到財物。』比丘做了這樣的教唆之後，盜賊回來分贓，乃至沒有取得贓物之前，犯窣吐羅底也罪；如果取得了賊贓，定罪的輕重和前面一樣。如果那個比丘和盜賊說了這些話之後，在盜賊離開后就後悔了，到盜賊那裡這樣說：『你們知道嗎？我剛才草率，沒有仔細思考就說了那些話，像愚蠢的小孩一樣，不瞭解情況，胡亂回答，其實那家裡面女人少男人多，有很多兇惡的狗和叢生的荊棘，難以進入難以出來，不能讓你們沒有損傷地取得財物。』無論那些盜賊去不去，比丘都犯窣吐羅底也罪。如果這個比丘看到盜賊團伙想要搶劫村莊，到那家去這樣說：『你們警覺一點，好好謹慎，今晚一定有盜賊來，不要讓財物都被盜賊拿走，或者可能連性命也遭到傷害。』無論那些盜賊來不來，
【English Translation】 English version: Even to the extent of what is visible, it incurs a Sthullatyaya (a type of offense); to the extent of what is invisible, if five conditions are met, it incurs a fundamental offense; if not met, it incurs a Sthullatyaya offense. If a disciple abandons the teacher and leaves quickly, reaching the distance of what is visible and invisible, the offense is determined according to the previous situation. If a disciple has a thieving mind, wanting to take the teacher's robe, from the room to the attic, or from the attic to the room, or from the attic down to the threshold steps, or from the temple's three-story shed downwards, all these reach the distance of what is visible and invisible, and the offense is determined as before. If there is a Bhikshu (monk) living in an Aranya (secluded place), and there are thieves who destroy villages, coming to the Bhikshu and asking: 'Bhadanta (venerable sir)! Do you know where a certain village and a certain house are?' The Bhikshu replies: 'I know that place.' The thieves then ask: 'Does that house have many women and few men, no fierce dogs, no many thorny bushes, easy to enter and easy to exit, no harm to us, and can we obtain property? If it goes as we wish, I will share the loot with the Bhadanta.' If that Bhikshu replies: 'Worthy ones, I know the house of so-and-so, with many women and few men, no fierce dogs and thorny bushes, easy to enter and easy to exit, no harm to you, and you can obtain property.' After the Bhikshu has made such instigation, the thieves return and share the loot, even before obtaining the loot, it incurs a Sthullatyaya offense; if the loot is obtained, the severity of the offense is the same as before. If that Bhikshu has spoken these words with the thieves, and after the thieves leave, he regrets it, going to the thieves and saying: 'Do you know? I was rash just now, and spoke those words without careful consideration, like a foolish child, not understanding the situation, and answering recklessly, in fact, that house has few women and many men, many fierce dogs and thorny bushes, difficult to enter and difficult to exit, and cannot allow you to obtain property without harm.' Whether those thieves go or not, the Bhikshu incurs a Sthullatyaya offense. If this Bhikshu sees that the gang of thieves wants to rob the village, going to that house and saying: 'Be alert, be careful, thieves will definitely come tonight, do not let the property be taken away by the thieves, or perhaps even your lives will be harmed.' Whether those thieves come or not,
苾芻亦得窣吐羅底也。
若苾芻如前所作，偷盜方便有三種事。何謂為三？謂田事、宅事、店事。田事有二種取：一、言訟取；二、圍繞取。何謂言訟取？若苾芻為共俗人爭地詣斷事官所，若苾芻不如、俗人勝者，得窣吐羅底也。若苾芻得勝，乃至俗人心未息來，苾芻得窣吐羅底也。若彼俗人心息者，應準其價同前得罪，是謂言訟取。何謂圍繞取？若苾芻於他田處，若以樹枝若以席障，若作塹坑、若以墻壁圍繞，乃至圍未合來得窣吐羅底也。若其圍合得罪同前，是名圍繞盜。田事既爾，宅事、店事如上應知。
攝頌曰：
稅物持寄他， 將他物前去， 不受便強著， 為父母持行； 又為三寶故， 與直后均分， 衣主為持將， 令他染不染， 將稅入小門， 總奪商人物。
爾時世尊，初證無上智教未廣被，時諸苾芻難過關稅、俗人易過。時有眾多苾芻，與大商旅遊行他國，路次稅關。諸苾芻告賈人曰：「賢者！我等現有少多應稅之物，仁為我等持行過關方可與我，勿令我分入彼稅官。」賈人曰：「爾。」遂與持物過關，還彼苾芻。苾芻漸行至一住處，先住苾芻見客初至，便遙問言：「善來具壽！行李安不？山河關稅無勞擾耶？」答曰：「極善來，大德！隨我行來無他惱
亂。」問曰：「豈諸具壽無應稅物？」答曰：「我有得意賈人，為持過關方授與我。」諸苾芻告曰：「合作如是至關稅處藏物過耶？」答曰：「縱令不合，我已過竟。」時行路苾芻心懷追悔：「我將不犯波羅市迦？」以此因緣白諸苾芻，諸苾芻白佛，佛言：「諸苾芻無犯，然諸苾芻不應持物私過稅處，違者得越法罪。」
爾時世尊于杖林中，令摩揭陀影勝王得見諦已，便往室羅伐城，為喬薩羅勝光王說《少年經》，令得調伏。時彼二王各宣教令：「於我國中所有苾芻，同王太子放免稅直，諸苾芻尼同後宮人亦免稅事。」由此苾芻及苾芻尼，越過關河無輸稅事。是時世尊教法弘廣，時諸苾芻易過關稅、俗人難過。時有苾芻隨他商旅，出外遊行至於稅處。時諸賈人禮苾芻足作如是語：「聖者！我于長時為寒熱所逼，風熱毒蟲蚊虻等害，求諸財物勤勞辛苦，其所獲利皆為三寶興設供養。我今所有輸稅之物，仁等為我持過稅關當還與我。」時諸苾芻為持過已還與賈人。苾芻漸行至室羅伐，時諸苾芻告曰：「善來具壽！行李安不？」廣如上說。答言：「大德！我亦為他施作恩益，豈復自身得有勞苦！」諸苾芻曰：「其事如何？」時彼苾芻以事具白，諸苾芻曰：「合作如是至關稅處藏物過耶？」答曰：「縱令不合，我已過竟
【現代漢語翻譯】 現代漢語譯本 『亂。』有人問：『難道各位具壽（Bhikkhu，比丘的尊稱）沒有應繳稅的物品嗎？』回答說：『我有關係好的商人，他們會告訴我過關的方法。』其他比丘說：『這樣做合適嗎？在關稅處藏匿物品矇混過關？』回答說：『即使不合適，我已經過去了。』當時，同行的比丘心懷追悔：『我會不會因此犯了波羅夷罪（Pārājika，佛教戒律中最嚴重的罪）？』因此將此事稟告其他比丘，其他比丘稟告佛陀，佛陀說：『各位比丘沒有犯戒，但是各位比丘不應該私自攜帶物品逃避關稅，違者犯越法罪。』 當時，世尊在杖林中，讓摩揭陀國的影勝王（Bimbisāra，頻婆娑羅王）證得了真諦，之後前往室羅伐城（Śrāvastī，舍衛城），為喬薩羅國的勝光王（Prasenajit，波斯匿王）宣講《少年經》，使他得到調伏。當時，這兩位國王各自頒佈教令：『在我國境內，所有比丘都如同王太子一樣免除稅收，所有比丘尼都如同後宮嬪妃一樣免除稅收。』因此，比丘和比丘尼過關渡河都不需要繳納稅款。當時，世尊的教法弘揚廣大，比丘們很容易過關，而普通百姓卻很難。當時，有比丘跟隨其他商人，外出**到達關稅處。當時，商人們禮拜比丘的腳，這樣說道：『聖者！我們長期以來受到寒冷、炎熱的侵擾，以及風熱、毒蟲、蚊虻等的傷害，爲了獲取財物而勤勞辛苦，所獲得的利益都用來為三寶（Triratna，佛、法、僧）興建和供養。我們現在所有需要繳稅的物品，請您們幫我們帶過關稅，之後再還給我們。』當時，比丘們幫他們帶過關后，又還給了商人。比丘們漸漸走到室羅伐城，其他比丘問道：『歡迎具壽！行李都安全嗎？』（內容如上所述）。回答說：『大德！我也為他人施恩，難道自己還會有勞苦嗎！』其他比丘說：『事情是怎樣的？』當時，那位比丘將事情的經過全部說了出來，其他比丘說：『這樣做合適嗎？在關稅處藏匿物品矇混過關？』回答說：『即使不合適，我已經過去了。』
【English Translation】 English version 『Disorder.』 Someone asked: 『Do the venerable ones not have taxable items?』 He replied: 『I have merchants I am close to who will tell me how to get through the customs.』 The other Bhikkhus (Bhikkhu, monks) said: 『Is it appropriate to hide items at the customs and pass through?』 He replied: 『Even if it is not appropriate, I have already passed through.』 At that time, the traveling Bhikkhu felt remorse: 『Will I commit a Pārājika (Pārājika, the most serious offense in Buddhist precepts) because of this?』 Therefore, he reported this matter to the other Bhikkhus, and the other Bhikkhus reported it to the Buddha. The Buddha said: 『The Bhikkhus have not committed an offense, but the Bhikkhus should not privately carry items to evade customs duties. Those who violate this will be guilty of a transgression.』 At that time, the World Honored One, in the Bamboo Grove, enabled King Bimbisāra (Bimbisāra, King of Magadha) to see the truth, and then went to Śrāvastī (Śrāvastī, Shravasti) to preach the 『Youth Sutra』 to King Prasenajit (Prasenajit, King of Kosala), enabling him to be tamed. At that time, the two kings each issued decrees: 『In our country, all Bhikkhus will be exempt from taxes like the crown prince, and all Bhikkhunis will be exempt from taxes like the concubines in the harem.』 Therefore, Bhikkhus and Bhikkhunis did not have to pay taxes when crossing customs and rivers. At that time, the Buddha's teachings were widely spread, and it was easy for Bhikkhus to pass through customs, but it was difficult for ordinary people. At that time, some Bhikkhus followed other merchants and went out ** to the customs. At that time, the merchants bowed to the feet of the Bhikkhus and said: 『Venerable ones! We have long been plagued by cold and heat, as well as wind-heat, poisonous insects, mosquitoes, and other harms. We work hard to obtain wealth, and the profits we obtain are used to build and make offerings to the Three Jewels (Triratna, Buddha, Dharma, Sangha). Now, please help us carry all the items that need to be taxed through customs, and then return them to us.』 At that time, the Bhikkhus helped them carry them through customs and then returned them to the merchants. The Bhikkhus gradually walked to Śrāvastī, and the other Bhikkhus asked: 『Welcome, venerable ones! Is the luggage safe?』 (The content is as described above). He replied: 『Virtuous ones! I have also done good deeds for others, how can I have hardships myself!』 The other Bhikkhus said: 『What is the matter?』 At that time, that Bhikkhu told the whole story, and the other Bhikkhus said: 『Is it appropriate to hide items at the customs and pass through?』 He replied: 『Even if it is not appropriate, I have already passed through.』
。」時此苾芻心懷追悔：「我將不犯波羅市迦？」以此因緣白諸苾芻，諸苾芻白佛，佛言：「此苾芻無犯，然諸苾芻不應持物私越稅處，違者得越法罪。」
時有苾芻隨商旅遊行至於稅所，時諸賈人禮苾芻足作如是語：「聖者！我于長時為寒熱飢渴所逼，廣說如上。其所獲利皆為三寶興設供養，我今所有輸稅之物，仁等為我持過稅關當還與我。」苾芻曰：「佛已制戒，苾芻不應至輸稅處不與直過。我今不敢持物過稅。」是時賈人便作斯念：「苾芻不肯持過，我等宜應矯設方便。」告苾芻曰：「聖者！我輩今朝情有擾亂不能辦食，仁等入村隨緣自乞。」時諸苾芻咸詣村中。苾芻去後，諸人各取苾芻衣袋缽囊並雜物袋安己稅物。苾芻得食還歸商旅，食事既了，持己衣缽同過稅處。時諸賈人皆來開解苾芻衣物，苾芻告曰：「何故仁等輒觸我物？」諸人報曰：「聖者！我以稅物安仁袋中，我今欲取。」苾芻告曰：「賢首！汝等故心令我犯罪。」彼便報曰：「仁等於此不起三業，何有過耶？」時諸苾芻心生惡作：「豈非我等得波羅市迦？」時諸苾芻漸至室羅伐，舊住苾芻見而告曰：「善來具壽！行李安不？」廣說如上。答曰：「我無辛苦，然我在路入村乞食，同伴商人開我衣袋，以諸稅物私內袋中，我等不知持過稅處。后
【現代漢語翻譯】 現代漢語譯本：當時，這位比丘心懷追悔：『我將不再犯波羅市迦（Parajika，斷頭罪）？』因為這個因緣，他將此事稟告了其他比丘，比丘們又稟告了佛陀。佛陀說：『這位比丘沒有犯戒。然而，各位比丘不應該攜帶物品私自越過稅關，違犯者將得到越法罪。』
當時，有比丘跟隨商隊到達稅所。商人們禮拜比丘的腳，並這樣說道：『聖者！我們長期以來為寒冷、炎熱、飢餓、乾渴所困擾（此處省略如上文所述的詳細描述）。我們所獲得的利潤都用來為三寶（佛、法、僧）興辦供養。我們現在所有需要繳稅的物品，請您們為我們攜帶通過稅關，之後會歸還給您們。』比丘說：『佛陀已經制定戒律，比丘不應該到達需要繳稅的地方而不繳稅就通過。我現在不敢攜帶物品越過稅關。』當時，商人們便產生這樣的想法：『比丘不肯攜帶通過，我們應該巧設方便。』於是他們告訴比丘說：『聖者！我們今天心情煩亂，不能準備食物，請您們進入村莊，隨緣乞食。』當時，比丘們都前往村中。比丘們離開后，商人們各自拿走比丘的衣袋、缽囊以及其他雜物袋，將自己的應稅物品放入其中。比丘們乞食完畢，返回商隊，用完餐后，拿著自己的衣缽一同通過稅關。當時，商人們都來打開比丘的衣物，比丘告誡他們說：『為什麼你們隨意觸碰我的東西？』商人們回答說：『聖者！我們把稅物放在您的袋子里，現在想要取回。』比丘告誡說：『賢首（賢者），你們是故意讓我犯罪。』他們便回答說：『您們在這裡沒有生起三業（身、口、意），有什麼過錯呢？』當時，比丘們心中生起惡作（後悔）：『難道我們不是已經犯了波羅市迦？』當時，比丘們逐漸到達室羅伐（Sravasti），舊住的比丘們見到他們，便問道：『歡迎各位具壽（尊敬者）！行李都安好嗎？』（此處省略如上文所述的詳細描述）。比丘們回答說：『我們沒有辛苦，然而我們在路上進入村莊乞食，同伴商人打開我們的衣袋，將各種稅物私自放入袋中，我們不知道就這樣攜帶物品通過了稅關。』
【English Translation】 English version: At that time, this Bhikshu (Buddhist monk) felt remorse: 'Shall I not commit Parajika (defeat; expulsion from the Sangha)?' Because of this cause, he reported this matter to the other Bhikshus, and the Bhikshus reported it to the Buddha. The Buddha said: 'This Bhikshu has not committed an offense. However, Bhikshus should not carry goods privately across the tax border; those who violate this will incur a transgression offense.'
At that time, there were Bhikshus following a merchant caravan to a tax station. The merchants bowed at the feet of the Bhikshus and said: 'Venerable ones! We have long been troubled by cold, heat, hunger, and thirst (detailed descriptions as above are omitted here). The profits we have earned are all used to make offerings to the Three Jewels (Buddha, Dharma, Sangha). Now, all the items we have to pay tax on, please carry them for us through the tax gate, and then return them to us.' The Bhikshus said: 'The Buddha has already established a precept that Bhikshus should not pass through a place where taxes are required without paying taxes. I dare not carry goods across the tax border now.' At that time, the merchants had this thought: 'The Bhikshus are unwilling to carry them through; we should devise a clever plan.' So they told the Bhikshus: 'Venerable ones! We are emotionally disturbed this morning and cannot prepare food; please enter the village and beg for food as you wish.' At that time, the Bhikshus all went to the village. After the Bhikshus left, the merchants each took the Bhikshus' robes, alms bowls, and other miscellaneous bags and put their taxable items into them. After the Bhikshus finished begging for food, they returned to the caravan, finished their meals, and carried their robes and alms bowls together through the tax gate. At that time, the merchants all came to open the Bhikshus' belongings, and the Bhikshus warned them: 'Why do you touch my things at will?' The merchants replied: 'Venerable ones! We put the tax items in your bags, and now we want to take them back.' The Bhikshus warned: 'Worthy ones, you are deliberately causing me to commit an offense.' They then replied: 'You have not generated the three karmas (body, speech, and mind) here; what fault is there?' At that time, the Bhikshus felt remorse: 'Haven't we already committed Parajika?' At that time, the Bhikshus gradually arrived at Sravasti (a major city in ancient India), and the resident Bhikshus saw them and asked: 'Welcome, Venerable ones! Is your luggage safe?' (Detailed descriptions as above are omitted here). The Bhikshus replied: 'We have not suffered, but on the way, we entered the village to beg for food, and our fellow merchants opened our bags and secretly put various tax items into them; we did not know that we had carried the goods through the tax gate in this way.'
時見已便生惡作，豈非我犯波羅市迦？」時諸苾芻以此因緣具白世尊，世尊告曰：「苾芻無犯，然諸苾芻所有衣缽，若無看者不應捨去，應留守護人。若不看者得越法罪。」
時有苾芻隨商旅行入村乞食，留一人看物。時看守人須去便利，或復取水。時諸賈人各以稅物，置苾芻衣缽袋中，同前過關來取稅物，乃至告諸苾芻。諸苾芻白佛，佛言：「諸苾芻無犯，若看守物應留二苾芻。」
時有苾芻留二苾芻看守其物，時一苾芻或因便利或復取水，時諸賈人共詣看守一苾芻所，有執手者有捉足者，便以稅物置衣袋中，苾芻唸曰：「同梵行者來我當告知。」諸苾芻乞食而還，時賈人等矯設方便現鬧亂相，令彼苾芻不獲相告。既過稅處各來取物。苾芻告曰：「何故仁等輒觸我物？」賈人告曰：「我以稅物，安此袋中。」時諸苾芻告曰：「今令汝二人看守衣物，云何更令我等共犯罪耶？」時二苾芻，具陳其事。時諸苾芻心生惡作：「將無我犯波羅市迦？」具以其事白諸苾芻。苾芻白佛，佛言：「無犯，其看物人見他安物，應令俗人或使求寂拔出其物。若無此輩，應自抽出各付彼人。若異此者得越法罪。」
佛在室羅伐城給孤獨園，時彼城中有一長者令子出家，因向他方得兩張㲲，遂作是念：「如世尊說：『雖
【現代漢語翻譯】 現代漢語譯本：當時，如果（比丘）發現自己不小心做了錯事，就會想：『難道我犯了波羅市迦（Parajika，斷頭罪）？』當時，眾比丘將此事稟告世尊。世尊說：『比丘沒有犯戒。但是，所有比丘的衣缽，如果沒有人看管，不應該丟棄，應該留下守護的人。如果沒有人看管，就犯了越法罪。』
當時，有比丘跟隨商人旅行，進入村莊乞食，留下一個人看守物品。當時，看守的人需要去方便，或者取水。當時，一些商人各自將應稅物品，放入比丘的衣缽袋中，像之前一樣通過關卡，然後來取應稅物品，甚至告訴眾比丘。眾比丘稟告佛陀，佛陀說：『眾比丘沒有犯戒。如果看守物品，應該留下兩位比丘。』
當時，有比丘留下兩位比丘看守他們的物品，當時，一位比丘或者因為方便或者取水離開了，當時，一些商人一起去到看守的一位比丘那裡，有的拉他的手，有的抓他的腳，就將應稅物品放入衣袋中，比丘心想：『同修梵行的人來了，我應當告訴他們。』眾比丘乞食回來，當時，商人們假裝製造混亂的景象，使那位比丘無法告知。通過關卡后，各自來取物品。比丘說：『你們為什麼隨便觸碰我的東西？』商人說：『我們把應稅物品，放在這個袋子里。』當時，眾比丘說：『現在讓你們兩個人看守衣物，為什麼還要讓我們一起犯罪呢？』當時，兩位比丘，詳細陳述了事情的經過。當時，眾比丘心中產生疑慮：『難道我犯了波羅市迦（Parajika，斷頭罪）？』詳細地將事情稟告眾比丘。比丘稟告佛陀，佛陀說：『沒有犯戒。看守物品的人看見別人放東西，應該讓俗人或者沙彌取出物品。如果沒有這些人，應該自己取出，各自交給他們。如果不是這樣，就犯了越法罪。』
佛陀在室羅伐悉底城（Sravasti）的給孤獨園（Jetavana），當時，那個城中有一位長者讓兒子出家，（他的兒子）因為去其他地方得到了兩張㲲（一種毛織物），於是這樣想：『如世尊說：
【English Translation】 English version: At that time, if (a Bhikshu) realized that he had inadvertently done something wrong, he would think: 'Have I committed a Parajika (Parajika, expulsion offense)?' At that time, the Bhikshus reported this matter to the World Honored One. The World Honored One said: 'The Bhikshu has not violated the precepts. However, all Bhikshus' robes and bowls, if there is no one to look after them, should not be abandoned, and someone should be left to guard them. If no one is watching, it is a transgression offense.'
At that time, a Bhikshu followed merchants on a journey, entered a village to beg for food, and left one person to guard the goods. At that time, the guard needed to go to the toilet or fetch water. At that time, some merchants each placed taxable goods into the Bhikshu's robe and bowl bag, passed through the customs like before, and then came to collect the taxable goods, even telling the Bhikshus. The Bhikshus reported to the Buddha, and the Buddha said: 'The Bhikshus have not violated the precepts. If guarding the goods, two Bhikshus should be left behind.'
At that time, a Bhikshu left two Bhikshus to guard their belongings. At that time, one Bhikshu left either for convenience or to fetch water. At that time, some merchants went together to the one Bhikshu who was guarding, some held his hand, some grabbed his feet, and then put the taxable goods into the robe bag. The Bhikshu thought: 'When my fellow practitioners come, I should tell them.' When the Bhikshus returned from begging for food, the merchants pretended to create a chaotic scene, preventing that Bhikshu from informing them. After passing through the customs, they each came to collect their goods. The Bhikshu said: 'Why do you touch my things casually?' The merchant said: 'We put the taxable goods in this bag.' At that time, the Bhikshus said: 'Now we have asked the two of you to guard the robes and belongings, why do you want us to commit offenses together?' At that time, the two Bhikshus explained the whole story in detail. At that time, the Bhikshus had doubts in their hearts: 'Have I committed a Parajika (Parajika, expulsion offense)?' They reported the matter in detail to the Bhikshus. The Bhikshu reported to the Buddha, and the Buddha said: 'There is no offense. If the person guarding the goods sees others putting things in, he should ask a layman or a Shramanera (novice) to take out the items. If there are no such people, he should take them out himself and hand them over to them. If it is not done this way, it is a transgression offense.'
The Buddha was in Jeta Grove (Jetavana) in Sravasti (Sravasti). At that time, there was a wealthy man in that city who let his son become a monk. (His son) obtained two blankets (a kind of woolen fabric) because he went to other places, so he thought: 'As the World Honored One said:
復出家，于父母處應須濟給。』我此二㲲，一擬與父、一擬與母。」是時苾芻棄余住處還歸故居，往室羅伐路次稅關，稅人問曰：「聖者！頗有可稅物不？」答言：「賢首！我無稅物。」告言：「且住，可將物來試為觀察。」才披衣袋見兩張㲲，告言：「聖者！仁于善說法律而為出家，寧容為此兩㲲作故妄語？」告言：「賢首！此非我物。」問言：「誰物？」答曰：「一是父物、一是母物。」報言：「父亦我不識、母亦我不識，還我稅直方可聽行。」久住稽留取其稅直遂放令去。彼至城已心生惡作，告諸苾芻。苾芻白佛，佛言：「無犯。不應但作此語云是父母而已。應對稅官作如是語：『賢首！如世尊說：「父母于子有大勞苦，護持長養資以乳哺，贍部洲中為教導者，假使其子一肩持母、一肩持父，經于百年不生疲倦，或滿此大地末尼、真珠、琉璃、珂貝、珊瑚、瑪瑙、金銀、璧玉、牟薩羅寶、赤珠、右旋，如是諸寶咸持供養令得富樂，或居尊位，雖作此事亦未能報父母之恩。若其父母無信心者令住正信，若無戒者令住禁戒，若性慳者令行惠施，無智慧者令起智慧。子能如是于父母處，善巧勸喻令安住者方曰報恩。父母既有如是深厚之德，今欲持此物往報其恩。」』若作如是贊說父母恩惠之時，放去者善；若不放者與
{ "translations": [ "現代漢語譯本：『如果還俗回家，對於父母那裡應該需要資助供給。』我這兩張㲲（dié，毛織物），一張打算給父親，一張打算給母親。」當時有位苾芻（bǐ chú，和尚）放棄了其他的住所，返回自己的故鄉，前往室羅伐悉底（Shì luó fá xī dǐ，古印度城市名）的路上經過稅關，稅官問道：「聖者！您有什麼可以徵稅的物品嗎？」答道：「賢首（xián shǒu，對人的尊稱）！我沒有需要徵稅的物品。」稅官說：「且慢，可以把東西拿來讓我看看。」才打開衣袋，就看見了兩張㲲，稅官說道：「聖者！您在善說法律而出家，怎麼能爲了這兩張㲲而故意說謊呢？」答道：「賢首！這不是我的東西。」稅官問：「是誰的東西？」答道：「一張是父親的，一張是母親的。」稅官說：「父親我也不認識，母親我也不認識，還我稅錢才可以放你走。」（苾芻）住了很久被扣留，交了稅錢才被放走。他到了城裡之後，心裡感到後悔，告訴了其他的苾芻。苾芻稟告了佛陀，佛陀說：「沒有犯戒。不應該只是這樣說『這是父母的』而已。應該對稅官這樣說：『賢首！如世尊（Shì zūn，對佛的尊稱）所說：「父母對於子女有很大的勞苦，保護扶持，養育長大，用乳汁餵養，在贍部洲（zhān bù zhōu，佛教用語，指我們所居住的世界）中是教導者，假使他們的子女一肩挑著母親，一肩挑著父親，經過一百年也不感到疲倦，或者用充滿大地的末尼（mò ní，寶珠）、真珠（zhēn zhū，珍珠）、琉璃（liú lí，一種有色寶石）、珂貝（kē bèi，貝殼）、珊瑚（shān hú，珊瑚）、瑪瑙（mǎ nǎo，一種玉石）、金銀（jīn yín，黃金和白銀）、璧玉（bì yù，一種玉石）、牟薩羅寶（móu sà luó bǎo，寶物名）、赤珠（chì zhū，紅色的珠子）、右旋（yòu xuán，右旋海螺），像這樣的各種寶物全部拿來供養，讓他們得到富裕快樂，或者讓他們居住在尊貴的位置，即使做了這些事，也不能報答父母的恩情。如果他們的父母沒有信心，就讓他們安住于正信，如果沒有戒律，就讓他們安住于禁戒，如果天性吝嗇，就讓他們行佈施，沒有智慧，就讓他們生起智慧。子女能夠像這樣在父母那裡，巧妙地勸導，讓他們安住于善法，才叫做報恩。父母既然有這樣深厚的恩德，現在想拿著這些東西去報答他們的恩情。」』如果這樣贊說父母的恩惠時，放他走就好；如果不放，就給他（稅錢）。』」 ], "english_translations": [ "English version: 'If I return home, I should provide for my parents.' I intend to give one of these two dier (woolen fabrics) to my father and the other to my mother.\" At that time, a bhiksu (monk) abandoned his other dwelling and returned to his hometown. On the way to Sravasti (ancient Indian city), he passed through a customs checkpoint. The tax collector asked, \"Venerable one! Do you have any taxable items?\" He replied, \"Worthy sir! I have no taxable items.\" The tax collector said, \"Wait a moment, let me examine your belongings.\" As soon as he opened the bag, he saw the two dier. The tax collector said, \"Venerable one! You have renounced the world to practice the well-spoken law, how can you deliberately lie about these two dier?\" He replied, \"Worthy sir! These are not mine.\" The tax collector asked, \"Whose are they?\" He replied, \"One is my father's, and the other is my mother's.\" The tax collector said, \"I don't know your father, nor do I know your mother. Return the tax money to me, and then I will let you pass.\" The bhiksu stayed for a long time and was detained. He paid the tax money and was then released. After he arrived in the city, he felt remorse and told the other bhiksus. The bhiksus reported this to the Buddha. The Buddha said, \"There is no offense. You should not have simply said, 'These are my parents' belongings.' You should have said to the tax collector, 'Worthy sir! As the World Honored One (respectful title for the Buddha) said, \"Parents have great labor and hardship for their children, protecting and nurturing them, feeding them with milk. In Jambudvipa (Buddhist term for the world we live in), they are the teachers. Even if their children carry their mother on one shoulder and their father on the other shoulder for a hundred years without feeling tired, or if they fill this entire earth with mani (jewels), pearls (zhen zhu), vaidurya (a type of gemstone), kaubei (shells), coral (shan hu), agate (ma nao), gold and silver (jin yin), jade (bi yu), musaragalva (a type of gem), red pearls (chi zhu), and right-spiraling conch shells (you xuan), and offer all these treasures to them, making them wealthy and happy, or even if they place them in positions of honor, even if they do all these things, they still cannot repay the kindness of their parents. If their parents have no faith, they should lead them to dwell in right faith. If they have no precepts, they should lead them to dwell in the precepts. If they are stingy, they should encourage them to practice generosity. If they have no wisdom, they should help them to develop wisdom. If children can skillfully persuade their parents in this way and help them to dwell in goodness, then they are truly repaying their kindness. Since parents have such deep and profound virtue, I now wish to take these items to repay their kindness.\"' If he is released after praising the kindness of his parents in this way, that is good. If he is not released, then give him (the tax money).\"'" ] }
稅而去。若不與者，得窣吐羅罪。」
根本說一切有部毗奈耶卷第三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四
三藏法師義凈奉 制譯不與取學處第二之三
爾時薄伽梵在室羅伐城逝多林給孤獨園，為諸苾芻說供養法門，而說頌曰：
「若人不作福， 常受于苦報； 若能修福者， 今世後世樂。」
時諸苾芻既聞斯說多行乞丐，于佛法僧廣興供養，時佛教法漸更增廣。於此城中有一長者，娶妻未久誕生一子，既漸長大遂便出家，時諸苾芻作如是念：「今此城中多有苾芻，乞求難得。我今宜可行詣余方，為佛法僧而興供養。」便於他處隨意乞求，多獲種種繒彩之物，盛滿衣袋還室羅伐。路次稅關，稅人問曰：「聖者！頗有稅物不？」答言：「賢首！我無稅物。」告言：「且住！可將物來試為觀察。」才披衣袋，見雜色物填滿袋中。稅官告曰：「若此袋盛不合稅者，豈待駝負方輸稅耶？」苾芻告曰：「賢首！此非我物。」問言：「誰物？」答言：「一是佛物、二是法物、三是僧物。」報言：「我復寧知佛法僧事，但須與稅方任前行。」久住稽留取其稅直放之而去。遂至室羅伐城心生追悔，白諸苾芻。苾芻白佛，佛言：
【現代漢語翻譯】 現代漢語譯本：如果他們不給稅，就犯了窣吐羅罪（Sthula，粗罪）。
《根本說一切有部毗奈耶》卷第三 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第四
三藏法師義凈奉 敕譯 不與取學處第二之三
那時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika-arama），為眾苾芻（bhiksu，比丘）宣說供養法門，並說了這首偈頌：
『如果人不修福， 常常遭受苦報； 如果能修福德， 今生來世快樂。』
當時，眾苾芻（bhiksu，比丘）聽聞此說后，多行乞食，為佛、法、僧三寶廣興供養，當時佛教的教法逐漸更加弘揚。在這城中有一位長者，娶妻不久生了一個兒子，長大后就出家了。當時眾苾芻（bhiksu，比丘）這樣想：『現在這城中有很多苾芻（bhiksu，比丘），乞食很難得到食物。我們現在應該前往其他地方，為佛、法、僧三寶而興辦供養。』於是就在其他地方隨意乞討，獲得了很多各種各樣的繒彩之物，裝滿了衣袋，返回室羅伐城（Sravasti）。路過稅關時，稅官問道：『聖者！您有應稅的物品嗎？』答道：『賢首！我沒有應稅的物品。』稅官說：『請稍等！可以把東西拿來讓我檢查一下。』才打開衣袋，就看見各種顏色的物品填滿了袋子。稅官說：『如果這袋子裝的都是不應稅的物品，難道要等到用駱駝馱運才交稅嗎？』苾芻（bhiksu，比丘）說：『賢首！這些不是我的東西。』稅官問：『是誰的東西？』答道：『一是佛的，二是法的，三是僧的。』稅官說：『我怎麼知道佛法僧的事，只要交稅才能放你過去。』（苾芻）停留了很久，（稅官）收取了稅金才放他離開。於是到了室羅伐城（Sravasti），心中感到後悔，告訴了眾苾芻（bhiksu，比丘）。眾苾芻（bhiksu，比丘）稟告了佛陀，佛陀說：
【English Translation】 English version: 'If they do not pay the tax, they commit a Sthula (gross) offense.'
Mulasarvastivada Vinaya, Volume 3 Taisho Tripitaka, Volume 23, No. 1442, Mulasarvastivada Vinaya
Mulasarvastivada Vinaya, Volume 4
Translated under Imperial Order by the Tripitaka Master Yijing, The Second of Three Sections on the Training Rule Regarding Not Taking What is Not Given
At one time, the Bhagavan (Blessed One) was in Jetavana (Jetavana) in Sravasti (Sravasti), in the Anathapindika-arama (Anathapindika's monastery), explaining the Dharma of offerings to the bhiksus (monks), and spoke this verse:
'If people do not make merit, they will always suffer; If they can cultivate merit, they will be happy in this life and the next.'
At that time, the bhiksus (monks), having heard this teaching, mostly went begging for alms and widely made offerings to the Buddha, Dharma, and Sangha. The Buddha's teachings gradually became more widespread. In this city, there was a wealthy man who, not long after marrying, had a son, who later renounced the world. The bhiksus (monks) thought, 'Now there are many bhiksus (monks) in this city, and it is difficult to obtain food by begging. We should go to other places to make offerings to the Buddha, Dharma, and Sangha.' So they begged at will in other places and obtained many kinds of silk fabrics, filling their bags, and returned to Sravasti (Sravasti). On the way, at the tax gate, the tax collector asked, 'Venerable ones! Do you have taxable goods?' They replied, 'Worthy sir! We have no taxable goods.' The tax collector said, 'Please wait! Let me examine your goods.' As soon as the bag was opened, various colored items filled the bag. The tax official said, 'If this bag is filled with non-taxable items, do you expect us to wait until they are transported by camels to collect taxes?' The bhiksu (monk) said, 'Worthy sir! These are not my things.' The tax collector asked, 'Whose things are they?' He replied, 'One is the Buddha's, the second is the Dharma's, and the third is the Sangha's.' The tax collector said, 'How would I know about the affairs of the Buddha, Dharma, and Sangha? I will only let you pass if you pay the tax.' (The bhiksu) stayed for a long time, and (the tax collector) took the tax money before letting him leave. Then he arrived in Sravasti (Sravasti), felt remorse in his heart, and told the bhiksus (monks). The bhiksus (monks) reported this to the Buddha, and the Buddha said:
「此人無犯，不應但作此語云是三寶物。應對稅官作如是說贊佛、法、僧。云何贊佛？所謂薄伽梵、如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是名贊佛。云何贊法？所謂世尊善說法要，于現法中得無熱惱，隨機演說令趣涅槃，內證三明智慧圓滿，是謂贊法。云何贊僧？世尊所有聲聞弟子，安住正理直心恭敬隨順勝法，于眾僧中，有得預流向、預流果者，有得一來向、一來果者，有得不還向、不還果者，有得阿羅漢向、阿羅漢果者，此八大人皆尸羅圓滿、三摩地圓滿、般若圓滿、解脫圓滿、解脫知見圓滿，是合歸依是應恭敬，是諸世間勝上福田，是謂贊僧。如是讚歎三寶之時，放去者善；若不放者，應與稅直而去。若不與者，得窣吐羅罪。」
時有苾芻供養三寶故，持諸雜物過稅關處，雖對稅者讚歎三寶。然此稅官不肯虛放，從索稅直，是時苾芻隨持一分而授與之。佛言：「應可均分，不應偏與。」苾芻均物，時節延遲遂失商旅，便被盜賊虎豹所傷。佛言：「不應在路而作分判，隨持一分與彼稅官，至住處已均分其物。若異此者得越法罪。」
佛在室羅伐城給孤獨園，於此城中有一苾芻，明解三藏眾所識知，善能說法辯才無滯，遊行人間至王舍城。三月安居竟，
【現代漢語翻譯】 現代漢語譯本： 『此人沒有犯法，不應該只是說這些東西是三寶（佛、法、僧）之物。應該對稅官這樣讚頌佛、法、僧。如何讚頌佛？就是說薄伽梵（Bhagavan，世尊）、如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行）、善逝（Sugata，以好的方式逝去者）、世間解（Lokavidu，瞭解世界者）、無上士（Anuttara，無上的人）、調御丈夫（Purushadamyasarathi，調御眾生的人）、天人師（Shasta Devamanushyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世尊），這叫做讚頌佛。如何讚頌法？就是說世尊善於說法要，在現世中得到沒有熱惱，隨機演說使人趨向涅槃（Nirvana，解脫），內在證得三明智慧圓滿，這叫做讚頌法。如何讚頌僧？世尊所有的聲聞弟子，安住于正理，以正直的心恭敬隨順殊勝的佛法，在僧眾中，有得到預流向、預流果（Srotapanna，入流者）的人，有得到一來向、一來果（Sakridagamin，一來者）的人，有得到不還向、不還果（Anagamin，不還者）的人，有得到阿羅漢向、阿羅漢果（Arhat，阿羅漢）的人，這八種大人都戒行圓滿、禪定圓滿、智慧圓滿、解脫圓滿、解脫知見圓滿，是值得歸依的，是應該恭敬的，是世間殊勝的福田，這叫做讚頌僧。像這樣讚歎三寶的時候，放行就好；如果不放行，應該給予稅款才放行。如果不給稅款，就犯了窣吐羅罪（sthula，粗罪）。』
當時有一位比丘（bhiksu，出家修行的男子）因為供養三寶的緣故，帶著各種雜物經過稅關，雖然對比丘讚歎三寶，然而這位稅官不肯免費放行，向他索要稅款，這時比丘拿出隨身攜帶的一部分財物給了他。佛說：『應該平均分配，不應該偏袒。』比丘平均分配財物，時間拖延了，錯過了商隊，就被盜賊和虎豹所傷害。佛說：『不應該在路上進行分配，應該隨身攜帶一部分給稅官，到達住處后再平均分配財物。如果不是這樣做，就犯了越法罪。』
佛在室羅伐城（Shravasti）的給孤獨園（Jetavana Vihara），在這個城中有一位比丘，精通三藏（Tripitaka，佛教經典），被大眾所熟知，善於說法，辯才無礙，前往人間至王舍城（Rajagriha）。三個月的安居（varsa，雨季安居）結束后，
【English Translation】 English version: 'This person has not committed any offense, and it is not appropriate to merely say that these are objects of the Three Jewels (Buddha, Dharma, Sangha). One should praise the Buddha, Dharma, and Sangha to the tax official in this way. How to praise the Buddha? That is to say: Bhagavan (Bhagavan, The Blessed One), Tathagata (Tathagata, 'Thus Gone' or 'Thus Come'), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), Vidyacharana-sampanna (Vidyacharana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well-Gone), Lokavidu (Lokavidu, Knower of the World), Anuttara (Anuttara, Unsurpassed One), Purushadamyasarathi (Purushadamyasarathi, Tamer of Men), Shasta Devamanushyanam (Shasta Devamanushyanam, Teacher of Gods and Men), Buddha (Buddha, The Awakened One), Bhagavan (Bhagavan, The Blessed One). This is called praising the Buddha. How to praise the Dharma? That is to say: The Bhagavan has well-spoken the Dharma, in the present life attaining freedom from distress, teaching according to the capacity of beings, leading them towards Nirvana (Nirvana, Liberation), inwardly realizing the three kinds of knowledge, wisdom being complete. This is called praising the Dharma. How to praise the Sangha? The Bhagavan's disciples who are Shravakas (Shravaka, Hearers), abiding in the right principle, with upright minds, respectfully following the supreme Dharma. Among the Sangha, there are those who have attained the path of Srotapanna (Srotapanna, Stream-Enterer) and the fruit of Srotapanna, those who have attained the path of Sakridagamin (Sakridagamin, Once-Returner) and the fruit of Sakridagamin, those who have attained the path of Anagamin (Anagamin, Non-Returner) and the fruit of Anagamin, those who have attained the path of Arhat (Arhat, Worthy One) and the fruit of Arhat. These eight great persons are perfect in morality (Shila), perfect in Samadhi (Samadhi, Concentration), perfect in Prajna (Prajna, Wisdom), perfect in liberation, and perfect in the knowledge and vision of liberation. They are worthy of refuge, worthy of respect, and are the supreme fields of merit in the world. This is called praising the Sangha. When praising the Three Jewels in this way, it is good to let them go; if they are not let go, the tax should be paid. If the tax is not paid, one commits the offense of Sthula (sthula, a grave offense).'
At that time, there was a Bhikshu (bhiksu, a Buddhist monk) who, because of making offerings to the Three Jewels, was carrying various items through a tax checkpoint. Although he praised the Three Jewels to the tax official, the tax official was unwilling to let him pass without charge and demanded tax from him. At that time, the Bhikshu gave him a portion of what he was carrying. The Buddha said: 'It should be divided equally, not given partially.' The Bhikshu divided the items, and the time was delayed, so he missed the caravan and was harmed by thieves and tigers. The Buddha said: 'One should not make the division on the road; one should give a portion to the tax official and divide the items equally after arriving at the dwelling place. If it is done differently, one commits the offense of transgression.'
The Buddha was in Jetavana Vihara (Jetavana Vihara) in Shravasti (Shravasti). In this city, there was a Bhikshu who was well-versed in the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures), known by the masses, skilled in teaching the Dharma, and had unobstructed eloquence. He went from the human realm to Rajagriha (Rajagriha). After completing the three-month varsa (varsa, rainy season retreat),
欲求商旅往室羅伐城禮世尊足。時有商主欲持財貨往室羅伐，苾芻聞已詣商主處，為說三種勝福業事，謂施、戒、修。說此法時令彼商主心生敬信，遂請苾芻家中供養，並持妙疊而奉上之，便禮雙足作如是語：「聖者，令我欲作何事？」苾芻曰：「賢首！我今欲往室羅伐城禮世尊足，可於我所起悲愍心而為護念。」答言：「極善！」便與商主隨路而行。商主告曰：「仁為乞食我為修福，從王舍城乃至室羅伐，於此中間衣服飲食臥具醫藥，所有資緣幸不須慮。」苾芻許之。路次稅關，商主所有財貨並輸稅訖，便作是念：「我物輸訖。聖者白疊猶未輸稅，若索稅者物從我出，應取彼疊安我物中。」告苾芻曰：「聖者白疊可見與我。」答曰：「仁所施物情生悔耶？」答曰：「我無悔心，然我之物已輸稅訖，仁疊未輸，若索稅者物從我出。」答曰：「賢首！世尊已制學處，苾芻有物持過稅關，不輸直者犯根本罪。」是時商主便念：「察斯意趣，不肯與疊，我自知時。」告言：「聖者！我於今朝情有擾亂不及營食，仁可入村隨緣求覓。」苾芻聞語行詣村中，商主取疊安己物中，既至稅所。稅人問曰：「聖者！仁衣袋中有稅物不？」苾芻曰：「我有一疊。」答曰：「將來試為觀察。」苾芻開袋不見其疊，便現愁容反手而嘆，是時稅
【現代漢語翻譯】 現代漢語譯本 有人想要跟隨商隊前往室羅伐城（Śrāvastī，古印度城市，佛陀常駐地）禮拜世尊的足。當時有一位商人準備攜帶財物前往室羅伐，一位苾芻（bhikṣu，比丘）聽說了這件事，就去到商人那裡，為他宣說了三種殊勝的福業，也就是佈施（dāna）、持戒（śīla）和修行（bhāvanā）。在宣講佛法的時候，使得那位商人心生敬信，於是邀請苾芻到家中供養，並且獻上精美的白疊布，然後禮拜苾芻的雙足，這樣說道：『聖者，您想要做什麼事情呢？』苾芻說：『賢首（商人的尊稱）！我現在想要前往室羅伐城禮拜世尊的足，希望您能對我生起悲憫之心，為我護持照顧。』商人回答說：『非常好！』於是就和商人一起沿著道路前行。商人告訴苾芻說：『仁者您負責乞食，我負責修福，從王舍城（Rājagṛha，古印度城市）到室羅伐的這段路程中，衣服、飲食、臥具、醫藥，所有這些生活所需，您都不必擔心。』苾芻答應了他。路上經過稅關，商人所有的貨物都繳納了稅款，然後他心裡想：『我的東西已經繳稅了。聖者的白疊布還沒有繳稅，如果稅官要徵稅，東西是從我這裡拿出來的，應該把那塊白疊布放到我的貨物里。』於是告訴苾芻說：『聖者，您的白疊布可以給我嗎？』苾芻回答說：『您佈施的東西，現在後悔了嗎？』商人回答說：『我沒有後悔，但是我的東西已經繳稅了，您的白疊布還沒有繳稅，如果稅官要徵稅，東西是從我這裡拿出來的。』苾芻回答說：『賢首！世尊已經制定了戒律，比丘攜帶物品通過稅關，不繳納稅款，是犯根本罪的。』這時商人心裡想：『觀察他的意思，是不肯把白疊布給我，我到時候自己想辦法。』於是告訴苾芻說：『聖者！我今天早上心情有些煩亂，沒有來得及準備食物，您可以進村隨緣乞食。』苾芻聽了這話，就前往村中乞食，商人拿走白疊布放到自己的貨物中，到達稅關的時候。稅官問道：『聖者！您的衣袋裡有應稅的物品嗎？』苾芻說：『我有一塊白疊布。』稅官說：『拿來讓我看看。』苾芻打開衣袋，沒有看到那塊白疊布，便現出愁容，反手嘆息，這時稅
【English Translation】 English version Someone desired to travel with a merchant caravan to Śrāvastī (ancient Indian city, where the Buddha often resided) to pay homage to the feet of the World Honored One. At that time, there was a merchant who intended to carry goods to Śrāvastī. A bhikṣu (monk) heard about this and went to the merchant, explaining to him the three superior meritorious deeds, namely, dāna (giving), śīla (morality), and bhāvanā (cultivation). While expounding the Dharma, he caused the merchant to develop reverence and faith. Consequently, the merchant invited the bhikṣu to his home for offerings and presented him with a fine white cotton cloth. Then, he bowed at the bhikṣu's feet and said, 'Venerable one, what would you like to do?' The bhikṣu replied, 'Good sir (a respectful term for the merchant)! I now wish to go to Śrāvastī to pay homage to the feet of the World Honored One. I hope you can have compassion for me and protect and care for me.' The merchant replied, 'Excellent!' So, he traveled along the road with the merchant. The merchant told the bhikṣu, 'Reverend one, you are responsible for begging for food, and I am responsible for cultivating merit. From Rājagṛha (ancient Indian city) to Śrāvastī, you need not worry about clothing, food, bedding, medicine, or any other necessities.' The bhikṣu agreed. On the way, they passed through a customs checkpoint. The merchant paid taxes on all his goods and then thought to himself, 'My goods have already been taxed. The venerable one's white cotton cloth has not been taxed yet. If the tax collector demands tax, the goods will be taken from me. I should put that white cotton cloth into my goods.' So, he told the bhikṣu, 'Venerable one, may I have your white cotton cloth?' The bhikṣu replied, 'Do you regret giving the offering?' The merchant replied, 'I do not regret it, but my goods have already been taxed, and your white cotton cloth has not been taxed. If the tax collector demands tax, the goods will be taken from me.' The bhikṣu replied, 'Good sir! The World Honored One has already established precepts. If a bhikṣu carries goods through a customs checkpoint without paying taxes, he commits a fundamental offense.' At this time, the merchant thought to himself, 'Observing his intention, he is unwilling to give me the white cotton cloth. I will find a way myself later.' So, he told the bhikṣu, 'Venerable one! I am feeling disturbed this morning and have not had time to prepare food. You can go into the village and beg for food as you see fit.' The bhikṣu heard these words and went into the village to beg for food. The merchant took the white cotton cloth and put it into his goods. When they arrived at the customs checkpoint, the tax collector asked, 'Venerable one! Do you have any taxable items in your bag?' The bhikṣu said, 'I have a white cotton cloth.' The tax collector said, 'Bring it here for me to examine.' The bhikṣu opened his bag and did not see the white cotton cloth. He then showed a sorrowful expression and sighed, at this time the tax
者告苾芻曰：「何故愁顏反手長嘆？」苾芻曰：「我有一疊被賊偷去。」稅者曰：「何但仁被賊偷，我亦被偷，由失此物我無所得。」是時苾芻過稅處已，商主告曰：「何故憂愁情有不樂？」答曰：「仁有施福，無受用福。」答曰：「何意如此？」苾芻曰：「仁所施疊被賊將去。」答曰：「非賊將去，我恐稅處從索稅直，權將此物安我貨中，必若須者我今見授。」答曰：「賢首！寧被賊偷，不由此故令我犯罪。」答曰：「聖者！仁於此物不起三業，豈有罪耶？」苾芻聞已心生悔恨，次至室羅伐城。諸苾芻曰：「善來具壽！行李安不？」苾芻具以事告諸苾芻。諸苾芻白佛，佛言：「彼苾芻無犯。然於行路所有軌式，我今說之。行路苾芻入村乞食，所有衣物應作記驗，回還之時應好觀察。若不依者得越法罪。」
佛在給孤獨園，有二苾芻：一老、一少，共為伴侶人間遊行。老者多有衣物資生之具，少者資具寡少。於時老者欲至稅關，物合輸稅，作是念：「我有可稅之物，若彼問時我若言無，得故妄語。若我道有，必索稅直。作何方便免斯二事？」即作是念：「可持我物與彼少年，待過稅關我當自取。」語彼少年曰：「可暫借我擎物。」少年便念：「豈非老人身生疲惓令我持物？」遂便受取在前而去。稅者問曰：「聖
【現代漢語翻譯】 現代漢語譯本 那個人告訴比丘說：『你為何愁眉苦臉，反剪雙手長吁短嘆？』比丘說：『我有一件疊被被賊偷走了。』那人說：『豈止是你被賊偷了，我也被偷了，因為失去了這東西，我什麼也得不到了。』當時比丘經過了稅卡，商主告訴他說：『你為何憂愁不樂？』比丘回答說：『你有佈施的福報，卻沒有受用的福報。』商主問：『這是什麼意思？』比丘說：『你所佈施的疊被被賊拿走了。』商主說：『不是賊拿走了，我恐怕稅卡處向我索要稅錢，暫時把這東西放在我的貨物中，如果需要的話，我現在就給你。』比丘回答說：『賢者！寧可被賊偷走，也不因此讓我犯罪。』商主說：『聖者！你對這東西不起身口意三業，怎麼會有罪呢？』比丘聽了之後心生悔恨，之後到達了室羅伐城（Śrāvastī，古印度城市）。諸位比丘說：『善來具壽（āyuṣmat，對年長比丘的尊稱）！行李都安好嗎？』比丘把事情的經過告訴了諸位比丘。諸位比丘稟告佛陀，佛陀說：『那位比丘沒有犯戒。然而對於行路的規矩，我現在說一下。行路的比丘進入村莊乞食，所有的衣物應該做上記號，回來的時候應該好好觀察。如果不按照這些做，就會犯越法罪。』
佛陀在給孤獨園（Anāthapiṇḍada-ārāma，祇樹給孤獨園的簡稱），有兩位比丘：一位年老，一位年輕，一起結伴而行。年老的比丘有很多衣物和資生之具，年輕的比丘資具很少。當時年老的比丘要到稅關，物品應該交稅，他心裡想：『我有應該交稅的物品，如果他們問我的時候我說沒有，就犯了故意的妄語。如果我說有，肯定要被索要稅錢。用什麼方法才能避免這兩種情況呢？』於是他想：『可以把我的東西給那個少年，等過了稅關我再自己拿回來。』於是他對少年說：『可以暫時借我拿一下東西嗎？』少年心想：『難道不是老人身體疲憊，讓我幫他拿東西嗎？』於是就接過來走在前面。稅卡的人問道：『聖』
【English Translation】 English version That person said to the Bhikṣu (monk): 'Why do you look so worried, with your hands clasped behind your back and sighing deeply?' The Bhikṣu said: 'A folded blanket of mine has been stolen by a thief.' That person said: 'It's not just you who has been stolen from; I have also been stolen from. Because I lost this item, I gain nothing.' At that time, the Bhikṣu passed the tax checkpoint, and the merchant said to him: 'Why are you so worried and unhappy?' The Bhikṣu replied: 'You have the merit of giving, but not the merit of receiving.' The merchant asked: 'What do you mean by that?' The Bhikṣu said: 'The folded blanket you gave away has been taken by a thief.' The merchant said: 'It wasn't taken by a thief. I was afraid that the tax checkpoint would demand tax money from me, so I temporarily put this item in my goods. If you need it, I will give it to you now.' The Bhikṣu replied: 'Wise one! I would rather be stolen from by a thief than commit a crime because of this.' The merchant said: 'Holy one! If you do not engage in actions of body, speech, and mind (three karmas) regarding this item, how can there be any sin?' Upon hearing this, the Bhikṣu felt remorse. Afterward, he arrived at Śrāvastī (ancient Indian city). The Bhikṣus said: 'Welcome, Āyuṣmat (term of respect for elder monks)! Is your luggage safe?' The Bhikṣu told the Bhikṣus about what had happened. The Bhikṣus reported this to the Buddha. The Buddha said: 'That Bhikṣu has not committed any offense. However, regarding the rules for traveling, I will now explain them. When a traveling Bhikṣu enters a village to beg for food, all clothing and belongings should be marked. When returning, they should be carefully observed. If one does not follow these rules, one will commit a transgression.'
The Buddha was in Anāthapiṇḍada-ārāma (Jeta Grove), there were two Bhikṣus: one old and one young, traveling together as companions. The older Bhikṣu had many clothes and necessities, while the younger Bhikṣu had few. At that time, the older Bhikṣu was about to go to the tax checkpoint, where goods should be taxed. He thought to himself: 'I have items that should be taxed. If I say I don't have them when they ask, I will commit a deliberate lie. If I say I do, I will definitely be asked for tax money. What method can I use to avoid these two situations?' Then he thought: 'I can give my things to that young man, and after passing the tax checkpoint, I will take them back myself.' So he said to the young man: 'Can you temporarily help me carry these things?' The young man thought: 'Isn't it because the old man is tired and wants me to help him carry things?' So he took them and walked ahead. The tax collector asked: 'Holy'
者有可稅物不？」答言：「我無稅物。」稅官放過。老者空手隨後而至，稅官不問。過稅所已語言：「具壽！還我衣缽。」少年問曰：「上座！今者勞已歇耶？」答曰：「我不為勞令汝持物，但為我有稅物作如是念：『若彼稅官問我有稅物不？我若言無得故妄語，若言有者定輸稅直。為此方便，令汝持物行過稅所。』今既過已，當可相還。」「若如是者，上座自身得免稅直，令我得罪。」答曰：「汝不相知，何因得罪？」時少苾芻心生悔恨，至室羅伐城到毗訶羅。諸苾芻見告言：「善來具壽！行路安樂不？」答曰：「何有安樂？」問言：「何意？」具以上緣告諸苾芻。諸苾芻白佛，佛言：「彼苾芻無犯。然諸苾芻行路之時，若不問知不應為他持物。若為持時應須具問：『此中無有可稅物不？』如是問者善；若不問者得越法罪。」
佛言：「不應持可稅物而過稅關，若持過者得越法罪。」時有六十苾芻，人間遊行至一聚落。有一長者，大富饒財多諸受用，深懷敬信，見諸苾芻請就家食。食已人各施一雙白疊，苾芻告曰：「長者！佛遮我等持稅物過關。云何我今得取此物？」長者默然不復施與。時諸苾芻為咒愿已，隨路而去。至室羅伐已，諸苾芻告言：「善來具壽！行路安樂不？」答曰：「行路安樂，然有施主延請
【現代漢語翻譯】 現代漢語譯本： 稅官問老者：『你有什麼應稅的物品嗎？』老者回答說：『我沒有應稅的物品。』稅官便放他過去了。老者空著手跟在稅官後面，稅官沒有再問他。過了稅卡之後，老者對少年說：『具壽（bhikkhu，比丘的尊稱）！把我的衣缽還給我。』少年問：『上座（長老）！現在已經休息了嗎？』老者回答說：『我不是因為累了才讓你拿著東西，而是因為我的東西是應稅的，我這樣想：如果稅官問我有沒有應稅的物品，我說沒有，那就是故意說謊；如果我說有，那就一定要交稅。爲了這個方便，才讓你拿著東西通過稅卡。』現在已經過去了，應該還給我了。』少年說：『如果這樣的話，上座您自己可以免除稅，卻讓我犯了罪。』老者說：『你不明白，怎麼會犯罪呢？』當時，這位年輕的比丘心中感到後悔，到了室羅伐城（Śrāvastī）的精舍（Vihāra）。其他的比丘看見他，對他說：『善來（歡迎）具壽！一路平安嗎？』他回答說：『哪裡有什麼平安？』比丘們問：『什麼意思？』他便把事情的經過告訴了大家。比丘們稟告了佛陀，佛陀說：『那位比丘沒有犯戒。但是，比丘們在路上行走的時候，如果不問清楚，不應該替別人拿東西。如果替別人拿東西，應該詳細地問清楚：這裡面有沒有應稅的物品？』這樣問是好的；如果不問，就犯了越法罪。
佛陀說：『不應該拿著應稅的物品通過稅關，如果拿著通過了，就犯了越法罪。』當時有六十位比丘，在人間游化，來到一個村落。有一位長者（gṛhapati，富有的居士），非常富有，有很多的享用，對佛法深懷敬信，看見比丘們，就邀請他們到家裡吃飯。吃完飯後，每人送給他們一雙白疊（一種布）。比丘們說：『長者！佛陀禁止我們攜帶應稅的物品過關。我們現在怎麼能接受這些東西呢？』長者沉默了，沒有再給他們。當時，比丘們為他祝願之後，就沿著路離開了。到了室羅伐城之後，比丘們對他們說：『善來具壽！一路平安嗎？』他們回答說：『一路平安，但是有一位施主（dānapati，佈施者）邀請……』
【English Translation】 English version: A tax collector asked an old man, 'Do you have any taxable goods?' The old man replied, 'I have no taxable goods.' The tax collector let him pass. The old man then followed behind the tax collector empty-handed, and the tax collector did not question him further. After passing the tax checkpoint, the old man said to the young monk, 'Bhikkhu (bhikkhu, a respectful term for a monk)! Return my robe and bowl to me.' The young monk asked, 'Elder (Āyasmant, venerable one)! Are you resting now?' The old man replied, 'I did not ask you to carry the items because I was tired, but because my items are taxable. I thought to myself: If the tax collector asks me if I have any taxable goods, and I say no, then I would be deliberately lying; if I say yes, then I would definitely have to pay the tax. For this reason, I had you carry the items through the tax checkpoint. Now that we have passed, you should return them to me.' The young monk said, 'If that is the case, you yourself can avoid the tax, but you are causing me to commit an offense.' The old man said, 'You do not understand; how can you be committing an offense?' At that time, the young bhikkhu felt remorse in his heart and arrived at the Jetavana Monastery (Vihāra) in Śrāvastī (Śrāvastī). The other bhikkhus saw him and said, 'Welcome (Svāgata), Bhikkhu! Was your journey peaceful?' He replied, 'Where is there any peace?' The bhikkhus asked, 'What do you mean?' He then told them the whole story. The bhikkhus reported this to the Buddha, and the Buddha said, 'That bhikkhu has not committed an offense. However, when bhikkhus are traveling, they should not carry items for others without asking clearly. If they do carry items for others, they should ask in detail: Are there any taxable goods in here?' Asking in this way is good; if they do not ask, they commit a transgression (atikramaṇa-dharma).
The Buddha said, 'One should not carry taxable goods through the tax checkpoint; if one carries them through, one commits a transgression (atikramaṇa-dharma).' At that time, there were sixty bhikkhus wandering in the human realm and they arrived at a village. There was a wealthy householder (gṛhapati, wealthy layperson), very rich and with many possessions, who had deep faith in the Dharma. Seeing the bhikkhus, he invited them to his home for a meal. After the meal, he offered each of them a pair of white cotton cloths (a type of cloth). The bhikkhus said, 'Householder! The Buddha has forbidden us from carrying taxable goods through the checkpoint. How can we accept these items now?' The householder remained silent and did not offer them again. At that time, the bhikkhus, after offering blessings, departed along the road. After arriving at Śrāvastī, the bhikkhus said to them, 'Welcome, Bhikkhu! Was your journey peaceful?' They replied, 'The journey was peaceful, but a donor (dānapati, giver) invited...'
我等就宅而食，食竟人各欲施一雙白疊，我等不受。由佛制戒不聽苾芻持稅物過關，因失斯利。」諸苾芻聞已白佛，佛言：「應受，受已應染。」時有苾芻得物慾染，為求染汁、柴盆、釜器，因此延遲遂失商旅，被虎狼等之所傷害。時諸苾芻以緣白佛，佛言：「應以水灑捩令破裂，隨意持去。」既至稅所，仍不免稅，佛言：「應用水洗或以牛糞汁而為壞色。」仍不免稅，佛言：「乃至應截縷𦆠。若有難緣，我所開者于無難時即不應用，若常用者得越法罪。」
佛在室羅伐城給孤獨園。時有苾芻在王舍城，夏三月安居竟未及分衣，欲向室羅伐城禮世尊足。時諸苾芻告曰：「何事匆遽？待分衣利方可遊行。」時彼苾芻情不樂住，有一苾芻便將一疊贈之而去。彼受疊已便作是念：「我若壞色，無暇得與同梵行者而為告別，應與知識苾芻令其壞色。」便持此疊與彼令染，報云：「為我染訖安衣袋中，我暫巡房與苾芻別。」時彼知識情懷懶惰不能為染，還依本色安著袋中。時彼苾芻持衣而去，行至稅處，時彼稅人問苾芻曰：「聖者！頗有多少可稅物不？」苾芻報曰：「賢首！我無稅物。」稅官曰：「但且將來試為觀察。」彼便將示，才開衣袋見一大疊，報言：「聖者！仁于善說法律之中以信出家，寧容為一張疊故作妄語？
【現代漢語翻譯】 現代漢語譯本： 『我們』待在住所里吃飯，吃完飯後，每個人都想施捨一雙白疊布，『我們』沒有接受。因為佛制定戒律，不允許比丘攜帶應稅物品過關，因此失去了這些利益。』眾比丘聽后稟告佛陀，佛陀說：『應該接受，接受后應該染色。』當時有比丘得到物品想要染色，爲了尋找染料、柴火盆、鍋等器具，因此耽誤了時間，以至於錯過了商隊，被虎狼等野獸所傷害。當時眾比丘將此事稟告佛陀，佛陀說：『應該用水灑濕並擰破，隨意拿走。』到達稅所后，仍然不能免稅，佛陀說：『應該用水洗或者用牛糞汁來破壞顏色。』仍然不能免稅，佛陀說：『甚至應該剪斷線頭。如果有困難的情況，我所開許的在沒有困難的時候就不能使用，如果經常使用就會犯越法的罪過。』
佛陀在室羅伐城（Śrāvastī）[古印度城市，意為『豐德』或『聞者之城』]的給孤獨園（Anāthapiṇḍada-ārāma）[意為『無依者之園』，又稱祇園精舍] 。當時有比丘在王舍城（Rājagṛha）[古印度城市，意為『王舍城』] ，夏季三個月安居結束后，沒有來得及分衣物，想要前往室羅伐城禮拜世尊。當時眾比丘告訴他說：『有什麼好著急的？等分完衣物利益后再走也不遲。』當時那位比丘心情不願久留，有一位比丘便將一疊布贈送給他離開了。他接受布后便這樣想：『我如果破壞顏色，沒有時間與同修梵行者告別，應該交給認識的比丘讓他幫忙染色。』便拿著這疊布交給那位比丘讓他染色，告訴他說：『為我染好後放在衣袋中，我暫時巡視房間與比丘告別。』當時那位認識的比丘心懷懶惰，不能幫忙染色，仍然按照原來的顏色放在袋中。當時那位比丘拿著衣服離開了，走到稅所，當時那位稅官問比丘說：『聖者！您有多少應稅的物品嗎？』比丘回答說：『賢首！我沒有應稅的物品。』稅官說：『暫且拿來讓我看看。』他便拿出來給他看，才打開衣袋就看到一大疊布，（稅官）說道：『聖者！您在善說法律的教法中以信心出家，怎麼能爲了一張布而說謊呢？』
【English Translation】 English version: 'We stayed at the residence to eat, and after the meal, each person wanted to donate a pair of white cotton cloths, which 'we' did not accept. Because the Buddha established a precept prohibiting Bhikshus from carrying taxable goods through customs, we lost these benefits.' The Bhikshus, upon hearing this, reported it to the Buddha, who said, 'You should accept them, and after accepting them, you should dye them.' At that time, a Bhikshu obtained an item and wanted to dye it, but in seeking dye, firewood, basins, pots, and other utensils, he delayed and missed the caravan, and was harmed by tigers, wolves, and other beasts. The Bhikshus then reported this matter to the Buddha, who said, 'You should sprinkle water on them, twist and tear them, and take them away as you please.' Upon arriving at the tax office, they still could not avoid the tax. The Buddha said, 'You should wash them with water or use cow dung juice to spoil the color.' Still unable to avoid the tax, the Buddha said, 'You should even cut the threads. If there are difficult circumstances, what I have permitted should not be used when there are no difficulties, and if it is used frequently, you will commit a transgression.'
The Buddha was in the Anāthapiṇḍada-ārāma [meaning 'Orphan Feeder's Monastery,' also known as Jeta Grove] in Śrāvastī [an ancient Indian city, meaning 'Possessing Wealth' or 'City of Listeners']. At that time, there was a Bhikshu in Rājagṛha [an ancient Indian city, meaning 'Royal Palace'] who, after completing the three-month summer retreat, had not yet received his share of clothing and wanted to go to Śrāvastī to pay homage to the World Honored One. The Bhikshus told him, 'Why are you in such a hurry? It's better to wait until the clothing is distributed before leaving.' The Bhikshu was unwilling to stay, and another Bhikshu gave him a roll of cloth and left. After receiving the cloth, he thought, 'If I were to spoil the color, I would not have time to bid farewell to my fellow practitioners; I should give it to a Bhikshu I know to dye it for me.' So he took the cloth to that Bhikshu and asked him to dye it, saying, 'After you have dyed it for me, put it in my robe bag, and I will temporarily visit the rooms to bid farewell to the Bhikshus.' The Bhikshu he knew was lazy and unable to dye it, so he put it back in the bag in its original color. The Bhikshu then took the robe and left, and when he arrived at the tax office, the tax collector asked the Bhikshu, 'Venerable One! Do you have any taxable goods?' The Bhikshu replied, 'Worthy Sir! I have no taxable goods.' The tax official said, 'Just bring it here and let me take a look.' He then showed it to him, and as soon as he opened the robe bag, he saw a large roll of cloth. The tax official said, 'Venerable One! You have left home with faith in the well-spoken Dharma and Vinaya, how can you lie for the sake of a piece of cloth?'
」報言：「賢首！我實不知，然我臨途他與我疊，我持此疊令知識者為我壞色安衣袋中。我與諸人共為告別，彼懷懶惰不作壞色而安袋中。」稅人答曰：「彼非仁知識、是我知識，由此緣故令我得物，可還稅直隨意前行。」時彼苾芻與直而去，心懷悔恨順路而行。至室羅伐城苾芻住處，諸苾芻見而告曰：「善來具壽！行路安樂不？」答曰：「何有安樂？」諸苾芻曰：「如何不樂？」具以上事告諸苾芻，諸苾芻白佛，佛言：「此苾芻無犯。然此苾芻應問彼苾芻然後取物，應問彼言：『與我染未？』若不問而取者，得越法罪。」
佛在室羅伐城給孤獨園。時六眾苾芻難陀向鄔波難陀作如是語：「彼諸黑缽者，皆以獼猴脂用涂其足。若欲行時多獲利養，回還之時復受客利，眾人愛念悉皆敬重。我等事同井蛙不曾出入，我等如何能獲利養，得使眾人皆共欽仰？我今宜去同諸苾芻。」鄔波難陀問曰：「欲何處去？」難陀答曰：「我今且去求覓商旅。」遂遇商旅欲詣北方，告曰：「仁等欲何所詣？」答曰：「我等欲向北方。」難陀報曰：「我願同行。」商人曰：「北方居處其地磽確，多有惡犬人性粗疏。仁等於彼未能愛樂。」難陀曰：「土地雖惡情樂觀方。」商人曰：「若樂去者可共同行。」難陀、鄔波難陀遂與商旅同至北
【現代漢語翻譯】 現代漢語譯本 那個人回答說：『賢者！我確實不知道，但我臨走時他把這疊布給我，我拿著這疊佈讓懂行的人幫我染壞顏色，然後裝進袋子里。我和大家一起告別，但他因為懶惰沒有染壞顏色就裝進了袋子里。』收稅的人回答說：『他不是有仁德的智者，而是我的熟人，因為這層關係我才得到東西，可以把稅錢還給他，讓他隨意前行。』當時那個比丘拿回了稅錢離開了，心中後悔，順著路走。到了室羅伐城（Śrāvastī）[地名，意為『豐德』或『聞者歡喜』]比丘們居住的地方，眾比丘看見他后告訴他說：『歡迎，具壽（āyuṣmant）[對年長或受尊敬的比丘的尊稱]！一路平安嗎？』他回答說：『哪裡有什麼平安？』眾比丘說：『為什麼不平安？』他把以上的事情告訴了眾比丘，眾比丘稟告了佛陀，佛陀說：『這個比丘沒有犯戒。但是這個比丘應該問那個比丘之後再拿東西，應該問他說：『你給我染色了嗎？』如果不問就拿走，就犯了越法罪。』
佛陀住在室羅伐城（Śrāvastī）[地名，意為『豐德』或『聞者歡喜』]的給孤獨園（Jetavana-anāthapiṇḍada-ārāma）[又稱祇樹給孤獨園，是釋迦牟尼佛在世時重要的弘法場所]。當時六眾比丘（chabbaggiya）[指以難陀（Nanda）和鄔波難陀（Upananda）為首的六位比丘]中的難陀（Nanda）對比丘鄔波難陀（Upananda）這樣說：『那些黑缽比丘（kāḷapattika）[指一群苦行僧，以使用黑色的缽而聞名]，都用獼猴的脂肪塗抹他們的腳。如果他們想出行時獲得更多的供養，回來的時候又受到客人的優待，人們都喜愛他們，全都敬重他們。我們就像井底之蛙一樣不曾出入，我們如何才能獲得供養，使得人們都欽佩仰慕我們呢？我現在應該去和那些比丘一樣。』鄔波難陀（Upananda）問：『想去哪裡？』難陀（Nanda）回答說：『我現在先去尋找商隊。』於是遇到了想要去北方的商隊，（難陀）告訴他們說：『你們想要去哪裡？』（商隊）回答說：『我們想要去北方。』難陀（Nanda）說：『我願意和你們同行。』商人說：『北方居住的地方土地貧瘠，有很多惡犬，人性粗魯。你們在那裡可能不會感到快樂。』難陀（Nanda）說：『土地雖然不好，但人情樂觀。』商人說：『如果樂意去，可以一起同行。』難陀（Nanda）、鄔波難陀（Upananda）於是和商隊一起到了北方。
【English Translation】 English version He replied: 'Venerable, I truly do not know, but as I was leaving, he gave me this folded cloth. I took this folded cloth to someone knowledgeable to dye it a dull color and put it in my bag. I bid farewell to everyone, but he, being lazy, did not dye it and put it in the bag.' The tax collector replied: 'He is not a virtuous and knowledgeable person, but someone I know. Because of this connection, I obtained the item. You can have the tax money back and proceed as you wish.' At that time, the Bhikṣu took the money and left, regretting in his heart as he went along the road. When he arrived at the Bhikṣu's residence in Śrāvastī (Śrāvastī) [name of a city, meaning 'abundance of virtue' or 'those who hear rejoice'], the Bhikṣus saw him and said: 'Welcome, Āyuṣmant (āyuṣmant) [an honorific term for elder or respected Bhikṣus]! Was the journey peaceful?' He replied: 'How could there be peace?' The Bhikṣus said: 'Why is there no peace?' He told the Bhikṣus about the above matter. The Bhikṣus reported it to the Buddha. The Buddha said: 'This Bhikṣu has not committed an offense. However, this Bhikṣu should have asked that Bhikṣu before taking the item, he should have asked him: 'Did you dye it for me?' If he took it without asking, he commits a transgression.'
The Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma) [also known as the Grove of Jeta and Anathapindika, an important place for the Buddha to preach during his lifetime] in Śrāvastī (Śrāvastī) [name of a city, meaning 'abundance of virtue' or 'those who hear rejoice']. At that time, Nanda (Nanda), one of the group of six Bhikṣus (chabbaggiya) [referring to the six Bhikṣus led by Nanda and Upananda (Upananda)], said to the Bhikṣu Upananda (Upananda): 'Those black-robed Bhikṣus (kāḷapattika) [referring to a group of ascetics known for using black bowls] all smear their feet with monkey fat. If they want to obtain more offerings when they travel, they receive preferential treatment from guests when they return. People love them and respect them. We are like frogs in a well, never going out. How can we obtain offerings and make people admire us? I should go and be like those Bhikṣus.' Upananda (Upananda) asked: 'Where do you want to go?' Nanda (Nanda) replied: 'I will first go and look for a merchant caravan.' Then he met a merchant caravan that wanted to go north. (Nanda) told them: 'Where do you want to go?' (The caravan) replied: 'We want to go north.' Nanda (Nanda) said: 'I would like to go with you.' The merchants said: 'The land in the north is barren, there are many fierce dogs, and the people are rough. You may not be happy there.' Nanda (Nanda) said: 'Although the land is bad, the people are optimistic.' The merchants said: 'If you are willing to go, you can come with us.' Nanda (Nanda) and Upananda (Upananda) then went to the north with the merchant caravan.
方。初到之時心便不樂，遂于清旦行詣廛中，時彼商人俱來禮足，問言：「聖者！北方何似？生愛樂不？」報言：「賢首！我初到時情生不樂。」商人曰：「豈不先時以事相報，北方居處其地磽確，多有惡犬人性粗疏，仁等於彼未能愛樂。聖者今既不樂欲還中國耶？」報商人曰：「我今欲還。」商人曰：「我近至此，未有交易不及即還，有餘知識交易已了欲歸中國，仁可隨去。我今將仁投寄知識。」難陀曰：「善。」即入商營隨路而去。六眾性畏風塵，或前或后。商旅前去，別遇賈客從中國來，共相慰問：「仁自何方？」答云：「我從中國。」又問：「中國交易得利多少？于諸關稅無疲勞耶？」答言：「中國交易雖多獲利，然于關戍索稅極多，事同劫賊，實言相告終不見容，所有貨物盡奪將去。」時北方商人，聞此語已各懷憂惱，以手柱頤沉吟路傍。是時六眾尋後來至，問商人曰：「諸君何為以手拄頤懷愁而住？」商人曰：「聖者！我等常為寒熱飢渴所逼，蚊虻風雨蛇虺所害，勤勞辛苦無暫休息，欲求財物安樂受用，由是我等遠詣中國。今聞商旅傳彼訊息，中國興易獲利雖多，然關稅處皆被欺奪，事同劫賊，所有資貨侵掠皆盡。我等聞此寧得不憂？」六眾報曰：「仁等是我知識，何事須憂？」商人曰：「聖者！豈能為
【現代漢語翻譯】 現代漢語譯本 方。我最初到達的時候，心裡就不高興，於是在清晨走到市場里。當時那些商人都來禮拜我的腳，問道：『聖者！北方的情況怎麼樣？您喜歡那裡嗎？』我回答說：『賢首（對商人的尊稱）！我最初到達的時候，心裡很不高興。』商人說：『難道不是之前就應該告訴您嗎，北方居住的地方土地貧瘠堅硬，有很多兇惡的狗，那裡的人性情粗魯疏忽，您在那裡不能感到喜愛。聖者現在既然不高興，想要返回中國嗎？』我告訴商人說：『我現在想要返回。』商人說：『我最近才到這裡，還沒有完成交易，不能立即返回。有其他的熟人已經完成了交易，想要返回中國，您可以跟隨他們一起回去。我現在把您託付給我的熟人。』難陀（Ananda）說：『好。』就進入商人的營地，跟隨他們一起上路。六個比丘因為害怕風塵，所以有時走在前面，有時走在後面。商隊繼續前進，遇到了另一批從中國來的商人，互相慰問：『你們從哪裡來？』回答說：『我們從中國來。』又問：『在中國交易獲利多少？在各個關卡交稅的時候有沒有遇到麻煩？』回答說：『在中國交易雖然獲利很多，但是在關卡要交的稅非常多，簡直就像強盜一樣，說實話他們根本不聽，所有的貨物都被搶走了。』當時北方的商人聽到這些話后，各自感到憂愁煩惱，用手托著下巴，沉默地坐在路旁。這時六個比丘隨後趕到，問商人說：『各位為什麼用手托著下巴，懷著憂愁坐在這裡？』商人說：『聖者！我們經常被寒冷、炎熱、飢餓、口渴所困擾，被蚊子、飛蟲、風雨、蛇和毒蟲所傷害，辛勤勞作沒有片刻休息，想要尋求財物，安樂地享用，因此我們才遠道來到中國。現在聽到商隊傳來訊息，說在中國做生意雖然獲利很多，但是在關稅的地方都被欺騙搶奪，簡直就像強盜一樣，所有的貨物都被侵佔搶奪一空。我們聽到這些，怎麼能不憂愁呢？』六個比丘回答說：『各位是我們的熟人，有什麼好憂愁的呢？』商人說：『聖者！您難道能為』
【English Translation】 English version Then. When I first arrived, my heart was unhappy, so I went to the market early in the morning. At that time, the merchants came to prostrate at my feet and asked, 'Venerable one! What is the situation in the north like? Do you like it there?' I replied, 'Worthy sirs (a respectful term for merchants)! When I first arrived, I was very unhappy.' The merchants said, 'Shouldn't we have told you earlier that the land in the north is barren and hard, there are many fierce dogs, and the people there are rough and careless. You cannot feel happy there. Now that you are unhappy, do you want to return to China?' I told the merchants, 'I want to return now.' The merchants said, 'I have only recently arrived here and have not yet completed my transactions, so I cannot return immediately. There are other acquaintances who have completed their transactions and want to return to China. You can go back with them. I will now entrust you to my acquaintances.' Ananda said, 'Good.' Then he entered the merchants' camp and followed them on the road. The six monks, because they were afraid of the wind and dust, sometimes walked in front and sometimes behind. The caravan continued on its way and met another group of merchants coming from China, who greeted each other: 'Where are you from?' They replied, 'We are from China.' They asked again, 'How much profit did you make trading in China? Did you encounter any trouble when paying taxes at the various checkpoints?' They replied, 'Although we made a lot of profit trading in China, the taxes we had to pay at the checkpoints were very high, just like being robbed. To tell you the truth, they wouldn't listen to us at all, and all our goods were taken away.' At that time, the northern merchants, upon hearing these words, felt worried and distressed, and sat silently by the roadside with their hands on their chins. At this time, the six monks arrived later and asked the merchants, 'Why are you sitting here with your hands on your chins, looking worried?' The merchants said, 'Venerable ones! We are often troubled by cold, heat, hunger, and thirst, and harmed by mosquitoes, flies, wind, rain, snakes, and poisonous insects. We work hard without a moment's rest, wanting to seek wealth and enjoy comfort. That is why we have come all the way to China. Now we hear news from the caravan that although there is a lot of profit to be made in doing business in China, we are deceived and robbed at the tax checkpoints, just like being robbed. All our goods are seized and plundered. How can we not be worried when we hear this?' The six monks replied, 'You are our acquaintances, what is there to worry about?' The merchants said, 'Venerable ones! Can you'
我啟白王知不枉輸稅？」六眾曰：「我亦不能為君啟王，然室羅伐城王有制令，其不知者不從索稅。有十八大門、三十六小門，于彼小門我當共入。」商人聞已歡喜而去。去城不遠有一聚落，于彼停住，六眾報曰：「人等且應歇息駝馬，待至日暮方可入城。」時室羅伐掌稅諸人，聞有北方商旅欲至於城門處，祭祀藥叉守門而住，六眾告曰：「今既日暮可趣小門共入城內。」是時商旅爭驅鞍馱俱入城中，既至天明，於市店上張設北方貨物。時有一人不及前徒從大門入，稅官見已問曰：「爾從何來？」答曰：「我從某聚落來。」問曰：「我聞北方有大商旅在彼居停，其事虛實？」報云：「彼即是我同伴商旅，我獨在後，彼已入城。」稅官聞已心生忿惱，作如是言：「我在城門佇立而待，曾不見過，何處入耶？」彼人報曰：「若不信者與我同行，至廛肆中目驗虛實。」是時稅官即共彼人行至店中，見諸商客出北方貨羅列交易，稅人見已問曰：「誰將汝等入此城耶？」答言：「我足。」報云：「我亦知君足行而入，我今欲問誰將君入？入在何門？」答言：「我從私門。」問曰：「我今與仁義同親友，幸可實言誰相引導？」答云：「聖者六眾。」稅官聞已便起譏嫌罵云：「此釋迦子是大惡賊非真沙門，知是他財方便偷盜。」諸苾
【現代漢語翻譯】 現代漢語譯本 我請問各位，向國王納稅是否白白繳納？』六眾回答說：『我們也不能替您去稟告國王。然而室羅伐城（Śrāvastī，古印度城市，意為『聞者歡喜』）的國王有法令，不瞭解法令的人不向他們徵稅。城有十八個大門、三十六個小門，我們可以一起從小門進入。』商人們聽了很高興地離開了。離城不遠的地方有一個村落，他們在那裡停留。六眾告知說：『大家應該讓駱駝和馬匹休息一下，等到天黑再進城。』當時，室羅伐城負責徵稅的人們，聽說有北方的商隊要到城門，就祭祀藥叉（Yakṣa，一種守護神）守在城門等待。六眾告訴商人們說：『現在天色已晚，可以一起從小門進入城內。』當時，商隊爭先恐後地驅趕著馱著貨物的牲畜進入城中。天亮后，他們在市場上擺設來自北方的貨物。當時有一個人沒有趕上隊伍，從大門進入，稅官看見后問道：『你從哪裡來？』回答說：『我從某村落來。』稅官問道：『我聽說北方有一支大商隊在那裡停留，此事是真是假？』那人回答說：『他們是我的同伴，我獨自落在後面，他們已經進城了。』稅官聽了心中惱怒，說道：『我在城門等候，沒有看見他們經過，他們是從哪裡進來的？』那人回答說：『如果不相信，可以和我一起去市場看看，親眼驗證真假。』當時，稅官就和那人一起走到市場，看見那些商人擺出北方的貨物進行交易。稅官看見后問道：『是誰帶你們進入這座城市的？』回答說：『是我們的腳。』稅官說：『我也知道你們是用腳走進來的，我現在想問的是誰帶你們進來的？從哪個門進來的？』回答說：『我們是從小門進來的。』稅官問道：『我現在和仁義的親友在一起，希望你們能說實話，是誰引導你們的？』回答說：『是聖者六眾。』稅官聽了，就生起譏嫌，罵道：『這些釋迦（Śākya，釋迦牟尼的種族名）的弟子是大惡賊，不是真正的沙門（Śrāmaṇa，出家修行者），他們知道是別人的財產，就用方便法門偷盜。』各位比丘（Bhikṣu，出家受比丘戒的男性佛教徒）
【English Translation】 English version I ask you, is paying taxes to the king a waste?』 The six replied, 『We cannot report to the king for you either. However, the king of Śrāvastī (an ancient Indian city, meaning 『one who hears rejoices』) has a decree that those who do not understand the decree are not taxed. The city has eighteen large gates and thirty-six small gates, and we can enter together through the small gates.』 The merchants left happily after hearing this. Not far from the city was a village where they stayed. The six informed them, 『Everyone should let the camels and horses rest, and wait until dark to enter the city.』 At that time, the people in Śrāvastī in charge of collecting taxes, having heard that a northern caravan was coming to the city gate, worshiped Yakṣa (a guardian deity) and waited at the city gate. The six told the merchants, 『Now that it is late, we can enter the city together through the small gate.』 At that time, the caravan rushed to drive the animals carrying goods into the city. After dawn, they set up northern goods in the market. At that time, one person did not catch up with the team and entered through the main gate. The tax official saw him and asked, 『Where did you come from?』 He replied, 『I came from a certain village.』 The tax official asked, 『I heard that there is a large northern caravan staying there, is this true?』 The man replied, 『They are my companions, I was left behind alone, and they have already entered the city.』 The tax official was angry when he heard this and said, 『I waited at the city gate and did not see them pass by. Where did they enter from?』 The man replied, 『If you don』t believe me, you can go to the market with me and verify the truth with your own eyes.』 At that time, the tax official went to the market with that person and saw the merchants displaying northern goods for trading. The tax official saw this and asked, 『Who brought you into this city?』 They replied, 『Our feet.』 The tax official said, 『I also know that you walked in with your feet, but what I want to ask now is who brought you in? Which gate did you enter from?』 They replied, 『We entered from the small gate.』 The tax official asked, 『I am now with righteous friends, I hope you can tell the truth, who guided you?』 They replied, 『It was the venerable six.』 The tax official, upon hearing this, became suspicious and scolded, 『These disciples of Śākya (the clan name of Śākyamuni) are great thieves, not true Śrāmaṇa (ascetics), they know it is someone else』s property and steal it by expedient means.』 O Bhikṣu (Buddhist monks who have taken the full monastic vows)
芻聞已白佛，佛言：「苾芻不應教他私路不輸稅直。若教他者得越法罪。」是時稅官便作斯念：「此之六眾皆是豪俠沙門，應共結親知令其心喜。」鄔波難陀日初分時，執持衣缽入城乞食，是時稅官見而往就，作如是語：「我畔睇聖者！」鄔波難陀答曰：「賢首！愿爾無病長壽。」稅官問曰：「缽中有食不？我欲暫看。」報曰：「賢首！汝欲於我缽中覓稅物耶？」「聖者！我自盟誓實無此心，若有美味當惠少許，我欲食之。」報曰：「豈見河水而倒流乎？仁應與我、非我與仁。」「聖者！我戲言耳！愿過我舍。」鄔波難陀即至其家，彼以上妙食滿缽授與，頂禮雙足作如是白：「聖者！我是大德給侍之人，有事當告，我悉奉行。」報曰：「賢首！愿無病長壽。」舍之而去。
爾時六眾苾芻凡在住處多游門首，意欲為諸來往沙門婆羅門宣說法要，有論議者當折伏之：「我等六眾名稱遠聞利養增廣。」時鄔波難陀所居之房與路相近，于高閣上初夜后夜警覺思惟：「時有偷稅人，去寺不遠夜行而過。」時鄔波難陀明解聲相，既聞商旅行過之聲與常不同，而遙問曰：「行者是誰？」彼便默爾。遂疾下重閣詣行人處，而問之曰：「君等何人夜行而過？」報言：「聖者！我是偷稅商人。」鄔波難陀報言：「癡人！勝光大王恒于
【現代漢語翻譯】 現代漢語譯本 芻聞（人名）已經稟告了佛陀，佛陀說：『比丘不應該教他人逃避私路上的稅收。如果教他人這樣做，就犯了越法罪。』當時，稅官就想：『這些六眾比丘都是豪爽俠義的沙門，應該和他們結交，讓他們高興。』 鄔波難陀（Upananda，人名，六群比丘之一）在清晨時分，拿著衣缽進城乞食。稅官看見他，就走上前去，這樣說道：『我是畔睇（Pandita，聰明者）聖者！』鄔波難陀回答說：『賢首（尊敬的人）！愿你無病長壽。』稅官問道：『缽里有食物嗎？我想看看。』鄔波難陀回答說：『賢首！你想在我的缽里尋找稅物嗎？』稅官說：『聖者！我發誓真的沒有這個心思，如果有美味的食物，希望能分給我一點，我想嚐嚐。』鄔波難陀回答說：『難道見過河水倒流嗎？應該是你給我，而不是我給你。』稅官說：『聖者！我只是開玩笑！希望您能到我家去。』 鄔波難陀就到了他家，稅官用上好的食物裝滿他的缽，頂禮他的雙足，這樣說道：『聖者！我是大德（指鄔波難陀）的侍奉之人，有什麼事請告訴我，我一定照辦。』鄔波難陀回答說：『賢首！愿你無病長壽。』說完就離開了。 當時，六眾比丘凡是住在的地方，經常在門口遊蕩，想要為來往的沙門婆羅門宣講佛法要義，如果有和他們辯論的人，他們就想辦法折服對方：『我們六眾的名聲遠揚，獲得的利益供養也越來越多。』當時，鄔波難陀居住的房間靠近道路，他在高樓上，初夜和后夜都保持警覺，思考著：『有時會有偷稅的人，從寺院不遠的地方夜裡經過。』 鄔波難陀精通各種聲音，聽到商旅行走的聲音和往常不同，就遠遠地問道：『行者是誰？』那些人沉默不語。鄔波難陀迅速下樓，來到行人那裡，問道：『你們是什麼人，夜裡行走？』他們回答說：『聖者！我們是偷稅的商人。』鄔波難陀說道：『愚癡的人！勝光大王（Bimbisara，頻婆娑羅王）經常在……』
【English Translation】 English version Chuva (personal name) had already reported to the Buddha, and the Buddha said: 'Bhikkhus should not teach others to evade taxes on private roads. If they teach others to do so, they commit a transgression.' At that time, the tax official thought: 'These six bhikkhus are all chivalrous and generous shramanas (wandering ascetics), and we should befriend them to make them happy.' Upananda (personal name, one of the six bhikkhus) went into the city to beg for food early in the morning, carrying his robes and bowl. The tax official saw him and approached him, saying: 'I am Pandita (wise one), venerable one!' Upananda replied: 'Virtuous one! May you be free from illness and live long.' The tax official asked: 'Is there food in your bowl? I would like to take a look.' Upananda replied: 'Virtuous one! Do you want to look for taxable items in my bowl?' The tax official said: 'Venerable one! I swear I have no such intention. If there is delicious food, I hope to share a little, I want to taste it.' Upananda replied: 'Have you ever seen a river flow backwards? You should give to me, not me to you.' The tax official said: 'Venerable one! I was just joking! I hope you can come to my house.' Upananda then went to his house, and the tax official filled his bowl with excellent food, prostrated at his feet, and said: 'Venerable one! I am a servant of the great virtuous one (referring to Upananda), please tell me if there is anything I can do, and I will definitely do it.' Upananda replied: 'Virtuous one! May you be free from illness and live long.' Then he left. At that time, the six bhikkhus often wandered around the entrances of their residences, wanting to preach the essentials of the Dharma to the shramanas and Brahmins who came and went. If there were people who debated with them, they would try to subdue them: 'Our six bhikkhus' reputation is far-reaching, and the benefits and offerings we receive are increasing.' At that time, Upananda's room was close to the road. He stayed alert in the high building, thinking in the early and late nights: 'Sometimes there are tax evaders who pass by not far from the temple at night.' Upananda was proficient in various sounds. Hearing the sound of merchants traveling was different from usual, he asked from afar: 'Who are you?' Those people remained silent. Upananda quickly went downstairs and came to the travelers, asking: 'Who are you, traveling at night?' They replied: 'Venerable one! We are tax-evading merchants.' Upananda said: 'Foolish people! King Bimbisara (Bimbisara, King Bimbisara) often...'
此寺供養眾僧，常令充足。上座憍陳如，親自為王而作咒愿，愿大王所有資生受用珍玩，未有者令有，已有者常令增廣。汝有貨物合大路入城，今既夜行欲偷稅直，我今豈得舍而不言，我當與汝作無利事。」時彼商人懼而告曰：「聖者！仁懷大慈愿見容恕，我于聖者不敢忘恩。」報曰：「汝等欲何所作？」答曰：「有少食直，我當持奉。」報曰：「汝若能與，隨汝意去。」彼行稍遠自相議曰：「勝光大王所有稅直我尚不與，況此鄔波難陀無發禿人！我能還彼飲食直耶？」即便夜入室羅伐城，旦詣廛中貨易而去。時鄔波難陀疾疾食竟，門前洗缽顧望四方。時有少年苾芻，見彼四顧，問曰：「上座何故瞻視四方？」報言：「具壽！我有知識商人，持諸貨物入室羅伐城，我今望彼。」少年報曰：「上座食時彼人已去。」時鄔波難陀心生忿怒作如是念：「我亦被欺。彼無知人，以拳投刃以針刺石。我于彼輩所應作者當自知之。」時彼賈人不久還來，同前捉得，告言：「我亦被汝之所調誑。」白言：「聖者！我於前時有少急事，不遑就禮，愿重相容，前後之恩悉皆報謝。」報言：「賢首！若實與者，隨汝意去。」既去稍遠同前議曰：「勝光大王我不與稅，豈禿沙門我能相與！」鄔波難陀作如是念：「前已許我不來報恩，無更於今
【現代漢語翻譯】 現代漢語譯本 此寺廟供養著眾僧，經常讓他們生活充足。上座（長老）憍陳如（Ajñata Kauṇḍinya，五比丘之首）親自為國王祈福，祝願大王所有的生活物資、享用之物和珍貴玩物，沒有的能夠擁有，已經擁有的能夠不斷增多。你們有貨物應該從大路進入城市，現在卻選擇夜間行走，想要偷逃稅款，我怎麼能捨棄而不說呢？我應當為你們做些有益的事情。』當時那些商人感到害怕，告訴他說：『聖者！您懷有大慈悲心，希望您能寬恕我們，我們不敢忘記您的恩德。』鄔波難陀（Upānanda）問道：『你們想要做什麼？』他們回答說：『我們有一些食物的價值，打算奉獻給您。』鄔波難陀（Upānanda）說：『如果你們願意給，就隨你們的意願離開吧。』他們走遠了一些，互相商議說：『勝光大王（King Prasenajit）的稅款我們尚且不給，更何況是這個沒有頭髮的禿頭沙門鄔波難陀（Upānanda）！我們能還給他食物的價值嗎？』於是他們當晚就進入了室羅伐城（Śrāvastī），第二天早上到市場上交易而去。當時鄔波難陀（Upānanda）迅速吃完食物，在門前洗缽，環顧四方。當時有一位年輕的比丘，看到他四處張望，問道：『上座（長老）為何要四處張望？』鄔波難陀（Upānanda）回答說：『具壽（尊敬者）！我有一位認識的商人，帶著貨物進入室羅伐城（Śrāvastī），我正在等待他們。』少年比丘說：『上座（長老）您吃飯的時候，他們已經離開了。』當時鄔波難陀（Upānanda）心中生起憤怒，這樣想：『我也被欺騙了。這些無知的人，用拳頭擊打刀刃，用針刺石頭。我對於他們應該做的事情，應當自己知道。』當時那些商人不久之後又回來了，像之前一樣被鄔波難陀（Upānanda）抓住，鄔波難陀（Upānanda）告訴他們說：『我也被你們調戲欺騙了。』他們辯解說：『聖者！我之前有些緊急的事情，沒有來得及向您行禮，希望您再次寬恕，前後所有的恩情都會報答。』鄔波難陀（Upānanda）說：『賢首（賢者）！如果真的要給，就隨你們的意願離開吧。』他們離開后稍遠，像之前一樣商議說：『勝光大王（King Prasenajit）的稅款我們都不給，難道會給這個禿頭沙門嗎！』鄔波難陀（Upānanda）這樣想：『之前已經答應我不來報恩，現在沒有更多
【English Translation】 English version This monastery supports the Sangha (community of monks), always ensuring they have enough. The Elder Ajñata Kauṇḍinya (first of the five disciples of Buddha) personally offers blessings for the king, wishing that King Prasenajit (King of Kosala) may acquire what he lacks in terms of resources, enjoyments, and precious treasures, and that what he already possesses may continuously increase. You have goods that should enter the city via the main road, but now you are traveling at night, intending to evade taxes. How can I abandon this and remain silent? I should do something beneficial for you.』 At that time, the merchants became afraid and said, 『Venerable one! You possess great compassion, we hope you will forgive us. We dare not forget your kindness.』 Upānanda (name of a monk) asked, 『What do you intend to do?』 They replied, 『We have a small amount of food value, which we intend to offer to you.』 Upānanda (name of a monk) said, 『If you are willing to give it, then leave as you wish.』 They walked a little further away and discussed among themselves, 『We don't even give taxes to King Prasenajit (King of Kosala), let alone this bald-headed Śrāmaṇa (wandering ascetic) Upānanda (name of a monk)! Can we repay him the value of the food?』 Then they entered Śrāvastī (name of a city) that night, and the next morning they went to the market to trade and leave. At that time, Upānanda (name of a monk) quickly finished eating, washed his bowl in front of the door, and looked around in all directions. Then a young Bhikṣu (monk) saw him looking around and asked, 『Elder, why are you looking around in all directions?』 Upānanda (name of a monk) replied, 『Venerable one! I have a merchant acquaintance who is bringing goods into Śrāvastī (name of a city), and I am waiting for them.』 The young Bhikṣu (monk) said, 『Elder, they have already left while you were eating.』 At that time, Upānanda (name of a monk) became angry and thought, 『I have also been deceived. These ignorant people are striking a blade with their fists and piercing a stone with a needle. I should know what I should do to them.』 At that time, those merchants soon returned and were caught by Upānanda (name of a monk) as before. Upānanda (name of a monk) told them, 『I have also been tricked and deceived by you.』 They argued, 『Venerable one! I had some urgent matters before and did not have time to pay respects to you. I hope you will forgive me again, and all the kindness before and after will be repaid.』 Upānanda (name of a monk) said, 『Worthy ones! If you are really going to give it, then leave as you wish.』 After they left a little further away, they discussed as before, 『We don't even give taxes to King Prasenajit (King of Kosala), would we give it to this bald-headed Śrāmaṇa (wandering ascetic)!』 Upānanda (name of a monk) thought, 『They promised before but did not come to repay the kindness, there is no more
還復相誑。」作是念已早起持缽，詣市廛內見彼商人，交易財賄現彼相貌。商人報曰：「聖者！物未出手待交易訖，不敢違命愿且相容。」賈人交易持貨而去不過寺門。鄔波難陀疾歸住處，食訖洗缽廣說如前，乃至商人已去。鄔波難陀聞是語已，轉增忿恨攘臂怒曰：「無識小人更復調我，若更見者我當執縛，令彼終身不為賈客。」時經未久還復重來，鄔波難陀同前捉得，告曰：「汝等數數詭誑於我，今我所作令汝知之。」白言：「大德！愿見容恕，我等賈人事多鬧亂，雖復失期更不敢爾，前二恩直並及此回，待貨易訖一時俱送。」鄔波難陀遂生唸曰：「我若苦言彼便知覺。」作是念已告曰：「賢首！能實與不？」報言：「定與。」「若如是者，汝等且住！我先為汝觀其道路，勿令汝等致招罪責我得惡名。」去寺不遠商人被賊，彼諸商人隨語而住。鄔波難陀疾往詣彼稅官之處，竊聽其言。是時稅人警覺而坐，共相議曰：「我等如何得不愁惱？多有賈人數數偷稅，從小門入不輸其利。計會時至王性暴烈必不容許，我之妻子及余親屬定當獄死。」時鄔波難陀至眾人所告曰：「仁等何故懷憂？」報言：「聖者！我等寧得不憂，多有賈人數數偷稅，從小門入不輸利直，計會時至王性暴烈不許分疏。具述如上。」鄔波難陀告曰：「
癡人！誰令汝作掌稅官人，唯合多與杖木常令負土，或復擔樵，如何于偷稅人不能奪取財物？」彼便白言：「聖者！室羅伐城王舊有令，知者稅、不知者不稅，無極重稅，云何總奪？」鄔波難陀曰：「汝無智人！室羅伐城有極重稅知而方稅。」彼便白言：「我等久作稅官，常索稅直，唯聞知而取稅，不聞有極重稅。我今如何作極重稅？」鄔波難陀曰：「汝等宜住！我旦回還放偷稅賊，汝當捉取總奪其財。賈人若云：『室羅伐城知而方稅，無極重稅。』者，汝等當告：『有極重稅知而方稅。』若云：『我等久為商客，不曾聞有極重稅。今有極重稅生，君等可來共往廛中詣平斷處。』若作是語者必莫隨言，應可將向王處。若王作如是語：『我久為王不聞室羅伐城有極重稅。何故今時有極重稅生？』應白王曰：『古昔大王梵摩達多，與諸商賈及聚落人共為制令：「若從某園、某天祠處、或眾人集處而入城者，知而方稅不知無稅。若不從此園及天祠處、眾人集處而入城者，合極重稅總沒其物。」』若言：『此制今何所在者？』當報王曰：『在某庫內安某箱中，于赤銅鍱上分明書記，王當遣取親自檢之。』」是時稅官依鄔波難陀語，即便奪彼賈人所有財貨。賈人曰：「君等何故強奪我財？室羅伐城知而方稅無極重稅，宜依分數取
【現代漢語翻譯】 現代漢語譯本： 愚蠢的人啊！是誰讓你當掌管稅收的官員，你只適合多挨棍棒，經常被命令背土，或者挑柴，怎麼能從偷稅的人那裡奪取財物呢？』那人便稟告說：『聖者！舍衛城（Śrāvastī，古印度城市名）的國王以前有命令，知道的人才收稅，不知道的人不收稅，沒有極重的稅，怎麼能全部奪取呢？』鄔波難陀（Upānanda，比丘名）說：『你真是個沒腦子的人！舍衛城有極重的稅，知道的人才徵收。』那人便稟告說：『我們當稅官很久了，經常索要稅款，只聽說過知道才收稅，沒聽說過有極重的稅。我現在怎麼徵收極重的稅呢？』鄔波難陀說：『你們應該留在這裡！我明天回去放走偷稅的賊，你們就去抓住他們，全部奪取他們的財產。商人如果說：『舍衛城知道才收稅，沒有極重的稅。』你們就應該告訴他們：『有極重的稅，知道才收稅。』如果他們說：『我們做商人很久了，不曾聽說過有極重的稅。現在有了極重的稅，你們可以一起來到市場中的評判處。』如果他們這樣說，千萬不要聽從他們的話，應該把他們帶到國王那裡。如果國王這樣說：『我當國王很久了，沒聽說過舍衛城有極重的稅。為什麼現在有了極重的稅？』應該稟告國王說：『古時候的大王梵摩達多（Brahmadatta，古印度國王名），與各位商人和村落的人共同制定法令：「如果從某個花園、某個天祠處、或者眾人聚集的地方進入城市的人，知道才收稅，不知道不收稅。如果不從這些花園以及天祠處、眾人聚集的地方進入城市的人，應該徵收極重的稅，全部沒收他們的貨物。」』如果他們說：『這個法令現在在哪裡呢？』應該稟告國王說：『在某個倉庫里，安放在某個箱子里，在赤銅片上清楚地記載著，國王應該派人去取來親自檢視。』」 當時，稅官按照鄔波難陀的話，就奪取了那些商人所有的財物。商人說：『你們為什麼強奪我的財物？舍衛城知道才收稅，沒有極重的稅，應該按照比例收取。
【English Translation】 English version: 『Foolish man! Who made you the tax collector? You are only fit to be beaten with sticks and constantly ordered to carry earth or firewood. How can you fail to seize property from tax evaders?』 The man then reported, 『Venerable Sir! The King of Śrāvastī (name of an ancient Indian city) has an old decree: those who know pay taxes, those who do not know do not pay taxes. There is no extremely heavy tax. How can we seize everything?』 Upānanda (name of a Bhikkhu) said, 『You are a witless person! Śrāvastī has an extremely heavy tax, levied only on those who know.』 The man then reported, 『We have been tax collectors for a long time, constantly demanding taxes. We have only heard of taxes levied on those who know, not of any extremely heavy tax. How can I now levy an extremely heavy tax?』 Upānanda said, 『You should stay here! Tomorrow, I will return and release the tax-evading thieves. You should then seize them and confiscate all their property. If the merchants say, 『Śrāvastī taxes only those who know, there is no extremely heavy tax,』 you should tell them, 『There is an extremely heavy tax, levied only on those who know.』 If they say, 『We have been merchants for a long time and have never heard of an extremely heavy tax. Now that there is an extremely heavy tax, you can come with us to the judgment place in the market,』 if they say this, by no means follow their words, you should take them to the king. If the king says, 『I have been king for a long time and have never heard of an extremely heavy tax in Śrāvastī. Why is there now an extremely heavy tax?』 you should report to the king, 『In ancient times, King Brahmadatta (name of an ancient Indian king), together with the merchants and villagers, made a decree: 「If those who enter the city from a certain garden, a certain temple, or a place where people gather, those who know pay taxes, those who do not know do not pay taxes. If those who do not enter the city from these gardens, temples, or places where people gather, should pay an extremely heavy tax, and all their goods should be confiscated.」』 If they say, 『Where is this decree now?』 you should report to the king, 『It is in a certain warehouse, placed in a certain box, clearly recorded on a red copper plate. The king should send someone to retrieve it and examine it himself.』 At that time, the tax collectors, according to Upānanda's words, immediately seized all the property of those merchants. The merchants said, 『Why are you forcibly seizing my property? Śrāvastī taxes only those who know, there is no extremely heavy tax. You should collect taxes according to the proportion.』
已放我。」稅官告曰：「室羅伐城偷路賈人當極重稅，我不放汝。」賈人報曰：「我等久為商客，唯聞此城知而取稅、無極重稅。如何今日有極重稅生？今可相隨詣平斷處。」稅官告曰：「我不能向尋常斷處，可將汝等直向王所。」時諸賈人高聲大喚，詣平斷處告諸人曰：「諸君知不？我有財貨並被奪去，愿見救濟。」時平斷人共詣王所，而白王曰：「今有賈客來至城中，所有財貨並被稅官收奪將去，愿王準法而見救濟。」是時大王命近臣曰：「喚稅官來。」奉命追至。王曰：「汝等何意于彼賈人盡奪財貨？」皆白王曰：「此等諸人是偷稅者，室羅伐城有極重罰，由此緣故我等稅人盡取其物。」王曰：「我久為王，不知此城有極重罰，何意今時有極重罰？宜可依實而取稅直，放賈人去。」稅官白言：「古昔大王梵摩達多，與諸商賈及聚落人共為制令。具說如前。」王告稅官曰：「若是我父所作教令，是帝釋令、是梵王令，斯為定量。」便告掌庫人曰：「將銅鍱敕來。」奉教取來對王讀訖，王聞父令悲不自勝，泣而言曰：「若我先王所作教令，是帝釋令、是梵王令，總奪財貨斯為善取。」時諸賈人遂便絕望啼泣而出，便問稅官曰：「誰報仁等道我來耶？」彼便報曰：「無人見語我自聞知，然我昔來非不知有，為懷悲愍不
【現代漢語翻譯】 現代漢語譯本 『我已經釋放了他們。』稅官說：『室羅伐城（Śrāvastī）的偷稅商人們應當受到極重的懲罰，我不能放過你們。』商人們回答說：『我們長期以來都是商人，只聽說過這座城市知道並收取稅款，但沒有極重的懲罰。為什麼今天會有極重的懲罰出現呢？現在可以一起去評判的地方。』稅官說：『我不能去通常的評判處，可以直接把你們帶到國王那裡。』當時，商人們高聲呼喊，到評判處告訴眾人說：『你們知道嗎？我的財物都被奪走了，希望得到救濟。』當時，評判的人一起去見國王，稟告國王說：『現在有商人來到城中，所有的財物都被稅官沒收了，希望國王按照法律給予救濟。』 這時，國王命令近臣說：『把稅官叫來。』奉命追到稅官。國王說：『你們為什麼要把那些商人的財物全部奪走？』稅官們都稟告國王說：『這些人是偷稅者，室羅伐城有極重的懲罰，因為這個緣故，我們稅官才拿走他們的東西。』國王說：『我當國王很久了，不知道這座城市有極重的懲罰，為什麼現在會有極重的懲罰呢？應該按照實際情況收取稅款，放商人們離開。』稅官稟告說：『很久以前，梵摩達多（Brahmadatta）大王，與商人和聚落的人們共同制定了法令。』（內容如前所述）。國王告訴稅官說：『如果是我父親所作的教令，那就是帝釋（Indra）的命令、是梵天（Brahmā）的命令，這就是定論。』便告訴掌管倉庫的人說：『把銅鍱敕令拿來。』奉命取來，國王讀完后，聽到父親的命令悲傷得不能自已，哭著說：『如果我先王所作的教令，是帝釋的命令、是梵天的命令，全部奪取財物就是正確的做法。』 當時，商人們於是絕望地哭泣著離開，便問稅官說：『是誰告訴你們我們來的？』稅官回答說：『沒有人告訴我，我自己聽說的，然而我以前來的時候並非不知道有這個法令，因為懷著悲憫之心，沒有這樣做。』
【English Translation】 English version 『I have already released them.』 The tax collector said, 『The tax-evading merchants of Śrāvastī (city in ancient India) should be severely punished, and I cannot let you go.』 The merchants replied, 『We have been merchants for a long time and have only heard that this city knows and collects taxes, but there is no severe punishment. Why is there a severe punishment today? Now we can go to the place of judgment together.』 The tax collector said, 『I cannot go to the usual place of judgment, I can take you directly to the king.』 At that time, the merchants shouted loudly and went to the place of judgment to tell everyone, 『Do you know? My property has been taken away, and I hope to be rescued.』 At that time, the people of the judgment went to see the king together and reported to the king, 『Now there are merchants coming to the city, and all their property has been confiscated by the tax collectors. I hope the king will provide relief according to the law.』 At this time, the king ordered his close ministers, 『Summon the tax collector.』 They were summoned as ordered. The king said, 『Why did you take all the property of those merchants?』 The tax collectors all reported to the king, 『These people are tax evaders, and Śrāvastī has severe punishments. For this reason, we tax collectors took their property.』 The king said, 『I have been king for a long time and did not know that this city had severe punishments. Why is there a severe punishment now? Taxes should be collected according to the actual situation, and the merchants should be released.』 The tax collector reported, 『Long ago, King Brahmadatta (an ancient Indian king), together with the merchants and the people of the settlements, formulated a decree.』 (The content is as mentioned before). The king told the tax collector, 『If it is a decree made by my father, then it is the order of Indra (king of the gods), it is the order of Brahmā (the creator god), and this is the conclusion.』 Then he told the person in charge of the treasury, 『Bring the copper plate edict.』 He was ordered to bring it, and after the king finished reading it, he was overwhelmed with grief upon hearing his father's order, and cried, 『If the decree made by my late king is the order of Indra, it is the order of Brahmā, then taking all the property is the right thing to do.』 At that time, the merchants were desperate and left crying, and asked the tax collector, 『Who told you that we were coming?』 The tax collector replied, 『No one told me, I heard it myself, but when I came here before, it was not that I did not know about this decree, but because I had compassion, I did not do this.』
能盡奪，汝今過分我不能忍。」賈人報曰：「仁等何處得有悲心？今我與君事同知友，幸當見報誰先語君？」彼見苦言便告之曰：「聖者六眾相告。」時彼賈人咸共譏罵出諸惡言：「此釋迦子是大惡賊非真沙門，如是教他奪我財物。」諸苾芻聞已白佛，佛言：「苾芻不應教他奪賈人物，若教奪者得越法罪。」
攝頌曰：
無足及二足、 四足並多足， 若盜如是類， 輕重準應知。
言無足者，謂蛇、蛭、鱔，此之三種是弄蛇人、王家醫人及山野人之所貯畜。何謂弄蛇人？謂取其蛇弄以活命。何謂王家醫人？謂諸醫人以蛭療病而為活命。何謂山野人？如山中人，取無足蟲與藥令吐，瓦中熟爆以供飲酒。若苾芻盜此等蟲時，應準其價，滿五，得根本罪；不滿，得方便罪。
言二足者，謂人及鳥。若盜人時有三方便：期處、定時、現相。云何期處？報彼人云：「汝若見我在某園中，或眾人集處、或在天祠，當爾之時知事成就。」是謂期處。云何定時？「汝若晨朝、或午時、或晡時，遙見我者知事成就。」是謂定時。云何現相？「汝若見我新剃鬚發、著赤色衣、持缽執錫、盛滿蘇油沙糖石蜜，見此相時知事成就。」是謂現相。如是盜時，應準其價得罪同前。若盜鳥時有二方便：謂從地擎舉、若
【現代漢語翻譯】 現代漢語譯本： 那些人回答說：『我們已經盡力奪取了，你現在太過分了，我們不能忍受。』商人反駁說：『你們這些仁者，哪裡來的悲憫之心？現在我與你們是同伴知己，理應互相幫助，誰先告訴你們的？』那些人聽到這些責備的話，便告訴別人說：『聖者六人互相告知。』當時那些商人一起譏諷謾罵，說出各種惡毒的言語：『這個釋迦牟尼的弟子是大惡賊，不是真正的沙門，這樣教唆別人奪取我的財物。』眾比丘聽了之後稟告佛陀，佛陀說：『比丘不應該教唆別人奪取商人的財物，如果教唆奪取，就犯了越法罪。』 總結的偈頌說： 沒有腳的以及兩條腿的，四條腿的以及很多腿的，如果偷盜這些東西，輕重罪行應該根據價值來判斷。 所說的沒有腳的，指的是蛇、螞蟥、鱔魚，這三種是弄蛇人、王家醫生以及山野之人所蓄養的。什麼是弄蛇人？指的是捕捉蛇來玩耍以維持生計的人。什麼是王家醫生？指的是用螞蟥來給人治病以維持生計的醫生。什麼是山野人？比如山中的人，捕捉無足的蟲子，和藥一起讓人嘔吐出來，在瓦罐中煮熟爆炒用來下酒。如果比丘偷盜這些蟲子，應該按照它們的價值來定罪，價值超過五，就犯根本罪；價值不足五，就犯方便罪。 所說的兩條腿的，指的是人和鳥。如果偷盜人，有三種方便：約定地點、約定時間、約定訊號。什麼是約定地點？告訴那個人說：『你如果看到我在某個園林中，或者眾人聚集的地方，或者在天神廟裡，到那個時候就知道事情成功了。』這叫做約定地點。什麼是約定時間？『你如果在早晨、或者中午、或者傍晚，遠遠地看到我，就知道事情成功了。』這叫做約定時間。什麼是約定訊號？『你如果看到我新剃了鬚髮、穿著紅色的衣服、拿著缽和錫杖、盛滿了酥油、沙糖、石蜜，看到這個訊號就知道事情成功了。』這叫做約定訊號。像這樣偷盜的時候，應該按照價值來定罪，和前面一樣。如果偷盜鳥，有兩種方便：從地上拿起，或者
【English Translation】 English version: Those people replied, 'We have tried our best to seize, but you are now going too far, and we cannot tolerate it.' The merchant retorted, 'Where do you benevolent ones get your compassion? Now I am with you as companions and friends, and we should help each other. Who told you first?' Those people, hearing these reproaches, told others, 'The six holy ones told each other.' At that time, those merchants together ridiculed and cursed, uttering all kinds of evil words: 'This disciple of Shakyamuni (釋迦牟尼 - Shakyamuni, the founder of Buddhism) is a great thief, not a true Shramana (沙門 - Shramana, a wandering ascetic), teaching others to seize my property in this way.' When the Bhikshus (苾芻 - Bhikshus, Buddhist monks) heard this, they reported it to the Buddha (佛 - Buddha, the enlightened one), and the Buddha said, 'Bhikshus should not teach others to seize the property of merchants. If they teach others to seize, they commit a transgression.' The summarizing verse says: Those without feet, and those with two feet, those with four feet, and those with many feet, if stealing these things, the severity of the offense should be judged according to the value. What is meant by those without feet refers to snakes, leeches, and eels. These three are kept by snake charmers, royal physicians, and mountain people. What is a snake charmer? It refers to someone who catches snakes to play with them to make a living. What is a royal physician? It refers to a physician who uses leeches to treat people and make a living. What is a mountain person? For example, people in the mountains catch footless insects, mix them with medicine to induce vomiting, and cook them in earthenware pots to be stir-fried and served with wine. If a Bhikshu steals these insects, the offense should be determined according to their value. If the value exceeds five, a fundamental offense is committed; if the value is less than five, a preparatory offense is committed. What is meant by those with two feet refers to people and birds. If stealing a person, there are three means: agreed-upon place, agreed-upon time, and agreed-upon signal. What is an agreed-upon place? Telling that person, 'If you see me in a certain garden, or in a place where many people gather, or in a temple, at that time you will know that the matter has succeeded.' This is called an agreed-upon place. What is an agreed-upon time? 'If you see me from afar in the morning, or at noon, or in the evening, you will know that the matter has succeeded.' This is called an agreed-upon time. What is an agreed-upon signal? 'If you see me with newly shaved beard and hair, wearing red clothes, holding a bowl and a staff, filled with ghee, sugar, and rock candy, when you see this signal, you will know that the matter has succeeded.' This is called an agreed-upon signal. When stealing in this way, the offense should be determined according to the value, the same as before. If stealing a bird, there are two means: picking it up from the ground, or
空中墮落。云何擎舉？鳥在地上擎舉偷去，滿不滿如上說。云何空墮？如捕鳥人火燎原澤，為欲取鳥被煙火逼，時墮在苾芻經行之處、或門屋前，若苾芻盜心取時，滿不滿如上說。
云何四足？謂象馬、駝驢、牛羊、獐鹿、豬兔等。若欲盜時有二方便：謂從群處、或於系處。苾芻于象群中盜象去時，齊眼見處來得窣吐羅底也；至不見處，得根本罪。云何系處？若象系柱、若樹、若墻柵內，苾芻解放得罪如上。盜象既爾，自余馬等，苾芻盜時如前應知。
云何多足？所謂蠐螬、蝗蛾、諸蜂蟻蝎等。此中所須者謂於三處：謂斷事官、守城者、海商客。何謂斷事官？謂斷事人畜養多足，謂蜂蝎等貯在甕內，見被罰人不臣伏時，令以手足內彼甕中，彼蜇痛時疾臣其事，或多出錢物。何謂守城者？謂掌城者，于壞甕內多貯諸蜂，若怨敵來與之共戰。若不退者，可於城頭放其蜂甕，賊被蜂蜇四散逃走。何謂海商客？謂人入海為求珍貨，坯瓦器中多養諸蜂以防急難，賊來共戰。若勝者善，若不如者，便持蜂甕遙擲賊船，不能復戰四散而去。
攝頌曰：
旃荼羅及蘇陀夷， 取衣比身無盜想； 師牟不語婆蘇多， 作自己分持小缽。 月護知他欲取衣， 難勝持將得粗罪； 南國中方不相領，
【現代漢語翻譯】 現代漢語譯本 從空中掉落。什麼叫做『擎舉』？如果鳥在地上，（有比丘）擎起來拿走，是否構成盜罪，如前所述。（比丘）什麼情況下構成『空中掉落』？比如捕鳥人放火焚燒原野沼澤，爲了捕捉鳥類而被煙火逼迫，這時鳥掉落在比丘經行的地方、或者門前屋前，如果比丘以盜心拿取，是否構成盜罪，如前所述。
什麼叫做『四足』？指大象、馬、駱駝、驢、牛、羊、獐、鹿、豬、兔子等。如果要盜取這些動物，有兩種途徑：一是從獸群中盜取，二是從拴系的地方盜取。如果比丘從象群中盜走大象，在視線可及的範圍內，構成窣吐羅底也罪（Sthulatyaya，粗罪）；超出視線範圍，構成根本罪。什麼叫做『拴系的地方』？如果大象被拴在柱子上、樹上、或者墻柵內，比丘解開繩索，構成盜罪，如前所述。盜取大象如此，其餘的馬等動物，比丘盜取時，也應如前所述。
什麼叫做『多足』？指蠐螬、蝗蟲、飛蛾、各種蜜蜂、螞蟻、蝎子等。這裡所需要用到多足動物的情況有三種：一是斷事官，二是守城者，三是海商客。什麼叫做『斷事官』？指判決案件的人畜養多足動物，比如把蜜蜂、蝎子等儲存在甕內，看到被處罰的人不服從時，就讓人把手腳伸進甕中，被蜇得疼痛時，就趕緊服從，或者拿出更多的錢財。什麼叫做『守城者』？指掌管城池的人，在破甕內儲存很多蜜蜂，如果有敵人來攻打，就用蜜蜂來作戰。如果敵人不退卻，就可以從城頭上放下蜂甕，賊兵被蜜蜂蜇得四散逃走。什麼叫做『海商客』？指下海去尋找珍貴貨物的人，在破瓦器中養很多蜜蜂來防備緊急情況，有盜賊來攻打。如果能戰勝就好，如果不能戰勝，就拿著蜂甕遠遠地投擲到盜賊的船上，使他們不能再戰，四散逃去。
總結偈：
旃荼羅（Chandala，屠夫）和蘇陀夷（Sutradharas，工匠），拿取衣服比在身上，沒有盜取的想法； 師牟（Simha，獅子）不說話，婆蘇多（Vasudatta，人名），當成自己的東西拿走小缽； 月護（Candragupta，人名）知道他人想要拿取衣服，難勝（Durjaya，人名）拿走，得到粗罪； 南國和中國，風俗習慣不相同。
【English Translation】 English version Falling from the air. What is meant by 'lifting up'? If a bird is on the ground and (a Bhikshu) lifts it up and takes it away, whether it constitutes theft is as described above. Under what circumstances does it constitute 'falling from the air'? For example, a bird catcher burns a field or swamp, and is forced by the smoke and fire to drop birds in the place where a Bhikshu is walking, or in front of a door or house. If the Bhikshu takes it with the intention of stealing, whether it constitutes theft is as described above.
What is meant by 'four-legged'? It refers to elephants, horses, camels, donkeys, cattle, sheep, deer, pigs, rabbits, etc. If one wants to steal these animals, there are two ways: one is to steal from a herd, and the other is to steal from a place where they are tied. If a Bhikshu steals an elephant from a herd of elephants, within sight, it constitutes a Sthulatyaya (gross offense); beyond sight, it constitutes a fundamental offense. What is meant by 'a place where they are tied'? If an elephant is tied to a pillar, a tree, or within a fence, and the Bhikshu unties it, it constitutes theft, as described above. Stealing an elephant is like this, and when a Bhikshu steals other animals such as horses, it should be understood as before.
What is meant by 'many-legged'? It refers to grubs, locusts, moths, various bees, ants, scorpions, etc. The situations where many-legged animals are needed are three: one is the judge, two is the city guard, and three is the sea merchant. What is meant by 'judge'? It refers to the person who judges cases and raises many-legged animals, such as storing bees and scorpions in urns. When he sees that the person being punished does not submit, he orders people to put their hands and feet into the urn, and when they are stung and in pain, they quickly submit, or take out more money and goods. What is meant by 'city guard'? It refers to the person in charge of the city, who stores many bees in broken urns. If enemies come to attack, he uses the bees to fight. If the enemies do not retreat, he can drop the bee urns from the city walls, and the thieves are stung by the bees and scatter and flee. What is meant by 'sea merchant'? It refers to the person who goes to sea to find precious goods, and raises many bees in broken pottery to guard against emergencies. If they can win, that's good, but if they can't win, they take the bee urns and throw them far away at the thieves' ships, so that they can no longer fight and scatter and flee.
Summary verse:
Chandala (Chandala, butcher) and Sutradharas (Sutradharas, craftsman), take clothes and compare them to their bodies, without the intention of stealing; Simha (Simha, lion) does not speak, Vasudatta (Vasudatta, a name) takes the small bowl as his own; Candragupta (Candragupta, a name) knows that others want to take the clothes, Durjaya (Durjaya, a name) takes them and gets a gross offense; The customs of the Southern country and China are not the same.
拾得他物速應還。
佛在室羅伐城逝多林給孤獨園。有二苾芻共為知友，得意相親同住一處：一名旃荼羅、二名蘇陀夷。其栴荼羅眾所識知，有大福德而形矬小，多有衣缽網路腰絳等。其蘇陀夷少有知識，其形長大但有三衣，而復故弊形體多露。諸苾芻告曰：「具壽！汝今少欲衣破露形，為有利養？為無利養？」答言：「無利。」彼便報曰：「何不乞求？」答言：「誰當舍彼佛法僧田而施於我？」彼便報曰：「其栴荼羅苾芻是汝親友，多諸知識，有長衣缽網路腰絳，何不從覓？」答言：「彼不肯與。」復問：「汝已從彼而乞求耶？」答言：「未乞。」報曰：「豈聞水聲而便脫鞋耶？汝宜乞求，彼應見惠。」既被勸喻便詣栴荼羅處，彼行不在，便作是念：「此栴荼羅其形短小，取彼僧伽胝我試量度，若與我身量得相似者我當從覓，若不相當何事忓忤？」便入彼房觀其衣物，于衣笐上見僧伽胝，即便取彼便看長短。時栴荼羅從外忽至，見而報曰：「汝以賊心取我衣著，得波羅市迦。」答言：「具壽！我無盜心取此衣物，但作是念：『栴荼羅其形卑小，取彼僧伽胝試復量度，若與我身量得相稱者我當從覓，若不應量者，何用如是煩惱資具耶？』」彼便報曰：「具壽！不須強諱謾作分䟽，汝以賊心取我衣著，得波羅市迦
【現代漢語翻譯】 現代漢語譯本： 拾到別人的東西應該儘快歸還。
佛陀在室羅伐城（Śrāvastī，古印度城市名，意為『豐饒』）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇園精舍，釋迦牟尼佛在世時期的重要佛教寺院）中。有兩位比丘（bhikṣu，佛教出家男子）互為知己，關係親密，住在一起：一個名叫旃荼羅（Caṇḍāla，古印度社會中的一個賤民階層），另一個名叫蘇陀夷（Sudāyin）。旃荼羅為眾人所熟知，有很大的福德，但身材矮小，有很多的衣缽（cīvara，僧侶的袈裟）、網路（jalaka，濾水囊）、腰絳（kāyabandhana，束腰帶）等物。而蘇陀夷知識較少，身材高大，只有三衣（tricīvara，比丘所持的三件袈裟），而且又舊又破，身體很多地方都暴露在外。眾比丘對比丘蘇陀夷說：『具壽（āyuṣmat，對年長比丘的尊稱）！你現在少欲知足，衣服破爛暴露身體，是有利養嗎？還是沒有利養？』蘇陀夷回答說：『沒有利養。』比丘們便說：『為什麼不去乞求呢？』蘇陀夷回答說：『誰會捨棄佛法僧（Buddha-dharma-saṃgha，佛教的三寶）的福田而佈施給我呢？』比丘們便說：『那位旃荼羅比丘是你的朋友，有很多的知識，有長衣、衣缽、網路、腰絳，為什麼不向他求取呢？』蘇陀夷回答說：『他不肯給。』比丘們又問：『你已經向他乞求了嗎？』蘇陀夷回答說：『還沒有乞求。』比丘們說：『難道聽見水聲就脫鞋嗎？你應該去乞求，他應該會施捨給你。』
蘇陀夷被勸說后便前往旃荼羅的住處，旃荼羅不在，蘇陀夷便想：『這旃荼羅身材矮小，我取他的僧伽胝（saṃghāṭī，大衣）來試著量一下，如果和我的身材尺寸相似，我就向他求取，如果不相當，何必去打擾他呢？』便進入旃荼羅的房間看他的衣物，在衣架上看見僧伽胝，就取下來看長短。這時旃荼羅從外面忽然回來，看見了便說：『你以盜竊的心取我的衣服穿，犯了波羅市迦（pārājika，佛教戒律中最重的罪）。』蘇陀夷回答說：『具壽！我沒有盜竊的心取這件衣服，只是這樣想：『旃荼羅身材矮小，取他的僧伽胝來試著量一下，如果和我的身材尺寸相稱，我就向他求取，如果不相稱，要這些煩惱的資具有什麼用呢？』』旃荼羅便說：『具壽！不需要強詞奪理，胡亂解釋，你以盜竊的心取我的衣服穿，犯了波羅市迦。』
【English Translation】 English version: You should quickly return what you have picked up that belongs to others.
The Buddha was in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (an ancient Indian city, meaning 'prosperous'). There were two bhikshus (Buddhist monks) who were close friends and lived together: one named Caṇḍāla (an outcast group in ancient Indian society) and the other named Sudāyin. Caṇḍāla was well-known, had great merit, but was short in stature and had many robes (cīvara, a monk's robe), water filters (jalaka), waistbands (kāyabandhana), and other items. Sudāyin had little knowledge, was tall, but only had three robes (tricīvara, the three robes held by a bhikshu), and they were old and worn, exposing much of his body. The bhikshus said to Bhikshu Sudāyin: 'Āyuṣmat (a term of respect for senior bhikshus)! Are you content with little, with your clothes torn and your body exposed, for profit? Or is it without profit?' Sudāyin replied: 'Without profit.' The bhikshus then said: 'Why don't you beg?' Sudāyin replied: 'Who would abandon the field of merit of the Buddha-dharma-saṃgha (the Three Jewels of Buddhism) and give to me?' The bhikshus then said: 'That Bhikshu Caṇḍāla is your friend, has much knowledge, and has long robes, water filters, and waistbands. Why don't you ask him for them?' Sudāyin replied: 'He is unwilling to give.' The bhikshus then asked: 'Have you already asked him?' Sudāyin replied: 'Not yet.' The bhikshus said: 'Do you take off your shoes upon hearing the sound of water? You should beg, and he should be willing to give.'
After being persuaded, Sudāyin went to Caṇḍāla's dwelling, but Caṇḍāla was not there. Sudāyin then thought: 'This Caṇḍāla is short in stature. I will take his saṃghāṭī (outer robe) and try to measure it. If it is similar in size to my body, I will ask him for it. If it is not suitable, why bother him?' He entered Caṇḍāla's room and looked at his clothes. He saw the saṃghāṭī on the clothes rack and took it down to check its length. At this time, Caṇḍāla suddenly returned from outside, saw him, and said: 'You have taken my clothes to wear with a thieving mind, and have committed a pārājika (the most serious offense in Buddhist precepts).' Sudāyin replied: 'Āyuṣmat! I did not take this garment with a thieving mind, but I thought: 'Caṇḍāla is short in stature. I will take his saṃghāṭī and try to measure it. If it is suitable for my body size, I will ask him for it. If it is not suitable, what use are these troublesome possessions?'' Caṇḍāla then said: 'Āyuṣmat! There is no need to argue and make random explanations. You have taken my clothes to wear with a thieving mind, and have committed a pārājika.'
。」聞此語已便生追悔：「豈非我犯重罪耶？」告諸苾芻。諸苾芻白佛，佛言：「苾芻汝以何心？」彼便以實具白世尊。佛言：「此苾芻若作量度心者無犯。然諸苾芻不應非親友處為親友想。有三種親友：謂下、中、上。于下親友作下心委寄、若中親友作中下心委寄、若上親友作上中下心委寄。若苾芻于非親友作親友心相委寄者，得越法罪。」
根本說一切有部毗奈耶卷第四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第五
三藏法師義凈奉 制譯不與取學處第二之四
爾時薄伽梵在室羅伐城逝多林給孤獨園。有二苾芻：一名蘇師牟、二名婆蘇達多，共為知友情義相順。時蘇師牟有好大缽，婆蘇達多有好小缽。彼于異時俱並食訖一處洗缽，時蘇師牟取婆蘇達多小缽安大缽中，作如是語：「具壽婆蘇達多！若人有此二缽，足得省緣修諸善品。」婆蘇達多曰：「汝若欲得何不取之？」時婆蘇達多於一聚落有少緣事，語蘇師牟曰：「具壽！我于某處有少緣事，有能為我辦是事者，我持小缽與之。」問曰：「汝言實不？」答曰：「實與。」時蘇師牟聞此言已便欲為去，覆生悔念：「勿由此緣令同梵行者作如是說。」蘇師牟與他客作，遂不復行。時蘇
【現代漢語翻譯】 現代漢語譯本：聽了這話后，他便產生了追悔之心：『難道不是我犯了重罪嗎？』他告訴了各位比丘（bhiksu，佛教出家男眾）。各位比丘稟告佛陀（Buddha），佛陀說：『比丘，你當時是什麼樣的心態？』他便如實地將情況稟告了世尊（Bhagavan，佛陀的尊稱）。佛陀說：『這位比丘如果只是作量度之心，就沒有犯戒。然而，各位比丘不應該在非親友之處作親友之想。有三種親友：下等、中等、上等。對於下等親友，作下等心的委託；對於中等親友，作中下等心的委託；對於上等親友，作上中下等心的委託。如果比丘對於非親友之人，作親友之心而相互委託，就犯了越法罪。』
根本說一切有部毗奈耶卷第四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第五
三藏法師義凈奉 制譯不與取學處第二之四
那時，薄伽梵（Bhagavan，佛陀的尊稱）在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。有兩位比丘（bhiksu，佛教出家男眾）：一位名叫蘇師牟（Susimu），一位名叫婆蘇達多（Vasudatta），他們彼此之間有很深的友誼，互相順從。當時，蘇師牟有一個很大的缽（patra，食器），婆蘇達多有一個很小的缽。有一次，他們一起吃完飯後，在一處洗缽，當時蘇師牟拿起婆蘇達多的小缽，放在自己的大缽中，這樣說道：『具壽（ayushman，對年長者的尊稱）婆蘇達多！如果有人有這兩個缽，就足夠節省因緣，修習各種善行。』婆蘇達多說：『你如果想要，為什麼不拿走呢？』當時，婆蘇達多在一個聚落（grama，村落）里有一些事情，他告訴蘇師牟說：『具壽！我在某個地方有一些事情，如果有人能為我辦理這件事，我就把小缽給他。』蘇師牟問：『你說的是真的嗎？』婆蘇達多回答說：『是真的。』當時，蘇師牟聽了這話后，便想去辦理這件事，但又產生了後悔的念頭：『不要因為這件事，讓同梵行者（sabrahmacarin，一起修行的同伴）這樣說。』蘇師牟就去給別人做僱工，於是沒有再去。
【English Translation】 English version: Having heard these words, he immediately felt remorse: 'Could it be that I have committed a grave offense?' He told the bhiksus (bhiksu, Buddhist monks). The bhiksus reported to the Buddha (Buddha). The Buddha said, 'Bhikkhu, what was your intention?' He then truthfully reported the matter to the Blessed One (Bhagavan, a respectful title for the Buddha). The Buddha said, 'If this bhiksu only had the thought of measuring, then there is no offense. However, bhiksus should not think of non-friends as friends. There are three kinds of friends: inferior, middling, and superior. Towards inferior friends, one should have inferior-minded entrustment; towards middling friends, one should have middling-inferior-minded entrustment; towards superior friends, one should have superior-middling-inferior-minded entrustment. If a bhiksu entrusts with a non-friend as if they were a friend, he commits an offense of transgression.'
Mulasarvastivada Vinaya, Volume 4 Taisho Tripitaka, Volume 23, No. 1442, Mulasarvastivada Vinaya
Mulasarvastivada Vinaya, Volume 5
Translated under Imperial Decree by the Tripitaka Master Yijing, Chapter 2, Section 4 on the precept of not taking what is not given.
At that time, the Blessed One (Bhagavan, a respectful title for the Buddha) was in Sravasti (Sravasti), at the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). There were two bhiksus (bhiksu, Buddhist monks): one named Susimu (Susimu) and the other named Vasudatta (Vasudatta), who were very friendly and mutually compliant. At that time, Susimu had a large bowl (patra, a bowl), and Vasudatta had a small bowl. Once, after they had eaten together, they were washing their bowls in the same place. Susimu picked up Vasudatta's small bowl and placed it inside his large bowl, saying, 'Ayushman (ayushman, a term of respect for elders) Vasudatta! If someone has these two bowls, it is enough to save on conditions and cultivate various virtuous qualities.' Vasudatta said, 'If you want it, why don't you take it?' At that time, Vasudatta had some business in a village (grama, village), and he said to Susimu, 'Ayushman! I have some business in a certain place. If someone can handle this matter for me, I will give him the small bowl.' Susimu asked, 'Are you really saying that?' Vasudatta replied, 'I am really giving it.' At that time, Susimu, having heard these words, wanted to go and handle the matter, but then he had a thought of regret: 'Don't let this cause my fellow practitioners (sabrahmacarin, fellow practitioners) to say such things.' Susimu went to work as a hired laborer, and so he did not go.
師牟于彼聚落有緣須去，遂作是念：「我為自事並辦彼緣斯亦佳矣！」即便往彼了其二事，還告婆蘇達多曰：「汝彼聚落所有營務我已為辦，宜授小缽。」婆蘇達多曰：「汝自緣去，非為於我，我之小缽誰能與汝？」蘇師牟曰：「汝不與者我當自取。」婆蘇達多曰：「汝若合得，何不取之？」時婆蘇達多有緣出外，蘇師牟即取小缽安己缽中。婆蘇達多歸不見缽，問言：「具壽！誰將我小缽去？」蘇師牟曰：「是物主將去。」婆蘇達多曰：「是誰之物？」曰：「是我物。」婆蘇達多怒曰：「汝賊心取，得波羅市迦。」蘇師牟聞已追悔，即以此緣告諸苾芻，諸苾芻白佛。佛問蘇師牟：「汝以何心取他小缽？」具以白佛，佛言：「此苾芻作己物心取缽無犯。然諸苾芻不應受雇與他作務，若博換作業乃求福作無犯。苾芻受雇作務者得越法罪。」
佛在室羅伐城逝多林給孤獨園。時此城中有二苾芻：一名難勝、一名月護，共結親友言談得意。其月護眾所識知，有大福德多足衣缽缽絡腰絳。難勝少有知識，但畜三衣而復破弊。有餘苾芻告言：「具壽！汝今何故少欲，著此破衣不能覆體？為有而不著？為無可得耶？」難勝答曰：「我無得處。」告曰：「何不乞求？」答曰：「誰肯舍三寶聖眾施我凡人？」彼便告曰：「月護苾芻
【現代漢語翻譯】 現代漢語譯本：蘇師牟因為與那個村落有因緣需要前往，於是心想：『我既爲了自己的事情，也順便辦理那個因緣，這樣就太好了！』隨即前往那個村落辦完了兩件事，回來告訴婆蘇達多說：『你那個村落里所有的事務我已經為你辦好了，應該把小缽給我了。』婆蘇達多說：『你是爲了自己的事情去的，不是爲了我，我的小缽誰能給你呢？』蘇師牟說：『你不給，我就自己拿了。』婆蘇達多說：『你如果拿得到，為什麼不拿呢？』當時婆蘇達多因為有事外出，蘇師牟就拿走了小缽，放在了自己的缽中。婆蘇達多回來后不見了缽，問道：『具壽（jushou，對年長出家人的尊稱）！誰把我的小缽拿走了？』蘇師牟說：『是物主拿走了。』婆蘇達多說：『是誰的東西？』蘇師牟說：『是我的東西。』婆蘇達多生氣地說：『你用盜竊的心拿走，犯了波羅市迦（boluoshijia，佛教戒律中最重的罪名）。』蘇師牟聽了之後追悔莫及，就把這件事告訴了各位苾芻（bichu，出家受比丘戒的男子），各位苾芻稟告了佛陀。佛陀問蘇師牟：『你用什麼心拿走他的小缽？』蘇師牟如實稟告了佛陀，佛陀說：『這位苾芻以認為是自己東西的心拿走缽，沒有犯戒。然而各位苾芻不應該接受僱傭為他人做事，如果是爲了交換或者爲了求福而做，就沒有犯戒。苾芻接受僱傭做事，就犯了越法罪。』
佛陀在室羅伐城（shiluofacheng）的逝多林給孤獨園（shiduolinjiguduyuan）。當時這個城裡有兩位苾芻：一位名叫難勝（nansheng），一位名叫月護（yuehu），他們結為親友，談話非常得意。那位月護被很多人認識，有很大的福德，有很多的衣服和缽、缽絡（boluo，裝缽的袋子）和腰絳（yaotao，繫在腰間的帶子）。難勝很少有人認識，只有三件衣服，而且又破又舊。有其他的苾芻告訴他說：『具壽！你現在為什麼這麼少欲，穿著這件破衣服都不能遮蓋身體？是有而不穿？還是沒有可以得到的呢？』難勝回答說：『我沒有可以得到的地方。』那人說：『為什麼不去乞求呢？』難勝回答說：『誰肯捨棄三寶（sanbao，佛、法、僧）聖眾而施捨給我這個凡人呢？』那人就告訴他說：『月護苾芻（yuehu bichu）
【English Translation】 English version:師牟(Shī Móu) had a karmic connection with that village and needed to go there, so he thought, 'It would be great if I could take care of my own business and also handle that karmic connection!' He immediately went to that village, completed both tasks, and returned to tell 婆蘇達多(Pó Sū Dá Duō): 'I have taken care of all the affairs in your village for you, you should give me the small bowl.' 婆蘇達多(Pó Sū Dá Duō) said, 'You went for your own affairs, not for me, who can give you my small bowl?' 蘇師牟(Sū Shī Móu) said, 'If you don't give it to me, I will take it myself.' 婆蘇達多(Pó Sū Dá Duō) said, 'If you can get it, why don't you take it?' At that time, 婆蘇達多(Pó Sū Dá Duō) went out because he had something to do, and 蘇師牟(Sū Shī Móu) took the small bowl and put it in his own bowl. When 婆蘇達多(Pó Sū Dá Duō) returned, he did not see the bowl and asked, 'Venerable Sir! Who took my small bowl?' 蘇師牟(Sū Shī Móu) said, 'The owner of the thing took it.' 婆蘇達多(Pó Sū Dá Duō) said, 'Whose thing is it?' He said, 'It is my thing.' 婆蘇達多(Pó Sū Dá Duō) angrily said, 'You took it with a thief's mind and committed 波羅市迦(Bō Luó Shì Jiā) (Pārājika, the heaviest offense in Buddhist monastic rules).' 蘇師牟(Sū Shī Móu) regretted it after hearing this, and told the Bhikshus (Bǐ Qiū, Buddhist monks) about this matter, and the Bhikshus reported it to the Buddha. The Buddha asked 蘇師牟(Sū Shī Móu), 'With what intention did you take his small bowl?' He told the Buddha the truth, and the Buddha said, 'This Bhikshu took the bowl with the intention of it being his own, and there is no offense. However, Bhikshus should not accept employment to work for others, but if it is for exchange or to seek blessings, there is no offense. A Bhikshu who accepts employment to work commits the offense of transgression.'
The Buddha was in the 逝多林給孤獨園(Shì Duō Lín Jí Gū Dú Yuán) (Jetavana Anathapindika's Monastery) in 室羅伐城(Shì Luō Fá Chéng) (Śrāvastī). At that time, there were two Bhikshus (Bǐ Qiū, Buddhist monks) in this city: one named 難勝(Nán Shèng) and the other named 月護(Yuè Hù). They became close friends and enjoyed talking to each other. That 月護(Yuè Hù) was known by many people, had great blessings, and had many robes and bowls, a bowl bag (缽絡, Bō Luò), and a waistband (腰絳, Yāo Tāo). 難勝(Nán Shèng) was known by few people, only had three robes, and they were torn and old. Another Bhikshu (Bǐ Qiū, Buddhist monk) told him, 'Venerable Sir! Why are you so content with so little now, wearing this torn robe that cannot even cover your body? Do you have it but not wear it? Or is there nothing to be obtained?' 難勝(Nán Shèng) replied, 'I have nowhere to obtain it.' The person said, 'Why don't you beg for it?' 難勝(Nán Shèng) replied, 'Who would be willing to give up the Three Jewels (三寶, Sān Bǎo) (Buddha, Dharma, Sangha) and the holy assembly to give to me, a common person?' That person then told him, 'Bhikshu 月護(Yuè Hù Bhikshu)'
是汝親友言談得意，多有衣缽缽絡腰絳，何不從乞？」難勝曰：「彼不肯與。」告曰：「汝先從彼乞求未？」難勝曰：「聞彼慳吝，我不從乞。」告曰：「豈涉渡者遙聞水聲便脫靴履，汝但往乞或當見與。」既聞勸已往月護所告言：「具壽！當施我缽。」月護報曰：「我不相與。」難勝曰：「不與我缽，可與我僧伽胝。」月護曰：「我豈是汝守庫藏人，索缽不得又覓大衣，乃至少縷尚不相與，況復衣耶？」時難勝聞已心生忿怒曰：「彼有作務我常為先，何故我今從乞云不與縷？若我不能總奪彼物者，我即不名為難勝也。」從此作意欲取其物。遂見月護自染衣服，難勝至其所告言：「具壽！我今亦欲助汝染衣。」彼言：「甚善！當助我作。」難勝為彼染衣，摩抆翻覆觀察其衣。月護見已，便作是念：「看彼意趣翻覆我衣子細觀察，必定有心偷我衣去。」既起疑心染衣干已，置衣袋中枕頭而臥。是諸苾芻初夜、后夜警覺思惟作意而住。是時難勝告月護曰：「我等俱行共修善品。」月護報曰：「汝且前去，我身疲倦隨後當行。」彼聞便去。是時月護便作是念：「我若去者必當失衣，我若不去闕修善品，作何方便得不失衣復修善業？」即以自衣袋安彼頭邊，持彼衣囊枕頭而臥。時彼難勝既作業已還來偃息，是時月護告難勝曰：
【現代漢語翻譯】 現代漢語譯本： 』是你的親友言談得意，有很多衣缽、絡腰絳，為何不向他們乞討？』 難勝（Nandasena，比丘名）說：』他們不肯給。』 告訴他說：』你先前向他們乞求過嗎？』 難勝說：』聽說他們很吝嗇，我不向他們乞討。』 告訴他說：』難道要渡河的人遠遠聽到水聲就脫掉靴子嗎？你只管去乞討，或許會給你的。』 聽了勸告后，就去月護（Candraraksita，比丘名）那裡，告訴他說：』具壽（Ayusmat，對年長比丘的尊稱）！請施捨我一個缽。』 月護回答說：』我不給你。』 難勝說：』不給我缽，可以給我一件僧伽胝（Samghati，大衣）。』 月護說：』我難道是你的守庫人嗎？索要缽不得，又來找大衣，哪怕是一根線我都不給你，更何況是衣服呢？』 當時難勝聽了，心中生起憤怒，說：』他有事情要做，我常常先為他做，為什麼我現在向他乞討，卻說連一根線都不給？如果我不能全部奪走他的東西，我就不配叫做難勝。』 從此就打定主意要拿走他的東西。 於是看見月護自己在染衣服，難勝走到他那裡，告訴他說：』具壽！我現在也想幫你染衣服。』 他說：』很好！你來幫我做吧。』 難勝為他染衣服，摩挲擦拭，翻來覆去地觀察那件衣服。 月護看見后，就想：』看他的意圖，翻來覆去地仔細觀察我的衣服，必定是想偷我的衣服。』 起了疑心后，染好的衣服晾乾后，就放在袋子里，枕著睡覺。 這些比丘初夜、后夜都保持警覺，思惟作意而住。 這時難勝告訴月護說：』我們一起去修行善法吧。』 月護回答說：』你先去吧，我身體疲倦，隨後就去。』 他聽了就走了。 這時月護就想：』我如果去了，必定會丟掉衣服，我如果不去，就耽誤了修行善法，用什麼方法才能不丟掉衣服又能修行善業呢？』 於是就把自己的衣服袋子放在他的頭邊，拿著他的衣服袋子枕著睡覺。 這時難勝做完事情回來休息，這時月護告訴難勝說：
【English Translation】 English version: 'Your close friends speak proudly and have many robes, bowls, belts, and waist cords. Why don't you beg from them?' Nandasena (name of a monk) said, 'They are unwilling to give.' He was told, 'Have you begged from them before?' Nandasena said, 'I have heard they are stingy, so I do not beg from them.' He was told, 'Does a person about to cross a river remove their boots upon hearing the sound of water from afar? Just go and beg, and perhaps they will give to you.' Having heard this advice, he went to Candraraksita (name of a monk) and said, 'Ayusmat (term of respect for senior monks)! Please bestow a bowl upon me.' Candraraksita replied, 'I will not give it to you.' Nandasena said, 'If you will not give me a bowl, can you give me a Samghati (outer robe)?' Candraraksita said, 'Am I your storekeeper? You seek a bowl and then ask for a large robe. I would not give you even a single thread, let alone a robe!' At that time, Nandasena, upon hearing this, became angry and said, 'He has tasks to do, and I always prioritize them. Why, when I beg from him now, does he say he will not give even a thread? If I cannot take all of his possessions, I am not worthy of being called Nandasena.' From then on, he resolved to take his belongings. He then saw Candraraksita dyeing his clothes, and Nandasena went to him and said, 'Ayusmat! I would also like to help you dye your clothes now.' He said, 'Very well! Help me with the work.' Nandasena dyed the clothes for him, rubbing and turning them over, carefully examining the garment. Candraraksita, seeing this, thought, 'Looking at his intentions, turning over my clothes and examining them so closely, he must be planning to steal my clothes.' Having become suspicious, after the dyed clothes were dry, he placed them in a bag and used it as a pillow to sleep on. These Bhikshus (monks) remained vigilant during the early and late watches of the night, dwelling in mindful contemplation. At that time, Nandasena said to Candraraksita, 'Let us go together to cultivate virtuous qualities.' Candraraksita replied, 'You go ahead, I am tired and will follow later.' Upon hearing this, he left. At that time, Candraraksita thought, 'If I go, I will surely lose my clothes; if I do not go, I will miss the opportunity to cultivate virtuous qualities. What method can I use to avoid losing my clothes and still cultivate virtuous deeds?' He then placed his own bag of clothes near his head and used Candraraksita's bag of clothes as a pillow to sleep on. At that time, Nandasena, having finished his work, returned to rest, and Candraraksita said to Nandasena:
「具壽！可起共修善品。」答曰：「我已作了疲勞暫息，汝當起作。」月護便去，難勝唸曰：「我且觀時堪得行未？」時既將曉，于彼頭邊取其衣袋出門而去。便作是念：「我試觀察是何色衣，令我犯波羅市迦耶？」開袋乃見便是自己破弊故衣，遂生憂惱作如是念：「我為自衣犯他勝罪，非出家行當啖鐵丸。」復作是念：「我今且往問佛世尊，若堪住者於世尊所修其梵行，若不堪者當作白衣。」作是念已往世尊所。是時世尊于彼無量百千苾芻眾中而為說法。爾時世尊遙見難勝來，告諸苾芻曰：「汝等見彼苾芻從外來不？」白言：「已見。」佛言：「此癡人難勝，盜取己衣得窣吐羅底也。」告諸苾芻：「汝等當知！若盜心取有此過失，是故苾芻雖己衣缽，不應以盜心取。若盜取者，得窣吐羅底也罪。」
佛在室羅伐城逝多林給孤獨園。時二苾芻尼：一住東方、一住南方。其東方苾芻尼前行，南方苾芻尼從后。是二苾芻尼俱詣佛所，禮佛足已在一面坐。佛為說法，彼聞法已禮佛而退。時東方尼在前而去，以僧伽胝置在肩上。其衣欲墮，南方尼見告言：「聖者！衣欲墮。」時東方尼前行思法，復為方言有異不相領解，不覺衣墮。時南方尼便取其衣，作如是念：「我今若與者妨彼專思，待到住處我當授與。」既到住處，
【現代漢語翻譯】 現代漢語譯本：『具壽（ayushman，對年長僧侶的尊稱）！可以一起共修善行。』難勝回答說：『我已經感到疲勞，需要休息一下，你先去吧。』月護便離開了。難勝心想：『我應該觀察一下現在是否適合行動？』等到快天亮的時候，他在月護的頭邊拿走了他的衣袋，出門而去。他心想：『我先試試看這是什麼顏色的衣服，如果我拿了它，就會犯波羅市迦耶（parajika，最重的罪）？』打開袋子一看，原來是自己破舊的衣服，於是感到憂愁懊惱，心想：『我爲了自己的衣服犯了他勝罪（parajika），不適合出家修行，應該吞鐵丸自盡。』他又想：『我現在應該去問佛世尊（Buddha，覺悟者），如果還能繼續修行，就在世尊那裡修習梵行（brahmacarya，清凈的行為），如果不能，就還俗做個在家居士。』這樣想著，他就前往世尊所在的地方。當時，世尊正在無量百千的比丘（bhiksu，出家男眾）大眾中說法。這時，世尊遠遠地看見難勝走來，就告訴諸位比丘說：『你們看見那個從外面來的比丘了嗎？』比丘們回答說：『已經看見了。』佛說：『這個愚癡的人難勝，盜取了自己的衣服，犯了窣吐羅底也（sthulatyaya，一種較重的罪）。』佛告訴諸位比丘：『你們應當知道！如果以盜心拿取東西，就會有這樣的過失，所以比丘即使是自己的衣缽，也不應該以盜心拿取。如果盜取，就會犯窣吐羅底也罪。』 佛陀住在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。當時有兩位比丘尼（bhiksuni，出家女眾）：一位住在東方，一位住在南方。住在東方的比丘尼走在前面，住在南方的比丘尼跟在後面。這兩位比丘尼一起去拜見佛陀，禮拜佛足后在一旁坐下。佛陀為她們說法，她們聽完法后禮拜佛陀退了出來。這時，住在東方的比丘尼走在前面，把僧伽胝（samghati，一種大衣）放在肩上。她的衣服快要掉下來了，住在南方的比丘尼看見了，就告訴她說：『聖者（arya，對修行有成就者的尊稱）！你的衣服快要掉下來了。』當時，住在東方的比丘尼正在思考佛法，而且因為方言不同，彼此不能理解，沒有察覺到衣服掉了。於是，住在南方的比丘尼就拿起了她的衣服，心想：『我現在如果給她，會妨礙她專心思考，等到回到住處，我再給她。』回到住處后，
【English Translation】 English version: 『Ayushman (term of respect for senior monks)! It is appropriate to engage in shared virtuous practices.』 Nanda replied, 『I have already become weary and need to rest for a while; you should proceed.』 Chandra then departed. Nanda thought to himself, 『I should observe whether the time is suitable for action.』 As dawn was approaching, he took the clothing bag from beside Chandra's head and went out. He then thought, 『I will test to see what color the garment is, such that if I take it, I will commit a Parajika (the most severe offense)?』 Upon opening the bag, he saw that it was his own torn and worn-out garment. He then became worried and distressed, thinking, 『I have committed a Parajika offense for my own garment; it is not fitting for me to live as a renunciate, and I should consume iron balls (commit suicide).』 He further thought, 『I should now go and ask the Buddha (the Enlightened One), and if it is fitting for me to continue practicing, I will cultivate the Brahmacarya (holy life) in the presence of the Buddha; if it is not fitting, I will return to lay life.』 Having thought this, he went to where the Buddha was. At that time, the Buddha was teaching the Dharma amidst a countless assembly of hundreds of thousands of Bhikshus (ordained male monastics). Then, the Buddha saw Nanda coming from afar and said to the Bhikshus, 『Do you see that Bhikshu coming from outside?』 They replied, 『We have seen him.』 The Buddha said, 『That foolish person, Nanda, has stolen his own garment and incurred a Sthulatyaya (a serious offense).』 The Buddha told the Bhikshus, 『You should know that if one takes something with the intention to steal, there is such a fault. Therefore, Bhikshus should not take even their own robes and bowls with the intention to steal. If one steals, one incurs a Sthulatyaya offense.』 The Buddha was residing in Jetavana Anathapindika-arama in Sravasti. At that time, there were two Bhikshunis (ordained female monastics): one residing in the east and one residing in the south. The Bhikshuni residing in the east was walking ahead, and the Bhikshuni residing in the south was following behind. These two Bhikshunis went together to see the Buddha, prostrated at his feet, and sat down to one side. The Buddha taught them the Dharma, and after hearing the Dharma, they prostrated to the Buddha and withdrew. Then, the Bhikshuni residing in the east walked ahead, placing her Samghati (outer robe) on her shoulder. Her robe was about to fall, and the Bhikshuni residing in the south saw it and told her, 『Arya (noble one, term of respect for advanced practitioners)! Your robe is about to fall.』 At that time, the Bhikshuni residing in the east was contemplating the Dharma, and because their dialects were different, they could not understand each other, and she did not notice that her robe had fallen. Then, the Bhikshuni residing in the south picked up her robe, thinking, 『If I give it to her now, it will disturb her concentration; I will give it to her when we reach our dwelling.』 After arriving at their dwelling,
時東方尼遂于房外疾洗足已，便入房中，半加而坐。時南方尼復作是念：「若我今時與彼衣者，還復同前廢修善品，待出定已當付其衣。」遂於己房置衣架上。時東方尼至旦告弟子曰：「將我僧伽胝來，我欲乞食。」弟子入房遍觀架上，不見師衣還白言：「聖者！不見僧伽胝。」師曰：「可詣南方尼處求覓。」弟子至彼房中，見僧伽胝在衣架上，問曰：「誰將衣來置此架上？」南方尼曰：「是我將來。」弟子曰：「何故將來？」以事具答。時彼弟子與南方尼先有嫌，隙怒而告曰：「汝以賊心偷此衣來置己房內，汝得波羅市迦。」時南方尼即作是念：「豈非我實犯波羅市迦耶？」具以此緣告諸苾芻尼。尼白苾芻眾，苾芻白佛。佛問南方尼曰：「汝取衣時可不告彼？」白佛言：「我雖言告，彼不領解。」佛言：「方言有異不相領解者無犯。然此過失皆由拾得他物，久不還主而自貯畜。由此緣故，若苾芻、苾芻尼拾得遺落衣物不應久持，若久持者得越法罪。」
時有苾芻見他遺物，知是某甲苾芻許，便詣彼房扣門而喚，彼便出定，告曰：「是誰？」答曰：「具壽！我于某處拾得汝衣，汝可領取。」時彼告言：「具壽！寧我此衣被賊將去，豈緣此故令汝扣門驚我勝定。」時彼苾芻便生追悔作如是念：「豈非我今驚彼靜慮
【現代漢語翻譯】 現代漢語譯本：當時，東方來的比丘尼（尼：佛教出家女性）在房外迅速洗完腳后，就進入房中，半跏趺坐。這時，南方來的比丘尼心想：『如果我現在就把那件僧伽胝（僧伽胝：比丘所穿的三衣之一，即重衣）給她，恐怕又會像之前那樣，妨礙我修習善法。還是等她出定后再給她吧。』於是就把那件僧伽胝放在自己的房間里的衣架上。第二天早上，東方來的比丘尼告訴她的弟子說：『把我的僧伽胝拿來，我要去乞食。』弟子進入房間，到處尋找衣架，沒有看到師父的衣服，就稟告說：『聖者！沒有看到僧伽胝。』師父說：『可以去南方比丘尼那裡找找。』弟子來到南方比丘尼的房間，看到僧伽胝在衣架上，就問：『是誰把衣服拿到這裡放在衣架上的？』南方比丘尼說：『是我拿來的。』弟子問：『為什麼要拿來？』南方比丘尼就把事情的經過詳細地告訴了他。當時，這個弟子和南方比丘尼之前就有嫌隙，於是生氣地指責說：『你用盜竊的心偷了這件衣服，放在自己的房間里，你犯了波羅夷（波羅夷：佛教戒律中最重的罪）。』當時，南方比丘尼心想：『難道我真的犯了波羅夷罪嗎？』就把這件事的來龍去脈告訴了各位比丘尼。比丘尼們稟告了比丘僧團，比丘們稟告了佛陀。佛陀問南方比丘尼說：『你拿衣服的時候有沒有告訴她？』南方比丘尼回答佛陀說：『我雖然說了，但是她沒有理解。』佛陀說：『因為方言不同，彼此不能理解，這不算犯戒。然而，這個過失都是因為拾到別人的東西，很久不歸還失主而自己儲存。因為這個緣故，如果比丘、比丘尼拾到遺落的衣物，不應該長久持有，如果長久持有，就犯了越法罪。』 當時，有位比丘看到別人遺失的物品，知道是某甲比丘的，就到他的房間敲門呼喚。那位比丘從禪定中出來，問道：『是誰？』回答說：『具壽（具壽：對年長比丘的尊稱）！我在某處拾到了你的衣服，你可以拿回去。』當時，那位比丘說：『具壽！寧願我的衣服被賊偷走，也不要因為這件事讓你敲門驚擾我的殊勝禪定。』當時，那位比丘就產生了追悔之心，心想：『難道我今天驚擾了他的靜慮（靜慮：禪定的別稱）嗎？』
【English Translation】 English version: At that time, a Bhikshuni (Bhikshuni: a fully ordained female monastic in Buddhism) from the East quickly washed her feet outside her room and then entered the room, sitting in a half-lotus position. Then, a Bhikshuni from the South thought: 'If I give her the Sanghati (Sanghati: a type of robe worn by Buddhist monks and nuns) now, I'm afraid it will be like before, hindering my practice of wholesome qualities. I should give it to her after she comes out of Samadhi (Samadhi: a state of meditative consciousness).' So she put the Sanghati on the clothes rack in her room. The next morning, the Bhikshuni from the East told her disciple: 'Bring me my Sanghati, I want to go for alms.' The disciple entered the room and looked everywhere on the rack, but did not see the teacher's robe, and reported: 'Venerable One! I don't see the Sanghati.' The teacher said: 'You can go to the Bhikshuni from the South and look for it.' The disciple went to the Bhikshuni from the South's room and saw the Sanghati on the clothes rack, and asked: 'Who brought the robe here and put it on the rack?' The Bhikshuni from the South said: 'I brought it.' The disciple asked: 'Why did you bring it?' The Bhikshuni from the South told him the details of the matter. At that time, this disciple had a previous grudge against the Bhikshuni from the South, so he angrily accused her: 'You stole this robe with a thieving mind and put it in your room, you have committed a Parajika (Parajika: the most serious offense in Buddhist monastic rules).' At that time, the Bhikshuni from the South thought: 'Have I really committed a Parajika offense?' She told all the Bhikshunis the whole story. The Bhikshunis reported to the Bhikshu (Bhikshu: a fully ordained male monastic in Buddhism) Sangha (Sangha: the monastic community), and the Bhikshus reported to the Buddha. The Buddha asked the Bhikshuni from the South: 'Did you tell her when you took the robe?' The Bhikshuni replied to the Buddha: 'Although I told her, she did not understand.' The Buddha said: 'Because the dialects are different and they cannot understand each other, this is not an offense. However, this fault is all because of picking up other people's things and storing them for a long time without returning them to the owner. For this reason, if a Bhikshu or Bhikshuni picks up lost items of clothing, they should not keep them for a long time. If they keep them for a long time, they commit an offense against the Dharma (Dharma: the teachings of the Buddha).' At that time, a Bhikshu saw something lost by someone else, and knowing that it belonged to a certain Bhikshu, he went to his room, knocked on the door, and called out. That Bhikshu came out of Samadhi and asked: 'Who is it?' He replied: 'Ayushman (Ayushman: a term of respect for senior monks)! I found your robe in a certain place, you can take it back.' At that time, that Bhikshu said: 'Ayushman! I would rather my robe be taken away by thieves than have you knock on the door and disturb my excellent Samadhi because of this.' At that time, that Bhikshu felt remorse and thought: 'Have I disturbed his Jhana (Jhana: a state of profound meditation) today?'
而獲罪耶？」以此因緣告諸苾芻。諸苾芻白佛，佛言：「彼苾芻無犯。然諸苾芻不為小緣起他勝定。若得遺物將詣主邊，以繩懸置令后取得，勿驚寂定。若異此者得越法罪。」
時有苾芻見他遺物，識知是某甲苾芻許，便持此物詣彼苾芻，告言：「具壽！此是汝物，我拾得來汝當領取。」時彼物主與此苾芻先有嫌隙，告言：「非汝拾得，故作賊心偷盜我物，汝可依法而說其罪。」時彼苾芻心生追悔：「非我緣此而獲罪耶？」以此因緣告諸苾芻。諸苾芻白佛，佛言：「此苾芻無犯。然諸苾芻得他遺物，應可持付知僧事人。其知事人得此物已，于數日中應可再三以物白眾，本主索者可即將還；若無認者入四方僧隨眾受用。若異此者得越法罪。」
攝頌曰：
世羅尼弟子， 試他從乞油； 目連作神通， 收還長者子。 畢鄰陀婆蹉， 取兒並護物； 廣敘其盜事， 隨說可應知。
佛在室羅伐城逝多林給孤獨園。時有阿羅漢苾芻尼名曰世羅，斷諸煩惱。時有賣香童子見世羅尼深生敬重，往就其所慇勤致禮白言：「聖者所須之物，於我家中皆隨意取。所有言教我皆頂受。」時苾芻尼告曰：「賢首善哉！愿汝無病。」後於異時，世羅苾芻尼身嬰重病不能乞食，有餘苾芻尼巡行乞食。時賣
【現代漢語翻譯】 現代漢語譯本：『難道我會因此獲罪嗎？』因為這個緣故告訴了各位比丘。各位比丘稟告佛陀，佛陀說：『那位比丘沒有犯戒。然而各位比丘不要因為小事而引發他勝定（指勝過他人的禪定）。如果撿到遺失的物品，應該拿到物主那裡，用繩子懸掛起來，讓物主之後來取，不要驚擾了寂靜的禪定。如果不是這樣做，就犯了越法罪。』
當時有比丘見到他人遺失的物品，知道是某甲（某人）比丘的，便拿著這件物品去到那位比丘那裡，告訴他說：『具壽（對年長比丘的尊稱）！這是你的東西，我撿來的，你應該拿回去。』當時那位物主與這位比丘先前有嫌隙，便說：『不是你撿到的，你是故意起賊心偷盜我的東西，你應該依法說明你的罪行。』當時那位比丘心中追悔：『難道我會因為這件事而獲罪嗎？』因為這個緣故告訴了各位比丘。各位比丘稟告佛陀，佛陀說：『這位比丘沒有犯戒。然而各位比丘撿到他人遺失的物品，應該交給管理僧事的負責人。那位負責人得到這件物品后，應該在幾天之內再三地向大眾宣告這件事，如果物主來認領，就可以立即歸還；如果沒有人認領，就歸入四方僧（指所有僧眾），隨大眾受用。如果不是這樣做，就犯了越法罪。』
總結偈：
世羅尼的弟子， 試探他向他乞油； 目連施展神通， 收回還給長者之子。 畢鄰陀婆蹉， 取回孩子並保護物品； 廣泛敘述盜竊之事， 隨著所說可以知道。
佛陀在室羅伐城（梵: Śrāvastī，古印度城市名）的逝多林給孤獨園（梵: Jetavana Anāthapindika-ārāma，祇樹給孤獨園）說法。當時有一位阿羅漢（梵: Arhat，斷絕了一切煩惱，達到佛教修行的最高境界）比丘尼，名叫世羅（梵: Selā），斷絕了一切煩惱。當時有一位賣香的童子，見到世羅尼，深深地生起敬重之心，前往她的住所，慇勤地行禮，說道：『聖者所需要的物品，在我家中都可以隨意取用。所有您的教誨，我都將頂戴奉行。』當時比丘尼告訴他說：『賢首（對居士的美稱）！很好！愿你沒有疾病。』後來在其他時候，世羅比丘尼身患重病，不能乞食，有其他的比丘尼巡行乞食。
【English Translation】 English version: 'Would I be guilty because of this?' Because of this reason, he told all the Bhikshus (monks). The Bhikshus reported to the Buddha, and the Buddha said, 'That Bhikshu is not guilty. However, all Bhikshus should not initiate a superior Samadhi (state of meditative consciousness) for trivial matters. If you find lost property, you should take it to the owner, hang it with a rope so that the owner can retrieve it later, and do not disturb the quiet Samadhi. If you do otherwise, you will be guilty of transgressing the Dharma (teachings).'
At that time, a Bhikshu saw lost property belonging to a certain Bhikshu, knowing it was Bhikshu so-and-so. He took the item to that Bhikshu and said, 'Bhante (venerable sir)! This is your item. I picked it up, and you should take it back.' At that time, the owner of the item had a previous grudge against this Bhikshu and said, 'You did not pick it up. You deliberately had a thieving mind and stole my item. You should declare your crime according to the Dharma.' At that time, the Bhikshu felt remorse and thought, 'Would I be guilty because of this?' Because of this reason, he told all the Bhikshus. The Bhikshus reported to the Buddha, and the Buddha said, 'This Bhikshu is not guilty. However, when Bhikshus find lost property, they should hand it over to the person in charge of Sangha (monastic community) affairs. After that person receives the item, they should announce it to the Sangha three times over several days. If the owner claims it, it should be returned immediately; if no one claims it, it should be entered into the Sangha of the four directions (referring to all monks) and used by the community. If you do otherwise, you will be guilty of transgressing the Dharma.'
Summary Verse:
The disciple of Selā (name of a Bhikkhuni), tested him by asking him for oil; Maudgalyāyana (one of the Buddha's foremost disciples known for his supernatural powers) performed supernatural powers, and returned it to the son of the elder. Pilindavatsa (name of a monk), retrieved the child and protected the items; Extensively narrating the theft, it can be known as it is said.
The Buddha was in Śrāvastī (ancient Indian city) in the Jetavana Anāthapindika-ārāma (Jeta Grove). At that time, there was an Arhat (one who has attained enlightenment) Bhikshuni (female monastic), named Selā (name of a Bhikkhuni), who had severed all afflictions. At that time, a young incense seller saw Selā and developed deep respect for her. He went to her residence, respectfully paid his respects, and said, 'Venerable one, whatever items you need, you can take freely from my home. I will uphold all your teachings.' At that time, the Bhikshuni said to him, 'Good sir! Excellent! May you be free from illness.' Later, at another time, Selā Bhikshuni became seriously ill and could not beg for food. Other Bhikshunis were making their rounds begging for food.
香童子見而致禮，問言：「聖者世羅苾芻尼何因不見？」報言：「賢首！彼身染患。」童子告曰：「聖者！我先白言：『若有所須隨意取用。』曾不見來從我求覓，彼有所須愿尊為取。」彼便報曰：「如是賢首！愿汝無病。」作是語已舍之而去。如是乃至三返慇勤請與。時有少年苾芻尼便生是念：「我屢聞此童子所言，我宜試之為虛為實。」便持小缽授與童子告言：「賢首！聖者世羅今須少油。」時彼童子有新壓油，盛滿小缽授與彼尼，告言：「聖者！更有所須隨意來取。」時苾芻尼受已而去，即以此油涂世羅身遍及手足，油並罄盡。世羅病癒便行乞食。時彼童子見便禮足，白言：「聖者！久不相見。」尼便報曰：「我比嬰患。」白言：「聖者！先已言請，若有所須於我家中皆隨意取，曾不遣信從我求覓。唯見一尼云聖者患從我取油，我以新油盛滿小缽持付彼尼。」世羅報曰：「善哉童子！愿汝無病。」言畢而去，次第乞已還本住處，告諸少尼曰：「是誰就彼賣香童子持油缽來？」有尼報言：「聖者！我行乞食，見彼童子再三告我：『聖者世羅我已言請，若有所須皆隨意取，曾不見來從我求索，若彼世羅有所須者愿為持去。』我便生念：『應可試之驗其虛實。』即持小缽授與童子，告曰：『聖者世羅今患須油。』時彼
【現代漢語翻譯】 現代漢語譯本 香童子見到世羅苾芻尼，向她致禮，問道：『聖者世羅苾芻尼為何不見蹤影？』 有人回答說：『賢首！她身體染病。』 童子說：『聖者！我之前曾說過：『如果有什麼需要的，可以隨意取用。』卻從未見她來向我求取，如果她有什麼需要的，希望您能為她取來。』 那人便回答說：『好的，賢首！愿你沒有疾病。』說完就離開了。 像這樣，童子慇勤地請求了三次。 當時，有一位年輕的苾芻尼心想：『我多次聽到這位童子所說的話，我應該試探一下他是真是假。』 於是她拿著小缽交給童子，告訴他說：『聖者世羅現在需要一些油。』 當時童子有新榨的油，便盛滿小缽交給那位苾芻尼，告訴她說：『聖者！如果還有什麼需要的，可以隨意來取。』 那位苾芻尼接過油后就離開了，隨即用這些油塗抹世羅全身以及手腳，油全部用完。 世羅的病痊癒后便出去乞食。 當時童子見到她，便向她禮足，說道：『聖者！很久不見了。』 世羅回答說：『我之前生病了。』 童子說：『聖者！我之前已經說過，如果有什麼需要的，在我家中都可以隨意取用，卻從未見您派人送信來向我求取。只見到一位尼姑說聖者生病了，從我這裡取油，我用新油盛滿小缽交給她。』 世羅回答說：『善哉，童子！愿你沒有疾病。』說完就離開了，依次乞食后回到原來的住處，告訴各位年輕的尼姑說：『是誰去那位賣香的童子那裡拿油來的？』 有一位尼姑回答說：『聖者！我去乞食的時候，見到那位童子再三告訴我：『聖者世羅我已經說過，如果有什麼需要的都可以隨意取用，從未見她來向我求索，如果世羅有什麼需要的，希望您能為她拿去。』我便心想：『應該可以試探一下，驗證他的真假。』就拿著小缽交給童子，告訴他說：『聖者世羅現在生病需要油。』當時，那位
【English Translation】 English version The incense seller saw Sela Bhikkhuni and paid his respects, asking: 'Holy Sela Bhikkhuni, why have you not been seen?' Someone replied: 'Venerable, she is ill.' The boy said: 'Venerable, I previously said: 'If there is anything you need, feel free to take it.' But I have never seen her come to ask me for anything. If she needs anything, I hope you can take it for her.' That person then replied: 'Alright, Venerable! May you be free from illness.' Having said this, he left. In this way, the boy earnestly requested three times. At that time, a young Bhikkhuni thought: 'I have heard this boy's words many times, I should test whether he is telling the truth.' So she took a small bowl and gave it to the boy, telling him: 'Holy Sela now needs some oil.' At that time, the boy had newly pressed oil, so he filled the small bowl and gave it to that Bhikkhuni, telling her: 'Venerable! If there is anything else you need, feel free to come and take it.' That Bhikkhuni took the oil and left, then used this oil to anoint Sela's entire body, including her hands and feet, using up all the oil. Sela recovered from her illness and went out to beg for food. At that time, the boy saw her and paid his respects to her feet, saying: 'Venerable! It has been a long time since I saw you.' Sela replied: 'I was ill before.' The boy said: 'Venerable! I have already said before that if there is anything you need, you can freely take it from my house, but I have never seen you send a message to ask me for anything. I only saw a nun say that the Venerable was ill and took oil from me. I filled a small bowl with new oil and gave it to her.' Sela replied: 'Good, boy! May you be free from illness.' Having said this, she left, and after begging for food in order, she returned to her original dwelling place, and told the young nuns: 'Who went to that incense-selling boy to get oil?' One nun replied: 'Venerable! When I went to beg for food, I saw that boy repeatedly telling me: 'Holy Sela, I have already said that if there is anything you need, you can freely take it. I have never seen her come to ask me for anything. If Sela needs anything, I hope you can take it for her.' I then thought: 'I should test him to verify whether he is telling the truth.' So I took a small bowl and gave it to the boy, telling him: 'Holy Sela is now ill and needs oil.' At that time, that
童子盛滿新油而授與我，我得油已將至房中，而為聖者涂身手足尋皆用盡。」時世羅尼告少尼曰：「我曾令汝就彼童子取覓油不？」少尼答曰：「不曾使我。」時有餘苾芻尼與此少尼先有嫌隙，聞此語已告世羅曰：「聖者！今此少尼緣仁疾苦，豈但一處檀取于油，室羅伐城遍皆求乞，他勝之罪其數難知。」時少尼聞此語已生追悔心：「豈我實犯他勝罪耶？」以此因緣白諸苾芻尼。諸苾芻尼白苾芻眾，諸苾芻白佛。佛問彼少尼曰：「汝以何心從彼乞油？」白佛言：「我于童子而起試心。」佛告苾芻：「若作試心，此苾芻尼無犯。然諸苾芻、苾芻尼，不問病者不應為乞。若乞取時問病者曰：『為向眾僧養病堂處而求藥耶？為詣信心及親族處？若親族多者于誰處求？』隨所指示應為求覓。若苾芻、苾芻尼，不問病人而為乞求者得越法罪。」
佛在室羅伐城逝多林給孤獨園。是時具壽大目乾連，于日初分執持衣缽入室羅伐城，次第乞食至給孤獨長者宅。是時長者教其兒子讀誦外典聲明雜論。時大目連見彼長者教其兒息讀誦外典，告曰：「長者！此諸童子讀習何書？」長者白言：「阿離耶！此是外典。」告言：「長者！夫外典者如鐵石榴，辛苦作得終不堪食。習學外書亦復如是，徒費功勞終無所獲，不由此故而能出離，入
【現代漢語翻譯】 現代漢語譯本： 一個孩子盛滿了新油給我，我拿到油后回到房間，用來塗抹聖者的身體、手和腳，很快就用完了。』當時，世羅尼問少尼：『我曾經讓你向那個孩子要油嗎？』少尼回答說：『沒有讓我去。』當時，有一個其他的比丘尼和這個少尼之前有嫌隙，聽到這話后告訴世羅：『聖者！現在這個少尼因為您的疾病，豈止在一個地方化緣要油，整個室羅伐城都去乞討，她所犯的他勝罪數都數不清。』當時，少尼聽到這話后產生了後悔之心：『難道我真的犯了他勝罪嗎？』因此，她將此事稟告了各位比丘尼。各位比丘尼稟告了比丘僧團，各位比丘稟告了佛陀。佛陀問那個少尼：『你以什麼樣的心從他那裡乞油？』她回答佛陀說：『我對那個孩子起了試探之心。』佛陀告訴比丘們：『如果是以試探之心，這個比丘尼沒有犯戒。然而，各位比丘、比丘尼，不詢問病人不應該為他乞討。如果乞討時要問病人：『是向僧眾的養病堂求藥呢？還是去有信心的人或親族那裡？如果親族多，去誰那裡求？』應該按照他所指示的去尋找。如果比丘、比丘尼不詢問病人就為他乞討，就犯了越法罪。』
佛陀在室羅伐城逝多林給孤獨園。當時，具壽大目乾連在清晨拿著衣缽進入室羅伐城，依次乞食來到給孤獨長者的家。當時，長者正在教他的兒子們讀誦外道的典籍和聲明雜論。當時，大目連看到那個長者教他的孩子們讀誦外道典籍，告訴他說：『長者！這些孩子們在學習什麼書？』長者回答說：『阿離耶！這是外道典籍。』大目連說：『長者！外道典籍就像鐵石榴，辛苦得到最終也不能食用。學習外道書籍也是這樣，徒勞花費功夫最終一無所獲，不能因此而得到解脫，進入涅槃。』
【English Translation】 English version: A child filled a new oil and gave it to me. After I got the oil, I went to the room and used it to anoint the body, hands and feet of the Holy One, and it was quickly used up.』 At that time, Seroni asked Shaoni: 『Did I ever ask you to get oil from that child?』 Shaoni replied: 『You did not ask me to.』 At that time, another Bhikkhuni who had a previous feud with this Shaoni, after hearing this, told Sela: 『Holy One! Now this Shaoni, because of your illness, not only begged for oil in one place, but begged throughout Sravasti. The number of Parajika offenses she committed is countless.』 At that time, Shaoni felt remorse after hearing this: 『Did I really commit a Parajika offense?』 Therefore, she reported this matter to the Bhikkhunis. The Bhikkhunis reported to the Bhikkhu Sangha, and the Bhikkhus reported to the Buddha. The Buddha asked that Shaoni: 『With what intention did you beg for oil from him?』 She replied to the Buddha: 『I had a testing mind towards that child.』 The Buddha told the Bhikkhus: 『If it is with a testing mind, this Bhikkhuni has not violated the precepts. However, Bhikkhus and Bhikkhunis should not beg for him without asking the patient. If you beg, you should ask the patient: 『Are you seeking medicine from the Sangha's infirmary? Or are you going to a faithful person or relative? If there are many relatives, who should you go to?』 You should look for it according to his instructions. If a Bhikkhu or Bhikkhuni begs for him without asking the patient, he commits a transgression offense.』
The Buddha was in Jeta Grove in Sravasti, in the park of Anathapindika. At that time, the Venerable Maha Maudgalyayana, in the early morning, carrying his robes and bowl, entered Sravasti and begged for food in order, arriving at the house of the Elder Anathapindika. At that time, the Elder was teaching his sons to recite external scriptures and treatises on grammar. At that time, Maha Maudgalyayana saw that the Elder was teaching his children to recite external scriptures, and told him: 『Elder! What books are these children learning?』 The Elder replied: 『Arya! These are external scriptures.』 Maha Maudgalyayana said: 『Elder! External scriptures are like iron pomegranates, which are hard to obtain and ultimately inedible. Learning external books is also like this, wasting effort in vain and ultimately gaining nothing, and cannot lead to liberation and entering Nirvana.』
正定聚斷諸煩惱。然佛所說初中后善，若解了者能趣涅槃，何意不教習讀佛法？」長者白言：「聖者！無人能教。」尊者報曰：「我當教讀。」長者白言：「善哉聖者！幸為教示。」便告子曰：「汝今宜往逝多林中，詣尊者處而學佛法。」童子唯然受教。時彼長者于日日中與其童子瓔珞嚴身，並諸侍從往給園中聖者目連處受學佛法。然其國內于秋初時，常有迦栗底迦賊。當諸苾芻夏安居竟，時諸秋賊共相議曰：「我與汝等欲作何業，於此年中不假劬勞，豐足衣食安樂受用？我聞給孤獨長者于日日中常令兒子身具瓔珞，往給園內詣聖者目連處受學佛法，可於中路共劫取之。聖者謂子在長者宅，長者謂兒在聖者處，各不相知未即求覓。我等若能偷得是兒，當盡形壽為我僕使。如不得者取其瓔珞嚴身之具，我緣此故不假劬勞得受安樂。」共為計已，即于中路而待童子，見具瓔珞欲往園中，遂便共劫童子。時彼從者見賊將去，奔走歸舍告長者曰：「受業童子被秋賊劫將。」是時長者即便急往勝光王所白言：「大王！我子被秋賊劫去，今從大王欲乞此子。」時王聞已敕毗盧宅加曰：「汝宜急去掩捕秋賊覓長者子。」時毗盧宅加與給孤獨長者先有嫌隙，雖奉王教未為急行。時有一天于聖者大目連處深生敬重，白言：「聖者知不？仁
【現代漢語翻譯】 正定可以斷除一切煩惱（煩惱：指使人身心不安的各種情緒和慾望）。然而佛陀所說的佛法，初善、中善、后善，如果能夠理解透徹，就能趨向涅槃（涅槃：佛教中指解脫生死輪迴的境界），為什麼不教導大家學習誦讀佛法呢？』 長者回答說：『聖者！沒有人能夠教導。』尊者回答說：『我來教導誦讀。』長者說：『太好了，聖者！希望您能教導。』於是告訴他的兒子說：『你現在應該去逝多林（逝多林：即祇樹給孤獨園的簡稱），到尊者（尊者：對有德行的出家人的尊稱）目連（目連：即目犍連，釋迦牟尼佛的十大弟子之一，以神通著稱）那裡學習佛法。』童子答應並接受了教導。 當時，這位長者每天都讓他的兒子佩戴著華麗的瓔珞（瓔珞：一種裝飾品，通常由珠寶串成），並帶著侍從前往給孤獨園（給孤獨園：即祇樹給孤獨園，釋迦牟尼佛在世時常住的精舍）中，到聖者目連那裡學習佛法。然而，他們國家在秋季開始的時候，經常有迦栗底迦賊（迦栗底迦賊：指秋季出沒的盜賊）。當衆比丘（比丘：佛教中的出家男子）結束夏季安居（安居：佛教僧侶在雨季停止遊歷，集中修行）之後，那些秋季的盜賊們一起商議說：『我們和你們要做什麼營生，才能在今年不用辛勤勞動，就能豐衣足食，安樂享受呢？我聽說給孤獨長者每天都讓他的兒子佩戴著瓔珞，前往給孤獨園內，到聖者目連那裡學習佛法，我們可以在半路一起劫走他。聖者以為孩子在長者家裡，長者以為孩子在聖者那裡，彼此不知道，還沒有立即尋找。如果我們能夠偷到這個孩子，就讓他終身做我們的僕人。如果不能偷到孩子，就搶走他身上佩戴的瓔珞等裝飾品，我們憑藉這些就可以不用辛勤勞動，就能得到安樂。』 他們商議完畢后，就在半路等待童子，看到他佩戴著瓔珞要前往給孤獨園，於是就一起劫走了童子。當時，那些跟隨的侍從看到盜賊將童子劫走，就奔跑回家告訴長者說：『學習佛法的童子被秋季的盜賊劫走了。』當時，長者立即前往勝光王（勝光王：古代印度的一位國王）那裡稟告說：『大王！我的兒子被秋季的盜賊劫走了，現在我向大王請求找回我的兒子。』 當時，國王聽後命令毗盧宅加（毗盧宅加：人名）說：『你應該立即前去搜捕秋季的盜賊，尋找長者的兒子。』當時，毗盧宅加與給孤獨長者之前就有嫌隙，雖然奉了國王的命令，卻沒有立即行動。當時，有一天神對聖者大目連（大目連：即目犍連，爲了區分其他目連）非常敬重，稟告說：『聖者知道嗎？仁
【English Translation】 'Right concentration can cut off all afflictions (afflictions: refers to various emotions and desires that make people feel uneasy). However, the Dharma (Dharma: Buddhist teachings) spoken by the Buddha is good in the beginning, good in the middle, and good in the end. If one can understand it thoroughly, one can move towards Nirvana (Nirvana: in Buddhism, the state of liberation from the cycle of birth and death). Why not teach everyone to learn to recite the Dharma?' The elder replied: 'Venerable (Venerable: a respectful title for monks), no one can teach.' The Venerable replied: 'I will teach recitation.' The elder said: 'Excellent, Venerable! I hope you can teach.' Then he told his son: 'You should now go to Jeta Grove (Jeta Grove: short for Jetavana Anathapindika's Monastery), to Venerable Maudgalyayana (Maudgalyayana: one of the ten great disciples of Shakyamuni Buddha, known for his supernatural powers) to learn the Dharma.' The boy agreed and accepted the teaching. At that time, the elder had his son wear ornate necklaces (necklaces: a type of jewelry, usually made of strung jewels) every day, and he took attendants to Jetavana (Jetavana: also known as Anathapindika's Monastery, a monastery where Shakyamuni Buddha often stayed during his lifetime) to learn the Dharma from Venerable Maudgalyayana. However, in their country, at the beginning of autumn, there were often Katika thieves (Katika thieves: refers to thieves who appear in autumn). When the Bhikkhus (Bhikkhus: Buddhist monks) finished their summer retreat (retreat: Buddhist monks stop traveling during the rainy season and concentrate on practice), those autumn thieves discussed together: 'What business should we do with you so that we can have plenty of food and clothing and enjoy ourselves this year without hard work? I heard that Anathapindika (Anathapindika: a wealthy merchant and a major patron of the Buddha) always has his son wear necklaces every day and go to Jetavana to learn the Dharma from Venerable Maudgalyayana. We can rob him together on the way. The Venerable thinks the child is at the elder's house, and the elder thinks the child is at the Venerable's place. They don't know each other and haven't started looking for him yet. If we can steal this child, we will have him as our servant for the rest of our lives. If we can't steal the child, we will rob the necklaces and other ornaments he wears. With these, we can enjoy ourselves without hard work.' After they finished discussing, they waited for the boy on the way. Seeing him wearing necklaces and about to go to Jetavana, they robbed the boy together. At that time, the attendants who followed saw the thieves taking the boy away, and they ran home to tell the elder: 'The boy who was learning the Dharma has been robbed by the autumn thieves.' At that time, the elder immediately went to King Prasenajit (King Prasenajit: an ancient Indian king) and reported: 'Great King! My son has been robbed by the autumn thieves. Now I ask the Great King to help me find my son.' At that time, the king, upon hearing this, ordered Virudhaka (Virudhaka: a person's name): 'You should immediately go and search for the autumn thieves and find the elder's son.' At that time, Virudhaka had a grudge against Anathapindika, so although he obeyed the king's order, he did not act immediately. At that time, a Deva (Deva: a deity) had deep respect for Venerable Maha Maudgalyayana (Maha Maudgalyayana: Maudgalyayana, to distinguish him from others), and reported: 'Venerable, do you know? The kind
之弟子被秋賊將去，可為急計。」時大目連便作是念：「此之童兒我若不救，子與父母皆生離苦，不敬信人聞而心悅，其敬信者或生退轉。往來之者被賊將去，誰復更肯入逝多林？我今宜可速現神力取彼童兒。」作是念已，聖者目連現大神通，化作毗盧宅加軍眾，于其四方擊大戰鼓。時彼秋賊忽見軍圍，悉皆驚怖作如是言：「仁等當知！毗盧宅加與諸軍士四面圍合，當棄小兒免被囚執。」即棄童子逃走而去。是時聖者大目乾連遂攝神力，于其路側宴坐樹下。時彼童子隨路而來，問言：「童子汝何處來？」白言：「聖者！我被秋賊將去。」「誰奪汝來？」「是毗盧宅加。」報言：「童子可急歸舍，汝之父母極生憂惱，明日可來依舊受業。」是時童子受教而歸。時毗盧宅加嚴整四軍，像馬車步出室羅伐城，見彼童子問曰：「汝何處來？」答言：「我向逝多林，于其中路遭秋賊劫去。」「誰取汝來？」報言：「是毗盧宅加將軍。」毗盧宅加便作是念：「我始欲去，云何而言是我取來？豈非別有大德聖者，具諸威力取是兒來。」問童子曰：「爾于彼處見有何人？」童子答言：「我于路側見聖者大目乾連。」毗盧宅加唸曰：「是彼大德神力取來，余無能者。」如是知已，心生歡喜高聲唱言：「我等今者快得善利，於我國中得有如
【現代漢語翻譯】 現代漢語譯本 『我的弟子被秋賊抓走了，有什麼緊急的辦法嗎？』當時大目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）便這樣想：『如果我不救這個孩子，他的父母都會遭受生離之苦，不敬信佛法的人聽了會高興，而那些敬信佛法的人可能會因此退轉。以後來往的人被賊人抓走，誰還敢再進入逝多林（Jetavana，祇園精舍）呢？我現在應該立即顯現神通，把那個孩子救回來。』 這樣想著，聖者目連顯現大神力，化作毗盧宅加（Virudhaka，波斯匿王的大臣）的軍隊，在四面八方敲擊大戰鼓。當時那些秋賊忽然看見軍隊包圍上來，都驚恐地說：『你們應當知道！毗盧宅加和他的軍隊從四面八方圍了上來，我們應當丟棄這個小孩，免得被抓捕。』於是丟下童子逃走了。當時聖者大目乾連收回神通，在路邊樹下安詳地坐著。 當時那個童子沿著路走來，（目連）問道：『童子，你從哪裡來？』（童子）回答說：『聖者！我被秋賊抓走了。』『是誰把你救回來的？』『是毗盧宅加。』（目連）告訴他：『童子，你快點回家去吧，你的父母非常憂愁，明天再來這裡繼續學習。』當時童子聽從教誨回家去了。當時毗盧宅加整頓好四軍，像兵、馬兵、車兵、步兵從室羅伐城（Śrāvastī，舍衛城）出發，看見那個童子，問道：『你從哪裡來？』（童子）回答說：『我從逝多林來，在路上被秋賊搶走了。』『是誰把你救回來的？』回答說：『是毗盧宅加將軍。』 毗盧宅加便這樣想：『我才剛要出發，怎麼說是被我救回來的呢？莫非是另有大德聖者，具有神通威力，把這個孩子救了回來。』問童子說：『你在那裡看見了什麼人？』童子回答說：『我在路邊看見了聖者大目乾連。』毗盧宅加心想：『是他用神通救回來的，其他人沒有這個能力。』 這樣知道后，心中歡喜，高聲唱道：『我們現在真是得到了極大的好處，在我國中竟然有這樣的大德聖者！』
【English Translation】 English version 『My disciple has been taken away by the autumn bandits, is there any urgent plan?』 At that time, Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) thought: 『If I don't save this child, his parents will suffer the pain of separation, those who do not respect and believe in the Dharma will be happy to hear about it, and those who respect and believe in the Dharma may retreat because of this. If people who come and go are taken away by thieves, who would dare to enter Jetavana (Gīvana Grove) again? I should immediately manifest my supernatural powers and rescue that child.』 Thinking this way, the venerable Maudgalyāyana manifested great supernatural power, transforming into the army of Virudhaka (a minister of King Prasenajit), and beat the war drums in all directions. At that time, those autumn bandits suddenly saw the army surrounding them, and they were all terrified and said: 『You should know! Virudhaka and his soldiers are surrounding us from all sides, we should abandon this child to avoid being captured.』 So they abandoned the boy and fled. At that time, the venerable Mahāmaudgalyāyana withdrew his supernatural powers and sat peacefully under a tree by the roadside. At that time, the boy came along the road, and (Maudgalyāyana) asked: 『Boy, where are you from?』 (The boy) replied: 『Venerable! I was taken away by the autumn bandits.』 『Who rescued you?』 『It was Virudhaka.』 (Maudgalyāyana) told him: 『Boy, go home quickly, your parents are very worried, come back here tomorrow to continue your studies.』 At that time, the boy obeyed the teaching and went home. At that time, Virudhaka organized the four armies, elephants, horses, chariots, and infantry, and set out from Śrāvastī (Savatthi), saw the boy, and asked: 『Where are you from?』 (The boy) replied: 『I came from Jetavana, and was robbed by autumn bandits on the way.』 『Who rescued you?』 He replied: 『It was General Virudhaka.』 Virudhaka then thought: 『I was just about to set off, how can it be said that I rescued him? Could it be that there is another virtuous sage with supernatural powers who rescued this child.』 He asked the boy: 『Who did you see there?』 The boy replied: 『I saw the venerable Mahāmaudgalyāyana by the roadside.』 Virudhaka thought: 『It was he who rescued him with his supernatural powers, no one else has this ability.』 Knowing this, he was happy in his heart and shouted loudly: 『We have now obtained great benefits, and there is such a virtuous sage in our country!』
是大智聖者，具諸威力于現法中，及未來世諸漏永盡。」作斯讚歎還室羅伐城。時六眾苾芻因事出城，于路逢見而問之曰：「仁讚歎誰？」答曰：「嘆仁聖眾！」「我等何事令仁讚歎？」答言：「給孤獨長者子被秋賊將去，聖者大目乾連以神通力奪其子來。」六眾報曰：「汝愚癡人！我輩雖有如是神力，人不敬信；然有于彼拔髮癡人，露形外道心生敬愛。若彼露形見此事者，為彼秋賊指其出路。」毗盧宅加聞已默然。是時六眾苾芻難陀、鄔波難陀，共相謂曰：「我等且已善答其事，然少欲者今現犯罪，我等往彼令其悔過。」便還住處飯食已訖，詣聖者目連所，先致敬已，白言：「上座！愿見容許，欲有詰問。」報言：「隨意。」白言：「上座！給孤獨長者子被秋賊將去，仁奪將來。其事虛實？」報言：「是我將來。」白言：「我先具知，上座已住靜慮受解脫樂，我實不知雖有慈悲而不能普，于弟子處愍念將來，于彼秋賊令生恐怖。又他所攝物強奪令歸，仁今犯罪可如法悔。」答言：「具壽！我不見罪。」是時六眾互相議曰：「仁等當知如世尊說：『不見罪者當與此人作舍置羯磨。』」便往至彼知事人所，報言：「具壽！應鳴揵稚，今欲作舍置羯磨。」授事問曰：「所作為誰？」報言：「有少欲者，實自犯罪而不悔過，
【現代漢語翻譯】 現代漢語譯本 『他是大智大德的聖者，在現世具有各種威力，並且在未來世能夠永遠斷盡所有煩惱。』說完這些讚歎之詞，他就返回室羅伐城（Śrāvastī，古印度憍薩羅國首都）。當時，六群比丘（指六個行為不端的比丘團體）因為一些事情出城，在路上遇到了他，便問他說：『你讚歎誰呢？』他回答說：『讚歎仁慈的聖眾！』六群比丘問：『我們做了什麼事情讓你讚歎呢？』他回答說：『給孤獨長者（Anāthapiṇḍada，又稱給孤長者，意為『無依者之友』）的兒子被秋賊搶走了，聖者大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）用神通力把他的兒子奪了回來。』六群比丘說：『你真是個愚癡的人！我們雖然有這樣的神通力，人們卻不敬信；然而對於那些拔掉頭髮的癡人，也就是那些裸形外道，你們卻心生敬愛。如果那些裸形外道見到這件事，他們會為那些秋賊指出逃跑的道路。』毗盧宅加（Virūḍhaka，人名）聽了之後，默默不語。當時，六群比丘中的難陀（Nanda，人名）和鄔波難陀（Upananda，人名）互相說道：『我們剛才已經很好地回答了他的問題，然而那個少欲者（指目連）現在犯了罪，我們去他那裡讓他懺悔。』於是他們返回住處，吃完飯後，前往聖者目連的住所，先向他致敬，然後說道：『上座（對資深僧侶的尊稱）！希望您允許，我們想問您一些問題。』目連回答說：『隨意。』他們問道：『上座！給孤獨長者的兒子被秋賊搶走了，您把他奪了回來。這件事是真是假？』目連回答說：『是我奪回來的。』他們說：『我們早就知道了，上座您一直住在禪定中享受解脫的快樂，我們實在不知道您雖然有慈悲心卻不能普及一切，您只憐憫您的弟子而把他奪回來，卻讓那些秋賊感到恐懼。而且強行奪取他人所擁有的東西，您現在犯了罪，應該如法懺悔。』目連回答說：『各位具壽（對僧侶的尊稱）！我不認為自己有罪。』當時，六群比丘互相商議說：『你們應當知道，正如世尊（指釋迦牟尼佛）所說：『對於不承認自己有罪的人，應當對此人進行舍置羯磨（一種僧團的懲罰措施，即不再與該比丘交往）。』』於是他們前往負責僧團事務的知事人那裡，報告說：『具壽！應該敲響揵稚（犍椎，召集僧眾的法器），現在要進行舍置羯磨。』授事者問道：『要對誰進行舍置羯磨？』他們回答說：『有一個少欲者，確實自己犯了罪卻不肯悔過，』
【English Translation】 English version 『He is a great wise and holy one, possessing all powers in this present life, and capable of eternally eliminating all defilements in future lives.』 After uttering these praises, he returned to Śrāvastī (the capital of the ancient Kosala kingdom in India). At that time, the six groups of monks (referring to six groups of monks with improper conduct) were leaving the city for some matters, and they encountered him on the road. They asked him, 『Whom are you praising?』 He replied, 『Praising the benevolent holy assembly!』 The six groups of monks asked, 『What have we done that you praise us?』 He replied, 『The son of Anāthapiṇḍada (also known as Sudatta, meaning 『friend of the helpless』) was taken away by autumn thieves, and the holy Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his foremost supernatural powers) used his supernatural powers to retrieve his son.』 The six groups of monks said, 『You are truly a foolish person! Although we possess such supernatural powers, people do not respect and believe in us; however, for those foolish people who pluck out their hair, those naked ascetics, you have reverence in your hearts. If those naked ascetics had seen this, they would have pointed out the escape route for those autumn thieves.』 Virūḍhaka (a personal name) remained silent after hearing this. At that time, Nanda (a personal name) and Upananda (a personal name), two of the six groups of monks, said to each other, 『We have already answered his question well, but that one of little desire (referring to Maudgalyāyana) has now committed an offense. Let us go to him and make him repent.』 So they returned to their residence, finished their meal, and went to the residence of the holy Maudgalyāyana. After paying their respects, they said, 『Venerable Sir (a respectful term for senior monks)! We hope you will allow us to ask you some questions.』 Maudgalyāyana replied, 『As you wish.』 They asked, 『Venerable Sir! The son of Anāthapiṇḍada was taken away by autumn thieves, and you retrieved him. Is this true or false?』 Maudgalyāyana replied, 『It was I who retrieved him.』 They said, 『We knew it all along. Venerable Sir, you have been dwelling in meditative concentration, enjoying the bliss of liberation. We truly do not know that although you have compassion, it cannot be universal. You only pity your disciple and retrieve him, but you cause fear to those autumn thieves. Moreover, forcibly taking away what belongs to others, you have now committed an offense and should repent according to the Dharma.』 Maudgalyāyana replied, 『Reverend ones! I do not see any offense in myself.』 At that time, the six groups of monks discussed among themselves, saying, 『You should know that just as the World Honored One (referring to Śākyamuni Buddha) said: 『For those who do not admit their offenses, one should perform the act of abandonment (a disciplinary measure of the Sangha, meaning no longer associating with that monk).』』 So they went to the person in charge of the Sangha affairs and reported, 『Reverend Sir! The ghaṇṭā (a bell used to summon the Sangha) should be rung, for we are now going to perform the act of abandonment.』 The person in charge asked, 『For whom are you performing the act of abandonment?』 They replied, 『There is one of little desire who has indeed committed an offense but refuses to repent,』
我今為彼作舍置事。」爾時身子為眾之首，告授事人曰：「無令有人于最勝法中欲作衰損。」又問言：「具壽！與誰作遍住法，或覆本遍住意喜出罪？」答言：「更無別事，但為聖者大目連犯罪不見，欲作舍置羯磨。」身子報曰：「具壽！勿以小緣見惱耆德。然薄伽梵是一切智見，于無上智境得大自在能斷他疑，汝可咨問，如佛所教我當奉持。」時諸苾芻以事白佛，佛知時而問，廣如上說。爾時佛告大目連曰：「汝以何心現神通力取彼童子？」是時目連以事白佛，佛告諸苾芻：「目連苾芻作如是心現神力者無犯。」
佛在王舍城竹林園中。時具壽畢鄰陀婆蹉𡖦甥，于其舍中習讀外典。時畢鄰陀婆蹉于日初分執持衣缽入王舍城，次第乞食至妹夫舍，見兒學業，問妹夫曰：「此兒讀者是何書論？」答言：「外典。」尊者令棄外學勸習佛經，便為妹夫親教兒子，廣說如上。乃至具諸瓔珞往竹林中，被秋賊劫將安置船中沿流欲去。時彼從者見賊將去，奔走歸舍白大家曰：「受業童子被秋賊劫去。」時彼妹夫即便急往影勝王所，白言：「大王！我子被秋賊劫去，今從大王乞子。」時王敕彼未生怨曰：「汝宜急去掩捕秋賊覓婆羅門子。」時未生怨與婆羅門先有嫌隙，雖奉王教未為急去。時有天女，于聖者畢鄰陀婆蹉處深生敬
【現代漢語翻譯】 現代漢語譯本： 『我現在為他做舍置之事。』當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）為大眾之首，告訴授事人說：『不要讓任何人在這最殊勝的佛法中想要製造衰損。』又問說：『具壽（Ayasmant，對年長比丘的尊稱）！與誰做遍住法，或者覆本遍住意喜出罪？』回答說：『沒有其他事情，只是因為聖者大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）犯罪不見，想要做舍置羯磨（karma，業，此處指宗教儀式）。』舍利弗說：『具壽！不要因為小事而煩惱耆德（長老）。然而，薄伽梵（Bhagavan，佛陀的稱號之一，意為『世尊』）是一切智見，于無上智慧境界得到大自在，能斷除他人疑惑，你可以去請教佛陀，如佛所教，我當奉持。』當時，眾比丘將此事稟告佛陀，佛陀知道時機成熟便詢問，詳細情況如上所述。當時，佛陀告訴大目犍連說：『你以什麼心現神通力取走那個童子？』當時，目犍連將事情稟告佛陀，佛陀告訴眾比丘：『目犍連比丘以這樣的心現神通力，沒有犯戒。』
佛陀在王舍城（Rājagṛha）竹林園（Veṇuvana）中。當時，具壽畢鄰陀婆蹉（Pilindavatsa）的外甥，在他的家中學習閱讀外道典籍。當時，畢鄰陀婆蹉在每天的初分時分，拿著衣缽進入王舍城，依次乞食來到他妹夫的家中，看到孩子在學習，問他的妹夫說：『這孩子讀的是什麼書？』回答說：『外道典籍。』尊者讓他放棄外道學說，勸他學習佛經，便親自教導他妹夫的兒子，詳細情況如上所述。乃至帶著各種瓔珞前往竹林中，被秋天的盜賊劫走，安置在船中沿著河流想要離去。當時，他的隨從看到盜賊將他劫走，奔跑回家告訴主人說：『受業的童子被秋天的盜賊劫走了。』當時，他的妹夫便立即前往影勝王（Bimbisāra）那裡，稟告說：『大王！我的兒子被秋天的盜賊劫走了，現在向大王乞求找回我的兒子。』當時，國王命令未生怨（Ajātaśatru）說：『你應該立即前去掩捕秋天的盜賊，尋找婆羅門（Brahmin）的兒子。』當時，未生怨與婆羅門先前有嫌隙，雖然奉了國王的命令，卻沒有立即前去。當時，有一位天女，對聖者畢鄰陀婆蹉深深地敬重。
【English Translation】 English version: 'I will now perform the act of abandonment for him.' At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) was the leader of the assembly, and he told the administrators: 'Do not allow anyone to cause decline or harm to this most supreme Dharma.' He also asked: 'Ayasmant (a respectful term for senior monks)! With whom are you performing the act of complete dwelling, or the act of covering up the original intention of dwelling and rejoicing in expiation?' He replied: 'There is nothing else, but because the venerable Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) has committed an offense and is not seen, I want to perform the karma (action, here referring to a religious ritual) of abandonment.' Śāriputra said: 'Ayasmant! Do not trouble the elders with small matters. However, the Bhagavan (one of the titles of the Buddha, meaning 'World Honored One') has all-encompassing wisdom and vision, and has attained great freedom in the realm of supreme wisdom, and can dispel the doubts of others. You can consult the Buddha, and I will uphold whatever the Buddha teaches.' At that time, the monks reported this matter to the Buddha, and the Buddha, knowing the time was right, asked, as described in detail above. At that time, the Buddha said to Mahāmaudgalyāyana: 'With what intention did you manifest supernatural power to take that child?' At that time, Maudgalyāyana reported the matter to the Buddha, and the Buddha told the monks: 'The monk Maudgalyāyana manifested supernatural power with such an intention, and has not committed an offense.'
The Buddha was in the Bamboo Grove (Veṇuvana) in Rājagṛha. At that time, the nephew of the venerable Pilindavatsa was studying and reading non-Buddhist scriptures in his home. At that time, Pilindavatsa, in the early part of the day, carrying his robes and bowl, entered Rājagṛha, and went begging from house to house until he reached his sister's husband's house. Seeing the child studying, he asked his sister's husband: 'What book is this child reading?' He replied: 'Non-Buddhist scriptures.' The venerable one told him to abandon non-Buddhist teachings and encouraged him to study Buddhist scriptures, and personally taught his sister's husband's son, as described in detail above. Eventually, adorned with various ornaments, he went to the Bamboo Grove, and was robbed by autumn bandits, placed on a boat, and taken away along the river. At that time, his attendant saw the bandits taking him away, ran home and told the master: 'The child who is receiving instruction has been robbed by autumn bandits.' At that time, his sister's husband immediately went to King Bimbisāra and reported: 'Great King! My son has been robbed by autumn bandits, and now I beg the Great King to find my son.' At that time, the king ordered Ajātaśatru: 'You should immediately go and ambush the autumn bandits and find the son of the Brahmin.' At that time, Ajātaśatru had a previous grudge against the Brahmin, and although he obeyed the king's order, he did not go immediately. At that time, a celestial maiden had deep respect for the venerable Pilindavatsa.
重，白言：「聖者知不？仁之𡖦甥被秋賊將去。」時畢鄰陀婆蹉便作是念：「此之𡖦甥我不救者，子與父母各生離苦，不敬信人聞而心悅，其敬信者或生追悔。往來之者被賊將去，誰復更肯入竹林中？我今宜可現神通力。」作是念已，聖者以神通力到彼船邊，令彼賊船不能得去。時彼秋賊作如是念：「何意我船不復前進？」而於岸邊見聖者畢鄰陀婆蹉佇立而望。時賊告曰：「聖者！何因惱我？」報曰：「汝以惡法而惱於我，非我惱汝。若我不證如是聖法，婆羅門子永被將去。」賊言：「聖者！我放此兒任意收取。」即令上岸。是時聖者遂攝神力，告𡖦甥曰：「汝可速歸見汝父母，明當受業。」童子于路逢未生怨嚴整四軍出王舍城，路見童子問曰：「汝何處來？」答言：「我向竹林，于其中路被賊劫去。」「誰取汝來？」答言：「是我舅畢鄰陀婆蹉。」時未生怨心生歡喜高聲唱言：「我等今者快得善利，於我國中得有如是大智聖者，具諸威力于現法中及未來世，諸漏永盡。」作是讚歎還王舍城。時六眾苾芻因事出城，于路逢見而問之曰：「仁讚歎誰？」答曰：「嘆仁聖眾。」「我等何事，仁今讚歎？」答言：「婆羅門子往竹林中被賊將去，聖者畢鄰陀婆蹉以神通力奪得其子。」六眾報曰：「汝愚癡人！我輩雖有如是神力
【現代漢語翻譯】 現代漢語譯本： 重（比丘名），白言：『聖者知道嗎？仁者的外甥被秋天的盜賊抓走了。』當時畢鄰陀婆蹉（Pindola-Bharadvaja，十六羅漢之一）便這樣想：『如果這個外甥我不去救，這孩子和他的父母就要各自承受生離的痛苦，不敬信佛法的人聽了會高興，那些敬信佛法的人或許會後悔。以後往來的人被盜賊抓走，誰還肯進入竹林呢？我現在應該顯現神通力。』這樣想著，聖者就用神通力到了那條船邊，讓那盜賊的船不能前進。當時那些秋天的盜賊這樣想：『為什麼我的船不能前進了呢？』然後在岸邊看見聖者畢鄰陀婆蹉站立著望著他們。當時盜賊說：『聖者！是什麼原因困擾我們？』畢鄰陀婆蹉回答說：『你們用惡法來困擾我，不是我困擾你們。如果我沒有證得這樣的聖法，這個婆羅門的孩子就要永遠被帶走了。』盜賊說：『聖者！我放了這個孩子，任憑您帶走。』就讓孩子上了岸。這時聖者就收回了神通力，告訴外甥說：『你快回去見你的父母，明天來接受佛法。』童子在路上遇到了阿阇世王（Ajatasattu），他率領著嚴整的四軍出王舍城，在路上看見童子就問：『你從哪裡來？』童子回答說：『我前往竹林，在路中被盜賊劫走了。』阿阇世王問：『是誰把你救回來的？』童子回答說：『是我的舅舅畢鄰陀婆蹉。』當時阿阇世王心生歡喜，高聲唱道：『我們現在真是得到了很大的利益，在我的國家裡有這樣一位大智聖者，具有各種威力，在現世和未來世，各種煩惱都能永遠斷盡。』這樣讚歎著，就回到了王舍城。當時六群比丘因為有事出城，在路上遇到了阿阇世王，就問他說：『您在讚歎誰？』阿阇世王回答說：『讚歎仁慈的聖眾。』六群比丘問：『我們有什麼事，讓您現在讚歎？』阿阇世王回答說：『婆羅門的孩子前往竹林，被盜賊抓走了，聖者畢鄰陀婆蹉用神通力把孩子奪了回來。』六群比丘說：『你們這些愚癡的人！我們雖然有這樣的神力 』
【English Translation】 English version: The Venerable, Bai said: 'Does the Holy One know? The nephew of the benevolent one has been taken away by the autumn thieves.' At that time, Pindola-Bharadvaja (one of the Sixteen Arhats) thought: 'If I do not save this nephew, the child and his parents will suffer the pain of separation; those who do not believe will be pleased to hear of it, and those who do believe may regret it. If those who come and go are taken away by thieves, who will dare to enter the bamboo grove again? I should now manifest my supernatural powers.' Having thought thus, the Venerable used his supernatural powers to reach the side of the boat, preventing the thieves' boat from moving forward. At that time, the autumn thieves thought: 'Why is my boat not moving forward?' Then they saw the Venerable Pindola-Bharadvaja standing and looking at them on the shore. The thieves said: 'Holy One! What is the reason for troubling us?' Pindola-Bharadvaja replied: 'You trouble me with evil practices, not I trouble you. If I had not attained such holy Dharma, this Brahmin's child would have been taken away forever.' The thieves said: 'Holy One! I release this child for you to take as you please.' Then they let the child go ashore. At this time, the Venerable withdrew his supernatural powers and said to his nephew: 'You should quickly return to see your parents, and tomorrow come to receive the Dharma.' On the road, the boy met King Ajatasattu, who was leading a well-equipped army of four divisions out of Rajagriha. Seeing the boy on the road, he asked: 'Where do you come from?' The boy replied: 'I was going to the bamboo grove, and on the way I was robbed by thieves.' Ajatasattu asked: 'Who rescued you?' The boy replied: 'My uncle, Pindola-Bharadvaja.' At that time, King Ajatasattu was delighted and exclaimed loudly: 'We have now gained great benefit, for in my kingdom there is such a wise and holy one, possessing all kinds of power, who can forever eradicate all defilements in this life and in future lives.' Praising in this way, he returned to Rajagriha. At that time, the group of six Bhikkhus were going out of the city on business, and they met King Ajatasattu on the road and asked him: 'Whom are you praising?' Ajatasattu replied: 'Praising the benevolent Sangha.' The group of six Bhikkhus asked: 'What have we done that you are praising us now?' Ajatasattu replied: 'The Brahmin's child was going to the bamboo grove and was captured by thieves, and the Venerable Pindola-Bharadvaja used his supernatural powers to rescue the child.' The group of six Bhikkhus said: 'You foolish people! Although we have such supernatural powers 』
，人不敬信；然有拔髮癡人露形外道，反更于彼心生敬信。若彼露形見此事者，為彼秋賊指其出路。」時未生怨默然無對。時六眾苾芻難陀、鄔波難陀自相謂言：「我等且已善答其事，然少欲者今現犯罪，我等往彼令其悔過。」便還住處飯食已訖，隨次致敬已詣聖者畢鄰陀婆蹉所，白言：「上座！愿見容許，欲有詰問。」報言：「隨意。」「婆羅門子被秋賊將去，仁奪將來。其事虛實？」報言：「是實，我取將來。」白言：「我先具知上座已住靜慮解脫勝樂。我實不知有慈不遍，于親族處愍念將來，于彼秋賊心生不忍。又他所攝物強奪將來。仁既犯罪，可如法悔。」答言：「具壽！我不見罪。」是時六眾互相議曰：「仁等當知如世尊說：『不見罪者當與此人作舍置羯磨。』」「授事者誰？可鳴揵稚，應為此人作舍置羯磨。」便往至彼授事人所，報言：「具壽！應鳴揵稚。」授事問曰：「所為何事？」報言：「為少欲者實有犯罪而不悔過，我欲為彼作舍置事。」爾時身子為眾上座，觀察其事可不之宜，告授事人曰：「具壽！與誰作遍住法，或覆本遍住法意喜出罪？」答言：「更無別事，但為聖者畢鄰陀婆蹉犯罪不見，與作舍置羯磨。」身子報曰：「具壽！勿以小緣惱亂耆德。然薄伽梵是一切智見，于無上智境得大自在能
斷他疑，汝可咨問，如佛所教我當奉行。」時諸苾芻以事白佛。佛知時而問等，廣如上說。爾時佛告畢鄰陀婆蹉曰：「汝以何心現神通力取婆羅門子？」時畢鄰陀婆蹉具以其事白佛。佛告諸苾芻：「畢鄰陀婆蹉若作此心現神力者無犯。」
佛在王舍城羯蘭鐸迦池竹林園中。時頻毗娑羅王常法，每日恒往禮世尊足並諸大德、上座苾芻。曾於一時禮佛足已，在一面坐聽佛說法。時佛為彼頻毗娑羅說眾法要示教利喜，王聞法已禮佛而去，便往詣彼具壽畢鄰陀婆蹉住處。時畢鄰陀婆蹉于所住房有破壞處，躬自修葺，遙見王來便洗手足，至常坐處整容而坐。王前禮足在一面坐，白言：「聖者何自執勞？」答言：「大王！夫出家者皆自執務。我既出家，欲令誰作？」王言：「若如是者，我為聖者供給事人。」白言：「大王！愿王無病長壽。」如是乃至五返，皆如上白：「我為聖者供給事人。」時具壽畢鄰陀婆蹉有一弟子，為性質直，便白王曰：「自從大王許親教師供給事者，若我本師依大王言舍不修理，所有房舍皆已破壞。」王便報曰：「聖者！豈我已曾許給事人耶？」白言：「大王！非唯一度，如是至五，王國事繁忘不能記。」王之常法但有出言臣必書記，問記事人曰：「我實曾許給事人耶？」答言：「實爾。已經五返。
【現代漢語翻譯】 現代漢語譯本：斷除他的疑慮，你可以去諮詢他，我應當奉行如佛陀所教導的。』當時各位比丘將此事稟告佛陀。佛陀知道時機成熟，便詢問等等，詳細情況如上文所說。當時佛陀告訴畢鄰陀婆蹉（Pindola-Bharadvaja，十六羅漢之一）說：『你以什麼樣的心現神通力取走婆羅門之子？』當時畢鄰陀婆蹉將事情的經過詳細地告訴了佛陀。佛陀告訴各位比丘：『如果畢鄰陀婆蹉以這樣的心現神通力，就沒有犯戒。』
佛陀在王舍城（Rajagrha）羯蘭鐸迦池（Kalandaka）竹林園（Venuvana）中。當時頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）按照慣例，每天都去禮拜世尊的腳，以及各位大德、上座比丘。有一次，他禮拜佛足后，在一旁坐下聽佛說法。當時佛陀為頻毗娑羅王宣說各種佛法要義，開示教導，令他歡喜。國王聽聞佛法后，禮拜佛陀離去，便前往具壽畢鄰陀婆蹉的住處。當時畢鄰陀婆蹉的住所有些破損，他親自修繕。遠遠看見國王前來，便洗手洗腳，到常坐的地方整理儀容坐下。國王上前禮拜他的腳，在一旁坐下，說道：『聖者為何親自勞作？』答道：『大王！出家人都自己處理事務。我既然已經出家，想讓誰來做呢？』國王說：『如果這樣，我為聖者供給所需之人。』答道：『大王！愿您無病長壽。』像這樣說了五次，都如上所說：『我為聖者供給所需之人。』當時具壽畢鄰陀婆蹉有一位弟子，因為性情耿直，便對國王說：『自從大王答應為親教師供給所需之後，如果我的本師聽從大王的話，捨棄不修理，所有的房舍都已經破損了。』國王便回答說：『聖者！難道我曾經答應供給所需之人嗎？』答道：『大王！不只一次，像這樣說了五次，因為王國事務繁忙，忘記了不能記住。』國王的慣例是隻要有出言，臣子必定記錄，便問記錄之人說：『我確實曾經答應供給所需之人嗎？』回答說：『確實如此。已經有五次了。
【English Translation】 English version: 'Cut off his doubts, you can consult him, and I shall follow what the Buddha has taught.' At that time, the Bhikshus reported the matter to the Buddha. Knowing the time, the Buddha asked, and so on, as described above. Then the Buddha said to Pindola-Bharadvaja (one of the Sixteen Arhats): 'With what intention did you use your supernatural powers to take the Brahmin's son?' At that time, Pindola-Bharadvaja told the Buddha the details of the matter. The Buddha told the Bhikshus: 'If Pindola-Bharadvaja used his supernatural powers with such an intention, he has not committed an offense.'
The Buddha was in the Bamboo Grove (Venuvana) at Kalandaka Pond (Kalandaka) in Rajagrha (ancient capital of Magadha). At that time, King Bimbisara (King of Magadha) followed the usual practice of going daily to pay homage to the feet of the World Honored One and the great virtuous, senior Bhikshus. Once, after paying homage to the Buddha's feet, he sat to one side to listen to the Buddha's teachings. At that time, the Buddha expounded various essential Dharma teachings to King Bimbisara, instructing and delighting him. After hearing the Dharma, the king paid homage to the Buddha and departed, then went to the residence of the Venerable Pindola-Bharadvaja. At that time, Pindola-Bharadvaja's residence had some damaged areas, and he was personally repairing them. Seeing the king coming from afar, he washed his hands and feet, went to his usual seat, and sat down properly. The king approached, paid homage to his feet, and sat to one side, saying: 'Venerable One, why do you personally labor?' He replied: 'Great King! Those who have left home all handle their own affairs. Since I have left home, who would I have do it?' The king said: 'If that is the case, I will provide for the Venerable One's needs.' He replied: 'Great King! May you be free from illness and live long.' He said this five times, as above: 'I will provide for the Venerable One's needs.' At that time, the Venerable Pindola-Bharadvaja had a disciple who, being of a straightforward nature, said to the king: 'Since the Great King promised to provide for the needs of my teacher, if my teacher were to follow the Great King's words and abandon the repairs, all the buildings would already be damaged.' The king then replied: 'Venerable One! Have I ever promised to provide for his needs?' He replied: 'Great King! Not just once, but five times, because the affairs of the kingdom are busy, you have forgotten and cannot remember.' The king's custom was that whenever he spoke, his ministers would record it, so he asked the recorder: 'Did I indeed promise to provide for his needs?' He replied: 'Indeed. It has been five times.'
」「若如是者當合罰我，我今應與五百凈人以充給事。」便告大臣曰：「宜給聖者五百使人。」時畢鄰陀婆蹉而白王曰：「大王！我緣出家總舍給事，今得使者欲何所為？」白言：「聖者！為僧眾事當可受之。」「若如王言，我當白佛。」王言：「聖者！可往白佛。」時畢鄰陀婆蹉以事白佛，佛言：「若為僧眾當可受之。」時畢鄰陀婆蹉奉教而受。時給侍人雖施入僧未蠲王役，是諸人等白聖者曰：「我等初聞作僧給侍心實歡喜，豈謂一身備遭兩役？」報言：「賢首！汝等勿慮，我當爲汝白大王知。」後於異時影勝王詣聖者所，頂禮足已在一面坐，是時尊者白言：「大王前所施僧給侍人等，豈復大王生追悔耶？」王言：「聖者！我實曾無追悔之念。」又白王曰：「何意諸人未免王役？」王于爾時敕大臣曰：「我施聖者給侍之人既舍入僧，可免王役。」大臣奉教即皆放免。彼于異時國家興造須人作使，大臣追喚莫有來者，不施僧人亦皆妄說是給侍人。是時大臣以事白王：「緣有役使追喚不來，皆云我是僧家給使。」王曰：「若如是者可悉如舊令充王役。」從此已后先所施者並充王使。其所施人詣尊者所，白言：「我等還充國役，可為我等重白大王。」聖者為白：「所給侍人今更追悔？」王曰：「何意？」白言：「僧給侍人
還充王役。」王言：「聖者！但有宮役，咸言我是僧給侍人，令事有闕。唯愿聖者可為別作凈人之坊，簡異其人無令雜亂。」聖者報王：「我當白佛。」王言：「可爾。」時畢鄰陀婆蹉以事白佛，佛言：「我今聽許造凈人坊。」時諸苾芻不知何處應造？佛言：「王城精舍於此中間，聞喚聲處當可造立。」時諸苾芻受佛教已往白大臣：「今於此處奉世尊教造凈人坊。」是時大臣便白王知，王言：「隨佛所教。」大臣遍告諸凈人曰：「僧今為汝別造住處，汝等今可總就彼住。」凈人聞已即往其處，共造住坊安置已訖，是時凈人常往竹林充僧給使。時苾芻眾告諸人曰：「清凈之業應可作之，不清凈事皆不應作。由作凈業故曰凈人，若防護住處名守僧園人。」彼清凈人及守僧園人，每日皆往竹林中，諠亂苾芻妨修行業。諸苾芻白佛，佛告諸苾芻：「勿令恒集，有事應喚，若無使役令住本坊。」時諸苾芻又白佛言：「彼諸凈人所須衣食如何給濟？」佛言：「為僧使者可給衣食，不驅使者勿與衣食。有老病者可給衣食並諸藥餌。」後於異時鄔波難陀次知僧事，告諸凈人曰：「賢者！我是知僧事人，汝等明旦早來入寺。」爾時王舍城內，于諸苾芻夏安居竟，常有迦栗底迦賊。此諸秋賊共相議曰：「我與汝等欲作何業，不假劬勞於此年
【現代漢語翻譯】 現代漢語譯本：還要服國王的徭役。』國王說：『聖者！但凡是宮廷的差役，都說我是僧人的侍奉者，以致事情有所缺失。唯愿聖者可以另外建造一個凈人的住所，區分不同的人，不要讓他們混雜在一起。』聖者告訴國王：『我應當稟告佛陀。』國王說：『可以。』當時，畢鄰陀婆蹉（Pilindavaccha，人名）將此事稟告佛陀，佛陀說：『我現在允許建造凈人坊。』當時，各位比丘不知道應該在哪裡建造？佛陀說：『王舍城（Rajagrha，城市名）精舍（Vihara，寺院）於此中間，聽到呼喚聲的地方就可以建造。』當時，各位比丘接受佛陀的教誨后，前往告訴大臣：『現在於此處奉世尊的教誨建造凈人坊。』當時，大臣便稟告國王，國王說：『依照佛陀的教誨。』大臣遍告各位凈人說：『僧人為你們另外建造住所，你們現在可以都到那裡去住。』凈人聽后，立即前往那個地方，共同建造住所安置完畢。當時，凈人經常前往竹林（Veluvana，竹林精舍）充當僧人的使者。當時，比丘眾告訴各位凈人說：『清凈的行業應當做，不清凈的事情都不應當做。因為做清凈的行業，所以叫做凈人，如果防護住所，就叫做守僧園人。』那些清凈人和守僧園人，每天都前往竹林中，喧鬧擾亂比丘，妨礙修行。各位比丘稟告佛陀，佛陀告訴各位比丘：『不要讓他們經常聚集，有事才應當呼喚，如果沒有使役，就讓他們住在原來的住所。』當時，各位比丘又稟告佛陀說：『那些凈人所需要的衣食如何供給？』佛陀說：『為僧人做事的可以供給衣食，不驅使的就不要給衣食。有年老生病的可以供給衣食以及各種藥物。』後來在其他時候，鄔波難陀（Upananda，人名）輪到管理僧事，告訴各位凈人說：『賢者！我是管理僧事的人，你們明天早點來寺院。』當時，在王舍城內，各位比丘夏季安居完畢，經常有迦栗底迦（Karttika，印度歷第八個月）賊。這些秋季的盜賊共同商議說：『我和你們想要做什麼事情，不用辛勤勞動就能在今年
【English Translation】 English version: 'Also, they have to serve the king.' The king said, 'Venerable one! Whenever there are palace duties, they all say that I am a servant of the monks, causing deficiencies in the work. I wish that the Venerable one could build a separate residence for the lay attendants (凈人, Jingren), distinguishing them from others and preventing them from being mixed up.' The Venerable one told the king, 'I shall report this to the Buddha.' The king said, 'You may.' At that time, Pilindavaccha (畢鄰陀婆蹉, person's name) reported this matter to the Buddha, and the Buddha said, 'I now permit the construction of a lay attendant's residence.' At that time, the monks did not know where to build it. The Buddha said, 'Between the Vihara (精舍, monastery) of Rajagrha (王舍城, city's name), where the sound of calling can be heard, is a suitable place to build.' At that time, the monks, having received the Buddha's teaching, went to tell the minister, 'Now, in this place, we are building a lay attendant's residence according to the Buddha's teaching.' At that time, the minister informed the king, and the king said, 'As the Buddha teaches.' The minister announced to all the lay attendants, 'The Sangha (僧, monastic community) is now building a separate residence for you. You may all live there now.' Upon hearing this, the lay attendants immediately went to that place, and together they built the residence and settled in. At that time, the lay attendants often went to the Veluvana (竹林, bamboo grove) to serve as messengers for the Sangha. At that time, the monks told the lay attendants, 'Pure deeds should be done, and impure deeds should not be done. Because you do pure deeds, you are called lay attendants. If you protect the residence, you are called Sangha garden keepers.' Those pure people and Sangha garden keepers went to the bamboo grove every day, making noise and disturbing the monks, hindering their practice. The monks reported to the Buddha, and the Buddha told the monks, 'Do not let them gather constantly. They should be called only when there is something to do. If there is no service, let them stay in their original residence.' At that time, the monks again reported to the Buddha, 'How should the clothing and food needed by those lay attendants be provided?' The Buddha said, 'Those who serve the Sangha may be provided with clothing and food. Those who are not employed should not be given clothing and food. The elderly and sick may be given clothing, food, and medicine.' Later, at another time, Upananda (鄔波難陀, person's name) was in charge of the Sangha affairs and told the lay attendants, 'Virtuous ones! I am the one in charge of the Sangha affairs. You should come to the temple early tomorrow morning.' At that time, within Rajagrha, after the monks had completed their summer retreat, there were often Karttika (迦栗底迦, eighth month in the Indian calendar) thieves. These autumn thieves discussed together, 'What shall we do that does not require hard work this year?'
中豐足衣食受用安樂？」彼秋賊中有一作人，曾被苾芻驅使諳知僧事，告諸賊曰：「竹林園處有凈人坊多有財物，共往劫取，於此年中我等豐樂。」一賊告曰：「彼諸苾芻是凈人主，巡門乞丐尚不充軀，況此凈人得有財物？」其賊報曰：「汝等不知，諸苾芻等雖常乞食，惠施者多復自經求，計其財物王舍城人亦不能及，況諸凈人豈無衣物？」是時群賊僉議已定，即于其夜詣凈人坊欲劫其物。時有天人，于聖者畢鄰陀婆蹉處深生敬信，往白聖者曰：「有諸秋賊劫彼凈人，聖者慈悲願為救護。」時畢鄰陀婆蹉便作是念：「我不救者令彼凈人心生愁苦，廣說如上。我今宜可現神通力。」作是念已，于凈人坊化作鐵墻周匝圍繞。是時賊徒持所盜物慾出其坊，但見鐵墻堅無出路，心生惶怖棄所盜物，于須臾頃不見鐵墻。是時賊徒還持盜物，所化鐵墻忽然復現，如是至七。賊相謂曰：「汝等知不？必有聖者具大威德，護斯物故現此神通，我應棄物急共逃竄。」時賊以物聚之一處悉皆奔走。凈人覺已競共諠聲，唱言：「被賊。」彼既失財共生憂惱，遍繞住坊求覓其物，遂見衣物聚在一處，便生歡喜即持其物，各還舍中守護而臥。是時彼天于其夢中告諸人曰：「汝等不被秋賊之所劫盜，皆是聖者畢鄰陀婆蹉神力所致。」既至天明共相謂
【現代漢語翻譯】 現代漢語譯本 中：『這樣我們就能衣食豐足，享受安樂了嗎？』那伙秋季盜賊中有一個曾經被苾芻（bhiksu，比丘）使喚過，熟悉僧團事務的人，告訴眾賊說：『竹林園（Venuvana）那裡有凈人坊（lay caretaker's dwelling），有很多財物，我們一起去搶劫，這樣今年我們就能豐衣足食了。』一個盜賊說：『那些苾芻是凈人的主人，他們挨家挨戶乞討尚且不夠自己用，更何況這些凈人會有財物呢？』那個賊回答說：『你們不知道，那些苾芻雖然經常乞食，但佈施的人很多，而且他們自己也會想辦法，算起來他們的財物，王舍城（Rajagrha）的人也比不上，更何況這些凈人，怎麼會沒有衣物呢？』 當時，群賊一致同意，就在那天晚上前往凈人坊，想要搶劫財物。當時有一位天人，對聖者畢鄰陀婆蹉（Pilindavatsa）非常敬信，前去告訴聖者說：『有一夥秋季盜賊要去搶劫那些凈人，聖者慈悲，希望您能救護他們。』當時畢鄰陀婆蹉便這樣想：『如果我不救他們，會讓那些凈人心生愁苦』，（以下省略，內容如前所述）。『我現在應該顯現神通力。』這樣想著，就在凈人坊周圍化作鐵墻，將它團團圍住。當時盜賊們拿著偷來的東西想要走出坊，卻只看到鐵墻堅固，沒有出路，心中驚恐，丟棄了偷來的東西，過了一會兒，鐵墻就不見了。當時盜賊們又拿回偷來的東西，所化現的鐵墻忽然又出現了，像這樣反覆了七次。盜賊們互相說道：『你們知道嗎？一定有聖者具有大威德，爲了保護這些東西才顯現這種神通，我們應該丟棄東西，趕緊一起逃跑。』當時盜賊們把東西堆放在一處，全都逃走了。凈人們醒來后，一起喧譁，喊道：『被盜賊搶劫了。』他們因為失去了財物而感到憂愁煩惱，到處繞著住處尋找他們的東西，於是看到衣物堆放在一處，便生出歡喜心，立刻拿著他們的東西，各自回到家中守護著睡覺。 當時那位天人在他們的夢中告訴眾人說：『你們沒有被秋季盜賊搶劫，這都是聖者畢鄰陀婆蹉的神力所致。』到了天亮，大家互相告訴
【English Translation】 English version 『Will we then have abundant food, clothing, and peaceful enjoyment?』 Among those autumn thieves, there was one who had been employed by a bhiksu (monk) and was familiar with monastic affairs. He told the other thieves, 『In the Bamboo Grove (Venuvana), there is a lay caretaker's dwelling (lay caretaker's dwelling) with many possessions. Let's go and rob it, so we can live comfortably this year.』 One of the thieves said, 『Those bhiksus are the masters of the lay caretakers. They barely have enough to eat from begging door to door, let alone these lay caretakers having any wealth.』 The thief replied, 『You don't know, although those bhiksus often beg for food, many people make offerings, and they also seek things themselves. Their wealth is such that even the people of Rajagrha (Rajagrha) cannot match it, let alone these lay caretakers, how could they not have clothes and possessions?』 At that time, the thieves unanimously agreed and went to the lay caretaker's dwelling that night, intending to rob it. At that time, a deva (deity), who had deep faith in the venerable Pilindavatsa (Pilindavatsa), went to the venerable one and said, 『A group of autumn thieves is going to rob those lay caretakers. Venerable one, out of compassion, please protect them.』 Then Pilindavatsa thought, 『If I don't save them, it will cause sorrow and suffering to those lay caretakers,』 (the following is omitted, the content is as described above). 『Now I should manifest my supernatural powers.』 Thinking this, he transformed the area around the lay caretaker's dwelling into an iron wall, surrounding it completely. At that time, the thieves, carrying the stolen goods, wanted to leave the dwelling, but they only saw a solid iron wall with no way out. They were terrified and abandoned the stolen goods. After a moment, the iron wall disappeared. Then the thieves took back the stolen goods, and the transformed iron wall suddenly reappeared, repeating this seven times. The thieves said to each other, 『Do you know? There must be a venerable one with great power and virtue who is protecting these things and manifesting these supernatural powers. We should abandon the goods and quickly flee together.』 At that time, the thieves piled the goods in one place and all ran away. When the lay caretakers woke up, they made a commotion, shouting, 『We've been robbed!』 They were worried and distressed because they had lost their possessions. They searched around the dwelling for their things and then saw the clothes and possessions piled in one place. They were overjoyed and immediately took their things, each returning to their homes to guard them while they slept. At that time, the deva told them in their dreams, 『You were not robbed by the autumn thieves; it was all due to the divine power of the venerable Pilindavatsa.』 When dawn came, they told each other
曰：「我等免失財物皆是聖者恩力，更無餘人能起慈念，我等宜應略申供養。」咸共洗沐著鮮白衣，塗飾香鬘持供養物詣竹林中。時鄔波難陀晨朝起已，執持鎖鑰欲開寺門，屏除燈燭涂掃堂宇敷設座席，于窣堵波香花供養，升上閣鳴健稚四顧而望，遙見諸人著鮮白衣香鬘莊飾。鄔波難陀便生是念：「彼諸來者是何居士、商主、富人晨朝至此？」既近門已知是凈人，鄔波難陀便生瞋怒遙告之曰：「我未令汝晨旦早來，何因至此？」凈人白曰：「聖者！我等昨夜若無聖者畢鄰陀婆蹉慈悲護念，我等財物被賊偷盡。」鄔波難陀告凈人曰：「汝恃彼力競騁諠嘩，我為彼人作治罰法。」作是語已便呼六眾，共詣聖者畢鄰陀婆蹉所，白言：「上座！愿見容許，欲有詰問。」答言：「隨意。」白言：「于凈人坊所有財物被賊偷去，神力奪留。是事虛實？」答言：「實爾。」白言：「我先知上座已住靜慮解脫勝樂，然我不知雖有慈悲不能普及，于凈人所愍而護念，于秋賊處圍以鐵墻。又他已攝物強奪而留，仁既犯罪可如法悔。」廣說如上，乃至鳴揵稚欲為舍置。上座舍利子令其審察。諸苾芻白佛，佛告畢鄰陀婆蹉曰：「汝以何心現神通力留凈人物？」畢鄰陀婆蹉具以事白佛。佛告諸苾芻：「畢鄰陀婆蹉若作此心現神力者無犯。」又無犯
【現代漢語翻譯】 現代漢語譯本： 他們說：『我們能夠免於失去財物，全都是聖者（指畢鄰陀婆蹉，Pindola Bharadvaja）的恩德和力量，沒有其他人能夠生起這樣的慈悲之心，我們應該略微表達我們的供養。』於是他們一起沐浴更衣，穿上潔白的衣服，塗抹香料，佩戴花鬘，帶著供養品前往竹林精舍。 當時，鄔波難陀（Upananda）早上起來后，拿著鎖鑰準備打開寺門，清除燈燭，打掃殿堂，鋪設座位，在佛塔（Stupa）前用香花供養，登上閣樓敲擊犍稚（Ghandi，一種木製樂器）四處張望，遠遠地看見那些人穿著潔白的衣服，用香料和花鬘裝飾。 鄔波難陀心想：『那些來的人是什麼居士、商人或富人，竟然這麼早就到這裡？』走近門口，知道是凈人（寺院的雜役），鄔波難陀便生氣地遠遠地對他們說：『我沒有讓你們這麼早就來，你們為什麼到這裡？』凈人回答說：『聖者！如果我們昨晚沒有聖者畢鄰陀婆蹉的慈悲護念，我們的財物就被盜賊偷光了。』 鄔波難陀告訴凈人說：『你們仗著他的力量，竟然喧譁吵鬧，我要對他進行懲罰。』說完，便叫來六群比丘，一起到聖者畢鄰陀婆蹉那裡，稟告說：『上座！希望您允許，我想問一些問題。』畢鄰陀婆蹉回答說：『隨意。』鄔波難陀問道：『在凈人住所的財物被盜賊偷走，您用神通力奪回並留下，這件事是真是假？』畢鄰陀婆蹉回答說：『確實如此。』 鄔波難陀說：『我早就知道上座已經安住在禪定解脫的殊勝喜樂中，但我不知道即使有慈悲心也不能普及一切，您只憐憫和保護凈人，卻用鐵墻圍住盜賊。而且您強行奪回已經被盜賊拿走的財物，您已經犯了戒律，應該如法懺悔。』（以下內容）廣泛地像上面所說，乃至敲擊犍稚想要捨棄。 上座舍利子（Sariputta）讓他們仔細審查。諸位比丘稟告佛陀，佛陀告訴畢鄰陀婆蹉說：『你以什麼樣的心現神通力留下凈人的財物？』畢鄰陀婆蹉將事情的經過全部告訴了佛陀。佛陀告訴諸位比丘：『如果畢鄰陀婆蹉是這樣用心而現神通力，就沒有犯戒。』又沒有犯戒。
【English Translation】 English version: They said, 'Our escape from losing our possessions is entirely due to the grace and power of the Venerable One (referring to Pindola Bharadvaja). No one else could have generated such compassionate thoughts. We should offer a small token of our gratitude.' So they bathed and changed into fresh white clothes, applied fragrant perfumes, wore garlands, and brought offerings to the Bamboo Grove Monastery. At that time, Upananda, having risen early in the morning, took the keys and prepared to open the monastery gate, remove the lamps, sweep the hall, arrange the seats, and make offerings of incense and flowers at the stupa. He ascended to the upper chamber, struck the ghandi (a wooden percussion instrument), and looked around. In the distance, he saw people dressed in fresh white clothes, adorned with fragrant perfumes and garlands. Upananda thought, 'Who are those laymen, merchants, or wealthy people coming here so early in the morning?' Approaching the gate, he recognized them as the attendants (servants of the monastery). Upananda became angry and called out to them from afar, 'I did not tell you to come so early in the morning. Why are you here?' The attendants replied, 'Venerable One! If it were not for the compassionate protection of the Venerable Pindola Bharadvaja last night, our possessions would have been stolen by thieves.' Upananda said to the attendants, 'Relying on his power, you are making a noisy commotion. I will impose a punishment on him.' Having said this, he summoned the Group of Six monks and together they went to the Venerable Pindola Bharadvaja, reporting, 'Venerable Sir! Please allow me to ask some questions.' Pindola Bharadvaja replied, 'As you wish.' Upananda asked, 'Is it true that the possessions in the attendants' quarters were stolen by thieves, and you used your supernatural power to retrieve and keep them?' Pindola Bharadvaja replied, 'It is true.' Upananda said, 'I knew long ago that the Venerable One dwells in the supreme bliss of meditative liberation, but I did not know that even with compassion, it cannot be extended to everyone. You only pity and protect the attendants, but you surround the thieves with iron walls. Moreover, you forcibly retrieved what the thieves had already taken. You have violated the precepts and should repent according to the Dharma.' (The following content) is extensively as mentioned above, even striking the ghandi wanting to abandon. The Venerable Sariputta instructed them to examine carefully. The monks reported to the Buddha, and the Buddha said to Pindola Bharadvaja, 'With what intention did you manifest supernatural power to keep the attendants' possessions?' Pindola Bharadvaja told the Buddha the entire story. The Buddha said to the monks, 'If Pindola Bharadvaja manifested supernatural power with this intention, he has not violated the precepts.' Furthermore, there is no offense.
者，最初未制戒、癡狂、心亂、痛惱所纏。不與取學處了。
根本說一切有部毗奈耶卷第五 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第六
三藏法師義凈奉 制譯
斷人命學處第三
總攝頌曰：
初緣馱索迦， 內身等行殺， 毒害起尸鬼， 后論浴室事。
別攝頌曰：
馱索迦波洛， 善語及吉祥， 缽衣並墮胎， 長者鹿梵志。
爾時薄伽梵在室羅伐城逝多林給孤獨園。時此城中有二苾芻：一名馱索迦、二名波洛迦，得意相親共為交友。彼于異時波洛迦染患，馱索迦為看病人。時波洛迦忽于夜中大聲啼泣，馱索迦問曰：「具壽！何意啼泣？」報言：「我患飢渴所逼。」馱索迦報曰：「具壽！于出家法當可抑之，假令有食無授與人，況復今時無食可得！」彼便啼泣，迄至天明，云：「我飢渴。」馱索迦曰：「具壽！且嚼齒木，我問醫人。」至醫人處報云：「賢首！今有少年勿嬰時患，彼所宜者當爲處方。」醫人報曰：「聖者！彼之苾芻應與如是如是藥。」時波洛迦于馱索迦去後，便從床起，整衣服著革屣，取君持執齒木出門外澡漱已，有餘苾芻問曰：「具壽波洛迦！何意通宵困苦啼泣？」報
【現代漢語翻譯】 現代漢語譯本： 若有人最初沒有制定戒律，或者精神錯亂、心神不寧，被痛苦煩惱所纏繞，那麼對於不與取（未經允許拿取財物）的學處（戒條）就不算違犯。
《根本說一切有部毗奈耶》卷第五 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第六
三藏法師義凈 奉 制譯
斷人命學處第三
總攝頌說： 最初的因緣是馱索迦（Dhosaka）， 內身等同於殺戮的行為， 用毒藥加害，驅使起尸鬼， 最後討論浴室的事情。
別攝頌說： 馱索迦（Dhosaka）和波洛（Palaka）， 善語以及吉祥的事情， 缽和衣服，還有墮胎的事情， 長者、鹿以及梵志（Brahmin）。
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika's Park）。當時在這個城裡有兩位比丘（bhikkhu）：一個名叫馱索迦（Dhosaka），一個名叫波洛迦（Palaka），他們彼此關係親密，互為朋友。後來，波洛迦（Palaka）生病了，馱索迦（Dhosaka）照顧他。當時，波洛迦（Palaka）突然在夜裡大聲啼哭，馱索迦（Dhosaka）問他說：'具壽（Ayushman，對年長僧侶的尊稱）！你為什麼啼哭？'他回答說：'我被飢餓和口渴所逼迫。'馱索迦（Dhosaka）說：'具壽（Ayushman）！對於出家修行的規矩應當克制，即使有食物也不會給別人，更何況現在沒有食物可以得到！'他便一直啼哭到天亮，說：'我飢餓口渴。'馱索迦（Dhosaka）說：'具壽（Ayushman）！先嚼齒木（漱口），我去問醫生。'到了醫生那裡，（馱索迦）告訴醫生說：'賢首（Bhadanta，對醫生的尊稱）！現在有個年輕人得了不合時宜的病，請您為他開個合適的藥方。'醫生說：'聖者（Arya，對僧侶的尊稱）！那個比丘（bhikkhu）應該服用這樣這樣的藥。'當時，波洛迦（Palaka）在馱索迦（Dhosaka）離開后，就從床上起來，整理衣服，穿上革屣（鞋子），拿著君持（水瓶）和齒木（牙刷）出門外洗漱，有其他的比丘（bhikkhu）問他說：'具壽波洛迦（Ayushman Palaka）！你為什麼通宵困苦啼哭？'回答說：
【English Translation】 English version: If someone initially did not establish precepts, or is mentally disturbed, confused, and afflicted by pain and suffering, then the precept of 'not taking what is not given' (stealing) is not violated.
Vinaya of the Mulasarvastivada School, Volume 5 T23, No. 1442, Vinaya of the Mulasarvastivada School
Vinaya of the Mulasarvastivada School, Volume 6
Translated under imperial decree by the Tripitaka Master Yijing
Third precept on severing human life
A summary verse: The initial cause is Dhosaka (Dhosaka), the inner body is equivalent to the act of killing, harming with poison, commanding corpses, and finally discussing matters of the bathhouse.
A separate summary verse: Dhosaka (Dhosaka) and Palaka (Palaka), good words and auspicious events, bowl and robes, and the matter of abortion, a wealthy man, a deer, and a Brahmin (Brahmin).
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in Sravasti (Sravasti), at Jetavana (Jetavana) in Anathapindika's Park (Anathapindika's Park). At that time, in this city, there were two bhikkhus (bhikkhu): one named Dhosaka (Dhosaka) and the other named Palaka (Palaka), who were close to each other and were friends. Later, Palaka (Palaka) fell ill, and Dhosaka (Dhosaka) took care of him. At that time, Palaka (Palaka) suddenly cried loudly in the night, and Dhosaka (Dhosaka) asked him: 'Ayushman (Ayushman, a term of respect for senior monks)! Why are you crying?' He replied: 'I am being oppressed by hunger and thirst.' Dhosaka (Dhosaka) said: 'Ayushman (Ayushman)! You should restrain yourself regarding the rules of monastic life; even if there is food, it will not be given to others, let alone now when there is no food to be obtained!' He continued to cry until dawn, saying: 'I am hungry and thirsty.' Dhosaka (Dhosaka) said: 'Ayushman (Ayushman)! Chew on a toothpick (mouthwash) first, and I will go ask the doctor.' When he arrived at the doctor's place, (Dhosaka) told the doctor: 'Bhadanta (Bhadanta, a term of respect for doctors)! Now there is a young man who has contracted an untimely illness; please prescribe a suitable remedy for him.' The doctor said: 'Arya (Arya, a term of respect for monks)! That bhikkhu (bhikkhu) should take such and such medicine.' At that time, after Dhosaka (Dhosaka) left, Palaka (Palaka) got out of bed, tidied his clothes, put on his leather sandals (shoes), took his kundika (water bottle) and toothpick (toothbrush), went outside to wash, and another bhikkhu (bhikkhu) asked him: 'Ayushman Palaka (Ayushman Palaka)! Why were you suffering and crying all night?' He replied:
言：「我極飢渴。」問言：「我有水粥何不啖之！」答言：「極善！我今須啖。」既啖足已，復有苾芻問言：「具壽！我今有乳酪粥餅及肉羹，何不食之！」報言：「欲得。」即便就房貪餮食之，遂便太飽側脅而臥。時馱索迦問醫人已疾疾而還，醫所說藥兼亦持至，告言：「具壽波洛迦！宜可起嚼齒木。」報言：「已了。」馱索迦言：「善好。」即為作壇揩拭銅器喚起可食，護彼意故即便起坐。時馱索迦令人持食而授與之，取兩三匙食而便臥。馱索迦曰：「具壽！何意不食？」報言：「我情不欲。」告言：「汝于通夜極相惱亂啼哭稱饑，今我與食而云不欲，汝於今者定死不疑。」時余苾芻報言：「具壽馱索迦！無勞見逼，已於我處啖水乳酪粥薄餅及肉，並皆飽足。」馱索迦問波洛迦曰：「具壽！汝實餐啖美飲食耶？」即便徐徐緩聲愧而言曰：「我已啖訖。」時馱索迦便告之曰：「我為汝故衣缽罄盡，廢修善業而為給侍。汝自於身不善將慎寧啖毒藥，不應如是餐所忌食。」時波洛迦聞此語已，深懷愧恥便作是念：「同梵行者善哉此言，責及於我，乃至寧啖毒藥不餐忌物，我今實可服於毒藥。」即從座起，于雜藥囊中撿得毒藥遂便啖之。藥發瞑眩幾將欲死，兩眼翻戴口中嘔沫，啼泣唱言：「馱索迦！我死！我死！」時馱索
【現代漢語翻譯】 現代漢語譯本： 他說：『我非常飢渴。』（言：指波洛迦苾芻；我：指波洛迦苾芻）馱索迦問道：『我有水粥，你為什麼不吃呢？』（我：指馱索迦；你：指波洛迦苾芻）波洛迦回答說：『太好了！我現在需要吃。』（我：指波洛迦苾芻）吃飽后，又有其他比丘問他說：『具壽（具壽：對年長有德比丘的尊稱）！我現在有乳酪粥、薄餅和肉羹，你為什麼不吃呢？』（我：指其他比丘；你：指波洛迦苾芻）波洛迦回答說：『想要吃。』（我：指波洛迦苾芻）隨即到房間里貪婪地吃起來，結果吃得太飽，側著身子躺下。（我：指波洛迦苾芻） 這時，馱索迦問過醫生后，急忙趕回來，帶著醫生開的藥，告訴波洛迦說：『具壽波洛迦！你應該起來嚼齒木（齒木：古代印度用以清潔牙齒的樹枝）。』（我：指馱索迦；你：指波洛迦苾芻）波洛迦回答說：『已經嚼過了。』（我：指波洛迦苾芻）馱索迦說：『很好。』（我：指馱索迦）於是為他準備坐具，擦拭銅器，叫他起來吃飯，爲了照顧他的心意，波洛迦就勉強坐起來。（我：指馱索迦；他：指波洛迦苾芻）這時，馱索迦讓人拿食物給他，他只吃了兩三匙就又躺下了。（他：指波洛迦苾芻） 馱索迦說：『具壽！你為什麼不吃呢？』（你：指波洛迦苾芻）波洛迦回答說：『我實在不想吃。』（我：指波洛迦苾芻）馱索迦責備他說：『你整夜都在吵鬧啼哭，說自己飢餓，現在我給你食物，你卻說不想吃，你今天肯定要死了。』（我：指馱索迦；你：指波洛迦苾芻）這時，其他比丘告訴馱索迦說：『具壽馱索迦！不必再勉強他了，他已經在我們這裡吃了水、乳酪粥、薄餅和肉，都已經吃飽了。』（他：指波洛迦苾芻）馱索迦問波洛迦說：『具壽！你真的已經吃過那些美味的食物了嗎？』（你：指波洛迦苾芻）波洛迦這才慢慢地、小聲地、慚愧地說：『我已經吃過了。』（我：指波洛迦苾芻） 這時，馱索迦便責備他說：『爲了你，我把衣缽都用光了，停止了修行善業來照顧你。（我：指馱索迦；你：指波洛迦苾芻）你對自己不加愛惜，寧可吃毒藥，也不應該這樣吃禁忌的食物。』（你：指波洛迦苾芻）這時，波洛迦聽到這些話后，深感慚愧，心想：『同修梵行的人說得真好，這是在責備我，寧可吃毒藥也不吃禁忌的食物，我現在真的可以去服毒藥。』（我：指波洛迦苾芻） 於是他從座位上起來，在雜藥囊中找到毒藥，就吃了下去。（他：指波洛迦苾芻）藥性發作，他昏迷眩暈，幾乎要死了，兩眼向上翻，口中吐沫，啼哭著喊道：『馱索迦！我死了！我死了！』（我：指波洛迦苾芻）這時，馱索迦……
【English Translation】 English version: He said, 'I am extremely hungry and thirsty.' (He: refers to Bhikshu（Bhikshu: A Buddhist monk） Polaka; I: refers to Bhikshu Polaka) Dhasaka asked, 'I have water porridge, why don't you eat it?' (I: refers to Dhasaka; you: refers to Bhikshu Polaka) Polaka replied, 'Excellent! I need to eat now.' (I: refers to Bhikshu Polaka) After eating his fill, another Bhikshu asked him, 'Venerable Sir! (Venerable Sir: An honorific title for senior and virtuous Bhikshus) I have milk-curd porridge, thin cakes, and meat soup, why don't you eat them?' (I: refers to the other Bhikshu; you: refers to Bhikshu Polaka) Polaka replied, 'I want to.' (I: refers to Bhikshu Polaka) Then he went to the room and greedily ate, resulting in him being too full and lying down on his side. (He: refers to Bhikshu Polaka) At this time, Dhasaka, after asking the doctor, hurried back, bringing the medicine prescribed by the doctor, and told Polaka, 'Venerable Sir Polaka! You should get up and chew on a tooth-stick (tooth-stick: a twig used for cleaning teeth in ancient India).' (I: refers to Dhasaka; you: refers to Bhikshu Polaka) Polaka replied, 'I already did.' (I: refers to Bhikshu Polaka) Dhasaka said, 'Very good.' (I: refers to Dhasaka) So he prepared a seat for him, wiped the copper utensils, and asked him to get up and eat. To take care of his feelings, Polaka reluctantly sat up. (He: refers to Dhasaka; him: refers to Bhikshu Polaka) At this time, Dhasaka asked someone to bring food to him, and he only ate two or three spoonfuls before lying down again. (He: refers to Bhikshu Polaka) Dhasaka said, 'Venerable Sir! Why don't you eat?' (You: refers to Bhikshu Polaka) Polaka replied, 'I really don't want to eat.' (I: refers to Bhikshu Polaka) Dhasaka rebuked him, saying, 'You were making noise and crying all night, saying you were hungry. Now I give you food, but you say you don't want to eat. You are definitely going to die today.' (I: refers to Dhasaka; you: refers to Bhikshu Polaka) At this time, other Bhikshus told Dhasaka, 'Venerable Sir Dhasaka! There is no need to force him anymore. He has already eaten water, milk-curd porridge, thin cakes, and meat at our place, and he is already full.' (He: refers to Bhikshu Polaka) Dhasaka asked Polaka, 'Venerable Sir! Have you really eaten those delicious foods?' (You: refers to Bhikshu Polaka) Polaka then slowly, softly, and shamefully said, 'I have already eaten.' (I: refers to Bhikshu Polaka) At this time, Dhasaka rebuked him, saying, 'For your sake, I have used up all my robes and bowl, and stopped practicing good deeds to take care of you. (I: refers to Dhasaka; you: refers to Bhikshu Polaka) You do not cherish yourself, and would rather eat poison than eat forbidden foods.' (You: refers to Bhikshu Polaka) At this time, Polaka, hearing these words, felt deeply ashamed and thought, 'The fellow practitioner speaks very well, this is rebuking me, rather eat poison than eat forbidden foods, I can really take poison now.' (I: refers to Bhikshu Polaka) So he got up from his seat, found poison in the mixed medicine bag, and ate it. (He: refers to Bhikshu Polaka) The poison took effect, he became dizzy and faint, almost dying, his eyes rolled upwards, foam came out of his mouth, and he cried out, 'Dhasaka! I am dying! I am dying!' (I: refers to Bhikshu Polaka) At this time, Dhasaka...
迦聞已驚怖而至，問言：「具壽波洛迦！何不忍疾而啼泣耶？」波洛迦曰：「聞汝為我求藥辛苦，不自將慎寧服毒藥，不應如是啖所忌食。我便生念：『同梵行者為我劬勞，不能自慎，我今當可服其毒藥。』遂于囊中撿見毒藥即便啖之。」時馱索迦聞是語已，悲淚盈目而告之曰：「具壽！汝今何故作不善事？」即便疾走往問醫人。其藥毒烈勢不可持，遂便命過。時馱索迦醫處得藥馳走而還，見波洛迦命已終歿，便生追悔作如是念：「豈非我今是勸死耶？」以此因緣告諸苾芻，諸苾芻白佛。佛告諸苾芻：「彼馱索迦無殺心故無犯。然諸苾芻不應于病人前作是言說，令彼病者聞已求死。若作是語者得越法罪。」此是緣起，然而世尊尚未為諸聲聞弟子于毗奈耶制其學處。
佛在室羅伐城給孤獨園。時此城中有二苾芻：一名善語、一名吉祥，情義相得共為親友。善語苾芻舍畋獵出家，吉祥苾芻舍長者出家。有二童子是善語𡖦甥，父母俱亡流離巡歷，至逝多林門外而住。是時善語出門遇見，審觀顏貌知是宿親，即便告曰：「汝之父母今在何處？」童子答曰：「並已身亡。」善語聞已不覺流淚。時諸苾芻見而問曰：「此二童子是何人耶？」答曰：「是我𡖦甥。」苾芻告曰：「既是舅親何不收養？」答曰：「我行乞食尚不自供
【現代漢語翻譯】 現代漢語譯本：迦聽到后驚恐地趕來，問道：『具壽（Bhikkhu，對有德比丘的尊稱）波洛迦！你為何無法忍受疾病而啼哭呢？』波洛迦說：『聽說你爲了給我求藥非常辛苦，如果不自己謹慎，寧願服用毒藥，也不應該吃那些禁忌的食物。我便生起這樣的念頭：『同修梵行的人爲了我如此勞累，卻不能自己謹慎，我現在不如服下他求來的毒藥。』於是就在囊中找到毒藥並服用了。』當時馱索迦聽到這些話后，悲傷得眼淚盈眶，告訴他說：『具壽！你現在為何要做這種不好的事情？』隨即趕緊跑去詢問醫生。但那藥毒性猛烈，無法控制，波洛迦最終喪命。當時馱索迦從醫生那裡取了藥，急忙趕回來，卻發現波洛迦已經去世，便追悔莫及，心想：『難道不是我勸他去死的嗎？』因此將此事告訴了各位比丘，比丘們稟告了佛陀。佛陀告訴各位比丘：『那位馱索迦因為沒有殺人的意圖，所以沒有犯戒。但是，各位比丘不應該在病人面前說這樣的話，讓病人聽了之後求死。如果說了這樣的話，就犯了越法罪。』這是事情的起因，然而世尊尚未為各位聲聞弟子在毗奈耶（Vinaya，戒律）中制定相應的學處（Sikkha, 戒條）。
佛陀住在室羅伐悉底城（Śrāvastī，古印度城市名）的給孤獨園（Jetavana-vihāra，祇園精舍）。當時城中有兩位比丘：一位名叫善語，一位名叫吉祥，兩人情投意合，互為親友。善語比丘是放棄了狩獵而出家的，吉祥比丘是放棄了長者（富人）的身份而出家的。有兩個童子是善語比丘的外甥，父母都去世了，流離失所，四處漂泊，來到了逝多林（Jetavana，祇園）門外居住。當時善語出門遇見了他們，仔細觀察他們的容貌，認出是過去的親人，便告訴他們說：『你們的父母現在在哪裡？』童子回答說：『都已經去世了。』善語聽了之後，不禁流下了眼淚。當時各位比丘看見了，便問道：『這兩個童子是什麼人？』答道：『是我的外甥。』比丘們說：『既然是舅舅，為何不收養他們？』答道：『我靠乞食都難以自給自足，』
【English Translation】 English version: Hearing this, Kā (Kā, name) arrived in alarm and asked, 'Venerable Polaka (Polaka, name)! Why do you weep, unable to bear the illness?' Polaka said, 'Hearing of your hard work in seeking medicine for me, if you are not careful, you would rather take poison than eat those forbidden foods. Then I thought: 'My fellow Brahmachari (Brahmachari, one who practices celibacy) labors so hard for me, yet cannot be careful himself. I should rather take the poison he sought.' So I found the poison in the bag and ate it.' At that time, hearing these words, Dāsaka (Dāsaka, name) was filled with sorrow and tears, and told him, 'Venerable! Why do you do such a bad thing now?' Then he ran quickly to ask the doctor. But the poison was so strong that it could not be controlled, and Polaka eventually died. At that time, Dāsaka obtained the medicine from the doctor and rushed back, but found that Polaka had already died. He was filled with remorse and thought: 'Was it not I who advised him to die?' Because of this, he told the Bhikkhus (Bhikkhus, Buddhist monks), and the Bhikkhus told the Buddha. The Buddha told the Bhikkhus: 'That Dāsaka is not guilty because he had no intention to kill. However, the Bhikkhus should not say such things in front of the sick, causing them to seek death upon hearing it. If they say such things, they commit an offense against the Dharma (Dharma, the teachings of the Buddha).' This is the origin of the matter, but the World-Honored One had not yet established the precepts (Sikkha, precepts) in the Vinaya (Vinaya, the monastic code) for the Sravaka (Sravaka, a disciple of the Buddha) disciples.
The Buddha was staying in the Jeta Grove (Jetavana-vihāra, Jeta Grove Monastery) in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, there were two Bhikkhus in the city: one named Good Speech and one named Auspicious, who were close friends. The Bhikkhu Good Speech had renounced hunting to become a monk, and the Bhikkhu Auspicious had renounced the status of a wealthy man (longzhe, wealthy man) to become a monk. There were two boys who were the nephews of Good Speech. Both of their parents had died, and they were wandering and traveling, staying outside the gate of Jeta Grove (Jetavana, Jeta Grove). At that time, Good Speech went out and met them. Carefully observing their faces, he recognized them as relatives from the past and told them, 'Where are your parents now?' The boys replied, 'They have both passed away.' Hearing this, Good Speech could not help but shed tears. At that time, the Bhikkhus saw this and asked, 'Who are these two boys?' He replied, 'They are my nephews.' The Bhikkhus said, 'Since you are their uncle, why don't you take them in?' He replied, 'I can hardly support myself by begging for food,'
，況復於他而能存養。」苾芻告曰：「令此二子供給苾芻樹葉花果及以齒木，苾芻當與缽中餘食令得充濟。」時善語聞已即便收養。是二童子稟性恭勤善為給侍，為諸苾芻取樹葉花果及供齒木，時諸苾芻惠以餘食並給衣資。既經多時年漸長大容貌充滿，曾於一時在寺門前遊戲而住。有餘親屬，手執弓箭于逝多林前逐鹿而過，問童子曰：「汝等何緣得住於此？」童子報曰：「我舅於此釋子中出家，我依而住。」獵人告曰：「汝舅為人不自存活，于釋子中而求出家，汝等豈復不存活耶？應可立志習其父業。」童子即便報親屬曰：「舅於我等實有深恩，今可詣彼咨決其事。」便往舅所白言：「聖者！我今奉辭欲習父業。」舅便報曰：「我以信施養汝二人，云何於今還修惡行？」二子白曰：「設令頂系金鬘我尚須棄，孰能捨置祖父業乎？」遂不用舅言俱舍而去，作畋獵事以自活命。后時吉祥身嬰重患，善語為看病人，於時吉祥為病苦所逼，便自生念：「我今持戒不造眾惡，天堂解脫如隔輕幔，今宜捨棄苦所依身當生勝處。」復作是念：「我今苦逼，誰當行殺斷我命耶？」遂憶善語有二𡖦甥稟性粗暴。「彼能殺我，何假餘人！」作是念已告善語曰：「具壽！仁之𡖦甥今在何處？」報曰：「彼二名字我不喜聞，皆以信施而為存養，
{ "translations": [ "現代漢語譯本：更何況依靠其他人而能生存呢？』比丘說：『讓他們兩個孩子供給比丘們樹葉、花果以及牙籤木，比丘們應當用缽中剩餘的食物讓他們得以飽腹。』當時，善語聽了之後，就收養了他們。這兩個童子天性恭敬勤勞，善於侍奉，為各位比丘採摘樹葉、花果並提供牙籤木，當時各位比丘用剩餘的食物和衣物資助他們。經過很長時間，年齡逐漸增長，容貌也變得豐滿，曾經有一次在寺廟門前玩耍。有親屬拿著弓箭在逝多林（Jetavana，祇陀林）前追逐鹿經過，問童子說：『你們為什麼住在這裡？』童子回答說：『我的舅舅在這裡的釋迦弟子中出家，我依靠他而住。』獵人告訴他們說：『你們的舅舅是不能自食其力的人，才在釋迦弟子中尋求出家，難道你們也不能自食其力嗎？應該立志學習你們父親的職業。』童子立刻告訴親屬說：『舅舅對我們確實有很深的恩情，現在可以去問問他這件事。』於是前往舅舅那裡稟告說：『聖者！我們現在要告辭去學習父親的職業。』舅舅便回答說：『我用信徒的佈施供養你們二人，為什麼現在反而要去做惡行呢？』兩個孩子說：『即使頭上戴著金項鍊，我們尚且需要捨棄，誰能捨棄祖父的職業呢？』於是沒有聽從舅舅的話，一起離開了，從事打獵的事情來維持生計。後來，吉祥（Kalyana，指比丘）身患重病，善語（Subhashita，指比丘的姐姐）照顧他，當時吉祥被病痛所折磨，便自己想：『我現在持戒不造作各種惡業，天堂解脫就像隔著一層薄紗，現在應該捨棄這個痛苦的身體，當往生到好的地方。』又這樣想：『我現在被痛苦折磨，誰來行殺結束我的生命呢？』於是想起善語有兩個外甥，天性粗暴，『他們能殺我，何必假借他人！』這樣想完，就告訴善語說：『具壽！您的外甥現在在哪裡？』善語回答說：『我不喜歡聽到他們的名字，他們都是依靠信徒的佈施而得以生存，", "English version: How much less can one subsist by relying on others?' The Bhikshu (比丘, Buddhist monk) said, 'Let these two children provide the Bhikshus with leaves, flowers, fruits, and toothpicks. The Bhikshus should give them the leftover food from their bowls to sustain them.' At that time, Subhashita (善語, good speech) heard this and took them in. These two boys were naturally respectful and diligent, serving well by fetching leaves, flowers, fruits, and toothpicks for the Bhikshus. The Bhikshus then bestowed upon them leftover food and clothing. After a long time, they gradually grew older and their appearances became full. Once, they were playing in front of the temple gate. Some relatives, holding bows and arrows, were passing by Jetavana (逝多林, Jeta's Grove) chasing deer. They asked the boys, 'Why do you live here?' The boys replied, 'My uncle has become a monk among the Shakyaputra (釋子, sons of Shakya) here, and I live relying on him.' The hunters told them, 'Your uncle is a person who cannot support himself, so he seeks to become a monk among the Shakyaputra. Can you not support yourselves either? You should aspire to learn your father's profession.' The boys immediately told their relatives, 'Our uncle has a deep kindness towards us. Now we can go to him and consult about this matter.' Then they went to their uncle and reported, 'Venerable One! We now take our leave to learn our father's profession.' The uncle then replied, 'I nourish you two with the offerings of the faithful. Why do you now want to engage in evil deeds?' The two boys said, 'Even if we were wearing golden necklaces on our heads, we would still have to abandon them. Who can abandon the profession of our ancestors?' Therefore, they did not listen to their uncle's words and left together, engaging in hunting to support their lives. Later, Kalyana (吉祥, auspicious) became seriously ill, and Subhashita (善語, good speech) cared for him. At that time, Kalyana was tormented by the suffering of his illness, and he thought to himself, 'Now I uphold the precepts and do not commit any evil deeds. Heaven and liberation are like a thin veil away. Now I should abandon this body that is the basis of suffering and be reborn in a better place.' He further thought, 'Now I am tormented by suffering, who will commit the act of killing to end my life?' Then he remembered that Subhashita had two nephews who were naturally violent. 'They can kill me, why should I need anyone else!' After thinking this, he told Subhashita, 'Ayushman (具壽, long-lived one)! Where are your nephews now?' Subhashita replied, 'I do not like to hear their names. They are all sustained by the offerings of the faithful," ], "english_translations": [ "English version: 'How much less can one subsist by relying on others?' The Bhikshu (比丘, Buddhist monk) said, 'Let these two children provide the Bhikshus with leaves, flowers, fruits, and toothpicks. The Bhikshus should give them the leftover food from their bowls to sustain them.' At that time, Subhashita (善語, good speech) heard this and took them in. These two boys were naturally respectful and diligent, serving well by fetching leaves, flowers, fruits, and toothpicks for the Bhikshus. The Bhikshus then bestowed upon them leftover food and clothing. After a long time, they gradually grew older and their appearances became full. Once, they were playing in front of the temple gate. Some relatives, holding bows and arrows, were passing by Jetavana (逝多林, Jeta's Grove) chasing deer. They asked the boys, 'Why do you live here?' The boys replied, 'My uncle has become a monk among the Shakyaputra (釋子, sons of Shakya) here, and I live relying on him.' The hunters told them, 'Your uncle is a person who cannot support himself, so he seeks to become a monk among the Shakyaputra. Can you not support yourselves either? You should aspire to learn your father's profession.' The boys immediately told their relatives, 'Our uncle has a deep kindness towards us. Now we can go to him and consult about this matter.' Then they went to their uncle and reported, 'Venerable One! We now take our leave to learn our father's profession.' The uncle then replied, 'I nourish you two with the offerings of the faithful. Why do you now want to engage in evil deeds?' The two boys said, 'Even if we were wearing golden necklaces on our heads, we would still have to abandon them. Who can abandon the profession of our ancestors?' Therefore, they did not listen to their uncle's words and left together, engaging in hunting to support their lives. Later, Kalyana (吉祥, auspicious) became seriously ill, and Subhashita (善語, good speech) cared for him. At that time, Kalyana was tormented by the suffering of his illness, and he thought to himself, 'Now I uphold the precepts and do not commit any evil deeds. Heaven and liberation are like a thin veil away. Now I should abandon this body that is the basis of suffering and be reborn in a better place.' He further thought, 'Now I am tormented by suffering, who will commit the act of killing to end my life?' Then he remembered that Subhashita had two nephews who were naturally violent. 'They can kill me, why should I need anyone else!' After thinking this, he told Subhashita, 'Ayushman (具壽, long-lived one)! Where are your nephews now?' Subhashita replied, 'I do not like to hear their names. They are all sustained by the offerings of the faithful," "" ] }
彼於今時得行惡業，同其祖父為捕獵事，斷諸生命以自存活。」吉祥曰：「勿于彼二生嫌恨心，然彼二子在逝多林，乃至蜫蟲未曾見害，惡人勸誘今為殺業，仁今特宜於彼惡黨勸令舍離。仁行出外我病獨居，更無餘人能相供侍，仁若見者可喚將來令看侍我。」是時善語出行乞食，便見二子販肉屠肆，𡖦甥見舅俱來禮足。善語於時恨而告曰：「我與汝等是何親屬？」答言：「是舅。」「彼具壽吉祥！復是何親？」答曰：「彼亦是舅。」便告之曰：「自汝去後彼嬰疾患，曾不重來暫與相見。」答言：「我實不知，今即往看欲何所作？」報言：「彼有教者，汝當爲作。」語已而去。時彼二子便詣吉祥，禮雙足已在一面坐。吉祥見已告二子曰：「聖者善語與汝何親？」答言：「是舅。」「我今與汝復是何親？」答：「亦是舅。」吉祥告言：「我比嬰患汝曾不來暫看於我。」答言：「阿舅，我實不知，才始聞說我等即至。」吉祥告曰：「汝等愿我生天堂不？」答言：「愿生。」告言：「若如是者，我向他方豐樂之所，天堂解脫如隔輕幔，我願捨棄苦所依身當生樂處，汝今宜可斷我命根。」彼便答曰：「何有是事？假使餘人來害舅者我當殺彼，寧容我等共斷舅命！」告曰：「善語豈不已告汝等，彼有教者汝當爲作。」報曰：「聞說
【現代漢語翻譯】 現代漢語譯本 『他們現在從事惡業，和他們的祖父一樣以捕獵為生，殺害各種生命來維持生計。』吉祥說：『不要對他們兩人心生怨恨。這兩個孩子住在逝多林（Jetavana，祇樹給孤獨園），甚至連昆蟲都沒見過他們傷害。是惡人的勸誘才導致他們現在從事殺業。你現在特別應該勸說那些惡人放棄這種行為。你外出乞食，我獨自生病在家，沒有其他人可以照顧我。如果你見到他們，可以叫他們來照顧我。』 當時，善語（Subhāṣita）出去乞食，看見那兩個孩子在肉鋪賣肉。外甥們見到舅舅，都來禮拜他的雙足。善語當時帶著恨意告訴他們：『我和你們是什麼親屬關係？』他們回答說：『是舅舅。』『那麼具壽吉祥（Kalyāṇa）！又是你們的什麼親屬？』回答說：『也是舅舅。』善語便告訴他們：『自從你們離開后，他生病了，你們都不曾再來探望他。』他們回答說：『我們實在不知道，現在就去看他，有什麼可以做的？』善語說：『他有教導，你們應當照著做。』說完就離開了。 當時，那兩個孩子便去拜訪吉祥，禮拜了他的雙足后在一旁坐下。吉祥見到他們后告訴他們：『聖者善語和你們是什麼親屬關係？』他們回答說：『是舅舅。』『那麼我和你們又是什麼親屬關係？』他們回答說：『也是舅舅。』吉祥告訴他們：『我生病了，你們都不曾來看望我。』他們回答說：『舅舅，我們實在不知道，才剛聽說就立刻來了。』吉祥告訴他們：『你們希望我往生天堂嗎？』他們回答說：『希望往生。』吉祥說：『如果這樣，我向往他方豐樂的地方，天堂解脫就像隔著一層薄紗。我願意捨棄這充滿痛苦的身體，往生到快樂的地方，你們現在應該斷絕我的命根。』 他們便回答說：『怎麼會有這種事？假如其他人來傷害舅舅，我們都會殺了他們，怎麼能容許我們親手斷絕舅舅的性命！』吉祥說：『善語難道沒有告訴你們，他有教導，你們應當照著做。』他們回答說：『聽說了。』
【English Translation】 English version 'They are now engaged in evil deeds, like their grandfather, making a living by hunting and killing various lives.' Kalyāṇa (auspicious) said, 'Do not harbor resentment towards those two. These two children lived in Jetavana (grove of Jeta), and they had never been seen harming even insects. It is the persuasion of evil people that has led them to engage in killing now. You should especially persuade those evil people to abandon this behavior. You go out to beg for food, and I am sick and alone at home, with no one else to take care of me. If you see them, you can call them to take care of me.' At that time, Subhāṣita (well-spoken) went out to beg for food and saw the two children selling meat in the butcher shop. The nephews saw their uncle and came to bow at his feet. Subhāṣita then told them with resentment, 'What is the relationship between me and you?' They replied, 'You are our uncle.' 'Then what is the relationship between the venerable Kalyāṇa! and you?' They replied, 'He is also our uncle.' Subhāṣita then told them, 'Since you left, he has been ill, and you have never come to visit him.' They replied, 'We really didn't know, we will go to see him now, what can we do?' Subhāṣita said, 'He has instructions, you should do as he says.' After saying this, he left. At that time, the two children went to visit Kalyāṇa, bowed at his feet, and sat down to one side. Kalyāṇa saw them and told them, 'What is the relationship between the venerable Subhāṣita and you?' They replied, 'He is our uncle.' 'Then what is the relationship between me and you?' They replied, 'Also our uncle.' Kalyāṇa told them, 'I have been ill, and you have never come to see me.' They replied, 'Uncle, we really didn't know, we just heard about it and came immediately.' Kalyāṇa told them, 'Do you wish for me to be reborn in heaven?' They replied, 'We wish for rebirth.' Kalyāṇa said, 'If so, I long for a prosperous place in another realm, heaven and liberation are like a thin veil apart. I am willing to abandon this body full of suffering and be reborn in a happy place, you should now sever my life force.' They then replied, 'How could such a thing be? If others come to harm uncle, we will kill them, how can we allow ourselves to sever uncle's life!' Kalyāṇa said, 'Didn't Subhāṣita tell you that he has instructions, you should do as he says.' They replied, 'We heard about it.'
。」「若聞說者宜相用語，與我斷此煩惱命根。」彼時二子共相議曰：「豈非我舅先有籌量，故喚我來作如是事？」時二子中一極粗獷，即持利刀割斷喉命，便以白㲲通覆死屍。時善語還而告之曰：「汝等看守病人豈得令睡。」答言：「阿舅！此舅今睡更無起期。」善語聞說驚怪異常，便自思曰：「我今宜應更審尋問。」是時二子具述事緣。是時善語心生惶怖，便去白疊見其被殺，心即追悔：「豈非我是求持刀者斷他命耶？」時彼善語親愛別離轉增悔恨，具以此事告諸苾芻，諸苾芻白佛。佛告諸苾芻：「彼苾芻無殺心故無犯。然諸苾芻不應令無智人為看病者，必有他緣須自出外，于不善解看病之人當可教示：『勿令病者非理損害，墮水火食諸毒，持刀斧墮崖塹，或升高樹食所忌食，皆應遮止，無令因此而致傷害。』若苾芻令無智人瞻視病者，又不善教棄而出去，得越法罪。」此是緣起，未制學處。
佛在室羅伐城給孤獨園。於此城中有一苾芻，所用之缽色壞有孔，余苾芻告言：「具壽！汝所用缽有孔色壞，何不熏治？」報曰：「若熏治者多有所須，瓦籠牛糞及油麻滓等。」苾芻告言：「具壽！汝若無缽豈得存耶？」報曰：「我無缽者寧復得存？然于某處有一苾芻，身嬰重患不久命終。彼有一缽光凈圓好堪得受用
【現代漢語翻譯】 現代漢語譯本 「如果聽到有人這樣說，應該互相轉告，幫我斷除這煩惱的命根。」當時兩個兒子互相商議說：「難道不是我舅舅事先就計劃好了，所以叫我們來做這樣的事？」當時兩個兒子中有一個非常粗魯，就拿著利刀割斷了喉嚨，結束了他的生命，然後用白色的粗布覆蓋了屍體。這時，善語回來告訴他們說：「你們看守病人，怎麼能讓他睡覺呢？」他們回答說：「阿舅！這位舅舅現在睡著了，再也沒有醒來的日子了。」善語聽了這話，非常驚訝，心想：「我現在應該更仔細地詢問。」於是兩個兒子詳細地敘述了事情的經過。這時，善語心中感到惶恐，便去掀開白布，看見他被殺，心中追悔莫及：「難道不是我請求拿刀的人斷了他的命嗎？」當時，善語因為親人的離別而更加悔恨，就把這件事詳細地告訴了各位比丘，各位比丘稟告了佛陀。佛陀告訴各位比丘：「那位比丘沒有殺心，所以沒有犯戒。然而，各位比丘不應該讓沒有智慧的人來照顧病人，如果必須外出，對於不善於照顧病人的人，應當教導他們：『不要讓病人受到不合理的損害，比如掉入水中、火中，誤食毒藥，拿著刀斧掉下懸崖，或者爬到高樹上吃禁忌的食物，都應該阻止，不要因此而導致傷害。』如果比丘讓沒有智慧的人照顧病人，又不善加教導就離開了，就犯了越法罪。」這是事情的起因，還沒有制定相應的戒律。
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana Anathapindika-arama）。在這個城中，有一位比丘，他使用的缽顏色已經損壞，而且有孔洞，其他的比丘告訴他說：「具壽（Ayushman，對年長僧侶的尊稱）！你使用的缽有孔洞，顏色也壞了，為什麼不熏治一下呢？」他回答說：「如果熏治的話，需要很多東西，比如瓦籠、牛糞和油麻滓等。」比丘告訴他說：「具壽！你如果沒有缽，怎麼能生存呢？」他回答說：「我沒有缽，難道還能生存嗎？然而，在某個地方有一位比丘，身患重病，不久就要去世了。他有一個缽，光亮圓潤，可以拿來使用。
【English Translation】 English version 'If you hear someone say this, you should tell each other and help me cut off this root of affliction.' At that time, the two sons discussed with each other, saying, 'Isn't it that our uncle had planned this in advance, so he called us to do such a thing?' At that time, one of the two sons was very rough, and he took a sharp knife and cut off his throat, ending his life, and then covered the corpse with white coarse cloth. At this time, Good Speech returned and told them, 'You are taking care of the patient, how can you let him sleep?' They replied, 'Uncle! This uncle is now asleep and will never wake up again.' Good Speech was very surprised to hear this, and thought to himself, 'I should inquire more carefully now.' So the two sons described the whole story in detail. At this time, Good Speech felt terrified in his heart, and went to lift the white cloth and saw that he had been killed, and he regretted it very much, 'Isn't it that I asked the person who took the knife to cut off his life?' At that time, Good Speech was even more regretful because of the separation of loved ones, and he told all the Bhikshus (monks) about this matter in detail, and the Bhikshus reported it to the Buddha. The Buddha told the Bhikshus, 'That Bhikshu had no intention to kill, so he did not violate the precepts. However, you Bhikshus should not let people without wisdom take care of the patient. If you must go out, you should teach those who are not good at taking care of the patient: 'Do not let the patient suffer unreasonable harm, such as falling into water, fire, mistakenly eating poison, falling off a cliff with a knife and axe, or climbing a tall tree to eat forbidden food, all should be prevented, and do not cause harm because of this.' If a Bhikshu lets a person without wisdom take care of the patient, and leaves without teaching him well, he commits the offense of transgression.' This is the cause of the matter, and no corresponding precepts have been formulated yet.
The Buddha was in the Jetavana Anathapindika-arama (G園林給孤獨園) in Śrāvastī (室羅伐城). In this city, there was a Bhikshu (比丘), the color of the bowl he used was damaged and had holes, and the other Bhikshus told him, 'Ayushman (具壽)! The bowl you use has holes and the color is bad, why don't you smoke it?' He replied, 'If you smoke it, you need a lot of things, such as tile cages, cow dung, and sesame dregs.' The Bhikshu told him, 'Ayushman! If you don't have a bowl, how can you survive?' He replied, 'If I don't have a bowl, can I still survive? However, in a certain place there is a Bhikshu who is seriously ill and will die soon. He has a bowl that is bright and round and can be used.'
，彼若死者我當取之。」諸苾芻聞而告曰：「具壽！汝為缽故生此極惡旃荼羅心。」彼聞慚恥復生追悔，默爾而住：「將非我今有犯罪耶？」即以此緣告諸苾芻，諸苾芻白佛。佛告諸苾芻：「彼苾芻無愿死心故無犯。然諸苾芻不應為缽生此極惡旃荼羅心，起此心者得越法罪。然諸苾芻護持其缽當如眼睛，應綴者綴、應熏者熏。若苾芻有缽，應合熏綴而不為者，得越法罪。」此是緣起，未制學處。
佛在室羅伐城給孤獨園。於此城中有一苾芻，僧伽胝衣破弊塵垢，有餘苾芻告言：「具壽！汝僧伽胝破弊塵垢，何不浣染縫治？」報曰：「若修補者多有所須，柴薪染汁針線盆等。」苾芻告曰：「汝若無衣得存濟耶？」答言：「我若無衣寧得存濟？然于某處有一苾芻，身嬰重病不久命終，彼有僧伽胝衣新染赤色堪得受用，我當取之。」諸苾芻聞而告曰：「具壽！汝為衣故生此極惡旃荼羅心。」彼聞慚恥便生追悔，默爾而住：「將非我今有犯罪耶？」即以此緣告諸苾芻，諸苾芻白佛。佛告諸苾芻：「彼苾芻無愿死心故無犯。然諸苾芻不應為衣生此極惡旃荼羅心，起此心者得越法罪。然諸苾芻護惜衣服當如身皮，應浣染縫治者當隨事作，若不作者得越法罪。」此是緣起，未制學處。
佛在室羅伐城給孤獨園。於此城中
【現代漢語翻譯】 現代漢語譯本： 『如果他死了，我就拿走他的缽。』眾比丘聽了，說道：『具壽（jushou，對年長比丘的尊稱）！你爲了一個缽，竟然生起如此惡毒的旃荼羅（zhantuluo，古印度社會最低等級的人）之心。』那比丘聽了，感到慚愧和後悔，默默地住著，心想：『難道我現在已經犯了罪嗎？』他因此事稟告眾比丘，眾比丘又稟告佛陀。佛陀告訴眾比丘：『那位比丘沒有希望別人死的心，所以沒有犯戒。但是，眾比丘不應該爲了一個缽而生起如此惡毒的旃荼羅之心，生起這種心就犯了越法罪。然而，眾比丘應當像保護眼睛一樣保護自己的缽，應該修補的就修補，應該薰染的就薰染。如果比丘有缽，應該薰染和修補而不去做，就犯了越法罪。』這是事件的緣起，當時還沒有制定相應的戒律。
佛陀在室羅伐城（shiluofa cheng）的給孤獨園（jiguduyuan）。在這個城裡，有一位比丘的僧伽胝衣（sengqiezhiyi，比丘所穿的一種袈裟）破舊骯髒，其他比丘告訴他說：『具壽！你的僧伽胝衣破舊骯髒，為什麼不洗染縫補呢？』他回答說：『如果修補的話，需要很多東西，柴火、染料、針線、盆等等。』比丘們問：『如果你沒有衣服，還能活下去嗎？』他回答說：『我如果沒有衣服，怎麼能活下去呢？但是在某個地方，有一位比丘身患重病，不久就要去世了，他有一件新染成紅色的僧伽胝衣，可以拿來用。我打算取走它。』眾比丘聽了，說道：『具壽！你爲了衣服，竟然生起如此惡毒的旃荼羅之心。』那比丘聽了，感到慚愧和後悔，默默地住著，心想：『難道我現在已經犯了罪嗎？』他因此事稟告眾比丘，眾比丘又稟告佛陀。佛陀告訴眾比丘：『那位比丘沒有希望別人死的心，所以沒有犯戒。但是，眾比丘不應該爲了衣服而生起如此惡毒的旃荼羅之心，生起這種心就犯了越法罪。然而，眾比丘應當像愛護面板一樣愛護自己的衣服，應該洗染縫補的就應當去做，如果不做就犯了越法罪。』這是事件的緣起，當時還沒有制定相應的戒律。
佛陀在室羅伐城（shiluofa cheng）的給孤獨園（jiguduyuan）。在這個城裡，
【English Translation】 English version: 『If he dies, I will take his alms bowl.』 The Bhikshus (Bhikshus, Buddhist monks) heard this and said, 『Venerable (jushou, an honorific title for senior Bhikshus)! For the sake of an alms bowl, you have given rise to such an extremely evil Chandala (zhantuluo, a person from the lowest caste in ancient Indian society) mind.』 Upon hearing this, the Bhikshu felt ashamed and remorseful, and remained silent, thinking, 『Have I now committed an offense?』 He then told the other Bhikshus about this matter, and the Bhikshus reported it to the Buddha. The Buddha told the Bhikshus, 『That Bhikshu did not wish for the other person's death, so he has not committed an offense. However, Bhikshus should not give rise to such an extremely evil Chandala mind for the sake of an alms bowl. Whoever gives rise to such a mind commits a transgression. Furthermore, Bhikshus should protect their alms bowls as they would protect their own eyes, mending what needs to be mended and smoking what needs to be smoked. If a Bhikshu has an alms bowl and should smoke or mend it but does not do so, he commits a transgression.』 This was the origin of the incident, and no precept had yet been established.
The Buddha was in Jeta Grove (jiguduyuan) in Shravasti (shiluofa cheng). In this city, there was a Bhikshu whose Sanghati (sengqiezhiyi, a type of robe worn by Bhikshus) was torn, tattered, and dirty. Other Bhikshus told him, 『Venerable! Your Sanghati is torn, tattered, and dirty. Why don't you wash, dye, and mend it?』 He replied, 『If I were to mend it, I would need many things, such as firewood, dye, needles, thread, and a basin.』 The Bhikshus asked, 『If you didn't have clothes, could you survive?』 He replied, 『If I didn't have clothes, how could I survive? But in a certain place, there is a Bhikshu who is seriously ill and will soon die. He has a Sanghati that is newly dyed red and suitable for use. I intend to take it.』 The Bhikshus heard this and said, 『Venerable! For the sake of clothes, you have given rise to such an extremely evil Chandala mind.』 Upon hearing this, the Bhikshu felt ashamed and remorseful, and remained silent, thinking, 『Have I now committed an offense?』 He then told the other Bhikshus about this matter, and the Bhikshus reported it to the Buddha. The Buddha told the Bhikshus, 『That Bhikshu did not wish for the other person's death, so he has not committed an offense. However, Bhikshus should not give rise to such an extremely evil Chandala mind for the sake of clothes. Whoever gives rise to such a mind commits a transgression. Furthermore, Bhikshus should cherish their clothes as they would cherish their own skin, and should wash, dye, and mend them as needed. If they do not do so, they commit a transgression.』 This was the origin of the incident, and no precept had yet been established.
The Buddha was in Jeta Grove (jiguduyuan) in Shravasti (shiluofa cheng). In this city,
有一長者名曰勝軍，大富多財受用豐足，于同類族娶女為妻。未久之間婦便懷妊，經於九月遂誕一男，色相端嚴人所樂見。經三七日歡會宗親，其父以兒告諸親曰：「此兒今者欲作何名？」眾人議曰：「此是長者勝軍之子，應與立字名曰大軍。」未經多時復生一子，顏貌奇特倍勝於兄，人相圓滿乃至廣說如前詳議，大軍之弟名曰小軍。后時勝軍其妻亡歿，禮送林野以火焚之。日月既淹憂懷漸舍，便自思惟：「我更娶妻恐惱二子。」大軍成立即為娶妻，長者不久便遭衰疾，雖加藥物羸頓日增，慰喻二子而說頌曰：
「積聚皆銷散， 崇高必墮落， 合會終別離， 有命咸歸死。」
說此語已即便命終，備具兇儀焚之郊外。大軍為父廣修福業，自念：「慈父在日供我衣資，今既身亡，宜自求覓無墜家業，我今應可持諸財貨，往詣他方求利取活。」作是念已告小軍曰：「弟今知不？慈父在日衣食無乏，棄背之後須自營求。汝宜在家勤心撿校，我欲求利暫往他方，隨有所得以存生計。」弟答兄曰：「善哉！」是時大軍多赍貨物往詣他方，凡所經求無不諧偶，書報弟曰：「我甚安隱多獲財利，汝宜歡慰善知家業。」因貪利故更詣遠方，後於異時重以書報，如有頌曰：
「由貪故求利， 得利轉生貪， 應作
【現代漢語翻譯】 有一位名叫勝軍（Shengjun，人名，意為勝利的軍隊）的長者，非常富有，生活富足，娶了同族女子為妻。不久之後，他的妻子懷孕了，經過九個月，生下了一個男孩，相貌端正莊嚴，人人都喜歡。在孩子出生后的第三個七天，勝軍歡宴宗親，並告訴他們：『這個孩子現在應該取什麼名字？』眾人商議說：『這是長者勝軍的兒子，應該給他起名叫大軍（Dajun，人名，意為大的軍隊）。』沒過多久，勝軍的妻子又生了一個兒子，容貌奇特，比哥哥更加出色，相貌圓滿，此處省略了許多讚美之詞。經過詳細商議，大軍的弟弟被命名為小軍（Xiaojun，人名，意為小的軍隊）。後來，勝軍的妻子去世了，人們按照禮儀將她送到郊外的林地火化。日子一天天過去，勝軍的悲傷漸漸消退，他開始思考：『我如果再娶妻，恐怕會惹惱兩個兒子。』大軍成年後，勝軍就為他娶了妻子。不久之後，勝軍得了重病，雖然服用了藥物，但身體卻日益衰弱。他安慰兩個兒子，並用偈頌說道： 『積聚終將消散，崇高必會墮落， 合會終究別離，有生必定死亡。』 說完這些話，勝軍就去世了。人們準備好喪葬儀式，在郊外將他火化。大軍爲了父親廣泛地修福，他心想：『父親在世的時候，供給我衣食，現在他已經去世了，我應該自己去尋找生計，不要讓家業衰敗。我現在應該帶著財物，到其他地方去求取利益，維持生活。』打定主意后，他告訴小軍說：『弟弟你知道嗎？父親在世的時候，我們的衣食無憂，他去世之後，我們需要自己去經營謀生。你應當在家勤懇地管理家業，我打算去其他地方求取利益，暫時離開一段時間，希望能有所收穫，維持生計。』弟弟回答哥哥說：『好的！』於是，大軍帶著大量的貨物前往其他地方，凡是他所經營的，沒有不順利的。他寫信告訴弟弟說：『我一切安好，獲得了許多財利，你應當感到高興，好好地管理家業。』因為貪圖利益的緣故，他又前往更遠的地方。後來，他又寫信回來，信中有一段偈頌說： 『因為貪婪而求取利益， 得到利益后反而更加貪婪， 應該做……』
【English Translation】 There was a wealthy elder named Shengjun (Shengjun, proper noun, meaning 'Victorious Army'), who was rich and lived a life of abundance. He married a woman from his own clan. Before long, his wife became pregnant, and after nine months, she gave birth to a son, whose appearance was dignified and pleasing to all. On the twenty-first day after the child's birth, Shengjun held a feast for his relatives and announced to them, 'What name should we give this child?' The relatives discussed and said, 'This is the son of the elder Shengjun, so we should name him Dajun (Dajun, proper noun, meaning 'Great Army').' Not long after, Shengjun's wife gave birth to another son, whose appearance was even more extraordinary than his brother's, with perfect features. After detailed discussion, Dajun's younger brother was named Xiaojun (Xiaojun, proper noun, meaning 'Small Army'). Later, Shengjun's wife passed away, and she was cremated in the forest outside the city according to custom. As time passed, Shengjun's grief gradually subsided, and he began to think, 'If I remarry, I fear it will upset my two sons.' When Dajun came of age, Shengjun arranged a marriage for him. Not long after, Shengjun fell ill, and although he took medicine, his health continued to decline. He comforted his two sons and spoke the following verse: 'Accumulations will eventually dissipate, High positions will inevitably fall, Meetings will ultimately lead to separation, All who are born must return to death.' After saying these words, Shengjun passed away. People prepared the funeral rites and cremated him outside the city. Dajun performed many meritorious deeds for his father. He thought to himself, 'When my father was alive, he provided me with food and clothing. Now that he has passed away, I must seek a livelihood myself and not let the family fortune decline. I should take my wealth and go to other places to seek profit and support myself.' After making this decision, he said to Xiaojun, 'Younger brother, do you know? When our father was alive, we had no shortage of food and clothing. Now that he has passed away, we must manage our own lives. You should diligently manage the household affairs at home, and I intend to go to other places to seek profit, leaving for a while, hoping to gain something to support our livelihood.' His brother replied, 'Very well!' So, Dajun took a large amount of goods and went to other places. Everything he did was successful. He wrote a letter to his brother saying, 'I am well and have obtained much wealth. You should be happy and manage the household affairs well.' Because of his greed for profit, he went to even more distant places. Later, he wrote another letter, which included a verse: 'Because of greed, one seeks profit, Having obtained profit, greed increases, One should do...'
不應作， 為貪皆忘失。」
展轉求利遠趣邊方，經歷多年音信無繼。其大軍婦豐衣美食慾念便生，即于小軍現淫染相。小軍不許，慾念更增，告曰：「仁何不念？」小軍聞之掩耳告曰：「勿作此言，長嫂如母。」女人情偽，不學而知，遂著弊衣歸父母舍，現憂惱相臥粗惡床。母及家人俱告之曰：「有何憂苦而至此耶？」白言：「女人苦事可不共知，我被欲心之所纏逼。」母以種種方便而誨喻之。然于弊床寢臥不起，重白母曰：「我被欲心所逼，母應為我求別丈夫。」其母俯仰而告之曰：「汝之小郎容貌端正，何不求之？」答言：「我已苦求，彼不相許。」母便告曰：「汝豈不見諸餘婦人，夫婿遠行專守貞操，汝今何意獨懷憂苦？」報曰：「彼之夫主，時有信來可有希望，我夫信絕定是身亡。」母雖誘喻仍臥不起，復白母曰：「且置余語，宜可為我求覓丈夫，若違我情必私逃竄，二家門族招大惡聲。」於時父母宗親共相議曰：「觀此女意鄙見不移，宜應具諸飲食以命小軍。」小軍蒙召便來赴席，食已告小軍曰：「今有私事故令相屈，仁之長嫂為欲所逼，可留心眷納勿使私奔。」小軍聞已便自思惟：「此嫂幼年來入我舍，無宜輒遣別適異人，又恐二宗惡聲彰露。」作是念已開意相從，便共歸家以備妻室，同居未
【現代漢語翻譯】 現代漢語譯本： 『不應該做啊，因為貪婪都忘記了。』
輾轉尋求利益，遠赴邊遠地方，經歷多年音信全無。那位大軍的妻子，衣食豐足，慾念便產生了，就對小軍顯露出淫蕩的樣子。小軍不答應，她的慾念更加增長，告訴小軍說：『你為什麼不考慮一下呢？』小軍聽了，摀住耳朵說：『不要說這樣的話，嫂子如同母親。』女人的虛情假意，不用學習也知道，於是穿著破舊的衣服回到父母家，顯出憂愁煩惱的樣子，躺在粗糙簡陋的床上。母親和家人都告訴她說：『有什麼憂愁痛苦而到這種地步呢？』她回答說：『女人的苦事不可以和你們說，我被慾望之心所纏繞逼迫。』母親用各種方法來勸導開解她。然而她還是在破舊的床上躺著不起來，又對母親說：『我被慾望之心所逼迫，母親應該為我尋找別的丈夫。』她的母親猶豫了一下告訴她說：『你的小叔子容貌端正，為什麼不求他呢？』她回答說：『我已經苦苦哀求，他不答應。』母親便告訴她說：『難道你沒看見其他的婦人，丈夫遠行都能專心守護貞操，你現在為什麼偏偏獨自懷著憂愁痛苦呢？』她回答說：『她們的丈夫，時常有書信傳來，還可以有所希望，我的丈夫音信斷絕，一定是死了。』母親雖然勸誘開解，她仍然躺著不起來，又對母親說：『先放下其他的話，應該為我尋找丈夫，如果違揹我的心意，我一定會私自逃走，兩家的門風都會招來很大的壞名聲。』
當時父母和宗族親戚共同商議說：『看這個女人的心意，卑鄙的見解無法改變，應該準備各種飲食來命令小軍。』小軍被召來赴宴，吃完后，（他們）告訴小軍說：『現在有私事要委屈你，你的嫂子被慾望所逼迫，可以留心照顧接納她，不要讓她私自奔逃。』小軍聽了之後，便自己思量：『這個嫂子從小就來到我家，不應該隨便讓她改嫁給別人，又恐怕兩家的壞名聲會顯露出來。』這樣想著，便同意了她的意思，就一起回家，把她當作妻子，同居還沒有……
【English Translation】 English version: 'It should not be done; for the sake of greed, all is forgotten.'
Seeking profit everywhere, traveling far to remote regions, after many years, there was no news. The wife of the senior soldier, with abundant food and clothing, developed desires, and showed lustful intentions towards the junior soldier. The junior soldier refused, but her desire increased, and she said, 'Why don't you consider it?' The junior soldier covered his ears and said, 'Do not say such things; an elder sister-in-law is like a mother.' A woman's hypocrisy is known without learning, so she wore tattered clothes and returned to her parents' home, appearing worried and distressed, lying on a rough and simple bed. Her mother and family all told her, 'What sorrow and suffering have brought you to this state?' She replied, 'A woman's suffering cannot be shared with you; I am tormented and oppressed by the heart of desire.' Her mother used various means to advise and enlighten her. However, she remained lying on the tattered bed, and said to her mother, 'I am oppressed by the heart of desire; Mother should seek another husband for me.' Her mother hesitated and told her, 'Your younger brother-in-law is handsome and upright; why don't you seek him?' She replied, 'I have already pleaded bitterly, but he does not agree.' Her mother then told her, 'Have you not seen other women whose husbands travel far away and can wholeheartedly guard their chastity? Why do you alone harbor sorrow and suffering?' She replied, 'Their husbands often send letters, so there is still hope, but my husband's news is cut off; he must be dead.' Although her mother advised and enlightened her, she still remained lying down, and said to her mother, 'Put aside other words for now; you should seek a husband for me. If you go against my wishes, I will surely flee privately, and both families will incur great disgrace.'
At that time, her parents and relatives discussed together, saying, 'Looking at this woman's intentions, her base views cannot be changed; we should prepare various foods and order the junior soldier.' The junior soldier was summoned to attend the feast, and after eating, (they) told the junior soldier, 'Now there is a private matter to trouble you; your sister-in-law is oppressed by desire; you can take care to accept her and not let her flee privately.' After hearing this, the junior soldier thought to himself, 'This sister-in-law has been in my house since she was young; it is not appropriate to let her remarry someone else, and I am afraid that the bad reputation of both families will be revealed.' Thinking this, he agreed to her wishes, and they returned home together, treating her as his wife, living together not yet...
久遂便有娠。女伴見怪而問之曰：「汝腹是何從何而得？」報曰：「我從夫去決志孀居，汝等何因妄相點污？」復有親密女人私相謂曰：「汝雖欲隱相貌已彰。」遂報有娠。問言：「誰許？」答：「是小軍。」女伴告曰：「若是小郎，此復何過？」腹既漸大，兄有書來報小軍曰：「我比興易遂至遠方，所有經求悉皆遂意，汝勿憂惱不久當還。」小軍聞已深生悔恨，私自唸曰：「我憶大兄如旱思雨，久絕音信身復不來，我本無心作斯惡行，鄙事彰露方始言歸。世有言曰：『怨家之重，無越侵妻。』兄來若知必害於我，今宜逃避竄跡遠方。」又更思量：「家鄉難捨，今勝光王以釋迦子同王太子自在無礙，我當就彼而為出家。兄縱回還欲何所作？」即便詣彼逝多林中，就一苾芻白言：「聖者！我欲出家，愿垂矜許。」答曰：「財命非久，能捨出家斯為甚善！」遂與剃髮令服法衣，並受圓具略教儀式，告言：「賢首！鹿不養鹿，相濟極難，室羅伐城其處寬廣，汝宜乞食以自資身。」小軍白言：「鄔波馱耶！我今奉教。」即于晨旦執持衣缽，入城乞食遂至本家，其妻遙見椎胸告曰：「小軍何意棄我出家？」報曰：「勿為此語。爾豈不知，我憶大兄如旱思雨，書信既絕身復不來，我遂與汝作斯惡事，兄來定知必害於我。」彼便報曰
【現代漢語翻譯】 現代漢語譯本 不久之後，她就懷孕了。女伴們覺得奇怪，問她說：『你肚子里的孩子是從哪裡來的？』她回答說：『我自從丈夫離家后就下定決心守寡，你們為何要胡亂玷污我？』又有親密的女人私下對她說：『你即使想隱瞞，但懷孕的跡像已經很明顯了。』她於是承認自己懷孕了。別人問她：『是誰讓你懷孕的？』她回答說：『是小軍。』女伴們說：『如果是小郎（小軍），這又有什麼過錯呢？』肚子漸漸大了，她哥哥寫信回來告訴小軍說：『我這次做生意很順利，已經到了遠方，所有的事情都很如意，你不要憂慮，我很快就會回去。』小軍聽了之後，非常後悔，心裡想：『我思念哥哥就像乾旱時盼望下雨一樣，很久沒有他的音信，他自己又不回來，我本來無心做出這種惡行，醜事暴露后他才說要回來。世人有話說：『怨恨之深，沒有超過侵犯妻子。』哥哥回來如果知道這件事，一定會害我，現在應該逃避，到遠方去躲藏。』他又轉念一想：『家鄉難以割捨，現在勝光王（Prasenajit）以釋迦子（釋迦牟尼佛的弟子）的身份，和王太子一樣自在無礙，我不如去那裡出家。哥哥縱然回來又能怎麼樣呢？』 於是他立刻前往逝多林（Jetavana），向一位比丘（bhiksu）說道：『聖者！我想要出家，希望您能慈悲允許。』比丘回答說：『錢財和生命都不能長久，能夠捨棄它們出家，這是非常好的！』於是為他剃髮，讓他穿上法衣，並授予他具足戒，簡單地教導了他一些儀式，告訴他說：『賢首（賢善之人）！鹿不養鹿，相互救濟非常困難，室羅伐城（Sravasti）那個地方很寬廣，你應該去那裡乞食來供養自己。』小軍回答說：『鄔波馱耶（Upadhyaya，親教師）！我現在遵從您的教導。』於是他在早晨拿著衣缽，進入城中乞食，來到了自己家，他的妻子遠遠地看見他，捶胸說道：『小軍為什麼捨棄我出家？』他回答說：『不要說這樣的話。你難道不知道嗎，我思念哥哥就像乾旱時盼望下雨一樣，書信斷絕，他自己又不回來，我才和你做了這種惡事，哥哥回來一定會知道，一定會害我的。』他的妻子便回答說：
【English Translation】 English version Soon after, she became pregnant. Her female companions, finding it strange, asked her, 'Where did you get the child in your womb?' She replied, 'Since my husband left, I have resolved to remain a widow. Why do you falsely accuse me?' Then, some close women privately said to her, 'Even if you want to hide it, the signs of pregnancy are already evident.' So she admitted she was pregnant. They asked, 'Who is the father?' She replied, 'It is Little Jun.' Her companions said, 'If it is Little Jun, what fault is there in that?' As her belly grew larger, her brother sent a letter to Little Jun, saying, 'My business has been very successful, and I have reached a distant place. Everything is going well. Do not worry; I will return soon.' Upon hearing this, Little Jun felt deep regret and thought to himself, 'I long for my brother as one longs for rain in a drought. There has been no news from him for a long time, and he has not returned himself. I had no intention of committing such a wicked act. Now that this shameful deed is exposed, he says he will return. There is a saying: 『No resentment is greater than that of violating one's wife.』 If my brother finds out about this, he will surely harm me. Now I should flee and hide in a distant place.' Then he reconsidered, 'It is hard to leave my home. Now King Prasenajit (勝光王) as a disciple of Shakyamuni (釋迦子) is as free and unhindered as the crown prince. I should go there and become a monk. What can my brother do even if he returns?' Immediately, he went to Jetavana (逝多林), approached a bhiksu (比丘) and said, 'Venerable One! I wish to become a monk. I hope you will kindly grant me permission.' The bhiksu replied, 'Wealth and life are not lasting. To renounce them and become a monk is very good!' So he shaved his head, had him wear the monastic robes, and conferred upon him the full precepts, briefly teaching him some rituals, and said, 'Worthy One (賢首)! Deer do not raise deer; mutual support is extremely difficult. The city of Sravasti (室羅伐城) is a vast place. You should go there to beg for food to support yourself.' Little Jun replied, 'Upadhyaya (鄔波馱耶)! I will follow your instructions.' So in the morning, he took his robes and bowl, entered the city to beg for food, and arrived at his own home. His wife saw him from afar, beat her chest, and said, 'Little Jun, why have you abandoned me to become a monk?' He replied, 'Do not say such things. Do you not know that I long for my brother as one longs for rain in a drought? There has been no news from him, and he has not returned himself. That is why I committed this wicked act with you. When my brother returns, he will surely find out and harm me.' Then his wife replied,
：「仁欲自免，我復如何？」小軍曰：「我被他逼元無本心，汝為欲纏自當勉力。」言已捨去。是時小軍有舊親識，先解醫方，詣其本家問：「小軍所在？」其妻報曰：「我被欺辱，棄我出家。」問曰：「何在？」答曰：「在逝多林沙門住處，如不信者可往尋求。」依言往求見苾芻眾，形服相似不知誰是小軍。詢問苾芻：「小軍何在？」時有苾芻指示其處，亦既見已問小軍曰：「何不相語來此出家？」答曰：「不應責我輒爾出家，具述兄書兼陳己過，事不獲已而作沙門。」友人報曰：「我本解醫頗練方藥，若懷胎者有藥能銷。」小軍聞之默然而住。時彼知識即為合藥，令女送去與小軍婦，囑曰：「此之散藥，是小軍苾芻遣我送來，暖水和服必得平善。」其女至彼具以事告。婦聞取藥依教服之，胎便墮落無妊娠相。人共覺知，諸女問曰：「胎今何在？」報曰：「我先已言：『夫婿行后孀居守志。』勿以惡事來相塵黷。」時親密女私告之曰：「汝先所云：『是小軍許。』何因今日云：『我先無。』」答曰：「從彼而來，還從彼去。」又問：「如何？」報曰：「小軍與我毒藥，服已胎銷。」諸女相告各起譏嫌：「諸釋迦子能為惡事非真沙門，與人毒藥令彼墮胎。」此之惡聲遍滿城邑，皆云：「小軍苾芻作斯罪業。」諸苾芻聞
便往白佛。佛告小軍：「汝豈實作如是事耶？」白言：「不也。世尊！我但隨喜。」爾時世尊告諸苾芻：「由彼小軍無殺心故無犯。然諸苾芻不應于如是事心生隨喜，若隨喜者得越法罪。」
不久之間大軍得利歡喜而還，去城不遠且暫停住。凡世間人聞善助喜，見惡相憂，有人報彼婦曰：「大軍來到財利豐盈，應生歡喜。」婦人巧詐不學而知，既聞此言心甚憂懼，著粗弊服臥在惡床。時彼大軍既入城已，于廛肆處安置貨物，即便還家見其所居無吉祥相，問僕使曰：「家主在何？」答云：「在室中臥。」聞已往就告言：「賢首！汝聞我來，豈不欣慶？」答言：「今聞仁至，實生歡喜，但仁所留小軍令守護我，彼便壞我。」問曰：「何為？」答曰：「小軍非理，強見陵逼。」大軍報云：「彼不欺汝，是欺於我。汝宜速起，我能治之。小軍今何所在？」答曰：「聞君將至，私走出家。」問：「在何處？」「在逝多林釋子之處。」報其妻曰：「彼處豈是施無畏城，我當於彼以法治罰。」時有別人往告之曰：「小軍知不？爾兄來至。」問曰：「兄有何言？」報言：「汝兄作如是語：『彼逝多林豈是施無畏城，我今當以苦法治罰。』」時弟聞已生大憂怖。作如是念：「我由懼彼而來出家，豈於此處還遭彼害？雖知苾芻同王太
【現代漢語翻譯】 現代漢語譯本 於是前往佛陀處稟告。佛陀告訴小軍：『你真的做了這樣的事嗎？』小軍回答說：『沒有。世尊！我只是隨喜而已。』當時世尊告訴各位比丘：『由於那個小軍沒有殺心，所以沒有犯戒。然而各位比丘不應該對這樣的事情心生隨喜，如果隨喜的，就犯了越法罪。』
不久之後，大軍得勝，歡喜而歸，離城不遠便暫時停駐。凡是世間之人，聽到善事就高興，見到惡事就憂愁，有人告訴那個婦人說：『大軍回來了，帶回豐厚的財利，你應該感到高興。』婦人狡猾奸詐，無師自通，聽到這話心中非常憂懼，穿著粗陋破舊的衣服，躺在簡陋的床上。當時那個大軍進入城中后，在市場店舖安置貨物，然後就回家，看到家中沒有吉祥之相，問僕人說：『家主在哪裡？』回答說：『在房間里睡覺。』聽后前往告訴她說：『賢首（對妻子的尊稱）！你聽到我回來了，難道不高興嗎？』回答說：『現在聽到您回來了，確實很高興，但是您留下的小軍讓我守護，他卻敗壞了我。』大軍問：『怎麼回事？』回答說：『小軍不講道理，強行凌辱我。』大軍說：『他不是欺騙你，是欺騙我。你應該趕快起來，我能懲治他。小軍現在在哪裡？』回答說：『聽說您要來了，私自逃走出了家。』問：『在哪裡？』『在逝多林（Jetavana）釋子（佛弟子）那裡。』大軍告訴他的妻子說：『那個地方難道是施無畏城（abhayadāna-nagara，可以免除恐懼的城市）嗎？我將在那裡依法懲罰他。』當時有其他人去告訴小軍說：『小軍你知道嗎？你哥哥來了。』問：『哥哥說了什麼？』回答說：『你哥哥說了這樣的話：『那個逝多林難道是施無畏城嗎？我現在要用苦法懲罰他。』』當時弟弟聽了后，非常憂愁恐懼。心中這樣想：『我因為害怕他才來出家，難道在這裡還要遭到他的傷害嗎？雖然知道比丘和國王太子
【English Translation】 English version Then he went to report to the Buddha. The Buddha said to Little General: 'Did you really do such a thing?' He replied: 'No, World-Honored One! I was only rejoicing in their merit.' At that time, the World-Honored One told the Bhikshus (monks): 'Because that Little General had no intention to kill, he has not violated any precept. However, you Bhikshus should not rejoice in such matters; if you do, you will commit a transgression.'
Not long after, the Great General returned victoriously and joyfully, stopping not far from the city. Ordinary people in the world rejoice upon hearing of good deeds and worry upon seeing evil. Someone told the woman: 'The Great General has returned with abundant wealth; you should be happy.' The woman, cunning and deceitful, knew without being taught. Upon hearing this, she became very worried, wore coarse and tattered clothes, and lay on a wretched bed. When the Great General entered the city, he arranged the goods in the market and then returned home. Seeing that his home lacked auspicious signs, he asked the servant: 'Where is the mistress of the house?' The servant replied: 'She is sleeping in her room.' Hearing this, he went to her and said: 'Virtuous one! Upon hearing of my return, are you not delighted?' She replied: 'Now that I hear of your arrival, I am indeed happy, but the Little General you left to guard me has ruined me.' The Great General asked: 'What happened?' She replied: 'The Little General acted unreasonably and forcibly violated me.' The Great General said: 'He is not deceiving you; he is deceiving me. You should get up quickly; I can punish him. Where is the Little General now?' She replied: 'Hearing that you were coming, he secretly ran away and became a monk.' He asked: 'Where?' 'At the Jetavana (逝多林) with the disciples of Shakya (釋子).' The Great General told his wife: 'Is that place a city of refuge (abhayadāna-nagara, 施無畏城)? I will punish him there according to the law.' At that time, someone else went to tell the Little General: 'Little General, do you know? Your brother has arrived.' He asked: 'What did my brother say?' The messenger replied: 'Your brother said this: 'Is that Jetavana a city of refuge? I will punish him there with harsh methods.'' Upon hearing this, the younger brother became very worried and fearful. He thought to himself: 'I became a monk because I feared him; will I still be harmed by him here? Although I know that Bhikshus and princes'
子無有障礙，然我有過，若來相見必害於我，我今宜應逃避而去。」是時小軍作是念已，便白師曰：「鄔波馱耶！我由怖彼而求出家，聞彼欲來苦害於我。」本師問曰：「彼是何人？」白言：「彼是我兄，今從遠來擬相屠害，作如是語：『豈逝多林是無畏城，當以苦法而欲治我。』雖知國法同王太子安隱無礙，然我有過必害於我，今宜避去。」其師告曰：「汝欲何之？」小軍曰：「我今欲詣王舍城。」師曰：「彼處有我知識苾芻，可赍我書投彼而住，必以恩慈護念于汝。」白言：「甚善！」時彼親教即便作書與彼苾芻曰：「此之小軍是我弟子，今欲往彼。遠相投寄，仁可流恩，愿垂覆護，令安樂住。」時彼小軍既得書已禮師而出，左右顧瞻情懷怖懼，漸次而進到王舍城，訪彼苾芻。見已禮足，以親教書而授于彼。時彼苾芻披讀書已，告言：「善來具壽！我如汝舊師，汝如我弟子，宜於我邊受學佛法。汝有所須衣缽絡囊水羅絳帶，我皆資給令無闕乏。然世尊說：『苾芻有二種所應作事：所謂禪思、讀誦。』汝今樂何？」白言：「我樂靜慮。」答言：「甚善！」依法而教。時彼便往至寒林中棄屍之處，策勵勤修斷諸結惑，證無生法得阿羅漢果離三界染，觀金與土平等不殊，刀割香塗了無二想，如手撝空心無掛礙，能以大智
【現代漢語翻譯】 現代漢語譯本 『我』沒有障礙，但是『我』有過錯，如果（我的哥哥）來相見，一定會加害於『我』，『我』現在應該逃避離開。」當時小軍生起這樣的念頭后，便告訴他的老師說：「鄔波馱耶（Upadhyaya，親教師）！『我』因為害怕他才請求出家，聽說他要來苦害『我』。」本師問道：「他是何人？」小軍回答說：「他是我哥哥，現在從遠方趕來，打算殺害『我』，並且說這樣的話：『難道逝多林（Jetavana，祇園精舍）是無畏城嗎？竟然想用苦法來懲治我。』雖然知道國法和王太子一樣安穩無礙，但是『我』有過錯，他一定會加害於『我』，現在應該避開離開。」他的老師告訴他說：「你想要去哪裡？」小軍說：「『我』現在想要去王舍城（Rajagrha）。」老師說：「那裡有我認識的比丘（bhiksu，出家男子），你可以帶著我的信去投靠他，他一定會用恩慈保護你。」小軍回答說：「很好！」當時他的親教師就寫信給那位比丘說：「這位小軍是我的弟子，現在想要去你那裡。遠道而來投靠你，希望你能夠施以恩惠，庇護他，讓他安樂地居住。」當時小軍得到信后，向老師行禮告退，左右顧盼，心中充滿恐懼，漸漸地前往王舍城，拜訪那位比丘。見到后，禮拜他的雙足，將親教師的信交給他。當時那位比丘打開信讀完后，告訴他說：「善來，具壽（Ayushman，對年長出家者的尊稱）！我如同你的舊老師，你如同我的弟子，應該在我這裡學習佛法。你所需要的衣、缽（patra，食器）、絡囊（用於攜帶物品的袋子）、水羅（濾水器）、絳帶，我都會供給，讓你不會缺乏。然而世尊（Bhagavan，佛陀的尊稱）說：『比丘有兩種應該做的事情：所謂禪思、讀誦。』你現在喜歡哪一種？」小軍回答說：「我喜歡靜慮（dhyana，禪定）。」比丘回答說：「很好！」依法教導他。當時小軍便前往寒林（sitalavana，墓地）中丟棄屍體的地方，策勵自己勤奮修行，斷除各種結縛迷惑，證得無生法，得到阿羅漢（arhat，斷盡煩惱的聖者）果位，脫離三界（trailokya，欲界、色界、無色界）的染污，觀察黃金和泥土平等沒有差別，用刀割和涂香沒有兩種想法，如同用手揮動天空，心中沒有掛礙，能夠用大智慧
【English Translation】 English version 『I』 have no obstacles, but 『I』 have faults. If (my brother) comes to see me, he will surely harm 『me』. 『I』 should now escape and leave.』 At that time, the young soldier had this thought, and then said to his teacher: 『Upadhyaya (親教師, Preceptor)! 『I』 requested to be ordained because I was afraid of him. I heard that he wants to come and inflict suffering on 『me』.』 The teacher asked: 『Who is he?』 The young soldier replied: 『He is my brother, and now he has come from afar, intending to kill 『me』, and saying such words: 『Is Jetavana (祇園精舍, Jetavana Monastery) a fearless city? How dare they try to punish me with the Dharma of suffering.』 Although I know that the laws of the country are as safe and unimpeded as the crown prince, 『I』 have faults, and he will surely harm 『me』. 『I』 should now avoid leaving.』 His teacher told him: 『Where do you want to go?』 The young soldier said: 『『I』 now want to go to Rajagrha (王舍城).』 The teacher said: 『There is a bhiksu (比丘, monk) I know there. You can take my letter and rely on him. He will surely protect you with kindness.』 The young soldier replied: 『Very good!』 At that time, his preceptor immediately wrote a letter to that bhiksu, saying: 『This young soldier is my disciple, and now he wants to go to you. He has come from afar to rely on you. I hope you can bestow kindness, protect him, and let him live in peace.』 At that time, after the young soldier received the letter, he bowed to his teacher and left. He looked around, his heart filled with fear, and gradually proceeded to Rajagrha to visit that bhiksu. After seeing him, he bowed at his feet and handed him the letter from his preceptor. At that time, after that bhiksu opened the letter and read it, he told him: 『Welcome, Ayushman (具壽, venerable one)! I am like your old teacher, and you are like my disciple. You should learn the Dharma from me. I will provide you with all the clothes, patra (缽, bowl), bags (絡囊, for carrying items), water filters (水羅), and belts that you need, so that you will not lack anything. However, the Bhagavan (世尊, Buddha) said: 『There are two things that a bhiksu should do: namely, meditation and recitation.』 Which one do you prefer now?』 The young soldier replied: 『I prefer dhyana (靜慮, meditation).』 The bhiksu replied: 『Very good!』 and taught him according to the Dharma. At that time, the young soldier went to the place where corpses were discarded in the sitalavana (寒林, cold forest), encouraged himself to practice diligently, cut off all bonds of delusion, attained the Dharma of non-birth, attained the fruit of arhat (阿羅漢, enlightened being), freed himself from the defilements of the three realms (trailokya, 三界), observed gold and earth as equal without difference, cutting with a knife and applying fragrance had no two thoughts, like waving his hand in the sky, his heart had no attachments, and he was able to use great wisdom
破無明㲉，三明六通四無礙辯悉皆具足，諸有愛著利養恭敬無不棄捨，帝釋諸天所共讚歎。後於異時大軍往詣逝多林中，問諸苾芻曰：「聖者！頗有此城長者之子名曰小軍，於此出家不？」答言：「有與汝何親？」曰：「是弟，今在何處？」「彼已遠去詣王舍城。」時彼大軍禮足而去，便作是念：「設令往彼，彼亦非是施無畏城，我當至彼以法治罰。」大軍即多赍路糧，到王舍城往竹林中，問諸苾芻曰：「聖者！頗有室羅伐城長者之子名曰小軍，先已出家，來至此不？」報言：「彼與汝何親？」答言：「是弟。」又問：「今在何處？」「在寒林中棄屍之處。」聞已即往，而彼林內多有苾芻同修梵行，大軍與弟離別既久，有昧形容於眾人中卒未能識，良久細察方始識知。大軍思念：「彼若識我必起害心，應且潛形別為謀計。」便出林中四顧而望，見有獵人執持弓箭欲求禽獸，就而問曰：「仁今執持弓箭欲何所為？」獵者報言：「我欲畋游。」問曰：「汝之所獲得利多少？」答曰：「或時得利、或不得利。」問曰：「如若得利其數幾何？」答曰：「可得五、六金錢。」即便報曰：「我今與汝五百金錢，汝能為我殺一怨家苾芻不？」時彼獵人由貪利故便取其物，取已唸曰：「此諸苾芻國王恩許，事同太子自在無礙，我于朝夕
【現代漢語翻譯】 現代漢語譯本 破除無明（avidyā，佛教術語，指對事物真相的迷惑和無知），具足三明（tisro vijjā，指宿命明、天眼明、漏盡明）六通（chalabhiññā，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）四無礙辯（catasso paṭisambhidā，指法無礙辯、義無礙辯、詞無礙辯、樂說無礙辯），對於一切愛戀執著、名利供養全部捨棄，受到帝釋天（Indra，佛教的護法神）等諸天共同讚歎。後來在其他時候，大軍前往逝多林（Jetavana，祇園精舍）中，問各位比丘（bhikkhu，佛教出家男眾）說：『聖者！這裡有沒有這座城裡長者（gahapati，古印度社會中富有的家族首領）的兒子，名叫小軍的，在這裡出家？』比丘們回答說：『有，他和您是什麼關係？』大軍說：『是我的弟弟，現在在哪裡？』比丘們說：『他已經遠去前往王舍城（Rājagṛha，古印度摩揭陀國的首都）。』當時大軍行禮告辭離去，便這樣想：『即使前往那裡，那裡也不是施無畏城（Abhayadāna-nagara，比喻安全無憂的地方），我應當到那裡用法律來懲罰他。』大軍隨即攜帶充足的乾糧，到達王舍城，前往竹林（Veṇuvana，竹林精舍），問各位比丘說：『聖者！這裡有沒有室羅伐城（Śrāvastī，古印度憍薩羅國的首都）長者的兒子，名叫小軍的，先前已經出家，來到這裡？』比丘們回答說：『他和您是什麼關係？』大軍回答說：『是我的弟弟。』又問：『現在在哪裡？』比丘們回答說：『在寒林（sītavana，停屍場）中丟棄屍體的地方。』聽了之後立即前往，而那片林內有很多比丘一同修行梵行（brahmacarya，清凈的行為），大軍與弟弟離別很久，一時難以辨認，在眾人中一時未能認出，過了很久仔細觀察才開始認出。大軍心想：『他如果認出我，必定會產生加害之心，應當先隱藏起來，另外想辦法。』便走出林中四處張望，看見有獵人拿著弓箭想要尋找禽獸，便走上前去問道：『您現在拿著弓箭想要做什麼？』獵人回答說：『我想要打獵。』大軍問道：『您所獲得的利益有多少？』獵人回答說：『有時能獲得利益，有時不能獲得利益。』大軍問道：『如果獲得利益，數量是多少？』獵人回答說：『可以得到五、六個金錢。』大軍便說：『我現在給你五百金錢，您能為我殺死一個怨家比丘嗎？』當時那個獵人因為貪圖利益便拿了他的錢，拿了之後心想：『這些比丘受到國王的恩準，地位如同太子一樣自在無礙，我早晚』
【English Translation】 English version Having broken through ignorance (avidyā), fully endowed with the three kinds of knowledge (tisro vijjā: knowledge of past lives, divine eye, and extinction of outflows), the six supernormal powers (chalabhiññā: divine eye, divine ear, knowing others' minds, knowledge of past lives, magical powers, and extinction of outflows), and the four kinds of unimpeded eloquence (catasso paṭisambhidā: eloquence in understanding the Dharma, its meaning, its expression, and in skillful exposition), he abandoned all attachments, desires for profit, and reverence, and was praised by Indra (帝釋) and all the devas (諸天). Later, at another time, Great Army (大軍) went to Jetavana (逝多林), asking the bhikshus (苾芻) there, 'Venerable ones! Is there a son of a wealthy householder (長者) from this city named Little Army (小軍) who has renounced the world here?' They replied, 'Yes, what is your relationship to him?' He said, 'He is my younger brother, where is he now?' 'He has gone far away to Rājagṛha (王舍城).' At that time, Great Army bowed in respect and departed, thinking, 'Even if I go there, it is not a city of fearlessness (施無畏城), I should go there and punish him according to the law.' Great Army then took plenty of provisions and went to Rājagṛha, to the Bamboo Grove (竹林), asking the bhikshus there, 'Venerable ones! Is there a son of a wealthy householder from Śrāvastī (室羅伐城) named Little Army, who previously renounced the world, who has come here?' They replied, 'What is your relationship to him?' He said, 'He is my younger brother.' He further asked, 'Where is he now?' 'He is in the charnel ground (寒林), a place for abandoning corpses.' Upon hearing this, he immediately went there, and in that forest, there were many bhikshus practicing the pure life (梵行) together. Great Army had been separated from his brother for a long time and could not recognize him immediately. After a long time of careful observation, he began to recognize him. Great Army thought, 'If he recognizes me, he will surely have harmful intentions, I should hide myself first and devise a plan.' He then went out of the forest and looked around, seeing a hunter holding a bow and arrows, wanting to hunt animals. He went up to him and asked, 'What do you intend to do with your bow and arrows?' The hunter replied, 'I want to hunt.' Great Army asked, 'How much profit do you gain?' The hunter replied, 'Sometimes I gain profit, sometimes I don't.' Great Army asked, 'If you gain profit, how much is it?' The hunter replied, 'I can get five or six gold coins.' Great Army then said, 'I will give you five hundred gold coins, can you kill an enemy bhikshu for me?' At that time, the hunter, out of greed for profit, took his money, and after taking it, he thought, 'These bhikshus are favored by the king, their status is as free and unhindered as princes, morning and evening I'
常此往來，若殺苾芻我之妻孥必當獄死。」又念：「我于晝日曾入此林，心生恐怖身毛皆豎，此諸大德無問晝夜，常在此林得安隱住，豈非成辦殊勝行耶？然而此人如白胡椒不知生處，我既得物可返殺之。」即便彎弓形如吒字，彀以毒箭洞貫心胸，既遭苦毒便起噁心：「今此獵人反害我者，必是小軍先為謀計。我今雖死，于當生處誓害小軍。」發惡愿已即便捨命，遂于小軍門樞之下而作毒蛇。
雖阿羅漢，若不豫觀不知其事。是時小軍因開門扇碾殺其蛇，毒心不息后受蛇身於門上樞，同前碾殺。于床腳下復作毒蛇，如是四返于床腳下皆被壓殺。其蛇每死轉更受生，身漸微細毒心增甚，後於異時在衣笐間受毒蛇身。是時小軍獨于靜室默然而坐，是時毒蛇由宿怨心，擲墮身上以毒螫彼。是時小軍遂便大叫告諸苾芻：「具壽！有異毒蛇猛熾可畏，小如鐵箸長四寸許，墮我身上以毒相螫。汝等俱來共捉我身舁出房外，勿令於此身肉潰裂，如把塵砂開手便散。」是時具壽舍利子去此不遠，於一樹下宴坐思惟，聞彼叫聲即便往就，問小軍曰：「我不見汝顏容有異，何故汝今作如是說：『有異毒蛇猛熾可畏，小如鐵箸長四寸許，墮我身上。汝等俱來共捉我身舁出房外，勿令於此身肉潰裂，如把塵砂開手便散。』」是時小軍白舍
利子言：「大德！若於眼耳鼻舌身意有我我所，於色聲香味觸法有我我所，于地水火風空識有我我所，於色受想行識有我我所者，如是之人可使諸根容色變異。大德！我今不然，于諸根境六界五蘊無我我所，豈使我今容色變異。大德舍利子！我于長夜所有我我所、我慢執著、隨眠煩惱，已知已斷永拔根栽，如斷多羅樹頭不復增長，于未來世不復更生。豈使我今容色變異。」時具壽舍利子與眾多苾芻，共舁小軍而出房外，才舁出已小軍之身百片潰爛，如把砂塵開手便散。是時尊者舍利子說伽他曰：
「梵行已成立， 聖道已善修， 壽盡時歡喜， 猶如舍眾病。 梵行已成立， 聖道已善修， 壽盡時歡喜， 猶如舍毒器。 梵行已成立， 聖道已善修， 死時無恐懼， 猶如出火宅。 梵行已成立， 聖道已善修， 以智觀世間， 猶如於草木。 所作事已辦， 不住于生死， 于諸後有中， 其身不相續。」
爾時小軍既涅槃已，尊者舍利子共諸苾芻，收其骨肉焚燒供養，往世尊所禮佛足已在一面住，白言：「世尊！小軍苾芻毒蛇墮身猛熾可畏，細如鐵箸長四寸許，螫以害毒其身潰裂，如把塵砂開手便散，今已涅槃。」世尊告曰：「舍利子！若小軍苾芻，當爾之時
【現代漢語翻譯】 現代漢語譯本 利子說：『大德（尊稱）！如果對於眼、耳、鼻、舌、身、意有「我」和「我所」（屬於我的）的執著，對於色、聲、香、味、觸、法有「我」和「我所」的執著，對於地、水、火、風、空、識有「我」和「我所」的執著，對於色、受、想、行、識（五蘊）有「我」和「我所」的執著，這樣的人可能會使他的諸根和容色發生變異。大德！我現在不是這樣，對於諸根、境、六界、五蘊都沒有「我」和「我所」的執著，怎麼會使我現在的容色發生變異呢？大德舍利子（Śāriputra）！我對於長久以來所有的「我」和「我所」的執著、我慢、以及潛在的煩惱，都已經知曉、斷除，並且永遠拔除了它們的根，就像砍斷了多羅樹的樹頭，不會再重新生長，在未來的世間也不會再重新產生。怎麼會使我現在的容色發生變異呢？』當時，具壽舍利子和眾多的比丘（bhikṣu），一起抬著小軍走出房間外面，才擡出去，小軍的身體就潰爛成一百片，就像一把砂土，張開手就散落了。這時，尊者舍利子說了偈語： 『梵行已經成就，聖道已經很好地修習， 壽命終盡時感到歡喜，猶如捨棄了眾多的疾病。 梵行已經成就，聖道已經很好地修習， 壽命終盡時感到歡喜，猶如捨棄了有毒的器物。 梵行已經成就，聖道已經很好地修習， 死亡時沒有恐懼，猶如走出燃燒的房屋。 梵行已經成就，聖道已經很好地修習， 用智慧觀察世間，猶如看待草木一樣。 所要做的事情已經辦完，不再停留在生死之中， 對於各種未來的存在，他的身體不再相續。』 當時，小軍已經涅槃（nirvāṇa）之後，尊者舍利子和眾多的比丘，收集他的骨肉焚燒供養，前往世尊（佛陀的尊稱）那裡，禮拜佛足后在一旁站立，稟告說：『世尊！小軍比丘被毒蛇咬傷，毒性猛烈可怕，毒蛇細如鐵筷子，長約四寸，被它咬傷后毒性發作，他的身體潰爛，就像一把塵土張開手就散落了，現在已經涅槃了。』世尊告訴舍利子說：『舍利子！如果小軍比丘在那個時候
【English Translation】 English version Li Zi said: 'Great Virtue (a term of respect)! If there were an 'I' and 'mine' regarding the eyes, ears, nose, tongue, body, and mind; an 'I' and 'mine' regarding form, sound, smell, taste, touch, and dharma; an 'I' and 'mine' regarding earth, water, fire, wind, space, and consciousness; an 'I' and 'mine' regarding form, feeling, perception, volition, and consciousness (the five skandhas), such a person could have changes in their faculties and complexion. Great Virtue! I am not like that now. I have no 'I' and 'mine' regarding the faculties, objects, six elements, and five skandhas. How could it cause my complexion to change now? Great Virtue Śāriputra! All the attachments to 'I' and 'mine,' arrogance, clinging, and latent afflictions that I have had for a long time, I have already known, cut off, and eradicated their roots forever, like cutting off the head of a tala tree, which will not grow again, and will not be reborn in the future. How could it cause my complexion to change now?' At that time, the Venerable Śāriputra and many bhikṣus (monks), together carried Xiao Jun out of the room. As soon as they carried him out, Xiao Jun's body ulcerated into a hundred pieces, like a handful of sand that scatters when opened. At that time, the Venerable Śāriputra spoke a gatha (verse): 'The Brahmacarya (pure conduct) has been established, The Noble Path has been well cultivated, Rejoicing when life ends, Like abandoning many diseases. The Brahmacarya has been established, The Noble Path has been well cultivated, Rejoicing when life ends, Like abandoning a poisonous vessel. The Brahmacarya has been established, The Noble Path has been well cultivated, No fear at the time of death, Like leaving a burning house. The Brahmacarya has been established, The Noble Path has been well cultivated, Observing the world with wisdom, Like looking at grass and trees. What needed to be done has been done, Not dwelling in birth and death, In all future existences, His body will not continue.' At that time, after Xiao Jun had attained nirvana (liberation), the Venerable Śāriputra and many bhikṣus collected his bones and flesh, burned them as an offering, went to the World Honored One (a respectful term for the Buddha), prostrated at the Buddha's feet, and stood to one side, reporting: 'World Honored One! The bhikṣu Xiao Jun was bitten by a poisonous snake, the venom was fierce and terrifying, the snake was as thin as an iron chopstick, about four inches long. After being bitten, the venom took effect, his body ulcerated, like a handful of dust that scatters when opened, and now he has attained nirvana.' The World Honored One said to Śāriputra: 'Śāriputra! If the bhikṣu Xiao Jun at that time
誦此伽他及禁咒者，不為蛇毒之所中害，身不潰裂散若塵砂。」時舍利子請世尊曰：「何謂伽他及以禁咒？唯愿世尊為我宣說，我等聞已咸共受持。」爾時世尊為諸苾芻說伽他及禁咒曰：
「我于持國主， 及曷羅末泥， 緝婆金跋羅， 咸悉生慈念。 喬答摩丑目， 難陀小難陀， 無足二足等， 亦起于慈念。 於一切諸龍， 依水而居者， 行住有情類， 我悉起慈心。 一切人天眾， 神鬼及傍生， 咸皆獲利安， 無病常歡喜。 所見皆賢善， 不遇諸怨惡， 我悉興慈念， 毒害勿相侵。 我于崖谷險， 一切處遊行， 嚙毒及害毒， 常勿相忓嬈。 世尊大慈父， 所有真實言， 我說佛語故， 諸毒勿侵我。 貪慾瞋恚癡， 為世間大毒， 由佛真實語， 諸毒自銷亡。 貪慾瞋恚癡， 為世間大毒， 由法真實語， 諸毒自銷亡。 貪慾瞋恚癡， 為世間大毒， 由僧真實語， 諸毒自銷亡。 滅除諸毒害， 擁護而攝受， 佛除一切毒， 蛇毒汝銷亡。
「怛侄他庵 敦鼻麗敦鼻麗 敦薜 缽利敦薜 㮈帝蘇㮈帝 雞㮈帝 牟柰裔 蘇牟柰裔 彈帝尼攞雞世 遮盧計薜 嗢毗盈具麗莎訶」
【現代漢語翻譯】 現代漢語譯本：誦讀此伽他（gatha，偈頌）及禁咒者，不會被蛇毒所傷害，身體也不會潰爛分解如塵土沙礫。」當時舍利子（Sariputra）請問世尊（Lord Buddha）說：「什麼是伽他以及禁咒？希望世尊為我們宣說，我們聽聞后都共同受持。」這時世尊為各位比丘（bhiksu，和尚）說了伽他及禁咒： 『我對持國主（Dhritarashtra，四大天王之一，持國天），以及曷羅末泥（Harmani），緝婆金跋羅（Jivaka-kimpala），都生起慈悲的念頭。 喬答摩（Gautama）醜陋的眼睛，難陀（Nanda）小難陀（Upananda），無足的二足的等等，我也都生起慈悲的念頭。 對於一切諸龍（Naga），依水而居住的，行走居住的有情眾生，我都生起慈悲心。 一切人天眾，神鬼以及傍生，都獲得利益安樂，沒有疾病常常歡喜。 所見到的都是賢善的，不遇到各種怨恨邪惡，我都興起慈悲的念頭，毒害不要來侵擾。 我在山崖山谷危險的地方，一切處所，被嚙咬中毒以及其他毒害，常常不要來侵犯打擾。 世尊（Lord Buddha）是大慈悲的父親，所有真實的話語，我說佛陀的語言的緣故，各種毒害不要侵犯我。 貪慾、瞋恚、愚癡，是世間最大的毒害，由於佛陀真實的話語，各種毒害自然消亡。 貪慾、瞋恚、愚癡，是世間最大的毒害，由於佛法的真實語言，各種毒害自然消亡。 貪慾、瞋恚、愚癡，是世間最大的毒害，由於僧眾的真實語言，各種毒害自然消亡。 滅除各種毒害，擁護並且攝受，佛陀去除一切毒，蛇毒你消亡吧。 『怛侄他（Tadyatha）庵（am） 敦鼻麗敦鼻麗（dhunbhiri dhunbhiri） 敦薜（dhunpe） 缽利敦薜（paridhunpe） 㮈帝蘇㮈帝（nadite sunadite） 雞㮈帝（kinadite） 牟柰裔（muniye） 蘇牟柰裔（sumuniye） 彈帝尼攞雞世（dantenilakese） 遮盧計薜（carukese） 嗢毗盈具麗莎訶（udbhidyanguri svaha）』
【English Translation】 English version: 'Those who recite this gatha (verse) and dharani (mantra) will not be harmed by snake venom, and their bodies will not decompose into dust and sand.' At that time, Sariputra asked the Lord Buddha, 'What is gatha and what is dharani? May the Lord Buddha explain it to us, so that we may all receive and uphold it.' Then the Lord Buddha spoke the gatha and dharani to the bhiksus (monks): 'I have compassion for Dhritarashtra (one of the Four Heavenly Kings, Guardian of the Nation), as well as Harmani, and Jivaka-kimpala. Gautama's ugly eyes, Nanda, Upananda, the footless, the two-footed, and so on, I also have compassion for them. For all the Nagas (dragons), those who live in water, and all sentient beings who walk and dwell, I have compassion. May all humans and devas (gods), spirits, ghosts, and animals, all obtain benefit and peace, be free from illness, and always be joyful. May all that is seen be virtuous and good, may we not encounter any hatred or evil, I have compassion for all, may no poison harm us. In cliffs, valleys, dangerous places, everywhere, may we not be disturbed by bites, poisons, or any other harm. The Lord Buddha is the father of great compassion, all his words are true, because I speak the Buddha's words, may no poison harm me. Greed, hatred, and delusion are the greatest poisons in the world, by the true words of the Buddha, may all poisons naturally disappear. Greed, hatred, and delusion are the greatest poisons in the world, by the true words of the Dharma, may all poisons naturally disappear. Greed, hatred, and delusion are the greatest poisons in the world, by the true words of the Sangha, may all poisons naturally disappear. Eliminate all poisons, protect and embrace, the Buddha removes all poisons, may snake venom disappear. 'Tadyatha am dhunbhiri dhunbhiri dhunpe paridhunpe nadite sunadite kinadite muniye sumuniye dantenilakese carukese udbhidyanguri svaha.'
佛告舍利子：「若小軍苾芻當時若自、若他說此伽他及神咒者，必免毒蛇之所侵害，不令其身潰爛分裂，如把塵砂開手皆散。」
時諸苾芻咸皆有疑，白言：「世尊！唯愿斷我疑念。今欲請問：小軍苾芻曾作何業？由彼業力，而於今身生大富家多饒財寶。復作何業？由彼業力，於世尊所而為出家，斷諸煩惱得阿羅漢果。復作何業？由彼業力，雖得聖果被毒蛇螫，逼惱身心而入涅槃。」爾時世尊告諸苾芻曰：「此小軍苾芻曾所作業必須自受，而彼小軍自所作業增長時熟，緣變現前如影隨形，必定感報無餘代受。汝諸苾芻！若人所作善惡之業，不于外界地水火風令其受報，皆于自身蘊界處中而招異熟。」即說頌曰：
「假令經百劫， 所作業不亡： 因緣會遇時， 果報還自受。
「汝諸苾芻！于往昔時無佛出世，有獨覺聖者出現世間，哀愍貧窮自常受用弊惡衣食，猶如麟角唯一福田。時有一村獵師居住，去村不遠有大林池，于彼池邊多諸禽獸之所棲集。時彼獵人多置機弶黐膠罥索，于日日中多獲鳥獸。是時獨覺遇至彼村，在天祠中依止而住。于日初分執持衣缽入村乞食，既得食已已便作是念：『此之天祠人多諠雜，于聚落外有寂靜林，我當乞食在彼而住。』漸次求覓遂到池邊，見有靜林堪得
【現代漢語翻譯】 現代漢語譯本：佛陀告訴舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『如果小軍比丘（Bhiksu，佛教出家男眾）當時自己或者別人唸誦這個伽他（Gāthā，偈頌）以及神咒，必定可以避免毒蛇的侵害，不會讓他的身體潰爛分裂，就像把塵土握在手中，張開手就會全部散落一樣。』
當時，各位比丘都感到疑惑，稟告佛陀說：『世尊！希望您能消除我們的疑惑。現在想請問：小軍比丘曾經做了什麼業？因為這個業力，今生出生在大富人家，擁有很多財富。又做了什麼業？因為這個業力，在世尊這裡出家，斷除各種煩惱，證得阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者）。又做了什麼業？因為這個業力，雖然證得了聖果，卻被毒蛇咬傷，身心受到逼迫苦惱而入涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態）。』
這時，世尊告訴各位比丘說：『這位小軍比丘曾經所造的業必須自己承受，而且這位小軍自己所造的業增長成熟時，因緣變化顯現於前，就像影子跟隨形體一樣，必定會感受到果報，沒有誰可以代替承受。各位比丘！如果人所做的善業或惡業，不會在外面的地、水、火、風中使其受到果報，而是在自身的五蘊（Skandha，構成個體存在的五種要素，即色、受、想、行、識）、十二界（Ayatana，眼、耳、鼻、舌、身、意六根及其所對應的色、聲、香、味、觸、法六塵）和十八處（Dhatu，六根、六塵、六識的總稱）中招感不同的果報。』
於是說了偈頌：
『即使經過百千劫，所造的業也不會消失；因緣際會相遇時，果報還是要自己承受。』
『各位比丘！在過去沒有佛出世的時候，有獨覺聖者（Pratyekabuddha，不依師教，自己覺悟的聖者）出現在世間，憐憫貧窮，自己常常食用粗劣的衣食，就像麒麟角一樣，是唯一的福田。當時有一個村莊居住著獵人，離村子不遠的地方有一個大的森林水池，在那個水池邊有很多禽獸棲息聚集。當時那個獵人設定了很多的機關、陷阱、粘膠、繩索，每天都能捕獲很多的鳥獸。這時，獨覺聖者來到那個村莊，在天神廟中居住。在每天的清晨，拿著衣缽進入村莊乞食，得到食物后就想：『這個天神廟人多喧鬧雜亂，在村落外面有寂靜的樹林，我應該去那裡乞食居住。』逐漸尋找，於是來到了水池邊，看到有寂靜的樹林可以居住。
【English Translation】 English version: The Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), 'If the Bhiksu (Buddhist monk) Xiao Jun at that time, either himself or someone else, recited this Gāthā (verse) and divine mantra, he would certainly avoid the harm of poisonous snakes, preventing his body from festering and splitting apart, just like holding dust in your hand and scattering it when you open your hand.'
At that time, all the Bhiksus had doubts and reported to the Buddha, 'World Honored One! We hope that you can dispel our doubts. Now we would like to ask: What karma did the Bhiksu Xiao Jun create in the past? Because of that karma, he was born into a wealthy family in this life, possessing much wealth and treasure. What karma did he create? Because of that karma, he renounced the world under the World Honored One, cut off all afflictions, and attained the fruit of Arhat (one who has extinguished all defilements and entered Nirvana). What karma did he create? Because of that karma, although he attained the holy fruit, he was bitten by a poisonous snake, his body and mind were tormented, and he entered Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death).'
At this time, the World Honored One told the Bhiksus, 'The karma that this Bhiksu Xiao Jun created in the past must be borne by himself, and when the karma that this Xiao Jun created himself grows and matures, the conditions change and appear before him, just like a shadow follows a form, he will certainly feel the retribution, and no one can bear it on his behalf. Bhiksus! If the good or evil karma that people create does not cause them to receive retribution in the external earth, water, fire, and wind, but rather in their own five Skandhas (the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness), twelve Ayatanas (the six sense organs and their corresponding six sense objects), and eighteen Dhatus (the totality of the six sense organs, six sense objects, and six consciousnesses), they will reap different retributions.'
Then he spoke the verse:
'Even if hundreds of kalpas pass, the karma created will not disappear; when the conditions meet, the retribution will still be borne by oneself.'
'Bhiksus! In the past, when there was no Buddha appearing in the world, a Pratyekabuddha (one who attains enlightenment independently, without a teacher) appeared in the world, pitying the poor, and often eating coarse food and wearing poor clothing, like a unicorn's horn, he was the only field of merit. At that time, there was a village inhabited by hunters, and not far from the village was a large forest pond, where many birds and animals gathered. At that time, the hunter set up many traps, snares, glue, and ropes, and could catch many birds and animals every day. At this time, the Pratyekabuddha came to that village and stayed in the temple of the gods. In the early morning of each day, he carried his robe and bowl into the village to beg for food, and after obtaining food, he thought: 'This temple of the gods is noisy and chaotic with many people, and outside the village there is a quiet forest, I should go there to beg for food and live.' Gradually searching, he came to the pond and saw that there was a quiet forest suitable for living.
居住，便以衣缽置在一邊，濾水觀蟲以洗手足，取諸落葉布地而坐。飯食已訖洗手及缽，安置缽已即便洗足，於一樹下加趺而坐，威儀寂定猶如龍王蟠身而住，即於是日聞人氣故禽獸不來。時彼獵人晨朝早起詣陂池邊，遍觀機弶一無所獲，便作是念：『我於他日機弶不空，何故今時一無所得？』即于池邊四望觀察遂睹人跡，尋蹤而至便見獨覺，威儀寂靜加趺而坐。見已生念：『我今觀此出家之人，威儀寂靜似愛住處。若我今者不斷其命，能令於我衣食斷絕。』以毒害意不觀未來，即便彎弓彀其毒箭中彼要處。時彼聖者作如是念：『豈得令此無識獵師，長於惡趣受大苦惱，我應授手拔濟令出。』猶如鵝王飛騰空界，身出水火現大神通。諸異生類見神通者，速即歸依如摧大樹，遙禮彼足而白之曰：『真實福田，唯愿速下！唯愿速下！我癡無識沉沒欲泥，愿見慈悲哀憐濟拔。』是時獨覺為愍彼故縱身而下，獵師悲感跪拔毒箭以物系之，白言：『聖者！愿至我家為辦瘡藥，若須金泥用涂瘡上亦為求覓。』於時獨覺便作是念：『今我此身臭爛膿血，所應得者今已得之，我今當可入無餘依妙涅槃界。』還升虛空現諸神變而入涅槃。時彼獵師多財大富，以諸香木焚聖者身，復持牛乳而滅於火，便將余骨盛置金瓶，四衢道邊起舍利羅塔
【現代漢語翻譯】 現代漢語譯本 （獨覺）安頓下來后，便將衣缽放在一邊，用濾水器濾水，仔細觀察是否有蟲子，然後洗手洗腳，撿拾一些落葉鋪在地上坐下。飯食完畢后，洗凈手和缽，安置好缽后便洗腳，在一棵樹下結跏趺坐，威儀寂靜，猶如龍王盤繞身體而住。當天，因為聞到人氣，所以禽獸都不敢靠近。 當時，有個獵人清晨早起，來到池塘邊，檢視他設定的捕獵機關，卻一無所獲。他心想：『我往日設定的機關都不會空手而歸，為何今天卻一無所獲呢？』於是他在池塘邊四處張望觀察，發現了人的軌跡，順著軌跡尋去，便看見了那位獨覺（辟支佛，Pratyekabuddha），威儀寂靜地結跏趺坐。 獵人見到獨覺后，心中生起一個念頭：『我觀察此出家之人，威儀寂靜，似乎很喜歡住在這裡。如果我今天不殺了他，他可能會斷絕我的衣食來源。』他被貪婪和嗔恨矇蔽了雙眼，不顧及未來的後果，便彎弓搭箭，將毒箭射中了獨覺的要害部位。 當時，那位聖者（獨覺）心中這樣想：『怎能讓這位沒有見識的獵人，長期在惡趣中遭受巨大的苦惱呢？我應該伸出援手，救拔他脫離苦海。』於是，獨覺猶如鵝王一般飛騰到空中，身上發出水火，顯現出巨大的神通。那些凡夫俗子見到這神通景象，立刻歸依，如同摧毀大樹一般，遙遙地禮拜他的腳，並說道：『您是真實的福田（功德的來源），唯愿您快點下來！唯愿您快點下來！我愚癡無知，沉溺在慾望的泥潭中，愿您慈悲哀憐，救拔我出去。』 這時，獨覺爲了憐憫獵人，縱身從空中下來。獵人悲傷而又感動，跪著拔出毒箭，用東西包紮傷口，說道：『聖者！請到我家去，我為您準備治療瘡傷的藥物，如果需要金泥塗抹在瘡上，我也會為您尋找。』 這時，獨覺心想：『我現在這身體臭穢腐爛，膿血淋漓，所應該得到的（苦報）現在已經得到了，我現在應當可以進入無餘依妙涅槃界（Nirvana）。』於是，他再次升到虛空中，顯現各種神變，然後進入了涅槃。當時，那位獵人雖然多財大富，但還是用各種香木焚燒了聖者的遺體，又用牛乳澆滅火焰，然後將剩餘的骨灰盛放在金瓶中，在四通八達的道路旁邊建造了一座舍利塔（Stupa）。
【English Translation】 English version Having settled down, (the Pratyekabuddha) placed his robes and bowl aside, filtered water to observe for insects before washing his hands and feet, and gathered fallen leaves to spread on the ground to sit upon. After finishing his meal, he washed his hands and bowl, placed the bowl aside, and then washed his feet. He sat cross-legged under a tree, his demeanor serene and still, like a Naga King coiled in repose. On that day, due to the scent of human presence, birds and beasts did not approach. At that time, a hunter arose early in the morning and went to the edge of the pond to inspect his snares, but found nothing. He thought to himself, 'On other days, my snares are never empty. Why is it that today I have caught nothing?' He looked around the pond and observed human footprints. Following the tracks, he came upon the Pratyekabuddha, sitting serenely in the lotus position. Upon seeing the Pratyekabuddha, the hunter thought, 'I observe this renunciate, his demeanor serene, seemingly enjoying this place. If I do not end his life today, he may cut off my supply of food and clothing.' With a mind poisoned by greed and hatred, disregarding the future consequences, he drew his bow and shot a poisoned arrow, striking the Pratyekabuddha in a vital spot. At that moment, the holy one (Pratyekabuddha) thought, 'How can I allow this ignorant hunter to suffer great torment in the lower realms for a long time? I should extend my hand to rescue him and lead him out of suffering.' Like a swan king soaring through the sky, he emitted water and fire from his body, displaying great miraculous powers. Those ordinary beings, upon seeing these miraculous displays, quickly took refuge, like a great tree being felled. They prostrated from afar at his feet and said, 'You are a true field of merit (source of virtue), we beseech you to descend quickly! We beseech you to descend quickly! We are foolish and ignorant, mired in the mud of desire. We beseech you to have compassion and pity, and to rescue us.' At this time, the Pratyekabuddha, out of compassion for the hunter, descended from the sky. The hunter, filled with sorrow and remorse, knelt and pulled out the poisoned arrow, bandaging the wound. He said, 'Holy one! Please come to my home, and I will prepare medicine to treat your wound. If you need gold paste to apply to the wound, I will also seek it for you.' At this time, the Pratyekabuddha thought, 'This body of mine is foul and decaying, filled with pus and blood. What was to be obtained (suffering) has now been obtained. Now, I should enter the realm of Nirvana without remainder.' He ascended again into the sky, displayed various miraculous transformations, and then entered Nirvana. At that time, the hunter, although wealthy and rich, burned the holy one's body with fragrant wood, extinguished the flames with milk, and then placed the remaining ashes in a golden vase, building a stupa (shrine) at the crossroads.
，並持種種繒蓋幢幡花香伎樂申供養已，至心禮塔而發願言：『我實愚迷不識善惡，遂于如是真實福田造極重罪，愿於後世勿招惡報。所有供養善根，于當來身，常處富樂豐饒受用，顏容端正見者歡喜，具足如是殊勝福德，當得承事最勝大師不生厭倦。』諸苾芻！汝等當知，彼獵師者即小軍是。由於昔時以毒藥箭射彼獨覺要害之處，此惡業力便於無間大地獄中，滿足一劫受燒燃苦。有餘殘業於五百生中常被毒害，雖復今身得阿羅漢果，還遭毒害而入涅槃。由彼發願生富樂家顏容端正，乃至今時莫不備受，廣說如上。乃至於我法中而為出家，斷諸結惑證阿羅漢果，我于百千俱胝獨覺之中為最勝師，彼承事我不生厭倦。是故苾芻！汝等應知，若純白業得純白異熟，若純黑業得純黑異熟，若黑白雜業得雜異熟。汝諸苾芻當舍純黑業及以雜業，于純白業當勤修學。」此是緣起，仍未制學處。
根本說一切有部毗柰耶卷第六 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第七
三藏法師義凈奉 制譯斷人命學處第三之二
爾時薄伽梵在室羅伐城逝多林給孤獨園。時彼城中有一長者，于同類族娶女為妻，歡娛未久便誕一息，年漸長大母遂身亡。其父於後更
【現代漢語翻譯】 現代漢語譯本：並且拿著各種各樣的絲綢傘蓋、幢幡、鮮花香料和音樂，充分地供養之後，以至誠之心禮拜佛塔，並且發願說：『我實在是愚昧迷惑，不認識善惡，因此在這樣真實的福田中造下了極重的罪業，愿在後世不要招致惡報。所有供養的善根，在未來的生命中，常常處在富裕快樂、豐饒受用的境地，容貌端正，見到的人都歡喜，具足這樣殊勝的福德，能夠承事最殊勝的導師，不生厭倦。』諸位比丘！你們應當知道，那位獵人就是小軍（Śūdraka） 。由於過去用毒箭射中那位獨覺（Pratyekabuddha）的要害之處，這種惡業的力量，使他在無間大地獄中，整整一劫的時間遭受燒燃的痛苦。還有剩餘的惡業，使他在五百世中常常被毒害，即使今生證得了阿羅漢果，還是遭到毒害而入涅槃。由於他發願生在富裕快樂的家庭，容貌端正，乃至到今天，沒有不全部承受的，詳細情況如上面所說。乃至在我佛法中出家，斷除各種煩惱，證得阿羅漢果，我在百千俱胝的獨覺之中，是他們最殊勝的導師，他承事我，不生厭倦。所以比丘們！你們應當知道，如果純粹是善業，就得到純粹是善的異熟果報；如果純粹是惡業，就得到純粹是惡的異熟果報；如果善惡夾雜的業，就得到善惡夾雜的異熟果報。你們這些比丘應當捨棄純粹的惡業以及善惡夾雜的業，對於純粹的善業應當勤奮修學。』這是緣起，還沒有制定學處。
《根本說一切有部毗奈耶》卷第六 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第七
三藏法師義凈奉 敕譯 斷人命學處第三之二
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma） 。當時，那個城中有一位長者，娶了同族類的女子為妻，歡娛沒多久就生了一個兒子，年齡漸漸長大，母親就去世了。他的父親之後又
【English Translation】 English version: And holding various silk canopies, banners, flowers, incense, and music, after making ample offerings, he prostrated to the stupa with a sincere heart and made a vow, saying: 'I am truly foolish and ignorant, not knowing good and evil, and thus have committed extremely grave sins in such a true field of merit. I vow that in future lives, I will not incur evil retribution. May all the roots of goodness from my offerings, in future lives, always be in a state of wealth, happiness, abundance, and enjoyment, with a dignified appearance that pleases all who see me, possessing such excellent merits, and able to serve the most excellent teacher without weariness.' Monks! You should know that the hunter was Śūdraka (小軍). Because in the past he shot the Pratyekabuddha (獨覺) in a vital spot with a poisoned arrow, the power of this evil karma caused him to suffer burning pain in the Avīci (無間) Great Hell for a full kalpa (劫). The remaining karma caused him to be poisoned in five hundred lives. Even though he attained Arhatship (阿羅漢果) in this life, he still suffered poisoning and entered Nirvana. Because he vowed to be born into a wealthy and happy family with a dignified appearance, even to this day, he has received all of it, as described above in detail. Even to the point of leaving home in my Dharma, cutting off all afflictions, and attaining Arhatship. Among hundreds of thousands of koṭis (俱胝) of Pratyekabuddhas, I am their most excellent teacher, and he serves me without weariness. Therefore, monks! You should know that if it is purely white karma, one obtains purely white vipāka (異熟果報); if it is purely black karma, one obtains purely black vipāka; if it is mixed black and white karma, one obtains mixed vipāka. You monks should abandon purely black karma and mixed karma, and diligently cultivate purely white karma.' This is the nidāna (緣起), and the śikṣāpada (學處) has not yet been established.
Mūlasarvāstivāda Vinaya, Volume 6 Taishō Tripiṭaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 7
Translated under Imperial Order by the Tripiṭaka Master Yijing - The Third Section on Prohibiting the Taking of Life, Part 2
At one time, the Bhagavan (薄伽梵) was in Śrāvastī (室羅伐城), at the Jetavana-anāthapindika-ārāma (逝多林給孤獨園). At that time, there was a householder in that city who took a woman from his own clan as his wife. Not long after their happiness, she gave birth to a son. As the boy grew older, his mother passed away. Afterwards, his father
娶繼室，於時長者告後妻曰：「汝頗能于不親生子而存養育同苦樂不？」答言：「我能。」未經多月婦遂有娠，便生惡念：「我若生子，當以彼兒用充僕使，不應令彼起傲慢心。」便給粗衣惡食加以鞭杖苦楚。子告父曰：「父今知不？繼親於我以惡衣食而見濟給，數加鞭杖苦楚非常。」父報子曰：「我當爲汝誡敕于母不使更然。」便告妻曰：「賢首！我于先時已相告語：『能于不親生子而存養育同苦樂不？』汝答言：『能。』何故今時不順前語，便於此子以惡衣食而見濟給，數加鞭杖苦楚非常？」答言：「我為教詔欲令勝進，恐有世人怪笑於我，實無異心。」夫曰：「汝不須教，更不得以惡衣食加諸楚毒令生怨苦。」報云：「更不如是。」不久之間便誕一子，遂於前子倍生惡意同前苦楚。子便生念：「我父于母不能止遏，還復踵前苦治於我，今可捨出家。」便至父所白言：「繼親於我不垂愍念，父雖止遏尚不慈憐，今欲出家愿見聽許，豈能於此受苦命終。」長者便念：「我此後婦為性不仁，雖頻勸誡仍不悛改，從彼出家冀全其命。」便告子曰：「我今放汝隨意出家。」蒙父許已往逝多林，投一苾芻而請出家。時彼苾芻與出家已，並授圓具告言：「具壽！凡出家人有二種業：所謂禪、誦。我比修定，汝樂何業？」白言：
【現代漢語翻譯】 現代漢語譯本 娶繼室后，那時長者告訴後妻說：『你能夠對非親生的孩子也像親生的一樣，共同生活，同甘共苦嗎？』後妻回答說：『我能。』沒過多久，後妻就懷孕了，於是產生了惡念：『如果我生了兒子，就要讓那個孩子做僕人，不能讓他有傲慢之心。』於是就給他粗劣的衣服和食物，並加以鞭打，讓他非常痛苦。兒子告訴父親說：『父親現在知道了嗎？繼母給我的衣服和食物都很差，還經常鞭打我，讓我非常痛苦。』父親告訴兒子說：『我應當為你告誡你的母親，不讓她再這樣。』於是告訴妻子說：『賢首！我之前已經告訴過你：『能夠對非親生的孩子也像親生的一樣，共同生活，同甘共苦嗎？』你回答說：『能。』為什麼現在不遵守之前的承諾，給這個孩子粗劣的衣服和食物，還經常鞭打他，讓他非常痛苦？』後妻回答說：『我是爲了教導他，想讓他進步，怕世人怪我，其實我沒有別的想法。』丈夫說：『你不需要教導他，以後不許再給他粗劣的衣服和食物，也不許再鞭打他，讓他心生怨恨。』後妻回答說：『以後不會這樣了。』不久之後，後妻生了一個兒子，於是對之前的那個孩子更加厭惡，像之前一樣虐待他。那個孩子就想：『父親不能阻止母親，還是像之前一樣虐待我，現在我可以捨棄一切出家。』於是到父親那裡說：『繼母不憐憫我，父親雖然阻止她，她還是不慈愛我，現在我想出家，希望您能允許，我不能在這裡受苦而死。』長者心想：『我的這個後妻天性不仁，雖然多次勸誡，仍然不悔改，讓他出家，或許能保全他的性命。』於是告訴兒子說：『我現在放你走，隨你出家。』兒子得到父親的允許后，就去了多林（Mulinda，地名），投靠一位比丘（bhiksu，佛教出家男眾），請求出家。那時，那位比丘為他剃度出家，並授予具足戒（upasampada，佛教出家眾所受的最高戒律），告訴他說：『具壽（ayusmat，對年長出家者的尊稱）！凡是出家人有兩種修行：一種是禪定（dhyana，通過冥想達到精神集中和覺悟），一種是誦經（svadhyaya，背誦和研習經文）。我喜歡修習禪定，你喜歡哪一種呢？』他回答說：
【English Translation】 English version Having taken a second wife, the elder then said to his later wife, 'Are you able to treat the non-biological child as your own, living together and sharing joys and sorrows?' The later wife replied, 'I am able.' Not long after, the wife became pregnant and conceived an evil thought: 'If I give birth to a son, I will use that child as a servant, and I should not allow him to become arrogant.' So she gave him coarse clothes and bad food, and subjected him to whipping and great suffering. The son told his father, 'Father, do you know now? My stepmother provides me with bad clothes and food, and often whips me, causing me great suffering.' The father told his son, 'I will admonish your mother for you so that she will not do it again.' Then he told his wife, 'Virtuous one! I had previously told you: 'Are you able to treat the non-biological child as your own, living together and sharing joys and sorrows?' You replied, 'I am able.' Why do you now not keep your promise, giving this child bad clothes and food, and often whipping him, causing him great suffering?' The wife replied, 'I am teaching him, wanting him to improve, fearing that people will laugh at me. I have no other intentions.' The husband said, 'You do not need to teach him. You must not give him bad clothes and food or inflict pain on him, causing him resentment.' She replied, 'I will not do it again.' Not long after, she gave birth to a son, and then became even more malicious towards the previous child, treating him as before. The child then thought, 'My father cannot stop my mother, and she continues to mistreat me as before. Now I can renounce everything and become a monk.' So he went to his father and said, 'My stepmother does not pity me, and even though you try to stop her, she is still not kind to me. Now I want to become a monk, and I hope you will allow it. I cannot stay here and suffer until I die.' The elder thought, 'My later wife is by nature unkind, and even though I have repeatedly admonished her, she still does not repent. Letting him become a monk might save his life.' So he told his son, 'I now release you to become a monk as you wish.' Having received his father's permission, the son went to Mulinda (Mulinda, a place name), sought out a bhiksu (bhiksu, a Buddhist monk), and requested to become a monk. At that time, the bhiksu ordained him and gave him the upasampada (upasampada, the highest ordination for Buddhist monks), telling him, 'Ayusmat (ayusmat, a term of respect for older monks)! There are two practices for monks: dhyana (dhyana, meditation to achieve mental concentration and enlightenment) and svadhyaya (svadhyaya, reciting and studying scriptures). I prefer to practice dhyana. Which do you prefer?' He replied,
「鄔波馱耶！我樂讀誦。」報曰：「善哉！汝學三藏。」彼便生念：「三藏教法文義深廣，我之本師心樂靜慮，誰當於此教授我耶？我今宜可別往他處。」白師曰：「欲往他方習學三藏。」報言：「甚善！隨汝意去。」
時彼弟子辭往他方，遍學三藏博通文義，為大法師詞辯分明演說無礙。便自思念：「如世尊說：『父母于子有大劬勞，護持長養資以乳哺，贍部洲中教示我者最為第一。假使其子左肩擔父、右肩擔母，經于百年不生疲倦，或滿大地末尼、真珠、琉璃、珂貝、璧玉、珊瑚、金銀、馬瑙、牟薩羅寶、赤珠右旋，如是諸珍咸持供養令受安樂，雖作此事亦未能報父母之恩。若父母無信心者令住正信，若無戒者令持禁戒，若性慳者令行惠施，無智慧者令起智慧。子能如是于父母處勸喻策勵，令安住者方曰報恩。』然而我父於三寶中未生信敬，我今宜往為說法要。」便持衣缽往室羅伐城，漸次遊行既至本國住逝多林，名稱普聞眾人讚仰。
彼長者子既出家已，便游他國博通三藏還逝多林。時彼長者既聞此說心生歡慰：「我子出家遠遊他國遍閑三藏，今得旋歸住逝多林，我今宜往共申喜慶。」即便往詣逝多林中，遂見其子告曰：「善來苾芻！自汝離我遍閑佛教，今還故居我深喜悅。」作是語已在一面坐。
【現代漢語翻譯】 現代漢語譯本 『鄔波馱耶（Upadhyaya，親教師）！我喜歡讀誦。』老師回答說：『很好！你學習三藏（Tipitaka，佛教經典）。』他便心想：『三藏教法文義深廣，我的本師喜歡安靜思考，誰來教我呢？我應該到別的地方去。』於是告訴老師說：『我想去其他地方學習三藏。』老師說：『很好！隨你的意願去吧。』 當時，這位弟子告別老師前往他方，廣泛學習三藏，精通文義，成為大法師，言辭流暢，辯才無礙地演說佛法。他便自己思量：『正如世尊所說：『父母對子女有很大的辛勞，保護、養育他們，用乳汁餵養，在贍部洲（Jambudvipa，我們所居住的世界）中教導我的人最為重要。即使兒子左肩扛著父親，右肩扛著母親，經過一百年也不感到疲倦，或者用裝滿大地的末尼（mani，寶珠）、真珠（pearl，珍珠）、琉璃（beryl，寶石）、珂貝（cowrie，貝殼）、璧玉（jade，玉）、珊瑚（coral，珊瑚）、金銀（gold and silver，金和銀）、馬瑙（agate，瑪瑙）、牟薩羅寶（musaragalva，海產寶物）、赤珠右旋（red pearls spiraling to the right，紅色右旋的珍珠）等各種珍寶，全部用來供養父母，讓他們享受安樂，即使這樣做，也不能報答父母的恩情。如果父母沒有信心，要讓他們生起正信；如果沒有持戒，要讓他們持守戒律；如果吝嗇，要讓他們行佈施；如果沒有智慧，要讓他們生起智慧。子女如果能這樣勸導、鼓勵父母，讓他們安住于善法之中，才算是報答了恩情。』然而我的父親對三寶（Three Jewels，佛、法、僧）還沒有生起信心和恭敬心，我應該去為他說法。』於是拿著衣缽前往室羅伐城（Sravasti，舍衛城），逐漸游化，到達本國，住在逝多林（Jetavana，祇園精舍），名聲遠揚，眾人讚嘆。 這位長者子出家后，便遊歷他國，廣泛學習三藏，回到逝多林。當時，這位長者聽到這個訊息，心裡非常高興：『我的兒子出家后，遠遊他國，精通三藏，現在回到了逝多林，我應該去祝賀他。』於是前往逝多林，見到了他的兒子，說道：『歡迎你，比丘（bhikkhu，出家男子）！自從你離開我之後，精通了佛教，現在回到故鄉，我非常高興。』說完，便在一旁坐下。
【English Translation】 English version 'Upadhyaya (親教師)! I enjoy reciting.' He replied, 'Excellent! You study the Tipitaka (三藏, the Buddhist scriptures).' Then he thought, 'The teachings of the Tipitaka are profound and extensive, and my teacher enjoys quiet contemplation. Who will teach me this? I should go elsewhere.' He then said to his teacher, 'I wish to go elsewhere to study the Tipitaka.' He replied, 'Very well! Go as you wish.' At that time, this disciple bid farewell to his teacher and went to other places, widely studying the Tipitaka, becoming proficient in its meaning and language. He became a great Dharma teacher, speaking eloquently and without hindrance. He then reflected, 'As the World Honored One said: 『Parents have great toil for their children, protecting and nurturing them, feeding them with milk. In Jambudvipa (贍部洲, the world we live in), those who teach me are the most important. Even if a son carries his father on his left shoulder and his mother on his right shoulder for a hundred years without fatigue, or if he fills the earth with mani (末尼, jewels), pearls (真珠), beryl (琉璃), cowrie (珂貝), jade (璧玉), coral (珊瑚), gold and silver (金銀), agate (馬瑙), musaragalva (牟薩羅寶, a marine treasure), and red pearls spiraling to the right (赤珠右旋), offering all these treasures to his parents and making them comfortable, even doing this would not repay their kindness. If parents have no faith, lead them to true faith; if they have no precepts, lead them to keep precepts; if they are stingy, lead them to practice generosity; if they have no wisdom, lead them to develop wisdom. If a son can thus advise and encourage his parents, causing them to dwell in goodness, then he is said to repay their kindness.』 However, my father has not yet developed faith and reverence for the Three Jewels (三寶, Buddha, Dharma, Sangha). I should go and preach the Dharma to him.' So he took his robes and bowl and went to Sravasti (室羅伐城, 舍衛城), gradually traveling until he reached his home country and stayed in Jetavana (逝多林, 祇園精舍), his name spreading far and wide, praised by all. After this elder's son had left home, he traveled to other countries, widely studying the Tipitaka, and returned to Jetavana. At that time, the elder heard this news and was very pleased: 'My son, after leaving home, traveled to other countries, becoming proficient in the Tipitaka, and now he has returned to Jetavana. I should go and congratulate him.' So he went to Jetavana, saw his son, and said, 'Welcome, Bhikkhu (比丘, a monk)! Since you left me, you have become proficient in Buddhism, and now you have returned home. I am very happy.' Having said this, he sat down to one side.
時彼苾芻為說種種微妙句義，其父聞法起深信心，為受三歸併五學處。時彼長者即請苾芻明當就食，彼默然受。父禮而去中路生念：「我向倉卒不善思量，請子歸家明當設食，我婦為人稟性疏慢，勿於我子無敬重心，今欲如何？」復更思念：「已為言請，不可重收，我今宜可善言誘喻勿令瞋忿。」至家告曰：「賢首！有子逃亡、身死、出家，此之三事為一、為異？」報言：「三事無異。」告曰：「賢首！汝之前子離我出俗為善苾芻，游適他方妙閑三藏，今者來至逝多林中。」其妻報曰：「若如是者，何不請來就舍而食？」答言：「我已請訖，宜應具辦美膳。」時彼婦人心生喜悅，冷熱隨時悉皆具辦，旦令使者往逝多林，白言：「大德！飲食已備，宜可知時。」時彼苾芻于日初分，執持衣缽行詣父舍，到已洗足於所設座就之而坐，洗手滌缽。長者及妻自手授與上妙飲食，食既飽滿澡漱已盛缽器。時彼父母禮足而坐聽說法要，時彼繼母聞說法已深生敬信，請受三歸併五學處。爾時彼家既受化已，諸苾芻、苾芻尼皆來集會，猶如渴者奔驟泉池，但有舍施修營咸於二部僧處。
長者異時身嬰重病，子聞父患便作是念：「我當爲父說法冀得痊除。」如是時時到其父所，白言：「父於今時勿復憂慮。所以者何？父今因我為善
【現代漢語翻譯】 現代漢語譯本 當時，那位苾芻（bhiksu，比丘，出家受具足戒的男子）為他的父親宣說了種種微妙的句義。他的父親聽聞佛法后，生起了深深的信心，並受了三歸（皈依佛、法、僧）和五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。 當時，那位長者（長者，古印度一種富裕階層）立即邀請苾芻第二天到家中接受供養，苾芻默然應允。父親行禮離開后，在路上心中生起一個念頭：『我剛才倉促之間沒有好好思量，就邀請兒子回家明天設宴供養。我的妻子為人天性粗疏怠慢，恐怕對我兒子沒有恭敬之心，現在該怎麼辦呢？』 他又思量：『我已經答應邀請了，不能再收回。我現在應該好好地用言語誘導勸說，不要讓她生氣。』到家后，他告訴妻子說：『賢首（對妻子的尊稱）！有兒子逃亡、身死、出家，這三件事是一樣的，還是不同的？』妻子回答說：『三件事沒有不同。』 長者說：『賢首！你之前的兒子離開我出家修行，成為一位善良的苾芻，遊歷到其他地方，精通三藏（經、律、論），現在來到了逝多林（Jetavana，祇園精舍）中。』他的妻子回答說：『如果是這樣，為什麼不請他到家裡來吃飯呢？』 長者回答說：『我已經邀請過了，應該準備美好的膳食。』當時，他的妻子心中生起喜悅，冷熱食物都隨時準備妥當，第二天早上派使者前往逝多林，稟告說：『大德（對出家人的尊稱）！飲食已經準備好了，請您知道時間。』 當時，那位苾芻在日出時分，拿著衣缽前往父親的住所，到達后洗了腳，在準備好的座位上坐下，洗手並清洗缽器。長者和他的妻子親自將上好的飲食遞給苾芻，苾芻吃飽后，洗漱完畢，盛好缽器。 當時，他的父母禮拜苾芻的腳，然後坐下聽聞佛法要義。當時，他的繼母聽聞佛法后，也生起了深深的敬信，請求受三歸和五學處。當時，他們家接受教化后，諸位苾芻、苾芻尼都前來**，就像口渴的人奔向泉水一樣，只有佈施和修行，都在僧團的兩個部分（比丘和比丘尼）進行。 長者後來身患重病，他的兒子聽到父親生病的訊息，便這樣想：『我應該為父親說法，希望他能夠痊癒。』像這樣時常到他父親那裡，稟告說：『父親現在不要再憂慮了。為什麼呢？父親現在因為我而行善
【English Translation】 English version At that time, that bhiksu (bhiksu, a fully ordained male monastic) spoke various subtle meanings to his father. After hearing the Dharma, his father developed deep faith and received the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants). At that time, that elder (an elder, a wealthy class in ancient India) immediately invited the bhiksu to come to his house for alms the next day, and the bhiksu silently agreed. After the father bowed and left, a thought arose in his mind on the way: 'I didn't think carefully just now when I invited my son home to prepare a feast tomorrow. My wife is naturally careless and negligent, and I'm afraid she won't have respect for my son. What should I do now?' He thought again: 'I have already promised the invitation, and I cannot take it back. I should now use good words to persuade and advise her, so that she will not be angry.' After arriving home, he told his wife: 'Worthy one (a respectful term for one's wife)! Are the three things of a son running away, dying, and becoming a monk the same or different?' The wife replied: 'The three things are no different.' The elder said: 'Worthy one! Your previous son left me to become a good bhiksu, traveled to other places, and is proficient in the Tripitaka (the three baskets of scriptures: Sutra, Vinaya, Abhidharma). Now he has come to Jetavana (Jetavana Monastery).' His wife replied: 'If that is the case, why not invite him to come home for a meal?' The elder replied: 'I have already invited him, and we should prepare a fine meal.' At that time, his wife felt happy and prepared hot and cold food at any time. The next morning, she sent a messenger to Jetavana to report: 'Venerable One (a respectful term for a monastic)! The food is ready, please know the time.' At that time, that bhiksu, at the beginning of the day, took his robes and bowl and went to his father's residence. After arriving, he washed his feet and sat on the prepared seat, washed his hands, and cleaned his bowl. The elder and his wife personally handed the excellent food to the bhiksu. After the bhiksu was full, he washed his face and mouth and put away his bowl. At that time, his parents bowed to the bhiksu's feet and then sat down to listen to the essential teachings of the Dharma. At that time, his stepmother, after hearing the Dharma, also developed deep faith and requested to receive the Three Refuges and the Five Precepts. At that time, after their family accepted the teachings, all the bhiksus and bhiksunis (bhiksunis, fully ordained female monastics) came to **, just like thirsty people rushing to a spring. Only giving and cultivation were carried out in the two parts of the Sangha (bhiksus and bhiksunis). Later, the elder became seriously ill. His son, hearing the news of his father's illness, thought: 'I should speak the Dharma for my father, hoping that he can recover.' Like this, he often went to his father and reported: 'Father, do not worry now. Why? Father is now doing good because of me.'
知識，歸佛法僧受五學處，佈施持戒廣修諸福，舍此苦身當生善道，天堂解脫如隔輕幔。」答言：「實爾！我因子故發信敬心，舍此身已冀生勝處。」時子苾芻為說法已舍之而去，父作是念：「我子善閑三藏為大法師，智慧聰敏辯才無礙，有所宣陳並皆真實。我今病重苦惱非常，宜可方便自斷其命。」復更思念：「我今病重，何有餘人能為斷命？」其家有婢名波利迦，粗壯愚鈍。復生是念：「此波利迦必能殺我，更無別人能作斯事。」去此不遠有居士子為婚娶事，時長者婦被召相看，將波利迦隨後而去。婚姻既了，時長者妻告波利迦曰：「汝宜還家警覺長者勿令晝睡，待我辭別隨後即行。」其婢承命歸家至長者所，長者告曰：「汝何處來？」波利迦具以事白。問言：「婚姻好不？」答曰：「善好。」告曰：「我今與汝作此婚姻，汝意喜不？」答言：「甚喜。」復告曰：「隨我所言汝皆作者，知汝心喜。」答曰：「隨言皆作。」長者曰：「今有非人入我腹內，汝為我出。」問曰：「欲於何處令鬼出耶？」報曰：「先從腳按次腨及膝乃至胸頸，宜可急扼雖動勿放。」時彼愚婢承言即作，長者被扼既急便生悔心：「若波利迦得重相放斯為極善。」時波利迦憶先言教，雖見動搖不肯相放，因斯苦劇遂即命終。時有天人，見此事
【現代漢語翻譯】 現代漢語譯本 『知識，皈依佛法僧三寶，受持五戒，廣行佈施，嚴持戒律，廣泛修習各種福德，捨棄這個充滿痛苦的身體后，應當能夠往生到好的去處，獲得天堂的快樂和解脫，就像隔著一層薄薄的輕紗一樣容易。』父親回答說：『確實如此！我因為兒子的緣故而生起信心和敬意，捨棄這個身體后，希望能夠往生到更好的地方。』當時，這位兒子比丘為父親說法完畢后就離開了。父親心中想道：『我的兒子精通三藏經典，是一位偉大的法師，智慧聰敏，辯才無礙，他所宣講的都是真實不虛的。我現在病重，痛苦不堪，應該想個辦法自己結束生命。』 他又進一步思量：『我現在病重，還有誰能夠幫我結束生命呢？』他家有個婢女名叫波利迦（Polika），身材粗壯，頭腦愚鈍。於是又想：『這個波利迦（Polika）一定能夠殺了我，再也沒有別人能做這件事了。』 離此不遠的地方，有位居士的兒子正在籌辦婚事，這位長者的妻子被邀請去相看，就帶著波利迦（Polika）跟隨前往。婚事結束后，長者的妻子告訴波利迦（Polika）說：『你應該先回家，提醒長者不要在白天睡覺，等我告別之後就立刻回去。』 婢女聽從吩咐回到長者那裡，長者問她說：『你從哪裡來？』波利迦（Polika）把事情的經過都告訴了他。長者問：『婚事辦得好嗎？』婢女回答說：『很好。』長者說：『我現在讓你也參與這樁婚事，你高興嗎？』婢女回答說：『非常高興。』長者又說：『只要你按照我說的去做，我就知道你心裡很高興。』婢女回答說：『我一定按照您說的去做。』 長者說：『現在有個非人（指鬼怪）進入我的腹中，你幫我把它趕出去。』婢女問：『您想讓鬼從哪裡出去呢？』長者回答說：『先從腳開始按壓，然後是小腿肚子、膝蓋，一直到胸口和脖子，應該用力掐住，即使我動也不要放開。』當時，那個愚蠢的婢女聽了長者的話就照做了，長者被掐得非常難受，心中開始後悔：『如果波利迦（Polika）能夠稍微放鬆一點，那就太好了。』 這時，波利迦（Polika）想起之前長者教她的話，雖然看到長者動搖，但還是不肯放手，長者因為這樣劇烈的痛苦而斷氣身亡。 當時，有位天人看到了這件事
【English Translation】 English version 'Knowledge, taking refuge in the Buddha, Dharma, and Sangha, receiving the five precepts, practicing generosity, upholding the precepts strictly, and cultivating various blessings extensively. After abandoning this suffering body, one should be able to be reborn in a good realm, attaining the happiness and liberation of heaven as easily as if separated by a thin veil.' The father replied, 'Indeed! Because of my son, I have developed faith and reverence. After abandoning this body, I hope to be reborn in a better place.' At that time, the son, a Bhikshu (monk), finished speaking the Dharma for his father and then left. The father thought to himself, 'My son is well-versed in the Tripitaka (three baskets of Buddhist scriptures), a great Dharma master, intelligent, with unobstructed eloquence, and everything he proclaims is true. I am now seriously ill and suffering greatly. I should find a way to end my own life.' He further contemplated, 'I am now seriously ill, who else can help me end my life?' There was a maid in his house named Polika (Polika), who was strong and dull-witted. So he thought, 'This Polika (Polika) will surely be able to kill me, no one else can do this.' Not far from there, a householder's son was preparing for a wedding. The elder's wife was invited to view the proceedings, and she took Polika (Polika) with her. After the wedding was over, the elder's wife told Polika (Polika), 'You should go home first and remind the elder not to sleep during the day. I will leave after saying goodbye and return immediately.' The maid obeyed and returned to the elder's place. The elder asked her, 'Where did you come from?' Polika (Polika) told him everything that had happened. The elder asked, 'Was the wedding good?' The maid replied, 'Very good.' The elder said, 'Now I will let you participate in this wedding as well, are you happy?' The maid replied, 'Very happy.' The elder then said, 'As long as you do as I say, I will know that you are very happy.' The maid replied, 'I will do as you say.' The elder said, 'Now a non-human (referring to a ghost or demon) has entered my abdomen, help me drive it out.' The maid asked, 'Where do you want the ghost to exit from?' The elder replied, 'Start by pressing on the feet, then the calves, knees, all the way to the chest and neck. You should pinch hard and not let go even if I move.' At that time, the foolish maid listened to the elder's words and did as he said. The elder was pinched very painfully and began to regret it in his heart, 'If Polika (Polika) could relax a little, that would be great.' At this time, Polika (Polika) remembered the elder's previous instructions. Although she saw the elder shaking, she still refused to let go. The elder died from such intense suffering. At that time, a Deva (heavenly being) saw this event
已於虛空中說迦他曰：
「若被愚人扼， 或時遭鱉咬， 波利迦急按， 豈有得全生！」
既命終已，便以衾疊通身而覆。長者婦歸問其婢曰：「令汝前來警覺長者，何故不看令其晝睡？」時婦即便手搖病人慾令警覺，其婢報曰：「不須警覺，我為大家于長者腹中按出惡鬼，由斯暫得安隱眠睡。」時長者婦遂作是念：「我試觀察此之惡鬼其狀如何？」舉衾視之見已命過，便作是念：「非是我夫自斷其命，定是前妻之子解三藏者，由彼為其說如是法：『父勿憂慮。所以者何？父今因我為善知識故，歸佛法僧受五學處，佈施持戒廣修諸福，舍此苦身當生善道，天堂解脫如隔輕幔。』今既身死必得生天。苾芻若來我當共活，所有家務令其檢校。」作是念已憂苦纏懷，具飾兇儀送尸林野，焚燒事畢憂恨而住。
時三藏子聞父身亡便作是念：「一切諸行皆悉無常，我今宜往為彼繼親宣說法要。」既至家已，其母遙見即便罵言：「汝前婦兒今得來至，由解三藏說生天法令父命終，今可還家與我共活，所有家務汝並知之。」時彼苾芻聞是語已，心懷愧恥舍之而去，便生悔恨作如是念：「豈非我今是勸死耶？」即以此事告諸苾芻，諸苾芻白佛。佛言：「諸苾芻！彼苾芻無犯。然諸苾芻不應對彼重病人前說如是法
【現代漢語翻譯】 現代漢語譯本：
在虛空中說了偈語： 『如果被愚人扼住，或者有時被鱉咬住，又被波利迦（一種酷刑）緊急按壓，哪裡還能有活命的機會！』 他斷氣之後，就用被子將全身覆蓋。長者的妻子回來后問她的婢女：『我讓你前來叫醒長者，為什麼不看著他讓他睡著了？』當時妻子就用手搖晃病人，想要叫醒他，婢女回答說：『不用叫醒他，我為大家從長者的腹中按出了惡鬼，因此他才得以暫時安穩地睡覺。』當時長者的妻子就想：『我試著觀察一下這個惡鬼是什麼樣子？』掀開被子一看，發現已經死了，便想：『不是我丈夫自己斷送性命，一定是前妻的兒子，那個精通三藏（佛教經典的總稱）的人，因為他為父親說了這樣的法：『父親不要憂慮。為什麼呢？父親現在因為我這個善知識（引導他人向善的良師益友）的緣故，皈依佛法僧（佛教的三寶），受持五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒），佈施、持戒、廣修各種福德，捨棄這個痛苦的身體，應當往生善道，天堂解脫就像隔著一層薄薄的紗幔。』現在既然已經死了，必定能夠往生天界。比丘（出家修行的男子）如果來，我就和他一起生活，所有的家務都讓他來管理。』這樣想著，憂愁痛苦纏繞在心頭，準備好喪葬的儀式，將屍體送到墳地，焚燒完畢后，憂愁怨恨地住下了。 當時三藏之子聽到父親去世的訊息，便想：『一切諸行（世間一切事物）都是無常的，我現在應該去為親人繼續宣說佛法要義。』到了家后，他的母親遠遠地看見他，就罵道：『你這個前妻的兒子現在竟然來了，因為你精通三藏，說了往生天界的法，才讓父親喪命，現在可以回家和我一起生活，所有的家務你都知道。』當時那個比丘聽到這些話后，心中感到慚愧羞恥，離開了那裡，便產生了後悔，心想：『難道我現在是在勸人去死嗎？』就將這件事告訴了各位比丘，各位比丘稟告了佛陀。佛陀說：『各位比丘！那位比丘沒有犯戒。但是各位比丘不應該在那些重病的人面前說這樣的法。』
【English Translation】 English version:
He spoke this verse in the void: 'If one is strangled by a fool, or sometimes bitten by a turtle, and pressed urgently by a 'Parika' (a type of torture), how can one possibly survive!' After he died, he was covered entirely with folded quilts. The elder's wife returned and asked her maid: 'I told you to come and wake the elder, why didn't you watch him and let him sleep during the day?' At that time, the wife shook the sick man, wanting to wake him, and the maid replied: 'No need to wake him, I have pressed the evil spirit out of the elder's belly for everyone, so he can sleep peacefully for a while.' Then the elder's wife thought: 'I'll try to see what this evil spirit looks like?' She lifted the quilt and saw that he had already died, and then she thought: 'It wasn't my husband who took his own life, it must be the son of his former wife, the one who knows the 'Tripiṭaka' (the complete Buddhist canon), because he spoke such Dharma to his father: 'Father, do not worry. Why? Because now, because of me, your 'Kalyāṇa-mitta' (spiritual friend), you take refuge in the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), observe the five precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), give alms, uphold the precepts, cultivate various blessings, and abandon this suffering body to be reborn in a good realm, with heaven and liberation as close as a thin veil.' Now that he is dead, he will surely be reborn in heaven. If the 'bhikṣu' (monk) comes, I will live with him, and let him manage all the household affairs.' Thinking this, she was filled with sorrow and suffering, prepared the funeral rites, sent the body to the graveyard, and after the cremation, she stayed there in sorrow and resentment. At that time, the son of the 'Tripiṭaka' heard the news of his father's death and thought: 'All 'saṃskāras' (conditioned things) are impermanent, I should now go and continue to proclaim the essential Dharma to my relatives.' When he arrived home, his mother saw him from afar and scolded him: 'You, the son of the former wife, have come now, because you know the 'Tripiṭaka' and spoke the Dharma of being reborn in heaven, you caused your father to die, now you can come home and live with me, you know all the household affairs.' At that time, the 'bhikṣu' heard these words, felt ashamed and left there, and then felt regret, thinking: 'Am I now encouraging people to die?' He told this matter to the 'bhikṣus', and the 'bhikṣus' reported it to the Buddha. The Buddha said: 'Monks! That 'bhikṣu' has not committed any offense. But monks should not speak such Dharma in front of those who are seriously ill.'
，能令病者聞已樂死。若苾芻說如是法，令彼病人慾求死者得越法罪。」此是緣起，未制學處。
佛在廣嚴城勝慧河側娑羅雉林，為諸苾芻說不凈觀、贊修不凈觀：「汝諸苾芻！應修不凈觀，由於此觀修習多修習故得大果利。」如世尊說教諸苾芻修不凈觀得大果利，時諸苾芻便修不凈觀，既修習已於膿血身深生厭患，或持刀自殺、或服毒藥、或以繩自縊、或自墜高崖、或展轉相害。有一苾芻于膿血身深生厭離，便往詣彼鹿杖梵志沙門所作如是言：「汝來賢首！與汝衣缽，當斷我命。」是時梵志即斷其命，便持血刀往勝慧河側就水而洗。時有天魔從水涌出，告梵志曰：「善哉賢首！汝今所作多獲福德，汝于沙門具戒具德，未度者令度、未脫者令脫、未安者令安、未涅槃者令得涅槃，更有餘利得彼衣缽。」時彼梵志轉更增益罪惡之見，便作是念：「我今實爾獲諸功德，能于沙門具戒行者，度脫安樂至涅槃處，復有餘利獲彼衣缽。」時彼梵志便挾利刀，詣僧住處及余房院經行之所，而告之曰：「若有苾芻具足戒行，我當度脫安樂令至涅槃。」時有一苾芻厭恥自身，便出房外告梵志曰：「賢首！我未度脫安樂涅槃，汝當令我得涅槃處。」時彼梵志即便就殺。如是二、三乃至六十苾芻，悉皆斷命。爾時苾芻眾漸減少。
【現代漢語翻譯】 現代漢語譯本：能讓病人聽了以後就高興地去死。如果比丘說這種法，讓那些想死的病人犯下越法的罪過。』這是事情的起因，當時還沒有制定相應的戒律。
佛陀在廣嚴城勝慧河邊的娑羅雉林，為眾比丘宣說不凈觀，讚歎修習不凈觀的功德：『你們這些比丘！應當修習不凈觀，因為修習和反覆修習這種觀法，能夠獲得巨大的果報和利益。』就像世尊所說，教導眾比丘修習不凈觀能夠獲得巨大的果報和利益一樣，當時眾比丘便修習不凈觀，修習之後，對於充滿膿血的身體深深地感到厭惡，有人就用刀自殺，有人服用毒藥，有人用繩子上吊，有人從高崖上跳下，有人互相殘殺。有一位比丘對於充滿膿血的身體深深地感到厭離，就前往鹿杖梵志沙門那裡，對他說：『你來，賢首！我把我的衣缽給你，請你結束我的生命。』當時，那位梵志就殺死了他，然後拿著沾滿血的刀前往勝慧河邊洗刀。這時，有一個天魔從水中涌出，告訴梵志說：『好啊，賢首！你現在所做的事情能夠獲得很多福德，你對於具戒具德的沙門，讓沒有度脫的人得到度脫，讓沒有解脫的人得到解脫，讓沒有安穩的人得到安穩，讓沒有涅槃的人得到涅槃，還有額外的利益可以得到他的衣缽。』當時，那位梵志更加增長了罪惡的見解，就想：『我現在確實是獲得了各種功德，能夠讓具戒修行的沙門，度脫安樂地到達涅槃的境界，還有額外的利益可以得到他的衣缽。』當時，那位梵志就帶著鋒利的刀，前往僧眾居住的地方和其餘房舍、經行的地方，並且宣稱：『如果有比丘具足戒行，我就能讓他度脫安樂地到達涅槃。』當時，有一位比丘厭惡自己的身體，就走出房外，告訴梵志說：『賢首！我還沒有度脫安樂涅槃，你應當讓我得到涅槃的境界。』當時，那位梵志就殺了他。像這樣，兩個、三個，乃至六十個比丘，都被他殺死了。那時，比丘的數量逐漸減少。
【English Translation】 English version: 'Which can cause the sick person to happily die upon hearing it. If a Bhikshu speaks such Dharma, causing those sick people who desire to die to commit a transgression.' This was the origin of the matter, and the precept had not yet been established.
The Buddha, at the Salara Pheasant Grove on the bank of the Victorious Wisdom River in the city of Great Expansion, spoke to the Bhikshus about the contemplation of impurity, praising the practice of the contemplation of impurity: 'You Bhikshus! You should practice the contemplation of impurity, because by practicing and repeatedly practicing this contemplation, you can obtain great fruits and benefits.' Just as the World Honored One said, teaching the Bhikshus to practice the contemplation of impurity to obtain great fruits and benefits, at that time the Bhikshus practiced the contemplation of impurity, and after practicing, they deeply loathed their bodies full of pus and blood. Some killed themselves with knives, some took poison, some hanged themselves with ropes, some jumped from high cliffs, and some harmed each other. One Bhikshu, deeply disgusted with his body full of pus and blood, went to the ascetic of the Deer Staff Brahman, and said to him: 'Come, O Venerable! I will give you my robe and bowl; please end my life.' At that time, the Brahman killed him, and then took the bloody knife to the bank of the Victorious Wisdom River to wash it in the water. Then a Mara Deva emerged from the water and said to the Brahman: 'Excellent, O Venerable! What you have done now will bring you much merit. You have helped the Shramanas who are complete with precepts and virtues, causing those who have not been liberated to be liberated, those who have not been freed to be freed, those who have not been pacified to be pacified, and those who have not attained Nirvana to attain Nirvana, and there is an additional benefit of obtaining their robe and bowl.' At that time, the Brahman further increased his sinful views, and thought: 'I am indeed obtaining various merits, being able to lead the Shramanas who practice the precepts to liberation, peace, and Nirvana, and there is an additional benefit of obtaining their robe and bowl.' At that time, the Brahman took a sharp knife and went to the places where the Sangha resided and other rooms and courtyards where they walked, and proclaimed: 'If there are Bhikshus who are complete with precepts, I will lead them to liberation, peace, and Nirvana.' At that time, one Bhikshu, disgusted with his own body, came out of his room and said to the Brahman: 'O Venerable! I have not yet been liberated, pacified, or attained Nirvana; you should lead me to the state of Nirvana.' At that time, the Brahman killed him. In this way, two, three, and even sixty Bhikshus were all killed. At that time, the number of Bhikshus gradually decreased.
佛於十五日褒灑陀時，于如常座既安坐已，觀苾芻眾，告具壽阿難陀曰：「何故苾芻數漸減少，存者無幾？」時阿難陀白世尊曰：「佛於一時為諸苾芻贊修不凈觀，若於此觀修習多修習者得大果利。時諸苾芻便修不凈觀已，于膿血身深生厭患，或有自殺或求他斷命，魔來勸喻乃至殺盡六十苾芻，由此緣故僧眾減少。」佛告諸苾芻：「展轉教殺是事實不？」白佛言：「世尊！實爾。」爾時世尊告諸苾芻：「汝所為非，非沙門、非隨順行、是不清凈，非出家者所應為事。」作種種呵責已，告諸苾芻曰：「我觀十利，從攝取于僧乃至正法久住利益人天。我今為諸聲聞弟子，于毗奈耶制其學處，應如是說：若復苾芻，若人、若人胎，故自手斷其命、或持刀授與、或自持刀、或求持刀者，若勸死、贊死，語言：『咄男子！何用此罪累不凈惡活為？汝今寧死，死勝生。』隨自心念以余言說勸贊令死，彼因死者，此苾芻亦得波羅市迦，不應共住。」
苾芻義如上。
言人者，謂于母腹已具六根，所謂眼耳鼻舌身意。
人胎者，謂初入母腹，但有三根謂身、命、意。
故者，謂是故心非錯誤等。
自手者，謂自手行殺。
斷命者，令彼命根不得相續。
或持刀授與者，若知彼人慾得自
【現代漢語翻譯】 現代漢語譯本：
佛在十五日舉行布薩（褒灑陀）時，像往常一樣安坐后，觀察眾比丘，告訴具壽阿難陀（阿難陀尊者）說：『為什麼比丘的數量逐漸減少，剩下的人不多了？』當時阿難陀稟告世尊說：『佛陀曾經為眾比丘讚歎修習不凈觀，如果對此觀想修習得越多，就能得到大的利益。當時眾比丘便修習不凈觀后，對於膿血的身體深深地產生厭惡，有人因此自殺，或者請求他人殺死自己，魔來勸誘，甚至殺死了六十位比丘，由於這個緣故，僧眾減少了。』佛告訴眾比丘說：『輾轉教唆殺人是事實嗎？』比丘們回答佛說：『世尊！確實如此。』當時世尊告訴眾比丘說：『你們所做的事情是不對的，不符合沙門（出家人）的身份，不隨順修行，是不清凈的，不是出家人應該做的事情。』在種種呵斥之後，告訴眾比丘說：『我觀察到有十種利益，從攝取僧眾乃至正法長久住世，利益人天。我現在為各位聲聞弟子，在毗奈耶（戒律）中制定學處，應該這樣說：如果又有比丘，無論是人還是人胎，故意親手斷送其性命，或者把刀交給別人，或者自己拿著刀，或者尋找拿刀的人，或者勸說去死，讚美死亡，說：『唉，男子！要這充滿罪惡、污穢不堪的生命做什麼呢？你現在寧願去死，死了勝過活著。』隨著自己的心念，用其他言語勸說讚美，使其死亡，那個人因此而死，這個比丘也觸犯了波羅夷（斷頭罪），不應該和他一起居住。』 比丘的定義如上所述。 所說的人，是指在母親腹中已經具備六根的人，也就是眼、耳、鼻、舌、身、意。 人胎，是指剛進入母親腹中，只有三種根的人，即身、命、意。 故意，是指有意的，不是錯誤等情況。 親手，是指親自動手殺人。 斷命，是指使那個人的命根不能延續。 或者把刀交給別人，是指如果知道那個人想要自
【English Translation】 English version:
When the Buddha was seated in his usual place on the fifteenth day during the Uposatha (P褒灑陀) , he observed the assembly of Bhikshus (苾芻, monks) and said to the Venerable Ānanda (阿難陀, a principal disciple of the Buddha): 'Why is the number of Bhikshus gradually decreasing, with so few remaining?' At that time, Ānanda reported to the World Honored One: 'The Buddha once praised the practice of the Impurity Contemplation (不凈觀) for the Bhikshus, saying that great benefits could be obtained by practicing and cultivating this contemplation. Thereupon, the Bhikshus practiced the Impurity Contemplation and developed a deep aversion to the body of pus and blood. Some committed suicide, while others sought to have themselves killed. Mara (魔, a demon) came to incite them, even killing sixty Bhikshus. For this reason, the Sangha (僧眾, monastic community) has diminished.' The Buddha asked the Bhikshus: 'Is it true that you have been teaching others to kill?' The Bhikshus replied to the Buddha: 'World Honored One! It is indeed so.' At that time, the World Honored One told the Bhikshus: 'What you have done is wrong, it is not in accordance with the life of a Shramana (沙門, ascetic/monk), it is not in accordance with the practice, it is impure, and it is not something that a renunciate should do.' After various rebukes, he told the Bhikshus: 'I have observed ten benefits, from gathering the Sangha to the long-term abiding of the Dharma (正法, the teachings of the Buddha), benefiting humans and devas (人天, humans and gods). I now establish a precept in the Vinaya (毗奈耶, monastic code) for my Shravaka (聲聞, disciples) disciples, which should be stated as follows: If any Bhikshu, whether it be a person or a fetus, intentionally takes a life with his own hand, or hands a knife to another, or holds a knife himself, or seeks someone to hold a knife, or encourages death, praising death, saying: 『Alas, man! What is the use of this sinful, impure, and evil life? You would rather die now; death is better than life.』 According to his own thoughts, he uses other words to encourage and praise death, and that person dies as a result, this Bhikshu also commits a Parajika (波羅夷, defeat/expulsion), and should not live together with the Sangha.' The definition of Bhikshu is as above. The term 'person' refers to one who has all six senses developed in the mother's womb, namely, eyes, ears, nose, tongue, body, and mind. The term 'fetus' refers to one who has just entered the mother's womb and has only three senses, namely, body, life, and mind. The term 'intentionally' refers to a deliberate act, not a mistake or accident. The term 'with his own hand' refers to personally committing the act of killing. The term 'takes a life' refers to causing the cessation of that person's life force. The phrase 'or hands a knife to another' refers to knowing that the other person wants to
殺，便以大刀、剃刀、刺刀等而安其處欲令自害。
或自持刀者，謂自力劣不能行殺，但自執刀令他捉手而斷人命。
或求持刀者，謂覓男、女、半擇迦等命其行殺。
言勸死者，於三種人勸之令死：謂破戒人、持戒人及以病人。
云何勸破戒？如有苾芻于破戒苾芻有所求覓，若衣缽絡囊水羅絳帶，及余沙門命緣資具。時彼苾芻作如是念：「若彼破戒命存在者，彼衣缽等無由能得，我應詣彼勸之令死。」即便往彼作如是言：「具壽！知不？汝今破戒作諸罪業，身語意三常造眾惡。具壽！乃至汝命得長存者，所作惡業轉更增多，由惡增故於彼長時受地獄苦。」若破戒者聞此語已，作如是問：「具壽！我今欲何所作？」彼便報曰：「應可捨身自斷其命。」若彼苾芻或可捨身、或時自殺，彼苾芻得波羅市迦。若破戒苾芻不受勸者，彼苾芻得窣吐羅底也。時勸死者雖說如前勸死語已，心生追悔，便往詣彼破戒苾芻所作如是言：「具壽！當知我前所說，猶如愚小不善分別、不審思量，倉卒而說。具壽！若能親近善友說除先罪，汝之所作三業不善，由彼力故而得清凈。由清凈故舍此身已當生天上。」若破戒者或問彼曰：「具壽！我今欲何所作？」答言：「汝勿捨身汝勿自殺。」若不自殺者，彼苾芻得窣吐
【現代漢語翻譯】 現代漢語譯本 殺人，就是用大刀、剃刀、刺刀等工具，安置在想要自殺的人身邊，讓他們自殺。
或者自己拿著刀的人，認為自己力氣小，不能直接殺人，只是拿著刀，讓別人捉住他的手來斷人命。
或者尋找拿刀的人，就是尋找男人、女人、或者不男不女的人，命令他們去殺人。
勸人去死，是對三種人勸說他們去死：分別是破戒的人、持戒的人以及病人。
如何勸說破戒的人？如果有個比丘向破戒的比丘有所求，比如衣服、缽、絡囊、濾水器、絳帶，以及其他維持沙門生活的資具。這時，這個比丘這樣想：『如果那個破戒的人還活著，他的衣服、缽等東西我就沒法得到，我應該去勸他去死。』於是就去到那個破戒的比丘那裡，這樣說：『具壽！你知道嗎？你現在破戒，做了很多罪惡的事情，身、語、意三方面經常造作各種惡業。具壽！如果你的生命繼續存在下去，所作的惡業會越來越多，因為惡業增多，你會在很長的時間裡遭受地獄的痛苦。』如果那個破戒的人聽了這些話，這樣問：『具壽！我現在應該做什麼？』他就回答說：『應該捨棄身體，自己斷絕生命。』如果那個比丘或者捨棄身體，或者自己自殺，這個比丘就犯了波羅夷罪（Parajika）。如果破戒的比丘不接受勸說，那個比丘就犯了窣吐羅底也罪（Sthulatyaya）。這時，勸說別人去死的人雖然說了前面勸死的話，心裡產生了後悔，就去到那個破戒的比丘那裡，這樣說：『具壽！要知道我之前所說的話，就像愚蠢無知、不善於分辨、不審慎思考的人，倉促說出來的。具壽！如果能夠親近善友，說出並消除之前的罪過，你所做的身、語、意三方面的不善行為，通過善友的力量就可以得到清凈。因為清凈的緣故，捨棄這個身體后，應當可以升到天上。』如果破戒的人問他說：『具壽！我現在應該做什麼？』回答說：『你不要捨棄身體，你不要自殺。』如果不自殺，那個比丘就犯了窣吐
【English Translation】 English version To kill is to place large knives, razors, stilettos, etc., near someone who desires to harm themselves, intending for them to commit suicide.
Or, one who holds a knife, thinking their own strength is insufficient to kill directly, merely holds the knife, allowing another to grasp their hand and take a life.
Or, seeking one to hold the knife, meaning seeking a man, woman, or eunuch, and ordering them to commit the killing.
Speaking of urging death, this refers to urging three types of people to die: those who have broken precepts, those who uphold precepts, and the sick.
How to urge one who has broken precepts? If a Bhikshu (monk) seeks something from a Bhikshu who has broken precepts, such as robes, a bowl, a carrying bag, a water filter, a belt, or other requisites for a renunciant's livelihood. At that time, that Bhikshu thinks, 'If that precept-breaker remains alive, I will have no way to obtain his robes, bowl, etc. I should go and urge him to die.' Then he goes to that precept-breaker and says, 'Venerable one! Do you know? You have now broken the precepts and committed many sinful deeds. Your body, speech, and mind constantly create various evils. Venerable one! As long as your life continues, the evil deeds you commit will increase even more. Because of the increase in evil, you will suffer the pain of hell for a long time.' If that precept-breaker hears these words and asks, 'Venerable one! What should I do now?' He then replies, 'You should abandon your body and end your own life.' If that Bhikshu either abandons his body or commits suicide, that Bhikshu commits a Parajika (defeat) offense. If the precept-breaking Bhikshu does not accept the urging, that Bhikshu commits a Sthulatyaya (grave offense). At this time, the one who urged death, although having spoken the aforementioned words urging death, feels remorse in his heart and goes to that precept-breaking Bhikshu and says, 'Venerable one! Know that what I said before was like the words of a foolish, ignorant person who does not discern well, does not think carefully, and speaks rashly. Venerable one! If you can draw near to good friends and speak of and remove your previous sins, the unwholesome actions of your body, speech, and mind can be purified through their power. Because of this purification, after abandoning this body, you should be reborn in the heavens.' If the precept-breaker asks him, 'Venerable one! What should I do now?' He replies, 'Do not abandon your body; do not commit suicide.' If he does not commit suicide, that Bhikshu commits a Sthula
羅底也。若破戒人雖聞前語，不用其言而便自殺，其勸死者亦得窣吐羅底也。是謂苾芻勸破戒人死。
云何勸持戒人死？如有苾芻于持戒苾芻有所求覓，若衣缽等廣說，乃至即便往彼作如是言：「具壽！知不？汝既持戒修諸善法，又能展手施、恒常施、愛樂施、廣大施、分佈施。具壽！汝有此福必生天上。」若持戒人聞此語已作如是問：「具壽！我今欲何所作？」彼便報曰：「應可捨身自斷其命。」若彼苾芻聞是語已便自斷命，彼苾芻得波羅市迦。若持戒苾芻不受勸者，彼苾芻得窣吐羅底也。時勸死者雖說如是勸死語已、心生追悔，便往詣彼持戒苾芻所作如是言：「具壽！當知我前所說，猶如愚小不善分別、不審思量，倉卒而說。具壽！既能持戒修諸善法，乃至必生天上。」若持戒者或問彼曰：「我今欲何所作？」報言：「具壽！汝勿捨身汝勿自殺。」若不自殺者，彼苾芻得窣吐羅底也。若雖聞前語，不用其言而便自殺，彼苾芻亦得窣吐羅底也。是謂苾芻勸持戒人死。
云何勸病人死？如有苾芻于病苾芻有所希求，若衣缽等命緣資具，時彼苾芻作如是念：「彼重病人命存在者，彼衣缽等無由能得，我應往彼勸之令死。」即便往彼作如是言：「具壽！知不？汝既重病極受苦惱，汝若久存病轉增劇常受辛苦。
【現代漢語翻譯】 現代漢語譯本： 羅底（音譯，意義不明）啊。如果破戒的人即使聽了之前勸死的話，不聽從他的話而自殺，那麼勸他死的人也犯窣吐羅底也（音譯，一種罪名）。這叫做比丘勸破戒的人去死。
什麼叫做勸持戒的人去死？如果有個比丘對持戒的比丘有所求，比如衣缽等等，（省略中間的各種情況），乃至走到他那裡這樣說：『具壽（對僧人的尊稱）！你知道嗎？你既然持戒修行各種善法，又能伸出手來佈施、經常佈施、喜愛佈施、廣大的佈施、普遍的佈施。具壽！你因為有這樣的福報必定會生到天上去。』如果持戒的人聽了這話后這樣問：『具壽！我現在應該做什麼？』那人就回答說：『應該捨棄身體，自己斷絕生命。』如果那個比丘聽了這話后就自己斷了命，那個比丘就犯波羅市迦（音譯，一種極重的罪名）。如果持戒的比丘沒有聽從勸告，那個比丘就犯窣吐羅底也（音譯，一種罪名）。當時勸死的人雖然說了這樣勸死的話后，心裡產生了後悔，就去到那個持戒的比丘那裡這樣說：『具壽！要知道我之前所說的話，就像愚蠢幼稚不善於分辨、不審慎思考，倉促而說。具壽！你既然能夠持戒修行各種善法，乃至必定會生到天上去。』如果持戒的人問他說：『我現在應該做什麼？』回答說：『具壽！你不要捨棄身體，你不要自殺。』如果不自殺，那個比丘就犯窣吐羅底也（音譯，一種罪名）。如果即使聽了之前勸死的話，不聽從他的話而自殺，那個比丘也犯窣吐羅底也（音譯，一種罪名）。這叫做比丘勸持戒的人去死。
什麼叫做勸病人去死？如果有個比丘對生病的比丘有所希望得到的東西，比如衣缽等維持生命的資具，當時那個比丘這樣想：『那個重病人如果活著，那些衣缽等東西就沒有辦法得到，我應該去勸他去死。』就去到他那裡這樣說：『具壽！你知道嗎？你既然得了重病，極其受苦惱，你如果長久活著，病情會更加嚴重，經常要受辛苦。
【English Translation】 English version: O Lodiya (transliteration, meaning unknown). If a person who has broken the precepts, even if he hears the previous words of persuasion to die, does not follow them and commits suicide, then the one who persuaded him to die also commits Sthulatyaya (transliteration, a type of offense). This is called a Bhikshu (monk) persuading a person who has broken the precepts to die.
What is called persuading a person who upholds the precepts to die? If a Bhikshu has some request from a Bhikshu who upholds the precepts, such as robes and bowls, etc., (omitting various situations in between), and even goes to him and says: 'Venerable one! Do you know? Since you uphold the precepts and cultivate various good deeds, and you can also extend your hand to give, constantly give, love to give, give generously, and distribute widely. Venerable one! Because you have such blessings, you will surely be born in heaven.' If the person who upholds the precepts hears these words and asks: 'Venerable one! What should I do now?' That person replies: 'You should abandon your body and end your life yourself.' If that Bhikshu hears these words and ends his life himself, that Bhikshu commits Parajika (transliteration, a very serious offense). If the Bhikshu who upholds the precepts does not listen to the persuasion, that Bhikshu commits Sthulatyaya (transliteration, a type of offense). At that time, the person who persuaded him to die, although he spoke such words of persuasion to die, felt remorse in his heart, and went to that Bhikshu who upholds the precepts and said: 'Venerable one! Know that what I said before was like foolish and ignorant, not good at distinguishing, not carefully considering, and said hastily. Venerable one! Since you can uphold the precepts and cultivate various good deeds, you will surely be born in heaven.' If the person who upholds the precepts asks him: 'What should I do now?' He replies: 'Venerable one! Do not abandon your body, do not commit suicide.' If he does not commit suicide, that Bhikshu commits Sthulatyaya (transliteration, a type of offense). If even though he heard the previous words of persuasion to die, he does not follow them and commits suicide, that Bhikshu also commits Sthulatyaya (transliteration, a type of offense). This is called a Bhikshu persuading a person who upholds the precepts to die.
What is called persuading a sick person to die? If a Bhikshu has some hope of obtaining something from a sick Bhikshu, such as robes and bowls, etc., which are necessities for maintaining life, at that time that Bhikshu thinks: 'If that seriously ill person lives, there is no way to obtain those robes and bowls, etc. I should go and persuade him to die.' He goes to him and says: 'Venerable one! Do you know? Since you have a serious illness and are suffering extremely, if you live for a long time, the illness will become more severe and you will constantly suffer.'
」若病苾芻聞此語已作如是問：「我今欲何所作？」彼便報曰：「應可捨身自斷其命。」若病苾芻聞是語已，恐更辛苦便自斷命，彼苾芻得波羅市迦。若病苾芻不受勸者，彼苾芻得窣吐羅底也。時彼苾芻雖說如前勸死方便已，心生追悔，便往詣彼病苾芻所作如是言：「具壽！當知我前所說，猶如愚小不善分別、不審思量，倉卒而說。具壽！汝今宜可覓善知識，能為汝求應病之藥供給飲食，如法相看隨順不逆。若能爾者，不久便當病癒安樂，氣力平復隨意遊行。」若病苾芻或問彼曰：「具壽！汝今令我欲何所作？」報言：「汝勿捨身，汝勿自殺。」若不自殺者，彼苾芻得窣吐羅底也。若病苾芻雖聞前語，不用其言而便自殺，彼苾芻亦得窣吐羅罪。是謂苾芻勸病者死。
言贊死者，若有苾芻於樂死人前作贊死語，「咄男子」者，是呼召言。「汝今何用如是罪累，乃至死勝於生」者，皆是出輕毀言。
隨自心念者，謂隨自心而生異念。
以余言說者，謂以眾多方便勸彼令死。
贊者，于病人前說讚美言，欲令必死心無所顧。
若彼由此方便而命終者，謂彼苾芻由此所說方便而致命終。不由余事，謂非此余善心等事。
苾芻者，謂有苾芻性。苾芻性者，謂受圓具，廣如上說。
波
【現代漢語翻譯】 現代漢語譯本 如果生病的 Bhiksu（比丘，佛教僧侶） 聽到這樣的話后問：『我現在應該做什麼？』 那個人就回答說：『你應該捨棄身體，自己結束生命。』 如果生病的 Bhiksu 聽到這些話后，害怕繼續受苦而自殺，那麼那個勸說的人就犯了 Parajika（波羅夷，佛教戒律中最重的罪）。如果生病的 Bhiksu 不接受勸告，那麼那個勸說的人就犯了 Sthulatyaya（窣吐羅底也，一種較輕的罪）。當時，那個 Bhiksu 雖然說了像之前那樣的勸死之法，但心中產生了後悔，於是前往那個生病的 Bhiksu 處，這樣說：『具壽（對僧侶的尊稱）！要知道我之前所說的話，就像愚蠢無知、不善於分辨、不審慎思考，倉促說出的。具壽！你現在應該尋找善知識，能為你尋求對癥的藥物，供給飲食，如法照顧，順從而不違逆。如果能這樣做，不久就會病癒安樂，氣力恢復，隨意自在。』 如果生病的 Bhiksu 問那個人：『具壽！你現在要我做什麼？』 回答說：『你不要捨棄身體，你不要自殺。』 如果不自殺，那個 Bhiksu 就犯了 Sthulatyaya。如果生病的 Bhiksu 雖然聽到了之前的話，但不聽從他的話而自殺，那個 Bhiksu 也犯了 Sthulatyaya 罪。這就是 Bhiksu 勸病人去死的情況。
說到讚美死亡，如果有 Bhiksu 在想要死去的人面前說讚美死亡的話，『咄男子（喂，男子）』，這是呼喚的用語。『你現在要這些罪惡的負擔做什麼，甚至死勝於生』，這些都是說輕視譭謗的話。
隨自心念，是指隨自己的心而產生不同的念頭。
以余言說，是指用許多方法勸他去死。
贊者，在病人面前說讚美的話，想要讓他一定去死，心中沒有顧慮。
若彼由此方便而命終者，是指那個 Bhiksu 因為所說的方便而導致死亡。不由余事，是指不是因為其他善心等事。
Bhiksu，是指具有 Bhiksu 性質的人。Bhiksu 性質，是指受過圓具戒，詳細情況如上所述。
Parajika
【English Translation】 English version If a sick Bhiksu (Buddhist monk) hears these words and asks: 'What should I do now?' That person replies: 'You should abandon your body and end your life yourself.' If the sick Bhiksu, upon hearing these words, fears further suffering and commits suicide, then the person who advised him commits Parajika (the most severe offense in Buddhist monastic rules). If the sick Bhiksu does not accept the advice, then the person who advised him commits Sthulatyaya (a lesser offense). At that time, although that Bhiksu had spoken of methods of encouraging death as before, he felt remorse in his heart, so he went to that sick Bhiksu and said: 'Venerable (term of respect for monks)! Know that what I said before was like that of a foolish, ignorant person, unskilled in discernment, without careful consideration, spoken hastily. Venerable! You should now seek a good teacher who can seek medicine appropriate for your illness, provide food and drink, care for you according to the Dharma, compliant and not contrary. If you can do this, you will soon recover from your illness, be peaceful and happy, your strength will be restored, and you will be at ease.' If the sick Bhiksu asks that person: 'Venerable! What do you want me to do now?' He replies: 'Do not abandon your body, do not commit suicide.' If he does not commit suicide, that Bhiksu commits Sthulatyaya. If the sick Bhiksu, although having heard the previous words, does not heed them and commits suicide, that Bhiksu also commits the offense of Sthulatyaya. This is the case of a Bhiksu encouraging a sick person to die.
Speaking of praising death, if a Bhiksu speaks words praising death in front of a person who wants to die, 'Hey, man (咄男子)' is a term of address. 'What do you need these burdens of sin for now, even death is better than life,' these are all words of disparagement and slander.
'Following one's own thoughts' refers to generating different thoughts according to one's own mind.
'Speaking with other words' refers to using many methods to persuade him to die.
'Praising' refers to speaking words of praise in front of the sick person, wanting him to certainly die without any concerns.
'If he dies by this means' refers to that Bhiksu causing death by the means he spoke of. 'Not by other things' refers to not by other things such as good intentions.
'Bhiksu' refers to a person with Bhiksu nature. 'Bhiksu nature' refers to having received full ordination, as described in detail above.
Parajika
羅市迦義亦如上。
此中犯相其事云何？攝頌曰：
有時以內身， 或用於外物， 或內外二合， 是名為殺相。
云何內身殺？謂若苾芻有殺心，若以一指打彼女、男、半擇迦等，由此方便而命終者，此苾芻得波羅市迦；或當時不死，由此為緣后乃死者，此苾芻亦得波羅市迦；若當時不死、后亦不死者，得窣吐羅底也。如以一指，若以五指、拳、腕、頭、肩及余身份，乃至足指而打于彼欲令斷命，若彼死者此苾芻得波羅市迦；若當時不死、後由此死者，苾芻亦得波羅市迦；若不死者，得窣吐羅底也。是名內身行殺。
云何外物殺？若苾芻有殺心，以竹、鐵等箭射彼女、男、半擇迦等，由此方便而命終者，此苾芻得波羅市迦；不即命終、後方死者，亦得波羅市迦；若當時不死、后亦不死者，得窣吐羅底也。若矛槊、輪镩及余兵刃，乃至棗核遙擲彼人，作殺害心欲令其死，由此方便而命終者，此苾芻得波羅市迦；不即命終、後方死者，亦得波羅市迦；若當時不死、后亦不死者，得窣吐羅底也。是名外物殺。
云何內外合殺？若苾芻有殺心，手執大刀殺彼女、男、半擇迦等，由此方便而命終者，此苾芻得波羅市迦；不即命終、後方死者，亦得波羅市迦；若當時不死、后亦不死者，得窣
【現代漢語翻譯】 現代漢語譯本：羅市迦（Rocika）的意義也如上所述。
此中犯戒的相狀是怎樣的呢？用一首偈頌概括：
有時以內身，或用於外物， 或內外二合，是名為殺相。
什麼是內身殺？如果比丘有殺心，用一根手指打婦女、男子、半擇迦（Panthaka，不男）等，由此導致死亡，這位比丘就犯了波羅市迦（Parajika，斷頭罪）；如果當時沒有死，但後來因此而死，這位比丘也犯了波羅市迦；如果當時沒死，後來也沒死，就犯了窣吐羅底也（Sthulatyaya，粗罪）。像用一根手指一樣，如果用五根手指、拳頭、手腕、頭、肩膀以及其他身體部位，乃至腳趾，擊打他們想要使其斷命，如果他們死了，這位比丘就犯了波羅市迦；如果當時沒死，後來因此而死，這位比丘也犯了波羅市迦；如果沒死，就犯了窣吐羅底也。這叫做內身行殺。
什麼是外物殺？如果比丘有殺心，用竹箭、鐵箭等射婦女、男子、半擇迦等，由此導致死亡，這位比丘就犯了波羅市迦；如果不是立刻死亡，而是後來才死，也犯了波羅市迦；如果當時沒死，後來也沒死，就犯了窣吐羅底也。如果用矛、槊、輪镩以及其他兵刃，乃至棗核，遠遠地投擲那個人，懷著殺害的心想要讓他死，由此導致死亡，這位比丘就犯了波羅市迦；如果不是立刻死亡，而是後來才死，也犯了波羅市迦；如果當時沒死，後來也沒死，就犯了窣吐羅底也。這叫做外物殺。
什麼是內外合殺？如果比丘有殺心，手持大刀殺婦女、男子、半擇迦等，由此導致死亡，這位比丘就犯了波羅市迦；如果不是立刻死亡，而是後來才死，也犯了波羅市迦；如果當時沒死，後來也沒死，就犯了窣
【English Translation】 English version: The meaning of Rocika (羅市迦) is also as above.
What are the characteristics of committing an offense in this regard? A verse summarizes it:
Sometimes with one's own body, or using external objects, Or a combination of internal and external, this is called the characteristic of killing.
What is killing with one's own body? If a Bhikshu (苾芻, monk) has the intention to kill, and strikes a woman, man, Panthaka (半擇迦, eunuch), etc., with one finger, and they die as a result, this Bhikshu commits Parajika (波羅市迦, expulsion); if they do not die immediately, but die later as a result, this Bhikshu also commits Parajika; if they do not die at the time and do not die later, they commit Sthulatyaya (窣吐羅底也, grave offense). Just like using one finger, if using five fingers, a fist, wrist, head, shoulder, or other body parts, even a toe, to strike them with the intention of causing death, if they die, this Bhikshu commits Parajika; if they do not die at the time, but die later as a result, this Bhikshu also commits Parajika; if they do not die, they commit Sthulatyaya. This is called killing with one's own body.
What is killing with external objects? If a Bhikshu has the intention to kill, and shoots a woman, man, Panthaka, etc., with bamboo arrows, iron arrows, etc., and they die as a result, this Bhikshu commits Parajika; if they do not die immediately, but die later, they also commit Parajika; if they do not die at the time and do not die later, they commit Sthulatyaya. If using spears, lances, wheel-shaped weapons, or other weapons, even a jujube pit, to throw at that person from afar, with the intention of killing and wanting them to die, and they die as a result, this Bhikshu commits Parajika; if they do not die immediately, but die later, they also commit Parajika; if they do not die at the time and do not die later, they commit Sthulatyaya. This is called killing with external objects.
What is killing with a combination of internal and external? If a Bhikshu has the intention to kill, and holds a large knife to kill a woman, man, Panthaka, etc., and they die as a result, this Bhikshu commits Parajika; if they do not die immediately, but die later, they also commit Parajika; if they do not die at the time and do not die later, they commit Sthul
吐羅底也。如大刀既爾，諸餘兩刃、半刃、槊杖之類，乃至草莛打斫于彼，作殺害心欲令其死，由此方便而命終者，得波羅市迦，或得窣吐羅底也。廣如上說。是名內外合殺。
攝頌曰：
若以毒藥粖， 及在二依處， 或時以諸酒， 機關等害人。
云何以毒藥殺？若苾芻有殺心，若以毒藥、若毒和食，謂餅飯等，殺女、男、半擇迦。由此方便而命終者，得波羅市迦，或得窣吐羅底也。廣說如上。是名毒藥殺。
云何毒粖殺？若苾芻有殺心，以諸毒粖或用摩身、或將洗浴、或和涂香、或坌香鬘、或雜香菸，殺彼女、男、半擇迦等。由此方便而命終者，此苾芻得波羅市迦，或得窣吐羅底也。廣說如上。是名毒粖殺。
云何依處殺？此有二種：一因地稽留、二因木稽留。何謂因地稽留？若苾芻有殺心，掘地作阱于內建機，羈絆其腳欲殺男、女、半擇迦，因此而死；或放師子、虎豹、雕鷲鳥等而啖食之；或以風吹日曝形質銷盡，或令飢渴羸瘦。由此方便而命終者，此苾芻得波羅市迦；若不死者，得窣吐羅底也。余如上說。如腳既爾，若脛、若髀、若腰、若胸，乃至於頸而為羈絆，或時欲令師子等食，乃至飢渴羸瘦。由此方便而命終者，得波羅市迦或窣吐羅底也。廣如上說。是名因地稽
【現代漢語翻譯】 現代漢語譯本 吐羅底也（Thullaccaya，一種較輕的罪名）。比如像大刀一樣，其他各種兩刃刀、半刃刀、長矛棍棒之類的武器，乃至用草棍擊打砍削他人，懷著殺害之心想要使其死亡，通過這些手段而導致他人死亡的，犯波羅市迦（Parajika，斷頭罪），或者犯窣吐羅底也（Thullaccaya，一種較輕的罪名）。詳細情況如前所述。這叫做內外合殺。
總結偈：
如果用毒藥粉末，以及在二依處，或者用各種酒，機關等害人。
什麼叫做用毒藥殺？如果比丘懷有殺心，用毒藥，或者毒藥混合食物，比如餅飯等，殺死女人、男人、半擇迦（Pandaka，不男），通過這些手段而導致他人死亡的，犯波羅市迦，或者犯窣吐羅底也。詳細情況如前所述。這叫做毒藥殺。
什麼叫做毒粉殺？如果比丘懷有殺心，用各種毒粉，或者用來摩擦身體，或者用來洗浴，或者混合涂香，或者灑在香鬘上，或者混在香菸中，殺死女人、男人、半擇迦等。通過這些手段而導致他人死亡的，這個比丘犯波羅市迦，或者犯窣吐羅底也。詳細情況如前所述。這叫做毒粉殺。
什麼叫做依處殺？這裡有兩種：一是因地羈留，二是因木羈留。什麼叫做因地羈留？如果比丘懷有殺心，挖地做陷阱，在裡面設定機關，束縛住他人的腳，想要殺死男人、女人、半擇迦，因此而死亡；或者放出獅子、老虎、豹子、雕、鷲鳥等來吞食他們；或者用風吹日曬使他們的形體消瘦殆盡，或者讓他們飢渴羸弱。通過這些手段而導致他人死亡的，這個比丘犯波羅市迦；如果沒死，就犯窣吐羅底也。其餘情況如前所述。像束縛腳一樣，如果束縛小腿、大腿、腰、胸，乃至頸部，或者想要讓獅子等吞食，乃至讓他們飢渴羸弱。通過這些手段而導致他人死亡的，犯波羅市迦或者窣吐羅底也。詳細情況如前所述。這叫做因地羈留。
【English Translation】 English version Thullaccaya (a minor offense). For example, like a large knife, other various double-edged knives, half-edged knives, spears, and staffs, even using a grass stalk to strike and cut someone, with the intention of killing them and causing their death through these means, one commits Parajika (a defilement entailing expulsion), or Thullaccaya (a minor offense). Details are as described above. This is called internal and external combined killing.
Summary verse:
If using poisonous powder, and in two dependent places, or using various wines, mechanisms, etc. to harm people.
What is called killing with poison? If a Bhikkhu has the intention to kill, using poison, or poison mixed with food, such as cakes and rice, killing women, men, Pandakas (neuters), causing their death through these means, one commits Parajika, or Thullaccaya. Details are as described above. This is called killing with poison.
What is called killing with poisonous powder? If a Bhikkhu has the intention to kill, using various poisonous powders, either to rub on the body, or to use for bathing, or mixed with scented ointment, or sprinkled on fragrant garlands, or mixed in fragrant smoke, killing women, men, Pandakas, etc. Causing their death through these means, this Bhikkhu commits Parajika, or Thullaccaya. Details are as described above. This is called killing with poisonous powder.
What is called killing by dependent places? There are two types: one is detention by land, and the other is detention by wood. What is called detention by land? If a Bhikkhu has the intention to kill, digging a pit in the ground and setting up a mechanism inside, binding their feet, wanting to kill men, women, Pandakas, and they die because of this; or releasing lions, tigers, leopards, eagles, vultures, etc. to devour them; or using wind and sun to expose them until their form and substance are exhausted, or causing them to be hungry and thirsty and emaciated. Causing their death through these means, this Bhikkhu commits Parajika; if they do not die, then one commits Thullaccaya. The rest is as described above. Like binding the feet, if binding the shins, thighs, waist, chest, even the neck, or wanting to have lions, etc. devour them, even causing them to be hungry and thirsty and emaciated. Causing their death through these means, one commits Parajika or Thullaccaya. Details are as described above. This is called detention by land.
留殺。
云何因木稽留殺？若苾芻故心欲殺女、男、半擇迦等，或於大木、若柱、若橛，以濕繩索而系其足，因此而死；或時欲令師子等食乃至飢渴銷瘦。由此方便而命終者，得波羅市迦或窣吐羅底也。廣如上說。是名因木稽留殺。
云何酒醉殺？若苾芻故心欲殺女、男、半擇迦等，與米酒令飲，因此致死；或令師子等食，乃至飢渴羸瘦。由此方便而致命終，得波羅市迦或窣吐羅底也。廣如上說。如米酒既爾，乃至根、莖、花、葉、果酒，或咒其酒、或以藥酒，飲令心亂癡無所識。由此方便而致命終，或由醉故欲令王賊、怨家而斷其命，得波羅市迦或窣吐羅底也。廣如上說。是名以酒殺。
云何機弓殺？若苾芻故心欲殺女、男、半擇迦等，便設機弓施以鐵箭，或安諸刀等置於路側，若彼女、男及半擇迦從此而過，便截手足或復斬頭及余身份。由此方便而致命終者，此苾芻得波羅市迦或窣吐羅底也。如機弓既爾，若作蹋發及余機關欲斷人命事罪同前。
攝頌曰：
若起全半尸， 墮胎並作咒， 推落及水火， 遣使寒熱殺。
云何起尸殺？若苾芻故心欲殺女、男、半擇迦等，便於黑月十四日詣尸林所，覓新死屍乃至蟻子未傷損者，便以黃土揩拭、香水洗尸，以新疊一雙遍覆身
【現代漢語翻譯】 現代漢語譯本 留殺。
什麼是因木稽留殺？如果比丘明知故犯，想要殺死女人、男人、半擇迦（不男不女的人）等，或者將他們的腳用濕繩索繫在大的木頭、柱子或木樁上，因此而死；或者想要讓獅子等吃掉他們，乃至讓他們飢餓乾渴而消瘦。通過這些方法而死亡的，會得到波羅市迦（Parajika，斷頭罪）或窣吐羅底也（Sthulatyaya，粗罪）。詳細情況如上所述。這叫做因木稽留殺。
什麼是酒醉殺？如果比丘明知故犯，想要殺死女人、男人、半擇迦等，給他們喝米酒，因此導致死亡；或者讓他們被獅子等吃掉，乃至讓他們飢餓羸弱。通過這些方法而死亡的，會得到波羅市迦（Parajika，斷頭罪）或窣吐羅底也（Sthulatyaya，粗罪）。詳細情況如上所述。像米酒一樣，乃至根、莖、花、葉釀造的酒，或者用咒語加持的酒，或者用藥物配置的酒，讓他們喝了之後心智錯亂，癡呆無知。通過這些方法而死亡的，或者因為醉酒的緣故，想要讓國王、盜賊、仇家斷送他們的性命，會得到波羅市迦（Parajika，斷頭罪）或窣吐羅底也（Sthulatyaya，粗罪）。詳細情況如上所述。這叫做以酒殺。
什麼是機弓殺？如果比丘明知故犯，想要殺死女人、男人、半擇迦等，就設定機關弓箭，裝上鐵箭，或者在路邊安置刀等，如果那些女人、男人以及半擇迦從那裡經過，就截斷他們的手腳，或者斬斷他們的頭以及身體的其他部分。通過這些方法而死亡的，這個比丘會得到波羅市迦（Parajika，斷頭罪）或窣吐羅底也（Sthulatyaya，粗罪）。像機關弓箭一樣，如果製造踩踏機關以及其他機關想要斷人性命，罪過與前面相同。
總結偈：
如果起尸，全半尸，墮胎並作咒，推落及水火，遣使寒熱殺。
什麼是起尸殺？如果比丘明知故犯，想要殺死女人、男人、半擇迦等，就在黑月十四日前往尸林，尋找新死的屍體，乃至沒有被螞蟻等損傷的，就用黃土擦拭、香水清洗屍體，用新的疊布一雙遍蓋屍身
【English Translation】 English version Leaving to Kill.
What is 'killing by means of wood'? If a Bhikshu (Buddhist monk) intentionally desires to kill a woman, man, eunuch (Pandaka) etc., or ties their feet with a wet rope to a large piece of wood, a pillar, or a stake, and they die as a result; or intends for them to be eaten by lions etc., or even to become emaciated from hunger and thirst. If death occurs through these means, one incurs a Parajika (defeat, expulsion) or Sthulatyaya (grave offense). As described above in detail. This is called 'killing by means of wood'.
What is 'killing by means of intoxication'? If a Bhikshu intentionally desires to kill a woman, man, eunuch etc., and gives them rice wine to drink, resulting in death; or causes them to be eaten by lions etc., or even to become weak from hunger. If death occurs through these means, one incurs a Parajika (defeat, expulsion) or Sthulatyaya (grave offense). As described above in detail. Just as with rice wine, so too with wine made from roots, stems, flowers, leaves, or fruits, or wine that is enchanted, or medicinal wine, causing them to drink it until their mind is confused and they are demented and without awareness. If death occurs through these means, or if due to intoxication, one intends for a king, thief, or enemy to take their life, one incurs a Parajika (defeat, expulsion) or Sthulatyaya (grave offense). As described above in detail. This is called 'killing by means of intoxication'.
What is 'killing by means of a machine bow'? If a Bhikshu intentionally desires to kill a woman, man, eunuch etc., then sets up a machine bow, loads it with iron arrows, or places knives etc. on the side of the road, and if those women, men, and eunuchs pass by, their hands and feet are cut off, or their heads and other body parts are severed. If death occurs through these means, this Bhikshu incurs a Parajika (defeat, expulsion) or Sthulatyaya (grave offense). Just as with the machine bow, if one creates a foot-triggered mechanism or other devices intending to take a person's life, the offense is the same as before.
Summary Verse:
If raising a corpse, whole or half, abortion and making spells, pushing off and water or fire, sending messengers to kill by cold or heat.
What is 'killing by raising a corpse'? If a Bhikshu intentionally desires to kill a woman, man, eunuch etc., then on the fourteenth day of the dark month goes to a cemetery, seeking a newly dead corpse that has not been damaged even by ants, then wipes it with yellow earth, washes the corpse with fragrant water, and covers the body completely with a new pair of folded cloths.
體，以酥涂足誦咒咒之，於時死屍頻申欲起，安在兩輪車上，以二銅鈴繫於頸下，以兩刃刀置於手中。其尸即起，便問咒師曰：「汝欲令我殺害誰耶？」咒師報曰：「汝頗識彼某甲女、男、半擇迦不？」答言：「我識。」報曰：「汝可往彼斷其命根。」若命斷者，苾芻得波羅市迦。若於彼家以諸藥草而為鬘帶，橫系門上及置水瓶、或門系牸牛並同色犢子、或系牸羊並同色羊羔、或家有磨藥石並有石軸、或門有因陀羅𣏾、或火常不滅、或家安形像、或有佛真身，或轉輪王、或轉輪王母、或懷輪王胎、或有菩薩、或有菩薩母、或有懷菩薩胎、或將欲誦戒或正誦戒時、或將欲誦《四阿笈摩經》或正誦時，若復大經欲誦正誦，謂《小空、大空經》、《增五、增三經》、《幻網經》、《影勝王迎佛經》、《勝幡經》。若有如是等事守護之時，彼所起尸不能得入者，此苾芻皆得窣吐羅底也；或不善解起尸之法，起尸卻來殺其咒師，此苾芻得窣吐羅底也；若咒師苾芻殺彼起尸，亦得窣吐羅底也。
云何起半尸事？並同前，于中別者，車但一輪、一鈴繫頸、刀唯一刃，乃至結罪廣如上說。
云何墮胎殺？苾芻欲殺懷胎母不欲殺子，即便蹂蹋其腹。若母死非胎者，苾芻得波羅市迦；若胎死非母者，得窣吐羅底也；若二俱死，
【現代漢語翻譯】 現代漢語譯本： 如果（有比丘）想利用屍體（做壞事），就用酥油塗抹屍體的腳，然後唸誦咒語來控制它。這時，死屍會抽搐著想要站起來，（比丘）就把它安置在兩輪車上，在它的脖子上繫上兩個銅鈴，在它的手中放置兩把鋒利的刀。那屍體就會立刻站起來，然後問咒師說：『你想要我殺害誰呢？』咒師回答說：『你認識某某女人、男人或者陰陽人嗎？』屍體回答說：『我認識。』（咒師）就告訴它說：『你可以去那裡，斷絕他們的性命。』如果（屍體）斷絕了他們的性命，這個比丘就犯了波羅夷罪（Parajika）。如果在那家有各種藥草做成的花鬘帶，橫著繫在門上，或者放置水瓶，或者門上拴著母牛和同色的小牛犢，或者拴著母羊和同色的小羊羔，或者家裡有磨藥的石磨和石軸，或者門上有因陀羅柱（Indrakila），或者火常年不滅，或者家裡安放著（神佛）的形像，或者有佛陀的真身，或者有轉輪王（Chakravartin），或者有轉輪王的母親，或者有懷著轉輪王胎的（人），或者有菩薩（Bodhisattva），或者有菩薩的母親，或者有懷著菩薩胎的（人），或者將要誦戒或者正在誦戒的時候，或者將要誦《四阿含經》（Agama）或者正在誦的時候，如果（有）大的經典將要誦或者正在誦，比如《小空經》、《大空經》、《增一阿含經》、《增三阿含經》、《幻網經》（Brahmajala Sutra）、《影勝王迎佛經》、《勝幡經》。如果有像這些事情守護的時候，那被驅使的屍體不能進入（這些人家），這個比丘就犯了窣吐羅底也罪（Sthullatyaya）；或者不善於驅使屍體的方法，（導致）被驅使的屍體反而回來殺害咒師，這個比丘就犯了窣吐羅底也罪；如果咒師比丘殺死了被驅使的屍體，也犯了窣吐羅底也罪。 什麼是驅使半尸的事情呢？和前面（驅使全屍）一樣，其中不同的是，車只有一輪，脖子上只系一個鈴，刀只有一把，乃至判罪的詳細情況如上面所說。 什麼是墮胎殺呢？比丘想要殺死孕婦，但不想要殺死胎兒，就踐踏她的腹部。如果母親死了但胎兒沒死，比丘就犯了波羅夷罪；如果胎兒死了但母親沒死，就犯了窣吐羅底也罪；如果兩個都死了，
【English Translation】 English version: If a Bhikshu (monk) intends to use a corpse (for evil purposes), he should smear the corpse's feet with ghee and chant mantras to control it. At that time, the corpse will convulse, trying to rise. (The Bhikshu) should place it on a two-wheeled cart, hang two copper bells around its neck, and place two sharp knives in its hands. The corpse will then immediately rise and ask the mantra master: 'Whom do you want me to kill?' The mantra master replies: 'Do you know such and such a woman, man, or hermaphrodite?' The corpse answers: 'I know them.' (The mantra master) then tells it: 'You can go there and sever their life force.' If (the corpse) severs their life force, this Bhikshu commits the Parajika (Parajika) offense. If in that house there are garlands made of various medicinal herbs, hung horizontally on the door, or if a water pot is placed there, or if a cow and a calf of the same color are tied to the door, or if a ewe and a lamb of the same color are tied there, or if there is a grinding stone and a stone axis in the house, or if there is an Indrakila (Indrakila) at the door, or if the fire is constantly burning, or if images (of deities or Buddhas) are enshrined in the house, or if there is a true relic of the Buddha, or if there is a Chakravartin (Chakravartin), or if there is a Chakravartin's mother, or if there is (a person) pregnant with a Chakravartin's child, or if there is a Bodhisattva (Bodhisattva), or if there is a Bodhisattva's mother, or if there is (a person) pregnant with a Bodhisattva's child, or if (someone) is about to recite the precepts or is reciting the precepts, or if (someone) is about to recite the Four Agamas (Agama) or is reciting them, or if (someone) is about to recite or is reciting a major Sutra, such as the 'Lesser Emptiness Sutra,' 'Greater Emptiness Sutra,' 'Ekottara Agama,' 'Trini Agama,' 'Brahmajala Sutra' (Brahmajala Sutra), 'Sutasoma Sutra,' 'Victorious Banner Sutra.' If there are such protective measures, the driven corpse cannot enter (these houses), this Bhikshu commits the Sthullatyaya (Sthullatyaya) offense; or if he is not skilled in the method of driving corpses, (causing) the driven corpse to return and kill the mantra master, this Bhikshu commits the Sthullatyaya offense; if the mantra master Bhikshu kills the driven corpse, he also commits the Sthullatyaya offense. What is the matter of driving a half-corpse? It is the same as the previous (driving a whole corpse), except that the cart has only one wheel, only one bell is tied around the neck, and there is only one knife, and the details of judging the offense are as described above. What is abortion-killing? If a Bhikshu wants to kill a pregnant mother but does not want to kill the fetus, he tramples on her abdomen. If the mother dies but the fetus does not, the Bhikshu commits the Parajika offense; if the fetus dies but the mother does not, he commits the Sthullatyaya offense; if both die,
于母得波羅市迦；若二俱不死，得窣吐羅底也。若苾芻欲殺于胎不欲殺母，即便蹂蹋其腹。若胎死非母，苾芻得波羅市迦；若母死非胎，得窣吐羅底也；若二俱死，得波羅市迦；若二俱不死，得窣吐羅底也。
云何作咒殺？若苾芻有殺心，起方便欲殺女、男、半擇迦，作曼荼羅安置火爐，燃火投木口誦禁咒，作如是念：「若燒木盡，令彼女、男、半擇迦命根即斷。」若火中木才始燒半彼命斷者，此苾芻得窣吐羅底也；若木燒盡彼命終者，得波羅市迦。若苾芻有殺心，起方便欲殺女、男、半擇迦，以油麻芥子各一升置於臼中搗之，口誦禁咒作如是念：「若臼中物搗若成末令彼命終。」未末已來彼命終者，此苾芻得窣吐羅底也；若碎成末彼命終者，苾芻得波羅市迦。若苾芻有殺心，起方便以黃牛乳一升置於器中，以指攪乳口誦禁咒，作如是念：「若器中乳盡變成血，即令彼人命根斷絕。」若乳未盡成血彼命終者，得窣吐羅底也；若盡成血彼命終者，得波羅市迦。若苾芻欲殺人，起方便以五色線刺僧伽胝，口誦禁咒作如是念：「作此衣了令彼命終。」若衣未了彼命終者，得窣吐羅底也；衣了死者，得波羅市迦。若苾芻欲殺人，起方便以指畫地，口誦禁咒作如是念：「畫滿七數令彼命終。」若未滿七彼命終者，得窣吐羅
【現代漢語翻譯】 現代漢語譯本：如果母親因此而死，比丘犯波羅市迦（pārājika，斷頭罪）；如果母子都未死，則犯窣吐羅底也（sthūlātyaya，大罪）。如果比丘想要殺死胎兒而不殺死母親，就去蹂躪她的腹部。如果胎兒死了而母親沒死，比丘犯波羅市迦；如果母親死了而胎兒沒死，犯窣吐羅底也；如果母子都死了，犯波羅市迦；如果母子都沒死，犯窣吐羅底也。
什麼是作咒殺？如果比丘有殺心，想方設法要殺死女人、男人或半擇迦（paṇḍaka，不男），就設定曼荼羅（maṇḍala，壇場），安置火爐，點燃火，投入木柴，口誦禁咒，心中這樣想：『如果木柴燒盡，就讓那個女人、男人或半擇迦的命根斷絕。』如果在火中的木柴才剛燒到一半，那人就死了，這個比丘犯窣吐羅底也；如果木柴燒盡，那人死了，就犯波羅市迦。如果比丘有殺心，想方設法要殺死女人、男人或半擇迦，將一升油麻和芥子放在石臼中搗碎，口誦禁咒，心中這樣想：『如果石臼中的東西搗成粉末，就讓那人死去。』還沒搗成粉末那人就死了，這個比丘犯窣吐羅底也；如果搗碎成粉末那人死了，比丘犯波羅市迦。如果比丘有殺心，想方設法將一升黃牛乳放在器皿中，用手指攪動乳汁，口誦禁咒，心中這樣想：『如果器皿中的乳汁全部變成血，就讓那人的命根斷絕。』如果乳汁還沒全部變成血那人就死了，犯窣吐羅底也；如果全部變成血那人死了，犯波羅市迦。如果比丘想要殺人，想方設法用五色線刺繡僧伽胝（saṃghāṭī，大衣），口誦禁咒，心中這樣想：『這件衣服做完就讓他死去。』如果衣服還沒做完那人就死了，犯窣吐羅底也；衣服做完后那人死了，犯波羅市迦。如果比丘想要殺人，想方設法用手指在地上畫畫，口誦禁咒，心中這樣想：『畫滿七個數字就讓他死去。』如果還沒畫滿七個數字那人就死了，犯窣吐羅底也。
【English Translation】 English version: If the mother dies as a result, the Bhikshu commits a Pārājika (pārājika, expulsion offense); if neither the mother nor the child dies, he commits a Sthūlātyaya (sthūlātyaya, grave offense). If a Bhikshu intends to kill the fetus but not the mother, he tramples her abdomen. If the fetus dies but not the mother, the Bhikshu commits a Pārājika; if the mother dies but not the fetus, he commits a Sthūlātyaya; if both die, he commits a Pārājika; if neither dies, he commits a Sthūlātyaya.
What constitutes killing by incantation? If a Bhikshu has the intention to kill, devising means to kill a woman, man, or eunuch (paṇḍaka, impotent), he sets up a Mandala (maṇḍala, sacred enclosure), places a fire pit, ignites the fire, throws in wood, and recites incantations, thinking thus: 'If this wood burns completely, may the life force of that woman, man, or eunuch be severed.' If the person dies when the wood in the fire is only half-burned, this Bhikshu commits a Sthūlātyaya; if the person dies when the wood is completely burned, he commits a Pārājika. If a Bhikshu has the intention to kill, devising means to kill a woman, man, or eunuch, he places one 'sheng' of sesame seeds and mustard seeds in a mortar and pounds them, reciting incantations, thinking thus: 'If the contents of this mortar are pounded into powder, may that person die.' If the person dies before it is powdered, this Bhikshu commits a Sthūlātyaya; if the person dies when it is crushed into powder, the Bhikshu commits a Pārājika. If a Bhikshu has the intention to kill, devising means to place one 'sheng' of yellow cow's milk in a vessel, stirs the milk with his finger, reciting incantations, thinking thus: 'If the milk in this vessel turns completely into blood, may that person's life force be severed.' If the person dies before the milk turns completely into blood, he commits a Sthūlātyaya; if the person dies when it turns completely into blood, he commits a Pārājika. If a Bhikshu intends to kill a person, devising means to embroider a Saṃghāṭī (saṃghāṭī, outer robe) with five-colored threads, reciting incantations, thinking thus: 'When this robe is finished, may that person die.' If the person dies before the robe is finished, he commits a Sthūlātyaya; if the person dies after the robe is finished, he commits a Pārājika. If a Bhikshu intends to kill a person, devising means to draw on the ground with his finger, reciting incantations, thinking thus: 'When seven numbers are drawn, may that person die.' If the person dies before seven numbers are drawn, he commits a Sthūlātyaya.
底也；滿七死者得彼羅市迦。是名作咒殺。
云何推墮殺？若苾芻欲殺人，于崖岸危險等處推彼令墮，由此死者得波羅市迦；當時不死、后因此死，亦得波羅市迦；當時不死、后亦不死，得窣吐羅底也。如崖既爾，或於墻樹處、或於象馬、車輿、床座、頭肩、腰背、髀膝、腨足，及余身份而推墮時，由此死者得波羅市迦；若當時不死、后因此死，亦得波羅市迦；若當時不死、后亦不死，得窣吐羅底也。是名推墮殺。
云何於水殺？若苾芻欲殺人推置水中，因此死者得，波羅市迦；不死者，窣吐羅底也。廣如上說。水謂河、海、池、井、泉，乃至以水一掬投彼口中令死，是名於水殺。
云何於火殺？若苾芻欲殺人推置火中，因此而死，苾芻得波羅市迦。廣如上說。火謂若燒村、林、城邑，乃至以火炭置彼口中令死，是名火殺。
云何驅使殺？若苾芻欲殺人，即遣其人向險難處，而致死者，得波羅市迦或窣吐羅底也。廣如上說。險難處者，謂賊、怨家、虎豹、師子等處，使人經過令其致死，是名驅使殺。
云何寒凍殺？若苾芻欲殺人，于極寒時猛風嚴烈，若晝安置陰中、若夜置於露地令坐濕草，因此而死，苾芻得波羅市迦或窣吐羅底也。廣如上說。是名寒凍殺。
云何炎熱殺？若苾
【現代漢語翻譯】 現代漢語譯本： 什麼是作咒殺？如果比丘想要殺人，唸誦惡咒，七天之內那人因此死亡，比丘犯波羅夷罪（Pārājika，斷頭罪）。如果那人沒有在七天內死亡，比丘犯窣吐羅底也罪（Sthūlātyaya，粗罪）。如果那人滿七天後死亡，比丘犯波羅夷罪。這叫做作咒殺。
什麼是推墮殺？如果比丘想要殺人，在懸崖或危險的地方推那人使其墜落，因此死亡，比丘犯波羅夷罪；當時沒有死，後來因此死亡，也犯波羅夷罪；當時沒有死，後來也沒有死，犯窣吐羅底也罪。如同懸崖一樣，或者在墻邊、樹邊，或者用象、馬、車、床座、頭、肩膀、腰、背、大腿、膝蓋、小腿、腳，以及其他身體部位推人使其墜落，因此死亡，比丘犯波羅夷罪；如果當時沒有死，後來因此死亡，也犯波羅夷罪；如果當時沒有死，後來也沒有死，犯窣吐羅底也罪。這叫做推墮殺。
什麼是在水殺？如果比丘想要殺人，把人推到水中，因此死亡，比丘犯波羅夷罪；沒有死，犯窣吐羅底也罪。廣泛的解釋如上所述。水指河流、大海、池塘、水井、泉水，乃至用一捧水投到那人口中使其死亡，這叫做在水殺。
什麼是在火殺？如果比丘想要殺人，把人推到火中，因此死亡，比丘犯波羅夷罪。廣泛的解釋如上所述。火指焚燒村莊、森林、城邑，乃至用火炭塞到那人口中使其死亡，這叫做火殺。
什麼是驅使殺？如果比丘想要殺人，就派遣那人前往危險的地方，導致死亡，比丘犯波羅夷罪或窣吐羅底也罪。廣泛的解釋如上所述。危險的地方指盜賊、仇家、老虎、豹子、獅子等處，使人經過導致死亡，這叫做驅使殺。
什麼是寒凍殺？如果比丘想要殺人，在極寒冷的時候，狂風猛烈，白天安置在陰涼的地方，或者夜晚安置在露天的地方，讓其坐在潮濕的草地上，因此死亡，比丘犯波羅夷罪或窣吐羅底也罪。廣泛的解釋如上所述。這叫做寒凍殺。
什麼是炎熱殺？
【English Translation】 English version: What is 'killing by curse'? If a Bhikṣu (monk) intends to kill someone by reciting evil spells, and that person dies within seven days as a result, the Bhikṣu commits a Pārājika (defeat, expulsion) offense. If the person does not die within seven days, the Bhikṣu commits a Sthūlātyaya (grave offense). If the person dies after seven days, the Bhikṣu commits a Pārājika offense. This is called 'killing by curse'.
What is 'killing by pushing'? If a Bhikṣu intends to kill someone by pushing them off a cliff or a dangerous place, and that person dies as a result, the Bhikṣu commits a Pārājika offense. If the person does not die immediately but dies later as a result, the Bhikṣu also commits a Pārājika offense. If the person does not die immediately and does not die later, the Bhikṣu commits a Sthūlātyaya offense. Similar to a cliff, pushing someone near a wall, a tree, or using an elephant, horse, cart, bed, seat, head, shoulder, waist, back, thigh, knee, calf, foot, or any other part of the body, and that person dies as a result, the Bhikṣu commits a Pārājika offense. If the person does not die immediately but dies later as a result, the Bhikṣu also commits a Pārājika offense. If the person does not die immediately and does not die later, the Bhikṣu commits a Sthūlātyaya offense. This is called 'killing by pushing'.
What is 'killing by water'? If a Bhikṣu intends to kill someone by pushing them into water, and that person dies as a result, the Bhikṣu commits a Pārājika offense. If the person does not die, the Bhikṣu commits a Sthūlātyaya offense. The extensive explanation is as above. Water refers to rivers, seas, ponds, wells, springs, even throwing a handful of water into the person's mouth to cause death. This is called 'killing by water'.
What is 'killing by fire'? If a Bhikṣu intends to kill someone by pushing them into fire, and that person dies as a result, the Bhikṣu commits a Pārājika offense. The extensive explanation is as above. Fire refers to burning villages, forests, cities, even stuffing burning charcoal into the person's mouth to cause death. This is called 'killing by fire'.
What is 'killing by sending'? If a Bhikṣu intends to kill someone by sending them to a dangerous place, resulting in death, the Bhikṣu commits a Pārājika or Sthūlātyaya offense. The extensive explanation is as above. Dangerous places refer to places with thieves, enemies, tigers, leopards, lions, etc., causing the person to pass through and die. This is called 'killing by sending'.
What is 'killing by cold'? If a Bhikṣu intends to kill someone during extreme cold, with fierce winds, placing them in a shady place during the day, or in an open place at night, making them sit on wet grass, and that person dies as a result, the Bhikṣu commits a Pārājika or Sthūlātyaya offense. The extensive explanation is as above. This is called 'killing by cold'.
What is 'killing by heat'?
芻欲殺人，于極熱時身生沸瘡，若晝置於露地、若夜安密室中，熏以煙火、覆以席薦及毛緂等，因此而死，苾芻得波羅市迦或窣吐羅底也。廣如上說。是名炎熱殺。
攝頌曰：
浴室及溫堂， 迦留不觀座， 施醋有二別， 十七惱令亡， 蘭若老苾芻， 重輕隨事識。
云何浴室事？爾時世尊住曠野林中，是時有一乞食苾芻，于得意居士家時時往詣為說妙法，令彼居士生敬信心，為受三歸併五學處。后時復往為說七有事福業，居士白言：「聖者！我欲為僧作有依福業事。」苾芻答曰：「甚善！此事應作。」白言：「聖者！欲何所作？」答言：「僧今現無浴室，宜可為作。」白言：「聖者！我有財物無撿校人。」答言：「我為撿校修營福業。」白言：「甚善！」時彼居士多與財物任其營作，苾芻即為修造。時曠野林中有大節會，諸傭作人皆不來集，時彼苾芻召彼傭人而告之曰：「賢首！汝等今日何故不來？」白言：「聖者！今日諸人為大歡會，緣此不來。」報曰：「賢首！諸有福人可為歡會，汝等客作活命何歡會耶？汝來為作倍與價直。」白言：「聖者！彼有福人常為歡會，我傭力者時復一逢，設令兩倍酬我價直亦不能作。」言已便去，時彼居士作如是念：「我今往觀所作福業為至幾何？
【現代漢語翻譯】 現代漢語譯本：如果比丘想要殺人，在天氣極其炎熱的時候，使那個人身上生出沸騰的瘡，或者白天將他置於露天之下，或者夜晚安置在密室之中，用煙火燻烤，用蓆子、氈毯等覆蓋，因此而死，這個比丘就犯了波羅夷（Parajika，斷頭罪）或者僧殘（Sanghadisesa，僅次於斷頭罪的重罪）。詳細情況如上文所說。這叫做炎熱殺。
總結的偈頌說：
浴室和溫堂，迦留不看座位，施醋有兩種區別，十七種惱害使人死亡，蘭若的老比丘，輕重根據事情來判斷。
什麼是浴室的事情呢？當時世尊住在曠野林中，當時有一個乞食的比丘，在一位得意的居士家時常前往，為他說微妙的佛法，使那位居士生起恭敬和信心，為他受了三皈依（Trisarana，皈依佛、法、僧）和五學處（Panca-sila，不殺生、不偷盜、不邪淫、不妄語、不飲酒）。後來又去為他說七有事福業（sapta punya-kriyavastuni，佈施、持戒、禪定、恭敬、服務、迴向、隨喜），居士說：『聖者！我想為僧眾做有依靠的福業。』比丘回答說：『很好！這件事應該做。』居士問：『聖者！您想做什麼？』比丘回答說：『僧眾現在沒有浴室，應該可以建造一個。』居士說：『聖者！我有很多財物，但是沒有管理的人。』比丘回答說：『我來為您管理，修繕這個福業。』居士說：『很好！』當時那位居士給了他很多財物，任由他去經營建造，比丘就為僧眾修造浴室。當時曠野林中有一個大型的節日集會，所有的傭工都不來聚集，當時那位比丘召集那些傭人，告訴他們說：『賢首（Bhadramukha，對人的尊稱）！你們今天為什麼不來？』傭人回答說：『聖者！今天人們都在舉行大型的歡慶集會，因為這個原因所以不來。』比丘說：『賢首！那些有福的人可以去歡慶集會，你們這些靠做工活命的人有什麼歡慶集會呢？你們來做工，我給你們雙倍的工錢。』傭人說：『聖者！那些有福的人經常可以歡慶集會，我們這些做工的人，偶爾才能遇到一次，即使您給我雙倍的工錢，我也不能去。』說完就走了，當時那位居士這樣想：『我現在去看看所做的福業，已經完成了多少？』
【English Translation】 English version: If a Bhiksu (Buddhist monk) intends to kill someone, causing boils to erupt on their body due to extreme heat, or exposing them to the open air during the day or confining them in a sealed room at night, suffocating them with smoke and fire, or covering them with mats, felt, or blankets, leading to their death, that Bhiksu commits either a Parajika (expulsion from the Sangha) or a Sanghadisesa (formal meeting of the Sangha required). The details are as described above. This is called killing by heat.
The summary verse says:
Bathroom and warm hall, Kalu (name of a monk) does not look at the seat, giving vinegar has two distinctions, seventeen kinds of annoyances cause death, the old Bhiksu (Buddhist monk) in the Aranya (forest monastery), discerns the severity according to the matter.
What is the matter of the bathroom? At that time, the World Honored One (Bhagavan, the Buddha) was dwelling in a wilderness forest. At that time, there was a Bhiksu (Buddhist monk) who went frequently to the house of a satisfied householder to preach the wonderful Dharma (Buddha's teachings), causing the householder to develop reverence and faith, and to take the Three Refuges (Trisarana, refuge in the Buddha, Dharma, and Sangha) and the Five Precepts (Panca-sila, abstaining from killing, stealing, sexual misconduct, lying, and intoxicants). Later, he went again to preach the Seven Meritorious Deeds (sapta punya-kriyavastuni, giving, morality, meditation, reverence, service, dedication, and rejoicing). The householder said, 'Venerable One! I wish to perform a meritorious deed with reliance for the Sangha (Buddhist community).' The Bhiksu (Buddhist monk) replied, 'Very good! This matter should be done.' The householder asked, 'Venerable One! What do you wish to do?' The Bhiksu (Buddhist monk) replied, 'The Sangha (Buddhist community) currently has no bathroom; it would be appropriate to build one.' The householder said, 'Venerable One! I have much wealth, but no one to manage it.' The Bhiksu (Buddhist monk) replied, 'I will manage and repair this meritorious deed for you.' The householder said, 'Very good!' At that time, that householder gave him much wealth, allowing him to manage and build it. The Bhiksu (Buddhist monk) then built a bathroom for the Sangha (Buddhist community). At that time, there was a large festival gathering in the wilderness forest, and all the laborers did not come to gather. At that time, that Bhiksu (Buddhist monk) summoned those laborers and told them, 'Good sirs (Bhadramukha, a respectful term)! Why have you not come today?' The laborers replied, 'Venerable One! Today, people are holding a large celebration gathering; for this reason, we have not come.' The Bhiksu (Buddhist monk) said, 'Good sirs! Those who have merit can go to celebrate the gathering; what celebration gathering do you have, who live by doing labor? If you come to work, I will give you double the wages.' The laborers said, 'Venerable One! Those who have merit can often celebrate gatherings; we who do labor only encounter one occasionally. Even if you give me double the wages, I cannot go.' Having said this, they left. At that time, that householder thought, 'I will now go and see how much of the meritorious deed that has been done has been completed?'
」晨旦往觀並未營作，到苾芻所禮已，白言：「聖者！何意傭人今日不作？」報言：「居士！彼不肯作。」白言：「何意？」報曰：「彼傭力人作如是語：『今日世人共為歡會，我不能作。』」居士白言：「聖者！彼客作人有何歡會？豈非聖者不酬價直彼不肯耶？」報言：「居士！我酬一倍仍不肯作。便報我言：『諸有福人常為歡會，我傭力者時復一逢，設與兩倍亦不能作。』」居士言：「聖者！我修此福不為自身不為親屬。善哉聖者！為我助成勿令廢闕。」時彼苾芻以事白佛。佛言：「事未了者，令諸苾芻助彼修造。」時諸苾芻依世尊教，即助營造展轉擲磚，執不牢固磚遂墮落，打苾芻頭因而致死。時諸苾芻心生追悔作如是言：「諸具壽！此乞食者，多事營為強自辛苦，我之所愛同梵行者非分致死。」共生疑念：「豈非緣此我等共犯波羅市迦耶？」時諸苾芻以此因緣具白世尊。世尊告曰：「汝諸苾芻皆無有犯。然諸苾芻不應展轉擲磚，應以手相授。若磚有璺裂告知方授，不爾者得越法罪。」佛言：「應助作業。」時諸苾芻盡日而作，諸婆羅門居士等咸生譏議：「云何苾芻終日作業猶若傭人？」時諸苾芻以此因緣具白世尊。世尊告曰：「不應終日而作，應可半日營其事業。」時諸苾芻于炎夏時午後營作，于寒冬時午前
而作，佛言：「不應爾，于寒冬時午後而作，于炎夏時午前而作。」彼諸苾芻臨至食時方休作務，泥土污身便行乞食。諸不信者見而譏笑曰：「聖者！仁等作務過傭力人，彼客作者未至食時尚知休息，仁等營為臨食方止。」時諸苾芻以此因緣具白世尊。世尊告曰：「準量日時早須休作，若乞食者當整容儀方行乞食，若僧食者亦應豫辦赴常食處。」如世尊言：「整理威儀方行乞食及赴食處。」者，諸苾芻不知何者是豫整威儀？佛言：「乃至得洗手足，並洗缽器已來是名豫辦。凡諸苾芻若營造時，所有行法我今為說。若撿校人者，知彼諸人晨朝執作宜辦小食，若午後時為覓非時漿及涂手足油。若撿校人不依教者得越法罪。」是名浴室事。
根本說一切有部毗奈耶卷第七 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第八
三藏法師義凈奉 制譯斷人命學處第三之三
云何溫堂事？
爾時薄伽梵在曠野林中。苾芻造溫堂事同浴室，于中別者，如世尊言：「事未了者，應可令諸苾芻相助營作。」時諸苾芻于溫堂處助其營作，共舁材木安置樑棟，匠人在下遙共持舉。移木之時苾芻手脫，大木墮落打匠人頭，因此致死。時諸苾芻心生追悔，作如是言
【現代漢語翻譯】 現代漢語譯本 有人問，營造工作應該何時進行？佛說：『不應該那樣，寒冷的冬天應該在午後進行，炎熱的夏天應該在午前進行。』那些比丘臨近吃飯的時候才停止工作，身上沾滿泥土就去乞食。一些不信的人看見了就譏笑說：『聖者！你們工作比僱傭的人還辛苦，那些被僱傭的人還沒到吃飯的時候尚且知道休息，你們卻忙碌到臨近吃飯的時候才停止。』當時，眾比丘因為這件事詳細地稟告了世尊（Bhagavan，佛的稱號）。世尊告誡說：『要衡量時間，早點停止工作，如果去乞食，應當整理好儀容才去乞食，如果是僧眾一起吃飯，也應該預先準備好去齋堂。』正如世尊所說：『整理好威儀才去乞食以及去吃飯的地方。』眾比丘不知道什麼是預先整理威儀。佛說：『乃至能夠洗手洗腳，並且清洗缽器，這叫做預先準備。凡是眾比丘在營造的時候，所有的行事方法我現在為你們說。如果是檢查工作的人，要知道那些人早晨開始工作，應該準備一些小點心，如果是下午，要尋找非時漿（指飲料）以及塗抹手腳的油。如果檢查工作的人不按照教導去做，就犯了越法罪。』這叫做浴室的事情。 云何溫堂事？（云何：如何，溫堂事：建造溫室的事情） 當時，薄伽梵（Bhagavan，佛的稱號）在曠野林中。比丘們建造溫堂的事情和建造浴室一樣，其中不同的是，正如世尊所說：『事情沒有完成的，應該讓眾比丘互相幫助營建。』當時，眾比丘在溫堂的地方互相幫助營建，共同抬運木材安置房樑棟柱，工匠在下面遠遠地一起舉著。移動木頭的時候，比丘的手脫落，大木頭掉下來打到工匠的頭，因此導致死亡。當時，眾比丘心中產生後悔，這樣說道
【English Translation】 English version Someone asked, 'When should construction work be carried out?' The Buddha said, 'It should not be done like that. In the cold winter, it should be done in the afternoon, and in the hot summer, it should be done in the morning.' Those Bhikshus (monks) would only stop working when it was almost time to eat, and they would go begging for food covered in mud. Some non-believers saw this and ridiculed them, saying, 'Venerable ones! You work harder than hired laborers. Those who are hired still know to rest before mealtime, but you are busy until it is almost time to eat.' At that time, the Bhikshus (monks) reported this matter in detail to the Bhagavan (Buddha). The Bhagavan (Buddha) admonished them, saying, 'You should measure the time and stop working earlier. If you are going to beg for food, you should tidy up your appearance before going. If it is a communal meal, you should also prepare in advance to go to the dining hall.' Just as the Bhagavan (Buddha) said, 'Tidy up your appearance before going to beg for food and going to the dining hall.' The Bhikshus (monks) did not know what it meant to tidy up their appearance in advance. The Buddha said, 'Even being able to wash your hands and feet, and wash your bowls, is called preparing in advance. For all the Bhikshus (monks) who are constructing something, I will now tell you all the methods of conduct. If you are an inspector, you should know that those who start working in the morning should be provided with some snacks, and in the afternoon, you should find non-seasonal juice (referring to drinks) and oil for applying to the hands and feet. If the inspector does not follow the teachings, he will commit a transgression.' This is called the matter of the bathroom. What is the matter of the warm room? (云何: How, 溫堂事: the matter of building a warm room) At that time, the Bhagavan (Buddha) was in the wilderness forest. The Bhikshus (monks) built the warm room in the same way as building the bathroom, but the difference is, as the Bhagavan (Buddha) said, 'If the matter is not completed, the Bhikshus (monks) should help each other to build it.' At that time, the Bhikshus (monks) helped each other to build the warm room, and together they carried wood to place the beams and pillars. The craftsmen were below, holding them up from a distance. When moving the wood, the Bhikshu's (monk's) hand slipped, and the large wood fell down and hit the craftsman's head, causing his death. At that time, the Bhikshus (monks) felt remorse in their hearts, and said
：「諸具壽！此乞食人多事營為強作辛苦，緣此營作打殺匠人，豈非我等犯波羅市迦耶？」以此因緣具白世尊。世尊告曰：「汝等無犯。然諸苾芻不應輒舉力不禁物，必有事緣須移轉者，應間著俗人眾共扶舉，若舉、若放相告同時，若苾芻不依教者得越法罪。」如世尊言：「苾芻不應輒移重物力不禁。」者，諸苾芻不知齊何是應舉物？佛言：「若俗人一擔之重，苾芻應分兩人，違者得越法罪。」是謂溫堂事。
云何黑迦留陀夷？佛在室羅伐城給孤獨園。時具壽黑迦留陀夷，教化旃荼女人令生敬信，為受三歸併五學處。時彼女人頂禮足已請言：「聖者！若有藥食資緣闕乏，我皆奉施。」時迦留陀夷不肯為受，告女人曰：「大妹！世尊之教普利為首，我今意欲饒益多人。」女人白言：「聖者！若不見許受我所請，我今欲為聖者敷設妙座，每乞食來常於此坐，食訖而去。」答言：「可爾。」常于日日就彼坐食，食已便去。時迦留陀夷別有因緣須詣他處，便作是念：「我今宜往，報妹令知。」即便詣彼告言：「大妹！我今欲往人間遊行，汝自將愛。」白言：「聖者！幸可早歸。勿於他處久為留滯令我愁憶。」告已還逝多林將欲行去。爾時世尊欲人間遊行，命具壽阿難陀曰：「汝可告諸苾芻：『我欲人間遊行。』」乃至廣
【現代漢語翻譯】 現代漢語譯本： 『諸位具壽！』（Bhikkhu，比丘的尊稱）『這個乞食者（指黑迦留陀夷）多事營為，強作辛苦，因為他的營作而打殺了匠人，難道我們不是犯了波羅市迦耶？』（Pārājika，斷頭罪）因為這件事，他們詳細地稟告了世尊。世尊告訴他們：『你們沒有犯戒。然而，各位比丘不應該隨意舉起自己力量不能承受的物品，如果確實有事需要移動，應該間隔地讓俗人一起幫忙扶舉，舉起或放下時要互相告知同時進行。如果比丘不按照教導去做，就會犯越法罪。』正如世尊所說：『比丘不應該隨意移動自己力量不能承受的重物。』各位比丘不知道什麼程度的重量是應該舉起的物品？佛說：『如果是俗人一擔的重量，比丘應該分給兩個人來承擔，違背者會犯越法罪。』這就是溫堂（可能是地名或事件名）的事情。
什麼是黑迦留陀夷？佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）中。當時，具壽黑迦留陀夷（Kālodāyin），教化旃荼（Caṇḍā）女人，使她生起敬信，為她受了三歸（皈依佛、法、僧）和五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。當時，那個女人頂禮他的腳后說道：『聖者！如果有什麼醫藥食物等資生之物缺乏，我都會供養。』當時，迦留陀夷不肯接受，告訴那個女人說：『大妹！世尊的教導以普遍利益為首要，我現在想要饒益更多的人。』女人說道：『聖者！如果不允許我供養，我現在想為聖者您鋪設一個美妙的座位，您每次乞食來的時候，常常坐在這裡，吃完飯後再離開。』回答說：『可以。』他每天都到那個座位上吃飯，吃完就離開。當時，迦留陀夷因為別的事情需要去其他地方，就想：『我現在應該去，告訴妹妹讓她知道。』於是就去告訴她說：『大妹！我現在想要去人間游化（cārika，遊行教化），你自己好好保重。』女人說道：『聖者！希望您能早點回來。不要在其他地方停留太久，讓我愁苦思念。』說完后，他就回到逝多林（Jetavana），準備離開。當時，世尊想要人間游化，命令具壽阿難陀（Ānanda）說：『你可以告訴各位比丘：『我想要人間游化。』』乃至廣...
【English Translation】 English version: 『Venerable ones! This mendicant (referring to Kālodāyin) is meddlesome and works hard, and because of his work, a craftsman was beaten to death. Are we not committing a Pārājika (expulsion offense)?』 Because of this matter, they reported it in detail to the Blessed One. The Blessed One told them, 『You have not committed an offense. However, monks should not casually lift objects that are beyond their strength. If there is a need to move something, they should have laypeople help them lift it together, and they should inform each other simultaneously when lifting or putting it down. If a monk does not follow this teaching, he will commit a transgression.』 As the Blessed One said, 『Monks should not casually move heavy objects that are beyond their strength,』 the monks did not know what weight constituted an object that should be lifted. The Buddha said, 『If it is the weight of a layman's load, the monks should divide it between two people. Violators will commit a transgression.』 This is the matter of the hot room (possibly a place name or event name).
What is the story of Kālodāyin? The Buddha was in the Jetavana (Jetavana) in Śrāvastī (Śrāvastī). At that time, the Venerable Kālodāyin (Kālodāyin) taught the woman Caṇḍā (Caṇḍā), causing her to develop faith, and he administered the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants). At that time, the woman bowed at his feet and said, 『Venerable one! If there is any lack of medicine, food, or other necessities, I will offer them.』 At that time, Kālodāyin refused to accept, telling the woman, 『Sister! The Blessed One's teaching prioritizes universal benefit, and I now wish to benefit more people.』 The woman said, 『Venerable one! If you do not allow me to make offerings, I would like to prepare a beautiful seat for you, so that you can sit here whenever you come to beg for food, and leave after eating.』 He replied, 『Okay.』 He went to that seat every day to eat, and left after eating. At that time, Kālodāyin needed to go elsewhere for other reasons, and he thought, 『I should go now and inform my sister.』 So he went and told her, 『Sister! I now want to go wandering for alms (cārika, wandering for teaching), take care of yourself.』 The woman said, 『Venerable one! I hope you can return soon. Do not stay in other places for too long, causing me to worry and miss you.』 After saying this, he returned to Jetavana (Jetavana), preparing to leave. At that time, the Blessed One wanted to wander for alms, and ordered the Venerable Ānanda (Ānanda), 『You can tell the monks: 『I want to wander for alms.』』 and so on...
說。時阿難陀告諸苾芻曰：「諸大德！世尊今欲人間遊行。若諸大德樂欲行者，應可料理衣服。」時迦留陀夷聞斯語已作如是念：「隨佛行者有十八種利益：一、無王怖；二、無賊怖；三、無水怖；四、無火怖；五、無敵國怖；六、無師子虎狼惡獸等怖；七、無關寨怖；八、無津稅怖；九、無闕防援怖；十、無人怖；十一、無非人怖；十二、於時時間得見諸天；十三、得聞天聲；十四、見大光明；十五、聞授記音；十六、共受妙法；十七、共受飲食；十八、身無病苦。」時迦留陀夷唸曰：「隨佛多益，我今宜應從佛行化。」即便不去。
時旃荼舍有別女人誕生一息，是時旃荼告別女曰：「汝可洗浴孩兒，以新白疊嚴飾其身，置仙人座上，令兒長命。」彼便依教置於座中。時迦留陀夷乞得食已詣旃荼舍，然阿羅漢不豫觀察聖智不行，便於舊座放身而坐。時孩兒母忙怖告曰：「聖者！座有孩兒。」彼便急起，兒已命絕，其母見已即便號哭。時迦留陀夷報言：「大妹！汝勿啼哭，汝之孩兒植短命業，如世尊說：『諸行無常是生滅法。』然我今者理應啼泣，雖得阿羅漢果不善觀察。大師世尊！以我為緣，于諸弟子當制學處。」以此因緣告諸苾芻，諸苾芻白佛。佛告諸苾芻：「迦留陀夷無犯。然諸苾芻往俗舍中，不善觀座
【現代漢語翻譯】 現代漢語譯本： 世尊說。當時阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）告訴各位比丘（bhiksu，佛教僧侶）說：『各位大德！世尊現在想要到人間**。如果各位大德樂意隨行，應該準備好衣物。』當時迦留陀夷（Kalodayin，佛陀弟子，以善於勸化著稱）聽到這些話后，心中這樣想：『跟隨佛陀出行有十八種利益：一、沒有國王的恐嚇；二、沒有盜賊的恐嚇；三、沒有水災的恐嚇；四、沒有火災的恐嚇；五、沒有敵國的恐嚇；六、沒有獅子、老虎、豺狼等惡獸的恐嚇；七、沒有關卡營寨的阻礙；八、沒有渡口稅收的負擔；九、沒有缺少防護援助的擔憂；十、沒有人的恐嚇；十一、沒有非人的恐嚇；十二、能夠時時見到諸天（deva，天神）；十三、能夠聽到天上的聲音；十四、見到大光明；十五、聽到授記的聲音；十六、共同領受妙法（dharma，佛法）；十七、共同接受飲食；十八、身體沒有病痛。』當時迦留陀夷心想：『跟隨佛陀有這麼多好處，我現在應該跟隨佛陀去教化。』於是就沒有離開。
當時旃荼（Canda，人名）的家中，一個別的女人生下一個嬰兒，只有一口氣。當時旃荼告訴這個別的女人說：『你可以洗浴這個孩子，用新的白色細布裝飾他的身體，放在仙人的座位上，讓孩子長命。』那女人便按照他的話，把孩子放在座位中。當時迦留陀夷乞食完畢后，來到旃荼的家，然而阿羅漢（arhat，已證得涅槃的聖者）不預先觀察，聖智沒有發揮作用，便在原來的座位上坐了下來。當時孩子的母親驚慌地告訴他說：『聖者！座位上有孩子。』他便急忙起身，孩子已經斷氣了。孩子的母親看到后，便號啕大哭。當時迦留陀夷安慰她說：『大妹！你不要哭泣，你的孩子種下了短命的業因。正如世尊所說：『諸行無常，是生滅法。』然而我現在理應啼哭，雖然證得了阿羅漢果，卻不善於觀察。大師世尊！因為我的緣故，應該為各位弟子制定學處。』因為這個因緣，告訴各位比丘，各位比丘稟告佛陀。佛陀告訴各位比丘：『迦留陀夷沒有犯戒。然而各位比丘前往俗人家中，不善於觀察座位。
【English Translation】 English version: The World Honored One said. Then Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) said to the bhiksus (Buddhist monks): 'Virtuous ones! The World Honored One now wishes to ** in the human realm. If any of you virtuous ones wish to go, you should prepare your robes.' Then Kalodayin (a disciple of the Buddha, known for his skill in conversion) heard these words and thought: 'Following the Buddha has eighteen benefits: 1. No fear of kings; 2. No fear of thieves; 3. No fear of water; 4. No fear of fire; 5. No fear of enemy countries; 6. No fear of lions, tigers, wolves, and other fierce beasts; 7. No obstruction from checkpoints and fortresses; 8. No burden of ferry taxes; 9. No worry about lacking protection and assistance; 10. No fear of humans; 11. No fear of non-humans; 12. Being able to see the devas (gods) from time to time; 13. Being able to hear the voices of the heavens; 14. Seeing great light; 15. Hearing the sound of prophecies; 16. Receiving the wonderful Dharma (Buddhist teachings) together; 17. Receiving food and drink together; 18. Having no physical suffering.' Then Kalodayin thought: 'Following the Buddha has so many benefits, I should now follow the Buddha to teach.' So he did not leave.
At that time, in the house of Canda (a personal name), a different woman gave birth to a baby with only one breath left. Then Canda told this other woman: 'You can bathe this child, adorn his body with new white linen, and place him on the seat of the immortals, so that the child may live long.' The woman then did as he said and placed the child in the seat. At that time, Kalodayin, having finished begging for food, came to Canda's house. However, the arhat (a saint who has attained Nirvana) did not observe beforehand, and his holy wisdom did not function, so he sat down in the original seat. At that time, the child's mother hurriedly told him in alarm: 'Holy one! There is a child in the seat.' He quickly got up, but the child had already died. The child's mother, seeing this, began to wail loudly. Then Kalodayin comforted her, saying: 'Elder sister! Do not weep, your child has planted the karma for a short life. As the World Honored One said: 'All conditioned things are impermanent, they are subject to arising and ceasing.' However, I should be weeping now, for although I have attained the fruit of arhatship, I am not good at observing. Great Master, World Honored One! Because of me, you should establish precepts for the disciples.' Because of this incident, he told the bhiksus, and the bhiksus reported to the Buddha. The Buddha told the bhiksus: 'Kalodayin has not violated any precepts. However, when you bhiksus go to the homes of laypeople, you are not good at observing the seats.
不應輒坐，不觀而坐得越法罪。」是名迦留陀夷事。
云何施醋二緣事？佛在室羅伐城給孤獨園。於此城中有二長者，大富饒財多諸僕使，是時二人共為知友得意相親。於後漸漸二俱貧悴，二人議曰：「昔日富樂，今時貧苦，何用活為？我今宜可俱共出家。」便於善說法律之中剃除鬚髮修出離行。後於異時一人染患、一相看侍，其病漸羸不能復起，便問病者曰：「具壽！在俗之日曾病苦不？」報言：「曾有。」問曰：「何藥對治？」答言：「曾飲鹽醋。」「若爾，今者何不飲之？」答言：「我飲。」彼即為覓鹽醋與之令飲，飲已便死。時彼苾芻因生追悔：「將非我與不相宜藥，令彼命過犯他勝耶？」以此因緣告諸苾芻，諸苾芻白佛。佛告諸苾芻：「彼苾芻無犯。然諸苾芻不問醫人，不應輒與病人藥服；若無醫人應問苾芻曾是醫者；此若無者應問曾與醫人為知識者；此若無者應問曾遭病人；此若無者應問耆舊苾芻。若苾芻不問醫人乃至耆舊，輒以自意與病人藥，得越法罪。」時諸苾芻共生疑念，俱往白佛言：「世尊！有何因緣，彼病苾芻，醋先是藥今服便死？」佛言：「彼昔在家是痰癊病，今是風熱。由此緣故，昔藥今非。」
佛在室羅伐城給孤獨園。時彼摩揭陀影勝王得見諦已，與八萬諸天並摩揭陀國婆
【現代漢語翻譯】 現代漢語譯本 『不應該隨意坐下，不觀察就坐下會犯越法罪。』這叫做迦留陀夷事件。
什麼是施醋二緣事件？佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Jetavana-anāthapiṇḍada-ārāma，又稱祇園精舍）說法。在這個城裡有兩位長者（長老，德高望重的人），非常富有，有很多僕人。當時，這兩人是互相瞭解、關係親密的好朋友。後來，兩人漸漸變得貧困潦倒。兩人商議說：『過去富裕快樂，現在貧窮困苦，活著還有什麼用呢？我們現在應該一起出家。』於是就在善於講解法律的人那裡剃除鬚髮，修行出離世俗的道路。後來，在不同的時間，其中一人染病，另一人照顧他。病人的病情逐漸衰弱，無法起身。照顧者就問病人說：『具壽（對出家人的尊稱）！你在俗家的時候曾經生病嗎？』病人回答說：『曾經有過。』照顧者問：『什麼藥能治好？』病人回答說：『曾經喝過鹽醋。』照顧者說：『如果是這樣，現在為什麼不喝呢？』病人回答說：『我喝。』照顧者就去找來鹽醋給他喝，喝了之後就死了。當時，那位比丘（bhikṣu，出家男子）因此感到後悔：『難道是我給了不適合的藥，導致他死亡，犯了他勝罪（pārājika，佛教戒律中最重的罪）嗎？』因此，他將這件事告訴了各位比丘，各位比丘又稟告了佛陀。佛陀告訴各位比丘：『那位比丘沒有犯戒。但是，各位比丘不詢問醫生，不應該隨意給病人服藥；如果沒有醫生，應該詢問比丘中曾經是醫生的人；如果這也沒有，應該詢問曾經與醫生有交往的人；如果這也沒有，應該詢問曾經遭遇過病人的人；如果這也沒有，應該詢問年長的比丘。如果比丘不詢問醫生，乃至年長的比丘，就隨意按照自己的想法給病人藥，就會犯越法罪。』當時，各位比丘共同產生疑問，一起去稟告佛陀說：『世尊！是什麼因緣，那位生病的比丘，醋先前是藥，現在服用卻死了呢？』佛陀說：『他過去在家的時候是痰飲病，現在是風熱病。因為這個緣故，過去的藥現在就不適用了。』
佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Jetavana-anāthapiṇḍada-ārāma，又稱祇園精舍）說法。當時，摩揭陀（Magadha，古印度王國）的影勝王（Bimbisāra，頻婆娑羅王）在證悟真諦之後，與八萬諸天以及摩揭陀國（Magadha，古印度王國）的婆羅門（brāhmaṇa，古印度社會中的祭司階層）、
【English Translation】 English version 『One should not sit down rashly; sitting down without observing incurs a transgression offense.』 This is called the Kālodāyin incident.
What is the incident of giving vinegar with two causes? The Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jetavana Grove, also known as the Gion Shoja) in Śrāvastī (ancient Indian city). In this city, there were two elders (Śreṣṭhin, wealthy and respected men), very rich and with many servants. At that time, the two were friends who knew each other well and were very close. Later, both gradually became poor and destitute. The two discussed, saying: 『In the past, we were rich and happy, but now we are poor and miserable. What is the use of living? We should both become monks together.』 So they shaved their heads and beards among those who were good at explaining the law and practiced the path of renunciation. Later, at different times, one of them fell ill, and the other took care of him. The sick man gradually weakened and could not get up. The caretaker asked the sick man, saying: 『Venerable one (Ayushman, term of respect for monks)! When you were a layman, did you ever suffer from illness?』 He replied: 『I have.』 The caretaker asked: 『What medicine cured it?』 He replied: 『I used to drink salt and vinegar.』 The caretaker said: 『If that is so, why not drink it now?』 The sick man replied: 『I will drink it.』 So the caretaker found salt and vinegar and gave it to him to drink, and after drinking it, he died. At that time, the bhikṣu (monk) felt remorse, thinking: 『Could it be that I gave him unsuitable medicine, causing his death, and committed a pārājika (the most severe offense in Buddhist monastic rules)?』 Therefore, he told the other bhikṣus about this, and the bhikṣus reported it to the Buddha. The Buddha told the bhikṣus: 『That bhikṣu has not committed an offense. However, bhikṣus should not give medicine to a sick person without consulting a doctor; if there is no doctor, they should ask a bhikṣu who used to be a doctor; if there is none, they should ask someone who used to be acquainted with a doctor; if there is none, they should ask someone who has encountered sick people; if there is none, they should ask elderly bhikṣus. If a bhikṣu does not consult a doctor, or even an elderly bhikṣu, and rashly gives medicine to a sick person according to his own ideas, he will commit a transgression offense.』 At that time, the bhikṣus had doubts and together went to report to the Buddha, saying: 『World-Honored One! What is the reason that the vinegar was previously medicine for that sick bhikṣu, but now it caused his death?』 The Buddha said: 『In the past, when he was a layman, he had a phlegm disease, but now he has a wind-heat disease. For this reason, the past medicine is no longer suitable now.』
The Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jetavana Grove, also known as the Gion Shoja) in Śrāvastī (ancient Indian city). At that time, King Bimbisāra (Śreṇika, King of Magadha) of Magadha (ancient Indian kingdom), after attaining the truth, together with eighty thousand devas (gods) and the brāhmaṇas (priestly class in ancient Indian society) of the kingdom of Magadha,
羅門居士無量百千眾俱。時影勝王于王舍城擊鼓宣令，普告王城及外來者：「諸人當知，於我國中居住之者不應作賊。若作賊者當遠流擯，所失之直我以庫物而用酬填。」
爾時世尊，為勝光王說《少年經》令生信已，時勝光王于憍薩羅國擊鼓宣令，普告城邑及四方客曰：「諸人當知，於我國中現居住者不應作賊。若作賊者當斷其命，所失之直我以庫物而用酬填。」於時摩揭陀及憍薩羅兩境之賊，聞斯令已咸悉投彼二國中間隨處而住。時二國人皆共聞知，多有賊徒在兩界中群聚而住，邀諸商旅劫物殺人。時摩揭陀有諸商人，欲往憍薩羅國，聞此事已遂多覓援人，持諸賄貨隨路而去，過摩揭國界入憍薩羅境。是時商人告諸人曰：「仁等當知，我聞憍薩羅勝光王雄猛暴烈，我設遭賊能以庫物共相酬補，此防援人可放歸去。」時防援人告別而返。時諸賊侶于其要路安伺候人，時伺候人見諸防援悉皆去已，報賊徒曰：「援人已去。君等宜行入商旅中奪其財物。」是時諸賊于險林中便破商旅，或斷其命或傷支體，或有逃走往至室羅伐城，塵土坌身便詣王所，白言：「大王！我等商人今至王國財物皆失。」王曰：「何意？」白言：「大王！于王國境被賊劫奪。」時勝光王即便敕語毗盧宅迦太子曰：「汝可急往擒彼賊徒並所盜
【現代漢語翻譯】 現代漢語譯本：羅門居士以及數不清的百千大眾聚集在一起。當時，影勝王在王舍城擊鼓宣告，普遍告知王城內外的人們：『各位應當知曉，凡在我國內居住的人，不應該做盜賊。如果有人做盜賊，就應當遠遠地流放，所損失的財物我將用國庫的財物來賠償。』
當時，世尊為勝光王宣講《少年經》，使他生起信心后，勝光王在憍薩羅國擊鼓宣告，普遍告知城邑以及四方來客：『各位應當知曉，凡在我國內居住的人，不應該做盜賊。如果有人做盜賊，就應當處死，所損失的財物我將用國庫的財物來賠償。』當時，摩揭陀國（Magadha，古代印度十六雄國之一）和憍薩羅國（Kosala，古代印度十六雄國之一）兩國邊境的盜賊，聽到這些命令后，都跑到兩國中間的交界處居住。當時，兩國的人都知道，有很多盜賊在兩國邊境聚集居住，攔截商旅，搶劫財物，殺人害命。當時，摩揭陀國的一些商人，想要前往憍薩羅國，聽到這件事後，就多方尋找護衛，帶著財物沿著道路出發，經過摩揭陀國境進入憍薩羅國境。這時，商人告訴護衛們說：『各位應當知曉，我聽說憍薩羅國的勝光王（King Pasenadi of Kosala）雄猛暴烈，即使我們遭遇盜賊，他也能用國庫的財物來賠償，你們這些護衛可以回去了。』當時，護衛們告別后返回。這時，盜賊們在要道上安排人手伺機等候，伺候的人看到護衛們都走了，就報告盜賊們說：『護衛們已經走了，你們可以行動，進入商隊中奪取他們的財物了。』這時，盜賊們在險峻的樹林中襲擊商隊，有的被殺死，有的被打傷，有的逃跑到室羅伐城（Sravasti），滿身塵土，前往國王那裡，稟告說：『大王！我們這些商人來到貴國，財物都被搶走了。』國王說：『怎麼回事？』稟告說：『大王！在貴國境內被盜賊搶劫了。』當時，勝光王（King Pasenadi of Kosala）立即命令毗盧宅迦（Virudhaka）太子說：『你趕快去捉拿那些盜賊，追回被盜的財物。
【English Translation】 English version: The lay devotee, Romena, was there with countless hundreds of thousands of people. At that time, King Shadow-Victorious (影勝王) beat the drum in Rajagriha (王舍城) and proclaimed throughout the royal city and to those coming from outside: 'All of you should know that those who reside in our country should not be thieves. If anyone commits theft, they should be banished far away, and I will compensate for the loss with the treasury's goods.'
At that time, after the World-Honored One (世尊) had spoken the 'Youth Sutra' (《少年經》) for King Victory-Light (勝光王), causing him to generate faith, King Victory-Light (勝光王) beat the drum in the country of Kosala (憍薩羅國) and proclaimed throughout the cities and to guests from all directions: 'All of you should know that those who currently reside in our country should not be thieves. If anyone commits theft, they should be put to death, and I will compensate for the loss with the treasury's goods.' At that time, the thieves in the border regions of Magadha (摩揭陀) and Kosala (憍薩羅) , upon hearing these orders, all went to live in the area between the two countries. At that time, the people of both countries all knew that many thieves were gathering and living in the border regions, intercepting merchants, robbing them of their goods, and killing people. At that time, some merchants from Magadha (摩揭陀), wanting to go to the country of Kosala (憍薩羅), upon hearing of this matter, sought many guards, and carrying goods, set out along the road, passing through the territory of Magadha (摩揭陀) and entering the territory of Kosala (憍薩羅). At this time, the merchants told the guards: 'All of you should know that I have heard that King Victory-Light (勝光王) of Kosala (憍薩羅) is fierce and violent, and even if we encounter thieves, he will compensate with the treasury's goods, so you guards can return.' At that time, the guards bid farewell and returned. At this time, the thieves arranged people to wait in ambush on the main road, and the scouts, seeing that all the guards had left, reported to the thieves: 'The guards have left. You can now go and enter the merchant caravan and seize their wealth.' At this time, the thieves attacked the merchant caravan in the dangerous forest, some were killed, some were injured, and some fled to Sravasti (室羅伐城), covered in dust, and went to the king, reporting: 'Great King! We merchants have come to your kingdom, and all our goods have been lost.' The king said: 'What happened?' They reported: 'Great King! We were robbed by thieves within the territory of your kingdom.' At that time, King Victory-Light (勝光王) immediately ordered Prince Virudhaka (毗盧宅迦): 'You must quickly go and capture those thieves and recover the stolen goods.'
物。」太子既奉敕已，嚴整四兵象馬車步，于險要處尋知賊徒。時彼群賊不覺兵至，於一林中共分財物。於時大子掩其不備，或有當時斬殺，或有逃竄林野，余所擒獲得六十人。賊既破已，太子便將六十賊徒並所得物送至王所，致敬已白大王曰：「此是賊徒並所盜物。」王問賊曰：「爾豈不聞我宣教令，若作賊者當斷其命，所失之直我以庫物而用酬填。」賊言：「並聞。」王曰：「汝若聞者何因作賊奪彼商人？」白言：「大王！若不作賊，貧窮不活。」王曰：「若爾但取其物，何故殺人？」白言：「欲令其怖，是故須殺。」王曰：「若爾，我今有法，令汝恐怖。曾所未見，今日見之。」王性暴虐，敕大臣曰：「今可將此賊徒至彼屠所斬其手足，被賊商客以我庫物而用酬填。」大臣奉教將諸賊侶往至尸林斬其手足，所盜之物依數酬與。如世尊說告諸苾芻：「汝等當知，于自他損惱、自他安樂應善觀察。何以故？汝諸苾芻！自他損惱、自他安樂，斯等皆是可厭離處。」
時諸苾芻憶持佛語，為生厭故多往尸林。時有諸苾芻尼亦詣尸林，見諸群賊手足皆斷。時有一人亦在尸林，共觀群賊作如是語：「若有好心愍斯苦者，可以鹽醋與之令飲，於此死已當更受生飲母新乳。」時諸苾芻尼中有一苾芻尼名曰圓滿，粗壯愚直，
【現代漢語翻譯】 現代漢語譯本 『物。』太子接受命令后，整頓四種軍隊，包括象兵、馬兵、車兵和步兵，在險要的地方尋找賊人的軌跡。當時那些賊人沒有察覺軍隊到來，在一片樹林里共同瓜分財物。這時太子出其不意地襲擊他們，有的當場被斬殺，有的逃竄到山林荒野，其餘被擒獲的有六十人。賊人被擊破后，太子便將六十名賊人和所奪取的財物送到國王那裡，致敬后稟告大王說：『這些是賊人和他們所盜取的財物。』國王問賊人說：『你們難道沒有聽說我頒佈的教令，如果有人做賊，應當處死，所損失的財物我用國庫的財物來賠償。』賊人回答說：『都聽說了。』國王說：『你們既然聽說了，為什麼還要做賊，搶奪那些商人？』賊人回答說：『大王！如果不做賊，貧窮就無法活下去。』國王說：『如果是這樣，你們只拿走財物就是了，為什麼要殺人？』賊人回答說：『想要讓他們感到害怕，所以必須殺人。』國王說：『如果是這樣，我現在有一種方法，讓你們感到恐怖。你們以前從未見過，今天就讓你們見識一下。』國王性情暴虐，命令大臣說：『現在可以把這些賊人帶到屠宰場，砍斷他們的手腳，被賊人搶劫的商人用我的國庫財物來賠償。』大臣接受命令，將那些賊人帶到尸林，砍斷他們的手腳，所盜取的財物按照數量賠償給受害者。 正如世尊所說，告誡各位比丘：『你們應當知道，對於損害自己和他人、使自己和他人安樂的事情，應該善於觀察。為什麼呢？各位比丘！損害自己和他人、使自己和他人安樂，這些都是應該厭惡和遠離的地方。』 當時各位比丘憶持佛陀的教誨，爲了生起厭離心，經常前往尸林。當時有一些比丘尼也前往尸林，看見那些賊人的手腳都被砍斷。當時有一個人也在尸林，和大家一起觀看那些賊人，並說：『如果有好心人可憐這些受苦的人，可以給他們鹽和醋讓他們喝，這樣他們死後就能轉生，喝到母親新鮮的乳汁。』當時各位比丘尼中有一位比丘尼名叫圓滿（Pūrṇa），她粗壯愚笨，心直口快。
【English Translation】 English version 『Things.』 The crown prince, having received the order, organized the four types of troops—elephants, horses, chariots, and infantry—and sought out the bandits in strategic locations. At that time, the bandits, unaware of the approaching army, were dividing their loot together in a forest. The crown prince then launched a surprise attack, some were killed on the spot, others fled into the wilderness, and sixty were captured. After the bandits were defeated, the crown prince brought the sixty bandits and the stolen goods to the king, paid his respects, and reported to the great king, saying, 『These are the bandits and the goods they stole.』 The king asked the bandits, 『Have you not heard my proclaimed decree that those who commit robbery shall be put to death, and the value of what was lost shall be compensated with treasures from my treasury?』 The bandits replied, 『We have heard.』 The king said, 『If you have heard, why did you commit robbery and plunder those merchants?』 They replied, 『Great King! If we did not commit robbery, we could not survive in our poverty.』 The king said, 『If that is the case, you should have only taken the goods; why did you kill people?』 They replied, 『We wanted to frighten them, so we had to kill.』 The king said, 『If that is so, I now have a method to terrify you. You have never seen it before; today you shall see it.』 The king, being cruel, ordered his ministers, 『Now, take these bandits to the execution ground and cut off their hands and feet. The merchants who were robbed shall be compensated with treasures from my treasury.』 The ministers obeyed the order and took the bandits to the charnel ground, cut off their hands and feet, and compensated the victims with the stolen goods according to their value. As the World Honored One said, he admonished the monks, 『You should know that you should carefully observe what harms yourself and others and what brings happiness to yourself and others. Why? Because, monks, harming yourself and others and bringing happiness to yourself and others are all things that should be detested and avoided.』 At that time, the monks, remembering the Buddha's teachings, frequently went to the charnel ground to cultivate aversion. At that time, some nuns also went to the charnel ground and saw that the bandits' hands and feet had been cut off. At that time, there was also a person in the charnel ground, watching the bandits with everyone else, and said, 『If there is a kind-hearted person who pities these suffering people, they can give them salt and vinegar to drink, so that after they die, they will be reborn and drink fresh milk from their mother.』 At that time, among the nuns, there was a nun named Pūrṇa (full, complete), who was stout, foolish, and straightforward.
聞此語已便作是念：「我于善說法律之中得為出家，云何我今舍斯福聚？我今宜可求覓鹽醋而施與之。」時苾芻尼俱還住處，圓滿獨詣城中求得鹽醋，滿一大瓨並瓦甌六十，持還賊所。時彼諸賊為苦嬰纏，飢渴所逼求活無路。見苾芻尼便作是語：「善哉聖者！我為渴逼，愿以瓨水見相救濟。」時苾芻尼作求福心，先與甌已次行鹽醋，人皆滿器得已便飲，皆悉命終。時苾芻尼暮方還寺，寺門已閉，即便扣喚。寺尼問曰：「扣門者誰？」報言：「我是圓滿。」問言：「汝今何故日暮方還？」報言：「姊妹隨喜！姊妹隨喜！」諸苾芻尼問曰：「汝作何事？為得阿羅漢果？為得不還、一來、預流果耶？或為僧伽造住處耶？或為僧伽求得飲食妙衣服耶？」報言：「姊妹！仁等更無所作，唯求飲食衣服？」苾芻尼問曰：「此皆無者，汝作何事？」圓滿報曰：「仁等於尸林處，豈不見彼斬手截足六十人乎？」答言：「我見。」圓滿曰：「我為教化多得鹽醋，人各飽飲悉已命終，于當生處飲母新乳。」諸苾芻尼聞而告曰：「癡人！以他勝罪填滿腹中，而令我等共生隨喜。」於時圓滿聞已追悔，便作是念：「將非我犯他勝罪耶？」以此因緣告諸苾芻，諸苾芻白佛。佛言：「此苾芻尼無犯。若有故心令他死者，得他勝罪。然諸苾芻尼不應于
病人處，而與其醋令飲命終。應作是心：『此之病人由斯藥故，令得早差。』者無犯。若苾芻苾芻尼作如是念：『由此藥故當令命終。』若因死者得他勝罪。」
佛在室羅伐城給孤獨園。時具壽大目連，將十七眾童子與其出家並授圓具，以鄔波離為首。此十七人若有一人為知事者，彼之十六盡皆相助。彼于異時有法事起通夜誦經，是十七人共來撿校。復于別日僧伽有浴室事起，彼亦詳來共相藉助。復于別日中有一人合知寺事，即於是日莊嚴寺宇。時知事人專心看守，中有一人作如是念：「我困且眠，彼十六人豈可不能守護？」時十六人各生是念：「我困且眠。」其十六人並皆熟睡。唯有一知事者，通夜撿校不得眠睡，既至天明屏燈樹開寺門，掃灑房庭觀水凈不？瞻日時候敷設床座，窣堵波處燒香普熏，于寺上閣便鳴揵稚。時十六人聞揵稚聲方始眠覺，各各從房持缽而出，見彼一人周慞馳走撿校寺事。時十六人共相謂曰：「諸具壽！豈無一人助斯營作？」時有一人作如是語：「我生是念：『我困且眠，餘十六人豈可不能撿校。』」諸人悉皆作如是語，詳聞此已共相謂曰：「此之一人於我等處，凡有所作常為先首，我不相助彼定生瞋，我等食竟從乞歡喜。」食已詳至其所俱共懺摩，其少年者即便禮足，若老大者手撫
【現代漢語翻譯】 現代漢語譯本：如果（醫生）給病人開藥，並囑咐病人服用醋飲，導致病人死亡。應該這樣想：『這個病人因為這個藥的緣故，可以早日痊癒。』這樣就沒有犯戒。如果比丘（bhiksu，男性出家眾）或比丘尼（bhiksuni，女性出家眾）這樣想：『因為這個藥的緣故，應當讓他/她死亡。』如果因為死亡而獲得利益，就犯了他勝罪（parajika，最嚴重的罪）。
佛陀（Buddha）在室羅伐城（Sravasti）的給孤獨園（Jetavana）。當時，具壽大目連（Mahamaudgalyayana），帶領十七個童子一起出家，並授予他們圓具戒（upasampada，正式成為比丘）。以鄔波離（Upali）為首。這十七個人中如果有一個人擔任知事（負責寺院事務的人），其餘十六個人都會幫助他。有一次，寺院有法事活動，需要通宵誦經，這十七個人一起檢查校對。又有一次，僧伽（samgha，僧團）有浴室事務，他們也詳細地前來共同幫忙。還有一次，其中一個人負責寺院事務，就在當天莊嚴寺院。當時，知事人專心看守，其中一個人這樣想：『我困了，想睡覺，其餘十六個人難道不能守護嗎？』其餘十六個人各自都這樣想：『我困了，想睡覺。』這十六個人都睡著了。只有知事人，通宵檢查校對，沒有睡覺。到了天亮，熄滅燈，打開寺門，掃灑房庭，觀察水是否乾淨？檢視時間，敷設床座，在窣堵波（stupa，佛塔）處燒香普熏，在寺院上閣敲擊犍稚（ghanta，鐘）。當時，十六個人聽到犍稚的聲音才醒來，各自從房間拿著缽（patra，食器）出來，看見那一個人忙碌地奔走，檢查校對寺院事務。當時，十六個人互相說道：『諸位具壽（ayusmat，對出家人的尊稱）！難道沒有一個人幫助他做事嗎？』其中一個人這樣說：『我這樣想：『我困了，想睡覺，其餘十六個人難道不能檢查校對嗎？』』大家聽了這些話，互相說道：『這個人在我們這裡，凡是做事總是帶頭，如果我們不幫助他，他一定會生氣，我們吃完飯後去向他請求歡喜（懺悔）。』吃完飯後，詳細地來到他的住處，一起懺悔，少年的人就禮拜他的腳，年老的人就用手撫摸他。
【English Translation】 English version: If (a doctor) gives medicine to a patient and instructs the patient to drink a vinegar concoction, resulting in the patient's death, one should think: 'This patient, because of this medicine, can recover sooner.' Then there is no offense. If a bhiksu (male monastic) or bhiksuni (female monastic) thinks: 'Because of this medicine, he/she should die,' and if one gains profit from the death, one commits a parajika (defeat, the most severe offense).
The Buddha was in Jeta Grove (Jetavana) in Sravasti (Sravasti). At that time, the Venerable Mahamudgalyayana (Mahamaudgalyayana) led seventeen young boys to leave home and ordained them fully, with Upali (Upali) as their leader. If one of these seventeen was in charge of affairs (of the monastery), the other sixteen would all help him. On one occasion, when there was a Dharma event in the monastery that required chanting sutras all night, these seventeen people checked and proofread together. On another occasion, when the sangha (monastic community) had bathhouse affairs, they also came in detail to help together. On yet another occasion, when one of them was in charge of monastery affairs, he adorned the monastery on that day. At that time, the person in charge was focused on guarding and overseeing, and one of them thought: 'I am tired and want to sleep; can't the other sixteen guard it?' The other sixteen each thought: 'I am tired and want to sleep.' All sixteen of them fell asleep. Only the person in charge checked and proofread all night without sleeping. At dawn, he extinguished the lamps, opened the monastery gates, swept the courtyard, checked if the water was clean, checked the time, set up the beds, burned incense and fumigated the stupa (stupa), and struck the ghanta (bell) in the upper pavilion of the monastery. At that time, the sixteen people woke up upon hearing the sound of the ghanta, and each came out of their rooms with their patra (bowls), and saw that one person was running around busily, checking and overseeing the monastery affairs. At that time, the sixteen people said to each other: 'Venerable ones (ayusmat, an honorific for monastics)! Is there no one to help him with his work?' One of them said: 'I thought: 'I am tired and want to sleep; can't the other sixteen check and proofread?'' Everyone heard these words and said to each other: 'This person always takes the lead in everything he does for us. If we don't help him, he will definitely be angry. Let's go ask him for forgiveness (joy) after we finish eating.' After eating, they went to his residence in detail and confessed together. The younger ones prostrated at his feet, and the older ones stroked him with their hands.
其肩，告言：「具壽！汝可容恕。」時彼默然而不應對，有親友者以指擊櫪，彼笑而告曰：「施喜！施喜！」諸人各念此好方便，若一、若二，乃至諸人悉共擊櫪，時彼風氣上衝即便命殞。諸人見死悲號大哭。時諸苾芻怪而問之：「何謂汝今共聚啼哭？」彼便報曰：「大德！我曹昔日有十七眾，今但十六，寧不悲啼！又我得意同梵行死，有愛別離苦，復有他勝罪。云何得不悲惱？」時諸苾芻聞已而去，彼十六人各在一邊懷憂而住。有餘苾芻知其同伴擊櫪致死，見而責曰：「具壽！汝十七眾，如燒草火疾燃疾滅，或時戲樂、或復憂愁。」彼為憂火燎心，雖聞此語竟不酬對。時諸苾芻以緣白佛，佛言：「彼諸苾芻無殺心故無犯。然諸苾芻不應相擊櫪，若擊櫪者得越法罪。」
佛在室羅伐城給孤獨園，去此不遠有一聚落，彼有長者，大富饒財多諸僕使，有凈信心意樂賢善。彼為僧伽造一住處，其狀高大有妙石門，廊宇周環悉皆嚴飾，見者歡喜。於此住處請六十苾芻夏安居竟，作隨意事已任緣而去。時彼施主見寺空虛令人守護，恐有賊徒盜床褥等。復有六十苾芻人間遊行，屆斯聚落求覓停處。時有一人報苾芻曰：「聖者！何不住寺？」報言：「賢首！何處有寺？」答曰：「村外林中有好住處。」苾芻便往見守護人。彼遙
【現代漢語翻譯】 現代漢語譯本： 那個人拍著他的肩膀，告訴他說：『具壽（對年長僧侶的尊稱）！請你原諒。』當時那個人沉默不語，沒有迴應。他的親友用手指敲擊牀板，那個人笑著說：『施喜！施喜！』大家各自認為這是個好辦法，一個人、兩個人，乃至所有人都一起敲擊牀板，當時那人的風氣上衝，就此喪命。大家見他死了，都悲傷地大哭。 這時，眾比丘感到奇怪，就問他們：『你們現在聚在一起哭什麼？』他們回答說：『大德（對僧侶的尊稱）！我們以前有十七個人，現在只有十六個了，怎能不悲傷哭泣！而且我所喜愛的同修死了，有愛別離的痛苦，還有他勝罪（指嚴重的罪行）。怎麼能不悲傷惱怒呢？』眾比丘聽了之後就離開了，那十六個人各自在一邊憂愁地住著。有其他比丘知道他們的同伴是被敲擊牀板致死的，看見了就責備他們說：『具壽！你們十七個人，就像燃燒的草火一樣，迅速燃燒又迅速熄滅，有時嬉戲歡樂，有時又憂愁。』他們被憂愁的火焰燒灼內心，雖然聽到了這些話，最終也沒有迴應。 這時，眾比丘將此事稟告了佛陀，佛陀說：『那些比丘因為沒有殺人的心，所以沒有犯戒。然而，眾比丘不應該互相敲擊牀板，如果敲擊牀板，就犯了越法罪（輕微的違規行為）。』
佛陀在室羅伐城（梵文：Śrāvastī）的給孤獨園（梵文：Jetavana Anāthapiṇḍada-ārāma）。離這裡不遠有一個村落，那裡有一位長者（富有的居士），非常富有，有很多僕人，有虔誠的信心，心意善良。他為僧團建造了一處住所，那住所高大，有精美的石門，周圍有迴廊，都裝飾得很漂亮，看見的人都感到歡喜。他在這處住所請了六十位比丘來安居過夏，安居結束后，就讓他們隨意離開了。當時，那位施主見寺廟空無一人，就讓人守護，恐怕有盜賊偷盜床鋪等物品。又有六十位比丘在人間游化，來到了這個村落，尋找可以停留的地方。當時有一個人告訴比丘們說：『聖者（對僧侶的尊稱）！為什麼不住在寺廟裡呢？』比丘們問：『賢首（對居士的尊稱）！哪裡有寺廟？』那人回答說：『村外的樹林里有一處很好的住所。』比丘們就前往拜訪守護人。守護人遠遠地
【English Translation】 English version: That person patted him on the shoulder and said, 'Ayushman (term of respect for a senior monk)! Please forgive me.' At that time, that person remained silent and did not respond. His relatives and friends tapped on the bed frame with their fingers, and that person laughed and said, 'Śīla! Śīla!' Everyone thought this was a good idea, one person, two people, and then everyone tapped on the bed frame together. At that time, that person's vital energy rushed upwards, and he died. When everyone saw that he was dead, they cried out in sorrow. At this time, the monks felt strange and asked them, 'Why are you gathered together crying?' They replied, 'Venerable Sir (term of respect for a monk)! We used to be seventeen people, but now there are only sixteen. How can we not be sad and cry! Moreover, my beloved fellow practitioner has died, there is the suffering of separation from loved ones, and there is also the offense of defeat (referring to serious offenses). How can we not be sad and distressed?' After the monks heard this, they left, and the sixteen people stayed on one side in sorrow. Other monks knew that their companion had been killed by tapping on the bed frame, and when they saw them, they rebuked them, saying, 'Ayushman! You seventeen people are like a fire of burning grass, quickly burning and quickly extinguishing, sometimes playing and rejoicing, and sometimes sorrowing.' Their hearts were scorched by the fire of sorrow, and although they heard these words, they did not respond. At this time, the monks reported this matter to the Buddha. The Buddha said, 'Those monks did not commit an offense because they did not have the intention to kill. However, the monks should not tap on each other's bed frames. If they tap on each other's bed frames, they commit an offense of transgression (minor violation).'
The Buddha was in the Jetavana Anāthapiṇḍada-ārāma (Garden of Anathapindika) in Śrāvastī (city in ancient India). Not far from here was a village, where there was a householder (wealthy layperson), very rich, with many servants, with pure faith and a virtuous mind. He built a dwelling place for the Sangha (Buddhist monastic community), which was tall, with beautiful stone gates, surrounded by cloisters, all decorated beautifully, pleasing to those who saw it. He invited sixty monks to this dwelling place to observe the summer retreat, and after the retreat was over, he allowed them to leave as they pleased. At that time, the householder saw that the monastery was empty, so he had people guard it, fearing that thieves would steal the beds and other items. Another sixty monks were wandering in the human realm and came to this village, seeking a place to stay. At that time, a person told the monks, 'Venerable Ones (term of respect for monks)! Why don't you stay in the monastery?' The monks asked, 'Worthy Sir (term of respect for a layperson)! Where is there a monastery?' The person replied, 'There is a good dwelling place in the forest outside the village.' The monks then went to visit the guard. The guard, from afar,
見已告言：「善來！」即給與房舍、床褥、被枕，及小坐床並三柜木，告言：「聖者！可先濾水，我今暫往白長者知。」告長者曰：「仁今福德倍更增長，有六十客苾芻來至寺所。」長者聞已驚喜交集，報家人曰：「汝等可取酥、蜜、沙糖、石榴、石蜜、蒲萄、胡椒、乾薑、蓽茇堪作非時漿物持往寺中，有客僧伽來至住處，欲作非時漿令其飽飲。」家人聞已如所處分咸將至寺。時諸苾芻既濾水已，各任威儀隨處而住。是時長者便往寺中，遙見苾芻如蓮花叢充滿寺內，倍益信心深加歸向，說伽他曰：
「若村若林中、 若高若下處， 眾僧居住者， 令生愛樂心。」
作非時漿調和既訖，自手授與。諸苾芻眾飽飲漿已，爾時長者禮眾僧足自執香爐，引諸僧眾出繞制底，還歸住處在上座前長跪而住。上坐為說法要，長者白言：「明日中時唯愿聖眾，就我宅中哀受微供。」苾芻許之，禮足而去。彼于明日辦諸美膳供養眾僧，眾僧食已為其咒愿方歸住處。復于中後設非時漿，既澡漱已長者手執香爐，于上座前白大眾曰：「聖者！此之住處，我不為身亦不為親屬。然本意者但為四方僧伽造立，愿見哀愍於此夏安居。」諸苾芻告長者曰：「世尊法主今現住在室羅伐城，於時時中聞說授記：某甲苾芻證阿羅漢，某甲苾
【現代漢語翻譯】 現代漢語譯本：見已告言：『善來！』（歡迎光臨！）即給與房舍、床褥、被枕，及小坐床並三柜木，告言：『聖者！可先濾水，我今暫往白長者知。』（聖者！請先過濾水，我現在去告訴長者。）告長者曰：『仁今福德倍更增長，有六十客苾芻（Bichu，比丘）來至寺所。』長者聞已驚喜交集，報家人曰：『汝等可取酥、蜜、沙糖、石榴、石蜜、蒲萄、胡椒、乾薑、蓽茇（Biba，一種香料）堪作非時漿物持往寺中，有客僧伽（Sangha，僧團）來至住處，欲作非時漿令其飽飲。』家人聞已如所處分咸將至寺。時諸苾芻既濾水已，各任威儀隨處而住。是時長者便往寺中，遙見苾芻如蓮花叢充滿寺內，倍益信心深加歸向，說伽他（Gatha，偈頌）曰： 『若村若林中、 若高若下處， 眾僧居住者， 令生愛樂心。』 作非時漿調和既訖，自手授與。諸苾芻眾飽飲漿已，爾時長者禮眾僧足自執香爐，引諸僧眾出繞制底（Chaitya，佛塔），還歸住處在上座前長跪而住。上坐為說法要，長者白言：『明日中時唯愿聖眾，就我宅中哀受微供。』苾芻許之，禮足而去。彼于明日辦諸美膳供養眾僧，眾僧食已為其咒愿方歸住處。復于中後設非時漿，既澡漱已長者手執香爐，于上座前白大眾曰：『聖者！此之住處，我不為身亦不為親屬。然本意者但為四方僧伽造立，愿見哀愍於此夏安居。』諸苾芻告長者曰：『世尊法主今現住在室羅伐城（Shravasti，古印度城市），於時時中聞說授記：某甲苾芻證阿羅漢（Arhat，阿羅漢果位），某甲苾
【English Translation】 English version: Seeing them, he said, 'Welcome!' and provided them with rooms, bedding, mattresses, pillows, small sitting mats, and three wooden cabinets, saying, 'Venerable ones! Please filter water first; I will go and inform the elder.' He told the elder, 'Your merit has increased greatly; sixty guest Bhikshus (Bichu, Monks) have arrived at the monastery.' The elder, overjoyed, instructed his family, 'Prepare ghee, honey, sugar, pomegranates, rock candy, grapes, pepper, dried ginger, and long pepper (Biba, a spice) suitable for non-seasonal drinks and take them to the monastery. A Sangha (Sangha, monastic community) of guests has arrived, and we will prepare non-seasonal drinks for them to drink their fill.' The family, upon hearing this, followed his instructions and brought the items to the monastery. The Bhikshus, having filtered the water, each maintained their dignified manner and stayed where they were. The elder then went to the monastery and, seeing the Bhikshus filling the monastery like a lotus pond, his faith increased, and he deeply revered them, reciting a Gatha (Gatha, verse): 'Whether in village or forest, Whether in high or low place, Where the Sangha dwells, May love and joy arise.' Having prepared and mixed the non-seasonal drinks, he personally offered them. After the Bhikshus had drunk their fill, the elder bowed at the feet of the Sangha, held an incense burner, and led the Sangha to circumambulate the Chaitya (Chaitya, stupa), returning to their residence and kneeling before the senior monk. The senior monk expounded the Dharma, and the elder said, 'Tomorrow at midday, may the venerable ones kindly accept a small offering at my home.' The Bhikshus agreed, bowed at his feet, and departed. The next day, he prepared delicious meals to offer to the Sangha, and after the Sangha had eaten, he offered blessings and they returned to their residence. Again, in the afternoon, he prepared non-seasonal drinks. After washing, the elder held an incense burner and said to the Sangha before the senior monk, 'Venerable ones! This residence is not built for myself or my relatives. My original intention was to build it for the Sangha from all directions. I hope you will have compassion and observe the summer retreat here.' The Bhikshus told the elder, 'The World-Honored One, the Lord of the Dharma, is currently residing in Shravasti (Shravasti, ancient Indian city), and from time to time we hear him predict: So-and-so Bhikshu has attained Arhat (Arhat, the state of Arhat), so-and-so Bhikshu'
芻成不凈觀，勝光大王、勝鬘夫人、仙授世主、毗舍佉母及余長者婆羅門等並皆敬信。我等往彼，若法若食皆同受用，我等欲往。」長者白言：「受法義利惟仁所知，衣食資身我願供給，幸可留心於此停住，四事供養當無闕乏。」上座告言：「諸具壽！如世尊說：『若其施主有敬信者，應須悲愍增長信心。』我今欲於此住。」既作留意，即便於此內外觀察，遂見香花滿樹美果盈枝，清沼茂林皆可愛樂。上座告曰：「諸具壽！今此住處花果豐盈，若前安居果實未熟，我等宜可作后安居。」既籌議已遂后安居。時彼長者唯造一寺，所有福業皆在其中，於此聚落及余村坊更無別寺，諸人福業亦皆臻湊。時諸苾芻於此安居多獲利養，隨意事訖於此而住。
時有迦栗底迦賊，共相議曰：「我等當作何業，於一歲中不假劬勞衣食豐足？」有作是說：「我等宜應偷苾芻物。」餘賊報曰：「彼一日中過百門閫，辛苦乞索僅得充軀，彼何所有？」中有一賊諳委苾芻，告諸人曰：「汝等不知彼大有物。所以知有，此造寺長者信心淳善唯造一寺，所有福業皆在其中，於此聚落及余村坊更無別寺，諸人福業亦皆臻湊。時諸苾芻於此安居多獲利養，若不信者可共親觀。」諸人報曰：「若爾，汝可先行，我當後去。」報言：「善好。」即便整
【現代漢語翻譯】 現代漢語譯本 上座們修習不凈觀，勝光大王（國王名）、勝鬘夫人（王后名）、仙授世主（人名）、毗舍佉母（人名）以及其他長者和婆羅門等人都非常敬信。我們如果去那裡，無論是佛法還是食物都能一同分享，所以我們想去那裡。」長者說道：「接受佛法的利益只有仁者您們才能瞭解，至於衣食等生活所需，我願意供給，希望您們能留在這裡，四事供養一定不會缺少。」上座說道：「各位具壽！正如世尊所說：『如果施主有敬信之心，就應該慈悲憐憫，增長他們的信心。』我現在想留在這裡。」既然已經決定，就在這裡內外觀察，看到香花滿樹，果實纍纍，清澈的水池和茂盛的樹林都非常可愛。上座說道：「各位具壽！現在這個地方花果豐盛，如果前安居時果實還沒有成熟，我們可以在這裡作后安居。」大家商議后決定作后安居。當時那位長者只建造了一座寺廟，所有的功德都集中在這裡，在這個村落和其它村莊都沒有別的寺廟，所有人的功德也都彙集到這裡。因此，各位比丘在這裡安居，獲得了大量的供養，隨意處理完事情后就住在這裡。
當時有一夥名叫迦栗底迦的盜賊，他們互相商議說：「我們應該做什麼，才能在一年中不用辛勤勞動就能衣食豐足？」有人說：「我們應該去偷比丘的東西。」其他盜賊說：「他們一天到晚走過上百家門檻，辛苦乞討才勉強夠吃，他們有什麼東西？」其中有一個盜賊很瞭解比丘的情況，告訴大家說：「你們不知道，他們有很多東西。我知道他們有很多東西的原因是，建造這座寺廟的長者信心淳厚善良，只建造了這一座寺廟，所有的功德都集中在這裡，在這個村落和其它村莊都沒有別的寺廟，所有人的功德也都彙集到這裡。各位比丘在這裡安居，獲得了大量的供養，如果不相信，可以一起去看看。」其他人說：「如果是這樣，你可以先去，我們隨後就到。」那人回答說：「好。」於是就準備出發。
【English Translation】 English version The elders practiced the contemplation of impurity, and King Suddhodana (king's name), Queen Maya (queen's name), Srona Kotikarna (person's name), Visakha (person's name), and other elders and Brahmins all had great faith. If we go there, we can share both the Dharma and food, so we want to go there.' The elder said, 'Only the benevolent ones like you can understand the benefits of receiving the Dharma. As for the necessities of life such as clothing and food, I am willing to provide them. I hope you can stay here, and the four kinds of offerings will certainly not be lacking.' The senior monk said, 'Venerable ones! As the World Honored One said, 'If the donors have faith, they should be compassionate and increase their faith.' I want to stay here now.' Having made up his mind, he observed the place inside and out, and saw fragrant flowers blooming on the trees, fruits hanging heavily on the branches, clear ponds, and lush forests, all of which were lovely. The senior monk said, 'Venerable ones! Now this place is abundant with flowers and fruits. If the fruits are not yet ripe during the first retreat, we can make a later retreat here.' After discussing it, they decided to make a later retreat. At that time, the elder only built one temple, and all the merits were concentrated there. There were no other temples in this village or other villages, and all the merits of the people were gathered there as well. Therefore, the monks who stayed here during the retreat received a lot of offerings, and after taking care of things as they wished, they stayed here.
At that time, there was a group of thieves named Kalitika, who discussed among themselves, 'What should we do to have enough food and clothing throughout the year without hard work?' Someone said, 'We should steal the monks' belongings.' Other thieves said, 'They walk through hundreds of thresholds all day long, begging hard to barely make ends meet. What do they have?' One of the thieves, who knew the monks well, told everyone, 'You don't know, they have a lot of things. The reason I know they have a lot of things is that the elder who built this temple is sincere and kind, and only built this one temple. All the merits are concentrated here. There are no other temples in this village or other villages, and all the merits of the people are gathered here as well. The monks who stay here during the retreat receive a lot of offerings. If you don't believe it, you can go and see for yourselves.' The others said, 'If that's the case, you can go first, and we'll follow later.' The man replied, 'Good.' So he prepared to leave.
理衣服，緩步從容口誦伽他，旋行制底便入寺內。
時門首有莫訶羅苾芻，賊見禮足而問：「聖者！此是誰寺？房宇莊嚴令人愛樂，愿生天者是其梯蹬。」苾芻報言：「賢首！是某長者之所興建。」問言：「聖者！此是毗訶羅？為是毗伽多？」苾芻問曰：「何謂毗訶羅？何謂毗伽多？」報曰：「若資具充滿是毗訶羅，所須闕乏是毗伽多。」苾芻報言：「賢首！若如是者，此是毗訶羅非毗伽多，於此住處資產豐盈受用具足。」賊便報曰：「聖者！若足飯者不應餐土，若足衣者不著樹皮，仁之衣服應有多少？」時莫訶羅稟性愚直，便攜賊手共進房中，報言：「汝觀架上衣物多少？」問言：「聖者！此是仁物為僧物耶？」報言：「賢首！是我私物。」問言：「聖者！仁是上座、為是法師？」報言：「賢首！我非上座亦非法師，我是求寂，居僧之下。」報曰：「仁所有物我已知之，然于眾庫有貯積不？」報言：「賢首！我居最下尚什物豐足，何況僧中？」報言：「聖者！大眾廚內煮食之物，為用瓦器為銅釜耶？」苾芻即便將示庫屋，告言：「於此庫中充滿銅器。」既知此已賊便欲出，報言：「聖者！向來廢仁善品妨我生業，今且辭去後更申禮。」報言：「善。」賊乃禮足而去，詣諸賊所告曰：「我于彼寺親已觀察，財物
【現代漢語翻譯】 現代漢語譯本：整理好衣服，邁著緩慢而莊重的步伐，口中吟誦著伽他（Gāthā，偈頌），繞著制底（Caitya，佛塔）行走，然後進入寺內。
當時，門口有一位莫訶羅（Mahā-Rohita）比丘，盜賊看見後向他行禮並問道：『聖者！這是誰的寺廟？房舍宇舍莊嚴，令人喜愛，對於希望昇天的人來說，這裡是通往天界的階梯。』比丘回答說：『賢首（意為賢善的人）！這是某位長者所興建的。』盜賊問道：『聖者！這裡是毗訶羅（Vihāra，精舍，僧院）？還是毗伽多（Vighāta，缺乏）？』比丘反問道：『什麼叫做毗訶羅？什麼叫做毗伽多？』盜賊回答說：『如果資用器具充足，就叫做毗訶羅；如果所需缺乏，就叫做毗伽多。』比丘回答說：『賢首！如果這樣說，這裡是毗訶羅，不是毗伽多，因為住在這裡，資產豐盈，受用具足。』盜賊便說：『聖者！如果飯食充足，就不應該吃泥土；如果衣服充足，就不應該穿樹皮。您的衣服應該有多少呢？』當時，莫訶羅比丘天性愚直，便拉著盜賊的手一同進入房中，說道：『你看架子上的衣物有多少？』盜賊問道：『聖者！這些是您個人的物品，還是僧眾的物品呢？』比丘回答說：『賢首！是我個人的物品。』盜賊問道：『聖者！您是上座（長老），還是法師（講經說法者）？』比丘回答說：『賢首！我不是上座，也不是法師，我只是求寂（沙彌），住在僧眾之下。』盜賊說：『您的所有物品我已經知道了，那麼在僧眾的倉庫里，還有貯藏嗎？』比丘回答說：『賢首！我住在最下層，尚且什物豐足，更何況僧眾之中呢？』盜賊問道：『聖者！大眾廚房裡煮食物的器具，是用瓦器還是銅釜呢？』比丘隨即帶他去看倉庫，告訴他說：『在這個倉庫里，充滿了銅器。』盜賊知道這些情況后，便想要離開，說道：『聖者！剛才打擾了您的修行，妨礙了我的生計，現在暫且告辭，以後再來拜訪。』比丘回答說：『好的。』盜賊於是行禮告辭，前往其他盜賊那裡，告訴他們說：『我已經在那個寺廟裡親自觀察過了，財物』
English version: Having arranged his robes, he walked slowly and solemnly, reciting Gāthās (verses) while circumambulating the Caitya (stupa), and then entered the monastery.
At that time, there was a Bhikshu (monk) named Mahā-Rohita at the entrance. The thief, upon seeing him, paid his respects and asked: 'Venerable one! Whose monastery is this? The buildings are magnificent and delightful, a ladder for those who wish to be reborn in heaven.' The Bhikshu replied: 'Worthy one! It was built by a certain elder.' The thief asked: 'Venerable one! Is this a Vihāra (monastery), or a Vighāta (lacking)?' The Bhikshu asked in return: 'What is meant by Vihāra? What is meant by Vighāta?' The thief replied: 'If resources are abundant, it is called Vihāra; if necessities are lacking, it is called Vighāta.' The Bhikshu replied: 'Worthy one! If that is the case, this is a Vihāra, not a Vighāta, for in this dwelling, wealth is plentiful and provisions are complete.' The thief then said: 'Venerable one! If food is sufficient, one should not eat earth; if clothing is sufficient, one should not wear bark. How much clothing do you possess?' At that time, Mahā-Rohita Bhikshu, being simple and honest by nature, took the thief's hand and led him into his room, saying: 'Look at how much clothing there is on the shelves.' The thief asked: 'Venerable one! Are these your personal belongings, or the Sangha's (community's) belongings?' The Bhikshu replied: 'Worthy one! They are my personal belongings.' The thief asked: 'Venerable one! Are you a Sthavira (elder), or a Dharma teacher?' The Bhikshu replied: 'Worthy one! I am neither an elder nor a Dharma teacher; I am merely a Śrāmaṇera (novice), residing below the Sangha.' The thief said: 'I now know what you possess. But are there any stores in the Sangha's treasury?' The Bhikshu replied: 'Worthy one! I, residing at the lowest level, still have abundant possessions; how much more so the Sangha?' The thief asked: 'Venerable one! Are the cooking utensils in the community's kitchen made of earthenware or copper cauldrons?' The Bhikshu then led him to the storehouse and said: 'This storehouse is filled with copper utensils.' Having learned this, the thief then wanted to leave, saying: 'Venerable one! I have disturbed your practice and hindered my livelihood. I will take my leave for now and visit again later.' The Bhikshu replied: 'Very well.' The thief then paid his respects and departed, going to the other thieves and telling them: 'I have personally observed that monastery, and the wealth'
【English Translation】 Modern Chinese translation: After tidying his robes, he walked slowly and solemnly, reciting Gāthās (verses) while circumambulating the Caitya (stupa), and then entered the monastery.
At that time, there was a Bhikshu (monk) named Mahā-Rohita at the entrance. The thief, upon seeing him, paid his respects and asked: 'Venerable one! Whose monastery is this? The buildings are magnificent and delightful, a ladder for those who wish to be reborn in heaven.' The Bhikshu replied: 'Worthy one! It was built by a certain elder.' The thief asked: 'Venerable one! Is this a Vihāra (monastery), or a Vighāta (lacking)?' The Bhikshu asked in return: 'What is meant by Vihāra? What is meant by Vighāta?' The thief replied: 'If resources are abundant, it is called Vihāra; if necessities are lacking, it is called Vighāta.' The Bhikshu replied: 'Worthy one! If that is the case, this is a Vihāra, not a Vighāta, for in this dwelling, wealth is plentiful and provisions are complete.' The thief then said: 'Venerable one! If food is sufficient, one should not eat earth; if clothing is sufficient, one should not wear bark. How much clothing do you possess?' At that time, Mahā-Rohita Bhikshu, being simple and honest by nature, took the thief's hand and led him into his room, saying: 'Look at how much clothing there is on the shelves.' The thief asked: 'Venerable one! Are these your personal belongings, or the Sangha's (community's) belongings?' The Bhikshu replied: 'Worthy one! They are my personal belongings.' The thief asked: 'Venerable one! Are you a Sthavira (elder), or a Dharma teacher?' The Bhikshu replied: 'Worthy one! I am neither an elder nor a Dharma teacher; I am merely a Śrāmaṇera (novice), residing below the Sangha.' The thief said: 'I now know what you possess. But are there any stores in the Sangha's treasury?' The Bhikshu replied: 'Worthy one! I, residing at the lowest level, still have abundant possessions; how much more so the Sangha?' The thief asked: 'Venerable one! Are the cooking utensils in the community's kitchen made of earthenware or copper cauldrons?' The Bhikshu then led him to the storehouse and said: 'This storehouse is filled with copper utensils.' Having learned this, the thief then wanted to leave, saying: 'Venerable one! I have disturbed your practice and hindered my livelihood. I will take my leave for now and visit again later.' The Bhikshu replied: 'Very well.' The thief then paid his respects and departed, going to the other thieves and telling them: 'I have personally observed that monastery, and the wealth'
豐贍如富商客，宜可偷取。」中有一人告諸賊曰：「我曾聞說，有六十人善閑弓矢於此出家，不可造次輒為偷劫，若眾集聽經方可入寺。」諸人問曰：「不知何日當欲誦經？」其諳委人告諸賊曰：「八日已過月半當誦。」即便屈指數日而住。至十五日，上座自說波羅底木叉，為長凈已，令誦經者升師子座，才誦伽他曰：
「佛在給園中， 能斷一切惑， 諸根皆寂定， 告眾如是言： 『我於人天眾， 宣示微妙法， 聞已如說行， 得盡苦邊際。』」
於時賊徒扣門而喚，苾芻問曰：「汝是何人？」報言：「聖者！我是善男子。」時諸苾芻便作是念：「或聚落人來此聽法，我為開門。」其門既開賊徒競入爭取財物，苾芻告曰：「汝向報言是善男子，今來入寺便竊我財。」賊便報言：「聖者！我有二名：在外名善男子，入寺名劫賊。」苾芻告曰：「作汝名者非是好人。」偷得物已即便出寺。
時諸苾芻既遭賊已，共相議曰：「諸具壽！如世尊說：『凡𤛓乳者不應令盡。』今此長者若見遭賊，出物供寺復與我等定當傾竭。宜往室羅伐城同梵行處求覓衣服。」曰：「我等形露如何涉途？」一人告曰：「晝入草叢，夜當涉路。」不白長者於是便行，漸至室羅伐城。彼諸苾芻初夜后夜，警覺思惟勤
【現代漢語翻譯】 豐贍就像富有的商人，可以去偷取。』其中有一個人告訴其他盜賊說：『我曾經聽說，有六十個人精通弓箭，在這裡出家，不可以輕舉妄動地去偷盜搶劫，如果他們聚集在一起聽經的時候，才可以進入寺廟。』眾人問道：『不知道哪一天他們要誦經？』那個熟悉情況的人告訴盜賊們說：『初八已經過去，月半的時候應當誦經。』於是他們就屈指計算日子等待。到了十五日，上座（寺院中地位較高的僧人）親自宣說波羅底木叉（戒律），爲了長凈（持戒清凈），讓誦經的人登上師子座（講經的高座），才誦出伽他（偈頌）說： 『佛在給園中（祇樹給孤獨園），能斷除一切迷惑， 諸根（眼、耳、鼻、舌、身、意）都寂靜安定，告訴大眾這樣說： 『我在人天大眾中，宣講微妙的佛法， 聽了之後如果按照所說的去做，就能達到脫離痛苦的邊際。』 當時，盜賊們敲門呼喊，苾芻（比丘）問道：『你們是什麼人？』回答說：『聖者！我是善男子。』當時，各位苾芻（比丘）就想：『或許是村裡的人來這裡聽法，我為他們開門。』門打開之後，盜賊們爭先恐後地進入搶奪財物，苾芻（比丘）告訴他們說：『你們剛才說自己是善男子，現在進入寺廟就偷我的財物。』盜賊就回答說：『聖者！我有兩個名字：在外面叫善男子，進入寺廟叫劫賊。』苾芻（比丘）告訴他們說：『給你們起名字的人不是好人。』偷了東西之後就離開了寺廟。 當時，各位苾芻（比丘）既然遭遇了盜賊，就共同商議說：『各位具壽（對年長出家者的尊稱）！正如世尊所說：『凡是𤛓乳（指供養）的人，不應該讓他們耗盡。』現在這位長者（指供養人）如果看到我們遭遇盜賊，拿出財物供養寺廟，又供給我們，一定會傾家蕩產。應該前往室羅伐城（古印度城市名）的同梵行處（一起修行的僧團）去尋找衣服。』（有人）說：『我們這樣赤身裸體，如何行走？』一個人說：『白天進入草叢，夜晚再趕路。』沒有告訴長者，於是就出發了，逐漸到達室羅伐城。那些苾芻（比丘）初夜后夜（夜晚的不同時段），警覺地思考勤奮修行。
【English Translation】 Modern English version: 『Abundant as a wealthy merchant, it is suitable to steal from.』 Among them, one person told the thieves, 『I once heard that there are sixty people skilled in archery who have renounced the world here. It is not advisable to rashly steal and rob. Only when they gather to listen to the scriptures can we enter the temple.』 The people asked, 『When will they recite the scriptures?』 The person familiar with the situation told the thieves, 『The eighth day has passed, and they should recite the scriptures on the fifteenth of the month.』 So they counted the days and waited. On the fifteenth day, the Upadhyaya (senior monk) personally recited the Pratimoksha (precepts), for the sake of purification, and had the scripture reciter ascend the lion throne (high seat for preaching). He then recited the gatha (verse) saying: 『The Buddha in Jeta Grove (Jetavana), can cut off all delusions, All the senses (eyes, ears, nose, tongue, body, mind) are tranquil and stable, telling the assembly thus: 『I, among humans and gods, proclaim the subtle Dharma, Having heard it, if you practice as it is said, you can reach the end of suffering.』 At that time, the thieves knocked on the door and shouted. The Bhikshus (monks) asked, 『Who are you?』 They replied, 『Venerable ones! I am a good man.』 At that time, the Bhikshus (monks) thought, 『Perhaps people from the village have come here to listen to the Dharma. I will open the door for them.』 After the door was opened, the thieves rushed in to seize property. The Bhikshus (monks) said, 『You said you were good men, but now you enter the temple and steal my property.』 The thieves replied, 『Venerable ones! I have two names: outside I am called a good man, inside the temple I am called a robber.』 The Bhikshus (monks) said, 『The person who gave you your names is not a good person.』 After stealing the things, they left the temple. At that time, the Bhikshus (monks), having been robbed, discussed together, saying, 『Venerable Ayushmans (term of respect for senior monks)! As the World Honored One said, 『Those who offer milk (referring to offerings) should not be exhausted.』 Now, if this elder (referring to the donor) sees that we have been robbed, and offers property to the temple and to us again, he will surely be impoverished. We should go to Shravasti (ancient Indian city) to the Sangha (community of practitioners) to seek clothes.』 (Someone) said, 『How can we travel naked like this?』 One person said, 『Enter the grass during the day, and travel at night.』 Without informing the elder, they set off and gradually reached Shravasti. Those Bhikshus (monks), in the early and late watches of the night (different periods of the night), vigilantly contemplated and diligently practiced.
修善品，見露形者來至門前慞惶顧望，彼諸苾芻遙問之曰：「汝等露形拔髮之輩因何至斯？此是毗訶羅非汝住處。」答言：「具壽！我是苾芻，非露形外道。」復問曰：「豈有如是形相？」苾芻答曰：「被賊偷劫。」問曰：「汝名何等？」答曰：「我名佛護、法護、僧護等。」彼便答曰：「善來，善來！具壽！」即為開門，彼便入寺，或以三衣、或以二裙、或僧腳崎、或漉水羅，或缽腰絳，隨其所有皆共周給。時諸苾芻以緣白佛，佛言：「凡於夜中未善諳識，不應輒與開門，可問種族名字，若體悉者方為開門。然誦經時應令苾芻而為守護，若知賊至應現驚怖，作叱喝相勿與開門，作如是語：『將揵稚來！並及椎杵、時輪、僧伽胝、七條、五條、衣袋、搭鉤、絳索等物來。』聞是語聲賊便驚去。若眾首上座所有行法，我今制之。凡欲眾集誦經之時，上座應問知事人曰：『門已閉未？寺內遍看不？差守護人未？請誦經人未？大小行處並掃拭未？』若眾上座如前所制，不依行者得越法罪。」
爾時給孤獨園舊住苾芻，告被賊苾芻曰：「諸具壽！我等隨有多少衣缽共相分給，猶未周贍。然被賊之處造寺長者信心淳厚，宜應往彼重為相見，必以衣服共相濟給。」聞此語已便共籌議：「諸具壽！同梵行者善哉此說，然我等輩
【現代漢語翻譯】 現代漢語譯本 修善品。看見裸形外道來到寺門前，驚慌地四處張望，那些比丘遠遠地問他們說：『你們這些裸形拔髮的人為什麼到這裡來？這裡是精舍，不是你們居住的地方。』他們回答說：『各位長老！我們是比丘，不是裸形外道。』比丘又問：『怎麼會有這樣的形貌？』比丘回答說：『被盜賊偷搶了。』問：『你們叫什麼名字？』回答說：『我名叫佛護（Buddha-rakshita，佛陀守護）、法護（Dharma-rakshita，正法守護）、僧護（Sangha-rakshita，僧團守護）等。』比丘們便回答說：『歡迎，歡迎！各位長老！』就為他們打開門，他們便進入寺院，比丘們有的給他們三衣（tri-civara，袈裟）、有的給他們兩件裙子、有的給他們僧腳崎（samghati-kaksya，腋下衣）、有的給他們濾水囊（udaka-pavitra，過濾水的器具）、有的給他們缽（patra，食器）腰帶，凡是他們所有的，都共同賙濟給他們。當時，眾比丘將此事稟告佛陀，佛陀說：『凡是在夜晚，沒有仔細辨認清楚，不應該隨便給他們開門，可以詢問他們的種族名字，如果完全瞭解了，才可以為他們開門。然而誦經的時候，應該讓比丘擔任守護，如果知道盜賊來了，應該現出驚恐的樣子，發出叱喝的聲音，不要給他們開門，要說這樣的話：『把揵稚（ghanta，敲擊的木板）拿來！並且拿來椎杵（danda，木棒）、時輪（kala-cakra，報時器）、僧伽胝（samghati，大衣）、七條衣（saptatika，七條縫製成的袈裟）、五條衣（panchatika，五條縫製成的袈裟）、衣袋（civarapatra，裝衣服的袋子）、搭鉤（avalambana，掛東西的鉤子）、絳索（rajju，繩索）等物來。』盜賊聽到這些聲音，就會驚嚇逃走。如果是大眾首領上座（sthavira，長老）所有的行法，我現在制定它。凡是想要大眾聚集誦經的時候，上座應該問知事人說：『門已經關了嗎？寺內都巡視過了嗎？安排守護的人了嗎？邀請誦經的人了嗎？大小便的地方都打掃乾淨了嗎？』如果大眾上座不如前面所制定的去做，就犯了越法的罪。』 當時，給孤獨園（Anathapindika-arama，無依者之園）舊住的比丘，告訴被盜的比丘說：『各位長老！我們隨有多少衣缽，共同分給你們，還是不夠賙濟。然而被盜的地方，造寺的長老信心淳厚，應該前往那裡，再次與他相見，他一定會用衣服來賙濟你們。』聽到這些話后，他們便共同商議：『各位長老！同梵行（sabrahmacarin，一起修行的同伴）的人說得好啊，然而我們這些人
【English Translation】 English version On the topic of cultivating goodness. Seeing naked ascetics coming to the gate, looking around in panic, those Bhikshus (monks) asked them from afar: 'Why have you, naked and hair-plucking ones, come here? This is a Vihara (monastery), not your dwelling place.' They replied: 'Venerable ones! We are Bhikshus, not naked ascetics.' They further asked: 'How can you have such an appearance?' The Bhikshus replied: 'We were robbed by thieves.' They asked: 'What are your names?' They replied: 'My name is Buddha-rakshita (Protected by Buddha), Dharma-rakshita (Protected by Dharma), Sangha-rakshita (Protected by Sangha), etc.' Then they replied: 'Welcome, welcome! Venerable ones!' They opened the gate for them, and they entered the monastery. Some Bhikshus gave them the tri-civara (three robes), some gave them two skirts, some gave them a samghati-kaksya (underarm cloth), some gave them a udaka-pavitra (water filter), some gave them a patra (bowl) waist cord; whatever they had, they shared it with them. At that time, the Bhikshus reported this matter to the Buddha. The Buddha said: 'At night, if you have not clearly recognized them, you should not open the gate for them rashly. You can ask their clan name and given name. If you fully understand, then open the gate for them. However, when reciting scriptures, Bhikshus should be assigned to guard. If they know that thieves have come, they should show a frightened appearance, make sounds of scolding, and do not open the gate for them. Say these words: 'Bring the ghanta (gong)! And bring the danda (club), the kala-cakra (time wheel), the samghati (outer robe), the saptatika (seven-strip robe), the panchatika (five-strip robe), the civarapatra (robe bag), the avalambana (hook), the rajju (rope), and other things.' Hearing these sounds, the thieves will be frightened and run away. As for the practices of the Sangha leader Sthavira (elder), I now establish them. Whenever you want to gather the Sangha to recite scriptures, the Sthavira should ask the Ino (monastery manager): 'Is the gate closed? Has the monastery been inspected? Have guards been assigned? Have the scripture reciters been invited? Have the places for urination and defecation been swept?' If the Sangha leader does not act according to the established rules, he commits a transgression.' At that time, the Bhikshus who had been residing in Anathapindika-arama (Anathapindika's Park) told the Bhikshus who had been robbed: 'Venerable ones! Whatever robes and bowls we have, we share with you, but it is still not enough to provide for you. However, in the place where you were robbed, the elder who built the monastery has pure faith. You should go there and meet him again. He will surely provide you with clothes.' Hearing these words, they discussed together: 'Venerable ones! What our sabrahmacarin (fellow practitioners) say is good, but we
前來匆遽不白長者，今可更去告彼令知，或容見濟多少衣服。」即便至長者處。長者見已禮而問曰：「聖者！何不相告遂即他行？」苾芻報曰：「長者，如世尊說：『夫𤛓乳者應留少許。』當時我等作如是念：『寺今遭賊，長者見已出物供寺復給我等，必致傾竭恐相惱觸，故不白知便往室羅伐城，于同梵行處求覓衣服。』」長者白言：「聖者！寺中遭賊，豈我家內亦遭賊耶？善哉聖者！為哀愍我重來相見。」既倍生恭敬，人別各奉十三資具。彼賊聞已還復重來，便於夜中誦經之時扣門而喚。時諸苾芻知是賊至，共相告言：「諸具壽！昔時矯賊今更再來，宜依佛教作大驚咤，莫與開門。」即便高聲唱言：「急將揵稚、槌棒、時輪、僧伽胝、七條、五條、衣袋、搭鉤、絳索物來。」諸賊聞已便大驚惶奔走而散。時有諸天說伽陀曰：
「兩足牟尼能說教， 令諸弟子恐怖賊； 口出驚喚善防身， 五百群寇皆奔散。」
時諳悉苾芻者告賊伴曰：「仁等何故輒自驚？」走賊徒答曰：「汝豈不聞，有六十人出家皆善弓矢，如何我等不奔走耶？然而我輩先不曾聞揵稚棒等，如是器仗必當相殺。」彼便答曰：「此等皆非是實器仗。」諸賊問曰：「此是何物？」報曰：「揵稚木鳴以集僧，棒槌是打揵稚物，時輪用觀日影
【現代漢語翻譯】 現代漢語譯本：匆忙前來的不白長者，現在可以再去告訴他，讓他知道這件事，或許能得到一些衣服的資助。』於是我立刻去了長者那裡。長者見到我后，行禮並問道：『聖者！為什麼不告訴我一聲就直接離開了？』苾芻回答說：『長者，正如世尊所說：『擠牛奶的人應該留下少許。』當時我們這樣想：『寺廟現在遭遇盜賊，長者見到后拿出財物供養寺廟又給我們，必定會傾家蕩產，恐怕會使您感到煩惱，所以沒有告訴您就前往室羅伐城（Śrāvastī），在同修梵行的人那裡尋求衣服。』長者說：『聖者！寺廟裡遭遇盜賊，難道我家也遭遇盜賊了嗎？太好了，聖者！爲了憐憫我，您又重新回來相見。』於是更加恭敬，每人分別供奉十三種資具。那些盜賊聽說后又再次前來，於是在夜裡誦經的時候敲門呼喚。當時各位苾芻知道是盜賊來了，互相告知說：『各位具壽（āyuṣmant），以前那個假裝的盜賊現在又來了，應該按照佛教的教導，大聲驚呼，不要給他們開門。』於是就高聲喊道：『快拿揵稚（ghaṇṭā，鐘）、槌棒、時輪（時鐘）、僧伽胝（saṃghāṭī，大衣）、七條（七條袈裟）、五條（五條袈裟）、衣袋、搭鉤、絳索等東西來。』那些盜賊聽了后非常驚慌，四處奔逃。當時有諸天說伽陀（gāthā，偈頌）說： 『兩足牟尼（牟尼，聖人）能說教，令諸弟子恐怖賊；口出驚喚善防身，五百群寇皆奔散。』 當時瞭解情況的苾芻告訴盜賊的同伴說：『你們為什麼自己嚇自己？』逃跑的盜賊回答說：『你難道沒聽說嗎，有六十個出家人都擅長弓箭，我們怎麼能不逃跑呢？而且我們之前從來沒聽過揵稚棒等，這樣的器械一定會殺人的。』那個人回答說：『這些都不是真正的武器。』盜賊們問道：『這些是什麼東西？』回答說：『揵稚是敲擊發出聲音用來集合僧眾的，棒槌是用來敲擊揵稚的，時輪是用來觀察日影的。
【English Translation】 English version: 'The elder who came in haste without informing us, now you can go back and tell him, let him know about this, perhaps we can get some clothes as aid.' Then I immediately went to the elder's place. The elder, seeing me, greeted me and asked: 'Venerable one! Why didn't you tell me and just leave?' The Bhikshu (bhikkhu, monk) replied: 'Elder, as the World Honored One (Bhagavan) said: 'One who milks should leave a little.' At that time, we thought: 'The monastery is now encountering thieves, the elder, upon seeing this, will take out wealth to support the monastery and give to us, which will surely exhaust his resources, and we are afraid that it will cause you trouble, so we did not inform you and went to Śrāvastī (city in ancient India), seeking clothes from those who practice the same Brahmacharya (brahmacarya, holy life).' The elder said: 'Venerable one! The monastery encountered thieves, does that mean my house also encountered thieves? Excellent, Venerable one! Out of compassion for me, you have come back to see me again.' Then he became even more respectful, and offered each person thirteen kinds of necessities. Those thieves, hearing this, came again, and knocked on the door and called out during the night when the monks were reciting scriptures. At that time, the Bhikshus knew that the thieves had come, and told each other: 'Venerable Āyuṣmant (āyuṣmant, long-lived one)! That former fake thief has come again, we should, according to the Buddha's teachings, shout loudly in alarm, and not open the door for them.' Then they shouted loudly: 'Quickly bring the ghaṇṭā (bell), mallet, time wheel (clock), saṃghāṭī (outer robe), seven-piece (seven-strip robe), five-piece (five-strip robe), clothing bag, hook, and rope!' Those thieves, hearing this, were very frightened and ran away in all directions. At that time, the Devas (deva, gods) spoke a gāthā (verse): 'The two-legged Muni (muni, sage) can teach, causing the disciples to terrify the thieves; the mouth shouts out in alarm to defend the body well, five hundred bandits all scatter.' At that time, the Bhikshu who knew the situation told the thief's companion: 'Why are you scaring yourselves?' The fleeing thieves replied: 'Haven't you heard, there are sixty monks who are all skilled in archery, how can we not run away? Moreover, we have never heard of ghaṇṭā sticks, etc., such weapons will surely kill people.' That person replied: 'These are not real weapons.' The thieves asked: 'What are these things?' He replied: 'The ghaṇṭā is struck to make a sound to gather the Sangha (saṃgha, monastic community), the mallet is used to strike the ghaṇṭā, and the time wheel is used to observe the shadow of the sun.
，僧伽胝等及以絳索是衣服所須，袋擬盛貯三衣，搭鉤開門之鑰。我等不應驚怖，還可共偷。」於時群賊悉皆復寺，彼有賊帥登梯而上。是時寺內有摩訶羅苾芻為守護者，見彼升梯便作是念：「此之頑賊劫我衣缽令使露形，今若縱舍還令我等露形而住，我當與彼現恐怖相。」即便除行取揵稚木打賊頭上，賊被木打落梯而死。摩訶羅即便大喚：「有賊！有賊！」時諸苾芻便廢聽經爭升上閣，問言：「賊在何處？」摩訶羅報曰：「於此寺邊升梯而上，我示驚怖並已逃奔。」諸人報曰：「令賊逃奔斯為甚善。」天曉開門尋賊上處，便見賊頭流血而死。眾既見已各懷驚怖，共相告曰：「前非遭賊，今是遭賊。由打殺人遂令我輩犯他勝罪。」時諸苾芻便生追悔，以緣白佛。佛言：「汝等無犯。然諸苾芻不應作如是心打彼身上，其所擲物可在傍邊或於背後，欲令恐怖作驚呼聲。若苾芻作如是心打彼身者，得越法罪。」
云何老苾芻？佛在室羅伐給孤獨園，於此城中有一長者，于同類族娶女為妻。后誕一男年漸長大，是時長者貲財損失，親族乖離其妻既亡，便告子曰：「我今衰老，不復能知家中事業，我欲別汝情希出家。」子白父曰：「若如是者，我亦出家。」父報子曰：「斯亦善哉。」遂即父子相隨詣給園中，至一苾芻處，
【現代漢語翻譯】 現代漢語譯本：『僧伽胝（Samghati，一種僧侶穿著的袈裟）等以及繩索是衣服所需要的，袋子用來裝三衣，搭鉤是開門的鑰匙。我們不應該驚慌害怕，還可以一起偷東西。』當時，一群盜賊全部返回寺廟，其中一個賊首爬梯而上。當時寺內有一位摩訶羅（Mahala）比丘作為守護者，看見盜賊爬梯上來，就想：『這些頑劣的盜賊要搶劫我的衣缽，讓我們赤身裸體，如果放過他們，還會讓我們繼續赤身裸體地生活，我應當讓他們感到害怕。』於是立即停止行走，拿起犍稚木（Ghanthi木，一種木製工具）敲打盜賊的頭部，盜賊被木頭打中，從梯子上掉下來摔死了。摩訶羅立即大喊：『有賊！有賊！』當時各位比丘便停止聽經，爭先恐後地登上樓閣，問道：『賊在哪裡？』摩訶羅回答說：『就在寺廟旁邊爬梯而上，我讓他感到害怕，已經逃跑了。』眾人回答說：『讓盜賊逃跑是最好的。』天亮后打開門尋找盜賊爬梯的地方，便看見盜賊頭破血流而死。大家看見后都感到驚慌害怕，互相告訴說：『之前是沒有遇到盜賊，現在是遇到了盜賊。因為打死了人，導致我們犯了他勝罪（Parasika，佛教戒律中最重的罪）。』當時各位比丘便感到後悔，將事情的緣由稟告佛陀。佛陀說：『你們沒有犯戒。但是各位比丘不應該有這樣的想法去打他們的身體，所投擲的物品可以在旁邊或者背後，想要讓他們感到害怕，發出驚叫的聲音。如果比丘有這樣的想法去打他們的身體，就犯了越法罪（Dukkritta，一種輕微的罪）。』
什麼是老比丘？佛陀在室羅伐（Sravasti）給孤獨園（Jetavana Anathapindika-arama），在這個城中有一位長者，與同族的人娶妻。後來生了一個兒子，年齡漸漸長大，當時長者的資財損失，親族離散，他的妻子也去世了，便告訴兒子說：『我現在衰老了，不能再管理家中的事務，我想離開你，希望出家。』兒子對父親說：『如果這樣，我也要出家。』父親對兒子說：『這也好啊。』於是父子二人一同前往給孤獨園，到了一位比丘那裡，
【English Translation】 English version: 'The Samghati (outer robe of a monk), etc., and ropes are needed for clothing, and the bag is for storing the three robes, and the hook is the key to open the door. We should not be alarmed or afraid, and we can steal together.' At that time, a group of thieves all returned to the temple, and one of the thief leaders climbed up the ladder. At that time, there was a Mahala (a monk's name) Bhikshu (monk) in the temple as a guardian. Seeing the thief climbing up the ladder, he thought: 'These stubborn thieves want to rob my robes and bowl, making us naked. If we let them go, they will continue to make us live naked. I should make them feel afraid.' So he immediately stopped walking, picked up a Ghanthi (a wooden tool) wood and hit the thief's head. The thief was hit by the wood, fell off the ladder, and died. Mahala immediately shouted: 'There are thieves! There are thieves!' At that time, the Bhikshus stopped listening to the scriptures and rushed to the upper floor, asking: 'Where are the thieves?' Mahala replied: 'They are climbing up the ladder next to the temple. I made them feel afraid, and they have already run away.' The people replied: 'It is best to let the thieves run away.' At dawn, they opened the door and looked for the place where the thieves climbed the ladder, and saw the thief's head bleeding and dead. When everyone saw it, they were all frightened and told each other: 'Before, we didn't encounter thieves, but now we have encountered thieves. Because we killed someone, we have committed Parasika (the most serious offense in Buddhist precepts).' At that time, the Bhikshus felt regret and reported the cause of the matter to the Buddha. The Buddha said: 'You have not violated the precepts. But the Bhikshus should not have the intention to hit their bodies like that. The objects thrown can be beside or behind them, wanting to make them feel afraid and make a screaming sound. If a Bhikshu has the intention to hit their bodies like that, he has committed a Dukkritta (a minor offense).'
What is an old Bhikshu? The Buddha was in the Jetavana Anathapindika-arama (the monastery in Sravasti), in this city there was a householder who married a woman from the same clan. Later, he had a son who gradually grew up. At that time, the householder's wealth was lost, his relatives were scattered, and his wife also died. He told his son: 'I am now old and can no longer manage the affairs of the house. I want to leave you and hope to become a monk.' The son said to his father: 'If so, I also want to become a monk.' The father said to his son: 'That's good too.' So the father and son went together to the Jetavana Anathapindika-arama, to a Bhikshu,
即禮足已白言：「聖者！我欲出家。」苾芻問曰：「豈此童子亦愿出家。」答曰：「亦愿。」問無障難俱與出家。佛教常式，老者受利、小者知事，是時父子二人常被驅役。子白父曰：「我被眾欺常令作務為無學業，今可共往他方受習經典。」父言：「善哉！與汝同去。」所到之處為其年小，還被驅馳即令知事。子白父曰：「室羅伐城雖令知事，然法主世尊親在於彼，於時時中聞說授記：某甲苾芻證阿羅漢、某甲苾芻成不凈觀、勝光大王、勝鬘夫人、仙授世主、毗舍佉母及余長者婆羅門等，並皆敬信。我等至彼若法若食皆同受用，今欲還彼。」便棄余方至室羅伐。欲到住處午時既逼，聞揵稚聲便報父曰：「揵稚聲促宜應急往。」父老疲睏不能速行，其子強推令其進路。子作是念：「推行有益。」復更強推，是時老父面覆于地塵土滿口，因即命終。子見父死遂大號哭，置之路左，持其衣缽往逝多林。諸苾芻見告言：「善來摩訶羅子！汝之老父今在何處？」彼便啼哭，苾芻問曰：「具壽！何故啼哭？」報言：「我父已死。」諸苾芻告曰：「具壽！諸行無常是生滅法，汝于善說法律舍家出家，當自裁抑勿生憂苦。」報言：「我推父倒地，因即命終，我當殺父。」苾芻報曰：「如汝所言深合啼哭，一得無間罪，二得波羅市迦，
【現代漢語翻譯】 現代漢語譯本 禮拜佛足后，（兒子）稟告說：『聖者！我想要出家。』 比丘問道：『難道這個童子也願意出家嗎？』 （父親）回答說：『也願意。』 比丘問他有沒有出家障礙，如果沒有，就一起為他們剃度出家。 按照佛教的慣例，年長的接受供養，年幼的負責雜務。當時這對父子經常被人驅使做雜務。 兒子對父親說：『我常被眾人欺負，總是讓我做雜務，沒有時間學習佛法。現在我們可以一起去其他地方學習經典。』 父親說：『好啊！我和你一起去。』 但他們無論到哪裡，因為兒子年紀小，仍然被驅使做雜務。 兒子對父親說：『雖然在室羅伐城（Śrāvastī，古印度城市）也需要做雜務，但法主世尊（指佛陀）親自在那裡，時常能聽到佛陀授記：某某比丘證得了阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者），某某比丘修成了不凈觀（Aśubha-bhāvanā，佛教的一種禪修方法），勝光大王（Prasenajit，拘薩羅國國王）、勝鬘夫人（Śrīmālā，勝光王的夫人）、仙授世主（Anāthapiṇḍika，祇樹給孤獨園的捐贈者）、毗舍佉母（Viśākhā，一位著名的女居士）以及其他長者、婆羅門等，都非常敬信佛法。我們如果去那裡，無論是佛法還是食物，都能一同享用，現在我想回到那裡。』 於是他們離開了原來的地方，前往室羅伐城。 快到住處時，正值中午，聽到敲犍稚（Ghaṇṭā，寺院中用於報時的器具）的聲音，兒子便告訴父親：『犍稚的聲音很急促，我們應該趕快去。』 父親年老體衰，不能快走，兒子就用力推他，讓他加快腳步。 兒子心想：『推他走是有好處的。』 又更加用力地推，這時老父親面朝下摔倒在地，滿嘴都是塵土，因此就斷氣了。 兒子看到父親死了，就大聲痛哭，把父親的屍體放在路邊，拿著他的衣缽前往逝多林（Jetavana，祇樹給孤獨園）。 眾比丘看到他，告訴他說：『歡迎你，摩訶羅子（Mahāraula，人名）！你的老父親現在在哪裡？』 他便哭了起來，比丘問道：『具壽（Āyusmat，對年長比丘的尊稱）！你為什麼哭泣？』 他回答說：『我的父親已經死了。』 眾比丘告訴他說：『具壽！諸行無常，是生滅之法。你在善說法律（指佛法）中舍家出家，應當自我剋制，不要生起憂愁痛苦。』 他回答說：『我推父親倒地，因此他就死了，我相當於殺了父親。』 比丘們說：『如你所說，確實應該痛哭，你犯了兩種罪過，一是無間罪（Ānantarika-karma，五逆罪），二是波羅夷罪（Pārājika，比丘戒中最重的罪）。』
【English Translation】 English version Having bowed at the feet (of the Buddha), (the son) reported: 'Venerable One! I wish to renounce the household life.' The Bhikṣu (Buddhist monk) asked: 'Does this boy also wish to renounce the household life?' (The father) replied: 'He also wishes to.' The Bhikṣu asked if they had any obstacles to ordination, and if not, he ordained them together. According to Buddhist custom, the elder received offerings, and the younger was responsible for chores. At that time, the father and son were often driven to do chores. The son said to the father: 'I am often bullied by the others, always made to do chores, and have no time to study the Dharma. Now we can go together to other places to study the scriptures.' The father said: 'Good! I will go with you.' But wherever they went, because the son was young, he was still driven to do chores. The son said to the father: 'Although in Śrāvastī (an ancient Indian city) there are also chores to do, the Lord Buddha (referring to the Buddha) is personally there, and we can often hear the Buddha's predictions: So-and-so Bhikṣu has attained Arhat (a saint who has exhausted all afflictions and entered Nirvana), so-and-so Bhikṣu has cultivated the contemplation of impurity (Aśubha-bhāvanā, a Buddhist meditation method), King Prasenajit (the king of Kosala), Queen Śrīmālā (the wife of King Prasenajit), Anāthapiṇḍika (the donor of Jetavana Grove), Mother Viśākhā (a famous female lay disciple), and other elders and Brahmins, all have great faith in the Dharma. If we go there, we can enjoy both the Dharma and food together, now I want to return there.' So they left their original place and went to Śrāvastī. When they were about to reach their residence, it was noon, and hearing the sound of the Ghaṇṭā (a bell used for timekeeping in monasteries), the son told his father: 'The sound of the Ghaṇṭā is urgent, we should hurry.' The father was old and weak and could not walk fast, so the son pushed him hard to speed up. The son thought: 'Pushing him is beneficial.' He pushed even harder, and at this time the old father fell face down to the ground, his mouth full of dust, and he died. Seeing his father dead, the son cried loudly, placed his father's body on the side of the road, and took his robes and bowl to Jetavana (Jetavana Grove). The Bhikṣus saw him and told him: 'Welcome, Mahāraula (a name)! Where is your old father now?' He began to cry, and the Bhikṣu asked: 'Āyusmat (a respectful term for senior Bhikṣus)! Why are you crying?' He replied: 'My father is dead.' The Bhikṣus told him: 'Āyusmat! All conditioned things are impermanent, they are subject to arising and ceasing. You have renounced the household life in the well-spoken Dharma (referring to the Buddha's teachings), you should restrain yourself and not give rise to sorrow and suffering.' He replied: 'I pushed my father to the ground, and therefore he died, I am equivalent to killing my father.' The Bhikṣus said: 'As you say, you should indeed cry, you have committed two offenses, one is Ānantarika-karma (the five heinous crimes), and the other is Pārājika (the most serious offense in the Bhikṣu precepts).'
在阿鼻地獄長時受苦。」時諸苾芻以緣白佛。佛言：「彼無有犯。然諸苾芻不應在行路中，有睏乏者強推令去。我今為諸行路苾芻制其行法。若道行時見疲極者，當與按摩解勞，為擎衣缽及諸資具，能去者善；若不能去當可先行，至住處已洗缽請葉，觀察無蟲可為請食。不能來者持食往迎勿令絕食，若在非時送非時漿。道行苾芻如我所制，不依行者得越法罪。」
時諸苾芻悉皆有疑，俱往白佛言：「世尊！何因緣故彼摩訶羅子，斷父命根非無間罪，亦非波羅市迦？」佛言：「汝諸苾芻！此人非但今日殺父無罪，于往昔時已曾殺父不得重罪。汝等應聽。於過去世一聚落中有浣衣人，唯有一子年漸長大。時聚落中有大節會，時人多並洗濯衣服。是時父子多得垢衣，父告子曰：『既洗多衣不能歸食，汝可持飯向彼池邊。』子於後時持食而去，父既食已告其子曰：『汝當浣衣，我困且眠。』即便睡著。然父頭上無發，多有蚊蟲來唼其頂，子浣衣已來至父邊，見其頭上多有蚊蚋，即便為拂。蚊子貪血打去還來，怒而言曰：『今我存在，豈使蚊蟲飲我父血。』將浣衣棒以打蚊蟲，蚊雖散飛父頭遂破，因而命絕。於時有天說伽陀曰：
「『寧與智者為怨惡， 不共愚人結親友； 猶如癡子拂蚊蟲， 棒打父頭因命過
【現代漢語翻譯】 現代漢語譯本： 『在阿鼻地獄長時受苦。』當時，各位比丘將此事稟告佛陀。佛陀說：『他並沒有犯戒。然而，各位比丘不應該在行路中，強行催促睏乏的人前行。我現在為行路的比丘制定行法。如果在路上見到疲憊不堪的人，應當幫助他解除疲勞，為他拿著衣缽以及各種用具，能繼續走的人最好；如果不能繼續走，可以讓他先走，到達住處后，洗乾淨缽，用葉子擦拭乾凈，觀察沒有蟲子，可以為他準備食物。不能來的人，要拿著食物去迎接他，不要讓他斷食，如果在非用餐時間，送去非時漿。行路的比丘應當按照我所制定的規矩行事，不遵守的人會犯越法罪。』
當時，各位比丘都心存疑惑，一同去稟告佛陀說：『世尊！是什麼因緣，摩訶羅（Maharola，人名）的兒子，斷絕父親的命根，卻不是無間罪，也不是波羅市迦（Parajika，斷頭罪）呢？』佛陀說：『各位比丘！這個人不只是今天殺父沒有罪，在過去世也曾經殺父，所以不會受到重罪。你們應當聽著。在過去世，一個村落中住著一個洗衣人，只有一個兒子，年紀漸漸長大。當時村落里有大型的節慶集會，很多人一起洗衣服。當時父子倆得到了很多沾滿污垢的衣服，父親告訴兒子說：『我已經洗了很多衣服，不能回去吃飯了，你可以把飯送到池塘邊給我。』兒子之後拿著飯去了，父親吃完飯後告訴兒子說：『你應當洗衣服，我困了，先睡一會兒。』說完就睡著了。當時父親的頭上沒有頭髮，有很多蚊蟲來叮咬他的頭頂，兒子洗完衣服來到父親身邊，看見父親頭上有很多蚊子，就替他驅趕。蚊子貪戀血食，被打走又飛回來，兒子生氣地說：『現在我在這裡，怎麼能讓蚊蟲吸我父親的血。』於是拿起洗衣棒去打蚊蟲，蚊子雖然散開了，但是父親的頭也被打破了，因此喪命。當時有天人說了這樣一段偈語：
『寧願與智者結怨，不與愚人結親友；猶如癡子拂蚊蟲，棒打父頭因命過。』
【English Translation】 English version: 『He will suffer for a long time in the Avici Hell (Avici, the hell of incessant suffering).』 At that time, the Bhikshus (Bhikshu, Buddhist monks) reported this matter to the Buddha. The Buddha said, 『He has not committed an offense. However, the Bhikshus should not force those who are tired to continue on the road. I now establish rules for the traveling Bhikshus. If you see someone exhausted on the road, you should help them relieve their fatigue, carry their robes and alms bowls, and other belongings. It is best if they can continue walking; if they cannot, they can go ahead first. Upon arriving at the dwelling place, wash the bowl, wipe it clean with leaves, and observe that there are no insects before preparing food for them. If they cannot come, take the food to meet them, and do not let them go without food. If it is not mealtime, send non-mealtime juice. Traveling Bhikshus should follow the rules I have established; those who do not will commit an offense.』
At that time, all the Bhikshus were doubtful and went together to report to the Buddha, saying, 『World Honored One! What is the cause and condition that the son of Maharola (Maharola, a name), who severed his father's life, is not guilty of the Avici Hell (Avici, the hell of incessant suffering) nor the Parajika (Parajika, expulsion from the Sangha)?』 The Buddha said, 『Bhikshus! This person is not only not guilty of killing his father today, but he also killed his father in a past life, so he will not receive a heavy punishment. You should listen. In the past, in a village, there lived a laundryman who had only one son, who gradually grew up. At that time, there was a large festival in the village, and many people were washing clothes together. At that time, the father and son obtained many dirty clothes. The father told his son, 『I have washed many clothes and cannot go back to eat. You can take the food to me by the pond.』 Later, the son took the food and went. After the father finished eating, he told his son, 『You should wash the clothes; I am tired and will sleep for a while.』 Then he fell asleep. At that time, the father had no hair on his head, and many mosquitoes came to bite his head. After the son finished washing the clothes, he came to his father's side and saw that there were many mosquitoes on his father's head, so he brushed them away for him. The mosquitoes, greedy for blood, flew back after being brushed away. The son angrily said, 『Now that I am here, how can I let the mosquitoes drink my father's blood?』 So he took the laundry stick and hit the mosquitoes. Although the mosquitoes scattered, the father's head was broken, and he died as a result. At that time, a Deva (Deva, a celestial being) spoke this Gatha (Gatha, a verse):
『Better to be enemies with the wise, than to be friends with the foolish; Like a foolish child brushing away mosquitoes, he struck his father's head with a stick, causing his death.』
。』
「汝諸苾芻勿生異念，彼時浣衣老人者即莫訶羅是；彼時子者即推父苾芻是。往時雖復殺父非無間罪；今時亦爾，雖斷父命非無間罪，不犯波羅市迦。又無犯者，最初未制戒，癡狂心亂痛惱所纏。」故斷人命學處了。
根本說一切有部毗奈耶卷第八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第九
三藏法師義凈奉 制譯
妄說自得上人法學處第四
攝頌曰：
最初劫比羅， 漁人眾五百； 苾芻住蘭若， 自顯記相違。
爾時薄伽梵在廣嚴城獼猴池側高閣堂中。時有五百漁人，于勝慧河邊結侶而住。時彼漁人有二大網：一名小足、二名大足。買魚人少便用小足，買魚人多即用大足，若大節會即二網俱張。彼于異時廣嚴城中有大節會，買魚者眾二網俱施，分五百人以為二朋，各持一網，施小足者多獲魚鱉黿鼉之類，岸上委積如大谷聚。時有摩竭大魚海中眠睡，隨潮氾濫遂入勝慧河中，持大足者即便網得。時二百五十人共牽其網，網逼魚身即便睡覺，曳網並人隨流而去，各大驚叫告小足人曰：「我等併網並被魚牽，仁可俱來共我相濟。」彼既聞已俱來共牽，五百諸人與網同去不能持得。時五百人發聲大叫
【現代漢語翻譯】 現代漢語譯本： 『你們這些比丘不要產生其他的想法，當時的浣衣老人就是莫訶羅（Mohala）；當時的兒子就是推父比丘。過去即使是殺父也不是無間罪（anantarika karma）；現在也是一樣，即使斷了父親的性命也不是無間罪，不犯波羅市迦（parajika）。又沒有犯戒的情況是，最初沒有制定戒律，或者是因為癡狂、心亂、被痛苦纏繞。』因此，關於斷人命的學處結束了。
根本說一切有部毗奈耶卷第八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第九
三藏法師義凈奉 制譯
妄說自得上人法學處第四
攝頌說：
最初的劫比羅（Kapila）， 漁人有五百眾； 比丘住在蘭若（aranya）， 自己顯示（功德）與（事實）相違背。
當時，薄伽梵（Bhagavan，世尊）在廣嚴城（Vaishali）獼猴池側的高閣堂中。當時有五百個漁民，在勝慧河（Vijayavati River）邊結伴居住。當時這些漁民有兩張大網：一張名叫小足，一張名叫大足。買魚的人少就用小足網，買魚的人多就用大足網，如果是大的節日集會就兩張網一起張開。在某個時候，廣嚴城中有大型的節日集會，買魚的人很多，就兩張網一起使用，分成五百人作為兩組，各自持有一張網，使用小足網的人捕獲了很多魚、鱉、黿、鼉之類的水生動物，在岸邊堆積如同一座大谷堆。當時有一條摩竭大魚（makara，海中大魚）在海中睡覺，隨著潮水漲落進入了勝慧河中，被使用大足網的人給網住了。當時二百五十人一起拉這張網，網逼近魚身，大魚就醒了，拖著網和人一起順著河流而去，人們都非常驚恐地大叫，告訴使用小足網的人說：『我們連網一起被魚拖走了，你們可以一起來幫助我們。』那些人聽了之後就一起來拉網，五百個人一起拉網還是不能把它拉住。當時五百個人發出巨大的叫喊聲。
【English Translation】 English version: 『You Bhikshus (monks), do not have different thoughts. The old washerman at that time was Mohala; the son at that time was the Bhikshu who pushed his father. In the past, even killing one's father was not anantarika karma (karma with immediate retribution); now it is the same, even if one takes his father's life, it is not an anantarika karma, and does not violate parajika (the most severe offense). Furthermore, there is no offense for those who have not initially established precepts, or who are afflicted by madness, mental confusion, or pain.』 Thus, the precept regarding taking human life is concluded.
Mulasarvastivada Vinaya, Volume 8 Taisho Tripitaka Volume 23, No. 1442, Mulasarvastivada Vinaya
Mulasarvastivada Vinaya, Volume 9
Translated under Imperial Order by the Tripitaka Master Yijing
The Fourth Precept on Falsely Claiming Superior Dharma
Summary Verse:
Initially, Kapila, there were five hundred fishermen; A Bhikshu dwells in an aranya (secluded place), self-displaying (virtues) contrary to (the truth).
At that time, the Bhagavan (the Blessed One) was in the high pavilion by the Monkey Pond in Vaishali (Wide and Majestic City). At that time, there were five hundred fishermen living together by the Vijayavati River (River of Victorious Wisdom). At that time, these fishermen had two large nets: one named 'Small Foot' and the other named 'Large Foot.' When there were few fish buyers, they used the 'Small Foot' net; when there were many fish buyers, they used the 'Large Foot' net; if there was a large festival gathering, they would cast both nets together. At one time, there was a large festival gathering in Vaishali, and there were many fish buyers, so they used both nets together, dividing the five hundred people into two groups, each holding one net. Those using the 'Small Foot' net caught many fish, turtles, soft-shelled turtles, alligators, and other aquatic creatures, piling them up on the shore like a large heap of grain. At that time, a large makara (sea monster) was sleeping in the ocean, and with the ebb and flow of the tide, it entered the Vijayavati River and was caught by those using the 'Large Foot' net. At that time, two hundred and fifty people were pulling the net together, and as the net pressed against the fish's body, the fish woke up and dragged the net and the people along with the current, and they all cried out in great fear, telling those using the 'Small Foot' net, 'We are being dragged away by the fish along with the net, you can all come and help us.' After hearing this, those people came together to pull the net, but even with five hundred people pulling together, they could not hold it. At that time, the five hundred people let out a great shout.
，告隨近人曰：「諸人當知我五百人及大足網，並被魚牽隨流而下，共來相濟。」時近住者，若放牛羊人、採樵蘇人、正道活命人、邪道活命人，及余諸人，百千萬眾俱來牽網。時彼諸人身體傷損其網破裂，極大艱辛方牽上岸。其摩竭魚有一十八頭、三十六眼、或有人頭、或有象頭、或有馬頭、駱駝頭、驢頭、牛頭、獼猴頭、師子頭、虎頭、豹頭、熊頭、羆頭、貓頭、鹿頭、水牛頭、豬頭、狗頭、魚頭，於時四遠諸人遞相告語：「勝慧河側五百漁人張大足網，捕得一魚牽在岸上，其形奇大有十八頭、三十六眼。」諸人聞已，時有無量百千俱胝那庾多眾競集河所，或有情生喜樂往彼觀瞻，或有先世善根警悟令去。廣嚴城內外道六師，亦生喜樂共至魚所，大眾雲集注目詳觀，共相告曰：「仁等各並識此頭不？」生希有心指撝而住。諸佛常法觀察世間，無不見聞無不知者，恒起大悲饒益一切，于救護中最為第一最為雄猛，無有二言依定慧住，顯發三明、善修三學、善調三業，度四瀑流、安四神足，于長夜中修四攝行，舍除五蓋、遠離五支、超越五道，六根具足六度圓滿，七財普施、開七覺花，離世八法、示八正路，永斷九結、明閑九定，充滿十力、名聞十方，諸自在中最為殊勝，得諸無畏降伏魔怨、震大雷音作師子吼，晝夜
六時常以佛眼觀察世間，誰增？誰減？誰遭苦厄？誰向惡趣？誰陷欲泥？誰堪受化？作何方便拔濟令出。無聖財者令得聖財，以智安膳那破無明膜，無善根者令種善根，有善根者令其增長，置人天路安隱無礙趣涅槃城。如有說言：
「假使大海潮， 或失於期限； 佛于所化者， 濟度不過時。 如母有一兒， 常護其身命； 佛于所化者， 愍念過于彼。 佛于諸有情， 慈念不舍離； 思濟其苦難， 如母牛隨犢。」
爾時世尊作如是念：「此摩竭魚今遭苦厄，于先佛所已植善根，我因魚故施大教網化度有情，宜往勝慧河側。」諸佛常法未入涅槃安住於世，為欲憐愍所化有情，時往㮈洛迦、傍生、餓鬼、人、天諸趣，或往尸林或往河處。今由此事世尊欲往勝慧河邊，即便微笑口中出五色光，或時下照或覆上升，其光下者至無間獄並餘地獄，若受炎熱皆得清涼，若處寒冰便獲溫暖，彼諸有情各得安樂，皆作是念：「我與汝等為從地獄死，生余處耶？」爾時世尊令彼有情生信心已，復現余相，彼見相已皆作是念：「我等不於此死而生余處，然我必由無上大聖威德力故，令我身心現受安樂。」既生敬信能滅諸苦，於人天趣受勝妙身，當爲法器見真諦理。其上升者至色究竟天，光中演說苦
【現代漢語翻譯】 現代漢語譯本 佛陀時時刻刻都用佛眼觀察世間，誰的福報在增長？誰的福報在減少？誰正遭受苦難？誰將墮入惡道？誰沉溺於慾望的泥潭？誰堪能接受教化？（佛陀）會用什麼方法來救拔他們，使他們脫離苦海？對於沒有聖財（指證悟的智慧）的人，讓他們獲得聖財，用智慧的安膳那（一種眼藥）來破除無明的薄膜，對於沒有善根的人，讓他們種下善根，對於有善根的人，讓他們增長善根，將他們安置在通往人天善道的道路上，讓他們平安無礙地趨向涅槃之城。 如果有人這樣說： 『即使大海的潮汐，也會失去它的期限；佛陀對於所要教化的人，救度是不會錯過時機的。 如同母親只有一個孩子，總是保護他的生命；佛陀對於所要教化的人，憐憫之心勝過母親。 佛陀對於一切有情眾生，慈悲的念頭從不捨棄；想著救濟他們的苦難，就像母牛跟隨小牛一樣。』 這時，世尊這樣想：『這條摩竭魚（Makara，一種海中巨獸）現在正遭受苦難，它在過去的佛陀那裡已經種下了善根，我應該因為這條魚的緣故，施展大教網來化度有情眾生，應該前往勝慧河（勝慧河）邊。』諸佛通常的做法是，在未進入涅槃、安住在世間時，爲了憐憫所要教化的有情眾生，會時常前往地獄（Narakas）、傍生（動物）、餓鬼、人、天等各道，或者前往尸林（埋葬死屍的地方）或者前往河邊。現在因為這件事，世尊想要前往勝慧河邊，於是就微笑，口中放出五色光芒，有時向下照耀，有時向上升騰，光芒向下照耀，到達無間地獄以及其餘地獄，凡是遭受炎熱之苦的眾生都得到清涼，凡是處於寒冰之中的眾生便獲得溫暖，那些有情眾生各自得到安樂，都這樣想：『我和你們是從地獄死去，而生到其他地方了嗎？』這時，世尊讓那些有情眾生生起信心之後，又顯現出其他的景象，他們看到這些景象后都這樣想：『我們不是從這裡死去而生到其他地方，而是必定由於無上大聖的威德力量，才讓我們身心現在感受到安樂。』既然生起了敬信，就能滅除各種痛苦，在人天善道中獲得殊勝美妙的身體，將來可以成為接受佛法的法器，見到真實的道理。光芒向上升騰，到達色究竟天（Akanistha），在光芒中演說苦
【English Translation】 English version The Buddha constantly observes the world with his Buddha-eye at all six times of the day, noting who is increasing in merit, who is decreasing, who is suffering, who is heading towards evil realms, who is trapped in the mud of desire, and who is capable of being taught. He considers what means to use to rescue them and lead them out of suffering. For those without 'arya-wealth' (arya-dhana, the wisdom of enlightenment), he enables them to attain it; he uses the 'anjana' (anjana, a type of eye ointment) of wisdom to break through the membrane of ignorance. For those without good roots, he enables them to plant good roots; for those with good roots, he enables them to increase them, placing them on the path to humans and gods, safely and without obstruction, leading them towards the city of Nirvana. If someone were to say: 'Even the tides of the great ocean may miss their appointed time; but the Buddha will not miss the opportune moment to liberate those who are to be transformed. Like a mother who has only one child, always protecting its life; the Buddha's compassion for those to be transformed surpasses even that of a mother. The Buddha's compassionate thoughts for all sentient beings never cease; thinking of relieving their suffering, like a mother cow following her calf.' At that time, the World Honored One thought thus: 'This Makara (Makara, a sea monster) is now suffering, but it has planted good roots with past Buddhas. I should, for the sake of this fish, spread the great net of teaching to transform sentient beings; I should go to the side of the 'Victory of Wisdom River' (Vijayaprajna River).』 The usual practice of the Buddhas is that, while not yet entered into Nirvana and dwelling in the world, in order to have compassion for the sentient beings to be transformed, they often go to the various realms of hells (Narakas), animals, hungry ghosts, humans, and gods, or to the charnel grounds (places for burying corpses) or to the riverbanks. Now, because of this matter, the World Honored One wants to go to the side of the Victory of Wisdom River, so he smiled, and from his mouth emitted five-colored light, sometimes shining downwards, sometimes rising upwards. The light shining downwards reached the Avici Hell and the other hells, and all beings suffering from heat received coolness, and those in the midst of ice obtained warmth. Those sentient beings each obtained peace and happiness, and they all thought: 'Have I and you died from hell and been born elsewhere?' At that time, the World Honored One, after causing those sentient beings to generate faith, again manifested other signs. After seeing these signs, they all thought: 'We have not died here and been born elsewhere, but it must be due to the majestic power of the Supreme Great Sage that our bodies and minds are now experiencing peace and happiness.' Since they generated reverence and faith, they were able to extinguish all suffering, and in the realms of humans and gods, they obtained excellent and wonderful bodies, and in the future, they will be vessels for receiving the Dharma and seeing the true principle. The light rising upwards reached the Akanistha Heaven (Akanistha), and in the light, it expounded the suffering
空無常無我等法，並說二伽他曰：
「汝當於佛教， 勤求出離道， 能破生死軍， 如象摧草舍。 于佛法律中， 勇進常修學， 能捨于生死， 得盡苦邊際。」
時彼光明遍照三千大千世界還至佛所。若佛世尊說過去事光從背入，若說未來事光從胸入，若說地獄事光從足下入，若說傍生事光從足跟入，若說餓鬼事光從足指入，若說人事光從膝入，若說力輪王事光從左手掌入，若說轉輪王事光從右手掌入，若說天事光從臍入，若說聲聞事光從口入，若說獨覺事光從眉間入，若說阿耨多羅三藐三菩提事光從頂入。是時光明繞佛三匝從臍而入。時具壽阿難陀合掌恭敬而白佛言：「世尊！如來、應、正等覺，熙怡微笑非無因緣。」即說伽他而請佛曰：
「口出種種妙光明， 流滿大千非一相， 周遍十方諸剎土， 如日光照盡虛空。 佛是眾生最勝因， 能除憍慢及憂戚， 無緣不啟于金口， 微笑當必演希奇。 安詳審諦牟尼尊， 樂欲聞者能為說， 如師子王發妙吼， 愿為我等決疑心。 如大海內妙山王， 若無因緣不搖動， 自在慈悲現微笑， 為渴仰者說因緣。」
爾時世尊告阿難陀曰：「如是，如是。阿難陀！非無因緣，如來、應、正等覺
【現代漢語翻譯】 現代漢語譯本： 空、無常、無我等法，並說了兩首伽陀（偈頌）說： 『你應該在佛教中，勤奮尋求出離之道，能破除生死大軍，就像大象摧毀草屋一樣。 在佛的法律中，勇敢精進，常常修習，能捨棄生死輪迴，得到苦難的終結。』 當時，那光明遍照三千大千世界，然後回到佛的處所。如果佛世尊說過去的事情，光明就從背後進入；如果說未來的事情，光明就從胸前進入；如果說地獄的事情，光明就從腳下進入；如果說傍生（畜生）的事情，光明就從腳跟進入；如果說餓鬼的事情，光明就從腳趾進入；如果說人事，光明就從膝蓋進入；如果說力輪王的事情，光明就從左手掌進入；如果說轉輪王的事情，光明就從右手掌進入；如果說天的事情，光明就從肚臍進入；如果說聲聞的事情，光明就從口中進入；如果說獨覺的事情，光明就從眉間進入；如果說阿耨多羅三藐三菩提（無上正等正覺）的事情，光明就從頭頂進入。這時，光明圍繞佛三圈，從肚臍進入。當時，具壽阿難陀（佛陀的十大弟子之一）合掌恭敬地對佛說：『世尊！如來（佛的稱號）、應（應供）、正等覺（佛的智慧），喜悅微笑，一定不是沒有原因的。』就說了伽陀（偈頌）來請問佛： 『口中發出種種美妙的光明，流滿大千世界，不是單一的景象，周遍十方諸佛剎土，就像日光照耀整個虛空。 佛是眾生最殊勝的原因，能去除驕慢和憂愁，沒有原因不會開啟金口，微笑必定要演說稀奇的事情。 安詳審諦的牟尼尊（釋迦牟尼佛的尊稱），喜歡聽的人請您為他們說，就像獅子王發出美妙的吼聲，希望您為我們解除心中的疑惑。 就像大海中的妙高山王，如果沒有因緣不會搖動，自在慈悲地顯現微笑，為渴望仰慕的人說出其中的因緣。』 這時，世尊告訴阿難陀（佛陀的十大弟子之一）說：『是的，是的。阿難陀（佛陀的十大弟子之一）！不是沒有原因，如來（佛的稱號）、應（應供）、正等覺（佛的智慧）』
【English Translation】 English version: The Dharma of emptiness, impermanence, and non-self, and then he spoke two Gathas (verses), saying: 'You should diligently seek the path of liberation in Buddhism, able to break the army of birth and death, just as an elephant destroys a grass hut. In the Buddha's law, advance bravely and constantly study, able to abandon the cycle of birth and death, and attain the end of suffering.' At that time, that light illuminated the three thousand great thousand worlds and then returned to the Buddha's place. If the World Honored One spoke of past events, the light entered from the back; if he spoke of future events, the light entered from the chest; if he spoke of hellish realms, the light entered from under the feet; if he spoke of the realms of animals (Tiryagyoni), the light entered from the heels; if he spoke of the realms of hungry ghosts (Preta), the light entered from the toes; if he spoke of human affairs, the light entered from the knees; if he spoke of the affairs of a Cakravarti Raja (Wheel-turning King) with power, the light entered from the left palm; if he spoke of the affairs of a Cakravarti Raja (Wheel-turning King), the light entered from the right palm; if he spoke of heavenly affairs, the light entered from the navel; if he spoke of the affairs of a Sravaka (Hearer), the light entered from the mouth; if he spoke of the affairs of a Pratyekabuddha (Solitary Buddha), the light entered from between the eyebrows; if he spoke of the affairs of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), the light entered from the crown of the head. At this time, the light circled the Buddha three times and entered from the navel. Then, the Venerable Ananda (one of the ten great disciples of the Buddha), with his palms together in reverence, said to the Buddha: 'World Honored One! The Tathagata (Thus Come One, an epithet of the Buddha), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), is smiling with joy, surely not without a reason.' Then he spoke a Gatha (verse) to ask the Buddha: 'From your mouth comes forth various wonderful lights, flowing and filling the great thousand world, not a single appearance, pervading the lands of the ten directions, like the sunlight illuminating the entire void. The Buddha is the most supreme cause for sentient beings, able to remove arrogance and sorrow, without a reason you would not open your golden mouth, your smile must be about to reveal something rare and wonderful. The peaceful and discerning Muni (Sage, an epithet of Shakyamuni Buddha), those who are eager to hear, please speak for them, like the lion king roaring wonderfully, may you resolve the doubts in our hearts. Like Mount Sumeru (a mythical mountain at the center of the universe) within the great ocean, it does not shake without a cause, freely and compassionately showing a smile, for those who thirst and yearn, please tell us the cause and condition.' At that time, the World Honored One said to Ananda (one of the ten great disciples of the Buddha): 'So it is, so it is. Ananda (one of the ten great disciples of the Buddha)! It is not without a reason, the Tathagata (Thus Come One, an epithet of the Buddha), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One)'
輒現微笑。汝今應可告諸苾芻：『如來欲往河岸遊行。若諸具壽樂欲隨從如來去者，當可持衣。』」時具壽阿難陀承佛教已，告諸苾芻曰：「諸具壽！佛今欲往河岸遊行，若諸具壽樂隨從者當可持衣。」時諸苾芻既奉教已俱來佛所。爾時世尊往勝慧河，自調伏故調伏圍繞，自寂靜故寂靜圍繞，解脫解脫圍繞，安隱安隱圍繞，善順善順圍繞，阿羅漢阿羅漢圍繞，離欲離欲圍繞，端嚴端嚴圍繞，如栴檀林旃檀圍繞，猶如象王眾象圍繞，如師子王師子圍繞，如大牛王諸牛圍繞，猶如鵝王諸鵝圍繞，如妙翅鳥諸鳥圍繞，如婆羅門學徒圍繞，猶如大醫病者圍繞，如大將軍兵眾圍繞，如大導師行旅圍繞，猶如商主賈客圍繞，如大長者人眾圍繞，如大國王諸臣圍繞，如轉輪王千子圍繞，猶如明月眾星圍繞，猶如日輪千光圍繞，如持國天王乾闥婆眾圍繞，如增長天王拘畔荼眾圍繞，如丑目天王龍眾圍繞，如多聞天王藥叉眾圍繞，如凈妙王阿蘇羅眾圍繞，猶如帝釋三十三天圍繞，如梵天王梵眾圍繞，猶如大海湛然安靜，猶如大云叆叇垂布，猶如象王屏息狂醉，調伏諸根威儀寂靜，三十二相而為莊飾，八十種好以自嚴身，圓光一尋朗逾千日，安步徐進如移寶山，十力四無畏大悲三念住，無量功德皆悉圓滿，諸大聲聞：尊者阿慎若憍陳如、尊
【現代漢語翻譯】 現代漢語譯本： 便露出微笑。你現在應該告訴各位比丘：『如來想要前往河岸。如果各位具壽樂意跟隨如來前往，應當可以拿著衣缽。』」當時，具壽阿難陀領受佛的教誨后，告訴各位比丘說：「各位具壽！佛陀現在想要前往河岸，如果各位具壽樂意跟隨，應當可以拿著衣缽。」當時，各位比丘領受教誨后，一同來到佛陀所在之處。那時，世尊前往勝慧河，因為自我調伏而有調伏的人圍繞，因為自我寂靜而有寂靜的人圍繞，解脫的人被解脫的人圍繞，安隱的人被安隱的人圍繞，善順的人被善順的人圍繞，阿羅漢被阿羅漢圍繞，離欲的人被離欲的人圍繞，端莊的人被端莊的人圍繞，就像旃檀林被旃檀圍繞，猶如象王被眾象圍繞，如師子王被師子圍繞，如大牛王被諸牛圍繞，猶如鵝王被諸鵝圍繞，如妙翅鳥被諸鳥圍繞，如婆羅門被學徒圍繞，猶如大醫被病者圍繞，如大將軍被兵眾圍繞，如大導師被行旅圍繞，猶如商主被賈客圍繞，如大長者被人眾圍繞，如大國王被諸臣圍繞，如轉輪王被千子圍繞，猶如明月被眾星圍繞，猶如日輪被千光圍繞，如持國天王被乾闥婆（Gandharva，一種天神）眾圍繞，如增長天王被拘畔荼（Kumbhanda，一種夜叉）眾圍繞，如丑目天王被龍眾圍繞，如多聞天王被藥叉（Yaksa，一種鬼神）眾圍繞，如凈妙王被阿蘇羅（Asura，一種惡神）眾圍繞，猶如帝釋（Indra，天帝）被三十三天圍繞，如梵天王被梵眾圍繞，猶如大海湛然安靜，猶如大云濃密垂布，猶如象王屏息狂醉，調伏諸根，威儀寂靜，三十二相而為莊嚴，八十種好以自嚴身，圓光一尋，明亮勝過千日，安步徐行，如移動的寶山，具備十力、四無畏、大悲、三念住，無量功德都圓滿具足，諸大聲聞：尊者阿慎若憍陳如（Ajnatakaundinya）等。
【English Translation】 English version: Then he showed a smile. 'Now you should tell the Bhiksus (Bhikkhus, monks): 'The Tathagata (Tathāgata, 'one who has thus gone', Buddha) wishes to go to the riverbank. If any of the venerable ones wish to follow the Tathagata, they may take their robes.' At that time, the venerable Ananda (Ānanda, Buddha's cousin and close disciple) received the Buddha's teaching and told the Bhiksus, 'Venerable ones! The Buddha now wishes to go to the riverbank. If any of the venerable ones wish to follow, they may take their robes.' At that time, the Bhiksus, having received the teaching, all came to where the Buddha was. At that time, the World Honored One (Buddha) went to the Victorious Wisdom River, surrounded by those who were tamed because of his self-taming, surrounded by those who were tranquil because of his self-tranquility, surrounded by the liberated by the liberated, surrounded by the peaceful by the peaceful, surrounded by the virtuous by the virtuous, surrounded by Arhats (Arahats, enlightened beings) by Arhats, surrounded by the desireless by the desireless, surrounded by the dignified by the dignified, like a sandalwood forest surrounded by sandalwood, like an elephant king surrounded by many elephants, like a lion king surrounded by lions, like a great bull king surrounded by cattle, like a goose king surrounded by geese, like a Garuda (Garuda, a mythical bird) surrounded by birds, like a Brahmin (Brahmin, a member of the highest Hindu caste) surrounded by students, like a great physician surrounded by the sick, like a great general surrounded by soldiers, like a great guide surrounded by travelers, like a merchant surrounded by traders, like a great elder surrounded by people, like a great king surrounded by ministers, like a Cakravartin (Cakravartin, universal ruler) surrounded by a thousand sons, like a bright moon surrounded by stars, like a sun surrounded by a thousand rays, like Dhrtarastra (Dhṛtarāṣṭra, a guardian king) surrounded by Gandharvas (Gandharva, celestial musicians), like Virudhaka (Virūḍhaka, a guardian king) surrounded by Kumbhandas (Kumbhāṇḍa, a type of demon), like Virupaksa (Virūpākṣa, a guardian king) surrounded by dragons, like Vaisravana (Vaiśravaṇa, a guardian king) surrounded by Yakshas (Yakṣa, nature spirits), like the Pure Wonderful King surrounded by Asuras (Asura, demigods), like Indra (Indra, king of the gods) surrounded by the Thirty-three Heavens, like Brahma (Brahmā, a creator god) surrounded by Brahma's retinue, like a vast ocean, still and quiet, like great clouds densely spread, like an elephant king ceasing his wild drunkenness, taming his senses, with dignified and tranquil demeanor, adorned with the thirty-two marks, beautifying himself with the eighty minor marks, with a halo of one fathom, brighter than a thousand suns, walking slowly as if moving a treasure mountain, possessing the ten powers, four fearlessnesses, great compassion, three mindfulnesses, and immeasurable merits all perfectly complete, the great Sravakas (Śrāvakas, disciples): the venerable Ajnatakaundinya (Ājñātakauṇḍinya), etc.
者馬勝、尊者婆瑟波、尊者大名、尊者無滅、尊者舍利子、尊者大目連、尊者迦攝波、尊者阿難陀、尊者頡離伐底，如是等諸大聲聞，及諸苾芻眾共往河側。
時諸大眾遙見世尊並苾芻眾自遠而來，諸不信者共相議曰：「諸人當知，我聞沙門瞿答摩斷諸喜樂，彼亦愛好來觀此魚。」諸敬信者便作是說：「諸人應知，如佛世尊久除喜樂，豈非今日緣此魚故，為諸大眾降大慈悲，欲說希奇微妙之法。」共說頌曰：
「牟尼久舍喜樂心， 無信之人生誹謗； 最勝今來於此處， 必為時眾說微言。」
是時大眾見世尊至悉皆驚起，由佛世尊為菩薩時，于師僧父母尊重之處常起恭敬故。爾時世尊入大眾中，在苾芻前就座而坐，便告五百漁人曰：「賢首！汝等先身曾作惡業，由此緣故生在卑賤漁捕人中。汝今更復手執刀網，為殺害業而自活命。今於此死，何處受生？」漁人請曰：「我今不知欲何所作？」世尊告曰：「汝今宜可放魚鱉等水族之類。」彼白佛言：「如世尊教。」即便放舍。爾時世尊以神通力，令魚鱉等如游於水入勝慧河，唯摩竭魚獨留不去，憶前生事能作人語，共佛酬答。爾時世尊告摩竭魚曰：「汝是劫比羅不？」答言：「我是劫比羅。」世尊復問：「汝曾作身語意惡行不？」答言：「曾作。
【現代漢語翻譯】 現代漢語譯本：尊者馬勝（Aśvajit，佛陀的五比丘之一）、尊者婆瑟波（Bhastrapāla）、尊者大名（Mahānāma）、尊者無滅（Aniruddha）、尊者舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）、尊者大目連（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著稱）、尊者迦攝波（Kāśyapa，佛陀的十大弟子之一，以頭陀行著稱）、尊者阿難陀（Ānanda，佛陀的十大弟子之一，以多聞著稱）、尊者頡離伐底（Khallika），這些大阿羅漢以及眾比丘一同前往河邊。
當時，大眾遠遠地看見世尊和比丘們從遠處走來，一些不相信的人議論說：『各位應該知道，我聽說沙門瞿答摩（Śramaṇa Gautama，佛陀的稱號之一）已經斷絕了各種喜樂，但他現在也喜歡來觀看這些魚。』一些敬信的人則說：『各位應該知道，如佛世尊（Bhagavan，佛陀的稱號之一）早已去除喜樂，難道今天是因為這些魚的緣故，爲了大眾而降下大慈悲，想要宣說稀有微妙的佛法嗎？』他們一起說了這首偈頌：
『牟尼（Muni，聖人的意思，指佛陀）早已捨棄喜樂之心，不信的人卻加以誹謗；最殊勝者今天來到這裡，必定是爲了此時的大眾宣說微妙的語言。』
這時，大眾看見世尊到來，都驚起站立，因為佛世尊作為菩薩（Bodhisattva，指追求覺悟的修行者）時，在師長、僧侶、父母等應該尊重的地方，總是生起恭敬之心。當時，世尊進入大眾之中，在比丘們的前面就座而坐，然後告訴五百個漁人說：『賢首（Bhadrapāla，對漁人的稱呼）！你們前世曾經造作惡業，因此今生才出生在卑賤的漁獵人中。你們現在又手持刀網，以殺害生命為業而維持生計。如今在此死去，將會到哪裡受生呢？』漁人們請教說：『我們現在不知道應該做什麼？』世尊告訴他們說：『你們現在應該放生魚鱉等水族生物。』他們回答佛說：『如世尊所教導。』於是就放生了。當時，世尊以神通力，讓魚鱉等如同在水中游動一般進入勝慧河（勝慧河，河流名），只有摩竭魚（Makara，一種海獸）獨自留下沒有離開，它憶起前生的事情，能夠說人話，與佛陀對答。當時，世尊告訴摩竭魚說：『你是劫比羅（Kapila，人名）嗎？』回答說：『我是劫比羅。』世尊又問：『你曾經造作身語意惡行嗎？』回答說：『曾經造作。』
【English Translation】 English version: The Venerable Aśvajit (one of the first five disciples of the Buddha), the Venerable Bhastrapāla, the Venerable Mahānāma, the Venerable Aniruddha, the Venerable Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), the Venerable Mahāmaudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers), the Venerable Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices), the Venerable Ānanda (one of the Buddha's ten principal disciples, known for his extensive learning), the Venerable Khallika, these great Śrāvakas (disciples) and the assembly of Bhikṣus (monks) went together to the riverbank.
At that time, the assembly saw from afar the World-Honored One (Bhagavan, an epithet of the Buddha) and the Bhikṣu assembly coming from a distance. Some who lacked faith discussed among themselves, saying, 'Everyone should know that I have heard that the Śramaṇa Gautama (another epithet of the Buddha) has severed all joys and pleasures, yet he also enjoys coming to see these fish.' Some who had faith and respect said, 'Everyone should know that the World-Honored Buddha has long since removed joys and pleasures. Could it be that today, because of these fish, he is bestowing great compassion upon the assembly, desiring to speak rare and subtle Dharma (teachings)?' Together they spoke this verse:
'The Muni (sage, referring to the Buddha) has long abandoned the mind of joy and pleasure, yet those without faith slander him; the Most Excellent One comes here today, surely to speak subtle words to this assembly.'
At this time, the assembly saw the World-Honored One arrive and all rose in surprise, because when the World-Honored Buddha was a Bodhisattva (one who seeks enlightenment), he always arose with reverence in places where teachers, Sangha (monastic community), and parents were to be respected. At that time, the World-Honored One entered the assembly, sat down in front of the Bhikṣus, and then said to the five hundred fishermen, 'Bhadrapāla (a term of address for the fishermen)! In your past lives, you committed evil deeds, and therefore you are born in this lowly occupation of fishing. Now you again hold knives and nets, making a living by killing. Now that you die here, where will you be reborn?' The fishermen asked, 'What should we do now?' The World-Honored One told them, 'You should now release fish, turtles, and other aquatic creatures.' They replied to the Buddha, 'As the World-Honored One teaches.' Then they released them. At that time, the World-Honored One, with his supernatural power, caused the fish and turtles to enter the Sheng Hui River (name of a river) as if swimming in water. Only the Makara (a sea creature) remained alone, not leaving, remembering the events of its past life, able to speak human language, and answering the Buddha. At that time, the World-Honored One said to the Makara, 'Are you Kapila (name of a person)?' It replied, 'I am Kapila.' The World-Honored One then asked, 'Have you ever committed evil deeds of body, speech, and mind?' It replied, 'I have committed them.'
」「汝頗知此三種惡行招惡異熟不？」答言：「我知。」「汝知此業自身受不？」答言：「現受。」「誰是汝惡知識？」答言：「我母。」「彼生何處？」答言：「生捺洛迦。」「汝生何趣？」答言：「在傍生中。」「於此死已，當生何處？」答言：「我於此死，生捺洛迦。」時摩竭魚作是語已即便啼泣。爾時世尊說伽他曰：
「汝墮傍生趣， 我今無奈何！ 處在無暇中， 啼泣當何益？ 我今悲愍汝， 汝宜發善心， 厭離傍生身， 當得昇天上。」
時摩竭魚聞是語已，於世尊所深生敬信。世尊即為說三句法，告言：「賢首！
「諸行皆無常， 諸法悉無我， 寂靜即涅槃， 是名三法印。」
是時大會各生希有，共相議曰：「何意此魚，世尊垂問令憶宿世，復為人語共佛酬答？諸人當知，大聖如來威德尊重，我等庸微不敢咨問。我宜共詣尊者阿難陀處，問其所由如說信受。」時敬信者即便共詣阿難陀所白言：「尊者！何意此魚善解人言，共佛世尊論宿命事？」時阿難陀報諸人曰：「汝今宜往請問世尊。」諸人答曰：「如來世尊威德嚴重，我等庸愚不敢輕觸。」阿難陀曰：「我亦同汝懼佛威嚴，今為汝等略問其事。」時具壽阿難陀即從座起往世尊所，禮雙足已在一面立，
【現代漢語翻譯】 現代漢語譯本： 『你是否知道這三種惡行會招致惡果？』回答說：『我知道。』『你知道這業報是自己承受嗎？』回答說：『現在承受。』『誰是你的惡知識（指引你作惡的人）？』回答說：『我的母親。』『她生在何處？』回答說：『生在捺洛迦（Naraka，地獄）。』『你生在何道？』回答說：『在傍生（動物）中。』『你死後，將生在何處？』回答說：『我死後，將生在捺洛迦（Naraka，地獄）。』當時，摩竭魚（Makara，一種海獸）說完這些話后，便開始啼哭。 這時，世尊（指釋迦牟尼佛）說了偈語： 『你墮落到傍生道，我現在也無可奈何！ 身處在沒有閑暇修行的境地，啼哭又有什麼用呢？ 我現在悲憫你，你應該發起善良的心， 厭離這傍生的身體，將來就能升到天上。』 當時，摩竭魚（Makara，一種海獸）聽了這些話后，對世尊（指釋迦牟尼佛）深深地產生了敬信。世尊（指釋迦牟尼佛）就為它說了三句法，告訴它說：『賢首（對有德者的尊稱）！』 『諸行都是無常的，諸法都沒有我， 寂靜就是涅槃（Nirvana，解脫），這就是三法印。』 這時，大會上的人都感到非常稀有，互相議論說：『為什麼這條魚，世尊（指釋迦牟尼佛）要垂問它，讓它回憶起前世的事情，而且還能像人一樣和佛陀對答？大家應該知道，大聖如來（指釋迦牟尼佛）的威德非常尊貴，我們這些普通人不敢去請問。我們應該一起去尊者阿難陀（Ananda，佛陀的十大弟子之一）那裡，問清楚原因，然後如實地相信和接受。』當時，那些有敬信的人就一起去阿難陀（Ananda，佛陀的十大弟子之一）那裡稟告說：『尊者！為什麼這條魚能聽懂人話，還能和佛世尊（指釋迦牟尼佛）討論前世的事情？』當時，阿難陀（Ananda，佛陀的十大弟子之一）告訴這些人說：『你們現在應該去請問世尊（指釋迦牟尼佛）。』這些人回答說：『如來世尊（指釋迦牟尼佛）的威德非常尊貴，我們這些普通人不敢輕易冒犯。』阿難陀（Ananda，佛陀的十大弟子之一）說：『我也和你們一樣害怕佛陀的威嚴，現在我為你們簡單地問一下這件事。』當時，具壽阿難陀（Ananda，佛陀的十大弟子之一）就從座位上站起來，前往世尊（指釋迦牟尼佛）那裡，禮拜了佛的雙足后，站在一邊。
【English Translation】 English version: 『Do you know that these three evil deeds bring about evil retribution?』 He replied, 『I know.』 『Do you know that you yourself bear the consequences of this karma?』 He replied, 『I bear it now.』 『Who is your evil advisor (the one who led you to do evil)?』 He replied, 『My mother.』 『Where was she born?』 He replied, 『Born in Naraka (hell).』 『Where were you born?』 He replied, 『Among the animals (beasts).』 『After you die here, where will you be born?』 He replied, 『After I die here, I will be born in Naraka (hell).』 At that time, the Makara (a sea creature) spoke these words and then began to weep. At this time, the World Honored One (referring to Shakyamuni Buddha) spoke a gatha (verse): 『You have fallen into the animal realm, there is nothing I can do now! Being in a state where there is no time for practice, what is the use of weeping? Now I have compassion for you, you should generate a good heart, Detest this animal body, and you will be able to ascend to heaven.』 At that time, the Makara (a sea creature), after hearing these words, developed deep reverence and faith in the World Honored One (referring to Shakyamuni Buddha). The World Honored One (referring to Shakyamuni Buddha) then spoke three phrases of Dharma (teachings) for it, saying: 『Worthy one!』 『All conditioned things are impermanent, all dharmas are without self, Quiescence is Nirvana (liberation), these are called the Three Dharma Seals.』 At this time, the assembly felt that it was very rare, and they discussed among themselves, saying: 『Why is it that the World Honored One (referring to Shakyamuni Buddha) is questioning this fish, causing it to recall its past lives, and it can also converse with the Buddha like a human? Everyone should know that the majesty and virtue of the Great Sage Tathagata (referring to Shakyamuni Buddha) are very noble, and we ordinary people dare not ask. We should all go to Venerable Ananda (one of the Buddha's ten great disciples) and ask for the reason, and then believe and accept it as it is.』 At that time, those who had faith went together to Ananda (one of the Buddha's ten great disciples) and reported, saying: 『Venerable one! Why is it that this fish can understand human speech and can discuss past lives with the Buddha World Honored One (referring to Shakyamuni Buddha)?』 At that time, Ananda (one of the Buddha's ten great disciples) told these people, saying: 『You should now go and ask the World Honored One (referring to Shakyamuni Buddha).』 These people replied, saying: 『The majesty and virtue of the Tathagata World Honored One (referring to Shakyamuni Buddha) are very noble, and we ordinary people dare not lightly offend.』 Ananda (one of the Buddha's ten great disciples) said: 『I am also afraid of the Buddha's majesty like you, now I will briefly ask about this matter for you.』 At that time, the Venerable Ananda (one of the Buddha's ten great disciples) arose from his seat and went to the World Honored One (referring to Shakyamuni Buddha), bowed to the Buddha's feet, and stood to one side.
白言：「世尊！此魚何緣能解人語，共佛世尊論宿命事？」爾時世尊告阿難陀曰：「汝今欲聞此摩竭魚宿世緣不？」時阿難陀白言：「世尊！我等樂聞，今正是時。唯愿為說此魚宿世所有因緣，我等苾芻及諸大眾，得聞法已信受奉持。」
佛告阿難陀：「汝當諦聽，至極作意，善思念之。於過去世此賢劫中人壽二萬歲時，有佛世尊出現於世，號迦攝波如來、應、正遍知、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、薄迦梵，在婆羅痆斯城仙人墮處施鹿林中，與大苾芻眾二萬人俱。時彼城中王名訖栗枳，時世安樂谷稼豐稔，人民眾多畜產滋盛，無有斗諍兵甲休息，亦無病苦及諸賊盜，正法理國為大法王。于其國中有婆羅門童子，言從本國遠詣南方，彼有婆羅門，博通眾藝善解四明，遠近諸方皆來歸湊。是時童子便詣其所，到已致敬於一面坐。彼婆羅門曰：『善來童子！汝從何來？何所求覓？』答言：『我從中國來，欲于大師足下親承道業。』師問之曰：『欲學何書？』答曰：『學四明論。』報言：『善哉！應如是學，此是婆羅門所應作事。』是時童子即便受學，凡諸學者至休假日，或往河池沐浴、或往城市觀望、或採香薪以充祭祀。是時童子至休假日，與諸學徒共採薪木，便於路中共相問曰：『君
【現代漢語翻譯】 現代漢語譯本 白言：『世尊！這魚是何因緣能夠理解人語，與佛世尊討論宿命之事？』當時世尊告訴阿難陀說：『你現在想聽這摩竭魚（一種巨大的海魚）宿世的因緣嗎？』當時阿難陀回答說：『世尊！我們很樂意聽聞，現在正是時候。只希望您能為我們講述這魚宿世的所有因緣，我們這些比丘以及各位大眾，聽聞佛法后就能信受奉行。』 佛告訴阿難陀：『你應當仔細聽，集中精神，好好思考。在過去世這個賢劫中，人的壽命有兩萬歲的時候，有佛世尊出現在世上，名為迦攝波如來（過去七佛之一）、應（應供，值得供養）、正遍知（對一切法都能正確普遍地了知）、明行圓滿（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（沒有比他更高超的人）、調御丈夫（善於調伏眾生的人）、天人師（天和人的導師）、佛（覺悟者）、薄伽梵（世尊，擁有種種功德）。他在波羅痆斯城（古印度城市名）仙人墮處（仙人居住的地方）施鹿林中，與兩萬名大比丘眾在一起。當時那城中的國王名叫訖栗枳（人名），那時世道安樂，五穀豐收，人民眾多，牲畜繁盛，沒有爭鬥，兵器停用，也沒有疾病痛苦以及盜賊，用正法治理國家，是偉大的法王。在他的國家中有一個婆羅門童子，說要從本國遠行到南方，那裡有一個婆羅門，博學多才，精通各種技藝，善於理解四明（吠陀經），遠近各地的人都來歸附。這時童子就前往他的住所，到達後向他致敬，在一旁坐下。那婆羅門說：『善來童子！你從哪裡來？想要尋求什麼？』回答說：『我從中國來，想在大師您的腳下親身學習道業。』老師問他說：『想學什麼書？』回答說：『學四明論。』（婆羅門）回答說：『很好！應該這樣學習，這是婆羅門應該做的事。』這時童子就開始學習，凡是學習的人到了休息日，有的去河池沐浴，有的去城市觀望，有的采香木來充當祭祀用的柴火。這時童子到了休息日，與各位學徒一同採薪木，於是在路上互相問道：『君』
【English Translation】 English version Bai said: 'World Honored One! What is the cause and condition that this fish can understand human speech and discuss past lives with the World Honored Buddha?' At that time, the World Honored One said to Ānanda: 'Do you now wish to hear about the past life causes of this Makara fish (a huge sea creature)?' Then Ānanda replied: 'World Honored One! We would be delighted to hear it, now is the right time. We only hope that you will tell us all the causes and conditions of this fish's past life, so that we, these Bhikshus and all the assembly, can believe, accept, and uphold it after hearing the Dharma.' The Buddha told Ānanda: 'You should listen carefully, focus your mind, and contemplate it well. In the past, during this Bhadrakalpa (fortunate eon), when people's lifespan was twenty thousand years, there was a Buddha World Honored One who appeared in the world, named Kashyapa Tathagata (one of the past seven Buddhas), Arhat (worthy of offerings), Samyak-saṃbuddha (perfectly and completely enlightened), Vidyā-caraṇa-saṃpanna (endowed with wisdom and conduct), Sugata (well-gone, having reached Nirvana with wisdom), Lokavid (understander of the world), Anuttara (unexcelled), Puruṣa-damya-sārathi (tamer of men), Śāsta deva-manushyānām (teacher of gods and humans), Buddha (enlightened one), Bhagavān (World Honored One, possessing various merits). He was in the Deer Park at Ṛṣipatana (the place where sages dwell) in the city of Varanasi (an ancient Indian city), with a large assembly of twenty thousand Bhikshus. At that time, the king in that city was named Kṛki (a personal name). At that time, the world was peaceful and happy, the crops were abundant, the people were numerous, the livestock were thriving, there was no fighting, weapons were at rest, and there was no sickness, suffering, or thieves. He governed the country with the righteous Dharma and was a great Dharma king. In his country, there was a Brahmin boy who said he would travel far from his country to the south, where there was a Brahmin who was learned and skilled in various arts, and good at understanding the four Vedas (the fourfold knowledge). People from far and near came to him. At that time, the boy went to his residence, and after arriving, paid his respects and sat on one side. The Brahmin said: 'Welcome, boy! Where do you come from? What are you seeking?' He replied: 'I come from China and wish to personally learn the path at your feet, Master.' The teacher asked him: 'What books do you wish to study?' He replied: 'I wish to study the four Vedas.' (The Brahmin) replied: 'Good! You should study in this way, this is what a Brahmin should do.' At that time, the boy began to study. Whenever the students had a holiday, some would go to the river to bathe, some would go to the city to sightsee, and some would gather fragrant firewood to use for sacrifices. At that time, the boy, on a holiday, gathered firewood with the other students, and on the road they asked each other: 'Sir'
等皆是婆羅門姓，從何處來？』一人報曰：『我從東方來。』一人曰：『我從西國來。』一人曰：『我從北方來。』時彼童子曰：『我從中國來。』諸人問曰：『諸餘方國我並略聞，中國軌儀未曾見說。』即說頌曰：
「『智慧出東方， 兩舌在西國， 敬順生南國， 惡口居北方。』
「時諸學徒問童子曰：『汝之中國其事云何？』童子答曰：『我之中國特勝諸方，甘蔗香稻果實充足，畜產豐饒快樂安隱，人物繁多咸重慈濟，聰明福德技藝過人。有弶伽河吉祥清潔，于河兩岸其水平流。有十八處仙人住止，各大精苦現得昇天。』復問之曰：『中國之地頗有聰睿辯才善能談論如我師不？』答曰：『現今中國有一論師，如師子王自在無礙，我師見之自懷慚恥。』時彼童子讚美中方，諸人既聞悉皆樂往。時諸童子各持薪木至本師舍，安置薪已詣其師處，各白師曰：『此之童子讚美中方，令我諸人悉皆樂去。』其師報曰：『方國美妙人皆甚言，但可耳聞無宜即去。』諸徒曰：『彼童子說現今中國有一論師，如師子王自在無礙，我師若見必懷慚恥。』其師報曰：『地豐珍寶人多俊乂，我豈自說區宇之內唯我一人更無勝者？』復白師曰：『若如是者我今樂去，一遍觀方國，二洗沐仙河，于大論師伏膺受業，降伏
【現代漢語翻譯】 現代漢語譯本： 他們都是婆羅門（Brahman，印度教僧侶）種姓，從哪裡來？』一個人回答說：『我從東方來。』一個人說：『我從西方來。』一個人說：『我從北方來。』這時那童子說：『我從中國來。』眾人問道：『其他各國的風土人情我們都略有耳聞，中國的規矩禮儀卻從未聽說過。』童子便說了這首偈頌： 『智慧出自東方，兩舌（搬弄是非）在西國，敬順（恭敬順從）生於南國，惡口（惡語傷人）居於北方。』 當時，那些學徒問童子說：『你說的中國，情況是怎樣的呢？』童子回答說：『我的中國特別勝過其他地方，甘蔗、香稻、果實充足，牲畜繁多，快樂安寧，人口眾多，都注重慈悲救濟，聰明、福德、技藝超過常人。有弶伽河（恒河）吉祥清潔，在河的兩岸，河水平緩流動。有十八處仙人居住的地方，他們都非常精進刻苦，現在已經昇天。』他們又問：『中國那個地方，有沒有像我們老師這樣，既聰明睿智，又善於辯論的人呢？』童子回答說：『現在中國有一位論師，像師子王（獅子王）一樣自在無礙，我的老師如果見到他，一定會感到慚愧。』當時那童子讚美中國，眾人都聽了，都樂意前往。當時那些童子各自拿著柴火到本師的住所，安置好柴火后，到他們的老師那裡，各自稟告老師說：『這個童子讚美中國，使得我們大家都樂意前往。』他們的老師回答說：『其他地方的美好，人們都說得很好，但只可以聽聽而已，不應該立刻就去。』那些學徒說：『那個童子說現在中國有一位論師，像師子王一樣自在無礙，我們的老師如果見到他，必定會感到慚愧。』他們的老師回答說：『那地方物產豐富，人才眾多，我難道會自誇說在這片土地上，只有我一個人，沒有比我更強的嗎？』他們又稟告老師說：『如果這樣，我們現在就樂意前往，一是去觀覽各地的風土人情，二是去仙河中洗浴，在大論師那裡虛心學習，降伏
【English Translation】 English version: 'They are all of the Brahman (Hindu priest) caste, where do they come from?' One person replied, 'I come from the East.' Another said, 'I come from the West.' Another said, 'I come from the North.' At that time, the boy said, 'I come from China.' The people asked, 'We have heard a little about the customs of other countries, but we have never heard of the rules and etiquette of China.' Then the boy spoke this verse: 'Wisdom comes from the East, double-tongued (gossiping) people are in the West, respect and obedience are born in the South, and abusive language resides in the North.' At that time, the disciples asked the boy, 'What is the situation in your China?' The boy replied, 'My China is particularly superior to other places, with abundant sugarcane, fragrant rice, and fruits, numerous livestock, happiness and peace, a large population, and everyone emphasizes compassion and relief, with intelligence, blessings, and skills surpassing ordinary people. There is the auspicious and clean Ganges River (Ganga), and on both banks of the river, the water flows smoothly. There are eighteen places where immortals reside, and they are all very diligent and hardworking, and have now ascended to heaven.' They further asked, 'In that land of China, are there people as intelligent and eloquent as our teacher?' The boy replied, 'Now there is a debater in China, like a Lion King (Lion King), who is free and unhindered. If my teacher were to see him, he would surely feel ashamed.' At that time, the boy praised China, and everyone who heard it was willing to go. At that time, the boys each took firewood to their teacher's residence, and after placing the firewood, they went to their teacher and reported, 'This boy praises China, making us all willing to go.' Their teacher replied, 'The beauty of other places is often exaggerated, but it should only be heard and not immediately acted upon.' The disciples said, 'That boy said that there is now a debater in China, like a Lion King, who is free and unhindered. If our teacher were to see him, he would surely feel ashamed.' Their teacher replied, 'That place is rich in treasures and has many talented people. Would I boast that in this land, I am the only one, and there is no one stronger than me?' They further reported to their teacher, 'If that is the case, we are now willing to go, first to see the customs of various places, second to bathe in the immortal river, and to humbly learn from the great debater, to subdue
諸論、談吐激揚、發起名譽、多獲財利。』時婆羅門性少緣務愛愍學徒，報諸人曰：『汝等宜應將我資具，鹿皮疏服、三拒君持並祠祀器，我今與汝，俱去尋師。』彼便受教共往中國。所至城邑興大論場，諸來論者皆被挫折，壞其車輿懷慚而歸；或以灰瓶打其頭上，如教射處烏鳥散飛；或有繒蓋幢幡遠近迎接，咸稱弟子隨從而行。時婆羅門漸次遊行，所過城邑皆為上首，至婆羅痆斯城便自生念：『我今何故舍其根本而取枝條？凡有聰明解激論者，及余學士咸在王庭，我今宜應自詣王所。』作是念已即便往詣訖栗枳王。既至王所為王咒愿：『愿王降伏諸怨，長命無病。』作是言已在一面坐，而啟王曰：『大王當知！我于本國頗亦尋師，曾習少多書論文字，欲于王所建立論端，敢共諸人略申激難。』王既聞已命大臣曰：『今我國中有談論者，堪與此人共為酬對不？』白言：『有。』問：『在何處？』白言：『在某聚落，有婆羅門名劫比羅設摩，善解四明及余書論，能立己義善破他宗，大智聰明如火騰焰，于眾人中而為上首。』王曰：『可喚將來。』大臣奉教便喚論師。既至王所，咒愿同前，在一面坐。大臣啟曰：『此是所喚解論大師。』王曰：『善哉大師！頗能對我與婆羅門共相問難不？』答曰：『我能。』王敕臣曰：『
【現代漢語翻譯】 『各種議論蜂擁而至，言辭激烈昂揚，（我）開始獲得名聲，並得到許多財物。』當時，婆羅門（Brahmin，印度教僧侶）天性清靜，很少俗事纏身，慈愛憐憫他的學生，就告訴他們說：『你們應該帶上我的資具，鹿皮衣服、粗布衣裳、三拒君持（一種法器）以及祭祀用的器具，我現在交給你們，我們一起去尋找老師。』他們接受教誨，一同前往中國。每到一個城邑，就舉辦大型的辯論會，所有前來辯論的人都被駁倒，他們的車子也被毀壞，懷著羞愧而歸；有的人用灰瓶敲打他們的頭，就像在教射箭的地方，烏鴉和鳥雀四處飛散；有的人用絲綢傘蓋和幢幡，從遠處迎接，都自稱是弟子，跟隨他們而行。當時，婆羅門（Brahmin）逐漸**，所經過的城邑都把他奉為首領，到達婆羅痆斯（Varanasi，古印度城市名）城時，他心中便產生一個念頭：『我現在為何要捨棄根本而追求枝末？凡是聰明且擅長辯論的人，以及其他的學者，都在王庭之中，我現在應該親自前往拜見國王。』有了這個想法后，他便前往拜見訖栗枳（Krikri，人名）王。到達國王那裡后，他為國王祝願說：『愿大王降伏所有的怨敵，長壽無病。』說完這些話后，他在一旁坐下，並對國王說：『大王應該知道！我在本國也曾四處尋訪老師，也曾學習過一些書論文字，想要在國王這裡建立論點，斗膽與各位略微進行辯論。』國王聽了之後，命令大臣說：『現在我國中有擅長談論的人，能夠與這個人進行辯論嗎？』大臣回答說：『有。』國王問：『在哪裡？』大臣回答說：『在某個村落，有一位婆羅門（Brahmin）名叫劫比羅設摩（Kapila Sharma，人名），精通四明（吠陀經）以及其他的書論，能夠堅持自己的觀點，善於駁倒他人的宗派，智慧聰明如火焰般騰躍，在眾人之中是首領。』國王說：『可以把他叫來。』大臣奉命，便去召請那位論師。到達國王那裡后，祝願的話語與之前相同，在一旁坐下。大臣稟告說：『這位就是所召請的精通辯論的大師。』國王說：『很好，大師！您能夠與這位婆羅門（Brahmin）一起進行問難辯論嗎？』他回答說：『我能。』國王命令大臣說：『 現代漢語譯本
【English Translation】 'Various discussions arose, the rhetoric was激揚 and impassioned, (I) began to gain fame and acquire much wealth.' At that time, the Brahmin (Brahmin, Hindu priest) was by nature quiet, with few worldly affairs, and compassionate towards his students. He told them, 'You should take my belongings, deer skin clothes, coarse garments, the three 拒君持 (a ritual implement), and the sacrificial utensils. I will give them to you now, and we will go together to find a teacher.' They accepted his teachings and went together to China. Every time they arrived at a city, they would hold large debates. All those who came to debate were defeated, their carriages were destroyed, and they returned in shame. Some had their heads hit with ash jars, like crows and birds scattering in a place where archery is taught. Some used silk umbrellas and banners to welcome them from afar, all claiming to be disciples and following them. At that time, the Brahmin (Brahmin) gradually **, and all the cities he passed through revered him as their leader. When he arrived at the city of Varanasi (Varanasi, name of an ancient Indian city), a thought arose in his mind: 'Why should I abandon the root and pursue the branches? All those who are intelligent and skilled in debate, as well as other scholars, are in the royal court. I should now go and pay my respects to the king.' With this thought, he went to see King Krikri (Krikri, personal name). Upon arriving at the king's place, he wished the king, 'May Your Majesty subdue all enemies, have a long life and be free from illness.' After saying these words, he sat down on one side and said to the king, 'Your Majesty should know! I have also sought teachers in my own country and have learned some books and writings. I wish to establish a point of debate here in Your Majesty's presence and dare to engage in a slight debate with everyone.' After hearing this, the king ordered his ministers, 'Is there anyone in our country who is skilled in discussion and can debate with this person?' The minister replied, 'Yes.' The king asked, 'Where is he?' The minister replied, 'In a certain village, there is a Brahmin (Brahmin) named Kapila Sharma (Kapila Sharma, personal name), who is proficient in the four 明 (Vedas) and other books and writings. He can uphold his own views and is good at refuting other sects. His wisdom is as bright as a leaping flame, and he is the leader among the people.' The king said, 'He can be summoned.' The minister obeyed the order and summoned the debater. Upon arriving at the king's place, his words of blessing were the same as before, and he sat down on one side. The minister reported, 'This is the master of debate who was summoned.' The king said, 'Very good, Master! Can you engage in debate with this Brahmin (Brahmin)?' He replied, 'I can.' The king ordered the minister, English version
卿今宜可嚴飾論場，立、敵兩朋善為處置。』大臣奉教嚴飾，王便整駕親至論所。王既坐已，大臣啟曰：『大王！欲遣誰作前宗？』王曰：『婆羅門遠自南國，主客之禮請作前宗。』彼婆羅門便立論宗，申說巧詞有五百頌，辯捷明利聽者罕知。時劫比羅設摩一聞悟會便斥是非：『此是相違、此是不定、此不成就。』時婆羅門既被破已默然而住。凡論議者，不能酬答即墮負處。時王見勝便大歡喜，問言：『大師住在何處？』白言：『大王！在某聚落。』報言：『大師善為談論，彼之聚落用賞論功。』即便謝王歡喜而去。既獲富盛遂取新妻，未久之間便誕一息。初生之日黃髮被頭，三七既終廣召親族，欲為兒子建立嘉名。父告親曰：『今我此兒欲立何字？』宗親告曰：『此是劫比羅設摩，兒又初生之時發作劫比羅色，應與此子名劫比羅。』既為立字撫育滋養，哺以乳酪、間以諸酥，隨時服玩勝妙之物，便速長大如蓮華出池。既成立已便教習學書印算數，俗務取與皆悉明瞭，次教婆羅門威儀法式，執灰執土及持瓶器，洗沐之法清凈軌儀，甕聲蓬聲四明諸論：所謂頡力明論、耶樹明論、娑摩明論、阿闥明論，自解祠祀、教他祠祀，自解讀誦、教他讀誦，施物受財，所有方軌明此六事，成大婆羅門博通眾典，顯發自宗斥破他論，
聰敏智慧如大明炬。
「後於異時劫比羅設摩，教五百婆羅門子誦婆羅門典。時子劫比羅亦教習學，便白父曰：『頡利遮字其義云何？』父告之曰：『汝所問字其義甚深，先師共傳卒難解了。』復問父曰：『豈古大師無義而說，然我忖度少有依希。』其父聞已便即思念：『世間之人皆欲子勝，今劫比羅道藝勝我，當以五百童子而委付之。』便告子曰：『汝今道藝勝我，此五百人汝當教誨。』即依父命教五百人。父舍學徒無復餘事，隨心所樂在處遊行。彼于異時往施鹿林所詣一苾芻白言：『聖者！此之文句其義云何？』苾芻答曰：『賢首！汝今不應作如是問，若作此問義不周悉，應如是問方得圓滿。』時婆羅門既被教訶，便即生念：『我所致問尚不堪任，況能與之共為敵論。』于苾芻處生敬信心，於時時中請就家食。時婆羅門后便染患，告其子曰：『日月所臨處更無餘人與汝等者，我命終後於諸論場汝無疑懼，唯除迦攝波佛聲聞弟子。何以故？彼宗寬廣甚深難測，世論不能伏、俗智不能知，眾一其心不求名利，故汝不應共為論激。』子言：『甚善。』時婆羅門所患漸增，雖加湯藥日就羸困，如有說云：
「『積聚皆銷散， 崇高必墮落， 合會終別離， 有命咸歸死。』
「時婆羅門即便命終。
【現代漢語翻譯】 現代漢語譯本： 聰敏智慧如同明亮的火炬。
『後來在不同的時間，劫比羅設摩（Kapila Sharma，人名）教導五百個婆羅門（Brahmin，印度教僧侶）的兒子誦讀婆羅門經典。當時，劫比羅（Kapila，人名）的兒子也學習這些經典，然後問他的父親：『頡利遮（Khilicā，梵文字母）這個字的意義是什麼？』他的父親告訴他：『你所問的這個字的意義非常深奧，先前的老師們共同傳授，也很難完全理解。』他又問父親：『難道古代的大師們沒有理解意義就說了出來嗎？但我揣測，其中似乎有一些依據。』他的父親聽了之後，便開始思考：『世間的人都希望自己的兒子勝過自己，現在劫比羅的道藝勝過我，我應當把這五百個童子託付給他。』於是告訴兒子：『你現在的道藝勝過我，這五百個人你應當教導他們。』劫比羅就按照父親的命令教導這五百人。他的父親放棄了學徒，不再做其他事情，隨心所欲地到處遊玩。後來，他前往施鹿林（Mrigadava，佛教聖地）拜訪一位比丘（Bhikshu，佛教僧侶），問他說：『聖者！這些文句的意義是什麼？』比丘回答說：『賢首（Bhadra，對人的尊稱）！你不應該這樣問，如果這樣問，意義就不夠全面，應該那樣問才能得到圓滿的答案。』當時，這位婆羅門被教訓了一頓，便立刻想到：『我所提出的問題尚且不夠資格，更何況能與他進行辯論。』於是對比丘產生了敬佩和信心，時常邀請他到家中用餐。後來，這位婆羅門生病了，告訴他的兒子：『在日月所照耀的地方，再也沒有其他人能與你們相比了，我死後，在各種辯論場合，你都不必害怕，唯獨迦攝波佛（Kashyapa Buddha，過去七佛之一）的聲聞弟子（Shravaka，聽聞佛法而證悟的弟子）除外。為什麼呢？因為他們的宗義寬廣深奧，難以測度，世俗的辯論不能使他們屈服，世俗的智慧不能瞭解他們，他們一心一意不求名利，所以你不應該與他們發生辯論。』他的兒子回答說：『很好。』當時，這位婆羅門的病情逐漸加重，即使服用湯藥，也日益衰弱，正如有人所說：
『積聚終將消散， 崇高必定墮落， 合會終將別離， 有生命者終歸死亡。』
當時，這位婆羅門就去世了。
【English Translation】 English version: His intelligence and wisdom were like a great, bright torch.
『Later, at a different time, Kapila Sharma taught five hundred Brahmin (Brahmin, a Hindu priest) sons to recite the Brahmin scriptures. At that time, Kapila (Kapila, a proper noun) 's son also studied these scriptures, and then asked his father: 『What is the meaning of the word Khilicā (Khilicā, a Sanskrit letter)?』 His father told him: 『The meaning of the word you asked about is very profound. The previous teachers passed it down together, and it is also difficult to fully understand.』 He asked his father again: 『Could it be that the ancient masters spoke without understanding the meaning? But I guess there seems to be some basis for it.』 After hearing this, his father began to think: 『People in the world all want their sons to surpass them. Now Kapila's knowledge and skills surpass me. I should entrust these five hundred children to him.』 So he told his son: 『Your knowledge and skills now surpass me. You should teach these five hundred people.』 Kapila then taught these five hundred people according to his father's order. His father gave up his disciples and no longer did other things, wandering around wherever he pleased. Later, he went to Mrigadava (Mrigadava, a Buddhist holy site) to visit a Bhikshu (Bhikshu, a Buddhist monk), and asked him: 『Venerable One! What is the meaning of these sentences?』 The Bhikshu replied: 『Bhadra (Bhadra, an honorific title)! You should not ask like this. If you ask like this, the meaning will not be comprehensive enough. You should ask like that to get a complete answer.』 At that time, this Brahmin was reprimanded, and he immediately thought: 『My question is not qualified enough, let alone being able to debate with him.』 So he developed respect and faith in the Bhikshu, and often invited him to his home for meals. Later, this Brahmin became ill and told his son: 『In the place where the sun and moon shine, there is no one else who can compare with you. After I die, you don't have to be afraid in various debates, except for the Shravaka (Shravaka, a disciple who attains enlightenment by hearing the Buddha's teachings) disciples of Kashyapa Buddha (Kashyapa Buddha, one of the seven Buddhas of the past). Why? Because their doctrine is broad and profound, difficult to measure, worldly debates cannot subdue them, worldly wisdom cannot understand them, they are single-minded and do not seek fame and fortune, so you should not engage in debates with them.』 His son replied: 『Very good.』 At that time, this Brahmin's condition gradually worsened, and even with medicine, he became weaker and weaker, as someone said:
『Accumulations will eventually dissipate, High positions will surely fall, Meetings will eventually separate, Those with life will eventually die.』
At that time, this Brahmin passed away.
其子與諸眷屬，以五彩繒輿送至尸林，以火焚訖懷憂而住。諸餘論師聞彼父死，共相告曰：『仁等當知，彼善論波羅門今已身死，我等宜往詣訖栗枳王請申論事。』即便共往。既至王所咒愿王已，便啟王曰：『我等曾於師邊少學文字，敢欲親對王所建立論端。』王告臣曰：『卿今宜往命彼論師。』大臣答曰：『彼師已死。』王曰：『由此緣故，如場中鳥雀今並競來。然彼大師頗有兒息及兄弟耶？』大臣白言：『有子名劫比羅。』王曰：『宜可命來。』奉命便喚。既至王所，咒愿王已在一面坐。大臣白王：『此是大師之子名劫比羅。』王言：『善來！今有諸方論師遠近咸萃，欲於我所興建論端，汝能共彼相酬對不？』便白王曰：『敢申論難。』便立論場令其激難，王便整駕親觀得失，即令諸來論人併爲宗主，遣劫比羅共為敵論。所有詰問隨事窮研，諸立論人咸皆杜口，凡論義不答即墮負處。時王既見無礙辯才，極生希有而嘆之曰：『此兒年在弱歲德冠群英。』歡喜驚嗟特異優賞，令乘大象灌頂稱尊，號曰論王，眾所瞻仰。其劫比羅母遙生憂念：『豈我小兒為性輕躁，被奪封邑無面歸耶？』作是思惟懷愁而住。時劫比羅既蒙灌頂為大論王，群彥相隨共還本宅。其母匆遽而告之曰：『汝已摧破諸論師不？』便報母曰：『並已
【現代漢語翻譯】 他的兒子和所有親屬用五彩絲綢抬著靈柩，送到尸陀林（停屍火葬的地方），火化完畢后，懷著憂傷的心情居住下來。其他論師聽到那位善於辯論的婆羅門（古印度僧侶階層）已經去世，互相告知說：『諸位應該知道，那位善於辯論的婆羅門現在已經去世了，我們應該前往訖栗枳王（人名，國王）那裡請求進行辯論。』他們就一起前往。到達國王那裡，向國王致以祝願后，便稟告國王說：『我們曾經在老師那裡稍微學習了一些文字，斗膽想親自在國王面前建立論點。』國王告訴大臣說：『你現在應該去召見那位論師。』大臣回答說：『那位老師已經去世了。』國王說：『因為這個緣故，就像場中的鳥雀一樣，現在都爭先恐後地來了。然而那位大師有沒有兒子或兄弟呢？』大臣稟告說：『有個兒子名叫劫比羅（人名）。』國王說：『應該把他召來。』大臣奉命便去召喚。劫比羅來到國王那裡，向國王致以祝願后，在一旁坐下。大臣稟告國王說：『這位是大師的兒子，名叫劫比羅。』國王說：『歡迎你！現在有各方的論師從遠近各地聚集而來，想在我這裡興起辯論，你能和他們相互應對嗎？』劫比羅便對國王說：『我敢於提出論難。』於是設立辯論場所，讓他們激烈辯論，國王便親自駕臨觀看辯論的得失，就讓前來的各位論人作為宗主，派遣劫比羅和他們進行對立辯論。所有詰問都隨著事情的發展深入研究，各位立論的人都啞口無言，凡是辯論義理不能回答的，就判為失敗。當時國王看到他無礙的辯才，非常驚奇，讚歎說：『這個孩子年紀輕輕，德行卻超越了眾人。』歡喜驚歎，給予特別優厚的賞賜，讓他乘坐大象，舉行灌頂儀式，尊稱為論王，受到眾人瞻仰。劫比羅的母親在遠處產生憂慮：『難道我的小兒子天性輕率急躁，被奪取封地，沒有面子回來嗎？』這樣想著，懷著愁悶的心情居住下來。當時劫比羅受到灌頂，成為大論王，眾多賢士相隨，一起回到本宅。他的母親急忙告訴他說：『你已經摧破了各位論師了嗎？』劫比羅便回答母親說：『都已經摧破了。』 摧破訖竟。』母曰：『善哉！善哉！我今已遂所愿。』
【English Translation】 His son and all his relatives carried the coffin with five-colored silk to the cremation ground (Śītavana, a place for cremation), cremated the body, and lived with sorrow. Other debaters, hearing of the death of that skilled debater, the Brahmin (a member of the priestly class in ancient India), informed each other, saying, 'You should know that the skilled debater, the Brahmin, has now passed away. We should go to King Kṛkī (a personal name, a king) and request a debate.' So they went together. Arriving at the king's place, after wishing the king well, they reported to the king, 'We once learned a little writing from our teacher, and we dare to personally establish a thesis before the king.' The king told his ministers, 'You should now summon that debater.' The minister replied, 'That teacher has already died.' The king said, 'Because of this reason, like sparrows in a field, they are now all rushing here. However, does that great master have any sons or brothers?' The minister reported, 'There is a son named Kapila (a personal name).' The king said, 'He should be summoned.' The minister obeyed the order and summoned him. Kapila arrived at the king's place, wished the king well, and sat on one side. The minister reported to the king, 'This is the master's son, named Kapila.' The king said, 'Welcome! Now debaters from all directions, near and far, have gathered here, wanting to initiate debates in my presence. Can you respond to them?' Kapila then said to the king, 'I dare to raise objections.' So a debate arena was set up to allow them to debate fiercely. The king personally came to observe the gains and losses of the debate, and he made all the debaters who came the masters of their respective schools, sending Kapila to debate against them. All questions were thoroughly investigated according to the circumstances, and all the debaters were left speechless. Anyone who could not answer the debate on the meaning of the doctrine was judged to have failed. At that time, the king saw his unimpeded eloquence and was very surprised, praising him, 'This child is young in age, but his virtue surpasses the crowd.' He rejoiced and marveled, giving him particularly generous rewards, having him ride an elephant, performing the anointment ceremony, and honoring him as the King of Debate, revered by all. Kapila's mother, from afar, became worried, 'Could it be that my little son is frivolous and rash, and will be deprived of his fiefdom and return without honor?' Thinking this way, she lived with sorrow. At that time, Kapila, having been anointed and become the great King of Debate, returned to his home with many wise men following him. His mother hurriedly told him, 'Have you defeated all the debaters?' Kapila then replied to his mother, 'They have all been defeated.' 'They have all been defeated.' The mother said, 'Excellent! Excellent! Now my wish has been fulfilled.'
破訖，唯除迦葉波佛聲聞弟子。』其母即便回面揮手。時劫比羅即白母曰：『何意慈尊回面揮手？』母曰：『汝今知不？所有封邑猶未能安，終被苾芻共相侵奪，汝今宜往折彼沙門。』便白母曰：『慈父亡日誡以遺言：「日月光臨更無餘人與汝等者，我命終後於諸論場汝無疑懼，唯除迦攝波佛聲聞弟子。何以故？彼宗寬廣甚深難測，世論不能伏、俗智不能知，眾一其心不求名利，汝勿共論。」』母便報曰：『汝父在日是沙門奴，豈汝今時還作奴也？宜可即行挫其鋒銳。』劫比羅稟性仁孝，無違母言，便往鹿園。于其中路逢一苾芻，即便問言：『苾芻從何處來？』報言：『仙人墮處施鹿林來。』問曰：『仙人墮處有幾許苾芻？』答曰：『強逾二萬。』問曰：『苾芻之眾其數已多，所有經典未知多少？』報曰：『苾芻經典總有三藏。』問曰：『其一一藏數量如何？』報言：『一藏頌有十萬。』問曰：『在家俗侶頗得聞不？』報言：『得聞二藏，謂論及經。毗奈耶教是出家軌式，俗不合聞。』劫比羅便作是念：『其激論法不許他知。』作斯念已白苾芻曰：『仁今為我且說少多佛家要義。』苾芻便念：『此婆羅門是論難者，為稱量我而發斯問？為當不解而見請耶？我今試之。』誦伽他曰：
「『何處流當止？ 何處道應行
【現代漢語翻譯】 現代漢語譯本：說完這些，除了迦葉波佛（Kasyapa Buddha，過去七佛之一）的聲聞弟子。』他的母親立刻轉過臉，揮著手。當時，劫比羅（Kapila，人名）就對母親說：『慈愛的母親，您為什麼轉過臉揮手呢？』母親說：『你現在知道嗎？我們所有的封地還未能安定，最終會被比丘（bhiksu，佛教出家男眾）們共同侵奪，你現在應該去挫敗那些沙門（sramana，指佛教或其他出家修行者）。』劫比羅回答母親說：『父親去世那天留下遺言告誡我們：「日月的光輝照耀，再沒有其他人能與你們相比，我死後在各種辯論場合你們不必畏懼，除了迦葉波佛的聲聞弟子。為什麼呢？他們的宗義寬廣深奧難以測度，世俗的言論不能駁倒，世俗的智慧不能理解，他們眾人一心不求名利，你們不要與他們辯論。」』母親便回答說：『你父親在世的時候是沙門的奴隸，難道你現在還要做奴隸嗎？應該立刻去挫敗他們的銳氣。』劫比羅天性仁慈孝順，不敢違背母親的話，便前往鹿園。在路上遇到一位比丘，就問他說：『比丘從哪裡來？』比丘回答說：『從仙人墮落的地方，施鹿林（Mrigadava，即鹿野苑）來。』劫比羅問：『仙人墮落的地方有多少比丘？』比丘回答說：『超過兩萬。』劫比羅問：『比丘的數量已經很多了，所有的經典不知道有多少？』比丘回答說：『比丘的經典總共有三藏（Tripitaka，佛教經典的總稱）。』劫比羅問：『每一藏的數量如何？』比丘回答說：『一藏的頌有十萬。』劫比羅問：『在家的俗人可以聽聞嗎？』比丘回答說：『可以聽聞兩藏，即論藏（Abhidhamma Pitaka）和經藏（Sutra Pitaka）。毗奈耶教（Vinaya Pitaka，律藏）是出家人的行爲規範，俗人不應該聽聞。』劫比羅便這樣想：『他們辯論的方法不允許別人知道。』這樣想著，就對比丘說：『請您為我稍微講一些佛家的要義。』比丘心想：『這個婆羅門（Brahmana，古印度教的祭司）是來辯論的，是爲了衡量我的水平才這樣問嗎？還是因為不理解才來請教呢？我先試探一下他。』於是誦讀伽陀（gatha，偈頌）說： 『何處流應當停止？ 何處道應當行走？』
【English Translation】 English version: 『Having said this, except for the Sravaka disciples of Kasyapa Buddha (one of the past seven Buddhas).』 His mother immediately turned her face and waved her hand. At that time, Kapila (a personal name) said to his mother: 『Kind mother, why do you turn your face and wave your hand?』 The mother said: 『Do you know now? All our fiefs have not yet been stabilized, and will eventually be seized by the Bhiksus (Buddhist monks). You should now go and defeat those Sramanas (ascetics, referring to Buddhist or other renunciates).』 Kapila replied to his mother: 『On the day of my father's death, he left a will admonishing us: 「The light of the sun and moon shines, and there is no one else comparable to you. After my death, you need not fear in various debate arenas, except for the Sravaka disciples of Kasyapa Buddha. Why? Their doctrine is broad and profound and difficult to fathom. Secular arguments cannot refute it, and secular wisdom cannot understand it. They are of one mind and do not seek fame or profit. Do not debate with them.」』 The mother then replied: 『Your father was a slave of the Sramanas when he was alive. Are you still going to be a slave now? You should immediately go and thwart their sharpness.』 Kapila, being benevolent and filial by nature, did not dare to disobey his mother's words, and went to the Deer Park. On the way, he met a Bhiksu and asked him: 『Where do you come from, Bhiksu?』 The Bhiksu replied: 『From the place where the immortals fell, the Mrigadava (Deer Park).』 Kapila asked: 『How many Bhiksus are there in the place where the immortals fell?』 The Bhiksu replied: 『More than twenty thousand.』 Kapila asked: 『The number of Bhiksus is already large, I wonder how many scriptures there are?』 The Bhiksu replied: 『The Bhiksu's scriptures total three Pitakas (the complete Buddhist canon).』 Kapila asked: 『How is the quantity of each Pitaka?』 The Bhiksu replied: 『One Pitaka has one hundred thousand verses.』 Kapila asked: 『Can lay people hear them?』 The Bhiksu replied: 『They can hear two Pitakas, namely the Abhidhamma Pitaka (the collection of philosophical texts) and the Sutra Pitaka (the collection of discourses). The Vinaya Pitaka (the collection of monastic rules) is the code of conduct for monks, and lay people should not hear it.』 Kapila then thought: 『Their method of debate is not allowed to be known by others.』 Thinking this, he said to the Bhiksu: 『Please tell me a little about the essentials of Buddhism.』 The Bhiksu thought: 『This Brahmana (a priest in ancient India) is here to debate, is he asking this to measure my level? Or is he asking because he doesn't understand? I will test him first.』 Then he recited a gatha (verse): 『Where should the stream stop? Where should the path be walked?』
？ 世間苦樂事， 何處當窮盡？』
「說伽他已，而報之曰：『婆羅門！汝當爲我解斯頌義。』時劫比羅于諸明處周遍思量，盡其慧解莫測其義。云何流止？云何道行？即便四顧勿有餘人見聞於我，遂作是念：『若於此處有證義人，即令我身交被挫折。』便行矯詐報苾芻曰：『我觀此頌宗緒綿長其義深遠，汝宜且向婆羅痆斯，我有少緣當行鹿苑，不可倉卒為陳其義，后時重會解亦不難。』既言別已詣鹿林中，見諸苾芻讀誦禪思勤求出道，深生敬信即自思念：『誰復不顧後世情懷慘毒，於斯智者興覓過心共申狂論？』作是念已遂還本居。母見問曰：『汝已摧破迦攝波弟子？』即白母曰：『看母意趣，欲得亡失現居封邑。』母告子曰：『所說何義？』兒即報曰：『試往鹿林路逢苾芻。』並悉如前具報于母。母既聞已報曰：『若如是者，汝今宜可學于佛法。』白言：『欲學何事？』報曰：『彼論義法不教俗旅，汝可出家從其受學。』復白母曰：『寧容勝族于雜類中為小因緣投出家也？』母報之曰：『待學得已后當歸俗，豈于頭上生蔓草耶？』
「其兒稟性仁孝，被母驅逼便欲出家。遂至鹿林到苾芻處告言：『大德！我欲出家。』時彼苾芻便作是念：『此婆羅門善能激論，若出家者紹隆佛法。』作是念已
【現代漢語翻譯】 現代漢語譯本： 『世間的苦與樂，究竟在何處才能終結？』
說完偈頌后，（劫比羅）對（婆羅門）說：『婆羅門！你應該為我解釋這首偈頌的含義。』當時劫比羅（Kapila）在所有他精通的領域裡反覆思量，用盡他的智慧也無法理解其中的含義。什麼是流的停止？什麼是道的執行？他便四處張望，確保沒有其他人在場聽見或看見他，於是心想：『如果這裡有能理解這含義的人，我一定會感到羞愧。』於是他便開始欺騙，回答那位比丘說：『我觀察這首偈頌，其宗脈綿長，意義深遠，你最好先去波羅奈斯（Varanasi），我還有些事情要處理，要去鹿野苑（Mrigadava），不能倉促地為你解釋這含義，以後有機會再相會，解釋起來也不難。』說完告別后，他前往鹿野苑，看見眾比丘正在讀誦、禪思，勤奮地尋求出離之道，心中深生敬佩和信任，於是心想：『誰會不顧後世，懷著殘忍的心，去和這些智者爭論，發表瘋狂的言論呢？』這樣想著，他就回到了原來的住處。他的母親看見他，問道：『你已經擊敗了迦攝波（Kasyapa）的弟子了嗎？』他回答母親說：『看看母親的意思，是想要失去現在居住的封邑嗎？』母親告訴兒子說：『你說的什麼意思？』兒子回答說：『我試著去鹿野苑，在路上遇到了比丘。』並把之前的事情全部告訴了母親。母親聽完后說：『如果這樣的話，你現在應該去學習佛法。』（兒子）問：『要學習什麼？』（母親）回答說：『他們的論義之法不教導在家人，你可以出家跟隨他們學習。』（兒子）又對母親說：『難道能容許高貴的種姓在雜亂的人群中爲了小小的因緣而出家嗎？』母親回答他說：『等你學成之後再還俗，難道會在頭上長出蔓草嗎？』
他的兒子天性仁慈孝順，被母親逼迫，便打算出家。於是他來到鹿野苑，對比丘們說：『大德！我想要出家。』當時那些比丘心想：『這位婆羅門善於辯論，如果他出家，就能弘揚佛法。』這樣想著，
【English Translation】 English version: 『Where is the end of the world's suffering and joy to be found?』
After reciting the Gatha, (Kapila) said to (the Brahmin): 『Brahmin! You should explain the meaning of this verse to me.』 At that time, Kapila pondered repeatedly in all the areas he was proficient in, exhausting his wisdom but unable to understand its meaning. What is the cessation of the stream? What is the path's progression? He looked around to make sure no one else was present to hear or see him, and then thought: 『If there is someone here who understands this meaning, I will surely feel ashamed.』 So he began to deceive, answering the Bhikshu: 『I observe this verse, its lineage is long and its meaning is profound. You should first go to Varanasi, I still have some matters to attend to, I am going to Mrigadava (Deer Park), I cannot hastily explain this meaning to you. We can meet again later, and the explanation will not be difficult.』 After saying goodbye, he went to Mrigadava, saw the Bhikshus reading, meditating, and diligently seeking the path of liberation, and deep respect and trust arose in his heart. So he thought: 『Who would disregard the afterlife, harbor cruel intentions, and argue with these wise men, uttering crazy words?』 Thinking this, he returned to his original residence. His mother saw him and asked: 『Have you defeated Kasyapa's disciples?』 He replied to his mother: 『Look at mother's intention, is it to lose the fiefdom we currently reside in?』 The mother told her son: 『What do you mean?』 The son replied: 『I tried to go to Mrigadava and met the Bhikshus on the way.』 And he told his mother everything that had happened before. After hearing this, the mother said: 『If that is the case, you should now go and learn the Buddha's Dharma.』 (The son) asked: 『What should I learn?』 (The mother) replied: 『Their doctrine does not teach laypeople, you can become a monk and follow them to learn.』 (The son) said to his mother again: 『Can a noble caste be allowed to become a monk among a mixed crowd for a small reason?』 The mother replied: 『Wait until you have learned it and then return to lay life, will weeds grow on your head?』
His son was by nature kind and filial, and being forced by his mother, he intended to become a monk. So he came to Mrigadava and said to the Bhikshus: 『Venerable ones! I want to become a monk.』 At that time, those Bhikshus thought: 『This Brahmin is good at debate, if he becomes a monk, he will promote the Buddha's Dharma.』 Thinking this,
，報曰：『善哉！隨汝意樂，榮名富盛皆悉無常，能捨出家斯為最善。』劫比羅曰：『我於此處人皆識知，可往他鄉方為出俗。』苾芻言：『善。』遂即將往余方，與其出家並受圓具，便教習學三藏俱明，為大法師詞辯無滯。若闡誦經法，必升眾寶師子之座，吹雙䗍振大鼓，王及士庶悉皆雲集，聞者歡喜。時劫比羅便自生念：『我之勤學其功已成，宜往婆羅痆斯迦攝波佛所，親奉大師承事供養。』既至城已，母聞子來即便尋覓至鹿林中，見子問曰：『汝已摧伏迦攝波佛沙門弟子耶？』便白母曰：『我雖解教而未證果，彼諸弟子教證俱明，我復何能輒相摧折？』其母報曰：『汝必須摧。』被母驅催不能自免，便白母曰：『若聞莊嚴寶座擊鼓吹螺，大眾集時母當來至。』母報言：『善！時至我來。』
「後於異時劫比羅次升法座，大眾皆集，母聞鼓震驚往鹿林，于高座邊默爾而住。是時法師便升高座，初演正法后雜邪言。時諸苾芻聞而告曰：『具壽！汝莫謗毀佛教。建魔幟、摧法幢，舍此身已當生惡趣。』即無言對便下高座，遂白母曰：『見此事不？』答言：『見。』劫比羅曰：『豈不已言，我但解教，彼教證俱閑，豈我于彼能為挫折？』母曰：『我當教汝激論方便。汝若更為說法之時，先談正法後述邪宗。彼諸苾
【現代漢語翻譯】 現代漢語譯本：他回報說：『太好了！隨你的心意，榮華富貴都是無常的，能夠捨棄一切出家修行才是最好的。』劫比羅（Kapila，人名）說：『我在這裡大家都認識我，可以去其他地方才能算是真正出家。』苾芻（bhiksu，比丘）說：『好。』於是就帶著他去了其他地方，為他剃度出家並授具足戒，然後教他學習，使他精通三藏，成為一位大法師，能言善辯，毫無滯礙。如果宣講經法，必定登上眾寶裝飾的獅子座，吹奏雙䗍（一種樂器）敲響大鼓，國王和百姓都聚集而來，聽聞者都非常歡喜。這時劫比羅便自己想：『我勤奮學習的功夫已經完成了，應該去婆羅痆斯迦（Varanasi）攝波佛（Kasyapa Buddha）那裡，親自侍奉大師，承事供養。』到達城裡后，他的母親聽說兒子來了，就去鹿林（Mrgadava）尋找，見到兒子后問道：『你已經降伏了迦攝波佛（Kasyapa Buddha）的沙門（sramana，出家修行者）弟子了嗎？』他回答母親說：『我雖然懂得教理，但還沒有證得果位，那些弟子教理和實證都精通，我又怎麼能輕易地去降伏他們呢？』他的母親說：『你必須降伏他們。』被母親催促，無法推脫，便告訴母親說：『如果聽到莊嚴的寶座上敲鼓吹螺，大眾聚集的時候，母親您就來。』母親回答說：『好！到時候我來。』 後來在其他時候，輪到劫比羅（Kapila）登上法座，大眾都聚集了，他的母親聽到鼓聲震驚，前往鹿林（Mrgadava），在高座旁邊默默地站著。這時法師便登上高座，先宣講正法，然後夾雜著邪說。當時各位苾芻（bhiksu，比丘）聽了后告訴他說：『具壽（ayusmat，對年長比丘的尊稱）！你不要誹謗佛教。建立魔的旗幟，摧毀法的幢幡，捨棄這個身體后將會墮入惡趣。』劫比羅（Kapila）無言以對，便走下高座，於是告訴母親說：『看到這件事了嗎？』母親回答說：『看到了。』劫比羅（Kapila）說：『難道不是已經說了嗎，我只是懂得教理，他們教理和實證都精通，我怎麼能挫敗他們呢？』母親說：『我來教你辯論的方法。你如果再次說法的時候，先談論正法，然後敘述邪宗。那些苾
【English Translation】 English version: He replied, 'Excellent! As you wish, glory and wealth are all impermanent. To renounce everything and become a monk is the best thing to do.' Kapila (name of a person) said, 'Everyone here knows me. I should go to another place to truly renounce the world.' The bhiksu (monk) said, 'Good.' Then he took him to another place, ordained him, and gave him the full precepts. He then taught him, making him proficient in the Tripitaka (three baskets), and he became a great Dharma master, eloquent and without hindrance. If he were to expound the scriptures, he would surely ascend the lion throne adorned with many treasures, play the double conch (a musical instrument), and beat the great drum. The king and the common people would all gather, and those who heard him would rejoice. At this time, Kapila (name of a person) thought to himself, 'My diligent study has been completed. I should go to Kasyapa Buddha (name of a Buddha) in Varanasi (name of a city), personally serve the master, and make offerings.' After arriving in the city, his mother heard that her son had come and went to Mrgadava (Deer Park) to find him. Upon seeing her son, she asked, 'Have you subdued the sramana (ascetic) disciples of Kasyapa Buddha (name of a Buddha)?' He replied to his mother, 'Although I understand the teachings, I have not yet attained the fruit. Those disciples are proficient in both doctrine and realization. How can I easily subdue them?' His mother said, 'You must subdue them.' Being urged by his mother, he could not refuse, so he told his mother, 'If you hear the drums and conches being played on the adorned jeweled throne when the assembly gathers, then you should come.' His mother replied, 'Good! I will come when the time comes.' Later, at another time, it was Kapila's (name of a person) turn to ascend the Dharma seat. The assembly gathered, and his mother, hearing the sound of the drums, was startled and went to Mrgadava (Deer Park), standing silently beside the high seat. At this time, the Dharma master ascended the high seat, first expounding the true Dharma and then mixing in heretical views. At that time, the bhiksus (monks) heard this and said to him, 'Ayusmat (term of respect for an elder monk)! Do not slander the Buddha's teachings. Establishing the banner of Mara (demon), destroying the banner of the Dharma, after abandoning this body, you will fall into the evil realms.' Kapila (name of a person) was speechless and descended from the high seat. Then he said to his mother, 'Did you see this?' His mother replied, 'I saw it.' Kapila (name of a person) said, 'Didn't I already say that I only understand the teachings, while they are proficient in both doctrine and realization? How can I defeat them?' His mother said, 'I will teach you the methods of debate. If you preach again, first discuss the true Dharma and then describe the heretical views. Those bhiks
芻作訶諫言，引善惡事不聽語者，汝當口陳刀劍出不義言，彼諸沙門畏惡名稱即自默然，時俗諸人謂其墮負。』便報母曰：『是好方便，見升座時母當重來。』報言：『好。』便於后時同前屈請，吹螺擊鼓七眾俱集，其母遂來於座後邊默然而坐。
「時劫比羅即升高座準式誦經，初誦正經后陳邪法。時諸苾芻告言：『具壽！汝勿破正興邪，乃至當生惡趣。』便憶母言，口出刀劍，報苾芻曰：『汝口如象口何所識知？若法非法、律非律，汝如馬口、如駱駝口、驢口、牛口、獼猴口、師子口、虎口、豹口、熊口羆口、貓口、鹿口、水牛口、豬口、狗口、魚口、愚人口，汝復寧知法及非法？』時諸苾芻共相告曰：『此既口陳刀劍，我等宜行。』其不忍者悉皆捨去，其容忍者在座而聽，作如是念：『若陳正法我宜聽之，若說邪宗彼當受苦。』時劫比羅于學無學諸聖苾芻，作十八種惡口罵詈便下高座，白其母曰：『母今喜不？』母告子曰：『我今大喜，宜可共歸。』劫比羅曰：『我不能歸，我于迦攝波佛無上正覺教法之中情所愛尚。』母曰：『汝豈不聞婆羅門典，父母言教不可輒違。汝今即應共我歸舍。』便報母曰：『我不能去，若我流轉于生死中，愿莫重遭如是之母。由惡知識故，令我于學無學聖人之所出粗獷言，緣此
【現代漢語翻譯】 現代漢語譯本：劫比羅（Kapila，人名）說出訶責的話，引用善惡之事卻不聽從勸告的人所說的話，『你應當口中說出刀劍般傷人的不義之言，那些沙門（Śrāmaṇa，出家修行者）畏懼惡名就會自己沉默，世俗之人會認為他們失敗了。』然後告訴他的母親說：『這是個好辦法，等我升座說法時，母親您應當再來。』他的母親回答說：『好。』之後，劫比羅像之前一樣請求，吹響海螺，敲擊鼓，七眾弟子都聚集起來，他的母親也來到座后默默地坐著。 當時，劫比羅登上高座，按照慣例誦經，先誦讀正經，然後陳述邪法。當時，眾比丘（bhikṣu，出家男子）勸告他說：『具壽（āyuṣmat，對年長者的尊稱）！你不要破壞正法，宣揚邪法，這樣會墮入惡趣。』劫比羅想起他母親的話，口中說出刀劍般傷人的話，對比丘們說：『你們的嘴像象的嘴一樣，能知道什麼？什麼是法，什麼不是法，什麼是律，什麼不是律，你們就像馬的嘴、駱駝的嘴、驢的嘴、牛的嘴、獼猴的嘴、獅子的嘴、老虎的嘴、豹子的嘴、熊的嘴、羆的嘴、貓的嘴、鹿的嘴、水牛的嘴、豬的嘴、狗的嘴、魚的嘴、愚人的嘴，你們又怎麼能知道什麼是法，什麼不是法呢？』當時，眾比丘互相說道：『他既然口出刀劍，我們應該離開了。』那些不能忍受的比丘都離開了，那些能夠忍受的比丘留在座位上聽著，心裡想著：『如果他說的是正法，我就應該聽，如果他說的是邪宗，他自己會受苦。』當時，劫比羅用十八種惡語辱罵有學和無學的聖者比丘，然後走下高座，告訴他的母親說：『母親現在高興了嗎？』他的母親告訴兒子說：『我現在很高興，我們應該一起回家了。』劫比羅說：『我不能回去，我對於迦攝波佛（Kāśyapa Buddha）無上正覺的教法非常喜愛。』他的母親說：『你難道沒聽過婆羅門（Brahmin）的典籍嗎？父母的教誨不可違背。你現在就應該和我一起回家。』劫比羅回答他的母親說：『我不能去，如果我在生死中流轉，希望不要再遇到這樣的母親。因為惡知識的緣故，讓我對有學和無學的聖人說出粗獷的話，因為這個緣故……』
【English Translation】 English version: Kapila spoke words of rebuke, quoting the words of those who, when presented with good and evil matters, do not listen to advice, 'You should utter unrighteous words like swords from your mouth. Those Śrāmaṇas (wandering ascetics) fear a bad reputation and will remain silent, and worldly people will consider them defeated.' Then he told his mother, 'This is a good plan. When I ascend the seat to preach, Mother, you should come again.' His mother replied, 'Good.' Later, Kapila made the same request as before, blowing conches and beating drums, and the seven assemblies gathered. His mother came and sat silently behind the seat. At that time, Kapila ascended the high seat and recited the scriptures according to the usual practice, first reciting the correct scriptures and then expounding on heretical teachings. Then the bhikṣus (monks) advised him, 'Āyuṣmat (venerable one)! Do not destroy the true Dharma and promote heresy, or you will fall into evil realms.' Kapila remembered his mother's words and uttered words like swords from his mouth, saying to the bhikṣus, 'Your mouths are like elephant mouths, what do you know? What is Dharma, what is not Dharma, what is Vinaya, what is not Vinaya? You are like horse mouths, camel mouths, donkey mouths, cow mouths, monkey mouths, lion mouths, tiger mouths, leopard mouths, bear mouths, brown bear mouths, cat mouths, deer mouths, water buffalo mouths, pig mouths, dog mouths, fish mouths, fool mouths. How can you know what is Dharma and what is not Dharma?' Then the bhikṣus said to each other, 'Since he is uttering swords from his mouth, we should leave.' Those who could not endure it all left, and those who could endure it remained in their seats listening, thinking, 'If he speaks the true Dharma, I should listen to it. If he speaks of heretical doctrines, he will suffer.' Then Kapila reviled the learned and unlearned noble bhikṣus with eighteen kinds of abusive language and descended from the high seat, saying to his mother, 'Mother, are you happy now?' His mother told her son, 'I am very happy now, we should go home together.' Kapila said, 'I cannot go back, I deeply cherish the teachings of Kāśyapa Buddha's unsurpassed perfect enlightenment.' His mother said, 'Have you not heard the Brahmin scriptures? The teachings of parents cannot be violated. You should come home with me now.' Kapila replied to his mother, 'I cannot go. If I transmigrate in samsara, may I never encounter such a mother again. Because of evil influences, I have uttered harsh words to the learned and unlearned noble ones, and because of this...'
惡業必定當來招苦異熟。』是時彼母既喚不得，便於婆羅痆斯街衢巷陌人眾之處作如是語：『諸人當知，迦攝波弟子強奪我兒，仁當助我。』諸人聞已，其敬信者共相安撫；不信之人便生調弄。是時老母恥辱纏懷便歐熱血，因即命過生㮈洛迦。劫比羅苾芻由作十八種惡口，罵學無學人及諸苾芻故，命終之後生摩竭魚中，其形可惡。」
時諸大眾聞佛說已，共相謂曰：「諸人當知，彼劫比羅苾芻，為大法師辯才無礙善能說法，令百千眾聞者歡喜。但由惡口生惡道中，我等命終當生何處？」作是思惟懷憂而住。爾時世尊觀察大眾意樂煩惱根性差別，隨其所宜而為說法。既聞法已，有得暖、頂、忍、世間第一法，或得預流、一來、不還果者，或有出家盡諸有漏獲阿羅漢，或於聲聞菩提，或於獨覺菩提，或於無上菩提心生希愿，復令大眾於三寶所生極信心。爾時世尊為大利益，廣調伏已舍之而去。
時摩竭大魚便自生念：「我今不應於世尊所聞三句法而更食耶？」即便斷食，傍生之趣火力增強飢渴所逼，於世尊所敬重逾深，即便命過生四大王眾天。凡生天者若男若女，即生三念：「我從何死？今於何生？由作何業？」便憶前身：「我于傍生趣死，今生四大王眾天，由於佛所生敬信故。」時彼天子便作是念：「我今
【現代漢語翻譯】 現代漢語譯本：『惡業必定會帶來痛苦的異熟果報。』當時，那位母親呼喚兒子無果，便在波羅奈斯（Bārāṇasī，古印度城市）的街頭巷尾人多的地方這樣說：『各位請注意，迦攝波（Kāśyapa，佛陀十大弟子之一）的弟子強行搶走了我的兒子，請各位幫助我。』人們聽了之後，那些敬信的人便互相安慰她；不相信的人就加以嘲弄。當時，那位老母感到羞辱，心中鬱結，便吐出熱血，因此喪命，死後墮入㮈洛迦（Naraka，地獄）。劫比羅（Kapila，人名）比丘因為說了十八種惡語，辱罵有學、無學之人以及各位比丘，所以在死後投生為摩竭魚（Makara，海中一種巨大的魚）中，形貌醜陋可憎。
當時，各位大眾聽了佛陀所說之後，互相說道：『各位應當知道，那位劫比羅比丘，作為大法師，辯才無礙，善於說法，能使成百上千的人聽了之後心生歡喜。但是因為惡語而墮入惡道之中，我們死後將會生在何處呢？』這樣思索著，心中憂慮不安。這時，世尊觀察到大眾的意樂、煩惱的根性和差別，根據他們各自的情況而為他們說法。聽了佛法之後，有人得到了暖位、頂位、忍位、世間第一法，或者有人證得了預流果、一來果、不還果，或者有人出家，斷盡了所有的有漏煩惱，獲得了阿羅漢果，或者有人對於聲聞菩提、或者對於獨覺菩提、或者對於無上菩提心生起了希望，又使大眾對於三寶生起了極大的信心。當時，世尊爲了廣大利益，廣泛地調伏眾生之後，便離開了。
當時，那條摩竭大魚便自己生起念頭：『我現在不應該因為在世尊那裡聽聞了三句法而再吃東西了吧？』於是便斷絕了食物，由於傍生道的業力增強，受到飢餓和口渴的逼迫，對於世尊的敬重更加深刻，於是便喪命，死後投生到四大王眾天（Cāturmahārājikakāyika-deva，六慾天之一）。凡是投生到天界的人，無論是男是女，都會立刻生起三種念頭：『我從哪裡死的？現在在哪裡出生？因為做了什麼業？』便回憶起前世：『我從傍生道死的，現在出生在四大王眾天，是因為對佛陀生起了敬信的緣故。』當時，那位天子便這樣想：『我現在……』
【English Translation】 English version: 'Evil deeds will certainly bring painful Vipāka (異熟, result of actions).』 At that time, the mother, unable to call her son, spoke in the streets and alleys of Bārāṇasī (波羅奈斯, an ancient Indian city) where there were many people, saying: 『Everyone should know that the disciple of Kāśyapa (迦攝波, one of the Buddha's ten great disciples) has forcibly taken my son. Please help me.』 When the people heard this, those who were respectful and faithful comforted her; those who did not believe mocked her. At that time, the old mother, overwhelmed with shame and grief, vomited hot blood and died, and was reborn in Naraka (㮈洛迦, hell). The Bhikṣu (苾芻, monk) Kapila (劫比羅, a name) , because he uttered eighteen kinds of harsh words, scolding those who were still learning, those who had completed their learning, and all the Bhikṣus, after his death, was reborn as a Makara (摩竭魚, a huge fish in the sea), whose form was hideous and detestable.
At that time, when the great assembly heard what the Buddha said, they said to each other: 『Everyone should know that the Bhikṣu Kapila, as a great Dharma master, had unimpeded eloquence and was good at expounding the Dharma, causing hundreds of thousands of people to rejoice when they heard it. But because of harsh words, he was reborn in an evil realm. Where will we be reborn after our death?』 Thinking in this way, they remained in sorrow and anxiety. At that time, the World Honored One observed the inclinations, the roots of afflictions, and the differences of the great assembly, and expounded the Dharma according to what was appropriate for each of them. After hearing the Dharma, some attained the stages of warmth, peak, forbearance, and the highest mundane Dharma; some attained the fruits of Stream-enterer, Once-returner, and Non-returner; some renounced the household life, exhausted all the outflows, and attained Arhatship; some developed aspirations for Śrāvakabodhi (聲聞菩提, the enlightenment of a disciple), Pratyekabuddhabodhi (獨覺菩提, the enlightenment of a solitary Buddha), or Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed complete enlightenment), and also caused the great assembly to generate extreme faith in the Three Jewels. At that time, the World Honored One, for the sake of great benefit, extensively subdued beings and then departed.
At that time, the great Makara fish had this thought: 『Should I not stop eating now because I heard three phrases of Dharma from the World Honored One?』 So it stopped eating. Because the power of the animal realm increased, it was tormented by hunger and thirst, and its reverence for the World Honored One deepened. Then it died and was reborn in the Cāturmahārājikakāyika-deva (四大王眾天, Heaven of the Four Great Kings). Whenever beings are born in the heavens, whether male or female, they immediately have three thoughts: 『Where did I die? Where am I born now? What deeds did I do?』 Then it remembered its previous life: 『I died in the animal realm, and now I am born in the Heaven of the Four Great Kings because I generated reverence and faith in the Buddha.』 At that time, that Deva (天子, heavenly being) thought: 『Now I...』
不應留住經宿方見世尊。」是時天子作是念已即莊嚴身，具諸瓔珞光明殊妙，便以衣角盛妙天花：所謂嗢缽羅花、缽頭摩花、拘物頭花、分陀利迦花、曼陀羅花，過初夜分來詣佛所，便布天花供養佛已，頂禮雙足在一面坐。是彼天子光明赫奕，周遍照耀高閣堂中。爾時世尊隨彼天子意樂根性，為其說法令悟諦理。是時天子既聞法已，即于座上得預流果，既見諦已白世尊曰：「大德！由佛世尊令我證得解脫之果，此非父母、人王、天眾、沙門、婆羅門、親友、眷屬之所能作。我遇世尊善知識故，于地獄、傍生、餓鬼趣中拔濟令出，安置人天勝妙之處，當盡生死得涅槃路，干竭血海、超越骨山，無始積集薩迦耶見以金剛智杵而摧碎之得預流果。我今歸依佛法僧寶，唯愿世尊證知，我是鄔波索迦，始從今日乃至命存受五學處，不殺生乃至不飲酒。」即于佛前而說頌曰：
「我由佛力故， 永閉三惡道， 得生勝妙天， 長歸涅槃路。 我依世尊故， 令得清凈眼， 證見真諦理， 當盡苦海際。 佛超於人天， 離生老死患， 有海中難遇， 我逢今得果。 我以莊嚴身， 凈心禮佛足， 右繞除怨者， 今往赴天宮。」
時摩竭魚天子既稱所愿，猶如商主多獲財利，亦如農夫多收
【現代漢語翻譯】 現代漢語譯本： 『不應留待過夜才去見世尊。』當時，那位天子這樣想后，立即莊嚴自身，具備各種精美的瓔珞，光明殊勝美妙，便用衣角盛滿美妙的天花：即所謂嗢缽羅花（utpala，青蓮花）、缽頭摩花（padma，紅蓮花）、拘物頭花（kumuda，白蓮花）、分陀利迦花（pundarika，大白蓮花）、曼陀羅花（mandarava，天界的紅色花朵），在初夜過後，來到佛陀所在之處，便散佈天花供養佛陀，頂禮佛陀雙足后在一旁坐下。那時，那位天子的光明非常顯赫，周遍照耀著高閣堂中。當時，世尊隨順那位天子的意樂根性，為他說法，使他領悟真諦。當時，那位天子聽聞佛法后，立即在座位上證得預流果（srota-apanna，須陀洹果），已經見到真諦后，對世尊說：『大德！由於佛陀世尊，使我證得解脫之果，這不是父母、人王、天眾、沙門（sramana，出家修行者）、婆羅門（brahmana，祭司）、親友、眷屬所能做到的。我遇到世尊這樣的善知識，從地獄、傍生、餓鬼的境況中拔救出來，安置在人天殊勝美妙之處，將盡生死，得到涅槃之路，乾涸血海，超越骨山，將無始以來積集的薩迦耶見（satkayadristi，有身見）用金剛智杵摧毀，從而證得預流果。我如今歸依佛法僧三寶，唯愿世尊知曉，我是鄔波索迦（upasaka，優婆塞，在家男居士），從今天開始直到生命終結，受持五學處，不殺生，乃至不飲酒。』隨即在佛陀面前說了頌偈： 『我由於佛陀的力量，永遠關閉三惡道，得以生到殊勝美妙的天界，長久地走向涅槃之路。我依靠世尊的緣故，得以獲得清凈的智慧之眼，證見真實的道理，將要窮盡苦海的邊際。佛陀超越人天，遠離生老死的憂患，在生死之海中難以遇到，我今天遇到並獲得了果報。我用莊嚴的身體，以清凈的心禮敬佛陀的雙足，右繞這位消除怨恨者，現在前往天宮。』 當時，摩竭魚天子（makara devaputra）既然稱心如意，就像商人獲得豐厚的財利，也像農夫獲得豐收。
【English Translation】 English version: 『One should not wait overnight to see the World Honored One.』 At that time, the celestial being, having thought thus, immediately adorned himself, possessing various exquisite ornaments, with light that was especially wonderful and beautiful. He then filled the corner of his robe with wondrous celestial flowers: namely, utpala (blue lotus), padma (red lotus), kumuda (white lotus), pundarika (great white lotus), and mandarava (heavenly red flowers). After the first watch of the night, he came to where the Buddha was, and scattered the celestial flowers as an offering to the Buddha. He prostrated himself at the Buddha's feet and sat to one side. At that time, the light of that celestial being was exceedingly brilliant, illuminating the high pavilion hall all around. Then, the World Honored One, according to the inclinations and faculties of that celestial being, expounded the Dharma for him, enabling him to awaken to the truth. At that time, the celestial being, having heard the Dharma, immediately attained the fruit of srota-apanna (stream-enterer) while seated. Having seen the truth, he said to the World Honored One: 『Great Virtue! Because of the Buddha, the World Honored One, I have attained the fruit of liberation. This is something that parents, human kings, celestial beings, sramanas (ascetics), brahmanas (priests), relatives, and family members could not do. Because I encountered a good teacher like the World Honored One, I have been rescued from the realms of hell, animals, and hungry ghosts, and placed in the superior and wonderful realms of humans and devas. I will exhaust birth and death, attain the path of nirvana, dry up the sea of blood, transcend the mountain of bones, and shatter the satkayadristi (belief in a self), accumulated since beginningless time, with the vajra-wisdom pestle, thereby attaining the fruit of srota-apanna. I now take refuge in the Buddha, the Dharma, and the Sangha. May the World Honored One know that I am an upasaka (layman), and from this day forward, for as long as I live, I will observe the five precepts, refraining from killing, and even from drinking alcohol.』 Then, in front of the Buddha, he spoke the following verses: 『Through the power of the Buddha, I have forever closed the three evil paths, and have been born in the superior and wonderful heavens, to return for long to the path of nirvana. Because I rely on the World Honored One, I have obtained pure eyes, and have witnessed the truth, and will exhaust the edge of the sea of suffering. The Buddha surpasses humans and devas, and is free from the suffering of birth, old age, and death. He is difficult to encounter in the sea of existence; I have met him today and obtained the fruit. With an adorned body, and a pure mind, I bow in reverence at the Buddha's feet, circumambulating this remover of hatred, and now I go to the heavenly palace.』 Then, the makara devaputra (celestial being with a fish-like form), having fulfilled his wishes, was like a merchant who had obtained abundant wealth, or like a farmer who had reaped a bountiful harvest.
稼穡，如勇健者降伏怨敵，如重病人除去眾疾，時彼天子辭佛而去便往天宮。
時諸苾芻于初后夜，警覺專心思惟而住，見世尊處有大光明便生疑念。至天曉已白世尊曰：「于昨夜中豈有梵世諸天及天帝釋或四天王，或有諸餘威德天眾來禮世尊耶？」世尊告曰：「諸苾芻！非是梵天及余天眾，汝等苾芻豈不見彼摩竭大魚有十八頭，我為彼說三句妙法？」苾芻白佛：「我等皆見。」佛言：「彼于中夜來至我所，我為說法，得見諦已，還詣天宮。」時諸苾芻復白佛言：「此前身摩竭魚天子，曾作何業得生四天王處？復由何業親于佛所證四真諦？」世尊告曰：「諸苾芻！彼魚天子自所作業，增長時熟緣變現前，猶如瀑流不可迴轉，決定感報無餘代受。汝諸苾芻！彼魚天子凡所自作惡業，不于外界地水火風令其受報，然于自身蘊界處中而受異熟。」即說頌曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「汝諸苾芻！有生受業、有後受業。云何生受業？此於前身為摩竭魚，由於我邊起敬信心故，彼業異熟生在四大王眾天，是名生受業。云何后受業，即劫比羅于迦攝波佛正等正覺教法之中而為出家，讀誦受持為人演說，于蘊界處、十二緣生及處非處悉皆善巧，由彼積集善根業力得生天
【現代漢語翻譯】 現代漢語譯本：耕作就像勇猛的人降伏怨敵，像重病的人除去各種疾病一樣。當時那位天子告別佛陀，返回天宮。
當時，各位比丘在初夜和后夜保持警覺，專心致志地思維，看到世尊處有巨大的光明，便產生了疑問。到了天亮，他們對世尊說：『昨夜是否有梵天世界的諸天，以及天帝釋（Śakra devānām Indra，帝釋天），或者四大天王（Caturmahārājakāyikas，四大天王），或者其他具有威德的天眾前來禮拜世尊呢？』世尊告訴他們：『各位比丘！不是梵天以及其他天眾。你們這些比丘難道沒有看見那條有十八個頭的摩竭大魚（Makara，摩羯魚）嗎？我為它說了三句妙法。』比丘們回答佛陀：『我們都看見了。』佛陀說：『它於半夜來到我這裡，我為它說法，它證悟真諦后，就返回天宮了。』當時，各位比丘又問佛陀：『這位前身是摩竭魚的天子，曾經做了什麼業，得以轉生到四大天王之處？又因為什麼業，親自在佛陀這裡證悟了四聖諦（catvāri-ārya-satyāni，四聖諦）？』世尊告訴他們：『各位比丘！這位魚天子自己所造的業，增長成熟，因緣變化顯現，就像瀑布一樣不可逆轉，必定會感受到果報，沒有誰可以代替承受。你們這些比丘！這位魚天子凡是自己所造的惡業，不會在外面的地、水、火、風中受到果報，而是在自身的蘊、界、處中承受異熟果報。』於是說了頌偈：
『縱然經過百千劫，所造的業也不會消亡；因緣際會之時，果報終究還是自己承受。』
『各位比丘！有生受業，有後受業。什麼是生受業呢？就是這位前身是摩竭魚的天子，由於對我生起了敬信之心，因此這個業的異熟果報使他轉生在四大王眾天（Cāturmahārājakāyika-deva，四大天王天），這就是生受業。什麼是后受業呢？就是劫比羅（Kapila，劫比羅）在迦攝波佛（Kāśyapa，迦葉佛）正等正覺的教法之中出家，讀誦受持，為人演說，對於蘊、界、處、十二緣起（dvādaśāṅga-pratītyasamutpāda，十二因緣）以及是處非處都非常善巧，由於他積累的善根業力，得以轉生到天界。
【English Translation】 English version: Cultivation is like a brave person subduing enemies, like a seriously ill person removing all diseases. Then that Deva (heavenly being) bid farewell to the Buddha and returned to his heavenly palace.
At that time, the Bhikshus (monks) remained vigilant during the first and last watches of the night, dwelling in focused contemplation, and seeing a great light at the place of the World Honored One (Bhagavan, 世尊), they became doubtful. At dawn, they said to the World Honored One: 'Last night, were there Brahmas (Brahmā, 梵天) from the Brahma world, or Śakra devānām Indra (帝釋天), or the Four Great Kings (Caturmahārājakāyikas, 四大天王), or other majestic heavenly beings who came to pay homage to the World Honored One?' The World Honored One told them: 'Bhikshus! It was not Brahma or other heavenly beings. Did you Bhikshus not see that great Makara (摩羯魚) fish with eighteen heads? I spoke three wonderful verses of Dharma for it.' The Bhikshus replied to the Buddha: 'We all saw it.' The Buddha said: 'It came to me in the middle of the night, and I spoke the Dharma for it. Having seen the Truth (satya, 諦), it returned to its heavenly palace.' At that time, the Bhikshus again asked the Buddha: 'What deeds did this Deva, whose previous life was a Makara fish, perform to be born in the realm of the Four Great Kings? And by what deeds did he personally realize the Four Noble Truths (catvāri-ārya-satyāni, 四聖諦) at the Buddha's place?' The World Honored One told them: 'Bhikshus! The deeds that the fish Deva himself performed, when they grow and mature, and when the conditions change and manifest, are like a waterfall that cannot be turned back. He will definitely experience the retribution; no one can bear it in his place. You Bhikshus! All the evil deeds that the fish Deva himself performed will not be requited in the external earth, water, fire, or wind, but he will experience the different maturation within his own skandhas (蘊), dhātus (界), and āyatanas (處).' Then he spoke the verse:
'Even if hundreds of kalpas (劫) pass, the deeds performed will not perish; when the causes and conditions meet, the retribution will still be borne by oneself.'
'You Bhikshus! There is karma (業) that is experienced in this life, and there is karma that is experienced in a later life. What is karma experienced in this life? It is that this Deva, whose previous life was a Makara fish, because he developed respectful faith in me, the maturation of that karma caused him to be born in the heaven of the Four Great Kings (Cāturmahārājakāyika-deva, 四大天王天). This is called karma experienced in this life. What is karma experienced in a later life? It is that Kapila (劫比羅) renounced the household life within the teachings of the Samyaksaṃbuddha (正等正覺) Buddha Kāśyapa (迦葉佛), recited, upheld, and expounded the Dharma for others, and was skilled in the skandhas, dhātus, āyatanas, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, 十二因緣), and what is possible and impossible. Because of the power of the accumulated roots of goodness, he was born in the heavens.'
上，今於我所見四真諦，是名后受業。苾芻當知！若純黑業得純黑異熟，若純白業得純白異熟，若黑白雜業得雜異熟。是故苾芻！應離純黑及黑白雜業，當勤修學純白之業。」時諸苾芻聞佛說已，歡喜信受。
時彼五百漁人共相告曰：「仁等親聞彼劫比羅，為大法師善解三藏，辯才無礙化百千人，能令聞者悉生歡喜，但由惡口墮傍生中。我等常為惡業無有慈悲，廣殺有情以自活命。我等死後何處受生？我等今時若不生在下賤家者，亦于如來善說法律而為出家，發勇猛心勤求不倦，超度四軛、越四瀑流。」作是語已，各以手支頰懷憂而住。諸佛常法未入涅槃安住於世，為欲憐愍所化有情，晝夜六時常以佛眼觀諸世間，廣說如上。諸大聲聞亦復如是。時具壽舍利子，以聲聞慧眼觀察世間，便見五百漁人心生厭離懷憂而住，即便往詣五百人所，而告之曰：「賢首！何意汝等以手支頰懷憂而住？」時諸漁人答言：「聖者！我今云何得不愁苦？我等親聞彼劫比羅，為大法師善解三藏，演說無滯化百千人，能令聞者悉生歡喜，但由惡口墮傍生中。我等常為惡業無有慈悲，廣殺有情以自活命，我等死後何處受生？我等今時若不生在下賤家者，亦于如來善說法律而為出家，發勇猛心勤求不倦，超四軛越四流。斯我無分，寧不憂苦
【現代漢語翻譯】 現代漢語譯本：佛陀說：『現在我所見到的四聖諦（duḥkha, samudaya, nirodha, marga），這被稱為后受業。』 苾芻（bhikṣu，比丘）應當知道！如果純粹的黑業（不善業）得到純粹的黑異熟（不善的果報），如果純粹的白業（善業）得到純粹的白異熟（善的果報），如果黑白雜業得到雜異熟（混合的果報）。因此，苾芻！應當遠離純粹的黑業以及黑白雜業，應當勤奮修學純粹的白業。』 當時，各位苾芻聽了佛陀的說法后，歡喜信受。
當時，那五百個漁夫互相告訴對方說：『各位親耳聽見那位劫比羅（Kapila，人名），作為大法師，善於理解三藏（Tripiṭaka，佛教經典），辯才無礙，教化成百上千的人，能夠讓聽聞的人都心生歡喜，但僅僅因為惡口（不好的言語）而墮落到傍生（動物）之中。我們常常造作惡業，沒有慈悲心，廣泛地殺害有情眾生來維持自己的生命。我們死後會在哪裡受生呢？我們現在如果不能在家出生，也要在如來善說的法律中出家，發起勇猛的心，勤奮地尋求真理而不懈怠，超越四軛（四種束縛），越過四瀑流（四種煩惱）。』 說了這些話后，各自用手托著臉頰，懷著憂愁而住。諸佛（Buddha）通常的做法是，在沒有進入涅槃（Nirvana，寂滅）安住在世間時，爲了憐憫所要教化的有情眾生，日夜六時常用佛眼觀察世間，廣泛地宣說如上述的道理。各位大聲聞（Śrāvaka，佛陀的弟子）也是這樣。當時，具壽舍利子（Śāriputra，佛陀的弟子），用聲聞的智慧之眼觀察世間，便看見五百個漁夫心生厭離，懷著憂愁而住，就前往五百人所在的地方，告訴他們說：『賢首（尊稱）！什麼緣故你們用手托著臉頰，懷著憂愁而住？』 當時，各位漁夫回答說：『聖者！我們現在怎麼能不愁苦呢？我們親耳聽見那位劫比羅，作為大法師，善於理解三藏，演說沒有阻礙，教化成百上千的人，能夠讓聽聞的人都心生歡喜，但僅僅因為惡口而墮落到傍生之中。我們常常造作惡業，沒有慈悲心，廣泛地殺害有情眾生來維持自己的生命，我們死後會在哪裡受生呢？我們現在如果不能在家出生，也要在如來善說的法律中出家，發起勇猛的心，勤奮地尋求真理而不懈怠，超越四軛，越過四流。這和我們沒有關係，怎麼能不憂愁苦悶呢？』
【English Translation】 English version: The Buddha said, 'Now, the Four Noble Truths (duḥkha, samudaya, nirodha, marga) that I have seen are called subsequent karma.' Bhikshus (bhikṣu, monks) should know! If pure black karma (unwholesome actions) yields pure black results (unwholesome consequences), if pure white karma (wholesome actions) yields pure white results (wholesome consequences), if mixed black and white karma yields mixed results. Therefore, Bhikshus! You should stay away from pure black karma and mixed black and white karma, and diligently cultivate pure white karma.' At that time, all the Bhikshus, having heard the Buddha's words, rejoiced and accepted them with faith.
At that time, the five hundred fishermen told each other, 'You have personally heard that Kapila (Kapila, a name), as a great Dharma master, is skilled in understanding the Tripiṭaka (Tripiṭaka, Buddhist scriptures), has unimpeded eloquence, and transforms hundreds and thousands of people, able to make those who hear him rejoice, but only because of evil speech (bad language) he fell into the realm of animals (animals). We often create evil karma, have no compassion, and widely kill sentient beings to sustain our lives. Where will we be reborn after death? If we cannot be born into a ** family now, we will also renounce the world in the well-spoken law of the Tathagata (Tathāgata, Buddha), generate a courageous mind, diligently seek the truth without懈怠, transcend the four yokes (four bonds), and cross the four torrents (four afflictions).' After saying these words, they each rested their cheeks on their hands, dwelling in sorrow. The usual practice of the Buddhas (Buddha) is that when they have not entered Nirvana (Nirvana, extinction) and dwell in the world, in order to have compassion for the sentient beings they want to teach, they constantly observe the world with the Buddha's eye during the six periods of the day and night, and widely proclaim the principles as mentioned above. The great Śrāvakas (Śrāvaka, Buddha's disciples) are also like this. At that time, the Venerable Śāriputra (Śāriputra, Buddha's disciple), observing the world with the wisdom eye of a Śrāvaka, saw that the five hundred fishermen had developed a sense of disgust and were dwelling in sorrow, so he went to the place where the five hundred people were and told them, 'Virtuous ones! What is the reason that you are resting your cheeks on your hands, dwelling in sorrow?' At that time, the fishermen replied, 'Holy one! How can we not be sorrowful now? We have personally heard that Kapila, as a great Dharma master, is skilled in understanding the Tripiṭaka, speaks without hindrance, transforms hundreds and thousands of people, able to make those who hear him rejoice, but only because of evil speech he fell into the realm of animals. We often create evil karma, have no compassion, and widely kill sentient beings to sustain our lives. Where will we be reborn after death? If we cannot be born into a ** family now, we will also renounce the world in the well-spoken law of the Tathagata, generate a courageous mind, diligently seek the truth without懈怠, transcend the four yokes, and cross the four torrents. This has nothing to do with us, how can we not be sorrowful and distressed?'
？」是時舍利子而告之曰：「賢首！牟尼法主聖教之中，不以家門氏族為勝，但以正行為先。」即說頌曰：
「如來教法中， 不問于族姓； 但觀過去世， 所作善惡業。
「若汝等情有希愿，于佛法中欲求出家，並受近圓為苾芻者，汝等宜應往世尊所求請出家，世尊知時滿汝所愿。」諸人白言：「聖者！若得如是，我當請佛而求出家。」時舍利子遂將五百善男子，往詣佛所禮佛足已在一面坐，白佛言：「世尊！大德此五百善男子深心希愿，于善說法律求欲出家，並受近圓而為苾芻，唯愿世尊為憐愍故，與其出家並受近圓。」爾時世尊告五百人曰：「善來苾芻！可修梵行。」于佛言下鬚髮自落，法衣著身瓶缽在手，威儀具足如百歲苾芻。頌曰：
「世尊唱善來！ 發落衣缽具； 諸根咸寂定， 隨念悉皆成。」
根本說一切有部毗奈耶卷第九 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十
三藏法師義凈奉 制譯妄說自得上人法學處第四之二
爾時薄伽梵，與五百漁人出家圓具已，從薜舍離詣竹林聚落北，有升攝波林依之而住。時逢饑饉乞食難得，父母于子尚不相濟，況余乞人！爾時世尊告諸苾芻曰：「今時饑
【現代漢語翻譯】 現代漢語譯本： 這時，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）告訴他們說：『賢首！在牟尼（牟尼，釋迦牟尼佛的尊稱）法主的聖教中，不以家世門第為尊貴，而是以行為端正為先。』 於是說了這首偈頌： 『如來的教法中，不問及你的姓氏；只看你過去世，所作的善惡業。』 『如果你們心中有所希望，想在佛法中請求出家，並受比丘（Bhikṣu，佛教出家男眾）的具足戒，你們應當去世尊（Bhagavan，佛陀的尊稱）那裡請求出家，世尊會適時滿足你們的願望。』 那些人回答說：『聖者！如果能這樣，我們當向佛陀請求出家。』 當時，舍利子就帶領五百位善男子，前往佛陀所在之處，禮拜佛足后在一旁坐下，對佛陀說：『世尊！這位大德和這五百位善男子內心深切希望，在善說法律中請求出家，並受具足戒成為比丘，唯愿世尊慈悲憐憫，允許他們出家並受具足戒。』 這時，世尊告訴這五百人說：『善來比丘（Bhikṣu，佛教出家男眾）！可以修習梵行。』 在佛陀說完之後，他們的頭髮和鬍鬚自然脫落，袈裟自然穿在身上，缽盂自然出現在手中，威儀具足，如同百歲比丘。 偈頌說： 『世尊說善來！頭髮自然脫落，袈裟和缽盂具足；諸根寂靜安定，隨其所念皆成就。』 《根本說一切有部毗奈耶》卷第九 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》 《根本說一切有部毗奈耶》卷第十 三藏法師義凈奉旨翻譯 妄說自得上人法學處第四之二 這時，薄伽梵（Bhagavan，佛陀的尊稱）為五百漁人授與出家和具足戒后，從薜舍離（Vaiśālī，古印度城市）前往竹林聚落的北方，住在升攝波林（Śreṣṭhavana）中。當時正逢饑荒，乞食難以得到，父母尚且不能互相救濟子女，更何況是其他的乞討者！這時，世尊告訴各位比丘（Bhikṣu，佛教出家男眾）說：『現在是饑荒時期』
【English Translation】 English version: Then Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to them: 'Worthy ones! In the holy teachings of Muni (Muni, an honorific title for Śākyamuni Buddha), family lineage is not considered superior, but rather righteous conduct is paramount.' Then he spoke this verse: 'In the Tathāgata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) teachings, lineage is not questioned; only the good and evil deeds done in past lives are observed.' 'If you have any aspirations, wishing to renounce the world and seek ordination in the Buddha's Dharma, and receive the full ordination as Bhikṣus (Bhikṣu, Buddhist monks), you should go to the Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha) and request ordination. The Bhagavan will fulfill your wishes in due time.' The people replied: 'Venerable one! If it is so, we shall request ordination from the Buddha.' Then Śāriputra led five hundred virtuous men to where the Buddha was, bowed at his feet, and sat to one side, saying to the Buddha: 'Bhagavan! This virtuous one and these five hundred virtuous men deeply desire to seek ordination in the well-spoken Dharma and Vinaya (Vinaya, monastic rules), and receive full ordination as Bhikṣus. May the Bhagavan, out of compassion, grant them ordination and full ordination.' Then the Bhagavan said to the five hundred men: 'Welcome, Bhikṣus! Practice the Brahmacharya (Brahmacharya, holy life).' As soon as the Buddha spoke, their hair and beards fell off by themselves, the Dharma robes appeared on their bodies, and the alms bowls appeared in their hands, with perfect deportment, like Bhikṣus of a hundred years. The verse says: 'The Bhagavan says, 'Welcome!' Hair falls off, robes and bowls appear; the senses are all tranquil and settled, and all thoughts are fulfilled.' Mūlasarvāstivāda Vinaya, Volume 9 Taishō Tripiṭaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya Mūlasarvāstivāda Vinaya, Volume 10 Translated under imperial decree by the Tripiṭaka Master Yijing Fourth of the Second Section on the Offense of Falsely Claiming Superior Attainments At that time, the Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha), having ordained five hundred fishermen and conferred full ordination, traveled from Vaiśālī (Vaiśālī, an ancient Indian city) to the north of the Bamboo Grove settlement, residing in Śreṣṭhavana (Śreṣṭhavana). At that time, there was a famine, and it was difficult to obtain alms. Parents could not even provide for their own children, let alone other beggars! Then the Bhagavan said to the Bhikṣus (Bhikṣu, Buddhist monks): 'Now is a time of famine.'
饉乞食難得，父子尚不相濟，汝等宜應各隨親友得意之處，于薜舍離隨近聚落而作安居。我與阿難陀於此林住。」苾芻聞已唯然受教，各隨親友于薜舍離隨近聚落而作安居。時彼五百善來苾芻，見斯事已共相告曰：「仁等當知如世尊說：『今時饑饉乞食難得，父子尚不相濟，況余乞人！汝等宜應各隨親友，于薜舍離隨近聚落而作安居。我與阿難陀於此林住。』我等於此無有眷屬，可得依止作安居事。然于捕漁人村有我眷屬，宜往相問，于其村外權為草室而作安居。」時五百苾芻即便往至捕漁村所，問其眷屬權為小室村外居停。時諸苾芻共相謂曰：「我等少聞未有學識，若諸親眷來相請問，我等云何為其說法？」「若彼來時我等宜應更相讚歎，汝諸眷屬大獲善利，汝聚落中得有如是勝妙僧眾於此安居。此苾芻得無常想，于無常苦想、于苦空想、于空無我想、厭離食想、于諸世間無愛樂想、過患想、斷除想、離欲想、滅想、死想、不凈想、青瘀想、膀脹想、膿流想、蟲食想、血涂想、離散想、白骨想、觀空想，此苾芻得初靜慮、二靜慮、三靜慮、四靜慮，得慈悲喜捨、空無邊處、識無邊處、無所有處、非想非非想處，此得四果六神通八解脫。」
後於異時彼諸眷屬來相看問，時諸苾芻見眷屬來，即便更互共相讚歎：
【現代漢語翻譯】 現代漢語譯本： 饑荒時節乞食困難，父子尚且不能互相救濟，你們應當各自跟隨親友，在吠舍離（Vaishali，古印度城市名）附近的村落里找地方安居。我和阿難陀（Ananda，佛陀的十大弟子之一）將住在這片林中。』比丘們聽后，應聲遵從教誨，各自跟隨親友，在吠舍離附近的村落里找地方安居。當時，那五百位善來比丘，見到這種情況后，互相告知說：『諸位應當知道，正如世尊所說：『現在饑荒，乞食難得，父子尚且不能互相救濟，更何況其他的乞討者！你們應當各自跟隨親友，在吠舍離附近的村落里找地方安居。我和阿難陀將住在這片林中。』我們在這裡沒有親屬，可以依靠來安居。但是在捕魚人村有我們的親屬，應該前去詢問，在村外暫時搭建草屋來安居。』當時，五百位比丘便前往捕魚村，詢問他們的親屬，在村外暫時搭建小屋居住。當時，眾比丘互相說道：『我們少聞寡識，沒有學問，如果親屬們前來請教，我們該如何為他們說法呢？』『如果他們來時，我們應該互相讚歎，你們的親屬獲得了巨大的善利，你們的村落里有如此殊勝的僧眾在此安居。這位比丘獲得了無常想，于無常苦想、于苦空想、于空無我想、厭離食想、于諸世間無愛樂想、過患想、斷除想、離欲想、滅想、死想、不凈想、青瘀想、膀脹想、膿流想、蟲食想、血涂想、離散想、白骨想、觀空想，這位比丘獲得了初禪、二禪、三禪、四禪，獲得了慈悲喜捨、空無邊處、識無邊處、無所有處、非想非非想處，這位比丘獲得了四果、六神通、八解脫。』 後來在其他時候，那些親屬前來探望詢問，當時眾比丘見到親屬前來，便互相讚歎：
【English Translation】 English version: During the famine, it is difficult to beg for food; even fathers and sons cannot help each other. You should each follow your relatives and friends and find a place to dwell in the villages near Vaishali (Vaishali, an ancient Indian city). Ananda (Ananda, one of the Buddha's ten great disciples) and I will stay in this forest.' Having heard this, the Bhikshus respectfully obeyed the teaching and each followed their relatives and friends to find a place to dwell in the villages near Vaishali. At that time, those five hundred well-come Bhikshus, having seen this situation, told each other, 'You should know that, as the World Honored One said: 'Now there is a famine, and it is difficult to beg for food; even fathers and sons cannot help each other, let alone other beggars! You should each follow your relatives and friends and find a place to dwell in the villages near Vaishali. Ananda and I will stay in this forest.' We have no relatives here to rely on for dwelling. However, we have relatives in the fishing village, so we should go and ask them, and temporarily build huts outside the village to dwell in.' At that time, the five hundred Bhikshus went to the fishing village, asked their relatives, and temporarily built small huts outside the village to reside in. At that time, the Bhikshus said to each other, 'We have little knowledge and learning. If our relatives come to ask us for teachings, how should we preach to them?' 'If they come, we should praise each other, saying that your relatives have gained great merit, and your village has such excellent Sangha dwelling here. This Bhikshu has attained the perception of impermanence, the perception of suffering in impermanence, the perception of emptiness in suffering, the perception of no-self in emptiness, the perception of disgust towards food, the perception of no love for the world, the perception of faults, the perception of cutting off, the perception of detachment, the perception of cessation, the perception of death, the perception of impurity, the perception of bluish discoloration, the perception of bloating, the perception of pus flowing, the perception of being eaten by worms, the perception of being smeared with blood, the perception of disintegration, the perception of white bones, the perception of emptiness. This Bhikshu has attained the first Dhyana, the second Dhyana, the third Dhyana, the fourth Dhyana, and has attained loving-kindness, compassion, joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception. This Bhikshu has attained the four fruits, the six supernormal powers, and the eight liberations.' Later, at other times, those relatives came to visit and inquire. At that time, the Bhikshus, seeing the relatives coming, praised each other:
「汝諸眷屬大獲善利，汝聚落中得有如是勝妙僧眾於此安居。此苾芻得無常想，廣說乃至得八解脫。」時諸眷屬既聞說已，白言：「聖者！仁等證得如是勝果。」答言：「皆得。」時俗諸人聞得果者咸生愛樂，于自父母妻子親屬而不拯濟，于諸苾芻各以飲食共相供給。
爾時世尊未入涅槃安住於世，與諸弟子二時大集：一謂五月十五日欲安居時；二謂八月十五日隨意了時。若前安居者受教敕已往詣城邑村坊聚落而作安居，至隨意了皆來集會，隨所證獲皆悉白知，其未證者請求證法。近薜舍離安居苾芻，三月既滿作衣已竟，顏色憔悴形容羸瘦，執持衣缽往竹林村。既至村已，時具壽阿難陀遙見諸苾芻，于同梵行者起憐愛心，遙唱善來即前迎接，為持衣缽錫杖君持，並余雜物沙門資具。又問：「具壽！仁等何處安居而得來至？」答言：「我于佛栗氏聚落三月安居，今來至此。」阿難陀曰：「諸仁于彼安居三月之內，乞求飲食不勞苦耶？」答曰：「雖于彼處得安樂住，然乞飲食甚大艱辛。」爾時阿難陀即便報曰：「實爾，具壽！目驗衰羸、容貌憔悴，準知飲食定是難求。」時捕漁村五百苾芻既安居了，執持衣缽亦至此村，顏色鮮好容貌肥盛。時阿難陀遙見諸苾芻，于同梵行者起憐愛心，遙唱善來即前迎接，為持衣缽並
【現代漢語翻譯】 現代漢語譯本 『你們這些眷屬獲得了巨大的利益，你們的聚落中能夠有這樣殊勝美妙的僧眾在這裡安居。這位比丘證得了無常想（anitya-samjna，認識到一切事物都是無常的），廣泛地說，乃至證得了八解脫（asta-vimoksha，八種禪定解脫）。』當時，這些眷屬聽聞此言后，稟告說：『聖者！仁者們證得了如此殊勝的果位。』回答說：『都證得了。』當時，世俗之人聽聞他們證得了果位，都心生愛慕，卻不救濟自己的父母妻子親屬，反而各自以飲食供養這些比丘。
當時，世尊（Buddha，佛陀）尚未入涅槃（nirvana，寂滅），安住在世間，與眾弟子舉行兩次大型集會：一次是在五月十五日，即將開始安居（varsa，雨季閉關）之時；另一次是在八月十五日，安居結束，可以隨意行動之時。那些提前開始安居的比丘，接受教誨后，前往城邑、村莊、聚落等地安居，到安居結束時都前來**，將自己所證得的境界都如實稟告，那些尚未證得的比丘則請求證悟之法。靠近薜舍離（Vaishali，古印度城市）安居的比丘們，三個月期滿，縫製袈裟完畢，臉色憔悴，形容消瘦，拿著衣缽前往竹林村。
到達村子后，具壽阿難陀（Ananda，佛陀的十大弟子之一）遠遠地看見這些比丘，對同修梵行者生起憐愛之心，遠遠地招呼『善來』，並上前迎接，為他們拿著衣缽、錫杖等物，以及其他的沙門用具。又問：『具壽！仁者們在哪裡安居，現在來到這裡？』回答說：『我在佛栗氏（Vrijji，古印度部落聯盟）聚落安居了三個月，現在來到這裡。』阿難陀說：『諸位仁者在那裡安居的三個月里，乞求飲食是否不勞苦呢？』回答說：『雖然在那裡安樂地居住，但是乞求飲食非常艱難。』當時，阿難陀便說：『確實如此，具壽！親眼看到你們衰弱消瘦、容貌憔悴，由此可知飲食必定難以求得。』當時，捕漁村的五百名比丘安居結束后，拿著衣缽也來到這個村子，他們臉色紅潤，容貌肥胖。當時，阿難陀遠遠地看見這些比丘，對同修梵行者生起憐愛之心，遠遠地招呼『善來』，並上前迎接，為他們拿著衣缽等物。
【English Translation】 English version 'Your relatives have gained great benefit, that your settlement has such excellent Sangha (community of monks) dwelling here. This Bhikshu (monk) has attained the perception of impermanence (anitya-samjna), extensively speaking, even attained the eight liberations (asta-vimoksha).' At that time, the relatives, having heard this, reported: 'Venerable ones! You have attained such excellent fruits.' They replied: 'We have all attained them.' At that time, the lay people, hearing that they had attained the fruits, all developed affection, but did not aid their own parents, wives, and relatives, instead, they each provided food and drink to the Bhikshus.
At that time, the World Honored One (Buddha) had not yet entered Nirvana (nirvana), and was dwelling in the world, holding two large gatherings with his disciples: one on the fifteenth day of the fifth month, when about to enter the rainy season retreat (varsa); the other on the fifteenth day of the eighth month, when the rainy season retreat ended and they could go where they pleased. Those Bhikshus who began the rainy season retreat early, having received instructions, went to cities, villages, settlements, and other places to dwell in retreat, and when the retreat ended, they all came back**, reporting all the states they had attained, and those who had not yet attained them requested the Dharma (teachings) for attainment. The Bhikshus dwelling near Vaishali (Vaishali), after three months had passed and they had finished making their robes, were pale and emaciated, carrying their robes and bowls to the Bamboo Grove Village.
Having arrived at the village, the Venerable Ananda (Ananda), seeing the Bhikshus from afar, felt compassion and love for his fellow practitioners, and called out 'Welcome!' from afar, and went forward to greet them, carrying their robes, bowls, staffs, and other monastic necessities. He also asked: 'Venerable ones! Where did you dwell in retreat, and how have you come here?' They replied: 'I dwelt in retreat in the Vrijji (Vrijji) settlement for three months, and have now come here.' Ananda said: 'During the three months that you dwelt there, did you not have difficulty begging for food?' They replied: 'Although we dwelt there in peace, begging for food was very difficult.' At that time, Ananda then said: 'Indeed, Venerable ones! Seeing with my own eyes your weakness and emaciated appearance, I know that food must have been difficult to obtain.' At that time, five hundred Bhikshus from the fishing village, having finished their rainy season retreat, also came to this village, carrying their robes and bowls, their faces bright and their appearances plump. At that time, Ananda, seeing the Bhikshus from afar, felt compassion and love for his fellow practitioners, and called out 'Welcome!' from afar, and went forward to greet them, carrying their robes and bowls, and so on.
余雜物。如前具問乃至問言：「于捕漁村飲食易求安樂行不？」苾芻報曰：「我于彼住實得安樂，所求飲食易得不難。」阿難陀報言：「具壽！目驗肥充容色光澤，準知飲食定是易求。」時阿難陀即便問曰：「今既時世饑饉飲食難求，父母妻子尚不相濟，何故仁等食易得耶？」彼便答曰：「我于眷屬自相讚歎云：『此苾芻得無常想，乃至得八解脫。』」阿難陀問曰：「所陳之事為實？為虛？」答言：「是虛。」問言：「具壽！仁等豈合為少飲食，實無上人法自稱得耶？」彼便答曰：「從合不合，我等已作。」時諸苾芻樂少欲者，皆共譏嫌呵責非法：「云何汝等為貪飲食，實無上人法自稱得耶？」時諸苾芻以緣白佛。佛以此緣集苾芻眾，知而故問如前廣說。佛問勝慧河邊諸苾芻曰：「汝諸苾芻實無上人法自言得耶？」彼白佛言：「實爾。大德！」爾時世尊種種呵責諸苾芻：「汝非沙門、非隨順行，所不應為，非威儀、非出家者所作。汝諸苾芻！應知世間有三大賊。云何為三？諸苾芻！如有大賊若百眾若千眾若百千眾，便往到彼城邑聚落，穿墻解鑰偷盜他物，或時斷路傷殺，或時放火燒村，或破王庫藏，或劫掠城坊，是名第一大賊住在世間。諸苾芻！如有大賊無百眾無千眾無百千眾，不往城邑聚落穿墻解鑰偷盜他物，亦不
【現代漢語翻譯】 現代漢語譯本 剩餘的雜事。像之前一樣詢問，乃至問道：『在捕魚的村莊里，飲食容易獲得，能夠安樂地修行嗎？』比丘回答說：『我住在那裡確實感到安樂，所需要的飲食容易得到，並不困難。』阿難陀（Ananda，佛陀的十大弟子之一）回答說：『具壽（Ayushman，對年長僧侶的尊稱）！看你的樣子肥胖充實，容光煥發，想必飲食一定是容易獲得的。』當時阿難陀就問道：『現在時局饑荒，飲食難以獲得，父母妻子尚且不能互相救濟，為什麼你們的食物卻容易獲得呢？』他們便回答說：『我們互相讚歎眷屬說：『這位比丘獲得了無常想（Anitya-samjna，佛教術語，指對事物無常的認識），乃至獲得了八解脫（Asta-vimoksha，佛教術語，指八種禪定境界）。』』阿難陀問道：『你們所說的事情是真實的嗎？是虛假的嗎？』他們回答說：『是虛假的。』阿難陀問道：『具壽！你們難道爲了少許飲食，就虛假地宣稱自己獲得了上人法（Uttara-manussa-dhamma，佛教術語，指超凡的修行境界）嗎？』他們便回答說：『無論是否應該，我們已經這樣做了。』當時那些喜歡少欲的比丘，都一起譏諷責罵這種非法行為：『你們怎麼能爲了貪圖飲食，就虛假地宣稱自己獲得了上人法呢？』當時眾比丘將此事稟告了佛陀（Buddha，佛教創始人）。佛陀因為這件事召集了比丘僧眾，明知故問，像之前一樣廣泛地詢問。佛陀問勝慧河邊的眾比丘說：『你們這些比丘，真的虛假地宣稱自己獲得了上人法嗎？』他們回答佛陀說：『確實如此。大德（Mahadeva，對佛陀的尊稱）！』當時世尊（Bhagavan，對佛陀的尊稱）種種呵責眾比丘：『你們不是沙門（Sramana，指修行者）、不是隨順正法而行的人，做了不應該做的事情，沒有威儀，不是出家人應該做的。你們這些比丘！應該知道世間有三大賊。什麼是三大賊呢？諸位比丘！如果有大盜賊，無論是百人、千人還是百千人，就前往城邑聚落，穿墻撬鎖，偷盜他人的財物，或者有時攔路傷人殺人，或者有時放火燒村，或者破壞王家的庫藏，或者搶劫城坊，這是第一大賊住在世間。諸位比丘！如果有大盜賊，沒有百人、千人、百千人，不前往城邑聚落穿墻撬鎖偷盜他人的財物，也不』
【English Translation】 English version Remaining miscellaneous matters. As before, he inquired, even asking: 'In the fishing village, is food easy to obtain and is it possible to practice peacefully?' The Bhikshu (Buddhist monk) replied: 'Living there, I truly find peace, and the food I seek is easy to obtain, not difficult.' Ananda (Buddha's chief disciple) replied: 'Ayushman (term of respect for a senior monk)! Judging by your plump and radiant appearance, the food must be easy to obtain.' Then Ananda asked: 'Now that times are famine-stricken and food is difficult to obtain, even parents and children cannot help each other, why is it that you can easily obtain food?' They replied: 'We praise each other among our relatives, saying: 'This Bhikshu has attained the perception of impermanence (Anitya-samjna, Buddhist term, referring to the recognition of the impermanence of things), and even attained the eight liberations (Asta-vimoksha, Buddhist term, referring to eight states of meditative absorption).'' Ananda asked: 'Is what you have stated true or false?' They replied: 'It is false.' Ananda asked: 'Ayushman! How can you, for the sake of a little food, falsely claim to have attained the Uttara-manussa-dhamma (Buddhist term, referring to superhuman attainments)?' They replied: 'Whether it is appropriate or not, we have already done it.' At that time, those Bhikshus who delighted in few desires all together ridiculed and blamed this unlawful act: 'How can you, for the sake of greed for food, falsely claim to have attained the Uttara-manussa-dhamma?' At that time, the Bhikshus reported this matter to the Buddha (founder of Buddhism). Because of this matter, the Buddha gathered the Bhikshu Sangha (Buddhist monastic community), knowingly asking as before in detail. The Buddha asked the Bhikshus by the Sheng Hui River: 'You Bhikshus, did you truly falsely claim to have attained the Uttara-manussa-dhamma?' They replied to the Buddha: 'Indeed, Great One (Mahadeva, epithet for the Buddha)!' At that time, the Bhagavan (Blessed One, epithet for the Buddha) variously rebuked the Bhikshus: 'You are not Sramanas (wandering ascetics), not those who act in accordance with the Dharma (Buddhist teachings), doing what should not be done, without proper conduct, not what renunciates should do. You Bhikshus! You should know that there are three great thieves in the world. What are the three? Bhikshus! If there are great thieves, whether a hundred, a thousand, or a hundred thousand, they go to cities and villages, breaking through walls and unlocking locks, stealing the property of others, or sometimes blocking roads to injure and kill, or sometimes setting fire to villages, or destroying royal treasuries, or plundering city wards, this is the first great thief dwelling in the world. Bhikshus! If there are great thieves, without a hundred, a thousand, or a hundred thousand, not going to cities and villages to break through walls and unlock locks to steal the property of others, nor do they
斷路燒村破王庫藏等，然取僧祇薪草花果及竹木等，賣已自活或與餘人，是名第二大賊住在世間。又諸苾芻！有其大賊無百眾無千眾無百千眾，不往城邑聚落穿墻解鑰偷盜他物，乃至不取僧祇草等活命與人，然于自身實未證得上人之法，妄說已有，是名第三大賊住在世間。汝諸苾芻！第一大賊、第二大賊，不名大賊，是名小賊。汝諸苾芻！若實無上人之法自稱得者，於人、天魔、梵、沙門、婆羅門中，是極大賊。」說伽他曰：
「實非阿羅漢， 說言我身是； 于諸人天中， 是名為大賊。」
爾時世尊種種呵責彼苾芻已，告諸苾芻曰：「我觀十利為諸弟子，于毗奈耶制其學處，應如是說：
「若復苾芻實無知無遍知，自知不得上人法、寂靜聖者、殊勝證悟、智見安樂住，而言：『我知我見。』彼于異時若問、若不問，欲自清凈故作如是說：『諸具壽！我實不知不見，言知言見。』虛誑妄語，得波羅市迦，不應共住。」
爾時世尊為諸苾芻制學處已，時有眾多苾芻在阿蘭若住，受粗臥具勤策相應，得少自相寂止方便，世間作意折伏煩惱，欲染瞋恚不復現行。時彼即便更相告言：「具壽！汝今知不？阿蘭若中所應得者，我今已得。我生已盡、梵行已立，所作已辦、不受後有。我今可舍蘭若處
【現代漢語翻譯】 現代漢語譯本： 燒燬村莊，破壞王室的倉庫等等，然後拿取僧團的薪柴、草料、花果以及竹木等等，賣掉后自己生活或者分給其他人，這被稱為住在世間的第二大盜賊。還有各位比丘（bhiksu，佛教出家男眾）！有這樣的大盜賊，沒有百人、沒有千人、沒有百千人，不去城邑村落穿墻撬鎖偷盜他人的財物，甚至不拿取僧團的草料等來維持生命和分給他人，然而對於自身實際上沒有證得上人（sramana，指有修行成就的人）之法，卻虛妄地說自己已經證得，這被稱為住在世間的第三大盜賊。你們這些比丘！第一大盜賊、第二大盜賊，不能稱為大盜賊，只能稱為小盜賊。你們這些比丘！如果實際上沒有證得上人之法卻自稱證得，在人、天（deva，天神）、魔（mara，惡魔）、梵（brahma，梵天）、沙門（sramana，出家修行者）、婆羅門（brahmana，古印度祭司）中，就是極大的盜賊。』世尊說了偈頌： 『實際上不是阿羅漢（arhat，斷盡煩惱，證得解脫的聖者），卻說自己是；在人天之中，這被稱為大盜賊。』 當時，世尊種種呵責那些比丘后，告訴各位比丘說：『我觀察到十種利益，爲了我的弟子們，在毗奈耶（vinaya，戒律）中制定學處（siksa-pada，戒條），應當這樣說：』 『如果又有比丘實際上沒有知，沒有遍知，自己知道沒有得到上人法、寂靜聖者、殊勝證悟、智見安樂住，卻說：『我知道，我見到。』他在其他時候，無論被問還是不被問，爲了自我清凈的緣故，這樣說：『各位具壽（ayusmant，對年長出家者的尊稱）！我實際上不知道，沒有見到，卻說知道，說見到。』虛假欺騙妄語，犯了波羅市迦（parajika，斷頭罪，最嚴重的戒律），不應當共同居住。』 當時，世尊為各位比丘制定學處后，當時有很多比丘住在阿蘭若（aranya，寂靜處），接受粗糙的臥具，勤奮地策勵相應，得到少許自我寂止的方便，以世間作意折伏煩惱，慾望、嗔恚不再現行。當時他們就互相告知說：『具壽！您現在知道嗎？阿蘭若中所應當得到的，我現在已經得到。我生死已經窮盡、清凈的修行已經確立，該做的已經做完、不再受後世的輪迴。我現在可以捨棄阿蘭若處了。
【English Translation】 English version: 'Burning villages, destroying royal treasuries, etc., and then taking Sangha's (samgha, the Buddhist monastic community) firewood, grass, flowers, fruits, and bamboo, etc., selling them to support themselves or giving them to others, this is called the second great thief living in the world. Furthermore, O Bhiksus (bhiksu, Buddhist monks)! There is such a great thief who has no hundreds, no thousands, no hundreds of thousands of followers, who does not go to cities and villages to break walls and unlock locks to steal other people's property, and does not even take the Sangha's grass, etc., to support life and give to others, but who has not actually attained the Dharma of a superior person (sramana, refers to someone with spiritual achievements) within himself, yet falsely claims to have attained it, this is called the third great thief living in the world. You Bhiksus! The first great thief and the second great thief are not called great thieves, but are called small thieves. You Bhiksus! If one has not actually attained the Dharma of a superior person but claims to have attained it, among humans, Devas (deva, gods), Maras (mara, demons), Brahmas (brahma, the creator god), Sramanas (sramana, renunciates), and Brahmanas (brahmana, priests), he is an extremely great thief.' The World Honored One spoke the following verse: 'In reality, not an Arhat (arhat, one who has extinguished all defilements and attained liberation), yet says, 'I am'; among humans and Devas, this is called a great thief.' At that time, the World Honored One, after variously rebuking those Bhiksus, told the Bhiksus: 'I have observed ten benefits for my disciples, and in the Vinaya (vinaya, monastic rules) I have established the training precepts (siksa-pada, precepts), which should be stated as follows:' 'If a Bhiksu actually has no knowledge, no complete knowledge, and knows that he has not attained the Dharma of a superior person, the tranquility of a holy one, the supreme enlightenment, the wisdom and vision of dwelling in bliss, yet says: 'I know, I see.' At other times, whether asked or not asked, for the sake of self-purification, he says: 'Venerable ones (ayusmant, an honorific for senior monks)! I actually do not know, do not see, but I said I know, I said I see.' This is false and deceitful speech, and he has committed a Parajika (parajika, expulsion offense, the most serious offense), and should not live together.' At that time, after the World Honored One had established the training precepts for the Bhiksus, there were many Bhiksus dwelling in the Aranya (aranya, a secluded place), accepting coarse bedding, diligently striving accordingly, obtaining a little convenience for self-tranquility, subduing afflictions with worldly attention, and desire and anger no longer manifested. At that time, they then told each other: 'Venerable ones! Do you know now? What should be attained in the Aranya, I have now attained. My birth is exhausted, pure conduct is established, what should be done is done, and I will no longer receive future existence. I can now abandon the Aranya.'
住聚落中。」便舍靜林就村而住。時彼數數見諸女人，又見凈人及諸求寂共為雜住，煩惱還起、欲染瞋恚還復現行。時彼諸人各作是念：「世尊為諸弟子于毗奈耶制其學處：若復苾芻實無知無遍知，自知不得上人法、寂靜聖者、殊勝證悟、智見安樂住，而言：『我知我見。』彼于異時若問、若不問，欲自清凈故作是說：『諸具壽！我實不知不見，言知言見。』虛誑妄語者，得波羅市迦，不應共住。」
時諸苾芻即相告曰：「我等住阿蘭若，受粗臥具勤策相應，得少自相寂止方便折伏煩惱，便棄靜林來至聚落，既觀諸境煩惱現行，如前廣說，豈非我等犯他勝耶？我等共詣具壽阿難陀所，以事陳告，如彼所說我當奉行。」即便到彼問具壽阿難陀曰：「具壽！知不？如佛世尊為諸弟子制其學處：若復苾芻乃至波羅市迦不應共住。我等在阿蘭若煩惱不起，今來聚落煩惱還生，廣說如前。我皆有疑，豈非我等犯波羅市迦耶？當問具壽阿難陀，如彼所說我當奉行。由是事故我等今來，至具壽所詳欲咨決，豈非我等犯波羅市迦耶？」爾時具壽阿難陀，聞諸苾芻說是事已，遂將諸人往世尊所，頂禮佛足在一面坐。時具壽阿難陀白佛言：「世尊大德！如是為諸苾芻，于毗奈耶制其學處：若復苾芻廣說乃至得波羅市迦不應共住。此諸
【現代漢語翻譯】 現代漢語譯本：',住在聚落中。'於是他們離開了寂靜的森林，到村落里居住。這時，他們常常看到各種女人，又看到已受戒的凈人和尚未受戒的沙彌一起雜居，煩惱又生起，貪慾和嗔恚又重新出現。這時，那些比丘各自這樣想：'世尊為弟子們在《毗奈耶》（Vinaya，戒律）中制定了學處：如果比丘實際上沒有知，沒有遍知，自認為沒有得到上人法（uttarimanussadhamma，超凡之法）、寂靜聖者的境界、殊勝的證悟、智見安樂的住處，卻說：『我知道，我見到。』那麼，他在其他時候，無論被問或不被問，爲了自我清凈而這樣說：『諸位具壽（ayasmanto，對年長比丘的尊稱）！我實在不知不見，卻說知說見。』這種虛誑妄語的人，就犯了波羅夷罪（Parajika，斷頭罪），不應該一起居住。' 當時，眾比丘互相告知說：'我們住在阿蘭若（aranya，寂靜處），接受粗糙的臥具，勤奮修行相應的法門，得到少許自我寂靜、止息煩惱的方便，卻捨棄了寂靜的森林來到聚落，既然看到各種境界，煩惱就現行，如前面所詳細說的，難道不是我們犯了他勝罪（Parajika，斷頭罪）嗎？我們一起去拜訪具壽阿難陀（Ananda，佛陀的十大弟子之一），把這件事告訴他，按照他所說的去做。'於是他們就去拜訪阿難陀，問道：'具壽！您知道嗎？佛世尊為弟子們制定了學處：如果比丘乃至犯了波羅夷罪，就不應該一起居住。我們在阿蘭若時煩惱不起，現在來到聚落煩惱又生起，詳細情況如前所述。我們都懷疑，難道不是我們犯了波羅夷罪嗎？應當請教具壽阿難陀，按照他所說的去做。因為這個緣故，我們現在來到具壽這裡，詳細地想要諮詢決斷，難道不是我們犯了波羅夷罪嗎？'當時，具壽阿難陀聽了眾比丘所說的事情后，就帶領他們去見世尊，頂禮佛足，在一旁坐下。這時，具壽阿難陀對佛說：'世尊大德！像這樣為眾比丘在《毗奈耶》中制定了學處：如果比丘（詳細情況如前所述）乃至犯了波羅夷罪，就不應該一起居住。這些'
【English Translation】 English version: 'Dwelling in a village.' Then they abandoned the quiet forest and lived in the village. At that time, they frequently saw various women, and also saw lay devotees and novices living together in a mixed manner, and afflictions arose again, and desires and anger reappeared. At that time, those monks each thought: 'The World-Honored One has established precepts in the Vinaya (Vinaya, monastic code) for his disciples: If a Bhikshu (Bhikshu, Buddhist monk) truly does not know or fully know, and does not realize that he has attained the Dharma of Superiors (uttarimanussadhamma, superior human qualities), the state of a tranquil sage, supreme enlightenment, and the abode of wisdom, vision, and bliss, but says: 'I know, I see.' Then, at other times, whether asked or not, in order to purify himself, he says: 'Venerable ones (ayasmanto, honorific title for senior monks)! I truly do not know or see, but I say that I know and see.' Such a person who speaks falsely and deceitfully has committed a Parajika (Parajika, defeat), and should not live together.' At that time, the Bhikshus told each other: 'We live in the Aranya (aranya, secluded place), accept coarse bedding, diligently practice the corresponding Dharma, and obtain a little means of self-tranquility and subduing afflictions, but we abandoned the quiet forest and came to the village. Since we see various objects, afflictions arise, as described in detail earlier. Haven't we committed a Parajika (Parajika, defeat)? Let us go together to Venerable Ananda (Ananda, one of the Buddha's ten great disciples), tell him about this matter, and follow what he says.' Then they went to Ananda and asked: 'Venerable one! Do you know? The World-Honored Buddha has established precepts for his disciples: If a Bhikshu commits a Parajika, he should not live together. When we were in the Aranya, afflictions did not arise, but now that we have come to the village, afflictions have arisen again, as described in detail earlier. We all have doubts, haven't we committed a Parajika? We should ask Venerable Ananda and follow what he says. For this reason, we have come to the Venerable one now, wanting to consult and decide in detail, haven't we committed a Parajika?' At that time, Venerable Ananda, having heard what the Bhikshus said, led them to the World-Honored One, prostrated at the Buddha's feet, and sat on one side. Then, Venerable Ananda said to the Buddha: 'World-Honored One, Great Virtue! In this way, precepts have been established in the Vinaya for the Bhikshus: If a Bhikshu (as described in detail earlier) commits a Parajika, he should not live together. These'
苾芻在阿蘭若住，受邊際臥具勤策相應，得少自相寂止方便，作意折伏煩惱，欲染瞋恚不復現行。時彼即便更相告語：『具壽！汝今知不？阿蘭若中所應得者，我今已得、我生已盡、梵行已立、所作已辦、不受後有。我今宜舍蘭若住處往聚落中。』即便舍靜就村住處。時彼數數見諸女人，又見凈人及諸求寂共為雜住，煩惱還起欲染現行。彼諸苾芻各生疑念：『將非我犯波羅市迦耶？』故來問我，我不敢決。咸來至此。大德世尊！將非彼犯極重罪耶？」世尊告曰：「阿難陀！除增上慢，彼無有犯。」爾時世尊種種方便為愛樂戒者、為尊重戒者隨順勸喻為說法已，告諸苾芻曰：「汝諸苾芻！如是應知，前是創製、此是隨開，我今為諸聲聞弟子當如是說：若復苾芻實無知無遍知，自知不得上人法，寂靜聖者殊勝證悟、智見安樂住，而言：『我知我見。』彼于異時若問、若不問，欲自清凈故作如是說：『諸具壽！我實不知不見，言知言見。』虛誑妄語，除增上慢，此苾芻亦得波羅市迦，不應共住。」
苾芻義如上。
言無知者，謂不知色受想行識。
言無遍知者，謂不遍知色受想行識。
上人法者，上謂色界在欲界上，無色界在色界上。人謂凡人。法者謂五蓋等，能除此蓋名之為上。
寂靜者
【現代漢語翻譯】 現代漢語譯本： 一位比丘（Bhikkhu，佛教僧侶）住在阿蘭若（Aranya，寂靜處），接受邊際臥具（遠離村落的住所），勤奮地策勵自己，獲得少許自相寂止的方便，努力折伏煩惱，使欲染和瞋恚不再生起。當時，他們彼此告知：『諸位具壽（Ayushman，對年長僧侶的尊稱）！你們知道嗎？阿蘭若中應該得到的，我現在已經得到；我生已盡，梵行（Brahmacharya，清凈行）已立，所作已辦，不再受後有（Punarbhava，輪迴）。我現在應該捨棄阿蘭若的住所，前往聚落中。』於是他們捨棄了靜處，前往村落居住。在那裡，他們頻繁地見到各種女人，又見到凈人（Upasaka，男居士）和求寂（Sramanera，沙彌）共同雜居，煩惱再次生起，欲染現行。這些比丘各自產生疑慮：『難道我犯了波羅市迦（Parajika，斷頭罪）？』因此前來問我，我不敢決斷，所以一起來到這裡。大德世尊（Bhagavan，佛陀）！難道他們犯了極重的罪嗎？」 世尊（Buddha）告訴阿難陀（Ananda，佛陀的侍者）說：『阿難陀！除了增上慢（Adhimana，未證言證），他們沒有犯任何罪。』當時，世尊用各種方便為喜愛戒律者、為尊重戒律者隨順勸喻，為他們說法后，告訴諸位比丘說：『你們這些比丘！應當這樣知道，之前是創製，現在是隨開，我現在為諸位聲聞（Sravaka，聽聞佛法者）弟子應當這樣說：如果比丘實際上沒有知，沒有遍知，自己知道沒有得到上人法（Uttara-manussa-dhamma，超凡之法），即寂靜聖者殊勝的證悟、智見安樂住，卻說：『我知道，我見到。』他在其他時候，無論被問或不被問，爲了自我清凈而這樣說：『諸位具壽！我實際上不知不見，卻說知說見。』這是虛誑妄語，除了增上慢，這位比丘也犯了波羅市迦，不應共同居住。』 比丘的定義如上所述。 『無知』是指不知道色（Rupa，物質）、受（Vedana，感受）、想（Sanna，知覺）、行（Sankhara，意志）、識（Vinnana，意識）。 『無遍知』是指不能完全瞭解色、受、想、行、識。 『上人法』中，『上』是指在欲界（Kama-loka，慾望界）之上，無色界（Arupa-loka，無物質界）之上。『人』是指凡人。『法』是指五蓋（Panca Nivarana，五種障礙），能去除這些障礙就稱為『上』。 『寂靜』是指...
【English Translation】 English version: A Bhikkhu (Buddhist monk) dwelling in an Aranya (secluded place), accepting a remote dwelling place, diligently striving accordingly, obtains a little convenience for self-contained tranquility, making effort to subdue defilements, so that desire and hatred no longer arise. At that time, they would tell each other: 'Venerable Ayushman (term of respect for senior monks)! Do you know? What should be obtained in the Aranya, I have now obtained; my birth is exhausted, the Brahmacharya (holy life) is established, what needs to be done is done, I will not receive future existence (Punarbhava, rebirth). I should now abandon the Aranya dwelling and go to the village.' Then they abandoned the quiet place and went to live in the village. There, they frequently saw various women, and also saw Upasakas (male lay devotees) and Sramaneras (novice monks) living together in a mixed manner, and defilements arose again, and desire manifested. These Bhikkhus each had doubts: 'Have I committed a Parajika (defeat, expulsion offense)?' Therefore, they came to ask me, and I dared not decide, so they all came here. O Blessed One (Bhagavan, the Buddha)! Have they committed a very serious offense?' The Buddha (Buddha) told Ananda (Ananda, the Buddha's attendant): 'Ananda! Except for Adhimana (exaggerated view of one's attainment), they have not committed any offense.' At that time, the Buddha, using various means, for those who love the precepts and for those who respect the precepts, accordingly encouraged and exhorted them, and after teaching them the Dharma, told the Bhikkhus: 'You Bhikkhus! You should know this, the former was an initial rule, and this is a subsequent allowance. I will now say this for the Sravaka (hearer of the Dharma) disciples: If a Bhikkhu actually has no knowledge, no complete knowledge, and knows that he has not attained Uttara-manussa-dhamma (superhuman qualities), that is, the tranquil sage's superior enlightenment, the blissful dwelling of wisdom and vision, but says: 'I know, I see.' At other times, whether asked or not asked, in order to purify himself, he says: 'Venerable ones! I actually do not know or see, but I say that I know and see.' This is false and lying speech, and except for Adhimana, this Bhikkhu has also committed a Parajika and should not live together.' The definition of Bhikkhu is as described above. 'Without knowledge' means not knowing Rupa (form), Vedana (feeling), Sanna (perception), Sankhara (mental formations), and Vinnana (consciousness). 'Without complete knowledge' means not being able to fully understand Rupa, Vedana, Sanna, Sankhara, and Vinnana. In 'Uttara-manussa-dhamma', 'Uttara' means above the Kama-loka (desire realm), above the Arupa-loka (formless realm). 'Manussa' means ordinary person. 'Dhamma' means the Panca Nivarana (five hindrances), and being able to remove these hindrances is called 'Uttara'. 'Tranquility' means...
謂是涅槃。
言聖者謂佛及聲聞。
殊勝證悟者，謂四沙門果：預流、一來、不還、阿羅漢。
智者謂四智：苦智、集智、滅智、道智，及余諸智。
見者謂四聖諦見。
言安樂住者謂四靜慮，是修非生。
言我知者謂知四諦法。
而言我見者，謂見天、見龍、見藥叉、見揭路荼、健達婆、緊那羅、莫呼洛伽、鳩槃荼、羯吒布單那、畢舍遮鬼，我聞天聲乃至畢舍遮鬼，我往天處乃至畢舍遮處，彼諸天龍乃至畢舍遮來至我所，我與諸天等常為狎習共作言談，彼諸天等亦來就我，常為狎習共作言談，其實未證而言我證，謂得無常想，廣說乃至得八解脫。
彼于異時者，謂是別時。
若問者，謂被他問。
若不問者，謂自生悔恨而懷憂惱。
欲自清凈者謂希出罪，作如是語：「具壽！我實不知」者謂意識也，「我實不見」者謂眼識也。
虛誑妄語者，是異名說。
除增上慢者謂除增上慢，人實未證得自謂已得，由無誑心故不犯根本。
此者謂指其人。
苾芻者謂住苾芻性，廣說如上。乃至不應差作十二種人，是故名為不應共住。
此中犯相其事云何？
攝頌曰：
見相阿蘭若， 舍中受妙座， 能知于
【現代漢語翻譯】 現代漢語譯本 所謂『涅槃』，指的是寂滅的境界。 所說的『聖者』，指的是佛陀以及聲聞弟子。 『殊勝證悟者』，指的是證得四沙門果（Sramana-phala）（預流果（Srota-apanna）、一來果（Sakrdagamin）、不還果（Anagamin）、阿羅漢果（Arhat）)的修行者。 『智者』指的是具有四智（catvari-jnana）：苦智（Dukkha-jnana）、集智（Samudaya-jnana）、滅智（Nirodha-jnana）、道智（Magga-jnana），以及其他的智慧。 『見者』指的是對四聖諦（catvari-arya-satya）的證見。 所說的『安樂住』，指的是四種禪定（catvari-dhyana），這是通過修行而獲得的，並非自然產生。 所說的『我知』，指的是了知四諦之法。 所說的『我見』，指的是看見天（Deva）、龍（Naga）、藥叉（Yaksa）、揭路荼（Garuda）（金翅鳥）、健達婆（Gandharva）（香神）、緊那羅（Kinnara）（歌神）、莫呼洛伽（Mahoraga）（大蟒神）、鳩槃荼（Kumbhanda）（甕形鬼）、羯吒布單那（Katakaputana）（臭鬼）、畢舍遮鬼（Pisaca）（食人鬼），我聽到天人的聲音乃至畢舍遮鬼的聲音，我前往天人的處所乃至畢舍遮鬼的處所，那些天龍乃至畢舍遮來到我這裡，我與諸天等經常在一起嬉戲交談，那些天人等也來接近我，經常在一起嬉戲交談，實際上並沒有證得，卻說自己已經證得，比如得到了無常想，廣泛地說乃至得到了八解脫（asta-vimoksa）。 『彼于異時者』，指的是在不同的時間。 『若問者』，指的是被他人詢問。 『若不問者』，指的是自己產生後悔和憂愁煩惱。 『欲自清凈者』，指的是希望懺悔罪過，說這樣的話：『具壽（Ayushman）！我實在不知道』，指的是意識（Vijnana）的作用，『我實在沒有看見』，指的是眼識（Caksu-vijnana）的作用。 『虛誑妄語者』，是不同的名稱。 『除增上慢者』，指的是去除增上慢（Adhimana），實際上沒有證得卻自認為已經證得，因為沒有欺騙的心，所以不犯根本戒。 『此者』，指的是這個人。 『苾芻（Bhikkhu）』，指的是安住于比丘的身份，詳細的解釋如前所述。乃至不應該差遣去做事十二種人，因此稱為不應該共同居住。 這裡所說的犯戒行為，具體是什麼情況呢？ 總結的偈頌說： 見相阿蘭若， 舍中受妙座， 能知于
【English Translation】 English version 『Nirvana』 is said to be the state of cessation. 『Holy ones』 refers to the Buddha and the Sravakas (hearers). 『Superiorly enlightened ones』 refers to those who have attained the four Sramana-phala (fruits of asceticism): Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). 『Wise ones』 refers to the four wisdoms (catvari-jnana): wisdom of suffering (Dukkha-jnana), wisdom of origin (Samudaya-jnana), wisdom of cessation (Nirodha-jnana), and wisdom of the path (Magga-jnana), and other wisdoms. 『Seers』 refers to the seeing of the Four Noble Truths (catvari-arya-satya). 『Dwelling in bliss』 refers to the four meditations (catvari-dhyana), which are cultivated, not naturally occurring. 『I know』 refers to knowing the Dharma of the Four Noble Truths. 『I see』 refers to seeing Devas (gods), Nagas (dragons), Yaksas (demons), Garudas (mythical birds), Gandharvas (celestial musicians), Kinnaras (mythical beings, half-human and half-horse), Mahoragas (great serpents), Kumbhandas (pot-shaped demons), Katakaputanas (corpse demons), Pisacas (flesh-eating demons), I hear the voices of Devas and even Pisacas, I go to the places of Devas and even Pisacas, those Devas, Nagas, and even Pisacas come to me, I often play and converse with the Devas, those Devas also come to me, often playing and conversing together, but in reality, they have not attained it, but say that they have attained it, such as obtaining the thought of impermanence, broadly speaking, even obtaining the eight liberations (asta-vimoksa). 『At another time』 refers to a different time. 『If asked』 refers to being asked by others. 『If not asked』 refers to generating regret and sorrow and vexation oneself. 『Desiring to purify oneself』 refers to hoping to repent of offenses, saying such words: 『Venerable one (Ayushman)! I truly do not know』 refers to the function of consciousness (Vijnana), 『I truly have not seen』 refers to the function of eye-consciousness (Caksu-vijnana). 『False and deceptive speech』 are different names. 『Removing the arrogance of attainment』 refers to removing Adhimana (the conceit of thinking one has attained what one has not), in reality, not having attained it but thinking that one has attained it, because there is no deceptive intention, therefore not violating the fundamental precept. 『This one』 refers to that person. 『Bhikkhu』 refers to abiding in the state of a Bhikkhu, detailed explanation as mentioned above. And should not send to do work the twelve kinds of people, therefore it is called should not live together. What is the nature of the offense here? The summary verse says: Seeing the appearance of the Aranya (forest), Receiving a wonderful seat in the dwelling, Being able to know
自相， 方便顯其身。
若苾芻如是樂欲、如是忍可，作如是語：「我見諸天乃至羯吒布單那。」者，得波羅市迦；乃至「我見糞掃鬼。」者，得窣吐羅底也。若苾芻如是樂欲、如是忍可，作如是語：「我聞諸天乃至羯吒布單那。」者，得波羅市迦；乃至糞掃鬼者，得窣吐羅底也。苾芻妄心作如是語：「我詣天處乃至羯吒布單那處。」者，得波羅市迦；乃至糞掃鬼處者，得窣吐羅底也。若苾芻妄心作如是語：「諸天來至我所，乃至羯吒布單那來至我所。」者，得波羅市迦；乃至糞掃鬼者，得窣吐羅底也。若苾芻妄心作如是語：「我共諸天常為狎習共作言談，乃至羯吒布單那。」者，得波羅市迦；若云糞掃鬼者，得窣吐羅底也。若苾芻妄心作如是語：「諸天來共我常為狎習共作言說，乃至羯吒布單那。」者，得波羅市迦；若云糞掃鬼者，得窣吐羅底也。若苾芻妄心作如是語：「實不得無常想而言我得。」者，得波羅市迦；乃至妄言得俱解脫，皆得波羅市迦。若苾芻妄心作如是語：「有多苾芻，若在村坊、或阿蘭若處住，多被非人之所嬈亂，于中若得預流、一來、不還、阿羅漢果者，非人即不嬈亂。我在彼處不被非人之所嬈亂。」者，得波羅市迦。若苾芻妄心作如是語：「于某舍中受他請食，敷設雜綵勝妙之座，
若得四果者，方就其座而受飲食。我亦得彼勝妙座食。」者，是苾芻得波羅市迦。若有眾多苾芻，在阿蘭若村中住，少於自相而心得定，以世俗道伏除煩惱，欲貪瞋恚而不現行。苾芻妄心作如是語：「我亦在彼阿蘭若住，得少自相定，以世俗道伏除煩惱，欲貪瞋恚亦不現行。」者，得波羅市迦。若苾芻妄心欲自顯己，作如是語：「有苾芻親見諸天。」不言是我，得窣吐羅底也；如是乃至見羯吒布單那，不言是我者，得窣吐羅底也；乃至糞掃鬼者，得惡作罪。若苾芻妄心作如是語：「有苾芻聞諸天聲。」不言是我，得窣吐羅底也；如是乃至聞羯吒布單那，不言是我者，得窣吐羅底也；乃至糞掃鬼，得惡作罪。若苾芻妄心作如是語：「苾芻往詣天處。」不言是我者，得窣吐羅底也；乃至羯吒布單那處，得窣吐羅底也；乃至糞掃鬼者，得惡作罪。若苾芻妄心作如是語：「有苾芻，諸天來就，乃至羯吒布單那。」不言是我，得窣吐羅底也。若糞掃鬼者，得惡作罪。若苾芻妄心作如是語：「有苾芻常往天處，共諸天言談議論，乃至羯吒布單那。」不言是我者，得窣吐羅底也。若糞掃鬼者，得惡作罪。若苾芻妄心作如是語：「有苾芻，諸天來就言談議論，乃至羯吒布單那。」不言是我者，得窣吐羅底也。糞掃同前。若苾芻妄心作如
【現代漢語翻譯】 現代漢語譯本 『如果有人證得四果（Sotapanna, Sakadagami, Anagami, Arahat，分別為預流果、一來果、不還果、阿羅漢果），才就其座位而接受飲食。我也證得了那殊勝的座位和飲食。』如果這樣說，這位比丘就犯了波羅夷罪（Parajika，斷頭罪）。 如果有許多比丘住在阿蘭若村（Aranya，遠離人煙的村落）中，他們通過減少自己的念頭而獲得禪定，用世俗的方法來降伏煩惱，使慾望、嗔恨等不表現出來。如果有個比丘虛妄地這樣說：『我也住在那個阿蘭若，獲得了少許的自相禪定，用世俗的方法來降伏煩惱，慾望、嗔恨等也不表現出來。』這樣說，就犯了波羅夷罪。 如果比丘虛妄地想要顯示自己，這樣說：『有比丘親眼見到諸天（Deva，天神）。』但不說是自己，就犯了窣吐羅底也罪（Sthullatyaya，粗罪）；像這樣，乃至見到羯吒布單那（Kataputana，臭鬼），但不說是自己，就犯了窣吐羅底也罪；乃至見到糞掃鬼，就犯了惡作罪（Dukkata，小罪）。 如果比丘虛妄地這樣說：『有比丘聽到諸天的聲音。』但不說是自己，就犯了窣吐羅底也罪；像這樣，乃至聽到羯吒布單那的聲音，但不說是自己，就犯了窣吐羅底也罪；乃至聽到糞掃鬼的聲音，就犯了惡作罪。 如果比丘虛妄地這樣說：『有比丘前往天處。』但不說是自己，就犯了窣吐羅底也罪；乃至前往羯吒布單那處，就犯了窣吐羅底也罪；乃至前往糞掃鬼處，就犯了惡作罪。 如果比丘虛妄地這樣說：『有比丘，諸天來接近他，乃至羯吒布單那來接近他。』但不說是自己，就犯了窣吐羅底也罪。如果是糞掃鬼來接近他，就犯了惡作罪。 如果比丘虛妄地這樣說：『有比丘常往天處，和諸天言談議論，乃至羯吒布單那。』但不說是自己，就犯了窣吐羅底也罪。如果是糞掃鬼，就犯了惡作罪。 如果比丘虛妄地這樣說：『有比丘，諸天來接近他，和他言談議論，乃至羯吒布單那。』但不說是自己，就犯了窣吐羅底也罪。如果是糞掃鬼，同前（犯惡作罪）。 如果比丘虛妄地這樣說：
【English Translation】 English version 『If someone attains the four fruits (Sotapanna, Sakadagami, Anagami, Arahat, respectively meaning Stream-enterer, Once-returner, Non-returner, and Arhat), then they may take their seat and receive food. I have also attained that excellent seat and food.』 If a Bhikshu (monk) says this, he commits a Parajika (defeat, expulsion offense). If there are many Bhikshus living in an Aranya (secluded village), and they attain Samadhi (concentration) by reducing their own thoughts, and subdue their afflictions with worldly methods, so that desire, hatred, etc., do not manifest. If a Bhikshu falsely says: 『I also live in that Aranya, and have attained a little self-characteristic Samadhi, and subdue my afflictions with worldly methods, so that desire, hatred, etc., do not manifest.』 By saying this, he commits a Parajika. If a Bhikshu falsely desires to show himself off, and says: 『There is a Bhikshu who has personally seen the Devas (gods).』 But does not say it is himself, he commits a Sthullatyaya (grave offense); likewise, even if he sees a Kataputana (corpse demon), but does not say it is himself, he commits a Sthullatyaya; even if he sees a scavenger ghost, he commits a Dukkata (minor offense). If a Bhikshu falsely says: 『There is a Bhikshu who hears the voices of the Devas.』 But does not say it is himself, he commits a Sthullatyaya; likewise, even if he hears the voice of a Kataputana, but does not say it is himself, he commits a Sthullatyaya; even if he hears the voice of a scavenger ghost, he commits a Dukkata. If a Bhikshu falsely says: 『There is a Bhikshu who goes to the place of the Devas.』 But does not say it is himself, he commits a Sthullatyaya; even if he goes to the place of a Kataputana, he commits a Sthullatyaya; even if he goes to the place of a scavenger ghost, he commits a Dukkata. If a Bhikshu falsely says: 『There is a Bhikshu whom the Devas come to approach, even the Kataputana.』 But does not say it is himself, he commits a Sthullatyaya. If it is a scavenger ghost who comes to approach him, he commits a Dukkata. If a Bhikshu falsely says: 『There is a Bhikshu who often goes to the place of the Devas, and talks and discusses with the Devas, even the Kataputana.』 But does not say it is himself, he commits a Sthullatyaya. If it is a scavenger ghost, he commits a Dukkata. If a Bhikshu falsely says: 『There is a Bhikshu whom the Devas come to approach, and talk and discuss with him, even the Kataputana.』 But does not say it is himself, he commits a Sthullatyaya. If it is a scavenger ghost, the same as before (commits a Dukkata). If a Bhikshu falsely says:
是語：「有苾芻得無常想，如前廣說，乃至得八解脫。」不言是我，是苾芻得窣吐羅底也。如有眾多苾芻在阿蘭若村住，常被非人之所嬈亂，中有苾芻得四果者，不被非人之所嬈亂，苾芻妄心作如是語：「有苾芻在彼村住，不被非人之所嬈亂。」不言是我，得窣吐羅底也。若有眾多苾芻，在俗舍中坐勝妙座而受其食，皆獲四果。苾芻妄心作如是語：「有苾芻于彼舍中受勝妙座。」不言是我者，得窣吐羅底也。若諸苾芻在阿蘭若村住，得少自相定，以世俗道伏除煩惱、欲貪瞋恚亦不現行，不言是我者，得窣吐羅底也。若苾芻妄心作如是語：「有苾芻在彼村住，得少自相定乃至煩惱皆不現行。」不言是我者，得窣吐羅底也。
攝頌曰：
記戰與言違， 旱時天雨少； 業力男成女， 溫泉聽象聲。
佛在廣嚴城獼猴池側高閣堂中。時摩揭陀國未生怨王，與廣嚴城諸栗姑毗先有違逆。未生怨王乃嚴整四兵象馬車步，往佛栗氏國欲共鬥戰。時佛栗氏國人，告廣嚴城栗姑毗曰：「摩揭陀國未生怨王，嚴整四兵來此欲戰。」時彼聞已亦嚴四兵出城拒逆。兵眾出時。具壽大目連執持衣缽，于日初分入廣嚴城欲行乞食。時此城中栗姑毗眾，遙見大目連共相謂曰：「君等知不？尊者大目連我比曾聞，是第三聖無有
【現代漢語翻譯】 現代漢語譯本： 世尊說：『如果有比丘獲得了無常想（anitya-samjna，對事物無常的認識），如前面廣泛描述的那樣，乃至獲得了八解脫（asta-vimoksha，八種禪定解脫）。』 如果他不說是『我』，那麼這位比丘就犯了窣吐羅底也（sthulatyaya，粗罪）。如果有許多比丘住在阿蘭若村（aranya-grama，遠離人煙的村莊），經常被非人（amanussa，鬼神）所擾亂，其中有比丘獲得了四果（catvari phala，四種聖果，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）的，不被非人所擾亂，比丘如果妄心說出這樣的話：『有比丘住在這個村子裡，不被非人所擾亂。』 如果他不說是『我』，就犯了窣吐羅底也。如果有許多比丘，在俗舍（kula，信徒的家）中坐在殊勝的座位上接受供養，都獲得了四果。比丘如果妄心說出這樣的話：『有比丘在那家俗舍中接受殊勝的座位。』 如果他不說是『我』，就犯了窣吐羅底也。如果諸位比丘住在阿蘭若村，獲得了少許自相定（svalaksana-samadhi，觀察事物自身特性的禪定），用世俗道（laukika-marga，世俗的修行方法）伏除煩惱，欲貪（kama-raga，對慾望的貪戀）、瞋恚（dvesa，嗔恨）也不再現行，如果他不說是『我』，就犯了窣吐羅底也。如果比丘妄心說出這樣的話：『有比丘住在這個村子裡，獲得了少許自相定，乃至煩惱都不再現行。』 如果他不說是『我』，就犯了窣吐羅底也。 總結偈語說： 記事、戰爭與言語相違背，旱災時天降雨水稀少； 業力使男子變成女子，溫泉中聽到大象的聲音。 佛陀住在廣嚴城（Vaisali）獼猴池側的高閣堂中。當時摩揭陀國（Magadha）的未生怨王（Ajatashatru），與廣嚴城的諸位栗姑毗（Licchavi）先前就有矛盾衝突。未生怨王於是整頓四種軍隊——象兵、馬兵、車兵、步兵，前往佛栗氏國（Vrji）想要與他們戰鬥。當時佛栗氏國的人，告訴廣嚴城的栗姑毗說：『摩揭陀國的未生怨王，整頓四種軍隊前來這裡想要戰鬥。』 當時他們聽了之後也整頓四種軍隊出城抵禦。軍隊出城的時候，具壽（Ayushman）大目連（Maha-Maudgalyayana）拿著衣缽，在清晨進入廣嚴城想要乞食。當時這座城中的栗姑毗眾人，遠遠地看見了大目連，互相說道：『你們知道嗎？尊者大目連，我們以前聽說，是第三聖（trtiya-arya，指阿那含果，不還果），沒有……』
【English Translation】 English version: The Blessed One said: 'If a Bhikshu (monk) obtains the perception of impermanence (anitya-samjna), as previously described extensively, and even attains the eight liberations (asta-vimoksha).' If he does not say 'it is I', that Bhikshu commits a sthulatyaya (gross transgression). If there are many Bhikshus living in an aranya-grama (forest village), who are constantly disturbed by amanussa (non-human beings), and among them, there is a Bhikshu who has attained the four fruits (catvari phala, the four stages of enlightenment: Srotapanna, Sakrdagamin, Anagamin, Arhat), and is not disturbed by non-human beings, if a Bhikshu with a deluded mind says: 'There is a Bhikshu living in that village who is not disturbed by non-human beings.' If he does not say 'it is I', he commits a sthulatyaya. If there are many Bhikshus who, in a kula (householder's home), sit on excellent seats and receive food, and all have attained the four fruits, if a Bhikshu with a deluded mind says: 'There is a Bhikshu in that householder's home who receives an excellent seat.' If he does not say 'it is I', he commits a sthulatyaya. If Bhikshus live in an aranya-grama and obtain a little svalaksana-samadhi (concentration on the individual characteristics), and subdue defilements with laukika-marga (worldly path), and kama-raga (sensual desire) and dvesa (hatred) do not arise, if he does not say 'it is I', he commits a sthulatyaya. If a Bhikshu with a deluded mind says: 'There is a Bhikshu living in that village who has obtained a little svalaksana-samadhi, and even defilements do not arise.' If he does not say 'it is I', he commits a sthulatyaya. The summary verse says: Records, battles, and contradictory words, little rain during droughts; Karma transforms a man into a woman, hearing the sound of elephants in hot springs. The Buddha was staying in the high-roofed hall by the Monkey Pond in Vaisali (Vaisali). At that time, King Ajatashatru (Ajatashatru) of Magadha (Magadha) had previous conflicts with the Licchavis (Licchavi) of Vaisali. King Ajatashatru then prepared his fourfold army—elephants, horses, chariots, and infantry—and went to Vrji (Vrji) to fight them. Then the people of Vrji told the Licchavis of Vaisali: 'King Ajatashatru of Magadha has prepared his fourfold army and come here to fight.' When they heard this, they also prepared their fourfold army and went out of the city to resist. When the army went out, the venerable Maha-Maudgalyayana (Maha-Maudgalyayana), holding his robes and bowl, entered Vaisali early in the morning to beg for food. Then the Licchavi people in the city saw Maha-Maudgalyayana from afar and said to each other: 'Do you know? The venerable Maha-Maudgalyayana, we have heard before, is a trtiya-arya (third noble one, referring to Anagamin, the non-returner), without...'
少事而不見知，我等宜應問彼聖者，兩國交戰誰得勝耶？」即便往問，白言：「聖者！摩揭陀國未生怨王來破我國，今出相御，兩陣交戰誰當勝耶？」尊者報曰：「汝等得勝。」彼既聞已共相謂曰：「聖者！目連與我等記，戰當得勝。」諸人聞已歡喜踴躍，情欺彼敵掩其不備，即與共戰遂便大破，軍兵瓦解逐北追奔，欲至殑伽河岸，廣嚴城人既得勝已倍生勇銳。時未生怨王便生是念：「此城中人心懷兇猛，今若渡河彼來取我，如網取魚盡當殺害。」作是念已遍告軍眾：「咸可並心回兵共戰。」眾聞王教各作是念：「我等辭國來罰廣嚴，今者不應被破而活。」咸即同心回兵共戰，時此城人遂便退敗，走入城中閉門自固。其摩揭陀王既得勝已，收軍率旅還王舍城。
於後城中諸栗姑毗，于街衢巷陌共起譏嫌：「彼大目連記我戰勝，今我此城總被敗喪，何戰勝耶？」是時六眾苾芻入城乞食，聞彼譏嫌而問之曰：「汝等今者譏嫌何人？」諸人答曰：「譏嫌汝等！」六眾報曰：「我等作何罪過令汝譏嫌？」諸人報曰：「聖者！大目連記我戰勝，今我此城總被他破，豈戰勝耶？」六眾答曰：「汝初鬥戰何國得勝？」諸人報曰：「我等鬥戰初時得勝。」六眾答曰：「汝戰得勝即合卻回，誰更遣汝逐他軍眾。汝豈不聞，野干被迫
【現代漢語翻譯】 現代漢語譯本： 『少事而不見知，我等宜應問彼聖者，兩國交戰誰得勝耶？』（因為我們這些地位卑微的人無法得知，我們應該去問那位聖者，兩國交戰誰會得勝呢？）即便前往詢問，稟告說：『聖者！摩揭陀國（Magadha）的未生怨王（Ajatashatru）前來攻打我國，現在我們出兵抵禦，兩軍交戰誰會得勝呢？』尊者回答說：『你們會得勝。』他們聽了之後互相說道：『聖者目連（Maudgalyayana）預言我們將會得勝。』眾人聽了之後歡喜雀躍，於是輕視他們的敵人，趁其不備，立即與他們交戰，結果大獲全勝，敵軍潰不成軍，四處逃竄，一直追到殑伽河（Ganges River）岸邊，廣嚴城（Vaishali）的人民因為得勝而更加勇猛。當時未生怨王便生起這樣的念頭：『這座城中的人心懷兇猛，現在如果我渡河，他們來攻打我，就會像用網捕魚一樣將我全部殺害。』有了這個想法后，他便遍告軍眾：『大家可以齊心協力，回兵共同作戰。』士兵們聽了國王的命令，各自心想：『我們離開自己的國家來攻打廣嚴城，現在不應該戰敗而茍活。』於是都同心協力，回兵共同作戰，這時廣嚴城的人民便被打敗，逃入城中，緊閉城門自守。摩揭陀王（King of Magadha）得勝后，便率領軍隊返回王舍城（Rajagriha）。 之後，城中的各位栗姑毗（Licchavi）在街頭巷尾議論紛紛：『那位大目連（Mahamaudgalyayana）預言我們將會得勝，現在我們這座城池卻被全部攻破，這算什麼得勝呢？』當時，六眾苾芻（Six Groups of Monks）入城乞食，聽到他們的議論，便問道：『你們現在在議論什麼人呢？』眾人回答說：『在議論你們！』六眾回答說：『我們犯了什麼罪過讓你們議論呢？』眾人回答說：『聖者！大目連（Mahamaudgalyayana）預言我們將會得勝，現在我們這座城池卻被他們攻破，這算什麼得勝呢？』六眾回答說：『你們最初交戰時哪個國家得勝了？』眾人回答說：『我們交戰時最初是我們得勝了。』六眾回答說：『你們戰勝了就應該返回，是誰又讓你們去追擊敵軍的呢？難道你們沒有聽說過，野干（Jackal）被逼迫
【English Translation】 English version: 『Lacking in influence and not being informed, we should ask that sage, who will win in the battle between the two countries?』 They then went to ask, reporting: 『Venerable one! King Ajatashatru (Ajatashatru) of Magadha (Magadha) has come to attack our country. Now we are sending troops to resist. Who will win in the battle between the two armies?』 The venerable one replied: 『You will win.』 Having heard this, they said to each other: 『The venerable Maudgalyayana (Maudgalyayana) has predicted that we will win the battle.』 Upon hearing this, the people rejoiced and, underestimating their enemy, caught them off guard and immediately engaged in battle, resulting in a great victory. The enemy troops were routed and fled in disarray, pursued all the way to the banks of the Ganges River (Ganges River). The people of Vaishali (Vaishali), having won, became even more courageous. At that time, King Ajatashatru (Ajatashatru) had this thought: 『The people in this city are fierce and aggressive. If I cross the river now and they attack me, they will kill us all like catching fish in a net.』 With this thought, he announced to his troops: 『Everyone should unite and turn back to fight together.』 The soldiers, hearing the king's command, each thought: 『We left our country to punish Vaishali. Now we should not live in defeat.』 So they all united and turned back to fight together. At this time, the people of Vaishali were defeated and fled into the city, closing the gates to defend themselves. King of Magadha (King of Magadha), having won, gathered his troops and returned to Rajagriha (Rajagriha). Afterwards, the Licchavis (Licchavi) in the city gossiped in the streets and alleys: 『That great Maudgalyayana (Mahamaudgalyayana) predicted that we would win, but now our city has been completely defeated. What kind of victory is this?』 At that time, the Six Groups of Monks (Six Groups of Monks) entered the city to beg for food, heard their gossip, and asked: 『Whom are you gossiping about now?』 The people replied: 『About you!』 The six groups replied: 『What offense have we committed that you gossip about us?』 The people replied: 『Venerable ones! Mahamaudgalyayana (Mahamaudgalyayana) predicted that we would win, but now our city has been defeated by them. What kind of victory is this?』 The six groups replied: 『Which country won when you first fought?』 The people replied: 『We won when we first fought.』 The six groups replied: 『You should have returned after you won. Who told you to chase after the enemy troops? Haven't you heard that a jackal (Jackal) is forced
力同猛虎。」彼諸人眾聞此語已，自知無理默然不答。於時六眾苾芻共相謂曰：「我等且應時機答戰勝事，令彼人眾不作大嫌。然大目連有所犯罪，我今應詰令其說悔。」是時六眾苾芻既還住處，食已詣大目連所，合掌恭敬禮足白言：「我等今者咨詰少事，唯愿慈悲賜垂聽許。」目連報曰：「五部之罪任意舉之。」六眾白言：「尊者與栗姑毗記戰得勝，而廣嚴城被他所破，豈是勝耶？持缽乞食可不自供，而更妄語虛記他事，不見實狀令眾譏嫌，遂令我等所行之處，謗議盈途乞食不得。仁既犯罪應如法悔。」目連報曰：「具壽！我不見罪。」是時六眾共相謂曰：「仁等知不？如世尊說：『若不見罪，應與作不見罪舍置羯磨。』犯云不見？是難容隱。誰是授事人？遣鳴揵椎。」授事問曰：「欲何所為？」答曰：「少欲目連有犯不見，今應與作舍置羯磨。」時授事人便與六眾往上座所，時具壽舍利子為眾上座。時授事人告上座曰：「須鳴健椎。」上座問曰：「欲作何事？勿令正法致有毀損，為誰作遍住法乃至出罪。」報言：「無如是等事，但為尊者大目連妄記他事，廣說如上，不肯見罪。我等依法與作不見罪羯磨。」舍利子言：「具壽！汝等勿作非法，惱亂耆宿有德苾芻。大師世尊具一切智，於一切事得大自在。汝今應往請
【現代漢語翻譯】 現代漢語譯本 『力氣如同猛虎。』那些人聽了這話，自知理虧，默默不語。當時，六眾比丘互相說道：『我們應該抓住時機，用答辯來戰勝他們，使那些人不再大肆誹謗。然而，大目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）犯了罪，我們現在應該責問他，讓他懺悔。』 當時，六眾比丘回到住處，吃完飯後，來到大目連處，合掌恭敬地頂禮他的雙足，說道：『我們現在想請教一些事情，希望您慈悲允許我們提問。』 目連回答說：『五種根本罪（殺、盜、淫、妄、酒）中的任何一種，你們可以隨意提問。』 六眾比丘說道：『尊者（指大目連）您曾為栗姑毗（Licchavi，古印度部族）預言戰勝，但廣嚴城（Vaiśālī，古印度城市）卻被他人攻破，這難道是勝利嗎？拿著缽乞食，本應自給自足，卻又妄語虛報他事，不瞭解實情，以致眾人譏笑，使我們所到之處，都充斥著誹謗議論，無法乞食。您既然犯了罪，就應該依法懺悔。』 目連回答說：『諸位賢者！我不認為自己有罪。』 當時，六眾比丘互相說道：『你們知道嗎？世尊（Śākyamuni，釋迦牟尼佛）說過：『如果有人不承認自己有罪，就應該對他進行『不見罪舍置羯磨』（Adṛṣṭyāpatti-utsāraṇa-karma，一種僧團的處分方式）。』犯了罪卻不承認？這是難以容忍的。誰是授事人（Karma-dāna，羯磨的執行者）？派人敲椎（Ghaṇṭā，僧團集會時敲擊的器具）。』 授事人問道：『想做什麼？』 回答說：『少欲（Alpeccha，指知足少欲的比丘）的目連犯了罪卻不承認，現在應該對他進行『舍置羯磨』。』 當時，授事人便與六眾比丘前往上座（長老）處，當時的具壽（Āyusmat，對年長比丘的尊稱）舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）是眾人的上座。 當時，授事人告訴上座說：『需要敲椎。』 上座問道：『想做什麼？不要讓正法（Sad-dharma，真正的佛法）受到損害，是為誰作遍住法（Parivāsa，一種懺悔儀式）乃至出罪（Apakarṣaṇa，解除罪責）？』 回答說：『沒有這些事，只是因為尊者大目連妄語虛報他事，情況如上所述，不肯承認自己有罪。我們依法對他進行『不見罪羯磨』。』 舍利子說：『諸位賢者！你們不要做出非法的事情，擾亂年長有德的比丘。大師世尊（Śākyamuni，釋迦牟尼佛）具有一切智慧，對一切事情都擁有完全的自在。你們現在應該去請示。』
【English Translation】 English version 『His strength is like that of a fierce tiger.』 When those people heard these words, knowing they were wrong, they remained silent and did not answer. At that time, the six Bhikshus (monks) said to each other, 『We should seize the opportunity to defeat them with arguments, so that those people will not slander us so much. However, Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) has committed an offense, and we should now question him and make him repent.』 At that time, the six Bhikshus returned to their residence, and after eating, they went to Mahāmaudgalyāyana, respectfully prostrated at his feet with their palms together, and said, 『We would like to ask you a few questions now, and we hope you will kindly allow us to ask.』 Maudgalyāyana replied, 『You can ask about any of the five cardinal sins (killing, stealing, sexual misconduct, lying, and drinking).』 The six Bhikshus said, 『Venerable One (referring to Mahāmaudgalyāyana), you once predicted victory for the Licchavi (an ancient Indian tribe), but the city of Vaiśālī (an ancient Indian city) was conquered by others. Is this a victory? Holding a bowl to beg for food, you should be self-sufficient, but you falsely reported other matters, not understanding the facts, causing ridicule from the public, so that everywhere we go, we are filled with slander and cannot beg for food. Since you have committed an offense, you should repent according to the Dharma (teachings of the Buddha).』 Maudgalyāyana replied, 『Venerable ones! I do not see that I have committed any offense.』 At that time, the six Bhikshus said to each other, 『Do you know? The World Honored One (Śākyamuni, the Buddha) said, 『If someone does not admit their offense, they should be given the 『Adṛṣṭyāpatti-utsāraṇa-karma』 (a form of disciplinary action by the Sangha (monastic community)).』 Committing an offense and not admitting it? This is intolerable. Who is the Karma-dāna (the executor of the Karma)? Send someone to strike the Ghaṇṭā (a bell struck when the Sangha gathers).』 The Karma-dāna asked, 『What do you want to do?』 The reply was, 『Maudgalyāyana, who is content with little (Alpeccha, referring to a Bhikshu who is content and has few desires), has committed an offense but does not admit it, and now he should be given the 『Utsāraṇa-karma』.』 At that time, the Karma-dāna and the six Bhikshus went to the senior monk (elder), and the Venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) was the senior monk of the assembly. At that time, the Karma-dāna told the senior monk, 『We need to strike the Ghaṇṭā.』 The senior monk asked, 『What do you want to do? Do not let the Sad-dharma (the true Dharma) be damaged. For whom are you performing Parivāsa (a form of penance) or Apakarṣaṇa (removal of guilt)?』 The reply was, 『There are no such things, but it is because the Venerable Mahāmaudgalyāyana falsely reported other matters, as described above, and refuses to admit his offense. We are performing the 『Adṛṣṭyāpatti-karma』 according to the Dharma.』 Śāriputra said, 『Venerable ones! Do not do anything illegal, disturbing elderly and virtuous Bhikshus. The great master, the World Honored One (Śākyamuni, the Buddha), possesses all wisdom and has complete freedom over all things. You should now go and ask him.』
佛決疑，隨佛所教汝當奉行。」時諸苾芻以此因緣往白世尊，世尊告曰：「凡戰鬥時非人先戰後次於人，若非人戰勝人亦得勝。當爾目連記栗姑毗克得勝，時廣嚴城非人戰勝、王舍城非人不如。既至河岸，王城非人得勝、廣嚴城不如。但記初勝，不記於後。若作如是始終問者，目連當時具答其事。汝諸苾芻！大目連無犯。若苾芻作如是心而記事者無犯。若異此者得越法罪。」
佛在廣嚴城獼猴池側高閣堂中。時諸外道與俗授記，十二年中天旱不雨。具壽大目連執持衣缽，入廣嚴城次行乞食。時城中人問言：「聖者！何時天雨？」目連報曰：「過七日已天當降雨。」諸人聞說過七日已聖記天雨，是時諸人于倉廩內所有穀麥咸種田中，過七日已云騰雷震唯降少雨，才得掩塵即便停息。時諸人等便於市肆街衢之所皆共譏嫌：「諸人知不？寧信外道不信沙門釋迦之子，常以袈裟覆體，如樺樹皮實無知覺。」時六眾苾芻方入乞食，聞此嫌言便問之曰：「仁等嫌誰？」答言：「我嫌汝等！」告曰：「我等何過令汝譏嫌？」諸人報曰：「大目連明言見記，過七日已必當降雨。我等聞已，于倉廩內所有穀麥咸種田中，而天不雨。」六眾報曰：「汝等常親外道，若見彼記云興電擊才少沾灑，即便唱令天時大雨。目連所記天雨尚多地
【現代漢語翻譯】 現代漢語譯本 佛陀開示決疑之法，你們應當遵照佛陀的教導奉行。』當時，眾比丘因為這件事去稟告世尊，世尊說：『通常戰鬥的時候，非人（指天龍八部等神祇）先戰鬥，然後才是人。如果非人戰勝，人也會得勝。當時，目連（Maudgalyayana，佛陀十大弟子之一，神通第一）記述栗姑毗克（Likkhavi）得勝，當時廣嚴城（Vaishali）的非人戰勝，王舍城（Rajagriha）的非人不如。等到到達河岸，王舍城的非人得勝，廣嚴城的非人不如。但是隻記錄最初的勝利，不記錄後來的。如果有人這樣始終追問，目連當時已經詳細地回答了這件事。你們這些比丘！大目連沒有犯戒。如果比丘以這樣的心態來記錄事情，就沒有犯戒。如果不是這樣，就犯了越法罪。』
佛陀在廣嚴城獼猴池旁的高閣堂中。當時，外道（Tirthika）給信徒授記，十二年中天旱不雨。具壽大目連拿著衣缽，進入廣嚴城依次乞食。當時城中的人問他說：『聖者！什麼時候會下雨？』目連回答說：『過了七天，天就會下雨。』人們聽說過了七天聖者預言會下雨，當時人們把倉庫里所有的穀物都種到田里，過了七天，烏雲翻滾，雷聲震動，只下了很少的雨，剛能濕潤地面就停了。當時人們就在市場街巷裡一起譏諷：『你們知道嗎？寧可相信外道，也不相信沙門釋迦（Shakya，佛陀的姓）的弟子，總是用袈裟遮蓋身體，像樺樹皮一樣，實在沒有知覺。』當時六眾比丘（指行為不端的比丘）正在乞食，聽到這些譏諷的話，就問他們說：『你們譏諷誰？』回答說：『我們譏諷你們！』六眾比丘說：『我們有什麼過錯讓你們譏諷？』人們回答說：『大目連明明預言，過了七天一定會下雨。我們聽了，就把倉庫里所有的穀物都種到田里，可是天卻不下雨。』六眾比丘說：『你們總是親近外道，如果看到他們預言云彩興起，閃電出現，稍微下點雨，就立刻宣揚天降大雨。目連預言的天雨還少嗎？』
【English Translation】 English version 『The Buddha expounded the method of resolving doubts, and you should follow the Buddha's teachings.』 At that time, the Bhikshus (monks) reported this matter to the World Honored One (Bhagavan, another name for the Buddha). The World Honored One said: 『Usually in battles, the non-humans (Devas, Nagas, etc.) fight first, and then the humans. If the non-humans win, the humans will also win. At that time, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) recorded that the Likkhavis (inhabitants of Vaishali) were victorious. At that time, the non-humans of Vaishali (a city) were victorious, and the non-humans of Rajagriha (another city) were not as good. When they reached the riverbank, the non-humans of Rajagriha were victorious, and those of Vaishali were not as good. But only the initial victory was recorded, not the subsequent ones. If someone were to ask about the whole matter from beginning to end, Maudgalyayana had already answered it in detail at that time. You Bhikshus! Maha Maudgalyayana (another name for Maudgalyayana) has not committed any offense. If a Bhikshu records events with such a mindset, there is no offense. If it is otherwise, then he has committed a transgression.』
The Buddha was in the high pavilion hall beside the Monkey Pond in Vaishali (a city). At that time, the Tirthikas (non-Buddhist ascetics) were giving predictions to their followers, and there had been no rain for twelve years. The Venerable Maha Maudgalyayana, holding his robe and bowl, entered Vaishali to beg for food in the usual order. At that time, the people in the city asked him: 『Venerable One! When will it rain?』 Maudgalyayana replied: 『After seven days, it will rain.』 When the people heard that the Venerable One had predicted that it would rain after seven days, they planted all the grains they had in their storehouses in the fields. After seven days, clouds gathered and thunder rumbled, but only a little rain fell, just enough to moisten the dust, and then it stopped. At that time, the people in the markets and streets all ridiculed: 『Do you know? It is better to believe the Tirthikas than to believe the Shramanas (ascetics) who are sons of Shakya (the Buddha's clan name), who always cover their bodies with robes, like birch bark, and have no knowledge at all.』 At that time, the six-group Bhikshus (referring to monks with improper conduct) were entering the city to beg for food, and when they heard these words of ridicule, they asked them: 『Whom are you ridiculing?』 They replied: 『We are ridiculing you!』 The six-group Bhikshus said: 『What fault have we committed that you ridicule us?』 The people replied: 『Maha Maudgalyayana clearly predicted that it would definitely rain after seven days. We heard this and planted all the grains we had in our storehouses in the fields, but it did not rain.』 The six-group Bhikshus said: 『You always associate with the Tirthikas, and if you see them predict that clouds will rise and lightning will strike, and a little rain will fall, you immediately proclaim that there is heavy rain. Is the rain that Maudgalyayana predicted less than that?』
有流水，然彼聖者豈為汝等作如是記，所種苗稼悉皆成熟？」答言：「不爾。」六眾報曰：「若如是者彼有何過汝等見譏？」彼即無言默然而住。六眾苾芻共相謂曰：「難陀、鄔波難陀！我且隨時答諸人眾，然少欲目連自身犯罪，我等就彼令其說悔。」還入寺中食訖收衣缽已，便往詣彼大目連所白言：「畔睇上座！」目連答言：「無病。」彼復重言：「上座愿見容許，我欲詰罪。」答曰：「五部罪中隨意當詰。」白言：「上座知不？外道所記十二年中天旱無雨，仁記七日已後天當降雨。上座應可褰衣勿令泥污，持缽乞食豈不充身，何故虛心妄記他事，遂令我等所行之處，謗毀盈途乞食不得？仁既犯罪應如法悔。」目連報曰：「具壽！我不見罪。」是時六眾共相謂曰：「仁等知不？如世尊說：『若不見罪，應與作不見罪舍置羯磨。』誰是授事人？遣鳴揵椎。」廣說乃至舍利子為上座，令往白佛。佛告諸苾芻：「有五因緣天不降雨，而星曆人不善了知記言天雨。云何為五？苾芻當知！若見云興電擊雷震風驚，時星曆人記言天雨，然此大地有其火界，上騰虛空令雨乾燥，此是第一不雨因緣。複次苾芻！若見云起風驚，時星曆人記言天雨，然于虛空有大風起，便吹此雨于杖林內或羯陵伽蘭、若林中，令雨偏注，此是第二不雨因
【現代漢語翻譯】 現代漢語譯本： 『有流水，然而那位聖者難道會為你們這樣預言，說你們所種植的莊稼都會成熟嗎？』他們回答說：『不會。』六眾比丘反駁說：『如果這樣，他有什麼過錯讓你們譏諷呢？』那人無言以對，沉默不語。六眾比丘互相說道：『難陀（Nanda，人名）、鄔波難陀（Upananda，人名）！我們且隨機應變地回答那些人，然而少欲目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）自身犯了罪，我們去責問他，讓他懺悔。』他們回到寺中，吃完飯，收拾好衣缽，便去拜訪大目連，說道：『畔睇（Bhande，尊稱）上座！』目連回答說：『無病。』他們又重複說道：『上座希望允許，我想詰問你的罪過。』目連回答說：『五部罪中，隨意詰問。』他們說道：『上座知道嗎？外道預言十二年中天旱無雨，你卻預言七天後天將降雨。上座應該可以撩起衣服，不要讓泥土玷汙，拿著缽乞食難道不能充飢嗎？為什麼虛心妄語，預言其他的事情，以至於我們所到之處，到處都是誹謗，乞食都不得？你既然犯了罪，應該如法懺悔。』目連回答說：『具壽（Ayushman，對年長比丘的尊稱）！我不認為自己有罪。』這時，六眾比丘互相說道：『你們知道嗎？正如世尊（世尊，對佛陀的尊稱）所說：『如果不見罪，應該為他做不見罪的舍置羯磨（Upeksha-karma，佛教術語，意為捨棄羯磨）。』誰是授事人？派人敲揵椎（Ghanda，犍椎，寺院中用以集眾的法器）。』（省略中間部分）乃至舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）為上座，派他去稟告佛陀。佛陀告訴諸位比丘：『有五種因緣導致天不降雨，而星曆人不善於瞭解，預言天將下雨。哪五種呢？比丘們應當知道！如果看到云興、電擊、雷震、風驚，這時星曆人預言天將下雨，然而這大地有火界，向上升騰到虛空，使雨乾燥，這是第一種不降雨的因緣。其次，比丘們！如果看到云起風驚，這時星曆人預言天將下雨，然而在虛空中有大風颳起，便把雨吹到杖林（Venuvana，竹林精舍，位於古印度王舍城）內，或者羯陵伽蘭（Kalingaranya，地名）、或者林中，使雨偏向一方，這是第二種不降雨的因緣。
【English Translation】 English version: 『There is flowing water, but did that holy one make such a prediction for you, saying that all the crops you have planted will ripen?』 They replied, 『No.』 The six monks retorted, 『If that is the case, what fault does he have that you criticize?』 That person was speechless and remained silent. The six monks said to each other, 『Nanda (Nanda, a name), Upananda (Upananda, a name)! Let us respond to the people as the situation demands, but Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) himself has committed a crime. Let us question him and make him confess.』 They returned to the monastery, finished their meal, packed their robes and bowls, and went to visit the great Maudgalyayana, saying, 『Bhande (Bhande, an honorific title) Elder!』 Maudgalyayana replied, 『No illness.』 They repeated, 『Elder, please allow me to question your offense.』 Maudgalyayana replied, 『Among the five categories of offenses, question as you please.』 They said, 『Elder, do you know? The heretics predicted that there would be no rain for twelve years, but you predicted that it would rain after seven days. The Elder should be able to lift your robes to avoid getting them muddy, and carrying a bowl to beg for food should be enough to sustain you. Why do you speak empty words and predict other things, causing slander to fill our path wherever we go, making it impossible to beg for food? Since you have committed an offense, you should confess according to the Dharma.』 Maudgalyayana replied, 『Ayushman (Ayushman, a term of respect for senior monks)! I do not see any offense.』 At this time, the six monks said to each other, 『Do you know? As the World Honored One (World Honored One, a title of respect for the Buddha) said, 『If he does not see the offense, one should perform the Upeksha-karma (Upeksha-karma, a Buddhist term meaning abandonment of karma) of not seeing the offense for him.』 Who is the one to administer it? Send someone to strike the Ghanda (Ghanda, a bell used in monasteries to gather the assembly).』 (Omitted middle part) Even Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) was the elder, and sent him to report to the Buddha. The Buddha told the monks, 『There are five reasons why the sky does not rain, but the astrologers do not understand well and predict that it will rain. What are the five? Monks should know! If you see clouds rising, lightning striking, thunder rumbling, and wind startling, then the astrologers predict that it will rain, but this earth has a fire element that rises to the sky and dries the rain. This is the first reason for not raining. Secondly, monks! If you see clouds rising and wind startling, then the astrologers predict that it will rain, but a great wind arises in the sky and blows the rain into the Venuvana (Venuvana, Bamboo Grove Monastery, located in ancient Rajagriha), or Kalingaranya (Kalingaranya, a place name), or into the forest, causing the rain to fall to one side. This is the second reason for not raining.』
緣。複次苾芻！若見云起風驚，時星曆人記言天雨，然於此時行雨天神縱逸而住，於時時間不注甘雨，此是第三不雨因緣。複次苾芻！乃至星曆人記言天雨，由諸有情愛樂惡法，非分起貪住于邪見，緣此事故於時時中天不降雨，此是第四不雨因緣。複次苾芻！乃至星曆人記言天雨，然羅怙羅阿修羅王從大海出，便以兩手捧其雨水棄大海中，此是第五不雨因緣，而星曆人不知記言天雨。苾芻當知！目連記雨之時，羅怙羅阿修羅王以手捧雨棄大海中，然非無雨。豈彼當時問言稼穡皆成熟不？爾時目連即依事答。苾芻當知！大目連無犯。若異此者得越法罪。」
世尊在廣嚴城獼猴池側高閣堂中。時有無衣外道門徒於此城住，其婦懷妊。是時具壽大目連入城乞食，次至外道門徒家，時彼家主既見尊者便作是念：「此大目連眾所共聞，是第三聖無不知見，我今應問我婦懷妊為男？為女？」作是念已問目連曰：「聖者！我婦懷妊為女？為男？」尊者報曰：「賢首！腹內是男。」凡諸世人聞富盛時悉皆歡喜，即便慶躍，以好上妙香美飲食，盛滿缽中授與尊者，復便請曰：「餘日更來。」報言：「無病。」辭之而去。近此外道門徒之舍有露形人，為物師首，見大目連持滿缽去，即便唸曰：「我唯有一施食之家，還被沙門釋迦之子
【現代漢語翻譯】 現代漢語譯本 緣。再者，比丘！如果看到云起風動，星象曆法之人預言將要下雨，然而此時行雨天神放縱懈怠，不及時降下甘霖，這是第三個不下雨的因緣。 再者，比丘！即使星象曆法之人預言將要下雨，由於眾生喜愛惡法，不合情理地生起貪婪，執著于邪見，因為這個緣故，天時不降雨，這是第四個不下雨的因緣。 再者，比丘！即使星象曆法之人預言將要下雨，然而羅怙羅（Rāhula，阿修羅王名）阿修羅王從大海中出來，就用雙手捧起雨水丟棄到大海中，這是第五個不下雨的因緣，而星象曆法之人不知道，仍然預言將要下雨。 比丘應當知道！當目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）預言下雨的時候，羅怙羅阿修羅王用手捧雨丟棄到大海中，然而並非沒有下雨。難道當時問過他莊稼是否都成熟了嗎？當時目連只是根據實際情況回答。比丘應當知道！大目連沒有犯戒。如果不是這樣，就犯了越法的罪過。」
世尊在廣嚴城（Vaiśālī）獼猴池側的高閣堂中。當時有無衣外道（Nirgrantha，古印度六大外道之一，以不著衣為特點）的門徒住在這個城裡，他的妻子懷孕了。當時具壽（Āyasmān，對年長比丘的尊稱）大目連入城乞食，依次來到外道門徒的家，當時這家主人見到尊者，就想：『這位大目連衆所周知，是第三聖，無所不知，無所不見，我現在應該問他我的妻子懷的是男孩還是女孩？』 這樣想著，就問目連說：『聖者！我的妻子懷的是女孩還是男孩？』尊者回答說：『賢首（Bhadramukha，對施主的尊稱）！腹中是男孩。』凡是世人聽到富貴興盛的時候，都非常歡喜，就慶賀跳躍，用美好上等的香和美味的飲食，盛滿缽中送給尊者，又邀請說：『以後有時間再來。』目連回答說：『沒有疾病。』就告辭離開了。 靠近此外道門徒的住所，有一個裸形人，是他們的導師，看到大目連拿著盛滿食物的缽離開，就想：『我只有一家施捨食物的人家，竟然被沙門（Śrāmaṇa，指出家修行者）釋迦（Śākyamuni，佛教創始人）的兒子...
【English Translation】 English version Cause. Furthermore, Bhikshu! If one sees clouds rising and wind stirring, and astrologers predict rain, but at that time, the rain-governing deities are indulgent and do not promptly send down sweet rain, this is the third cause of no rain. Furthermore, Bhikshu! Even if astrologers predict rain, due to sentient beings delighting in evil dharmas, unreasonably arising greed, and clinging to wrong views, for this reason, the heavens do not send down rain in due time; this is the fourth cause of no rain. Furthermore, Bhikshu! Even if astrologers predict rain, but Rāhula (name of an Asura king) the Asura King emerges from the great ocean and uses both hands to scoop up the rainwater and discard it into the ocean, this is the fifth cause of no rain, while the astrologers, unaware, still predict rain. Bhikshu, you should know! When Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) predicted rain, Rāhula the Asura King scooped up the rain with his hands and discarded it into the ocean; however, it was not that there was no rain. Did he ask at that time whether the crops were all ripe? At that time, Maudgalyāyana answered according to the actual situation. Bhikshu, you should know! Mahāmaudgalyāyana did not commit any offense. If it were otherwise, he would have committed the offense of transgressing the Dharma.'
The World-Honored One was in the high-roofed hall beside the Monkey Pond in the city of Vaiśālī. At that time, there was a follower of the Nirgrantha (one of the six major heterodox schools in ancient India, characterized by nudity) living in this city, and his wife was pregnant. At that time, the venerable Āyasmān (a term of respect for senior Bhikshus) Mahāmaudgalyāyana entered the city to beg for food, and in due course arrived at the house of the heterodox follower. When the householder saw the venerable one, he thought: 'This Mahāmaudgalyāyana is widely known, is the third sage, knows all and sees all. I should now ask him whether my wife is pregnant with a boy or a girl?' Thinking this, he asked Maudgalyāyana: 'Venerable one! Is my wife pregnant with a girl or a boy?' The venerable one replied: 'Bhadramukha (a term of respect for a benefactor)! It is a boy in the womb.' Whenever worldly people hear of wealth and prosperity, they are all very happy, and they celebrate and leap for joy. They fill the bowl with fine and excellent incense and delicious food, and give it to the venerable one, and invite him, saying: 'Come again another day.' Maudgalyāyana replied: 'Without illness.' And he took his leave and departed. Near the house of this heterodox follower, there was a naked person, who was their teacher. Seeing Mahāmaudgalyāyana leaving with a bowl full of food, he thought: 'I only have one family that gives alms, and it has been taken away by the Śrāmaṇa (a wandering ascetic) son of Śākyamuni (founder of Buddhism)...'
教化侵奪，此非好事。我今宜往到長者邊問其所以，共彼沙門作何籌議？」即便疾疾往至其家，問言：「長者！沙門目連來至家不？」長者報言：「來至。」告曰：「仁何所問？」報言：「我問：『婦今懷妊為男？為女？』報言：『是男。』」時露形者善明卜筮，卜知是女，即便回面翻掌而笑。長者見已進而問曰：「何意回面翻掌而笑？」報言：「我觀是女，不見有男。」時彼長者面現瞋相額起三峰，而告之曰：「汝拔髮露形何所知見？豈大目連智不及汝。聖者授記必定誕男，汝之淺識強云生女。」彼見罵已還更算之，克定是女，即便作色告長者曰：「假令沙門瞿答摩記云是男，此不是男，必定生女。」彼既月滿便生於女。時彼長者及諸家眷，咸起譏嫌廣興謗議，寧彼外道記事不虛，不同沙門言皆是妄，目連記男反更生女。是時流言囂遍城郭，時諸人等便於市肆街衢之所咸共譏嫌：「諸人知不？寧親外道，不信沙門釋迦之子。」時六眾苾芻方入乞食，聞此嫌言便告彼曰：「仁等嫌誰？」答言：「我嫌汝等。」報云：「我有何過令汝譏嫌？」諸人報曰：「聖者！目連記外道婦當生於男，今遂生女。」六眾聞已告諸人曰：「世間諸人咸皆漂沒無智之海，唯佛世尊于授記事出言無妄，余所說者容有參差。然人之所生非男即女
，豈復生狗及獼猴耶？」諸人聞已默然不答。是時六眾難陀、鄔波難陀共相告曰：「我且隨時答諸人眾，然少欲目連自犯其罪。」廣說如前，乃至報曰：「五部罪中隨意當詰。」白言：「上座應知，豈不自憶記彼外道門徒，懷妊之婦生必是男。今既生男可相慶賀，沙糖石蜜恣意餐啖。然持缽乞食可不濟饑，更以虛心妄記他事，遂令我等乞食不得。仁既犯罪應如法悔。」目連報曰：「具壽！我不見罪。」是時六眾喚授事人，鳴揵稚集眾僧，廣說如前。乃至世尊告曰：「汝諸苾芻！有其四處不可思量。若強思者，心則迷亂或令發狂。云何為四？一、思量神我；二、思量世間；三、思量有情業異熟；四、思量諸佛境界。然大目連授記之時其實是男，彼於後時由業異熟轉之為女。若彼長者問大目連：『我婦產時為男？為女？』時大目連記言：『是女。』汝諸苾芻！目連當時據現事記，故無有犯。」
佛在王舍城羯蘭鐸迦池竹林園中。於此城內有一長者，聞有說言：「若不預告設僧飲食者，彼即忽然財食交報所求增長。」時彼長者即作是念：「欲覓錢財此好方便，我今宜可不預告知忽設僧食。」即往市肆多買凈肉，于大鑊內加以酥油作好美粥，既備辦已往至城門，告守門人曰：「汝今當知！若見苾芻乞飲食者令詣我家。」
【現代漢語翻譯】 現代漢語譯本： 『難道還會再生出狗和獼猴嗎？』眾人聽了都沉默不語。當時六眾（指六群比丘）中的難陀（Nanda，歡喜）和鄔波難陀（Upananda，近歡喜）互相說道：『我們且隨機應變地回答眾人，然而少欲的目連（Maudgalyayana，神通第一的佛陀弟子）自己犯了罪。』像前面那樣廣泛地述說，乃至回報說：『五部罪（比丘所犯的五種罪）中隨意詰問。』（六眾）稟告說：『上座（長老）應該知道，難道不記得以前你給外道門徒的懷妊婦女授記說，她生的必定是男孩。現在既然生了男孩，可以互相慶賀，沙糖石蜜隨意吃。然而你持缽乞食恐怕不能解決飢餓，更以虛妄之心記憶其他事情，以致使我們乞食不得。你既然犯了罪，應當如法懺悔。』目連回答說：『具壽（對年長比丘的尊稱）！我沒有犯任何罪。』當時六眾叫來授事人，敲擊犍稚（召集僧眾的法器）召集眾僧，像前面那樣廣泛地述說。乃至世尊（釋迦牟尼佛）告訴（六眾）說：『你們這些比丘！有四種地方是不可思量的。如果勉強思量，心就會迷亂甚至發狂。哪四種呢？一、思量神我（關於『我』的本質的思辨）；二、思量世間（關於世界起源和本質的思辨）；三、思量有情業異熟（關於眾生業力果報的思辨）；四、思量諸佛境界（關於佛陀境界的思辨）。然而大目連授記的時候，那孩子其實是男孩，他在後來的時間裡由於業力果報的變異轉變成了女孩。如果那位長者問大目連：『我的妻子生產時是男孩還是女孩？』當時大目連授記說是女孩。你們這些比丘！目連當時根據眼前的事實授記，所以沒有犯任何罪。』
佛陀在王舍城（Rajagrha）羯蘭鐸迦池（Kalandaka）的竹林園（Venuvana）中。在這座城裡有一位長者（富有的居士），聽到有人說：『如果不預先告知就設齋供僧，那麼他的財物和食物就會交相增長，所求如願。』當時那位長者就想：『想要獲得錢財，這是個好辦法。我現在應該不預先告知就突然設齋供僧。』於是前往市場購買許多幹凈的肉，在大鍋里加入酥油（提煉過的乳脂）做成美味的粥，準備完畢后前往城門，告訴守門人說：『你現在應當知道！如果看見有比丘（bhiksu，出家修行的僧人）來乞食，就讓他們到我家去。』
【English Translation】 English version: 'Could they be reborn as dogs and monkeys?' Everyone was silent and did not answer. At that time, Nanda (Joy) and Upananda (Near Joy), two of the Six Monks, said to each other, 'Let's answer the crowd as the situation demands, but Maudgalyayana (the Buddha's disciple foremost in supernatural powers), who desires little, has committed the offense himself.' They spoke extensively as before, and even reported, 'Question him at will about the five categories of offenses (the five types of offenses a monk can commit).' They reported, 'Venerable Sir, you should know, don't you remember when you predicted to the pregnant woman of the heretical sect that she would definitely give birth to a boy? Now that a boy has been born, we can congratulate each other, and eat sugar and rock candy at will. However, begging for food with a bowl may not solve hunger, and you remember other things with a false mind, causing us to be unable to beg for food. Since you have committed an offense, you should repent according to the Dharma.' Maudgalyayana replied, 'Venerable ones! I do not see any offense.' At that time, the Six Monks called the person in charge of assigning duties, struck the ghanta (a bell-like instrument used to gather the Sangha) to gather the Sangha, and spoke extensively as before. Then the World Honored One (Sakyamuni Buddha) told (the Six Monks), 'You monks! There are four places that cannot be contemplated. If you force yourself to contemplate them, your mind will be confused or even driven mad. What are the four? First, contemplating the self (speculation about the nature of 'self'); second, contemplating the world (speculation about the origin and nature of the world); third, contemplating the karmic retribution of sentient beings (speculation about the karmic consequences of beings' actions); fourth, contemplating the realms of the Buddhas (speculation about the realms of the Buddhas). However, when Maha-Maudgalyayana made the prediction, the child was actually a boy, but later he was transformed into a girl due to the transformation of karmic retribution. If that householder asks Maha-Maudgalyayana, 'Was my wife's child a boy or a girl when she gave birth?' At that time, Maha-Maudgalyayana predicted that it was a girl. You monks! Maudgalyayana made the prediction based on the present facts at that time, so he did not commit any offense.'
The Buddha was in the Bamboo Grove (Venuvana) at Kalandaka Pond (Kalandaka) in Rajagrha. In this city, there was a householder (a wealthy layperson) who heard someone say, 'If one offers food to the Sangha without prior notice, then his wealth and food will increase together, and his wishes will be fulfilled.' At that time, that householder thought, 'This is a good way to obtain wealth. I should now offer food to the Sangha suddenly without prior notice.' So he went to the market and bought a lot of clean meat, added ghee (clarified butter) to a large pot and made delicious porridge, and after preparing it, he went to the city gate and told the gatekeeper, 'You should know now! If you see any bhiksus (monks who have left home to practice) begging for food, let them go to my house.'
答言：「善哉！我當遣去。」彼見苾芻欲行乞食，報言：「聖者！某甲長者，今日中前施乞者食。」時乞食者既聞告已，皆悉往彼長者宅中。時彼長者各以美粥滿缽授與苾芻，苾芻受已並還本處隨情飽食。於時天氣陰凝寒風慘烈，諸苾芻共相謂曰：「缽膩難洗，我等宜應詣溫泉所暖水洗之。」即往泉邊各洗其缽。有一少年苾芻便作是念：「此之溫水從何處來？」去斯不遠鄔波難陀亦自洗缽，時少年者便到其所，致敬問曰：「大德鄔波難陀！此之溫水從何處來？」時大目連亦在溫泉洗缽，鄔波難陀教少年曰：「汝今可往問少欲者。」時彼少年至目連所，齊整威儀倍加恭敬，問言：「大德！此之溫水從何處來？」報言：「具壽！從無熱惱大池處來。」鄔波難陀適聞此說，白言：「上座！勿害正經、勿虧法眼，我雖未證豈無阿笈摩耶？如佛所說：『無熱大池所有諸水具八功德，所謂冷美、輕軟、清凈、香潔、飲不損喉、入腹無患。』如所記言便違初德。然而持缽乞食不濟身饑，以虛誑心妄記他事。」廣說乃至往白世尊。世尊告曰：「汝諸苾芻！溫泉水實從無熱池而來至此。」苾芻白佛言：「若其此水從彼來者，何意今熱？」世尊告曰：「汝等應知！彼池水經游五百熱捺落迦方至於此，由斯緣故遂變成熱。若問目連何因熱者，
【現代漢語翻譯】 答言：『善哉！我當遣去。』（回答說：『很好！我應當派他們去。』）彼見苾芻（bhiksu，比丘）欲行乞食，報言：『聖者！某甲長者，今日中前施乞者食。』（他看見比丘們想要去乞食，就告訴他們說：『聖者們！某甲長者，今天中午之前會佈施食物給乞食者。』）時乞食者既聞告已，皆悉往彼長者宅中。（當時乞食者們聽聞這個訊息后，都前往那位長者的家中。）時彼長者各以美粥滿缽授與苾芻，苾芻受已並還本處隨情飽食。（當時那位長者各自用盛滿美味粥的缽交給比丘們，比丘們接受后都回到各自的地方隨意飽食。）於時天氣陰凝寒風慘烈，諸苾芻共相謂曰：『缽膩難洗，我等宜應詣溫泉所暖水洗之。』（當時天氣陰冷，寒風凜冽，眾比丘互相說道：『缽很油膩難以清洗，我們應該去溫泉那裡用溫水清洗。』）即往泉邊各洗其缽。（於是他們就前往溫泉邊各自清洗自己的缽。） 有一少年苾芻便作是念：『此之溫水從何處來？』（有一位年輕的比丘便這樣想：『這溫水是從哪裡來的呢？』）去斯不遠鄔波難陀（Upananda）亦自洗缽，時少年者便到其所，致敬問曰：『大德鄔波難陀！此之溫水從何處來？』（離這裡不遠的鄔波難陀也在洗缽，當時那位少年就到他那裡，致敬問道：『大德鄔波難陀！這溫水是從哪裡來的呢？』）時大目連（Mahamaudgalyayana）亦在溫泉洗缽，鄔波難陀教少年曰：『汝今可往問少欲者。』（當時大目連也在溫泉洗缽，鄔波難陀教導少年說：『你現在可以去問那位少欲者。』）時彼少年至目連所，齊整威儀倍加恭敬，問言：『大德！此之溫水從何處來？』（當時那位少年到目連那裡，整理好儀容，更加恭敬地問道：『大德！這溫水是從哪裡來的呢？』）報言：『具壽！從無熱惱大池處來。』（回答說：『具壽！是從無熱惱大池來的。』） 鄔波難陀適聞此說，白言：『上座！勿害正經、勿虧法眼，我雖未證豈無阿笈摩耶？（鄔波難陀剛聽到這種說法，就說：『上座！不要損害正確的經典，不要虧損法眼，我雖然沒有證悟難道就沒有阿笈摩（Agama，聖傳）嗎？）如佛所說：『無熱大池所有諸水具八功德，所謂冷美、輕軟、清凈、香潔、飲不損喉、入腹無患。』（如佛所說：『無熱大池所有的水具有八種功德，所謂冷、美、輕、軟、清凈、香、潔凈、飲用不損傷喉嚨、進入腹中沒有患病。』）如所記言便違初德。（像你所說的就違背了第一個功德。）然而持缽乞食不濟身饑，以虛誑心妄記他事。』（然而拿著缽乞食都不能解決飢餓，卻用虛假欺騙的心隨意記述其他事情。』）廣說乃至往白世尊。（廣泛地說，乃至去稟告世尊。）世尊告曰：『汝諸苾芻！溫泉水實從無熱池而來至此。』（世尊告訴說：『你們這些比丘！溫泉水確實是從無熱池而來到達這裡的。』） 苾芻白佛言：『若其此水從彼來者，何意今熱？』（比丘稟告佛說：『如果這水是從那裡來的，為什麼現在是熱的呢？』）世尊告曰：『汝等應知！彼池水經游五百熱捺落迦（naraka，地獄）方至於此，由斯緣故遂變成熱。（世尊告訴說：『你們應當知道！那池水經過遊歷五百個熱捺落迦才到達這裡，因為這個緣故就變成了熱的。）若問目連何因熱者，（如果問目連為什麼是熱的，
【English Translation】 He replied, 'Excellent! I will send them.' Seeing the bhikshus (bhiksu, monks) intending to go for alms, he reported, 'Venerable ones! A certain elder will be giving food to alms-seekers before noon today.' Having heard this announcement, the alms-seekers all went to the elder's house. At that time, the elder gave each bhikshu a bowl filled with delicious porridge, and the bhikshus, having received it, returned to their respective places and ate their fill as they pleased. At that time, the weather was gloomy and the cold wind was fierce. The bhikshus said to each other, 'The bowls are greasy and difficult to wash. We should go to the hot springs to wash them with warm water.' So they went to the spring and washed their bowls. A young bhikshu then thought, 'Where does this warm water come from?' Not far from there, Upananda (Upananda) was also washing his bowl. The young bhikshu went to him, paid his respects, and asked, 'Venerable Upananda! Where does this warm water come from?' At that time, Mahamudgalyayana (Mahamaudgalyayana) was also washing his bowl at the hot springs. Upananda instructed the young bhikshu, 'You can go and ask the one who desires little.' The young bhikshu went to Maudgalyayana, composed himself, and with increased respect, asked, 'Venerable one! Where does this warm water come from?' He replied, 'Good sir! It comes from the Anavatapta (Anavatapta) lake.' Upananda, having just heard this, said, 'Venerable one! Do not harm the true scriptures, do not diminish the eye of the Dharma. Although I have not attained enlightenment, do I not have the Agama (Agama, sacred tradition)? As the Buddha said, 'All the waters of the Anavatapta lake possess eight virtues, namely, coolness, beauty, lightness, softness, purity, fragrance, cleanliness, and drinking it does not harm the throat, and entering the abdomen causes no illness.' As you have stated, it contradicts the first virtue. Yet, holding a bowl and begging for food cannot alleviate hunger, and with a false and deceitful mind, you arbitrarily record other matters.' He spoke extensively and then went to report to the World-Honored One. The World-Honored One said, 'You bhikshus! The hot spring water truly comes from the Anavatapta lake and arrives here.' The bhikshus reported to the Buddha, 'If this water comes from there, why is it hot now?' The World-Honored One said, 'You should know that the water from that lake travels through five hundred hot narakas (naraka, hells) before arriving here, and for this reason, it becomes hot. If you ask Maudgalyayana why it is hot,
彼便具答不冷因緣。汝諸苾芻！然彼目連作如是想說時無犯。」
佛在室羅伐城給孤獨園。是時具壽大目連告諸苾芻曰：「具壽！我入無所有定，聞曼陀羅池水之岸有諸象王吼叫之聲。」鄔波難陀于眾中坐，聞此說已作如是言：「上座！勿虧正理、勿害法眼，我雖未證豈無聖教。如世尊說：『若入無所有定者，必當遠離色聲諸境。』如何入定而得聞聲？所授記者必無是處。」廣說如前。六眾詰罪鳴稚集眾，與大目連作舍置羯磨。時舍利子令往白佛，諸苾芻以此因緣具白世尊。世尊告曰：「汝諸苾芻！如大目連所言無妄，雖復現入無所有處定，諸色聲想悉皆遠離。然大目連獲得靜慮解脫勝妙等持，速出速入，雖是出定謂在定中，便以其事告諸苾芻：『我在定中聞象吼叫。』汝諸苾芻！此大目連以實想說無犯。又無犯者，謂最初犯人、或癡狂心亂痛惱所纏。」妄說上人法學處了。
根本說一切有部毗奈耶卷第十 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十一
三藏法師義凈奉 制譯
十三僧伽伐尸沙法
攝頌曰：
泄觸鄙供媒， 小房大寺謗， 片似破僧事， 隨從污慢語。
故泄精學處第一
爾時薄
【現代漢語翻譯】 現代漢語譯本 他們完整地回答了關於不冷（不寒冷）的因緣。佛陀說：『諸位苾芻（bhiksu，比丘）！當目連（Maudgalyayana）尊者這樣想並說的時候，他並沒有犯戒。』
佛陀住在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）。當時，具壽大目連（Mahāmaudgalyāyana）告訴諸位苾芻說：『諸位具壽！我進入無所有定（ākiñcanya-āyatana）時，聽到曼陀羅池（Mandara）水岸邊有象王吼叫的聲音。』鄔波難陀（Upananda）在僧眾中坐著，聽到這些話后這樣說：『上座（長老）！不要違背正理，不要損害法眼，我即使沒有證悟，難道沒有聖教嗎？正如世尊（Bhagavan）所說：『如果進入無所有定，必定會遠離色聲等諸境。』怎麼可能入定還能聽到聲音呢？所授記的事情必定沒有這樣的道理。』像之前一樣廣泛地爭論。六眾（六群比丘）責備他，鳴鐘集眾，對大目連（Mahāmaudgalyāyana）作舍置羯磨（驅擯）。當時，舍利子（Śāriputra）讓他去稟告佛陀，諸位苾芻（bhiksu）將這些因緣完整地稟告世尊（Bhagavan）。世尊（Bhagavan）告訴他們說：『諸位苾芻（bhiksu）！正如大目連（Mahāmaudgalyāyana）所說，沒有虛妄。即使他現入無所有處定（ākiñcanya-āyatana），諸色聲想都完全遠離。然而，大目連（Mahāmaudgalyāyana）獲得了靜慮解脫勝妙等持，能夠快速出定和入定，即使是出定，也以為自己在定中，便將此事告訴諸位苾芻（bhiksu）：『我在定中聽到象吼叫。』諸位苾芻（bhiksu）！這位大目連（Mahāmaudgalyāyana）以真實的想法說，沒有犯戒。而且沒有犯戒的情況還包括：最初的犯戒者、或者因為癡狂心亂、被痛苦煩惱所纏繞的人。』妄說上人法學處結束了。
根本說一切有部毗奈耶卷第十 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十一
三藏法師義凈奉 制譯
十三僧伽伐尸沙法（saṃghāvaśeṣa，僧殘）
攝頌曰：
泄觸鄙供媒， 小房大寺謗， 片似破僧事， 隨從污慢語。
故泄精學處第一
爾時薄伽梵（Bhagavan）
【English Translation】 English version They fully answered regarding the cause and condition of not being cold. The Buddha said, 'O Bhikshus! When the Venerable Maudgalyayana thought and spoke in this way, he did not commit an offense.'
The Buddha was residing in Jeta Grove in Śrāvastī. At that time, the Venerable Mahāmaudgalyāyana said to the Bhikshus, 'Venerable ones! When I entered the state of nothingness (ākiñcanya-āyatana), I heard the roaring of elephant kings on the bank of Mandara Lake.' Upananda, sitting in the assembly, said upon hearing this, 'Elder! Do not violate the right principle, do not harm the eye of the Dharma. Even if I have not attained realization, am I without the holy teachings? As the Bhagavan said, 'If one enters the state of nothingness, one must be far away from the realms of form and sound.' How is it possible to hear sounds while in samadhi? The prediction given must be without basis.' The argument was elaborated as before. The group of six (the group of six monks) blamed him, rang the bell to gather the assembly, and performed the act of abandonment (expulsion) against Mahāmaudgalyāyana. At that time, Śāriputra asked him to report to the Buddha. The Bhikshus fully reported these causes and conditions to the Bhagavan. The Bhagavan said, 'O Bhikshus! What Mahāmaudgalyāyana said is not false. Even though he actually entered the state of nothingness (ākiñcanya-āyatana), all forms, sounds, and thoughts are completely absent. However, Mahāmaudgalyāyana has attained the excellent samadhi of meditative absorption and liberation, and can quickly enter and exit samadhi. Even when he is out of samadhi, he thinks he is in samadhi, and thus told the Bhikshus, 'I heard the roaring of elephants while in samadhi.' O Bhikshus! This Mahāmaudgalyāyana spoke with a truthful intention and did not commit an offense. Moreover, there is no offense in the case of the first offender, or one who is afflicted by madness, mental confusion, or tormented by pain and suffering.' The precept regarding falsely claiming superior Dharma is concluded.
Mūlasarvāstivāda Vinaya, Volume 10 Taisho Tripitaka Volume 23, No. 1442 Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 11
Translated under Imperial Order by the Tripiṭaka Master Yijing
Thirteen Saṃghāvaśeṣa (Community Remainder) Dharmas
Summary Verse:
Spilling, touching, despising offerings, mediating, Small room, large temple, slandering, Similar to causing schism in the Sangha, Following defiled and arrogant speech.
Therefore, the first precept regarding intentional emission of semen
At that time, the Bhagavan
伽梵在室羅伐城逝多林給孤獨園。時具壽鄔陀夷常所作事，若在聚落村坊寺內止住之處，晨朝早起灑掃庭宇，以新牛糞而涂拭之，方向房外凈洗手足嚼齒木已，于日初分執持衣缽，入聚落中、或村坊內次行乞食，然不善護身根不住正念。既得食已逐還本處，飯食訖收衣缽洗足已，便入房中以自訊息。若彼欲意現在前時，即手執生支泄精取樂。時有眾多苾芻，看行房舍遂至鄔陀夷所住之處，共相慰問在一面坐。時諸苾芻問鄔陀夷曰：「具壽！堪忍眾事，無諸病惱安樂行不？不以乞食為勞苦也。」即報諸苾芻曰：「我今堪忍眾事無有病惱，乞食易得安樂而住。」諸人問曰：「何意具壽堪忍眾事，得無憂惱安樂而住耶？」鄔陀夷曰：「具壽知不？我之常業若在聚落村坊寺內止住之處，于晨朝早起灑掃庭宇，廣說如前。乃至手執生支泄精取樂，由此因緣得除熱惱安樂而住，不以乞食為苦。」時諸苾芻聞是語已，不喜不嫌舍之而去，往世尊所禮佛足已在一面坐，具以上事白佛。佛以此緣觀二事故集苾芻眾。云何為二？一者欲令我諸聲聞弟子，知所作事是非法故。二者由此為緣，我欲為諸聲聞制學處故。諸佛常法知而故問，乃至廣說爾時世尊知時而問鄔陀夷曰：「汝實作如是不端嚴事耶？」答言：「實爾。」世尊以種種呵責言：「
【現代漢語翻譯】 現代漢語譯本 佛陀（Gāfán）在室羅伐城（Shìluófá Chéng）的逝多林給孤獨園（Shì Duō Lín Gěi Gūdú Yuán）。當時，具壽鄔陀夷（Jùshòu Wūtuóyí）經常做的事情是，如果住在聚落、村坊或寺院內，每天早晨早起灑掃庭院，用新鮮的牛糞塗抹地面，在房屋外面清洗手腳，嚼完齒木后，在太陽剛升起的時候拿著衣缽，進入聚落或村坊中依次乞食，但是不善於守護身根，不住于正念。得到食物后就回到原來的地方，吃完飯後收拾好衣缽，洗完腳后，就進入房間里休息。如果情慾生起，就用手握住生殖器來泄精取樂。當時有很多比丘，巡視僧房，來到了鄔陀夷所住的地方，互相慰問後坐在一旁。這些比丘問鄔陀夷說：『具壽！您能忍受各種事務，沒有疾病煩惱，安樂地修行嗎？不覺得乞食是勞苦的事情嗎？』鄔陀夷回答這些比丘說：『我現在能忍受各種事務，沒有疾病煩惱，容易得到食物，安樂地居住。』眾人問道：『為什麼具壽您能忍受各種事務，沒有憂愁煩惱，安樂地居住呢？』鄔陀夷說：『具壽們，你們知道嗎？我經常做的事情是，如果住在聚落、村坊或寺院內，每天早晨早起灑掃庭院，（內容如前所述）。甚至用手握住生殖器來泄精取樂，因為這個緣故，我才能消除熱惱，安樂地居住，不覺得乞食是苦事。』當時，眾比丘聽到這些話后，不歡喜也不厭惡，離開了那裡，前往世尊（Shìzūn）處，禮拜佛足後坐在一旁，詳細地將以上的事情稟告了佛陀。佛陀因為這件事，觀察到兩種原因，召集了比丘眾。哪兩種原因呢？一是想讓我這些聲聞弟子，知道所做的事情是否合法。二是因為這個緣故，我想為眾聲聞制定學處。諸佛通常的做法是明知故問，（內容如前所述），當時世尊知道時機成熟，就問鄔陀夷說：『你真的做了這樣不端莊的事情嗎？』鄔陀夷回答說：『確實如此。』世尊用各種呵責的言語說：
【English Translation】 English version The Blessed One (Gāfán) was in the Jeta Grove (Shìluófá Chéng), Anathapindika's Park (Shì Duō Lín Gěi Gūdú Yuán) in Shravasti (Shìluófá Chéng). At that time, the Venerable Udāyi (Jùshòu Wūtuóyí) often did the following: when residing in villages, towns, or monasteries, he would rise early in the morning to sweep the courtyard, smear it with fresh cow dung, wash his hands and feet outside the room after chewing on a tooth stick, and then, as the sun rose, he would take his robes and bowl and go into the villages or towns to beg for food in sequence, but he was not good at guarding his senses and did not maintain mindfulness. After obtaining food, he would return to his place, eat his meal, put away his robes and bowl, wash his feet, and then enter his room to rest. If lustful thoughts arose, he would grasp his genitals and ejaculate for pleasure. At that time, many monks, while inspecting the dwellings, came to the place where Udāyi was staying, greeted each other, and sat down to one side. These monks asked Udāyi: 'Venerable One! Are you able to endure all things, without illness or distress, and practice in peace? Do you not find begging for food to be laborious?' Udāyi replied to the monks: 'I am now able to endure all things, without illness or distress, and I easily obtain food and live in peace.' The monks asked: 'Why is it, Venerable One, that you are able to endure all things, without sorrow or distress, and live in peace?' Udāyi said: 'Venerable Ones, do you know? My usual practice is that when residing in villages, towns, or monasteries, I rise early in the morning to sweep the courtyard (as described before). Even to the point of grasping my genitals and ejaculating for pleasure, and because of this, I am able to eliminate heat and distress and live in peace, and I do not find begging for food to be a hardship.' At that time, the monks, upon hearing these words, neither rejoiced nor were displeased, and they departed from there, went to the World Honored One (Shìzūn), prostrated at his feet, and sat down to one side, reporting the above matters to the Buddha in detail. The Buddha, because of this matter, observed two reasons and gathered the assembly of monks. What are the two reasons? First, to let my disciples, the Shravakas, know whether the things they do are lawful or unlawful. Second, because of this reason, I want to establish precepts for the Shravakas. The usual practice of the Buddhas is to ask knowingly (as described before), at that time, the World Honored One, knowing that the time was right, asked Udāyi: 'Did you really do such an unseemly thing?' Udāyi replied: 'Indeed, I did.' The World Honored One, with various words of rebuke, said:
汝所為非沙門，非隨順法、非清凈行，非出家人之所應作。云何癡人於我善說法律之中而為出家，聞說離貪、瞋、癡心慧解脫微妙之法，而汝作斯不善之事？癡人！寧以手執可畏黑蛇，不以染心自捉生支故泄不凈。云何汝癡人以其兩手，受彼信心婆羅門諸長者等所施飲食？云何以手作此非法將為安樂？」世尊作此種種呵責已，告諸苾芻曰：「我觀十利廣說如前，為諸聲聞弟子，于毗奈耶制其學處，當如是說：若復苾芻故泄精者，僧伽伐尸沙。」
爾時世尊為諸苾芻制學處已，時有諸苾芻于睡夢中泄精，各生追悔心不安樂，共相謂曰：「仁今知不？世尊為諸苾芻于毗奈耶制其學處：若苾芻以故心泄精者，得僧伽伐尸沙。我等睡時夢中泄精，於時有泄精想，豈非我等犯僧伽伐尸沙耶？宜應共詣具壽阿難陀所具陳其事，如彼所說我當奉持。」時諸苾芻即便共詣阿難陀所，到已白言：「具壽阿難陀知不？如佛世尊為諸聲聞于毗奈耶制其學處：若復苾芻故泄精者，僧伽伐尸沙。我等於睡夢中泄精，皆有想心，咸生追悔：『豈非我等犯僧伽伐尸沙耶？』由此故來請問大德！如所陳說我當持之。」時阿難陀聞此語已，將諸苾芻詣世尊所，禮佛足已在一面坐，阿難陀白佛言：「世尊大德為諸苾芻制其學處：若復苾芻故泄精，得僧
【現代漢語翻譯】 現代漢語譯本：'你所做的不是沙門（梵文：Śrāmaṇa，指出家修行者），不隨順佛法，不是清凈的行為，不是出家人應該做的。為何你這愚癡之人，在我善說的法律中出家，聽聞遠離貪婪、嗔恨、愚癡，以智慧解脫的微妙之法，卻做這種不善之事？愚癡之人！寧可用手去抓可怕的黑蛇，也不應該以染污的心去觸控自己的生殖器官而泄出不凈之物。為何你這愚癡之人用雙手接受那些有信心的婆羅門（梵文：Brāhmaṇa，古印度祭司階層）、長者（德高望重之人）等人所施捨的飲食？為何用手做這種非法之事，還想得到安樂？' 世尊這樣種種呵斥之後，告訴各位比丘（梵文：Bhikṣu，指出家受具足戒的男性佛教徒）說：'我觀察到十種利益，像之前廣泛解說的那樣，爲了各位聲聞（梵文：Śrāvaka，聽聞佛法而修行的弟子）弟子，在毗奈耶（梵文：Vinaya，戒律）中制定學處（戒條），應當這樣說：如果再有比丘故意泄精，就犯僧伽伐尸沙（梵文：Saṃghāvaśeṣa，僅次於波羅夷的重罪）。'
當時，世尊為各位比丘制定學處之後，當時有些比丘在睡夢中泄精，各自產生追悔之心，感到不安，互相說道：'您知道嗎？世尊為各位比丘在毗奈耶中制定學處：如果比丘故意泄精，就犯僧伽伐尸沙。我們睡覺時夢中泄精，當時有泄精的想法，難道我們不是犯了僧伽伐尸沙嗎？應該一起去拜訪具壽（梵文：Āyuṣmat，對年長有德比丘的尊稱）阿難陀（梵文：Ānanda，佛陀的十大弟子之一），詳細陳述這件事，按照他所說的，我們應當奉行。' 當時，各位比丘就一起去拜訪阿難陀，到達后稟告說：'具壽阿難陀，您知道嗎？如佛世尊為各位聲聞在毗奈耶中制定學處：如果比丘故意泄精，就犯僧伽伐尸沙。我們于睡夢中泄精，都有想法，都產生追悔之心：『難道我們不是犯了僧伽伐尸沙嗎？』因此前來請問大德！按照所陳述的，我們應當遵守。' 當時，阿難陀聽了這些話后，帶領各位比丘去拜見世尊，禮拜佛足后在一旁坐下，阿難陀稟告佛說：'世尊大德為各位比丘制定學處：如果比丘故意泄精，就得僧
【English Translation】 English version: 'What you are doing is not that of a Śrāmaṇa (ascetic, religious mendicant), not in accordance with the Dharma (the teachings of the Buddha), not a pure practice, not what a renunciant should do. Why, you foolish person, having renounced the world in my well-spoken law, having heard the subtle Dharma of liberation from greed, hatred, and delusion through wisdom, do you commit such unwholesome deeds? Foolish person! It would be better to hold a fearsome black snake in your hand than to touch your own genitals with a defiled mind and discharge impure matter. Why, you foolish person, do you receive with your two hands the food offered by those faithful Brāhmaṇas (priestly class in ancient India) and elders? Why do you perform this unlawful act with your hands and expect to find happiness?' After the Blessed One (another name for the Buddha) had rebuked him in various ways, he said to the Bhikṣus (ordained male monastic): 'I have observed ten benefits, as explained before, for the sake of the Śrāvaka (a disciple who listens to and follows the teachings) disciples, I establish a training rule in the Vinaya (the monastic code of conduct), which should be stated as follows: If any Bhikṣu intentionally emits semen, it is a Saṃghāvaśeṣa (a serious offense requiring a formal meeting of the Saṃgha (the monastic community) for expiation).'
At that time, after the Blessed One had established the training rule for the Bhikṣus, some Bhikṣus emitted semen in their sleep and felt remorse and unease. They said to each other: 'Do you know? The Blessed One has established a training rule for the Bhikṣus in the Vinaya: If a Bhikṣu intentionally emits semen, it is a Saṃghāvaśeṣa. We emitted semen in our sleep, and at that time, we had the thought of emitting semen. Have we not committed a Saṃghāvaśeṣa? We should go together to the venerable Ānanda (one of the principal disciples of the Buddha), explain the matter in detail, and follow what he says.' At that time, the Bhikṣus went together to Ānanda, and upon arriving, they said: 'Venerable Ānanda, do you know? The Blessed Buddha has established a training rule for the Śrāvakas in the Vinaya: If a Bhikṣu intentionally emits semen, it is a Saṃghāvaśeṣa. We emitted semen in our sleep, and we all had the thought of it, and we all feel remorse: 『Have we not committed a Saṃghāvaśeṣa?』 Therefore, we have come to ask the venerable one! We shall abide by what you say.' At that time, Ānanda, having heard these words, took the Bhikṣus to the Blessed One, and after bowing at the Buddha's feet, he sat down to one side. Ānanda said to the Buddha: 'Blessed One, the Great One has established a training rule for the Bhikṣus: If a Bhikṣu intentionally emits semen, he commits a Saṃgh
伽伐尸沙。此諸苾芻于睡夢中泄精，皆有想心。彼諸具壽咸生追悔：『將非我犯僧殘罪耶？』不知諸苾芻為犯不犯？」世尊告阿難陀曰：「彼諸苾芻想心緣慮，我不云無，然在夢中非是實事，應除夢中。」爾時世尊贊能持戒者、贊敬重戒者，為諸苾芻說隨順法，令于善品得增長已，告諸苾芻曰：「前是創製、今是隨開，是故我今為諸苾芻于毗奈耶重製學處，應如是說：
「若復苾芻故心泄精，除夢中，僧伽伐尸沙。」
苾芻義如上。
故心者，謂故作意。
泄者，謂精正流泄移其本處。
精有五種：謂青、黃、赤、厚、薄。此中青者，謂是輪王及輪王長子，受灌頂法其精俱青。所餘諸子其色皆黃。輪印大臣其色皆赤。已長成人其精厚，未長成人其精薄。若人被女欲所傷、若檐重物、或涉長途、或身根損壞，如斯等類容有五精。
除夢中者，若在夢中無犯。
僧伽者，若犯此罪，應依僧伽而行其法，及依僧伽而得出罪，不依別人。
言伐尸沙者，是余殘義。若苾芻於四波羅市迦法中，隨犯其一無有餘殘，不得共住。此十三法，苾芻雖犯而有餘殘，是可治故，名曰僧殘。
此中犯相其事云何？有五事別：一、為樂故；二、為咒故；三、為種子故；四、為藥故；五
【現代漢語翻譯】 現代漢語譯本： 伽伐尸沙（Sanghavasesa，僧殘罪）。這些比丘在睡夢中遺精，都是因為有想念之心。那些具壽（Ayusmat，有德長老）們都感到追悔：『難道我犯了僧殘罪嗎？』不知道這些比丘是犯戒還是沒有犯戒？」 世尊告訴阿難陀（Ananda）說：「那些比丘有想念之心，我不能說他們沒有，但是在夢中並非真實發生的事情，應該排除夢中的情況。」 當時，世尊讚歎能夠持戒的人，讚歎敬重戒律的人，為比丘們宣說隨順佛法的道理，使他們在善法方面得到增長之後，告訴比丘們說：「以前是最初制定，現在是隨情況開許，因此我現在為比丘們在毗奈耶（Vinaya，戒律）中重新制定學處（Siksa-pada，戒條），應當這樣說： 『如果比丘故意遺精，但夢中遺精除外，則犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』 比丘的定義如前所述。 故意，是指故意造作。 遺，是指精液真正流出，離開原來的位置。 精液有五種：青色、黃色、紅色、濃稠和稀薄。其中青色，是指轉輪王（Cakravartin，統治世界的君主）和轉輪王的長子，接受灌頂時他們的精液是青色的。其餘的兒子精液都是黃色的。輪印大臣的精液是紅色的。已經長大成人的精液濃稠，未長大成人的精液稀薄。如果人被女色所傷、扛抬重物、或者長途跋涉、或者身體器官損壞，這些情況可能出現五種精液。 夢中除外，如果在夢中遺精，則不犯戒。 僧伽（Sangha，僧團），如果犯了此罪，應當依靠僧團來進行懺悔，以及依靠僧團才能得到解脫，不能依靠其他人。 伐尸沙（Avasesa），是剩餘、殘餘的意思。如果比丘犯了四波羅市迦（Parajika，斷頭罪）中的任何一條，就沒有剩餘，不能共同居住。這十三條戒律，比丘雖然犯了，但還有剩餘，是可以治療的，所以叫做僧殘。 這裡面犯戒的情況是怎樣的呢？有五種情況：一、爲了快樂的緣故；二、爲了咒語的緣故；三、爲了種子的緣故；四、爲了藥物的緣故；五、
【English Translation】 English version: Sanghavasesa (remaining with the Sangha). These Bhikkhus (monks) who experience seminal emission in their dreams do so because of intentional thought. Those venerable ones (Ayusmat) are filled with remorse: 『Have I committed a Sanghavasesa offense?』 They do not know whether the Bhikkhus have committed an offense or not.」 The Blessed One (Bhagavan) said to Ananda: 「Those Bhikkhus have intentional thought, I do not say they do not, but what happens in dreams is not real, the dream should be excluded.」 At that time, the Blessed One praised those who uphold the precepts, praised those who respect the precepts, and spoke to the Bhikkhus about the Dharma (teachings) that accords with the way, causing them to increase in wholesome qualities. He then said to the Bhikkhus: 「Previously, it was initially established, now it is permitted according to circumstances, therefore I now re-establish a training rule (Siksa-pada) in the Vinaya (monastic code) for the Bhikkhus, it should be said thus: 『If a Bhikkhu intentionally emits semen, except in a dream, it is a Sanghavasesa offense.』 The definition of Bhikkhu is as above. Intentionally means deliberately intending to do so. Emission means the semen truly flows out, leaving its original place. There are five types of semen: blue, yellow, red, thick, and thin. Among these, blue refers to the semen of a Wheel-Turning King (Cakravartin) and the Wheel-Turning King's eldest son when they receive the coronation rite, their semen is blue. The semen of the remaining sons is all yellow. The semen of the minister in charge of the wheel seal is red. The semen of those who have grown into adults is thick, and the semen of those who have not grown into adults is thin. If a person is harmed by female desire, or carries heavy objects, or travels long distances, or has damaged bodily organs, such cases may have five types of semen. Except in a dream, if there is seminal emission in a dream, there is no offense. Sangha (community), if this offense is committed, one should rely on the Sangha to perform the act of confession, and rely on the Sangha to be absolved, not relying on others. Avasesa means remaining, residual. If a Bhikkhu commits any one of the four Parajikas (defeat), there is no remainder, and they cannot live together. These thirteen rules, although a Bhikkhu commits them, there is a remainder, and they can be treated, therefore they are called Sanghavasesa. What are the circumstances of committing the offense here? There are five different situations: one, for the sake of pleasure; two, for the sake of a mantra; three, for the sake of seed; four, for the sake of medicine; five,
、為自試故。云何為樂？若苾芻為泄精樂故，于內色處有染欲心，起方便發動生支而泄精受樂者，得僧伽伐尸沙。雖加方便，若精不泄，得窣吐羅底也。如是若為搖動生支樂故而故泄精，或為摩觸捉搦樂故而故泄精，或為出生支頭樂故而故泄精，得罪輕重廣如上說。如為樂既爾，若為咒、為求種子、為藥、或為試力而泄精者，得罪輕重如上。若苾芻為樂故欲出青精，于內色處有染欲心，起方便而泄其精，或求黃、赤、厚、薄等，得罪如上。內色既爾，外色亦然。攝頌曰：
若舞及於空， 精動身中泄， 揩摩出時樂， 染意量生支， 或時染心視， 或逆流順流， 及逆風順風， 應知罪輕重。
若苾芻因作舞時泄精者，得吐羅罪；若精不泄，得惡作罪。若苾芻故於空中搖胯而泄精者，得窣吐羅底也；若精不泄者，得惡作罪。若苾芻精戰動時，遂便攝意而精泄者，得窣吐羅底也；若不泄者，得惡作罪。若精已泄尚在身中，而加方便使精泄者，得窣吐羅底也；若不泄者，得惡作罪。若苾芻受他揩身因而精泄者，得窣吐羅底也；若有染心而不泄者，得惡作罪。若苾芻量生支作心受樂，因而精泄者，得窣吐羅底也；若不泄者，得惡作罪。若苾芻以染心觀視生支，得惡作罪。若苾芻以染欲心，以己生
【現代漢語翻譯】 現代漢語譯本： ……爲了自我測試的緣故。什麼是樂？如果比丘爲了泄精的快樂，對內在的色處生起染欲之心，發起方便，發動生殖器而泄精受樂，就犯了僧伽伐尸沙（Sanghavasesa，僅次於波羅夷的重罪）。即使採取了方便，如果精液沒有泄出，就犯了窣吐羅底也（Sthulatyaya，粗罪）。像這樣，如果爲了搖動生殖器取樂而故意泄精，或者爲了摩擦、觸控、抓握取樂而故意泄精，或者爲了生殖器頭部出生取樂而故意泄精，所得的罪行輕重，廣泛地如上面所說。如果爲了快樂是這樣，如果爲了咒語、爲了求取種子、爲了藥物、或者爲了測試力量而泄精，所得的罪行輕重也如上面所說。如果比丘爲了快樂想要排出青精（一種想像中的精液），對內在的色處生起染欲之心，發起方便而泄出其精液，或者追求黃色、紅色、厚、薄等，所得的罪行如上面所說。內在的色處是這樣，外在的色處也是這樣。總結說： 『如果跳舞以及在空中，精液動搖在身中泄出，揩摩時有快樂，以染污的心意量度生殖器，或者有時以染污的心觀看，或者逆流順流，以及逆風順風，應當知道罪行的輕重。』 如果比丘因為跳舞時泄精，就犯了吐羅罪（Tula，一種輕罪）；如果精液沒有泄出，就犯了惡作罪（Duskrita，一種最輕微的罪）。如果比丘故意在空中搖動胯部而泄精，就犯了窣吐羅底也；如果精液沒有泄出，就犯了惡作罪。如果比丘精液顫動時，於是便攝住心意而精液泄出，就犯了窣吐羅底也；如果精液沒有泄出，就犯了惡作罪。如果精液已經泄出但還在身中，而加以方便使精液泄出，就犯了窣吐羅底也；如果精液沒有泄出，就犯了惡作罪。如果比丘接受他人擦身因而精液泄出，就犯了窣吐羅底也；如果有染污的心意但沒有泄出，就犯了惡作罪。如果比丘量度生殖器，心中感受快樂，因而精液泄出，就犯了窣吐羅底也；如果精液沒有泄出，就犯了惡作罪。如果比丘以染污的心觀看生殖器，就犯了惡作罪。如果比丘以染欲之心，用自己的生
【English Translation】 English version: ...for the sake of self-testing. What is pleasure? If a Bhikshu (monk) for the sake of the pleasure of emission, has a defiled mind towards internal objects of sense, initiates means, stimulates the genital organ and emits semen, experiencing pleasure, he commits a Sanghavasesa (a serious offense requiring a meeting of the Sangha). Even if he takes means, if the semen is not emitted, he commits a Sthulatyaya (a grave offense). Likewise, if he deliberately emits semen for the pleasure of shaking the genital organ, or deliberately emits semen for the pleasure of rubbing, touching, or grasping, or deliberately emits semen for the pleasure of the head of the genital organ emerging, the severity of the offense is extensively as described above. If it is like this for pleasure, if he emits semen for a mantra, to seek seeds, for medicine, or to test strength, the severity of the offense is also as described above. If a Bhikshu, for the sake of pleasure, wants to emit blue semen (an imagined type of semen), has a defiled mind towards internal objects of sense, initiates means and emits his semen, or seeks yellow, red, thick, thin, etc., the offense is as described above. As it is with internal objects of sense, so it is with external objects of sense. The summary says: 'If dancing and in the air, semen moves and is emitted in the body, pleasure when rubbing, measuring the genital organ with a defiled mind, or sometimes looking with a defiled mind, or against the current and with the current, and against the wind and with the wind, one should know the severity of the offense.' If a Bhikshu emits semen because of dancing, he commits a Tula offense (a minor offense); if the semen is not emitted, he commits a Duskrita offense (a minor transgression). If a Bhikshu deliberately shakes his hips in the air and emits semen, he commits a Sthulatyaya; if the semen is not emitted, he commits a Duskrita offense. If a Bhikshu's semen trembles, and then he restrains his mind and the semen is emitted, he commits a Sthulatyaya; if the semen is not emitted, he commits a Duskrita offense. If the semen has already been emitted but is still in the body, and he takes means to make the semen emit, he commits a Sthulatyaya; if the semen is not emitted, he commits a Duskrita offense. If a Bhikshu receives a body rub from another and as a result semen is emitted, he commits a Sthulatyaya; if he has a defiled mind but does not emit, he commits a Duskrita offense. If a Bhikshu measures his genital organ, experiences pleasure in his mind, and as a result semen is emitted, he commits a Sthulatyaya; if the semen is not emitted, he commits a Duskrita offense. If a Bhikshu looks at his genital organ with a defiled mind, he commits a Duskrita offense. If a Bhikshu with a defiled mind, with his own geni-
支逆流而持，得窣吐羅底也；若順流而持，得惡作罪。若苾芻以染欲心，以己生支逆風而持，得窣吐羅底也；若順風持，得惡作罪。無犯者，若走、若跳戲、若浮、若趒坑塹欄楯，若行觸脾、觸衣，若入浴室、若憶故二，若見可愛之色、或搔疥癢，無受樂心而精流泄，斯皆無犯。又無犯者，最初犯人、或癡狂、心亂、痛惱所纏。
觸女學處第二
佛在室羅伐城逝多林給孤獨園。時六眾苾芻共相告曰：「我等每於晨朝恒令一人在逝多林門，若有婆羅門長者居士來往經過，為說法要，有論議者我當折伏，令名稱遠聞眾所欽仰。」此六眾苾芻，於六大城所有氏族種類，及諸工巧名諱差別，無處不知、無人不識。時具壽鄔陀夷，于晨朝時嚼齒木，披僧伽胝禮窣睹波已，于逝多門外經行遊適。此城常法，若婆羅門居士、居士婦，共出都城往芳林內，周遍遊觀持諸花果，入逝多林禮世尊足並諸大德。時有眾多居士、居士婦至逝多林，鄔陀夷見已作如是言：「善來姊妹！猶如初月時一現耳。」諸女答曰：「大德！如世尊說：『若人居在八無暇中，于清凈行無容修習。』我之女身多諸障難，鎮營家業復是第九無容暇事。」時鄔陀夷聞是語已，報諸女曰：「汝豈不聞：
「『昔有娑竭王， 廣營眾事業； 所作事未
【現代漢語翻譯】 現代漢語譯本：如果逆流而持（精液），會犯窣吐羅底也（Sthullatyaya，粗罪）；如果順流而持（精液），會犯惡作罪。如果比丘以染欲之心，以自己的生殖器逆風而持（精液），會犯窣吐羅底也；如果順風而持（精液），會犯惡作罪。以下情況不構成犯罪：如果（因為）奔跑、跳躍嬉戲、漂浮、跳過坑塹欄楯，或者行走時觸碰到脾臟、觸碰到衣服，或者進入浴室，或者回憶以前的事情，或者見到可愛的顏色，或者搔抓疥瘡瘙癢，沒有享受快樂的心而精液流出，這些都不構成犯罪。另外，以下情況也不構成犯罪：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
觸女學處第二
佛陀住在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，六群比丘互相告知說：『我們每天早晨都安排一個人在逝多林門口，如果有婆羅門（Brāhmaṇa）、長者、居士來往經過，就為他們說法要，如果有論議者，我們就折服他們，使我們的名稱遠揚，被大眾所欽仰。』這六群比丘，對於六大城所有氏族種類，以及各種工巧的名諱差別，沒有不知道的，沒有人不認識的。當時，具壽鄔陀夷（Udayin），在早晨嚼完齒木，披上僧伽胝（saṃghāṭī，大衣），禮拜窣睹波（stūpa，塔）之後，在逝多林門外經行遊適。這個城市有個慣例，婆羅門居士、居士婦，一起出都城前往芳林內，周遍遊觀，拿著各種花果，進入逝多林禮拜世尊的腳，以及各位大德。當時有很多居士、居士婦來到逝多林，鄔陀夷見到后這樣說：『善來姊妹！猶如初月時一現耳。』各位女子回答說：『大德！正如世尊所說：『如果人住在八無暇中，對於清凈的修行沒有機會修習。』我們的女身有很多障礙和困難，操持家業又是第九種沒有空閑的事情。』當時鄔陀夷聽到這些話后，告訴各位女子說：『你們難道沒有聽說過：
『過去有娑竭王（Sāgara），廣營各種事業；所做的事情還沒有
【English Translation】 English version: If one holds back (semen) against the current, one commits a Sthullatyaya (gross offense); if one holds back (semen) with the current, one commits a Dukkritta (offense of wrong-doing). If a Bhikshu, with a mind of lust, holds back (semen) from his own organ against the wind, he commits a Sthullatyaya; if he holds back with the wind, he commits a Dukkritta. There is no offense if one is running, jumping playfully, floating, leaping over pits and fences, or if walking touches the spleen or clothing, or if entering a bathroom, or recalling past events, or seeing a lovely sight, or scratching scabies, without a mind of enjoying pleasure and semen is discharged; all these are without offense. Furthermore, there is no offense for the first offender, or one who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering.
The Second Training Rule on Touching Women
The Buddha was residing in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove Anathapindika's Monastery) in Śrāvastī (City of Śrāvasti). At that time, the group of six Bhikshus told each other: 'Every morning we will arrange for one person to be at the gate of Jetavana, if there are Brahmins (Brāhmaṇa), elders, or laypeople passing by, we will preach the Dharma to them, and if there are debaters, we will subdue them, so that our names will be widely known and respected by the public.' These six Bhikshus knew all the clan types and the differences in the names of various crafts in the six major cities, and there was no one they did not recognize. At that time, the Venerable Udayin (Udayin), after chewing a toothpick in the morning, putting on the saṃghāṭī (robe), and paying homage to the stūpa (reliquary mound), was walking and strolling outside the gate of Jetavana. There was a common practice in this city that Brahmin laymen and laywomen would go out of the city together to the fragrant forest, tour around, holding various flowers and fruits, and enter Jetavana to pay homage to the feet of the World Honored One and all the great virtues. At that time, many laymen and laywomen came to Jetavana, and Udayin said to them: 'Welcome sisters! Like the first appearance of the new moon.' The women replied: 'Venerable One! Just as the World Honored One said: 'If a person lives in the eight unfree states, there is no opportunity to practice pure conduct.' Our female bodies have many obstacles and difficulties, and managing the household is the ninth unfree matter.' At that time, Udayin, hearing these words, told the women: 'Have you not heard:
'In the past, there was King Sāgara (King Sāgara), who extensively managed various affairs; the things he did were not yet
畢， 其命已終亡。』 汝等營家業， 其事無竟時； 死是人共嫌， 寧知忽來至。」
諸女聞已答言：「大德！我緣此故來入寺中，禮世尊足並諸上座大德苾芻。」鄔陀夷曰：「善來姊妹！如世尊說：『以不堅身而求堅法。』汝等來入寺中隨喜禮拜實為善事，汝等於此寺中頗請苾芻為引導人，指授房舍及塔廟不？」諸女報曰：「大德！豈我手執明炬而更求燈燭，今舍大德別請餘人為引導耶？」時鄔陀夷便作是念：「若我為其指授房舍廢修善品，若不指授交有所闕，入城乞食誰當見與？雖廢正修宜應指授。」便洗手足即執香華引導而進，說伽他曰：
「若人以真金， 日施百千兩； 不如暫入寺， 誠心一禮塔。
「姊妹！此是如來所居香殿，然佛世尊晝夜六時，常以佛眼觀察世間，誰增？誰減？誰遭苦厄？誰向惡道陷沒欲泥？誰堪受化？作何方便拔濟令出，無聖財者令得聖財，以智安膳那破無明膜。無善根者令種善根，有善根者令其增長，安人天路、能盡苦際、趣涅槃城。」時鄔陀夷說伽他曰：
「假使大海潮， 或失於期限； 佛于所化者， 濟度不過時。 如母有一兒， 常護其身命； 佛于所化者， 愍念過于彼。 佛以大悲心， 遍於生死內，
【現代漢語翻譯】 現代漢語譯本： 『畢，他的生命已經終結死亡。』 『你們經營家業，這件事沒有完結的時候；』 『死亡是人人都厭惡的，哪裡知道它會忽然到來。』
眾女子聽了回答說：『大德！我們因為這個緣故來到寺中，禮拜世尊的腳以及各位上座大德比丘。』鄔陀夷（Udayin，人名）說：『善來姊妹！正如世尊所說：『以不堅固的身體而尋求堅固的佛法。』你們來入寺中隨喜禮拜，實在是善事，你們在這寺中是否請比丘作為引導人，指引房舍以及塔廟呢？』眾女子回答說：『大德！難道我們手執明亮的火炬，反而再去尋找燈燭嗎？現在捨棄大德您，另外請其他人作為引導嗎？』當時鄔陀夷便這樣想：『如果我為她們指引房舍，就會荒廢修習善法，如果不指引，交往上會有所缺失，入城乞食誰會給我呢？雖然會荒廢正修，也應該指引。』便洗了手腳，立即拿著香和花引導她們前進，說了偈頌：
『如果有人用真金，每天佈施百千兩；』 『不如暫時進入寺廟，誠心誠意地禮拜佛塔。』
『姊妹們！這是如來所居住的香殿，然而佛世尊晝夜六時，常常用佛眼觀察世間，誰在增長？誰在減少？誰遭遇苦難？誰向惡道陷沒于慾望的泥潭？誰堪受教化？用什麼方便拔濟他們令其脫離，沒有聖財的人令其得到聖財，用智慧的眼藥打破無明的薄膜。沒有善根的人令其種下善根，有善根的人令其增長，安置人天之路、能夠窮盡苦難的邊際、趨向涅槃之城。』當時鄔陀夷說了偈頌：
『假使大海的潮水，或許會失去期限；』 『佛對於所教化的人，救濟度化不會超過時限。』 『如同母親只有一個孩子，常常保護他的身命；』 『佛對於所教化的人，憐憫超過了母親。』 『佛以大悲心，遍佈于生死輪迴之中，』
【English Translation】 English version: 'Bi, his life has come to an end and perished.' 'You are engaged in managing your household affairs, but there is no end to it;' 'Death is something everyone dislikes, who knows when it will suddenly arrive.'
The women, having heard this, replied: 'Great Virtue! It is for this reason that we have come to the temple, to pay homage to the feet of the World Honored One and the venerable senior Bhikshus.' Udayin said: 'Welcome, sisters! As the World Honored One said: 'Use the impermanent body to seek the permanent Dharma.' Your coming to the temple to rejoice and pay homage is truly a good deed. Have you asked any Bhikshus in this temple to be your guides, to show you the rooms and the stupas?' The women replied: 'Great Virtue! Would we, holding a bright torch in our hands, seek a lamp? Now, would we abandon you, Great Virtue, and ask someone else to be our guide?' At that time, Udayin thought to himself: 'If I guide them to the rooms, I will neglect the cultivation of good deeds; if I do not guide them, there will be shortcomings in our interactions. Who will give me alms when I go into the city to beg for food? Although it will neglect my proper cultivation, I should guide them.' He washed his hands and feet, and immediately took incense and flowers to guide them forward, reciting the gatha:
'If a person uses true gold, giving away hundreds of thousands of taels every day;' 'It is not as good as temporarily entering a temple, sincerely paying homage to a stupa.'
'Sisters! This is the fragrant hall where the Tathagata resides. However, the World Honored Buddha, during the six periods of the day and night, constantly observes the world with his Buddha-eye, who is increasing? Who is decreasing? Who is encountering suffering? Who is sinking into the mud of desire in the evil paths? Who is capable of being taught? What expedient means can be used to rescue them and lead them out, so that those without sacred wealth may obtain sacred wealth, and use the wisdom of eye medicine to break through the membrane of ignorance. Those without good roots may plant good roots, and those with good roots may increase them, establishing the path for humans and devas, able to exhaust the boundaries of suffering, and proceed towards the city of Nirvana.' At that time, Udayin recited the gatha:
'Even if the tides of the great ocean, may lose their appointed time;' 'The Buddha's salvation and deliverance of those to be taught will not exceed the time limit.' 'Like a mother who has only one child, constantly protecting his life;' 'The Buddha's compassion for those to be taught exceeds that of a mother.' 'The Buddha, with great compassion, pervades within the cycle of birth and death,'
常隨所化者， 如母牛憐犢。
「然佛世尊、應、正等覺，具足十力、四無所畏，作師子吼覺悟群迷。汝應至心禮敬尊足。」
次至余房，而告之曰：「此是上座阿若憍陳如所住之房。諸妹！然此世間盲冥無識，既罕將導長夜輪迴。爾時世尊初成正覺，以妙智藥為開法眼，三轉法輪令其啟悟，于大師眾弟子之中最為上首。耆年宿德善修梵行，受持法衣此為初首。汝應至心禮敬其足。」
次至尊者大迦葉波所住之房，告言：「諸妹！此是大婆羅門勝妙之族，舍九百九十九具犛牛，二百餘碩碎金大麥，六十億金錢，有十八封邑僕使傭人，有十六聚落興易商估，妻名迦畢梨，身如金色，儀容美麗無與等者，如此眾事並皆棄捨如捐洟唾，於後夜時舍百千上服著粗㲲僧伽胝，歸佛出家住于林藪。假使狂象舉目視之便舍狂醉，少欲知足修杜多行，于大師眾弟子之中，威德尊重最為第一，汝應至心禮敬其足。」
次至尊者舍利子所住之房，告言：「諸妹！此是貴族婆羅門子，舍俗出家年始十六，帝釋聲明經心悟解，諸外論者並皆摧伏，如世尊說：
「『一切世間智， 唯除于如來； 不及身子智， 十六分之一。 一切人天智， 皆如舍利子； 不及如來智， 十六分之一。
【現代漢語翻譯】 現代漢語譯本： （菩薩）常常隨順所要度化的人，就像母牛憐愛小牛一樣。
『然而佛世尊、應供（Arhat）、正等覺（Samyak-saṃbuddha），具足十力、四無所畏，發出獅子吼聲，覺悟沉迷的眾生。你們應當以至誠之心禮敬佛的足。』
接著來到另一間僧房，告訴她們說：『這是上座（長老）阿若憍陳如（Ājñāta Kauṇḍinya）所居住的房間。各位姐妹！然而這世間盲昧無知，缺少引導，在漫長的黑夜裡輪迴。當時世尊最初成就正覺，用妙智之藥開啟眾生的法眼，三轉法輪，使他們覺悟，在佛陀大師的眾多弟子之中，阿若憍陳如最為上首。他年長德高，善於修行梵行，受持法衣，是最初的一位。你們應當以至誠之心禮敬他的足。』
接著來到尊者大迦葉波（Mahākāśyapa）所居住的房間，告訴她們說：『各位姐妹！這位是大婆羅門（Brahmin）中殊勝美妙的族姓出身，捨棄了九百九十九具犛牛，二百餘碩碎金大麥，六十億金錢，有十八個封邑的僕人和傭人，有十六個聚落從事交易和商業，妻子名叫迦畢梨（Kapilani），身如金色，儀容美麗無人能比，如此眾多的事物都全部捨棄，如同丟棄唾沫一樣，在後半夜捨棄成百上千件上等衣服，穿上粗糙的㲲（dié）制僧伽胝（saṃghāṭī），歸依佛陀出家，住在林間。即使是狂暴的大象，抬頭看到他，也會捨棄狂醉的狀態，他少欲知足，修行頭陀行，在佛陀大師的眾多弟子之中，威德和尊重最為第一，你們應當以至誠之心禮敬他的足。』
接著來到尊者舍利子（Śāriputra）所居住的房間，告訴她們說：『各位姐妹！這位是貴族婆羅門之子，捨棄世俗出家時才十六歲，對於帝釋（Indra）的聲明（吠陀）經典，用心領悟理解，對於各種外道論者，全部都能摧伏，正如世尊所說：
『一切世間的智慧，唯獨除了如來（Tathāgata）； 不及舍利子智，十六分之一。 一切人天（人和天神）的智慧，都像舍利子一樣； 不及如來之智，十六分之一。』
【English Translation】 English version: He constantly follows those to be converted, like a mother cow cherishing her calf.
『However, the Buddha, the World-Honored One, Arhat, Samyak-saṃbuddha, is endowed with the Ten Powers and the Four Fearlessnesses, and roars like a lion to awaken the deluded masses. You should sincerely pay homage to his feet.』
Next, he went to another room and told them, 『This is the room where the Elder Ājñāta Kauṇḍinya resides. Sisters! However, this world is blind and ignorant, lacking guidance, and revolves in the long night of samsara. At that time, the World-Honored One first attained perfect enlightenment, used the medicine of wonderful wisdom to open the Dharma eye for beings, turned the Dharma wheel three times, and enlightened them. Among the many disciples of the great teacher, Ājñāta Kauṇḍinya is the foremost. He is old and virtuous, good at practicing pure conduct, and upholds the Dharma robe. He is the first to do so. You should sincerely pay homage to his feet.』
Next, he went to the room where the Venerable Mahākāśyapa resides and told them, 『Sisters! This one is from a noble and wonderful Brahmin family, who abandoned nine hundred and ninety-nine plowing oxen, more than two hundred shuo (石，unit of volume) of crushed gold barley, sixty billion gold coins, eighteen fiefdoms with servants and employees, and sixteen villages engaged in trade and commerce. His wife was named Kapilani, with a body like gold, and her appearance was beautiful beyond compare. He abandoned all these things as if discarding spittle. In the latter part of the night, he abandoned hundreds and thousands of fine clothes, put on a coarse saṃghāṭī made of 㲲 (dié), returned to the Buddha, left home, and lived in the forest. Even a mad elephant, if it looked up at him, would abandon its madness and intoxication. He is content with little desire, practices dhūta (ascetic) practices, and among the many disciples of the great teacher, his virtue and respect are the foremost. You should sincerely pay homage to his feet.』
Next, he went to the room where the Venerable Śāriputra resides and told them, 『Sisters! This one is the son of a noble Brahmin, who left home at the age of sixteen. He understood the Vedas (Śabda-vidyā) of Indra with his heart, and he could defeat all the heretics. As the World-Honored One said:
『All the wisdom in the world, except for the Tathāgata; Is not equal to one-sixteenth of Śāriputra's wisdom. All the wisdom of humans and gods, is like that of Śāriputra; Is not equal to one-sixteenth of the Tathāgata's wisdom.』
』
「于大師眾弟子之中有大智慧，具足辯才最為第一，汝應至心禮敬其足。」
次至尊者大目乾連所住之房，告言：「諸妹！此是輔國大臣婆羅門子，舍貴勝位而為出家有大神力，能以足指動帝釋宮，于大師眾弟子之中有大威德，具大神通最為第一，汝應至心禮敬其足。」
次至尊者阿尼盧陀所住之房，告言：「諸妹！此是佛堂弟，亦舍貴位隨佛出家有大勢力，曾有商主于大海中遭遇厄難，稱其名字船得安隱，不損珍財還到故居，于大師眾弟子之中，得凈天眼最為第一，汝應至心禮敬其足。」次至尊者阿難陀所住之房，告言：「諸妹！此是佛堂弟，舍位出家，於世尊所親奉供侍。雖經長夜無勞倦心，大智聰明聖所稱歎，如來所說一切經典，聞悉能受如瓶瀉水置之異器，于大師眾弟子之中，多聞總持最為第一，汝應至心禮敬其足。」
次至尊者難陀所住之房，告言：「諸妹！此是佛親弟，舍俗出家，若不出家為力輪王，于大師眾弟子之中，善護諸根能防外境最為第一，汝應至心禮敬其足。」
次至具壽羅怙羅所住之房，告言：「諸妹！此是佛之子，舍俗出家，若不出家當為轉輪王，于大師眾弟子之中，愛重學處奉持無失最為第一，汝應至心禮敬其足。」
次至難陀、鄔波難陀、
【現代漢語翻譯】 現代漢語譯本 『于大師的眾多弟子之中，有一位具有大智慧，並且辯才無礙，堪稱第一，你們應當以至誠之心禮敬他的雙足。』 接著來到尊者大目乾連（Mahāmaudgalyāyana）所居住的房間，告訴她們：『各位姐妹！這位是輔佐國政的大臣，婆羅門（Brahmin）之子，他捨棄了尊貴的地位而出家，具有大神力，能夠用腳趾撼動帝釋（Indra）的宮殿。在大師的眾多弟子之中，他具有最大的威德，神通廣大，堪稱第一，你們應當以至誠之心禮敬他的雙足。』 接著來到尊者阿尼盧陀（Aniruddha）所居住的房間，告訴她們：『各位姐妹！這位是佛的堂弟，也捨棄了尊貴的地位跟隨佛陀出家，具有強大的勢力。曾經有一位商人，在大海中遭遇災難，稱念他的名字，船隻便能平安無事，沒有損失任何珍貴的財物，安全返回故鄉。在大師的眾多弟子之中，他獲得清凈天眼，堪稱第一，你們應當以至誠之心禮敬他的雙足。』接著來到尊者阿難陀（Ānanda）所居住的房間，告訴她們：『各位姐妹！這位是佛的堂弟，捨棄地位出家，在世尊身邊親自奉侍。即使經過漫長的夜晚，也沒有絲毫的疲倦之心，他大智大慧，受到聖人的稱讚。如來所說的一切經典，他聽聞之後全部能夠接受，就像把瓶子里的水倒進另一個容器一樣。在大師的眾多弟子之中，他博聞強記，總持第一，你們應當以至誠之心禮敬他的雙足。』 接著來到尊者難陀（Nanda）所居住的房間，告訴她們：『各位姐妹！這位是佛的親弟弟，捨棄世俗生活而出家，如果不出家，將會成為統治四方的轉輪王。在大師的眾多弟子之中，他善於守護諸根，能夠防禦外在的誘惑，堪稱第一，你們應當以至誠之心禮敬他的雙足。』 接著來到具壽羅怙羅（Rāhula）所居住的房間，告訴她們：『各位姐妹！這位是佛的兒子，捨棄世俗生活而出家，如果不出家，將會成為轉輪聖王。在大師的眾多弟子之中，他珍愛並重視戒律，奉行而不違失，堪稱第一，你們應當以至誠之心禮敬他的雙足。』 接著來到難陀（Nanda）、鄔波難陀（Upananda）...
【English Translation】 English version 『Among the Great Master』s many disciples, there is one who possesses great wisdom and is the foremost in eloquence. You should sincerely pay homage to his feet.』 Next, they went to the dwelling of Venerable Mahāmaudgalyāyana (Great Maudgalyayana), and she said, 『Sisters! This is a minister who assists the country, the son of a Brahmin (Brahmin). He renounced his noble position to become a renunciate and possesses great spiritual power. He can move the palace of Indra (Indra) with his toe. Among the Great Master』s many disciples, he possesses the greatest virtue and is the foremost in great spiritual powers. You should sincerely pay homage to his feet.』 Next, they went to the dwelling of Venerable Aniruddha (Aniruddha), and she said, 『Sisters! This is the Buddha』s cousin, who also renounced his noble position to follow the Buddha into homelessness and possesses great power. Once, a merchant encountered hardship in the great ocean, and by reciting his name, the ship was able to find safety, without losing any precious treasures, and return safely home. Among the Great Master』s many disciples, he has attained the purest divine eye and is the foremost. You should sincerely pay homage to his feet.』 Next, they went to the dwelling of Venerable Ānanda (Ananda), and she said, 『Sisters! This is the Buddha』s cousin, who renounced his position to become a renunciate and personally attends to the World Honored One. Even after long nights, he has no weariness in his mind. He is greatly wise and intelligent, praised by the sages. He can receive all the sutras spoken by the Tathagata, like pouring water from a bottle into another container. Among the Great Master』s many disciples, he is the foremost in learning and retention. You should sincerely pay homage to his feet.』 Next, they went to the dwelling of Venerable Nanda (Nanda), and she said, 『Sisters! This is the Buddha』s own brother, who renounced his worldly life to become a renunciate. If he had not become a renunciate, he would have been a Chakravartin (Wheel-Turning King). Among the Great Master』s many disciples, he is skilled at guarding his senses and can defend against external temptations, and is the foremost. You should sincerely pay homage to his feet.』 Next, they went to the dwelling of Venerable Rāhula (Rahula), and she said, 『Sisters! This is the Buddha』s son, who renounced his worldly life to become a renunciate. If he had not become a renunciate, he would have been a Chakravartin King. Among the Great Master』s many disciples, he cherishes and values the precepts, upholding them without fail, and is the foremost. You should sincerely pay homage to his feet.』 Next, they went to Nanda (Nanda), Upananda (Upananda)...
阿說迦補捺、婆素迦蘭陀所住之房：「此是我房汝當觀禮。」既觀看已命之令坐。其鄔陀夷是淫染行，于其房中瑩飾莊嚴壁皆彩畫，以㲲綿褥安在臥床，諸妙箱篋用貯資具，于機案上著香水瓶並諸杓器。時鄔陀夷告諸女曰：「姊妹！為先餐小食？為飲蜜漿？」諸女報曰：「大德！豈有河水而逆流耶？理應我等先有供養，寧容反受大德施耶？善哉聖者！我有所須幸當見施。」即便問曰：「爾何所須？」諸女報曰：「未曾聞法、愿為我說。」鄔陀夷曰：「善哉姊妹！如世尊說：『于諸世間有其六事，希有難遇。云何為六？一、諸佛出世難可逢遇；二、如來所說微妙法律難可得聞；三、人身難得；四、中國難生；五、諸根難具；六、信心難發。』姊妹！此是難事汝已得之。當起信心，如親對佛坐聽法要，我當爲說。」是時諸女即便禮敬鄔陀夷足，在一面坐專心聽法。時鄔陀夷即為說法，隨所說法便生染心，猶如咒師不善咒術咒鬼病者，隨所咒時被鬼所打；其鄔陀夷亦復如是，隨所說法被染觸心，染心既生從坐而起，即便以手摩觸女身。時諸女中有相愛者，染言調戲身手相觸。若不愛者即出房外，徐步檐廊共生嫌賤作譏議言：「誰知水內更出火光，于歸依處反生恐怖。我等昔日謂此僧房安隱涅槃離惱無礙，然更於此有諸災患恐
【現代漢語翻譯】 現代漢語譯本 阿說迦補捺（Aśoka Punarvasu，人名）和婆素迦蘭陀（Vasubandhu，人名）居住的房間：『這是我的房間，你們應當觀看禮拜。』觀看完畢后，命她們坐下。這位鄔陀夷（Udayin，人名）是行為淫染之人，在他的房間里裝飾華麗，墻壁上都畫著彩色圖畫，用華麗的毛毯鋪在臥床上，各種精美的箱子里存放著財物，在桌案上放著香水瓶和各種勺子器具。當時，鄔陀夷告訴眾女子說：『姐妹們！是先吃點小吃？還是喝點蜜漿？』眾女子回答說：『大德！哪有河水倒流的道理呢？理應我們先供養您，怎能反過來接受大德的施捨呢？善哉聖者！我們有所需求，希望您能施捨。』鄔陀夷便問：『你們需要什麼？』眾女子回答說：『我們未曾聽聞佛法，希望您能為我們說法。』鄔陀夷說：『善哉姐妹們！正如世尊所說：『在世間有六件事，稀有難遇。哪六件事呢？一、諸佛出世難以遇到；二、如來說的微妙法律難以聽聞；三、人身難以得到；四、生在中國難以實現；五、諸根完好難以具備；六、信心難以生起。』姐妹們！這些都是難事，你們已經得到了。應當生起信心，如同親自面對佛陀坐著聽聞佛法要義一樣，我將為你們說法。』當時，眾女子便禮敬鄔陀夷的腳，在一旁坐下專心聽法。當時，鄔陀夷便為她們說法，隨著所說的法，便生起了染污之心，猶如咒師不善於使用咒語，為被鬼附身的人驅鬼治病，隨著咒語的進行，反而被鬼所打；這位鄔陀夷也是如此，隨著所說的法，被染污的觸心所控制，染心生起后，便從座位上站起來，用手去撫摸女子的身體。當時，眾女子中有相互愛慕的，便用染污的言語調戲，身體和手互相接觸。若是不愛慕的，便走出房間，慢慢地走在屋檐下的走廊上，共同產生嫌棄和鄙視，譏諷議論說：『誰知道水裡竟然會冒出火光，在應該歸依的地方反而產生恐怖。我們昔日認為這僧房是安穩涅槃、遠離煩惱障礙的地方，然而在這裡反而有各種災患恐懼。』
【English Translation】 English version The room where Aśoka Punarvasu (name, meaning unknown) and Vasubandhu (name, meaning unknown) resided: 'This is my room, you should observe and pay respects.' After observing, he ordered them to sit down. This Udayin (name, meaning unknown) was a person of lustful conduct. In his room, it was ornately decorated, with colorful paintings on the walls, luxurious blankets on the bed, and various exquisite boxes storing wealth. On the table were placed perfume bottles and various ladles and utensils. At that time, Udayin said to the women: 'Sisters! Would you like to have a snack first? Or drink some honeyed water?' The women replied: 'Greatly virtuous one! How can the river flow backward? It is proper that we should first make offerings to you, how can we receive the generosity of the greatly virtuous one in return? Excellent sage! We have some needs, we hope you can bestow them.' Udayin then asked: 'What do you need?' The women replied: 'We have never heard the Dharma, we hope you can preach it to us.' Udayin said: 'Excellent sisters! Just as the World Honored One said: 'In the world, there are six things that are rare and difficult to encounter. What are the six things? First, it is difficult to encounter the Buddhas appearing in the world; second, it is difficult to hear the subtle and wonderful Dharma spoken by the Tathagata; third, it is difficult to obtain a human body; fourth, it is difficult to be born in China; fifth, it is difficult to have all the faculties complete; sixth, it is difficult to generate faith.' Sisters! These are all difficult things, and you have already obtained them. You should generate faith, as if you were sitting in front of the Buddha himself, listening to the essence of the Dharma. I will preach it to you.' At that time, the women paid respects to Udayin's feet and sat on one side, listening attentively to the Dharma. At that time, Udayin preached the Dharma to them, and as he preached, lustful thoughts arose, like a sorcerer who is not skilled in using spells, performing exorcism for a person possessed by a ghost, and as the spell progresses, he is instead beaten by the ghost. This Udayin was also like this, as he preached the Dharma, he was controlled by lustful touching thoughts. After lustful thoughts arose, he stood up from his seat and touched the bodies of the women with his hands. At that time, among the women, those who loved each other flirted with lustful words, and their bodies and hands touched each other. Those who did not love each other left the room and walked slowly along the corridor under the eaves, together generating disgust and contempt, mocking and discussing: 'Who knew that fire would emerge from the water, and that terror would arise in the place where one should take refuge. We used to think that this monastery was a place of peaceful Nirvana, free from troubles and obstacles, but here there are various disasters and fears.'
怖憂惱。」彼譏嫌時苾芻聞已，問言：「姊妹！汝嫌罵誰？」答言：「我罵仁等。」報言：「我作何事令汝生嫌？」答言：「我等昔來雖遭賊處及猖狂人，不聞鄙語如鄔陀夷所說，我之身體雖被夫主時有摩觸，未如鄔陀夷強見𣣋逼。若我父母兄弟姊妹夫主聞者，乃至不聽我等望逝多林，況入園中而申禮敬。」諸苾芻報曰：「姊妹！彼苾芻具持禁戒，是大臣子而性多愛慾，作此方便用暢染心。」女人答言：「聖者！如牛角雖利，豈可反破自腹耶？設有染心寧得自虧梵行。」諸苾芻曰：「姊妹且住！我當遮止。」答言：「聖者！若為遮止深是善哉。若不遮者，我等終不以足重來游踐逝多園林。」苾芻報曰：「我共遮止，不使更然。」時諸女人共嫌而去。
時具壽鄔陀夷便行笑出房，諸苾芻見而問曰：「大德鄔陀夷！所為鄙媟污辱沙門，何意恣情更為歡笑？」鄔陀夷報曰：「我作何事？我豈飲酒、啖蔥蒜耶？」諸苾芻曰：「粗重之事汝尚為之，飲酒啖蒜何疑不作！」報曰：「我作何事？」諸苾芻曰：「此婆羅門居士婦女譏罵而去，豈非過耶？」報曰：「汝等但解執持黑缽巡家乞求，慳嫉纏心日見增甚，乃至不能為他說四句法，見他演說更起嫉嫌。」諸苾芻曰：「我觀具壽雖數為說，曾無一人能見諦者。」報曰：「且令
【現代漢語翻譯】 現代漢語譯本：'怖憂惱。'當他受到譏諷和嫌棄時，比丘們聽到了，問道：'姊妹！你們在嫌罵誰？'她們回答說：'我們罵的是你們。'比丘們說：'我們做了什麼事讓你們生起嫌惡？'她們回答說：'我們過去即使遭遇盜賊或瘋狂的人，也不曾聽過像鄔陀夷所說的粗鄙之語。我們的身體即使被丈夫摩觸，也不曾像鄔陀夷這樣強行逼視。如果我們的父母、兄弟、姊妹或丈夫聽到了，甚至不會允許我們遙望逝多林（Jetavana，祇陀林），更何況進入園中禮敬。'眾比丘回答說：'姊妹！那位比丘嚴持戒律，是大臣之子，但天性多情，才用這種方式來宣泄情慾。'女人們回答說：'聖者！就像牛角雖然鋒利，難道可以反過來刺破自己的肚子嗎？即使有情慾，難道可以因此而損害自己的梵行嗎？'眾比丘說：'姊妹們請稍等！我們應當制止他。'她們回答說：'聖者！如果能夠制止，那真是太好了。如果不能制止，我們以後絕不會再踏足逝多園林。'比丘們回答說：'我們會一起制止他，不讓他再這樣。'這時，女人們一同嫌惡地離開了。
這時，具壽鄔陀夷（Udayin）笑著從房間里出來，眾比丘們看見了，問道：'大德鄔陀夷！你做了如此粗鄙、污辱沙門的事情，為何還如此放縱地歡笑？'鄔陀夷回答說：'我做了什麼事？難道我喝酒、吃蔥蒜了嗎？'眾比丘說：'如此粗重的事情你都做了，喝酒吃蒜又有什麼可懷疑的呢！'他回答說：'我做了什麼事？'眾比丘說：'那些婆羅門（Brahmin）居士的婦女們因為受到你的冒犯而譏罵著離開了，這難道不是過錯嗎？'他回答說：'你們只會拿著黑缽四處乞討，慳吝嫉妒之心日益增長，甚至不能為他人宣說四句法，看到別人演說佛法反而生起嫉妒和嫌惡。'眾比丘說：'我們觀察具壽你雖然多次說法，卻從未有一個人能夠證悟真諦。'他回答說：'暫且放著不管。'
【English Translation】 English version: 'Fear, worry, and distress.' When he was being mocked and disliked, the Bhikshus (monks) heard it and asked, 'Sisters! Whom are you disliking and scolding?' They replied, 'We are scolding you all.' The Bhikshus said, 'What have we done to cause you to feel dislike?' They replied, 'In the past, even when we encountered thieves or madmen, we never heard vulgar words like those spoken by Udayin. Even when our bodies were touched by our husbands, it was never as forceful and intrusive as Udayin's staring. If our parents, brothers, sisters, or husbands heard of this, they would not even allow us to look towards Jetavana (祇陀林), let alone enter the garden to pay respects.' The Bhikshus replied, 'Sisters! That Bhikshu upholds the precepts, is the son of a minister, but is naturally lustful, and uses this method to express his desires.' The women replied, 'Venerable ones! Like a cow's horn, though sharp, can it turn around and pierce its own belly? Even if there is desire, can one therefore harm one's own pure conduct?' The Bhikshus said, 'Sisters, please wait! We will restrain him.' They replied, 'Venerable ones! If you can restrain him, that would be excellent. If you cannot restrain him, we will never again set foot in Jetavana garden.' The Bhikshus replied, 'We will restrain him together, and not let it happen again.' At that time, the women left together in disgust.
At that time, the Venerable Udayin (鄔陀夷) came out of his room laughing. The Bhikshus saw him and asked, 'Venerable Udayin! Having committed such vulgar and defiling acts against the Shramanas (ascetics), why are you still indulging in laughter?' Udayin replied, 'What have I done? Have I been drinking alcohol or eating onions and garlic?' The Bhikshus said, 'You have already done such serious things, what doubt is there that you would not drink alcohol or eat garlic!' He replied, 'What have I done?' The Bhikshus said, 'Those Brahmin (婆羅門) householder women left scolding because of your offense, is that not a fault?' He replied, 'You only know how to hold black bowls and beg from house to house, your hearts are filled with stinginess and jealousy, growing daily, to the point that you cannot even speak four lines of Dharma (佛法) for others, and when you see others expounding the Dharma, you become jealous and resentful.' The Bhikshus said, 'We observe that although the Venerable One speaks often, not a single person has been able to see the truth.' He replied, 'Let it be for now.'
根熟，漸入諦門。」諸苾芻有少欲者，皆共譏嫌而呵責曰：「云何苾芻所作非理，應懷恥愧，翻起貢高？」時諸苾芻以此因緣具白世尊。世尊因此集諸苾芻，知而故問：「汝鄔陀夷實作如是鄙惡事耶？」白言：「實爾。」佛言：「汝所為非，非沙門、非隨順、不清凈，所不應為。」爾時世尊種種呵責已，告諸苾芻：「我觀十利乃至我今為諸聲聞弟子，于毗奈耶制其學處應如是說：
「若復苾芻以染纏心與女人身相觸，若捉手、若捉臂、若捉髮、若觸一一身份，作受樂心者，僧伽伐尸沙。」
若復苾芻者，謂鄔陀夷，或復余類。
以染纏心者，有是染心而非纏心、有是纏非染、或俱有俱無。云何染而非纏？謂有染心非極染心現在前時。云何纏而非染？謂心緣外境有所繫著未起染心。云何染纏俱心？謂有染心極染心，貪求前境心有繫著。云何染纏俱非？謂除前相。
女人者，若婦、若童女堪行欲事。
身相觸者，謂以身就身作摩觸事。
捉手者，謂腕已前。
捉臂者，謂腕已后。
捉髮者，謂是頭髮及相系緵帶。
一一身份者，謂諸支節。
作受樂心者，情受欲樂。
僧伽伐尸沙者，廣說如前。
此中犯相其事云何？有其九事。云何為九？謂
【現代漢語翻譯】 現代漢語譯本：
『根基穩固，逐漸進入真理之門。』眾比丘中有少欲知足者，都共同譏諷呵責他說：『為何這位比丘所作所為不合道理，應該感到羞恥慚愧，反而生起貢高我慢之心？』當時眾比丘將此事因緣詳細稟告世尊。世尊因此召集眾比丘，明知此事卻故意問道：『你，鄔陀夷（Udayin），真的做了這樣鄙劣的事情嗎？』回答說：『確實如此。』佛說：『你所做的事情是不對的，不符合沙門（Śrāmaṇa）的身份，不隨順教法，不清凈，是不應該做的。』當時世尊種種呵責之後，告訴眾比丘：『我觀察到十種利益，乃至我今天爲了聲聞（Śrāvaka）弟子們，在毗奈耶（Vinaya）中制定學處，應該這樣說： 『如果再有比丘以被染污的心與女人的身體相接觸，無論是拉手、拉胳膊、拉頭髮，還是觸控身體的各個部位，併產生享受快樂的心，就犯了僧伽伐尸沙（Saṃghāvaśeṣa）罪。』 『若複比丘』是指鄔陀夷（Udayin），或者其他同類的人。 『以染纏心』是指有的是染心但不是纏心，有的是纏心但不是染心，或者兩者都有，或者兩者都沒有。什麼是染心但不是纏心呢？是指有染污的心，但不是極度染污的心生起的時候。什麼是纏心但不是染心呢？是指心緣于外境，有所繫著，但還沒有生起染污的心。什麼是染心和纏心都有呢？是指有染污的心，並且是極度染污的心，貪求前面的境界，心有所繫著。什麼情況是既沒有染心也沒有纏心呢？是指排除以上情況。 『女人』是指婦女，或者可以行男女之事的童女。 『身相觸』是指以身體接觸身體，進行摩擦觸控的事情。 『捉手』是指手腕之前的部分。 『捉臂』是指手腕之後的部分。 『捉髮』是指頭髮以及相系的頭飾。 『一一身份』是指各個肢體。 『作受樂心』是指在情感上感受慾望的快樂。 『僧伽伐尸沙』，詳細的解釋如前所述。 此中犯戒的相狀是怎樣的呢？有九種情況。什麼是九種情況呢？是指
【English Translation】 English version:
'The roots are firm, gradually entering the gate of truth.' Among the Bhikshus (monks) who were content with few desires, all together ridiculed and rebuked him, saying, 'Why does this Bhikshu act unreasonably, should feel ashamed and remorseful, but instead gives rise to arrogance and pride?' At that time, the Bhikshus reported the cause and conditions of this matter in detail to the World Honored One. Therefore, the World Honored One gathered the Bhikshus, knowing this matter but deliberately asked, 'You, Udayin (鄔陀夷), did you really do such a vile thing?' He replied, 'Indeed, it is so.' The Buddha said, 'What you have done is wrong, does not conform to the identity of a Shramana (沙門), does not accord with the teachings, is not pure, and should not be done.' At that time, after various rebukes, the World Honored One told the Bhikshus, 'I have observed ten benefits, and even now, for the Shravaka (聲聞) disciples, I establish the precepts in the Vinaya (毗奈耶), which should be said as follows: 'If any Bhikshu again touches a woman's body with a defiled mind, whether it be holding hands, holding arms, holding hair, or touching each and every part of the body, and generates a mind of enjoying pleasure, he has committed a Saṃghāvaśeṣa (僧伽伐尸沙) offense.' 'If any Bhikshu' refers to Udayin (鄔陀夷), or others of the same kind. 'With a defiled mind' means that there is a defiled mind but not an entangled mind, there is an entangled mind but not a defiled mind, or both exist, or neither exists. What is a defiled mind but not an entangled mind? It refers to when a defiled mind, but not an extremely defiled mind, arises. What is an entangled mind but not a defiled mind? It refers to when the mind is attached to external objects, but a defiled mind has not yet arisen. What is a mind that is both defiled and entangled? It refers to when there is a defiled mind, and it is an extremely defiled mind, greedily seeking the preceding realm, and the mind is attached. What situation is it that there is neither a defiled mind nor an entangled mind? It refers to excluding the above situations. 'Woman' refers to a woman, or a young woman capable of engaging in sexual activity. 'Body contact' refers to body touching body, engaging in rubbing and touching. 'Holding hands' refers to the part before the wrist. 'Holding arms' refers to the part after the wrist. 'Holding hair' refers to the hair and the associated head ornaments. 'Each and every part of the body' refers to the various limbs. 'Generating a mind of enjoying pleasure' refers to emotionally experiencing the pleasure of desire. 'Saṃghāvaśeṣa', the detailed explanation is as previously stated. What are the characteristics of committing this offense? There are nine situations. What are the nine situations? It refers to
觸、極觸、憑、捉、牽、曳、上、下、遍抱。
云何為觸？若苾芻以染纏心，共堪行淫女人故觸彼頭，無有衣隔，得僧伽伐尸沙；有衣隔者，得窣吐羅底也。如頭既爾，若觸肩、背、臍、𨄔乃至足指，有衣無衣皆如上說。如觸既爾，極觸、憑、捉亦復如是。
云何為牽？若苾芻以染纏心捉堪行淫女，從遠牽至近、從近推令遠，得罪同前。
云何為曳？謂苾芻捉女人，從右畔曳向左邊、或從左邊曳向右畔、或從足至頭、或從頭向足。
云何為上？謂捉女人，從地舉上過於足指，若無衣隔得根本罪；若有衣隔得方便罪。足指既爾，若過脛、膝及余身份乃至於頂。若舉上床座、若象馬車輿、或上樓閣，若苾芻有染纏心，而受觸樂作快意想，隨以身份觸著之時，若無衣隔得根本罪；若有衣隔得方便罪，是名舉上。
云何為下？若苾芻捉堪行淫女，從樓閣上擎令向下、或至象馬車乘床座之上、擎下乃至足指著地，得罪同前，是名為下。
云何遍抱？若苾芻于堪行淫女人，以手捉搦其項乃至足指，隨觸身份得罪同前。凡觸女身，若是堪行淫者，無衣隔時得根本罪；有衣得方便罪。若不堪者，無衣得粗罪；有衣得惡作。若苾芻以染纏心，觸男黃門堪行淫者，無衣粗罪；有衣惡作。若無堪者，有
【現代漢語翻譯】 現代漢語譯本 觸、極觸、憑、捉、牽、曳、上、下、遍抱。
什麼是觸？如果比丘（bhiksu，佛教出家男眾）以染污的心，與適合行淫的女人接觸她的頭部，沒有衣服隔開，犯僧伽伐尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪）；有衣服隔開，犯窣吐羅底也（stūlātyaya，一種較輕的罪）。如同頭部一樣，如果接觸肩膀、背部、肚臍、臀部乃至腳趾，有衣服或沒有衣服隔開，都如上面所說。如同接觸一樣，極觸、憑、捉也是如此。
什麼是牽？如果比丘以染污的心抓住適合行淫的女人，從遠處拉到近處，從近處推到遠處，所得罪過與之前相同。
什麼是曳？是指比丘抓住女人，從右邊拉向左邊，或者從左邊拉向右邊，或者從腳拉到頭，或者從頭拉到腳。
什麼是上？是指抓住女人，從地上舉起超過腳趾，如果沒有衣服隔開，犯根本罪（波羅夷，pārājika，最重的罪）；如果有衣服隔開，犯方便罪（指未遂罪）。腳趾如同上述，如果超過小腿、膝蓋以及其他身體部分乃至頭頂。如果舉到床座上、或者象、馬、車輿上、或者樓閣上，如果比丘有染污的心，而享受接觸的快樂，產生快意的想法，隨著身體部分接觸的時候，如果沒有衣服隔開，犯根本罪；如果有衣服隔開，犯方便罪，這叫做舉上。
什麼是下？如果比丘抓住適合行淫的女人，從樓閣上舉起讓她向下、或者到象、馬、車乘、床座之上，舉下乃至腳趾著地，所得罪過與之前相同，這叫做下。
什麼是遍抱？如果比丘對於適合行淫的女人，用手抓住她的脖子乃至腳趾，隨著接觸身體部分，所得罪過與之前相同。凡是接觸女人的身體，如果是適合行淫的，沒有衣服隔開時犯根本罪；有衣服隔開時犯方便罪。如果不適合行淫的，沒有衣服隔開時犯粗罪（sthūla，較輕的罪）；有衣服隔開時犯惡作（duṣkṛta，最輕的罪）。如果比丘以染污的心，接觸男人、黃門（指性機能不健全的人）適合行淫的，沒有衣服隔開犯粗罪；有衣服隔開犯惡作。如果沒有適合行淫的，有
【English Translation】 English version Touching, extreme touching, leaning, grasping, pulling, dragging, lifting up, lowering down, embracing all around.
What is touching? If a bhiksu (Buddhist monk), with a defiled mind, touches the head of a woman who is fit for intercourse, without any clothing in between, he commits a saṃghāvaśeṣa (a serious offense second only to pārājika); if there is clothing in between, he commits a stūlātyaya (a lesser offense). Just as with the head, if he touches the shoulder, back, navel, buttocks, or even toes, whether there is clothing or not, it is as described above. Just as with touching, extreme touching, leaning, and grasping are also the same.
What is pulling? If a bhiksu, with a defiled mind, grabs a woman who is fit for intercourse, pulling her from far away to nearby, or pushing her from nearby to far away, he incurs the same offense as before.
What is dragging? It refers to a bhiksu grabbing a woman, dragging her from the right side to the left, or from the left side to the right, or from foot to head, or from head to foot.
What is lifting up? It refers to grabbing a woman, lifting her up from the ground above her toes; if there is no clothing in between, he commits a fundamental offense (pārājika, the most serious offense); if there is clothing in between, he commits an offense of attempt. Just as with the toes, if it exceeds the shin, knee, or other body parts up to the top of the head. If he lifts her onto a bed, or an elephant, horse, carriage, or up to a building, if the bhiksu has a defiled mind, and enjoys the pleasure of touch, having thoughts of gratification, at the moment when the body parts touch, if there is no clothing in between, he commits a fundamental offense; if there is clothing in between, he commits an offense of attempt, this is called lifting up.
What is lowering down? If a bhiksu grabs a woman who is fit for intercourse, lifting her down from a building, or onto an elephant, horse, carriage, or bed, lowering her down until her toes touch the ground, he incurs the same offense as before, this is called lowering down.
What is embracing all around? If a bhiksu, with regard to a woman who is fit for intercourse, grabs her neck or even her toes with his hands, depending on which body part he touches, he incurs the same offense as before. Whenever touching a woman's body, if she is fit for intercourse, without clothing in between, he commits a fundamental offense; with clothing in between, he commits an offense of attempt. If she is not fit for intercourse, without clothing in between, he commits a sthūla (a grave offense); with clothing in between, he commits a duṣkṛta (a minor offense). If a bhiksu, with a defiled mind, touches a man or a eunuch who is fit for intercourse, without clothing in between, he commits a sthūla offense; with clothing in between, he commits a duṣkṛta offense. If they are not fit for intercourse, having
衣無衣俱得惡作。若觸傍生，堪與無堪並得惡作。若無染心，觸母女姊妹並皆無犯。若見女人被水所漂、或時自縊、或啖毒藥等，為救濟時觸皆無犯。又無犯者，最初犯人、或癡狂、心亂、痛惱所纏。
說鄙惡語學處第三
佛在室羅伐城逝多林給孤獨園。時鄔陀夷苾芻緣起同前。乃至隨所說法被染觸心，染心既生便對女人說粗惡語，謂是鄙惡淫慾相應，猶如夫妻論說俗事。時諸女中有相愛者，鄙言調戲身相撫拍。若不愛者便出房外作譏嫌言：「誰知水內更出火光，于歸依處反生恐怖。」廣說如前。乃至「制其學處，應如是說：若復苾芻以染纏心，共女人作鄙惡不軌淫慾相應語，如夫妻者，僧伽伐尸沙。」
若復苾芻者，謂鄔陀夷，或復余類。
以染纏心者，有其四句，廣說如前。
言女人者，謂婦及童女，于善惡言能解其義。
鄙惡語者，有其二種：一是波羅市迦因起、二是僧伽伐尸沙因起。云何名此為鄙惡語？答：「有自性鄙故、因起鄙故。」惡者，謂罪過也，謂說淫慾交會之言。
如夫妻者，猶如夫婦說非法語。
僧伽伐尸沙者，廣如上說。
此中犯相其事云何？有其九事？謂善說、惡說、直乞、方便乞、直問、曲問、引事、讚歎、瞋罵。
云何
【現代漢語翻譯】 現代漢語譯本 如果比丘（bhiksu，佛教出家人）無意中觸碰到女性的身體，這屬於惡作（dukkhata，一種輕微的罪過）。如果觸碰到畜生，無論是否適合發生性行為，都屬於惡作。如果沒有染污心，觸碰到母親、女兒、姐妹等，都不算犯戒。如果看到女人被水漂流、或者自縊、或者服用毒藥等情況，爲了救助她們而觸碰，都不算犯戒。此外，最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦纏繞的人，也不算犯戒。
說鄙惡語學處第三
佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）說法。當時，鄔陀夷（Udayin）比丘的因緣和之前一樣。乃至因為所說的法，生起了染污心，染污心生起后，就對女人說粗俗惡劣的話語，這些話語是下流的、與淫慾相關的，就像夫妻之間談論世俗之事一樣。當時，一些女人喜歡這些話，用下流的言語調戲，甚至撫摸身體。如果不喜歡的女人，就走出房間外，譏諷地說：『誰知道水裡竟然冒出火光，在應該得到庇護的地方反而感到恐懼。』詳細情況如前所述。乃至『制定戒律，應該這樣說：如果比丘以被染污纏繞的心，與女人說下流、不正當、與淫慾相關的言語，就像夫妻之間一樣，這屬於僧伽伐尸沙（sanghavasesa，一種較重的罪過）。』
『若復苾芻者』，指的是鄔陀夷，或者其他類似的人。
『以染纏心者』，有四種情況，詳細情況如前所述。
『言女人者』，指的是妻子和少女，她們能夠理解善惡之言的含義。
『鄙惡語者』，有兩種：一種是波羅市迦（parajika，最重的罪過）因引起的，一種是僧伽伐尸沙因引起的。什麼叫做鄙惡語呢？回答：『有自性下流的，有因緣引起的下流的。』惡，指的是罪過，指的是說淫慾交合的話語。
『如夫妻者』，就像夫妻之間說不正當的言語。
『僧伽伐尸沙者』，詳細情況如上所述。
這裡面犯戒的情況是怎樣的呢？有九種情況：善說、惡說、直接乞求、方便乞求、直接詢問、委婉詢問、引用事例、讚歎、嗔罵。
怎麼樣...
【English Translation】 English version If a bhiksu (Buddhist monk) unintentionally touches a woman's body, it constitutes a dukkhata (a minor offense). If he touches an animal, whether or not it is suitable for sexual intercourse, it is a dukkhata. If there is no defiled intention, touching one's mother, daughter, sister, etc., is not an offense. If one sees a woman being swept away by water, or hanging herself, or taking poison, etc., touching her to rescue her is not an offense. Furthermore, the initial offender, or one who is mentally impaired, insane, mentally disturbed, or afflicted by pain, is not considered to have committed an offense.
The Third Training Rule on Speaking Obscene Language
The Buddha was residing in Jetavana Anathapindika-arama in Sravasti. At that time, the circumstances involving the bhiksu Udayin were the same as before. Because of the Dharma he spoke, defiled thoughts arose, and once these thoughts arose, he spoke vulgar and obscene words to women, words that were base and related to lust, just like a husband and wife discussing worldly matters. At that time, some women liked these words, using vulgar language to tease and even touch their bodies. Those who did not like it would leave the room and sarcastically say: 'Who knew that fire would come out of the water; in a place where one should find refuge, one instead feels fear.' The details are as described before. Therefore, 'The rule should be formulated as follows: If a bhiksu, with a mind entangled in defilement, speaks vulgar, improper, and lustful words to a woman, like a husband and wife, it constitutes a sanghavasesa (a more serious offense).'
'If a bhiksu' refers to Udayin, or others of a similar nature.
'With a mind entangled in defilement' refers to the four conditions, as described in detail before.
'Woman' refers to a wife or a young girl who can understand the meaning of good and bad words.
'Obscene language' is of two types: one arising from a parajika (the most serious offense) cause, and the other arising from a sanghavasesa cause. What is called obscene language? The answer is: 'There is obscenity by nature, and obscenity arising from conditions.' 'Evil' refers to transgression, referring to speaking words of sexual intercourse.
'Like a husband and wife' refers to speaking improper language like a husband and wife.
'Sanghavasesa' is as described in detail above.
What are the circumstances of committing an offense here? There are nine situations: speaking well, speaking badly, directly begging, expediently begging, directly asking, indirectly asking, citing examples, praising, and scolding.
How...
善說？若苾芻以染纏心，對堪能女解善惡言作如是說：「姊妹！汝三瘡門，實是善好形狀可愛。」若與葉婆合說之時，得僧伽伐尸沙；若不與葉婆合說者，得窣吐羅底也。是名善說。
云何惡說？若苾芻以染纏心，對堪能女解善惡言作如是說：「姊妹！汝三瘡門，實是不好形狀可惡。」若與葉婆合說之時，得僧伽伐尸沙；若不與葉婆合者，得窣吐羅底也。是名惡說(葉婆者，正目西方說男女交合不軌之言。若準此方音者，言多鄙媟。又複方音隨處不定，故存本字。然西方教授說此言時，亦不全道以鄙惡故，但云葉字、婆字耳)。
云何直乞？謂若苾芻乃至作如是語：「姊妹來！共我作如是如是事。」若與葉婆合說之時，得僧伽伐尸沙；若不合說，得窣吐羅底也。是名直乞。
云何方便乞？廣說如前，乃至作如是語：「姊妹！若有女人共男子作如是事，此女必為男所愛重。汝若共我作如是事，我今亦當憐愛于汝。」若與葉婆合說，得僧伽伐尸沙；若不合說，得窣吐羅底也。是名方便乞。
云何直問？廣說如前，乃至作如是語：「姊妹！若有男子共女人作如是事，此男子必為女人之所愛念。我今共汝作如是事，汝能於我生憐愛不？」余並同前。
云何曲問？廣說如前，乃至作如是語：「姊
【現代漢語翻譯】 現代漢語譯本 什麼是『善說』？如果比丘以被染污的心，對著能夠分辨善惡的女子說：『姊妹！你的三個瘡門，實在是美好可愛。』如果與『葉婆』（指男女交合不軌之言）結合來說，就犯僧伽伐尸沙罪；如果不與『葉婆』結合來說，就犯窣吐羅底也罪。這叫做『善說』。
什麼是『惡說』？如果比丘以被染污的心，對著能夠分辨善惡的女子說：『姊妹！你的三個瘡門，實在是不好，形狀可憎。』如果與『葉婆』結合來說，就犯僧伽伐尸沙罪；如果不與『葉婆』結合來說，就犯窣吐羅底也罪。這叫做『惡說』。（『葉婆』，正是指西方所說的男女交合不軌之言。如果按照此地的方言來說，言語會非常鄙俗下流。而且各地方言不同，所以保留原文。然而西方教授在說這些話的時候，也不會完全說出，因為覺得鄙俗，只說『葉』字、『婆』字而已）。
什麼是『直乞』？就是如果比丘乃至說這樣的話：『姊妹來！和我做這樣這樣的事。』如果與『葉婆』結合來說，就犯僧伽伐尸沙罪；如果不結合來說，就犯窣吐羅底也罪。這叫做『直乞』。
什麼是『方便乞』？詳細的說法如前，乃至說這樣的話：『姊妹！如果有女人和男子做這樣的事，這個女人必定會被男子所愛重。你如果和我做這樣的事，我現在也應當憐愛你。』如果與『葉婆』結合來說，就犯僧伽伐尸沙罪；如果不結合來說，就犯窣吐羅底也罪。這叫做『方便乞』。
什麼是『直問』？詳細的說法如前，乃至說這樣的話：『姊妹！如果有男子和女人做這樣的事，這個男子必定會被女人所愛念。我現在和你做這樣的事，你能夠對我產生憐愛嗎？』其餘都和前面一樣。
什麼是『曲問』？詳細的說法如前，乃至說這樣的話：『姊
【English Translation】 English version What is 『skillful speech』? If a Bhikshu (monk) with a mind tainted by desire, speaks to a woman capable of discerning good and evil, saying: 『Sister! Your three wound-gates are truly beautiful and lovely in form.』 If this is said in conjunction with 『Yeba』 (improper words referring to the sexual union of men and women), it incurs a Sanghavasesha (a type of offense requiring a meeting of the Sangha for absolution); if not said in conjunction with 『Yeba』, it incurs a Sthulatyaya (a lesser offense). This is called 『skillful speech』.
What is 『unskillful speech』? If a Bhikshu with a mind tainted by desire, speaks to a woman capable of discerning good and evil, saying: 『Sister! Your three wound-gates are truly not good, and are of a detestable form.』 If this is said in conjunction with 『Yeba』, it incurs a Sanghavasesha; if not said in conjunction with 『Yeba』, it incurs a Sthulatyaya. This is called 『unskillful speech』. (『Yeba』 refers to the improper words used in the West to describe the sexual union of men and women. If translated into the local dialect, the language would be very vulgar and obscene. Moreover, dialects vary from place to place, so the original word is retained. However, when Western teachers speak of this, they do not say it completely because it is considered vulgar, but only say the 『Ye』 syllable and the 『Ba』 syllable).
What is 『direct begging』? It refers to a Bhikshu even saying such words as: 『Sister, come! Do such and such a thing with me.』 If this is said in conjunction with 『Yeba』, it incurs a Sanghavasesha; if not said in conjunction, it incurs a Sthulatyaya. This is called 『direct begging』.
What is 『expedient begging』? The detailed explanation is as before, even saying such words as: 『Sister! If a woman does such a thing with a man, this woman will surely be loved and respected by the man. If you do such a thing with me, I should also cherish and love you now.』 If this is said in conjunction with 『Yeba』, it incurs a Sanghavasesha; if not said in conjunction, it incurs a Sthulatyaya. This is called 『expedient begging』.
What is 『direct questioning』? The detailed explanation is as before, even saying such words as: 『Sister! If a man does such a thing with a woman, this man will surely be loved and cherished by the woman. If I do such a thing with you now, can you generate affection and love for me?』 The rest is the same as before.
What is 『indirect questioning』? The detailed explanation is as before, even saying such words as: 『Sis』
妹！若有女人共男子作如是事，此女人必為男子所愛。我今愛汝，汝於我處能作如是事不？」余並同前。
云何引事？廣說如前，乃至作如是語：「姊妹！我先曾於某處園中、天祠之所、大眾聚集，共諸女人啖美妙食飲、好蜜漿，佈列香華敷勝床座，便於通夜庭列明燈，共彼女人作如是語：『若姊妹！當時來赴集者，我亦共汝作如是事。』」余並同前。
云何讚歎？廣說如前，乃至作如是語：「姊妹！若有男子與汝作如是語：『姊妹！若有男子與汝作如是事，彼得現樂，及受天樂。』我亦共汝作如是如是事，亦得現樂及受天樂。」余並同前。
云何瞋罵？謂若苾芻以染纏心，對堪能女解善惡言作如是說：「汝應共蛇及驢畜等作淫慾事。」作斯罵辱，若與葉婆合說者，得僧伽伐尸沙；若不合說，得窣吐羅底也。是名瞋罵。
如前苾芻對婦童女說其九事，若婦童女是堪者，解善惡言，來對苾芻作如是語：「聖者！仁二瘡門，實是善好形狀可愛。」若苾芻聞是說已，以染纏心作受樂意印可而住，隨所說時以言報答，若與葉婆合說，得僧伽伐尸沙；若不合說，得窣吐羅底也。是名善說。
云何惡說？廣說如前，乃至女人來對苾芻作如是語：「聖者！仁二瘡門，實是不好形狀可惡。」余如上說。
【現代漢語翻譯】 現代漢語譯本 『姐妹！如果有個女人和男子做了這樣的事，這女人一定會被男子所愛。我現在愛你，你能在我的地方做這樣的事嗎？』其餘的都和前面一樣。
什麼是引誘？詳細的說法和前面一樣，乃至說這樣的話：『姐妹！我先前曾在某處的園林中、天神廟的地方、大眾聚集之處，和眾多的女人一起吃美味的食物和飲料、好喝的蜜漿，鋪設香花，佈置精美的床座，然後在整個夜晚點亮庭院中的燈，和那些女人說這樣的話：『如果姐妹們！當時來參加聚會的，我也會和你做這樣的事。』』其餘的都和前面一樣。
什麼是讚歎？詳細的說法和前面一樣，乃至說這樣的話：『姐妹！如果有男子對你說這樣的話：『姐妹！如果有男子和你做這樣的事，他能得到現世的快樂，以及享受天上的快樂。』我也會和你做這樣這樣的事，也能得到現世的快樂以及享受天上的快樂。』其餘的都和前面一樣。
什麼是嗔罵？就是如果比丘以被染污的心纏繞，對有能力的女人，能理解善惡之言的女人，這樣說：『你應該和蛇以及驢等畜生做淫慾之事。』做出這樣的謾罵侮辱，如果和葉婆（Yebha，可能指女性生殖器）一起說，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）；如果不一起說，就犯窣吐羅底也（Sthullatyaya，粗罪）。這叫做嗔罵。
如前面的比丘對已婚婦女或童女說那九件事，如果已婚婦女或童女是有能力的，能理解善惡之言，來對比丘這樣說：『聖者！您的兩個瘡門，實在是美好，形狀可愛。』如果比丘聽到這樣的話后，以被染污的心纏繞，做出接受快樂的意思，認可並安住於此，隨著她所說的時候用言語回答，如果和葉婆（Yebha，可能指女性生殖器）一起說，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）；如果不一起說，就犯窣吐羅底也（Sthullatyaya，粗罪）。這叫做善說。
什麼是惡說？詳細的說法和前面一樣，乃至女人來對比丘這樣說：『聖者！您的兩個瘡門，實在是不好，形狀可惡。』其餘的如上面所說。
【English Translation】 English version 『Sister! If a woman does such a thing with a man, this woman will surely be loved by the man. I love you now, can you do such a thing in my place?』 The rest is the same as before.
What is enticement? The detailed explanation is the same as before, even to the point of saying such words: 『Sister! I once, in a certain garden, at a shrine, where the masses gathered, ate delicious food and drinks, and fine honey drinks with many women, spread out fragrant flowers, arranged excellent beds, and then lit up the courtyard with bright lamps throughout the night, saying such words to those women: 『If you sisters! Those who came to the gathering at that time, I would also do such things with you.』』 The rest is the same as before.
What is praise? The detailed explanation is the same as before, even to the point of saying such words: 『Sister! If a man says such words to you: 『Sister! If a man does such things with you, he can obtain present happiness, and enjoy heavenly bliss.』 I will also do such and such things with you, and also obtain present happiness and enjoy heavenly bliss.』 The rest is the same as before.
What is angry abuse? It means if a Bhikshu (monk) with a defiled mind, to a capable woman, a woman who understands good and evil words, says such things: 『You should do sexual acts with snakes and donkeys and other animals.』 Making such abusive insults, if said together with Yebha (possibly referring to female genitalia), one commits Sanghavasesa (a type of serious offense requiring a meeting of the Sangha); if not said together, one commits Sthullatyaya (a gross offense). This is called angry abuse.
As the previous Bhikshu (monk) said those nine things to a married woman or a virgin, if the married woman or virgin is capable, able to understand good and evil words, and comes to the Bhikshu (monk) saying such words: 『Venerable one! Your two wound-gates are truly beautiful, with a lovely shape.』 If the Bhikshu (monk) hears such words, with a defiled mind, makes an intention of receiving pleasure, approves and dwells in it, and responds with words at the time she speaks, if said together with Yebha (possibly referring to female genitalia), one commits Sanghavasesa (a type of serious offense requiring a meeting of the Sangha); if not said together, one commits Sthullatyaya (a gross offense). This is called good speech.
What is bad speech? The detailed explanation is the same as before, even to the point where a woman comes to the Bhikshu (monk) saying such words: 『Venerable one! Your two wound-gates are truly not good, with a detestable shape.』 The rest is as said above.
云何直乞？廣說如前，乃至女人來對苾芻作如是語：「聖者！來共我作如是如是事。」余如上說。
云何方便乞？廣說如前，乃至女人來對苾芻作如是語：「若有男子共女人作如是如是事，此男必為女所愛重。仁若共我作如是如是事，我今亦當極相憐愛。」余如上說。
云何直問？廣說如前，乃至女人來對苾芻作如是語：「聖者！若有女人共男子作如是如是事，此女人必為男子之所愛念。我今共仁作如是事，仁能於我生憐愛不？」余如前說。
云何曲問？廣說如前，乃至作如是語：「聖者！若有男子共女人作如是事，此男子必為女所愛。我今愛仁，仁於我處能作如是事不？」余並同前。
云何引事？廣說如前，乃至作如是語：「聖者！我曾於某處園中天祠之所大眾聚集，共諸男子啖美妙食飲好蜜漿，佈列香華敷勝床座，便於通夜庭列明燈，共諸男子作如是事。若聖者當時來赴集者，我亦共仁作如是如是事。」余並同前。
云何讚歎？乃至作如是語：「聖者！若有女人共仁作如是事，彼得現樂及受天樂。我亦共仁作如是事，亦得現樂及受天樂。」余並同前。
云何瞋罵？謂是堪行淫女解善惡言，來對苾芻作如是語：「汝應共驢畜等作淫慾事。」作斯罵辱。若苾芻以染愛心
【現代漢語翻譯】 現代漢語譯本 云何直乞？（如何直接乞求？）詳細的解釋如同前面所說，乃至女人來到比丘（bhiksu，佛教出家男眾）面前，這樣說：『聖者！來和我做這樣這樣的事。』其餘的如同上面所說。 云何方便乞？（如何用委婉的方式乞求？）詳細的解釋如同前面所說，乃至女人來到比丘面前，這樣說：『如果有男子和女人做這樣這樣的事，這個男子必定會被女人所愛重。如果您和我做這樣這樣的事，我現在也會非常憐愛您。』其餘的如同上面所說。 云何直問？（如何直接詢問？）詳細的解釋如同前面所說，乃至女人來到比丘面前，這樣說：『聖者！如果有女人和男子做這樣這樣的事，這個女人必定會被男子所愛念。我現在和您做這樣的事，您能對我產生憐愛嗎？』其餘的如同前面所說。 云何曲問？（如何委婉地詢問？）詳細的解釋如同前面所說，乃至（女人）這樣說：『聖者！如果有男子和女人做這樣的事，這個男子必定會被女人所愛。我現在愛您，您在我這裡能做這樣的事嗎？』其餘的都和前面一樣。 云何引事？（如何通過引述其他事情來暗示？）詳細的解釋如同前面所說，乃至（女人）這樣說：『聖者！我曾經在某個地方的園林中，在天神廟宇之處，大眾聚集，和眾男子一起吃美味的食物，喝好喝的蜜漿，鋪設香花，佈置精美的床座，甚至通宵在庭院裡點亮燈，和眾男子做這樣的事。如果聖者您當時來參加聚會，我也會和您做這樣這樣的事。』其餘的都和前面一樣。 云何讚歎？（如何讚美？）乃至（女人）這樣說：『聖者！如果有女人和您做這樣的事，她能得到現世的快樂以及享受天上的快樂。我也和您做這樣的事，也能得到現世的快樂以及享受天上的快樂。』其餘的都和前面一樣。 云何瞋罵？（如何用嗔怒的言語辱罵？）這是指那些能夠分辨善惡的女人，來到比丘面前這樣說：『您應該和驢子等畜生做淫慾之事。』這樣進行辱罵。如果比丘以染污的愛心（迴應）
【English Translation】 English version What is direct begging? The detailed explanation is as before, up to where a woman comes to a bhiksu (Buddhist monk) and says: 'Venerable one! Come and do such and such things with me.' The rest is as described above. What is begging by expedient means? The detailed explanation is as before, up to where a woman comes to a bhiksu and says: 'If a man does such and such things with a woman, this man will surely be loved and respected by the woman. If you do such and such things with me, I will now also cherish and love you greatly.' The rest is as described above. What is direct questioning? The detailed explanation is as before, up to where a woman comes to a bhiksu and says: 'Venerable one! If a woman does such and such things with a man, this woman will surely be loved and cherished by the man. Now I will do such things with you, can you generate love and affection for me?' The rest is as described above. What is indirect questioning? The detailed explanation is as before, up to where (the woman) says: 'Venerable one! If a man does such things with a woman, this man will surely be loved by the woman. Now I love you, can you do such things for me?' The rest is the same as before. What is citing events? The detailed explanation is as before, up to where (the woman) says: 'Venerable one! I once, in a certain garden, at a shrine to the gods, where a large crowd gathered, ate delicious food with various men, drank fine honeyed beverages, spread out fragrant flowers, arranged excellent beds, and even lit bright lamps in the courtyard throughout the night, doing such things with various men. If you, venerable one, had come to the gathering at that time, I would also have done such and such things with you.' The rest is the same as before. What is praising? Up to where (the woman) says: 'Venerable one! If a woman does such things with you, she will obtain present happiness and enjoy heavenly bliss. I also will do such things with you, and will also obtain present happiness and enjoy heavenly bliss.' The rest is the same as before. What is scolding? This refers to women who are capable of distinguishing between good and evil, coming to a bhiksu and saying: 'You should engage in sexual acts with donkeys and other animals.' Thus, they hurl abuse. If the bhiksu, with defiled love (responds)
，作受樂意印可而住，隨所說時以言報答，若與葉婆合說，得僧伽伐尸沙；若不合說，得窣吐羅底也。若無力女者，得窣吐羅底也。若男子、半擇迦堪行淫，得窣吐羅底也；不堪者，得惡作。若傍生趣有力無力，皆惡作罪。無犯者，若說葉縛(言「大麥」也！)或說葉摩尼(言「帷幔」也！)，若於方國雖說鄙惡言，然非所諱者，皆非是犯。又無犯者，最初犯人、或癡狂、心亂、痛惱所纏。
索供養學處第四
爾時佛在室羅伐城逝多林給孤獨園。時六眾苾芻常所作事，每於晨朝恒令一人在逝多林門看守而住。時鄔陀夷見諸人眾來入寺中，即便引導指授房舍禮佛及僧，廣說如前。乃至為女說法自讚其身：「姊妹！此是第一供養中最，如我相似持戒修善，應以淫慾法而為供養。」說此語時于女人中，情相許者即便歡笑。其不樂者出譏嫌言，廣說如前。諸苾芻聞已呵責，便往白佛。佛以此緣集諸苾芻，乃至「為諸苾芻制其學處，應如是說：
「若復苾芻以染纏心，于女人前自嘆身言：『姊妹！若苾芻與我相似，具足尸羅有勝善法修梵行者，可持此淫慾法而供養之。』若苾芻如是語者，僧伽伐尸沙。」
若復苾芻者，謂鄔陀夷，復更有餘如是等類。
以染纏心者，有其四句，廣說如前。
【現代漢語翻譯】 現代漢語譯本：如果比丘以樂意接受的心情，認可並安住于這種行為，並在被詢問時以言語迴應，如果與葉婆（指女性）合謀，則犯僧伽伐尸沙罪；如果不是合謀，則犯窣吐羅底也罪。如果沒有效能力的女性，犯窣吐羅底也罪。如果男子或半擇迦（指陰陽人）有性行為能力，犯窣吐羅底也罪；如果沒有性行為能力，則犯惡作罪。如果是傍生趣（指動物）有效能力或沒有效能力，都犯惡作罪。沒有犯戒的情況：如果說的是葉縛（意思是『大麥』），或者說的是葉摩尼（意思是『帷幔』），或者在某個地方國家，雖然說的是粗俗的語言，但不是禁忌的，都不算犯戒。此外，沒有犯戒的情況：最初的犯戒者，或者癡狂、心神錯亂、被痛苦纏繞的人。
索供養學處第四
當時，佛陀在室羅伐城（梵文：Śrāvastī，古印度城市名）的逝多林（梵文：Jetavana，祇園精舍）給孤獨園（梵文：Anāthapiṇḍika-ārāma，給孤獨園）居住。當時，六眾苾芻（指六個行為不端的比丘）經常做的事情是，每天早晨都安排一個人在逝多林門口看守。鄔陀夷（梵文：Udayin，人名）看到許多人進入寺院，就引導他們，指示房舍，引導他們禮佛和僧眾，詳細情況如前所述。甚至為女性說法，並讚美自己：『姐妹們！這是最好的供養，像我這樣持戒修行的人，應該用淫慾法來供養。』說這些話時，有些女人表示同意，歡笑起來。那些不喜歡的女人則表示不滿，詳細情況如前所述。比丘們聽到后，呵斥他們，並向佛陀報告。佛陀因此召集比丘們，併爲比丘們制定戒律，應該這樣說：
『如果比丘以染污的心，在女人面前讚歎自己說：『姐妹們！如果比丘像我一樣，具足戒律，有殊勝的善法，修行梵行，可以用這種淫慾法來供養他。』如果比丘這樣說，就犯僧伽伐尸沙罪。』
『若復苾芻』指的是鄔陀夷，以及其他類似的人。
『以染纏心』有四種情況，詳細情況如前所述。
【English Translation】 English version: If a Bhikshu dwells with a mind of joyful acceptance and approval, responding with words when asked, and if there is collusion with a Yeba (meaning 'woman'), he commits a Sanghavasesha offense; if there is no collusion, he commits a Sthulatyaya offense. If the woman is impotent, he commits a Sthulatyaya offense. If a man or a Panthaka (meaning 'hermaphrodite') is capable of sexual intercourse, he commits a Sthulatyaya offense; if incapable, he commits a Dushkrita offense. If a beast is capable or incapable, both incur a Dushkrita offense. There is no offense if one speaks of Yava (meaning 'barley'!), or speaks of Yamani (meaning 'curtain'!), or if in a country one speaks vulgar words that are not taboo; these are not offenses. Furthermore, there is no offense for the first offender, or one who is insane, mentally disturbed, or afflicted by pain.
The Fourth Training Rule on Soliciting Offerings
At that time, the Buddha was residing in the Jetavana (Jetavana-Vihara) of Shravasti (Śrāvastī), in Anathapindika's Park (Anāthapiṇḍika-ārāma). The six Bhikshus (referring to the group of six misbehaving monks) regularly did the following: every morning, they would have one person stand guard at the gate of Jetavana. When Udayin (Udayin) saw people entering the monastery, he would guide them, point out the rooms, and lead them to pay respects to the Buddha and the Sangha, as described previously. He would even preach to women, praising himself: 'Sisters! This is the best offering, and those who uphold the precepts and cultivate virtue like me should be offered the Dharma of sexual desire.' When he said these words, some women agreed and laughed. Those who did not like it expressed their displeasure, as described previously. The Bhikshus, having heard this, rebuked them and reported it to the Buddha. The Buddha gathered the Bhikshus because of this and established the training rule for the Bhikshus, which should be stated as follows:
'If a Bhikshu, with a mind of defilement, praises himself in front of a woman, saying: 'Sisters! If a Bhikshu is like me, possessing the precepts, having superior virtues, and practicing Brahmacharya, you may offer him this Dharma of sexual desire.' If a Bhikshu speaks in this way, he commits a Sanghavasesha offense.'
'If a Bhikshu' refers to Udayin and others of similar nature.
'With a mind of defilement' has four aspects, as described previously.
言女人者，謂婦及童女，于善惡言能解其義，謂嘆自身求索供養。
言：「姊妹等……此是供養中勝。」者，謂是第一也。
與我相似者，自指其身。
具足尸羅者，謂具戒蘊。
有勝善法者，謂具定蘊。
言梵行者，謂具慧蘊。
言將此淫慾法者，此中法言目其非法，將此淫慾非餘事也。
淫慾者，謂不凈行。余如上說。
此中犯相其事云何？有十八事：謂最、勝、殊、妙、賢、善、應供、可愛、廣博、極最、極勝、極殊、極妙、極賢、極善、極應供、極可愛、極廣博。若苾芻以染纏心，對堪能女作如是語：「姊妹！于供養中此事為最。謂如我類具足戒行，應以淫慾法供養我。」者，得僧伽伐尸沙。如說最言其事既爾，乃至極廣大準說應知。具戒既然，善法、梵行亦復如是，一一別說。或云：「我是具戒善法、具戒梵行；善法具戒、善法梵行；梵行具戒、梵行善法。」二二合說。或云：「我是具戒善法梵行；善法梵行具戒；梵行具戒善法。」三三合說。若云：「如我等類以淫慾法而供養。」者，得僧伽伐尸沙。若苾芻對堪行淫女人，以染纏心作如是說：「姊妹！此供養中最，如我等類具戒之人應可供養。」而不與淫慾法合說者，得窣吐羅底也。如最既爾，乃至
【現代漢語翻譯】 現代漢語譯本 關於『女人』，指的是已婚婦女和未婚少女，她們能夠理解善惡之言的含義，並且會爲了自身的需求而尋求供養。
提到『姐妹等……這是供養中最殊勝的』，意思是這是第一等的供養。
『與我相似者』，是指說話者自己。
『具足尸羅者』（具足尸羅者：指具有圓滿戒律的人），指的是具有戒蘊。
『有勝善法者』（有勝善法者：指具有殊勝善法的人），指的是具有定蘊。
『言梵行者』（言梵行者：指修行梵行的人），指的是具有慧蘊。
『言將此淫慾法者』，這裡『法』字指的是非法，『將此淫慾』並非指其他事情。
『淫慾者』，指的是不清凈的行為。其餘解釋如前所述。
此中犯戒的情形是怎樣的呢？有十八種情況：即最、勝、殊、妙、賢、善、應供、可愛、廣博、極最、極勝、極殊、極妙、極賢、極善、極應供、極可愛、極廣博。如果比丘以染著之心，對有資格的女子說：『姐妹！在供養中，這件事是最殊勝的。像我這樣具有戒行的人，應該用淫慾之法來供養我。』，則犯僧伽伐尸沙罪（僧伽伐尸沙：佛教戒律中的一種重罪）。說了『最』字的情況是這樣，乃至『極廣大』的情況也應依此類推。說了『具戒』的情況是這樣，『善法』、『梵行』的情況也同樣如此，一一分別說明。或者說：『我是具戒善法、具戒梵行；善法具戒、善法梵行；梵行具戒、梵行善法。』兩兩組合來說。或者說：『我是具戒善法梵行；善法梵行具戒；梵行具戒善法。』三三組合來說。如果說：『像我們這樣的人應該用淫慾之法來供養。』，則犯僧伽伐尸沙罪。如果比丘對可以發生性關係的女人，以染著之心這樣說：『姐妹！這種供養是最殊勝的，像我們這樣具有戒律的人應該被供養。』而不與淫慾之法結合來說，則犯窣吐羅底也罪（窣吐羅底也：佛教戒律中的一種輕罪）。說了『最』字的情況是這樣，乃至……
【English Translation】 English version Regarding 'women,' this refers to married women and young girls who can understand the meaning of good and evil words and seek offerings for their own needs.
When it is said, 'Sisters, etc... this is the most excellent of offerings,' it means that this is the first-rate offering.
'One similar to me' refers to the speaker himself.
'One who possesses complete Śīla' (Śīla: moral conduct), refers to one who possesses the aggregate of precepts (戒蘊, jie yun).
'One who possesses superior good qualities' refers to one who possesses the aggregate of concentration (定蘊, ding yun).
'One who practices Brahmacarya' (梵行, fan xing) refers to one who possesses the aggregate of wisdom (慧蘊, hui yun).
When it is said, 'To offer this act of lust,' the word 'act' here refers to an unlawful act. 'To offer this act of lust' does not refer to anything else.
'Lust' refers to impure conduct. The remaining explanations are as previously stated.
What are the circumstances of committing an offense in this context? There are eighteen circumstances: namely, the most, superior, special, wonderful, virtuous, good, worthy of offerings, lovely, vast, the most extreme, the most superior, the most special, the most wonderful, the most virtuous, the most good, the most worthy of offerings, the most lovely, the most vast. If a Bhikṣu (苾芻, bi chu: Buddhist monk) with a mind of attachment, says to a capable woman: 'Sister! Among offerings, this is the most excellent. One like me, possessing complete moral conduct, should be offered the act of lust,' he commits a Saṃghāvaśeṣa (僧伽伐尸沙, seng qie fa shi sha: a serious offense in Buddhist monastic rules). The case of saying 'the most' is like this, and even the case of 'the most vast' should be understood accordingly. The case of saying 'possessing precepts' is like this, and the cases of 'good qualities' and 'Brahmacarya' are also the same, each explained separately. Or one says: 'I am one who possesses precepts and good qualities, one who possesses precepts and Brahmacarya; one who possesses good qualities and precepts, one who possesses good qualities and Brahmacarya; one who possesses Brahmacarya and precepts, one who possesses Brahmacarya and good qualities.' Combining them in pairs. Or one says: 'I am one who possesses precepts, good qualities, and Brahmacarya; one who possesses good qualities, Brahmacarya, and precepts; one who possesses Brahmacarya, precepts, and good qualities.' Combining them in threes. If one says: 'One like us should be offered the act of lust,' he commits a Saṃghāvaśeṣa. If a Bhikṣu, with a mind of attachment, says to a woman with whom sexual relations are possible: 'Sister! This offering is the most excellent, one like us, possessing precepts, should be offered,' without combining it with the act of lust, he commits a Sthūlātyaya (窣吐羅底也, su tu luo di ye: a minor offense in Buddhist monastic rules). The case of saying 'the most' is like this, and so on...
極廣大準說應知。如是一一別說、二二合說、三三合說，皆得窣吐羅底也。若苾芻對堪行淫女，以染纏心作如是說：「姊妹！此供養中最，若有苾芻是具戒人應可供養。」與淫慾法合說，不云如我等類者，得窣吐羅底也，余如前說。若苾芻廣說如前，不云如我等類，不與淫慾法合說者，得突色訖里多。一一別說等準上應知。如對堪行淫女，得根本罪；若對不堪者，得方便罪。若對堪行淫男子、半擇迦，得窣吐羅底也；若對不堪者，得惡作罪。若對傍生類，有力無力，皆唯惡作。又無犯者，最初犯人、癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第十一 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十二
三藏法師義凈奉 制譯
媒嫁學處第五
爾時薄伽梵在室羅伐城逝多林給孤獨園。時此城中有一長者名黑鹿子，于佛法僧深生敬信，歸依三寶受五學處：不殺生、不偷盜、不欲邪行、不妄語、不飲諸酒。於此城中多有知識、婆羅門、居士得意之處，若彼家中有女長成堪行婚娶者，便問黑鹿子言：「汝知某家有童男不？」報言：「知有。」彼復問言：「彼之童子策勤無惰、善營家業，能于妻子多給衣食，不令辛苦、少令作務不？」
【現代漢語翻譯】 現代漢語譯本： 極廣大準則應當知曉。像這樣一一分別說、二二合併說、三三合併說，都構成窣吐羅底也（Sthūlātyaya，粗罪）。如果比丘對比丘尼，以被染污的心作這樣的說辭：『姊妹！這種供養是最殊勝的，如果有比丘是持具足戒的人，就應該接受供養。』並且與淫慾之法合併來說，沒有說『像我們這樣的人』，就構成窣吐羅底也（Sthūlātyaya，粗罪），其餘情況如前所述。如果比丘像前面那樣廣泛宣說，沒有說『像我們這樣的人』，並且沒有與淫慾之法合併來說，就構成突色訖里多（Duḥkṛta，惡作罪）。一一分別說等情況，參照上面的內容應當知曉。如果對比丘尼，構成根本罪（Pārājika，波羅夷）；如果對非比丘尼，構成方便罪。如果對可以行淫的男子、半擇迦（Paṇḍaka，不男），構成窣吐羅底也（Sthūlātyaya，粗罪）；如果對不可以行淫的人，構成惡作罪。如果對畜生，無論有力無力，都只構成惡作罪。此外，沒有犯戒的情況包括：最初的犯戒者、癡狂者、心神錯亂者、被痛苦煩惱所纏繞者。
《根本說一切有部毗奈耶》卷第十一 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第十二
三藏法師義凈奉 制譯
媒嫁學處第五
爾時，薄伽梵（Bhagavān，世尊）在室羅伐城（Śrāvastī）逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時，此城中有一位長者名叫黑鹿子，對佛、法、僧三寶深生敬信，歸依三寶，受持五學處：不殺生、不偷盜、不邪淫、不妄語、不飲酒。在此城中，他有很多相識的婆羅門（Brāhmaṇa）、居士，都是他得意之處。如果他們家中有女兒長大，到了可以結婚的年齡，便問黑鹿子說：『你知道某家有童男嗎？』黑鹿子回答說：『知道有。』他們又問：『那個童子是否勤奮不懶惰、善於經營家業，能夠給妻子提供充足的衣食，不讓妻子辛苦、少讓妻子做工呢？』
【English Translation】 English version: The extremely broad precepts should be understood. Thus, speaking of each one separately, combining two by two, or combining three by three, all constitute a Sthūlātyaya (gross offense). If a Bhikṣu (monk) speaks to a Bhikṣuṇī (nun) with a mind entangled in defilement, saying: 'Sister! This offering is the most excellent. If there is a Bhikṣu who is fully ordained, he should be offered to.' And combines it with the law of lust, without saying 'like those of our kind,' it constitutes a Sthūlātyaya (gross offense); the remaining cases are as previously stated. If a Bhikṣu speaks extensively as before, without saying 'like those of our kind,' and does not combine it with the law of lust, it constitutes a Duḥkṛta (wrongdoing). The cases of speaking of each one separately, etc., should be understood according to the above. If it is directed towards a Bhikṣuṇī, it constitutes a Pārājika (defeat); if it is directed towards a non-Bhikṣuṇī, it constitutes an offense of attempt. If it is directed towards a man or a Paṇḍaka (eunuch) capable of sexual intercourse, it constitutes a Sthūlātyaya (gross offense); if it is directed towards one who is incapable, it constitutes a Duḥkṛta (wrongdoing). If it is directed towards animals, whether powerful or powerless, it only constitutes a Duḥkṛta (wrongdoing). Furthermore, there is no offense for the initial offender, one who is insane, one whose mind is deranged, or one who is afflicted by pain and suffering.
Vinaya of the Mūlasarvāstivāda, Volume 11 Tripitaka Volume 23 No. 1442 Vinaya of the Mūlasarvāstivāda
Vinaya of the Mūlasarvāstivāda, Volume 12
Translated under Imperial Order by the Tripiṭaka Master Yijing
Fifth Chapter on the Training Rule Regarding Matchmaking
At one time, the Bhagavān (the Blessed One) was in Śrāvastī (Savatthi), at the Jetavana (Jeta's Grove) in the Anāthapiṇḍada-ārāma (Anathapindika's Park). At that time, in this city, there was a wealthy man named Kṛṣṇamṛga (Black Deer), who had deep faith in the Buddha, Dharma, and Sangha, took refuge in the Three Jewels, and observed the five training precepts: not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to drink intoxicants. In this city, he had many acquaintances, Brāhmaṇas (Brahmins) and householders, who held him in high regard. If there were daughters in their families who had grown up and were of marriageable age, they would ask Kṛṣṇamṛga, 'Do you know of any young men in such and such a family?' Kṛṣṇamṛga would reply, 'I know of one.' They would then ask, 'Is that young man diligent and not lazy, good at managing the household, able to provide his wife with sufficient clothing and food, not causing her hardship, and assigning her little work?'
若黑鹿子報云：「彼雖有男，性多懶惰不營家業，不能令其妻子安樂衣食無匱。」聞此語時即不娉與。若其報云：「彼家童子策勤無惰、善營家業，能于妻子多給衣食、不令辛苦。」聞此語時即便娉與。若求婦者問黑鹿子曰：「仁知彼家有女娉不？」報言：「知有。」彼即問言：「彼之童女策勤無惰能營家業不？」若言：「不能。」即不娶其女。若言：「能。」者，便媾婚姻。若人嫁女至彼夫家不稱女意，是時女族于黑鹿子即便嫌罵，作如是說：「我與黑鹿子得意相知，親友之處遣作媒娉，翻令我女獲此艱辛，所求衣食不能充濟。」若向夫家衣食充足女不營勞，于黑鹿子即便稱讚。若有男家取得婦已，其婦不勤家事不稱夫心，于黑鹿子即便同前廣生嫌罵。若有男家取得婦已，孝養恭勤、能辦家業、夫妻相順，于黑鹿子即便同前廣生稱讚。時黑鹿子于室羅伐城，美惡聲譽俱時彰顯。後於他日黑鹿子於三寶中倍生敬信，遂于善說法律之中而為出家。既出家已還復如前，于其親友廣行媒嫁，其黑鹿子再於城中善惡聲出。此但緣起，然世尊尚未為諸聲聞弟子，于毗奈耶制其學處。
爾時六眾苾芻亦行媒嫁，持男意語女、持女意語男，乃至男女私通亦為媾合。時外道等咸作譏嫌：「仁等應知！此沙門釋子作不應作，亦行媒
【現代漢語翻譯】 現代漢語譯本：如果黑鹿子（媒人名）回報說：『那家雖然有兒子，但天性懶惰，不經營家業，不能讓他的妻子安樂，衣食無憂。』聽到這樣的話，就不把女兒嫁給他。如果他回報說：『那家的男子勤勞不懶惰，善於經營家業，能給妻子提供充足的衣食，不讓她辛苦。』聽到這樣的話，就立刻把女兒嫁給他。如果求娶妻子的人問黑鹿子說：『您知道那家有女兒可以娶嗎？』他回答說：『知道有。』那人就問：『那家的女兒勤勞不懶惰，能經營家業嗎？』如果他說：『不能。』就不娶那家的女兒。如果他說：『能。』就締結婚姻。如果有人把女兒嫁到夫家，女兒不滿意，這時女兒的孃家人就會嫌棄責罵黑鹿子，這樣說：『我們信任黑鹿子，把他當作知己，讓他去說媒，反而讓我的女兒遭受這樣的困苦，所需要的衣食都不能滿足。』如果到了夫家衣食充足，女兒不用操勞，就會稱讚黑鹿子。如果有男方娶了妻子，妻子不勤於家務，不合丈夫的心意，就會像之前一樣廣泛地嫌棄責罵黑鹿子。如果有男方娶了妻子，妻子孝順恭敬勤勞，能料理家業，夫妻和睦，就會像之前一樣廣泛地稱讚黑鹿子。當時，黑鹿子在室羅伐城（Śrāvastī），好名聲和壞名聲同時顯揚。後來有一天，黑鹿子對三寶（佛、法、僧）倍加敬信，於是就在善說的法律中出家了。出家之後，他還像以前一樣，為親友們廣泛地進行媒嫁，黑鹿子再次在城中傳出好名聲和壞名聲。這只是一個緣起，當時世尊（Śākyamuni）還沒有為諸位聲聞弟子，在毗奈耶（Vinaya）中制定學處（Śikṣāpada）。 當時，六眾苾芻（Śramaṇa）也從事媒嫁，把男方的心意告訴女方，把女方的心意告訴男方，甚至男女私通也為他們撮合。當時外道（Tīrthika）等都譏諷嫌棄：『你們應該知道！這些沙門釋子（Śākya）做不應該做的事情，也從事媒嫁。』
【English Translation】 English version: If Hiraṇyaka (name of a matchmaker) reports, 'Although that family has a son, he is by nature lazy and does not manage the household, unable to provide his wife with comfortable clothing and food without shortage.' Upon hearing this, they would not give their daughter in marriage to him. If he reports, 'The boy in that family is diligent and not lazy, good at managing the household, able to provide his wife with ample clothing and food, not causing her hardship.' Upon hearing this, they would immediately give their daughter in marriage to him. If someone seeking a wife asks Hiraṇyaka, 'Do you know if there is a daughter in that family available for marriage?' He replies, 'I know there is.' Then the person asks, 'Is the girl diligent and not lazy, able to manage the household?' If he says, 'No,' they will not marry that family's daughter. If he says, 'Yes,' they will arrange the marriage. If someone marries their daughter to the husband's family and the daughter is not satisfied, at that time the daughter's family will resent and scold Hiraṇyaka, saying, 'We trusted Hiraṇyaka, considering him a confidant, and sent him to arrange the marriage, but instead, our daughter has suffered such hardship, and the clothing and food she needs cannot be provided.' If the daughter has sufficient clothing and food in the husband's family and does not have to work hard, they will praise Hiraṇyaka. If a man's family takes a wife and the wife is not diligent in household affairs and does not please her husband, they will, as before, widely resent and scold Hiraṇyaka. If a man's family takes a wife who is filial, respectful, diligent, able to manage the household, and the husband and wife are harmonious, they will, as before, widely praise Hiraṇyaka. At that time, Hiraṇyaka's good and bad reputations were simultaneously manifested in Śrāvastī (city name). Later, one day, Hiraṇyaka developed increased faith in the Three Jewels (Buddha, Dharma, Sangha), and thus he became a renunciate in the well-spoken law. After becoming a renunciate, he still, as before, widely arranged marriages for his relatives and friends, and Hiraṇyaka's good and bad reputations once again spread throughout the city. This is just an arising of conditions, and at that time the Blessed One (Śākyamuni) had not yet established the precepts (Śikṣāpada) in the Vinaya (monastic discipline) for the Śrāvakas (listeners). At that time, the group of six Bhikṣus (monks) were also engaged in matchmaking, conveying the man's intentions to the woman and the woman's intentions to the man, even arranging unions for men and women who were secretly having affairs. At that time, the Tīrthikas (non-Buddhist ascetics) all ridiculed and disliked this, saying, 'You should know! These Śākyan (followers of Śākya) renunciates are doing what should not be done, and are also engaged in matchmaking.'
嫁與我何殊？誰復能持朝中飲食，施此禿頭沙門釋子。」時諸苾芻以此因緣具白世尊。世尊即以此緣集諸苾芻，知而故問告六眾曰：「汝實持男意語女、持女意語男，及以私通為媒嫁事耶？」白言：「是實。」爾時世尊呵責六眾苾芻曰：「汝非沙門、非隨順、非清凈行、非善威儀，非出家人之所應作。」是時世尊種種呵責已，告諸苾芻曰：「我觀十利乃至為諸苾芻制其學處，應如是說：若復苾芻作媒嫁事，以男意語女、以女意語男，若為成婦及私通事，乃至須臾頃，僧伽伐尸沙。」
若復苾芻者，謂黑鹿子及六眾苾芻，余義如上。
言媒嫁者，謂為使往還。
以男意語女、以女意語男者，謂持彼此男女之意更相告知。
若為成婦及私通事者，有七種婦、十種私通。云何七種婦？謂水授、財娉、王旗、自樂、衣食、共活、須臾。攝頌曰：
七婦謂水授、 財娉王旗得、 自樂衣食住、 共活及須臾。
水授婦者，謂不取財物，女之父母以水注彼女夫手中，而告曰：「我今此女與汝為妻，汝當善自防護，勿令他人輒有欺犯。」是名水授婦。財娉者，謂得財物以女授之，如上廣說，是名財娉婦。王旗婦者，如剎帝利灌頂大王嚴整兵旗伐不臣國，既戰勝已而宣令曰：「隨意所獲女任
【現代漢語翻譯】 現代漢語譯本： 『嫁給我有什麼區別呢？還有誰能拿著朝廷的飲食，施捨給這個禿頭的沙門（Śrāmaṇa，出家求道者）釋子（Śākyaputra，釋迦牟尼佛的弟子）呢？』當時，各位苾芻（Bhikṣu，比丘）將此事因緣詳細稟告了世尊（Śākyamuni，釋迦牟尼佛）。世尊因此事召集各位苾芻，明知故問地告誡六眾說：『你們確實拿著男人的意思告訴女人，拿著女人的意思告訴男人，以及做為私通的媒人，促成婚嫁之事嗎？』回答說：『確實如此。』當時，世尊呵責六眾苾芻說：『你們不是沙門，不隨順教法，沒有清凈的行為，沒有良好的威儀，不是出家人應該做的。』當時，世尊種種呵責之後，告訴各位苾芻說：『我觀察到十種利益，乃至為各位苾芻制定學處，應該這樣說：如果又有苾芻做媒嫁之事，拿著男人的意思告訴女人，拿著女人的意思告訴男人，如果爲了促成婦女和私通之事，乃至須臾（shū yú，很短的時間）頃，僧伽伐尸沙（Saṃghāvaśeṣa，僧殘）。』 『如果又有苾芻』，指的是黑鹿子和六眾苾芻，其餘含義如上所述。 『媒嫁』，指的是作為使者往來。 『拿著男人的意思告訴女人，拿著女人的意思告訴男人』，指的是拿著彼此男女的意思互相告知。 『如果爲了促成婦女和私通之事』，有七種婦女，十種私通。什麼是七種婦女？指的是水授、財娉、王旗、自樂、衣食、共活、須臾。總結說： 七種婦女指的是水授、財娉王旗得，自樂衣食住，共活及須臾。 水授婦，指的是不收取財物，女子的父母用水澆在她的丈夫手中，然後告訴他說：『我現在把這個女兒給你做妻子，你應該好好保護她，不要讓其他人輕易侵犯。』這叫做水授婦。財娉，指的是得到財物后把女兒嫁給他，如上文詳細所說，這叫做財娉婦。王旗婦，指的是像剎帝利（Kṣatriya，古印度社會四種姓之一，指武士和統治者）灌頂大王（Abhiṣeka，灌頂）嚴整兵旗討伐不臣服的國家，戰勝之後就宣告說：『隨意所獲得的女子，任憑……』
【English Translation】 English version: 'What difference does it make to marry me? Who else can take the food from the court and give it to this bald-headed Śrāmaṇa (ascetic) Śākyaputra (son of Śākya)?' At that time, the Bhikṣus (monks) reported this matter in detail to the Śākyamuni (Buddha). The World-Honored One (Śākyamuni) then gathered the Bhikṣus because of this matter, and knowingly asked the group of six, saying, 'Do you indeed convey the man's intentions to the woman, and the woman's intentions to the man, and act as matchmakers for illicit affairs and marriages?' They replied, 'It is true.' At that time, the World-Honored One rebuked the group of six Bhikṣus, saying, 'You are not Śrāmaṇas, you do not follow the Dharma, you do not have pure conduct, you do not have good deportment, and you are not doing what renunciates should do.' After various rebukes, the World-Honored One told the Bhikṣus, 'I have observed ten benefits and have even established precepts for the Bhikṣus, which should be stated as follows: If a Bhikṣu engages in matchmaking, conveying the man's intentions to the woman and the woman's intentions to the man, if it is to facilitate marriage or illicit affairs, even for a moment (shū yú), it is a Saṃghāvaśeṣa (formal meeting of the Sangha).' 'If a Bhikṣu again,' refers to Black Deer Cub and the group of six Bhikṣus; the remaining meanings are as stated above. 'Matchmaking' refers to acting as messengers going back and forth. 'Conveying the man's intentions to the woman and the woman's intentions to the man' refers to conveying each other's intentions between the man and the woman. 'If it is to facilitate marriage or illicit affairs,' there are seven types of wives and ten types of illicit affairs. What are the seven types of wives? They are water-given, wealth-acquired, royal banner, self-willed, clothing and food, living together, and momentary. A summary verse says: The seven wives are water-given, wealth-acquired, royal banner obtained, self-willed, clothing and food dwelling, living together, and momentary. Water-given wife refers to not taking any wealth; the woman's parents pour water into the hand of her husband and say, 'I now give this daughter to you as your wife; you should protect her well and not allow others to easily violate her.' This is called a water-given wife. Wealth-acquired refers to giving the daughter after receiving wealth, as explained in detail above; this is called a wealth-acquired wife. Royal banner wife refers to a Kṣatriya (warrior caste) enthroned king (Abhiṣeka) preparing his banners and flags to attack disobedient countries, and after winning the battle, he proclaims, 'Any woman obtained at will, let them...'
充妻室。」此由王旗力獲女為妻妾。又若有人自為賊主，打破村城獲女為婦，是名王旗婦。自樂婦者，若女、童女自行詣彼得意男處，告言：「我今樂與仁為妻。」彼便攝受，是名自樂婦。衣食婦者，若女童女詣彼男子處，告曰：「汝當給我衣食，我當與汝為妻。」是名衣食婦。共活婦者，若女童女詣彼男處，告言：「我所有財及汝財物，並在一處共為活命。」是名共活婦。須臾婦者，謂是暫時而為婦事，是名須臾婦。
云何十種私通？謂為十人所護：父護、母護、兄弟護、姊妹護、大公護、大家護、親護、種護、族護、王法護。攝頌曰：
十護謂父母、 兄弟及姊妹、 大公與大家、 親種族王法。
云何父護？若女人其夫身死、或被禁縛、或時逃叛，其父防護，是名父護。母護亦爾。云何兄弟護？若女人，父母及夫並皆亡歿、或時散失，至兄弟家而為住止，兄弟衛護，是名兄弟護。姊妹亦然。云何大公護？若女人，父母宗親並皆亡歿，其夫疾患或復癲狂流移散失，依大公住，大公告曰：「新婦汝可歡懷，於我邊住，我憐念汝如觀己子。」大公即便如法守護，是名大公護。大家護亦然。云何親護？從七祖已來所有眷屬，併名為親，過此非親。若女人，父母兄弟姊妹夫主並皆亡歿，或癲狂等或
【現代漢語翻譯】 現代漢語譯本：搶來做妻子的。這是指憑藉國王的權勢搶奪女子作為妻妾。又比如有人自己是盜賊頭目，攻破村莊城池搶奪女子作為妻子，這叫做王旗婦（指靠權勢或暴力得來的妻子）。自願為婦的，如果女子或少女自己前往心儀的男子處，告訴他說：『我現在願意和你做夫妻。』那男子就接納她，這叫做自樂婦（指自願結合的妻子）。衣食婦，如果女子或少女到男子那裡，告訴他說：『你應當給我衣食，我就和你做妻子。』這叫做衣食婦（指以提供衣食為條件的妻子）。共活婦，如果女子或少女到男子那裡，告訴他說：『我所有的財產和你的財物，都放在一起共同生活。』這叫做共活婦（指共同生活的妻子）。須臾婦，指的是暫時作為夫妻，這叫做須臾婦（指臨時的妻子）。
什麼叫做十種私通的情況呢？指的是女子受到十種人的保護：父親的保護、母親的保護、兄弟的保護、姐妹的保護、伯父叔父的保護、家族的保護、親戚的保護、種姓的保護、族人的保護、王法的保護。總結說：
十護謂父母，兄弟及姊妹，大公與大家，親種種族王法。
什麼叫做父親的保護？如果女人的丈夫去世、或者被囚禁、或者逃亡，她的父親保護她，這叫做父親的保護。母親的保護也是如此。什麼叫做兄弟的保護？如果女人，父母和丈夫都去世了、或者失散了，到兄弟家居住，兄弟保護她，這叫做兄弟的保護。姐妹也是如此。什麼叫做伯父叔父的保護？如果女人，父母宗親都去世了，她的丈夫生病或者瘋癲流離失散，依靠伯父叔父居住，伯父叔父告訴她說：『新婦你可安心，在我這裡住下，我憐愛你就像看待自己的孩子一樣。』伯父叔父就依法守護她，這叫做伯父叔父的保護。家族的保護也是如此。什麼叫做親戚的保護？從七代祖先以來的所有眷屬，都叫做親戚，超過七代的就不是親戚了。如果女人，父母兄弟姐妹丈夫都去世了，或者瘋癲等
【English Translation】 English version: 'Taking as wives.' This refers to seizing women as concubines by the power of the king's banner (wang qi). Or, if someone is the leader of bandits, breaking into villages and cities and seizing women as wives, this is called 'wang qi fu' (wives obtained by power or violence). 'Self-pleasing wives' are those where a woman or maiden goes to a man she desires and says, 'I now wish to be your wife.' The man then accepts her; this is called 'zi le fu' (wives by mutual consent). 'Clothing and food wives' are those where a woman or maiden goes to a man and says, 'You should give me clothing and food, and I will be your wife.' This is called 'yi shi fu' (wives by provision of clothing and food). 'Common life wives' are those where a woman or maiden goes to a man and says, 'All my property and your property will be put together for a common life.' This is called 'gong huo fu' (wives by sharing a common life). 'Momentary wives' refer to temporarily acting as husband and wife; this is called 'xu yu fu' (temporary wives).
What are the ten kinds of illicit relationships? They refer to women who are protected by ten kinds of people: protection by the father, protection by the mother, protection by brothers, protection by sisters, protection by paternal uncles, protection by the extended family, protection by relatives, protection by clan, protection by the lineage, and protection by the king's law. A summary verse says:
'The ten protections are father, mother, brothers, and sisters, paternal uncles and extended family, relatives, clan, lineage, and the king's law.'
What is 'father's protection'? If a woman's husband dies, or is imprisoned, or flees, her father protects her; this is called 'father's protection.' The same applies to 'mother's protection.' What is 'brother's protection'? If a woman's parents and husband have all died or are lost, and she goes to live in her brother's house, her brother protects her; this is called 'brother's protection.' The same applies to sisters. What is 'paternal uncle's protection'? If a woman's parents and relatives have all died, and her husband is ill, or mad, or has wandered away, she relies on her paternal uncle for support. The paternal uncle says, 'Daughter-in-law, you can be at ease and live with me. I will cherish you as if you were my own child.' The paternal uncle then protects her according to the law; this is called 'paternal uncle's protection.' The same applies to 'extended family's protection.' What is 'relative's protection'? All relatives from the seventh generation of ancestors are called relatives; beyond that, they are not relatives. If a woman's parents, brothers, sisters, and husband have all died, or are mad, etc.
流離他土，便於余親依止而住，名為親護。云何種護？謂婆羅門、剎帝利、薜舍、戍達羅，女依種而住，名為種護。云何族護？謂于婆羅門等中有別氏族，如頗羅墮、社高、妾婆蹉等，女由此護，名為族護。云何王法護？若女人，親族並無唯有一身，由王法故無人敢欺，是名王法護。又有法護者，若有女人，孀居守節潔行貞心，人不欺犯，是名法護。
僧伽伐尸沙者，義如上。
此中犯相其事云何？如前諸婦離別之狀有其七種。攝頌曰：
正斗及已鬥， 折草投三瓦， 依法非我妻， 普告多人語。
云何為七？一、正斗即離；二、斗後方離；三、折草三段離；四、三方擲瓦離；五、依法對親離；六、言非我婦離；七、普告眾人離。若苾芻見他俗人于初三婦，因斗諍等作離別時，若作初離和之令合，得一惡作；若作第二離和之，得二惡作；若作第三離和之，得三惡作；若作第四、第五、第六離和之，如次得一、二、三粗罪；若作第七離和，得僧殘。若余之四婦及十私通，於七種離中隨一離別，若苾芻更重和合者，皆得僧殘罪。攝頌曰：
自受從使受， 二苾芻四儀， 前後相隨行， 尊卑緣及事。
若苾芻自受語、自往語、自還報，得僧伽伐尸沙。若苾芻自受語、自往
語、遣使還報，僧伽伐尸沙。若苾芻自受語、遣使往語、自還報，僧伽伐尸沙。若苾芻自受語、遣使往語、使還報，僧伽伐尸沙。若苾芻于使邊受語、自往語、自還報；或於使邊受語、自往語、遣使報；或於使邊受語、遣使往語、自還報；或於使邊受語、遣使語、遣使報，並得僧殘。若苾芻于使使邊受語、自往語、自還報；或於使使邊受語、自往語、遣使報；或於使使邊受語、遣使語、自還報；或於使使邊受語、遣使語、遣使報，並得僧殘。若二苾芻自受語、二俱往語、二俱還報，俱得僧殘。若二苾芻自受語、二俱往語皆不還報，二俱二粗罪。若二苾芻自受語、俱不往語、俱不還報，二俱一粗罪。若二苾芻自受語，一云：「汝傳我意，往語還報。」依言作者，二俱僧殘。若二苾芻自受語，一云：「我但往語，不還報。」一便還報，其往語還報者得僧殘，其不還報者得二粗罪。若二苾芻自受語，一云：「我不往語，亦不還報。」其往語還報者得僧殘罪，其不往語不還報者得一粗罪。
若一苾芻共一男子、一女人同路而去，若彼男子語苾芻言：「聖者！頗能語此女人作如是語：『汝能與此男子為婦，或暫時共住不？』」或復女人語苾芻言：「聖者！頗能語此男子作如是語：『汝能與此女人為夫，或暫時共住不？』」
【現代漢語翻譯】 現代漢語譯本： 如果比丘（bhiksu，佛教出家男眾）自己接受資訊，派遣使者去傳達，自己回來報告，犯僧伽伐尸沙（samghavasesa，僧殘罪，僅次於波羅夷的重罪）。如果比丘自己接受資訊，派遣使者去傳達，使者回來報告，犯僧伽伐尸沙。如果比丘從使者那裡接受資訊，自己去傳達，自己回來報告；或者從使者那裡接受資訊，自己去傳達，派遣使者報告；或者從使者那裡接受資訊，派遣使者去傳達，自己回來報告；或者從使者那裡接受資訊，派遣使者傳達，派遣使者報告，都犯僧殘罪。 如果比丘從使者的使者那裡接受資訊，自己去傳達，自己回來報告；或者從使者的使者那裡接受資訊，自己去傳達，派遣使者報告；或者從使者的使者那裡接受資訊，派遣使者傳達，自己回來報告；或者從使者的使者那裡接受資訊，派遣使者傳達，派遣使者報告，都犯僧殘罪。 如果兩個比丘自己接受資訊，兩個都去傳達，兩個都回來報告，都犯僧殘罪。如果兩個比丘自己接受資訊，兩個都去傳達，但都不回來報告，兩個都犯二粗罪（sthulatyaya，較輕的罪）。如果兩個比丘自己接受資訊，兩個都不去傳達，兩個都不回來報告，兩個都犯一粗罪。 如果兩個比丘自己接受資訊，一個說：『你傳達我的意思，去傳達並回來報告。』按照這話做的，兩個都犯僧殘罪。如果兩個比丘自己接受資訊，一個說：『我只去傳達，不回來報告。』一個便回來報告，那去傳達並回來報告的人犯僧殘罪，那不回來報告的人犯二粗罪。如果兩個比丘自己接受資訊，一個說：『我不去傳達，也不回來報告。』那去傳達並回來報告的人犯僧殘罪，那不去傳達也不回來報告的人犯一粗罪。 如果一個比丘和一個男子、一個女人同路而行，如果那男子對比丘說：『聖者！能否對這女人說這樣的話：『你能和這男子結為夫妻，或者暫時同住嗎？』』或者那女人對比丘說：『聖者！能否對這男子說這樣的話：『你能和這女人結為夫妻，或者暫時同住嗎？』』
【English Translation】 English version: If a bhiksu (Buddhist monk) personally receives a message, sends a messenger to convey it, and personally returns to report, he commits a samghavasesa (a serious offense requiring a formal meeting of the sangha for expiation). If a bhiksu personally receives a message, sends a messenger to convey it, and the messenger returns to report, he commits a samghavasesa. If a bhiksu receives a message from a messenger, personally conveys it, and personally returns to report; or receives a message from a messenger, personally conveys it, and sends a messenger to report; or receives a message from a messenger, sends a messenger to convey it, and personally returns to report; or receives a message from a messenger, sends a messenger to convey it, and sends a messenger to report, he commits a samghavasesa. If a bhiksu receives a message from a messenger's messenger, personally conveys it, and personally returns to report; or receives a message from a messenger's messenger, personally conveys it, and sends a messenger to report; or receives a message from a messenger's messenger, sends a messenger to convey it, and personally returns to report; or receives a message from a messenger's messenger, sends a messenger to convey it, and sends a messenger to report, he commits a samghavasesa. If two bhiksus personally receive a message, both convey it, and both return to report, both commit a samghavasesa. If two bhiksus personally receive a message, both convey it, but neither returns to report, both commit a sthulatyaya (a lesser offense). If two bhiksus personally receive a message, neither conveys it, and neither returns to report, both commit one sthulatyaya. If two bhiksus personally receive a message, and one says: 'Convey my meaning, go convey it and return to report.' If he acts according to these words, both commit a samghavasesa. If two bhiksus personally receive a message, and one says: 'I will only convey it, not return to report.' And one then returns to report, the one who conveys it and returns to report commits a samghavasesa, and the one who does not return to report commits two sthulatyayas. If two bhiksus personally receive a message, and one says: 'I will not convey it, nor return to report.' The one who conveys it and returns to report commits a samghavasesa, and the one who does not convey it and does not return to report commits one sthulatyaya. If a bhiksu travels on the same road with a man and a woman, and if that man says to the bhiksu: 'Venerable one! Could you say these words to this woman: 'Can you become the wife of this man, or live together temporarily?'' Or if that woman says to the bhiksu: 'Venerable one! Could you say these words to this man: 'Can you become the husband of this woman, or live together temporarily?''
若此苾芻受此言已，即便為說還報，得僧殘。如行既爾，立及坐臥準此應知。如是，若二苾芻、二男、二女，若三苾芻、三男、三女等，乃至廣說，得僧殘罪。
若二苾芻，一前行、一隨行，前行者自受語、往語、還報，前行者得僧殘，隨行者無犯。若前行苾芻自受語，遣隨行苾芻往語得實已，前行苾芻自還報，前行苾芻得二粗罪，隨行苾芻得一粗罪。若前行苾芻自受語，前行苾芻自往語，遣隨行苾芻還報，前行苾芻得二粗罪，隨行苾芻得一粗罪。若前行苾芻自受語已，遣隨行苾芻往語還報，隨行苾芻得二粗罪，前行苾芻得一粗罪。如前行苾芻，隨行苾芻所作事業得罪多少如是應知。隨行苾芻遣前行者，所作事業得罪多少準說應知。
有二家長者：一自在、一非自在。言自在者是為主義，于自男女取與隨情，若往官司或眾人集處，雖說虛事人亦信受，是名自在。不自在者是卑下義，于自男女取與無力，若往官司或眾人集處，雖說實事人不信受，是名不自在。苾芻于自在人邊受語，往語自在、還報自在，得僧殘。苾芻于自在邊受語，往語自在、還報不自在，得二粗罪、一惡作。苾芻于自在邊受語，往語不自在、還報自在，得二粗罪、一惡作。苾芻自在邊受語，往語不自在、還報不自在，得一粗罪、二惡作。
【現代漢語翻譯】 現代漢語譯本：如果這位比丘接受了這種話語之後，就為之傳話回報，就犯僧殘罪（Sanghavasesa，一種較重的罪）。如同行走一樣，站立、坐臥也應照此理解。像這樣，如果是兩個比丘、兩個男子、兩個女子，或者三個比丘、三個男子、三個女子等等，乃至廣泛地說，都犯僧殘罪。
如果是兩個比丘，一個在前行走，一個在後跟隨，前行者自己接受話語、傳達話語、回報話語，前行者犯僧殘罪，隨行者沒有罪。如果前行比丘自己接受話語，派遣隨行比丘傳達話語並得到證實后，前行比丘自己回報話語，前行比丘犯兩種粗罪（Thullaccaya，一種較輕的罪），隨行比丘犯一種粗罪。如果前行比丘自己接受話語，前行比丘自己傳達話語，派遣隨行比丘回報話語，前行比丘犯兩種粗罪，隨行比丘犯一種粗罪。如果前行比丘自己接受話語后，派遣隨行比丘傳達話語和回報話語，隨行比丘犯兩種粗罪，前行比丘犯一種粗罪。如同前行比丘一樣，隨行比丘所做的事情得到罪的多少也應如此理解。隨行比丘派遣前行者，所做的事情得到罪的多少也應參照上述說明理解。
有兩種長者：一種是自在的，一種是不自在的。所謂自在，就是指有自主權，對於自己的子女，給予或不給予都隨自己的意願，如果去官府或者眾人聚集的地方，即使說的是虛假的事情，人們也會相信接受，這叫做自在。不自在就是指地位卑下，對於自己的子女，給予或不給予都沒有力量，如果去官府或者眾人聚集的地方，即使說的是真實的事情，人們也不會相信接受，這叫做不自在。比丘在自在的人那裡接受話語，傳達話語自在，回報話語也自在，就犯僧殘罪。比丘在自在的人那裡接受話語，傳達話語自在，回報話語不自在，就犯兩種粗罪、一種惡作（Dukkata，一種更輕的罪）。比丘在自在的人那裡接受話語，傳達話語不自在，回報話語自在，就犯兩種粗罪、一種惡作。比丘在自在的人那裡接受話語，傳達話語不自在，回報話語也不自在，就犯一種粗罪、兩種惡作。
【English Translation】 English version: If this Bhikkhu, having received these words, then speaks and reports them, he commits a Sanghavasesa (a serious offense). Just as with walking, so also standing, sitting, and lying down should be understood in the same way. Thus, if there are two Bhikkhus, two men, two women, or three Bhikkhus, three men, three women, and so on, even extensively speaking, they commit a Sanghavasesa offense.
If there are two Bhikkhus, one walking in front and one following behind, and the one in front receives the words himself, conveys the words, and reports back, the one in front commits a Sanghavasesa offense, and the one following behind is without offense. If the Bhikkhu in front receives the words himself, sends the Bhikkhu behind to convey the words and it is verified, and the Bhikkhu in front reports back himself, the Bhikkhu in front commits two Thullaccaya (a lesser offense) offenses, and the Bhikkhu behind commits one Thullaccaya offense. If the Bhikkhu in front receives the words himself, the Bhikkhu in front conveys the words himself, and sends the Bhikkhu behind to report back, the Bhikkhu in front commits two Thullaccaya offenses, and the Bhikkhu behind commits one Thullaccaya offense. If the Bhikkhu in front receives the words himself, and sends the Bhikkhu behind to convey the words and report back, the Bhikkhu behind commits two Thullaccaya offenses, and the Bhikkhu in front commits one Thullaccaya offense. Just as with the Bhikkhu in front, the amount of offense incurred by the actions of the Bhikkhu behind should be understood in the same way. The amount of offense incurred by the actions of the Bhikkhu behind sending the one in front should be understood according to the above explanation.
There are two householders: one who is independent and one who is not independent. The one who is independent is the one who has authority, who can give or not give his children according to his wishes, and if he goes to the government or a gathering of people, even if he speaks falsely, people will believe and accept it, this is called independent. The one who is not independent is the one who is of low status, who has no power to give or not give his children, and if he goes to the government or a gathering of people, even if he speaks truthfully, people will not believe and accept it, this is called not independent. If a Bhikkhu receives words from an independent person, conveys the words independently, and reports back independently, he commits a Sanghavasesa offense. If a Bhikkhu receives words from an independent person, conveys the words independently, but reports back not independently, he commits two Thullaccaya offenses and one Dukkata (a minor offense). If a Bhikkhu receives words from an independent person, conveys the words not independently, but reports back independently, he commits two Thullaccaya offenses and one Dukkata. If a Bhikkhu receives words from an independent person, conveys the words not independently, and reports back not independently, he commits one Thullaccaya offense and two Dukkatas.
苾芻不自在邊受語，往語不自在、還報自在，得二惡作、一粗罪。苾芻不自在邊受語，往語自在、還報不自在，得二惡作、一粗罪。苾芻不自在邊受語，往語自在、還報自在，得二粗罪、一惡作。不自在邊受語，往語不自在、還報不自在，得三惡作。
苾芻復有三緣為媒嫁事，雖受得言不以言報亦成媒事。云何為三？一、期處，二、定時，三、現相。何謂期處？告彼人云：「若見我在某園中、或某天祠、或眾人集處，汝則當知其事成就。」是名期處。云何定時？「若於小食時、或於中時、或於晡時見我，汝則當知其事成就。」是名定時。云何現相？「若見我新剃髮、或著新大衣、或執錫杖、或時持缽盛滿酥油，汝則當知其事成就。」是名現相，是為三緣，雖受得言不以言報亦成媒事。
復有三事，為使之時亦成媒事。云何為三？一、言，二、書，三、手印。若苾芻自受言使，以言往語、以言還報者，得僧殘。若苾芻自受言使，以言往語、以書報者，得僧殘。若苾芻自受言使，以書往語、以言還報者，得僧殘。若苾芻自受言使，以書往語、以書還報者，得僧殘。若苾芻自受言使，以書往語，若以期處、或以定時、或以現相而還報者，俱得僧殘。是謂言使兼書有五差別。若苾芻自受言使，以言往語、以言還報
【現代漢語翻譯】 現代漢語譯本： 比丘（Bhiksu，佛教術語，指出家受具足戒的男性佛教徒）在不自在的情況下接受了資訊，前去傳達資訊時感到不自在，回來彙報時卻很自在，會得到兩次惡作罪（Dukkata，佛教戒律中的一種輕罪）和一次粗罪（Thullaccaya，佛教戒律中的一種較重的罪）。比丘在不自在的情況下接受了資訊，前去傳達資訊時感到自在，回來彙報時卻感到不自在，會得到兩次惡作罪和一次粗罪。比丘在不自在的情況下接受了資訊，前去傳達資訊時感到自在，回來彙報時也很自在，會得到兩次粗罪和一次惡作罪。在不自在的情況下接受資訊，前去傳達資訊時感到不自在，回來彙報時也感到不自在，會得到三次惡作罪。
比丘如果通過三種方式參與媒嫁之事，即使接受了口頭委託，但不以口頭回復，也算是參與了媒嫁之事。哪三種方式呢？一是約定地點，二是約定時間，三是顯現某種徵象。什麼是約定地點？告訴那個人說：『如果看到我在某個園林中、或某個天祠、或眾人聚集之處，你就可以知道這件事成了。』這叫做約定地點。什麼是約定時間？『如果在小食時、或中午時、或下午時看到我，你就可以知道這件事成了。』這叫做約定時間。什麼是顯現某種徵象？『如果看到我新剃了頭髮、或穿著新的大衣、或拿著錫杖（Khakkhara，比丘所持的杖），或有時拿著裝滿酥油的缽，你就可以知道這件事成了。』這叫做顯現某種徵象。這就是三種情況，即使接受了口頭委託，但不以口頭回復，也算是參與了媒嫁之事。
還有三種情況，作為使者的時候也算是參與了媒嫁之事。哪三種情況呢？一是口頭傳達，二是書信傳達，三是手勢或信物傳達。如果比丘親自接受了口頭委託，用口頭傳達資訊，又用口頭回覆信息，會得到僧殘罪（Sanghadisesa，佛教戒律中的一種重罪，僅次於波羅夷罪）。如果比丘親自接受了口頭委託，用口頭傳達資訊，用書信回覆資訊，會得到僧殘罪。如果比丘親自接受了口頭委託，用書信傳達資訊，用口頭回覆信息，會得到僧殘罪。如果比丘親自接受了口頭委託，用書信傳達資訊，用書信回覆資訊，會得到僧殘罪。如果比丘親自接受了口頭委託，用書信傳達資訊，用約定地點、或約定時間、或顯現某種徵象來回覆信息，都會得到僧殘罪。這就是口頭傳達兼書信傳達的五種不同情況。如果比丘親自接受了口頭委託，用口頭傳達資訊，又用口頭回覆信息
【English Translation】 English version: If a Bhiksu (Buddhist monk) receives a message in an unfree state, and then feels unfree when delivering the message, but feels free when reporting back, he incurs two Dukkata (misdeeds, a minor offense in Buddhist monastic rules) and one Thullaccaya (a grave offense). If a Bhiksu receives a message in an unfree state, and then feels free when delivering the message, but feels unfree when reporting back, he incurs two Dukkata and one Thullaccaya. If a Bhiksu receives a message in an unfree state, and then feels free when delivering the message, and also feels free when reporting back, he incurs two Thullaccaya and one Dukkata. If one receives a message in an unfree state, and then feels unfree when delivering the message, and also feels unfree when reporting back, he incurs three Dukkata.
Furthermore, if a Bhiksu is involved in matchmaking through three means, even if he receives a verbal commission but does not respond verbally, it still constitutes involvement in matchmaking. What are these three means? First, an appointed place; second, an appointed time; third, a displayed sign. What is an appointed place? Telling that person, 'If you see me in a certain garden, or a certain temple, or a place where many people gather, you will know that the matter is accomplished.' This is called an appointed place. What is an appointed time? 'If you see me at breakfast time, or at midday, or at afternoon, you will know that the matter is accomplished.' This is called an appointed time. What is a displayed sign? 'If you see me with newly shaved hair, or wearing a new robe, or holding a Khakkhara (a monk's staff), or sometimes holding a bowl filled with ghee, you will know that the matter is accomplished.' This is called a displayed sign. These are the three means; even if one receives a verbal commission but does not respond verbally, it still constitutes involvement in matchmaking.
Furthermore, there are three situations where acting as a messenger also constitutes involvement in matchmaking. What are these three? First, verbal communication; second, written communication; third, a hand gesture or token. If a Bhiksu personally accepts a verbal commission, delivers the message verbally, and reports back verbally, he incurs a Sanghadisesa (a formal meeting of the Sangha is required for absolution). If a Bhiksu personally accepts a verbal commission, delivers the message verbally, and reports back in writing, he incurs a Sanghadisesa. If a Bhiksu personally accepts a verbal commission, delivers the message in writing, and reports back verbally, he incurs a Sanghadisesa. If a Bhiksu personally accepts a verbal commission, delivers the message in writing, and reports back in writing, he incurs a Sanghadisesa. If a Bhiksu personally accepts a verbal commission, delivers the message in writing, and reports back by an appointed place, or an appointed time, or a displayed sign, he incurs a Sanghadisesa in each case. These are the five distinctions of verbal communication combined with written communication. If a Bhiksu personally accepts a verbal commission, delivers the message verbally, and reports back verbally
者，得僧殘。若苾芻自受言使，以言往語、以手印還報者，得僧殘。若苾芻自受言使，以手印往語、以言還報者，得僧殘。若苾芻自受言使，以手印往語、手印還報者，得僧殘。若苾芻自受言使，以手印往語，若以期處、或以定時、或以現相而還報者，得僧殘。是謂言使兼手印有五差別。如於言兼書印，有二五不同。如是于書兼言手印，于手印兼言書及言書手印，更互相兼應為廣說。
若門師苾芻至施主家作如是語：「此女長成何不出適？此男既大何不取妻？」者，皆惡作罪。若言：「此女何不往夫家？」若云：「此男何不向婦舍？」亦皆得惡作。門師苾芻至施主家作違逆言，皆得惡作。若無犯者，謂初犯人、或癡狂、心亂、痛惱所纏。
造小房學處第六
佛在室羅伐城逝多林給孤獨園。時有眾多苾芻廣造房舍，或嫌太長、太短、或嫌寬狹、或復朽故不堪修理，悉皆棄捨更造新屋。自作使人多有營務，便廢習誦妨礙思惟。復從長者居士，數數乞求草木、車乘及營作人，惱諸施主。時具壽摩訶迦攝波，在此城邊阿蘭若處住，聞諸苾芻多造房舍，乃至惱諸施主，聞是事已往世尊所，禮佛雙足在一面坐，白佛言：「世尊！聞有眾多苾芻多造房舍，或嫌廣狹復更造新，妨修善品乃至惱諸施主，如前具白。唯
【現代漢語翻譯】 現代漢語譯本：如果比丘親自接受口信並用口信傳達，或者用手勢傳達並用口信回覆，觸犯僧殘罪。如果比丘親自接受口信並用手勢傳達，或者用口信回覆，觸犯僧殘罪。如果比丘親自接受口信並用手勢傳達，或者用手勢回覆，觸犯僧殘罪。如果比丘親自接受口信並用手勢傳達，或者約定時間地點，或者通過某種暗示來回復，觸犯僧殘罪。以上是口信和手勢結合的五種不同情況。如同口信和書信、印章結合，也有兩種五種不同的情況。像這樣，書信和口信、手勢結合，或者手勢和口信、書信結合，以及口信、書信、手勢結合，應該更廣泛地說明。
如果門師比丘到施主家說這樣的話：『這家的女兒長大了為什麼還不嫁出去？這家的兒子這麼大了為什麼還不娶妻？』，都觸犯惡作罪。如果說：『這家的女兒為什麼不往夫家去？』如果說：『這家的兒子為什麼不向婦捨去？』也都觸犯惡作罪。門師比丘到施主家說違逆的話，都觸犯惡作罪。如果沒有觸犯的情況，是指初犯者，或者癡狂、心亂、被痛苦纏繞的人。
建造小房的學處第六
佛陀在室羅伐城（Śrāvastī）逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時有很多比丘大肆建造房舍，有的嫌太長、太短，有的嫌太寬、太窄，有的又朽壞不堪修理，全都丟棄而建造新屋。自己動手或指使他人，有很多事務要處理，便荒廢了學習和背誦，妨礙了思考。又多次向長者、居士乞求草木、車輛和營建工人，騷擾了施主。當時，具壽摩訶迦葉波（Mahākāśyapa）在這座城邊的阿蘭若（araṇya）處居住，聽到各位比丘大肆建造房舍，乃至騷擾施主，聽到這件事後，前往世尊處，禮拜佛陀雙足，在一旁坐下，對佛陀說：『世尊！聽說有很多比丘大肆建造房舍，有的嫌寬窄又重新建造，妨礙了修習善法，乃至騷擾施主，如前面所說。』
【English Translation】 English version: If a Bhikṣu personally receives a verbal message and conveys it verbally, or conveys it with a hand gesture and replies verbally, he commits a Saṃghāvaśeṣa offense. If a Bhikṣu personally receives a verbal message and conveys it with a hand gesture, or replies verbally, he commits a Saṃghāvaśeṣa offense. If a Bhikṣu personally receives a verbal message and conveys it with a hand gesture, or replies with a hand gesture, he commits a Saṃghāvaśeṣa offense. If a Bhikṣu personally receives a verbal message and conveys it with a hand gesture, or specifies a time and place, or replies with a sign, he commits a Saṃghāvaśeṣa offense. These are the five different situations involving verbal messages combined with hand gestures. Just as with verbal messages combined with written messages and seals, there are two sets of five different situations. Likewise, with written messages combined with verbal messages and hand gestures, or hand gestures combined with verbal messages and written messages, and verbal messages, written messages, and hand gestures combined, a more extensive explanation should be given.
If a 'gate-teacher' Bhikṣu goes to a donor's house and says such things as: 'This girl is grown up, why isn't she married off? This boy is so big, why doesn't he take a wife?', he commits a Duṣkṛta offense in each case. If he says: 'Why doesn't this girl go to her husband's house?' or says: 'Why doesn't this boy go to his wife's house?', he also commits a Duṣkṛta offense in each case. A 'gate-teacher' Bhikṣu who goes to a donor's house and speaks contrary words commits a Duṣkṛta offense in each case. There is no offense for the first offender, or for one who is insane, mentally disturbed, or afflicted by pain.
The Sixth Training Rule on Building Small Huts
The Buddha was in Śrāvastī (室羅伐城), at the Jetavana (逝多林) in the Anāthapiṇḍada-ārāma (給孤獨園). At that time, many Bhikṣus were extensively building dwellings, some complaining that they were too long or too short, others complaining that they were too wide or too narrow, and others were dilapidated and beyond repair, so they all abandoned them and built new houses. Doing it themselves or employing others, they had many affairs to manage, so they neglected learning and reciting, hindering contemplation. Moreover, they repeatedly begged for grass, wood, carts, and construction workers from elders and householders, harassing the donors. At that time, the Venerable Mahākāśyapa (摩訶迦葉波) was dwelling in a forest hermitage (araṇya) near this city. Having heard that the Bhikṣus were extensively building dwellings, even to the point of harassing the donors, he went to the World-Honored One, prostrated at the Buddha's feet, sat to one side, and said to the Buddha: 'World-Honored One! I have heard that many Bhikṣus are extensively building dwellings, some complaining about the width and narrowness and rebuilding them, hindering the cultivation of good qualities, even to the point of harassing the donors, as I have said before.'
愿世尊，為哀愍故教諸苾芻造房舍法式。」爾時世尊聞具壽迦攝波說是語已，默然而許。時迦攝波知佛許已禮足而去。時迦葉波至夜曉已，為欲將護同梵行者故，執持衣缽遊行人間。爾時世尊以此因緣集諸苾芻，乃至問言：「汝諸苾芻！汝實造諸房舍，或嫌寬狹廣作營為，乃至惱諸施主？」諸苾芻言：「實爾。世尊！」爾時世尊種種呵責，多欲無厭難滿難養，讚歎少欲知足易滿易養，趣得供身修杜多行，威儀齊整稱量而受。告諸苾芻曰：「我觀十利，乃至為諸苾芻，于毗奈耶中制其學處，當如是說：
「若復苾芻自乞作小房，無主為己作，當應量作。此中量者，長佛十二張手、廣七張手。是苾芻應將苾芻眾往觀處所，彼苾芻眾應觀處所，是應法凈處、無諍競處、有進趣處。若苾芻于不應法、不凈處、有諍競處、無進趣處，自乞作房無主自為己，不將諸苾芻往觀處所，于如是處過量作者，僧伽伐尸沙。」
若復苾芻者，謂是此法中人，余義如上。
自乞者，自乞草木、求覓車乘及以人功。
小房者，得於其中容四威儀，謂行住坐臥。
作者，或自作、或使人作。
無主者，謂無男、女或半擇迦等為其施主。
為己作者，謂為自身當應量作。
此中量者，長佛十二張手
。佛者，謂是大師，此一張手當中人三張手。十二張手長中人十八肘，廣七張手，謂寬中人十肘半。
是苾芻者，謂造房人。
應將苾芻眾往觀處等者，若不先自觀察，不應即將諸苾芻往。若自觀處所，有蛇蝎蟲蟻等為窟穴處，是名不凈，不應求法。若清凈者，次當觀察所依之處，若近王家及以天祠，或長者宅、外道家、苾芻尼寺，或有好樹須伐，是名有諍競，不應求法。若無此患，于其四邊下至一尋，容得往來亦須觀察，若有河井或臨崖坎，是名無進趣，不應求法。若處清凈、無諍競、有進趣者，彼苾芻應往寺中敷座鳴槌，先以言白。眾集已，于大眾中脫革屣、偏露右肩，隨其大小致敬已，于上座前蹲踞而住，合掌作是言：「大德僧伽聽！我某甲營作苾芻，于造房處已觀察清凈。我某甲營作苾芻，于清凈處欲造小房，求僧聽許。唯愿大德僧伽聽我某甲營作苾芻于清凈處造房，慈愍故。」如是至三。
時諸苾芻，不應信彼苾芻言不往觀察。諸苾芻應共往觀察，或時眾僧令可信者眾多苾芻往看房處。若有如前不清凈、有諍競、無進趣處，不應許作。若處清凈無諸妨難者，彼苾芻應歸住處，如法集僧已，于上座前蹲踞而住，作如是語：「大德僧伽聽！彼某甲營作苾芻造小房處，我等親已觀察，處所清凈
【現代漢語翻譯】 現代漢語譯本：佛，指的是大師，這裡說的一張手相當於普通人的三張手。十二張手長相當於普通人的十八肘，寬七張手，相當於普通人的十肘半。
這裡的苾芻（Bichu，比丘）指的是建造房屋的人。
『應該帶領比丘眾前往觀察的地方』等，如果自己不先觀察，不應該立刻帶領眾比丘前往。如果自己觀察的地方，有蛇、蝎、蟲、蟻等作為巢穴，這叫做不乾淨，不應該在那裡求法。如果幹凈，接下來應當觀察所依靠的地方，如果靠近王家以及天神廟宇，或者長者（長者，有德行和財富的人）的住宅、外道（外道，佛教以外的宗教）的家、比丘尼（Bichuni，比丘尼）寺廟，或者有好樹需要砍伐，這叫做有爭端，不應該在那裡求法。如果沒有這些禍患，在它的四邊，下至一尋（尋，古代長度單位），能夠往來的地方也需要觀察，如果有河流、水井或者靠近懸崖，這叫做沒有進步，不應該在那裡求法。如果地方清凈、沒有爭端、有進步，那位比丘應該前往寺廟中鋪設座位、敲擊木槌，先用言語稟告。大眾聚集完畢后，在大眾中脫掉革屣（革屣，皮鞋），袒露右肩，根據自己的身份大小致敬完畢后，在上座（上座，寺院中資歷高的僧人）面前蹲踞而住，合掌這樣說：『大德僧伽（Sengqie，僧團）聽著！我某甲（某甲，不指名道姓的說法）是營作比丘，對於建造房屋的地方已經觀察清凈。我某甲是營作比丘，在清凈的地方想要建造小房，請求僧團允許。唯愿大德僧伽聽我某甲營作比丘在清凈的地方建造房屋，因為慈悲憐憫的緣故。』這樣說三遍。
這時眾比丘，不應該相信那位比丘的話而不前往觀察。眾比丘應該一同前往觀察，或者有時僧團命令可信的眾多比丘前往檢視房屋的地方。如果有像前面所說的不清凈、有爭端、沒有進步的地方，不應該允許建造。如果地方清凈沒有各種妨礙困難，那位比丘應該回到住處，如法召集僧眾完畢后，在上座面前蹲踞而住，這樣說：『大德僧伽聽著！那位某甲營作比丘建造小房的地方，我們已經親自觀察，地方清凈。
【English Translation】 English version: The Buddha refers to the great master, here saying that one 'zhang shou' (一張手, a unit of measurement using the hand) is equivalent to three 'zhang shou' of an ordinary person. Twelve 'zhang shou' in length is equivalent to eighteen 'zhou' (肘, cubits) of an ordinary person, and seven 'zhang shou' in width is equivalent to ten and a half 'zhou' of an ordinary person.
The 'Bichu' (苾芻, Bhikshu) here refers to the person who builds the house.
'The place where the Bhikshu Sangha (苾芻眾) should go to observe,' etc., if one does not observe oneself first, one should not immediately lead the Bhikshus to go. If the place one observes oneself has snakes, scorpions, insects, ants, etc. as nests, this is called unclean, and one should not seek Dharma (法) there. If it is clean, then one should observe the place to rely on. If it is near the royal family and the temples of the gods, or the residence of the 'Zhangzhe' (長者, elders, people with virtue and wealth), the home of 'Waiddao' (外道, heretics, religions other than Buddhism), the Bhikshuni (苾芻尼, Bhikshuni) temple, or if there are good trees that need to be cut down, this is called having disputes, and one should not seek Dharma there. If there are no such troubles, one should also observe the four sides of it, down to one 'xun' (尋, an ancient unit of length) where one can come and go. If there is a river, well, or near a cliff, this is called having no progress, and one should not seek Dharma there. If the place is clean, without disputes, and has progress, that Bhikshu should go to the temple to set up seats and strike the mallet, and first report in words. After the assembly has gathered, take off the 'ge xi' (革屣, leather shoes) in the assembly, expose the right shoulder, pay respects according to one's status, and squat in front of the 'Shangzuo' (上座, senior monks in the temple), and say with palms together: 'Venerable Sangha (僧伽, monastic community), listen! I, 'Moujia' (某甲, a way of not naming oneself), am a Bhikshu engaged in construction, and I have observed that the place for building a house is clean. I, 'Moujia', am a Bhikshu engaged in construction, and I want to build a small house in a clean place, and I ask the Sangha for permission. May the Venerable Sangha listen to me, 'Moujia', a Bhikshu engaged in construction, building a house in a clean place, for the sake of compassion.' Say this three times.
At this time, the Bhikshus should not believe the words of that Bhikshu and not go to observe. The Bhikshus should go to observe together, or sometimes the Sangha orders trustworthy Bhikshus to go and see the place for the house. If there are places that are unclean, have disputes, and have no progress as mentioned before, one should not allow construction. If the place is clean and has no obstacles, that Bhikshu should return to the residence, gather the Sangha according to the Dharma, squat in front of the 'Shangzuo', and say: 'Venerable Sangha, listen! The place where that 'Moujia' Bhikshu engaged in construction is building a small house, we have personally observed, and the place is clean.
無諸妨難，僧伽今可知時。」次令一苾芻作白羯磨，應如是作：
「大德僧伽聽！此某甲營作苾芻于造房處觀知清凈。此營作苾芻于造房處事皆應法清凈，今從僧伽乞聽許。若僧伽時至，應聽許僧伽今與營作苾芻某甲于應法清凈處許作房舍。白如是。」次作羯磨，準白應為。若彼苾芻既眾許已隨意當作，勿致疑惑。
言僧伽伐尸沙者，此罪依僧而得除滅，乃至出罪非依別人，無殘有殘已如上說。
此中犯相其事云何？若苾芻于不凈處、有諍競處、無進趣處，自作、使人作小房時，於此三中隨有一過，皆得窣吐羅底也。若僧不許而作者，亦窣吐羅底也。若過量作者，亦窣吐羅底也。若總具前過而作房者，得僧伽伐尸沙。
若有苾芻往余苾芻處作如是語：「仁當爲我于無諍競有進趣處求僧聽許，勿令過量造作小房。」時彼苾芻為作小房，于有諍競處，或於無進趣處，或僧不聽許，或過量作。彼營作苾芻，皆得窣吐羅底也。若總具前過而作房者，得僧伽伐尸沙。
若彼苾芻往營作苾芻所作如是語：「汝今作房極是善好，如我所教不相違背。若有少闕草木泥等我當供給。」若於有諍處、或於無進趣處、或僧不聽許、或時過量，二人皆得窣吐羅底也。若總具前過，二人俱得僧伽伐尸沙。
【現代漢語翻譯】 現代漢語譯本 『沒有其他妨礙和困難，僧團現在可以知道時機已到。』然後讓一位比丘（bhiksu，佛教出家男眾）進行白羯磨（jñapti-karma，一種宣告儀式），應該這樣做： 『各位大德僧團請聽！這位某甲比丘在建造房屋的地方觀察得知是清凈的。這位營作比丘在建造房屋的地方所做的事情都應合法且清凈，現在向僧團請求允許。如果僧團認為時機已到，就應該允許僧團現在允許營作比丘某甲在應合法清凈的地方建造房舍。宣告如上。』然後進行羯磨（karma，行動、儀式），按照宣告的內容去做。如果那位比丘已經得到大眾的允許，就可以隨意建造，不要產生疑惑。 所說的僧伽伐尸沙（samghavasesa，僧殘罪），這種罪過依靠僧團才能得以消除，乃至出罪不能依靠其他人，無殘和有殘的情況已經在上面說過了。 這裡面所犯的相是什麼情況呢？如果比丘在不清凈的地方、有爭競的地方、沒有進步的地方，自己建造或讓人建造小房屋時，在這三種情況中只要有一種過失，都會得到窣吐羅底也（sthulatyaya，粗罪）。如果僧團不允許而建造的，也是窣吐羅底也。如果超過規定尺寸建造的，也是窣吐羅底也。如果完全具備前面的過失而建造房屋的，就得僧伽伐尸沙。 如果有比丘去其他比丘那裡，說這樣的話：『您應當為我在沒有爭競且有進步的地方請求僧團允許，不要超過規定尺寸建造小房屋。』當時那位比丘建造小房屋，在有爭競的地方，或在沒有進步的地方，或僧團不允許，或超過規定尺寸建造。那位營作比丘，都會得到窣吐羅底也。如果完全具備前面的過失而建造房屋的，就得僧伽伐尸沙。 如果那位比丘去營作比丘那裡，說這樣的話：『您現在建造的房屋非常好，和我所教導的沒有違背。如果缺少草木泥土等，我應當供給。』如果在有爭競的地方，或在沒有進步的地方，或僧團不允許，或超過規定尺寸，兩個人都會得到窣吐羅底也。如果完全具備前面的過失，兩個人都會得僧伽伐尸沙。
【English Translation】 English version 'Without any hindrances or difficulties, the Sangha (community of monks) now knows when the time is right.' Then, have a Bhikshu (monk) perform a jñapti-karma (formal announcement), which should be done as follows: 'Venerable Sangha, listen! This Bhikshu named so-and-so has observed that the site for building a dwelling is pure. This construction Bhikshu should ensure that all matters related to building the dwelling are lawful and pure. Now, he requests permission from the Sangha. If the Sangha deems the time appropriate, the Sangha should grant permission to the construction Bhikshu so-and-so to build a dwelling in a lawful and pure place. The announcement is as such.' Then, perform the karma (action, ritual), according to the announcement. If that Bhikshu has already received permission from the assembly, he may build as he pleases, without any doubts. The term Samghavasesa (formal meeting of the Sangha), refers to an offense that can only be expiated through the Sangha, and the absolution cannot rely on others. The conditions of 'with remainder' and 'without remainder' have been explained above. What are the characteristics of the offense in this context? If a Bhikshu, in an impure place, a place of contention, or a place without progress, builds or has someone build a small dwelling, and any of these three conditions are violated, he incurs a Sthulatyaya (grave offense). If he builds without the Sangha's permission, it is also a Sthulatyaya. If he builds beyond the prescribed dimensions, it is also a Sthulatyaya. If he builds a dwelling with all the aforementioned faults, he incurs a Samghavasesa. If a Bhikshu goes to another Bhikshu and says, 'You should seek permission from the Sangha for me in a place without contention and with progress, and do not build a small dwelling beyond the prescribed dimensions.' If that Bhikshu then builds a small dwelling in a place of contention, or in a place without progress, or without the Sangha's permission, or beyond the prescribed dimensions, that construction Bhikshu incurs a Sthulatyaya. If he builds a dwelling with all the aforementioned faults, he incurs a Samghavasesa. If that Bhikshu goes to the construction Bhikshu and says, 'The dwelling you are building now is very good, and it does not contradict my instructions. If there is a shortage of grass, wood, mud, etc., I will provide it.' If it is in a place of contention, or in a place without progress, or without the Sangha's permission, or beyond the prescribed dimensions, both of them incur a Sthulatyaya. If all the aforementioned faults are present, both of them incur a Samghavasesa.
若彼苾芻至營作苾芻所作如是語：「汝今作房極為不善，如我所言皆相違背，有所闕少皆不供給。」其營作人如前得罪，彼苾芻無犯。若得先成屋及舊受用房，或修營舊室者無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
造大寺學處第七
佛在憍閃毗瞿師羅園。時六眾苾芻於他寺中止住之時常起嫌賤，是時難陀語鄔波難陀曰：「當觀此寺棟宇傾隤、墻壁崩毀，猶如象舍不可停居。」時諸苾芻聞而告曰：「諸具壽！仁等唯他住他舊寺，自無功力能安片石及造小庵，而複流言譏嫌他事。」是時六眾互相謂曰：「難陀、鄔波難陀！我今極被黑缽者之所輕賤，我等宜應別造余寺，令黑缽者曾所不見。」復相告曰：「我等若皆共營作者，彼黑缽人得我瑕隙便作是語：『六眾苾芻並皆營作如傭力人。』致令我等乞食之時人見輕賤。我今宜應于自眾內，差請一人聰明利智善識機宜，能以細針引入粗杵，少作言說多獲珍財者，我當請作授事之人。」鄔波難陀報言：「極善！然我眾內誰是聰明利智、善識機宜？」「聖者闡陀即其人也，我等宜應共詣其所。」既俱至已而白之曰：「具壽闡陀！仁今知不？即具以上事次第告知。唯有大德智慧辯才、善識機宜，堪充知事。」闡陀告曰：「善哉！善哉！此大福田自他俱
【現代漢語翻譯】 現代漢語譯本：如果那個比丘到正在營建的比丘那裡，說這樣的話：『你現在建造房屋非常不好，和你所說的一切都相違背，有所缺少都不供給。』如果營建的人像之前一樣因此而獲罪，這個比丘沒有犯戒。如果是得到先前已經建成的房屋，或者以前就受用的房屋，或者修繕舊的房屋，就沒有犯戒。此外，沒有犯戒的情況包括：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
建造大寺的學處第七
佛陀在憍閃毗（Kaushambi，古印度城市）的瞿師羅園（Ghoshira Park）中。當時，六群比丘（the group of six monks）在其他寺院中居住時，常常互相嫌棄輕賤。當時，難陀（Nanda，人名）對鄔波難陀（Upananda，人名）說：『看看這座寺院，棟樑傾斜，墻壁崩塌，就像象棚一樣，不能居住。』其他比丘聽到了，就告訴他們說：『各位具壽（Ayushman，對年長僧侶的尊稱）！你們只是住在別人的舊寺院裡，自己沒有能力安置一片瓦，建造一個小庵，卻又散佈流言，譏諷別人的事情。』當時，六群比丘互相說道：『難陀、鄔波難陀！我們現在被黑缽者（black bowl monks，指受人尊敬的比丘）輕視，我們應該另外建造一座寺院，讓黑缽者們看不到。』又互相告知說：『如果我們都一起營建，那些黑缽人就會抓住我們的缺點，說：『六群比丘都一起營建，就像傭工一樣。』導致我們乞食的時候被人輕賤。我們現在應該在自己的僧團內部，挑選一個人，聰明、敏銳、有智慧，善於識別時機，能夠用細針引導粗杵，稍微說幾句話就能獲得很多珍貴的財物，我們應當請他來做授事之人。』鄔波難陀回答說：『非常好！但是我們僧團里誰是聰明、敏銳、有智慧、善於識別時機的人呢？』『聖者闡陀（Chanda，人名）就是這樣的人，我們應該一起去拜訪他。』於是他們一起到了闡陀那裡，對他說：『具壽闡陀！您現在知道嗎？』就把以上的事情依次告訴了他。『只有大德您有智慧、有辯才、善於識別時機，能夠勝任知事。』闡陀回答說：『好啊！好啊！這片大福田，自己和他人都能受益。
【English Translation】 English version: If that Bhikshu (monk) goes to the Bhikshu who is engaged in construction and says such words: 'Your construction of this house is extremely bad, and everything you say contradicts itself. Whatever is lacking, I will not provide.' If the person engaged in construction is thereby offended as before, that Bhikshu is not at fault. If he obtains a house that was previously built, or a house that was previously used, or repairs an old house, there is no offense. Furthermore, there is no offense in the case of the original offender, or someone who is demented, insane, mentally disturbed, or afflicted by pain and suffering.
The Seventh Training Rule on Building Large Monasteries
The Buddha was in Ghoshira Park in Kaushambi (an ancient Indian city). At that time, the group of six Bhikshus (the group of six monks) often despised and belittled each other when residing in other monasteries. At that time, Nanda (a name) said to Upananda (a name): 'Look at this monastery, the beams are tilted, the walls are collapsing, like an elephant stable, it is uninhabitable.' The other Bhikshus heard this and told them: 'Venerable Ayushmans (Ayushman, a term of respect for senior monks)! You are only living in other people's old monasteries, you have no ability to place a single tile or build a small hut, yet you spread rumors and criticize other people's affairs.' At that time, the group of six Bhikshus said to each other: 'Nanda, Upananda! We are now despised by the black bowl monks (black bowl monks, referring to respected Bhikshus), we should build another monastery so that the black bowl monks cannot see it.' They also told each other: 'If we all engage in construction together, those black bowl people will seize our shortcomings and say: 'The group of six Bhikshus are all engaged in construction, like laborers.' This will cause us to be despised when we beg for food. We should now select someone from within our own Sangha (community), someone who is intelligent, sharp, wise, and good at recognizing opportunities, someone who can guide a coarse pestle with a fine needle, and who can obtain many precious treasures with a few words. We should invite him to be the person in charge.' Upananda replied: 'Very good! But who in our Sangha is intelligent, sharp, wise, and good at recognizing opportunities?' 'The Venerable Chanda (a name) is such a person, we should visit him together.' So they went together to Chanda and said to him: 'Venerable Chanda! Do you know now?' And they told him the above matters in order. 'Only you, Great Virtue, have wisdom, eloquence, and are good at recognizing opportunities, and are capable of being in charge.' Chanda replied: 'Good! Good! This great field of merit benefits both oneself and others.'
利，無違眾意共成隨喜。」
是時具壽闡陀便於房外洗足已即入房中，結跏而坐作是念：「以何方便我為僧伽能建大寺？」復更思惟：「今此世間人天諸眾，於世尊所普生敬信，彼某甲家于具壽阿慎若憍陳如心生敬信、彼家于具壽馬勝所、彼家于跋陀羅所、彼家于婆澀波所、彼家于大名所、彼家于滿慈所、彼家于無垢所、彼家于牛王所、彼家于舍利子所、彼家于大目連所，如是及余諸大苾芻，皆有施主別生敬信。我既無好施主，當憑告誰而能造寺？」時此城中有一婆羅門，大富多財，然稟性慳澀乃至滌器之水亦不惠人。「若能化彼令生信者，可為僧伽造大住處。」是時闡陀至天明已，著衣持缽入憍閃毗而行乞食，先於一二家得片麨已，便往詣彼婆羅門家欲入其舍。時守門者告言：「法師！此是婆羅門家，無宜輒入。」闡陀報曰：「如佛世尊，乞食之人但遮五處：一、唱令家；二、淫女家；三、沽酒家；四、旃荼羅家；五、王家。豈可此家是前五種？」時守門者報言：「法師大見譏弄，此非唱令乃至王家，然是某甲婆羅門宅，仁不須入。」是時闡陀便作是念：「求執衣裾尚不聽近，欲求余物豈可得耶？」於時有一長者，新誕兒息為大歡慶，奏諸鼓樂多將舞伎，在門前過。彼守門者貪觀伎樂便離其門，是時闡陀即便
【現代漢語翻譯】 現代漢語譯本：利益，不違背大眾意願，共同成就隨喜（指隨喜功德）。'
這時，具壽闡陀（Chanda，佛陀弟子）便在房外洗完腳後進入房中，結跏趺坐，心中思忖：『用什麼方法我才能為僧團建造一座大寺廟呢？』他又進一步思量：『現在這世間人天大眾，普遍對世尊（Bhagavan，佛陀的尊稱）產生敬信。某某家對具壽阿慎若憍陳如（Ajnatakaundinya，五比丘之一）心生敬信，某家對具壽馬勝（Asvajit，五比丘之一）心生敬信，某家對跋陀羅（Bhadra，賢善之意）心生敬信，某家對婆澀波（Vaspa，尊者名）心生敬信，某家對大名（Mahanama，釋迦族人）心生敬信，某家對滿慈（Purna Maitrayani-putra，富樓那）心生敬信，某家對無垢（Vimala，離垢之意）心生敬信，某家對牛王（Gavampati，尊者名）心生敬信，某家對舍利子（Sariputra，智慧第一的佛陀弟子）心生敬信，某家對大目連（Maha Maudgalyayana，神通第一的佛陀弟子），像這樣以及其他各位大苾芻（Bhiksu，比丘），都有施主特別對他們生起敬信。我既沒有好的施主，應當依靠告訴誰才能建造寺廟呢？』
當時，這座城中有一位婆羅門（Brahmin，印度教祭司），非常富有，但天性慳吝，甚至連洗滌器皿的水都不願意施捨給別人。『如果能感化他，使他生起信心，就可以為僧團建造一座大的住所。』
這時，闡陀到了天亮之後，穿上衣服，拿著缽，進入憍閃毗（Kausambi，古印度城市）城中乞食，先在一兩家得到一些碎麥粉后，便前往那位婆羅門家，想要進入他的家。這時，守門人告訴他說：『法師！這是婆羅門家，不應該隨便進入。』闡陀回答說：『如佛世尊所說，乞食之人只需避開五種地方：一、唱令家（指妓院）；二、**家（此處指妓院）；三、賣酒家；四、旃荼羅（Chandala，印度種姓制度下的賤民）家；五、王家。難道這家是前面五種嗎？』
這時，守門人回答說：『法師您太愛開玩笑了，這不是唱令家，也不是王家，而是某某婆羅門的住宅，您不必進去了。』這時，闡陀便這樣想：『想拉一下他的衣角尚且不被允許靠近，想要乞求其他東西怎麼可能得到呢？』
這時，有一位長者（富人），剛生了一個兒子，正在大肆慶祝，演奏各種鼓樂，並帶來許多舞伎，從門前經過。那守門人貪看歌舞，便離開了他的崗位，這時，闡陀便立即...
【English Translation】 English version: 'Benefit, without violating the will of the public, together accomplishing rejoicing (referring to rejoicing in merit).'
At that time, the Venerable Chanda (a disciple of the Buddha), after washing his feet outside the room, entered the room, sat in the lotus position, and thought to himself: 'By what means can I build a large monastery for the Sangha (Buddhist monastic community)?' He further pondered: 'Now, the multitude of humans and devas (gods) in this world universally generate faith and respect towards the Bhagavan (the Blessed One, an epithet of the Buddha). The family of so-and-so has faith and respect for the Venerable Ajnatakaundinya (one of the first five disciples of the Buddha), the family of so-and-so has faith and respect for the Venerable Asvajit (one of the first five disciples of the Buddha), the family of so-and-so has faith and respect for Bhadra (meaning 'auspicious'), the family of so-and-so has faith and respect for Vaspa (name of a venerable one), the family of so-and-so has faith and respect for Mahanama (a member of the Shakya clan), the family of so-and-so has faith and respect for Purna Maitrayani-putra (Purna), the family of so-and-so has faith and respect for Vimala (meaning 'stainless'), the family of so-and-so has faith and respect for Gavampati (name of a venerable one), the family of so-and-so has faith and respect for Sariputra (the Buddha's disciple foremost in wisdom), the family of so-and-so has faith and respect for Maha Maudgalyayana (the Buddha's disciple foremost in supernatural powers). Like this, and other great Bhiksus (Buddhist monks), all have patrons who generate special faith and respect towards them. Since I do not have good patrons, who should I rely on to build a monastery?'
At that time, in this city, there was a Brahmin (a member of the priestly caste in Hinduism), who was very wealthy, but by nature miserly, not even willing to give away the water used to wash utensils. 'If I can transform him, causing him to generate faith, I can build a large dwelling place for the Sangha.'
At that time, Chanda, after dawn, put on his robes, took his bowl, and entered the city of Kausambi (an ancient Indian city) to beg for food. After obtaining some broken wheat flour from one or two houses, he went to the Brahmin's house, wanting to enter. At that time, the gatekeeper told him: 'Reverend Sir! This is a Brahmin's house, you should not enter casually.' Chanda replied: 'As the Bhagavan Buddha said, those who beg for food only need to avoid five places: 1. Houses of singing and entertainment (referring to brothels); 2. ** houses (here referring to brothels); 3. Houses that sell alcohol; 4. Houses of Chandalas (outcastes in the Indian caste system); 5. Royal palaces. Is this house one of the previous five?'
At that time, the gatekeeper replied: 'Reverend Sir, you are too fond of joking. This is not a house of singing and entertainment, nor is it a royal palace, but the residence of so-and-so Brahmin. You need not enter.' At that time, Chanda thought to himself: 'Even pulling on his sleeve is not allowed, how can I possibly obtain anything else?'
At that time, a wealthy man (a rich person) had just had a son and was celebrating greatly, playing various drums and musical instruments, and bringing many dancers, passing in front of the gate. The gatekeeper, greedy to watch the singing and dancing, left his post, and at that time, Chanda immediately...
竊入。時彼威儀庠序如離欲人，時婆羅門既遙見來，而告之曰：「善來大德闡陀！宜於此坐暫時停息。」然闡陀所陳未得方便，告婆羅門曰：「我已巡門乞得片麨，仁可為羅。」時婆羅門告小婢曰：「給可取羅，為羅此麨。」其女即便奉教為羅。是時闡陀于所羅麨就之觀察，婆羅門問曰：「仁何所觀？」闡陀告曰：「我欲觀蟲，若有蟲者我不應食。」婆羅門報曰：「若食蟲者，當有何過？」報曰：「如世尊言：『若殺生者由數習故，身壞命終墮于地獄受諸苦惱，設得為人短命多病。』」然闡陀苾芻遍閑三藏無礙辯才善能說法，即為婆羅門宣說法要，十惡業道廣為敷陳。時婆羅門既聞法已心生敬信，即便入舍，令辦種種上妙啖嚼香美飲食供養闡陀。闡陀見已即便生念：「我聞木釜一煮便休，若受此食即為前食亦為后食。」告言：「施主！我已受得他所施麨，豈容見棄啖美食耶？」婆羅門曰：「我宗族法，先得粗食后逢美妙，棄前惡食實無愆犯。」闡陀報曰：「婆羅門族不持戒行隨意所為，我受戒品，云何受他信施輒輕棄耶？」時婆羅門聞此語已倍生深信，闡陀即便見辭而去。婆羅門告曰：「大德！於時時間賜過我舍。」闡陀報曰：「我實欲得數數相過，而守門人如暴獄卒不聽前進。」時婆羅門喚守門者告云：「汝見法師
【現代漢語翻譯】 現代漢語譯本： 竊入。（闡陀（Chanda），比丘名）當時威儀庠序，如同一位遠離慾望的人。婆羅門遠遠地看見他來，便告訴他說：『善來，大德闡陀！請在這裡坐下，暫時休息。』然而闡陀所說的話沒有找到合適的表達方式，便告訴婆羅門說：『我已經巡門乞討得到了一小塊炒麵，您可以幫我磨一下嗎？』當時婆羅門告訴小婢女說：『去拿磨盤來，為這位闡陀磨炒麵。』那婢女立刻遵從吩咐去磨面。這時，闡陀對著磨好的炒麵仔細觀察。婆羅門問道：『您在看什麼？』闡陀回答說：『我想看看有沒有蟲子，如果有蟲子，我就不應該吃。』婆羅門問道：『如果吃了蟲子，會有什麼過錯呢？』闡陀回答說：『正如世尊所說：『如果殺生，由於經常這樣做，身死命終後會墮入地獄，遭受各種苦惱，即使轉世為人，也會短命多病。』』 闡陀比丘精通三藏，擁有無礙的辯才，善於說法，於是為婆羅門宣講佛法要義，詳細闡述了十惡業道。當時婆羅門聽聞佛法后，心中生起敬信，立刻進入家中，準備各種上等的美味佳餚供養闡陀。闡陀看見后，心中立刻想到：『我聽說木碗煮一次就不能再用了，如果接受這份食物，就等於既吃了之前的食物，又吃了之後的食物。』於是告訴他說：『施主！我已經接受了別人施捨的炒麵，怎麼能捨棄它而吃美食呢？』婆羅門說：『我們宗族的規矩是，先得到粗糙的食物，後來遇到美好的食物，捨棄之前的粗糙食物，實在沒有過錯。』闡陀回答說：『婆羅門族不持戒修行，隨意所為，我受持戒律，怎麼能接受別人的信施，卻輕易地捨棄呢？』 當時婆羅門聽了這些話后，更加深信不疑。闡陀隨即告辭離去。婆羅門告訴他說：『大德！請您時常光臨我的住所。』闡陀回答說：『我確實想經常來拜訪您，但是守門人像兇暴的獄卒一樣，不讓我前進。』當時婆羅門叫來守門人，告訴他說：『你見到法師
【English Translation】 English version: He stealthily entered. At that time, his (Chanda's, a Bhikkhu's name) demeanor was orderly and dignified, like that of a person detached from desires. When the Brahmin saw him coming from afar, he said, 'Welcome, Venerable Chanda! Please sit here and rest for a while.' However, Chanda couldn't find a suitable way to express himself, so he told the Brahmin, 'I have already begged for a piece of roasted barley flour from door to door. Could you grind it for me?' Then the Brahmin told his little maid, 'Bring the millstone and grind this barley flour for Chanda.' The girl immediately obeyed and ground the flour. At this time, Chanda carefully examined the ground flour. The Brahmin asked, 'What are you looking at?' Chanda replied, 'I want to see if there are any insects. If there are insects, I should not eat it.' The Brahmin asked, 'If you eat insects, what fault would there be?' Chanda replied, 'As the World Honored One said, 'If one kills living beings, due to repeated practice, after death, one will fall into hell and suffer all kinds of torments. Even if one is reborn as a human, one will be short-lived and sickly.'' Bhikkhu Chanda was well-versed in the Tripitaka (Three Baskets), possessed unimpeded eloquence, and was skilled in expounding the Dharma. Therefore, he explained the essentials of the Dharma to the Brahmin and elaborated on the ten evil karmic paths. When the Brahmin heard the Dharma, he developed reverence and faith in his heart. He immediately went into his house and prepared various excellent and delicious foods to offer to Chanda. When Chanda saw this, he immediately thought, 'I have heard that a wooden bowl can only be used for one cooking. If I accept this food, it would be like eating both the previous food and the subsequent food.' So he said, 'Benefactor! I have already received the roasted barley flour that others have given me. How can I abandon it and eat delicious food?' The Brahmin said, 'It is the custom of our clan that if we first obtain coarse food and later encounter fine food, there is no fault in abandoning the previous coarse food.' Chanda replied, 'The Brahmin clan does not uphold precepts and practices, and does whatever they please. I have received the precepts. How can I accept the offerings of faith from others and lightly abandon them?' When the Brahmin heard these words, his faith deepened even more. Chanda then took his leave and departed. The Brahmin told him, 'Venerable One! Please visit my residence from time to time.' Chanda replied, 'I really want to visit you often, but the gatekeeper is like a violent prison guard and does not allow me to proceed.' Then the Brahmin called the gatekeeper and told him, 'When you see the Dharma teacher
闡陀不應遮止。」門人答曰：「爾。」是時闡陀便即思念：「若更有餘黑缽者入，不識機宜令施主失信，我今宜可預設方便不令其入。」報守門者曰：「男子！汝今知不？此婆羅門我以大緣令生敬信。」門人報曰：「我已知之。」告云：「汝從今後，勿令諸餘黑缽輒入此門，若令入者我當與汝重杖替以別人。」彼便報曰：「仁入此門非我所欲，豈令餘者而輒進耶？請勿為慮。」是時闡陀於時時間來詣其舍，為婆羅門夫婦宣揚妙法，令受三歸持五學處。時婆羅門盡家所有皆悉罄心持以奉施，隨所須者咸無吝惜，是時闡陀一無所受。
後於異時來過其宅，為婆羅門贊說七種有事福業，彼婆羅門聞說福利深生歡喜，白闡陀曰：「聖者！我今欲修有事福業。」報言：「賢首！今正是時，隨意當作。」婆羅門曰：「欲作何事？」闡陀報言：「可為眾僧營造住處。」即便生念：「我已屢曾家貲總施，然而聖者乃至縷線曾不為受。今時雖許復為眾僧，睹斯少欲殊深敬重。」白言：「大德！我今實有眾多財物，欲為僧伽，然地皆屬王無處造寺。」闡陀報曰：「賢首！仁不須憂，我為詣王求覓其地。」闡陀唸曰：「我今先當參請于誰？為見國王？為大臣耶？參請之法不從於王，應從使者。」是時闡陀向大臣家而為參請，大臣問曰：
【現代漢語翻譯】 現代漢語譯本：闡陀不應該阻止他們。』門人回答說：『是。』當時闡陀便思忖：『如果再有其他的黑缽（指外道出家人）進來，不識時務，讓施主失去信心，我如今應該預先設法不讓他們進來。』於是告訴守門人說：『男子！你現在知道嗎？這位婆羅門（指信佛的婆羅門）是我用很大的因緣才讓他產生敬信的。』門人回答說：『我已經知道了。』闡陀告訴他說：『你從今以後，不要讓其他的黑缽隨便進入這個門，如果讓他們進來了，我就要重重地責打你，並且換掉你。』守門人回答說：『您進入這個門尚且不是我所希望的，怎麼會讓其他人隨便進來呢？請您不要擔心。』當時闡陀時常來到婆羅門家，為婆羅門夫婦宣揚妙法，讓他們受三歸（皈依佛、法、僧）持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。當時婆羅門將家中所有的財物都全部拿出，盡心盡力地供養，凡是他們所需要的，都沒有吝惜，而闡陀卻一無所受。
後來在其他的時候，闡陀來到婆羅門家，為婆羅門讚歎宣說七種有事福業（指佈施、持戒、禪定、智慧、解脫、解脫知見、多聞），那婆羅門聽了之後，對這些福利深感歡喜，對闡陀說：『聖者！我現在想要修有事福業。』闡陀回答說：『賢首（對有德者的尊稱）！現在正是時候，您可以隨意去做。』婆羅門問：『想要做什麼事呢？』闡陀回答說：『可以為眾僧建造住處。』婆羅門隨即心想：『我已經多次將家裡的資財全部佈施了，然而聖者乃至一根線都沒有接受過。現在雖然允許我為眾僧建造住處，看到他如此少欲知足，我更加深深地敬重他。』於是對闡陀說：『大德！我現在確實有很多財物，想要為僧伽（僧團）做些事情，但是土地都屬於國王，沒有地方可以建造寺廟。』闡陀回答說：『賢首！您不必擔憂，我將去向國王請求尋找土地。』闡陀心想：『我現在應該先去拜訪誰呢？是見國王呢？還是大臣呢？拜訪的方法不應該從國王開始，應該從使者開始。』當時闡陀向大臣家而去，進行拜訪，大臣問道：
【English Translation】 English version: 『Chanda should not stop them.』 The gatekeeper replied, 『Yes.』 At that time, Chanda pondered, 『If other black-robed ones (referring to non-Buddhist renunciants) enter, being ignorant of the proper timing and causing the donors to lose faith, I should now take precautions to prevent them from entering.』 So he told the gatekeeper, 『Man! Do you know now? This Brahmin (referring to the Brahmin who believes in Buddhism) is someone I have caused to have faith through great circumstances.』 The gatekeeper replied, 『I already know.』 Chanda told him, 『From now on, do not let any other black-robed ones enter this gate casually. If you let them in, I will severely beat you and replace you.』 The gatekeeper replied, 『Even your entering this gate is not what I desire, how could I let others enter casually? Please do not worry.』 At that time, Chanda frequently came to the Brahmin's house, proclaiming the wonderful Dharma to the Brahmin couple, causing them to take the Three Refuges (refuge in the Buddha, Dharma, and Sangha) and uphold the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants). At that time, the Brahmin gave all his family's possessions wholeheartedly, providing whatever was needed without any stinginess, but Chanda received nothing.
Later, at another time, Chanda came to the Brahmin's house, praising and speaking of the seven meritorious deeds (referring to giving, keeping precepts, meditation, wisdom, liberation, knowledge and vision of liberation, and learning) to the Brahmin. Upon hearing of these benefits, the Brahmin was deeply delighted and said to Chanda, 『Venerable one! I now wish to cultivate meritorious deeds.』 Chanda replied, 『Worthy one! Now is the right time, do as you please.』 The Brahmin asked, 『What should I do?』 Chanda replied, 『You can build a dwelling for the Sangha (community of monks).』 The Brahmin then thought, 『I have already given away all my family's wealth many times, yet the Venerable one has not accepted even a thread. Now, although he allows me to build a dwelling for the Sangha, seeing his contentment with little, I deeply respect him even more.』 So he said to Chanda, 『Greatly virtuous one! I do have many possessions, and I wish to do something for the Sangha, but the land all belongs to the king, and there is no place to build a temple.』 Chanda replied, 『Worthy one! You need not worry, I will go to the king to seek land.』 Chanda thought, 『Who should I visit first? Should I see the king? Or the minister? The proper way to visit is not to start with the king, but with the envoy.』 At that time, Chanda went to the minister's house to pay a visit, and the minister asked:
「聖者闡陀！何意來此？」報大臣曰：「今有某甲婆羅門，欲為僧伽營造住處，然為地皆屬王無處營造，我今為此敢欲白王，幸愿仁慈助我成就。」大臣報曰：「聖者！王若閑居我當相喚。」彼于異時王無機事但有大臣，命一人曰：「汝宜往喚聖者闡陀。」彼人奉命往喚，來至王門，告守門人曰：「汝今宜去啟白大王，苾芻闡陀來至門外慾見大王。」時守門者即為奏知，王聞遣入大德闡陀誰復遮止，既至王所即便咒愿：「愿王無病長壽。」王為設座即便就坐，時彼大臣為白王曰：「法師闡陀是釋迦子，舍俗出家善閑三藏，辯才無礙有大福德。」王曰：「我先知之。善來聖者！因何得至？」闡陀白言：「大王！有某甲婆羅門，欲為僧伽興建住處。然地是王物，我今為此咨白大王。」王曰：「聖者！隨情所欲，必樂於此任作僧園，我當出外，必其不爾。唯除王宅，餘外園田隨情造立。」闡陀咒愿曰：「愿王無病長壽。」辭退而去。
爾時闡陀還至住處，告六眾曰：「難陀、鄔波難陀！仁等隨喜，王與我願。唯除王宅，余有園田隨情造寺。」是時六眾即便共往婆羅門舍，告曰：「賢首！仁今當知王與我願，唯除王宅，自外園田隨情造寺。賢首所費錢財宜當見授。」時彼即便多與財物。既得物已持之而去，共相謂曰：「
【現代漢語翻譯】 現代漢語譯本 『聖者闡陀（Chanda，人名）！你來這裡有什麼事？』大臣回答說：『現在有某甲婆羅門（Brahmin，印度教祭司），想要為僧伽（Sangha，佛教僧團）建造住所，但是這地方都屬於國王，沒有地方可以建造。我現在為此事敢於稟告國王，希望國王仁慈，幫助我成就此事。』大臣回答說：『聖者！如果國王空閑，我當通知您。』 後來有一天，國王沒有公務，只有大臣在，大臣命令一個人說：『你應當去請聖者闡陀來。』那人奉命去請，來到王宮門口，告訴守門人說：『你現在應當去稟告大王，比丘（Bhiksu，佛教出家男眾）闡陀來到門外，想要見大王。』當時守門人立即稟告了國王，國王聽后說：『讓他進來吧，大德闡陀來，誰敢阻攔？』 闡陀來到國王那裡，立即祝願說：『愿國王無病長壽。』國王為他設定座位，他就坐下了。當時那位大臣對國王說：『法師闡陀是釋迦（Sakya，釋迦牟尼佛）的弟子，捨棄世俗出家，精通三藏（Tripitaka，佛教經典），辯才無礙，有大福德。』國王說：『我早就知道了。歡迎聖者！因為什麼事來到這裡？』 闡陀回答說：『大王！有某甲婆羅門，想要為僧伽興建住所。但是土地是國王的，我現在為此事稟告大王。』國王說：『聖者！隨你的意願，一定樂意在這裡任你建造僧園，我當出外巡視，必定不會干涉。除了王宮，其餘的園田隨你的意願建造。』闡陀祝願說：『愿國王無病長壽。』然後告辭離去。 當時，闡陀回到住處，告訴六眾（指六群比丘）說：『難陀（Nanda，人名）、鄔波難陀（Upananda，人名）！你們隨喜（anumodana，贊同、歡喜）吧，國王已經答應了我的請求。除了王宮，其餘的園田隨你們的意願建造寺廟。』當時六眾立即一起去婆羅門家，告訴他說：『賢首（尊稱）！你現在應當知道，國王已經答應了我們的請求，除了王宮，其餘的園田隨我們的意願建造寺廟。賢首所花費的錢財應當交給我們。』當時婆羅門立即給了他們很多財物。他們得到財物后就離開了，互相商量說：『
【English Translation】 English version 『Venerable Chanda (Chanda, a proper noun)! What brings you here?』 The minister replied, 『Now there is a certain Brahmin (Brahmin, a Hindu priest) who wishes to build a dwelling for the Sangha (Sangha, the Buddhist monastic community), but all the land belongs to the king, and there is nowhere to build. I now dare to report this matter to the king, hoping that the king will be kind and help me accomplish this.』 The minister replied, 『Venerable! If the king is free, I will summon you.』 Later, one day, the king had no official business, only the minister was present. The minister ordered a person, saying, 『You should go and invite Venerable Chanda.』 That person obeyed the order and went to invite him, arriving at the palace gate. He told the gatekeeper, 『You should now report to the great king that Bhiksu (Bhiksu, a Buddhist monk) Chanda has arrived outside the gate and wishes to see the great king.』 At that time, the gatekeeper immediately reported to the king. The king heard and said, 『Let him in, who would dare to stop the virtuous Chanda?』 Chanda arrived at the king's place and immediately offered a blessing, saying, 『May the king be free from illness and live long.』 The king provided a seat for him, and he sat down. At that time, the minister said to the king, 『The Dharma master Chanda is a disciple of Sakya (Sakya, Shakyamuni Buddha), who has renounced the world and become a monk, is well-versed in the Tripitaka (Tripitaka, Buddhist scriptures), has unimpeded eloquence, and great merit.』 The king said, 『I knew it before. Welcome, Venerable! What brings you here?』 Chanda replied, 『Great King! There is a certain Brahmin who wishes to build a dwelling for the Sangha. But the land belongs to the king, and I now report this matter to the great king.』 The king said, 『Venerable! As you wish, I will certainly be happy to let you build a monastery here. I will go out on inspection and will certainly not interfere. Except for the royal palace, you may build as you wish on the remaining gardens and fields.』 Chanda offered a blessing, saying, 『May the king be free from illness and live long.』 Then he took his leave and departed. At that time, Chanda returned to his dwelling and told the six monks (referring to the group of six monks), 『Nanda (Nanda, a proper noun), Upananda (Upananda, a proper noun)! Rejoice (anumodana, to approve, to be happy) with me, the king has granted my request. Except for the royal palace, you may build temples as you wish on the remaining gardens and fields.』 At that time, the six monks immediately went together to the Brahmin's house and told him, 『Worthy one! You should now know that the king has granted our request, except for the royal palace, we may build temples as we wish on the remaining gardens and fields. The money spent by the worthy one should be given to us.』 At that time, the Brahmin immediately gave them a lot of wealth. After they obtained the wealth, they left and discussed among themselves, saying, 『
欲於何處造毗訶羅？」一人議曰：「從憍閃毗向瞿師羅園，於此中間有一大樹形狀可愛，有婆羅門於此樹下教五百童子而受學業。每有苾芻於此經過，時諸學徒常為調弄：『咄！苾芻，此是初乞食人，此是第二乞食人，缽袋開張多有容受。』常欺笑我。我今惱彼，當伐其樹充寺所須。」作是議已，即便往詣客作行中，雇五百傭人共論價直，便將諸人來詣寺所。傭人告言：「聖者！示我作處。」即便告曰：「且餐小食。」食已問言：「聖者！何處當作？」報言：「且油涂身片時當作。」次與晡食至黃曛時，告言：「聖者！當還價直。」報言：「癡人！汝等今日大作生活從我索價。」傭人報曰：「豈可聖者令我作業，我不作耶？」闡陀報曰：「賢首！汝可持籠把鑊執斧，我當一倍還汝價直，當隨我來示汝作處。」便將諸人詣彼大樹，報言：「可伐此樹。」傭人告曰：「此是形勝大樹，我無二頭，誰能輒伐？」報曰：「癡人！王與我願，唯除王宮，自外所有隨充造寺。何緣不伐？」時諸傭人即便共議：「我今為斫，所有罪罰彼自當知。」即便伐樹斬斫令碎，並掘其根棄于河內，平治其地以繩絣基，共相謂曰：「難陀、鄔波難陀於此地中與僧伽造寺，此處與佛世尊而作香殿、此處作門樓、此處作溫室、此作凈廚、此作靜慮堂、
【現代漢語翻譯】 現代漢語譯本 『我們要在哪裡建造Vihara（精舍）？』一個人提議說：『從憍閃毗（Kauśāmbī）到瞿師羅園（Ghosila Park）的中間，有一棵大樹，形狀可愛，有一個婆羅門（Brahmin）在這棵樹下教五百個童子學習。每當有苾芻（bhikkhu，比丘）經過這裡，那些學徒常常戲弄他們：『咄！比丘，這是第一個乞食的人，這是第二個乞食的人，缽袋張開，能裝很多東西。』他們常常嘲笑我們。我現在要讓他們難堪，應該砍掉那棵樹，用來充當寺廟的所需。』 做出這個決定后，他們就去客作的地方，雇了五百個傭人，商量好價錢，然後帶著這些人來到寺廟。傭人問道：『聖者！請告訴我們在哪裡工作。』他們就說：『先吃點小吃。』吃完后，又問：『聖者！在哪裡工作？』回答說：『先塗油在身上，休息片刻再做。』接著又給了晚餐，直到黃昏時，傭人說：『聖者！應該還我們工錢了。』回答說：『傻瓜！你們今天做了很多活，還向我要工錢。』傭人說：『難道聖者讓我們工作，我們不應該做嗎？』 闡陀（Chanda）說：『賢首（wise one）！你可以拿著籠子、鍋子、斧頭，我給你雙倍的工錢，跟我來，我告訴你工作的地方。』於是帶著這些人來到那棵大樹旁，說：『可以砍掉這棵樹。』傭人說：『這是一棵形狀優美的大樹，我沒有兩個頭，誰敢隨便砍伐？』回答說：『傻瓜！國王已經答應我，除了王宮，其他所有的東西都可以用來建造寺廟。為什麼不能砍？』 這時，那些傭人就一起商量：『我們現在砍了，所有的罪責他自己承擔。』於是就砍伐那棵樹，砍成碎片，並挖出樹根，扔到河裡，平整了土地，用繩子拉線確定地基，互相說道：『難陀（Nanda）、鄔波難陀（Upananda）將在這塊地上與僧伽（Sangha，僧團）一起建造寺廟，這裡為佛世尊（Bhagavan，佛陀）建造香殿，這裡建造門樓，這裡建造溫室，這裡建造凈廚，這裡建造靜慮堂（禪堂）。』
【English Translation】 English version 『Where shall we build the Vihara (monastery)?』 One suggested: 『Between Kauśāmbī (a city) and Ghosila Park (a park named after Ghosila), there is a large and lovely tree. A Brahmin (a member of the priestly class) teaches five hundred children under this tree. Whenever a bhikkhu (Buddhist monk) passes by, the students often tease them, saying: 『Hey! Bhikkhu, this is the first alms-seeker, this is the second alms-seeker, with their bowls wide open to receive much.』 They often mock us. Now I want to embarrass them, we should cut down that tree to provide materials for the temple.』 Having made this decision, they went to the labor market, hired five hundred laborers, negotiated the price, and brought them to the temple. The laborers asked: 『Venerable ones! Show us where to work.』 They replied: 『First, have a snack.』 After eating, they asked again: 『Venerable ones! Where shall we work?』 The reply was: 『First, apply oil to your bodies and rest for a while before working.』 Then they provided dinner, and as dusk approached, the laborers said: 『Venerable ones! You should pay us our wages.』 The reply was: 『Fools! You have done a lot of work today and still ask me for wages.』 The laborers said: 『Shouldn't we work if the venerable ones ask us to?』 Chanda (a name) said: 『Wise ones! You can hold the baskets, pots, and axes, and I will pay you double the wages. Come with me, and I will show you where to work.』 Then he led them to the large tree and said: 『You can cut down this tree.』 The laborers said: 『This is a beautiful and large tree, and I don't have two heads. Who dares to cut it down casually?』 The reply was: 『Fools! The king has granted me the wish that everything except the royal palace can be used to build the temple. Why can't we cut it down?』 At that moment, the laborers discussed among themselves: 『We will cut it down now, and he will bear all the consequences.』 So they cut down the tree, chopped it into pieces, dug up the roots, threw them into the river, leveled the ground, and used ropes to mark the foundation. They said to each other: 『Nanda (a name) and Upananda (a name) will build a temple here with the Sangha (the monastic community), here we will build a fragrance hall for the Bhagavan (the Buddha), here we will build a gate tower, here we will build a greenhouse, here we will build a clean kitchen, and here we will build a meditation hall.』
此作看病堂。」既佈置已舍之而去。
彼諸學生常所作事，于日日中每使一人晨朝早起，于彼樹下灑掃清凈，以新牛糞而塗飾之。即於是日詣彼樹下不見其樹，即便走報其師云：「不見樹。」時余學徒見言：「無樹。」而調之曰：「先生知不？此人定是昨日以醋和飯而食，熱氣沖眼不睹其樹。」師即更令幹事學生往觀其樹。彼至其所亦不見樹，還報師曰：「如彼所說其樹實無。」既聞此說，博士自率五百學徒，往舊樹邊詳觀其事。有憶念者而報之曰：「此是先生常講說處，此是我等蘊業之處。」時彼學徒共思念已懷憂而住。時有行人來過其處，問言：「先生！何為憂惱？」報曰：「君今知不？此處曾有形勝大樹，忽于昨夜不委誰誅？」報言：「先生！我昨黃曛見有六眾將客作者咸持斧钁，豈非是彼而剪伐耶？」雖聞此言憂懷未歇。是時六眾來詣其處，問博士曰：「先生何故似帶憂色？」答言：「聖者！此處先有形勝大樹，不知何意昨夜銷亡？」六眾聞已即便大笑。婆羅門曰：「豈是人等伐此樹耶？」六眾報曰：「癡人！我等故欲惱亂于汝，豈汝不憶曾作此言調弄我等：『此是第一乞食人、此是第二乞食人，缽袋開張多有容受。』」婆羅門曰：「沙門釋子固守怨嫌咸共譏罵，如斯之類焚燒正法失沙門行，形勝大樹
【現代漢語翻譯】 現代漢語譯本：他將此地佈置成『看病堂』，佈置完畢后便離開了。
那些學生們日常所做的事情是，每天早上派一個人早起，到那棵樹下灑掃乾淨，用新鮮的牛糞塗抹地面。當天他們來到樹下，卻發現樹不見了，便跑去稟告他們的老師說：『樹不見了。』當時其他的學徒聽了，說：『沒有樹。』便戲弄他說：『先生您知道嗎？這個人一定是昨天吃了醋拌飯，熱氣衝昏了眼睛，所以看不見樹。』老師便另外派一個幹事的學生去看樹。那人到了那裡，也沒看見樹，回來稟告老師說：『正如他所說，那樹確實沒有了。』聽了這話，博士親自帶領五百個學徒，到原來的樹邊詳細檢視情況。有人回憶起來，稟告他說：『這裡是先生您經常講學的地方，這裡是我們聚集學習的地方。』當時那些學徒們共同思念著，心中憂愁地住下來。這時，有個行人路過這裡，問道：『先生！你們為何憂愁煩惱？』回答說：『您現在知道嗎？這裡曾經有一棵高大茂盛的樹，忽然在昨夜不知被誰砍伐了？』那人回答說：『先生！我昨天傍晚看見有六群人帶著工匠，拿著斧頭和鋤頭，難道不是他們砍伐的嗎？』雖然聽了這話，憂愁的心情還是沒有消散。這時，那六群人來到這裡，問博士說：『先生為何面帶憂色？』回答說：『聖者！這裡先前有一棵高大茂盛的樹，不知道什麼原因昨夜消失了？』六群人聽了，便大笑起來。婆羅門說：『難道是你們這些人砍了這棵樹嗎？』六群人回答說：『癡人！我們故意要惱亂你，難道你不記得曾經說過這樣的話戲弄我們：『這是第一乞食人，這是第二乞食人，缽袋張開，能容納很多東西。』婆羅門說：『沙門釋迦牟尼的弟子們固守怨恨，共同譏諷謾罵，像這樣的人焚燒正法，喪失沙門的行為，高大茂盛的樹』
【English Translation】 English version: He arranged this place as a 'hall for seeing patients,' and after the arrangement, he left.
The things that those students usually did were that every day, one person was sent to get up early in the morning, sweep and clean under that tree, and smear the ground with fresh cow dung. On that day, they came to the tree, but found that the tree was gone, so they ran to report to their teacher, saying, 'The tree is gone.' At that time, the other students heard this and said, 'There is no tree.' Then they teased him, saying, 'Teacher, do you know? This person must have eaten rice mixed with vinegar yesterday, and the heat has clouded his eyes, so he can't see the tree.' The teacher then sent another student in charge to look at the tree. That person went there and didn't see the tree either, and returned to report to the teacher, saying, 'As he said, the tree is indeed gone.' Hearing this, the doctor personally led five hundred students to the original tree to investigate the situation in detail. Someone recalled and reported to him, 'This is the place where you, teacher, often lecture, and this is the place where we gather to study.' At that time, those students were thinking together, and they stayed with sorrow in their hearts. At this time, a passerby passed by here and asked, 'Teacher! Why are you worried and troubled?' He replied, 'Do you know now? There used to be a tall and lush tree here, but suddenly it was cut down by someone last night, and we don't know who it was?' That person replied, 'Teacher! I saw six groups of people with craftsmen, holding axes and hoes, yesterday evening. Could it be that they cut it down?' Although he heard this, the sorrow in his heart did not dissipate. At this time, the six groups of people came here and asked the doctor, 'Teacher, why do you look worried?' He replied, 'Venerable ones! There used to be a tall and lush tree here, but I don't know why it disappeared last night?' The six groups of people laughed when they heard this. The Brahmin said, 'Could it be that you people cut down this tree?' The six groups of people replied, 'Fool! We deliberately wanted to annoy you. Don't you remember saying such things to tease us: 'This is the first beggar, this is the second beggar, the alms bowl is open and can hold a lot of things.'' The Brahmin said, 'The disciples of 'Shamen Shijiamouni' (Shakyamuni's disciples) stubbornly hold on to grudges and jointly ridicule and scold. People like this burn the 'Zhengfa' (the true Dharma), lose the behavior of 'Shamen' (ascetics), the tall and lush tree'
無事斬伐。」諸苾芻聞以緣白佛。佛以此緣集諸苾芻，廣說如前，乃至「為諸苾芻制其學處，當如是說：
「若復苾芻作大住處，有主為眾作，是苾芻應將苾芻眾往觀處所，彼苾芻眾應觀處所，是應法凈處、無諍競處、有進趣處。若苾芻于不應法處、不凈處、有諍競處、無進趣處，作大住處，有主為眾作，不將諸苾芻往觀處所，于如是處造大住處者，僧伽伐尸沙。」
若復苾芻者，謂是六眾，余義如上。
作大寺者，大有二種：一、施物大；二、形量大。此中大者，謂施物大。
言住處者，謂得容行住坐臥四威儀。
有主者，謂有女、男、半擇迦等為作施主。
為眾作者，謂為如來及苾芻僧眾。
應將苾芻眾等者，應將苾芻觀其處所，清凈無諍、是有進趣，還白大眾乞求聽許。眾秉白二許其營作，並廣說如前。
犯相輕重、一二共作，乃至癡狂、心亂、痛惱所纏，亦如前房，廣說其事。
根本說一切有部毗奈耶卷第十二 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十三
三藏法師義凈奉 制譯
無根謗學處第八
爾時薄伽梵在王舍城羯蘭鐸迦池竹林園中。時波波國中有一壯士大
【現代漢語翻譯】 現代漢語譯本： 「禁止砍伐樹木。」眾比丘（Bhikkhus，佛教僧侶）聽聞此事後，將情況稟告了佛陀。佛陀因此事召集眾比丘，詳細地像之前一樣講述，乃至「爲了眾比丘制定戒律，應當這樣說： 『如果某個比丘建造大型住所，有施主爲了僧眾而做，這位比丘應當帶領比丘眾前往觀察地點，這些比丘眾應當觀察該地點，是否是符合佛法的清凈之處、沒有爭端之處、有進步之處。如果比丘在不符合佛法之處、不潔凈之處、有爭端之處、沒有進步之處，建造大型住所，有施主爲了僧眾而做，不帶領眾比丘前往觀察地點，在這樣的地方建造大型住所，犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』 『如果某個比丘』，指的是六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷七眾中的前六眾），其餘含義如前所述。 『建造大型寺廟』，大型有兩種：一、供養物大；二、形體規模大。這裡所說的大，指的是供養物大。 『住所』，指的是能夠容納行走、站立、坐臥四種威儀的地方。 『有施主』，指的是有女人、男人、半擇迦（閹人）等作為施主。 『爲了僧眾而做』，指的是爲了如來（Tathagata，佛陀）以及比丘僧眾。 『應當帶領比丘眾等』，應當帶領比丘觀察該處所，是否清凈無諍、是否有進步，然後稟告大眾請求允許。大眾通過白二羯磨（兩次宣告）允許其營建，並詳細地像之前一樣講述。 犯戒的輕重、一二人共同作，乃至癡狂、心亂、被痛苦纏繞，也像之前的房屋一樣，詳細地講述此事。 《根本說一切有部毗奈耶》卷第十二 《大正藏》第23冊 No. 1442 《根本說一切有部毗奈耶》 《根本說一切有部毗奈耶》卷第十三 三藏法師義凈 奉 制譯 無根謗學處第八 當時，薄伽梵（Bhagavan，世尊）在王舍城羯蘭鐸迦池竹林園中。當時波波國中有一位壯士。
【English Translation】 English version: 'No felling of trees.' The Bhikkhus (Buddhist monks) heard of this and reported the matter to the Buddha. The Buddha gathered the Bhikkhus because of this matter, and spoke in detail as before, even to 'To establish precepts for the Bhikkhus, it should be said thus: 'If a Bhikkhu constructs a large dwelling, and a donor does it for the Sangha (Buddhist monastic community), that Bhikkhu should lead the Bhikkhu Sangha to observe the site. The Bhikkhu Sangha should observe the site to see if it is a place that is in accordance with the Dharma (Buddhist teachings), a pure place, a place without disputes, and a place with progress. If a Bhikkhu constructs a large dwelling in a place that is not in accordance with the Dharma, an impure place, a place with disputes, and a place without progress, and a donor does it for the Sangha, without leading the Bhikkhus to observe the site, constructing a large dwelling in such a place, it is a Sanghavasesa (an offense requiring a meeting of the Sangha).' 'If a certain Bhikkhu' refers to the six groups (Bhikkhus, Bhikkhunis, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika, the first six of the seven groups). The remaining meanings are as previously stated. 'Constructing a large monastery', large has two types: one, large in offerings; two, large in physical size. The large here refers to large in offerings. 'Dwelling' refers to a place that can accommodate the four postures of walking, standing, sitting, and lying down. 'With a donor' refers to having a woman, man, eunuch (hermaphrodite), etc., as the donor. 'Done for the Sangha' refers to doing it for the Tathagata (Buddha) and the Bhikkhu Sangha. 'Should lead the Bhikkhu Sangha, etc.', should lead the Bhikkhus to observe the site, whether it is pure and without disputes, and whether there is progress, and then report to the assembly to request permission. The assembly grants permission for its construction through a motion with two announcements (formal procedure), and speaks in detail as before. The severity of the offense, whether one or two people commit it together, even if one is insane, mentally disturbed, or afflicted by pain, is the same as with the previous dwelling, speaking in detail about the matter. Mūlasarvāstivāda Vinaya, Volume 12 Taisho Tripitaka Volume 23, No. 1442 Mūlasarvāstivāda Vinaya Mūlasarvāstivāda Vinaya, Volume 13 Translated under Imperial Decree by the Tripitaka Master Yijing The Eighth Chapter on Groundless Accusations At that time, the Bhagavan (The Blessed One) was in the Jeta Grove at Anathapindika's Park in Sravasti. At that time, there was a strong man in the country of 波波.
臣名曰勝軍，大富多財受用豐足，所有資產如毗沙門王，雖非王族時諸壯士作灌頂法扶以為王，于勝族女納以為妃歡眾而住。雖淹歲月竟無男女，為求子故祈禱神祇，遍諸天廟及同生天，希望後嗣不遂所愿。然世有云：「由乞求故便獲子者此誠虛妄，斯若是實，人皆千子如轉輪王。」然由三事方有子息。云何為三？一者父母交會事；二者其母身凈應合有娠；三者食香現前。彼王業緣合會，時有一天從勝妙天下托蘊王妃，是最後生樂修勝行，有解脫性趣向涅槃，厭背生死於諸有中皆不欣樂。若聰慧女人有五別智，廣說如上，乃至娠在右脅，喜白王曰：「大王當知！我所懷孕必是光顯宗族，現居右脅是男不疑。」時王聞已即大歡慶作如是語：「我從久來常思繼嗣紹我洪業，我既長養終懷反報，廣為惠施福利宗親，我歿世后稱揚我名而為咒愿：『愿我父母所生之處以福莊嚴。』」是時彼王置妃高樓隨意而住，適其時節供給所須，常令女醫為調飲食，冷熱合度諸味具足，奇妙珠瓔以為嚴飾，如天婇女游歡喜園，常處床座足不履地，目不觀惡色，耳不聽惡聲。經九月已便誕一息，顏貌奇特人所愛樂，額廣眉長、鼻高修直、頂圓若蓋、色美如金、垂手過膝，眾所稱歎。過三七日聚會宗親，其父以兒示諸親曰：「此兒今者當立何字？
【現代漢語翻譯】 現代漢語譯本 我名叫勝軍，極其富有，享用豐足，擁有的資產如同毗沙門王（多聞天王，佛教護法神），雖然我不是王族出身，但當時一些壯士用灌頂之法擁立我為王，我迎娶了勝族女子為妃，與眾人一同歡樂地生活。雖然時間流逝，卻始終沒有子女，爲了求子，我向神祇祈禱，遍訪諸天廟宇以及同生天（一種天界），希望能夠有後代，但始終未能如願。然而世人卻說：『通過乞求就能獲得孩子，這實在是虛妄之談。如果這是真的，那每個人都會有成千上萬的子女，如同轉輪王（擁有統治世界的理想明君）。』實際上，有三種條件才能有子女。哪三種呢？一是父母交合；二是母親身體純凈，適合懷孕；三是食香（一種天人）出現。由於我前世的業緣聚合，當時有一天人從勝妙天界投胎到我的王妃腹中，他是最後一次投生，喜歡修行殊勝的善行，具有解脫的本性，趨向涅槃（佛教最高境界），厭惡生死，對世間的一切都不感到快樂。如果聰慧的女人具有五種特殊的智慧，就像前面所說的那樣，甚至能感覺到胎兒在右側的身體里，於是她高興地告訴國王說：『大王您要知道！我所懷的孩子必定能光耀宗族，現在胎兒在我的右側，一定是男孩無疑。』當時國王聽了之後非常高興，說道：『我一直以來都在想著要有後代來繼承我的事業，我既然被養育成人，最終也要回報社會，廣泛地施捨，為宗親謀福利，我去世之後，人們會稱頌我的名字，併爲我祈禱：『愿我的父母所出生的地方都充滿福報。』』當時國王讓王妃住在高樓里，隨意地生活，按時節供給她所需的一切，經常讓女醫生為她調配飲食，使食物的冷熱適中，各種味道俱全，用奇妙的珠寶瓔珞來裝飾她，如同天上的仙女在歡喜園中游玩，她經常坐在床上，雙腳不踩地，眼睛不看邪惡的顏色，耳朵不聽邪惡的聲音。經過九個月后，王妃生下了一個兒子，他的容貌奇特，人見人愛，額頭寬闊，眉毛修長，鼻子高挺筆直，頭頂圓潤如蓋，膚色像黃金一樣美麗，雙手下垂超過膝蓋，大家都稱讚不已。過了三個七天（二十一天），國王召集宗親聚會，他的父親把兒子展示給親屬們，說道：『這個孩子現在應該取什麼名字呢？』
【English Translation】 English version My name is Shengjun (Victorious Army), I am extremely wealthy and enjoy abundant possessions, my assets are like those of Vaishravana (also known as Kubera, the god of wealth in Buddhism), although I am not of royal lineage, some brave men at the time used the Abhisheka (royal consecration) to enthrone me as king, and I married a woman from the Sheng (Victorious) clan as my queen, living happily with everyone. Although time passed, I still had no children. In order to seek a son, I prayed to the deities, visited all the heavenly temples and the Tusita Heaven (a celestial realm), hoping for descendants, but my wishes were not fulfilled. However, people say: 'To obtain a child through begging is truly a false statement. If this were true, everyone would have thousands of children, like a Chakravartin (an ideal universal ruler).' In reality, there are three conditions for having children. What are these three? First, the union of parents; second, the mother's body being pure and suitable for pregnancy; and third, the presence of a Gandharva (a celestial musician). Due to the convergence of my past karma, at that time a Deva (a celestial being) from the Suddhavasa Heavens (pure abodes) was conceived in my queen's womb. He was in his last life, loved to practice excellent virtues, possessed the nature of liberation, inclined towards Nirvana (the ultimate goal in Buddhism), and detested birth and death, not finding joy in anything in the world. If a wise woman possesses five special kinds of wisdom, as mentioned earlier, she can even feel the fetus in the right side of her body. So she happily told the king: 'Your Majesty, you must know! The child I am carrying will surely glorify our clan. Now the fetus is on my right side, there is no doubt it is a boy.' At that time, the king was very happy and said: 'I have always been thinking about having descendants to inherit my career. Since I was raised to adulthood, I must eventually repay society, give generously, and seek welfare for my relatives. After I die, people will praise my name and pray for me: 'May the place where my parents were born be adorned with blessings.' At that time, the king had the queen live in a high building, living as she pleased, providing her with everything she needed according to the seasons, often having female doctors prepare her diet, making the food moderately cold and hot, with all kinds of flavors, adorning her with wonderful jewels and necklaces, like a celestial maiden playing in the Joyful Garden. She often sat on the bed, her feet not touching the ground, her eyes not looking at evil colors, her ears not listening to evil sounds. After nine months, the queen gave birth to a son, his appearance was unique and loved by everyone, his forehead was broad, his eyebrows were long, his nose was high and straight, the top of his head was round like a canopy, his skin color was as beautiful as gold, his hands hung down past his knees, everyone praised him. After three seven days (twenty-one days), the king gathered the relatives together, his father showed the son to the relatives and said: 'What name should this child be given now?'
」其兒生已自然凈潔，未離床褥不為便利，諸人議曰：「中國之法若天然凈潔者名之為實，然此童兒稟識清凈，未離床褥便利不為，凈潔過人便成實物，復是壯力大王之子，應與立字名實力子。」其實力子誕生之日，五百壯士各並生男，隨其家族而立名字。
時勝軍王即以太子授八養母：二供乳哺、二作褓持、二為澡浴、二共歡戲，給以乳酪醍醐石蜜，速使長大如蓮出池。時有相師于母懷中睹見孩子，即便生念：「此孩子者是二足福田，若人於此少興供養，彼人當獲勝功德利。」作是念已告乳母曰：「幸見慈悲授我孩子，我欲隨情少時供養。」乳母報曰：「我于孩子實無自在，汝欲得者可白王知。」是時相師詣大王所，而白王言：「王之聖子是勝福田，若人於此少興供養，彼人當獲勝功德利。幸見授我微伸供養。」時王報曰：「可隨汝意。」時彼相師便抱歸舍，先沐浴已次涂妙香，以上價衣而覆身上，以酥蜜乳粥盛寶器中持以奉上，既供養已送歸王所。
是時童子年漸長大，備教書算手印技術悉皆明瞭。又剎帝利王種族之法，所有業藝咸令習學，所謂乘騎象馬控御兵車，刀器干戈鉤索之類，手足奇巧斫射之儀，無不通解。時同日生五百童子，如前技藝亦皆明達，其父爾時于春夏冬為造三殿並三苑園，三種
【現代漢語翻譯】 現代漢語譯本 他的兒子出生時自然乾淨，未離開床鋪就不會大小便。眾人議論說：『中國的規矩，如果天生幹凈就稱之為「實」。這個童兒稟賦的意識清凈，未離開床鋪就不大小便，乾淨超過常人，便可成為「實物」，況且又是壯力大王的兒子，應該給他起名叫「實力子」。』 這位實力子誕生的那一天，五百位壯士各自都生了兒子，（國王）就按照他們的家族給他們起名字。
當時，勝軍王立即將太子交給八位乳母：兩位餵奶，兩位做襁褓護理，兩位負責洗澡，兩位一起嬉戲，供給乳酪、醍醐（酥油提煉物）和石蜜（冰糖），希望他快速長大，如同蓮花出於池塘。當時有一位相師在乳母懷中看見孩子，立即生起這樣的念頭：『這個孩子是二足（人類）的福田（積功德之處），如果有人對他稍微進行供養，那人應當獲得殊勝的功德利益。』 產生這個念頭后，他告訴乳母說：『希望您能慈悲地把孩子給我，我想隨我的心意稍微供養一下。』 乳母回答說：『我對孩子實在沒有自主權，您如果想要供養，可以稟告國王。』 這時，相師前往大王那裡，稟告大王說：『大王的聖子是殊勝的福田，如果有人對他稍微進行供養，那人應當獲得殊勝的功德利益。希望您能允許我稍微表達一下供養的心意。』 當時國王回答說：『可以隨你的意思。』 這時那位相師便把孩子抱回家，先沐浴完畢，然後塗上美妙的香，用上等貴重的衣服覆蓋在他身上，用酥蜜乳粥盛在寶器中拿來供奉，供養完畢後送回國王那裡。
這時，童子漸漸長大，書寫、算術、手印（mudra）技術全部都精通明瞭。而且剎帝利（Kshatriya）王族的所有技藝，都讓他學習，也就是騎乘象馬、駕馭兵車，刀器、干戈（古代兵器）、鉤索（hook and rope）之類，手足的奇巧、射箭的儀式，沒有不通曉理解的。當時與他同日出生的五百個童子，如前面的技藝也都精通明達。他的父親當時在春夏冬三季為他建造了三座宮殿和三個苑園，三種（不同的生活環境）
【English Translation】 English version His son was born naturally clean, and would not urinate or defecate before leaving the bed. The people discussed, saying, 'According to the rules of China, if someone is born clean, they are called 'Shi' (實, real). This child's consciousness is pure, and he does not urinate or defecate before leaving the bed. His cleanliness surpasses ordinary people, so he can be considered a 'real thing'. Moreover, he is the son of the mighty King Zhuangli (壯力大王), so he should be named 'Shili Zi' (實力子, Real Strength Son).' On the day Shili Zi was born, five hundred strong men each had a son, and (the king) named them according to their families.
At that time, King Shengjun (勝軍王, Victorious Army King) immediately entrusted the prince to eight wet nurses: two to provide milk, two to swaddle and care for him, two to bathe him, and two to play with him, providing them with milk, ghee (clarified butter), and rock candy, hoping he would grow quickly, like a lotus emerging from a pond. At that time, a fortune-teller saw the child in the wet nurse's arms and immediately had this thought: 'This child is a field of merit (福田) for two-legged beings (humans). If someone makes even a small offering to him, that person should obtain excellent merit and benefits.' Having this thought, he told the wet nurse, 'I hope you can compassionately give me the child, I want to make a small offering according to my wishes.' The wet nurse replied, 'I really have no autonomy over the child. If you want to make an offering, you can report it to the king.' At this time, the fortune-teller went to the Great King and reported to the King, 'The Great King's holy son is an excellent field of merit. If someone makes even a small offering to him, that person should obtain excellent merit and benefits. I hope you can allow me to express my intention to make an offering.' At that time, the king replied, 'You may do as you wish.' At this time, that fortune-teller took the child home, first bathed him, then applied wonderful fragrances, covered him with fine and precious clothes, and used ghee, honey, and milk porridge in precious vessels to offer him. After making the offering, he sent him back to the king.
At this time, the boy gradually grew up, and he was proficient in writing, arithmetic, and hand seal (mudra) techniques. Moreover, all the skills of the Kshatriya (剎帝利) royal family were taught to him, that is, riding elephants and horses, driving chariots, knives, weapons, hooks and ropes, the dexterity of hands and feet, and the ceremony of archery, all of which he understood. At that time, the five hundred boys who were born on the same day as him were also proficient in the aforementioned skills. His father then built three palaces and three gardens for him in the spring, summer, and winter, three (different living environments).
婇女謂上中下。後於一時其實力子升處高樓，將諸伎女共為娛樂。每日三時五百童子常來集見，曾於他日其五百人出外畋獵，竟日馳騁一無所獲。遂住林野明日出游，多有所得至暮方還，便相議曰：「日既將暮無緣赴集，待至明朝方見太子。」至第三日眾人方見，於時太子告眾人曰：「仁等與我同生常共遊戲，何意三日方來？」白言：「我等出畋。」曰：「何謂為畋？」答：「廣殺諸鹿。」太子曰：「彼何飲食？」答曰：「飲水食草。」「若如是者無損於人，何緣傷殺？」答曰：「若見殺時，心生喜悅。」太子曰：「仁等不應見他受苦心生歡樂。」諸人議曰：「由此太子不自出畋，於我諸人便生譏賤，我當令彼亦共畋游。」時彼諸人至大王所，白言：「大王！王之太子生處深宮，若敵國來必生怖懼，何意不令太子游獵？若數出畋心便勇健，與敵國戰情無退怯。」時勝軍王聞此議已，告實力子曰：「汝今可出試學畋游。」答言：「不願。」王曰：「汝是剎帝利種應習兵戈。」於時太子不敢違命隨眾而出，諸人議曰：「今此太子父若歿后當必為王，我等今時盡心承事，能令於後祿位增長。」白太子曰：「可於斯住，我擁群鹿令至於此，即便安在合圍之處。」時彼諸人多擁群鹿，太子遙見群鹿驚走，身被箭中張口而至，便作
【現代漢語翻譯】 現代漢語譯本 婇女問上中下（指三種不同等級的宮女）。後來，有一天，實力子（Śaktikumāra，太子的名字）登上高樓，與眾伎女一同娛樂。每天三個時辰都有五百個童子前來拜見。曾有一天，這五百人外出打獵，整日奔波卻一無所獲。於是他們便在林野中住下，打算明日再出去遊獵，結果收穫頗豐，直到傍晚才返回，便商議說：『天色已晚，無法趕上聚會，等到明天早上再去見太子吧。』直到第三天，眾人才見到太子。當時，太子對眾人說：『你們與我一同出生，經常一起玩耍，為何三天後才來？』他們回答說：『我們出去打獵了。』太子問：『什麼是打獵？』他們回答：『大量殺戮鹿。』太子問：『它們吃什麼喝什麼？』回答說：『喝水吃草。』『如果這樣，它們沒有損害任何人，為何要傷害殺戮它們？』回答說：『看到它們被殺時，心中感到喜悅。』太子說：『你們不應該看到他人受苦而心生歡樂。』眾人商議說：『因為這位太子不親自打獵，我們這些人便會受到他的輕視，我們應當讓他也一起去打獵。』當時，這些人來到大王那裡，稟告說：『大王！您的太子生長在深宮之中，如果敵國來犯，必定會感到害怕，為何不讓太子去遊獵呢？如果經常出去打獵，他的內心就會變得勇敢強健，與敵國作戰時就不會退縮。』當時，勝軍王（國王的名字）聽了這些話后，告訴實力子說：『你現在可以出去試著學習打獵。』實力子回答說：『我不願意。』國王說：『你是剎帝利（Kṣatriya，統治階級）種姓，應該學習兵器。』當時，太子不敢違抗命令，便跟隨眾人一同外出。眾人商議說：『現在這位太子，如果他的父親去世后，必定會成為國王，我們現在盡心侍奉他，將來就能得到更多的俸祿和地位。』他們對太子說：『您可以在這裡等候，我們驅趕群鹿到這裡來，然後您就可以在合圍之處安穩地等待了。』當時，眾人驅趕著大量的鹿，太子遠遠地看見群鹿驚慌逃竄，身上被箭射中，張著嘴巴跑來，便開始...
【English Translation】 English version The maidens are referred to as upper, middle, and lower (referring to three different ranks of palace women). Later, one day, Śaktikumāra (the prince's name) ascended a high tower and enjoyed himself with the various female entertainers. Every day, at three different times, five hundred boys would come to visit. Once, these five hundred people went out hunting, spending the entire day galloping around but gaining nothing. So they stayed in the forest and planned to go hunting again the next day, resulting in a great harvest, and they didn't return until evening. They then discussed, 'It's getting late, and we can't make it to the gathering, let's wait until tomorrow morning to see the prince.' It wasn't until the third day that the people saw the prince. At that time, the prince said to the people, 'You were born with me and often play together, why did you only come after three days?' They replied, 'We went hunting.' The prince asked, 'What is hunting?' They replied, 'Extensively killing deer.' The prince asked, 'What do they eat and drink?' They replied, 'They drink water and eat grass.' 'If that's the case, they don't harm anyone, why harm and kill them?' They replied, 'When we see them being killed, we feel joy in our hearts.' The prince said, 'You shouldn't feel joy when you see others suffering.' The people discussed, 'Because this prince doesn't hunt himself, we will be despised by him, we should make him go hunting with us.' At that time, these people went to the Great King and reported, 'Great King! Your prince grows up in the deep palace, if an enemy country comes, he will surely be afraid, why not let the prince go hunting? If he goes hunting often, his heart will become brave and strong, and he will not retreat when fighting an enemy country.' At that time, King Śūrasena (the king's name), after hearing these words, told Śaktikumāra, 'You can now go out and try to learn hunting.' Śaktikumāra replied, 'I don't want to.' The king said, 'You are of the Kṣatriya (ruling class) caste and should learn weapons.' At that time, the prince did not dare to disobey the order and went out with the people. The people discussed, 'Now this prince, if his father dies, will surely become the king, if we serve him wholeheartedly now, we will be able to obtain more salary and status in the future.' They said to the prince, 'You can wait here, we will drive the deer here, and then you can wait safely in the encirclement.' At that time, the people drove a large number of deer, and the prince saw from afar the deer running away in panic, with arrows in their bodies, running with their mouths open, and then began...
是念：「假使有人心無慈愍不懼後世，尚不於此起毒噁心，況加殺戮。」去此不遠有守圍人，太子為護彼情，便放三箭遙射群鹿，或入髀間或穿角際，箭便墮地曾無傷損。諸有麋鹿至圍合所，悉皆放出隨意逃竄。時諸群從皆作是念：「太子久來善習弓矢，今日定應多殺麋鹿。」及至詳觀曾不獲一，皆作是念：「或容太子已令車乘先載歸還。」時彼諸人問太子曰：「所獲麋鹿今在何處？」太子報曰：「猛獸驚奔，幾將殺我！」彼守圍人報諸人曰：「君等何因遣不害人令其守當，若此欲殺一不得遺，直爾逕看任其走出。」諸人聞已皆共瞋嫌：「我極艱辛身體傷損擁聚群鹿，斯皆放散，我宜共害。」又更議曰：「若害此者，波波國主定當殺我，宜棄而歸。」是時太子便生是念：「此等與我撫塵共戲，為不獲鹿棄我荒林，我若為王於此諸人為不饒益。」作是念已徐歸本城，既至宮中以手支頰愁思而住。
時彼內人來至其所，於時太子不以目觀，內人見已入白王曰：「大王當知！太子見我目不正視，以手支頰愁悴而住。」王親顧問：「汝今何意，懷憂不樂？」白言：「父王令我作屠獵事，豈得不憂。」王曰：「畋獵之事爾不愛耶？」白言：「實非所愛。」王曰：「從今已去更勿出畋。」時實力子便生是念：「俗徒多難眾苦
【現代漢語翻譯】 現代漢語譯本：說是：『假使有人心無慈悲憐憫，不畏懼來世的報應，尚且不會在這裡生起惡毒的心，更何況是加以殺戮呢。』離這裡不遠的地方有負責看守圍場的人，太子爲了顧全他們的情面，就放了三箭遠遠地射向鹿群，有的射入大腿之間，有的穿過角與角之間，箭隨即就掉落在地上，沒有造成任何傷害。所有來到圍場附近的麋鹿，都被放了出去，隨意逃竄。當時跟隨的人都這樣想：『太子向來擅長射箭，今天必定會殺死很多麋鹿。』等到仔細察看，卻一隻也沒有抓到，都這樣想：『或許太子已經讓人用車子先把獵物運回去了。』當時那些人問太子說：『所獵到的麋鹿現在在哪裡？』太子回答說：『猛獸驚慌奔跑，幾乎要殺了我！』那守圍場的人對眾人說：『你們為何派遣一個不會害人的人來負責看守，如果這樣想殺一隻都不能留下，直接走過去看，任憑它們逃走。』眾人聽了之後都一起埋怨：『我們極其辛苦，身體都受傷了，才聚集了這些鹿，現在都被放走了，我們應該一起加害他。』又商議說：『如果殺害這個人，波波（波波國主，國家名）國主一定會殺了我們，不如拋棄他自己回去。』這時太子便生起這樣的念頭：『這些人與我一起嬉戲玩耍，因為沒有抓到鹿就要拋棄我在這荒野森林，我如果當了國王，對於這些人也不會有任何好處。』這樣想著，就慢慢地回到本城，到了宮中，用手托著臉頰，憂愁地坐著。
當時那些宮女來到他那裡，這時太子沒有用眼睛看她們，宮女們看見后，就進去稟告國王說：『大王應該知道！太子看見我們，眼睛不正視，用手托著臉頰，憂愁地坐著。』國王親自問他：『你現在是什麼意思，為何憂愁不樂？』回答說：『父王讓我做屠殺獵捕的事情，怎能不憂愁。』國王說：『你不是喜歡打獵的事情嗎？』回答說：『實在不是我所喜歡的。』國王說：『從今以後，你不要再出去打獵了。』這時實力（實力子，人名）子便生起這樣的念頭：『世俗之人多有苦難，眾生多有痛苦。』
【English Translation】 English version: He said: 'Even if someone has no compassion and does not fear the afterlife, they would not harbor malicious thoughts here, let alone commit murder.' Not far from here, there were people guarding the enclosure. To protect their feelings, the prince shot three arrows far into the deer herd, some hitting between the thighs, others piercing between the antlers. The arrows fell to the ground without causing any harm. All the deer that came near the enclosure were released to escape as they pleased. At that time, the followers all thought: 'The prince has always been skilled in archery, and today he will surely kill many deer.' But upon closer inspection, not a single one was caught. They all thought: 'Perhaps the prince has already had the carriages carry the prey back first.' At that time, those people asked the prince: 'Where are the deer that were hunted?' The prince replied: 'The wild beasts panicked and ran, almost killing me!' The enclosure guard said to the people: 'Why did you send someone who would not harm people to be in charge of guarding? If you want to kill one, you must not leave any behind. Just walk over and watch, letting them escape.' Upon hearing this, the people all complained together: 'We worked extremely hard, our bodies were injured, and we gathered these deer, but now they have all been released. We should harm him together.' They further discussed: 'If we kill this person, King Bobo (Bobo, name of the king and the country) will surely kill us. It is better to abandon him and return ourselves.' At this time, the prince had this thought: 'These people play and frolic with me, but because they did not catch any deer, they want to abandon me in this desolate forest. If I become king, I will not be of any benefit to these people.' Thinking this, he slowly returned to the city. Upon arriving at the palace, he rested his hand on his cheek and sat in sorrow.
At that time, the palace women came to him. At this time, the prince did not look at them with his eyes. Upon seeing this, the palace women went in and reported to the king: 'Your Majesty should know! The prince saw us, his eyes did not look straight, he rested his hand on his cheek, and sat in sorrow.' The king personally asked him: 'What do you mean now, why are you sad and unhappy?' He replied: 'Father ordered me to do the work of slaughtering and hunting, how can I not be sad?' The king said: 'Don't you like hunting?' He replied: 'I really don't like it.' The king said: 'From now on, you should not go hunting anymore.' At this time, Prince Shili (Shili, name of the prince) had this thought: 'Worldly people have many difficulties, and all beings have many sufferings.'
逼迫，常被煩惱之所羈絆，出家閑寂乃至盡形純一無雜圓滿梵行，我今宜應以正信心，從家趣非家而離塵俗。」爾時波波國有外道六師不遠而住，所謂晡刺拏迦攝波子、末塞羯利瞿舍梨子、珊逝移毗刺知子、阿市多雞舍甘跋羅子、腳俱陀迦多演那子、尼健陀慎若低子等，非一切智懷一切智慢，令諸人眾渴仰歸誠。爾時實力子，便往詣彼六師之所，白晡刺拏迦攝波曰：「何者是仁所宗法理？于諸弟子以何教授？勤修梵行當獲何果？」彼師告曰：「太子！我之所宗，作如是見、作如是說，無施無受亦無祠祀，無善惡行無業因緣無異熟果，無今世無後世，無父無母，亦無化生有情。於此世間，無阿羅漢正趣正行，此世他世于現法中得自覺悟，正證圓滿皆悉了知，我生已盡，梵行已立，所作已辦，不受後有，此事皆無。於此有命，名之為生。此身謝已五大分離更無生理，名之為死。地歸於地、水歸於水、火歸於火、風歸於風，諸根歸空，四人輿至焚燒之處，以火燒訖，但有殘骨更無所知，愚智同此。與者名施，取者名受，諸說有者皆是虛妄。」時實力子聞是語已便作此念：「此之大師背正路行邪道，猶如險途是可怖畏，智者所棄不應修習。」說伽他曰：
「惡慧說惡法， 實愚稱大師； 此法將為是， 何者名非法？
【現代漢語翻譯】 現代漢語譯本：被逼迫，常常被煩惱所束縛，不如出家過清凈寂靜的生活，乃至一生都保持純潔無雜、圓滿的梵行（清凈的行為）。我現在應該以真正的信心，離開家庭，走向非家庭的生活，遠離塵世的煩惱。』當時，波波國（地名）有外道六師住在不遠的地方，他們分別是：晡刺拏迦攝波子（Purana Kassapa，印度古代思想家）、末塞羯利瞿舍梨子（Makkhali Gosala，印度古代思想家）、珊逝移毗刺知子（Sanjaya Belatthiputta，印度古代思想家）、阿市多雞舍甘跋羅子（Ajita Kesakambali，印度古代思想家）、腳俱陀迦多演那子（Pakudha Kaccayana，印度古代思想家）、尼健陀慎若低子（Nigantha Nataputta，耆那教創始人，通常認為是Mahavira）。他們並非真正擁有一切智慧，卻懷著一切智慧的傲慢，讓許多人渴望仰慕，歸順誠服。當時，實力子（王子名）就前往那六師所在的地方，對晡刺拏迦攝波（Purana Kassapa）說：『您所遵循的法理是什麼？您用什麼來教導您的弟子？勤奮修行梵行會獲得什麼結果？』那位老師回答說：『太子！我所遵循的，是這樣一種見解、這樣一種說法：沒有施捨，沒有接受，也沒有祭祀；沒有善惡行為，沒有業的因緣，沒有異熟果報；沒有今世，沒有後世；沒有父親，沒有母親，也沒有化生（自然出生）的有情（眾生）。在這個世間，沒有阿羅漢（Arhat，佛教修行者）能夠正確地修行，正確地行動，能夠在此世或他世，在現世之中獲得自覺覺悟，正確地證得圓滿，完全瞭解一切。』『我的生命已經終結，梵行已經確立，該做的事情已經做完，不會再有來世』，這些事情都是不存在的。在這裡有生命，就叫做『生』。這個身體消亡之後，地、水、火、風五大元素分離，不再有生理活動，就叫做『死』。地歸還於地，水歸還於水，火歸還於火，風歸還於風，諸根歸於空無。四個人抬著屍體到焚燒的地方，用火燒完之後，只剩下殘餘的骨頭，再也沒有任何知覺，愚蠢的人和聰明的人都是一樣的。給予的人不叫施捨，拿取的人不叫接受，所有說『有』的人都是虛妄的。』當時，實力子（王子名）聽了這些話后，就產生了這樣的想法：『這位大師背離正路而走向邪道，就像一條危險的道路，令人恐懼，有智慧的人會拋棄它，不應該去修習。』於是說了這樣一段偈（gatha，佛教詩歌）： 『邪惡的智慧宣說邪惡的法， 真正愚蠢的人卻自稱大師； 如果這種法可以被認為是正確的， 那麼什麼才能被稱作非法呢？』
【English Translation】 English version: 'Being oppressed and constantly bound by afflictions, it is better to renounce the household life and live in quiet seclusion, even to the point of maintaining a pure, unmixed, and complete Brahmacharya (pure conduct) throughout one's life. I should now, with genuine faith, leave my home and go forth into the homeless life, away from the defilements of the world.' At that time, there were six non-Buddhist teachers residing not far from the city of 波波國 (Popa Kingdom, a place name), namely: 晡刺拏迦攝波子 (Purana Kassapa, an ancient Indian thinker), 末塞羯利瞿舍梨子 (Makkhali Gosala, an ancient Indian thinker), 珊逝移毗刺知子 (Sanjaya Belatthiputta, an ancient Indian thinker), 阿市多雞舍甘跋羅子 (Ajita Kesakambali, an ancient Indian thinker), 腳俱陀迦多演那子 (Pakudha Kaccayana, an ancient Indian thinker), and 尼健陀慎若低子 (Nigantha Nataputta, the founder of Jainism, commonly identified as Mahavira). They were not truly omniscient, yet they harbored the arrogance of omniscience, causing many people to yearn for them, admire them, and submit to them sincerely. At that time, 實力子 (Shili Zi, a prince's name) went to the place where those six teachers were and said to 晡刺拏迦攝波 (Purana Kassapa): 'What is the Dharma principle that you follow? What do you use to teach your disciples? What result will be obtained by diligently practicing Brahmacharya?' That teacher replied: 'Prince! What I follow is such a view, such a saying: there is no giving, no receiving, and no sacrifice; there are no good or bad deeds, no karmic causes, and no different ripening results; there is no this life, no next life; no father, no mother, and no beings born by transformation (spontaneous birth). In this world, there are no 阿羅漢 (Arhats, Buddhist practitioners) who can correctly practice, correctly act, and who can, in this life or the next, in the present moment, attain self-awakening, correctly realize completeness, and fully understand everything.' 'My life has ended, Brahmacharya has been established, what needs to be done has been done, and there will be no future existence,' these things do not exist. Here, having life is called 'birth.' After this body perishes, the five great elements of earth, water, fire, and wind separate, and there is no more physiological activity, which is called 'death.' Earth returns to earth, water returns to water, fire returns to fire, wind returns to wind, and the senses return to emptiness. Four people carry the corpse to the place of cremation, and after burning it with fire, only the remaining bones are left, and there is no more consciousness, the foolish and the wise are the same. The giver is not called giving, the taker is not called receiving, and all those who say 'there is' are false.' At that time, 實力子 (Shili Zi, a prince's name) heard these words and then had this thought: 'This master has deviated from the right path and gone astray, like a dangerous road, which is frightening, and wise people will abandon it and should not practice it.' Then he spoke this verse (gatha, Buddhist poem): 'Evil wisdom speaks of evil Dharma, Truly foolish people call themselves masters; If this Dharma can be considered correct, Then what can be called unlawful?'
」
如是知已，如擊空器但有虛聲，棄之而去。時實力子復更往詣末塞羯利瞿舍利子所，而白之曰：「何者是仁所宗法理？于諸弟子以何教授？勤修梵行當獲何果？」彼師告曰：「太子！我之所宗，作如是見、作如是說，一切有情無因無緣而有煩惱，一切有情無因無緣為煩惱所逼，一切有情無因無緣而有清凈，一切有情無因無緣而得清凈，一切有情無因無緣而有無知，一切有情無因無緣了無知事，一切有情無力無勤無勇無進無自無他，一切有情諸有命者無有威勢，於六生中常受苦樂，過此便無。」時實力子聞是語已便作是念：「此之大師背正路行邪道，猶如險途是可怖畏，智者所棄不應修習。」說伽他曰：
「惡慧說惡法， 實愚稱大師； 此法將為是， 何者名非法？」
如是知已，如擊空器但有虛聲，棄之而去。時實力子復更往詣珊逝移毗刺知子所，而白之曰：「何者是仁所宗法理？于諸弟子以何教授？勤修梵行當獲何果？」彼師告曰：「太子！我之所宗，作如是見、作如是說，若自殺教他殺，自斫教他斫，自煮教他煮，自盜邪行妄語飲酒，及以教人為殺等故，穿墻開鎖守捉險途，持諸劍輪殺害群品，于大地上所有有情悉皆斬斫，令其命斷為大肉聚，弶伽河已南作斯惡業，弶伽河已北設大福
【現代漢語翻譯】 如是瞭解之後，就像敲擊空容器只有空響一樣，便捨棄他離開了。當時，實力子（Śaktiputra，人名）又前往拜訪末塞羯利·瞿舍利子（Maskarin Gośaliputra，六師外道之一），並問他說：『您所宗奉的法理是什麼？您用什麼來教導您的弟子？勤奮修行梵行會獲得什麼結果？』那位老師回答說：『太子！我所宗奉的，是這樣認為、這樣說的：一切有情眾生沒有原因、沒有條件而產生煩惱，一切有情眾生沒有原因、沒有條件被煩惱所逼迫，一切有情眾生沒有原因、沒有條件而得到清凈，一切有情眾生沒有原因、沒有條件而獲得清凈，一切有情眾生沒有原因、沒有條件而產生無知，一切有情眾生沒有原因、沒有條件而一無所知，一切有情眾生沒有力量、沒有勤奮、沒有勇氣、沒有精進、沒有自主、沒有他主，一切有情眾生，凡是有生命的，都沒有威勢，在六道輪迴中常常感受苦樂，過了這些就沒有了。』當時，實力子聽到這些話后，便這樣想：『這位大師背離正路而走向邪道，就像危險的道路一樣，是可怕可畏的，是智者所拋棄不應該修習的。』於是說了偈頌： 『邪惡的智慧宣說邪惡的法，真正的愚蠢卻自稱為大師；如果這種法可以被認為是正確的，那麼什麼才能被稱為非法呢？』 如是瞭解之後，就像敲擊空容器只有空響一樣，便捨棄他離開了。當時，實力子又前往拜訪珊逝移·毗刺知子（Sañjaya Vairāṭīputra，六師外道之一），並問他說：『您所宗奉的法理是什麼？您用什麼來教導您的弟子？勤奮修行梵行會獲得什麼結果？』那位老師回答說：『太子！我所宗奉的，是這樣認為、這樣說的：如果自己殺人或教唆他人殺人，自己砍伐或教唆他人砍伐，自己烹煮或教唆他人烹煮，自己偷盜、邪淫、妄語、飲酒，以及教唆他人殺人等等，穿墻、開鎖、把守危險的道路，拿著各種劍輪殺害眾生，在大地上將所有有情眾生全部斬殺，使他們斷命成為巨大的肉堆，在弶伽河（Gaṅgā，恒河）以南做這些惡業，在弶伽河以北設定大的福
【English Translation】 Having understood thus, just like striking an empty vessel that only produces a hollow sound, he abandoned him and left. At that time, Śaktiputra (name of a person) went again to visit Maskarin Gośaliputra (one of the six heretical teachers), and asked him, 'What is the Dharma principle that you uphold? What do you use to teach your disciples? What result will be obtained by diligently practicing Brahmacharya (梵行)?' That teacher replied, 'Prince! What I uphold is this view and this saying: all sentient beings have afflictions without cause or condition, all sentient beings are oppressed by afflictions without cause or condition, all sentient beings attain purity without cause or condition, all sentient beings achieve purification without cause or condition, all sentient beings have ignorance without cause or condition, all sentient beings know nothing without cause or condition, all sentient beings have no strength, no diligence, no courage, no progress, no self, no other, all sentient beings, all who have life, have no power, and constantly experience suffering and joy in the six realms of existence, and beyond this there is nothing.' At that time, Śaktiputra, having heard these words, thought thus: 'This master deviates from the right path and goes on a wrong path, just like a dangerous road, it is fearful and terrifying, it is abandoned by the wise and should not be practiced.' Then he spoke a Gatha (偈頌): 'Evil wisdom speaks of evil Dharma, a true fool calls himself a master; if this Dharma can be considered correct, then what can be called unlawful?' Having understood thus, just like striking an empty vessel that only produces a hollow sound, he abandoned him and left. At that time, Śaktiputra went again to visit Sañjaya Vairāṭīputra (one of the six heretical teachers), and asked him, 'What is the Dharma principle that you uphold? What do you use to teach your disciples? What result will be obtained by diligently practicing Brahmacharya?' That teacher replied, 'Prince! What I uphold is this view and this saying: if one kills oneself or teaches others to kill, cuts oneself or teaches others to cut, cooks oneself or teaches others to cook, steals, commits adultery, lies, drinks alcohol, and teaches others to kill, etc., breaks through walls, opens locks, guards dangerous roads, holds various sword wheels to kill beings, on the great earth, all sentient beings are completely slaughtered, causing them to die and become huge piles of meat, doing these evil deeds south of the Gaṅgā (恒河), setting up great blessings north of the Gaṅgā
會，不由此故有罪福因招罪福報。又復不由佈施持戒少欲知足而獲當果。」時實力子聞是語已便作是念：「此之大師背正路行邪道，猶如險途多有怖畏，智者所棄不應修習。」說伽他曰：
「惡慧說惡法， 實愚稱大師； 此法將為是， 何者名非法？」
如是知已，如擊空器但有虛聲，棄之而去。時實力子復更往詣阿市多雞舍甘跋羅所，而白之曰：「大師！何者是仁所宗法理？于諸弟子以何教誨？勤修梵行當獲何果？」彼師答曰：「太子！我之所宗，作如是見、作如是說，此七事身無能作無所作，無能變化無所變化，不可損害其體恒存。何謂為七？所謂地身、水身、火身、風身、苦身、樂身、命身，聚在一處猶如蘆束，運動轉變互不相惱，罪福苦樂亦不相忓，假使有人斬截他首彼無苦痛，于其身中孔隙之內刀劍隨過不損其命，於此實無能殺所殺、能問所問、能憶所憶。于其四方有一萬四千緣生產門，復有六萬六千乃至五三二一半業差別，又有六十二行、六十二中劫、二千地獄、三千諸根、三十六精氣，四萬九千龍族，四萬九千妙翅鳥族，四萬九千以人頂骨食外道種族，四萬九千露形外道種族，四萬九千邪命外道種族，有七種想、七種阿蘇羅、七種畢舍遮、七種天、七種人，有七百七池，有七百七夢，
【現代漢語翻譯】 現代漢語譯本：『不會，不會因為這個緣故而有罪福，因為罪福的因只會招來罪福的果報。而且，也不是通過佈施、持戒、少欲知足就能獲得相應的果報。』當時，實力子（Simha，人名）聽到這些話后，心中便想：『這位大師背離正道而行邪道，就像危險的道路充滿恐懼，是智者所拋棄不應該修習的。』於是說了偈語： 『邪惡的智慧宣說邪惡的法，實在愚蠢卻自稱大師；如果這種法可以被認為是正法，那麼什麼才能被稱為非法呢？』 像這樣明白之後，他覺得這就像敲擊空虛的器皿只有空洞的聲音一樣，便拋棄了他們離開了。當時，實力子又前往阿市多雞舍甘跋羅（Ajita Kesakambalin，人名）那裡，對他說：『大師！您所宗奉的法理是什麼？您用什麼來教誨您的弟子？勤奮修行梵行會獲得什麼果報？』那位大師回答說：『太子！我所宗奉的，是這樣一種見解、這樣一種說法，這七種身體不能做什麼也不能不做什麼，不能變化也不能被變化，不可損害，其本體恒常存在。哪七種呢？就是地身、水身、火身、風身、苦身、樂身、命身，它們聚集在一起就像一捆蘆葦，運動轉變互不干擾，罪福苦樂也不互相干涉。假如有人斬斷他的頭，他也不會感到痛苦，刀劍在他的身體的孔隙中穿過也不會損害他的性命，在這裡實際上沒有能殺的、沒有被殺的、沒有能問的、沒有被問的、沒有能憶的、沒有被憶的。在他的四方有一萬四千種緣生產生之門，還有六萬六千乃至五三二一半種業的差別，還有六十二種行、六十二種中劫、兩千種地獄、三千種諸根、三十六種精氣，四萬九千種龍族，四萬九千種妙翅鳥族（Garuda，一種神鳥），四萬九千種以人頂骨為食的外道種族，四萬九千種裸形外道種族，四萬九千種邪命外道種族，有七種想、七種阿蘇羅（Asura，一種神），七種畢舍遮（Pisacha，一種惡鬼），七種天、七種人，有七百七個池塘，有七百七個夢，'
【English Translation】 English version: 'No, it is not because of this that there is merit or demerit, because the cause of merit and demerit only brings about the result of merit and demerit. Moreover, it is not through giving, upholding precepts, desiring little, and being content that one obtains the corresponding result.' At that time, Simha (Simha, a person's name), having heard these words, thought to himself: 'This master deviates from the right path and walks the wrong path, like a dangerous road full of fear, which is abandoned by the wise and should not be practiced.' Then he spoke a verse: 'Evil wisdom speaks of evil Dharma, truly foolish yet calls himself a master; if this Dharma can be considered the right Dharma, then what can be called the wrong Dharma?' Having understood in this way, he felt that it was like striking an empty vessel with only a hollow sound, so he abandoned them and left. At that time, Simha went again to Ajita Kesakambalin (Ajita Kesakambalin, a person's name), and said to him: 'Master! What is the Dharma principle that you uphold? What do you use to teach your disciples? What result will diligent practice of Brahmacharya (Brahmacharya, pure conduct) obtain?' That master replied: 'Prince! What I uphold is such a view, such a saying, that these seven bodies can do nothing and cannot not do anything, cannot change and cannot be changed, cannot be harmed, and their essence is eternally present. What are the seven? They are the earth body, water body, fire body, wind body, suffering body, pleasure body, and life body, gathered together like a bundle of reeds, moving and transforming without disturbing each other, and merit, demerit, suffering, and pleasure do not interfere with each other. If someone cuts off his head, he will not feel pain, and swords passing through the gaps in his body will not harm his life. In this, there is actually no one who can kill, no one who is killed, no one who can ask, no one who is asked, no one who can remember, no one who is remembered. In his four directions, there are fourteen thousand doors of conditioned arising, and there are sixty-six thousand to five three two and a half kinds of karma differences, and there are sixty-two kinds of practices, sixty-two intermediate kalpas, two thousand kinds of hells, three thousand kinds of roots, thirty-six kinds of essences, forty-nine thousand kinds of Naga (Naga, a serpent deity) races, forty-nine thousand kinds of Garuda (Garuda, a mythical bird) races, forty-nine thousand kinds of heretical races that eat human skulls, forty-nine thousand kinds of naked heretical races, forty-nine thousand kinds of Ajivika (Ajivika, a renunciate ascetic) heretical races, there are seven kinds of thoughts, seven kinds of Asura (Asura, a demon), seven kinds of Pisacha (Pisacha, a demon), seven kinds of Deva (Deva, a god), seven kinds of humans, there are seven hundred and seven ponds, there are seven hundred and seven dreams,'
有七百七岸，有七百七峰七種勝生，十種增長八大人地。如是經於八萬四千大劫，所有愚智皆盡苦邊。譬如有人以細絲縈擲虛空中還墮于地，如是愚智經八萬四千大劫輪迴往復盡苦邊際，於此世間實無沙門婆羅門能作是說：『我制戒禁令諸弟子常勤苦節堅修梵行，未熟之業能令成熟。業既熟已能捨眾惡至苦邊際，必定能斷諸有苦樂。』說劫增減此事皆無，然而必須流轉生死。」
爾時實力子聞是語已，便作是念：「此之大師便背正路行於邪道，猶如險途多有怖畏，智者所棄不應修習。」說伽他曰：
「惡慧說惡法， 實愚稱大師； 此法將為是， 何者名非法？」
如是知已，如擊空器但有虛聲，棄之而去。時實力子復更往詣腳俱陀迦多衍那子所，而白之曰：「大師！何者是仁所宗法理？于諸弟子以何教誨？勤修梵行獲得何果？」彼師答曰：「太子！我之所宗，作如是見、作如是說，若有人來至於我所，作如是問：『有後世耶？』我報言：『有。』『無耶？』我報言：『無。』『亦有亦無耶？』我報言：『亦有亦無。』『非有非無耶？』我亦報言：『非有非無。』若有問我：『為是耶？』我報言：『是。』『為非耶？』我報言：『非。』『為是非耶？』我報言：『是非。』『非是非耶？』我報言
【現代漢語翻譯】 現代漢語譯本：有七百七個岸，有七百七個峰，七種殊勝的出生，十種增長，八種大人之地。像這樣經過八萬四千大劫，所有愚笨和智慧的人都到達了苦的盡頭。譬如有人用細絲拋向虛空，最終還是會掉到地上，像這樣愚笨和智慧的人經過八萬四千大劫輪迴往復，到達苦的邊際。在這個世間，實際上沒有沙門（Śrāmaṇa，指修行者）或婆羅門（Brāhmaṇa，指祭司）能這樣說：『我制定戒律，讓我的弟子們經常勤奮刻苦，堅定地修行梵行（Brahmacarya，指清凈的行為），未成熟的業能讓它成熟。業成熟后，就能捨棄各種惡行，到達苦的盡頭，必定能斷絕各種有漏的苦樂。』說劫數的增減，這種事都是沒有的，然而必須流轉生死。」
當時，實力子（Śaktiputra）聽到這些話后，便這樣想：『這位大師背離了正路，走上了邪道，就像危險的道路有很多恐懼，智者所拋棄的，不應該修習。』於是說了偈語：
『邪惡的智慧宣說邪惡的法，真正的愚蠢卻自稱大師；如果這種法是對的，那麼什麼才叫做非法呢？』
像這樣明白之後，就像敲擊空虛的器皿只有空洞的聲音一樣，便拋棄他離開了。當時，實力子又前往拜訪腳俱陀迦多衍那子（Kakudha Kātyāyana），對他說：『大師！您所遵循的法理是什麼？用什麼來教誨您的弟子？勤奮修行梵行能獲得什麼結果？』那位大師回答說：『太子！我所遵循的，是這樣看待、這樣說的，如果有人來到我這裡，這樣問：『有後世嗎？』我回答說：『有。』『沒有嗎？』我回答說：『沒有。』『既有又沒有嗎？』我回答說：『既有又沒有。』『非有非沒有嗎？』我也回答說：『非有非沒有。』如果有人問我：『是對的嗎？』我回答說：『對。』『是錯的嗎？』我回答說：『錯。』『是對也是錯嗎？』我回答說：『對也是錯。』『非對非錯嗎？』我回答說
【English Translation】 English version: There are seven hundred and seven shores, seven hundred and seven peaks, seven kinds of superior births, ten kinds of growth, and eight great lands for great people. Having passed through eighty-four thousand great kalpas (Mahakalpa, an immense period of time), all the foolish and wise alike reach the end of suffering. It is like a person throwing a fine thread into the empty sky, which eventually falls back to the ground. Similarly, the foolish and wise, after eighty-four thousand great kalpas of repeated cycles of rebirth, reach the boundary of suffering. In this world, there is truly no Śrāmaṇa (ascetic) or Brāhmaṇa (priest) who can say: 『I establish precepts and prohibitions, causing my disciples to be constantly diligent and austere, firmly cultivating Brahmacarya (celibate conduct), enabling immature karma to ripen. Once karma is ripe, one can abandon all evil deeds, reach the end of suffering, and certainly sever all conditioned suffering and happiness.』 To speak of the increase or decrease of kalpas is all without substance; one must inevitably transmigrate through birth and death.』
At that time, Śaktiputra (son of strength) heard these words and thought: 『This master has turned his back on the right path and is walking on a wrong path, like a dangerous road full of fears, which the wise abandon and should not be practiced.』 He then spoke a gatha (verse):
『Evil wisdom speaks of evil dharma (teachings), a true fool calls himself a master; if this dharma is correct, then what is called non-dharma?』
Having understood this, like striking an empty vessel that only produces a hollow sound, he abandoned him and left. At that time, Śaktiputra again went to visit Kakudha Kātyāyana (name of a teacher), and said to him: 『Master! What is the dharma principle that you adhere to? With what do you teach your disciples? What result is obtained from diligently practicing Brahmacarya?』 That master replied: 『Prince! What I adhere to is seeing and saying thus: If someone comes to me and asks: 『Is there a future life?』 I reply: 『There is.』 『Is there not?』 I reply: 『There is not.』 『Is there both existence and non-existence?』 I reply: 『There is both existence and non-existence.』 『Is there neither existence nor non-existence?』 I also reply: 『There is neither existence nor non-existence.』 If someone asks me: 『Is it right?』 I reply: 『It is right.』 『Is it wrong?』 I reply: 『It is wrong.』 『Is it both right and wrong?』 I reply: 『It is both right and wrong.』 『Is it neither right nor wrong?』 I reply
：『非是非。』若問後世一異，亦如是答。」時實力子聞是語已便作是念：「此之大師背正路行邪道，猶如險途多有怖畏，智者所棄不應修習。」說伽他曰：
「惡慧說惡法， 實愚稱大師； 此法將為是， 何者名非法？」
如是知已，如擊空器但有虛聲，棄之而去。時實力子復更往詣尼揵陀慎若低子所，而白之曰：「大師！何者是仁所宗法理？于諸弟子以何教誨？勤修梵行獲得何果？」彼師答曰：「太子！我之所宗，作如是見、作如是說，若諸人等見有所受苦樂之事，皆由先世所造業因，以苦行力能除宿業不造新業，決生死堤證無漏法諸業便盡，諸業盡故諸苦亦盡。」時實力子聞是語已便作是念：「此之大師背正路行邪道，猶如險途多有怖畏智者，所棄不應修習。」說伽他曰：
「惡慧說惡法， 實愚稱大師； 此法將為是， 何者名非法？」
如是知已，如擊空器但有虛聲，棄之而去。還歸本宅升高樓上，以手支頰作如是念：「於此世間人天魔梵沙門婆羅門，頗有一人能持一、二、三四句神驗咒術明藥方法，于生死中無明牢獄不用多功令我出離？」
諸佛常法觀察世間，無不見聞無不知者，恒起大悲饒益一切為大護者，雄猛第一無有二言，依定慧住，顯發三明，善修三學，
【現代漢語翻譯】 現代漢語譯本：『非是是，非非是。』如果問及後世的差異和相同，也同樣這樣回答。」當時，實力子（Simha，人名）聽了這些話后，心中便想：「這位大師背離正道而行邪道，就像危險的道路充滿恐懼，是智者所拋棄不應修習的。」於是說了偈語： 『邪惡的智慧宣說邪惡的法，實在愚蠢卻被稱為大師；這種法將要成為正法嗎？那麼什麼才叫做非法呢？』 像這樣瞭解后，如同敲擊空虛的器皿只有空響，便拋棄他離開了。當時，實力子又前往尼揵陀慎若低子（Nigantha Nataputta，耆那教創始人）那裡，對他說：「大師！什麼是您所宗奉的法理？您用什麼來教誨弟子？勤奮修行梵行能獲得什麼果報？」那位老師回答說：「太子！我所宗奉的，是這樣見解、這樣說法，如果人們看到所承受的苦樂之事，都是由於前世所造的業因。通過苦行的力量，能夠消除過去的業，不再造新的業，決斷生死的堤壩，證得無漏之法，各種業便會窮盡，各種業窮盡了，各種苦也就窮盡了。」當時，實力子聽了這些話后，心中便想：「這位大師背離正道而行邪道，就像危險的道路充滿恐懼，是智者所拋棄不應修習的。」於是說了偈語： 『邪惡的智慧宣說邪惡的法，實在愚蠢卻被稱為大師；這種法將要成為正法嗎？那麼什麼才叫做非法呢？』 像這樣瞭解后，如同敲擊空虛的器皿只有空響，便拋棄他離開了。回到自己的住所，登上高樓，用手托著臉頰，心中這樣想：「在這世間，人、天、魔、梵、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），有沒有一個人能夠持有包含一、二、三、四句的神驗咒術、明藥方法，在生死輪迴的無明牢獄中，不用花費太多功夫就能讓我脫離？」 諸佛（Buddha）常有的做法是觀察世間，沒有看不見、聽不到、不知道的，總是生起大悲心饒益一切眾生，是偉大的保護者，雄猛第一，沒有虛妄之言，依靠禪定和智慧安住，顯發宿命、天眼、漏盡這三種明，善於修習戒、定、慧這三種學問。
【English Translation】 English version: 『It is not non-is.』 If asked about the differences and similarities in future lives, answer in the same way.」 Then Simha (Śaktimati, a person's name), having heard these words, thought to himself: 「This master deviates from the right path and walks the wrong path, like a dangerous road full of fear, which is abandoned by the wise and should not be practiced.」 He then spoke a verse: 『Evil wisdom speaks of evil Dharma, truly foolish yet called a master; will this Dharma become the right Dharma? Then what is called non-Dharma?』 Having understood this, like striking an empty vessel with only a hollow sound, he abandoned him and left. Then Simha went to Nigantha Nataputta (Nigantha Nataputta, founder of Jainism) and said to him: 「Master! What is the Dharma principle that you uphold? What do you use to teach your disciples? What is the result of diligently practicing Brahmacharya (Brahma-conduct)?」 That teacher replied: 「Prince! What I uphold is this view, this saying: if people see the suffering and happiness they experience, it is all due to the karmic causes created in past lives. Through the power of asceticism, one can eliminate past karma and not create new karma, sever the dam of birth and death, realize the Dharma without outflows, and all karmas will be exhausted. When all karmas are exhausted, all sufferings will also be exhausted.」 Then Simha, having heard these words, thought to himself: 「This master deviates from the right path and walks the wrong path, like a dangerous road full of fear, which is abandoned by the wise and should not be practiced.」 He then spoke a verse: 『Evil wisdom speaks of evil Dharma, truly foolish yet called a master; will this Dharma become the right Dharma? Then what is called non-Dharma?』 Having understood this, like striking an empty vessel with only a hollow sound, he abandoned him and left. Returning to his residence, he ascended to the high tower, supported his cheek with his hand, and thought to himself: 「In this world, among humans, Devas (gods), Maras (demons), Brahmas (creator gods), Śrāmaṇas (wandering ascetics), and Brāhmaṇas (priests), is there anyone who can hold a miraculous mantra, a bright medicine method, containing one, two, three, or four lines, so that I can escape from the prison of ignorance in the cycle of birth and death without much effort?」 The Buddhas (Buddha), as their constant practice, observe the world, seeing all, hearing all, knowing all, constantly arising with great compassion to benefit all beings, being great protectors, foremost in courage, without false words, abiding in Samadhi (meditative absorption) and wisdom, revealing the three Vidyas (clear knowledge): knowledge of past lives, divine eye, and extinction of outflows, skillfully cultivating the three learnings: morality, concentration, and wisdom.
善調三業，渡四瀑流，安四神足，于長夜中修四攝行舍除五蓋，遠離五支超越五道，六根具足六度圓滿，七財普施開七覺花，離世八法示八正路，永斷九結明閑九定，充滿十力名聞十方，千自在中最為殊勝，得四無畏震大音聲作師子吼，晝夜六時常以佛眼觀諸世界，誰增、誰損？誰遭重苦厄難之事？誰趣惡道？我今以勝方便於三惡道拔濟令出，安人天趣使住涅槃，陷欲泥者常思拯救，無聖財者令得聖財。佛出世間誰當獲益？誰有無明翳覆其眼？以大智藥令目開明，無善根者令種善根，種善根者令其成熟，其成熟者令得解脫。如有說言：
「假使大海潮， 或失於期限； 佛于所化者， 濟度不過時。 如母有一兒， 常護其身命； 佛于所化者， 愍念過于彼。 佛于諸有情， 慈念不舍離； 思濟其苦難， 如母牛隨犢。」
爾時世尊便作是念：「此實力子，曾於佛所種諸善根，猶如熟癰唯待鈹決，今正是時堪任教化。」復觀此人為受佛化、為弟子化、為神力化、為威儀化？觀知乃由弟子威儀方能濟度。時馬勝苾芻於人天中威儀最勝，世尊即告馬勝苾芻曰：「汝可知時，當觀波波國中實力太子。」時馬勝苾芻默然受教，既至明日日初分時執持衣缽，入王舍城次第乞食，食事既訖于食
后時舉牀蓆已，執持衣缽漸次遊行，至波波國於水蛭林住。還以日初分時執持衣缽，入波波城次第乞食，舉足下足觀視屈伸，擎持衣缽威儀進趣悉皆詳審。時實力子于高樓上而遙見之，行步安詳曾所未有，威儀進止無有虧失，既遙見已作如是念：「於此國內諸出家人，此之威儀實所不見。然出家者于聚落內整肅威容，在蘭若中則不如是。今我宜應令人伺察居林野處能如是不？」作是念已，即令使者：「隨此苾芻所至之處，若居蘭若簡絕人徒，彼此容儀有別異不？」使者奉教隨馬勝后私觀察之。時馬勝苾芻城中得食，詣水蛭林衣缽水羅置一面已，振去衣塵以羅濾水澡手濯足，取黃落葉布之於地卻坐而食。飯食已收棄殘葉舉置衣缽，更洗手足結跏而坐，譬如盤龍威儀寂靜正身而住。時彼使人既觀察已，還白太子曰：「城內見彼苾芻威儀庠序，既至林野百倍勝前。」時實力子告御者曰：「汝今宜應速可嚴駕，欲詣林所觀彼苾芻。」御者銜命嚴整駕駟，太子乘車導從而往，既至林所徒步而行，便詣馬勝住處，遙觀尊者馬勝跏趺入定，作如是念：「我今不應令彼苾芻亂殊勝定，待彼出定我當就禮。」作是念已隨處而住，時尊者馬勝至晡后時方始出定，時實力子即漸前行，頂禮雙足在一面住，白言：「大德！為是大師？為是弟子？
【現代漢語翻譯】 現代漢語譯本：之後，馬勝尊者收拾好床鋪和坐席，拿著衣缽，逐漸地遊行教化，到達波波國（Boba country）的水蛭林（Hirudina forest）居住。他仍然在每天清晨，拿著衣缽，進入波波城（Boba city）依次乞食，抬腳、落腳、觀看、屈伸，拿著衣缽的威儀，進退舉止都非常詳盡審慎。當時，實力子（Śaktiputra，力量之子）在樓上遠遠地看見他，覺得他的行走安詳是前所未見的，威儀進止沒有絲毫缺失，看到之後心中想：『在這個國家裡，所有的出家人，都沒有這樣的威儀。然而出家人在村落里還能整肅威容，在寂靜的林中就不一定能這樣了。我現在應該派人去觀察他，看看他住在林野之處，是否也能如此？』 這樣想著，就命令使者：『跟隨這位苾芻（bhiksu，比丘），觀察他所去的地方，如果他住在蘭若（aranya，寂靜處），遠離人群，看他在那裡和在這裡的容貌威儀有沒有差別？』 使者接受命令，跟隨馬勝尊者之後，私下觀察他。當時，馬勝苾芻在城中乞食完畢，來到水蛭林，把衣缽和濾水器放在一邊，抖掉衣服上的塵土，用濾水器濾水洗手洗腳，取來黃色的落葉鋪在地上，然後坐下吃飯。吃完飯後，收拾好殘葉，拿起衣缽，再次洗手洗腳，結跏趺坐，就像盤龍一樣，威儀寂靜，端正身體而住。當時那個使者觀察完畢，回來稟告太子說：『在城裡看見這位苾芻威儀有序，到了林野之後，比之前更加莊嚴。』 當時，實力子告訴御者說：『你現在應該趕快準備車駕，我要去林中拜見那位苾芻。』 御者接受命令，準備好車駕，太子乘車前往，到達林子之後，下車步行，來到馬勝尊者居住的地方，遠遠地看見尊者馬勝結跏趺坐入定，心中想：『我現在不應該打擾這位苾芻的殊勝禪定，等他出定之後，我再去禮拜。』 這樣想著，就在一旁等候。當時，尊者馬勝到了傍晚才從禪定中出來，當時實力子就慢慢地走上前去，頂禮他的雙足，站在一邊，問道：『大德！您是哪位大師的弟子？還是大師？』 English version: Afterwards, Venerable Aśvajit, having arranged his bedding and seat, gradually traveled, holding his robes and bowl, until he reached the Hirudina forest in the Boba country to reside. He still, in the early morning, took up his robes and bowl, entered Boba city to beg for food in order, observing every step, every movement, every bending and stretching, holding his robes and bowl with dignified deportment, advancing and retreating with utmost care. At that time, Śaktiputra (Son of Strength) saw him from afar on a high tower, noting his peaceful gait, unprecedented before, his dignified deportment without any fault. Having seen him from afar, he thought to himself: 'Among all the renunciates in this country, such deportment is truly unseen. However, renunciates can maintain a solemn appearance in villages, but not necessarily so in secluded forests. Now, I should send someone to observe him, to see if he can be like this even when living in the wilderness.' Thinking thus, he ordered a messenger: 'Follow this bhiksu (monk), observe where he goes, and if he resides in an aranya (secluded place), away from people, see if there is any difference in his appearance and deportment there compared to here.' The messenger, receiving the order, followed Venerable Aśvajit, observing him secretly. At that time, Bhiksu Aśvajit, having obtained food in the city, went to the Hirudina forest, placed his robes, bowl, and water filter aside, shook the dust off his robes, used the water filter to wash his hands and feet, took yellow fallen leaves to spread on the ground, and then sat down to eat. After eating, he collected the leftover leaves, picked up his robes and bowl, washed his hands and feet again, and sat in the lotus position, like a coiled dragon, with dignified stillness, maintaining an upright posture. The messenger, having observed all this, returned and reported to the prince: 'In the city, I saw this bhiksu with orderly deportment, but in the forest, he is a hundred times more dignified than before.' At that time, Śaktiputra told the charioteer: 'You should quickly prepare the chariot, I want to go to the forest to see that bhiksu.' The charioteer, receiving the order, prepared the chariot, and the prince rode in the chariot and went to the forest. Arriving at the forest, he dismounted and walked on foot, approaching the place where Venerable Aśvajit was staying. From afar, he saw Venerable Aśvajit sitting in the lotus position, absorbed in samadhi (meditative absorption), and thought to himself: 'I should not disturb this bhiksu's excellent samadhi now. I will wait for him to come out of samadhi, and then I will pay my respects.' Thinking thus, he stayed to one side and waited. At that time, Venerable Aśvajit emerged from samadhi in the late afternoon. Then, Śaktiputra slowly approached, prostrated at his feet, stood to one side, and asked: 'Venerable Sir, are you a disciple of a master? Or are you a master yourself?'
【English Translation】 Afterwards, having arranged his bed and seat, holding his robe and bowl, he gradually went to the country of Boba and stayed in the Hirudina forest. Still, at the beginning of the day, holding his robe and bowl, he entered the city of Boba to beg for food in order, watching his feet go up and down, watching his bending and stretching, holding his robe and bowl with dignified deportment, and carefully examining everything. At that time, Śaktiputra saw him from a high building, and he had never seen such a peaceful walk before. His dignified deportment was without fault. After seeing him from afar, he thought to himself: 'Among all the renunciates in this country, such deportment has never been seen. However, renunciates can maintain a solemn appearance in villages, but not so in secluded forests. Now I should have someone observe whether he can be like this when living in the wilderness.' After thinking this, he ordered a messenger: 'Follow this bhiksu wherever he goes, and if he lives in a secluded place away from people, see if there is any difference in his appearance and deportment.' The messenger obeyed the order and secretly observed Aśvajit. At that time, Bhiksu Aśvajit obtained food in the city and went to the Hirudina forest. He placed his robe, bowl, and water strainer on one side, shook off the dust from his robe, washed his hands and feet with the water strainer, took yellow fallen leaves and spread them on the ground, and then sat down to eat. After eating, he collected the remaining leaves, picked up his robe and bowl, washed his hands and feet again, and sat in the lotus position, like a coiled dragon, with dignified stillness, staying upright. At that time, the messenger observed everything and returned to report to the prince: 'I saw this bhiksu with orderly deportment in the city, but he is a hundred times better in the forest.' At that time, Śaktiputra told the driver: 'You should quickly prepare the carriage, I want to go to the forest to see that bhiksu.' The driver obeyed the order and prepared the carriage. The prince rode in the carriage and went to the forest. After arriving at the forest, he walked on foot and went to the place where Aśvajit was staying. From afar, he saw Venerable Aśvajit sitting in the lotus position in meditation, and he thought to himself: 'I should not disturb this bhiksu's excellent meditation now. I will wait for him to come out of meditation and then I will pay my respects.' After thinking this, he stayed there. At that time, Venerable Aśvajit came out of meditation in the late afternoon. At that time, Śaktiputra slowly walked forward, bowed at his feet, stood on one side, and said: 'Great Virtue! Are you a master? Or are you a disciple?'
」馬勝報言：「我是弟子，非大師也。」復問之曰：「師與弟子優劣如何？」馬勝報曰：「極有優劣。太子當知，妙高山王比乎芥子，以大海水同於牛跡，亦猶白日等彼螢光。」於時具壽馬勝說伽他曰：
「妙高比芥子， 大海同牛跡： 空方藕絲穴， 白日擬螢光。 世間所有物， 不可為譬喻； 弟子望于師， 其事亦如是。」
時實力子聞是說已便作是念：「如苾芻說功德差別，豈非更有妙覺世尊及殊勝法。」如是知已問馬勝曰：「大德！我今頗得於此善說法律出家圓具成苾芻性，于大德所修梵行不？」馬勝報曰：「太子！汝之父母見聽許不？」實力子曰：「大德！未曾聽許。」馬勝報曰：「若如來及如來弟子與他出家，父母不聽無宜輒度。」實力子曰：「大德！我以方便必令見許。」馬勝報曰：「斯極善哉！」時實力子聞是語已，恭敬歡喜奉辭而去，便歸本宮白父母曰：「二親當知我已正信今愿出家。」父母報曰：「汝今知不？我唯一子，常所愛念觀視無厭，假令命盡尚不欲離，況復形存而當見別！」太子白曰：「見聽者善，若不許者我從今日更不飲食。」雖聞此語亦未見聽。時實力子一日斷食，如是二三乃至六日不飲不食。時彼父母詣其子所，而告之曰：「汝自幼童常受安樂，于諸
【現代漢語翻譯】 現代漢語譯本 馬勝回答說：『我是弟子，不是大師。』又問他：『老師和弟子之間優劣如何？』馬勝回答說：『優劣非常懸殊。太子您應當知道，妙高山王（須彌山，佛教宇宙觀中的中心山）比之於芥子，大海水等同於牛蹄印中的水，也像白日的光芒比之於螢火蟲的光芒。』當時，具壽（對有德長老的尊稱）馬勝說了以下偈頌： 『妙高山比芥子小，大海如同牛蹄跡：空中的方向如同藕絲的孔穴，白日的光芒比擬螢火蟲。世間所有事物，都不能用來作比喻；弟子仰望老師，情況也是如此。』 當時，實力子（姓名）聽了這些話后，便這樣想：『像這位苾芻（比丘，佛教出家男眾）所說的功德差別，難道不是因為有更爲了不起的妙覺世尊（佛陀）和殊勝的佛法嗎？』這樣想著，他問馬勝說：『大德（對僧人的尊稱）！我現在是否可以在這善說的法律（佛法）中出家，圓滿具足成為比丘的資格，在大德這裡修習梵行（清凈的行為）呢？』馬勝回答說：『太子！你的父母同意允許嗎？』實力子說：『大德！他們還沒有同意允許。』馬勝回答說：『如果如來（佛陀）以及如來的弟子要為他人出家，父母不同意，不應該擅自度化。』實力子說：『大德！我一定會想辦法讓他們同意允許。』馬勝回答說：『這非常好！』當時，實力子聽了這些話后，恭敬歡喜地告辭離去，便回到自己的宮殿告訴父母說：『二位親人應當知道，我已經真正信奉佛法，現在希望出家。』父母回答說：『你現在知道嗎？我們只有你這一個兒子，常常愛念你，看你都看不厭倦，即使生命到了盡頭都不想和你分離，更何況現在你還活著就要和你分別！』太子說：『如果同意允許我出家就好，如果不同意，我從今天開始不再飲食。』雖然聽了這些話，父母仍然沒有同意允許。當時，實力子一天不吃飯，這樣兩天、三天，甚至六天都不飲不食。當時，他的父母來到他那裡，對他說：『你從小就享受安樂，在各種事情上』
【English Translation】 English version Assaji (馬勝) replied, 'I am a disciple, not a master.' He was asked again, 'How do the teacher and disciple compare in terms of merit?' Assaji (馬勝) replied, 'The difference is vast. The prince should know that Mount Meru (妙高山王, the central mountain in Buddhist cosmology) is like a mustard seed compared to the ocean, and the ocean water is like a cow's footprint. It is also like the sun compared to the light of a firefly.' At that time, the venerable Assaji (馬勝) spoke the following verse: 'Mount Meru (妙高) is like a mustard seed, the ocean like a cow's footprint: the space is like a lotus root's hole, the sun compared to a firefly. All things in the world cannot be used as metaphors; the disciple's respect for the teacher is like that.' At that time, Prince Śaktimat (實力子) heard these words and thought, 'As the Bhikshu (苾芻, Buddhist monk) speaks of the difference in merit, is it not because there is a more wonderful Awakened World-Honored One (妙覺世尊, Buddha) and a more excellent Dharma (法, teachings)?' Knowing this, he asked Assaji (馬勝), 'Venerable One! May I now be able to renounce the world in this well-spoken law (法律, Dharma), fully ordained to become a Bhikshu (苾芻), and practice the Brahmacarya (梵行, pure conduct) under the Venerable One?' Assaji (馬勝) replied, 'Prince! Have your parents agreed to allow it?' Prince Śaktimat (實力子) said, 'Venerable One! They have not yet agreed to allow it.' Assaji (馬勝) replied, 'If the Tathagata (如來, Buddha) and the Tathagata's disciples are to ordain others, it is not appropriate to ordain them without the parents' permission.' Prince Śaktimat (實力子) said, 'Venerable One! I will surely find a way to get them to agree.' Assaji (馬勝) replied, 'That is excellent!' At that time, Prince Śaktimat (實力子) heard these words, respectfully rejoiced, took his leave, and returned to his palace, saying to his parents, 'Dear parents, you should know that I have now truly believed in the Dharma and wish to renounce the world.' The parents replied, 'Do you know now? We have only you, our only son, whom we always love and never tire of looking at. Even if our lives were to end, we would not want to be separated from you, let alone be separated from you while you are still alive!' The prince said, 'It would be good if you would agree to allow me to renounce the world. If you do not allow it, I will not eat or drink from today onwards.' Although they heard these words, the parents still did not agree to allow it. At that time, Prince Śaktimat (實力子) fasted for one day, and then for two, three, and even six days without eating or drinking. At that time, his parents went to him and said, 'You have always enjoyed happiness since you were a child, in all matters'
苦事曾所未經，梵行難修獨身難住，隨宜臥具蘭若難居，至盡形壽猛獸同處，至盡形壽從他乞食，至盡形壽斷諸欲樂，至盡形壽永絕嬉戲。太子！汝應住此受諸欲樂，隨情佈施修諸福業。」太子雖聞是語默無所對。時彼父母令諸親屬勸實力子，時諸親屬同來勸喻，如父母所言悉皆向說，然實力子默然無答。時彼父母令實力子親友知識亦同勸喻，如前父母所告之言悉皆向說，然實力子同前默然，第二、第三亦無言答。時彼知識見其堅固，第二、第三一無言答，時諸親友知實力子志意堅固，詣王及妃具陳情理：「某等慇勤誘喻執志不移，觀此容色必無退轉。恐損太子，愿垂聽許出家離俗明智共稱。若許舍家全其壽命，后不欣樂還歸本宮；若離生緣更何所趣？」父母報曰：「必如是者，宜聽出家，滿其志願。」親友承旨報太子曰：「父母垂慈許令入道。」實力聞已慶喜彌增，稍加飲食漸益康健，辭違父母詣彼林中，禮謁馬勝苾芻在一面坐，白言：「大德！我之尊親已見聽許，幸愿慈悲與出家法，進受圓具教以威儀，于大德所善修梵行。」時具壽馬勝報言：「如是即與出家並受圓具。」尋告之曰：「汝今知不？苾芻作業有其二種：謂讀誦、修定。汝為讀誦？為修定耶？」便報師曰：「鄔波馱耶！二種俱作。」便於晝日專心讀誦
，若在靜夜繫念禪思，如是不久善閑三藏，精勤策勵無舍須臾，煩惱斷除證阿羅漢果。
時馬勝苾芻所有弟子門人，隨其意樂所學差別悉令受已，詣余村坊城邑聚落而作安居。至八月十五日前安居滿，作衣已竟執持衣缽，往波波城水蛭林所，安置衣缽濯足澡手，詣其師處禮雙足已在一面坐。時彼諸人各隨所證具白其師，復更問餘三藏要義，而白師曰：「我等既見鄔波馱耶親承咨決，我等欲往奉見世尊。」報言：「具壽！隨汝意去。」時實力子白馬勝苾芻曰：「鄔波馱耶！我已得見如來法身，未睹色身。我今欲往觀佛色身。」答言：「隨意。汝今當知如來、應、正等覺，是大珍寶出現世間，實難逢遇，如烏曇跋羅花時乃一現。」
時實力子既蒙許去，至明日已於日初分執持衣缽，入波波城次行乞食。還至本處飯食訖，執持衣缽詣王舍城，如前威儀洗手足已往詣佛所。爾時世尊于無量百千苾芻眾中而為說法，世尊遙見實力子來，告言：「善來！今正是時，隨汝意坐。」時實力子禮佛足已於一面坐，時王舍城中諸苾芻眾，不依同類分僧臥具，所謂經師與律師、經師與論師、經師與法師、經師與禪師、律師與論師、律師與法師、律師與禪師、律師與經師、論師與法師、論師與禪師、論師與經師、論師與律師、法師
【現代漢語翻譯】 現代漢語譯本：如果在寂靜的夜晚繫念禪思，這樣不久就能精通三藏，精勤努力不捨棄片刻，斷除煩惱證得阿羅漢果。
當時，馬勝苾芻（Aśvajit，佛教五比丘之一）的所有弟子門人，隨他們各自意願和所學差別，都讓他們學成之後，前往其他村莊、城鎮、聚落去結夏安居。到了八月十五日之前，安居期滿，縫製袈裟完畢，拿著衣缽，前往波波城（Pāvā）的水蛭林（Ambaraṭṭha），安置好衣缽，洗了手腳，去到他的老師那裡，禮拜雙足后在一旁坐下。當時，那些弟子們各自彙報自己所證得的境界，並向老師請教三藏的要義，然後對老師說：『我們已經見過鄔波馱耶（Upādhyāya，親教師），親自承蒙您的教誨，我們想去拜見世尊。』馬勝回答說：『各位具壽（āyasmant，對出家人的尊稱）！隨你們的意願去吧。』當時，實力子（Saktikumāra）對馬勝苾芻說：『鄔波馱耶！我已經得見如來的法身，還沒有見過色身。我現在想去瞻仰佛的色身。』馬勝回答說：『隨你的意願去吧。你現在應當知道如來、應供、正等覺（Tathāgata，Arhat，Samyaksaṃbuddha）是世間難得出現的珍寶，實在難以遇到，就像烏曇跋羅花（Udumbara）一樣，難得一現。』
當時，實力子得到允許后，到了第二天早上，在日出時分拿著衣缽，進入波波城依次乞食。回到住處吃完飯後，拿著衣缽前往王舍城（Rājagṛha），像之前一樣威儀具足地洗了手腳，然後去到佛陀那裡。當時，世尊在無量百千比丘眾中說法，世尊遠遠地看見實力子來了，告訴他說：『善來！現在正是時候，隨你的意願坐下吧。』當時，實力子禮拜佛足后在一旁坐下，當時王舍城中的比丘眾，不按照同類來分配僧房臥具，也就是經師（Sūtra Master）和律師（Vinaya Master）、經師和論師（Abhidhamma Master）、經師和法師（Dharma Master）、經師和禪師（Dhyana Master）、律師和論師、律師和法師、律師和禪師、律師和經師、論師和法師、論師和禪師、論師和經師、論師和律師、法師
【English Translation】 English version: If one contemplates and meditates in the stillness of the night, before long, one will become well-versed in the Tripiṭaka (Three Baskets), diligently striving without abandoning for even a moment, eradicating afflictions and attaining the fruit of Arhat.
At that time, all the disciples and followers of the Bhikṣu Aśvajit (one of the first five disciples of the Buddha), according to their individual inclinations and differences in learning, were allowed to complete their studies and then went to other villages, towns, and settlements to observe the rainy season retreat (Vassa). When the retreat was completed before the fifteenth day of the eighth month, having finished making their robes, they took their robes and bowls and went to the Ambaraṭṭha (Mango Grove) in Pāvā (a city), placed their robes and bowls, washed their hands and feet, and went to their teacher, bowed at his feet, and sat to one side. At that time, those disciples each reported the attainments they had realized and asked their teacher about the essential meanings of the Tripiṭaka, and then said to their teacher, 'We have seen Upādhyāya (preceptor) and personally received your teachings, and we wish to go and pay respects to the Blessed One (Bhagavan).' Aśvajit replied, 'Venerable ones (āyasmant), go as you wish.' At that time, Saktikumāra said to the Bhikṣu Aśvajit, 'Upādhyāya, I have already seen the Dharma body of the Tathāgata (the thus-gone one), but I have not yet seen the physical body. I now wish to go and behold the physical body of the Buddha.' Aśvajit replied, 'Go as you wish. You should know that the Tathāgata, Arhat (worthy one), Samyaksaṃbuddha (perfectly enlightened one) is a rare and precious treasure that appears in the world, truly difficult to encounter, like the Udumbara flower, which appears only once in a long time.'
At that time, Saktikumāra, having been granted permission to leave, the next morning at dawn, took his robes and bowl, entered the city of Pāvā, and went from house to house collecting alms. Returning to his dwelling, after eating his meal, he took his robes and bowl and went to Rājagṛha (city), washing his hands and feet with the same dignified manner as before, and then went to the Buddha. At that time, the Blessed One was teaching the Dharma in the midst of countless hundreds of thousands of Bhikṣus, and the Blessed One saw Saktikumāra coming from afar and said, 'Welcome! Now is the right time, sit as you wish.' At that time, Saktikumāra bowed at the Buddha's feet and sat to one side. At that time, the Bhikṣus in Rājagṛha did not allocate monastic lodgings according to their categories, that is, Sūtra Master and Vinaya Master, Sūtra Master and Abhidhamma Master, Sūtra Master and Dharma Master, Sūtra Master and Dhyana Master, Vinaya Master and Abhidhamma Master, Vinaya Master and Dharma Master, Vinaya Master and Dhyana Master, Vinaya Master and Sūtra Master, Abhidhamma Master and Dharma Master, Abhidhamma Master and Dhyana Master, Abhidhamma Master and Sūtra Master, Abhidhamma Master and Vinaya Master, Dharma Master
與禪師、法師與經師、法師與律師、法師與論師、禪師與經師、禪師與律師、禪師與論師、禪師與法師，于經師、律師、論師、法師、禪師，不以同類令聚一處，如是不依同類分與房舍臥具之時。時諸苾芻共相將護失所受業，各令善品不得增長，如蓮花無水日見衰損。爾時世尊便作是念：「此實力子于先佛所宿有正愿。」作如是念：「我當云何得為僧伽作分臥具者？」爾時世尊告諸苾芻曰：「汝諸苾芻！應差實力子與僧伽作分僧臥具人。若更有餘如是流類具五法者，應差作分臥具人；若無五法即不應差，設差應舍。云何為五？有愛、有瞋、有癡、有怖、不知分與不分。若具五法應差，已差不應舍。云何為五？謂無愛、無瞋、無癡、無怖、知分不分，如是應差。如常鳴揵稚敷座具，先言白已、次總集僧，對眾應問，當勸喻云：『汝某甲能與僧伽作分臥具人不？』彼答言：『能。』此苾芻作白羯磨(廣如百一羯磨中)。」
時實力子被眾差為分臥具人已，所有眾僧房舍臥具，皆依同類而處置之。經師經師共同、律師律師共同、論師論師共同、法師法師共同、禪師禪師共同。彼得隨意同住言議無違，所修善品日夜增長，如蓮處池其水充盈見日開發。
時有諸苾芻半更方至，時實力子以神通力，於一指放光而分臥
【現代漢語翻譯】 現代漢語譯本 不應將禪師、法師與經師（精通佛經的僧人）、法師與律師（精通戒律的僧人）、法師與論師（精通論藏的僧人）、禪師與經師、禪師與律師、禪師與論師、禪師與法師，以及經師、律師、論師、法師、禪師，不按類別區分，讓他們聚居一處。像這樣不按類別分配房舍臥具的時候，眾比丘互相遷就照顧，反而耽誤了各自的修業，導致善行無法增長，就像蓮花沒有水，在陽光下日漸衰敗一樣。當時，世尊便這樣想：『這位實力子過去在諸佛那裡就發過正愿。』又想：『我應當如何為僧團設立一個分配臥具的人呢？』 當時，世尊告訴眾比丘說：『你們眾比丘！應該推選實力子來為僧團分配僧房臥具。如果還有其他人像他一樣，具備五種條件，也應該推選來做分配臥具的人；如果沒有這五種條件，就不應該推選，即使推選了也應該撤換。哪五種條件呢？有愛、有嗔、有癡、有怖、不知如何分配或不分配。如果具備這五種條件，就應該推選，已經推選了也不應該撤換。哪五種條件呢？沒有愛、沒有嗔、沒有癡、沒有怖、知道如何分配或不分配，這樣的人就應該推選。像平常敲犍稚（寺院中用以集眾的法器）鋪設座位一樣，先稟告，然後召集僧眾，當衆詢問，並勸導說：『你某甲能為僧團分配臥具嗎？』他回答說：『能。』這位比丘就按照白羯磨（詳細內容見《百一羯磨》中）的程式進行。』 當時，實力子被僧眾推選為分配臥具的人之後，所有僧眾的房舍臥具，都按照類別進行安排。經師和經師住在一起，律師和律師住在一起，論師和論師住在一起，法師和法師住在一起，禪師和禪師住在一起。他們可以隨意同住，言談議論沒有衝突，所修的善行日夜增長，就像蓮花在池塘里，池水充盈，在陽光下盛開一樣。 當時，有眾比丘在半夜才到，實力子就用神通力，從一根手指放出光芒來分配臥具。
【English Translation】 English version It is not appropriate to group together the Dhyana masters (Chan masters), Dharma masters with Sutra masters (monks proficient in Buddhist scriptures), Dharma masters with Vinaya masters (monks proficient in monastic rules), Dharma masters with Abhidharma masters (monks proficient in Abhidharma), Dhyana masters with Sutra masters, Dhyana masters with Vinaya masters, Dhyana masters with Abhidharma masters, Dhyana masters with Dharma masters, and Sutra masters, Vinaya masters, Abhidharma masters, Dharma masters, and Dhyana masters, without distinguishing them by category. When lodging and bedding are distributed without regard to category, the Bhikshus accommodate each other, hindering their practice and preventing the growth of wholesome qualities, like a lotus withering in the sun without water. At that time, the World-Honored One thought: 'This Śaktiputra (Son of Strength) made a correct vow in the presence of past Buddhas.' He further thought: 'How should I appoint someone to distribute bedding for the Sangha?' Then, the World-Honored One told the Bhikshus: 'You Bhikshus! You should appoint Śaktiputra to distribute monastic bedding for the Sangha. If there are others like him who possess five qualities, they should also be appointed to distribute bedding; if they do not have these five qualities, they should not be appointed, and if they have been appointed, they should be removed. What are the five? Having love, having hatred, having delusion, having fear, and not knowing how to distribute or not distribute. If they possess these five qualities, they should be appointed, and if they have been appointed, they should not be removed. What are the five? Not having love, not having hatred, not having delusion, not having fear, and knowing how to distribute or not distribute, such a person should be appointed. Like the usual practice of ringing the Ghaṇṭā (a bell used to assemble the Sangha) and spreading out the seats, first announce it, then gather the Sangha, and ask in front of the assembly, advising: 'Can you, so-and-so, distribute bedding for the Sangha?' If he answers: 'Yes,' then this Bhikshu should follow the procedure of the White Karma (as detailed in the 'Hundred and One Karmas').' At that time, after Śaktiputra was appointed by the Sangha to distribute bedding, all the monastic lodging and bedding were arranged according to category. Sutra masters lived together with Sutra masters, Vinaya masters lived together with Vinaya masters, Abhidharma masters lived together with Abhidharma masters, Dharma masters lived together with Dharma masters, and Dhyana masters lived together with Dhyana masters. They could live together freely, their discussions were harmonious, and their wholesome qualities grew day and night, like a lotus in a pond, with abundant water, blooming in the sun. At that time, some Bhikshus arrived late at midnight, and Śaktiputra used his supernatural power to emit light from one finger to distribute bedding.
具。復有餘諸苾芻眾，情慾樂見實力子勝上人法神通希有者，故至一更而來投宿，時實力子二指放光為分臥具；有一更半至，三指放光；二更至者，四指放光；半夜至者五指放光與分臥具。時諸苾芻既見殊勝神通事已，各作是念：「我等不應令大聲聞具威德者為分臥具，而更以脅著床縱意睡眠，是不應作。」彼各初夜后夜減省睡眠端思而住，由勤策故未證者皆證，已證者不退。爾時世尊告諸苾芻曰：「諸苾芻！我弟子中分僧臥具，此實力子最為第一。」
世尊聖教既弘廣已，時婆羅門居士為苾芻眾設諸飲食，時六眾苾芻知有美好上妙飲食，即便往彼而啖食之。時諸信心婆羅門等作如是語：「聖者！大德耆宿何意不來？」六眾報曰：「如此粗餐彼豈來食。」施主報曰：「世尊記我于供養中最為第一，彼諸耆舊寧容不食？聖者仁于善說法律之中舍俗出家，不慎口言出無慚語，宜當速去更勿復來。」時諸苾芻聞是事已便往白佛，佛言：「應差實力子為分食人，若更有如是流類，亦應差遣作分食人。不具五法者即不應差，若差應舍。云何為五？謂有愛、瞋、癡、怖、不知分與不分；翻此應差。準前作法如是應差，令一苾芻作白羯磨(廣如百一羯磨中)。」
時實力子被眾差為分食人已，彼為僧伽分三種食：謂上、
【現代漢語翻譯】 現代漢語譯本： 具。又有其餘的比丘眾，因為喜愛見到實力子（Śaktiputra，佛弟子名）勝上人（殊勝之人）的法神通稀有，所以在初更時來投宿，當時實力子用兩根手指放光來分配臥具；有一更半時到的，用三根手指放光；二更時到的，用四根手指放光；半夜到的，用五根手指放光來分配臥具。當時眾比丘們見到這種殊勝的神通事蹟后，各自心想：『我們不應該讓具有威德的大聲聞（maha-śrāvaka，指有名的佛弟子）來分配臥具，而自己卻安臥在床上隨意睡眠，這是不應該做的。』他們各自在初夜和后夜減少睡眠，端正思惟而住，由於勤奮努力的緣故，沒有證悟的都證悟了，已經證悟的也不退轉。當時世尊（Śākyamuni，釋迦牟尼佛）告訴眾比丘們說：『諸位比丘！我的弟子中，分配僧眾臥具，這位實力子最為第一。』 世尊的聖教已經廣泛弘揚后，當時婆羅門（Brahmin，印度教祭司）居士為比丘眾準備各種飲食，當時六眾比丘（指六群惡比丘）知道有美好上妙的飲食，就前往那裡吃喝。當時有信心的婆羅門等人這樣說：『聖者！大德耆宿（年長的比丘）為什麼不來？』六眾回答說：『如此粗糙的食物他們怎麼會來吃。』施主回答說：『世尊記說我在供養中最為第一，那些耆舊怎麼能不吃呢？聖者您在善說法律之中捨棄世俗出家，卻不謹慎口舌說出無慚愧的話，應該趕快離開不要再來了。』當時眾比丘聽到這件事後就去稟告佛陀，佛陀說：『應該差遣實力子作為分配食物的人，如果還有像這樣的同類情況，也應該差遣他們作為分配食物的人。不具備五種條件的人就不應該差遣，如果差遣了就應該捨棄。哪五種呢？就是有愛、瞋、癡、怖、不知道應該分與不應該分；反過來具備這些條件的人就應該差遣。按照之前的方法，應該這樣差遣，讓一位比丘作白羯磨（jñāna-karma，一種僧團儀式，詳細內容在《百一羯磨》中）。』 當時實力子被僧眾差遣為分配食物的人後，他為僧伽（saṃgha，僧團）分配三種食物：就是上等的、
【English Translation】 English version: Then, there were other Bhikshus (monks), who, desiring to see the rare and wondrous Dharma-powers of Śaktiputra (Son of Strength), the superior among men, arrived at the first watch of the night seeking lodging. Śaktiputra then emitted light from two fingers to allocate bedding. Those who arrived at one and a half watches received light from three fingers; those at the second watch, four fingers; and those arriving at midnight received light from five fingers to allocate bedding. Upon witnessing these extraordinary and wondrous events, the Bhikshus each thought, 'We should not allow a great Śrāvaka (renowned disciple) of such dignity and virtue to allocate bedding, while we recline on our beds, indulging in sleep. This is not proper.' Each of them reduced their sleep during the early and late watches of the night, dwelling in earnest contemplation. Through diligent effort, those who had not yet attained enlightenment achieved it, and those who had already attained it did not regress. At that time, Śākyamuni (World-Honored One) said to the Bhikshus, 'O Bhikshus! Among my disciples, Śaktiputra is the foremost in allocating bedding to the Sangha (monastic community).' After the Holy Teachings of the World-Honored One had been widely propagated, a Brahmin (priest) householder prepared various foods for the Bhikshu Sangha. The group of six Bhikshus (a group of six wicked monks), knowing there were fine and exquisite foods, went there to partake of them. The faithful Brahmins then said, 'Venerable ones! Why have the elder and more virtuous monks not come?' The group of six replied, 'Would they come to eat such coarse fare?' The donors responded, 'The World-Honored One has recognized me as foremost in offerings. How could those elders not partake? Venerable ones, having renounced the world to become monks within the well-spoken Dharma and Vinaya (monastic discipline), you should be mindful of your speech and not utter shameless words. You should leave quickly and not return.' Upon hearing this, the Bhikshus went to inform the Buddha, who said, 'Śaktiputra should be appointed as the distributor of food. If there are others of similar character, they should also be appointed as distributors. Those who do not possess the five qualities should not be appointed; if they are, the appointment should be revoked. What are the five? They are: attachment, aversion, delusion, fear, and not knowing what should be distributed and what should not. Those who possess the opposite qualities should be appointed. Following the previous method, the appointment should be made in this way, having a Bhikshu perform a white Karma (a formal act of the Sangha, detailed in the Hundred and One Karmas).' When Śaktiputra was appointed by the Sangha as the distributor of food, he distributed three types of food to the Sangha: the superior,
中、下。時有客苾芻初日與上食，第二日與中食，第三日與下食，至第四日令行乞食。時實力子為諸苾芻，若客若主分授房舍及以臥具飲食所須，隨現住者從老至少次第而與曾無虧失。時實力子與二苾芻：一名善友、二名大地，于生生中常為怨惡，從南國來至王舍城。時二苾芻問余苾芻曰：「誰是僧伽知食？」次者報言：「是具壽實力子。」時彼二人詣實力子處，而報之曰：「我等二人隨次與食。」時實力子于初來日，便與二人上妙食次。時彼施主問曰：「明日誰當至我家食？」答言：「是友、是地。」施主聞已作如是念：「彼二苾芻聞是惡行，若來就食當設隨宜。」至第二日與中食次，施主有事復無好食，至第三日與粗食次。時彼二人作如是語：「我今極苦。云何實力子三日之中故心與我粗惡飲食，共相惱亂令受大苦？我當與彼作無益事。」彼二有妹苾芻尼名曰友女，住王園寺。於時友女往二兄處，至已各禮其足在一面坐。時彼二人雖見妹來，不相瞻視亦不共語。是時友女問二兄曰：「何意二聖見我來至，不相瞻視不共言語？」彼二答曰：「妹！我被實力子乃至三朝與我食次，極是粗惡令我食啖。汝今云何不助於我自安而住？」友女報曰：「聖者！我今欲何所作？」報言：「妹！汝今宜往詣世尊所作如是白：『大德
【現代漢語翻譯】 現代漢語譯本： 中等、下等。當時有位新來的比丘，第一天給他上等食物，第二天給他中等食物，第三天給他下等食物，到了第四天就讓他去乞食。當時，實力子（Śaktiputra，人名，意為『力量之子』）為眾比丘，無論是新來的還是常住的，分發房舍以及臥具和飲食等所需之物，按照現住僧人的年齡從老到少依次給予，從未有虧缺。當時，實力子給了兩位比丘：一位名叫善友（Śubhamitra），一位名叫大地（Mahābhūmi），他們在生生世世中常常互為怨敵，從南國來到王舍城（Rājagṛha）。當時，這兩位比丘問其他比丘說：『誰是僧伽（Saṃgha，僧團）的知食者？』其他人回答說：『是具壽（Āyuṣmān，對年長有德比丘的尊稱）實力子。』當時，他們二人前往實力子處，對他說：『我們二人按照順序接受食物。』當時，實力子在他們初來之日，就給了他們二人上等的妙食。當時，那位施主問道：『明天誰將到我家來吃飯？』回答說：『是友、是地。』施主聽后這樣想：『這兩位比丘聽說過我的惡行，如果他們來吃飯，應當設定適合他們的食物。』到了第二天，輪到中等食物，施主有事，又沒有好的食物，到了第三天，輪到粗糙的食物。當時，他們二人這樣說：『我們現在非常痛苦。為什麼實力子三天之中故意給我們粗糙惡劣的飲食，互相惱亂，讓我們遭受巨大的痛苦？我們應當給他製造一些無益的事情。』他們二人有個妹妹，是比丘尼，名叫友女（Mitrā），住在王園寺。當時，友女前往兩位兄長處，到達后各自禮拜他們的腳，在一旁坐下。當時，他們二人雖然見到妹妹來了，卻不互相看視，也不和她說話。這時，友女問兩位兄長說：『為什麼兩位聖者見到我來了，卻不互相看視，也不互相說話？』他們二人回答說：『妹妹！我們被實力子連續三天給我們粗糙惡劣的食物，讓我們吃。你現在為什麼不幫助我們，自己安然居住？』友女回答說：『聖者！我現在想做什麼呢？』他們回答說：『妹妹！你現在應該前往世尊（Bhagavat，佛陀的尊稱）那裡，這樣稟告：『大德（Bhaddanta，對僧侶的尊稱）！ English version: Medium, inferior. At that time, there was a newly arrived Bhikṣu (monk), who was given superior food on the first day, medium food on the second day, and inferior food on the third day. On the fourth day, he was instructed to go begging for food. At that time, Śaktiputra (name, meaning 'son of power') distributed lodgings, bedding, food, and other necessities to all Bhikṣus, whether newly arrived or resident, according to their seniority, without any deficiency. At that time, Śaktiputra gave to two Bhikṣus: one named Śubhamitra (Good Friend), and the other named Mahābhūmi (Great Earth). They were often enemies in their past lives, and they came from the southern country to Rājagṛha (Royal City). At that time, these two Bhikṣus asked other Bhikṣus, 'Who is the Saṃgha's (community of monks) food distributor?' The others replied, 'It is the venerable Āyuṣmān (term of respect for senior monks) Śaktiputra.' At that time, the two of them went to Śaktiputra and said to him, 'We two will receive food in turn.' At that time, Śaktiputra gave them both superior and excellent food on their first day of arrival. At that time, the donor asked, 'Who will come to my house for food tomorrow?' The answer was, 'It is Mitra and Bhūmi.' Upon hearing this, the donor thought, 'These two Bhikṣus have heard of my evil deeds. If they come for food, I should prepare food suitable for them.' On the second day, it was the turn for medium food. The donor had some business and did not have good food. On the third day, it was the turn for coarse food. At that time, the two of them said, 'We are now extremely miserable. Why has Śaktiputra deliberately given us coarse and bad food for three days, disturbing us and causing us great suffering? We should create some useless trouble for him.' These two had a sister who was a Bhikṣuṇī (nun) named Mitrā (Friend), who lived in the Royal Garden Monastery. At that time, Mitrā went to her two brothers, and upon arriving, each bowed at their feet and sat on one side. At that time, although the two of them saw their sister coming, they did not look at each other or speak to her. At this time, Mitrā asked her two brothers, 'Why do you two venerable ones not look at each other or speak to each other when you see me coming?' The two of them replied, 'Sister! We have been given coarse and bad food by Śaktiputra for three consecutive days, forcing us to eat it. Why don't you help us and live in peace yourself?' Mitrā replied, 'Venerable ones! What do you want me to do now?' They replied, 'Sister! You should now go to the Bhagavat (Buddha) and report as follows: 'Bhaddanta (venerable sir)!'
【English Translation】 Modern Chinese translation: Medium, inferior. At that time, there was a newly arrived Bhikṣu (monk), who was given superior food on the first day, medium food on the second day, and inferior food on the third day. On the fourth day, he was instructed to go begging for food. At that time, Śaktiputra (name, meaning 'son of power') distributed lodgings, bedding, food, and other necessities to all Bhikṣus, whether newly arrived or resident, according to their seniority, without any deficiency. At that time, Śaktiputra gave to two Bhikṣus: one named Śubhamitra (Good Friend), and the other named Mahābhūmi (Great Earth). They were often enemies in their past lives, and they came from the southern country to Rājagṛha (Royal City). At that time, these two Bhikṣus asked other Bhikṣus, 'Who is the Saṃgha's (community of monks) food distributor?' The others replied, 'It is the venerable Āyuṣmān (term of respect for senior monks) Śaktiputra.' At that time, the two of them went to Śaktiputra and said to him, 'We two will receive food in turn.' At that time, Śaktiputra gave them both superior and excellent food on their first day of arrival. At that time, the donor asked, 'Who will come to my house for food tomorrow?' The answer was, 'It is Mitra and Bhūmi.' Upon hearing this, the donor thought, 'These two Bhikṣus have heard of my evil deeds. If they come for food, I should prepare food suitable for them.' On the second day, it was the turn for medium food. The donor had some business and did not have good food. On the third day, it was the turn for coarse food. At that time, the two of them said, 'We are now extremely miserable. Why has Śaktiputra deliberately given us coarse and bad food for three days, disturbing us and causing us great suffering? We should create some useless trouble for him.' These two had a sister who was a Bhikṣuṇī (nun) named Mitrā (Friend), who lived in the Royal Garden Monastery. At that time, Mitrā went to her two brothers, and upon arriving, each bowed at their feet and sat on one side. At that time, although the two of them saw their sister coming, they did not look at each other or speak to her. At this time, Mitrā asked her two brothers, 'Why do you two venerable ones not look at each other or speak to each other when you see me coming?' The two of them replied, 'Sister! We have been given coarse and bad food by Śaktiputra for three consecutive days, forcing us to eat it. Why don't you help us and live in peace yourself?' Mitrā replied, 'Venerable ones! What do you want me to do now?' They replied, 'Sister! You should now go to the Bhagavat (Buddha) and report as follows: 'Bhaddanta (venerable sir)!'
！彼聖者實力子，作不軌事共我行不凈行，犯波羅市迦。』我亦當往作如是語：『如妹所言其事實爾，我等先知。』」友女報曰：「我今云何知彼實是清凈苾芻曾無愆犯，云何輒以無根他勝之法而譭謗之？」彼二報曰：「乃至汝若不為我等作如是語，我等終不瞻視於汝共為言說。」是時友女聞是語已，俯仰須臾告二兄曰：「我當爲作。」兄言：「妹！汝且住此，我等先可至世尊所，汝隨後來。」時二苾芻往世尊所，禮佛足已在一面坐。時彼友女斟酌兄至，便詣佛所禮已而立，白世尊曰：「大德！彼聖者實力子，作不軌事共我行不凈行，犯波羅市迦。」時友地苾芻即便白佛：「實爾。薄伽梵！實爾。蘇揭多！如妹所說我等先知。」時實力子亦覆在此大眾中住。
根本說一切有部毗奈耶卷第十三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十四
三藏法師義凈奉 制譯無根謗學處之二
爾時薄伽梵命實力子曰：「汝聞斯語不？」白佛言：「我聞。薄伽梵！我聞。蘇揭多！」佛言：「實力子！其事如何？」實力子白佛言：「世尊！我之虛實，唯佛所知。」佛言：「實力子！於此時中勿作是說，應作是言，若實言實，若虛言虛。」實力子曰：「我
【現代漢語翻譯】 現代漢語譯本： 『那位聖者實力子（Śaktiputra，人名），做了不合規矩的事，與我行不凈行，犯了波羅市迦（Pārājika，斷頭罪）。』我也會去說這樣的話：『正如妹妹所說，情況確實如此，我們早就知道了。』」友女回答說：「我怎麼知道他確實是清凈的比丘，沒有犯過任何錯誤呢？我怎麼能隨便用毫無根據的他勝法（Parājika，指控他人犯斷頭罪）來誹謗他呢？」那兩個比丘回答說：「如果你不為我們說這樣的話，我們終究不會理睬你，也不會和你說話。」當時，友女聽了這些話后，沉思片刻，告訴兩個哥哥說：「我會照你們說的做。」哥哥們說：「妹妹！你先待在這裡，我們可以先去世尊（Bhagavān，佛的尊稱）那裡，你隨後再來。」當時，兩個比丘去了世尊那裡，禮拜佛足后在一旁坐下。這時，友女估計哥哥們已經到了，便前往佛陀那裡，禮拜後站在一旁，對世尊說：「大德（Bhagavān，對佛的尊稱）！那位聖者實力子，做了不合規矩的事，與我行不凈行，犯了波羅市迦。」當時，友地比丘立刻對佛陀說：「確實如此。薄伽梵！確實如此。蘇揭多（Sugata，如來）！正如妹妹所說，我們早就知道了。」當時，實力子也在這大眾之中。
根本說一切有部毗奈耶卷第十三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十四
三藏法師義凈奉 制譯無根謗學處之二
當時，薄伽梵命令實力子說：「你聽到這些話了嗎？」實力子回答佛陀說：「我聽到了。薄伽梵！我聽到了。蘇揭多！」佛陀說：「實力子！事情是怎樣的？」實力子對佛陀說：「世尊！我所說的是真是假，只有佛陀您才知道。」佛陀說：「實力子！此時此刻不要這樣說，應該這樣說，如果是真的就說是真的，如果是假的就說是假的。」實力子說：「我...
【English Translation】 English version: 'That venerable Śaktiputra (name of a person), has committed improper acts and engaged in impure conduct with me, committing a Pārājika (a defeat; expulsion from the Sangha).' I will also go and say such words: 'As my sister says, the situation is indeed so, we knew it long ago.'」 The female friend replied, 「How do I know that he is indeed a pure Bhikṣu (Buddhist monk) who has never committed any transgression? How can I casually slander him with groundless accusations of a Pārājika offense?」 The two Bhikṣus replied, 「Unless you say such words for us, we will never look at you or speak to you.」 At that time, the female friend, having heard these words, pondered for a moment and told her two brothers, 「I will do as you say.」 The brothers said, 「Sister! You stay here for now, we can first go to the Bhagavan (the Blessed One, an epithet of the Buddha), and you can follow later.」 At that time, the two Bhikṣus went to the Bhagavan, prostrated at the Buddha's feet, and sat on one side. At this time, the female friend, estimating that her brothers had arrived, went to the Buddha, prostrated and stood to one side, and said to the Bhagavan, 「Venerable Sir! That venerable Śaktiputra, has committed improper acts and engaged in impure conduct with me, committing a Pārājika.」 At that time, the Bhikṣu Youdi immediately said to the Buddha, 「It is indeed so. Bhagavan! It is indeed so. Sugata (the Well-Gone One, an epithet of the Buddha)! As my sister says, we knew it long ago.」 At that time, Śaktiputra was also present in this assembly.
Mūlasarvāstivāda-Vinaya Volume Thirteen Taishō Tripiṭaka Volume 23 No. 1442 Mūlasarvāstivāda-Vinaya
Mūlasarvāstivāda-Vinaya Volume Fourteen
Tripiṭaka Master Yijing, by Imperial Decree, translated 'The Second Section on Groundless Slander'
At that time, the Bhagavan commanded Śaktiputra, saying, 「Have you heard these words?」 Śaktiputra replied to the Buddha, 「I have heard. Bhagavan! I have heard. Sugata!」 The Buddha said, 「Śaktiputra! How is the matter?」 Śaktiputra said to the Buddha, 「World-Honored One! Only the Buddha knows whether what I say is true or false.」 The Buddha said, 「Śaktiputra! At this time, do not say such things, you should say, if it is true, say it is true, if it is false, say it is false.」 Śaktiputra said, 「I...
不曾憶。薄伽梵！我不曾憶。蘇揭多！」爾時具壽羅怙羅，於世尊后執扇扇佛，時羅怙羅白佛言：「世尊！彼實力子何勞見問？現見友女苾芻尼親在佛前云：『實力子共為惡行犯波羅市迦。』兄弟二人面證言：『實。』」佛告羅怙羅：「我今問汝，隨汝意答。羅怙羅！若苾芻尼來至我所作如是說：『大德！聖者羅怙羅作不軌事，共我行不凈行，犯波羅市迦。』時友地苾芻即便證云：『實爾。薄伽梵！實爾。蘇揭多！如妹所說我等先知。』羅怙羅！我聞是語即問汝云：『其事虛實？』汝云何答？」羅怙羅白佛言：「世尊大德！若憶云憶，若不憶云不憶。」世尊告曰：「汝且癡人能云不憶，何怪實力子清凈苾芻，實無罪過云不憶耶？」爾時世尊告諸苾芻：「如實力子實無罪過。汝等應知，友女苾芻尼自言犯罪，應當滅擯。其友地二苾芻應可詳審善問其事，汝如何見？何處見？以何因緣往見其事？」
爾時世尊作是語已，即便入室寂定而住。時諸苾芻見佛寂定，便共憶持實力子是清凈人，友女苾芻尼以其自言共為擯斥。友、地二苾芻審問其事：「汝如何見？何處見？以何因緣往見其事？」時諸苾芻具問之。時彼二苾芻作如是說：「諸具壽！彼實力子，我不見犯不凈行法波羅市迦，然由具壽實力子乃至三日與我粗惡食，
【現代漢語翻譯】 現代漢語譯本： 『我不記得了，薄伽梵（Bhagavan，世尊）！我不記得了，蘇揭多（Sugata，善逝）！』 當時，具壽羅怙羅（Rahula，佛陀之子），在世尊身後執扇扇佛，羅怙羅對佛說：『世尊！實力子（Silavati，比丘尼的名字）有什麼必要問呢？友女（Mittā，比丘尼的名字）比丘尼親自在佛前說：『實力子一起做了惡行，犯了波羅市迦（Parajika，斷頭罪）。』兄弟二人當面作證說：『確實如此。』』 佛告訴羅怙羅：『我現在問你，隨你的意思回答。羅怙羅！如果有比丘尼來到我這裡這樣說：『大德！聖者羅怙羅做了不軌之事，與我行了不凈之行，犯了波羅市迦。』這時友地（Mittabhūmika，比丘的名字）比丘立刻作證說：『確實如此，薄伽梵！確實如此，蘇揭多！就像這位妹妹所說，我們早就知道了。』羅怙羅！我聽到這些話就問你：『這件事是真是假？』你會怎麼回答？』 羅怙羅對比佛說：『世尊大德！如果記得就說記得，如果不記得就說不記得。』 世尊說：『你這個愚癡的人，竟然說不記得，難道實力子是清凈的比丘，實際上沒有罪過，卻說不記得，這有什麼奇怪的呢？』 當時，世尊告訴眾比丘：『像實力子這樣，實際上沒有罪過。你們應當知道，友女比丘尼自己說犯了罪，應當滅擯（驅逐）。友地這兩個比丘，應當詳細審問這件事：『你如何看見的？在哪裡看見的？因為什麼緣故去看見這件事？』』 當時，世尊說完這些話，就進入室內寂靜禪定而住。當時眾比丘見佛寂定，便一起記住實力子是清凈的人，友女比丘尼因為她自己說犯了罪而被擯斥。友地兩個比丘審問這件事：『你如何看見的？在哪裡看見的？因為什麼緣故去看見這件事？』當時眾比丘詳細地問了他們。當時那兩個比丘這樣說：『諸位具壽（Ayasma，對年長比丘的尊稱）！實力子，我沒有看見他犯不凈行法波羅市迦，然而因為具壽實力子，甚至三天都給我們粗劣的食物，'
【English Translation】 English version: 'I do not recall, Bhagavan (Blessed One)! I do not recall, Sugata (Well-Gone)!' At that time, the venerable Rahula (Buddha's son), standing behind the Blessed One, fanned the Buddha. Rahula then said to the Buddha: 'Venerable Sir! Why is it necessary to question Silavati (name of a Bhikkhuni)? The Bhikkhuni Mittā (name of a Bhikkhuni) herself is present before the Buddha, saying: 'Silavati has committed an evil deed, violating the Parajika (defeat, expulsion from the Sangha).' The two brothers testify face to face, saying: 'Indeed, it is so.'' The Buddha said to Rahula: 'Now I ask you, answer as you please. Rahula! If a Bhikkhuni comes to me and says: 'Venerable Sir! The venerable Rahula has committed an improper act, engaging in impure conduct with me, violating the Parajika.' Then the Bhikkhu Mittabhūmika (name of a Bhikkhu) immediately testifies, saying: 'Indeed, it is so, Bhagavan! Indeed, it is so, Sugata! As this sister has said, we knew it beforehand.' Rahula! If I hear these words and ask you: 'Is this true or false?' How would you answer?' Rahula said to the Buddha: 'Venerable Sir! If I remember, I will say I remember; if I do not remember, I will say I do not remember.' The Blessed One said: 'You foolish person, you can say you do not remember. What is strange about Silavati, a pure Bhikkhuni, saying she does not remember, even though she is actually without fault?' At that time, the Blessed One told the Bhikkhus: 'Like Silavati, she is actually without fault. You should know that the Bhikkhuni Mittā, having confessed to committing a crime herself, should be expelled. These two Bhikkhus, Mittabhūmika, should be carefully questioned about this matter: 'How did you see it? Where did you see it? For what reason did you go to see it?' At that time, after the Blessed One spoke these words, he entered his chamber and remained in silent meditation. When the Bhikkhus saw the Buddha in silent meditation, they all remembered that Silavati was a pure person, and the Bhikkhuni Mittā was expelled because she confessed to committing a crime herself. The two Bhikkhus, Mittabhūmika, were questioned about this matter: 'How did you see it? Where did you see it? For what reason did you go to see it?' Then the Bhikkhus questioned them in detail. At that time, the two Bhikkhus said: 'Venerable Sirs (Ayasma, term of respect for senior monks)! I did not see Silavati commit the impure act of Parajika, but because the venerable Silavati gave us coarse food for as long as three days,'
氣力衰羸極相惱亂。我以欲瞋癡怖故作是說。其具壽實力子，實是清凈無有過咎，不作不凈行不犯波羅市迦。」爾時世尊于晡后時從靜處起，于苾芻眾中就座而坐。時諸苾芻白佛言：「世尊！我等諸苾芻，見佛世尊入室寂定，便共憶持實力子是清凈人，友女苾芻尼由其自言已令滅擯。友、地二苾芻審問其事：『汝如何見？何處見？以何因緣而見其事？』我等具問之。時彼二苾芻作如是說：『諸具壽！彼實力子，我不見犯不凈行法得波羅市迦。然由具壽實力子乃至三日與我食次，令食惡食氣力衰羸極相惱亂。我以欲瞋癡怖故作是說。其具壽實力子，實是清凈無有過咎，不作不凈行不犯波羅市迦。』」爾時世尊聞是說已告諸苾芻曰：「云何彼二癡人！為少飲食因緣作故妄語譭謗清凈苾芻。」世尊即于爾時說伽他曰：
「若人故妄語， 違越于實法， 不懼於後世， 無有惡不造。 寧吞熱鐵丸， 猛焰燒身遍， 不以破戒口， 啖彼信心食。」
當爾之時，于虛空中有諸天眾說伽他曰：
「實力超三有， 尚招于譭謗； 是故有智人， 不應樂生死。 段食真可厭， 苦中最為極； 猶如食子肉， 增長諸煩惱。」
「如何汝今知清凈苾芻實不犯罪，以無根波羅市迦法而見
【現代漢語翻譯】 現代漢語譯本 『氣力衰弱，非常惱亂。我因為貪慾、嗔恨、愚癡和恐懼的緣故才這樣說。那位具壽（Bhikkhu，比丘）實力子（Śaktiputra）實際上是清凈的，沒有任何過錯，沒有做不凈的行為，沒有觸犯波羅市迦（Pārājika，斷頭罪）。』 當時，世尊在下午的時候從禪定處起身，在比丘僧眾中就座。當時，各位比丘稟告佛陀說：『世尊！我們各位比丘，看見佛世尊進入禪房寂靜入定，便一起回憶起實力子是清凈的人，友女（Mitra）比丘尼因為她自己說的話已經被驅逐。友（Mitra）、地（Bhūmi）兩位比丘詳細詢問這件事：『你們是如何看見的？在哪裡看見的？因為什麼因緣而看見這件事？』我們詳細地詢問了他們。當時那兩位比丘這樣說：『各位具壽！那位實力子，我沒有看見他觸犯不凈行法而得波羅市迦（Pārājika，斷頭罪）。然而因為具壽實力子甚至連續三天輪到給我食物，使得我吃了不好的食物，氣力衰弱，非常惱亂。我因為貪慾、嗔恨、愚癡和恐懼的緣故才這樣說。那位具壽實力子實際上是清凈的，沒有任何過錯，沒有做不凈的行為，沒有觸犯波羅市迦（Pārājika，斷頭罪）。』 當時，世尊聽了這些話后，告訴各位比丘說：『為什麼那兩個愚癡的人！爲了少許飲食的因緣，就故意說謊，譭謗清凈的比丘。』世尊就在當時說了這首伽陀（Gāthā，偈頌）： 『如果有人故意說謊，違背真實的法，不害怕後世的果報，沒有哪種惡事不做的。 寧願吞下熱的鐵丸，猛烈的火焰燒遍全身，也不要用破戒的嘴，吃下那些有信心的人供養的食物。』 當時，在虛空中，有諸位天人說了這首伽陀（Gāthā，偈頌）： 『實力子（Śaktiputra）超越了三有（trayo bhava，三界），尚且招來譭謗；因此有智慧的人，不應該貪戀生死。 段食（kabaḷīkāra āhāra，分段食物）真是令人厭惡，在痛苦中最為嚴重；猶如吃掉自己孩子的肉，增長各種煩惱。』 『你們現在如何知道清凈的比丘實際上沒有犯罪，卻用沒有根據的波羅市迦（Pārājika，斷頭罪）法來判斷？』
【English Translation】 English version 『My strength is failing and I am extremely disturbed. I said this because of desire, anger, delusion, and fear. That venerable Śaktiputra (實力子, one with power), is truly pure and without any fault, does not engage in impure conduct, and has not committed a Pārājika (波羅市迦, defeat).』 At that time, the World-Honored One arose from his solitary retreat in the late afternoon and sat down among the community of Bhikshus (苾芻, monks). Then the Bhikshus (苾芻, monks) said to the Buddha: 『World-Honored One! We Bhikshus (苾芻, monks), seeing the World-Honored One entering the chamber for quiet meditation, then together recalled that Śaktiputra (實力子, one with power) is a pure person, and the Bhikshuni (苾芻尼, nun) Mitra (友) has been expelled because of her own words. The two Bhikshus (苾芻, monks), Mitra (友) and Bhūmi (地), inquired into the matter in detail: 『How did you see it? Where did you see it? By what cause and condition did you see this matter?』 We inquired of them in detail. At that time, those two Bhikshus (苾芻, monks) said: 『Venerable ones! That Śaktiputra (實力子, one with power), I did not see him commit an impure act that incurs a Pārājika (波羅市迦, defeat). However, because venerable Śaktiputra (實力子, one with power) was on duty to give me food for even three consecutive days, causing me to eat bad food, my strength failed, and I was extremely disturbed. I said this because of desire, anger, delusion, and fear. That venerable Śaktiputra (實力子, one with power) is truly pure and without any fault, does not engage in impure conduct, and has not committed a Pārājika (波羅市迦, defeat).』 At that time, after hearing these words, the World-Honored One said to the Bhikshus (苾芻, monks): 『Why did those two foolish people! For the sake of a little food, deliberately lie and slander a pure Bhikshu (苾芻, monk).』 Then the World-Honored One spoke this Gāthā (伽陀, verse) at that time: 『If a person deliberately lies, violates the true Dharma, and does not fear the consequences in future lives, there is no evil that they will not commit. It is better to swallow a hot iron ball, with fierce flames burning throughout the body, than to eat the food offered by those with faith with a mouth that has broken precepts.』 At that time, in the empty sky, there were many Devas (天眾, gods) who spoke this Gāthā (伽陀, verse): 『Śaktiputra (實力子, one with power) transcends the three realms (trayo bhava, 三有), yet still invites slander; therefore, wise people should not delight in birth and death. Solid food (kabaḷīkāra āhāra, 段食) is truly disgusting, and the most extreme of sufferings; it is like eating the flesh of one's own child, increasing all afflictions.』 『How do you now know that the pure Bhikshu (苾芻, monk) has not actually committed a crime, yet you judge him with the groundless Pārājika (波羅市迦, defeat) law?』
謗毀？」爾時世尊以此因緣廣說如前，乃至告友地苾芻曰：「汝二癡人，知清凈苾芻實不犯罪，以無根波羅市迦法行謗毀耶？」彼二白佛：「實爾。世尊！」佛以種種呵責：「汝所為非，非清凈行、非隨順行，所不應為。」告諸苾芻曰：「應知有三種人定墮泥犁獄。云何為三？若人自行破戒、勸他破戒，此謂初人定墮泥犁獄。若人自行不凈行，于清凈苾芻以無根波羅市迦法而謗毀之，此是第二人定墮泥犁獄。若人作如是見作如是語：『言欲是凈，言欲是妙，欲可受用，欲無過失。』于惡欲境極生愛著，此是第三人定墮泥犁獄。」世尊爾時說伽他曰：
「若人生世中， 口常出刀劍； 由此惡說故， 常斬于自身。 若贊于惡人， 譭謗賢善者； 由口生眾過， 定不受安樂。 猶如博弈人， 失財是小過； 於他清凈者， 謗毀成大愆。 經于百千歲， 墮在肉胞獄； 復於此獄中， 更受四萬歲。 若以噁心語， 謗毀於善人； 由斯惡業緣， 當墮于地獄。」
爾時世尊作呵責已，告諸苾芻曰：「我觀十利，廣說如前，乃至我于毗奈耶中，為諸聲聞制其學處，應如是說：
「若復苾芻懷瞋不捨，故於清凈苾芻以無根波羅市迦法謗，欲壞彼凈行。後於異時若
【現代漢語翻譯】 現代漢語譯本 『誹謗？』這時，世尊因此因緣廣泛地像前面所說的那樣開示，乃至告訴友地的比丘們說：『你們這兩個愚癡的人，明知清凈的比丘實際上沒有犯戒，卻用沒有根據的波羅市迦法（Parajika，斷頭罪）來誹謗他們嗎？』那兩個比丘回答佛說：『確實如此，世尊！』佛用種種言辭呵責他們：『你們所做的事情是不對的，不是清凈的行為，不是隨順佛法的行為，是不應該做的。』佛告訴眾比丘說：『應當知道有三種人必定墮入泥犁獄（Naraka，地獄）。哪三種人呢？如果有人自己破戒，還勸他人破戒，這稱為第一種必定墮入泥犁獄的人。如果有人自己行不凈之行，卻用沒有根據的波羅市迦法來誹謗清凈的比丘，這是第二種必定墮入泥犁獄的人。如果有人持有這樣的見解，說這樣的話：『性慾是清凈的，性慾是美妙的，性慾是可以享受的，性慾沒有過失。』對於邪惡的性慾境界極度地產生愛戀執著，這是第三種必定墮入泥犁獄的人。』世尊當時說了偈頌： 『如果人生在世上，口中常吐出刀劍；由於這種惡毒的言說，常常斬傷自己。如果讚美惡人，譭謗賢善的人；由於口舌產生種種過錯，必定不能得到安樂。猶如賭博的人，失去錢財只是小小的過錯；對於他人清凈的行為，誹謗毀壞卻是極大的罪過。經過成百上千歲，墮落在肉胞地獄中；又在這地獄中，更加要遭受四萬年的苦難。如果用惡毒的語言，誹謗毀壞善良的人；由於這種惡業的緣故，應當墮入地獄。』 當時世尊呵責完畢后，告訴眾比丘說：『我觀察到十種利益，廣泛地像前面所說的那樣開示，乃至我在毗奈耶（Vinaya，戒律）中，為眾聲聞（Sravaka，弟子）制定學處，應當這樣說： 『如果又有比丘懷著嗔恨不肯捨棄，故意用沒有根據的波羅市迦法來誹謗清凈的比丘，想要破壞他們的清凈行為。後來在其他時候，如果』
【English Translation】 English version 'Slander?' At that time, the World-Honored One, based on this cause, extensively explained as before, even to the point of telling the Bhikshus (monks) of Yaudheya: 'You two foolish men, knowing that the pure Bhikshus have not actually committed any offenses, are you slandering them with unfounded Parajika (expulsion offense) accusations?' The two Bhikshus replied to the Buddha: 'Indeed, World-Honored One!' The Buddha rebuked them with various criticisms: 'What you have done is wrong, it is not pure conduct, it is not conduct in accordance with the Dharma, it is something that should not be done.' The Buddha told the Bhikshus: 'You should know that there are three types of people who are certain to fall into Naraka (hell). What are the three? If someone themselves breaks the precepts and encourages others to break the precepts, this is called the first type of person certain to fall into Naraka. If someone themselves engages in impure conduct and slanders pure Bhikshus with unfounded Parajika accusations, this is the second type of person certain to fall into Naraka. If someone holds such a view and speaks such words: 'Desire is pure, desire is wonderful, desire can be enjoyed, desire has no faults,' and develops extreme attachment to evil objects of desire, this is the third type of person certain to fall into Naraka.' At that time, the World-Honored One spoke this verse: 'If a person is born into this world, their mouth constantly emits swords; because of this evil speech, they constantly wound themselves. If they praise evil people and slander the virtuous and good; because of the faults produced by the mouth, they will certainly not receive peace and happiness. Like a gambler, losing wealth is a small fault; but slandering the purity of others is a great offense. For hundreds of thousands of years, they will fall into the hell of the fleshy womb; and in this hell, they will suffer for another forty thousand years. If with malicious words, they slander and defame good people; because of the cause of this evil karma, they should fall into hell.' After the World-Honored One finished rebuking them, He told the Bhikshus: 'I have observed ten benefits, extensively explained as before, even to the point that in the Vinaya (monastic discipline), I have established the precepts for the Sravakas (disciples), it should be said thus: 'If again a Bhikshu, harboring anger and unwilling to relinquish it, intentionally slanders a pure Bhikshu with unfounded Parajika accusations, desiring to destroy their pure conduct. Later, at another time, if'
問、若不問，知此事是無根謗。彼苾芻由瞋恚故作是語者，僧伽伐尸沙。」
若復苾芻者，謂是友、地苾芻，若更有餘如斯流類。
懷瞋者，謂情生忿怒。
言不捨者，謂瞋恚不息。
清凈苾芻者，謂實力子。
無犯者，謂不犯其事。
以無根者，謂無三根：見根、聞根、疑根。
波羅市迦法者，於四事中隨說其一。
法者，已如前說。
謗者，說不實事。
欲壞彼行者，欲損彼人清凈學處。
彼于異時者，謂是別時。
若問、若不問者，謂說謗已情生悔恨不由他問，知此事無根謗。
謗者，諍也。諍有四種諍：謂斗諍、非言諍、犯諍、事諍。
由瞋故作是語者，正出謗辭。
僧伽伐尸沙者，已如前說。
此中犯相其事云何？若謗清凈苾芻十事成犯，五事無犯。云何為十？謂不見其事、不聞不疑，便作如是虛誑想，實無見等妄言我有見聞疑，作是說時得僧伽伐尸沙。或聞而忘、或疑而忘、作如是解、作如是想，云我聞疑不忘，作是說時得僧伽伐尸沙。或聞而信、或聞不信，而言我見；或聞而疑、或聞不疑、或但自疑，而云我見，作是說時得僧伽伐尸沙。是謂十事成犯。云何五事無犯？謂彼不見不聞不疑，有見等
【現代漢語翻譯】 現代漢語譯本 問：如果（被指控者）沒有被詢問，（指控者）就知道這件事是沒有根據的誹謗。如果那位比丘因為嗔恨的緣故說了這樣的話，就構成僧伽伐尸沙（Sanghavasesa，僧殘罪）。
若複比丘者，指的是同伴、同地的比丘，或者其他類似的同類。
懷嗔者，指的是心中生起忿怒。
言不捨者，指的是嗔恚沒有止息。
清凈比丘者，指的是有實力的人。
無犯者，指的是沒有犯過所指控的事情。
以無根者，指的是沒有三種根據：見根、聞根、疑根。
波羅市迦法（Parajika，波羅夷罪）者，指的是在四種罪行中隨便說出其中一種。
法者，已經像前面說的那樣解釋過了。
謗者，指的是說不真實的事情。
欲壞彼行者，指的是想要損害那個人清凈的學處。
彼于異時者，指的是在不同的時間。
若問、若不問者，指的是說了誹謗之後，心中產生後悔，即使沒有人詢問，也知道這件事是沒有根據的誹謗。
謗者，是爭論。爭論有四種：斗諍、非言諍、犯諍、事諍。
由嗔故作是語者，指的是真正說出了誹謗的言辭。
僧伽伐尸沙（Sanghavasesa）者，已經像前面說的那樣解釋過了。
這裡面犯戒的相狀是什麼樣的呢？如果誹謗清凈的比丘，有十種情況構成犯罪，五種情況不構成犯罪。哪十種情況構成犯罪呢？就是沒有見到那件事、沒有聽到那件事、沒有懷疑那件事，卻虛假地想像，實際上沒有見到等等，卻妄言說我見到了、我聽到了、我懷疑了，說這些話的時候就犯了僧伽伐尸沙罪。或者聽到了但是忘記了、或者懷疑了但是忘記了，卻這樣理解、這樣想像，說我聽到了、我懷疑了，沒有忘記，說這些話的時候就犯了僧伽伐尸沙罪。或者聽到了就相信、或者聽到了不相信，卻說我見到了；或者聽到了就懷疑、或者聽到了不懷疑、或者只是自己懷疑，卻說我見到了，說這些話的時候就犯了僧伽伐尸沙罪。這叫做十種情況構成犯罪。哪五種情況不構成犯罪呢？就是他沒有見到、沒有聽到、沒有懷疑，卻有見等等。
【English Translation】 English version Question: If (the accused) is not questioned, (the accuser) knows that this matter is an unfounded slander. If that Bhikkhu (monk) speaks in this way out of anger, it constitutes a Sanghavasesa (an offense requiring a meeting of the Sangha).
'If another Bhikkhu' refers to a companion, a Bhikkhu from the same place, or others of a similar kind.
'Harboring anger' refers to anger arising in the mind.
'Not abandoning' refers to the anger not ceasing.
'Pure Bhikkhu' refers to a person of strength.
'Without offense' refers to not having committed the alleged act.
'Without basis' refers to lacking the three roots: the root of seeing, the root of hearing, and the root of doubt.
'Parajika (defeat) offense' refers to randomly mentioning one of the four offenses.
'Offense' has already been explained as before.
'Slander' refers to speaking untruths.
'Desiring to ruin his conduct' refers to wanting to harm that person's pure practice.
'At another time' refers to a different time.
'Whether questioned or not questioned' refers to, after speaking slander, regret arises in the mind, and even without being questioned, one knows that this matter is an unfounded slander.
'Slander' is dispute. There are four kinds of disputes: fighting disputes, non-verbal disputes, offense disputes, and matter disputes.
'Speaking in this way out of anger' refers to truly uttering slanderous words.
'Sanghavasesa' has already been explained as before.
What are the characteristics of committing an offense in this context? If one slanders a pure Bhikkhu, ten situations constitute an offense, and five situations do not. What are the ten? It is when one has not seen the matter, has not heard the matter, and has not doubted the matter, yet falsely imagines, and although one has not actually seen, etc., one falsely says, 'I have seen, I have heard, I have doubted.' When one speaks in this way, one commits a Sanghavasesa offense. Or one has heard but forgotten, or one has doubted but forgotten, yet one understands and imagines in this way, saying, 'I have heard, I have doubted, I have not forgotten.' When one speaks in this way, one commits a Sanghavasesa offense. Or one has heard and believes, or one has heard and does not believe, yet one says, 'I have seen'; or one has heard and doubts, or one has heard and does not doubt, or one only doubts oneself, yet one says, 'I have seen.' When one speaks in this way, one commits a Sanghavasesa offense. These are called the ten situations that constitute an offense. What are the five situations that do not constitute an offense? It is when he has not seen, has not heard, has not doubted, yet has seen, etc.
解、有見等想，作如是語：「我見聞疑。」者，無犯。或聞而忘、或疑而忘、有聞疑想而言聞等，亦無有犯。如謗清凈人時，十事成犯、五事無犯；若謗清凈似不清凈人，亦復如是。
若謗不清凈人，十一事成犯、六事無犯。云何十一？謂不見不聞不疑，作如是解、作如是想、實無見等，妄言：「我有見聞疑。」作如是說時得僧伽伐尸沙。或見而忘、或聞而忘、或疑而忘、作如是解、作如是想，而云：「見聞疑不忘。」作是說時得僧伽伐尸沙。或聞而信、或聞不信，而言我見；或聞而疑、或聞不疑、或但自疑而云：「我見。」作是說時得僧伽伐尸沙。是謂十一成犯。云何六事無犯？謂彼不見不聞不疑，有見等解、有見聞等想，作如是說：「我見聞疑。」者，無犯。或見而忘、或聞而忘、或疑而忘，有見等解、有見等想，而言見聞等亦皆無犯。是謂六事無犯。若謗似清凈人，十一事成犯、六事無犯，亦復如是。
時諸苾芻悉皆有疑，為除疑故白佛言：「世尊大德！具壽實力子曾作何業？由彼業故，招異熟果生富貴家，多饒財寶受用豐足，舍俗依佛而為出家，斷諸煩惱證阿羅漢，分房舍中說為第一，雖得勝果而被謗讟。」
佛告諸苾芻：「汝等善聽！我當爲汝說彼因緣。諸苾芻若自作業，必不于外地水
【現代漢語翻譯】 現代漢語譯本：如果（比丘）有理解、有見解等想法，說出這樣的話：『我見、我聞、我懷疑。』這樣沒有犯戒。或者聽了之後忘記了，或者懷疑之後忘記了，雖然有聽聞和懷疑的想法，卻說自己聽聞等等，也沒有犯戒。就像誹謗清凈的人時，十種情況構成犯戒，五種情況不構成犯戒；如果誹謗表面上清凈但實際上不清凈的人，也是如此。 如果誹謗不清凈的人，十一種情況構成犯戒，六種情況不構成犯戒。哪十一種呢？就是沒有看見、沒有聽見、沒有懷疑，卻這樣理解、這樣認為，實際上沒有看見等等，卻妄言：『我看見、我聽見、我懷疑。』這樣說的時候，構成僧伽伐尸沙（Sanghavasesa，僧殘罪）。或者看見了之後忘記了，或者聽見了之後忘記了，或者懷疑了之後忘記了，卻這樣理解、這樣認為，而說：『看見、聽見、懷疑沒有忘記。』這樣說的時候，構成僧伽伐尸沙。或者聽了之後相信了，或者聽了之後不相信，卻說我看見了；或者聽了之後懷疑了，或者聽了之後不懷疑，或者只是自己懷疑卻說：『我看見了。』這樣說的時候，構成僧伽伐尸沙。這就是十一種構成犯戒的情況。哪六種情況不構成犯戒呢？就是他沒有看見、沒有聽見、沒有懷疑，但有見解等等理解、有見聞等等想法，說出這樣的話：『我見、我聞、我懷疑。』這樣沒有犯戒。或者看見了之後忘記了，或者聽見了之後忘記了，或者懷疑了之後忘記了，有見解等等理解、有見等等想法，而說見聞等等，也都不構成犯戒。這就是六種不構成犯戒的情況。如果誹謗表面上清凈的人，十一種情況構成犯戒，六種情況不構成犯戒，也是如此。 當時，各位比丘都心存疑惑，爲了消除疑惑，稟告佛陀說：『世尊大德！具壽實力子（Saktiputra）曾經造作了什麼業？因為那個業的緣故，招感異熟果報，出生在富貴人家，擁有眾多的財富珍寶，享受豐足的受用，捨棄世俗依隨佛陀而出家，斷除各種煩惱證得阿羅漢（Arhat），在分房舍中被認為是第一，雖然獲得了殊勝的果報，卻被誹謗詆譭。』 佛陀告訴各位比丘：『你們仔細聽！我將為你們講述他（實力子）的因緣。各位比丘，如果自己造作了業，必定不會在外面的地水
【English Translation】 English version: If (a Bhikkhu) has understanding, has views, etc., and says such words: 'I see, I hear, I doubt,' there is no offense. Or if one hears and forgets, or doubts and forgets, having the thought of hearing and doubting, but says he heard, etc., there is also no offense. Just as when slandering a pure person, ten things constitute an offense, and five things do not; if slandering someone who appears pure but is actually impure, it is the same. If slandering an impure person, eleven things constitute an offense, and six things do not. What are the eleven? That is, not seeing, not hearing, not doubting, yet understanding in this way, thinking in this way, actually not seeing, etc., but falsely saying: 'I see, I hear, I doubt.' When saying this, one incurs a Sanghavasesa (Sanghavasesa, a type of offense). Or having seen and forgotten, or having heard and forgotten, or having doubted and forgotten, yet understanding in this way, thinking in this way, and saying: 'Seeing, hearing, doubting are not forgotten.' When saying this, one incurs a Sanghavasesa. Or having heard and believed, or having heard and not believed, yet saying 'I see'; or having heard and doubted, or having heard and not doubted, or only doubting oneself but saying: 'I see.' When saying this, one incurs a Sanghavasesa. These are the eleven things that constitute an offense. What are the six things that do not constitute an offense? That is, he has not seen, has not heard, has not doubted, but has understanding of seeing, etc., has thoughts of seeing, hearing, etc., and says such words: 'I see, I hear, I doubt.' This does not constitute an offense. Or having seen and forgotten, or having heard and forgotten, or having doubted and forgotten, having understanding of seeing, etc., having thoughts of seeing, etc., and saying seeing, hearing, etc., all do not constitute an offense. These are the six things that do not constitute an offense. If slandering someone who appears pure, eleven things constitute an offense, and six things do not, it is also the same. At that time, all the Bhikkhus had doubts. In order to dispel their doubts, they reported to the Buddha, saying: 'Venerable Lord, Great Virtue! What deeds did the Venerable Saktiputra (Saktiputra) perform? Because of that karma, he reaped the Vipaka (Vipaka, result) of being born into a wealthy family, possessing abundant wealth and treasures, enjoying plentiful provisions, renouncing the world to follow the Buddha and become a monk, severing all afflictions and attaining Arhatship (Arhat), and being considered the foremost in the distribution of lodgings, yet despite obtaining such excellent results, he is slandered and reviled.' The Buddha told the Bhikkhus: 'Listen carefully! I will tell you the causes and conditions of him (Saktiputra). Bhikkhus, if one creates karma oneself, it will certainly not be in external earth and water.'
火風四大之處果報成熟，但于自己蘊界處中善惡之業果報成熟。」即說頌曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「諸苾芻！於過去世，一聚落中有大商主名曰漁人。時彼商主赍持貨物，共諸商人將詣大海欲求珍寶。爾時世間無佛出世，有獨覺聖者現於世間拯恤貧賤，常受粗鄙飲食臥具，當時唯此為勝福田。時彼獨覺投此商主人間遊行，于其夜中入火光定，時警夜人見其光已，報商主曰：『仁今知不？此之苾芻聖行成就，我于夜中見如火聚放大光明。』是時商主聞已深敬，便詣其所禮雙足已作如是白：『聖者求食，我願求福，幸於商旅受我微供，食已隨去。』時彼默然受其請食。相隨漸次至大海邊，商主問言：『聖者！我今商旅欲入海中，仁隨去不？』獨覺報言：『賢首！汝為妻子欲入大海求諸珍貨，我何所為而共入耶？』是時商主設彼食已，以新妙㲲而奉上之。時彼大德但現神通而不說法，為欲憐愍彼商主故，猶如鵝王飛騰空界，身出水火現大神通。凡夫之類若見神變，速即歸心如崩大樹，遙禮彼足發誓愿言：『我于如是真實福田所設供養，此業所招異熟之果，愿我當得生富貴家，當得如是殊勝威德，當得奉事勝此大師。』汝等當知！彼時漁人即實力子是。由昔供養獨
【現代漢語翻譯】 現代漢語譯本： 『火、風、地、水四大元素之處，果報成熟，但于自己蘊、界、處中，善惡之業的果報也會成熟。』 即說頌曰： 『縱使經過百千劫，所造之業也不會消亡；因緣際會之時，果報終究還是自己承受。』 『諸位比丘！在過去世，有一個聚落中有一位大商主，名叫漁人（指商主的名字）。當時這位商主攜帶貨物，與眾商人一同前往大海，想要尋求珍寶。那時世間沒有佛陀出世，只有一位獨覺聖者顯現在世間，救濟貧困卑賤之人，常常接受粗糙簡陋的飲食和臥具，在當時來說，這是殊勝的福田。當時這位獨覺來到這位商主的人間住所，在他住宿的夜晚進入火光定。當時負責守夜的人看到這光明后，告訴商主說：『您知道嗎？這位比丘聖行已經成就，我在夜裡看到他像火堆一樣放出巨大的光明。』當時商主聽了之後，深深地敬佩，便前往獨覺所在之處，禮拜他的雙足，然後這樣說道：『聖者您需要食物，我願意求福，希望您能在商隊中接受我微薄的供養，用完齋飯後您就可以離開了。』當時獨覺默默地接受了他的齋飯請求。他們一路相隨，漸漸地來到了海邊，商主問道：『聖者！我現在商隊要進入海中，您要一起去嗎？』獨覺回答說：『賢首（對商主的尊稱）！你是爲了妻子兒女要進入大海尋求各種珍寶貨物，我有什麼理由要和你一起去呢？』當時商主準備好齋飯供養獨覺，並用嶄新精美的毛毯奉獻給他。當時這位大德只是顯現神通，而不說法，是爲了憐憫那位商主，就像鵝王一樣飛騰在空中，身上發出水火，顯現巨大的神通。凡夫俗子如果見到這種神變，很快就會歸心，就像崩塌的大樹一樣，遙遠地禮拜他的雙足，發誓愿說：『我對於如此真實的福田所做的供養，這個業所招感的異熟果報，愿我將來能夠出生在富貴之家，能夠得到如此殊勝的威德，能夠奉事勝過這位大師的人。』你們應當知道！當時的漁人就是現在的實力子（指佛陀的弟子）。由於過去供養獨覺
【English Translation】 English version: 『The retribution of the four great elements—fire, wind, earth, and water—matures, but the retribution of good and evil karma also matures within one's own aggregates, realms, and bases.』 Then he spoke the following verse: 『Even after hundreds of kalpas, the karma one has created will not perish; When conditions meet, the retribution will be borne by oneself.』 『Bhikkhus! In the past, in a certain village, there was a great merchant named Fisherman (name of the merchant). At that time, this merchant, carrying goods, went with other merchants to the great ocean, seeking treasures. At that time, there was no Buddha appearing in the world, but there was a Pratyekabuddha (Solitary Buddha) appearing in the world, relieving the poor and lowly, always receiving coarse food and bedding. At that time, this was the supreme field of merit. At that time, this Pratyekabuddha came to the merchant's human dwelling, and during the night, he entered the Fire Light Samadhi (a type of meditative concentration). The night watchman, seeing this light, reported to the merchant, saying, 『Do you know? This Bhikkhu has achieved holy conduct. In the night, I saw him like a heap of fire, emitting great light.』 At that time, the merchant, hearing this, deeply revered him and went to where the Pratyekabuddha was, bowed at his feet, and said, 『Holy one, you need food. I wish to seek merit. I hope you will accept my humble offering in the caravan, and after the meal, you may leave.』 At that time, the Pratyekabuddha silently accepted his request for food. They gradually went to the seashore together, and the merchant asked, 『Holy one! Now my caravan is about to enter the sea. Will you go with us?』 The Pratyekabuddha replied, 『Worthy one (a respectful term for the merchant)! You are entering the sea to seek various treasures and goods for your wife and children. What reason do I have to go with you?』 At that time, the merchant prepared food and offered it to the Pratyekabuddha, and presented him with a new and exquisite woolen blanket. At that time, that great virtuous one only manifested supernatural powers and did not preach the Dharma, in order to have compassion for that merchant, like a swan king flying in the sky, emitting water and fire from his body, manifesting great supernatural powers. Ordinary people, upon seeing such transformations, quickly return to their hearts, like a collapsing tree, and from afar, they bow at his feet and make vows, saying, 『The offering I have made to such a true field of merit, the resultant fruit of this karma, may I be born into a wealthy family, may I obtain such supreme power and virtue, may I serve someone greater than this master.』 You should know! The Fisherman at that time was the present Sthiramati (name of a disciple of the Buddha). Because of the past offering to the Pratyekabuddha,
覺聖人發大誓願，今得生在勝富貴家受用豐足，於我法中出家離俗，斷諸煩惱證阿羅漢。我為大師，勝彼百千俱胝獨覺，能承事我不生厭背。
「又諸苾芻！此實力子雖得阿羅漢果，然而尚遭惡言譭謗。我今當說，汝等善聽！諸苾芻！過去世時，於一村中有大長者，于同類族娶女為妻，得意相親歡樂而住。雖經多歲竟無男女，遂便以手支頰心懷憂嘆：『我今舍內多有珍財竟無紹嗣，我身沒後定被官收。』其婦見之即便問曰：『聖子！何意支頰長思似帶憂色？』報言：『賢首！我今舍中多有財物現無子息，如其沒後並被官收，既有此緣寧不愁悒？』其妻報曰：『若由我過無男女者，君今宜可更娶余妻令有子息。』報言：『賢首！若人家內有二妻者，乃至麨漿亦不得飲，常于室中紛紜斗諍。』婦報夫曰：『君可求來，若彼顏狀與妹同者，我作妹想看之。若與女相似者，我作女心瞻視。』時于異村有一長者，娶婦未久便誕二男復生一女，後於異時長者夫婦並皆命過。時前長者為求婦故，至彼二兄之處求娶其妹，彼便嫁與。世間法爾得新棄故，時彼長者心親後妻，時彼前婦見其親密心生嫉妒，未經多日前妻有娠，白其夫曰：『君之後妻情有異念。』其夫告曰：『賢首！汝生惡意。』婦便默然，遂於後時誕一男子，長至五
【現代漢語翻譯】 覺悟的聖人（覺聖人）發下宏大的誓願，如今得以降生在富裕尊貴的家庭，享受豐厚的物質條件，並在我的佛法中出家修行，脫離世俗，斷除各種煩惱，證得阿羅漢果（阿羅漢）。我作為大師，勝過百千俱胝（俱胝，古印度數字單位，相當於千萬）的獨覺（獨覺，不依師教，獨自悟道的修行者），他們能夠承侍我而不會感到厭倦或背離。
『此外，各位比丘（苾芻）！這位實力之子雖然證得了阿羅漢果，但仍然遭受惡意的誹謗。我現在將要講述這件事，你們仔細聽好！各位比丘！過去世的時候，在一個村莊里，有一位大長者（大長者，富有的家族首領），娶了同族的一位女子為妻，兩人情投意合，快樂地生活在一起。雖然過了很多年，卻一直沒有生育子女，於是便用手托著臉頰，心中憂愁地嘆息：『我現在家中有很多珍貴的財物，卻沒有可以繼承家業的後代，我死後，這些財產肯定會被官府沒收。』他的妻子看到他這樣，便問道：『聖子！你為什麼托著臉頰，長時間地思考，好像帶著憂愁的神色？』他回答說：『賢首（賢首，對妻子的尊稱）！我現在家中有很多財物，卻沒有子嗣，如果我死後，這些財物都會被官府沒收，既然有這樣的緣故，我怎麼能不憂愁呢？』他的妻子回答說：『如果是我的過錯導致沒有子女，你現在可以再娶一位妻子，讓她生兒育女。』他回答說：『賢首！如果一個家庭里有兩個妻子，那麼就連粗糙的粥都喝不上，家裡總是會充滿紛爭和爭吵。』妻子對丈夫說：『你可以去找找看，如果那個女子的容貌和我的妹妹相似，我就把她當成妹妹看待。如果和女兒相似，我就把她當成女兒一樣看待。』當時在另一個村莊里，有一位長者，娶妻不久就生了兩個兒子，後來又生了一個女兒，之後不久，這位長者夫婦都去世了。這時，前一位長者爲了尋找妻子，來到了那兩個哥哥那裡，請求娶他們的妹妹，他們便把妹妹嫁給了他。世間的規律就是這樣，得到了新的就拋棄舊的，這時，這位長者心裡親近後來的妻子，這時，前妻看到他們親密的樣子，心裡產生了嫉妒，沒過多久，前妻就懷孕了，告訴她的丈夫說：『你的後妻心懷異念。』她的丈夫說：『賢首！你產生了惡意的想法。』妻子便沉默不語，之後生了一個男孩，長到五歲
【English Translation】 An enlightened sage (Jue Shengren) made a great vow, and now he is born into a wealthy and noble family, enjoying abundant material possessions. He will renounce the world and become a monk in my Dharma, cutting off all afflictions and attaining the state of Arhat (Arahan). As a master, I surpass hundreds of thousands of kotis (Koti, an ancient Indian unit of measurement, equivalent to ten million) of Pratyekabuddhas (Duxue, practitioners who attain enlightenment on their own without a teacher), who will be able to serve me without feeling厭倦 or turning away.
'Furthermore, O Bhikshus (Bichu)! This son of strength, although he has attained the fruit of Arhat, still suffers malicious slander. I am now going to tell you about this, listen carefully! O Bhikshus! In the past, in a village, there was a great elder (Da Zhangzhe, wealthy family leader) who married a woman of the same clan as his wife. They were in love and lived happily together. Although many years passed, they had no children. So he rested his hand on his cheek and sighed with sorrow: 'Now I have many precious treasures in my house, but no descendants to inherit the family business. After I die, these properties will definitely be confiscated by the government.' His wife saw him like this and asked: 'Holy son! Why are you resting your hand on your cheek, thinking for a long time, as if with a sad look?' He replied: 'Worthy one (Xianshou, respectful term for wife)! Now I have many possessions in my house, but no children. If I die, these possessions will be confiscated by the government. Since there is such a reason, how can I not be sad?' His wife replied: 'If it is my fault that we have no children, you can now marry another wife and let her bear children.' He replied: 'Worthy one! If there are two wives in a family, then even coarse porridge cannot be drunk, and the house will always be full of strife and quarrels.' The wife said to her husband: 'You can look for one. If that woman's appearance is similar to my younger sister, I will treat her as my younger sister. If she is similar to my daughter, I will look at her as my daughter.' At that time, in another village, there was an elder who married a wife and soon had two sons, and later a daughter. Not long after, the elder couple passed away. At this time, the former elder, in order to find a wife, came to the two brothers and asked to marry their sister. They married their sister to him. The law of the world is like this, getting new and abandoning the old. At this time, the elder was close to the later wife in his heart. At this time, the former wife saw their intimacy and felt jealous. Not long after, the former wife became pregnant and told her husband: 'Your later wife has different thoughts.' Her husband said: 'Worthy one! You have evil thoughts.' The wife was silent, and later gave birth to a boy, who grew to five years old.
歲智慧分明，所有語言咸悉依實，時人遂名為實語者。其母便念：『我雖生子，然而夫主尚愛後妻，我今作何方便令使離別？』白其夫曰：『君於後妻雖極愛念，彼于君所無貞素心。』其夫報曰：『賢首！汝復生惡意。』婦便默然，別設方計告其子曰：『汝豈不知婦人苦事。』子白母曰：『我不曾知。』即告子曰：『謂是嫉妒。』子報母曰：『此非善事。』便語子曰：『我欲于汝異母彰露惡名，汝當爲證。』子白母曰：『為實？為虛？』母言：『是虛。』子云：『世人共知我為實語，豈可隨母所說口出妄言？』母曰：『於我腹中懷汝九月，於此小事汝不見從，設為作證無勞口說，父若問汝但可點頭。』其子孝順不違母心，遂便許可。母于異時告其夫曰：『君之愛婦共他男子行邪惡事。』夫云：『賢首！汝復生惡意。』婦曰：『君若不信應問實語。』父作是念：『我此童兒世人共許是實語者，豈於我所而作妄語？必無斯事。』時彼童兒去父不遠遊戲而住，其父喚來置於膝上，而問之曰：『汝知異母與他男子行惡事耶？』但女人情偽不學而知，即便以手掩其子口，而告之曰：『彼是汝母不須言說，若事實者但可點頭。』彼即點頭。當爾之時口出臭氣，便於四遠惡聲流佈，彼非實語是妄語人，于異母邊證其虛事，實語之名即
【現代漢語翻譯】 現代漢語譯本：當時有一個九歲的孩子，智慧分明，所有語言都能夠真實地表達，當時的人們就稱他為『實語者』（誠實說話的人）。他的母親就想：『我雖然生了兒子，然而丈夫仍然愛著後妻，我現在用什麼方法才能讓他們離別呢？』於是她對丈夫說：『你對後妻雖然非常愛戀，但她對你並沒有貞潔的心。』她的丈夫回答說：『賢首（對妻子的尊稱）！你又產生惡意了。』妻子便不再說話，另外想辦法告訴她的兒子說：『你難道不知道婦人的苦事嗎？』兒子問母親說：『我不知道。』母親就告訴兒子說：『就是嫉妒。』兒子回答母親說：『這不是好事。』母親便對兒子說：『我想揭露你異母的惡名，你應當為我作證。』兒子問母親說：『是真實的嗎？是虛假的嗎？』母親說：『是虛假的。』兒子說：『世人都知道我是實語者，怎麼可以隨著母親所說而口出妄言呢？』母親說：『我在腹中懷你九個月，在這件小事上你都不聽從我，就算為你作證也不用你開口說話，父親如果問你，你只要點頭就可以了。』他的兒子孝順，不違背母親的心意，於是就答應了。母親在其他時候告訴她的丈夫說：『你所愛的妻子和其他男子做邪惡的事情。』丈夫說：『賢首！你又產生惡意了。』妻子說：『如果你不相信，應該問實語者。』父親這樣想：『我的這個孩子，世人都承認他是實語者，難道會在我這裡說謊嗎？一定沒有這樣的事。』當時那個孩子離父親不遠，正在玩耍，他的父親叫他過來，放在膝蓋上，問他說：『你知道你的異母和其他男子做壞事嗎？』然而女人的虛假和欺騙是不學就會的，她立刻用手摀住兒子的嘴，告訴他說：『她是你的母親，不需要說話，如果是事實，你只要點頭就可以了。』他便點了點頭。當那個時候，他的口中發出臭氣，並且在四處傳播惡名，他不再是實語者，而是說謊的人，在異母的事情上證明了虛假的事情，實語者的名聲立刻消失了。
【English Translation】 English version: At that time, there was a nine-year-old child, clear in wisdom, who could express all languages truthfully, and people at that time called him 'The Truth Speaker' (one who speaks truthfully). His mother then thought: 'Although I have given birth to a son, my husband still loves his second wife. What method can I use to separate them?' So she said to her husband, 'Although you deeply love your second wife, she does not have a chaste heart towards you.' Her husband replied, 'Worthy one (a respectful term for a wife)! You are harboring evil intentions again.' The wife then remained silent and devised another plan, telling her son, 'Don't you know the suffering of women?' The son asked his mother, 'I do not know.' The mother then told her son, 'It is called jealousy.' The son replied to his mother, 'This is not a good thing.' The mother then said to her son, 'I want to expose the evil reputation of your stepmother, and you should be my witness.' The son asked his mother, 'Is it true? Or is it false?' The mother said, 'It is false.' The son said, 'The world knows that I am a truth speaker, how can I utter falsehoods according to what my mother says?' The mother said, 'I carried you in my womb for nine months, and you will not obey me in this small matter. Even if you are to be a witness, you do not need to speak; if your father asks you, you only need to nod your head.' Her son was filial and did not disobey his mother's wishes, so he agreed. At another time, the mother told her husband, 'The wife you love is engaging in evil deeds with other men.' The husband said, 'Worthy one! You are harboring evil intentions again.' The wife said, 'If you do not believe me, you should ask the truth speaker.' The father thought to himself, 'This child of mine is acknowledged by the world as a truth speaker, how could he lie to me? Surely such a thing cannot be.' At that time, the child was not far from his father, playing. His father called him over, placed him on his lap, and asked him, 'Do you know that your stepmother is doing bad things with other men?' However, a woman's falsehood and deception are learned without being taught. She immediately covered her son's mouth with her hand and told him, 'She is your mother, you do not need to speak; if it is true, you only need to nod your head.' He then nodded his head. At that moment, a foul odor came from his mouth, and a bad reputation spread everywhere. He was no longer a truth speaker, but a liar, and he testified to a false matter regarding his stepmother. The name of truth speaker immediately disappeared.
便隱沒。時人皆喚為妄語者。其父見已告後妻曰：『汝行惡行不應住此。』便驅令出，既被逐已往二兄處，兄問之曰：『汝何意來？』妹報兄曰：『我被夫主之所斥逐。』『汝有何過？』『抂我行私。』『汝若行私不應住此。』『我實無私但由實語所證，彼是妄語非實語者。』兄曰：『如何得知？』『若不信者，宜當爲問近住鄰人。』時彼二兄私問鄰伍，諸人皆云：『彼無惡行。』時彼兄弟知清白已情懷恨惱，後於異時忽有獨覺聖者，因行乞食來至其家，即便請食。食已其女憶所謗事發邪惡愿：『如我今日被汝謗讟，于未來世假令汝得阿羅漢果，我亦謗汝終不相舍。』時彼二兄見而問曰：『汝發何愿？』具以其事答彼二兄。兄曰：『我于彼時為爾兄弟共證其事。』」佛告諸苾芻：「汝意云何？勿生異念，彼時實語即實力子是，彼異母者即友女苾芻尼是，彼時二兄即友、地二苾芻是。實力子由其昔日惡謗母故，于多千歲在㮈落迦受燒煮苦，彼余殘業於五百生中常遭惡謗，雖於今日獲阿羅漢仍被惡謗。汝諸苾芻！由此應知，純黑之業得純黑報，純白之業得純白報，黑白雜業得黑白雜報。汝等當離純黑、雜業，勤修白品。汝諸苾芻！當如是學。
「汝諸苾芻！其實力子，先作何業？于分衣人中最為第一。汝等應聽！乃
{ "translations": [ "現代漢語譯本：於是她便消失了。當時的人都叫她『說謊者』（妄語者）。她的父親看到后，告訴後妻說：『你做了惡事不應該住在這裡。』便把她趕了出去。她被趕走後，就去了兩個哥哥那裡，哥哥問她說：『你來這裡做什麼？』妹妹回答哥哥說：『我被丈夫趕出來了。』『你有什麼過錯？』『冤枉我做了茍且之事。』『你如果做了茍且之事就不應該住在這裡。』『我實在沒有做茍且之事，只是因為說了實話而被證實，他是說謊的人，不是說實話的人。』哥哥說：『怎麼知道呢？』『如果不相信，應該去問附近的鄰居。』當時她的兩個哥哥私下問鄰居，鄰居們都說：『她沒有做壞事。』當時她的兄弟知道她清白后，心裡懷著怨恨惱怒。後來在另一個時候，忽然有一位獨覺聖者（辟支佛），因為乞食來到他們家，他們就請他吃飯。吃完飯後，這個女子回憶起被誹謗的事情，發了邪惡的愿：『如果我今天被你誹謗，在未來世，即使你證得阿羅漢果（無學果位的聖人），我也要誹謗你，終不相舍。』當時她的兩個哥哥看到后，問她說：『你發了什麼愿？』她把事情的經過都告訴了兩個哥哥。哥哥說：『我當時為你兄弟一起證明這件事。』」, "佛告訴各位比丘（出家受具足戒的男子）：『你們認為怎麼樣？不要產生其他的想法，當時說實話的女子就是實力子（證得阿羅漢果的比丘）的前身，當時的異母就是友女比丘尼（出家受具足戒的女子）的前身，當時的兩個哥哥就是友比丘和地比丘的前身。實力子因為過去誹謗母親的緣故，在多千年中在地獄（受苦的地方）遭受燒煮的痛苦，其餘的殘餘業力在五百世中常常遭受惡意的誹謗，即使在今天獲得了阿羅漢果仍然被惡意的誹謗。你們各位比丘！由此應該知道，純粹的惡業得到純粹的惡報，純粹的善業得到純粹的善報，黑白混雜的業得到黑白混雜的果報。你們應當遠離純粹的惡業和混雜的業，勤奮地修習純粹的善業。你們各位比丘！應當這樣學習。", "『你們各位比丘！其實力子，先前做了什麼業？在分發衣服的人中最為第一。你們應該聽著！』" ], "english_translations": [ "English version: Then she disappeared. People at that time all called her a 'liar' (妄語者). Her father, upon seeing this, told his stepmother, 'You have committed evil deeds and should not stay here.' He then drove her out. After being expelled, she went to her two brothers, who asked her, 'Why have you come here?' The sister replied to her brothers, 'I have been rejected by my husband.' 'What fault have you committed?' 'I have been falsely accused of having illicit affairs.' 'If you have had illicit affairs, you should not stay here.' 'I have not committed any illicit affairs; it is only because I spoke the truth that I was proven wrong. He is a liar, not a truth-teller.' The brother said, 'How can I know?' 'If you do not believe me, you should ask the neighbors who live nearby.' At that time, her two brothers privately asked the neighbors, and everyone said, 'She has not committed any evil deeds.' When her brothers learned of her innocence, they felt resentment and annoyance. Later, at another time, a Pratyekabuddha (獨覺聖者) happened to come to their house for alms, and they invited him to eat. After the meal, the woman recalled the slander she had suffered and made an evil vow: 'If I am slandered by you today, in future lives, even if you attain Arhatship (阿羅漢果), I will slander you and never abandon you.' At that time, her two brothers saw this and asked her, 'What vow did you make?' She told her two brothers the whole story.", "The Buddha told the Bhikshus (出家受具足戒的男子): 'What do you think? Do not have other thoughts. The woman who spoke the truth at that time was the past life of Śaktimatīputra (實力子), the stepmother at that time was the past life of Mitra Bhikshuni (友女比丘尼), and the two brothers at that time were the past lives of Mitra Bhikshu and Bhumi Bhikshu (友比丘 and 地比丘). Because Śaktimatīputra slandered his mother in the past, he suffered the pain of being burned and boiled in Naraka (地獄) for many thousands of years. The remaining karma caused him to be slandered maliciously in five hundred lives. Even today, after attaining Arhatship, he is still being slandered maliciously. You Bhikshus! From this, you should know that purely black karma yields purely black results, purely white karma yields purely white results, and mixed black and white karma yields mixed black and white results. You should stay away from purely black karma and mixed karma, and diligently cultivate purely white karma. You Bhikshus! You should learn in this way.'", "'You Bhikshus! What karma did Śaktimatīputra perform in the past? He was the foremost among those who distributed clothing. You should listen!'" ] }
往過去，於此賢劫人壽二萬歲時，有迦攝波佛出現於世，十號具足。時實力子于彼佛教舍俗出家，至盡形壽勤修梵行，而於勝果竟無所獲，于命終時即便發願：『我于迦攝波佛最上福田教法之中出家舍俗，于殊勝果竟無所獲。如佛所記，于未來世人壽百歲時，有摩納薄迦必當成佛。我于彼教當爲出家，斷諸煩惱證阿羅漢，如我今日鄔波馱耶，于迦攝波佛弟子之中分僧臥具最為第一。我于來世釋迦牟尼無上正覺弟子之中，分僧臥具亦為第一。』由願力故，於我法中分僧臥具亦最第一。汝諸苾芻！應如是學。」
假根謗學處第九
爾時佛在王舍城羯闌鐸迦池竹林中住。時具壽實力子在鷲峰山，去此不遠有石砌池，于其池岸是實力子晝日遊處。時蓮花色苾芻尼，因具壽大目連善知識故，得於善說法律而為出家，斷諸煩惱成阿羅漢。彼便數數詣世尊所，恭敬供養及余耆宿尊德苾芻。于具壽實力子特生尊敬，由實力子不憚勞苦，遂舍寂靜等持妙樂，如法為僧作授事人分房舍臥具。後於他日，是蓮花色苾芻尼禮世尊已，次更參覲諸大德僧。因至實力子所申禮拜已，為聽法故在一面坐。時友、地二苾芻，與實力子前世怨結，友、地二人多得糞掃衣，遂生是念：「我於何處當洗此衣？」遂便即往石砌池邊欲浣衣服，既至彼
【現代漢語翻譯】 現代漢語譯本：久遠以前，在這個賢劫人壽二萬歲的時候，有迦攝波佛（Kāśyapa Buddha，過去七佛之一）出現於世，具足十種稱號。當時，實力子（Śaktiputra）在那位佛的教法中捨棄世俗出家，直至生命終結都勤奮修行梵行，卻最終沒有獲得殊勝的果位。臨命終時，他便發願：『我在迦攝波佛最殊勝的福田中出家，卻沒有獲得殊勝的果位。正如佛所預言，在未來世人壽百歲時，會有摩納薄迦（Mānavaka Bhaga）成佛。我將在他的教法中出家，斷除一切煩惱，證得阿羅漢果，就像我今天作為鄔波馱耶（Upādhyāya，親教師），在迦攝波佛的弟子中分配僧眾的臥具最為第一一樣。我在未來世釋迦牟尼（Śākyamuni）無上正覺的弟子中，分配僧眾臥具也要成為第一。』由於這個願力的緣故，我在我的教法中分配僧眾臥具也是最為第一。你們這些比丘（Bhikṣu）！應當這樣學習。』
假根謗學處第九
當時，佛住在王舍城（Rājagṛha）羯闌鐸迦池（Kalandaka）的竹林中。當時，具壽實力子在鷲峰山（Gṛdhrakūṭa），離這裡不遠的地方有一個石砌的池塘，那個池塘的岸邊是實力子白天遊玩的地方。當時，蓮花色比丘尼（Utpalavarṇā Bhikṣuṇī），因為具壽大目連（Mahāmaudgalyāyana）善知識的緣故，得以在善說的法律中出家，斷除一切煩惱，成就阿羅漢果。她便經常前往世尊那裡，恭敬供養世尊以及其他年長的尊德比丘。她對具壽實力子特別尊敬，因為實力子不辭辛勞，捨棄寂靜等持的妙樂，如法地為僧眾做授事人，分配房舍臥具。後來有一天，這位蓮花色比丘尼禮拜世尊后，接著又去拜見各位大德僧。因為到了實力子那裡，行禮拜后，爲了聽法就在一面坐下。當時，友、地二位比丘，與實力子有前世的怨仇，友、地二人得到很多糞掃衣，於是生起這樣的念頭：『我應該在哪裡洗這些衣服呢？』於是就前往石砌池邊想要洗衣服，到達那裡后
【English Translation】 English version: In the past, during this Bhadrakalpa (Auspicious Aeon) when the human lifespan was twenty thousand years, there appeared in the world Kāśyapa Buddha (one of the Seven Buddhas of the Past), complete with the ten epithets. At that time, Śaktiputra (Son of Strength) renounced the world and became a monk in his teachings, diligently practicing the Brahmacharya (celibate life) until the end of his life, but ultimately did not attain any superior fruit. At the time of his death, he made a vow: 'I have renounced the world and become a monk in the most supreme field of merit of Kāśyapa Buddha's teachings, but I have not attained any superior fruit. As the Buddha has predicted, in a future age when the human lifespan is one hundred years, Mānavaka Bhaga (Fortunate Youth) will become a Buddha. I will renounce the world and become a monk in his teachings, sever all afflictions, and attain Arhatship, just as I am today, as Upādhyāya (Preceptor), the foremost in distributing monastic bedding among the disciples of Kāśyapa Buddha. In the future, among the disciples of Śākyamuni (Sage of the Shakyas), the Unsurpassed Perfectly Enlightened One, I will also be the foremost in distributing monastic bedding.' Due to the power of this vow, I am also the foremost in distributing monastic bedding in my teachings. You Bhikṣus (monks)! Should learn in this way.'
Ninth: Falsely Accusing [Someone] of Violating the Training Rules
At that time, the Buddha was dwelling in the Bamboo Grove at Kalandaka Pond in Rājagṛha (Royal City). At that time, the Venerable Śaktiputra was on Gṛdhrakūṭa (Vulture Peak Mountain), not far from here, there was a stone-paved pond, and the bank of that pond was where Śaktiputra spent his days. At that time, the Bhikṣuṇī (nun) Utpalavarṇā (Color of the Lotus), due to the good knowledge of the Venerable Mahāmaudgalyāyana (Great Maudgalyayana), was able to renounce the world and become a monk in the well-spoken Dharma and Vinaya (discipline), severing all afflictions and attaining Arhatship. She frequently went to the World-Honored One, respectfully making offerings to the World-Honored One and other elder and virtuous Bhikṣus. She had special respect for the Venerable Śaktiputra, because Śaktiputra did not spare himself from hardship, abandoning the wonderful bliss of quiet Samādhi (concentration), and righteously performed the duties of an administrator for the Sangha (monastic community), distributing dwellings and bedding. Later, one day, this Bhikṣuṇī Utpalavarṇā, after bowing to the World-Honored One, then went to visit the various virtuous monks. Because she arrived at Śaktiputra's place, after bowing, she sat on one side to listen to the Dharma. At that time, the two Bhikṣus, Friend and Earth, had past-life grudges with Śaktiputra. The two, Friend and Earth, obtained many discarded rags, and then the thought arose: 'Where should I wash these clothes?' Then they immediately went to the stone-paved pond, wanting to wash their clothes, and having arrived there
已遂見二鹿飲池水已，作不凈行行淫慾事。是時大兄告其弟曰：「弟！今見此實力子共蓮花色苾芻尼，作不凈行行淫慾法，我等宜往告諸苾芻。」弟報兄曰：「妹尼前已為我等故被眾擯斥，我今豈欲俱受擯耶？」兄報弟曰：「前是虛說，今是實陳，汝豈不見實力子共蓮花色尼作不凈行行淫慾耶？」弟便默然，兄弟俱往告諸苾芻曰：「世間之人誰是可信？我今兄弟共見實力子與蓮花色尼作淫慾事。」時諸苾芻聞是語已，告友地曰：「具壽！汝今一向棄人天路，意專趣入三惡道中，此實力子證阿羅漢，居八解脫得上人法現大神通。云何汝今以異分事波羅市迦法而謗讟之？」彼二答曰：「實非我過，是眼過失，宜挑兩目。」諸苾芻曰：「如世尊說，應須詳審善問其事，何所見？何相見？何處見？汝等二人因何事往而得見之。」時諸苾芻既勘問已，二人遂即具以上事告諸苾芻。時諸苾芻有少欲者，並共譏嫌呵責其事：「如何汝今知清凈苾芻實無有犯，便以異分波羅市迦法而謗毀之？」時諸苾芻以此因緣具白世尊。爾時世尊即以此緣集苾芻眾，廣如前說，乃至「為諸苾芻制其學處，應如是說：
「若復苾芻懷瞋不捨，故於清凈苾芻以異非分波羅市迦法謗，欲壞彼凈行。後於異時若問、若不問，知此是異非分事，以少相似法
【現代漢語翻譯】 現代漢語譯本：他們已經看見實力子（Sthulakshyatra，比丘名）和蓮花色苾芻尼（Uppalavanna，比丘尼名）在池邊飲水后，行不凈之行，做淫慾之事。當時，哥哥告訴弟弟說：『弟弟！現在看見這個實力子和蓮花色苾芻尼，行不凈之行，做淫慾之法，我們應該去告訴各位比丘。』弟弟回答哥哥說：『蓮花色比丘尼之前已經因為我們的緣故被僧團擯斥，我現在難道還想一起被擯斥嗎？』哥哥回答弟弟說：『之前是虛假的陳述，現在是真實的陳述，你難道沒看見實力子和蓮花色比丘尼做淫慾之事嗎？』弟弟便沉默不語。兄弟二人一起去告訴各位比丘說：『世間之人誰是可以相信的？我們兄弟二人親眼看見實力子和蓮花色比丘尼做淫慾之事。』當時，各位比丘聽了這些話后，告訴友地（Mitrabhadra，比丘名）說：『具壽！你現在完全拋棄了人天之路，一心只想進入三惡道中，這個實力子已經證得阿羅漢果，安住於八解脫，獲得了上人法，顯現大神力。你怎麼能用異分事（Abrahmacharyā，非梵行）的波羅市迦法（Parajika，斷頭罪）來誹謗他呢？』那兩個人回答說：『實在不是我們的過錯，是眼睛的過失，應該挖掉我們的雙眼。』各位比丘說：『正如世尊所說，應該詳細審問此事，看見了什麼？以什麼方式看見的？在什麼地方看見的？你們二人因為什麼事去那裡而得以看見的？』當時，各位比丘已經勘問完畢，這二人便將以上的事情全部告訴了各位比丘。當時，各位比丘中有少欲知足的人，一起譏諷嫌惡呵責此事：『你們怎麼能在明知清凈的比丘實際上沒有犯戒的情況下，就用異分事的波羅市迦法來誹謗毀壞他呢？』當時，各位比丘將此事因緣全部稟告了世尊。那時，世尊就因為這件事召集了比丘僧眾，詳細情況如前所述，乃至『爲了各位比丘制定戒律，應該這樣說：』 『如果再有比丘懷著嗔恨不捨棄，故意用異非分（Abrahmacharyā，非梵行）的波羅市迦法（Parajika，斷頭罪）來誹謗清凈的比丘，想要毀壞他的清凈行為。之後在其他時候，無論是否被詢問，知道這是異非分事，用少許相似之處』
【English Translation】 English version: They had already seen Sthulakshyatra (name of a Bhikshu, meaning 'Strong Body') and Uppalavanna Bhikshuni (name of a Bhikshuni, meaning 'Lotus-Colored') drinking water by the pond, and then engaging in impure conduct, performing acts of lust. At that time, the elder brother said to his younger brother: 'Brother! Now I see this Sthulakshyatra and Uppalavanna Bhikshuni engaging in impure conduct, performing acts of lust. We should go and tell the Bhikshus.' The younger brother replied to the elder brother: 'The Bhikshuni Uppalavanna has already been expelled by the Sangha because of us. Do I now want to be expelled along with her?' The elder brother replied to the younger brother: 'The previous statement was false, but this is a true statement. Didn't you see Sthulakshyatra and Uppalavanna Bhikshuni engaging in acts of lust?' The younger brother then remained silent. The two brothers went together and told the Bhikshus: 'Who in this world is trustworthy? We two brothers have personally seen Sthulakshyatra and Uppalavanna Bhikshuni engaging in acts of lust.' At that time, the Bhikshus, having heard these words, said to Mitrabhadra (name of a Bhikshu, meaning 'Friend Good'): 'Ayushman! You are now completely abandoning the path of humans and devas, and are single-mindedly heading towards the three evil realms. This Sthulakshyatra has already attained Arhatship, dwells in the eight liberations, has attained the Dharma of a superior person, and manifests great supernatural powers. How can you now use the Parajika (meaning 'Defeat', expulsion) offense of Abrahmacharyā (meaning 'Non-celibacy') to slander him?' The two replied: 'It is truly not our fault, it is the fault of our eyes. Our eyes should be gouged out.' The Bhikshus said: 'As the World Honored One said, one should carefully investigate the matter and ask about it in detail. What did you see? In what manner did you see it? Where did you see it? Why did you two go there and see it?' At that time, the Bhikshus, having investigated the matter, the two then told the Bhikshus all of the above. At that time, the Bhikshus who were content with little, together ridiculed, disliked, and rebuked the matter: 'How can you, knowing that the pure Bhikshu has actually not committed any offense, use the Parajika offense of Abrahmacharyā to slander and defame him?' At that time, the Bhikshus reported the entire cause and condition of this matter to the World Honored One. At that time, the World Honored One, because of this matter, gathered the Bhikshu Sangha, the details as described before, up to 'In order to establish precepts for the Bhikshus, it should be said thus:' 'If there is again a Bhikshu who, harboring anger and not abandoning it, intentionally slanders a pure Bhikshu with the Parajika offense of Abrahmacharyā, wanting to destroy his pure conduct. Later, at another time, whether asked or not asked, knowing that this is a matter of Abrahmacharyā, using a slight resemblance.'
而為譭謗。彼苾芻由瞋恚故作是語者，僧伽伐尸沙。」
若復苾芻者，謂友、地二人也，復更有餘如是流類。
懷瞋者，謂先有忿恨不捨。
故者，瞋心不歇也。
于彼清凈無犯苾芻者，謂不曾犯他勝之罪。
異非分事者，異謂涅槃，乖生死故，謂四波羅市迦法非是其分。
波羅市迦者，於此四中隨以一事而謗于彼。
謗者，誣說其事。
壞彼凈行者，意欲令其虧失凈行。乃至得僧伽伐尸沙，廣如前說。
此中犯相其事云何？若苾芻見彼苾芻犯四波羅市迦時，作無犯想、作無犯解、作無犯忍可，便作是語：「見彼苾芻犯波羅市迦。」作是說時得僧伽伐尸沙。
若苾芻見彼苾芻犯波羅市迦時，作僧伽伐尸沙想、作如是解、如是忍可，便作是語：「見彼苾芻犯波羅市迦。」作是說時得僧伽伐尸沙。
若苾芻見彼苾芻犯波羅市迦時，作波逸底迦想、作如是解、如是忍可，便作是語：「見彼苾芻犯波羅市迦。」作是說時得僧伽伐尸沙。
若苾芻見彼苾芻犯波羅市迦時，作波羅底提舍尼想、作如是解、如是忍可，便作是語：「見彼苾芻犯波羅市迦。」作是說時得僧伽伐尸沙。
若苾芻見彼苾芻犯波羅市迦時，作突色訖里多想、作如是解、如是
【現代漢語翻譯】 現代漢語譯本：並且進行誹謗。如果那位比丘因為嗔恚的緣故說了這樣的話，就犯了僧伽伐尸沙罪。
『若複比丘』指的是同伴、朋友或者其他類似的人。
『懷瞋』指的是先前懷有忿恨並且沒有消除。
『故』指的是嗔恨之心沒有停止。
『于彼清凈無犯比丘』指的是不曾犯過他勝罪的比丘。
『異非分事』，『異』指的是涅槃（Nirvana），因為它與生死輪迴相違背，指的是四波羅市迦法（Parajika）不是他應得的部分。
『波羅市迦』指的是在這四種罪行中，隨便用一種來誹謗他人。
『謗』指的是誣陷並說出那件事。
『壞彼凈行』指的是意圖讓他虧損失去清凈的行為。乃至得到僧伽伐尸沙罪，詳細情況如前所述。
此中的犯相情況是怎樣的呢？如果比丘看到其他比丘犯了四波羅市迦罪（Parajika）時，卻認為他沒有犯、理解為沒有犯、認可為沒有犯，然後說：『我看到那個比丘犯了波羅市迦罪（Parajika）。』當這樣說的時候，就犯了僧伽伐尸沙罪。
如果比丘看到其他比丘犯了波羅市迦罪（Parajika）時，認為他犯了僧伽伐尸沙罪（Sanghavasesa）、這樣理解、這樣認可，然後說：『我看到那個比丘犯了波羅市迦罪（Parajika）。』當這樣說的時候，就犯了僧伽伐尸沙罪。
如果比丘看到其他比丘犯了波羅市迦罪（Parajika）時，認為他犯了波逸底迦罪（Pacittiya）、這樣理解、這樣認可，然後說：『我看到那個比丘犯了波羅市迦罪（Parajika）。』當這樣說的時候，就犯了僧伽伐尸沙罪。
如果比丘看到其他比丘犯了波羅市迦罪（Parajika）時，認為他犯了波羅底提舍尼罪（Patidesaniya）、這樣理解、這樣認可，然後說：『我看到那個比丘犯了波羅市迦罪（Parajika）。』當這樣說的時候，就犯了僧伽伐尸沙罪。
如果比丘看到其他比丘犯了波羅市迦罪（Parajika）時，認為他犯了突色訖里多罪（Dukkata）、這樣理解、這樣
【English Translation】 English version: And engages in defamation. If that Bhikkhu speaks in this way out of anger, it constitutes a Sanghavasesa offense.
'If again a Bhikkhu' refers to a companion, a friend, or others of similar kind.
'Harboring anger' means previously holding resentment and not letting it go.
'Purposely' means the mind of anger has not ceased.
'Towards a Bhikkhu who is pure and without offense' refers to a Bhikkhu who has never committed a Parajika offense.
'A different, non-factual matter,' 'different' refers to Nirvana (Nirvana), because it is contrary to the cycle of birth and death, referring to the four Parajika (Parajika) laws not being his due.
'Parajika' means using any one of these four offenses to slander another.
'Slander' means falsely accusing and speaking of the matter.
'Destroying his pure conduct' means intending to cause him to lose his pure conduct. Up to obtaining a Sanghavasesa offense, as described in detail earlier.
What is the nature of the offense in this case? If a Bhikkhu sees another Bhikkhu committing a Parajika (Parajika) offense, but thinks he has not committed it, understands it as not committed, and approves of it as not committed, and then says: 'I saw that Bhikkhu commit a Parajika (Parajika) offense.' When he speaks in this way, he commits a Sanghavasesa offense.
If a Bhikkhu sees another Bhikkhu committing a Parajika (Parajika) offense, and thinks he has committed a Sanghavasesa (Sanghavasesa) offense, understands it in this way, and approves of it in this way, and then says: 'I saw that Bhikkhu commit a Parajika (Parajika) offense.' When he speaks in this way, he commits a Sanghavasesa offense.
If a Bhikkhu sees another Bhikkhu committing a Parajika (Parajika) offense, and thinks he has committed a Pacittiya (Pacittiya) offense, understands it in this way, and approves of it in this way, and then says: 'I saw that Bhikkhu commit a Parajika (Parajika) offense.' When he speaks in this way, he commits a Sanghavasesa offense.
If a Bhikkhu sees another Bhikkhu committing a Parajika (Parajika) offense, and thinks he has committed a Patidesaniya (Patidesaniya) offense, understands it in this way, and approves of it in this way, and then says: 'I saw that Bhikkhu commit a Parajika (Parajika) offense.' When he speaks in this way, he commits a Sanghavasesa offense.
If a Bhikkhu sees another Bhikkhu committing a Parajika (Parajika) offense, and thinks he has committed a Dukkata (Dukkata) offense, understands it in this way, and
忍可，便作是語：「見彼苾芻犯波羅市迦。」作是說時得僧伽伐尸沙。
若苾芻見彼苾芻犯僧伽伐尸沙時，作無犯想、作無犯解、作無犯忍，可便作是語：「見彼苾芻犯波羅市迦。」作是語時得僧伽伐尸沙。
如是乃至見犯突色訖里多，各有五番，應如廣說如上。無犯者，謂如實說最初犯罪，癡狂、心亂、痛惱所纏。
破僧違諫學處第十
爾時世尊在王舍城羯闌鐸迦池竹林中住。時遭儉歲乞食難得，時諸苾芻得神通者往贍部林，由此林故得贍部洲名，既至彼林取贍部果，色香味具盛滿缽已，持之而歸自得充足，有餘分佈與諸苾芻；或復有餘苾芻，去此林不遠，有頻羅果、林劫畢他果、庵摩洛迦果，同前持歸共余分食；或有苾芻往東毗提訶、或往西瞿陀尼、或北俱盧洲，取自然香稻，同前持歸共余分食；或往四大王眾天、或往三十三天，取天妙食，同前持歸共余分食；或往余方豐樂之處，取其好食同前共分。時提婆達多作如是念：「今遭儉歲乞食難得，時諸苾芻得神通者往贍部林，廣如前說，乃至取其好食同前共分。我若獲得神通力者，亦能如前取歸共食。」尋便思念：「誰能有力教我神通？我今宜應往世尊所咨問其事，隨有所說我當受持。」時提婆達多於晡后時從靜處起，往世尊所，禮佛足
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）認可，便會這樣說：『我看見那位比丘犯了波羅市迦（Parajika，斷頭罪）。』說這話的時候，就犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）。
如果（有比丘）看見那位比丘犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）時，卻認為沒有犯、理解為沒有犯、認可為沒有犯，然後就說：『我看見那位比丘犯了波羅市迦（Parajika，斷頭罪）。』說這話的時候，就犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）。
像這樣，乃至看見（其他比丘）犯了突色訖里多（Dukkata，惡作罪），各有五種情況，應該像上面詳細說明的那樣。沒有犯戒的情況是：如實說出最初的犯罪行為，或者因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所纏繞。
破僧違諫學處第十
那時，世尊住在王舍城（Rajagrha）的羯闌鐸迦池（Kalandaka）竹林中。當時正值饑荒之年，乞食很難得到。當時，一些獲得神通的比丘前往贍部林（Jambudvipa），因為這個林子的緣故，才有了贍部洲（Jambudvipa）這個名字。他們到達那個林子后，摘取贍部果（Jambu fruit），這些果實色香味俱全，盛滿了缽，然後帶著它們回來，自己得到充足的食物，有多餘的就分給其他比丘；或者還有一些比丘，去離這個林子不遠的地方，那裡有頻羅果（Pilakkha fruit）、林劫畢他果（Kapittha fruit）、庵摩洛迦果（Amalaka fruit），他們像之前一樣帶著這些果實回來，和大家一起分享；或者有些比丘前往東毗提訶（Purva-videha）、或者前往西瞿陀尼（Apara-godaniya）、或者北俱盧洲（Uttarakuru），取回自然生長的香稻，像之前一樣帶著它們回來，和大家一起分享；或者前往四大王眾天（Caturmaharajika-deva）、或者前往三十三天（Trayastrimsa），取回天上的美味食物，像之前一樣帶著它們回來，和大家一起分享；或者前往其他豐饒富足的地方，取回那裡的美味食物，像之前一樣和大家一起分享。當時，提婆達多（Devadatta）這樣想：『現在正值饑荒之年，乞食很難得到，當時，一些獲得神通的比丘前往贍部林（Jambudvipa），（情況）像前面所說的那樣，乃至取回那裡的美味食物，像之前一樣和大家一起分享。如果我能獲得神通力，也能像他們一樣取回食物和大家一起吃。』隨即他便思考：『誰有能力教我神通呢？我現在應該去世尊（Buddha）那裡請教這件事，無論他怎麼說，我都應當接受並奉行。』當時，提婆達多（Devadatta）在傍晚時分從靜處起身，前往世尊（Buddha）那裡，禮拜佛足。
【English Translation】 English version: If (a Bhikkhu) approves, he would say: 'I saw that Bhikkhu commit a Parajika (Parajika, expulsion offense).' When saying this, he incurs a Sanghavasesa (Sanghavasesa, formal meeting offense).
If (a Bhikkhu) sees that Bhikkhu committing a Sanghavasesa (Sanghavasesa, formal meeting offense), but thinks it is not an offense, understands it as not an offense, approves it as not an offense, and then says: 'I saw that Bhikkhu commit a Parajika (Parajika, expulsion offense).' When saying this, he incurs a Sanghavasesa (Sanghavasesa, formal meeting offense).
Likewise, even seeing (other Bhikkhus) committing a Dukkata (Dukkata, offense of wrong-doing), each has five situations, which should be explained in detail as above. The situations of not committing an offense are: truthfully stating the initial offense, or due to ignorance, madness, mental confusion, or being entangled by pain and affliction.
The Tenth Chapter on Breaking the Sangha by Disobeying Admonishments
At that time, the World-Honored One (Buddha) was residing in the Bamboo Grove at Kalandaka Pond in Rajagrha (Rajagrha). At that time, it was a year of famine, and it was difficult to obtain food by begging. At that time, some Bhikkhus who had attained supernatural powers went to Jambudvipa (Jambudvipa), and because of this grove, the name Jambudvipa (Jambudvipa) came into being. After they arrived at that grove, they picked Jambu fruit (Jambu fruit), which were full of color, fragrance, and taste, filled their bowls, and then brought them back, obtaining sufficient food for themselves, and distributed the surplus to other Bhikkhus; or there were some Bhikkhus who went to places not far from this grove, where there were Pilakkha fruit (Pilakkha fruit), Kapittha fruit (Kapittha fruit), and Amalaka fruit (Amalaka fruit), and they brought these fruits back in the same way as before, and shared them with everyone; or some Bhikkhus went to Purva-videha (Purva-videha), or went to Apara-godaniya (Apara-godaniya), or Uttarakuru (Uttarakuru), and brought back naturally grown fragrant rice, and brought them back in the same way as before, and shared them with everyone; or went to the Caturmaharajika-deva (Caturmaharajika-deva), or went to Trayastrimsa (Trayastrimsa), and brought back delicious heavenly food, and brought them back in the same way as before, and shared them with everyone; or went to other prosperous and abundant places, and brought back the delicious food there, and shared them with everyone in the same way as before. At that time, Devadatta (Devadatta) thought: 'Now it is a year of famine, and it is difficult to obtain food by begging. At that time, some Bhikkhus who had attained supernatural powers went to Jambudvipa (Jambudvipa), (the situation) is as described before, and even brought back the delicious food there, and shared them with everyone in the same way as before. If I could obtain supernatural powers, I could also bring back food like them and eat with everyone.' Immediately, he thought: 'Who has the ability to teach me supernatural powers? Now I should go to the World-Honored One (Buddha) to ask about this matter, and whatever he says, I should accept and follow.' At that time, Devadatta (Devadatta) got up from his quiet place in the evening and went to the World-Honored One (Buddha), and bowed at the Buddha's feet.
已在一面立，白佛言：「世尊！唯愿為我說神通事。」爾時世尊知提婆達多生邪惡念，告曰：「汝可先凈尸羅、勤修定慧，于神通事方可修習。」時提婆達多作如是念：「世尊不肯為我說神通事。」便即致敬辭佛而去，便往詣彼阿若憍陳如所，共言談已而白之曰：「唯愿上座為我解說神通之事。」時具壽阿若憍陳如，即觀佛心，見佛知提婆達多欲生惡念，遂告提婆達多曰：「汝可於色如理觀察，方獲神通並余勝德；受想行識亦復如是。」時提婆達多便作是念：「上座阿若憍陳如亦不為我說神通事。」便舍之而去，復往詣彼馬勝苾芻、跋陀羅、婆澀波、大名稱、圓滿、無垢、牛王、妙臂，如是乃至五百上座，皆詣其所請神通法。是時五百上座苾芻，皆觀佛心，見佛知提婆達多欲生惡念，亦復各各觀諸上座苾芻之心，知提婆達多欲生惡念，便告提婆達多曰：「汝可於色如理觀察，方獲神通並余勝德；受想行識亦復如是。」時提婆達多作如是念：「斯等五百上座苾芻，皆不為我說神通法。豈非諸人先作言契，曾無有一教我神通？」時提婆達多復作是念：「誰能為我說神通法？」
是時具壽十力迦攝波在王舍城鷹窟中住，時提婆達多便生此念：「十力迦攝波性無諂誑所言真實，是我家弟阿難陀鄔波馱耶，彼能為我說神通
【現代漢語翻譯】 現代漢語譯本：提婆達多站在佛陀面前，對佛陀說：『世尊！我希望您能為我講解神通之事。』當時，世尊知道提婆達多心生邪惡之念，便告訴他：『你應該先清凈戒律（尸羅，Sila）、勤奮修習禪定和智慧（定慧，Samadhi and Prajna），這樣才能修習神通之事。』當時，提婆達多心想：『世尊不肯為我講解神通之事。』於是，他便向佛陀致敬告辭離去，前往阿若憍陳如（Ajnatakaundinya）處，與他交談后說道：『希望上座能為我解說神通之事。』當時，具壽阿若憍陳如觀察佛陀的心意，知道佛陀知道提婆達多想要生起惡念，於是告訴提婆達多說：『你應該如理觀察色（Rupa）蘊，才能獲得神通以及其他殊勝功德；受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）蘊也是如此。』當時，提婆達多心想：『上座阿若憍陳如也不為我講解神通之事。』於是，他便離開阿若憍陳如，又前往馬勝苾芻（Asvajit）、跋陀羅（Bhadra）、婆澀波（Vaspa）、大名稱（Mahanama）、圓滿（Purna）、無垢（Vimala）、牛王（Gavampati）、妙臂（Subahu），像這樣乃至五百位上座，都前往他們那裡請求神通之法。當時，這五百位上座苾芻，都觀察佛陀的心意，知道佛陀知道提婆達多想要生起惡念，他們也各自觀察諸位上座苾芻的心意，知道提婆達多想要生起惡念，便告訴提婆達多說：『你應該如理觀察色蘊，才能獲得神通以及其他殊勝功德；受、想、行、識蘊也是如此。』當時，提婆達多心想：『這些五百位上座苾芻，都不為我講解神通之法。難道這些人事先約定好了，沒有一個人教我神通？』當時，提婆達多又想：『誰能為我講解神通之法呢？』 當時，具壽十力迦葉波（Dasabalakasyapa）住在王舍城（Rajagrha）的鷹窟中，當時提婆達多便生起這樣的念頭：『十力迦葉波天性沒有諂媚欺騙，所說的話真實可靠，而且是我的堂弟阿難陀（Ananda）的鄔波馱耶（Upadhyaya，親教師），他能為我講解神通。』
【English Translation】 English version: Devadatta, standing before the Buddha, said to the Buddha: 'Venerable Sir! I wish that you would explain to me the matter of supernormal powers (神通, Abhijna).' At that time, the Buddha, knowing that Devadatta had conceived an evil thought, told him: 'You should first purify your precepts (尸羅, Sila), diligently cultivate meditation and wisdom (定慧, Samadhi and Prajna), and then you can practice the matter of supernormal powers.' At that time, Devadatta thought: 'The World-Honored One is unwilling to explain to me the matter of supernormal powers.' Therefore, he paid homage to the Buddha, took his leave, and went to Ajnatakaundinya (阿若憍陳如) and, after conversing with him, said: 'I hope that the Venerable One will explain to me the matter of supernormal powers.' At that time, the Venerable Ajnatakaundinya observed the Buddha's mind, knowing that the Buddha knew that Devadatta wanted to generate evil thoughts, and then told Devadatta: 'You should observe form (色, Rupa) appropriately, and then you can obtain supernormal powers and other superior virtues; sensation (受, Vedana), perception (想, Samjna), mental formations (行, Samskara), and consciousness (識, Vijnana) are also the same.' At that time, Devadatta thought: 'The Venerable Ajnatakaundinya is also unwilling to explain to me the matter of supernormal powers.' Therefore, he left Ajnatakaundinya and went to Asvajit (馬勝苾芻), Bhadra (跋陀羅), Vaspa (婆澀波), Mahanama (大名稱), Purna (圓滿), Vimala (無垢), Gavampati (牛王), Subahu (妙臂), and so on, up to five hundred elders, and went to them to request the Dharma of supernormal powers. At that time, these five hundred elder Bhikshus all observed the Buddha's mind, knowing that the Buddha knew that Devadatta wanted to generate evil thoughts, and they also observed the minds of the elder Bhikshus, knowing that Devadatta wanted to generate evil thoughts, and then told Devadatta: 'You should observe form appropriately, and then you can obtain supernormal powers and other superior virtues; sensation, perception, mental formations, and consciousness are also the same.' At that time, Devadatta thought: 'These five hundred elder Bhikshus are all unwilling to explain to me the Dharma of supernormal powers. Could it be that these people have made an agreement beforehand, and not one of them will teach me supernormal powers?' At that time, Devadatta thought again: 'Who can explain to me the Dharma of supernormal powers?' At that time, the Venerable Dasabalakasyapa (十力迦葉波) was living in the Vulture Peak (鷹窟) in Rajagrha (王舍城). At that time, Devadatta had this thought: 'Dasabalakasyapa is by nature without flattery or deceit, and what he says is true and reliable, and he is my cousin Ananda's (阿難陀) Upadhyaya (鄔波馱耶, preceptor), he can explain supernormal powers to me.'
法。」作是念已，即便往詣十力迦攝波處，禮其足已在一面立，白言：「上座！愿為我說神通道法。」時具壽十力迦攝波，不觀佛心及諸上座，不知提婆達多欲起惡邪之念，便為提婆達多說神通法。時提婆達多初夜后夜警策修習，於後夜分依世俗道獲初靜慮，即發神通，轉一為多、轉多為一，或現或隱；山石壁障身皆通過，不能為礙猶如虛空；入地如水履水如地；在虛空中跏趺而坐，猶如飛鳥；或時以手摩捫日月。時提婆達多具斯德已便作是念：「今諸苾芻乞食難得，我為先往贍部林中，取香美果自食分余。」為往東西北洲、四大王眾、三十三天及以諸處，同前取已分佈餘人。「為當先化摩揭陀主，彼受化已不勞辛苦能伏多人。」復生是念：「此未生怨太子父亡之後，當爲國王有大自在，我今宜應先化此人，不勞艱苦能伏多人。」時提婆達多即便化作上妙象身，從太子後門安詳而入，從前大門出；從前大門入，從後門出；或作上馬同前出入、或作苾芻剃除鬚髮披僧伽胝手中持缽同前出入。時未生怨太子作如是念：「此是提婆達多現神變事。」時提婆達多遂即變身為童兒形，具諸瓔珞便向太子懷中宛轉而住。是時太子遂捉童兒抱持嗚唼，便以洟唾內其口中。時提婆達多為貪利養，纏繞心故遂咽其唾。是時太子因斯發起惡
【現代漢語翻譯】 現代漢語譯本 『法。』 這樣想后，他立即前往十力迦葉波（Ten-force Kashyapa，一位有十種力量的苦行者）處，禮拜他的腳後站在一邊，說道：『上座！愿你為我說神通法。』 當時，具壽十力迦葉波沒有觀察佛陀的心意以及其他上座長老的想法，也不知道提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）想要生起邪惡的念頭，就為提婆達多說了神通法。當時，提婆達多初夜后夜警覺地修習，在後夜時分依靠世俗的道路獲得了初禪，隨即就生起了神通，能將一變為多、將多變為一，或者顯現或者隱沒；山石壁障身體都能穿過，不能成為障礙猶如虛空；入地如同入水，在水上行走如同在地上行走；在虛空中結跏趺坐，猶如飛鳥；或者有時用手摩挲日月。當時，提婆達多具備了這些能力后就想：『現在各位比丘乞食很難得到食物，我先去贍部林（Jambudvipa，閻浮提，指我們所居住的世界）中，取香甜美味的果實自己吃一部分，剩下的分給別人。』 他爲了去往東西南北四洲、四大王眾天（Four Great Kings Heaven，佛教的護法神所居住的天界）、三十三天（Thirty-three Heavens，忉利天，欲界六天之一）以及其他地方，像之前一樣取來果實後分給其他人。「我應當先教化摩揭陀（Magadha，古印度王國）國王，他被教化后，不費勞力就能降伏很多人。』 他又生起這樣的念頭：『這位阿阇世（Ajatasattu，未生怨，摩揭陀國王）太子，他的父親死後，將會成為國王，擁有很大的自在，我現在應該先教化這個人，不費艱辛就能降伏很多人。』 當時，提婆達多立即變化成上妙的象身，從太子的後門安詳地進入，從前門出來；從前門進入，從後門出來；或者變成上好的馬，像之前一樣出入；或者變成比丘，剃除鬚髮，披著僧伽梨（Sanghati，袈裟），手中拿著缽，像之前一樣出入。當時，阿阇世太子這樣想：『這是提婆達多顯現神通變化的事情。』 當時，提婆達多隨即變身為童兒的形狀，帶著各種瓔珞，便向太子的懷中宛轉而住。這時，太子就抓住童兒抱持親吻，並且將鼻涕唾沫放入他的口中。當時，提婆達多因為貪圖利養，被纏繞心識的緣故，竟然嚥下了他的唾沫。這時，太子因此生起了惡念。
【English Translation】 English version 『Dharma.』 Having thought thus, he immediately went to Ten-force Kashyapa (Ten-force Kashyapa, a practitioner with ten powers), prostrated at his feet, and stood to one side, saying, 『Venerable Sir! I wish you would explain the supernatural powers to me.』 At that time, the Venerable Ten-force Kashyapa, without observing the Buddha's mind and the other senior monks, and without knowing that Devadatta (Devadatta, Buddha's cousin who later betrayed him) intended to generate evil and perverse thoughts, explained the supernatural powers to Devadatta. At that time, Devadatta diligently practiced during the first and last watches of the night, and in the last watch, relying on worldly methods, he attained the first Dhyana (first meditative absorption), and immediately developed supernatural powers, transforming one into many, and many into one, sometimes appearing and sometimes disappearing; he could pass through mountains, rocks, and walls without hindrance, as if they were empty space; he could enter the earth as if it were water, and walk on water as if it were earth; he could sit in full lotus posture in the empty sky, like a flying bird; and sometimes he could touch the sun and moon with his hand. At that time, Devadatta, having acquired these abilities, thought, 『Now it is difficult for the monks to obtain food by begging, I will first go to Jambudvipa (Jambudvipa, the continent where we live) and take fragrant and delicious fruits, eat some myself, and distribute the rest to others.』 He went to the four continents of the east, west, north, and south, the Heaven of the Four Great Kings (Four Great Kings Heaven, the abode of the guardian deities of Buddhism), the Thirty-three Heavens (Thirty-three Heavens, Trayastrimsa Heaven, one of the six heavens of the desire realm), and other places, and like before, he took fruits and distributed them to others. 『I should first convert the King of Magadha (Magadha, an ancient Indian kingdom), and after he is converted, I can subdue many people without much effort.』 He then had this thought: 『This Prince Ajatasattu (Ajatasattu, the unborn enemy, King of Magadha), after his father dies, will become the king and have great freedom, I should now convert this person first, and I can subdue many people without much difficulty.』 At that time, Devadatta immediately transformed himself into a superb elephant body, entered peacefully from the prince's back gate, and exited from the front gate; entered from the front gate, and exited from the back gate; or transformed himself into a fine horse, entering and exiting as before; or transformed himself into a Bhikshu (Bhikkhu, Buddhist monk), shaving his head and beard, wearing a Sanghati (Sanghati, monastic robe), and holding a bowl in his hand, entering and exiting as before. At that time, Prince Ajatasattu thought, 『This is Devadatta displaying his supernatural transformations.』 At that time, Devadatta then transformed himself into the form of a child, adorned with various ornaments, and nestled in the prince's bosom. At this time, the prince grabbed the child, held him, and kissed him, and put his snot and saliva into his mouth. At that time, Devadatta, because of his greed for profit and being entangled by his mind, actually swallowed his saliva. At this time, the prince therefore generated evil thoughts.
邪之心，作如是念：「奇哉提婆達多！比佛大師其德殊勝。」轉深信敬欲申供養，是時太子于旦暮二時，每恒從以五百寶車，往提婆達多所而為禮敬，每於食時奉五百釜上妙飲食。時提婆達多為上首，五百苾芻受斯供養。
時有眾多苾芻，于晨朝時入王舍城次行乞食，聞提婆達多自受如是勝妙供養，未生怨太子于旦暮二時，每恒從以五百寶車，往提婆達多所而申禮敬，每於食時以五百釜上妙飲食而供養之。提婆達多為其上首，與五百諸苾芻受斯供養。時諸苾芻聞是事已，還至本處飯食訖，于食后時收舉衣缽，洗足已往世尊所，禮佛雙足在一面坐。時諸苾芻白佛言：「世尊！我諸苾芻于晨朝時入城乞食，聞提婆達多乃至與五百苾芻受斯供養。」具陳其事。世尊告曰：「汝諸苾芻！勿愛樂彼提婆達多受斯供養。何以故？提婆達多今被供養之所殺害，如芭蕉著子如竹葦生實；如騾懷妊皆自害軀。提婆達多亦復如是，受他供養必自害身。汝諸苾芻！若提婆達多得利養時，此之癡人能于長夜受無利益苦惱之事。是故汝諸苾芻！勿當希求名聞利養，設得之者心勿貪著。」爾時世尊說伽他曰：
「芭蕉若結子， 竹葦生其實； 如騾懷妊時， 斯皆還自害。 利養及名聞， 愚人所愛樂； 能壞眾善法， 如
【現代漢語翻譯】 現代漢語譯本： 心懷邪念，這樣想道：『真是奇妙啊，提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）！他比佛陀大師的德行還要殊勝。』於是更加深信敬仰，想要供養他。當時，阿阇世（Ajatasattu，未生怨太子）每天早晚兩次，總是率領五百輛寶車，前往提婆達多處，向他禮敬，並且每次在吃飯的時候，供奉五百釜上等的美味飲食。當時，提婆達多作為首領，和五百位比丘接受這樣的供養。 當時，有很多比丘在早晨進入王舍城（Rajagrha）依次乞食，聽聞提婆達多自己接受這樣殊勝美妙的供養，未生怨太子每天早晚兩次，總是率領五百輛寶車，前往提婆達多處向他禮敬，並且每次在吃飯的時候，用五百釜上等的美味飲食來供養他。提婆達多作為他們的首領，和五百位比丘接受這樣的供養。當時，各位比丘聽聞這件事後，回到住處吃完飯，在飯後收拾好衣缽，洗完腳后前往世尊（佛陀）處，禮拜佛陀的雙足，在一旁坐下。當時，各位比丘稟告佛陀說：『世尊！我們各位比丘在早晨進入城中乞食，聽聞提婆達多乃至和五百位比丘接受這樣的供養。』詳細地陳述了這件事。世尊告誡說：『你們各位比丘！不要貪愛羨慕提婆達多接受這樣的供養。為什麼呢？提婆達多現在被供養所殺害，就像芭蕉因為結果實而枯萎，就像竹葦因為生長果實而死亡；就像騾子懷孕一樣，都是自己傷害自己的身體。提婆達多也是這樣，接受他人的供養必定會傷害自身。你們各位比丘！如果提婆達多得到利養的時候，這個愚癡的人將會在漫長的黑夜裡遭受沒有利益的苦惱之事。所以你們各位比丘！不要希求名聞利養，即使得到了，內心也不要貪戀執著。』 當時，世尊說了這首偈語： 『芭蕉如果結果實，竹葦生長出果實； 就像騾子懷孕時，這些都會自相殘害。 利養以及好名聲，愚蠢之人所貪愛； 能夠毀壞眾善法，就像……』
【English Translation】 English version: With an evil mind, he thought thus: 'How wonderful is Devadatta (Buddha's cousin, known for opposing him)! His virtue surpasses that of the Buddha Master.' He developed deeper faith and respect, desiring to make offerings to him. At that time, Prince Ajatasattu (Ajatasattu, the unborn enemy prince) would always lead five hundred jeweled carriages to Devadatta's place twice a day, morning and evening, to pay him homage, and at every mealtime, he would offer five hundred cauldrons of supreme and delicious food. At that time, Devadatta, as the leader, and five hundred Bhikshus (monks) received these offerings. At that time, many Bhikshus, while entering Rajagrha (Rajagrha) in the morning to beg for food in order, heard that Devadatta himself was receiving such excellent and wonderful offerings, and that Prince Ajatasattu would always lead five hundred jeweled carriages to Devadatta's place twice a day, morning and evening, to pay him homage, and at every mealtime, he would offer him five hundred cauldrons of supreme and delicious food. Devadatta, as their leader, and five hundred Bhikshus received these offerings. At that time, after hearing this matter, the Bhikshus returned to their dwelling place, finished their meal, and after the meal, they gathered their robes and bowls, washed their feet, and went to the World Honored One (Buddha), bowed at the Buddha's feet, and sat on one side. At that time, the Bhikshus reported to the Buddha, saying: 'World Honored One! We Bhikshus entered the city in the morning to beg for food, and heard that Devadatta and even five hundred Bhikshus were receiving such offerings.' They recounted the matter in detail. The World Honored One admonished them, saying: 'You Bhikshus! Do not be greedy and envious of Devadatta receiving such offerings. Why? Devadatta is now being killed by the offerings, just as the banana tree withers because it bears fruit, just as the bamboo reed dies because it grows fruit; just as the mule becomes pregnant, all of these harm their own bodies. Devadatta is also like this, receiving offerings from others will surely harm himself. You Bhikshus! If Devadatta obtains profit and offerings, this foolish person will suffer unprofitable afflictions in the long night. Therefore, you Bhikshus! Do not seek fame and profit, and even if you obtain them, do not be greedy and attached in your hearts.' At that time, the World Honored One spoke this Gatha (verse): 'If the banana tree bears fruit, the bamboo reed grows fruit; Just like when the mule is pregnant, these will all harm themselves. Profit and fame, are loved by foolish people; They can destroy all good Dharmas (teachings), like...'
劍斫人頭。」
時諸苾芻聞佛說已奉持而去。
爾時提婆達多既得如是恭敬供養，即便發起邪惡之念：「世尊今者年衰老耄，為諸四眾：苾芻、苾芻尼、鄔波索迦、鄔波斯迦，教授勞倦。今可以諸大眾付囑於我，令我教授我當秉執。世尊宜應少為思慮，受現法樂寂靜而住。」提婆達多才生此念神通即失，神通雖失然不自知。爾時有一迦俱陀苾芻，是佛弟子，曾於佛邊善修凈行學四梵住，于欲除欲多修習已，命終之後生處梵宮。時具壽大目連在江豘山恐畏林住，時迦俱陀以天眼觀，見提婆達多神通退失。如是知已，猶如壯士屈伸臂頃，于梵宮沒詣恐畏林，至具壽大目連所，禮雙足已而白之曰：「大德知不？提婆達多為貪利養纏結心故，便起如是邪惡之念，來白佛言：『世尊今者年衰老耄，為諸四眾：苾芻、苾芻尼、鄔波索迦、鄔波斯迦，教授勞倦。今可以諸大眾付囑於我，令我教授我當秉執，世尊宜應少為思慮，受現法樂寂靜而住。』時提婆達多才生此念神通即失。善哉大德目連！應往佛所具白其事。」時大目連默許其說。時迦俱陀梵天，知其許已隱而不現。
時大目連梵天去後，即如其事而入勝定，猶如壯士屈伸臂頃，于恐畏林沒至竹林中。詣世尊所，禮佛足已在一面坐。時大目連以彼梵天所告之
【現代漢語翻譯】 現代漢語譯本： 『劍砍人頭。』
當時，各位比丘（Bhikkhu，男性出家眾）聽了佛陀的說法后，都信受奉行並離開了。
那時，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）得到了這樣的恭敬供養后，就生起了邪惡的念頭：『世尊（Bhagavan，佛陀的尊稱）現在年紀大了，為比丘（Bhikkhu，男性出家眾）、比丘尼（Bhikkhuni，女性出家眾）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士）四眾說法，非常勞累。現在可以將這些大眾交付給我，讓我來教導，我來執掌。世尊應該稍微休息一下，享受當下的快樂，安靜地住著。』提婆達多剛一生起這個念頭，神通就消失了，雖然神通消失了，但他自己卻不知道。當時有一位迦俱陀（Kakuda）比丘，是佛陀的弟子，曾經在佛陀身邊好好地修習清凈的行為，學習四梵住（catasso brahmavihārā，慈、悲、喜、舍四種清凈的境界），對於去除慾望，多多地修習，命終之後，生到了梵天宮。當時具壽（Ayasma，對年長有德比丘的尊稱）大目犍連（Mahā Moggallāna，佛陀的十大弟子之一，以神通著稱）住在江豘山（Nadi）的恐畏林中，當時迦俱陀用天眼觀察，看到提婆達多的神通退失了。知道這件事後，就像壯士屈伸手臂一樣，從梵天宮消失，來到了恐畏林，到了具壽大目犍連那裡，禮拜了他的雙足后，對他說：『大德（Bhante，對出家眾的尊稱）知道嗎？提婆達多因為貪圖利養，被纏繞了心，就生起了這樣的邪惡念頭，去對佛陀說：『世尊現在年紀大了，為比丘、比丘尼、鄔波索迦、鄔波斯迦四眾說法，非常勞累。現在可以將這些大眾交付給我，讓我來教導，我來執掌，世尊應該稍微休息一下，享受當下的快樂，安靜地住著。』當時提婆達多剛一生起這個念頭，神通就消失了。善哉，大德目犍連！應該去佛陀那裡，把這件事詳細地稟告。』當時大目犍連默默地答應了他的話。當時迦俱陀梵天，知道他答應了，就隱身不見了。
當時大目犍連梵天離開后，就按照這件事進入了殊勝的禪定，就像壯士屈伸手臂一樣，從恐畏林消失，來到了竹林中。到了世尊那裡，禮拜了佛陀的雙足后，在一旁坐下。當時大目犍連把那位梵天所告訴他的事
【English Translation】 English version: 'A sword cuts off a person's head.'
Then the Bhikkhus (monks) having heard what the Buddha had said, accepted it with reverence and departed.
At that time, Devadatta (cousin of the Buddha who later became his rival), having received such respect and offerings, then generated an evil thought: 'The Blessed One (Bhagavan, honorific title for the Buddha) is now old and frail, and is weary from teaching the four assemblies: Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers). Now, these assemblies can be entrusted to me, so that I may teach and manage them. The Blessed One should rest a little, enjoy the pleasure of the present life, and dwell in tranquility.' As soon as Devadatta generated this thought, his psychic powers disappeared, though he did not realize it himself. At that time, there was a Bhikkhu named Kakuda, a disciple of the Buddha, who had diligently practiced pure conduct by the Buddha's side, learned the four Brahmaviharas (catasso brahmavihārā, the four divine abodes of loving-kindness, compassion, sympathetic joy, and equanimity), and had cultivated the elimination of desire. After his death, he was reborn in the Brahma heaven. At that time, the venerable (Ayasma, honorific title for a senior monk) Mahā Moggallāna (one of the Buddha's ten chief disciples, known for his psychic powers) was dwelling in the Fearful Forest of Nadi Mountain. Kakuda, with his divine eye, saw that Devadatta's psychic powers had declined. Knowing this, as quickly as a strong man extends or retracts his arm, he vanished from the Brahma heaven and went to the Fearful Forest, to the venerable Mahā Moggallāna. Having bowed at his feet, he said to him: 'Venerable Sir (Bhante, term of address for a monk), do you know? Devadatta, because of his greed for gain and being entangled in his mind, has generated such an evil thought, and went to the Buddha and said: 'The Blessed One is now old and frail, and is weary from teaching the four assemblies: Bhikkhus, Bhikkhunis, Upasakas, and Upasikas. Now, these assemblies can be entrusted to me, so that I may teach and manage them. The Blessed One should rest a little, enjoy the pleasure of the present life, and dwell in tranquility.' As soon as Devadatta generated this thought, his psychic powers disappeared. Good, venerable Mahā Moggallāna! You should go to the Buddha and report this matter in detail.' Then Mahā Moggallāna silently agreed to his words. Then Kakuda Brahma, knowing that he had agreed, disappeared.
Then, after Kakuda Brahma had left, Mahā Moggallāna, according to what had happened, entered into sublime concentration, and as quickly as a strong man extends or retracts his arm, he vanished from the Fearful Forest and went to the Bamboo Grove. Having gone to the Blessed One, he bowed at the Buddha's feet and sat to one side. Then Mahā Moggallāna, what that Brahma had told him
語具白世尊。爾時世尊告大目連曰：「汝豈不先知提婆達多有邪惡心，梵天於後來相告語。」「大德！我已先知，梵天后告。」爾時世尊共大目連，於此中間別說餘事。
時提婆達多共其四伴：一、高迦梨迦，二、褰荼達驃，三、羯吒謨洛迦底灑，四、三沒達羅達多，來詣佛所。爾時世尊遙見提婆達多來，告大目連曰：「汝當善護其言，天授將至。此之癡人親在我前自陳已大。」時大目連禮佛足已即便入定，譬如壯士屈伸臂頃，于竹林沒往恐畏林。是時天授至佛所已，頂禮佛足在一面立，而白佛言：「世尊今者年衰老耄，為諸四眾：苾芻、苾芻尼、鄔波索迦、鄔波斯迦，教授勞倦。今可以諸大眾付囑於我，令我教授我當秉執。世尊宜應少為思慮，受現法樂寂靜而住。」世尊告曰：「汝之癡人！如舍利子、大目連，我尚不以苾芻僧伽而見付囑，況汝癡人食人洟唾而相付囑！」是時天授便作斯念：「世尊讚歎舍利子、大目連，喚我為癡人、死屍、食唾愚人。」此是天授初于佛所起殺害心作不忍意。「我是提婆達多。」便三振頭舍佛而去。爾時具壽阿難陀在世尊后執扇扇佛。爾時世尊知天授去已，告阿難陀曰：「汝今可詣羯闌鐸迦池近竹林所，但是苾芻皆令集在常食堂中。」阿難陀奉佛教已，即便往詣竹林中，隨近所
【現代漢語翻譯】 現代漢語譯本： 語具白世尊（Bhagavan，意為『世尊』）。當時，世尊告訴大目連（Mahāmaudgalyāyana，佛陀的著名弟子，以神通著稱）說：『你難道不是早就知道提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）心懷邪惡了嗎？梵天（Brahmā，印度教中的創造神）後來才告訴你。』 『大德（Bhante，對僧侶的尊稱）！我早就知道了，梵天是後來才告訴我的。』當時，世尊和大目連，在這期間說了其他的事情。 當時，提婆達多和他的四個同伴：一、高迦梨迦（Kokālika），二、褰荼達驃（Khaṇḍadhāvya），三、羯吒謨洛迦底灑（Kaṭamorakatisya），四、三沒達羅達多（Samudradatta），來到佛陀所在的地方。當時，世尊遠遠地看見提婆達多來了，告訴大目連說：『你要好好注意他的言辭，天授（Devadatta的另一種譯法）要來了。這個愚癡的人會在我面前自稱已經很了不起。』當時大目連禮拜佛足后，立刻進入禪定，就像壯士屈伸手臂一樣迅速，從竹林消失前往恐畏林。 這時，天授來到佛陀所在的地方后，頂禮佛足，站在一旁，對佛陀說：『世尊現在年紀大了，為比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、鄔波索迦（upāsaka，在家男眾）、鄔波斯迦（upāsikā，在家女眾）四眾說法，非常勞累。現在可以將這些大眾託付給我，讓我來教導，我來負責。世尊應該稍微休息一下，享受當下的快樂，安靜地住著。』 世尊呵斥道：『你這愚癡的人！即使是舍利子（Śāriputra，佛陀的著名弟子，以智慧著稱）、大目連，我尚且不把比丘僧團託付給他們，更何況是你這個愚癡的人，吃別人唾液的人！』當時，天授心中便想：『世尊讚歎舍利子、大目連，卻叫我為癡人、死屍、吃唾液的愚人。』這是天授第一次對佛陀產生殺害之心，生起不忍之心。 『我是提婆達多。』他便三次搖頭，離開了佛陀。當時，具壽阿難陀（Ānanda，佛陀的堂弟和侍者）在世尊身後，拿著扇子為佛陀扇風。當時，世尊知道天授離開后，告訴阿難陀說：『你現在可以去羯闌鐸迦池（Karaṇḍaka，池名）附近的竹林，讓所有的比丘都聚集在常食堂中。』阿難陀接受佛陀的教誨后，立刻前往竹林，在附近...
【English Translation】 English version: Having spoken, he addressed the Blessed One (Bhagavan, meaning 'the Blessed One'). At that time, the Blessed One said to Mahāmaudgalyāyana (one of the Buddha's foremost disciples, known for his psychic powers): 'Did you not know beforehand that Devadatta (the Buddha's cousin, who later betrayed Buddhism) had an evil mind? Brahmā (the creator god in Hinduism) told you later.' 'Venerable Sir (Bhante, a term of respect for monks)! I knew it beforehand; Brahmā told me later.' At that time, the Blessed One and Mahāmaudgalyāyana spoke of other matters in between. At that time, Devadatta, together with his four companions: 1. Kokālika, 2. Khaṇḍadhāvya, 3. Kaṭamorakatisya, 4. Samudradatta, came to where the Buddha was. At that time, the Blessed One, seeing Devadatta coming from afar, said to Mahāmaudgalyāyana: 'You should carefully observe his words; Devadatta is approaching. This foolish man will declare himself great before me.' At that time, Mahāmaudgalyāyana, having bowed at the Buddha's feet, immediately entered into meditation, as quickly as a strong man extends and retracts his arm, disappearing from the bamboo grove and going to the Forest of Fear. Then, Devadatta, having arrived where the Buddha was, bowed at the Buddha's feet, stood to one side, and said to the Buddha: 'Blessed One, now you are old and frail, and teaching the four assemblies: monks (bhikṣu), nuns (bhikṣuṇī), laymen (upāsaka), and laywomen (upāsikā), is tiring. Now you can entrust these assemblies to me, so that I may teach them; I will take charge. The Blessed One should rest a little, enjoy the pleasure of the present, and dwell in tranquility.' The Blessed One rebuked him, saying: 'You foolish man! Even Śāriputra (one of the Buddha's foremost disciples, known for his wisdom) and Mahāmaudgalyāyana, I would not entrust the monastic community (bhikṣu sangha) to them, let alone to you, a foolish man who eats the spittle of others!' At that time, Devadatta thought to himself: 'The Blessed One praises Śāriputra and Mahāmaudgalyāyana, but calls me a fool, a corpse, a spittle-eating idiot.' This was the first time that Devadatta conceived a murderous intent towards the Buddha, giving rise to resentment. 'I am Devadatta.' He shook his head three times and left the Buddha. At that time, the Venerable Ānanda (the Buddha's cousin and attendant) was behind the Blessed One, fanning the Buddha with a fan. At that time, the Blessed One, knowing that Devadatta had left, said to Ānanda: 'Now you can go to the bamboo grove near the Karaṇḍaka pond (name of a pond) and have all the monks gather in the common dining hall.' Ānanda, having received the Buddha's instruction, immediately went to the bamboo grove, nearby...
有苾芻皆令集在常食堂中已，往世尊所白佛言：「世尊！近竹林中所有苾芻，悉皆令集，愿佛知時。」
根本說一切有部毗奈耶卷第十四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十五
三藏法師義凈奉 制譯破僧違諫學處之二
爾時薄伽梵詣常集堂，于大眾中就座而坐，告諸苾芻曰：「於此世間有五種師。云何為五？如有一師戒實不凈，自言戒凈，然諸弟子由共住故知不清凈，遂相告曰：『我之大師戒實不凈，而自謂戒凈。若其我等說向餘人，師若聞時便生不樂，我復云何而相依止？我等宜默，彼自當知。又復我師常以飲食、衣服、臥具、湯藥，病緣所須資給於我，我等宜應共相擁護。』然彼師主作如是念：『我諸弟子覆我過失。』此是第一大師於世間住。復有一師實命不凈，自言命凈。彼諸弟子由共住故知不清凈，遂相告曰：『我之大師命實不凈，自謂命凈。若其我等說向餘人，彼若聞時便生不樂。我復云何而相依止？我等宜默，彼自當知。又復我師常以飲食、衣服、臥具、湯藥，病緣所須資給於我，我等宜應共相擁護。』然彼師主作如是念：『我諸弟子覆我過失。』此是第二大師於世間住。復有一師智見不凈，自言智見是凈。彼
【現代漢語翻譯】 現代漢語譯本 有比丘已經全部聚集在常食堂中之後，前往世尊處稟告佛陀說：『世尊！最近竹林中的所有比丘，都已經全部聚集，希望佛陀知道時機已到。』
根本說一切有部毗奈耶卷第十四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十五
三藏法師義凈奉 旨翻譯破僧違諫學處之二
這時，薄伽梵（Bhagavan，世尊）前往常集堂，在大眾中就座而坐，告訴各位比丘說：『在這世間有五種師。哪五種呢？譬如有一位師父戒律實際上不清凈，卻自稱戒律清凈，然而他的弟子因為共同居住的緣故知道他的戒律不清凈，於是互相告知說：『我們的師父戒律實際上不清凈，卻自認為戒律清凈。如果我們向其他人說這件事，師父如果聽到就會不高興，我們又怎麼能繼續依靠他呢？我們應該保持沉默，他自己會知道的。而且我們的師父經常用飲食、衣服、臥具、湯藥，以及生病時所需的物品來供給我們，我們應該共同保護他。』然而那位師父卻這樣想：『我的弟子們在掩蓋我的過失。』這是第一種住在世間的大師。又有一位師父生活實際上不清凈，卻自稱生活清凈。他的弟子因為共同居住的緣故知道他的生活不清凈，於是互相告知說：『我們的師父生活實際上不清凈，卻自認為生活清凈。如果我們向其他人說這件事，他如果聽到就會不高興。我們又怎麼能繼續依靠他呢？我們應該保持沉默，他自己會知道的。而且我們的師父經常用飲食、衣服、臥具、湯藥，以及生病時所需的物品來供給我們，我們應該共同保護他。』然而那位師父卻這樣想：『我的弟子們在掩蓋我的過失。』這是第二種住在世間的大師。又有一位師父智慧見解不清凈，卻自稱智慧見解清凈。他的弟子因為共同居住的緣故知道他的智慧見解不清凈，於是
【English Translation】 English version When the Bhikshus (苾芻, monks) had all gathered in the regular dining hall, they went to the World Honored One (世尊, Buddha) and reported, 'World Honored One! All the Bhikshus (苾芻, monks) in the Bamboo Grove (竹林) have gathered. May the Buddha (佛) know that the time is right.'
Mūlasarvāstivāda Vinaya, Volume 14 Taishō Tripiṭaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 15
Translated under Imperial Order by the Tripiṭaka Master Yijing (義凈): The Second Section on Learning to Prevent Schism and Disobedience
At that time, the Bhagavan (薄伽梵, the Blessed One) went to the regular assembly hall and sat down among the assembly. He addressed the Bhikshus (苾芻, monks), saying, 'In this world, there are five kinds of teachers. What are the five? There is a teacher whose precepts are actually impure, but he claims they are pure. However, his disciples, because they live together, know that they are impure. They tell each other, 'Our teacher's precepts are actually impure, but he claims they are pure. If we tell others about this, he will be displeased if he hears it. How can we continue to rely on him? We should remain silent; he will know it himself. Moreover, our teacher always provides us with food, clothing, bedding, medicine, and whatever we need when we are sick. We should protect him together.' However, that teacher thinks, 'My disciples are covering up my faults.' This is the first kind of teacher who dwells in the world. There is another teacher whose life is actually impure, but he claims it is pure. His disciples, because they live together, know that his life is impure. They tell each other, 'Our teacher's life is actually impure, but he claims it is pure. If we tell others about this, he will be displeased if he hears it. How can we continue to rely on him? We should remain silent; he will know it himself. Moreover, our teacher always provides us with food, clothing, bedding, medicine, and whatever we need when we are sick. We should protect him together.' However, that teacher thinks, 'My disciples are covering up my faults.' This is the second kind of teacher who dwells in the world. There is another teacher whose wisdom and views are impure, but he claims his wisdom and views are pure. His disciples, because they live together, know that his wisdom and views are impure. Therefore,
諸弟子由共住故知智見不凈，廣說如前，此是第三大師在世間住。復有一師不閑授記，自言善閑授記如實了知。彼諸弟子由共住故知不閑授記，廣說如前，此是第四大師在世間住。復有一師依止親近惡說法律，自言所依之法是善說法律。彼諸弟子由共住故知是惡說法律，廣說如前，此是第五大師在世間住。
「汝諸苾芻，我所持戒清凈無過，我今自謂持戒清凈無有過失，汝諸弟子不須擁護於我，我亦無心令汝覆蓋，此是第一我住世間。又復諸苾芻我住凈命，我今自謂活命清凈無有過失，汝諸弟子不須擁護於我，我亦無心令汝覆蓋，此是第二我住世間。又復諸苾芻我智見凈，廣說如前，此是第三我住世間。又復諸苾芻我善閑授記如實了知，廣說如前，此是第四我住世間。又復諸苾芻我之所依善說法律，我今自謂善說法律，廣說如前，此是第五我住世間。
「諸苾芻！我今苦言慇勤告汝，汝等應可至心奉行，猶如陶師燒壞器時同爇薪火，好者成就、惡者破壞。汝等宜當善順我言，無貽後悔。」爾時天授命四伴曰：「汝等四人今應共我破彼沙門喬答摩和合僧伽並破法輪，我歿代后獲善名稱聲滿十方。」作如是說：「沙門喬答摩現在世間，然而提婆達多有大威勢，共孤迦里迦、褰荼達驃、羯吒謨洛迦底灑、三沒達
【現代漢語翻譯】 現代漢語譯本： 『諸位弟子因為共同居住的緣故，知道（他們的）智慧見解並不清凈，詳細情況如前所述，這是第三位大師住在世間的情況。又有一位大師不擅長授記（vyākaraṇa，預言），卻自稱擅長授記，並且如實了知。他的弟子因為共同居住的緣故，知道（他們的老師）不擅長授記，詳細情況如前所述，這是第四位大師住在世間的情況。又有一位大師依止親近惡說法律，卻自稱所依止的法是善說法律。他的弟子因為共同居住的緣故，知道（他們的老師）是惡說法律，詳細情況如前所述，這是第五位大師住在世間的情況。 『各位比丘，我所持的戒律清凈沒有過失，我現在自認為持戒清凈沒有過失，你們這些弟子不需要擁護我，我也無意讓你們掩蓋（我的過失），這是第一種我住在世間的情況。又各位比丘，我安住于清凈的生活方式，我現在自認為生活清凈沒有過失，你們這些弟子不需要擁護我，我也無意讓你們掩蓋（我的過失），這是第二種我住在世間的情況。又各位比丘，我的智慧見解清凈，詳細情況如前所述，這是第三種我住在世間的情況。又各位比丘，我擅長授記並且如實了知，詳細情況如前所述，這是第四種我住在世間的情況。又各位比丘，我所依止的是善說法律，我現在自認為（我所依止的是）善說法律，詳細情況如前所述，這是第五種我住在世間的情況。 『各位比丘！我現在苦口婆心地慇勤告誡你們，你們應當可以至誠地奉行（我的教導），就像陶工燒壞陶器時一同焚燒薪柴，好的陶器得以成就，壞的陶器遭到破壞。你們應當好好地順從我的話，不要留下後悔。』當時，提婆達多（Devadatta）命令他的四個同伴說：『你們四個人現在應當與我一起破壞沙門喬答摩（Śrāmaṇa Gautama）的和合僧伽（saṃgha，僧團）並破壞法輪（dharma-cakra，佛法），我死後可以獲得好的名聲，聲譽傳遍十方。』他這樣說：『沙門喬答摩現在還在世間，然而提婆達多有很大的威勢，與孤迦里迦（Kokālika）、褰荼達驃（Khaṇḍadeva）、羯吒謨洛迦底灑（Kaṭamorakatisya）、三沒達（Samudradatta）在一起。』
【English Translation】 English version: 『Because the disciples live together, they know that (their teacher's) wisdom and views are not pure, as described in detail earlier. This is the third type of master living in the world. Furthermore, there is a master who is not skilled in prediction (vyākaraṇa), but claims to be skilled in prediction and truly knows. Because his disciples live together, they know that (their teacher) is not skilled in prediction, as described in detail earlier. This is the fourth type of master living in the world. Furthermore, there is a master who relies on and is close to the law that is badly spoken, but claims that the law he relies on is the law that is well spoken. Because his disciples live together, they know that (their teacher) speaks the law badly, as described in detail earlier. This is the fifth type of master living in the world.』 『Monks, my precepts are pure and without fault. I now claim that my precepts are pure and without fault. You disciples do not need to protect me, and I have no intention of having you cover up (my faults). This is the first way I live in the world. Furthermore, monks, I live a pure life. I now claim that my life is pure and without fault. You disciples do not need to protect me, and I have no intention of having you cover up (my faults). This is the second way I live in the world. Furthermore, monks, my wisdom and views are pure, as described in detail earlier. This is the third way I live in the world. Furthermore, monks, I am skilled in prediction and truly know, as described in detail earlier. This is the fourth way I live in the world. Furthermore, monks, what I rely on is the law that is well spoken. I now claim that (what I rely on) is the law that is well spoken, as described in detail earlier. This is the fifth way I live in the world.』 『Monks! I now earnestly advise you with bitter words. You should sincerely follow (my teachings), just as when a potter burns broken pottery, he burns firewood together. Good pottery is made, and bad pottery is destroyed. You should obey my words well, and do not leave regrets.』 At that time, Devadatta ordered his four companions: 『You four should now join me in destroying the harmonious community (saṃgha) of Śrāmaṇa Gautama and destroying the Dharma wheel (dharma-cakra). After I die, I can gain a good reputation, and my fame will spread in all directions.』 He said: 『Śrāmaṇa Gautama is still in the world, but Devadatta has great power, together with Kokālika, Khaṇḍadeva, Kaṭamorakatisya, and Samudradatta.』
羅達多，破彼和合僧伽並破法輪。」時孤迦里迦告天授曰：「我今與汝，不辦斯事。何以故？然薄伽梵聲聞弟子有大威力，天眼明徹鑑察他心，其事雖遠而能遙見，彼身在近人不見知，我等所為彼皆預了。」是時天授告其伴曰：「仁等宜應共設方便。」友人報曰：「方便云何？」天授報曰：「我今詣彼耆年宿德諸上座處，當以種種上妙資具供給所須不令闕乏。少年苾芻亦與供給令生歡喜，或以衣缽缽袋腰絳，教其讀誦作意相應。」友人報曰：「斯好方便。」是時天授廣為矯誑欲破僧伽。諸大苾芻，覺知天授所為進趣欲破僧輪，以此因緣具白世尊：「天授有意欲破僧輪。」爾時世尊告諸苾芻曰：「汝等宜應別諫天授，若更有餘如是流類應可諫曰：『天授！汝莫破和合僧，作斗諍事執受而住。天授！應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。天授！汝今應舍作破僧事。』」
時諸苾芻奉佛教已，尋即別諫提婆達多，告言：「天授！汝莫破和合僧，作斗諍事非法而住。天授！應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。天授！汝今應舍作破僧事。」時諸苾芻別諫之時，提婆達多堅執其事無心棄捨，云：「此事真實，余皆虛妄。」時諸苾芻具以此緣而白世尊：
「大德！我已別諫提婆達多，我等為作別諫之時，提婆達多堅執不捨，而云：『此事真實，余皆虛妄。』」爾時佛告諸苾芻：「汝等應與提婆達多作白四羯磨對眾諫之，若更有餘如是流類應如是諫。當敷坐具、次鳴揵稚，應先言白、后總集僧，僧伽集已令一苾芻作白羯磨，應如是作：『大德僧伽聽！此提婆達多欲破和合僧，作斗諍事非法而住。時諸苾芻已作別諫。別諫之時堅執其事不肯棄捨，云：「此事真實，余皆虛妄。」若僧時到僧許可，僧今與提婆達多作白四羯磨曉諫其事：「汝提婆達多！莫欲破和合僧作斗諍事執受而住。提婆達多！應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多！應舍破僧事。」白如是。』次作羯磨：『大德僧伽聽！此提婆達多欲破和合僧，作斗諍事執受而住。諸苾芻已作別諫。別諫之時，堅執其事不肯棄捨，云：「此事真實，余皆虛妄。」僧今與提婆達多作白四羯磨曉諫其事：「汝提婆達多！莫欲破和合僧作斗諍事執受而住。提婆達多！應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多！應舍破僧事。」若諸具壽忍許與提婆達多作白四羯磨曉諫其事：「汝提婆達多！莫欲破和合僧作斗諍事執受而住。汝提婆達多！應與
【現代漢語翻譯】 現代漢語譯本： 『大德（尊稱，意為有德之人）！我們已經分別勸諫過提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教），當我們分別勸諫他的時候，提婆達多堅持己見不肯放棄，並且說：「這件事是真實的，其他的都是虛假的。」』 這時，佛陀告訴各位比丘（bhiksu，出家修行的男性佛教徒）說：『你們應當對提婆達多進行白四羯磨（白四羯磨，一種佛教僧團的正式決議程式），以大眾的名義勸諫他。如果還有其他類似情況的人，也應當這樣勸諫。應當鋪設座位，然後敲擊揵稚（ghanta，一種法器），應該先進行宣告，然後召集全體僧眾。僧眾集合完畢后，讓一位比丘進行白羯磨，應當這樣做：『大德僧伽（samgha，佛教僧團）聽著！這位提婆達多想要破壞僧團的和合，製造爭端，堅持錯誤的行為。之前各位比丘已經分別勸諫過他。在分別勸諫的時候，他堅持自己的主張不肯放棄，說：「這件事是真實的，其他的都是虛假的。」如果僧團認為時機已到並且許可，僧團現在對提婆達多進行白四羯磨，曉之以理地勸諫他：「你，提婆達多！不要想要破壞僧團的和合，製造爭端，堅持錯誤的行為。提婆達多！應當與和合的僧伽歡喜無諍，同心同德，像水乳交融一樣，使大師（佛陀）的教法得以光大顯揚，安樂地住世。你，提婆達多！應當放棄破壞僧團的行為。」宣告如上。』 接著進行羯磨：『大德僧伽聽著！這位提婆達多想要破壞僧團的和合，製造爭端，堅持錯誤的行為。之前各位比丘已經分別勸諫過他。在分別勸諫的時候，他堅持自己的主張不肯放棄，說：「這件事是真實的，其他的都是虛假的。」僧團現在對提婆達多進行白四羯磨，曉之以理地勸諫他：「你，提婆達多！不要想要破壞僧團的和合，製造爭端，堅持錯誤的行為。提婆達多！應當與和合的僧伽歡喜無諍，同心同德，像水乳交融一樣，使大師的教法得以光大顯揚，安樂地住世。你，提婆達多！應當放棄破壞僧團的行為。」如果各位具壽（bhadanta，對出家人的尊稱）認可對提婆達多進行白四羯磨，曉之以理地勸諫他：「你，提婆達多！不要想要破壞僧團的和合，製造爭端，堅持錯誤的行為。你，提婆達多！應當與』
【English Translation】 English version: 'Venerable Sir! We have already separately admonished Devadatta (Devadatta, Buddha's cousin who later betrayed Buddhism). When we were separately admonishing him, Devadatta stubbornly refused to give up, and said: 'This matter is true, and all the rest is false.'' At that time, the Buddha told the bhiksus (bhiksu, a male Buddhist monastic): 'You should perform a white four-karma (白四羯磨, a formal resolution procedure in the Buddhist Sangha) towards Devadatta to admonish him in front of the assembly. If there are others of the same kind, they should be admonished in the same way. You should spread out the seats, then strike the ghanta (ghanta, a kind of Buddhist instrument). You should first make an announcement, and then gather the entire Sangha (samgha, Buddhist monastic community). After the Sangha has gathered, have a bhiksu perform the white karma, and it should be done as follows: 'Venerable Sangha, listen! This Devadatta wants to break the harmony of the Sangha, create disputes, and persist in unlawful conduct. The bhiksus have already separately admonished him. When they were separately admonishing him, he stubbornly insisted on his position and refused to give it up, saying: 'This matter is true, and all the rest is false.' If the Sangha deems the time appropriate and permits it, the Sangha now performs a white four-karma towards Devadatta, admonishing him with reason: 'You, Devadatta! Do not desire to break the harmony of the Sangha, create disputes, and persist in clinging to your views. Devadatta! You should be joyful and without contention with the harmonious Sangha, of one mind and one voice, like water and milk blended together, so that the Master's (Buddha's) teachings may be glorified and spread, and you may dwell in peace and happiness. You, Devadatta! You should abandon the act of breaking the Sangha.' The announcement is as above.' Then perform the karma: 'Venerable Sangha, listen! This Devadatta wants to break the harmony of the Sangha, create disputes, and persist in clinging to his views. The bhiksus have already separately admonished him. When they were separately admonishing him, he stubbornly insisted on his position and refused to give it up, saying: 'This matter is true, and all the rest is false.' The Sangha now performs a white four-karma towards Devadatta, admonishing him with reason: 'You, Devadatta! Do not desire to break the harmony of the Sangha, create disputes, and persist in clinging to your views. Devadatta! You should be joyful and without contention with the harmonious Sangha, of one mind and one voice, like water and milk blended together, so that the Master's teachings may be glorified and spread, and you may dwell in peace and happiness. You, Devadatta! You should abandon the act of breaking the Sangha.' If the venerable ones (bhadanta, an honorific for monastics) approve of performing a white four-karma towards Devadatta, admonishing him with reason: 'You, Devadatta! Do not desire to break the harmony of the Sangha, create disputes, and persist in clinging to your views. You, Devadatta! You should be with'
和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多！應舍如是破僧事者默然。」若不許者說。此是初羯磨。』第二、第三亦如是說。『僧今已作白四羯磨諫提婆達多竟，僧伽已聽許，由其默然故，我今如是持。』」
時諸苾芻既奉佛教已，即以白四羯磨諫彼提婆達多。時提婆達多堅執不捨，云：「此真實，余皆虛妄。」時提婆達多有助伴四人，共相隨順說破僧事，告諸苾芻曰：「大德！莫共彼苾芻所有言說若善、若惡。何以故？然彼苾芻是法語者、是律語者，依於法律方為言說，知而說非不知說，彼愛樂者我亦愛樂。」時諸苾芻以此因緣具白世尊，廣說如上乃至我亦愛樂。世尊告曰：「汝等苾芻！當與助伴四人作別諫法，若更有餘如是流類，亦應呵諫。應如是作：『汝孤迦里迦、褰荼達驃、羯吒謨洛迦底灑、三沒達羅達多，知彼苾芻欲破和合僧，作斗諍事執受而住。汝等共為助伴，莫相隨順說破僧事，莫向諸苾芻作如是語：「諸大德！莫共彼苾芻所有言說若好、若惡。何以故？而彼苾芻是法語者、是律語者，依於法律方為言說，知而說非不知說，彼愛樂者我亦愛樂。」何以故？具壽！而彼苾芻非法律語，不依法律而作言說，不知而說非是知說，堅執而住。汝莫愛樂破和合僧，當樂
【現代漢語翻譯】 現代漢語譯本： 『僧團和合，歡喜無諍，同心一意如同水乳交融，大師的教令得以彰顯，安樂地住止。你，提婆達多（Devadatta，人名）！應當捨棄這種破壞僧團的事情，保持沉默。』如果不允許，就說出來。這是第一次羯磨（karma，儀式）。第二次、第三次也像這樣說。『僧團現在已經做了白四羯磨來勸諫提婆達多，僧團已經聽許，因為他保持沉默，我現在就這樣堅持。』
當時，各位比丘（bhiksu，出家人）既然奉行佛教的教導，就用白四羯磨來勸諫提婆達多。當時提婆達多堅決不肯放棄，說：『這是真實的，其餘都是虛妄的。』當時提婆達多有四個助手，共同隨順他說破壞僧團的事情，告訴各位比丘說：『各位大德！不要和那位比丘有任何言語上的交流，無論是好的還是壞的。為什麼呢？因為那位比丘是說法語者、是說律語者，依據法律來進行言說，知道才說，不是不知道而說，他所喜愛的人我也喜愛。』當時各位比丘因為這個因緣，詳細地稟告了世尊（Buddha，佛陀），詳細地說了如上所說，乃至『我所喜愛的人我也喜愛』。世尊告訴他們說：『你們各位比丘！應當和他的四個助手做別諫法，如果還有其他像這樣的人，也應當呵斥勸諫。應當這樣做：『你孤迦里迦（Kokalika，人名）、褰荼達驃（Khandadhavisakha，人名）、羯吒謨洛迦底灑（Katamorakatisaka，人名）、三沒達羅達多（Samudradatta，人名），知道那位比丘想要破壞和合的僧團，製造爭鬥的事情，執著地住在其中。你們共同作為他的助手，不要隨順他說破壞僧團的事情，不要向各位比丘說這樣的話：「各位大德！不要和那位比丘有任何言語上的交流，無論是好的還是壞的。為什麼呢？因為那位比丘是說法語者、是說律語者，依據法律來進行言說，知道才說，不是不知道而說，他所喜愛的人我也喜愛。」為什麼呢？具壽（ayushman，對年長出家人的尊稱）！因為那位比丘不是法律語，不依據法律來進行言說，不知道而說，不是知道而說，執著地住在其中。你們不要喜愛破壞和合的僧團，應當喜愛』
【English Translation】 English version: 'May the Sangha (community) be in harmony, joyful and without strife, of one mind like milk and water, so that the Master's teachings may be illuminated and dwell in peace. You, Devadatta (Devadatta, a name)! You should abandon such acts of dividing the Sangha and remain silent.' If you do not permit it, then speak. This is the first karma (karma, ritual). The second and third times are spoken in the same way. 'The Sangha has now performed the white four karmas to admonish Devadatta, and the Sangha has listened and permitted it, because he remains silent, I now uphold it in this way.'
At that time, the bhikshus (bhiksu, monks) having followed the Buddha's teachings, admonished Devadatta with the white four karmas. At that time, Devadatta stubbornly refused to abandon his ways, saying, 'This is the truth, and all else is false.' At that time, Devadatta had four assistants who followed him in speaking of dividing the Sangha, and they said to the bhikshus, 'Venerable ones! Do not have any speech with that bhikshu, whether good or bad. Why? Because that bhikshu speaks the Dharma, speaks the Vinaya (rules), speaks according to the law, speaks knowing and not unknowing, and I also love those whom he loves.' At that time, the bhikshus, because of this cause, fully reported to the Buddha (Buddha, the enlightened one), speaking in detail as above, even to 'I also love those whom he loves.' The Buddha said to them, 'You bhikshus! You should perform separate admonishment for his four assistants, and if there are any others of this kind, they should also be rebuked and admonished. You should do it in this way: 'You Kokalika (Kokalika, a name), Khandadhavisakha (Khandadhavisakha, a name), Katamorakatisaka (Katamorakatisaka, a name), Samudradatta (Samudradatta, a name), know that that bhikshu wants to divide the harmonious Sangha, creating strife and dwelling in it. You, as his assistants, should not follow him in speaking of dividing the Sangha, and do not say such words to the bhikshus: "Venerable ones! Do not have any speech with that bhikshu, whether good or bad. Why? Because that bhikshu speaks the Dharma, speaks the Vinaya, speaks according to the law, speaks knowing and not unknowing, and I also love those whom he loves." Why? Venerable ones (ayushman, a respectful term for senior monks)! Because that bhikshu does not speak according to the law, does not speak according to the Vinaya, speaks unknowing and not knowing, and dwells stubbornly in it. You should not love dividing the harmonious Sangha, you should love'
和合僧，應與僧迦和合歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。具壽！汝今可舍隨順破僧不和合事。』」時諸苾芻奉教而作，即以別諫諫彼四人作如是說：「法孤迦里迦等四人，知彼苾芻欲破和合僧，作斗諍事堅執而住，莫共為伴順邪違正。諸具壽！汝等勿于諸苾芻作如是語：『諸大德！莫共彼苾芻論好、論惡。何以故？而彼苾芻是法律語，依於法律而作言說，知而說非不知說，彼愛樂者我亦愛樂。』何以故？具壽！然彼苾芻非法律語，不依法律而作言說，不知而說非是知說。具壽！汝莫愛樂破僧事，當樂和合僧，應共和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。具壽！汝今應舍隨順破僧不和合事。」時諸苾芻別諫之時，彼助伴人不肯受語堅執不捨，云：「此真實，余皆虛妄。」時諸苾芻以此因緣具白世尊：「大德！我已別諫孤迦里迦等，我等為作別諫之時，孤迦里迦等堅執其事無心棄捨，而云：『此事真實，余皆虛妄。』」
佛告諸苾芻：「汝等應與孤迦里迦等作白四羯磨對眾諫之。若更有餘如是流類，同前集眾作白羯磨，應如是作。『大德僧伽聽！此孤迦里迦、褰荼達驃、羯吒謨洛迦底灑、三沒達羅達多，知彼苾芻欲破和合僧伽，作斗諍事執受而住，隨順於彼不
【現代漢語翻譯】 現代漢語譯本：'和合僧（指和諧統一的僧團），應當與僧伽（僧團）和合，歡喜無諍（沒有爭論），同心一說（意見一致），如同水乳交融，大師（佛陀）的教令才能得到光大顯揚，僧團才能安樂地住下去。具壽（對有德長老的比丘的尊稱）！你們現在應該捨棄隨順破僧（破壞僧團）不和合的事情。』當時，那些比丘們遵照佛陀的教導去做，就用個別勸諫的方式勸諫那四個人，這樣說道：『法孤迦里迦（人名）等四人，明知那些比丘想要破壞和合僧，製造爭鬥，卻仍然堅持己見，不要與他們為伍，要順從正法，違背邪見。各位具壽！你們不要對比丘們說這樣的話：『各位大德！不要與那些比丘討論好壞。為什麼呢？因為那些比丘說的是符合法律（佛法）的話，依據法律而說話，知道才說，不是不知道而說，他們所愛樂的我也愛樂。』為什麼呢？具壽！因為那些比丘說的不是符合法律的話，不依據法律而說話，不知道卻說，不是知道才說。具壽！你們不要愛樂破壞僧團的事情，應當愛樂和合僧團，應當共同和合僧伽，歡喜無諍，同心一說如同水乳交融，大師的教令才能得到光大顯揚，僧團才能安樂地住下去。具壽！你們現在應該捨棄隨順破僧不和合的事情。』當時，那些比丘們進行個別勸諫的時候，那些助紂為虐的人不肯接受勸告，堅持不捨棄自己的錯誤觀點，說：『這是真實的，其餘的都是虛妄的。』當時，那些比丘們因為這件事，詳細地稟告了世尊（佛陀）：『大德！我們已經個別勸諫了孤迦里迦等人，我們進行個別勸諫的時候，孤迦里迦等人堅持他們的錯誤觀點，沒有棄捨的意願，並且說：『這件事是真實的，其餘的都是虛妄的。』 佛告訴各位比丘：『你們應當與孤迦里迦等人進行白四羯磨（一種僧團的決議程式），當衆勸諫他們。如果還有其他像他們這樣的人，也像之前一樣集合僧眾，進行白羯磨，應當這樣做。『大德僧伽聽！這位孤迦里迦、褰荼達驃（人名）、羯吒謨洛迦底灑（人名）、三沒達羅達多（人名），明知那些比丘想要破壞和合僧伽，製造爭鬥，卻仍然堅持己見，隨順他們，不...
【English Translation】 English version: 'The Sangha (community of monks) should be in harmony, rejoicing together without disputes, speaking with one voice in unity, like milk and water blended together, so that the Master's (Buddha's) teachings can be illuminated and the community can live in peace. Venerable ones! You should now abandon following those who disrupt the Sangha and create disharmony.' At that time, those Bhikshus (monks) acted according to the Buddha's teachings and individually admonished the four individuals, saying: 'The four individuals, such as Gokālika (name), knowing that those Bhikshus intend to disrupt the harmonious Sangha and create disputes, persist in their views. Do not associate with them, but follow the Dharma (teachings) and oppose wrong views. Venerable ones! Do not say to the Bhikshus: 'Venerable sirs! Do not discuss good or bad with those Bhikshus. Why? Because those Bhikshus speak according to the law (Dharma), speaking based on the law, speaking with knowledge and not without knowledge, and I also cherish what they cherish.' Why? Venerable ones! Because those Bhikshus do not speak according to the law, do not speak based on the law, speaking without knowledge and not with knowledge. Venerable ones! Do not cherish disrupting the Sangha, but cherish the harmonious Sangha. You should collectively harmonize the Sangha, rejoicing together without disputes, speaking with one voice like milk and water blended together, so that the Master's teachings can be illuminated and the community can live in peace. Venerable ones! You should now abandon following those who disrupt the Sangha and create disharmony.' At that time, when the Bhikshus individually admonished them, those who aided and abetted them refused to accept the admonishment, stubbornly refusing to abandon their views, saying: 'This is the truth, and all else is false.' At that time, those Bhikshus, because of this matter, reported in detail to the World Honored One (Buddha): 'Venerable sir! We have individually admonished Gokālika and others. When we individually admonished them, Gokālika and others persisted in their views, with no intention of abandoning them, and said: 'This is the truth, and all else is false.' The Buddha told the Bhikshus: 'You should perform a 'white four-karma' (formal act of the Sangha) with Gokālika and others, admonishing them in front of the assembly. If there are others of the same kind, gather the Sangha as before and perform the 'white karma,' and it should be done as follows: 'May the venerable Sangha listen! These individuals, Gokālika, Kshemendra-tishya (name), Kata-moksha-tishya (name), and Samudradatta (name), knowing that those Bhikshus intend to disrupt the harmonious Sangha and create disputes, persist in their views, following them, not...
和合事。諸苾芻作如是諫時，汝等莫向諸苾芻作如是語：「諸大德！莫共彼苾芻所有言說若好、若惡。何以故？而彼苾芻是法語者、是律語者，依於法律而作言說，知而說非不知說，彼愛樂者我亦愛樂。」時諸苾芻為作別諫。別諫之時彼于其事堅執而住，作如是語：「此事實爾，余皆虛妄。」若僧時到僧許可，僧今以白四羯磨諫孤迦里迦等四人：「汝孤迦里迦等，知彼苾芻欲破和合僧，作斗諍事執受而住，隨順於彼不和合事。諸苾芻作如是諫時，汝等莫向諸苾芻作如是語：『大德！彼苾芻所有言說若好、若惡。何以故？而彼苾芻是法語者、是律語者，依於法律而作言說，知而說非不知說，彼愛樂者我亦愛樂。』何以故？彼苾芻非法語者非律語者，而彼苾芻于非法律執受而住，不知而說非是知說。諸具壽！莫樂破僧事，當樂和合僧，應共僧和合歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。諸具壽！汝今應舍隨伴破僧不和合事。」白如是。』次作羯磨，準白應為。」諸苾芻既奉教已白言：「如是言我等當諫。」即以白四羯磨諫彼孤迦里迦等。時彼四人堅執不捨，云：「此真實，余皆虛妄。」時諸苾芻以緣白佛：「大德！我等以白四羯磨諫彼孤迦里迦等時，堅執其事無心棄捨，云：『此真實，余皆虛妄。』」
【現代漢語翻譯】 現代漢語譯本 關於僧團和合的事情。當衆比丘這樣勸諫時，你們不要對比丘們說這樣的話：『諸位大德！不要和那位比丘有任何言語上的交流，無論是好的還是壞的。為什麼呢？因為那位比丘是說法者、是持律者，依據法律而發表言論，知道才說，不是不知道而說，喜歡他的人我也喜歡。』當衆比丘進行個別勸諫時，他們對這件事仍然堅持己見，說這樣的話：『這件事是真實的，其餘都是虛假的。』如果僧團認為時機已到並許可，僧團現在就用白四羯磨（一種僧團決議程式）來勸諫孤迦里迦（Kokalika，人名）等四人：『你們孤迦里迦等人，明知那位比丘想要破壞僧團的和合，製造爭鬥，卻仍然執意支援他，順從那些不和合的事情。當衆比丘這樣勸諫時，你們不要對比丘們說這樣的話：『大德！那位比丘所說的話，無論是好的還是壞的。為什麼呢？因為那位比丘是說法者、是持律者，依據法律而發表言論，知道才說，不是不知道而說，喜歡他的人我也喜歡。』為什麼呢？因為那位比丘不是說法者，也不是持律者，那位比丘執著于不符合法律的事情，不知道卻說，不是知道才說。諸位具壽（Ajahn，對出家人的尊稱）！不要樂於破壞僧團的和合，應當樂於僧團的和合，應當與僧團和合，歡喜無諍，同心同德，如同水乳交融，使大師（佛陀）的教法令得以光大顯揚，安樂地住下去。諸位具壽！你們現在應當放棄隨從破壞僧團、製造不和合的事情。』就這樣稟告。』接下來進行羯磨，按照稟告的程式進行。』 眾比丘接受教導后稟告說：『好的，我們會這樣勸諫。』於是用白四羯磨勸諫孤迦里迦等人。當時，這四個人堅持不改變，說：『這是真實的，其餘都是虛假的。』當時，眾比丘將情況稟告佛陀：『大德！我們用白四羯磨勸諫孤迦里迦等人時，他們堅持己見，沒有放棄的想法，說：『這是真實的，其餘都是虛假的。』
【English Translation】 English version Concerning matters of harmony within the Sangha (community of monks). When the Bhikshus (monks) offer such admonishment, you should not say to the Bhikshus, 'Venerable ones! Do not engage in any conversation with that Bhikshu, whether good or bad. Why? Because that Bhikshu is a speaker of the Dharma (teachings), a follower of the Vinaya (monastic rules), speaking according to the law, speaking with knowledge and not without knowledge, and those who love him, I also love.' When the Bhikshus offer individual admonishment, they remain steadfast in their position, saying, 'This matter is true, and all else is false.' If the Sangha deems it timely and permits it, the Sangha now uses the White Fourth Karma (a formal procedure for resolving disputes in the Sangha) to admonish Kokalika (a person's name) and the four others: 'You, Kokalika and others, knowing that Bhikshu desires to disrupt the harmony of the Sangha, creating strife, remain steadfast in supporting him, following those disharmonious matters. When the Bhikshus offer such admonishment, you should not say to the Bhikshus, 'Venerable ones! Whatever that Bhikshu says, whether good or bad. Why? Because that Bhikshu is a speaker of the Dharma, a follower of the Vinaya, speaking according to the law, speaking with knowledge and not without knowledge, and those who love him, I also love.' Why? Because that Bhikshu is not a speaker of the Dharma, nor a follower of the Vinaya, and that Bhikshu clings to matters that do not conform to the law, speaking without knowledge and not with knowledge. Venerable ones (Ajahn, a term of respect for monks)! Do not delight in disrupting the harmony of the Sangha, but should delight in the harmony of the Sangha, should be in harmony with the Sangha, joyful and without strife, of one mind and one voice, like water and milk mixed together, so that the teachings of the Master (Buddha) may be glorified and dwell in peace. Venerable ones! You should now abandon following those who disrupt the Sangha and create disharmony.' Thus it is reported.' Next, perform the Karma, according to the reported procedure.' Having received the teachings, the Bhikshus reported, 'Yes, we will admonish in this way.' Then, they used the White Fourth Karma to admonish Kokalika and others. At that time, these four remained steadfast and unyielding, saying, 'This is true, and all else is false.' At that time, the Bhikshus reported the situation to the Buddha: 'Venerable one! When we used the White Fourth Karma to admonish Kokalika and others, they remained steadfast in their position, without any intention of abandoning it, saying, 'This is true, and all else is false.'
佛告諸苾芻：「提婆達多共伴四人順邪違正，從今已去破我弟子和合僧伽，並破法輪有大勢力。」
時提婆達多聞是語已，便作是說：「沙門喬答摩與我授記。」告諸苾芻曰：「提婆達多共伴四人順邪違正，從今已去破我弟子和合僧伽，並破法輪有大勢力。」即告孤迦里迦等：「汝等當知沙門喬答摩與我授記：『提婆達多共伴四人順邪違正，從今已去破我弟子和合僧伽，並破法輪有大勢力。』」時提婆達多於破僧事更增勇猛，諸苾芻聞具白世尊。爾時世尊以此因緣集苾芻僧伽，廣說如前，乃至世尊問提婆達多苾芻曰：「汝實欲破和合僧伽，作斗諍事堅執而住。」提婆達多白言：「大德！實爾。」
爾時世尊告提婆達多曰：「汝非沙門、非隨順，不清凈、不應為，非出家人之所作事。」世尊如是種種呵責已，告諸苾芻曰：「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻興方便欲破和合僧，于破僧事堅執不捨。諸苾芻應語彼苾芻言：『具壽！莫欲破和合僧堅執而住。具壽！應與眾僧和合共住，歡喜無諍同一心說如水乳合，大師教法令得光顯安樂久住。具壽！汝可舍破僧事。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰令舍是事。舍者善，若不捨者僧伽伐尸沙。」
【現代漢語翻譯】 現代漢語譯本：佛陀告訴各位比丘：『提婆達多（Devadatta，佛陀的堂兄弟，以分裂僧團著稱）和他的四個同伴，順從邪惡違背正道，從今以後破壞我的弟子們組成的和合僧團，並且破壞法輪，具有強大的勢力。』
當時提婆達多聽到這些話后，便這樣說：『沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛的尊稱）已經為我授記。』他告訴各位比丘說：『提婆達多和他的四個同伴，順從邪惡違背正道，從今以後破壞我的弟子們組成的和合僧團，並且破壞法輪，具有強大的勢力。』他隨即告訴孤迦里迦（Kokālika，提婆達多的弟子）等人：『你們應當知道，沙門喬答摩已經為我授記：『提婆達多和他的四個同伴，順從邪惡違背正道，從今以後破壞我的弟子們組成的和合僧團，並且破壞法輪，具有強大的勢力。』』』當時提婆達多在破壞僧團的事情上更加勇猛，各位比丘聽到后，詳細地稟告了世尊。
那時，世尊因為這件事召集了比丘僧團，廣泛地講述瞭如前所述的內容，乃至世尊問提婆達多比丘說：『你確實想要破壞和合僧團，製造爭鬥的事情，並且堅持不改嗎？』提婆達多回答說：『大德（Bhante，對出家人的尊稱）！確實如此。』
那時，世尊告訴提婆達多說：『你不是沙門，不隨順正道，不清凈，不應該做這樣的事情，這不是出家人應該做的事情。』世尊這樣種種呵責之後，告訴各位比丘說：『我觀察到十種利益，為各位比丘制定學處（Śikṣāpada，戒律），應當這樣說：』
『如果又有比丘發起方便想要破壞和合僧團，對於破壞僧團的事情堅持不捨。各位比丘應當告訴那位比丘說：『具壽（Āyusmat，對出家人的尊稱）！不要想要破壞和合僧團，堅持不改。具壽！應當與眾僧和合共住，歡喜無諍，同一心，說如水乳交融，大師的教令才能光顯，安樂長久住世。具壽！你可以捨棄破壞僧團的事情。』各位比丘這樣勸諫時，如果他捨棄了，那是好的。如果不捨棄，應當再三慇勤地正確勸諫，隨順教令責問，讓他捨棄這件事。如果捨棄了，那是好的，如果不捨棄，就犯了僧伽伐尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。』
【English Translation】 English version: The Buddha told the Bhikshus (monks): 'Devadatta (Buddha's cousin, known for causing schism in the Sangha) and his four companions, following evil and opposing the right, from now on will destroy the Sangha (community of monks) of my disciples, and will destroy the Dharma wheel (wheel of law), having great power.'
At that time, Devadatta, having heard these words, then said: 'Śrāmaṇa Gautama (honorific title for Shakyamuni Buddha) has given me a prediction.' He told the Bhikshus: 'Devadatta and his four companions, following evil and opposing the right, from now on will destroy the Sangha of my disciples, and will destroy the Dharma wheel, having great power.' He then told Kokālika (Devadatta's disciple) and others: 'You should know that Śrāmaṇa Gautama has given me a prediction: 'Devadatta and his four companions, following evil and opposing the right, from now on will destroy the Sangha of my disciples, and will destroy the Dharma wheel, having great power.' At that time, Devadatta became even more vigorous in the matter of destroying the Sangha, and the Bhikshus, having heard this, reported it in detail to the World Honored One.
At that time, the World Honored One, because of this matter, gathered the Bhikshu Sangha, and extensively spoke as before, until the World Honored One asked the Bhikshu Devadatta: 'Do you truly want to destroy the harmonious Sangha, create strife, and stubbornly persist in this?' Devadatta replied: 'Bhante (venerable sir, term of respect for monks)! It is indeed so.'
At that time, the World Honored One told Devadatta: 'You are not a Śrāmaṇa, you do not follow the right path, you are not pure, you should not do such things, this is not what a renunciant should do.' The World Honored One, having thus rebuked him in various ways, told the Bhikshus: 'I observe ten benefits, and for the sake of the Bhikshus, I establish the Śikṣāpada (precepts), which should be stated as follows:'
'If again a Bhikshu initiates means to destroy the harmonious Sangha, and stubbornly persists in the matter of destroying the Sangha. The Bhikshus should tell that Bhikshu: 'Āyusmat (long-lived one, term of respect for monks)! Do not desire to destroy the harmonious Sangha, and stubbornly persist in this. Āyusmat! You should live harmoniously with the Sangha, joyful, without strife, with one mind, speaking as if water and milk are mixed together, so that the Master's teachings can be illuminated, and peace and happiness can abide for a long time. Āyusmat! You can abandon the matter of destroying the Sangha.' When the Bhikshus advise in this way, if he abandons it, that is good. If he does not abandon it, he should be earnestly and correctly advised again and again, and questioned according to the teachings, so that he abandons this matter. If he abandons it, that is good, if he does not abandon it, he commits a Saṃghāvaśeṣa (formal meeting of the Sangha) offense (a serious offense second only to Pārājika).'
若復苾芻者，謂提婆達多，若更有餘如是流類。
言和合者，謂是一味。
僧伽者，謂是如來聲聞之眾。
欲破者，謂欲為二分。
方便者，欲為進趣勸作諍事。
堅執而住者，謂提婆達多助伴四人，為斗諍事攝受而住。
諸苾芻者，謂此諸人。
彼苾芻者，謂提婆達多。
言者，謂是別諫如教廣說。
舍者善，若不捨者應可三諫，乃至廣說。僧伽伐尸沙者，事如前說。
此中犯相其事云何？若苾芻興方便欲破僧，皆得惡作罪。若別諫時事不捨者，皆得粗罪。若作白四羯磨，如法如律如佛所教諫誨之時，舍者善；若不捨者，白了之時得粗罪，作初番了時亦得粗罪，若第二番了時亦得粗罪，若第三番羯磨結了之時而不捨者，得僧伽伐尸沙。若作非法而眾和合，若作如法而眾不和合，若作似法而眾和合，若作似法而眾不和合，若不如法如律如佛所教而秉法，並皆無犯。
時彼苾芻若於座上告大眾言：「大德！我苾芻某甲，犯僧伽伐尸沙罪。」者善。若不說者，乃至其罪未如法說悔已來，若復共余苾芻作白羯磨乃至白四法，一一皆得惡作罪。又無犯者，初造過人，或癡狂、心亂、痛惱所纏。
隨順破僧違諫學處第十一
爾時世尊即于
【現代漢語翻譯】 現代漢語譯本 若有比丘，例如提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團），或者其他與他類似的人。
『和合』的意思是意見一致。
『僧伽』（Sangha，僧團）指的是如來（Tathagata，佛陀的稱號）的聲聞眾（Sravaka，聽聞佛陀教法的弟子）。
『欲破』的意思是想要分裂成兩派。
『方便』指的是爲了推進和勸導爭端而採取的手段。
『堅執而住』指的是提婆達多的四個同夥，他們爲了爭端而聚集在一起。
『諸比丘』指的是這些人。
『彼比丘』指的是提婆達多。
『言』指的是按照教導進行勸誡和詳細說明。
『舍者善』，如果放棄（分裂僧團的意圖）就好；如果不放棄，應該勸誡三次，乃至詳細說明。『僧伽伐尸沙』（Sanghavasesa，僧殘罪）的含義如前所述。
此中犯相的情況是怎樣的呢？如果比丘使用手段想要分裂僧團，都會犯惡作罪（Dukkata，輕罪）。如果在個別勸誡時不放棄（分裂僧團的意圖），都會犯粗罪（Thullaccaya，中等罪）。如果按照佛陀的教導，如法如律地進行白四羯磨（Jnapti-caturtha-karma，一種正式的僧團決議程式）來勸誡，放棄（分裂僧團的意圖）就好；如果不放棄，在第一次表決結束時得粗罪，在第二次表決結束時也得粗罪，在第三次羯磨結束時仍然不放棄，就得僧伽伐尸沙罪。如果進行的羯磨不合法但大眾意見一致，或者進行的羯磨合法但大眾意見不一致，或者進行的羯磨表面上合法但大眾意見一致，或者進行的羯磨表面上合法但大眾意見不一致，或者不按照佛陀的教導如法如律地秉持正法，這些情況都沒有罪。
當時，如果那個比丘在座位上告訴大眾：『大德！我比丘某甲，犯了僧伽伐尸沙罪。』這樣就好。如果不說，那麼在他如法懺悔之前，如果再與其他比丘一起進行白羯磨乃至白四法，每一次都會犯惡作罪。此外，沒有罪的情況包括：初犯者，或者癡狂、心亂、被痛苦纏繞的人。
隨順破僧違諫學處第十一
爾時世尊即于
【English Translation】 English version If there is a Bhikshu (monk), such as Devadatta (Buddha's cousin who attempted to create a schism in the Sangha), or others of similar ilk.
'Harmony' means being of one mind.
'Sangha' (monastic community) refers to the assembly of the Tathagata's (title of the Buddha) Sravakas (disciples who hear the Buddha's teachings).
'Desiring to break' means wanting to divide into two factions.
'Means' refers to the methods used to advance and encourage dispute.
'Firmly abiding' refers to Devadatta's four companions, who gather together for the sake of dispute.
'The Bhikshus' refers to these people.
'That Bhikshu' refers to Devadatta.
'Words' refers to admonishing and explaining in detail according to the teachings.
'Relinquishing is good,' if one gives up (the intention to divide the Sangha) it is good; if one does not give up, one should be admonished three times, and so on in detail. 'Sanghavasesa' (formal meeting of the Sangha) means as previously stated.
What are the circumstances of the offense in this case? If a Bhikshu uses means to try to break the Sangha, they all commit a Dukkata (misdeed) offense. If one does not give up (the intention to divide the Sangha) when individually admonished, they all commit a Thullaccaya (serious offense). If one performs Jnapti-caturtha-karma (a formal procedure of the Sangha) according to the Dharma, according to the Vinaya (monastic rules), as taught by the Buddha, to admonish, relinquishing (the intention to divide the Sangha) is good; if one does not relinquish, one commits a Thullaccaya offense when the first declaration is completed, one also commits a Thullaccaya offense when the second declaration is completed, and if one still does not relinquish when the third Karma is concluded, one incurs a Sanghavasesa offense. If the Karma performed is unlawful but the assembly is in harmony, or if the Karma performed is lawful but the assembly is not in harmony, or if the Karma performed is seemingly lawful but the assembly is in harmony, or if the Karma performed is seemingly lawful but the assembly is not in harmony, or if one does not uphold the Dharma according to the Dharma, according to the Vinaya, as taught by the Buddha, there is no offense in these cases.
At that time, if that Bhikshu tells the assembly from the seat: 'Venerable ones! I, Bhikshu so-and-so, have committed a Sanghavasesa offense,' that is good. If one does not say so, then until that offense has been confessed as prescribed, if one performs Jnapti-karma or Jnapti-caturtha-karma with other Bhikshus, one commits a Dukkata offense for each one. Furthermore, there is no offense for one who commits the offense for the first time, or for one who is insane, mentally disturbed, or afflicted by pain.
The eleventh training rule on following the breaking of the Sangha and opposing admonishment.
At that time, the World Honored One immediately
本座，為諸聲聞弟子欲制破僧隨伴學處，告諸苾芻曰：「汝諸苾芻！且未須起，僧伽有少事業。」世尊知而故問，廣說如前。世尊即便問孤迦里迦等四人曰：「汝等實知提婆達多欲破和合僧，作破僧方便勸作諍事堅執而住。汝共為伴順邪違正，告諸苾芻曰：『大德！莫共彼苾芻有所論說若好、若惡。何以故？而彼苾芻是法律語，依於法律而作言說，知而方說非不知說，彼愛樂者我亦愛樂。』不？」彼白佛言：「實爾。世尊！」世尊告曰：「汝非沙門、非隨順行，不清凈、不應為，非出家人之所應作。」世尊種種呵責已，告諸苾芻：「廣說如前，乃至我觀十利，為諸聲聞弟子制其學處，應如是說：
「若復苾芻若一、若二、若多，與彼苾芻共為伴黨，同邪違正隨順而住。時此苾芻語諸苾芻言：『大德！莫共彼苾芻有所論說若好、若惡。何以故？彼苾芻是順法律，依法律語言無虛妄，彼愛樂者我亦愛樂。』諸苾芻應語此苾芻言：『具壽！莫作是說：「彼苾芻是順法律，依法律語言無虛妄，彼愛樂者我亦愛樂。」何以故？彼苾芻非順法律、不依法律，語言皆虛妄，汝莫樂破僧，當樂和合僧，應與僧和合歡喜無諍，同一心說如水乳合，大師教法令得光顯安樂久住。具壽！可舍破僧惡見，順邪違正勸作諍事堅執而住。』諸
【現代漢語翻譯】 現代漢語譯本 本座（指佛陀），爲了聲聞弟子們，想要制定關於隨同破僧者的學處（戒條），告訴眾比丘（出家修行的男子）說：『你們這些比丘！暫且不要離開，僧伽（僧團）還有一些事情要處理。』世尊（佛陀）明知故問，詳細情形如前所述。 世尊於是問孤迦里迦（Kokālika）等四人說：『你們確實知道提婆達多（Devadatta）想要破壞和合的僧團，製造破僧的方便，勸人制造爭端，並且堅持不改。你們共同結為朋黨，順從邪惡，違背正法，告訴眾比丘說：『大德（對出家人的尊稱）！不要和那位比丘談論任何事情，無論是好是壞。為什麼呢？因為那位比丘說的是符合法律（佛法）的話，依據法律而言說，知道才說，不是不知道而說，喜歡他的人我也喜歡。』是這樣嗎？』 他們回答佛說：『確實是這樣，世尊！』世尊告誡說：『你們不是沙門（出家人），不是隨順正道而行的人，不清凈，不應該這樣做，不是出家人應該做的。』世尊種種呵責之後，告訴眾比丘：『詳細情形如前所述，乃至我觀察到十種利益，為眾聲聞弟子制定學處，應當這樣說：』 『如果又有比丘，或者一個、或者兩個、或者多個，與那位比丘結為朋黨，一同順從邪惡，違背正法，隨順而住。這時，這位比丘對比丘們說：『大德！不要和那位比丘談論任何事情，無論是好是壞。為什麼呢？因為那位比丘是順從法律的，依據法律而言說，沒有虛妄，喜歡他的人我也喜歡。』眾比丘應當對這位比丘說：『具壽（對出家人的尊稱）！不要這樣說：「那位比丘是順從法律的，依據法律而言說，沒有虛妄，喜歡他的人我也喜歡。」為什麼呢？那位比丘不是順從法律的，不依據法律，說的話都是虛妄的，你不要喜歡破壞僧團，應當喜歡和合的僧團，應當與僧團和合，歡喜無諍，同心同德，如同水乳交融，使大師（佛陀）的教法令得以光大顯揚，安樂長久住世。具壽！應該捨棄破壞僧團的邪惡見解，停止順從邪惡，違背正法，勸人制造爭端，並且堅持不改。』諸
【English Translation】 English version The Blessed One, wishing to formulate a training rule regarding association with those who cause dissension in the Sangha (monastic community) for the sake of the disciples who are hearers (Śrāvaka), addressed the monks, saying: 'Monks, do not leave yet, the Sangha has some business to attend to.' The Blessed One, knowing full well, questioned them, elaborating as before. The Blessed One then asked Kokālika (name of a monk) and the other four: 'Do you truly know that Devadatta (name of a monk) intends to break up the harmonious Sangha, creating means for dissension, encouraging strife, and remaining steadfast in his views? Do you associate with him, siding with evil and opposing righteousness, telling the monks: 'Venerable ones (term of respect for monks), do not discuss anything with that monk, neither good nor bad. Why? Because that monk speaks in accordance with the Dharma (Buddhist teachings), speaks based on the Dharma, knowing what he says and not speaking out of ignorance, and I also like those who like him.' Is this so?' They replied to the Buddha: 'Indeed, Blessed One!' The Blessed One rebuked them, saying: 'You are not ascetics (Śrāmaṇa), you do not act in accordance with the Dharma, you are impure, it is not proper, it is not what renunciates should do.' After various rebukes, the Blessed One told the monks: 'Elaborate as before, until I observe ten benefits, and formulate a training rule for the disciples who are hearers, which should be stated as follows:' 'If any monk, whether one, two, or many, associates with that monk, forming a faction, abiding in accordance with evil and opposition to righteousness, then this monk should say to the monks: 'Venerable ones, do not discuss anything with that monk, neither good nor bad. Why? Because that monk is in accordance with the Dharma, speaks based on the Dharma, without falsehood, and I also like those who like him.' The monks should say to this monk: 'Venerable one (term of respect for monks), do not say: "That monk is in accordance with the Dharma, speaks based on the Dharma, without falsehood, and I also like those who like him." Why? Because that monk is not in accordance with the Dharma, does not speak based on the Dharma, his words are all false, you should not like breaking up the Sangha, you should like the harmonious Sangha, you should be in harmony with the Sangha, joyful, without strife, of one mind, like milk and water mixed together, so that the teachings of the Teacher (Buddha) may be glorified, bring happiness, and endure for a long time. Venerable one, you should abandon the evil view of breaking up the Sangha, stop siding with evil, opposing righteousness, encouraging strife, and remaining steadfast in your views.' The
苾芻如是諫時，舍者善。若不捨者應可再三慇勤正諫，隨教應詰令舍是事。舍者善，若不捨者僧伽伐尸沙。」
若復苾芻者，謂提婆達多。
一、二、多者，謂孤迦里迦等，一、二人已去名之為多。
順邪違正者，共彼為伴，順其邪見違失正理。
諸苾芻者，謂在此法中。
若好、若惡者，勿教提婆達多令其行善遮止其惡。何以故？彼是知法律人，有所言說皆是隨順大師教法，廣說乃至堅執而住，皆是別諫之辭。
若不捨者，僧應三諫，廣說如上作羯磨法。
此中犯相其事云何？若諸助伴苾芻，如彼苾芻欲破和合僧，廣說如前。作惡方便共彼為伴，順邪違正皆得惡作，余有犯相，如前破僧處廣說應知。
污家學處第十二
佛在室羅伐城逝多林給孤獨園。時抧吒山有三苾芻：一名阿濕薄迦、二名補捺伐素、三名半豆盧呬得迦，作污家法行惡行，共諸女人言談戲笑，掉舉倡逸摩打其身，同一床坐共一盤食同觴飲酒，或自採花教人採花，或自結鬘教人結鬘，歌舞伎樂見他戲笑以物與之，或高抄衣跳身返擲，或為象叫、或作馬鳴、或為牛吼，或作孔雀聲、或為鸚鳥鳴，或拍水作聲，為諸戲笑，或作所餘倡伎之具，共彼女人作非威儀造諸過失。時抧吒山有婆羅門居士及
【現代漢語翻譯】 現代漢語譯本： 比丘如此勸諫時，如果他願意捨棄（邪見），那是好的。如果不捨棄，應該再三慇勤地正確勸諫，按照教導應該責問他，令他捨棄這些事。如果他捨棄了，那是好的；如果不捨棄，就構成僧伽伐尸沙（saṃghāvaśeṣa，僧殘罪）。
如果再有比丘，這裡說的比丘是指提婆達多（Devadatta，釋迦牟尼的堂兄弟）。
『一、二、多』，指的是孤迦里迦（Kokālika）等人，從一、二人開始就稱為『多』。
『順邪違正』，是指與他們結為同伴，順從他們的邪見，違背正確的道理。
『諸比丘』，指的是在此佛法中的比丘。
『若好、若惡』，不要教導提婆達多讓他行善，也不要阻止他作惡。為什麼呢？因為他是了解法律的人，他所說的一切都是隨順大師（佛陀）的教法，乃至堅決固執地堅持，這些都是應該分別勸諫的內容。
『若不捨者』，僧團應該勸諫三次，詳細做法如上文所述，按照羯磨法（karmavācanā，僧團的議事程式）進行。
此中犯戒的相狀是什麼呢？如果那些幫助提婆達多的比丘，像那個想要破壞僧團和合的比丘一樣，詳細情況如前所述。以作惡的手段與他結為同伴，順從邪見違背正理，都會構成惡作罪（duṣkṛta，一種輕罪）。其餘的犯戒相狀，應該參考前面關於破壞僧團的地方，詳細瞭解。
污家學處第十二
佛陀住在室羅伐悉底（Śrāvastī，舍衛城）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇樹給孤獨園）。當時，在抧吒山（Kiṭagiri）有三位比丘：一位名叫阿濕薄迦（Aśvaka）、二位名叫補捺伐素（Punarvasu）、三位名叫半豆盧呬得迦（Paṇḍulohitaka），他們做出玷污俗家的行為，做各種惡行，與女人們談笑嬉戲，輕浮放蕩地撫摸她們的身體，同牀而坐，共用一個盤子吃飯，同杯飲酒，或者自己採花教別人採花，或者自己編花環教別人編花環，觀看歌舞伎樂，看到別人嬉笑就給他們東西，或者高高地抄起衣服跳起來，或者模仿大象叫、或者模仿馬鳴、或者模仿牛吼，或者模仿孔雀的聲音、或者模仿鸚鵡的叫聲，或者拍水發出聲音，作為各種嬉戲，或者做其他各種倡伎的表演，與那些女人做出不莊重的行為，製造各種過失。當時，在抧吒山有婆羅門（Brāhmaṇa，印度教祭司）居士以及……
【English Translation】 English version: When a Bhikṣu is admonished in this way, it is good if he abandons (the wrong view). If he does not abandon it, he should be earnestly and correctly admonished again and again, and according to the teachings, he should be questioned to make him abandon these things. It is good if he abandons it; if he does not abandon it, it constitutes a Saṃghāvaśeṣa (formal meeting to confess a transgression).
If there is another Bhikṣu, here the Bhikṣu refers to Devadatta (cousin of Shakyamuni Buddha).
'One, two, or many' refers to Kokālika and others; from one or two people onwards, it is called 'many'.
'Following the wrong and opposing the right' refers to being companions with them, following their wrong views, and violating correct principles.
'The Bhikṣus' refers to the Bhikṣus in this Dharma.
'Whether good or bad', do not teach Devadatta to do good, nor prevent him from doing evil. Why? Because he is a person who understands the law, and everything he says is in accordance with the teachings of the Master (Buddha), even to the point of firmly adhering to it; these are all things that should be admonished separately.
'If he does not abandon it', the Saṃgha should admonish him three times, with detailed procedures as described above, according to the Karmavācanā (formal act of the Sangha).
What are the characteristics of the offense in this case? If those Bhikṣus who help Devadatta, like that Bhikṣu who wants to destroy the harmony of the Saṃgha, the details are as described before. Using evil means to be companions with him, following wrong views and violating correct principles, all constitute a Duṣkṛta (misdeed, a minor offense). For the remaining characteristics of the offense, one should refer to the previous section on destroying the Saṃgha for detailed understanding.
The Twelfth Training Rule on Defiling Families
The Buddha was staying in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (a city in ancient India). At that time, there were three Bhikṣus on Kiṭagiri (a mountain): one named Aśvaka, two named Punarvasu, and three named Paṇḍulohitaka. They engaged in defiling family practices, committing various evil deeds, talking and laughing with women, frivolously touching their bodies, sitting on the same bed, eating from the same plate, drinking from the same cup, or picking flowers themselves and teaching others to pick flowers, or making garlands themselves and teaching others to make garlands, watching singing and dancing performances, giving things to those who were laughing, or lifting their clothes high and jumping, or imitating the sounds of elephants, or imitating the neighing of horses, or imitating the bellowing of cows, or imitating the sounds of peacocks, or imitating the calls of parrots, or making sounds by splashing water, as various forms of amusement, or performing other various kinds of entertainment, engaging in unseemly behavior with those women, creating various faults. At that time, there were Brāhmaṇa (a member of the highest caste in Hinduism) householders on Kiṭagiri and...
諸人眾，見為惡行生不信心起諸謗議，於此所有舊住苾芻不能以食共相拯給，況復餘人。爾時具壽阿難陀于迦尸國人間遊行，次至抧吒山住。于日初分執持衣缽，入抧吒山聚落而行乞食，空缽而出，一掬之食亦無與者。是時具壽阿難陀作如是念：「我憶昔日曾至此山，人民豐樂乞食易得。今者此山同前豐樂，何意乞食迥無施者，空缽而出一掬之食亦無與者？豈非於此有佛弟子，于巷陌中罵詈女人共身相觸，由此因緣遂令我今乞食不得。」時抧吒山諸婆羅門居士，有五百人于常聚處有事須集。時阿難陀往常集處，告諸人曰：「仁等知不？我憶昔日曾至此山，人民豐樂乞食易得。今者此山同前豐樂，何故乞食迥無施者，空缽而入還空缽出，一掬之食亦無與者？」時此會中有鄔波索迦，名曰水羅，即便前執阿難舵手，共向一邊而白言：「大德知不？此抧吒山有苾芻，名阿濕薄迦、補捺伐素，作污家法行惡行，共諸女人言談戲笑，廣說如前，乃至造諸過失令起謗議，於此所有舊住苾芻不能以食共相拯給，況復餘人。若其尊者因至佛所，愿以此事具白世尊。」是時尊者聞是語已默然許之。時鄔波索迦知彼尊者默然許已，即便請曰：「唯愿大德至我家中受一微供。」時具壽阿難陀默然受之。時鄔波索迦即將詣舍，安置勝座奉妙飲食
【現代漢語翻譯】 現代漢語譯本： 諸位，當看到有人因為作惡而生不起信心，並開始誹謗議論時，這裡原先居住的比丘都無法得到食物的救濟，更何況是其他人呢？ 當時，具壽阿難陀（Ānanda，佛陀十大弟子之一，以『多聞第一』著稱）在迦尸國（Kāśī，古印度十六大國之一）游化，之後來到抧吒山（Kiṭagiri）居住。每天清晨，他拿著衣缽，進入抧吒山聚落乞食，卻空缽而出，連一小撮食物都沒有人施捨。 這時，具壽阿難陀心想：『我記得以前來這座山時，人民生活富足，乞食很容易。現在這座山和以前一樣富足，為什麼乞食卻沒有人佈施，空缽而出一小撮食物也沒有人給呢？難道是因為這裡有佛陀的弟子，在街巷裡辱罵婦女，與她們有身體接觸，因為這個緣故才導致我現在乞食不得？』 當時，抧吒山的一些婆羅門（Brāhmaṇa，印度教祭司階層）和居士，有五百人聚集在一處，因為有事情需要商議。這時，阿難陀來到他們聚集的地方，告訴大家說：『你們知道嗎？我記得以前來這座山時，人民生活富足，乞食很容易。現在這座山和以前一樣富足，為什麼乞食卻沒有人佈施，空缽而入，又空缽而出，連一小撮食物也沒有人給呢？』 這時，在聚會的人中，有一位優婆塞（Upāsaka，在家男居士），名叫水羅，立刻上前拉住阿難陀的手，走到一邊對他說：『大德，您知道嗎？這抧吒山有比丘，名叫阿濕薄迦（Aśvajit）和補捺伐素（Punarvasu），他們行為不端，敗壞佛門清譽，與婦女們談笑嬉戲，（像之前說的那樣）甚至犯下各種過失，引起人們的誹謗議論，以至於這裡原先居住的比丘都無法得到食物的救濟，更何況是其他人呢？如果尊者您有機會去佛陀那裡，希望您能將這件事詳細地稟告世尊。』 當時，尊者阿難陀聽了這些話后，默默地答應了。這時，優婆塞水羅知道尊者已經默許，就邀請他說：『希望大德能到我家接受一點微薄的供養。』當時，具壽阿難陀默默地接受了。於是，優婆塞水羅就帶阿難陀到自己家中，安置在殊勝的座位上，並供奉美味的食物。
【English Translation】 English version: O, people, when seeing evil deeds arise, causing lack of faith and giving rise to slanderous discussions, even the long-term resident Bhikshus (Bhikkhu, Buddhist monks) here cannot be provided with food for sustenance, let alone others. At that time, the Venerable Ānanda (Buddha's attendant, known for his excellent memory) was traveling in the country of Kāśī (ancient kingdom in India), and then came to reside at Kiṭagiri (name of a mountain). In the early morning, he took his robes and bowl, entered the village of Kiṭagiri to beg for food, but came out with an empty bowl, not even a handful of food was given to him. At this time, the Venerable Ānanda thought to himself: 'I remember when I came to this mountain in the past, the people were prosperous and it was easy to beg for food. Now this mountain is as prosperous as before, why is it that begging for food yields no alms, and I come out with an empty bowl, not even a handful of food is given to me? Could it be that there are disciples of the Buddha here who are scolding women in the streets and alleys, and having physical contact with them, and because of this reason, I am now unable to beg for food?' At that time, there were five hundred Brahmins (priestly class in Hinduism) and householders of Kiṭagiri gathered in a common place because there were matters that needed to be discussed. At this time, Ānanda went to their gathering place and told them: 'Do you know? I remember when I came to this mountain in the past, the people were prosperous and it was easy to beg for food. Now this mountain is as prosperous as before, why is it that begging for food yields no alms, entering with an empty bowl and leaving with an empty bowl, not even a handful of food is given to me?' At this time, among the people in the assembly, there was a Upāsaka (lay male follower), named Suvalkala, who immediately stepped forward, took Ānanda's hand, and went to one side and said: 'Venerable Sir, do you know? In this Kiṭagiri, there are Bhikshus named Aśvajit and Punarvasu, who are engaging in improper conduct, defiling the reputation of the Buddhist community, talking and laughing with women, (as mentioned before) even committing various transgressions, causing slanderous discussions to arise, so that even the long-term resident Bhikshus here cannot be provided with food for sustenance, let alone others. If the Venerable One has the opportunity to go to the Buddha, I hope you can report this matter in detail to the World Honored One.' At that time, the Venerable One, having heard these words, silently agreed. At this time, the Upāsaka Suvalkala, knowing that the Venerable One had silently agreed, then invited him, saying: 'May the Venerable One come to my house and accept a small offering.' At that time, the Venerable Ānanda silently accepted. Then, the Upāsaka Suvalkala took Ānanda to his house, placed him on a superior seat, and offered him delicious food.
令其飽足。時具壽阿難陀食已洗缽還來就座。時鄔波索迦便敷卑座，于尊者前聽說法要。時尊者阿難陀為鄔波索迦種種說法示教贊喜，辭別而去。時具壽阿難陀還至住處，囑授僧常床褥等已，執持衣缽行詣室羅伐城。既至彼已洗手濯足，往給園中安置衣缽，詣世尊所禮雙足已在一面住，具以鄔波索迦所陳之事而白世尊。
爾時佛告具壽阿難陀曰：「汝今宜共老宿苾芻六十許人往抧吒山，與阿濕薄迦、補捺伐素作驅遣羯磨，應如是作。欲至彼山可於路次一處而住，應差詰問。苾芻若無五德即不應差，設差應舍。何謂為五？謂有愛、恚、怖、癡、于詰不詰不能解了。若有五德此即合差，差不應舍。何謂為五？謂無愛、恚、怖、癡、于詰不詰善能解了，如是應差。如常集僧已應先問彼：『汝某甲苾芻能往抧吒山，詰問阿濕薄迦補捺伐素不？』彼答：『我能。』令一苾芻作白羯磨，如是應作：『大德僧伽聽！此詰問苾芻某甲，樂欲往彼抧吒山詰問阿濕薄迦、補捺伐素苾芻。若僧伽時至僧許可，僧今差某甲苾芻為詰問人，往抧吒山詰問阿濕薄迦、補捺伐素苾芻。白如是。』次作羯磨：『大德僧伽聽！此詰問苾芻某甲，往抧吒山詰問阿濕薄迦、補捺伐素苾芻。僧今差此詰問苾芻某甲，此苾芻某甲往抧吒山，當詰問阿濕薄迦補
【現代漢語翻譯】 現代漢語譯本
令他飽足。當時，具壽阿難陀（Ānanda，佛陀十大弟子之一，以博聞強記著稱）用完餐洗完缽，回到座位上。這時，鄔波索迦（Upāsaka，在家男居士）便鋪設矮座，在尊者面前聽聞佛法要義。當時，尊者阿難陀為鄔波索迦種種說法，開示教導，讚歎歡喜，然後告辭離去。當時，具壽阿難陀回到住處，囑咐安排僧眾的常住床鋪等事宜后，拿著衣缽前往室羅伐城（Śrāvastī，古印度城市，是佛陀傳法的重要地點之一）。到達那裡后，洗手洗腳，前往給孤獨園（Jetavana，又稱祇園精舍，是佛陀在世時重要的弘法場所）安置衣缽，然後去見世尊（Bhagavan，佛陀的尊稱），禮拜雙足后在一旁站立，詳細地將鄔波索迦所陳述的事情稟告世尊。
這時，佛陀告訴具壽阿難陀說：『你現在應該和六十位左右的老資格比丘（bhikṣu，出家男眾）一同前往抧吒山（Kiṭagiri），對阿濕薄迦（Aśvaka）、補捺伐素（Punarvasu）兩位比丘進行驅遣羯磨（ukkañcana-kamma，僧團的驅擯儀式），應當這樣做。想要去那座山，可以在路途中選擇一個地方停留，應該選派詰問比丘。如果比丘不具備五種德行，就不應該選派，即使選派了也應該捨棄。哪五種呢？就是有愛、有嗔、有怖、有癡，對於詰問和不詰問都不能理解明白。如果具備五種德行，這樣才適合選派，選派了就不應該捨棄。哪五種呢？就是沒有愛、沒有嗔、沒有怖、沒有癡，對於詰問和不詰問都能夠很好地理解明白，應當這樣選派。像平常一樣集合僧眾后，應該先問他：『某甲比丘，你能夠前往抧吒山，詰問阿濕薄迦、補捺伐素兩位比丘嗎？』他回答：『我能。』讓一位比丘作白羯磨（ñatti-kamma，宣告羯磨），應當這樣做：『大德僧伽（saṃgha，僧團）請聽！這位詰問比丘某甲，樂意前往抧吒山詰問阿濕薄迦、補捺伐素兩位比丘。如果僧伽認為時機已到，僧伽許可，僧伽現在選派某甲比丘作為詰問人，前往抧吒山詰問阿濕薄迦、補捺伐素兩位比丘。白如是。』接著作羯磨：『大德僧伽請聽！這位詰問比丘某甲，前往抧吒山詰問阿濕薄迦、補捺伐素兩位比丘。僧伽現在選派這位詰問比丘某甲，這位比丘某甲前往抧吒山，應當詰問阿濕薄迦、補捺伐素兩位比丘。』
【English Translation】 English version
Causing him to be satisfied. Then, the Venerable Ānanda (one of the ten great disciples of the Buddha, known for his extensive learning and excellent memory), having finished his meal and washed his bowl, returned to his seat. At that time, the Upāsaka (a male lay devotee) spread out a low seat and listened to the essential teachings of the Dharma before the Venerable One. Then, the Venerable Ānanda, in various ways, spoke the Dharma to the Upāsaka, instructing, teaching, praising, and gladdening him, and then took his leave. Then, the Venerable Ānanda returned to his dwelling, entrusted and arranged the resident beds and other matters for the Sangha (community of monks), and, carrying his robes and bowl, proceeded to the city of Śrāvastī (an ancient Indian city, one of the important places where the Buddha taught). Having arrived there, he washed his hands and feet, went to Jetavana (also known as the Giver's Grove, an important place for the Buddha's teachings during his lifetime) to put away his robes and bowl, and then went to see the Blessed One (Bhagavan, a title of the Buddha), prostrated at his feet, and stood to one side, reporting in detail the matters presented by the Upāsaka to the Blessed One.
Then, the Buddha said to the Venerable Ānanda: 'Now you should go with about sixty senior Bhikṣus (ordained male monks) to Kiṭagiri Mountain, and perform the Ukkañcana-kamma (an expulsion ceremony of the Sangha) for the two Bhikṣus, Aśvaka and Punarvasu, and it should be done in this way. If you want to go to that mountain, you can choose a place to stay along the way, and you should appoint an interrogating Bhikṣu. If a Bhikṣu does not possess five virtues, he should not be appointed, and even if he is appointed, he should be rejected. What are the five? They are having love, hatred, fear, and delusion, and not being able to understand clearly what to interrogate and what not to interrogate. If he possesses five virtues, then he is suitable to be appointed, and once appointed, he should not be rejected. What are the five? They are not having love, hatred, fear, and delusion, and being able to understand clearly what to interrogate and what not to interrogate, and he should be appointed in this way. After gathering the Sangha as usual, you should first ask him: 'Bhikṣu so-and-so, are you able to go to Kiṭagiri Mountain and interrogate the two Bhikṣus, Aśvaka and Punarvasu?' If he answers: 'I am able.' Have one Bhikṣu perform the Ñatti-kamma (announcement of the Kamma), and it should be done in this way: 'Venerable Sangha, please listen! This interrogating Bhikṣu so-and-so is willing to go to Kiṭagiri Mountain to interrogate the two Bhikṣus, Aśvaka and Punarvasu. If the Sangha thinks the time is right, and the Sangha permits, the Sangha now appoints Bhikṣu so-and-so as the interrogator, to go to Kiṭagiri Mountain to interrogate the two Bhikṣus, Aśvaka and Punarvasu. The announcement is thus.' Then perform the Kamma: 'Venerable Sangha, please listen! This interrogating Bhikṣu so-and-so is going to Kiṭagiri Mountain to interrogate the two Bhikṣus, Aśvaka and Punarvasu. The Sangha now appoints this interrogating Bhikṣu so-and-so, this Bhikṣu so-and-so is going to Kiṭagiri Mountain, and should interrogate the two Bhikṣus, Aśvaka and Punarvasu.'
捺伐素苾芻。若諸具壽許詰問苾芻某甲往抧吒山，當詰問阿濕薄迦、補捺伐素苾芻者默然，若不許者說。』『僧今差詰問苾芻某甲往抧吒山，詰問阿濕薄迦、補捺伐素苾芻。僧已許差詰問苾芻某甲竟，由其默然故，我今如是持。』
「諸苾芻！我今當說詰問苾芻所有行法。其詰問苾芻往抧吒山，敷座鳴槌如常集僧，應詰問彼阿濕薄迦、補捺伐素。若不肯集，由其傲慢不敬眾故，即應與作驅遣羯磨。彼若來集者，其詰罪人應問容許，若不許者與作驅遣羯磨。若許問者應當詰問。若云：『我不見罪。』便是慢眾，即應與作驅遣羯磨。若言：『見罪。』者，僧伽即應與作驅遣羯磨，如我所說詰問苾芻所有行法，不依行者得越法罪。」
時具壽阿難陀並諸耆宿苾芻，聞佛教已奉辭而去，于其中路差詰問苾芻。時抧吒山有半豆盧呬得迦苾芻(譯為黃赤)等，是彼阿濕薄迦等惡行同伴。彼聞具壽阿難陀並諸耆宿苾芻欲來至此與阿濕薄迦等作驅遣羯磨，便作是念：「但是彼人身造惡行、口陳惡說，我等皆作。當知具壽阿難陀及諸耆宿大德苾芻來至於此，與阿濕薄迦等作驅遣羯磨已，尋為我等亦作驅遣。我等宜應往室羅伐城，詣世尊所及苾芻眾，請乞懺摩。」(言懺摩者，此方正譯：當乞容恕、容忍首謝義也。若觸誤前人
【現代漢語翻譯】 現代漢語譯本： 『捺伐素比丘（Navavasu Bhiksu）！如果各位長老允許詰問比丘某甲前往抧吒山（Trita Mountain），應當詰問阿濕薄迦（Asvaka）、補捺伐素比丘（Punarvasu Bhiksu），允許的請默然，不允許的請說出來。』『僧團現在差遣詰問比丘某甲前往抧吒山，詰問阿濕薄迦、補捺伐素比丘。僧團已經允許差遣詰問比丘某甲完畢，因為大家默然，我現在就這樣決定。』 『各位比丘！我現在應當說詰問比丘的所有行法。那詰問比丘前往抧吒山，鋪設座位，敲槌，像平常一樣集合僧眾，應當詰問阿濕薄迦、補捺伐素。如果他們不肯來集合，因為他們傲慢不敬僧眾的緣故，就應當對他們作驅遣羯磨（exile karma）。如果他們來集合，那詰問罪人應當問他們是否容許詰問，如果不容許，就對他們作驅遣羯磨。如果他們容許詰問，就應當詰問。如果他們說：『我沒有犯戒。』這就是慢視僧眾，就應當對他們作驅遣羯磨。如果他們說：『我犯戒了。』，僧伽就應當對他們作驅遣羯磨，就像我所說的詰問比丘的所有行法，不按照這些行法行事的人會犯越法罪。』 當時，具壽阿難陀（Ayasmant Ananda）和各位耆宿比丘，聽了佛的教誨后告辭離去，在路途中差遣詰問比丘。當時，在抧吒山有半豆盧呬得迦比丘（Pantaluhitaka Bhiksu，譯為黃赤）等人，是阿濕薄迦等人的惡行同伴。他們聽說具壽阿難陀和各位耆宿比丘要來到這裡，對阿濕薄迦等人作驅遣羯磨，便這樣想：『他們身造惡行、口陳惡說，我們都參與了。可以知道具壽阿難陀和各位耆宿大德比丘來到這裡，對阿濕薄迦等人作驅遣羯磨后，很快也會對我們作驅遣。我們應該前往室羅伐城（Sravasti），去世尊（Bhagavan）那裡和比丘僧眾那裡，請求懺摩（ksama）。』（所謂懺摩，在這裡正確翻譯是：應當請求寬恕、容忍和謝罪的意思。如果觸犯了他人
【English Translation】 English version: 'Navavasu Bhiksu! If the venerable ones permit the questioning of Bhiksu so-and-so who went to Trita Mountain, then Asvaka and Punarvasu Bhiksus should be questioned. If you permit, be silent; if you do not permit, speak.' 'The Sangha now dispatches the questioning Bhiksu so-and-so to Trita Mountain to question Asvaka and Punarvasu Bhiksus. The Sangha has already permitted the dispatch of the questioning Bhiksu so-and-so, and because of the silence, I now uphold it in this way.' 'Bhiksus! I shall now speak of all the practices of the questioning Bhiksu. The questioning Bhiksu goes to Trita Mountain, lays out a seat, strikes the gavel, and assembles the Sangha as usual. He should question Asvaka and Punarvasu. If they refuse to assemble, because of their arrogance and disrespect for the Sangha, then they should be given the exile karma. If they come to assemble, the questioner of the accused should ask for permission to question. If they do not permit, then the exile karma should be performed on them. If they permit the questioning, then they should be questioned. If they say, 'I have not seen any offense,' then they are being disrespectful to the Sangha, and the exile karma should be performed on them. If they say, 'I have seen an offense,' then the Sangha should perform the exile karma on them, just as I have said regarding all the practices of the questioning Bhiksu. One who does not act according to these practices commits the offense of transgressing the law.' At that time, the venerable Ananda and the elder Bhiksus, having heard the Buddha's teachings, took their leave and departed, dispatching the questioning Bhiksu on the way. At that time, there were Bhiksus such as Pantaluhitaka Bhiksu (translated as Yellow-Red) in Trita Mountain, who were companions in the evil deeds of Asvaka and others. When they heard that the venerable Ananda and the elder Bhiksus were coming to perform the exile karma on Asvaka and others, they thought, 'They commit evil deeds with their bodies and speak evil words, and we all participate in them. It is known that the venerable Ananda and the elder virtuous Bhiksus, having come here and performed the exile karma on Asvaka and others, will soon perform the exile karma on us as well. We should go to Sravasti, to the Bhagavan and the Bhiksu Sangha, and request ksama (forgiveness).' (The correct translation of ksama here is: one should request pardon, tolerance, and apology. If one offends another
欲乞歡喜者，皆云懺摩，無問大小咸同此說。若悔罪者，本云阿缽底提舍那。阿缽底是罪，提舍那是說，應云說罪。云懺悔者懺是西音，悔是東語。不當請恕，復非說罪，誠無由致。)復更議曰：「我等去時，諸大德等於路相見，必先為我等作舍置羯磨，后當爲彼阿濕薄迦等作驅遣羯磨。我等宜應別設方便冀免其難，可預作衣幞所有利養，並共平分聽聲而住。若諸大德大門入時，我等即從小門而出。」咸然此計。未久之間具壽阿難陀並諸大德至抧吒山來詣住處，從大門入，時黃赤等苾芻從後門出，急趣長途詣室羅伐城，禮佛足已詣諸苾芻所，隨其所犯應合說悔者對人說悔，應合責心悔者皆自責心，既除罪已共諸清凈苾芻一處而住，眾僧所有如法制令皆隨護之。
時詰問苾芻于抧吒山住處，敷座鳴槌集大眾已，時詰問苾芻問阿濕薄迦等容許之事，既容許已問罪虛實，彼便答言：「所問我罪，其事皆實。」是時大眾即便與作驅遣羯磨，其羯磨文準事應作。作羯磨已時具壽阿難陀及諸耆宿，並循來路還室羅伐城。時阿濕薄迦等苾芻作如是念：「仁等當知于地倒者還從地起，我應宜往室羅伐城，詣世尊所求哀容恕及苾芻僧伽。」時阿濕薄迦等至夜過已，明日晨朝執持衣缽入村乞食，還來本處食事既了，囑授房舍及余臥具
【現代漢語翻譯】 現代漢語譯本：想要祈求歡喜的人，都說『懺摩』（Kshama，梵語，意為寬恕、請求原諒），無論大小都這樣說。如果說是悔罪，原本應該說『阿缽底提舍那』（Apatti-desana，梵語，意為罪的告白）。『阿缽底』（Apatti）是罪，『提舍那』（Desana）是說，應該說是『說罪』。說『懺悔』，『懺』（Kshama）是西方的發音，『悔』是東方的語言。既不是請求寬恕，也不是說罪，實在沒有辦法達到目的。 他們又商議說：『我們離開的時候，諸位大德在路上相見，必定先為我們做『舍置羯磨』（Parivasa-kamma，僧團對犯戒比丘的處罰儀式），然後為那些阿濕薄迦（Asvaka）等人做『驅遣羯磨』（Tajjaniya-kamma，僧團對犯戒比丘的驅逐儀式）。我們應該另外想辦法，希望可以免除這個災難，可以預先將衣物包裹里的所有利益供養，一起平分，聽著聲音而住。如果諸位大德從大門進來的時候，我們就從小門出去。』大家都認為這個計策很好。沒過多久，具壽阿難陀（Ananda，佛陀的十大弟子之一）和諸位大德到達抧吒山（Kitagiri）來到住處，從大門進入，當時黃赤等比丘從後門出去，急忙趕路前往室羅伐城（Sravasti），禮拜佛陀的腳后，去到諸位比丘那裡，按照他們所犯的罪，應該對人懺悔的就對人懺悔，應該內心責備自己的就都自己責備內心，既然已經消除罪過，就和諸位清凈的比丘住在一起，僧團所有如法的制度法令都隨順守護。 當時，詰問比丘在抧吒山（Kitagiri）的住處，鋪設座位，敲擊木槌，召集大眾，當時詰問比丘詢問阿濕薄迦（Asvaka）等人容許的事情，既然已經容許了，就問罪行的虛實，他們便回答說：『所問我的罪行，這件事都是真實的。』這時大眾就為他們做了驅遣羯磨（Tajjaniya-kamma），這個羯磨文書應該按照事情的真相來寫。做了羯磨之後，當時具壽阿難陀（Ananda）和諸位年長的比丘，就沿著來的路返回室羅伐城（Sravasti）。當時阿濕薄迦（Asvaka）等比丘這樣想：『仁者們應當知道，在地上跌倒的人，還要從地上站起來，我們應該前往室羅伐城（Sravasti），去世尊那裡請求哀憐寬恕，以及比丘僧伽。』當時阿濕薄迦（Asvaka）等人到了夜晚過去之後，第二天早晨拿著衣缽進入村莊乞食，回來到原來的地方，吃完飯後，囑咐交待房舍以及剩餘的臥具。
【English Translation】 English version: Those who desire to seek joy all say 'Kshama' (Kshama, Sanskrit, meaning forgiveness, asking for pardon), regardless of size, they all say this. If it is about repenting sins, originally it should be 'Apatti-desana' (Apatti-desana, Sanskrit, meaning confession of sins). 'Apatti' (Apatti) is sin, 'Desana' (Desana) is saying, it should be said 'speaking of sins'. Saying 'repentance', 'Kshama' is the Western pronunciation, 'repentance' is the Eastern language. It is neither asking for forgiveness, nor speaking of sins, there is really no way to achieve the purpose. They further discussed: 'When we leave, the virtuous ones will meet on the road, they will definitely first perform 'Parivasa-kamma' (Parivasa-kamma, a disciplinary ceremony of the Sangha for monks who have violated precepts) for us, and then perform 'Tajjaniya-kamma' (Tajjaniya-kamma, a ceremony of expulsion by the Sangha for monks who have violated precepts) for those Asvaka (Asvaka) and others. We should think of other ways, hoping to avoid this disaster, we can pre-emptively divide all the benefits and offerings in the clothing bundles, and stay listening to the sounds. If the virtuous ones enter through the main gate, we will go out through the small gate.' Everyone thought this plan was good. Before long, the Venerable Ananda (Ananda, one of the ten great disciples of the Buddha) and the virtuous ones arrived at Kitagiri (Kitagiri) and came to the residence, entering through the main gate, at that time the yellow and red colored Bhikkhus went out through the back door, hurriedly rushing to Sravasti (Sravasti), prostrating at the Buddha's feet, and then went to the Bhikkhus, according to the sins they committed, those who should confess to others confessed to others, those who should blame themselves blamed themselves, since they had eliminated their sins, they lived with the pure Bhikkhus, and followed and protected all the lawful rules and regulations of the Sangha. At that time, the questioning Bhikkhu at the residence of Kitagiri (Kitagiri), laid out seats, struck the gavel, and gathered the assembly, at that time the questioning Bhikkhu asked about the matters permitted by Asvaka (Asvaka) and others, since they had already permitted it, he asked about the truth of the sins, they then replied: 'The sins you asked about, these things are all true.' At this time, the assembly performed the Tajjaniya-kamma (Tajjaniya-kamma) for them, the document of this Kamma should be written according to the truth of the matter. After performing the Kamma, at that time the Venerable Ananda (Ananda) and the elder Bhikkhus, returned to Sravasti (Sravasti) along the way they came. At that time, the Bhikkhus such as Asvaka (Asvaka) thought: 'Virtuous ones should know that those who fall on the ground must get up from the ground, we should go to Sravasti (Sravasti), go to the World Honored One to ask for pity and forgiveness, and the Bhikkhu Sangha.' At that time, Asvaka (Asvaka) and others, after the night had passed, the next morning, holding their robes and bowls, entered the village to beg for food, returned to the original place, after finishing their meal, instructed and handed over the rooms and the remaining bedding.
，便持衣缽往室羅伐城。既至住處，時諸舊住耆宿苾芻皆不共語，及黃赤等苾芻亦不共語。時阿濕薄迦即便問曰：「具壽耆宿大德理可不言，仁等於我因何不語？我等身造惡行口說惡言，仁等皆悉不同作耶？何故今時不共言說？」彼便答曰：「事雖實爾，然我至此隨其所犯，應合說悔者對人說悔，應合責心者皆已責心，既除罪已共諸清凈苾芻一處而住，眾僧所有如法制令皆隨護之，不復更與行惡行人言談聚集。」時阿濕薄迦等聞是語已，便生嫌賤作如是語：「諸大德等有愛、有恚、有怖、有癡，有如是苾芻，有驅者、有不驅者。」時諸苾芻聞是語已，而問之曰：「爾於何人說有愛恚怖癡？」阿濕薄迦曰：「謂具壽阿難陀並諸大德！往抧吒山與我等作驅遣羯磨，而於其中有不驅者。」諸少欲苾芻聞是語已，嫌責阿濕薄迦等曰：「云何汝等知諸大德往抧吒山如法驅擯，而故說彼有愛恚怖癡，有如是同罪苾芻，有驅者有不驅者？」時諸苾芻以此因緣具白世尊，世尊告曰：「汝諸苾芻應可別諫阿濕薄迦等苾芻，若更有餘如是流類，應如是諫：『汝阿濕薄迦、補捺伐素，知諸大德往抧吒山如法驅擯，莫故說彼有愛恚怖癡，有如是同罪苾芻，有驅者有不驅者。然具籌等行惡行污他家，眾皆聞見眾共了知。汝等應舍有愛等言。』」時
{ "translations": [ "現代漢語譯本：於是，他拿著衣缽前往室羅伐城（Śrāvastī，古印度城市）。到達住處后，那些年長的、資深的苾芻（bhikkhu，佛教僧侶）都不與他交談，包括那些黃赤色的苾芻也不與他交談。當時，阿濕薄迦（Aśvaka）就問道：『諸位年長的、有德行的尊者不與我說話，這還情有可原，但你們各位為什麼也不與我說話呢？難道是我們身造惡行、口說惡言，而你們各位都沒有做過嗎？為什麼現在不與我們交談？』他們回答說：『事情確實如此，然而我們來到這裡，隨著所犯的過錯，應該懺悔的就對人懺悔，應該責備內心的就都已責備內心，既然已經消除罪過，就與清凈的苾芻住在一起，僧團所有如法的制度都隨順守護，不再與行為惡劣的人交談聚集。』當時，阿濕薄迦等人聽到這些話后，就心生嫌惡，說出這樣的話：『諸位大德有愛、有嗔、有怖、有癡，有像這樣的苾芻，有驅逐人的，也有不驅逐人的。』當時，諸位苾芻聽到這些話后，就問他們說：『你們說誰有愛、嗔、怖、癡？』阿濕薄迦說：『是說具壽阿難陀（Ānanda，佛陀的十大弟子之一）以及諸位大德！他們前往抧吒山（Kiṭagiri）對我們進行驅逐羯磨（karma，業），而在其中有不驅逐人的。』諸位少欲的苾芻聽到這些話后，就責備阿濕薄迦等人說：『你們怎麼知道諸位大德前往抧吒山如法地驅逐，卻故意說他們有愛、嗔、怖、癡，有像這樣同罪的苾芻，有驅逐人的，有不驅逐人的？』當時，諸位苾芻將這些因緣詳細地稟告世尊（Buddha，佛陀）。世尊告誡說：『你們各位苾芻應該分別勸誡阿濕薄迦等苾芻，如果還有其他像這樣的同類，應該這樣勸誡：『你們阿濕薄迦、補捺伐素（Punavasu），明知諸位大德前往抧吒山如法地驅逐，不要故意說他們有愛、嗔、怖、癡，有像這樣同罪的苾芻，有驅逐人的，有不驅逐人的。然而具籌等人行為惡劣，玷污他人家庭，大眾都聽見看見，大眾共同瞭解。你們應該捨棄有愛等言論。』當時，", "English version: Then, he took his robes and bowl and went to Śrāvastī (a city in ancient India). Upon arriving at the dwelling place, the elder, senior bhikkhus (Buddhist monks) did not speak to him, nor did the yellow-red bhikkhus. At that time, Aśvaka (name) asked, 'It is understandable that the elder, virtuous venerable ones do not speak to me, but why do you all not speak to me? Is it that we have committed evil deeds with our bodies and spoken evil words with our mouths, and none of you have done such things? Why do you not speak to us now?' They replied, 'The matter is indeed so, but since we have come here, according to the offenses committed, those who should confess have confessed to others, and those who should reproach their minds have all reproached their minds. Having eliminated our offenses, we dwell with pure bhikkhus, and we protect all the lawful regulations of the Sangha (Buddhist monastic order), and we no longer speak or gather with those who act evilly.' At that time, Aśvaka and others, upon hearing these words, became disgusted and spoke thus, 'The venerable ones have love, hatred, fear, and delusion; there are bhikkhus like this, some who expel and some who do not expel.' At that time, the bhikkhus, upon hearing these words, asked them, 'Of whom do you say that they have love, hatred, fear, and delusion?' Aśvaka said, 'I am speaking of the venerable Ānanda (one of the ten principal disciples of the Buddha) and the other venerable ones! They went to Kiṭagiri (name of a mountain) to perform the expulsion karma (action, deed) against us, and among them, there were those who did not expel.' The bhikkhus of few desires, upon hearing these words, rebuked Aśvaka and others, saying, 'How do you know that the venerable ones went to Kiṭagiri and lawfully expelled you, yet you deliberately say that they have love, hatred, fear, and delusion, that there are bhikkhus like this with the same offenses, some who expel and some who do not expel?' At that time, the bhikkhus reported these causes and conditions in detail to the Buddha (the enlightened one). The Buddha instructed, 'You bhikkhus should separately admonish Aśvaka and the other bhikkhus, and if there are others of the same kind, you should admonish them thus: \'You Aśvaka and Punavasu (name), knowing that the venerable ones went to Kiṭagiri and lawfully expelled you, do not deliberately say that they have love, hatred, fear, and delusion, that there are bhikkhus like this with the same offenses, some who expel and some who do not expel. However, Guṇatāla and others act evilly and defile other people's families; the assembly has heard and seen it, and the assembly understands it together. You should abandon the words of love, etc.\'' At that time," ] }
諸苾芻聞佛教已奉持而去，一一具說如佛所教，乃至汝等應舍有愛等言。時諸苾芻別諫之時，其阿濕薄迦等如先所說堅執而住：「如我等言，其事實爾，余皆虛妄。」時諸苾芻以此因緣具白世尊：「大德！我等奉教已作別諫，其阿濕薄迦等如先所說堅執而住。而云：『我等所言，其事實爾，余皆虛妄。』」世尊告曰：「汝等應可白四羯磨諫彼二人，若更有餘如斯流類，如是應諫。敷座鳴槌如常集眾，眾既集已令一苾芻作白羯磨，其羯磨文準事應作。」時諸苾芻受佛教已，依法而作諫彼二人。當諫之時，而彼二人如先所說堅執而住，而云：「我等所言，其事實爾，余皆虛妄。」時諸苾芻以緣白佛：「我等以白四法諫阿濕薄迦等，然彼諫時不受諫語，而云：『我等所言，其事實爾，余皆虛妄。』」爾時世尊以此因緣集苾芻眾，知而故問，廣說如前。乃至「我觀十利，為諸聲聞弟子制其學處，應如是說：若復眾多苾芻于村落城邑住，污他家行惡行，污他家亦眾見聞知、行惡行亦眾見聞知。諸苾芻應語彼苾芻言：『具壽！汝等污他家行惡行，污他家亦眾見聞知、行惡行亦眾見聞知，汝等可去，不應住此。』彼苾芻語諸苾芻言：『大德有愛、恚、怖、癡，有如是同罪苾芻，有驅者有不驅者。』時諸苾芻語彼苾芻言：『具壽！莫作
【現代漢語翻譯】 現代漢語譯本 眾比丘聽聞佛陀的教誨后，信奉並遵照執行，一一詳細地講述佛陀所教導的內容，乃至『你們應當捨棄對存在的貪愛』等話語。當時，眾比丘分別勸誡阿濕薄迦（Ashvaka）等人時，他們像之前所說的那樣，堅持己見：『我們所說的是事實，其他的都是虛妄。』眾比丘因此事稟告世尊：『大德！我們遵照您的教誨已經分別勸誡過了，但阿濕薄迦等人仍然像之前所說的那樣堅持己見，並且說：『我們所說的是事實，其他的都是虛妄。』』世尊告訴他們：『你們應該用四羯磨（chatur-karma，四種羯磨法）來勸誡他們二人，如果還有其他類似的人，也應該這樣勸誡。佈置座位，敲擊椎木，像往常一樣召集大眾，大眾聚集完畢后，讓一位比丘作白羯磨（jnaapti-karma，宣告羯磨），其羯磨文應根據實際情況撰寫。』眾比丘接受佛陀的教誨后，依法勸誡那二人。當勸誡時，那二人像之前所說的那樣堅持己見，並且說：『我們所說的是事實，其他的都是虛妄。』眾比丘將此事稟告佛陀：『我們用四種方法勸誡阿濕薄迦等人，但他們不接受勸誡，並且說：『我們所說的是事實，其他的都是虛妄。』』 這時，世尊因為這件事召集比丘眾，明知故問，詳細地像之前那樣講述。乃至『我觀察到十種利益，為眾聲聞弟子制定學處（shikshaapada，戒條），應當這樣說：如果有很多比丘住在村落或城鎮中，做出玷污他人家庭的惡行，玷污他人家庭的事情也被很多人看見、聽見、知道，做出惡行的事情也被很多人看見、聽見、知道。眾比丘應該對那些比丘說：『具壽（ayushman，對年長比丘的尊稱）！你們玷污他人家庭，做出惡行，玷污他人家庭的事情也被很多人看見、聽見、知道，做出惡行的事情也被很多人看見、聽見、知道，你們可以離開了，不應該住在這裡。』那些比丘對眾比丘說：『大德！因為有愛（raga，貪愛）、恚（dvesha，嗔恨）、怖（bhaya，恐懼）、癡（moha，愚癡），有像這樣犯同樣罪的比丘，有被驅逐的，也有不被驅逐的。』這時，眾比丘對那些比丘說：『具壽！不要這樣說。』
【English Translation】 English version The Bhikshus (monks) having heard the Buddha's teachings, accepted and upheld them, explaining in detail what the Buddha had taught, even to the point of saying, 'You should abandon attachment to existence,' and so on. At that time, when the Bhikshus were individually admonishing the Ashvakas (Ashvaka, name of monks) and others, they remained steadfast in their previously stated positions, saying, 'What we say is the truth, and everything else is false.' The Bhikshus then reported this matter to the World Honored One (Bhagavan): 'Great Virtue! We have followed your teachings and have given separate admonishments, but the Ashvakas and others remain steadfast in their previously stated positions, saying, 'What we say is the truth, and everything else is false.'' The World Honored One said to them, 'You should admonish those two with the Four Karmas (chatur-karma, four types of monastic procedures), and if there are others of a similar kind, they should be admonished in the same way. Prepare seats, strike the gavel, and gather the assembly as usual. Once the assembly has gathered, have one Bhikshu perform the Jnapti-karma (jnaapti-karma, motion karma), and the text of the karma should be written according to the circumstances.' Having received the Buddha's teachings, the Bhikshus admonished the two in accordance with the Dharma (law). During the admonishment, the two remained steadfast in their previously stated positions, saying, 'What we say is the truth, and everything else is false.' The Bhikshus reported this matter to the Buddha: 'We have admonished the Ashvakas and others with the four methods, but they do not accept the admonishment, saying, 'What we say is the truth, and everything else is false.'' At that time, the World Honored One, because of this matter, gathered the assembly of Bhikshus, knowingly asked, and spoke in detail as before, even to the point of saying, 'I have observed ten benefits and have established the Shikshaapadas (shikshaapada, precepts) for the Shravaka (hearer) disciples, and it should be said as follows: If there are many Bhikshus living in villages or towns who engage in evil conduct that defiles other families, and the defilement of other families is seen, heard, and known by many, and the engagement in evil conduct is also seen, heard, and known by many, the Bhikshus should say to those Bhikshus, 'Ayushman (ayushman, term of respect for elder monks)! You defile other families and engage in evil conduct, and the defilement of other families is seen, heard, and known by many, and the engagement in evil conduct is also seen, heard, and known by many, you may leave and should not stay here.' Those Bhikshus say to the Bhikshus, 'Great Virtue! Because of Raga (raga, attachment), Dvesha (dvesha, aversion), Bhaya (bhaya, fear), and Moha (moha, delusion), there are Bhikshus who commit the same offenses, some are expelled and some are not.' At that time, the Bhikshus say to those Bhikshus, 'Ayushman! Do not say such things.'
是語：「諸大德有愛、恚、怖、癡，有如是同罪苾芻，有驅者有不驅者。」何以故？諸苾芻無愛、恚、怖、癡。汝等污他家行惡行，污他家亦眾見聞知、行惡行亦眾見聞知。具壽！汝等應舍愛恚等言。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰令舍是事。舍者善，若不捨者僧伽伐尸沙。」
若復眾多苾芻者，謂阿濕薄迦、補捺伐素乃至多人。
于聚落中者，謂抧吒山。
污他家者，有二因緣而污他家。云何為二？一謂共住、二謂受用。何謂共住？謂與女人同一床坐、同一盤食、同觴飲酒。何謂受用？謂同受用樹葉花果及齒木等。
行惡行者，謂行粗重罪惡之法。
家者，謂婆羅門居士等舍。
見謂眼識。聞謂耳識。知謂余識。
諸苾芻者，謂此法中人。
應語彼苾芻者，謂別諫之詞，如前廣說。
若別諫時，舍者善。若不捨者，謂苾芻應再三諫誨以白四法，亦廣如前。
僧伽伐尸沙者，亦如前說。
此中犯相其事云何？苾芻知彼如法為作驅擯羯磨，而後說言有愛恚等，皆得惡作。苾芻別諫之時，若舍者善。若不捨者，得窣吐羅底也。余並同前破僧處說。
根本說一切有部毗奈耶卷第十五 大正藏第 23 冊
【現代漢語翻譯】 現代漢語譯本： 說是：『諸位大德有愛、恚（怨恨）、怖（恐懼）、癡（愚癡），有像這樣犯同樣罪過的比丘（bhiksu，佛教出家男眾），有的被驅逐，有的沒有被驅逐。』為什麼呢？因為這些比丘沒有愛、恚、怖、癡。你們這些人玷污他人家庭，做惡劣的行為，玷污他人家庭也被眾人看見聽見知道，做惡劣的行為也被眾人看見聽見知道。具壽（ayusmat，對年長僧人的尊稱）！你們應當捨棄愛恚等言論。』諸位比丘這樣勸諫時，捨棄的人是好的。如果不捨棄，應當可以再三慇勤地正確勸諫，隨著教導應當責問，令其捨棄此事。捨棄的人是好的，如果不捨棄，就犯僧伽伐尸沙（samghavasesa，僅次於波羅夷的重罪）。
如果有很多比丘，指的是阿濕薄迦（Asvaka）、補捺伐素（Punarvasu）乃至更多的人。
在聚落中，指的是抧吒山（Kitakanama）。
玷污他人家庭，有兩種因緣會玷污他人家庭。哪兩種呢？一是共同居住，二是共同受用。什麼是共同居住？指的是與女人同牀而坐、同盤而食、同杯飲酒。什麼是共同受用？指的是共同受用樹葉花果以及齒木等。
做惡劣的行為，指的是做粗重罪惡的法。
家庭，指的是婆羅門（Brahman，印度教祭司）居士（grhapati，在家信徒）等的住所。
看見，指的是眼識。聽見，指的是耳識。知道，指的是其餘的識。
諸位比丘，指的是此法中的人。
應當告訴那些比丘，指的是個別勸諫的言辭，如前面廣泛所說。
如果個別勸諫時，捨棄的人是好的。如果不捨棄，指的是比丘應當再三勸諫教誨，用白四法（jnapticaturtha-karman，僧團的四種羯磨之一），也如前面廣泛所說。
僧伽伐尸沙，也如前面所說。
此中犯相的事情是怎樣的呢？比丘知道他們如法地做了驅擯羯磨（pabbajaniya-kamma，驅擯羯磨），然後說有愛恚等，都得到惡作（duskrita，輕罪）。比丘個別勸諫的時候，如果捨棄的人是好的。如果不捨棄，就得窣吐羅底也（sthulatyaya，粗罪）。其餘的都和前面破僧（samghabheda，分裂僧團）處所說的一樣。
【English Translation】 English version: It is said: 'The venerable ones have love, hatred, fear, and delusion; there are bhiksus (Buddhist monks) with such similar offenses, some are expelled, and some are not.' Why is that? Because these bhiksus have no love, hatred, fear, or delusion. You people defile other people's families and commit evil deeds; defiling other people's families is seen, heard, and known by many, and committing evil deeds is also seen, heard, and known by many. Venerable ones (ayusmat)! You should abandon words of love, hatred, etc.' When the bhiksus advise in this way, it is good for those who abandon them. If they do not abandon them, they should be earnestly and correctly advised again and again, and they should be questioned according to the teachings, so that they abandon this matter. It is good for those who abandon them, but if they do not abandon them, they commit samghavasesa (a serious offense second only to parajika).
If there are many bhiksus, it refers to Asvaka, Punarvasu, and even more people.
In the settlement, it refers to Kitakanama.
Defiling other people's families means that there are two causes for defiling other people's families. What are the two? One is cohabitation, and the other is co-enjoyment. What is cohabitation? It refers to sitting on the same bed with a woman, eating from the same plate, and drinking from the same cup. What is co-enjoyment? It refers to jointly enjoying tree leaves, flowers, fruits, and tooth sticks, etc.
Committing evil deeds refers to committing grave and evil dharmas.
Family refers to the residences of Brahmans (Hindu priests), grhapatis (lay followers), etc.
Seeing refers to eye consciousness. Hearing refers to ear consciousness. Knowing refers to the remaining consciousnesses.
The bhiksus refer to people in this Dharma.
One should tell those bhiksus, referring to the words of individual admonishment, as widely described earlier.
If one abandons them when individually admonished, it is good. If one does not abandon them, it means that the bhiksu should be admonished and taught again and again, using the jnapticaturtha-karman (one of the four karmas of the Sangha), as also widely described earlier.
Samghavasesa is also as described earlier.
What is the nature of the offense in this case? If a bhiksu knows that they have lawfully performed the pabbajaniya-kamma (act of expulsion), and then says that there is love, hatred, etc., they all incur a duskrita (minor offense). When a bhiksu individually admonishes, it is good if they abandon it. If they do not abandon it, they incur a sthulatyaya (grave offense). The rest is the same as described earlier in the section on samghabheda (splitting the Sangha).
No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十六
三藏法師義凈奉 制譯
惡性違諫學處第十三
爾時薄伽梵在憍閃毗國瞿師羅園。時具壽闡陀既犯罪已不如法說悔，時親友苾芻見其如是，為欲令其利益安樂，告言：「具壽闡陀！汝所犯罪應如法說悔。」答言：「若犯罪者，彼即自當如法說悔。」親友告曰：「汝身犯罪，欲令誰悔？」答曰：「有追悔者彼當說悔。」告曰：「汝既犯罪，應生追悔。」答曰：「諸具壽！莫向我說若好、若惡，我亦不向諸具壽說若好、若惡。具壽止！莫勸我、莫論說我。諸具壽！汝種種姓、種種類而來出家，猶如種種樹葉風吹一處。然具壽等亦復如是，因我世尊證無上覺，汝種種姓族來求出家。」時苾芻聞彼闡陀作如是說，咸生嫌賤作如是語：「云何苾芻與諸苾芻，同一佛法、同一學處，如法如律他諫悔時，自身不受諫語？」時諸苾芻以此因緣具白世尊。世尊告曰：「汝諸苾芻！應別諫闡陀，若更有餘類，亦應如是諫：『汝闡陀！與苾芻同一佛法、同一學處，如法如律而諫悔時，莫自身不受諫語。具壽！自身當受諫語。諸苾芻如法如律諫汝，汝亦如法如律諫諸苾芻，展轉相諫、展轉相教、展轉說悔，如是如來、應、正等覺苾芻僧眾
【現代漢語翻譯】 現代漢語譯本 根本說一切有部毗奈耶卷第十六
三藏法師義凈奉 敕譯
惡性違諫學處第十三
爾時，薄伽梵（Bhagavan，世尊）在憍閃毗國（Kauśāmbī）瞿師羅園（Ghosilarama）。當時，具壽闡陀（Ānanda）已經犯了罪，卻不如法地懺悔。他的親友比丘（bhikṣu）們看到他這樣，爲了讓他得到利益和安樂，告訴他說：『具壽闡陀！你所犯的罪應該如法懺悔。』闡陀回答說：『如果有人犯罪，他自己就應當如法懺悔。』親友們告訴他說：『是你自己犯了罪，你想讓誰來懺悔？』闡陀回答說：『有追悔之心的人就應當懺悔。』親友們告訴他說：『你既然犯了罪，就應該生起追悔之心。』闡陀回答說：『諸位具壽！不要對我講好或壞，我也不會對諸位具壽講好或壞。具壽們，停止吧！不要勸我，不要議論我。諸位具壽！你們來自各種姓氏、各種家族而出家，就像各種樹葉被風吹到一處。然而，諸位具壽也是這樣，因為我世尊（Śākyamuni）證得了無上正等正覺，你們各種姓氏家族才來求出家。』當時，比丘們聽到闡陀這樣說，都感到嫌棄，這樣說道：『為什麼這位比丘與眾比丘，同在一個佛法（Buddha-dharma）下，遵守同樣的學處（śikṣāpada），當別人如法如律地勸他懺悔時，他自己卻不接受勸告呢？』當時，眾比丘將此事因緣詳細地稟告了世尊。世尊告訴眾比丘說：『你們這些比丘！應該特別勸誡闡陀，如果還有其他類似的人，也應該這樣勸誡：『你，闡陀！與比丘們同在一個佛法下，遵守同樣的學處，當別人如法如律地勸你懺悔時，不要自己不接受勸告。具壽！你自己應當接受勸告。眾比丘如法如律地勸誡你，你也應當如法如律地勸誡眾比丘，互相勸誡、互相教導、互相懺悔，這樣如來（Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha）的比丘僧團（saṃgha）才能興盛。』
【English Translation】 English version Mūlasarvāstivāda-vinaya, Volume 16
Translated under Imperial Order by the Tripiṭaka Master Yijing
The Thirteenth Chapter on the Offense of Maliciously Rejecting Admonishment
At one time, the Bhagavan (Bhagavan, the World-Honored One) was in the Ghosilarama (Ghosilarama) in the country of Kauśāmbī (Kauśāmbī). At that time, the Venerable Ānanda (Ānanda) had committed an offense but did not confess it properly. When his fellow bhikṣus (bhikṣu) saw this, wishing to benefit and bring him happiness, they told him, 'Venerable Ānanda! You should confess the offense you have committed according to the Dharma.' Ānanda replied, 'If someone commits an offense, he should confess it properly himself.' His friends told him, 'You yourself have committed the offense; whom do you want to confess it?' Ānanda replied, 'Whoever has remorse should confess.' They told him, 'Since you have committed the offense, you should feel remorse.' Ānanda replied, 'Venerable ones! Do not speak to me of good or bad, and I will not speak to you of good or bad. Venerable ones, stop! Do not advise me, do not discuss me. Venerable ones! You have come from various castes and families to become monks, like various leaves blown together by the wind. However, venerable ones, it is also like this: because my World-Honored One (Śākyamuni) has attained unsurpassed perfect enlightenment, you have come from various castes and families to seek ordination.' At that time, when the bhikṣus heard Ānanda speak in this way, they all felt disgusted and said, 'Why is it that this bhikṣu, who is with the other bhikṣus under the same Buddha-dharma (Buddha-dharma), observing the same precepts (śikṣāpada), does not accept admonishment when others admonish him to confess according to the Dharma and the Vinaya?' At that time, the bhikṣus reported this matter in detail to the World-Honored One. The World-Honored One told the bhikṣus, 'You bhikṣus! You should specifically admonish Ānanda, and if there are others of a similar kind, you should also admonish them in this way: 'You, Ānanda! Being with the bhikṣus under the same Buddha-dharma, observing the same precepts, when others admonish you to confess according to the Dharma and the Vinaya, do not refuse to accept the admonishment yourself. Venerable one! You yourself should accept the admonishment. The bhikṣus admonish you according to the Dharma and the Vinaya, and you should also admonish the bhikṣus according to the Dharma and the Vinaya, admonishing each other, teaching each other, and confessing to each other. In this way, the Sangha (saṃgha) of the Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha) bhikṣus will flourish.'
便得增長。具壽！汝莫違諫。』」時諸苾芻聞佛教已，白佛言：「如是。世尊！」即如佛教諫彼闡陀，廣說如前，乃至汝莫違諫。時諸苾芻別諫之時，具壽闡陀如前所說堅執而住，云：「唯此事實，余皆虛妄。」時諸苾芻以此因緣具白世尊：「大德！我等如佛所教，已作別諫諫彼闡陀，彼苾芻如前所說堅執而住，云：『我所言，其事實爾，余皆虛妄。』」世尊告曰：「汝等應作白四羯磨諫彼闡陀，若更有餘亦應如是諫。敷座鳴揵稚如常集眾，眾集已令一苾芻應如是作：
「『大德僧伽聽！此具壽闡陀，諸苾芻于佛所說學處經中如法如律正諫之時，自不受語作如是說：「汝諸具壽！莫向我說若好、若惡，我亦不向諸具壽說乃至少許若好、若惡。諸具壽止！莫諫我。」時諸苾芻便為別諫。別諫之時，闡陀遂便堅執其事，作如是語：「我說是實，余皆虛妄。」若僧伽時至聽者，僧伽應許僧伽今以白四羯磨諫彼闡陀：「汝具壽闡陀，諸苾芻于佛所說學處經中如法如律正諫之時，莫自身不受諫語作如是說：『諸具壽！莫向我說若好若惡，我亦不向諸具壽說，乃至少許若好若惡。』具壽闡陀！汝今應舍自身不受諫語，白如是。」』次作羯磨。
「『大德僧伽聽！此具壽闡陀，諸苾芻于佛所說學處經中如法如律正諫之時
【現代漢語翻譯】 現代漢語譯本：於是（他）便會增長（惡行）。具壽（Ayasma，對年長僧侶的尊稱）！你不要違背勸諫。』」，當時眾比丘（Bhikkhu，佛教僧侶）聽了佛陀的教誨后，對佛說：『是的，世尊（Bhagavan，佛陀的尊稱）！』他們便按照佛陀的教導勸諫闡陀（Chanda），像前面所說的那樣，乃至（勸他）你不要違背勸諫。當時眾比丘分別勸諫的時候，具壽闡陀像前面所說的那樣堅持己見，說：『只有這個是事實，其餘都是虛妄。』當時眾比丘因為這個因緣，全部稟告世尊：『大德（Bhadanta，對僧侶的尊稱）！我們按照佛陀所教導的，已經分別勸諫了闡陀，那位比丘像前面所說的那樣堅持己見，說：『我所說的是事實，其餘都是虛妄。』」，世尊告訴他們說：『你們應當用白四羯磨（ñatticatutthakamma，一種正式的僧團決議程式）來勸諫闡陀，如果還有其他人也應該這樣勸諫。鋪設座位，敲擊犍稚（ghanta，一種鐘）像往常一樣召集僧眾，僧眾聚集完畢后，讓一位比丘應該這樣做： 『大德僧伽（Sangha，僧團）聽著！這位具壽闡陀，眾比丘在佛陀所說的學處經中如法如律地正確勸諫他的時候，自己不接受勸諫，這樣說：『各位具壽！不要對我說好或不好，我也不會對各位具壽說哪怕一點點好或不好。各位具壽停止吧！不要勸諫我。』當時眾比丘便為他分別勸諫。分別勸諫的時候，闡陀就堅持他的說法，這樣說：『我說的是事實，其餘都是虛妄。』如果僧伽認為時機已到，聽取（我的提議），僧伽應該允許僧伽現在用白四羯磨來勸諫闡陀：『你，具壽闡陀，眾比丘在佛陀所說的學處經中如法如律地正確勸諫你的時候，不要自身不接受勸諫，這樣說：『各位具壽！不要對我說好或不好，我也不會對各位具壽說哪怕一點點好或不好。』具壽闡陀！你現在應該捨棄自身不接受勸諫的說法，（就這樣）稟告。』」，接著進行羯磨。 『大德僧伽聽著！這位具壽闡陀，眾比丘在佛陀所說的學處經中如法如律地正確勸諫他的時候
【English Translation】 English version: 'Then it will increase. Ayasma (Venerable Sir)! You should not defy admonishment.' At that time, the Bhikkhus (Buddhist monks) having heard the Buddha's teaching, said to the Buddha: 'So it is, Bhagavan (Blessed One, epithet of the Buddha)!' Immediately, according to the Buddha's teaching, they admonished Chanda (name of a monk), extensively speaking as before, even to the point of (admonishing him) 'You should not defy admonishment.' At that time, when the Bhikkhus were separately admonishing him, Ayasma Chanda, as said before, remained steadfast in his views, saying: 'Only this is the truth, the rest is false.' At that time, the Bhikkhus, because of this cause and condition, fully reported to the Bhagavan: 'Bhadanta (Venerable Sir)! According to the Buddha's teaching, we have already separately admonished Chanda, that Bhikkhu, as said before, remains steadfast in his views, saying: 'What I say is the truth, the rest is false.'' The Bhagavan said to them: 'You should perform a ñatticatutthakamma (formal act of the Sangha involving four announcements) to admonish Chanda, and if there are others, you should also admonish them in the same way. Spread out seats, strike the ghanta (a bell) and assemble the Sangha (monastic community) as usual. Once the Sangha has assembled, let one Bhikkhu act in this way: 'Venerable Sangha, listen! This Ayasma Chanda, when the Bhikkhus are rightly and lawfully admonishing him according to the training rules spoken by the Buddha, he himself does not accept the admonishment, saying thus: 'Venerable Sirs! Do not say to me what is good or bad, nor will I say to the Venerable Sirs even a little bit of good or bad. Venerable Sirs, stop! Do not admonish me.' At that time, the Bhikkhus then separately admonished him. When separately admonishing him, Chanda then remained steadfast in his views, saying thus: 'What I say is the truth, the rest is false.' If the Sangha deems it the right time, listen (to my proposal), the Sangha should permit the Sangha now to admonish Chanda with a ñatticatutthakamma: 'You, Ayasma Chanda, when the Bhikkhus are rightly and lawfully admonishing you according to the training rules spoken by the Buddha, do not yourself refuse to accept the admonishment, saying thus: 'Venerable Sirs! Do not say to me what is good or bad, nor will I say to the Venerable Sirs even a little bit of good or bad.' Ayasma Chanda! You should now abandon your refusal to accept admonishment, (and) report (accordingly).'」 Then the kamma is performed. 『Venerable Sangha, listen! This Ayasma Chanda, when the Bhikkhus are rightly and lawfully admonishing him according to the training rules spoken by the Buddha
，自不受語作如是說：「汝諸具壽！莫向我說若好若惡，我亦不向諸具壽說，乃至少許若好若惡。諸具壽止！莫諫我。」時諸苾芻便為別諫。別諫之時，闡陀遂便堅執其事，作如是語：「我說是實，余皆虛妄。」僧今以白四羯磨諫彼闡陀：「諸苾芻于佛所說學處經中如法如律正諫之時，莫自不受諫語作如是說：『諸具壽！莫向我說若好、若惡，我亦不向諸具壽，說乃至少許若好若惡。』具壽闡陀！汝今應舍自身不受諫語。」若諸具壽忍許，僧與具壽闡陀作白四羯磨曉喻其事：「汝具壽闡陀！諸苾芻于佛所說學處經中如法如律正諫之時，莫自身不受諫語。具壽！自身當受諫語。諸苾芻如法如律諫具壽，具壽亦如法如律諫諸苾芻，如是如來、應、正等覺苾芻僧眾便得增長，謂由展轉相諫、展轉相教、展轉說悔故。汝具壽闡陀！應舍自身不受諫語、違僧諫事。」者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。」結文準知。
時諸苾芻受佛教已，依法而諫當諫之時，闡陀苾芻如前所說，而云：「我說實爾，余皆虛妄。」時諸苾芻以此因緣具白世尊：「大德！我等奉教以白四法諫闡陀時，然彼不受諫語，而云：『我說實爾，余皆虛妄。』」爾時世尊以此因緣集苾芻眾，知而故問，廣說如前：「汝闡陀！何故堅
【現代漢語翻譯】 現代漢語譯本： 此人自不接受勸誡，還這樣說：『各位具壽（ayushman，對僧侶的尊稱）！不要對我說好或壞，我也不會對各位具壽說，哪怕是極少的好或壞。各位具壽請停止！不要勸諫我。』當時，眾苾芻（bhiksu，比丘）便分別勸諫他。在分別勸諫時，闡陀（Chanda）於是便堅持己見，這樣說：『我說的是事實，其餘都是虛假的。』僧團現在用白四羯磨（白四羯磨，一種僧團的決議程式）勸諫闡陀：『各位苾芻在佛陀所說的學處經中，如法如律地正確勸諫時，不要因為自己不接受勸諫，就說：『各位具壽！不要對我說好或壞，我也不會對各位具壽說，哪怕是極少的好或壞。』具壽闡陀！你現在應該放棄自身不接受勸諫的行為。』如果各位具壽認可，僧團就與具壽闡陀進行白四羯磨，曉喻此事：『具壽闡陀！各位苾芻在佛陀所說的學處經中，如法如律地正確勸諫時，不要自身不接受勸諫。具壽！自身應當接受勸諫。各位苾芻如法如律地勸諫具壽，具壽也如法如律地勸諫各位苾芻，這樣如來（Tathagata，佛的稱號之一）、應（Arhat，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟者）的比丘僧眾才能增長，這是因為互相勸諫、互相教導、互相懺悔的緣故。具壽闡陀！應該放棄自身不接受勸諫、違背僧團勸諫的行為。』如果默然，就表示認可；如果不認可，就說出來。這是初羯磨。』第二、第三也像這樣說。結尾部分可以類推得知。
當時，眾苾芻接受佛陀的教導后，依法勸諫應該勸諫的時候，闡陀苾芻像之前所說的那樣，說：『我說的是事實，其餘都是虛假的。』當時，眾苾芻因此事稟告世尊（Bhagavan，佛的稱號之一）：『大德！我們奉佛陀的教導，用白四法勸諫闡陀時，但他不接受勸諫，還說：『我說的是事實，其餘都是虛假的。』』當時，世尊因此事召集眾苾芻，明知故問，詳細地像之前那樣說：『你闡陀！為什麼堅持……』
【English Translation】 English version: He, not accepting advice himself, would say: 'Venerable Ayushmans (ayushman, a term of respect for monks)! Do not say good or bad to me, and I will not say to the venerable Ayushmans, even the slightest good or bad. Venerable Ayushmans, stop! Do not admonish me.' At that time, the bhiksus (bhiksu, monks) would admonish him separately. When admonishing him separately, Chanda (Chanda) would then insist on his own opinion, saying: 'What I say is true, and the rest is false.' The Sangha (Sangha, monastic community) now uses the White Four Karmas (白四羯磨, a type of Sangha resolution procedure) to admonish Chanda: 'When the bhiksus, in the Sutras of the Training Precepts spoken by the Buddha, admonish correctly according to the Dharma and the Vinaya, do not say, because you do not accept the advice: 'Venerable Ayushmans! Do not say good or bad to me, and I will not say to the venerable Ayushmans, even the slightest good or bad.' Venerable Chanda! You should now abandon your behavior of not accepting advice.' If the venerable Ayushmans approve, the Sangha will conduct the White Four Karmas with Venerable Chanda, explaining the matter: 'Venerable Chanda! When the bhiksus, in the Sutras of the Training Precepts spoken by the Buddha, admonish correctly according to the Dharma and the Vinaya, do not refuse to accept the advice yourself. Venerable! You should accept the advice yourself. When the bhiksus admonish the venerable according to the Dharma and the Vinaya, and the venerable also admonishes the bhiksus according to the Dharma and the Vinaya, then the Bhiksu Sangha of the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), and Samyaksambuddha (Samyaksambuddha, a fully enlightened one) will grow, because of mutual admonishment, mutual teaching, and mutual confession. Venerable Chanda! You should abandon your behavior of not accepting advice and disobeying the Sangha's admonition.' If he remains silent, it indicates approval; if he does not approve, he should speak. This is the first Karma.' The second and third are spoken in the same way.' The conclusion can be inferred accordingly.
At that time, after the bhiksus received the Buddha's teaching, they admonished according to the Dharma when it was appropriate to admonish. Bhiksu Chanda, as mentioned before, said: 'What I say is true, and the rest is false.' At that time, the bhiksus reported this matter to the Bhagavan (Bhagavan, one of the titles of the Buddha): 'Great Virtue! When we followed the Buddha's teaching and admonished Chanda with the Four White Dharmas, he did not accept the advice and said: 'What I say is true, and the rest is false.'' At that time, the Bhagavan gathered the Bhiksu Sangha because of this matter, knowingly asked, and spoke in detail as before: 'You, Chanda! Why do you insist...'
執不捨？」種種呵責已，乃至「我觀十利，為諸弟子制其學處，應如是說：
「若復苾芻惡性不受人語，諸苾芻于佛所說戒經中如法如律勸誨之時，不受諫語，言：『諸大德！莫向我說少許若好、若惡，我亦不向諸大德說若好、若惡。諸大德止！莫勸我、莫論說我。』諸苾芻語是苾芻言：『具壽！汝莫不受諫語，諸苾芻于戒經中如法如律勸誨之時，應受諫語。具壽如法諫諸苾芻，諸苾芻亦如法諫具壽，如是如來、應、正等覺佛聲聞眾便得增長共相諫誨。具壽！汝應舍此事。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，時隨教應詰令舍是事。舍者善，若不捨者僧伽伐尸沙。」
若復苾芻者，謂是闡陀，若更有餘如是流類。
惡性不受人語者，若善苾芻以隨順言不違正理正勸諫時，自用己情不相領納。
諸苾芻者，謂此法中人。
于佛所說戒經中者，佛謂大師，于戒經中說四波羅市迦、十三僧伽伐尸沙、二不定、三十泥薩祇波逸底迦、九十波逸底迦、四波羅底提舍尼眾多學法、七滅諍法。經者，是比次略詮義。依如是等法律勸誨之時，不受他語自守惡性堅執而住。
諸大德莫向我說若好若惡等者，謂好事不須勸、惡事勿相遮，此等皆是別諫之詞。
大德止者，
【現代漢語翻譯】 現代漢語譯本： 『執意不肯放棄嗎？』經過種種呵責之後，乃至（佛說）：『我觀察到十種利益，為眾弟子制定學處，應當這樣說：』
『如果又有比丘秉性惡劣，不接受別人的勸告，當衆比丘按照佛所說的戒經，如法如律地勸導教誨他時，他不接受勸諫，說：『諸位大德！不要對我講任何好話或壞話，我也不對諸位大德說任何好話或壞話。諸位大德停止吧！不要勸我，不要議論我。』眾比丘對比丘說：『具壽（Ayushman，對年長比丘的尊稱）！你不要不接受勸諫，當衆比丘在戒經中如法如律地勸導教誨你時，你應該接受勸諫。具壽如法地勸諫眾比丘，眾比丘也如法地勸諫具壽，這樣如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟的人）佛的聲聞眾（Sravaka，聽聞佛法而證悟的弟子）才能增長，互相勸諫教誨。具壽！你應該捨棄這件事。』眾比丘這樣勸諫時，如果他捨棄了，那是好的。如果不捨棄，應該再三慇勤地正確勸諫，隨時教導他，責令他捨棄這件事。如果捨棄了，那是好的；如果不捨棄，就構成僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果又有比丘』，指的是闡陀（Chanda，人名），或者其他像他一樣的同類。
『惡性不受人語』，指的是如果善良的比丘用隨順的言語，不違背正理地正確勸諫時，他固執己見，不接受。
『諸比丘』，指的是這個法中的人。
『于佛所說戒經中』，佛指的是大師（Mahasattva，偉大的存在），在戒經中說了四波羅市迦（Parajika，斷頭罪）、十三僧伽伐尸沙（Sanghavasesa，僧殘罪）、二不定（Aniyata，不定罪）、三十泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）、九十波逸底迦（Pacittiya，單墮罪）、四波羅底提舍尼（Patidesaniya，悔過罪）、眾多學法（Sekhiya，應學之法）、七滅諍法（Adhikaranasamatha，息諍法）。經，是指比照次第簡略地詮釋意義。依據這些法律勸導教誨時，不接受別人的話，固守惡劣的習性，堅決不改。
『諸大德不要對我講任何好話或壞話』等，意思是好事不需要勸，壞事不要阻止，這些都是拒絕勸諫的話。
『大德停止吧』，
【English Translation】 English version: 『Are you determined not to give it up?』 After various rebukes, even (the Buddha said): 『I have observed ten benefits and established the precepts for the disciples, which should be stated as follows:』
『If there is a Bhikshu (monk) who is of bad character and does not accept advice, when the Bhikshus advise and teach him according to the Dharma (law) and Vinaya (discipline) in the precepts spoken by the Buddha, he does not accept the advice, saying: 『Venerable ones! Do not say anything good or bad to me, and I will not say anything good or bad to you. Venerable ones, stop! Do not advise me, do not discuss me.』 The Bhikshus say to the Bhikshu: 『Ayushman (term of respect for an elder monk)! You should not refuse advice. When the Bhikshus advise and teach you according to the Dharma and Vinaya in the precepts, you should accept the advice. Ayushman advises the Bhikshus according to the Dharma, and the Bhikshus also advise Ayushman according to the Dharma. In this way, the Sangha (community) of the Tathagata (the Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened Buddha) will grow, mutually advising and teaching each other. Ayushman! You should abandon this matter.』 When the Bhikshus advise in this way, it is good if he abandons it. If he does not abandon it, he should be earnestly and correctly advised again and again, and he should be taught at any time and ordered to abandon this matter. If he abandons it, it is good; if he does not abandon it, it constitutes a Sanghavasesa (offense requiring a meeting of the Sangha).』
『If there is a Bhikshu,』 refers to Chanda (name of a person), or others of the same kind.
『Of bad character and does not accept advice,』 refers to when a good Bhikshu advises correctly with compliant words that do not violate the proper principles, he stubbornly adheres to his own opinions and does not accept them.
『The Bhikshus,』 refers to the people in this Dharma.
『In the precepts spoken by the Buddha,』 the Buddha refers to the Mahasattva (great being), who in the precepts spoke of the four Parajikas (defeat, expulsion), thirteen Sanghavasesas (formal meeting offense), two Aniyatas (undetermined offenses), thirty Nissaggiya Pacittiyas (offenses involving forfeiture), ninety Pacittiyas (expiation offenses), four Patidesaniyas (offenses requiring confession), numerous Sekhiyas (training rules), and seven Adhikaranasamathas (rules for settling disputes). Sutra (discourse), refers to briefly explaining the meaning in comparison and sequence. When advising and teaching according to these laws, he does not accept the words of others, stubbornly adheres to bad habits, and firmly refuses to change.
『Venerable ones, do not say anything good or bad to me,』 etc., means that good things do not need to be advised, and bad things should not be prevented. These are all words of refusing advice.
『Venerable ones, stop,』
更重慇勤彰不受語，乃至三諫廣說如前。
此中犯相其事云何？知諸苾芻如法諫時，得罪輕重亦如前說。
時諸苾芻咸皆有疑，白佛言：「世尊！此闡陀苾芻有何因緣，依託如來族望勢力，對諸善好苾芻前自恃傲慢作𣣋辱語？」佛告諸苾芻：「闡陀苾芻非但今日恃托我故慢諸苾芻，於過去世亦恃托我，于諸善好婆羅門居士中，自炫己身亦為憍慢。汝今應聽！于往昔時石砌城中，有婆羅門名曰月子，于同類族娶女為妻，未久之間便誕一息，與其立字名為月光。年漸長大，頗知家業。後於異時，其婆羅門身嬰病苦，彼之妻子舍而不問。其家有婢作如是念：『此婆羅門于日日中百過舉手，以求衣食資給我等，今遭病苦妻子不問。彼既是我曹主，不相看侍是所不應。』即便往詣醫人之處，告言：『賢首！仁識月子婆羅門不？』醫人報言：『我先曾識，今者如何？』其婢報曰：『今遭病苦，妻子不問。仁今為我，可處藥方。』醫人答曰：『彼之妻子既其不問，更有何人為作瞻養？』婢曰：『唯我看侍。』醫人即為依病處方。婢親供給，蒙加藥餌，病得痊瘳。時婆羅門便生是念：『我遭疾苦妻子不問，我今得活皆是使女之恩，既有劬勞寧容不報。』命使女曰：『賢首！我遭病苦，妻子不問。我今得活，皆是汝恩。汝欲
【現代漢語翻譯】 現代漢語譯本： 更以慇勤的言語來彰顯自己不接受勸告，甚至三次勸諫，廣說的內容都和之前一樣。 這種情況下的犯相是什麼樣的呢？要知道，當比丘們如法勸諫時，所得罪過的輕重也和之前所說的一樣。 當時，眾比丘都感到疑惑，稟告佛陀說：『世尊！這位闡陀（Chanda，人名，意為『欲』）比丘有什麼因緣，仗著如來（Tathagata，佛的稱號）的宗族聲望和勢力，在眾多善良的比丘面前自恃傲慢，說出輕蔑侮辱的話語？』佛陀告訴眾比丘：『闡陀比丘不僅僅是今天仗著我的緣故而傲慢對待各位比丘，在過去世也仗著我，在眾多善良的婆羅門（Brahmin，古印度僧侶階層）居士中，炫耀自己，也表現得驕傲自滿。你們現在應該聽著！在過去的時候，石砌的城中，有一位婆羅門名叫月子（Yuezi），與同族女子結婚為妻，不久之後便生了一個兒子，給他取名為月光（Yueguang）。月光年齡漸長，也略微知道一些家裡的事務。後來在某一天，這位婆羅門身患疾病，他的妻子卻不聞不問。他家有個婢女，心裡想著：『這位婆羅門每天都要多次舉手乞求衣食來供給我們，現在遭遇病痛，妻子卻不聞不問。他既然是我們的主人，不照顧侍奉是不應該的。』於是就前往醫生的住所，告訴醫生說：『賢首！您認識月子婆羅門嗎？』醫生回答說：『我以前認識，現在怎麼樣了？』婢女回答說：『現在他遭遇病痛，妻子不聞不問。您現在為我開個藥方吧。』醫生回答說：『他的妻子既然都不管，還有誰來照顧他呢？』婢女說：『只有我來照看。』醫生就根據病情開了藥方。婢女親自供給，加上藥物的療效，病就痊癒了。當時，婆羅門就產生了這樣的想法：『我遭遇疾病，妻子不聞不問。我現在能夠活下來，都是使女的恩情，既然她有這樣的功勞，怎麼能不報答呢？』於是命令使女說：『賢首！我遭遇疾病，妻子不聞不問。我現在能夠活下來，都是你的恩情。你想要』
【English Translation】 English version: He further emphasized with diligent words that he would not accept the advice, even to the point of three admonitions, with the extensive explanations being the same as before. What is the nature of the offense in this situation? Know that when the Bhikshus (monks) give admonishments according to the Dharma (Buddhist teachings), the severity of the offense is also as previously described. At that time, all the Bhikshus were filled with doubt and reported to the Buddha (Buddha, the enlightened one), saying: 'World Honored One (Bhagavan, an epithet of the Buddha)! What is the cause and condition that this Bhikshu Chanda (Chanda, name, meaning 'desire') relies on the lineage and power of the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha), and in front of many virtuous Bhikshus, arrogantly and proudly speaks contemptuous and insulting words?' The Buddha told the Bhikshus: 'The Bhikshu Chanda is not only arrogant towards the Bhikshus today because he relies on me, but in past lives he also relied on me, and among many virtuous Brahmin (Brahmin, a member of the priestly class in ancient India) laypeople, he flaunted himself and was also arrogant. You should listen now! In the past, in a city built of stone, there was a Brahmin named Yuezi (Yuezi), who married a woman of the same clan as his wife, and soon after she gave birth to a son, whom they named Yueguang (Yueguang). As Yueguang grew older, he gradually learned about the family business. Later, one day, the Brahmin became ill, but his wife ignored him. There was a maid in his house who thought to herself: 'This Brahmin raises his hands hundreds of times every day to beg for food and clothing to provide for us, but now that he is suffering from illness, his wife ignores him. Since he is our master, it is not right not to take care of him.' So she went to the doctor's residence and told the doctor: 'Virtuous one! Do you know the Brahmin Yuezi?' The doctor replied: 'I used to know him, what is happening now?' The maid replied: 'Now he is suffering from illness, and his wife ignores him. Please prescribe a medicine for me now.' The doctor replied: 'Since his wife does not care, who else will take care of him?' The maid said: 'Only I will take care of him.' The doctor then prescribed a medicine according to his illness. The maid personally provided it, and with the addition of the medicine, the illness was cured. At that time, the Brahmin had this thought: 'I suffered from illness, and my wife ignored me. Now that I am able to live, it is all thanks to the maid's kindness, and since she has such merit, how can I not repay her?' So he ordered the maid: 'Virtuous one! I suffered from illness, and my wife ignored me. Now that I am able to live, it is all thanks to your kindness. What do you want'
何求？皆隨所愿。』使女答曰：『大家！若於我處存私愛者，幸能降意共我交歡。』婆羅門曰：『汝今何用作此交歡？我當與汝五百金錢，放汝為良長無賤稱。』使女答曰：『大家！我雖蒙放不免賤名，有愍念心交歡是勝。』婆羅門曰：『隨汝所愿，月期若過身凈之時可來報我。』後於異時月期身凈，即便白主：『我今身凈。』是時家主共行交密，便即有娠。時婆羅門婦既自審察，知夫與婢竊有交通，即于婢所鞭打楚毒特異常時，弊衣粗食不充身口。使女自念：『豈有薄福有情托我胎內，初有娠日婆羅門婦即便於我加其杖木與惡衣食。』后時月滿便誕一男，使女生念：『此是薄福有情，初有娠日婆羅門婦極加楚毒，令我衣食不自充軀，若其長大饑貧更甚。』作是念已即取孩兒，置浣盆中欲棄于外。時婆羅門見而問曰：『賢首！此浣盆內是何物耶？』答言：『無物。』婆羅門曰：『可將來看。』乃見盆內有新生孩子，問言：『汝欲棄耶？』使女悲啼而告之曰：『此薄福物，處胎之後大家即便倍增嚴酷，弊衣惡食不自充軀，若其長大饑貧更甚，由此因緣我今欲棄。』婆羅門曰：『此復何辜？是我之過。』美言慰喻令其收養，報其婦曰：『汝豈不憶我前遭病命在須臾，而汝及子皆不相問。我於今日得存命者，皆是使女恩養之
【現代漢語翻譯】 現代漢語譯本：問：『你有什麼要求？都會隨你所愿。』使女回答說：『主人！如果對我存有愛意，希望能夠屈尊與我交歡。』婆羅門（Brahman，古印度僧侶）說：『你現在為何要行此交歡之事？我給你五百金錢，放你為良民，不再有低賤的稱呼。』使女回答說：『主人！我即使蒙您釋放，也無法擺脫低賤的名聲，如果有憐憫之心與我交歡，那才是最好的。』婆羅門說：『隨你所愿，月經期過後身體潔凈之時可以來告訴我。』後來在其他時候，月經期過後身體潔凈，就立刻告訴主人：『我現在身體潔凈了。』這時家主與她秘密地交合，隨即就懷孕了。當時婆羅門婦自己察覺到，知道丈夫與婢女私下有染，就在婢女那裡鞭打責罰，比平時更加嚴酷，破舊的衣服粗糙的食物不能滿足身體的需求。使女自己想：『難道是有薄福的眾生寄託在我胎內嗎？剛一懷孕，婆羅門婦就對我施加杖打，給我惡劣的衣食。』後來足月生下一個男孩，使女心想：『這一定是薄福的眾生，剛一懷孕，婆羅門婦就對我極盡責罰，讓我衣食不能滿足身體的需求，如果他長大后，飢餓貧困會更加嚴重。』這樣想著，就拿起孩子，放在洗衣服的盆中，想要丟棄到外面。這時婆羅門看見了，問道：『賢首（virtuous one）！這洗衣盆裡是什麼東西？』回答說：『沒什麼。』婆羅門說：『可以拿來讓我看看。』於是看見盆裡有個新生孩子，問道：『你想要丟棄他嗎？』使女悲傷地哭泣著告訴他說：『這個薄福的東西，自從他寄託在我腹中之後，您夫人就更加嚴酷地對待我，破舊的衣服惡劣的食物不能滿足我的需求，如果他長大后，飢餓貧困會更加嚴重，因為這個緣故，我現在想要丟棄他。』婆羅門說：『這孩子有什麼罪過？是我的過錯。』用美好的言語安慰勸導她收養孩子，告訴他的妻子說：『你難道不記得我之前生病，性命危在旦夕，而你和兒子都不來問候。我今天能夠活下來，都是使女的恩情啊！』 English version: He asked, 'What do you seek? All will be as you wish.' The maidservant replied, 'Master! If you harbor affection for me, I hope you would deign to have intimate relations with me.' The Brahman (Brahman, ancient Indian priest) said, 'Why do you seek such intimacy now? I will give you five hundred gold coins and set you free as a respectable person, without any lowly title.' The maidservant replied, 'Master! Even if I am released by you, I cannot escape my lowly reputation. If you have compassion and have intimate relations with me, that would be best.' The Brahman said, 'As you wish. After your menstrual period, when you are clean, you may come and tell me.' Later, at another time, after her menstrual period and when she was clean, she immediately told her master, 'I am clean now.' At that time, the master of the house had secret relations with her, and she became pregnant. Then the Brahman's wife, realizing that her husband was having an affair with the maidservant, whipped and punished the maidservant more severely than usual, providing her with tattered clothes and coarse food that did not satisfy her needs. The maidservant thought to herself, 'Could it be that a being with little merit is dwelling in my womb? From the very first day of my pregnancy, the Brahman's wife has inflicted beatings upon me and given me poor food and clothing.' Later, when the time came, she gave birth to a boy. The maidservant thought, 'This must be a being with little merit. From the very first day of my pregnancy, the Brahman's wife has been extremely harsh with me, not allowing me enough food and clothing. If he grows up, his hunger and poverty will be even greater.' Thinking this, she took the child, placed him in a washing basin, and intended to throw him away outside. At that time, the Brahman saw it and asked, 'Virtuous one (virtuous one)! What is in this washing basin?' She replied, 'Nothing.' The Brahman said, 'Let me see.' Then he saw a newborn child in the basin and asked, 'Do you want to throw him away?' The maidservant wept sadly and told him, 'This being has little merit. Since he has been in my womb, your wife has treated me even more harshly, providing me with tattered clothes and poor food that does not satisfy my needs. If he grows up, his hunger and poverty will be even greater. For this reason, I want to throw him away now.' The Brahman said, 'What fault does this child have? It is my fault.' He comforted and persuaded her with kind words to raise the child, and told his wife, 'Don't you remember that I was sick before, and my life was in danger, and neither you nor your son came to inquire about me? The fact that I am alive today is all thanks to the kindness of the maidservant!'
【English Translation】 English version: He asked, 'What do you seek? All will be as you wish.' The maidservant replied, 'Master! If you harbor affection for me, I hope you would deign to have intimate relations with me.' The Brahman (Brahman, ancient Indian priest) said, 'Why do you seek such intimacy now? I will give you five hundred gold coins and set you free as a respectable person, without any lowly title.' The maidservant replied, 'Master! Even if I am released by you, I cannot escape my lowly reputation. If you have compassion and have intimate relations with me, that would be best.' The Brahman said, 'As you wish. After your menstrual period, when you are clean, you may come and tell me.' Later, at another time, after her menstrual period and when she was clean, she immediately told her master, 'I am clean now.' At that time, the master of the house had secret relations with her, and she became pregnant. Then the Brahman's wife, realizing that her husband was having an affair with the maidservant, whipped and punished the maidservant more severely than usual, providing her with tattered clothes and coarse food that did not satisfy her needs. The maidservant thought to herself, 'Could it be that a being with little merit is dwelling in my womb? From the very first day of my pregnancy, the Brahman's wife has inflicted beatings upon me and given me poor food and clothing.' Later, when the time came, she gave birth to a boy. The maidservant thought, 'This must be a being with little merit. From the very first day of my pregnancy, the Brahman's wife has been extremely harsh with me, not allowing me enough food and clothing. If he grows up, his hunger and poverty will be even greater.' Thinking this, she took the child, placed him in a washing basin, and intended to throw him away outside. At that time, the Brahman saw it and asked, 'Virtuous one (virtuous one)! What is in this washing basin?' She replied, 'Nothing.' The Brahman said, 'Let me see.' Then he saw a newborn child in the basin and asked, 'Do you want to throw him away?' The maidservant wept sadly and told him, 'This being has little merit. Since he has been in my womb, your wife has treated me even more harshly, providing me with tattered clothes and poor food that does not satisfy my needs. If he grows up, his hunger and poverty will be even greater. For this reason, I want to throw him away now.' The Brahman said, 'What fault does this child have? It is my fault.' He comforted and persuaded her with kind words to raise the child, and told his wife, 'Don't you remember that I was sick before, and my life was in danger, and neither you nor your son came to inquire about me? The fact that I am alive today is all thanks to the kindness of the maidservant!'
力。汝若於此好惡共同者善，若不爾者我當立彼以為家長，汝為婢使令相供給。』時彼婦女既聞是語，即便驚懾遂生私念：『此婆羅門稟性暴惡，我不依教當被𣣋辱。』報其夫曰：『我實不知，此之使女君有私愛，從今已去乃至戲笑亦不敢粗言。』而彼孩子由浣盆中欲棄于外，家人因此名作浣盆。其浣盆孩子凡所餐膳與父同食，有請喚處攜以俱行。
「後於異時其婆羅門身嬰疾病，告長子月光曰：『我亡之後汝無所乏，浣盆童子年在幼稚，當須憂念苦樂是同。』於時月光敬受父教。其父雖加藥餌不見瘳損，因即命終。如有頌曰：
「『積聚皆消散， 崇高必墮落； 合會終別離， 有命咸歸死。』
「時婆羅門既身亡已，妻子親族悲號啼泣，以雜色繒彩嚴飾喪輿，送往尸林如法燒已，還歸本處懷憂而住。於時月光命浣盆曰：『爾來共我一處同食。』其母報曰：『汝不應共婢兒同食。』兒告母曰：『比來常云是我之弟，如何今日忽作婢兒？』便報子曰：『汝父在時稟性暴惡，誰復敢對喚作婢兒？』於時浣盆聞斯語已，往親母所白其母曰：『我豈實是婢所生耶？』母便報曰：『皆由往業，誰復婢兒強弱相𣣋自是常事，此婆羅門婦極是惡行，汝今宜可自活他鄉。』於時浣盆即便辭母客遊他邑，即自改
【現代漢語翻譯】 現代漢語譯本： 『如果你能與我和睦相處，共同對待我喜歡和厭惡的人，那很好。如果你不能，我就立他為家長，你做婢女來伺候我們。』當時，那個婦女聽了這些話，非常害怕，心裡想：『這個婆羅門（Brahman，古印度僧侶階層）天性暴戾，我不聽他的話，就會被羞辱。』於是她回答丈夫說：『我真的不知道這個使女是您所愛的人，從今以後，即使是開玩笑，我也不敢說粗魯的話。』而那個孩子，因為差點被從洗衣服的盆裡扔掉，所以家人因此給他取名叫浣盆（Vāsitha，人名）。這個浣盆孩子，凡是吃飯都和父親一起吃，有邀請的地方也帶著他一起去。 後來，在另一個時候，這個婆羅門（Brahman）生病了，他告訴大兒子月光（Candraprabha，人名）說：『我死後，你不會缺少什麼，只是浣盆（Vāsitha）年紀還小，你要關心他，和他同甘共苦。』當時，月光（Candraprabha）恭敬地接受了父親的教誨。他的父親雖然服藥治療，但病情沒有好轉，最終去世了。正如頌文所說： 『積聚的終將消散，崇高的必將墮落；合會的終將別離，有生命的都將歸於死亡。』 當時，婆羅門（Brahman）去世后，他的妻子和親屬悲傷地哭泣，用各種顏色的絲綢裝飾靈車，送到尸林（Śivavana，墓地）按照儀式火化后，回到家中，心中充滿憂愁。當時，月光（Candraprabha）對浣盆（Vāsitha）說：『你來和我一起吃飯吧。』他的母親說：『你不應該和婢女一起吃飯。』兒子告訴母親說：『以前常說他是我的弟弟，為什麼今天突然變成婢女了？』母親回答兒子說：『你父親在世的時候，天性暴戾，誰又敢當面說他是婢女呢？』當時，浣盆（Vāsitha）聽了這些話，去到親生母親那裡，問她說：『我難道真的是婢女所生的嗎？』母親回答他說：『這都是因為過去的業力，誰又願意做婢女呢？強者欺負弱者是很平常的事情，這個婆羅門（Brahman）的妻子非常惡毒，你現在應該自己到其他地方去謀生。』當時，浣盆（Vāsitha）就告別母親，到其他地方遊歷，並改了名字。
【English Translation】 English version: 'If you can get along well with me and treat those I like and dislike the same way, that would be good. If you can't, I will make him the head of the household, and you will be a servant to provide for us.' At that time, the woman, upon hearing these words, was greatly frightened and thought to herself: 'This Brahman (Brahman, a member of the priestly class in ancient India) is by nature violent, and if I don't obey him, I will be humiliated.' So she replied to her husband: 'I really didn't know that this maidservant is someone you love. From now on, even in jest, I dare not speak rudely.' And that child, because he was almost thrown out of the washing basin, was therefore named Vāsitha (Vāsitha, a personal name) by the family. This child Vāsitha ate all his meals with his father, and was taken along to any place where there was an invitation. Later, at another time, this Brahman (Brahman) became ill, and he told his eldest son, Candraprabha (Candraprabha, a personal name): 'After I die, you will not lack anything, but Vāsitha (Vāsitha) is still young, you must care for him and share his joys and sorrows.' At that time, Candraprabha (Candraprabha) respectfully accepted his father's teachings. Although his father took medicine for treatment, his condition did not improve, and he eventually passed away. As the verse says: 'Accumulations will all dissipate, the lofty will surely fall; unions will eventually separate, and all that have life will return to death.' At that time, after the Brahman (Brahman) had passed away, his wife and relatives wept and wailed in sorrow, adorned the hearse with various colored silks, sent it to the Śivavana (Śivavana, a cemetery) and cremated it according to the rituals, then returned home, their hearts filled with sorrow. At that time, Candraprabha (Candraprabha) said to Vāsitha (Vāsitha): 'Come and eat with me.' His mother said: 'You should not eat with a servant.' The son told his mother: 'You used to say he was my younger brother, why has he suddenly become a servant today?' The mother replied to her son: 'When your father was alive, he was violent by nature, who would dare to call him a servant to his face?' At that time, Vāsitha (Vāsitha), upon hearing these words, went to his biological mother and asked her: 'Am I really born of a servant?' The mother replied: 'It's all due to past karma, who wants to be a servant? The strong bullying the weak is a common occurrence, this wife of the Brahman (Brahman) is extremely wicked, you should now go and make a living in another place.' At that time, Vāsitha (Vāsitha) bid farewell to his mother, traveled to other places, and changed his name.
名號為月靜。
「是時月靜漸次遊行至室羅伐城，時此城中有大臣婆羅門，唯有一女儀容端正人所樂觀，年漸長成可為婚禮。時婆羅門遂作是念：『我之少女不求族望、不覓錢財、不為容色而作婚娉。若其有人能於我所學四明論善通達者，我當娉之。』是時月靜客遊他鄉情存學業，詣婆羅門所而白之曰：『我今意欲就大師處習四明論。』問曰：『汝從何來？』答曰：『我從石砌城來。』問曰：『彼城人物汝並識不？』答云：『我識。』問曰：『汝識大婆羅門月子不？』月靜聞已不覺啼泣，彼便問曰：『汝何故啼？』答云：『彼是我尊，身已亡歿。』師報之曰：『彼是我友，久與別離，今已云亡，誠可悲悼。』因即攝受。彼便銳意勤學四明，稟性聰敏未盈歲月，于所習論咸皆洞曉。時婆羅門便作是念：『我有宿願，所生之女不求族望、不覓錢財、不為容色，若其有人能於我所學四明論善通達者，我當娉之。』即便以種種瓔珞嚴飾其女，召命宗親門設火祀，左手攜女右手持瓶，以吉祥水注月靜手，而告之曰：『摩納婆！今我以女授汝為妻。』月靜受之旋火三匝，余婆羅門同聲咒愿：『愿得長壽無病，宗門吉昌。』即便廣設賓會共成婚禮。為大臣愛念，撿挍家室，所有取與咸皆委付。其家巨富多有珍財，遠近商人無不
【現代漢語翻譯】 現代漢語譯本： 他的名號是月靜（一個名字）。
當時，月靜逐漸來到了室羅伐城（Śrāvastī，古印度城市）。這時，城中有一位大臣婆羅門，只有一個女兒，容貌端莊美麗，人見人愛，年紀漸長，可以談婚論嫁了。於是，這位婆羅門心想：『我的女兒擇婿，不看重門第，不貪圖錢財，也不在乎容貌。如果有人能夠精通我所學的四明論，我就把女兒嫁給他。』當時，月靜客居他鄉，一心求學，便去拜訪那位婆羅門，對他說：『我如今想在您這裡學習四明論。』婆羅門問：『你從哪裡來？』月靜答道：『我從石砌城來。』婆羅門問：『那座城裡的人你都認識嗎？』月靜答道：『我都認識。』婆羅門又問：『你認識大婆羅門月子（一個名字）嗎？』月靜聽了，不禁哭泣起來。婆羅門便問：『你為什麼哭泣？』月靜答道：『他是我尊敬的人，已經去世了。』老師告訴他：『他是我朋友，我們分別很久了，如今已經去世，實在令人悲傷。』於是就收留了他。月靜便專心致志地勤奮學習四明論，他天資聰穎，不到一年，就對所學的理論全部通曉了。這時，婆羅門心想：『我早有宿願，所生的女兒不看重門第，不貪圖錢財，也不在乎容貌，如果有人能夠精通我所學的四明論，我就把女兒嫁給他。』於是就用各種瓔珞裝飾他的女兒，召集宗親，在家門口設定火祭，左手牽著女兒，右手拿著水瓶，用吉祥水澆在月靜的手上，對他說：『摩納婆（Māṇava，青年男子）！現在我把女兒嫁給你為妻。』月靜接受了，繞火三圈，其他婆羅門一同祝願：『愿你長壽無病，宗族興旺。』隨即大擺宴席，共同完成婚禮。因為大臣的喜愛和信任，月靜負責管理家務，所有事務都交給他處理。他家非常富有，有很多珍貴的財物，遠近的商人沒有不...
【English Translation】 English version: His name was Yuejing (a name).
At that time, Yuejing gradually arrived at the city of Śrāvastī (an ancient Indian city). At this time, there was a minister Brahmin in the city who had only one daughter, with a dignified and beautiful appearance, loved by everyone, and as she grew older, she was ready for marriage. Therefore, this Brahmin thought to himself: 'My daughter's choice of a son-in-law does not value family background, does not covet money, nor does it care about appearance. If someone can master the Fourfold Illumination Treatise that I have learned, I will marry my daughter to him.' At that time, Yuejing was a guest in another country, wholeheartedly seeking knowledge, so he visited the Brahmin and said to him: 'I now want to study the Fourfold Illumination Treatise with you.' The Brahmin asked: 'Where do you come from?' Yuejing replied: 'I come from the Stone-built City.' The Brahmin asked: 'Do you know the people in that city?' Yuejing replied: 'I know them all.' The Brahmin then asked: 'Do you know the great Brahmin Yuezi (a name)?' When Yuejing heard this, he couldn't help but cry. The Brahmin then asked: 'Why are you crying?' Yuejing replied: 'He is the one I respect, and he has passed away.' The teacher told him: 'He was my friend, we have been separated for a long time, and now he has passed away, it is truly sad.' So he took him in. Yuejing then devoted himself to diligently studying the Fourfold Illumination Treatise. He was intelligent by nature, and in less than a year, he had mastered all the theories he had learned. At this time, the Brahmin thought to himself: 'I have had a long-cherished wish that my daughter should not value family background, not covet money, nor care about appearance. If someone can master the Fourfold Illumination Treatise that I have learned, I will marry my daughter to him.' So he adorned his daughter with various ornaments, summoned his relatives, set up a fire sacrifice at the door, held his daughter's left hand, held a water bottle in his right hand, poured auspicious water on Yuejing's hand, and said to him: 'Māṇava (young man)! Now I give my daughter to you as your wife.' Yuejing accepted, circled the fire three times, and the other Brahmins wished together: 'May you have longevity and be free from illness, and may your clan prosper.' Then they held a grand banquet and completed the wedding together. Because of the minister's love and trust, Yuejing was responsible for managing the household affairs, and all matters were entrusted to him. His family was very wealthy and had many precious treasures, and merchants from far and near did not...
臻湊。
「時有石砌城商人，持諸貨物到室羅伐城，便見浣盆共相謂曰：『此之浣盆今者乃作大臣女夫，善習眾藝其家巨富多有資財，貧富無恒、業命何定？』時諸商人既交易已，持諸貨物還石砌城，告月光云：『我于室羅伐城見汝弟浣盆，善四明論為大臣女婿，其家巨富多有財產。』彼兄聞已便告母曰：『我聞浣盆在室羅伐，勢力豪富有異常人。』其母聞之情生不喜。後於異時月光家資漸見貧悴，母便告曰：『如汝前聞浣盆者是汝之弟，彼既巨富汝宜往看，所有錢財或容相濟。』月光報曰：『前云婢兒，今成兄弟。』不違母命便往室羅伐城。
「於時浣盆聞有大兄其名月光，與諸商旅來至此城，即便疾往商人之處，既迎見已歡喜跪拜，而白兄曰：『我自立名名為月靜，浣盆之字勿復口陳。』兄答：『如是。』便引其兄詣所住宅，報其婦曰：『此是我大兄，汝可存心好須供侍。』婦既聞已依教供給。其月光器量溫雅易為共住，浣盆稟性獷暴難可祇承，于妻室處常行楚毒，於時新婦便白月光曰：『伯於家弟一乳所資，何意伯則寬恕仁慈，弟乃剛獷惡性？』伯便報曰：『家弟稟性如是，汝復未誦家咒，緣此苦楚共相煎迫。』婦言大伯：『幸愿恩慈賜我家咒。』於時月光說伽他曰：
「『明咒不惠人， 以
【現代漢語翻譯】 現代漢語譯本 臻湊（Jhen Cou）。
『當時有石砌城的商人，帶著各種貨物來到室羅伐城（Sravasti），便看見浣盆（Huan Pen，洗碗的盆）在一起議論說：『這個浣盆現在竟然做了大臣的女婿，精通各種技藝，他家非常富有，有很多的資財，貧窮和富有沒有定數，命運真是難以預料啊！』當時這些商人交易完畢后，帶著貨物返回石砌城，告訴月光（Yue Guang）說：『我在室羅伐城看見你的弟弟浣盆，精通四明論，做了大臣的女婿，他家非常富有，有很多的財產。』他的哥哥聽了之後便告訴母親說：『我聽說浣盆在室羅伐城，勢力強大，豪富程度超過常人。』他的母親聽了之後，心裡很不高興。後來，月光家裡的資財漸漸變得貧困，母親便告訴他說：『你之前聽說的浣盆是你的弟弟，他既然非常富有，你應該去看看他，或許能得到一些錢財上的幫助。』月光回答說：『之前說他是婢女生的孩子，現在卻成了兄弟。』但他不敢違背母親的命令，便前往室羅伐城。
『當時浣盆聽說有個哥哥名叫月光，和一些商人一起來到這座城裡，便趕緊前往商人所在的地方，迎接並拜見了他的哥哥，對哥哥說：『我自己給自己取名叫月靜（Yue Jing），浣盆這個名字不要再提了。』哥哥回答說：『好的。』便領著他的哥哥到自己住的地方，告訴他的妻子說：『這是我的哥哥，你要用心好好地侍奉他。』他的妻子聽了之後，按照他的話來供給月光。這個月光器宇軒昂，性格溫和文雅，容易相處，而浣盆天性粗獷暴躁，難以讓人忍受，經常對妻子進行虐待。當時新婦便對月光說：『伯父和家弟都是父母所生，為什麼伯父您如此寬厚仁慈，而弟弟卻如此剛強暴戾呢？』伯父便回答說：『家弟天性就是這樣，而且你還沒有誦讀家裡的咒語，因此才會有這樣的痛苦，互相煎熬。』新婦說：『大伯，希望您能慈悲，把家裡的咒語賜給我。』當時月光說了這樣一段伽他（Gatha，偈頌）：
『明咒不惠人，以』
【English Translation】 English version Jhen Cou.
『At that time, merchants from Stone-built City, carrying various goods, arrived at Sravasti (city name). They saw Huan Pen (meaning: washing basin) and discussed among themselves, saying: 『This Huan Pen has now become the son-in-law of a minister, is skilled in various arts, and his family is extremely wealthy with abundant resources. Poverty and wealth are uncertain, and fate is truly unpredictable!』 After these merchants completed their transactions, they returned to Stone-built City with their goods and told Yue Guang (meaning: Moonlight): 『I saw your younger brother Huan Pen in Sravasti. He is proficient in the Fourfold Illumination Treatise and has become the son-in-law of a minister. His family is very wealthy and has a lot of property.』 Upon hearing this, his elder brother told his mother: 『I heard that Huan Pen is in Sravasti, powerful and extraordinarily wealthy.』 His mother felt displeased upon hearing this. Later, Yue Guang's family's resources gradually became impoverished, and his mother told him: 『The Huan Pen you heard about earlier is your younger brother. Since he is very wealthy, you should go and see him, perhaps you can receive some financial assistance.』 Yue Guang replied: 『Before, you said he was the child of a servant girl, but now he has become a brother.』 However, he did not disobey his mother's command and went to Sravasti.
『At that time, Huan Pen heard that an elder brother named Yue Guang had come to this city with some merchants. He quickly went to the place where the merchants were, greeted and bowed to his elder brother, and said to his brother: 『I have given myself the name Yue Jing (meaning: Moonlight Serenity). Do not mention the name Huan Pen again.』 The elder brother replied: 『Okay.』 Then he led his elder brother to his residence and told his wife: 『This is my elder brother, you must take care to serve him well.』 His wife, upon hearing this, provided for Yue Guang according to his instructions. Yue Guang was dignified and gentle, easy to get along with, while Huan Pen was naturally crude and violent, difficult to tolerate, and often abused his wife. At that time, the new bride said to Yue Guang: 『Uncle and my husband are born of the same parents, why are you so kind and benevolent, while my husband is so strong and violent?』 The uncle replied: 『My younger brother's nature is like this, and you have not yet recited the family mantra, hence this suffering and mutual torment.』 The new bride said: 『Uncle, I hope you can be compassionate and bestow the family mantra upon me.』 At that time, Yue Guang spoke this Gatha (verse):
『The bright mantra does not favor people, with』
咒換方與； 或時得承事， 或復獲珍財； 若不如是者， 縱死不傳授。』
「婦言：『大伯！奉上幾物得稱本情？』其伯答曰：『得五百金錢以咒相與。』其婦即便以五百金錢奉而禮足，請曰：『幸愿恩慈賜我家咒。』其伯報曰：『待我歸日當可持來。』婦既蒙許情欣明咒，語其夫曰：『仁之家兄久至於此，何不發遣令還故居？』夫云：『賢首！汝辦路糧並設飲食，我求商旅資贈行人。』即便出外求覓商旅，新婦遂持五百金錢求請法術，伯受物已即說咒曰：
「『半城人共悉， 親族並皆知； 浣盆應默然， 莎訶更勿語。』
「說明咒已報新婦曰：『此咒義深汝當熟誦，如其我弟更鞭打時，即便報曰：「且勿行杖待我為誦家咒。」若問咒義，便可答言：「若更瞋呵，我當廣說。」』其夫出外覓得商旅，如法贈送月光歸鄉，還來舍內。其婦生念：『我雖得咒，未知驗不？我今可試。』洗浴之具並不預安，飲食所須亦不為辦，夫從索水，報曰：『無水。』『我今極饑可與飲食。』報言：『食亦未作。』即便瞋怒而罵之曰：『比為兄在我不治汝。』遂便舉手欲打其妻，妻曰：『君宜且止，聽誦家咒。』報言：『誦看。』即說咒曰：
「『半城人共悉， 親族並皆知； 浣
【現代漢語翻譯】 現代漢語譯本： 咒語交換方法是： 『有時能得到供養承事，有時又能獲得珍貴財物； 如果不能這樣，寧可死了也不傳授。』 婦人說：『大伯！奉上多少東西才能符合您的心意？』她的伯父回答說：『得到五百金錢，我就把咒語傳給你。』婦人立刻拿出五百金錢奉上，恭敬地請求說：『希望您能慈悲，把家傳的咒語賜給我。』她的伯父回答說：『等我回去的那天，就可以帶給你。』婦人得到應允，心中歡喜地盼望著咒語，告訴她的丈夫說：『仁慈的兄長在這裡住了很久了，為什麼不打發他回去呢？』丈夫說：『賢妻！你準備好路上的乾糧，並準備好飲食，我去尋找商人，資助行人。』丈夫就出門尋找商人，新婦於是拿著五百金錢去請求法術，伯父收下東西后就說了咒語： 『半城的人都知道，親族也都知曉； 洗衣服的盆應該保持沉默，莎訶之後更不要說話。』 說完咒語后，告訴新婦說：『這個咒語意義深遠，你應當熟練背誦，如果我弟弟再鞭打你的時候，你就說：「先不要打，等我念完家傳的咒語。」如果他問咒語的含義，你就可以回答說：「如果再發怒呵斥，我就要詳細地說了。」』她的丈夫出門找到了商人，按照禮節贈送月光讓他回鄉，然後回到家中。他的妻子心想：『我雖然得到了咒語，但不知道靈驗不靈驗？我現在可以試試。』洗澡的東西都不預先準備，飲食所需要的也不準備，丈夫向她要水，回答說：『沒有水。』『我現在非常餓，可以給我食物。』回答說：『飯還沒有做。』丈夫立刻生氣地罵她說：『因為你哥哥在，我才沒有收拾你。』於是舉起手想要打他的妻子，妻子說：『你先停下，聽我念家傳的咒語。』丈夫說：『念來聽聽。』就念誦咒語說： 『半城的人都知道，親族也都知曉； 洗』
【English Translation】 English version: The method of exchanging mantras is: 'Sometimes one receives offerings and service, and sometimes one obtains precious wealth; If it is not like this, I would rather die than transmit it.' The woman said, 'Uncle! How much should I offer to meet your expectations?' Her uncle replied, 'If I receive five hundred gold coins, I will give you the mantra.' The woman immediately offered five hundred gold coins, respectfully requesting, 'I hope you will be kind and bestow upon me the family mantra.' Her uncle replied, 'I can bring it to you when I return.' The woman, having received permission, joyfully anticipated the mantra, and told her husband, 'Your kind brother has been here for a long time, why not send him back to his home?' The husband said, 'Virtuous wife! Prepare the provisions for the journey and prepare food and drink, and I will seek out merchants to assist the traveler.' The husband went out to seek merchants, and the new wife then took five hundred gold coins to request the magic art. The uncle received the items and then spoke the mantra: 'Everyone in half the city knows, and all the relatives are aware; The washing basin should remain silent, and after Svaha, do not speak further.' After explaining the mantra, he told the new wife, 'This mantra has profound meaning, you should memorize it well. If my brother whips you again, then say, "Do not strike yet, wait for me to recite the family mantra." If he asks the meaning of the mantra, you can answer, "If you continue to be angry and scold, I will explain it in detail."』 Her husband went out and found merchants, and respectfully gifted Yueguang (name of the brother) to return home, and then returned to the house. His wife thought, 'Although I have obtained the mantra, I do not know if it is effective? I can try it now.' She did not prepare the bathing items in advance, nor did she prepare the necessary food and drink. The husband asked her for water, and she replied, 'There is no water.' 'I am very hungry now, can you give me food?' She replied, 'The food has not been made yet.' The husband immediately became angry and scolded her, saying, 'Because your brother is here, I have not dealt with you.' Then he raised his hand to hit his wife, and the wife said, 'You should stop first, and listen to me recite the family mantra.' The husband said, 'Recite it and let me hear.' Then she recited the mantra, saying: 'Everyone in half the city knows, and all the relatives are aware; Wash'
盆應默然， 莎訶更勿語。』
「夫便問曰：『此之明咒，其義云何？』答曰：『若更打我，當說其義。』夫曰：『若不說義，更不相打。』浣盆從此掩氣無言。
「汝諸苾芻！往時月子婆羅門者即我身是，彼浣盆者即闡陀是。往時恃我族望欺誑於人，今者還恃我宗欺諸同梵行者。是故汝諸苾芻！不應憑恃勢力欺蔑於人，當自攝心謙下而住。」
諸大德！我已說十三僧伽伐尸沙法，九初便犯，四至三諫。若苾芻隨一一犯故覆藏者，隨覆藏日，眾應與作不樂波利婆沙。行波利婆沙竟，眾應與作六夜摩那[卑也]。行摩那[卑也]竟，余有出罪，應二十僧中出是苾芻罪。若少一人不滿二十眾，是苾芻罪不得除，諸苾芻皆得罪。此是出罪法。今問諸大德！是中清凈不？第二、第三亦如是問。諸大德！我知眾清凈，由其默然故，我今如是持。
二不定法
攝頌曰：
若在屏障中， 堪行淫慾處， 及在非障處， 無有第三人。
爾時世尊在室羅伐城逝多林給孤獨園。時具壽鄔陀夷，日初分時著衣持缽入城乞食，次至故二笈多舍。是時笈多逢見鄔陀夷來，即為敷設妙好床座，進而迎曰：「善來大德！此處床座宜應就坐。」時鄔陀夷即便就坐，笈多禮已，遂與鄔陀夷壓膝而
【現代漢語翻譯】 現代漢語譯本 『盆應默然，莎訶（mantra，真言）更勿語。』
丈夫便問：『此之明咒，其義云何？』答曰：『若更打我，當說其義。』丈夫曰：『若不說義，更不相打。』浣盆從此掩氣無言。
汝諸苾芻（bhiksu，比丘）！往時月子婆羅門（Brahman，婆羅門）者即我身是，彼浣盆者即闡陀是。往時恃我族望欺誑於人，今者還恃我宗欺諸同梵行者。是故汝諸苾芻！不應憑恃勢力欺蔑於人，當自攝心謙下而住。
諸大德！我已說十三僧伽伐尸沙法（Sanghavasesa，僧殘），九初便犯，四至三諫。若苾芻隨一一犯故覆藏者，隨覆藏日，眾應與作不樂波利婆沙（Parivasa，別住）。行波利婆沙竟，眾應與作六夜摩那[卑也]（Manatta，摩那埵）。行摩那[卑也]竟，余有出罪，應二十僧中出是苾芻罪。若少一人不滿二十眾，是苾芻罪不得除，諸苾芻皆得罪。此是出罪法。今問諸大德！是中清凈不？第二、第三亦如是問。諸大德！我知眾清凈，由其默然故，我今如是持。
二不定法
攝頌曰：
若在屏障中，堪行淫慾處，及在非障處，無有第三人。
爾時世尊在室羅伐城（Sravasti）逝多林給孤獨園（Jetavana Anathapindika-arama）。時具壽鄔陀夷（Udayin），日初分時著衣持缽入城乞食，次至故二笈多舍。是時笈多逢見鄔陀夷來，即為敷設妙好床座，進而迎曰：『善來大德！此處床座宜應就坐。』時鄔陀夷即便就坐，笈多禮已，遂與鄔陀夷壓膝而
【English Translation】 English version 'The basin should remain silent, and Saha (mantra) should not speak further.'
The husband then asked: 'What is the meaning of this bright mantra?' The basin replied: 'If you hit me again, I will tell you its meaning.' The husband said: 'If you don't tell the meaning, I won't hit you again.' From then on, the basin held its breath and remained silent.
You Bhiksus (bhiksu)! The Brahman (Brahman) Moon-child of the past was myself, and the basin washer was Chanda. In the past, he relied on my family's reputation to deceive people, and now he relies on my lineage to deceive those who practice the Brahma-conduct together. Therefore, you Bhiksus! You should not rely on power to deceive people, but should restrain your minds and dwell in humility.
Venerable ones! I have already recited the thirteen Sanghavasesa (Sanghavasesa) laws, nine of which are committed at the first offense, and four require three admonishments. If a Bhiksu conceals any of these offenses, for each day of concealment, the Sangha should impose a Parivasa (Parivasa) of displeasure. After completing the Parivasa, the Sangha should impose a six-night Manatta (Manatta). After completing the Manatta, if there is an act of absolution, the Bhiksu's offense should be absolved by a Sangha of twenty. If there is one person less than twenty, the Bhiksu's offense cannot be absolved, and all the Bhiksus are guilty. This is the law of absolution. Now I ask you, venerable ones! Are you pure in this matter? The second and third times are also asked in the same way. Venerable ones! I know that the Sangha is pure, because of its silence, I now uphold it in this way.
Two Undetermined Rules
Summary Verse:
If in a hidden place, a place suitable for sexual intercourse, or in a non-hidden place, where there is no third person.
At that time, the World Honored One was in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the Venerable Udayin (Udayin), at the beginning of the day, put on his robes, carried his bowl, and entered the city to beg for food, and then went to the former residence of the two Guptas. At that time, Gupta met Udayin coming, and immediately prepared a beautiful bed and seat for him, and went forward to greet him, saying: 'Welcome, Venerable One! This bed and seat should be sat upon.' At that time, Udayin immediately sat down, and Gupta bowed and then pressed his knees against Udayin's.
坐為聽法故，時鄔陀夷即以美妙言辭為其說法。時鹿子母毗舍佉，聞說法聲作如是念：「此是大德鄔陀夷，為彼笈多以妙言辭而宣法要，美如新蜜。我當就彼聽其說法。」時毗舍佉即詣笈多處，見與鄔陀夷壓膝而坐。見已生念：「此非出家人之所應作，若有不信之人見斯事者，定謂苾芻與女人于私屏處共行非法，長眾譏嫌。我今宜可以此因緣白世尊知。」時毗舍佉便詣佛所，禮佛足已在一面坐，具以上事而白世尊：「唯愿世尊，從今已去為諸聖眾制其學處，令生憶念不應屏處獨與女人一處而坐，慈愍故！」
爾時世尊受毗舍佉請已默然而住，時毗舍佉見佛默然禮已而去。爾時世尊以此因緣集苾芻眾，為二事故：一者為令我諸聲聞弟子識知此事不應作故；二者制諸學處故。爾時世尊知而故問，廣說如前，乃至「我觀十利，為諸弟子制其學處，應如是說：
「若復苾芻獨與一女人，在於屏障堪行淫處坐。有正信鄔波斯迦，於三法中隨一而說：若波羅市迦、若僧伽伐尸沙、若波逸底迦。彼坐苾芻自言其事者，於三法中應隨一一法治：若波羅市迦、若僧伽伐尸沙、若波逸底迦；或以鄔波斯迦所說事治彼苾芻。是名不定法。」
若復苾芻者，謂鄔陀夷，若更有餘如是流類。
獨者，唯獨苾芻。
【現代漢語翻譯】 現代漢語譯本：因為要坐著聽法，當時鄔陀夷就用美妙的言辭為他們說法。當時鹿子母毗舍佉（鹿子母親毗舍佉，一位著名的女居士），聽到說法聲后這樣想：『這是大德鄔陀夷，用美妙的言辭為笈多（Gupta，人名）宣講佛法的要義，像新蜜一樣甜美。我應該去那裡聽他說法。』當時毗舍佉就到笈多那裡，看見鄔陀夷正和他膝蓋相碰地坐著。看見後心想：『這不是出家人應該做的，如果有不相信的人看見這件事，一定會說比丘和女人在隱蔽的地方一起做非法的事情，增長眾人的譏諷和嫌疑。我現在應該把這件事告訴世尊。』當時毗舍佉就到佛陀那裡，禮拜佛足后在一旁坐下，詳細地把以上的事情告訴世尊：『希望世尊，從今以後為各位聖眾制定戒律，讓他們記住不應該在隱蔽的地方單獨和女人坐在一起，因為慈悲憐憫的緣故！』 當時世尊接受了毗舍佉的請求后，默默地沒有說話，當時毗舍佉看見佛陀沉默不語，行禮后就離開了。當時世尊因為這件事召集了比丘僧眾，爲了兩件事：一是讓我的各位聲聞弟子知道這件事不應該做；二是制定各種戒律。當時世尊明知故問，詳細地像前面說的那樣，乃至『我觀察到十種利益，為各位弟子制定戒律，應該這樣說：』 『如果比丘單獨和一個女人，在隱蔽的、可以發生性行為的地方坐著。有正信的優婆夷（Upasika，女居士），在三種罪名中隨便說出一種：波羅市迦（Parajika，斷頭罪）、僧伽伐尸沙（Sanghavasesa，僧殘罪）、波逸底迦（Payattika，單墮罪）。那個坐著的比丘承認這件事，就應該用三種罪名中的一種來懲處：波羅市迦、僧伽伐尸沙、波逸底迦；或者用優婆夷所說的事情來懲處那個比丘。這叫做不定法。』 『如果比丘』，指的是鄔陀夷，或者其他像他一樣的人。 『單獨』，指的是隻有比丘一個人。
【English Translation】 English version: Because of sitting to listen to the Dharma, at that time, Udayin then used beautiful words to explain the Dharma to them. At that time, Mrigaramata Visakha (Mrigaramata Visakha, a famous female lay disciple), upon hearing the sound of the Dharma being preached, thought thus: 'This is the venerable Udayin, who is using wonderful words to explain the essentials of the Dharma to Gupta (Gupta, a personal name), as sweet as fresh honey. I should go there to listen to his Dharma.' At that time, Visakha went to Gupta's place and saw Udayin sitting knee to knee with him. Having seen this, she thought: 'This is not something that a renunciant should do. If unbelieving people see this, they will surely say that the Bhikshu and the woman are together in a private place, engaging in unlawful conduct, increasing public criticism and suspicion. I should now inform the World Honored One of this matter.' At that time, Visakha went to the Buddha's place, bowed at the Buddha's feet, and sat to one side, explaining the above matter in detail to the World Honored One: 'May the World Honored One, from now on, establish precepts for all the Sangha, so that they remember that they should not sit alone with a woman in a secluded place, out of compassion!' At that time, the World Honored One, having accepted Visakha's request, remained silent. At that time, Visakha, seeing the Buddha silent, bowed and left. At that time, the World Honored One gathered the Bhikshu Sangha because of this matter, for two reasons: first, to make my Shravaka disciples aware that this matter should not be done; second, to establish various precepts. At that time, the World Honored One knowingly asked, explaining in detail as before, even to 'I observe ten benefits, and establish precepts for the disciples, which should be said thus:' 'If a Bhikshu is alone with a woman, sitting in a secluded place suitable for sexual activity. If a faithful Upasika (Upasika, female lay follower) mentions any one of the three offenses: Parajika (Parajika, expulsion offense), Sanghavasesa (Sanghavasesa, formal meeting offense), Payattika (Payattika, expiatory offense). If the Bhikshu who is sitting admits to the matter, he should be punished with one of the three offenses: Parajika, Sanghavasesa, Payattika; or the Bhikshu should be punished according to what the Upasika said. This is called the Undetermined Rule.' 'If a Bhikshu,' refers to Udayin, or others like him. 'Alone,' refers to only the Bhikshu alone.
一女人者，更無餘伴女、男、黃門。女人者，若婦、童女堪行不凈行。
在屏障者，有五種屏處：一、墻，二、籬，三、衣，四、叢林，五、闇夜。
坐者，若床、若座乃至高一尋內。
堪行淫處者，謂處堪作不凈行事。
有正信鄔波斯迦者，謂于佛法僧深起敬心得不壞信，於四真諦無有疑惑得見諦果，假令失命因緣不故妄語。
言三法者，是舉數也。
隨一一法說者，謂四他勝、十三僧殘、九十墮罪，於此罪中隨一有犯。然此正信鄔波斯迦于罪不識，亦復不識犯罪因起，但見彼苾芻自稱得上人法，共女人身相觸、或時飲酒、掘地、壞生、或非時食。此是不定，事無揩準故，彼苾芻應如法治令其說悔。
此中犯相其事云何？若正信鄔波斯迦云：「我見彼苾芻共女人獨行，不見住坐臥。」或云：「我見行住非坐臥。」或云：「見行住坐非臥。」或云：「見行住坐臥。」者，此等皆依鄔波斯迦所說治之。若正信鄔波斯迦，見彼苾芻與女人共行住等，對問之時而苾芻不臣其事者，應與覓罪相羯磨。應如是與。敷座鳴槌，先為言白眾，眾既集已令一苾芻作其羯磨。
佛告諸苾芻：「其覓罪自相，苾芻所有行法我今當說。彼得法已，不應與人出家及受圓具及作依止，不畜求寂
【現代漢語翻譯】 現代漢語譯本 『女人』指沒有其他同伴的女子，包括女性、女童，以及被閹割者（黃門）。『女人』也指婦女或適合進行不凈行的幼女。
『在屏障者』，指有五種遮蔽之處：一、墻壁，二、籬笆，三、衣服，四、叢林，五、黑暗的夜晚。
『坐者』，指床、座位，乃至高度在一尋（古代長度單位）之內的地方。
『堪行淫處者』，指適合進行不凈行事的地方。
『有正信鄔波斯迦（Upasaka，男居士）者』，指對於佛、法、僧三寶（Buddha，Dharma，Sangha）深深敬信，生起不壞的信心，對於四聖諦（Four Noble Truths）沒有疑惑，證得見諦之果，即使面臨死亡也不會故意說謊的人。
『言三法者』，是指舉出數字。
『隨一一法說者』，是指四他勝罪（Parajika）、十三僧殘罪（Sanghadisesa）、九十單墮罪（Pacittiya），在這些罪中，無論犯了哪一種。然而，這位具有正信的鄔波斯迦（Upasaka）並不瞭解這些罪，也不瞭解犯罪的起因，只是看到那位比丘（Bhikkhu，和尚）自稱證得上人法，與女人有身體接觸，或者飲酒、挖掘土地、毀壞生靈、或者非時食用。這些是不定罪（Aniyata），事情沒有明確的標準，因此，對比丘（Bhikkhu）應該依法懲治，令其懺悔。
此中犯相的情況是怎樣的呢？如果具有正信的鄔波斯迦（Upasaka）說：『我看見那位比丘（Bhikkhu）與女人單獨行走，沒有看見他們住、坐、臥。』或者說：『我看見他們行走、站立，沒有看見他們坐、臥。』或者說：『我看見他們行走、站立、坐著，沒有看見他們躺臥。』或者說：『我看見他們行走、站立、坐著、躺臥。』這些都應根據鄔波斯迦（Upasaka）所說的情況來處理。如果具有正信的鄔波斯迦（Upasaka）看見那位比丘（Bhikkhu）與女人一起行走、站立等，在對質詢問時，比丘（Bhikkhu）不承認此事，就應該進行覓罪相羯磨（Kamma，僧團事務）。應該這樣進行：鋪設座位，敲擊槌子，首先向大眾宣告，大眾聚集完畢后，讓一位比丘（Bhikkhu）進行羯磨（Kamma）。
佛（Buddha）告訴諸位比丘（Bhikkhu）：『尋找罪相的方法，比丘（Bhikkhu）所有的行爲規範，我現在將要說。他得到罪相后，不應該允許他人出家、受具足戒，以及作為依止，不應該蓄養沙彌（Sramanera）。』
【English Translation】 English version 『Woman』 refers to a female without any other companions, including women, young girls, and eunuchs (hermaphrodites). 『Woman』 also refers to women or young girls suitable for engaging in impure conduct.
『In a screened place』 refers to five types of concealed locations: 1. walls, 2. fences, 3. clothing, 4. thickets, 5. dark nights.
『Sitting』 refers to beds, seats, or any place within a height of one vyama (an ancient unit of length).
『A place suitable for engaging in sexual acts』 refers to a place where impure conduct can be performed.
『A Upasaka (male lay devotee) with right faith』 refers to someone who has deep respect and unwavering faith in the Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha), has no doubts about the Four Noble Truths (Four Noble Truths), has attained the fruit of stream-entry (seeing the truth), and would not deliberately lie even if it meant losing their life.
『Speaking of the three things』 refers to enumerating numbers.
『Speaking of each individual thing』 refers to the four Parajikas (defeats), the thirteen Sanghadisesas (formal meetings), and the ninety Pacittiyas (expiations). Whichever of these offenses is committed. However, this Upasaka (Upasaka) with right faith does not understand these offenses, nor does he understand the causes of committing them. He only sees that the Bhikkhu (monk) claims to have attained superior human qualities, has physical contact with a woman, or drinks alcohol, digs the earth, destroys living beings, or eats at improper times. These are Aniyata (undetermined) offenses, and there is no clear standard for the matter. Therefore, the Bhikkhu (monk) should be punished according to the Dharma and made to confess.
What are the circumstances of the offense in this case? If a Upasaka (Upasaka) with right faith says, 『I saw that Bhikkhu (monk) walking alone with a woman, but I did not see them dwelling, sitting, or lying down.』 Or, 『I saw them walking and standing, but not sitting or lying down.』 Or, 『I saw them walking, standing, and sitting, but not lying down.』 Or, 『I saw them walking, standing, sitting, and lying down.』 All of these should be dealt with according to what the Upasaka (Upasaka) has said. If a Upasaka (Upasaka) with right faith sees that Bhikkhu (monk) walking, standing, etc., with a woman, and when questioned, the Bhikkhu (monk) does not admit to it, then a search for the offense should be conducted through a Kamma (formal act of the Sangha). It should be done as follows: a seat should be prepared, a gavel should be struck, and first, an announcement should be made to the Sangha. After the Sangha has gathered, a Bhikkhu (monk) should perform the Kamma (formal act).
The Buddha (Buddha) told the Bhikkhus (monks), 『The method for seeking out the offense, all the behavioral rules of the Bhikkhu (monk), I will now explain. After he has been found guilty, he should not be allowed to ordain others, give full ordination, or act as a preceptor, nor should he be allowed to keep a Sramanera (novice).』
，雖是先畜不應與受圓具。若見他苾芻破戒、破見、破威儀、破凈命，不應詰責、與作憶念。不應教授苾芻，不應教授苾芻尼，設先差者亦不應往。不共作褒灑陀及隨意事，不作單白、白二、白四。若更有餘解毗奈耶者，不于眾中說毗奈耶。其得法苾芻不依教者得越法罪。若此苾芻心生恭敬隨順無違者，應于界內從眾乞解。若眾知彼人悉皆依實無違背者，應為作解。同前集僧已，其得法苾芻如常威儀致敬已，于上座前蹲居合掌作如是言：『大德僧伽聽！我名某甲，僧伽與作覓罪自相法。我心恭敬隨順無違，今于界內從眾乞解。眾僧為我作羯磨者，其事皆舍不敢違逆，唯愿僧伽為我解覓罪自相羯磨，慈愍故！』如是再三。次一苾芻為作羯磨。」
其不定法，初與第三事多相似，于中別者，即如初在室羅伐城，鄔陀夷苾芻與故二笈多是起犯人，鹿子母毗舍佉鄔波斯迦而說其事。第二在王舍城，室利迦苾芻長者婦善生，鄔褒灑陀鄔波斯迦前據三事，是堪行淫屏障之處。后是二事在不堪行淫處，此為異相。應如是說：
「若復苾芻獨與一女人，在非屏障不堪行淫處坐。有正信鄔波斯迦，於二法中隨一而說：若僧伽伐尸沙、若波逸底迦。彼坐苾芻自言其事者，於二法中應隨一一法治。彼苾芻若僧伽伐尸沙、若波逸底
【現代漢語翻譯】 即使是先出家的，也不應該讓他受具足戒（圓具）。如果見到其他比丘（苾芻，bhiksu，佛教出家男眾）破戒、邪見、行為不端、不清凈，不應該責備他們，也不應該提醒他們。不應該教導比丘，不應該教導比丘尼（bhiksuni，佛教出家女眾），即使先前已經委派，也不應該前往。不一起舉行布薩（褒灑陀，posadha，佛教的懺悔儀式）和隨意事（pravāraṇā，佛教僧團在雨季結束時的自恣儀式），不做單白羯磨（單白，ekākī-jñapti，一種簡單的僧團決議）、白二羯磨（白二，jñapti-dvitiya-karma，需要兩次表決的僧團決議）、白四羯磨（白四，jñapti-caturtha-karma，需要四次表決的僧團決議）。如果還有其他精通毗奈耶（vinaya，佛教戒律）的人，不要在僧眾中談論毗奈耶。如果得到法的比丘不按照教導去做，就會犯越法罪。如果這位比丘心生恭敬，順從不違背，應該在界內向僧眾請求解除（覓罪自相法）。如果僧眾知道這個人完全依從事實，沒有違背，就應該為他解除。像之前集結僧眾一樣，這位得到法的比丘像平常一樣以威儀致敬后，在上座（長老）前蹲下，合掌這樣說：『大德僧伽（samgha，僧團）聽！我名叫某甲，僧伽為我做了覓罪自相法。我心懷恭敬，順從沒有違背，現在在界內向僧眾請求解除。僧眾為我所作的羯磨（karma，佛教的業力行為），我都捨棄不敢違逆，唯愿僧伽為我解除覓罪自相羯磨，因為慈悲憐憫的緣故！』這樣重複三次。然後由一位比丘為他做羯磨。」,
不定法（aniyata，不確定罪名）中，最初和第三件事有很多相似之處，其中不同的是，就像最初在室羅伐城（Śrāvastī，古印度城市），鄔陀夷比丘（Udayin，人名）和以前的二笈多（Gupta，人名）是起犯人，鹿子母毗舍佉優婆夷（Viśākhā，人名，女居士）說了這件事。第二件事發生在王舍城（Rājagṛha，古印度城市），室利迦比丘（Śrīka，人名）在長者婦善生（Subhadrā，人名）和鄔褒灑陀優婆塞（Upasaka，男居士）面前說了三件事，那是堪可行淫的屏障之處。後來這兩件事發生在不堪可行淫之處，這是不同的地方。應該這樣說：
『如果又有比丘單獨和一個女人，在非屏障、不堪可行淫的地方坐著。有正信的優婆塞（Upasaka，男居士），在兩種罪名中任選一種來說：要麼是僧伽伐尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪），要麼是波逸提迦（pāyantika，一種較輕的罪）。那個坐著的比丘自己承認這件事，那麼在兩種罪名中應該隨其中一種罪名來處罰。那個比丘要麼犯了僧伽伐尸沙罪，要麼犯了波逸提迦罪。』
【English Translation】 Even if someone is ordained earlier, they should not be granted full ordination (upasampadā). If one sees other bhikshus (bhiksu, Buddhist monks) breaking precepts, holding wrong views, behaving improperly, or living impurely, one should not rebuke them or remind them of their faults. One should not teach bhikshus, nor should one teach bhikshunis (bhiksuni, Buddhist nuns); even if previously assigned, one should not go. One should not participate in the posadha (posadha, Buddhist confession ceremony) or pravāraṇā (pravāraṇā, Buddhist ceremony marking the end of the rainy season retreat), and one should not perform ekākī-jñapti (ekākī-jñapti, a simple monastic resolution), jñapti-dvitiya-karma (jñapti-dvitiya-karma, a monastic resolution requiring two votes), or jñapti-caturtha-karma (jñapti-caturtha-karma, a monastic resolution requiring four votes). If there are others who are well-versed in the vinaya (vinaya, Buddhist monastic rules), one should not discuss the vinaya in the assembly. If a bhikshu who has attained the Dharma does not follow the teachings, he commits an offense against the Dharma. If this bhikshu is respectful, compliant, and without opposition, he should request absolution (seeking the characteristic of the offense) from the sangha (samgha, monastic community) within the boundary. If the sangha knows that this person is completely truthful and without opposition, they should grant him absolution. As before, having assembled the sangha, the bhikshu who has attained the Dharma, after paying respects with proper demeanor, should kneel before the senior monk, join his palms, and say: 'Venerable Sangha, listen! My name is so-and-so, and the Sangha has performed the act of seeking the characteristic of the offense for me. I am respectful, compliant, and without opposition, and now I request absolution from the Sangha within the boundary. Whatever karmas (karma, Buddhist concept of action and consequence) the Sangha has performed for me, I relinquish them and dare not oppose them. I beseech the Sangha to absolve me from the karma of seeking the characteristic of the offense, out of compassion!' He should repeat this three times. Then, one bhikshu should perform the karma for him.
Among the aniyata (aniyata, indefinite offenses), the first and third cases are very similar. The difference is that, in the first case, in Śrāvastī (Śrāvastī, an ancient Indian city), the bhikshu Udayin (Udayin, a personal name) and the former Gupta (Gupta, a personal name) were the offenders, and the female lay follower Viśākhā (Viśākhā, a personal name, a female lay devotee) spoke about the matter. The second case occurred in Rājagṛha (Rājagṛha, an ancient Indian city), where the bhikshu Śrīka (Śrīka, a personal name) spoke about three matters before the wife of the householder Subhadrā (Subhadrā, a personal name) and the male lay follower Upasaka (Upasaka, a male lay devotee), which were places screened for the purpose of engaging in sexual intercourse. Later, these two cases occurred in places not screened for the purpose of engaging in sexual intercourse; this is the difference. It should be said as follows:
'If a bhikshu is alone with a woman, sitting in a place that is not screened and is not suitable for engaging in sexual intercourse, and a lay follower Upasaka (Upasaka, a male lay devotee) of true faith accuses him of one of two offenses: either saṃghāvaśeṣa (saṃghāvaśeṣa, a serious offense second only to pārājika) or pāyantika (pāyantika, a minor offense), and the bhikshu who is sitting there admits to the matter, then he should be punished according to one of the two offenses. That bhikshu has either committed a saṃghāvaśeṣa offense or a pāyantika offense.'
迦，或以鄔波斯迦所說事治彼苾芻。是名不定法。」二不定法竟。
三十泥薩祇波逸底迦法
初攝頌曰：
持離畜浣衣， 取衣乞過受， 同價及別主， 遣使送衣直。
有長衣不分別學處第一
佛在室羅伐城逝多林給孤獨園。時諸苾芻多畜三衣，每於嚼齒木時、洗濯手足、禮拜二師及禮世尊、掃灑寺宇或涂牛糞、或入村乞食、或啖飲食受教聽法，於此等時各別著衣，舒張卷疊多有營務，廢修善品讀誦思惟。時諸少欲苾芻見共嫌恥：「云何苾芻多畜長衣廢修正業？」諸苾芻以此因緣具白世尊。世尊集諸苾芻廣說如前，問知實已種種呵責：「多欲不足難養難滿。」讚歎少欲知足易養易滿，知量而受修杜多行。告諸苾芻曰：「廣說乃至我觀十利，為諸弟子制其學處，應如是說：若復苾芻作衣已竟，羯恥那衣復出，得長衣分別應畜。若不分別而畜者，泥薩祇波逸底迦。」
如是世尊為諸聲聞弟子制學處已，佛在王舍城竹林中住。爾時具壽大迦攝波，在此城側阿蘭若小室中住。時有居士每於長夜作如是念：「善哉！我於何時得遇大迦攝波，彼是人天之所供養。我當施食，以一上衣手為被服。而此愿未滿。」時彼居士便持上衣詣具壽阿難陀處，作如是語：「大德阿難陀！頗知聖者大迦
【現代漢語翻譯】 現代漢語譯本：『迦，或者用鄔波斯迦（在家男信徒）所說的事情來處理那個苾芻（比丘）。這叫做不定法。』兩個不定法完畢。
三十泥薩祇波逸底迦法
最初的攝頌說：
持離畜浣衣， 取衣乞過受， 同價及別主， 遣使送衣直。
有長衣不分別學處第一
佛在室羅伐城（古印度城市名，又名舍衛城）逝多林給孤獨園（祇園精舍）中。當時，眾多的苾芻（比丘）積蓄很多三衣，每次在嚼齒木時、洗濯手足、禮拜二師（指戒師和教授師）及禮拜世尊（佛陀）、掃灑寺宇或者塗抹牛糞、或者進入村莊乞食、或者啖食飲食接受教誨聽聞佛法時，在這種時候各自穿著不同的衣服，舒張卷疊，有很多事務要處理，荒廢了修習善法、讀誦思惟。當時，那些少欲的苾芻（比丘）看見了，共同嫌棄並感到羞恥：『為什麼這些苾芻（比丘）積蓄很多長衣，荒廢了修正的行業？』眾苾芻（比丘）因為這個因緣，詳細地稟告了世尊（佛陀）。世尊（佛陀）召集眾苾芻（比丘），廣泛地像之前那樣講述，詢問得知實情后，種種呵責：『貪慾太多，永遠不會滿足，難以養活。』讚歎少欲知足，容易養活容易滿足，知道限度而接受，修習杜多行（頭陀行，指苦行）。告訴眾苾芻（比丘）說：『廣泛地說乃至我觀察到十種利益，為眾弟子制定學處，應該這樣說：如果又有苾芻（比丘）製作衣服完畢，羯恥那衣（功德衣）又被撤除，得到長衣，應該分別（指定用途）后才能積蓄。如果不分別（指定用途）而積蓄，就犯了泥薩祇波逸底迦（捨墮）。』
就這樣，世尊（佛陀）為眾聲聞弟子制定學處后，佛住在王舍城（古印度城市名）竹林中。當時，具壽（尊者）大迦攝波（Mahākāśyapa，佛陀十大弟子之一），在這個城邊上的阿蘭若（寂靜處）小室中居住。當時，有一位居士（在家男信徒）每到長夜都這樣想：『太好了！我什麼時候能夠遇到大迦攝波（Mahākāśyapa），他是人天所供養的。我應當供養食物，用一件上好的衣服作為他的被服。』而這個願望還沒有實現。當時，那位居士（在家男信徒）便拿著上好的衣服前往具壽（尊者）阿難陀（Ānanda，佛陀十大弟子之一）處，這樣說道：『大德阿難陀（Ānanda）！您知道聖者大迦
【English Translation】 English version: 『Or, a Bhikshu (monk) is dealt with based on what an Upasaka (male lay devotee) says about him. This is called an Aniyata (undetermined) rule.』 The two Aniyata rules are complete.
Thirty Nissaggiya Pacittiya Rules
The initial summary verse says:
Holding apart, keeping, washing clothes, Taking clothes, begging, receiving in excess, Same value and different owner, Sending a messenger to deliver the price of the clothes.
The First Training Rule on Having a Long Robe Without Assigning It
The Buddha was dwelling in Jeta's Grove, Anathapindika's Park, in Sravasti (ancient Indian city). At that time, many Bhikshus (monks) accumulated many three-piece robes. Each time when chewing toothpicks, washing hands and feet, bowing to the two teachers (referring to the preceptor and the instructor) and bowing to the World Honored One (the Buddha), sweeping the monastery or smearing cow dung, or entering the village to beg for food, or eating food and receiving teachings and listening to the Dharma, at these times they each wore different clothes, spreading them out and folding them, having many affairs to handle, neglecting the cultivation of good qualities, reading, reciting, and contemplating. At that time, those Bhikshus (monks) with few desires saw this, and together they despised and felt ashamed: 『Why do these Bhikshus (monks) accumulate many long robes, neglecting the practice of correcting their conduct?』 The Bhikshus (monks), because of this cause, reported in detail to the World Honored One (the Buddha). The World Honored One (the Buddha) gathered the Bhikshus (monks), extensively spoke as before, and after inquiring and knowing the truth, in various ways rebuked: 『Too much greed, never satisfied, difficult to support.』 Praised having few desires and being content, easy to support and easy to satisfy, knowing the limit and accepting, practicing Dhuta (ascetic practices). Told the Bhikshus (monks): 『Speaking extensively, even to the point that I observe ten benefits, and for the disciples I establish the training rules, it should be said thus: If again a Bhikshu (monk) has finished making a robe, and the Kathina robe (merit robe) is again removed, and he obtains a long robe, he should assign it (for a specific purpose) before accumulating it. If he accumulates it without assigning it (for a specific purpose), he commits a Nissaggiya Pacittiya (forfeiture and expiation).』
In this way, after the World Honored One (the Buddha) established the training rules for the Sravaka (hearer) disciples, the Buddha was dwelling in the Bamboo Grove in Rajagrha (ancient Indian city). At that time, the Venerable Mahākāśyapa (one of the Buddha's ten great disciples) was dwelling in a small hermitage in the wilderness near this city. At that time, there was a householder (male lay devotee) who every night had this thought: 『Excellent! When will I be able to meet Mahākāśyapa, who is worshiped by humans and devas (gods). I should offer food, and use a fine robe as his bedding.』 And this wish had not yet been fulfilled. At that time, that householder (male lay devotee) then took the fine robe and went to the Venerable Ānanda (one of the Buddha's ten great disciples), and said thus: 『Venerable Ānanda, do you know the Saint Mahā
攝波今在何處？」阿難陀報曰：「賢首！我聞聖者在阿蘭若小室中住。」居士曰：「大德！聖者何時當見來此？」阿難陀報曰：「不久當至，於十五日長凈之時定當至此。」居士曰：「大德知時，我于長夜作如是念：『慶哉！我於何日得遇大迦攝波，彼是人天之所供養。我當施食，以一上衣手為被服。我有此愿猶未滿足。』大德！我擬施衣現持至此，既居俗累多有嬰纏，幸愿大德見迦攝波來，為持此衣以申供養，哀愍我故而披著之。」時阿難陀便作是念：「我受衣者違世尊教，若不受者障施主福。大迦攝波又闕衣利，我今持衣往問世尊，世尊以此為緣當有開許。」時阿難陀為受其衣，居士辭去。阿難陀便持彼衣詣世尊所，禮雙足已具以白佛。佛告阿難陀：「善哉！善哉！阿難陀！我未聽者今汝預知。若有婆羅門居士施苾芻衣者，彼諸苾芻須應為受，應舍舊衣當持新者。」時諸苾芻雖聞此語仍未解了，所舍舊衣欲何所作？佛言：「所有舊衣及余長衣，應于親教師及軌範師處，作委寄想而持用之。」時諸苾芻不為分別經久持畜，世尊知已告諸苾芻曰：「我觀十利，重為汝等制其學處，應如是說：
「若復苾芻作衣已竟，羯恥那衣復出，得長衣齊十日，不分別應畜。若過畜者，泥薩祇波逸底迦。」
若復苾芻作
【現代漢語翻譯】 現代漢語譯本：『摩訶迦葉（Mahakashyapa，大迦葉波）現在在哪裡？』阿難陀（Ananda，佛陀的十大弟子之一）回答說：『賢者！我聽說聖者住在阿蘭若（Aranya，寂靜處）的小室中。』居士說：『大德！聖者什麼時候會來這裡？』阿難陀回答說：『不久就會到，在十五日的長凈（Posadha，布薩）之時一定會到這裡。』居士說：『大德知道時間，我長久以來一直這樣想：『慶幸啊！我什麼時候能夠遇到大迦葉波，他是人天所供養的。我應當佈施食物，用一件上衣作為他的被服。我這個願望還沒有滿足。』大德！我打算佈施衣服，現在拿著來到這裡，因為身處世俗有很多牽絆，希望大德見到迦葉波來，為我拿著這件衣服來表達供養，可憐我而披上它。』當時阿難陀心想：『我接受衣服就違背了世尊的教導，如果不接受就會阻礙施主的福報。大迦葉波又缺少衣服的利益，我現在拿著衣服去問世尊，世尊以此為緣應當會有開許。』當時阿難陀就接受了那件衣服，居士告辭離去。阿難陀就拿著那件衣服去到世尊那裡，禮拜雙足后詳細地稟告了佛陀。佛陀告訴阿難陀：『好啊！好啊！阿難陀！我沒有聽到的事情你現在預先知道了。如果有婆羅門（Brahmin，古印度僧侶階層）居士佈施衣服給比丘（Bhiksu，出家男子）的，那些比丘應當接受，應當捨棄舊的衣服，拿著新的衣服。』當時各位比丘雖然聽到了這些話仍然不明白，捨棄的舊衣服要用來做什麼？佛陀說：『所有舊的衣服以及多餘的衣服，應當在親教師（Upadhyaya，戒師）以及軌範師（Acharya，行為導師）那裡，作委寄想而使用它。』當時各位比丘沒有分別，經過很久才拿出來使用，世尊知道后告訴各位比丘說：『我觀察到十種利益，重新為你們制定學處，應當這樣說：』 『如果比丘做衣服已經完成，羯恥那衣（Kathina，功德衣）也已經結束，得到多餘的衣服最多可以保留十天，不分別就應當捨棄。如果超過時間還保留，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）罪。』 如果比丘做...
【English Translation】 English version: 'Where is Mahakashyapa (Mahakashyapa, Great Kashyapa) now?' Ananda (Ananda, one of the Buddha's ten great disciples) replied, 'Venerable sir! I heard that the Holy One is staying in a small chamber in Aranya (Aranya, a quiet place).' The householder said, 'Venerable sir! When will the Holy One come here?' Ananda replied, 'He will arrive soon, certainly on the fifteenth day of Posadha (Posadha, Uposatha).' The householder said, 'Venerable sir, knowing the time, I have long thought like this: 'How fortunate! When will I be able to meet Mahakashyapa, who is worshipped by humans and gods? I should offer food and use an upper garment as his bedding. My wish has not yet been fulfilled.' Venerable sir! I intend to offer clothing and have brought it here now, but because I am in the secular world, I have many entanglements. I hope that when the Venerable sir sees Kashyapa coming, he will hold this garment for me to express my offering, and out of compassion, he will wear it.' At that time, Ananda thought, 'If I accept the clothing, I will be violating the Buddha's teachings, and if I do not accept it, I will be obstructing the donor's merit. Moreover, Mahakashyapa lacks the benefit of clothing. I will now take the clothing to ask the Buddha, and the Buddha should grant permission based on this reason.' At that time, Ananda accepted the clothing, and the householder took his leave. Ananda then took the clothing to the Buddha, prostrated at his feet, and reported everything in detail to the Buddha. The Buddha told Ananda, 'Good! Good! Ananda! You have foreseen what I have not heard. If a Brahmin (Brahmin, ancient Indian priestly class) householder offers clothing to a Bhiksu (Bhiksu, ordained male), those Bhiksus should accept it, and they should discard the old clothing and take the new clothing.' At that time, although the Bhiksus heard these words, they still did not understand what to do with the discarded old clothing. The Buddha said, 'All old clothing and extra clothing should be entrusted to the Preceptor (Upadhyaya, ordination teacher) and the Instructor (Acharya, behavioral mentor) with the thought of entrusting it for their use.' At that time, the Bhiksus did not distinguish and only took it out for use after a long time. After the World Honored One knew this, he told the Bhiksus, 'I have observed ten benefits and am re-establishing the precepts for you, which should be said as follows:' 'If a Bhiksu has finished making clothing, and the Kathina (Kathina, merit robe) is also over, he can keep the extra clothing for a maximum of ten days, and he should discard it if he does not distinguish it. If he keeps it beyond the time limit, he commits the Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) offense.' If a Bhiksu makes...
衣已竟，羯恥那衣復出者，有作衣竟非出羯恥那衣、有出羯恥那衣非作衣竟、有出羯恥那衣作衣亦竟、有非作衣竟非出羯恥那衣。初句者，若苾芻浣染縫刺作衣已竟，然僧未出羯恥那衣。第二句者，若苾芻作衣未竟，僧已出羯恥那衣。第三句者，若苾芻作衣已了，僧復出羯恥那衣。第四句者，若苾芻作衣未竟，羯恥那衣未出。
言得長衣齊十日者，謂是十夜。長衣者，謂受持衣外別有余衣，作分別法應畜。
若過畜泥薩祇波逸底迦者，此物應舍，其罪應說。
此中犯相其事云何？若苾芻月一日得衣，苾芻於十日內，應持應舍、應作法應與他。若不持不捨、不作法不與他，至十一日明相出時，泥薩祇波逸底迦。
若苾芻一日得衣、二日不得衣，三日得衣乃至十日得衣，不為持等，至十一日明相出，九日中所得衣，皆泥薩祇波逸底迦。如是乃至八日等所得衣，作句日數多少準事應知。
若苾芻一日得衣、二日得衣，彼苾芻於十日內，前所得衣應持，后所得衣應舍等；或可翻此，若不作法，至十一日明相出時，二日中所得衣，皆泥薩祇波逸底迦。如是乃至三日等得衣準事應知。
若苾芻一日得二衣，乃至二日等得衣，應同前作法。若不作法，至十一日明相出，皆泥薩祇波逸底迦。
【現代漢語翻譯】 現代漢語譯本 關於衣已完成，羯恥那衣（Kathina，一種特殊的佈施）再次出現的情況，有的是製作衣服已經完成但羯恥那衣沒有出現，有的是羯恥那衣已經出現但製作衣服沒有完成，有的是羯恥那衣出現且製作衣服也已完成，有的是製作衣服沒有完成且羯恥那衣沒有出現。第一種情況是，如果比丘（Bhikkhu，佛教僧侶）洗染縫製衣服已經完成，但是僧團還沒有佈施羯恥那衣。第二種情況是，如果比丘製作衣服還沒有完成，僧團已經佈施羯恥那衣。第三種情況是，如果比丘製作衣服已經完成，僧團又佈施羯恥那衣。第四種情況是，如果比丘製作衣服沒有完成，羯恥那衣也沒有佈施。
關於獲得長衣的期限是十天，指的是十個夜晚。長衣指的是，除了受持的衣服之外，另外有多餘的衣服，需要通過分別法（一種處理多餘物品的儀式）才能持有。
如果超過期限持有，就觸犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律），這些物品應該捨棄，所犯的罪過應該坦白。
這裡面觸犯戒律的情況是怎樣的呢？如果比丘在某個月的一號得到衣服，比丘在十天之內，應該持有，應該捨棄，應該通過作法（一種儀式）處理，應該送給他人。如果不持有不捨棄，不作法不送給他人，到十一號天亮的時候，就觸犯了泥薩祇波逸底迦。
如果比丘一號得到衣服，二號沒有得到衣服，三號得到衣服，乃至十號得到衣服，沒有進行持有等處理，到十一號天亮的時候，九天中得到的衣服，都觸犯了泥薩祇波逸底迦。像這樣乃至八號等得到的衣服，按照句子的天數多少，參照這個情況應該知道如何處理。
如果比丘一號得到衣服，二號得到衣服，這位比丘在十天之內，之前得到的衣服應該持有，之後得到的衣服應該捨棄等；或者可以反過來，如果不作法，到十一號天亮的時候，兩天中得到的衣服，都觸犯了泥薩祇波逸底迦。像這樣乃至三天等得到衣服，參照這個情況應該知道如何處理。
如果比丘一天得到兩件衣服，乃至兩天等得到衣服，應該和前面一樣作法。如果不作法，到十一號天亮的時候，都觸犯了泥薩祇波逸底迦。
【English Translation】 English version Regarding the completion of robes and the reappearance of Kathina robes (Kathina, a special kind of offering), there are cases where the making of robes is completed but the Kathina robe has not appeared; there are cases where the Kathina robe has appeared but the making of robes is not completed; there are cases where the Kathina robe has appeared and the making of robes is also completed; and there are cases where the making of robes is not completed and the Kathina robe has not appeared. The first case is if a Bhikkhu (Buddhist monk) has finished washing, dyeing, sewing, and making robes, but the Sangha (monastic community) has not yet offered the Kathina robe. The second case is if a Bhikkhu has not finished making robes, but the Sangha has already offered the Kathina robe. The third case is if a Bhikkhu has finished making robes, and the Sangha offers the Kathina robe again. The fourth case is if a Bhikkhu has not finished making robes, and the Kathina robe has not been offered.
Regarding the limit of ten days for obtaining a long robe, it refers to ten nights. A long robe refers to having extra robes besides the ones that are being kept, which should be possessed through the act of 'separation' (a ritual for dealing with excess items).
If one keeps it beyond the limit, one violates Nissaggiya Pacittiya (a type of monastic offense), these items should be relinquished, and the offense should be confessed.
What are the circumstances of violating the precepts in this case? If a Bhikkhu obtains a robe on the first day of a month, within ten days, the Bhikkhu should keep it, should relinquish it, should process it through a ritual, or should give it to others. If one does not keep it, does not relinquish it, does not process it through a ritual, and does not give it to others, then at dawn on the eleventh day, one violates Nissaggiya Pacittiya.
If a Bhikkhu obtains a robe on the first day, does not obtain a robe on the second day, obtains a robe on the third day, and so on until the tenth day, without performing the act of keeping, etc., then at dawn on the eleventh day, all the robes obtained in the nine days violate Nissaggiya Pacittiya. Likewise, regarding robes obtained on the eighth day, etc., one should know how to handle them according to the number of days in the sentence, referring to this situation.
If a Bhikkhu obtains a robe on the first day and obtains a robe on the second day, within ten days, the Bhikkhu should keep the robe obtained earlier and relinquish the robe obtained later, etc.; or it can be reversed. If one does not perform the act, then at dawn on the eleventh day, all the robes obtained in the two days violate Nissaggiya Pacittiya. Likewise, regarding robes obtained on the third day, etc., one should know how to handle them by referring to this situation.
If a Bhikkhu obtains two robes on one day, or obtains robes on two days, etc., one should perform the act as before. If one does not perform the act, then at dawn on the eleventh day, all violate Nissaggiya Pacittiya.
若苾芻一日得眾多衣，若前若后應持一衣，余皆作法。若不作法，至十一日明相出時，皆泥薩祇波逸底迦。
若苾芻一日得眾多衣，二日已去亦得眾多衣，作法同前。若不作法，至十一日明相出時，得罪同前。此等皆是由前染后相續生過故。若苾芻犯泥薩祇衣，此衣不捨，不經宿，其罪不說悔，若得余衣皆犯捨墮。
若苾芻其泥薩祇衣雖舍，而不經宿，罪不說悔，余所得衣並犯捨墮。
若舍衣、經宿而罪不說悔，得所餘衣並犯捨墮，由前染故。
若苾芻畜長衣已犯捨墮不為三事，凡所得衣、若缽缽絡、水羅腰絳，乃至隨有所得沙門資具養命之緣，並泥薩祇波逸底迦，由前染故。若舍衣、經宿、其罪說悔，得所餘衣並皆無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。(如此初戒所明犯相、三事法式，自余諸戒，相似之事，更不重言。其不同者，隨事別出)
根本說一切有部毗奈耶卷第十六 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十七
三藏法師義凈奉 制譯
離三衣學處第二
爾時薄伽梵在室羅伐城逝多林給孤獨園。時諸苾芻多畜三衣，隨安居處所得衣財，浣染刺已內衣袋中，繫縛使牢寄
【現代漢語翻譯】 現代漢語譯本 如果一位苾芻（bhiksu，比丘）一天得到很多衣服，無論是先得到的還是后得到的，都應該保留一件，其餘的都要按照規定作法處理。如果不作法處理，到了第十一天的黎明時分，所有這些衣服都構成泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。 如果一位苾芻一天得到很多衣服，或者兩天以後也得到很多衣服，作法處理的方式與之前相同。如果不作法處理，到了第十一天的黎明時分，所犯的罪過與之前相同。這些都是因為之前的貪染導致後續的罪過相續產生。 如果一位苾芻觸犯了泥薩祇衣（Nissaggiya，捨墮）的罪過，這件衣服沒有捨棄，也沒有過夜，罪過也沒有懺悔，如果再得到其他衣服，都會觸犯捨墮罪。 如果一位苾芻雖然捨棄了泥薩祇衣，但是沒有過夜，罪過也沒有懺悔，之後得到的衣服都會觸犯捨墮罪。 如果捨棄了衣服，也過了一夜，但是罪過沒有懺悔，之後得到的剩餘衣服都會觸犯捨墮罪，因為之前的貪染。 如果一位苾芻已經觸犯了捨墮罪，並且沒有按照三種方式處理長衣，那麼之後得到的任何衣服，無論是缽缽絡（patra-patalaka，缽袋）、水羅（udakasataka，濾水囊）、腰絳（kayabandhana，腰帶），乃至任何得到的沙門資具和維持生命的物品，都構成泥薩祇波逸底迦，因為之前的貪染。如果捨棄了衣服，也過了一夜，並且懺悔了罪過，那麼之後得到的剩餘衣服都不會有罪過。此外，沒有罪過的情況包括：最初的犯戒者，或者是因為愚癡、瘋狂、心神錯亂、被痛苦纏繞。（像這樣最初的戒律所說明的犯戒情況和三種處理方式，之後的其他戒律中，相似的情況就不再重複說明。不同的地方，會根據具體情況分別指出） 根本說一切有部毗奈耶卷第十六 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶 根本說一切有部毗奈耶卷第十七 三藏法師義凈奉 制譯 離三衣學處第二 爾時薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）逝多林給孤獨園（Jetavana-Anathapindika-arama）。當時，各位苾芻（bhiksu，比丘）積蓄很多三衣（tricivara，袈裟），在安居之處得到的衣物，洗滌染色縫補后，放在內衣袋中，捆綁牢固寄放。
【English Translation】 English version If a bhiksu (bhiksu, monk) obtains many robes in one day, whether obtained earlier or later, he should keep one robe, and the rest should be dealt with according to the rules. If he does not deal with them according to the rules, by the time the dawn of the eleventh day arrives, all these robes constitute a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture and expiation). If a bhiksu obtains many robes in one day, or obtains many robes after two days, the method of dealing with them is the same as before. If he does not deal with them according to the rules, by the time the dawn of the eleventh day arrives, the offense committed is the same as before. These are all because the previous attachment leads to the continuous arising of subsequent offenses. If a bhiksu commits the offense of Nissaggiya (Nissaggiya, entailing forfeiture) regarding a robe, and this robe is not relinquished, nor has a night passed, and the offense has not been confessed, if he obtains other robes, he will commit the offense of forfeiture and expiation. If a bhiksu relinquishes the Nissaggiya robe, but a night has not passed, and the offense has not been confessed, the robes obtained afterward will all constitute the offense of forfeiture and expiation. If the robe is relinquished, and a night has passed, but the offense has not been confessed, the remaining robes obtained afterward will all constitute the offense of forfeiture and expiation, because of the previous attachment. If a bhiksu has already committed the offense of forfeiture and expiation by keeping a long robe and has not dealt with it in three ways, then any robes obtained afterward, whether it is a patra-patalaka (patra-patalaka, bowl bag), udakasataka (udakasataka, water strainer), kayabandhana (kayabandhana, waistband), or even any of the requisites of a sramana (sramana, ascetic) and the means of sustaining life that are obtained, all constitute a Nissaggiya Pacittiya, because of the previous attachment. If the robe is relinquished, a night has passed, and the offense has been confessed, then the remaining robes obtained afterward will all be without offense. Furthermore, there is no offense in the case of the initial offender, or because of foolishness, madness, mental confusion, or being afflicted by pain. (Like this, the circumstances of offense and the three methods of dealing with them, as explained in the initial precept, will not be repeated in the subsequent precepts for similar situations. The differences will be pointed out separately according to the specific circumstances.) Fundamental Sarvastivada Vinaya, Volume Sixteen Taisho Tripitaka, Volume 23, No. 1442, Fundamental Sarvastivada Vinaya Fundamental Sarvastivada Vinaya, Volume Seventeen Translated under Imperial Order by Tripitaka Master Yijing The Second Chapter on the Precept of Separating from the Three Robes At that time, the Bhagavan (Bhagavan, the World-Honored One) was in Jetavana-Anathapindika-arama (Jetavana-Anathapindika-arama) in Sravasti (Sravasti). At that time, the bhiksus (bhiksu, monks) accumulated many tricivara (tricivara, three robes), and the clothing obtained at the place of residence, after washing, dyeing, and mending, was placed in the inner clothing bag, tied securely, and stored.
主人苾芻，便著上下二衣遊行人間。既去之後，主人苾芻為彼藏舉，曝曬開張多有作務，遂廢讀誦攝念思惟。省事苾芻便生嫌賤咸作是語：「如何苾芻多畜長衣妨他正業？」時諸苾芻以此因緣具白世尊。世尊以此因緣集苾芻眾，為諸苾芻讚歎少欲杜多正行，告諸苾芻：「我觀十利廣說如前，為諸苾芻制其學處，應如是說：若復苾芻作衣已竟，羯恥那衣復出，於三衣中離一一衣界外宿，下至一夜，泥薩祇波逸底迦。」
佛在王舍城竹林中住，是時具壽大迦攝波，亦住此城西尼迦窟。此時僧伽同一褒灑陀界，時諸苾芻至十五日，褒灑陀時並皆現集，唯待大迦攝波。時大迦攝波從窟發來，路經賢雨河遇河瀑漲，渡水之時大衣被濕，便綟去水曬曝待干，遂便晚至往褒灑陀處，于大眾中就座而坐。時諸苾芻白迦攝波曰：「我等諸人至褒灑陀日並已詳集，唯待尊者，何故晚來？」時具壽大迦攝波對大眾中具述前事：「我迦攝波年邁衰老，大衣厚重擎負誠難，為斯來晚，我今不知其事如何？」時諸苾芻以此因緣具白世尊。佛言：「汝諸苾芻！應與大迦攝波苾芻年邁衰老，作不離僧伽胝羯磨。若更有餘如是流類，應如是與。鳴揵稚集眾已，下至四人得為作法。時迦攝波苾芻，隨其大小為敬事已，在上座前蹲踞而住，合掌作如是白
【現代漢語翻譯】 現代漢語譯本：主人比丘，便穿著上下兩件衣服進入人間。他離開之後，主人比丘爲了那些（多餘的）衣物而忙碌，晾曬、展開，做了很多事情，於是荒廢了讀誦和攝念思惟。省事的比丘便開始嫌棄，都這樣說：『這個比丘怎麼蓄積這麼多長衣，妨礙他人的正業？』當時，眾比丘因為這件事，詳細地稟告了世尊（Buddha，佛陀）。世尊因為這件事召集了比丘眾，為眾比丘讚歎少欲知足的頭陀行（Dhūta，苦行），告訴眾比丘：『我觀察到十種利益，像之前廣說的那樣，為眾比丘制定學處（Śikṣāpada，戒條），應該這樣說：如果比丘做完衣服之後，又取出割棄那衣（Kathina，一種功德衣），在三衣（Tricīvara，僧侶所持有的三種袈裟）中離開任何一件，在界外過夜，哪怕只是一夜，就犯了泥薩祇波逸提迦（Nissaggiya Pācittiya，捨墮）。』
佛陀住在王舍城（Rājagṛha）的竹林精舍（Veṇuvana）。當時，具壽大迦葉波（Mahākāśyapa），也住在這座城市的西尼迦窟。這時，僧團在同一個布薩（Poṣadha，每半月舉行的誦戒儀式）區域內。眾比丘在十五日布薩的時候都聚集在一起，只等大迦葉波。當時，大迦葉波從石窟出發，路上經過賢雨河，遇到河水暴漲，渡水的時候大衣被弄濕了，便脫下衣服擰去水，曬乾，於是就晚了，才到達布薩的地方，在大眾中就座。當時，眾比丘對迦葉波說：『我們這些人到布薩日都詳細地聚集了，只等尊者，為什麼晚來？』當時，具壽大迦葉波在大眾中詳細地敘述了之前的事情：『我迦葉波年邁衰老，大衣厚重，拿著實在困難，因此來晚了，我現在不知道這件事該怎麼辦？』當時，眾比丘因為這件事詳細地稟告了世尊。佛陀說：『你們眾比丘，應該為年邁衰老的大迦葉波比丘，作不離僧伽梨（Saṃghāṭī，大衣）的羯磨（Karma，儀式）。如果還有其他類似的情況，應該這樣做。敲犍稚（Ghaṇṭā，鐘）集合大眾后，至少四個人就可以作法。當時，迦葉波比丘，根據自己的年齡大小，恭敬地行事後，在上座前蹲踞而住，合掌這樣說：
【English Translation】 English version: The master Bhikṣu (monk), then wearing his upper and lower robes, went into the human world. After he left, the master Bhikṣu busied himself with those (extra) robes, drying and spreading them out, doing much work, and thus neglecting reading, recitation, mindfulness, and contemplation. The Bhikṣu who preferred simplicity then began to despise this, all saying: 'How can this Bhikṣu accumulate so many long robes, hindering others' proper activities?' At that time, the Bhikṣus, because of this matter, reported in detail to the Blessed One (Buddha). The Blessed One, because of this matter, gathered the Bhikṣu Sangha (community), praised the practice of contentment and the Dhūta (ascetic) practices for the Bhikṣus, and told the Bhikṣus: 'I have observed ten benefits, as previously explained in detail, and have established the Śikṣāpada (precepts) for the Bhikṣus, which should be stated as follows: If a Bhikṣu has finished making a robe and then takes out a Kathina (robe received during a special ceremony), and among the three robes (Tricīvara), leaves any one of them and stays overnight outside the boundary, even for one night, it is a Nissaggiya Pācittiya (an offense requiring expiation with forfeiture).'
The Buddha was staying in the Veṇuvana (Bamboo Grove Monastery) in Rājagṛha (Royal City). At that time, the Venerable Mahākāśyapa (Great Kashyapa) was also staying in the West Ninika Cave in this city. At this time, the Sangha was within the same Poṣadha (bi-monthly recitation of monastic rules) boundary. The Bhikṣus all gathered together on the fifteenth day for the Poṣadha, waiting only for Mahākāśyapa. At that time, Mahākāśyapa came from the cave, and on the way, he passed the Hsienyu River and encountered a river in flood. When crossing the water, his large robe was wetted, so he took off the robe, wrung out the water, and waited for it to dry. Thus, he arrived late at the Poṣadha place and sat down among the assembly. At that time, the Bhikṣus said to Kashyapa: 'We have all gathered in detail on the Poṣadha day, waiting only for the Venerable One. Why have you come late?' At that time, the Venerable Mahākāśyapa described the previous events in detail to the assembly: 'I, Kashyapa, am old and frail, and the large robe is heavy and difficult to carry, so I came late. I do not know what to do about this matter now.' At that time, the Bhikṣus reported this matter in detail to the Blessed One. The Buddha said: 'You Bhikṣus should perform a Karma (ritual) of not separating from the Saṃghāṭī (outer robe) for the elderly and frail Bhikṣu Mahākāśyapa. If there are other similar cases, it should be done in this way. After ringing the Ghaṇṭā (bell) to gather the assembly, at least four people can perform the ritual. At that time, the Bhikṣu Kashyapa, according to his age, respectfully performed the necessary actions, and then squatted before the senior monks, with his palms together, and said thus:'
：『大德僧伽聽！我迦攝波苾芻年邁衰老，今從眾僧乞不離僧伽胝法。唯愿僧伽與我迦攝波苾芻年邁衰老不離僧伽胝法，慈愍故！』如是三說。時諸苾芻應作白羯磨(廣如百一羯磨中具述)。若其僧伽與彼苾芻作不離僧伽胝法已，應著上下二衣人間遊行，勿致疑惑。」是時舍利子亦在此會坐，便白諸苾芻曰：「我有風患，僧伽胝重不能檐荷，其欲如何？」諸苾芻聞已白佛。佛言：「汝等應與舍利子為有風患，作不離僧伽胝法。若更有餘如是流類。如常集眾，乃至四人應入眾乞，準迦攝波乞法及羯磨應作，既得法已同前遊行。」
爾時世尊讚歎持戒少欲知足，杜多功德為最端嚴，告諸苾芻曰：「前是創製、后是隨開，為諸苾芻制其學處，應如是說：
「若復苾芻作衣已竟，羯恥那衣復出，於三衣中離一一衣界外宿，下至一夜，除眾作法，泥薩祇波逸底迦。」
衣已竟，羯恥那衣復出，有四句差別，廣如前說。
言離一一衣者，于僧伽胝、嗢呾羅僧伽、安呾婆娑三衣之中，離一一衣異界而宿，乃至明相出，除僧羯磨，泥薩祇波逸底迦。此犯舍物同前作法。
此中犯相其事云何？
攝頌曰：
一二多舍村、 墻籬塹圍繞、 伎樂外道舍、 鋪店取樓場、 堂車船林樹，
【現代漢語翻譯】 現代漢語譯本：『尊敬的僧團請聽！我，迦攝波（Kasyapa）比丘，年老體衰，現在向僧團請求允許我不離僧伽胝（samghati，僧伽胝，又稱重衣或大衣）的規定。希望僧團慈悲，允許我，年老體衰的迦攝波比丘，可以不離僧伽胝，出於慈悲的緣故！』這樣重複三次。這時，各位比丘應該按照白羯磨（白羯磨，一種僧團的決議程式，詳細內容在《百一羯磨》中有詳細描述）的程式進行（具體內容如《百一羯磨》中所述）。如果僧團允許那位比丘不離僧伽胝，就應該穿著上下二衣在人間行走，不要引起疑惑。」當時，舍利子（Sariputra）也在此集會中，便對比丘們說：「我有風病，僧伽胝太重，我無法承擔，這該怎麼辦？」比丘們聽后稟告了佛陀。佛陀說：「你們應該允許舍利子因為有風病，可以不離僧伽胝。如果還有其他類似情況，按照通常的集會程式，甚至四個人也可以進入僧團請求，按照迦攝波請求的方法和羯磨程式進行，得到允許后，同樣按照之前的規定執行。」
那時，世尊讚歎持戒、少欲知足，認為修習頭陀（dhuta）功德最為莊嚴，告訴各位比丘說：「之前是最初的制定，之後是隨情況的開許，為各位比丘制定學處，應該這樣說：
『如果比丘做完衣服后，又獲得了割截衣（kathina），在三衣（tricivara，指出家僧人所持有的三件袈裟，即：僧伽胝、郁多羅僧、安陀會）中，離開其中任何一件衣服在界外過夜，哪怕只是一夜，除非是僧團的共同事務，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律名稱）。』
衣服做完后，又獲得了割截衣，有四種情況的差別，詳細內容如前所述。
所說的離開任何一件衣服，是指在僧伽胝、郁多羅僧（uttarasanga，上衣）、安陀會（antarvasa，內衣）這三件衣服中，離開任何一件衣服在不同的區域過夜，直到天亮，除非是僧團的羯磨，犯尼薩耆波逸提。這種犯戒需要捨棄物品，程式與之前相同。
這裡面犯戒的情況是怎樣的呢？
總結如下：
一二多舍村， 墻籬塹圍繞， 伎樂外道舍， 鋪店取樓場， 堂車船林樹，
【English Translation】 English version: 『Venerable Sangha, listen! I, the Bhikshu Kasyapa (Kasyapa, name of a disciple of the Buddha), am old and frail. Now I request from the Sangha permission not to be separated from the Samghati (samghati, a heavy outer robe) rule. May the Sangha, out of compassion, grant me, the old and frail Bhikshu Kasyapa, permission not to be separated from the Samghati, for the sake of compassion!』 This should be said three times. Then the Bhikshus should perform the White Karma (White Karma, a formal act of the Sangha, detailed in the Hundred and One Karmas). If the Sangha grants that Bhikshu permission not to be separated from the Samghati, he should wear the upper and lower robes and walk among people, without causing doubt.』 At that time, Sariputra (Sariputra, one of the chief disciples of the Buddha) was also present in the assembly, and he said to the Bhikshus, 『I have a wind disorder, and the Samghati is too heavy for me to bear. What should I do?』 The Bhikshus, having heard this, reported it to the Buddha. The Buddha said, 『You should grant Sariputra permission not to be separated from the Samghati because of his wind disorder. If there are others with similar conditions, following the usual assembly procedure, even four people can enter the Sangha to request, according to the method and Karma procedure of Kasyapa's request. Once permission is granted, they should follow the same regulations as before.』
At that time, the World-Honored One praised the virtues of upholding the precepts, having few desires, and being content, considering the practice of Dhuta (dhuta, ascetic practices) as the most excellent and dignified. He told the Bhikshus, 『The former is the initial establishment, and the latter is the subsequent permission, establishing the training rules for the Bhikshus, which should be stated as follows:
『If a Bhikshu has finished making his robes and then receives a Kathina (kathina, cloth offered to monks after the rainy season retreat), and sleeps outside the boundary of any one of the three robes (tricivara, the three robes worn by monks: the Samghati, the Uttarasanga, and the Antarvasa), even for one night, except for Sangha activities, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of offense).』
Having finished making the robes, and then receiving a Kathina, there are four different situations, as described earlier.
The meaning of 'leaving any one robe' refers to leaving any one of the three robes—the Samghati, the Uttarasanga (uttarasanga, upper robe), and the Antarvasa (antarvasa, inner robe)—and sleeping in a different area until dawn, except for Sangha Karma, it is a Nissaggiya Pacittiya. This offense requires relinquishing the item, and the procedure is the same as before.
What are the circumstances of this offense?
The summary is as follows:
One, two, many abandoned villages, Surrounded by walls, fences, and moats, Entertainment, heretical dwellings, Shops, rented buildings and fields, Halls, carts, boats, forests, and trees,
皆有四不同， 於四威儀中， 護衣應善識。
有一舍村、二舍村、多舍村；墻圍村、籬圍村、塹圍村；一村有一勢分、有多勢分；多村有一勢分、有多勢分；一家有一勢分、有多勢分；多家有一勢分、有多勢分，如是應知。若伎樂家、外道家、若鋪、店、樓及場堂、車、船、林、樹皆有一多勢分，四種不同。
云何一舍村？謂山野人同居一舍。此齊幾何是其勢分？謂盡舍內，外有一尋；又復齊其舂搗炒磨、餐啖飲食聚會之處，亦名勢分。若苾芻衣在舍中、身居勢分，或衣居勢分、身在舍中，明相出時此無有犯。若置衣舍內及勢分中，身居異處，乃至明相未出已來得惡作罪，明相出時得泥薩祇波逸底迦。一舍既爾，二舍亦然。
云何多舍村？謂村內人家門無次第撩亂而住。此齊幾何名為勢分？為異、為同？答：此村無勢分有異無同。離衣分齊據家為準。
云何墻圍村？謂村四面以墻圍繞。此齊幾何名為勢分？為盡墻內，外有一尋；又復齊其雞飛墜處；又齊懷慚愧人便利之處，是其勢分，余如前說。
云何籬圍村？謂村四面以籬圍繞。此齊幾何名為勢分？謂盡籬內，外有一尋；又復齊其十二肘梯所及之處；又齊六牛竹車迴轉之處，是其勢分。
云何塹圍村？謂村四面以塹圍
【現代漢語翻譯】 現代漢語譯本：
都有四種不同之處， 在行住坐臥四種威儀中， 保護袈裟應該好好了解。
有一種房舍的村落、兩種房舍的村落、多種房舍的村落；有墻圍繞的村落、有籬笆圍繞的村落、有壕溝圍繞的村落；一個村落有一個勢力範圍、有多個勢力範圍；多個村落有一個勢力範圍、有多個勢力範圍；一家有一個勢力範圍、有多家勢力範圍；多家有一個勢力範圍、有多家勢力範圍，應該這樣瞭解。如果是伎樂家、外道家、或是店舖、店面、樓房以及廣場、車子、船隻、樹林、樹木，都有一個或多個勢力範圍，這四種情況各不相同。
什麼叫做一種房舍的村落？是指山野之人共同居住在一間房舍里。那麼，它的勢力範圍有多大呢？是指整個房舍內部，外部有一尋（古代長度單位）；還有舂米、搗物、炒菜、磨面、吃飯、飲水、聚會的地方，也叫做勢力範圍。如果比丘的袈裟在房舍中、身體在勢力範圍之內，或者袈裟在勢力範圍之內、身體在房舍之中，天亮時，這沒有犯戒。如果把袈裟放在房舍內或勢力範圍中，身體在其他地方，直到天亮之前會犯下惡作罪，天亮時會犯下尼薩祇波逸提迦罪。一種房舍的村落是這樣，兩種房舍的村落也是這樣。
什麼叫做多種房舍的村落？是指村落內人家門戶沒有次序雜亂地居住。那麼，它的勢力範圍有多大呢？是相同還是不同？回答：這個村落沒有勢力範圍，只有不同沒有相同。離開袈裟的分界，以家為標準。
什麼叫做有墻圍繞的村落？是指村落四面用墻壁圍繞。那麼，它的勢力範圍有多大呢？是指整個墻內，墻外有一尋；還有雞能飛到的地方；還有懷有慚愧心的人大小便的地方，是它的勢力範圍，其餘的如同前面所說。
什麼叫做有籬笆圍繞的村落？是指村落四面用籬笆圍繞。那麼，它的勢力範圍有多大呢？是指整個籬笆內，籬笆外有一尋；還有十二肘的梯子能夠達到的地方；還有六頭牛拉的竹車能夠迴轉的地方，是它的勢力範圍。
什麼叫做有壕溝圍繞的村落？是指村落四面用壕溝圍繞
【English Translation】 English version:
All have four differences, In the four dignities (walking, standing, sitting, lying down), one should be well aware of how to protect the robe.
There is a village with one dwelling, a village with two dwellings, a village with many dwellings; a village surrounded by walls, a village surrounded by fences, a village surrounded by moats; one village has one sphere of influence, has multiple spheres of influence; multiple villages have one sphere of influence, have multiple spheres of influence; one family has one sphere of influence, has multiple spheres of influence; multiple families have one sphere of influence, have multiple spheres of influence, thus it should be understood. If it is a musician's house, a heretic's house, or a shop, store, building, as well as a square, cart, boat, forest, trees, all have one or more spheres of influence, these four situations are different.
What is called a village with one dwelling? It refers to mountain people living together in one dwelling. Then, how much is its sphere of influence? It refers to the entire interior of the dwelling, and one 'xun' (ancient unit of length) outside; also, the place for husking, pounding, stir-frying, grinding, eating, drinking, and gathering is also called the sphere of influence. If a Bhikkhu's (Buddhist monk) robe is in the dwelling and his body is within the sphere of influence, or the robe is within the sphere of influence and his body is in the dwelling, there is no offense when dawn breaks. If the robe is placed inside the dwelling or within the sphere of influence, and the body is in another place, one will commit a 'dukkhata' (offense of wrong-doing) until dawn, and will commit a 'nissaggiya pacittiya' (an offense requiring forfeiture and confession) when dawn breaks. As it is with a village of one dwelling, so it is with a village of two dwellings.
What is called a village with many dwellings? It refers to a village where the doors of the houses are not in order and are scattered. Then, how much is its sphere of influence? Is it the same or different? Answer: This village has no sphere of influence, only differences, no similarities. Apart from the boundary of the robe, the family is the standard.
What is called a village surrounded by walls? It refers to a village surrounded by walls on all four sides. Then, how much is its sphere of influence? It refers to the entire area within the walls, and one 'xun' outside the walls; also, the place where chickens can fly; also, the place where people with shame relieve themselves, is its sphere of influence, the rest is as previously stated.
What is called a village surrounded by fences? It refers to a village surrounded by fences on all four sides. Then, how much is its sphere of influence? It refers to the entire area within the fence, and one 'xun' outside the fence; also, the place that a twelve-cubit ladder can reach; also, the place where a bamboo cart pulled by six oxen can turn around, is its sphere of influence.
What is called a village surrounded by moats? It refers to a village surrounded by moats on all four sides.
繞。此齊幾何名為勢分？謂盡塹內，外有一尋；又復齊其牛羊足塵所及之處；又齊棄糞掃時粗大磚石所及之處，是其勢分。
云何一村有一勢分？謂於此村有一園林一神廟眾集之處，是謂一村有一勢分。此齊幾何名為勢分？謂盡園林，外有一尋；又復齊其舂搗炒磨、餐啖飲食聚會之處，是其勢分。
云何一村有多勢分？謂於此村有多園林多神廟眾集之處，是謂一村有多勢分。此齊幾何名為勢分？為異、為同？答：此無勢分，但齊室中說。
云何多村有一勢分？謂此多村有一園林一神廟眾集之處，是謂多村有一勢分。此齊幾何名為勢分？村中並是，外各一尋；又復齊其舂搗炒磨、餐啖飲食聚會之處，亦名勢分。
云何多村有多勢分？謂此多村有多園林多神廟眾集之處，是謂多村有多勢分。此齊幾何名為勢分？為異、為同？答：此無勢分。余並如前。
云何一家有一勢分？謂此家中唯一家長，兄弟不分，是謂一家有一勢分，事並同前一舍村說。
云何一家有多勢分？謂此家中有多家長兄弟分別，是謂一家有多勢分。此齊幾何名為勢分？謂齊門來更無勢分。
云何多家有一勢分？謂諸家中唯一家長兄弟不分，是謂多家有一勢分。
云何多家有多勢分？謂此諸家有多家長兄
【現代漢語翻譯】 現代漢語譯本 如何確定一個聚落的『勢力範圍』（勢分）？指的是圍繞整個聚落的壕溝內側和外側各一尋（古代長度單位）；以及牛羊足跡所能到達的地方；還有丟棄的糞便、掃帚以及粗大的磚石所能及的地方，這些都是它的勢力範圍。
如何確定一個村莊有一個『勢力範圍』？指的是這個村莊有一個園林、一個神廟或者人們聚集的地方，這就是一個村莊的一個勢力範圍。這個勢力範圍如何確定？指的是圍繞整個園林外側一尋的範圍；以及舂米、搗物、炒磨食物、吃飯飲水和聚會的地方，這些都是它的勢力範圍。
如何確定一個村莊有多個『勢力範圍』？指的是這個村莊有多個園林、多個神廟或者人們聚集的地方，這就是一個村莊的多個勢力範圍。這些勢力範圍如何確定？是各自不同還是相同？回答：這裡沒有勢力範圍的說法，只是在室內討論。
如何確定多個村莊有一個『勢力範圍』？指的是這些村莊有一個園林、一個神廟或者人們聚集的地方，這就是多個村莊的一個勢力範圍。這個勢力範圍如何確定？包括所有村莊，並且每個村莊外側各延伸一尋；以及舂米、搗物、炒磨食物、吃飯飲水和聚會的地方，也算是勢力範圍。
如何確定多個村莊有多個『勢力範圍』？指的是這些村莊有多個園林、多個神廟或者人們聚集的地方，這就是多個村莊的多個勢力範圍。這些勢力範圍如何確定？是各自不同還是相同？回答：這裡沒有勢力範圍的說法。其餘的都和前面一樣。
如何確定一個家庭有一個『勢力範圍』？指的是這個家庭只有一個家長，兄弟沒有分家，這就是一個家庭的一個勢力範圍，事情都和前面關於一個房舍村莊的說法相同。
如何確定一個家庭有多個『勢力範圍』？指的是這個家庭有多個家長，兄弟已經分家，這就是一個家庭的多個勢力範圍。這些勢力範圍如何確定？指的是以門為界，不再有其他勢力範圍。
如何確定多個家庭有一個『勢力範圍』？指的是這些家庭只有一個家長，兄弟沒有分家，這就是多個家庭的一個勢力範圍。
如何確定多個家庭有多個『勢力範圍』？指的是這些家庭有多個家長，兄弟...
【English Translation】 English version How is the 'sphere of influence' (勢分, shì fēn) of a settlement determined? It refers to the area encompassing the inner and outer sides of the moat surrounding the entire settlement, each extending one 'xun' (尋, xún, an ancient unit of length); as well as the areas reached by the footprints of cattle and sheep; and the areas reached by discarded excrement, brooms, and large bricks and stones. These constitute its sphere of influence.
How is it determined that a village has one 'sphere of influence'? It refers to a village having one garden, one temple, or a place where people gather. This is considered one sphere of influence for the village. How is this sphere of influence determined? It refers to the area extending one 'xun' beyond the entire garden; as well as the places where rice is pounded, things are mashed, food is stir-fried and ground, and meals are eaten and gatherings take place. These constitute its sphere of influence.
How is it determined that a village has multiple 'spheres of influence'? It refers to a village having multiple gardens, multiple temples, or places where people gather. This is considered multiple spheres of influence for the village. How are these spheres of influence determined? Are they different or the same? Answer: There is no concept of 'sphere of influence' here; it is only discussed indoors.
How is it determined that multiple villages have one 'sphere of influence'? It refers to these villages having one garden, one temple, or a place where people gather. This is considered one sphere of influence for multiple villages. How is this sphere of influence determined? It includes all the villages, with each village extending one 'xun' outwards; as well as the places where rice is pounded, things are mashed, food is stir-fried and ground, and meals are eaten and gatherings take place. These are also considered spheres of influence.
How is it determined that multiple villages have multiple 'spheres of influence'? It refers to these villages having multiple gardens, multiple temples, or places where people gather. This is considered multiple spheres of influence for multiple villages. How are these spheres of influence determined? Are they different or the same? Answer: There is no concept of 'sphere of influence' here. The rest is the same as before.
How is it determined that a household has one 'sphere of influence'? It refers to a household having only one head of the family, with the brothers not having separated. This is considered one sphere of influence for the household, and the matters are the same as previously described for a single dwelling village.
How is it determined that a household has multiple 'spheres of influence'? It refers to a household having multiple heads of the family, with the brothers having separated. This is considered multiple spheres of influence for the household. How are these spheres of influence determined? It refers to the boundary at the door, with no further spheres of influence.
How is it determined that multiple households have one 'sphere of influence'? It refers to these households having only one head of the family, with the brothers not having separated. This is considered one sphere of influence for multiple households.
How is it determined that multiple households have multiple 'spheres of influence'? It refers to these households having multiple heads of the family, with the brothers...
弟分別。此齊幾何名為勢分？何共、何別？答：此無勢分。
云何一伎樂家有一勢分？謂此家中有一家長兄弟不分，是謂一家有一勢分。此齊幾何名為勢分？宅中總是，外有一尋；又復齊其安置竿鼓琵琶簫笛、料理供具聚會飲食處來，亦是勢分。
云何一伎樂家有多勢分？謂此家中有多家長兄弟分別，是謂一家有多勢分。此齊幾何名為勢分？何共、何別？別謂據彼兄弟所居分齊，共謂安置幡竿處來。
云何多伎樂家有一勢分？謂此諸家唯一家長兄弟不分，是謂多家有一勢分。此齊幾何名為勢分？宅中總是，外有一尋；又復齊其安置竿等，併名勢分。
云何多伎樂家有多勢分？謂此諸家有多家長兄弟分別。此齊幾何名為勢分？何共、何別？答：此無勢分。
云何一外道家有一勢分？謂此家中同一見解無別意趣。此之勢分，宅中總是，外有一尋；又齊曬曝牛糞，安置柴薪及服君持，祠祀箄杓火爐咒祭，舂搗飲食聚會處來。
云何一外道家有多勢分？謂此家中有多見解意趣不同。此之勢分何共、何別？謂齊天祠。
云何多外道家有一勢分？謂諸家中同一見解無別意趣。此之勢分，宅中總是，外有一尋；又齊曬曝牛糞等處。
云何多外道家有多勢分？謂此諸家有多見解意趣
【現代漢語翻譯】 現代漢語譯本 什麼是『弟分別』（兄弟分家）？多少算作一個『勢分』（勢力範圍）？有什麼共同之處，又有什麼區別？答：這種情況沒有『勢分』。 什麼情況下一個樂師家庭有一個『勢分』？指這個家庭里只有一個家長，兄弟沒有分家，這就是一個家庭有一個『勢分』。多少算作一個『勢分』？宅院裡所有的地方，外面有一尋（古代長度單位）；還有安置旗桿、鼓、琵琶、簫、笛子，料理供品，聚會飲食的地方，都算作『勢分』。 什麼情況下一個樂師家庭有多個『勢分』？指這個家庭里有多個家長，兄弟已經分家，這就是一個家庭有多個『勢分』。多少算作一個『勢分』？有什麼共同之處，又有什麼區別？區別在於各個兄弟所居住的區域界限，共同之處在於安置旗旛的地方。 什麼情況下多個樂師家庭有一個『勢分』？指這些家庭只有一個家長，兄弟沒有分家，這就是多個家庭有一個『勢分』。多少算作一個『勢分』？宅院裡所有的地方，外面有一尋；還有安置旗桿等，都叫做『勢分』。 什麼情況下多個樂師家庭有多個『勢分』？指這些家庭有多個家長，兄弟已經分家。多少算作一個『勢分』？有什麼共同之處，又有什麼區別？答：這種情況沒有『勢分』。 什麼情況下一個外道家庭有一個『勢分』？指這個家庭有相同的見解，沒有不同的意趣。這個『勢分』，宅院裡所有的地方，外面有一尋；還有晾曬牛糞，安置柴薪，以及祭祀君主，祠祀用的箄杓（一種竹製炊具），火爐咒祭，舂米搗米，飲食聚會的地方。 什麼情況下一個外道家庭有多個『勢分』？指這個家庭有多種見解，意趣不同。這個『勢分』有什麼共同之處，又有什麼區別？指祭祀天神的地方。 什麼情況下多個外道家庭有一個『勢分』？指這些家庭有相同的見解，沒有不同的意趣。這個『勢分』，宅院裡所有的地方，外面有一尋；還有晾曬牛糞等地方。 什麼情況下多個外道家庭有多個『勢分』？指這些家庭有多種見解，意趣不同。
【English Translation】 English version What is 『Di Fen Bie』 (弟分別, brothers separating)? How much is considered one 『Shi Fen』 (勢分, sphere of influence)? What is common and what is different? Answer: There is no 『Shi Fen』 in this case. Under what circumstances does one musician's family have one 『Shi Fen』? It refers to a family where there is only one head of the household, and the brothers have not separated. This is one family with one 『Shi Fen』. How much is considered one 『Shi Fen』? All the places in the house, and one 『xun』 (尋, an ancient unit of length) outside; also, the places where flagpoles, drums, pipa (琵琶, a Chinese lute), xiao (簫, a vertical bamboo flute), dizi (笛子, a Chinese transverse flute) are placed, where offerings are prepared, and where gatherings and meals take place, are all considered 『Shi Fen』. Under what circumstances does one musician's family have multiple 『Shi Fen』? It refers to a family where there are multiple heads of households, and the brothers have separated. This is one family with multiple 『Shi Fen』. How much is considered one 『Shi Fen』? What is common and what is different? The difference lies in the boundaries of the areas where each brother lives, and the commonality lies in the place where the banners are placed. Under what circumstances do multiple musician families have one 『Shi Fen』? It refers to these families having only one head of the household, and the brothers have not separated. This is multiple families with one 『Shi Fen』. How much is considered one 『Shi Fen』? All the places in the house, and one 『xun』 outside; also, the places where flagpoles, etc., are placed are all called 『Shi Fen』. Under what circumstances do multiple musician families have multiple 『Shi Fen』? It refers to these families having multiple heads of households, and the brothers have separated. How much is considered one 『Shi Fen』? What is common and what is different? Answer: There is no 『Shi Fen』 in this case. Under what circumstances does one heretical family have one 『Shi Fen』? It refers to a family with the same views and no different interests. This 『Shi Fen』 includes all the places in the house, and one 『xun』 outside; also, the places for drying cow dung, storing firewood, and serving the ruler, the 『bi shao』 (箄杓, a bamboo cooking utensil) used for ancestral sacrifices, the stove for incantations and sacrifices, the places for pounding rice, and the places for meals and gatherings. Under what circumstances does one heretical family have multiple 『Shi Fen』? It refers to a family with multiple views and different interests. What is common and what is different about this 『Shi Fen』? It refers to the place where the heavens are worshipped. Under what circumstances do multiple heretical families have one 『Shi Fen』? It refers to these families having the same views and no different interests. This 『Shi Fen』 includes all the places in the house, and one 『xun』 outside; also, the places for drying cow dung, etc. Under what circumstances do multiple heretical families have multiple 『Shi Fen』? It refers to these families having multiple views and different interests.
不同。此之勢分何共、何別？答：此無勢分。
云何一鋪有一勢分？謂此鋪中有一家長兄弟不分。此之勢分，中間總是，外有一尋；又齊安置貨物，計稱量度交易之處。
云何一鋪有多勢分？謂此鋪中有多家長兄弟分別。此之勢分何共、何別？謂交易坐床。
云何多鋪有一勢分？謂此諸鋪唯一家長兄弟不分。此之勢分，中間總是，外有一尋；又齊安置貨物等處。
云何多鋪有多勢分？謂此諸鋪有多家長或兄弟分別。此齊幾何是其勢分？何共、何別？答：此無勢分。
云何一店有一勢分？謂此店中有一家長兄弟不分。此之勢分，中間總是，外有一尋；又齊安置小麥、大麥、油麻、小豆、粟米、粳米、劫貝、絲綿、衣裳等物，計秤量度交易之處。
云何一店有多勢分？謂此店中有多店主或兄弟分別。此齊幾何是其勢分？何共、何別？謂著物板床處。
云何多店有一勢分？謂此諸店唯一店主兄弟不分。此之勢分，中間總是，外有一尋；又齊安置麥豆等物。
云何多店有多勢分？謂此諸店有多店主或兄弟分別。此齊幾何是其勢分？何共、何別？答：此無勢分。
云何一樓有一勢分？謂此樓中有一樓主兄弟不分。此之勢分，中間總是，外有一尋；又齊聚會飲食處來。
【現代漢語翻譯】 現代漢語譯本 問：不同（于上述情況）。這種情況的『勢分』（sthāna-bhāga，指處所的劃分）有什麼共同點和不同點？答：這種情況沒有『勢分』。
問：什麼情況是一個店舖（ekaṃ vipaṇaṃ）有一個『勢分』？答：指這個店舖中只有一個家長或兄弟沒有分家。這種情況的『勢分』，中間部分是共同的，外面有一尋（古代長度單位）；又指統一安置貨物，進行稱重、計量、交易的地方。
問：什麼情況是一個店舖有多個『勢分』？答：指這個店舖中有多個家長或兄弟已經分家。這種情況的『勢分』有什麼共同點和不同點？答：指交易用的坐床。
問：什麼情況是多個店舖（anekāni vipaṇāni）有一個『勢分』？答：指這些店舖只有一個家長或兄弟沒有分家。這種情況的『勢分』，中間部分是共同的，外面有一尋；又指統一安置貨物等的地方。
問：什麼情況是多個店舖有多個『勢分』？答：指這些店舖中有多個家長或兄弟已經分家。這種情況的『勢分』統一到什麼程度？有什麼共同點和不同點？答：這種情況沒有『勢分』。
問：什麼情況是一個店（ekaṃ āpaṇaṃ）有一個『勢分』？答：指這個店中只有一個家長或兄弟沒有分家。這種情況的『勢分』，中間部分是共同的，外面有一尋；又指統一安置小麥、大麥、油麻、小豆、粟米、粳米、劫貝（kārpāsa，棉花）、絲綿、衣裳等物品，進行稱重、計量、交易的地方。
問：什麼情況是一個店有多個『勢分』？答：指這個店中有多個店主或兄弟已經分家。這種情況的『勢分』統一到什麼程度？有什麼共同點和不同點？答：指放置物品的板床處。
問：什麼情況是多個店（anekāni āpaṇāni）有一個『勢分』？答：指這些店只有一個店主或兄弟沒有分家。這種情況的『勢分』，中間部分是共同的，外面有一尋；又指統一安置麥豆等物品。
問：什麼情況是多個店有多個『勢分』？答：指這些店中有多個店主或兄弟已經分家。這種情況的『勢分』統一到什麼程度？有什麼共同點和不同點？答：這種情況沒有『勢分』。
問：什麼情況是一棟樓（ekaṃ attālakaṃ）有一個『勢分』？答：指這棟樓中只有一個樓主或兄弟沒有分家。這種情況的『勢分』，中間部分是共同的，外面有一尋；又指統一聚會飲食的地方。
【English Translation】 English version Question: Different (from the above). What are the similarities and differences in the 『sthāna-bhāga』 (勢分, division of space) in this situation? Answer: There is no 『sthāna-bhāga』 in this situation.
Question: What is the situation where one shop (ekaṃ vipaṇaṃ) has one 『sthāna-bhāga』? Answer: It refers to a situation where there is only one head of household or brothers who have not divided the family property in this shop. The 『sthāna-bhāga』 in this situation is that the middle part is common, and there is one vitasti (尋, ancient unit of length) on the outside; it also refers to the place where goods are uniformly placed, weighed, measured, and traded.
Question: What is the situation where one shop has multiple 『sthāna-bhāga』? Answer: It refers to a situation where there are multiple heads of household or brothers who have divided the family property in this shop. What are the similarities and differences in the 『sthāna-bhāga』 in this situation? Answer: It refers to the sitting platform used for trading.
Question: What is the situation where multiple shops (anekāni vipaṇāni) have one 『sthāna-bhāga』? Answer: It refers to a situation where these shops have only one head of household or brothers who have not divided the family property. The 『sthāna-bhāga』 in this situation is that the middle part is common, and there is one vitasti on the outside; it also refers to the place where goods are uniformly placed, etc.
Question: What is the situation where multiple shops have multiple 『sthāna-bhāga』? Answer: It refers to a situation where these shops have multiple heads of household or brothers who have divided the family property. To what extent is the 『sthāna-bhāga』 unified in this situation? What are the similarities and differences? Answer: There is no 『sthāna-bhāga』 in this situation.
Question: What is the situation where one store (ekaṃ āpaṇaṃ) has one 『sthāna-bhāga』? Answer: It refers to a situation where there is only one head of household or brothers who have not divided the family property in this store. The 『sthāna-bhāga』 in this situation is that the middle part is common, and there is one vitasti on the outside; it also refers to the place where wheat, barley, sesame, small beans, millet, glutinous rice, kārpāsa (劫貝, cotton), silk floss, clothing, and other items are uniformly placed, weighed, measured, and traded.
Question: What is the situation where one store has multiple 『sthāna-bhāga』? Answer: It refers to a situation where there are multiple store owners or brothers who have divided the family property in this store. To what extent is the 『sthāna-bhāga』 unified in this situation? What are the similarities and differences? Answer: It refers to the place where the board bed for placing items is located.
Question: What is the situation where multiple stores (anekāni āpaṇāni) have one 『sthāna-bhāga』? Answer: It refers to a situation where these stores have only one store owner or brothers who have not divided the family property. The 『sthāna-bhāga』 in this situation is that the middle part is common, and there is one vitasti on the outside; it also refers to the place where wheat, beans, and other items are uniformly placed.
Question: What is the situation where multiple stores have multiple 『sthāna-bhāga』? Answer: It refers to a situation where these stores have multiple store owners or brothers who have divided the family property. To what extent is the 『sthāna-bhāga』 unified in this situation? What are the similarities and differences? Answer: There is no 『sthāna-bhāga』 in this situation.
Question: What is the situation where one building (ekaṃ attālakaṃ) has one 『sthāna-bhāga』? Answer: It refers to a situation where there is only one landlord or brothers who have not divided the family property in this building. The 『sthāna-bhāga』 in this situation is that the middle part is common, and there is one vitasti on the outside; it also refers to the place where people gather to eat and drink.
云何一樓有多勢分？謂此樓中有多樓主或兄弟分別。此齊幾何是其勢分？何共、何別？謂安置梯處。
云何多樓有一勢分？謂此諸樓有一樓主兄弟不分。此之勢分，中間總是，外有一尋，聚會飲食。
云何多樓有多勢分？謂此諸樓有多樓主或兄弟分別。此齊幾何是其勢分？何共、何別？答：此無勢分。
云何一場有一勢分？謂此場中有一場主兄弟不分。此之勢分，中間總是，外有一尋，安置穀麥筐斗之處。
云何一場有多勢分？謂此場中有多場主或兄弟分別。此齊幾何是其勢分？何共、何別？謂場界畔。
云何多場有一勢分？謂此諸場有一場主兄弟不分。此之勢分，中間總是，外有一尋，安置穀麥。
云何多場有多勢分？謂此諸場有多場主或兄弟分別。此齊幾何是其勢分？何共、何別？答：此無勢分。
云何一堂有一勢分？謂此堂中有一堂主兄弟不分。此之勢分，中間總是，外有一尋，謂系牛馬處剉草棄糞所及之處。
云何一堂有多勢分？謂此堂中有多堂主或兄弟分別。此齊幾何是其勢分？謂到門內。
云何多堂有一勢分？謂此諸堂有一堂主兄弟不分。此之勢分，中間總是，外有一尋，謂系牛馬剉草棄糞所及之處。
云何多堂有多勢分？謂此諸
【現代漢語翻譯】 現代漢語譯本 問：什麼叫做一棟樓有多個勢力範圍？答：就是這棟樓里有多個樓主，或者是兄弟之間分開居住。那麼，這個勢力範圍的界限在哪裡？哪些是共用的，哪些是分開的？答：是安置樓梯的地方。 問：什麼叫做多棟樓有一個勢力範圍？答：就是這些樓有一個樓主，或者是兄弟之間沒有分開居住。這個勢力範圍，中間的地方都是共用的，外面有一尋（古代長度單位），用來聚會飲食。 問：什麼叫做多棟樓有多個勢力範圍？答：就是這些樓有多個樓主，或者是兄弟之間分開居住。那麼，這個勢力範圍的界限在哪裡？哪些是共用的，哪些是分開的？答：這裡沒有勢力範圍。 問：什麼叫做一個場地有一個勢力範圍？答：就是這個場地有一個場主，或者是兄弟之間沒有分開。這個勢力範圍，中間的地方都是共用的，外面有一尋，用來安置穀物、麥子的筐和斗的地方。 問：什麼叫做一個場地有多個勢力範圍？答：就是這個場地有多個場主，或者是兄弟之間分開。那麼，這個勢力範圍的界限在哪裡？哪些是共用的，哪些是分開的？答：是場地的邊界。 問：什麼叫做多個場地有一個勢力範圍？答：就是這些場地有一個場主，或者是兄弟之間沒有分開。這個勢力範圍，中間的地方都是共用的，外面有一尋，用來安置穀物、麥子。 問：什麼叫做多個場地有多個勢力範圍？答：就是這些場地有多個場主，或者是兄弟之間分開。那麼，這個勢力範圍的界限在哪裡？哪些是共用的，哪些是分開的？答：這裡沒有勢力範圍。 問：什麼叫做一個廳堂有一個勢力範圍？答：就是這個廳堂有一個堂主，或者是兄弟之間沒有分開。這個勢力範圍，中間的地方都是共用的，外面有一尋，用來拴牛馬、鍘草、丟棄糞便的地方。 問：什麼叫做一個廳堂有多個勢力範圍？答：就是這個廳堂有多個堂主，或者是兄弟之間分開。那麼，這個勢力範圍的界限在哪裡？答：是到門內。 問：什麼叫做多個廳堂有一個勢力範圍？答：就是這些廳堂有一個堂主，或者是兄弟之間沒有分開。這個勢力範圍，中間的地方都是共用的，外面有一尋，用來拴牛馬、鍘草、丟棄糞便的地方。 問：什麼叫做多個廳堂有多個勢力範圍？答：就是這些
【English Translation】 English version Question: What is meant by one building having multiple areas of influence? Answer: It means that there are multiple owners in this building, or brothers living separately. What is the boundary of this area of influence? What is shared, and what is separate? Answer: It is the place where the stairs are located. Question: What is meant by multiple buildings having one area of influence? Answer: It means that these buildings have one owner, or brothers who do not live separately. This area of influence, the middle part is all shared, and there is one 'xun' (ancient unit of length) outside, used for gatherings and dining. Question: What is meant by multiple buildings having multiple areas of influence? Answer: It means that these buildings have multiple owners, or brothers who live separately. What is the boundary of this area of influence? What is shared, and what is separate? Answer: There is no area of influence here. Question: What is meant by one field having one area of influence? Answer: It means that this field has one owner, or brothers who do not live separately. This area of influence, the middle part is all shared, and there is one 'xun' outside, used to place baskets and measures for grains and wheat. Question: What is meant by one field having multiple areas of influence? Answer: It means that this field has multiple owners, or brothers who live separately. What is the boundary of this area of influence? What is shared, and what is separate? Answer: It is the boundary of the field. Question: What is meant by multiple fields having one area of influence? Answer: It means that these fields have one owner, or brothers who do not live separately. This area of influence, the middle part is all shared, and there is one 'xun' outside, used to place grains and wheat. Question: What is meant by multiple fields having multiple areas of influence? Answer: It means that these fields have multiple owners, or brothers who live separately. What is the boundary of this area of influence? What is shared, and what is separate? Answer: There is no area of influence here. Question: What is meant by one hall having one area of influence? Answer: It means that this hall has one owner, or brothers who do not live separately. This area of influence, the middle part is all shared, and there is one 'xun' outside, used for tying cattle and horses, chopping grass, and discarding manure. Question: What is meant by one hall having multiple areas of influence? Answer: It means that this hall has multiple owners, or brothers who live separately. What is the boundary of this area of influence? Answer: It is up to the inside of the door. Question: What is meant by multiple halls having one area of influence? Answer: It means that these halls have one owner, or brothers who do not live separately. This area of influence, the middle part is all shared, and there is one 'xun' outside, used for tying cattle and horses, chopping grass, and discarding manure. Question: What is meant by multiple halls having multiple areas of influence? Answer: It means that these
堂有多堂主或兄弟分別。此齊幾何是其勢分？何共、何別？答：此無勢分。
云何一車有一勢分？謂此一車有一車主兄弟不分。此之勢分，謂駕車行住中間總是，外有一尋，餐啖飲食系牛剉草棄糞及處。
云何一車有多勢分？謂此一車有多車主或兄弟分別。此齊幾何是其勢分？謂齊車軛。何共、何別？共謂軾處。
云何多車有一勢分？謂此諸車有一車主兄弟不分。此之勢分，謂駕車行處。
云何多車有多勢分？謂此諸車有多車主或兄弟分別。此齊幾何是其勢分？何共、何別？答：此無勢分。
云何一船有一勢分？謂此一船有一船主兄弟不分。此之勢分，謂船行住中間總是，外有一尋，謂系船處、餐啖飲食。
云何一船有多勢分？謂此一船有多船主或兄弟分別。此齊幾何是其勢分？謂齊船邊。
云何多船有一勢分？謂此諸船有一船主兄弟不分。此之勢分，謂船行住。
云何多船有多勢分？謂此諸船有多船主或兄弟分別。此齊幾何是其勢分？何共、何別？答：此無勢分。
云何一林有一勢分？謂此林中有一林主兄弟不分。此之勢分，謂此林內中間總是，外有一尋；又復齊其採花之處餐啖飲食。
云何一林有多勢分？謂此一林有多林主或兄弟分別。此齊幾何
【現代漢語翻譯】 現代漢語譯本 問：如果一個房屋有多個房屋主人或兄弟分別擁有，那麼他們的勢力範圍如何劃分？共同之處和區別是什麼？ 答：這種情況沒有勢力範圍的劃分。
問：為什麼一輛車只有一個勢力範圍？指的是這輛車只有一個車主，兄弟之間沒有分割。 這個勢力範圍指的是駕車行駛和停留的整個過程，以及車外一尋（古代長度單位）的範圍，包括拴牛的地方、吃飯的地方、餵牛草料的地方和丟棄糞便的地方。
問：為什麼一輛車有多個勢力範圍？指的是這輛車有多個車主或兄弟分別擁有。 他們的勢力範圍如何劃分？以車軛（yoke）為界。 共同之處和區別是什麼？共同之處在於車軾（橫木，供人扶手）的位置。
問：為什麼多輛車只有一個勢力範圍？指的是這些車只有一個車主，兄弟之間沒有分割。 這個勢力範圍指的是駕車行駛的地方。
問：為什麼多輛車有多個勢力範圍？指的是這些車有多個車主或兄弟分別擁有。 他們的勢力範圍如何劃分？共同之處和區別是什麼？ 答：這種情況沒有勢力範圍的劃分。
問：為什麼一艘船只有一個勢力範圍？指的是這艘船只有一個船主，兄弟之間沒有分割。 這個勢力範圍指的是船行駛和停泊的整個過程，以及船外一尋的範圍，包括系船的地方和吃飯的地方。
問：為什麼一艘船有多個勢力範圍？指的是這艘船有多個船主或兄弟分別擁有。 他們的勢力範圍如何劃分？以船的邊緣為界。
問：為什麼多艘船只有一個勢力範圍？指的是這些船只有一個船主，兄弟之間沒有分割。 這個勢力範圍指的是船的行駛和停泊。
問：為什麼多艘船有多個勢力範圍？指的是這些船有多個船主或兄弟分別擁有。 他們的勢力範圍如何劃分？共同之處和區別是什麼？ 答：這種情況沒有勢力範圍的劃分。
問：為什麼一片林地只有一個勢力範圍？指的是這片林地只有一個林地主人，兄弟之間沒有分割。 這個勢力範圍指的是這片林地內部的整個區域，以及林地外一尋的範圍；還包括採花的地方和吃飯的地方。
問：為什麼一片林地有多個勢力範圍？指的是這片林地有多個林地主人或兄弟分別擁有。他們的勢力範圍如何劃分？
【English Translation】 English version Question: If a house has multiple owners or brothers who own it separately, how is their sphere of influence divided? What are the commonalities and differences? Answer: In this case, there is no division of spheres of influence.
Question: Why does one cart have one sphere of influence? It refers to the fact that this cart has only one owner, and there is no division among brothers. This sphere of influence refers to the entire process of driving and stopping the cart, as well as a 'xun' (ancient unit of length) outside the cart, including the place to tie the ox, the place to eat, the place to feed the ox grass, and the place to discard manure.
Question: Why does one cart have multiple spheres of influence? It refers to the fact that this cart has multiple owners or brothers who own it separately. How is their sphere of influence divided? It is divided by the yoke. What are the commonalities and differences? The commonality is the position of the 'shi' (a horizontal bar for people to hold on to).
Question: Why do multiple carts have one sphere of influence? It refers to the fact that these carts have only one owner, and there is no division among brothers. This sphere of influence refers to the place where the carts are driven.
Question: Why do multiple carts have multiple spheres of influence? It refers to the fact that these carts have multiple owners or brothers who own them separately. How is their sphere of influence divided? What are the commonalities and differences? Answer: In this case, there is no division of spheres of influence.
Question: Why does one boat have one sphere of influence? It refers to the fact that this boat has only one owner, and there is no division among brothers. This sphere of influence refers to the entire process of the boat traveling and mooring, as well as a 'xun' outside the boat, including the place to tie the boat and the place to eat.
Question: Why does one boat have multiple spheres of influence? It refers to the fact that this boat has multiple owners or brothers who own it separately. How is their sphere of influence divided? It is divided by the edge of the boat.
Question: Why do multiple boats have one sphere of influence? It refers to the fact that these boats have only one owner, and there is no division among brothers. This sphere of influence refers to the traveling and mooring of the boats.
Question: Why do multiple boats have multiple spheres of influence? It refers to the fact that these boats have multiple owners or brothers who own them separately. How is their sphere of influence divided? What are the commonalities and differences? Answer: In this case, there is no division of spheres of influence.
Question: Why does one forest have one sphere of influence? It refers to the fact that this forest has only one forest owner, and there is no division among brothers. This sphere of influence refers to the entire area inside the forest, as well as a 'xun' outside the forest; it also includes the place to pick flowers and the place to eat.
Question: Why does one forest have multiple spheres of influence? It refers to the fact that this forest has multiple forest owners or brothers who own it separately. How is their sphere of influence divided?
是其勢分？謂齊井來。
云何多林有一勢分？謂此諸林有一林主兄弟不分。此之勢分，中間總是，外有一尋，採花及處。
云何多林有多勢分？謂此諸林有多林主或兄弟分別。此齊幾何是其勢分？何共、何別？此無勢分。
云何一樹有一勢分？謂枝葉交密所及之處。中間總是，外有一尋；又於五月日正中時樹影及處，若無風時花葉果子墮落之處，及天雨時水渧及處。
云何一樹有多勢分？謂樹枝葉疏散不交。此齊幾何是其勢分？何共、何別？謂是齊樹根。
云何多樹有一勢分？謂此諸樹枝葉相交覆所及處，中間總是。
云何多樹有多勢分？謂此諸樹各各相離枝葉不交。此齊幾何是其勢分？何共、何別？苾芻有犯、無犯？爾時具壽鄔波離白佛言：「世尊大德！若苾芻行住坐臥時，齊幾許來是離衣勢分？」佛言：「如生聞婆羅門種庵沒羅樹，相離七尋花果茂盛。此七樹間有四十九尋，齊此已來是行苾芻不失衣分齊，過此便失。若住坐臥時但一尋內；若二界中間臥時，衣角不離身來，是其勢分。若苾芻離衣宿，應為三事犯不犯。」文並如前說。
一月衣學處第三
佛在室羅伐城給孤獨園。時諸苾芻多畜衣，有得青衣不即作衣，但知舉畜更望餘者：「若得如是相似之物，我
【現代漢語翻譯】 現代漢語譯本：什麼是它的勢力範圍？指的是樹木排列整齊的地方。
什麼是多片樹林只有一個勢力範圍？指的是這些樹林只有一個林主，或者兄弟之間沒有分家。這個勢力範圍，中間部分全部包括，外圍有一尋（古代長度單位）的距離，可以用來採花等。
什麼是多片樹林有多個勢力範圍？指的是這些樹林有多個林主，或者兄弟之間已經分家。這個勢力範圍的界限在哪裡？有什麼共同點和不同點？這種情況沒有勢力範圍。
什麼是一棵樹有一個勢力範圍？指的是樹的枝葉茂密交錯所覆蓋的地方。中間部分全部包括，外圍有一尋的距離；又如在五月正午時分，樹影所及的地方，如果沒有風的時候，花、葉、果實掉落的地方，以及下雨的時候水滴滴落的地方。
什麼是一棵樹有多個勢力範圍？指的是樹的枝葉稀疏分散，沒有交錯。這個勢力範圍的界限在哪裡？有什麼共同點和不同點？指的是以樹根為界。
什麼是多棵樹有一個勢力範圍？指的是這些樹的枝葉相互交錯覆蓋的地方，中間部分全部包括。
什麼是多棵樹有多個勢力範圍？指的是這些樹各自獨立，枝葉沒有交錯。這個勢力範圍的界限在哪裡？有什麼共同點和不同點？比丘（Bhikkhu，佛教出家男眾）有犯戒和不犯戒的情況嗎？當時，具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛陀說：『世尊大德！如果比丘行走、站立、坐臥的時候，距離衣服多遠算是離開了衣服的勢力範圍？』佛陀說：『比如生長在聞婆羅門（Brahman，古印度社會最高階層）家的庵沒羅樹（Amra，芒果樹），相隔七尋，花果茂盛。這七棵樹之間有四十九尋的距離，在這個範圍內行走的比丘不算失去衣服的範圍，超過這個範圍就算失去。如果站立、坐臥的時候，只在一尋之內；如果在兩個區域的中間睡覺，衣服的邊角沒有離開身體，這就是它的勢力範圍。如果比丘離開衣服過夜，應該從三個方面判斷是否犯戒。』內容和前面說的一樣。
一月衣學處第三
佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana Vihara）。當時，各位比丘積蓄了很多衣服，得到青色的布料也不立即製作成衣服，只是知道積蓄著，還盼望著其他的布料：『如果能得到像這樣的相似的物品，我就……』
【English Translation】 English version: What is its sphere of influence? It refers to the place where the trees are arranged neatly.
What does it mean that multiple forests have one sphere of influence? It means that these forests have only one forest owner, or the brothers have not separated their families. This sphere of influence includes all the middle part, and there is a 'xun' (an ancient unit of length) distance on the outside, which can be used to pick flowers, etc.
What does it mean that multiple forests have multiple spheres of influence? It means that these forests have multiple forest owners, or the brothers have already separated their families. Where is the boundary of this sphere of influence? What are the commonalities and differences? In this case, there is no sphere of influence.
What does it mean that one tree has one sphere of influence? It refers to the place covered by the dense and intertwined branches and leaves of the tree. The middle part is all included, and there is a 'xun' distance on the outside; also, like at noon in May, the place covered by the shadow of the tree, the place where flowers, leaves, and fruits fall when there is no wind, and the place where water droplets fall when it rains.
What does it mean that one tree has multiple spheres of influence? It refers to the sparse and scattered branches and leaves of the tree that are not intertwined. Where is the boundary of this sphere of influence? What are the commonalities and differences? It refers to the root of the tree as the boundary.
What does it mean that multiple trees have one sphere of influence? It refers to the place where the branches and leaves of these trees are intertwined and covered, and the middle part is all included.
What does it mean that multiple trees have multiple spheres of influence? It means that these trees are independent of each other, and the branches and leaves are not intertwined. Where is the boundary of this sphere of influence? What are the commonalities and differences? Are there any violations or non-violations for Bhikkhus (Bhikkhu, Buddhist monks)? At that time, the Venerable Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts) reported to the Buddha: 'Venerable Lord! If a Bhikkhu is walking, standing, sitting, or lying down, how far away from the robe is considered to be outside the sphere of influence of the robe?' The Buddha said: 'For example, the Amra trees (Amra, mango tree) growing in the house of a Brahman (Brahman, the highest caste in ancient Indian society) are seven 'xun' apart, with lush flowers and fruits. The distance between these seven trees is forty-nine 'xun'. A Bhikkhu walking within this range is not considered to have lost the range of the robe; beyond this range, it is considered lost. If standing, sitting, or lying down, it is only within one 'xun'; if sleeping in the middle of two areas, the corner of the robe does not leave the body, this is its sphere of influence. If a Bhikkhu spends the night away from the robe, it should be judged from three aspects whether there is a violation.' The content is the same as mentioned before.
The Third Training Rule on Robes for a Month
The Buddha was in Jetavana Vihara (Jetavana Vihara) in Sravasti (Sravasti). At that time, the Bhikkhus accumulated many robes. When they got blue cloth, they did not immediately make it into a robe, but only knew to accumulate it, and hoped for other cloth: 'If I can get similar items like this, I will...'
當作衣。」如青既然，黃赤白衣及得厚薄亦皆貯畜。時少欲苾芻共生嫌賤：「云何苾芻多畜衣物，積而貯畜不肯作衣？」時諸苾芻以此因緣具白世尊。佛以此緣具問諸苾芻，諸苾芻言：「實爾。」世尊呵責，廣說如前：「我觀十利，為諸聲聞弟子于毗奈耶制其學處，應如前說：
「若復苾芻作衣已竟，羯恥那衣復出，得非時衣，欲須應受，受已當疾成衣。若有望處，求令滿足，若不足者，得畜經一月。若過者，泥薩祇波逸底迦。」
若復苾芻衣已竟，羯恥那衣已出，有四句廣如前說。
言得非時衣者，何者是時？何者非時？若住處不張羯恥那衣者一月，謂從八月十六日至九月十五日；若住處張羯恥那衣者五月，謂從八月十六日至正月十五日，是名時，餘名非時。
若有望處者，謂衣少更求得。
畜一月者，謂有望處，于父母、兄弟、姊妹、師主等處當與我衣。若五年會、若六年會、若頂髻會、若盛年會我當得衣。若足者善，若三衣隨一不足者，得齊一月。若過畜者，泥薩祇波逸底迦，廣如前說。
此中犯相其事云何？
攝頌曰：
有望無望處， 望斷不同衣， 新故糞掃殊， 條數肘量等。
若苾芻月一日得少青色衣，未作而畜、有希望處，若得如是同
【現代漢語翻譯】 現代漢語譯本 『應當做衣服。』如果得到青色、黃色、紅色、白色等顏色的衣服，以及厚薄不同的衣服，都可以儲存起來。當時，一些少欲（知足少欲）的比丘共同嫌棄其他比丘，說：『為什麼這些比丘要儲存這麼多衣物，積攢起來卻不肯做成衣服呢？』於是，這些比丘將此事稟告了世尊（釋迦牟尼佛）。佛陀因此事詢問了各位比丘，比丘們回答說：『確實如此。』世尊呵斥了他們，並像之前一樣詳細地說明：『我觀察到十種利益，所以為聲聞（聽聞佛法而證悟的弟子）弟子們在毗奈耶（戒律）中制定學處（戒條），應該像之前所說的那樣： 『如果比丘做衣服已經完成，解除了羯恥那衣（功德衣，指雨季安居結束後分發的衣服），又得到了非時衣（非規定時間得到的衣服），如果需要，應該接受，接受后應當儘快做成衣服。如果有希望得到更多布料的地方，就去尋求，使之滿足做衣服的需求。如果仍然不足，可以儲存一個月。如果超過一個月，就犯了泥薩祇波逸底迦（捨墮，一種戒律）。』 如果比丘做衣服已經完成，解除了羯恥那衣，有四種情況，詳細內容如前所述。 所說的得到非時衣，什麼是時（規定的時間）？什麼是非時（非規定的時間）？如果居住的地方沒有張掛羯恥那衣，那麼一個月的時間，指的是從八月十六日到九月十五日；如果居住的地方張掛了羯恥那衣，那麼五個月的時間，指的是從八月十六日到正月十五日，這叫做時，其餘時間叫做非時。 所說的有希望得到布料的地方，指的是衣服不夠，再去尋求。 所說的儲存一個月，指的是有希望得到布料的地方，比如父母、兄弟、姐妹、師父等處會給我衣服。或者五年一次的集會、六年一次的集會、頂髻會（一種宗教集會）、盛年會，我將會得到衣服。如果足夠了就好，如果三衣（僧侶的三種主要衣服）中的任何一件不足，可以儲存一個月。如果超過一個月，就犯了泥薩祇波逸底迦，詳細內容如前所述。 這裡面犯戒的相狀是怎樣的呢？ 攝頌說： 有希望和沒有希望的地方，希望斷絕和不同的衣服，新的和舊的糞掃衣（用丟棄的布料縫製的衣服）的差別，條數、肘尺長度等等。 如果比丘在某月一日得到少量青色的布料，還沒有做成衣服就儲存起來，並且有希望得到更多布料，如果得到像這樣的同
【English Translation】 English version 『Should make it into a robe.』 If one obtains robes of blue, yellow, red, or white colors, as well as robes of varying thicknesses, all can be stored. At that time, some Bhikshus (monks) of few desires jointly despised other Bhikshus, saying: 『Why do these Bhikshus store so many robes, accumulating them but unwilling to make them into robes?』 Then, these Bhikshus reported this matter to the World-Honored One (Shakyamuni Buddha). The Buddha inquired about this matter from the Bhikshus, and the Bhikshus replied: 『Indeed, it is so.』 The World-Honored One rebuked them and explained in detail as before: 『I have observed ten benefits, so I have established the precepts (training rules) in the Vinaya (monastic code) for the Shravaka (disciples who attain enlightenment by hearing the Dharma) disciples, which should be as previously stated: 『If a Bhikshu has finished making a robe, and the Kathina robe (a robe received after the rainy season retreat) has been relinquished, and one obtains an untimely robe (a robe obtained outside the prescribed time), if needed, one should accept it, and after accepting it, one should quickly make it into a robe. If there is a place where one hopes to obtain more cloth, one should seek it to fulfill the need for making a robe. If it is still insufficient, one may store it for one month. If it exceeds one month, one commits a Nissaggiya Pacittiya (an offense requiring forfeiture).』 If a Bhikshu has finished making a robe, and the Kathina robe has been relinquished, there are four situations, the details of which are as previously stated. Regarding obtaining an untimely robe, what is the timely period? What is the untimely period? If the place of residence does not extend the Kathina robe, then one month refers to the period from the sixteenth day of the eighth month to the fifteenth day of the ninth month; if the place of residence extends the Kathina robe, then five months refers to the period from the sixteenth day of the eighth month to the fifteenth day of the first month. This is called the timely period, and the remaining time is called the untimely period. Regarding the place where one hopes to obtain cloth, it refers to seeking more when the robe is insufficient. Regarding storing for one month, it refers to having a place where one hopes to obtain cloth, such as parents, brothers, sisters, teachers, etc., who will give me robes. Or at a gathering every five years, a gathering every six years, a topknot gathering (a religious gathering), or a grand gathering, I will obtain robes. If it is sufficient, that is good; if any one of the three robes (the three main robes of a monk) is insufficient, one may store it for one month. If it exceeds one month, one commits a Nissaggiya Pacittiya, the details of which are as previously stated. What are the characteristics of committing an offense in this case? The summary verse says: Places where there is hope and where there is no hope, hope being cut off and different robes, the difference between new and old Pamsukula robes (robes made from discarded cloth), the number of strips, the length in cubits, etc. If a Bhikshu obtains a small amount of blue cloth on the first day of a month, and stores it without making it into a robe, and hopes to obtain more cloth, if one obtains such a similar
色衣時，我當作衣。即於是日得同色衣。彼苾芻於十日內作衣，應持、應舍、應作法。若不持、不捨、不作法，至十一日明相出，泥薩祇波逸底迦。
若苾芻一日不得余衣，二日方得衣、三日得衣，乃至十日得衣。彼苾芻於十日內作衣，應持、應舍、應作法。若不持、不捨、不作法，至十一日明相出，泥薩祇波逸底迦。
若苾芻十日不得余衣，十一日不得、十二日不得，乃至十九日不得衣，二十日方得余衣，即應如前作法，若不作法犯捨墮。
若苾芻二十一日不得余衣，乃至二十九日得余衣，三十日內作衣，應持、應舍、應作分別。若不持、不捨、不作分別，三十一日明相出，泥薩祇波逸底迦，由前得衣相染續故。如得青色衣既爾，得余色衣事皆同此。
若苾芻一日得青色衣，不作而畜、無別望處，便作是念：「若得如是同色衣者，我當作衣。」即於是日得同類衣。時苾芻於十日內作衣，應持、應舍、應作分別。若不作法者，至十一日明相出時，泥薩祇波逸底迦。
若一日不得余衣、二日得衣，乃至三十日得衣，廣如前說。如得青色衣既爾，得余色衣等事皆同此。
若苾芻一日得青色衣，不作而畜、有希望處，然希望處時節長遠，不稱所求無力能得，或於是日得青色衣，於十日
【現代漢語翻譯】 現代漢語譯本：如果比丘（Bhikkhu，佛教僧侶）得到染色過的布料，他應當開始縫製僧衣。如果當天又得到了同樣顏色的布料，這位比丘應當在十天之內縫製僧衣，並進行『持』（接受）、『舍』（捨棄）、『作法』（如法處理）等儀式。如果他不進行『持』、『舍』、『作法』等儀式，到了第十一天的黎明，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。 如果比丘一天沒有得到額外的布料，兩天後才得到，或者三天後、乃至十天後才得到，這位比丘應當在十天之內縫製僧衣，並進行『持』、『舍』、『作法』等儀式。如果他不進行『持』、『舍』、『作法』等儀式，到了第十一天的黎明，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。 如果比丘十天沒有得到額外的布料，十一天沒有得到，十二天沒有得到，乃至十九天沒有得到布料，二十天才得到額外的布料，就應當像之前一樣進行作法。如果不作法，就犯捨墮罪。 如果比丘二十一天沒有得到額外的布料，乃至二十九天得到額外的布料，三十天內縫製僧衣，應當進行『持』、『舍』、『作法』等分別。如果不進行『持』、『舍』、『作法』等分別，第三十一天的黎明到來時，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪），因為之前得到的布料的染色狀態持續存在。得到藍色布料的情況是這樣，得到其他顏色布料的情況也與此相同。 如果比丘一天得到藍色布料，沒有進行處理就儲存起來，也沒有特別的期望，然後心想：『如果我得到同樣顏色的布料，我就開始縫製僧衣。』結果當天就得到了同類布料。這時，比丘應當在十天之內縫製僧衣，並進行『持』、『舍』、『作法』等分別。如果不作法，到了第十一天的黎明，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。 如果一天沒有得到額外的布料，兩天後得到，乃至三十天後得到，詳細情況如前所述。得到藍色布料的情況是這樣，得到其他顏色布料的情況也與此相同。 如果比丘一天得到藍色布料，沒有進行處理就儲存起來，但有所希望，然而希望的時間漫長遙遠，不符合所求，沒有能力得到，或者在當天得到藍色布料，在十天內...
【English Translation】 English version: When a Bhikkhu (Buddhist monk) receives dyed cloth, he should begin making a robe. If he receives cloth of the same color on that very day, that Bhikkhu should make the robe within ten days, and perform the rituals of 『holding』 (acceptance), 『giving up』 (renunciation), and 『formal act』 (lawful procedure). If he does not perform the rituals of 『holding,』 『giving up,』 and 『formal act,』 at the dawn of the eleventh day, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a Bhikkhu does not receive additional cloth for one day, but receives it after two days, or after three days, or even after ten days, that Bhikkhu should make the robe within ten days, and perform the rituals of 『holding,』 『giving up,』 and 『formal act.』 If he does not perform the rituals of 『holding,』 『giving up,』 and 『formal act,』 at the dawn of the eleventh day, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a Bhikkhu does not receive additional cloth for ten days, does not receive it for eleven days, does not receive it for twelve days, and does not receive cloth until the nineteenth day, and only receives additional cloth on the twentieth day, he should perform the formal act as before. If he does not perform the formal act, he commits an offense entailing forfeiture. If a Bhikkhu does not receive additional cloth for twenty-one days, and receives additional cloth on the twenty-ninth day, he should make the robe within thirty days, and perform the distinctions of 『holding,』 『giving up,』 and 『formal act.』 If he does not perform the distinctions of 『holding,』 『giving up,』 and 『formal act,』 at the dawn of the thirty-first day, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation), because the dyed state of the previously obtained cloth continues. The case of obtaining blue cloth is like this; the case of obtaining cloth of other colors is the same as this. If a Bhikkhu receives blue cloth on one day, stores it without processing it, and has no particular expectation, and then thinks: 『If I receive cloth of the same color, I will begin making a robe.』 As a result, he receives cloth of the same kind on that very day. At this time, the Bhikkhu should make the robe within ten days, and perform the distinctions of 『holding,』 『giving up,』 and 『formal act.』 If he does not perform the formal act, at the dawn of the eleventh day, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If he does not receive additional cloth for one day, but receives it after two days, or receives it after thirty days, the details are as described before. The case of obtaining blue cloth is like this; the case of obtaining cloth of other colors is the same as this. If a Bhikkhu receives blue cloth on one day, stores it without processing it, but has some expectation, but the time of expectation is long and distant, does not meet the request, and has no ability to obtain it, or receives blue cloth on that day, within ten days...
內應作衣。如是廣說。乃至三十日方得余色衣，事同前說。
若苾芻一日得青色衣，不作而畜、有希望處，其所望處雖未得衣心不斷絕，或於是日得青色衣，如前廣說。
若苾芻一日得青色衣，不作而畜、情有希望。若所望處皆斷絕者，彼苾芻所得之衣，於十日內應持、應舍，如前廣說。
爾時具壽鄔波離白佛言：「大德！有幾種衣？」佛言：「有二種：一、新，二、故。新謂新織，故謂曾經四月著用。鄔波離！復有五種衣：一、有施主衣；二、無施主衣；三、往還衣；四、死人衣；五、糞掃衣。云何有施主衣？謂有女、男、半擇迦為其施主。云何無施主衣？謂無女、男、半擇迦為其施主。云何往還衣？如有死人，眷屬哀念，以衣贈送置於尸上，送至燒處。既焚葬已，還持此衣奉施僧眾。云何死人衣？于尸林中死者余衣，無主攝受。云何糞掃衣？此有五種。云何為五？一、道路棄衣；二、糞掃處衣；三、河邊棄衣；四、蟻所穿衣；五、破碎衣。復有五種：一、火燒衣；二、水所漬衣；三、鼠嚙衣；四、牛嚼衣；五、奶母棄衣。
「若苾芻得新衣欲作衣者，應浣染裁縫，兩重為僧伽胝、兩重為尼師但；一重為嗢呾羅僧伽、一重為安呾婆娑。若苾芻二重為僧伽胝時，若欲更著第三重者，帖時得惡
【現代漢語翻譯】 現代漢語譯本： 應在內部製作內衣。像這樣廣泛地說明。乃至三十天後才能獲得其他顏色的衣服，情況與前面所說相同。 如果比丘（Bhikkhu，佛教僧侶）在一天內獲得青色的衣服，不製作就儲存、心存希望，即使希望的地方沒有得到衣服，心念也沒有斷絕，或者在當天得到青色的衣服，像前面那樣廣泛地說明。 如果比丘在一天內獲得青色的衣服，不製作就儲存、心存希望。如果希望的地方都斷絕了，那麼這位比丘獲得的衣服，在十天之內應當持有、應當捨棄，像前面那樣廣泛地說明。 這時，具壽（Ayasma，德高望重的）鄔波離（Upali，佛陀的十大弟子之一，持戒第一）對佛說：『大德（Bhante，對佛的尊稱）！衣服有幾種？』佛說：『有兩種：一是新的，二是舊的。新的是指新織的，舊的是指曾經穿用四個月的。鄔波離！又有五種衣服：一、有施主衣；二、無施主衣；三、往還衣；四、死人衣；五、糞掃衣。什麼是有施主衣？是指有女人、男人、半擇迦（Pandaka，不具男女性徵的人）作為施主。什麼是無施主衣？是指沒有女人、男人、半擇迦作為施主。什麼是往還衣？如有死人，眷屬哀念，把衣服贈送放置在屍體上，送到焚燒的地方。焚燒埋葬完畢后，再把這件衣服奉獻給僧眾。什麼是死人衣？在尸林（Sivathika，埋葬屍體的地方）中死者遺留的衣服，沒有人認領。什麼是糞掃衣？這有五種。什麼是五種？一、道路上丟棄的衣服；二、垃圾堆里的衣服；三、河邊丟棄的衣服；四、被螞蟻咬穿的衣服；五、破損的衣服。又有五種：一、火燒過的衣服；二、被水浸泡過的衣服；三、被老鼠咬過的衣服；四、被牛嚼過的衣服；五、被奶媽丟棄的衣服。』 『如果比丘得到新衣服想要製作衣服，應當洗滌、染色、裁剪縫紉，兩層做僧伽胝（Sanghati，大衣）、兩層做尼師但（Nisidana，坐具）；一層做嗢呾羅僧伽（Uttarasanga，上衣）、一層做安呾婆娑（Antarvasa，內衣）。如果比丘兩層做僧伽胝時，如果想要再穿第三層，縫貼的時候會犯惡作（Dukkata，輕罪）。』
【English Translation】 English version: The inner garment should be made inside. Thus, it is extensively explained. Even after thirty days, one may obtain clothing of other colors, the matter being the same as previously stated. If a Bhikkhu (Buddhist monk) obtains a blue garment in one day, and keeps it without making it, harboring hope, even if the hoped-for place does not yield the garment, the thought is not abandoned, or if on that day he obtains a blue garment, as extensively explained before. If a Bhikkhu obtains a blue garment in one day, and keeps it without making it, harboring hope. If all the hoped-for places are cut off, then the garment obtained by that Bhikkhu should be held and discarded within ten days, as extensively explained before. At that time, the Venerable (Ayasma) Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the Buddha: 'Venerable Sir (Bhante, a respectful term for the Buddha)! How many kinds of garments are there?' The Buddha said: 'There are two kinds: one is new, and the other is old. New means newly woven, and old means having been worn for four months. Upali! There are also five kinds of garments: one is a garment with a donor; two is a garment without a donor; three is a returning garment; four is a dead person's garment; and five is a rag garment. What is a garment with a donor? It refers to a woman, man, or Pandaka (a person without male or female characteristics) as the donor. What is a garment without a donor? It refers to no woman, man, or Pandaka as the donor. What is a returning garment? If there is a dead person, the family members grieve and offer a garment, placing it on the corpse, and sending it to the cremation ground. After cremation and burial, they then offer this garment to the Sangha (Buddhist monastic community). What is a dead person's garment? It refers to the remaining garments of the dead in the charnel ground (Sivathika, a place for burying corpses), with no one claiming them. What is a rag garment? There are five kinds of these. What are the five? One is a garment discarded on the road; two is a garment in a garbage heap; three is a garment discarded by the river; four is a garment pierced by ants; and five is a torn garment.' There are also five kinds: one is a garment burned by fire; two is a garment soaked by water; three is a garment gnawed by rats; four is a garment chewed by cows; and five is a garment discarded by a wet nurse.' 'If a Bhikkhu obtains a new garment and wants to make a robe, he should wash, dye, cut, and sew it, making two layers for the Sanghati (outer robe), two layers for the Nisidana (sitting cloth); one layer for the Uttarasanga (upper robe), and one layer for the Antarvasa (inner robe). If a Bhikkhu makes two layers for the Sanghati, and wants to wear a third layer, attaching it will result in a Dukkata (wrongdoing, minor offense).'
作罪；至十一日明相出時，便犯捨墮。若苾芻于新僧伽胝，摘去舊里擬將別用，摘時得惡作罪；至十一日明相出，便犯捨墮。若苾芻于新僧伽胝，摘去其里浣染縫治，還欲安此者無犯；至十一日明相出時，不安了者得泥薩祇。如僧伽胝既然，于尼師但事皆同此。若苾芻有新嗢呾羅僧伽帖第二重，帖時得惡作，至十一日明相出時便犯捨墮。安呾婆娑亦復如是。若苾芻得故衣欲作衣者，應浣染裁縫，四重為僧伽胝、四重為尼師但、兩重為嗢呾羅僧伽及安呾婆娑。若苾芻於二重嗢呾羅僧伽及安呾婆娑，若欲更著第三重者，帖時得惡作罪；十一日明相出時，犯捨墮罪。若苾芻於此重衣，若欲摘去或安不安，有犯無犯廣如上說。若苾芻得有主衣、無主衣、往還衣、死人衣，準其新故重數應知。若糞掃衣，時隨意重數作無齊限。」
爾時具壽鄔波離白佛言：「大德！僧伽胝有幾種？條數云何？」佛告鄔波離：「有九種別。云何為九？謂九條、十一條、十三條、十五條、十七條、十九條、二十一條、二十三條、二十五條。鄔波離？初三種衣，二長一短。次三種衣，三長一短。次三種衣，四長一短。應作、應持，過此已上便成破納。」
鄔波離白佛言：「大德！衣之大小有幾差別？」佛言：「僧伽胝有三：謂上、中、下。
【現代漢語翻譯】 作罪：如果比丘製作新的僧伽胝（Samghati，覆肩衣），在第十一天天亮時，就觸犯了捨墮罪（Nissaggiya Pacittiya，一種戒律）。如果比丘從新的僧伽胝上拆下舊的襯裡，打算另作他用，拆的時候犯惡作罪（Dukkata，一種輕罪）；到第十一天天亮時，就觸犯捨墮罪。如果比丘從新的僧伽胝上拆下襯裡，清洗、染色、縫補后，還想安回去，則沒有罪；到第十一天天亮時，如果沒有安好，就觸犯泥薩祇（Nissaggiya，捨墮）。如同僧伽胝的情況一樣，尼師但（Nisidana，坐具）的情況也與此相同。如果比丘有新的嗢呾羅僧伽（Uttarasangha，上衣）第二重，縫製時犯惡作罪，到第十一天天亮時就觸犯捨墮罪。安呾婆娑（Antarvasa，內衣）也是如此。如果比丘得到舊衣服，想要製作新衣服，應該清洗、染色、裁剪縫製，用四層布做僧伽胝、四層布做尼師但、兩層布做嗢呾羅僧伽和安呾婆娑。如果比丘對於兩層的嗢呾羅僧伽和安呾婆娑，想要再加第三層，縫製時犯惡作罪；第十一天天亮時，犯捨墮罪。如果比丘對於這重衣服，想要拆去或安不安，有犯無犯的情況，廣泛地如上面所說。如果比丘得到有主的衣服、無主的衣服、往還的衣服、死人的衣服，按照新舊和層數的標準來衡量。如果是糞掃衣（Pamsukulika，從垃圾堆或丟棄物中撿來的衣服），則可以隨意用多層布製作，沒有限制。
這時，具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛說：『大德！僧伽胝有幾種？條數是多少？』佛告訴鄔波離：『有九種區別。哪九種呢？就是九條、十一條、十三條、十五條、十七條、十九條、二十一條、二十三條、二十五條。鄔波離？前三種衣服，是兩長一短。中間三種衣服，是三長一短。后三種衣服，是四長一短。應該製作、應該持有，超過這些就成了破納（Pannas，補綴的衣服）。』
鄔波離問佛說：『大德！衣服的大小有幾種差別？』佛說：『僧伽胝有三種：就是上等、中等、下等。』
【English Translation】 Transgression: If a Bhikkhu makes a new Samghati (outer robe), he commits a Nissaggiya Pacittiya (an offense requiring forfeiture) when the dawn breaks on the eleventh day. If a Bhikkhu removes the old lining from a new Samghati, intending to use it for something else, he commits a Dukkata (a minor offense) when he removes it; he commits a Nissaggiya Pacittiya when the dawn breaks on the eleventh day. If a Bhikkhu removes the lining from a new Samghati, washes, dyes, and sews it, intending to reattach it, there is no offense; if he has not reattached it when the dawn breaks on the eleventh day, he commits a Nissaggiya. Just as with the Samghati, the same applies to the Nisidana (sitting cloth). If a Bhikkhu has a new Uttarasangha (upper robe) with a second layer, he commits a Dukkata when sewing it; he commits a Nissaggiya Pacittiya when the dawn breaks on the eleventh day. The same applies to the Antarvasa (inner robe). If a Bhikkhu obtains old clothes and wants to make new clothes, he should wash, dye, cut, and sew them, using four layers for the Samghati, four layers for the Nisidana, and two layers each for the Uttarasangha and Antarvasa. If a Bhikkhu wants to add a third layer to a two-layered Uttarasangha or Antarvasa, he commits a Dukkata when sewing it; he commits a Nissaggiya Pacittiya when the dawn breaks on the eleventh day. If a Bhikkhu wants to remove or not attach this layer of clothing, the offenses and non-offenses are as described above. If a Bhikkhu obtains clothes that are owned, unowned, borrowed, or from a dead person, the standards for newness, oldness, and number of layers should be applied. If it is a Pamsukulika (robe made from discarded cloth), he can make it with as many layers as he likes, without limit.
Then, the Venerable Upali (one of the Buddha's ten chief disciples, foremost in discipline) asked the Buddha: 'Venerable Sir, how many kinds of Samghati are there? How many strips are there?' The Buddha told Upali: 'There are nine kinds. Which nine? They are nine strips, eleven strips, thirteen strips, fifteen strips, seventeen strips, nineteen strips, twenty-one strips, twenty-three strips, and twenty-five strips. Upali? The first three kinds of robes have two long and one short strip. The middle three kinds of robes have three long and one short strip. The last three kinds of robes have four long and one short strip. These should be made and kept; beyond these, they become Pannas (patched robes).'
Upali asked the Buddha: 'Venerable Sir, how many differences are there in the size of the robes?' The Buddha said: 'There are three kinds of Samghati: superior, medium, and inferior.'
上者豎三肘、橫五肘；下者豎二肘半、橫四肘半；二內名中。若嗢呾羅僧伽及安呾婆娑亦有三種：謂上、中、下，量如僧伽胝說。鄔波離！復有二種安呾婆娑：豎二、橫五；豎二、橫四。若極下安呾婆娑，但蓋三輪，是持衣中最小。若泥薩祇衣最極小者，但齊從橫一肘。若苾芻犯捨墮，應為三事廣如上說。」又無犯者最初犯人、或癡狂、心亂、痛惱所纏。
使非親尼浣故衣學處第四
爾時菩薩從睹史天下，託生劫比羅城凈飯王家，於時四方有大名稱，云釋迦族生太子。在雪山邊分鹽河側劫比羅仙人所住之處，去斯不遠有婆羅門仙人，名阿私多，善解占相。王召觀察，授記有二種瑞：若在家者，為轉輪王化四天下，為大聖主七寶具足，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，千子圓滿有大威力，勇健無雙能降怨敵，盡斯大地窮四海邊，無諸盜賊亦無酷罰，以法理人安隱而住。若出家者，剃除鬚髮以正信心，從家至非家當得成佛、應、正遍知，名聞十方弘濟群品。是時所有諸國大王皆悉聞知釋迦太子生在雪山，乃至名聞十方弘濟群品，各作是念：「我今宜往承事太子，當於后時受其福錄。」又作是念：「今我無緣能見太子，若我承事凈飯王者，即為承事太子身也。」時諸國王咸皆遣使，並
【現代漢語翻譯】 現代漢語譯本：上面的（安呾婆娑，一種僧衣）豎三肘（約1.5米），橫五肘（約2.5米）；下面的豎二肘半（約1.25米），橫四肘半（約2.25米）；這兩種內部的叫做『中』。如果嗢呾羅僧伽（uttarāsaṅgha，上衣）及安呾婆娑（antarvāsa，內衣）也有三種：即上、中、下，尺寸如同僧伽胝（saṃghāṭī，重衣）所說。鄔波離（Upāli，佛陀十大弟子之一）！又有兩種安呾婆娑：豎二肘（約1米），橫五肘（約2.5米）；豎二肘（約1米），橫四肘（約2米）。如果最下面的安呾婆娑，僅僅能蓋住三輪（指身體的三個部位），這是持衣中最小的。如果泥薩祇衣（nisīdanī，坐具衣）最小的，只有縱橫一肘（約0.5米）。如果比丘（bhikṣu，出家男眾）犯了捨墮（nissaggiya pācittiya，一種戒律），應當按照上面所說的三件事來處理。此外，沒有犯戒的情況包括：最初的犯戒者、或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
使非親尼浣故衣學處第四
當時，菩薩（bodhisattva）從睹史天（Tuṣita，欲界天之一）下生，託生于劫比羅城（Kapilavastu）凈飯王（Śuddhodana）家，當時四方都有很大的名聲，說釋迦族（Śākya）生了太子。在雪山（Himalaya）邊分鹽河（Rohanā）側，劫比羅仙人（Kapila）所居住的地方，離這裡不遠有婆羅門（Brahmin）仙人，名叫阿私多（Asita），善於占卜相術。國王召見他來觀察，授記說太子有兩種瑞相：如果在家，將成為轉輪王（cakravartin），統治四大天下，成為偉大的聖主，七寶具足，即輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，有一千個兒子，圓滿具有強大的威力，勇猛健壯，無與倫比，能夠降伏怨敵，統治整個大地，直到四海邊，沒有盜賊，也沒有殘酷的刑罰，以正法治理人民，安穩地居住。如果出家，剃除鬚髮，以真正的信心，從在家到非家，將證得成佛、應供、正遍知（samyak-saṃbuddha），名聞十方，弘揚救濟眾生。當時所有各國的國王都知道釋迦太子生在雪山，乃至名聞十方，弘揚救濟眾生，各自這樣想：『我現在應該去侍奉太子，將來可以得到他的福報。』又這樣想：『現在我沒有機會見到太子，如果我侍奉凈飯王，就等於侍奉太子本人。』當時各國王都派遣使者，並
【English Translation】 English version: The upper (antarvāsa, a type of monastic robe) is three cubits (approximately 1.5 meters) in height and five cubits (approximately 2.5 meters) in width; the lower one is two and a half cubits (approximately 1.25 meters) in height and four and a half cubits (approximately 2.25 meters) in width; these two inner ones are called 'middle'. If the uttarāsaṅgha (upper robe) and antarvāsa (inner robe) also have three types: upper, middle, and lower, the measurements are as described for the saṃghāṭī (outer robe). Upāli (one of the Buddha's ten great disciples)! There are also two types of antarvāsa: two cubits (approximately 1 meter) in height and five cubits (approximately 2.5 meters) in width; two cubits (approximately 1 meter) in height and four cubits (approximately 2 meters) in width. If the lowest antarvāsa only covers the three wheels (referring to three parts of the body), it is the smallest among the robes. If the smallest nisīdanī (sitting cloth) is only one cubit (approximately 0.5 meters) in length and width. If a bhikṣu (monk) commits a nissaggiya pācittiya (an offense requiring forfeiture), it should be handled according to the three matters mentioned above. Furthermore, there is no offense in the case of the first offender, or someone who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering.
The Fourth Training Rule on Employing Non-Relative Nuns to Wash Old Clothes
At that time, the Bodhisattva descended from the Tuṣita Heaven (one of the heavens in the desire realm), and was conceived in the house of King Śuddhodana of Kapilavastu. At that time, there was great renown in all directions, saying that a prince was born into the Śākya clan. Near the Snow Mountains (Himalayas), on the side of the Rohanā River, at the place where the sage Kapila resided, not far from there was a Brahmin sage named Asita, who was skilled in divination and physiognomy. The king summoned him to observe, and he prophesied that the prince had two auspicious signs: if he remained at home, he would become a cakravartin (wheel-turning king), ruling the four great continents, becoming a great holy lord, possessing the seven treasures, namely the wheel treasure, elephant treasure, horse treasure, jewel treasure, woman treasure, treasurer treasure, and military leader treasure, with a thousand sons, perfectly possessing great power, courageous and unparalleled, able to subdue enemies, ruling the entire earth, up to the edges of the four seas, without thieves or cruel punishments, governing the people with righteousness, living in peace. If he renounced the world, shaving his head and beard, with true faith, going from home to homelessness, he would attain Buddhahood, worthy of offerings, perfectly enlightened (samyak-saṃbuddha), his name would be heard in the ten directions, widely saving all beings. At that time, all the kings of various countries knew that the Śākya prince was born in the Snow Mountains, and that his name was heard in the ten directions, widely saving all beings, and they each thought: 'I should now go to serve the prince, and in the future, I will receive his blessings.' They also thought: 'Now I have no opportunity to see the prince, but if I serve King Śuddhodana, it will be the same as serving the prince himself.' At that time, all the kings sent messengers, and
持國信至凈飯王所。
后時菩薩養在深宮，年漸長大，由見老病死故，心懷憂惱，遂往林中，屏棄人事。時諸國王聞是事已咸作斯念：「我今所以事凈飯王者，意事太子。而今太子既往林中情求出離，我今何事徒為費損？」於是使人及諸國信悉皆斷絕。時憍薩羅國勝光大王與凈飯王國界鄰近，信物雖絕使尚往還，於時時間遣使相問，所遣使人是國大臣名曰密護。是時密護至凈飯王所，論國事已便於大臣鄔陀夷舍而為停止。若凈飯王遣使往問勝光王時，便遣大臣鄔陀夷往。時鄔陀夷至室羅伐城，見勝光王論王事已，於密護舍而為停止。時密護有婦名曰笈多，顏貌端嚴人所樂見，是時鄔陀夷便與笈多共行非法。時彼密護聞婦與鄔陀夷私有交密，便作是念：「此二惡人當斷其命。」后更思念：「我若殺者擾亂王城為大驚怖，如何為此罪過婦女殺婆羅門耶？」即便舍而不問。後於異時密護身死，時勝光王以無子故，所有資財收入王庫。時鄔陀夷聞斯事已，便作是念：「我今存在，如何令彼笈多無所憑托？」便於夜中思利害事，曉便往詣凈飯王所，作如是白：「王與勝光王國界鄰接，見有如是不穩便事，應遣使人往彼籌度，若不問者當招禍敗。」王便報曰：「若如是者，卿當爲使往彼商量。」時鄔陀夷即便往詣室羅伐城，
【現代漢語翻譯】 現代漢語譯本：持國（Dhritarashtra）的使者來到了凈飯王（Suddhodana）的住所。
後來，菩薩（Bodhisattva，指釋迦牟尼佛）在深宮中長大，隨著年齡增長，因為見到衰老、疾病和死亡，心中充滿憂愁煩惱，於是前往林中，屏棄世俗人事。當時，各國國王聽到這件事後，都這樣想：『我們現在之所以侍奉凈飯王，是因為看重太子。而現在太子已經前往林中尋求出離，我們又何必徒勞地耗費資源呢？』於是派去的人和各國的信使都斷絕了往來。當時，憍薩羅國（Kosala）的勝光王（Prasenajit）與凈飯王國的邊界相鄰近，雖然信物斷絕，但使者仍然往來，不時派遣使者互相問候，所派遣的使者是該國的大臣，名叫密護（Mithra）。當時，密護到達凈飯王那裡，商議完國事後，便在大臣鄔陀夷（Udayin）的住所停留。如果凈飯王派遣使者去問候勝光王時，便派遣大臣鄔陀夷前往。當時，鄔陀夷到達室羅伐城（Sravasti），與勝光王商議完國事後，便在密護的住所停留。當時，密護有個妻子名叫笈多（Gupta），容貌端莊美麗，人見人愛。當時，鄔陀夷便與笈多一起做了不合法的事情。
當時，密護聽說妻子與鄔陀夷私下有交往，便這樣想：『這兩個惡人應當斷絕他們的性命。』後來又想到：『如果我殺了他們，會擾亂王城，引起大的恐慌，怎麼能爲了一個犯了罪過的婦女而殺害婆羅門呢？』於是就放棄了，沒有追問。後來在其他時候，密護去世了，當時勝光王因為他沒有兒子，就把他所有的資財收入了王室的倉庫。當時，鄔陀夷聽到這件事後，便這樣想：『我現在還活著，怎麼能讓笈多沒有依靠呢？』於是在夜裡思考利害關係，早上便前往凈飯王那裡，這樣稟告說：『大王與勝光王國的邊界相鄰接，看到有這樣不穩定的事情，應該派遣使者前往那裡籌劃，如果不聞不問，將會招致禍患。』凈飯王便回答說：『如果這樣的話，你應當作為使者前往那裡商量。』當時，鄔陀夷便前往室羅伐城。
【English Translation】 English version: The envoy of Dhritarashtra (持國) arrived at the residence of King Suddhodana (凈飯王).
Later, the Bodhisattva (菩薩, referring to Siddhartha Gautama) grew up in the deep palace. As he aged, he became filled with sorrow and distress upon seeing old age, sickness, and death. Therefore, he went into the forest, abandoning worldly affairs. At that time, the kings of various countries, upon hearing of this event, all thought: 'The reason we serve King Suddhodana now is because we value the prince. But now that the prince has gone into the forest seeking liberation, why should we waste resources in vain?' Thus, the people they sent and the envoys from various countries ceased their interactions. At that time, King Prasenajit (勝光王) of Kosala (憍薩羅國) bordered the kingdom of King Suddhodana. Although tributes ceased, envoys still traveled back and forth, sending messengers to inquire about each other from time to time. The envoy sent was a minister of that country named Mithra (密護). At that time, Mithra arrived at King Suddhodana's place. After discussing state affairs, he stayed at the residence of the minister Udayin (鄔陀夷). If King Suddhodana sent an envoy to inquire after King Prasenajit, he would send the minister Udayin. At that time, Udayin arrived at Sravasti (室羅伐城). After discussing state affairs with King Prasenajit, he stayed at Mithra's residence. At that time, Mithra had a wife named Gupta (笈多), whose appearance was dignified and beautiful, pleasing to all who saw her. At that time, Udayin engaged in unlawful conduct with Gupta.
At that time, Mithra heard that his wife was having secret relations with Udayin, and he thought: 'These two wicked people should have their lives cut short.' Later, he thought again: 'If I kill them, it will disturb the royal city and cause great panic. How can I kill a Brahmin for the sake of a sinful woman?' So he gave up and did not pursue the matter. Later, at another time, Mithra died. At that time, King Prasenajit, because he had no son, took all his assets into the royal treasury. At that time, Udayin heard of this matter and thought: 'Now that I am alive, how can I let Gupta have no support?' So he pondered the advantages and disadvantages during the night, and in the morning he went to King Suddhodana and reported: 'Your Majesty's kingdom borders the kingdom of King Prasenajit. Seeing such unstable matters, you should send an envoy there to plan. If you do not inquire, you will invite disaster.' King Suddhodana replied: 'If that is the case, you should go there as an envoy to discuss it.' At that time, Udayin went to Sravasti.
作如是念：「我今為當先見大王？先見臣耶？」作是念已復更思量：「求事之法理從下起。」即便往至國大臣所陳其本意，云：「我啟主欲取笈多，幸愿仁恩助我言及。」大臣聞已然可其事。時鄔陀夷即便詣勝光王所共論國事，即白王曰：「幸愿大王賜與停處。」王曰：「卿已曾來何處停止？」白言：「我先停在密護之舍。」王曰：「今者宜應還停彼處。」便白王曰：「密護身死。」王曰：「家主雖死，宅豈死耶？」鄔陀夷曰：「宅雖不死，產業皆無。」王命臣曰：「可覓停處安鄔陀夷。」鄔陀夷出已，臣白王曰：「豈鄔陀夷更無停處？然彼先與笈多交通，本意緣斯欲為啟白，王今若能攝受此人，即是攝受凈飯王矣。」時勝光王即令使者命鄔陀夷至，便告之曰：「鄔陀夷！我實不知卿與笈多先有交密，今以笈多與卿為婦，宅及財物亦並相供。」時鄔陀夷拜謝而去，是時笈多聞鄔陀夷來詣其舍，即出當門大聲啼哭。鄔陀夷至門問笈多曰：「何意啼泣？」笈多報曰：「我之所愛夫主身亡，仁豈於今亦當棄我？」鄔陀夷曰：「我本相為而來至此，已白王訖。汝及家資悉皆相與，汝為此住？為向劫比羅城？」笈多自念：「我今若往劫比羅者，婆羅門婦不存我命，我今宜應留住於此于其本宅。」是時鄔陀夷便有兩宅：一在劫比羅
【現代漢語翻譯】 現代漢語譯本 他這樣想著：『我現在應該先去見國王呢？還是先去見大臣呢？』這樣想過後，他又進一步思量：『求事的道理應該從下往上走。』於是就先去到國都大臣那裡陳述自己的本意，說：『我打算稟告國王，想娶笈多（Gupta，人名），希望您能幫我說句話。』大臣聽了，答應了他的請求。當時，鄔陀夷（Udayin，人名）就去勝光王（King Bimbisara，頻婆娑羅王）那裡，一起商議國事，然後對國王說：『希望大王能賜予我一個住處。』國王說：『你之前來的時候住在哪裡呢？』鄔陀夷回答說：『我之前住在密護（Mitta，人名）的家裡。』國王說：『現在應該還住在那裡。』鄔陀夷便對國王說：『密護已經死了。』國王說：『家主雖然死了，房子難道也死了嗎？』鄔陀夷說：『房子雖然沒死，但產業都已經沒有了。』國王命令臣下說：『去找個地方安置鄔陀夷。』鄔陀夷出去后，大臣對國王說：『難道鄔陀夷沒有其他地方可去了嗎？其實他之前就和笈多有來往，本意是想借此機會稟告您，大王如果能接納這個人，就等於是接納凈飯王（King Suddhodana，人名）了。』當時，勝光王就派使者召鄔陀夷來，告訴他說：『鄔陀夷！我實在不知道你和笈多之前有交往，現在我把笈多許配給你為妻，住宅和財物也都一併給你。』當時，鄔陀夷拜謝而去。這時，笈多聽說鄔陀夷來到她家，就跑到門口大聲啼哭。鄔陀夷走到門口問笈多說：『你為什麼啼哭？』笈多回答說：『我所愛的丈夫去世了，您現在也要拋棄我嗎？』鄔陀夷說：『我本來就是爲了這件事來的，已經稟告過國王了。你和你的家產都一起給我，你是打算住在這裡？還是去劫比羅城（Kapilavastu，迦毗羅衛城）？』笈多心想：『我現在如果去劫比羅城，婆羅門（Brahmin）的婦女們不會放過我的，我應該留在這裡，住在原來的家裡。』當時，鄔陀夷便有了兩處住宅：一處在劫比羅城
【English Translation】 English version He thought to himself: 'Should I go see the King first? Or should I go see the ministers first?' After thinking this, he further contemplated: 'The way to seek things should start from the bottom up.' So he first went to the state ministers to state his intentions, saying, 'I intend to report to the King that I want to marry Gupta (Gupta, a person's name), and I hope you can help me speak a word.' The minister listened and agreed to his request. At that time, Udayin (Udayin, a person's name) went to King Bimbisara (King Bimbisara) to discuss state affairs together, and then said to the King: 'I hope the King can grant me a place to stay.' The King said, 'Where did you live when you came before?' Udayin replied, 'I used to live in Mitta's (Mitta, a person's name) house.' The King said, 'You should still live there now.' Udayin then said to the King, 'Mitta is dead.' The King said, 'Although the head of the household is dead, is the house also dead?' Udayin said, 'Although the house is not dead, the property is all gone.' The King ordered his ministers to say, 'Find a place to settle Udayin.' After Udayin went out, the minister said to the King, 'Does Udayin have no other place to go? In fact, he had contact with Gupta before, and his original intention was to take this opportunity to report to you. If the King can accept this person, it is equivalent to accepting King Suddhodana (King Suddhodana).' At that time, King Bimbisara sent an envoy to summon Udayin and told him, 'Udayin! I really didn't know that you had contact with Gupta before. Now I will marry Gupta to you as your wife, and the house and property will be given to you as well.' At that time, Udayin bowed and left. At this time, Gupta heard that Udayin had come to her house, so she ran to the door and cried loudly. Udayin went to the door and asked Gupta, 'Why are you crying?' Gupta replied, 'My beloved husband has passed away, are you going to abandon me now?' Udayin said, 'I came here for this matter, and I have already reported it to the King. You and your family property will all be given to me. Are you planning to live here? Or go to Kapilavastu (Kapilavastu)?' Gupta thought to herself, 'If I go to Kapilavastu now, the Brahmin women will not let me go. I should stay here and live in my original home.' At that time, Udayin had two residences: one in Kapilavastu
，一在室羅伐城。
爾時菩薩於六年中，一無所有修苦行已，后便隨意欲受上妙飲食，即以飯食及諸蘇油遍涂身體，以暖湯水而為沐浴，遂便往詣勝軍聚落二牧牛女所：一名歡喜、二名喜力，受十六倍乳糜飽足食已，復詣善行男子所取吉祥草。時黑龍王讚歎菩薩，向菩提樹下手自布草不令聊亂，跏趺而坐，端身正意，心念口言：「若我諸漏未斷盡者，我終不解此跏趺坐。」是時菩薩未解跏趺眾惑皆盡。
爾時世尊降伏三十六億魔軍兵已，證一切智，受梵王請往婆羅痆斯，三轉十二行法輪度五苾芻。及以隨五苾芻已，即便行詣白㲲林中，度六十賢部令住見諦。又至勝軍聚落，度二牧牛女亦令見諦。又至烏盧頻螺林側，度千外道出家受具。又至伽耶山頂，現三神變教化令住安隱涅槃。又至杖林，令摩揭陀主頻毗娑羅王住于見諦，並度八十百千諸來天眾，無量百千摩揭陀國婆羅門等。次至王舍城受竹林精舍，亦與身子、目連出家受具。次往室羅伐城受逝多林給孤獨園，次至憍薩羅說《少年經》令勝光王得見諦已，住逝多林。
時勝光王遣使持書往凈飯王所，白言：「大王！王今慶喜，太子已證無上正覺，亦令有情同餐甘露，今現住在逝多林中。」時凈飯王聞此信已，以手支頰懷憂而嘆：「往日一切義成太
【現代漢語翻譯】 現代漢語譯本：在室羅伐城（Śrāvastī，古印度城市名）。
那時，菩薩（Bodhisattva，指釋迦牟尼成佛前）在六年之中，一無所有地修苦行之後，便隨意想要接受上好的飲食，就用飯食以及各種蘇油遍涂身體，用溫熱的水沐浴，於是前往勝軍聚落兩位牧牛女那裡：一位名叫歡喜，一位名叫喜力，接受了十六倍的乳糜飽足的供養后，又前往善行男子那裡取得吉祥草。當時黑龍王讚歎菩薩，面向菩提樹下手親自鋪草，不讓它散亂，然後菩薩結跏趺坐，端正身心，心中默唸口中說道：『如果我的各種煩惱沒有斷盡，我終究不解開這個跏趺坐。』這時菩薩未解開跏趺坐，所有的迷惑都斷盡了。
那時，世尊（Śākyamuni，釋迦牟尼佛）降伏了三十六億魔軍兵之後，證得一切智（sarvajñā，對一切事物真相的徹底覺悟），接受梵天（Brahmā，印度教的創造神）的邀請前往婆羅痆斯（Varanasi，古印度城市名），三轉十二行法輪（dharma-cakra，佛陀教義的象徵），度化了五位比丘（bhikkhu，佛教僧侶）。以及跟隨五位比丘之後，便前往白㲲林中，度化六十賢部，使他們安住于見諦（dṛṣṭi，對真理的洞見）。又到勝軍聚落，度化兩位牧牛女，也使她們安住于見諦。又到烏盧頻螺林（Uruvilvā，古印度地名）旁邊，度化一千外道出家並受具足戒。又到伽耶山頂（Gayā，古印度地名），顯現三種神通變化，教化他們安住于安穩的涅槃（nirvāṇa，佛教的最高境界）。又到杖林，使摩揭陀國（Magadha，古印度王國名）的國王頻毗娑羅王（Bimbisāra，古印度國王名）安住于見諦，並且度化八十百千前來的天眾，以及無數百千摩揭陀國的婆羅門（Brāhmaṇa，印度教祭司）。接著到王舍城（Rājagṛha，古印度城市名）接受竹林精舍（Veṇuvana，佛教寺院），也為舍利弗（Śāriputra，佛陀的弟子）和目犍連（Maudgalyāyana，佛陀的弟子）出家並授具足戒。接著前往室羅伐城接受逝多林給孤獨園（Jetavana Anāthapiṇḍika-ārāma，佛教寺院），接著到憍薩羅國（Kosala，古印度王國名）說《少年經》，使勝光王（Prasenajit，古印度國王名）得見諦后，住在逝多林。
當時勝光王派遣使者拿著書信前往凈飯王（Śuddhodana，釋迦牟尼的父親）那裡，稟告說：『大王！大王現在應該慶賀歡喜，太子（Siddhārtha，釋迦牟尼的本名）已經證得無上正覺（anuttarā-samyak-saṃbodhi，最高的覺悟），也使有情眾生一同品嚐甘露（amṛta，不死之藥），現在住在逝多林中。』當時凈飯王聽到這個訊息后，用手支著臉頰，懷著憂愁嘆息：『往日一切義成太子（Sarvārthasiddha，釋迦牟尼的另一個名字）
【English Translation】 English version: Once, it was in Śrāvastī (an ancient Indian city).
At that time, the Bodhisattva (referring to Śākyamuni before becoming Buddha), after six years of ascetic practices with nothing, then wished to receive the finest food and drink at will. He smeared his body with rice and various kinds of clarified butter, bathed with warm water, and then went to the village of Vijayasena to the two cowherd girls: one named Nanda (Joy), and the other named Nandabalā (Joyful Strength). After receiving and being fully nourished by sixteen times the milk porridge, he went to the man of good deeds and took auspicious grass. At that time, the Black Dragon King praised the Bodhisattva, and facing the Bodhi tree, he personally spread the grass with his hands, not allowing it to be scattered. Then the Bodhisattva sat in the lotus position, with upright body and mind, silently reciting in his heart and speaking with his mouth: 'If my various defilements have not been completely eradicated, I will never undo this lotus position.' At that time, the Bodhisattva had not undone the lotus position, and all delusions were exhausted.
At that time, the World-Honored One (Śākyamuni Buddha), after subduing thirty-six billion demon soldiers, attained all-knowing wisdom (sarvajñā, complete enlightenment of the truth of all things), and accepted the invitation of Brahmā (the Hindu god of creation) to go to Varanasi (an ancient Indian city), turning the twelve-spoked wheel of Dharma (dharma-cakra, the symbol of the Buddha's teachings) three times, and liberating five Bhikkhus (Buddhist monks). And after following the five Bhikkhus, he went to the White Linen Forest, liberating sixty worthy groups, causing them to abide in the vision of truth (dṛṣṭi, insight into the truth). He also went to the village of Vijayasena, liberating two cowherd girls, also causing them to abide in the vision of truth. He also went to the side of Uruvilvā (an ancient Indian place name), liberating a thousand non-Buddhist ascetics to leave home and receive full ordination. He also went to the top of Gaya Mountain (an ancient Indian place name), manifesting three divine transformations, teaching them to abide in the peaceful Nirvana (nirvāṇa, the highest state in Buddhism). He also went to the Staff Forest, causing King Bimbisāra (an ancient Indian king) of Magadha (an ancient Indian kingdom) to abide in the vision of truth, and liberating eighty hundred thousand heavenly beings who came, as well as countless hundred thousand Brahmins (Hindu priests) of the kingdom of Magadha. Next, he went to Rājagṛha (an ancient Indian city) to accept the Bamboo Grove Monastery (Veṇuvana, a Buddhist monastery), and also ordained Śāriputra (a disciple of the Buddha) and Maudgalyāyana (a disciple of the Buddha). Next, he went to Śrāvastī to accept the Jetavana Anāthapiṇḍika-ārāma (a Buddhist monastery), and then went to Kosala (an ancient Indian kingdom) to speak the 'Young Man Sutra', causing King Prasenajit (an ancient Indian king) to attain the vision of truth, and resided in Jetavana.
At that time, King Prasenajit sent a messenger with a letter to King Śuddhodana (the father of Śākyamuni), reporting: 'Great King! The Great King should now rejoice and be happy, the Prince (Siddhārtha, the original name of Śākyamuni) has attained unsurpassed complete enlightenment (anuttarā-samyak-saṃbodhi, the highest enlightenment), and also causes sentient beings to partake of the nectar (amṛta, the elixir of immortality) together, and is now residing in Jetavana.' At that time, King Śuddhodana, upon hearing this news, supported his cheek with his hand, and sighed with sorrow: 'In the past, Prince Sarvārthasiddha (another name for Śākyamuni)
子修苦行時，我常遣使問其安不？使者尋還報我住處。比令使問，竟無一還。今者云來逝多林內，其事如何？」
時大臣鄔陀夷前詣王所，便白王曰：「大王何故以手支頰懷憂而住？」王曰：「我今豈得不懷憂耶？往日一切義成太子修苦行時，我常遣使問其安不？使者尋還報我住處。比令使問，竟無一還。今有信云：『一切義成太子證無上正覺，亦令有情同餐甘露，來逝多林。』寧不憂也？」時鄔陀夷即白王曰：「若如是者，臣為使去持信還歸。」王曰：「卿今去矣，還於彼住亦不歸來？」鄔陀夷曰：「奉大王命，臣必重來。」時凈飯王自裁書曰：
「始從受胎后， 我養於世尊， 煩惱火恒燒， 常希最勝樹。 今既長成已， 徒眾數無邊， 餘人受安樂， 唯吾獨辛苦。」
書了印訖與鄔陀夷。時鄔陀夷持王敕書往室羅伐，至世尊所奉上敕書。世尊受書便自披讀，時鄔陀夷白世尊曰：「世尊！能向劫比羅城不？」
佛告鄔陀夷：「我共汝去。」時鄔陀夷憶昔太子逾城出家，父王頻召竟不還國，重白佛言：「必若世尊不肯歸者，我今有力自強將去。」爾時世尊聞斯語已，即說伽他報鄔陀夷曰：
「生死愛網若全除， 此即誠無將導者； 世尊威力無處所， 汝何方便能
【現代漢語翻譯】 現代漢語譯本： 凈飯王問道：『當悉達多（Siddhartha）太子苦修的時候，我經常派使者去問候他的安危，使者不久便返回向我報告他的住處。後來再次派遣使者，竟然沒有一個返回。現在有人說他來到逝多林（逝多林，Jetavana），情況是怎樣的？』
當時，大臣鄔陀夷（Udayin）來到國王面前，稟告說：『大王為何用手托著臉頰，憂愁地坐著？』國王說：『我現在難道能不憂愁嗎？往日悉達多太子苦修的時候，我經常派使者去問候他的安危，使者不久便返回向我報告他的住處。後來再次派遣使者，竟然沒有一個返回。現在有人傳來訊息說：「悉達多太子已經證得無上正覺（無上正覺，Anuttara-samyak-sambodhi），也讓有情眾生一同品嚐甘露（甘露，Amrita），來到了逝多林。」我能不憂愁嗎？』當時鄔陀夷立即稟告國王說：『如果這樣，臣願意作為使者前去，帶回訊息。』國王說：『你現在去了，會不會在那裡住下，也不回來了？』鄔陀夷說：『奉大王之命，臣必定返回。』當時凈飯王（Suddhodana）親自寫信說：
『自從受胎之後，我養育了世尊（世尊，Bhagavan）， 煩惱的火焰恒常燃燒，我常常盼望最殊勝的樹（菩提樹）。 如今他已經長大成人，徒弟眾多，數也數不清， 其他人享受安樂，只有我獨自辛苦。』
寫完信后，蓋上印章交給鄔陀夷。當時鄔陀夷拿著國王的信前往室羅伐（室羅伐，Sravasti），到達世尊那裡，奉上書信。世尊接過書信便親自打開閱讀，當時鄔陀夷對世尊說：『世尊！能前往劫比羅城（劫比羅城，Kapilavastu）嗎？』
佛告訴鄔陀夷：『我和你一起去。』當時鄔陀夷想起以前太子越城出家，父王多次召回都沒有回國，再次對佛說：『如果世尊不肯回去，我現在有力量，要親自強行帶您回去。』那時世尊聽到這些話后，就說了偈語回答鄔陀夷說：
『如果生死愛慾的羅網完全去除，這才是真正沒有引導者； 世尊的威力無處不在，你有什麼辦法能帶走我呢？』
【English Translation】 English version: King Suddhodana asked: 'When Siddhartha (Siddhartha) was practicing asceticism, I often sent messengers to inquire about his well-being. The messengers would soon return and report his whereabouts to me. Later, when I sent messengers again, none of them returned. Now someone says he has come to Jetavana (Jetavana), what is the situation?'
At that time, the minister Udayin (Udayin) came to the king and reported: 'Why does Your Majesty sit with his hand on his cheek, looking worried?' The king said: 'How can I not be worried? In the past, when Siddhartha was practicing asceticism, I often sent messengers to inquire about his well-being. The messengers would soon return and report his whereabouts to me. Later, when I sent messengers again, none of them returned. Now someone has brought news that 「Siddhartha has attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and is also letting sentient beings taste the Amrita (Amrita), and has come to Jetavana.」 How can I not be worried?' At that time, Udayin immediately reported to the king: 'If that is the case, I am willing to go as a messenger and bring back news.' The king said: 'Now that you are going, will you stay there and not return?' Udayin said: 'By Your Majesty's command, I will definitely return.' At that time, King Suddhodana (Suddhodana) personally wrote a letter saying:
'Since conception, I have nurtured the Bhagavan (Bhagavan), The flames of affliction constantly burn, I always hope for the most supreme tree (Bodhi tree). Now that he has grown up, His disciples are numerous and countless, Others enjoy peace and happiness, Only I suffer alone.'
After writing the letter, he sealed it and gave it to Udayin. At that time, Udayin took the king's letter to Sravasti (Sravasti), arrived at the Bhagavan's place, and presented the letter. The Bhagavan received the letter and personally opened it to read. At that time, Udayin said to the Bhagavan: 'Bhagavan! Can you go to Kapilavastu (Kapilavastu)?'
The Buddha told Udayin: 'I will go with you.' At that time, Udayin remembered that the prince had left home by crossing the city walls, and the father king had repeatedly summoned him back to the country but he did not return. He said to the Buddha again: 'If the Bhagavan is not willing to return, I now have the strength to forcibly take you back.' At that time, the Bhagavan heard these words and spoke a gatha (verse) in response to Udayin:
'If the net of birth, death, and love is completely removed, Then there is truly no one to guide; The power of the Bhagavan is everywhere, What means do you have to take me away?'
將去？ 生死愛網若全除， 此即誠無將導者； 世尊境界無處所， 汝何方便能將去？」
根本說一切有部毗奈耶卷第十七 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十八
三藏法師義凈奉 制譯使非親尼浣故衣學處第四之二
爾時鄔陀夷聞佛世尊說伽他已，頂禮佛足白佛言：「世尊！我欲還宮白父王知。」佛告鄔陀夷：「為佛使者理不應然。」鄔陀夷白佛言：「為佛使者其事如何？」佛告鄔陀夷：「凡出家者方為佛使。」鄔陀夷言：「我願出家，然為要契事須還報凈飯大王，我今且去。」佛言：「待出家已方報前信。」鄔陀夷言：「善哉！我今出家。」然而世尊為菩薩時，生生之處於二師二親及尊重類，有如法教令曾不違逆，由此因緣言無違者。時鄔陀夷白佛言：「我今出家。」佛告舍利子：「汝與鄔陀夷出家，令其長夜永得利益。」舍利子言：「如是。」世尊便與出家並受圓具，所有行法略並告知。時鄔陀夷既受教誡，禮舍利子已，詣世尊所禮佛雙足，白佛言：「世尊！我已出家。」佛言：「汝今可去，然而造次勿入王宮，宜至其門立而告曰：『釋迦苾芻今至門外。』若喚入者即應隨入。彼若問言：『更有諸餘釋迦苾芻
【現代漢語翻譯】 現代漢語譯本： 『將去？』 『如果生死愛慾的羅網完全被去除，那麼這才是真正沒有引導者（將人帶走）的狀態； 世尊的境界沒有固定的處所，你用什麼方法能夠將他帶走呢？』
《根本說一切有部毗奈耶》卷第十七 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第十八
三藏法師義凈奉 皇帝旨意翻譯 關於比丘尼浣洗舊衣服的學處第四之二
當時，鄔陀夷（Udayin，人名）聽聞佛世尊說了這首偈頌后，頂禮佛足，稟告佛說：『世尊！我想要回宮稟告我的父王。』佛告訴鄔陀夷：『作為佛的使者，這樣做是不合道理的。』鄔陀夷稟告佛說：『作為佛的使者，應該怎麼做呢？』佛告訴鄔陀夷：『凡是出家的人，才能成為佛的使者。』鄔陀夷說：『我願意出家，但是爲了要遵守之前的約定，必須回去稟告凈飯大王（Śuddhodana，釋迦牟尼佛的父親），我現在先去。』佛說：『等出家之後再去回覆之前的承諾。』鄔陀夷說：『很好！我現在就出家。』然而，世尊作為菩薩的時候，生生世世對於兩位老師、父母以及尊重的人，如果有如法的教導和命令，從來沒有違背過，因為這個因緣，所以他的話語沒有違背的情況。當時，鄔陀夷稟告佛說：『我現在出家。』佛告訴舍利子（Śāriputra，佛陀十大弟子之一）：『你為鄔陀夷辦理出家，讓他長夜都能永遠得到利益。』舍利子說：『好的。』世尊就為他辦理了出家，並授予了圓滿的戒律，所有修行的法則都簡略地告訴了他。當時，鄔陀夷接受了教誡，禮拜舍利子之後，前往世尊處，禮拜佛的雙足，稟告佛說：『世尊！我已經出家了。』佛說：『你現在可以去了，但是不要貿然進入王宮，應該到宮門外站立，然後宣告說：『釋迦（Śākya，釋迦族）比丘（bhikṣu，出家修行的男子）現在在門外。』如果他們叫你進去，你就應該進去。他們如果問說：『還有其他的釋迦比丘
【English Translation】 English version: 『Going away?』 『If the net of love and desire for life and death is completely removed, then there is truly no guide (to take someone away); The realm of the World Honored One (Śākyamuni Buddha) has no fixed place, what means do you have to take him away?』
《Mūlasarvāstivāda-vinaya》Volume 17 Taisho Tripitaka Volume 23 No. 1442 《Mūlasarvāstivāda-vinaya》
《Mūlasarvāstivāda-vinaya》Volume 18
Translated by the Tripiṭaka Master Yijing (義淨) under Imperial Decree The fourth section on the precept concerning nuns washing old clothes
At that time, Udayin (鄔陀夷) , having heard the World Honored One Buddha speak this verse, bowed at the Buddha's feet and said to the Buddha: 『World Honored One! I wish to return to the palace to inform my father the king.』 The Buddha told Udayin: 『As a messenger of the Buddha, it is not appropriate to do so.』 Udayin said to the Buddha: 『As a messenger of the Buddha, what should be done?』 The Buddha told Udayin: 『Only those who have left home (become monks) can be messengers of the Buddha.』 Udayin said: 『I wish to leave home, but to fulfill my previous agreement, I must return to inform King Śuddhodana (淨飯大王), I will go now.』 The Buddha said: 『Wait until you have left home before fulfilling your previous promise.』 Udayin said: 『Excellent! I will leave home now.』 However, when the World Honored One was a Bodhisattva, in every life, he never disobeyed the lawful teachings and commands of his two teachers, parents, and those he respected. Because of this cause and condition, his words were never contradictory. At that time, Udayin said to the Buddha: 『I will leave home now.』 The Buddha told Śāriputra (舍利子): 『Ordain Udayin, so that he may forever obtain benefit throughout the long night.』 Śāriputra said: 『So be it.』 The World Honored One then ordained him and bestowed upon him the full precepts, briefly informing him of all the practices. At that time, Udayin, having received the teachings, bowed to Śāriputra and went to the World Honored One, bowing at the Buddha's feet, and said to the Buddha: 『World Honored One! I have now left home.』 The Buddha said: 『You may go now, but do not rashly enter the royal palace. You should stand at the gate and announce: 『A Śākya (釋迦) bhikṣu (苾芻) is now outside the gate.』 If they call you in, you should enter. If they ask: 『Are there any other Śākya bhikṣus
不？』答言：『更有。』若問：『一切義成太子亦作如是形狀耶？』答言：『亦作如是形狀。』汝亦不應宿王宮內。若問：『一切義成太子宿王宮不？』答言：『不宿。』問：『何處宿止？』答言：『或阿蘭若、或毗訶羅。』若問：『一切義成太子欲來此不？』答言：『欲來。』若言：『何時欲來？』答言：『過七日後方來至此。』」時鄔陀夷禮佛而去。
爾時世尊神力加被，令鄔陀夷如申臂頃即至劫比羅城，立王門外告守門者曰：「為我白王：『釋迦苾芻今在門外。』」門人問曰：「更有諸餘釋迦苾芻不？」報言：「更有。」門人即便入白王曰：「大王！釋迦苾芻來在門外，得令入不？」王言：「喚入！我觀釋迦苾芻其狀如何？」門人引入既至王所，王識顏狀，問言：「鄔陀夷！汝今出家？」報言：「我已出家。」王便問曰：「一切義成太子亦作如是形狀？」答言：「大王！亦同此狀。」時凈飯王無始劫來恩愛情重，聞是語已即便悶絕投身躄地，以冷水灑良久乃穌，從地起已問鄔陀夷曰：「一切義成太子欲來此不？」答言：「欲來。」「何時欲來？」「過七日已方來至此。」時王即便命諸臣曰：「一切義成太子過七日已欲歸故居，卿等應可修飾城隍莊嚴道路，宮中內人亦令灑掃，太子欲來。」鄔陀夷言：「世
{ "translations": [ "現代漢語譯本", "不？』回答說：『還有。』如果問：『一切義成太子（Siddhartha, 指釋迦牟尼佛成道前的名字）也作這樣的裝扮嗎？』回答說：『也作這樣的裝扮。』你也不應該住在王宮內。如果問：『一切義成太子住在王宮嗎？』回答說：『不住。』問：『住在哪裡？』回答說：『或者在阿蘭若（Aranya, 寂靜處，指遠離人煙的修行場所）、或者在毗訶羅（Vihara, 精舍，指僧侶居住的場所）。』如果問：『一切義成太子想要來這裡嗎？』回答說：『想要來。』如果說：『什麼時候想要來？』回答說：『過七天後才來到這裡。』」當時鄔陀夷（Udayin, 佛陀的弟子）向佛陀頂禮后離開了。", "", "這時世尊（Bhagavan, 指釋迦牟尼佛）以神力加持，讓鄔陀夷像伸出手臂那麼短的時間就到達了劫比羅城（Kapilavastu, 釋迦牟尼佛的故鄉），站在王宮門外告訴守門人說：『為我稟告國王：『釋迦（Sakya, 釋迦族的）比丘（Bhiksu, 指出家修行的僧人）現在在門外。』』門人問道：『還有其他的釋迦比丘嗎？』回答說：『還有。』門人就進去稟告國王說：『大王！釋迦比丘來到門外，可以讓他進來嗎？』國王說：『叫他進來！我看看釋迦比丘是什麼樣子？』門人領他進去到了國王那裡，國王認出了他的容貌，問道：『鄔陀夷！你現在出家了？』回答說：『我已經出家了。』國王便問道：『一切義成太子也作這樣的裝扮嗎？』回答說：『大王！也和這個樣子一樣。』當時凈飯王（Suddhodana, 釋迦牟尼佛的父親）無始劫以來恩愛情深，聽到這話后立刻昏厥倒地，用冷水潑了很久才甦醒過來，從地上起來后問鄔陀夷說：『一切義成太子想要來這裡嗎？』回答說：『想要來。』『什麼時候想要來？』『過七天後才來到這裡。』當時國王立刻命令各位大臣說：『一切義成太子過七天後想要回到故鄉，你們應該修飾城墻，莊嚴道路，宮中的內人也要打掃乾淨，太子想要來。』鄔陀夷說：『世" ], "english_translations": [ "English version", "'No?' He should answer: 'There are more.' If asked: 'Does Prince Sarvarthasiddha (Sarvarthasiddha, meaning 'he who accomplishes all aims', another name for the Buddha before his enlightenment) also appear in this form?' He should answer: 'He also appears in this form.' You should also not stay in the royal palace. If asked: 'Does Prince Sarvarthasiddha stay in the royal palace?' He should answer: 'He does not stay.' Asked: 'Where does he stay?' He should answer: 'Either in the Aranya (Aranya, a secluded place, referring to a place of practice away from human habitation), or in the Vihara (Vihara, a monastery, referring to a place where monks reside).' If asked: 'Does Prince Sarvarthasiddha want to come here?' He should answer: 'He wants to come.' If said: 'When does he want to come?' He should answer: 'He will come here after seven days.'" At that time, Udayin (Udayin, a disciple of the Buddha) bowed to the Buddha and left.", "", "At that time, the World-Honored One (Bhagavan, referring to the Buddha) empowered Udayin with his divine power, so that Udayin arrived at Kapilavastu (Kapilavastu, the Buddha's hometown) as quickly as stretching out an arm. Standing outside the royal gate, he told the gatekeeper: 'Inform the king for me: 'The Sakya (Sakya, the clan of the Buddha) Bhiksu (Bhiksu, a monk who has left home to practice) is now outside the gate.'' The gatekeeper asked: 'Are there any other Sakya Bhiksus?' He replied: 'There are more.' The gatekeeper then entered and reported to the king: 'Great King! The Sakya Bhiksu has come to the gate, may he be allowed to enter?' The king said: 'Call him in! I want to see what the Sakya Bhiksu looks like.' The gatekeeper led him in and when he arrived at the king's place, the king recognized his appearance and asked: 'Udayin! Have you now left home?' He replied: 'I have already left home.' The king then asked: 'Does Prince Sarvarthasiddha also appear in this form?' He replied: 'Great King! He is also in this form.' At that time, King Suddhodana (Suddhodana, the Buddha's father), with deep love and affection from beginningless kalpas, immediately fainted and fell to the ground upon hearing these words. He was revived after being sprinkled with cold water for a long time. After getting up from the ground, he asked Udayin: 'Does Prince Sarvarthasiddha want to come here?' He replied: 'He wants to come.' 'When does he want to come?' 'He will come here after seven days.' At that time, the king immediately ordered his ministers: 'Prince Sarvarthasiddha wants to return to his homeland after seven days. You should decorate the city walls, adorn the roads, and the people in the palace should also clean up, as the prince wants to come.' Udayin said: 'The World-" ] }
尊不住王家及內宮裡。」王曰：「何處居停？」答曰：「或阿蘭若、或毗訶羅。」王告諸臣曰：「卿等往阿蘭若處屈路陀林，同逝多林造一住處，有十六大院、院六十房。」是時諸臣奉王命已，遂往阿蘭若屈路陀林，同逝多林造十六大院、院有六十房。然大王教令隨言即成，諸勝天人舉心事辦，相應定力意念皆就，於此城中街衢巷陌屏除諸穢，以栴檀香水而遍灑之，處處皆有殊妙香供，懸眾繒彩建立幢幡，佈列香花誠可愛樂，猶如帝釋歡喜之園。時諸大眾各懷渴仰，瞻望世尊企想而住。
爾時世尊在逝多林，命大目連曰：「汝今宜往告諸苾芻：『如來欲向劫比羅城。若諸具壽情樂欲見父子相遇者，應持衣缽。』」時大目連受佛教已，告諸苾芻曰：「諸具壽！世尊欲向劫比羅城。若諸具壽！情樂欲見父子相遇者，應持衣缽隨從世尊。」時諸苾芻既承告已俱來從佛。爾時世尊自調伏故調伏圍繞，自寂靜故寂靜圍繞，解脫解脫圍繞，安隱安隱圍繞，善順善順圍繞，離欲離欲圍繞，阿羅漢阿羅漢圍繞，端嚴端嚴圍繞，如栴檀林栴檀圍繞，猶如象王象子圍繞，如師子王師子圍繞，如大牛王諸牛圍繞，猶如鵝王諸鵝圍繞，如妙翅王妙翅鳥圍繞，如波羅門學徒圍繞，猶如大醫病者圍繞，如大軍將兵眾圍繞，猶如導師行旅圍繞，
【現代漢語翻譯】 現代漢語譯本： 『尊者不住在王家以及內宮裡。』國王問道：『住在什麼地方？』回答說：『或者在阿蘭若（Aranya，寂靜處）、或者在毗訶羅（Vihara，精舍）。』國王告訴各位大臣說：『你們去阿蘭若處的屈路陀林，同逝多林建造一處住所，要有十六個大院，每個院子六十間房。』當時各位大臣接受國王的命令后，就前往阿蘭若處的屈路陀林，同逝多林建造了十六個大院，每個院子有六十間房。然而大王的教令隨著言語就立即完成，諸位殊勝的天人舉心動念事情就辦成，相應的定力意念都能實現，在這城中街道巷陌清除各種污穢，用栴檀（Chandana，一種香木）香水遍灑，處處都有殊妙的香供，懸掛各種繒彩，建立幢幡，佈置香花，實在可愛令人喜悅，猶如帝釋天（Indra，佛教的護法神）的歡喜之園。當時各位大眾各自懷著渴望仰慕之心，瞻望世尊，企盼著等待。
當時世尊在逝多林（Jetavana，祇園精舍），命令大目連（Mahamaudgalyayana，神通第一的佛陀弟子）說：『你現在應該去告訴各位比丘（Bhikkhu，出家修行的僧人）：『如來想要前往劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）。如果各位具壽（Ayushman，對僧侶的尊稱）樂意想見父子相遇的場面，應該拿著衣缽。』』當時大目連線受佛的教誨后，告訴各位比丘說：『各位具壽！世尊想要前往劫比羅城。如果各位具壽樂意想見父子相遇的場面，應該拿著衣缽跟隨世尊。』當時各位比丘聽了告知后，都來跟隨佛。當時世尊因為自己調伏而有調伏圍繞，因為自己寂靜而有寂靜圍繞，解脫而有解脫圍繞，安穩而有安穩圍繞，善順而有善順圍繞，離欲而有離欲圍繞，阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）而有阿羅漢圍繞，端莊而有端莊圍繞，猶如栴檀林有栴檀圍繞，猶如象王有象子圍繞，如獅子王有獅子圍繞，如大牛王有諸牛圍繞，猶如鵝王有諸鵝圍繞，如妙翅鳥王有妙翅鳥圍繞，如婆羅門（Brahmana，古印度僧侶階層）有學徒圍繞，猶如大醫有病人圍繞，如大軍將有兵眾圍繞，猶如導師有行旅圍繞
【English Translation】 English version: 'The Venerable One does not reside in the royal palace or the inner palace.' The king asked, 'Where does he stay?' The answer was, 'Either in the Aranya (Aranya, a quiet place) or in the Vihara (Vihara, a monastery).' The king told his ministers, 'Go to the Aranya at the Krodha Forest and build a residence together with the Jeta Grove, with sixteen large courtyards, each courtyard with sixty rooms.' At that time, the ministers, having received the king's command, went to the Aranya at the Krodha Forest and built sixteen large courtyards together with the Jeta Grove, each courtyard with sixty rooms. However, the king's commands were fulfilled as soon as they were spoken, and the excellent devas accomplished things with a thought, and their corresponding meditative powers and intentions were realized. In the streets and alleys of this city, all impurities were removed, and sandalwood (Chandana, a type of fragrant wood) scented water was sprinkled everywhere. Everywhere there were exquisite and wonderful offerings of incense, various silken banners were hung, and flags were erected. Fragrant flowers were arranged, truly lovely and delightful, like the Garden of Delight of Indra (Indra, a Buddhist protector deity). At that time, the great assembly each held longing and admiration in their hearts, gazing at the World-Honored One, eagerly waiting.
At that time, the World-Honored One was in the Jeta Grove (Jetavana, the Jetavana Monastery), and commanded Maha-Maudgalyayana (Mahamaudgalyayana, the Buddha's disciple foremost in supernatural powers), saying, 'You should now go and tell the Bhikkhus (Bhikkhu, a monk who has left home to practice): 'The Tathagata wishes to go to Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha). If any of the Ayushmans (Ayushman, a term of respect for monks) wish to see the meeting of father and son, they should carry their robes and bowls.'' At that time, Maha-Maudgalyayana, having received the Buddha's teaching, told the Bhikkhus, 'Venerable ones! The World-Honored One wishes to go to Kapilavastu. If any of the Venerable ones wish to see the meeting of father and son, they should carry their robes and bowls and follow the World-Honored One.' At that time, the Bhikkhus, having heard the announcement, all came to follow the Buddha. At that time, the World-Honored One was surrounded by those who were tamed because of his own taming, surrounded by those who were peaceful because of his own peace, surrounded by liberation because of his own liberation, surrounded by tranquility because of his own tranquility, surrounded by goodness because of his own goodness, surrounded by detachment because of his own detachment, surrounded by Arhats (Arhat, a saint who has extinguished all afflictions and attained liberation) because of his own Arhatship, surrounded by dignity because of his own dignity, like a sandalwood forest surrounded by sandalwood, like an elephant king surrounded by elephant calves, like a lion king surrounded by lions, like a great bull king surrounded by bulls, like a goose king surrounded by geese, like a Garuda king surrounded by Garuda birds, like a Brahmin (Brahmana, an ancient Indian priestly class) surrounded by students, like a great physician surrounded by patients, like a great general surrounded by soldiers, like a guide surrounded by travelers.
猶如商主商客圍繞，如大長者人眾圍繞，如諸國王大臣圍繞，猶如明月眾星圍繞，猶如日輪千光圍繞，如持國天王乾闥婆圍繞，如增長天王鳩槃荼圍繞，如丑目天王龍眾圍繞，如多聞天王藥叉眾圍繞，如凈妙王阿蘇羅眾圍繞，猶如帝釋三十三天圍繞，如梵天王梵眾圍繞，猶如大海湛然安住，猶如大云叆叇垂布，猶如象王屏息狂醉，調伏諸根威儀寂靜，三十二相而為莊飾，八十種好以自嚴身，圓光一尋朗逾千日，安步而進如移寶山，十力、四無畏、大悲、三念住，無量功德皆悉圓滿。諸大聲聞：尊者阿慎若憍陳如、尊者高勝、尊者婆瑟波、尊者大名、尊者無滅、尊者舍利子、尊者大目連、尊者迦攝波、尊者名稱、尊者圓滿等，諸大聲聞及餘人眾往劫比羅，漸次而行至盧呬多河。時諸苾芻，或有洗濯手足、或嚼齒木、或濾凈水、或時澡浴。是時劫比羅城所有人眾，聞一切義成太子今欲來至，皆大歡喜競共奔走往屈路陀林。
時凈飯王于寬廣處敷設床座以待太子，是時乃有無量百千大眾雲集，或有先世善根共相警覺，或有情生喜樂作如是念：「為父禮子？為子拜父耶？」時佛世尊便作是念：「我若足步入城中者，諸釋迦子各起慢情，共生不信作如是議：『一切義成太子大有所失，昔時去日百千天眾隨從空中，于劫比羅
城圍繞而去。今者獲得無上妙智，更乃足步而還。』欲令諸人息輕慢心故，我今應以神變入劫比羅城。」爾時世尊隨心所念入三摩地，既入定已於座不現，共諸苾芻踴在虛空，猶如滿月共相圍繞，亦如鵝王舒翼而住，行住坐臥四威儀中廣現神變。爾時世尊先於東方入火光定，現種種焰青黃赤白紅頗胝色，或現變神通身上出水身下出火，身上出火身下出水。如東方既然，南西北方亦復如是。次攝神通，于虛空中高七多羅樹。時諸苾芻但高六樹，世尊高六、苾芻高五，佛五眾四，佛四眾三，佛三眾二，佛二眾一。佛一眾與六人等，佛六眾五，佛五眾四，佛四眾三，佛三眾二，佛二眾一，佛一眾便居地。世尊去地高逾一人行空而去，並與無量百千俱胝人天大眾圍繞而去，至劫比羅城。時凈飯王既見佛已，頭面禮足說伽他曰：
「佛初生時大地動， 贍部樹影不離身； 今是第三禮圓智， 降伏魔怨成正覺。」
時諸釋迦及余大眾，見凈飯王禮佛足已，情生不忍共相唱言：「云何尊父禮子之足？」時凈飯王告諸釋子曰：「汝等不應作如是語，當時菩薩初生之日大地振動，放大光明普照世界，其色晃曜過於三十三天，於世界中間黑闇之處，日月威光之所不及。當爾之時並蒙光曜，彼處所有舊住有情蒙光曜已互得相
【現代漢語翻譯】 現代漢語譯本 世尊帶領弟子們離開，繞城而去。如今獲得無上妙智，再次步行返回。爲了讓眾人停止輕慢之心，我現在應當以神通進入劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）。」當時，世尊隨心所念進入三摩地（Samadhi，禪定），進入禪定后便從座位上消失，與眾比丘（Bhikkhu，佛教出家男眾）一同踴身於虛空之中，猶如滿月被眾人圍繞，又如鵝王舒展翅膀而立，在行、住、坐、臥四種威儀中廣現神通變化。當時，世尊先在東方進入火光定，顯現種種火焰，有青、黃、赤、白、紅、頗胝（Sphatika，水晶）色，或者顯現神通變化，身上出水，身下出火，身上出火，身下出水。如同東方一樣，南、西、北方也是如此。接著收攝神通，在虛空中升高七多羅樹（Tala，棕櫚樹）。當時眾比丘只能升高六樹，世尊升高六樹，比丘升高五樹，佛升高五樹，眾人升高四樹，佛升高四樹，眾人升高三樹，佛升高三樹，眾人升高二樹，佛升高二樹，眾人升高一樹，佛升高一樹，眾人與六人等高，佛升高六樹，眾人升高五樹，佛升高五樹，眾人升高四樹，佛升高四樹，眾人升高三樹，佛升高三樹，眾人升高二樹，佛升高二樹，眾人升高一樹，佛升高一樹，眾人便站在地上。世尊離地高過一人，在空中行走而去，與無量百千俱胝（Koti，印度計數單位，通常指千萬）人天大眾圍繞而去，到達劫比羅城。當時凈飯王（Suddhodana，釋迦牟尼佛的父親）見到佛陀后，頭面禮足，說了偈頌： 『佛陀初生時大地震動，贍部樹（Jambudvipa，閻浮提，指我們所居住的世界）的樹影不離身；如今是第三次禮拜圓滿智慧者，降伏魔怨成就正覺。』 當時，諸位釋迦族人以及其他大眾，見到凈飯王禮拜佛足后，心中不忍，共同說道：『怎麼能讓尊貴的父親禮拜兒子的腳呢？』當時，凈飯王告訴諸位釋迦族人說：『你們不應該說這樣的話，當時菩薩（Bodhisattva，指追求覺悟的修行者）初生之日，大地震動，放出大光明普照世界，其顏色光亮超過三十三天（Trayastrimsa，欲界六天之一），在世界中間黑暗之處，日月威光所不能及的地方，當時都被光明照耀，彼處所有舊住的有情，蒙受光明照耀后，互相得以相見。
【English Translation】 English version The World Honored One led his disciples away, circling the city. Now, having attained unsurpassed wisdom, he returns on foot once more. 'To dissuade people from their contemptuous thoughts, I shall now enter Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha) with miraculous powers.' At that time, the World Honored One entered Samadhi (Samadhi, meditative absorption) according to his thought. Having entered Samadhi, he disappeared from his seat and, together with the Bhikkhus (Bhikkhu, Buddhist monks), rose into the sky, like a full moon surrounded by all, or like a swan king spreading its wings and abiding, manifesting various miraculous transformations in the four dignities of walking, standing, sitting, and lying down. At that time, the World Honored One first entered the fire-light Samadhi in the east, manifesting various flames of blue, yellow, red, white, crimson, and crystal (Sphatika, crystal) colors, or manifesting miraculous transformations, with water emanating from his body and fire from below, or fire emanating from his body and water from below. Just as in the east, so too in the south, west, and north. Then, retracting his miraculous powers, he rose seven Tala trees (Tala, palm tree) high in the sky. At that time, the Bhikkhus could only rise six trees high, the World Honored One rose six trees, the Bhikkhus five, the Buddha five, the assembly four, the Buddha four, the assembly three, the Buddha three, the assembly two, the Buddha two, the assembly one, the Buddha one, the assembly was equal to six people, the Buddha six, the assembly five, the Buddha five, the assembly four, the Buddha four, the assembly three, the Buddha three, the assembly two, the Buddha two, the assembly one, the Buddha one, and the assembly stood on the ground. The World Honored One, more than one person high above the ground, walked in the sky, surrounded by countless hundreds of thousands of Kotis (Koti, an Indian unit of counting, usually referring to ten million) of humans and devas, and arrived at Kapilavastu. At that time, King Suddhodana (Suddhodana, Shakyamuni Buddha's father), upon seeing the Buddha, bowed his head and paid homage at his feet, reciting the Gatha (Gatha, verse): 'When the Buddha was first born, the earth shook, the shadow of the Jambudvipa tree (Jambudvipa, the continent where we live) never left his body; now is the third time I bow to the one with perfect wisdom, who subdued the demons and attained perfect enlightenment.' At that time, the Shakya clan and other assemblies, seeing King Suddhodana bowing at the Buddha's feet, felt unbearable and exclaimed together: 'How can the venerable father bow at the feet of his son?' At that time, King Suddhodana told the Shakya clan: 'You should not speak such words. At the time when the Bodhisattva (Bodhisattva, a being who seeks enlightenment) was first born, the earth shook, and great light was emitted, illuminating the world, its color shining brighter than the thirty-three heavens (Trayastrimsa, one of the six heavens of the desire realm), in the dark places in the middle of the world, where the majesty of the sun and moon could not reach. At that time, all were illuminated by the light, and all the sentient beings dwelling there, having received the light, were able to see each other.'
見，共作是語：『仁等有情亦居此處。』爾時我見希有事已便禮佛足。又復菩薩曾往田中觀諸產業，于贍部樹影結跏而坐，遠離欲界惡不善法，有尋有伺得喜樂定，入初靜慮。日已過午，其餘諸樹影悉東垂，唯贍部樹影而獨不移蔭菩薩身。爾時我見希有事已復禮佛足。此是第三禮世尊足。」爾時世尊，于苾芻眾中及諸大眾就座而坐。時凈飯王復禮佛足一面而坐，此是第四禮世尊足。
時諸釋迦于屈路陀林中殊妙之處，敷設勝座並上供養，以待世尊及苾芻眾。爾時世尊詣彼林所，于大眾中就座而坐。時凈飯王即以種種盡世微妙殊勝供養供佛僧已，時凈飯王、白飯王、斛飯王、甘露飯王，及余百千諸來大眾，禮佛足已在一面坐，或有諸人但為合掌，復有諸人遙望世尊默然而坐。時凈飯王即以伽他而問佛曰：
「佛昔在王宮， 出乘象馬輿； 云何以雙足， 游于棘刺中？」
世尊報曰：
「我以神足通， 自在乘空去， 周行大地盡， 煩惱刺無傷。」
王復問曰：
「昔衣上妙服， 容色多光彩； 今著粗弊衣， 如何得堪忍？」
世尊報曰：
「慚愧為上服， 披著甚端嚴， 見者起歡心， 寂靜居林野。」
王復問曰：
「昔餐香稻飯， 盛
以勝金盤， 乞丐啖粗疏， 云何得充濟？」
世尊報曰：
「我餐微妙法， 味與定相應； 蠲除飲食貪， 愍物故哀受。」
王復問曰：
「昔升妙樓殿， 隨時以自安； 比在山林中， 云何不驚怖？」
世尊報曰：
「我斷怖根本， 煩惱悉蠲除； 雖處林野中， 永絕諸憂懼。」
王復問曰：
「昔在王宮內， 沐浴以香湯； 比居林野中， 牟尼以何浴？」
世尊報曰：
「法池福德津， 清凈人所嘆， 智者于中浴， 去垢不沾身。」
王復問曰：
「昔日在王宮， 金瓶灌水浴， 比在江池處， 何器以澆身？」
世尊報曰：
「我浴凈戒水， 灌以妙法器， 智者共欽贊， 能凈身心垢。」
爾時世尊以妙伽他答凈飯王已，次觀大眾意樂隨眠界性差別，稱彼根機而為說法。其聽法者，所謂白飯王、斛飯王、甘露飯王，及余百千諸來大眾，同聞妙法得預流果、或得一來果、或得不還果、或有出家斷諸煩惱證阿羅漢果、或發獨覺菩提之心、或有發起無上菩提之心，自余諸眾皆令歸依三寶住正信中。時凈飯王由極歡喜故未得見諦，凈飯王及諸大眾禮佛足已恭敬而去。其凈飯王便於夜中
【現代漢語翻譯】 現代漢語譯本 國王問道：『過去您用金盤盛飯，現在乞丐吃粗糙的食物，怎麼能滿足您的需求呢？』 世尊回答說：『我吃的是微妙的佛法，味道與禪定相應。我去除對飲食的貪戀，因為憐憫眾生才接受供養。』 國王又問：『過去您住在華麗的樓殿里，隨時感到安適；現在住在山林中，怎麼不會感到驚恐呢？』 世尊回答說：『我已斷除了恐懼的根源，所有的煩惱都已去除。即使身處山林曠野中，也永遠沒有憂愁和恐懼。』 國王又問：『過去您在王宮裡，用香湯沐浴；現在住在山林曠野中，牟尼（Muni，聖人的意思）您用什麼沐浴呢？』 世尊回答說：『在佛法的池塘里，有福德的滋潤，清凈美好，為人們所讚歎。有智慧的人在其中沐浴，去除污垢而不沾染自身。』 國王又問：『過去您在王宮裡，用金瓶盛水沐浴；現在在江河池塘邊，用什麼器皿來澆身呢？』 世尊回答說：『我用清凈的戒律之水沐浴，用微妙的佛法之器來澆灌，被有智慧的人共同讚美，能夠凈化身心的污垢。』 當時，世尊用美妙的偈頌回答凈飯王（Śuddhodana，釋迦牟尼佛的父親）后，接著觀察大眾的意樂、隨眠、根性和界性的差別，根據他們的根器為他們說法。聽法的人中，有白飯王（Śuklodana，凈飯王的兄弟）、斛飯王（Dronodana，凈飯王的兄弟）、甘露飯王（Amritodana，凈飯王的兄弟），以及其他成百上千前來的大眾，一同聽聞妙法，有的證得預流果（Srotapanna，須陀洹果）、有的證得一來果（Sakridagamin，斯陀含果）、有的證得不還果（Anagamin，阿那含果）、有的出家斷除各種煩惱證得阿羅漢果（Arhat）、有的發起獨覺菩提之心（Pratyekabuddha，緣覺）、有的發起無上菩提之心（Anuttara-samyak-sambodhi，阿耨多羅三藐三菩提），其餘的眾人都讓他們歸依三寶（Triratna）安住在正信之中。當時凈飯王因為極度歡喜的緣故還沒有證得真諦，凈飯王和諸位大眾禮拜佛的腳后恭敬地離開了。凈飯王就在當晚
【English Translation】 English version The king asked: 'In the past, you used a golden plate for meals, but now a beggar eats coarse food. How can that be sufficient for you?' The World Honored One (世尊, Śakyamuni Buddha) replied: 'I partake of the subtle Dharma (法, Dharma), its taste corresponds with Samadhi (定, Samadhi). I eliminate greed for food, and accept offerings out of compassion for beings.' The king further asked: 'In the past, you resided in magnificent palaces, finding comfort at all times. Now you are in the mountains and forests, how can you not be frightened?' The World Honored One replied: 'I have severed the root of fear, and all afflictions have been eliminated. Even though I am in the wilderness, I am forever free from all worries and fears.' The king further asked: 'In the past, in the royal palace, you bathed with fragrant water. Now living in the forests, with what does the Muni (牟尼, Muni, sage) bathe?' The World Honored One replied: 'In the Dharma pool, there is the moisture of merit and virtue, pure and praised by people. The wise bathe in it, removing defilements without staining themselves.' The king further asked: 'In the past, in the royal palace, you used golden pitchers to pour water for bathing. Now by the rivers and ponds, what vessel do you use to pour water on yourself?' The World Honored One replied: 'I bathe with the water of pure precepts (戒, Śīla), pouring it with the vessel of wonderful Dharma. The wise together praise it, for it can purify the defilements of body and mind.' At that time, after the World Honored One answered King Śuddhodana (凈飯王, Śuddhodana, father of Śakyamuni Buddha) with wonderful verses, he then observed the differences in the inclinations, latent tendencies, natures, and realms of the assembly, and taught the Dharma according to their capacities. Among those who listened to the Dharma were King Śuklodana (白飯王, Śuklodana, brother of Śuddhodana), King Dronodana (斛飯王, Dronodana, brother of Śuddhodana), King Amritodana (甘露飯王, Amritodana, brother of Śuddhodana), and hundreds of thousands of other assembled people. Together they heard the wonderful Dharma, some attained the fruit of Stream-enterer (預流果, Srotapanna), some attained the fruit of Once-returner (一來果, Sakridagamin), some attained the fruit of Non-returner (不還果, Anagamin), some renounced the household life, severed all afflictions, and attained the fruit of Arhat (阿羅漢果, Arhat), some aroused the mind of a Solitary Buddha (獨覺菩提之心, Pratyekabuddha), and some aroused the mind of unsurpassed Bodhi (無上菩提之心, Anuttara-samyak-sambodhi). All the remaining people were led to take refuge in the Three Jewels (三寶, Triratna) and abide in right faith. At that time, King Śuddhodana, due to extreme joy, had not yet attained the vision of truth. King Śuddhodana and the assembly bowed at the Buddha's feet and respectfully departed. That very night, King Śuddhodana
作如是念：「唯我一子有此威德余無及者。」爾時世尊知凈飯王心之所念，欲令降伏家宗慢故，至天曉已便命大目連曰：「汝當觀察愍念父王。」目連白佛言：「唯然。世尊！」即便執持衣缽詣凈飯王所。時王既見目連來至，便唱善來命之就座。是時目連即如所念入三摩地，既入定已隱身於座踴現空中。時大目連先於東方入火光定，現種種焰青黃赤白紅色頗胝迦色，或變神通身上出水身下出火，身上出火身下出水。如東方既然，南西北方亦復如是。次攝神通現於本座。時凈飯王白大目連曰：「世尊弟子更有如是大威德類如尊者不？」時大目連即為父王說伽他曰：
「牟尼聖弟子， 皆有大威德， 三明及六通， 無不具足者。」
時凈飯王便作是念：「非唯我子有大威德，于余亦有如是苾芻具大神力。」前起慢心即便除斷。是時凈飯王復作是念：「今者世尊唯人供養，不見諸天。」時大目連知王念已，便白王曰：「大王！我今還欲往世尊所。」白言：「隨意。」時凈飯王亦詣佛所。
爾時世尊知父王念，即于屈路陀林悉皆化作蘇頗胝迦。時凈飯王欲東門入，門人報曰：「大王勿入。」王曰：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」門人答曰：「大王！我
【現代漢語翻譯】 現代漢語譯本 心中這樣想：『只有我的兒子有這樣的威德，其他人沒有能比得上的。』這時，世尊知道凈飯王（Śuddhodana）心中所想，爲了降伏他家族的傲慢，到了天亮，便命令大目連（Mahāmaudgalyāyana）說：『你應該去觀察並憐憫你的父王。』目連回答佛說：『是的，世尊！』隨即拿著衣缽前往凈飯王那裡。當時，國王見到目連到來，便高興地說『歡迎，請就座。』這時，目連就按照心中所想進入三摩地（samādhi），進入禪定后，便從座位上隱身，然後出現在空中。當時，大目連先在東方進入火光定（tejo-dhātu-samādhi），顯現出種種火焰，青色、黃色、紅色、白色、紅色頗胝迦色（sphatika，水晶色），或者變化神通，身上出水，身下出火，身上出火，身下出水。像東方一樣，南西北方也是這樣。然後收起神通，顯現在原來的座位上。當時，凈飯王問大目連說：『世尊的弟子中，還有像尊者這樣具有大威德的人嗎？』當時，大目連就為父王說了這首伽他（gāthā，偈頌）： 『牟尼（muni，聖人）的聖弟子，都具有大威德，三明（tisso vijjā，三種明）和六通（chalabhiññā，六種神通），沒有不具備的。』 當時，凈飯王便這樣想：『不只是我的兒子有大威德，其他人中也有像這樣的比丘（bhikkhu，出家人）具有大神力。』先前升起的傲慢心便被除斷了。這時，凈飯王又這樣想：『現在世尊只是接受人的供養，沒有見到諸天（deva，天神）。』當時，大目連知道國王的想法后，便對國王說：『大王！我現在想回到世尊那裡。』國王回答說：『隨意。』當時，凈飯王也前往佛陀那裡。 這時，世尊知道父王的想法，就在屈路陀林（Kukkuṭārāma）中，全部變化成蘇頗胝迦（su-sphatika，上好的水晶）。當時，凈飯王想從東門進入，守門人報告說：『大王不要進入。』國王問：『為什麼？』守門人報告說：『佛陀現在完全是在為諸天說法。』國王問守門人說：『賢首！你是何人？』守門人回答說：『大王！我
【English Translation】 English version He thought to himself: 'Only my son has such power and virtue; no one else can compare.' At that moment, the World Honored One, knowing what King Śuddhodana was thinking, and wishing to subdue the arrogance of his clan, at daybreak, commanded Mahāmaudgalyāyana, saying, 'You should observe and have compassion for your father.' Maudgalyāyana replied to the Buddha, 'Yes, World Honored One!' Immediately, he took his robe and bowl and went to King Śuddhodana's residence. When the king saw Maudgalyāyana arriving, he joyfully said, 'Welcome! Please take a seat.' Then, Maudgalyāyana, according to his thought, entered samādhi. Having entered into meditation, he vanished from his seat and appeared in the air. Then, Mahāmaudgalyāyana first entered the fire element samādhi (tejo-dhātu-samādhi) in the east, manifesting various flames of blue, yellow, red, white, and reddish sphatika (crystal) color. Or he transformed his supernatural powers, emitting water from his upper body and fire from his lower body, and emitting fire from his upper body and water from his lower body. Just as in the east, so too in the south, west, and north. Then, he withdrew his supernatural powers and appeared in his original seat. Then, King Śuddhodana asked Mahāmaudgalyāyana, 'Among the World Honored One's disciples, are there others with such great power and virtue like you?' Then, Mahāmaudgalyāyana spoke this gāthā (verse) for the king: 'The holy disciples of the muni (sage), all possess great power and virtue, with the three kinds of knowledge (tisso vijjā) and the six supernormal powers (chalabhiññā), none lacking.' Then, King Śuddhodana thought to himself, 'Not only does my son have great power and virtue, but there are also such bhikkus (monks) with great spiritual power.' The arrogance that had arisen earlier was immediately cut off. Then, King Śuddhodana thought again, 'Now the World Honored One only receives offerings from humans; I have not seen the devas (gods).' Then, Mahāmaudgalyāyana, knowing the king's thoughts, said to the king, 'Great King! I now wish to return to the World Honored One.' The king replied, 'As you wish.' Then, King Śuddhodana also went to the Buddha's place. Then, the World Honored One, knowing the king's thoughts, transformed the entire Kukkuṭārāma (Kukkuṭa Grove) into su-sphatika (excellent crystal). When King Śuddhodana wanted to enter through the east gate, the gatekeeper reported, 'Great King, do not enter.' The king asked, 'Why?' The gatekeeper reported, 'The Buddha is now entirely preaching to the devas.' The king asked the gatekeeper, 'Good sir! Who are you?' The gatekeeper replied, 'Great King, I am
是東方持國天王。」時凈飯王便往南門欲見世尊，門人白言：「大王勿入。」王問：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」答曰：「我是南方增長天王。」時凈飯王便往西門欲見世尊，門人白言：「大王勿入。」王問：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」門人答曰：「我是西方丑目天王。」時凈飯王便往北門欲見世尊，門人白言：「大王勿入。」王問：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」門人答曰：「我是北方多聞天王。」
爾時世尊便以神力加被凈飯王，令于門外見佛世尊與諸天眾說微妙法。時凈飯王見是事已便作斯念：「今佛世尊非唯人眾之所供養，亦為諸天而來親奉。」令凈飯王慢心息已便攝神變。時大目連引凈飯王入見世尊，既至佛所禮佛足已在一面坐。
爾時世尊隨凈飯王及余諸眾意樂隨眠界性差別，隨其根機而為說法，令凈飯王以智金剛杵摧破二十身見高山得預流果。既證果已白佛言：「世尊！我今所證非高祖所作，亦非父母所作，非王非天非沙門婆羅門，非諸宗親之所能作。我依世尊善知識故方獲斯事，于捺落迦、傍生、餓鬼三惡道中，拔濟令出安置
【現代漢語翻譯】 現代漢語譯本：『是東方持國天王。』當時凈飯王便前往南門想要見世尊，門人稟告說：『大王不要進去。』國王問：『什麼意思？』門人回答說：『佛陀現在專門為諸天說法。』國王問門人說：『賢首！你是什麼人？』回答說：『我是南方增長天王。』當時凈飯王便前往西門想要見世尊，門人稟告說：『大王不要進去。』國王問：『什麼意思？』門人回答說：『佛陀現在專門為諸天說法。』國王問門人說：『賢首！你是什麼人？』回答說：『我是西方丑目天王。』當時凈飯王便前往北門想要見世尊，門人稟告說：『大王不要進去。』國王問：『什麼意思？』門人回答說：『佛陀現在專門為諸天說法。』國王問門人說：『賢首！你是什麼人？』回答說：『我是北方多聞天王。』 當時世尊便以神通力量加持凈飯王（Suddhodana），讓他在門外看見佛世尊與諸天大眾宣說微妙的佛法。當時凈飯王看見這件事後便這樣想：『現在佛世尊不僅僅是人眾所供養的，也是諸天前來親自侍奉的。』讓凈飯王的傲慢之心平息后便收回了神通變化。當時大目連（Mahamoggallana）引導凈飯王進去拜見世尊，到達佛陀處所后，禮拜佛足后在一旁坐下。 當時世尊隨著凈飯王以及其餘大眾的意樂、隨眠、界性差別，隨著他們的根器而為他們說法，讓凈飯王用智慧金剛杵摧毀二十種身見高山，證得預流果（Sotapanna）。證得果位后稟告佛陀說：『世尊！我現在所證得的果位不是高祖所能做到的，也不是父母所能做到的，不是國王、不是天人、不是沙門（Sramana）婆羅門（Brahmana），也不是諸位宗親所能做到的。我依靠世尊善知識的緣故才獲得這件事，從捺落迦（Naraka）、傍生、餓鬼這三惡道中，救拔出來安置於…'
【English Translation】 English version: 'It is the Eastern Dhrtarastra Deva (Holder of the Realm).' Then King Suddhodana went to the south gate wanting to see the World Honored One, and the gatekeeper reported, 'Great King, do not enter.' The King asked, 'What is the meaning?' The gatekeeper replied, 'The Buddha is now purely speaking Dharma for the devas.' The King asked the gatekeeper, 'Virtuous One! Who are you?' He replied, 'I am the Southern Virudhaka Deva (Increaser).』 Then King Suddhodana went to the west gate wanting to see the World Honored One, and the gatekeeper reported, 'Great King, do not enter.' The King asked, 'What is the meaning?' The gatekeeper replied, 'The Buddha is now purely speaking Dharma for the devas.' The King asked the gatekeeper, 'Virtuous One! Who are you?' He replied, 'I am the Western Virupaksa Deva (Ugly Eyed).』 Then King Suddhodana went to the north gate wanting to see the World Honored One, and the gatekeeper reported, 'Great King, do not enter.' The King asked, 'What is the meaning?' The gatekeeper replied, 'The Buddha is now purely speaking Dharma for the devas.' The King asked the gatekeeper, 'Virtuous One! Who are you?' He replied, 'I am the Northern Vaisravana Deva (All Hearing).' At that time, the World Honored One, with his divine power, blessed King Suddhodana (Suddhodana), allowing him to see the Buddha, the World Honored One, outside the gate, speaking the subtle Dharma to the assembly of devas. When King Suddhodana saw this, he thought, 'Now the Buddha, the World Honored One, is not only worshipped by humans, but also personally attended to by the devas.' After King Suddhodana's arrogance subsided, the Buddha withdrew his divine transformation. Then Mahamoggallana (Mahamoggallana) led King Suddhodana to see the World Honored One. Having arrived at the Buddha's place, he bowed at the Buddha's feet and sat to one side. At that time, the World Honored One, according to the inclinations, latent tendencies, realms, and natures of King Suddhodana and the rest of the assembly, and according to their capacities, spoke Dharma for them, allowing King Suddhodana to use the wisdom vajra pestle to destroy the high mountain of twenty kinds of self-views and attain the fruit of Stream-enterer (Sotapanna). Having attained the fruit, he said to the Buddha, 'World Honored One! What I have now attained is not something that my ancestors could do, nor is it something that my parents could do, not a king, not a deva, not a Sramana (Sramana) or Brahmana (Brahmana), nor is it something that my relatives could do. I rely on the World Honored One, the good knowing advisor, to obtain this. From the three evil paths of Naraka (Naraka), animals, and hungry ghosts, rescuing and placing them in...'
人天，能盡未來生死邊際，干竭血淚巨海，越度白骨大山，無始已來曾所積集，身見窟宅今併除棄證斯妙果。大德！于生死流我今得出，我今歸依佛法僧寶為鄔波索迦。唯愿世尊慈悲鑑察，我從今日乃至盡形，不斷有情命乃至不飲諸酒，頂受世尊所制學處。」時凈飯王禮佛而去，便詣白飯王所報言：「太子可受王位。」彼便報曰：「有何意耶？」王曰：「我今見諦不能為王。」問言：「何日？」報言：「今日。」彼便報曰：「我於世尊初來之日，即于彼時我得見諦。」次往斛飯王，后往甘露飯王所，冀稱王位，彼悉自云：「我已見諦。」凈飯王曰：「若如是者我今欲灌誰頂令受王位？」彼便報曰：「釋迦童子名曰賢善！可稱王位。」時凈飯王即便灌頂，以其王位授與賢善。
爾時世尊及苾芻僧眾，于日日中入王宮內受其供養。時凈飯王作如是念：「今佛弟子外道千人，心雖端正身非嚴好，由昔苦身形容瘦悴。云何得令世尊門徒，容儀可愛睹相生善？若令釋種陪隨世尊，方是端嚴，人共尊重。」時凈飯王集諸釋種而告之曰：「諸君當知，一切義成太子若不出家者當何所作？」彼皆報曰：「作轉輪王。」又問曰：「君等作何？」報言：「我等稱臣皆為從者。」王復告曰：「今一切義成太子證甘露法，亦令有情同餐斯
【現代漢語翻譯】 現代漢語譯本 『人天』（指人和天人），能夠窮盡未來生死的邊際，使血淚匯聚成的巨大海洋乾涸，超越堆積如山的白骨，將無始以來所積累的『身見窟宅』（執著于自我的巢穴）全部去除拋棄，證得這美妙的果實。大德！我如今已從生死之流中解脫出來，我如今歸依佛、法、僧三寶，成為『鄔波索迦』（優婆塞，在家男居士）。唯愿世尊慈悲地觀察我，我從今日乃至此生終結，不斷絕有情眾生的性命，乃至不飲用各種酒類，頂戴接受世尊所制定的學處。』當時凈飯王（Śuddhodana）禮佛后離去，便前往白飯王（Śuklodana）處稟告說：『太子可以繼承王位了。』白飯王便回答說：『這是什麼意思呢？』凈飯王說：『我如今已經證悟真諦，不能再做國王了。』白飯王問道：『是哪一天？』凈飯王回答說：『就是今天。』白飯王便說：『我在世尊初次到來之日，就已經在那時證悟真諦了。』凈飯王接著前往斛飯王（Droṇodana），之後又前往甘露飯王（Amṛtodana）處，希望他們能夠繼承王位，但他們都說：『我已經證悟真諦了。』凈飯王說：『如果這樣，我現在要給誰灌頂，讓他繼承王位呢？』他們便回答說：『釋迦族的童子，名叫賢善（Bhadra），可以繼承王位。』當時凈飯王便舉行灌頂儀式，將王位授予賢善。 當時世尊以及比丘僧眾，每天都進入王宮內接受供養。當時凈飯王這樣想：『如今佛陀的弟子中，有一千位外道出身的人，雖然內心端正，但外表並不莊嚴美好，因為過去長期苦修而形容憔悴。如何才能讓世尊的弟子們，容貌儀態可愛，讓人見了心生善念呢？如果讓釋迦族的人陪同世尊，才顯得端莊威嚴，受人尊重。』當時凈飯王召集各位釋迦族人，告訴他們說：『各位應當知道，一切義成太子（Sarvārthasiddha，即釋迦牟尼佛）如果不出家，會做什麼呢？』他們都回答說：『會成為轉輪王。』凈飯王又問道：『各位又會做什麼呢？』他們回答說：『我們都將成為臣子，作為他的隨從。』凈飯王又告訴他們說：『如今一切義成太子已經證得甘露之法，也希望讓有情眾生一同品嚐這甘露之
【English Translation】 English version 『Humans and Devas (gods), able to exhaust the boundaries of future births and deaths, dry up the great ocean of blood and tears, cross over the great mountain of white bones, and completely discard the 『dwelling of self-view』 (the abode of attachment to self) accumulated since beginningless time, attaining this wonderful fruit. Great Virtue! I have now escaped from the stream of birth and death. I now take refuge in the Buddha, Dharma, and Sangha, becoming an 『Upasaka』 (lay male devotee). May the World-Honored One compassionately observe me. From this day until the end of my life, I will not intentionally take the life of sentient beings, nor will I drink any kind of intoxicants, reverently accepting the precepts established by the World-Honored One.』 At that time, King Śuddhodana, after paying homage to the Buddha, departed and went to King Śuklodana, reporting, 『The prince can inherit the throne.』 He replied, 『What does this mean?』 The king said, 『I have now realized the truth and cannot be king.』 He asked, 『On what day?』 The king replied, 『Today.』 He then said, 『On the day the World-Honored One first arrived, I had already realized the truth at that time.』 Next, he went to King Droṇodana, and then to King Amṛtodana, hoping they would accept the throne, but they all said, 『I have already realized the truth.』 King Śuddhodana said, 『If that is the case, whom shall I anoint to inherit the throne?』 They replied, 『The Śākya boy named Bhadra can inherit the throne.』 At that time, King Śuddhodana immediately performed the anointment ceremony, bestowing the throne upon Bhadra. At that time, the World-Honored One and the Bhikṣu Sangha (community of monks) entered the royal palace daily to receive offerings. At that time, King Śuddhodana thought, 『Now, among the Buddha's disciples, there are a thousand people who were formerly from other paths, although their hearts are upright, their appearance is not dignified and beautiful, because they have been emaciated by long-term ascetic practices. How can I make the disciples of the World-Honored One have a lovely appearance and demeanor, so that people will generate good thoughts when they see them? If the Śākyas accompany the World-Honored One, it will be dignified and respected by people.』 At that time, King Śuddhodana gathered the Śākyas and told them, 『You should know, what would Prince Sarvārthasiddha (Siddhartha Gautama, the Buddha) do if he did not renounce the world?』 They all replied, 『He would become a Chakravartin (wheel-turning king).』 The king asked again, 『What would you do?』 They replied, 『We would all be ministers, as his followers.』 The king then told them, 『Now that Prince Sarvārthasiddha has attained the nectar of immortality, he also wishes to let sentient beings partake of this nectar.』
味。仁等何因不為隨從？」彼皆報曰：「我今出家。」王曰：「各隨汝意。」諸釋子曰：「為全家並去？為當家別一人？」王曰：「家別一人。」時凈飯王即便槌鐘，宣令普告諸釋種中，家別一人出家奉佛，若不肯者必招咎責。即於是時釋種之中，賢善、無滅等五百釋子悉皆出家。
如世尊說，若舍貴族而出家者多獲利養。時五百釋子苾芻極招利養，爾時世尊便作是念：「此諸釋子本為解脫而求出家，今舍少欲耽著財利。」世尊欲令絕利養故，即便旋往室羅伐城，在逝多林如昔安住。時具壽鄔陀夷于日初分執持衣缽，入室羅伐城次第乞食，遂至故二笈多之宅在門而立。是時笈多遙見鄔陀夷來，瞻其顏狀知是故二，即便以手槌胸而告之曰：「鄔陀夷！仁今何意棄我出家？」鄔陀夷曰：「賢首！如我世尊為菩薩時，便舍寶女耶輸陀羅(持稱亦云具稱)、瞿比迦(密語也)、密伽阇(鹿子也)等六萬婇女而為出俗，誰能共汝塵垢之面而沉溺耶？」笈多報言：「鄔陀夷！若如是者，我亦出家。」答曰：「善哉！」笈多報言：「我今收斂家業尋當出家。」鄔陀夷曰：「宜疾勿遲。」遂舍而去。然鄔陀夷於時時中數來看問，告笈多曰：「汝未出家。」彼便報曰：「我之家業尚未收斂。」鄔陀夷曰：「要待憍薩羅國煨燼之後，
【現代漢語翻譯】 現代漢語譯本：『諸位仁者，你們為何不跟隨我呢？』他們都回答說：『我們現在要出家。』國王說：『各自隨你們的意願吧。』那些釋迦族的子弟們問道：『是全家都去呢？還是每家只去一個人？』國王說：『每家去一個人。』當時，凈飯王（Suddhodana，釋迦牟尼的父親）便敲響鐘，宣告釋迦族人，每家必須出一人出家侍奉佛陀，不肯者必將受到懲罰。就在那時，釋迦族中有賢善、無滅等五百位釋迦子弟全部出家。 正如世尊所說，如果捨棄貴族身份而出家的人，往往能獲得豐厚的供養。當時，這五百位釋迦族比丘得到了極多的供養。這時，世尊心想：『這些釋迦子弟本來是爲了尋求解脫才出家的，現在卻捨棄了少欲知足，貪戀財物供養。』世尊爲了斷絕他們的利養，便動身前往室羅伐城（Śrāvastī），在逝多林（Jetavana）像往常一樣安住。當時，具壽鄔陀夷（Udayin）在清晨時分拿著衣缽，進入室羅伐城依次乞食，來到了以前的笈多（Gupta）的家門前站立。當時，笈多遠遠地看見鄔陀夷來了，觀察他的容貌，認出是以前的同伴，便用手捶打胸膛，告訴他說：『鄔陀夷！你現在是什麼意思，竟然拋棄我出家？』鄔陀夷說：『賢首！就像我的世尊作為菩薩時，就捨棄了寶女耶輸陀羅（Yaśodharā，釋迦牟尼的妻子，持稱也稱具稱）、瞿比迦（Gopikā，密語也）、密伽阇（Mrigajā，鹿女也）等六萬婇女而出家，誰能和你這滿是塵垢的臉龐一起沉溺呢？』笈多回答說：『鄔陀夷！如果這樣的話，我也要出家。』鄔陀夷回答說：『很好！』笈多說：『我現在要收拾家業，隨後就出家。』鄔陀夷說：『應該快點，不要遲疑。』於是離開了。然而，鄔陀夷時常來看望詢問，告訴笈多說：『你還沒有出家。』笈多便回答說：『我的家業還沒有收拾完。』鄔陀夷說：『難道要等到憍薩羅國（Kosala）被燒成灰燼之後，
【English Translation】 English version: 'Virtuous ones, why do you not follow me?' They all replied, 'We are now going forth into homelessness.' The king said, 'Each according to your own wish.' The Shakya sons said, 'Should the whole family go, or one person from each family?' The king said, 'One person from each family.' At that time, King Suddhodana (Śuddhodana, father of Shakyamuni) immediately struck the bell, proclaiming to all the Shakyas that one person from each family must go forth to serve the Buddha, and those who refuse will be punished. Immediately, five hundred Shakya sons among the Shakyas, such as the virtuous and the non-perishing, all went forth into homelessness. As the World-Honored One said, those who renounce their noble status and go forth into homelessness often receive abundant offerings. At that time, these five hundred Shakya bhikshus received extremely abundant offerings. Then the World-Honored One thought, 'These Shakya sons originally went forth seeking liberation, but now they have abandoned contentment and are attached to wealth and offerings.' The World-Honored One, wishing to cut off their offerings, then traveled to Śrāvastī, dwelling in Jetavana as before. At that time, the venerable Udayin (Udayin), in the early morning, holding his robes and bowl, entered the city of Śrāvastī to beg for food in order, and arrived at the former house of Gupta (Gupta), standing at the door. At that time, Gupta saw Udayin coming from afar, observed his appearance, and recognized him as his former companion. He struck his chest with his hand and said, 'Udayin! What do you mean by abandoning me and going forth into homelessness?' Udayin said, 'Virtuous one! Just as my World-Honored One, when he was a Bodhisattva, abandoned the precious woman Yaśodharā (Yaśodharā, wife of Shakyamuni, also called Guṇavati), Gopikā (Gopikā, a secret word), Mrigajā (Mrigajā, deer-born) and sixty thousand other consorts to go forth, who can wallow with your face covered in dust?' Gupta replied, 'Udayin! If that is so, I will also go forth into homelessness.' Udayin replied, 'Excellent!' Gupta said, 'I will now gather my household affairs and then go forth.' Udayin said, 'Hurry, do not delay.' Then he left. However, Udayin often came to visit and ask, telling Gupta, 'You have not yet gone forth.' Gupta then replied, 'My household affairs have not yet been settled.' Udayin said, 'Must we wait until the country of Kosala (Kosala) is burned to ashes,
汝之家業方可了耶？」笈多報言：「今即收斂明當出家。」時鄔陀夷便作是念：「我於今時由昔俗累，尚被黑缽同梵行者所輕，況復令彼出家更招譏議，云六眾苾芻度苾芻尼。」便生追悔。至天曉已，執持衣缽往王舍城，既至彼已安居坐夏。是時笈多付家業已，便於他日往逝多林，問諸苾芻曰：「彼向何處？」苾芻問曰：「彼者是誰？」報言：「聖者鄔陀夷！」諸苾芻報曰：「彼以遠趣王舍大城。」彼既聞已即便啼泣。苾芻問言：「笈多！何意啼泣？」報言：「聖者鄔陀夷！令我棄俗許與出家，我既付囑家產，彼便遠舍而去。我今不居俗舍復非出家，寧不憂惱？」有人報曰：「為剃刀故彼向王城，欲取新刀剃汝新發。」於時苾芻尼眾為請教授來逝多林，見彼笈多行啼憂悒，問言：「笈多！何意啼泣？」笈多具以前事告苾芻尼，諸尼報曰：「汝誠無識，豈有苾芻度苾芻尼耶？還令尼眾度汝出家，可隨我來，至大世主喬答彌處度汝出家。」時諸尼眾便將笈多至大世主處，白言：「聖者！此之笈多情願出家。」時大世主即與出家。
時鄔陀夷在王舍城作如是念：「我為護惜諸黑缽者故，不與笈多出家，我多喪失腰絳雜物資身之具。若余黑缽度笈多出家者，乃至暫欲見我亦無由得。」雖及安居情常不樂。時有摩訶羅苾芻
【現代漢語翻譯】 現代漢語譯本 『你的家業可以處理完畢了嗎？』笈多回答說：『現在就開始收斂，明天就可以出家。』當時鄔陀夷便這樣想：『我現在因為過去的俗世牽累，尚且被那些黑衣僧人（指其他比丘）同梵行者所輕視，更何況讓他出家，豈不是更招致譏諷議論，說六眾比丘度比丘尼。』便產生了追悔之意。到了天亮之後，拿著衣缽前往王舍城，到達之後便在那裡安居坐夏。當時笈多處理完家業之後，就在其他日子前往逝多林（祇樹給孤獨園），問各位比丘說：『他往哪裡去了？』比丘問：『他說的是誰？』回答說：『是聖者鄔陀夷！』各位比丘回答說：『他已經遠去王舍大城了。』笈多聽了之後便啼哭起來。比丘問：『笈多！你為何啼哭？』回答說：『聖者鄔陀夷！讓我拋棄世俗，答應讓我出家，我既然已經交付囑託了家產，他便遠遠地捨棄我而去了。我現在既不居住在俗家，又不是出家人，難道不憂愁煩惱嗎？』有人說：『爲了剃刀的緣故，他前往王舍城，想要取新的剃刀來剃你的新發。』當時比丘尼眾爲了請求教授來到逝多林，看見笈多行走時啼哭憂愁，問道：『笈多！你為何啼哭？』笈多將之前的事情全部告訴了比丘尼，各位比丘尼說：『你真是沒有見識，哪裡有比丘度比丘尼出家的呢？還是讓尼眾來度你出家吧，可以跟隨我們來，到大世主喬答彌（Mahaprajapati，佛陀的姨母）那裡度你出家。』當時各位比丘尼便帶著笈多到大世主那裡，稟告說：『聖者！這位笈多情願出家。』當時大世主就為他剃度出家。 當時鄔陀夷在王舍城這樣想：『我爲了護惜那些黑衣僧人（指其他比丘）的緣故，不讓笈多出家，我損失了很多腰帶雜物等資身之具。如果其他黑衣僧人度笈多出家的話，甚至暫時想要見我也沒法見到。』雖然已經安居，心中常常不快樂。當時有摩訶羅比丘（Mahila Bhikshu）
【English Translation】 English version 『Can your household affairs be settled?』 Gupta replied, 『I will begin to collect them now and will renounce the world tomorrow.』 At that time, Udayin thought, 『Now, because of my past worldly entanglements, I am still looked down upon by those black-robed monks (referring to other Bhikshus), fellow practitioners of the holy life. How much more would it invite ridicule and criticism if I were to ordain him, saying that the Six Group Bhikshus ordained a Bhikshuni?』 He then felt regret. When dawn arrived, he took his robes and bowl and went to Rajagriha. Having arrived there, he settled down for the rainy season retreat. At that time, Gupta, having settled his household affairs, went to Jetavana (Jeta Grove) on another day and asked the Bhikshus, 『Where did he go?』 The Bhikshus asked, 『Who are you referring to?』 He replied, 『The venerable Udayin!』 The Bhikshus replied, 『He has gone far away to the great city of Rajagriha.』 Having heard this, he began to weep. The Bhikshus asked, 『Gupta! Why are you weeping?』 He replied, 『The venerable Udayin! He told me to abandon the world and promised to ordain me. Now that I have entrusted my household affairs, he has abandoned me and gone far away. Now I am neither living in a lay household nor am I a renunciate. How can I not be worried and distressed?』 Someone said, 『He went to Rajagriha for the sake of a razor, wanting to get a new razor to shave your new hair.』 At that time, the Bhikshuni Sangha came to Jetavana to request instruction. They saw Gupta walking along, weeping and distressed, and asked, 『Gupta! Why are you weeping?』 Gupta told the Bhikshunis everything that had happened. The Bhikshunis said, 『You are truly ignorant. How can a Bhikshu ordain a Bhikshuni? Let the Bhikshuni Sangha ordain you instead. You can come with us to the great world-honored Prajapati (Mahaprajapati, Buddha's aunt) to be ordained.』 At that time, the Bhikshunis took Gupta to the great world-honored one and reported, 『Venerable one! This Gupta is willing to be ordained.』 At that time, the great world-honored one ordained him. At that time, Udayin thought in Rajagriha, 『Because I was protecting those black-robed monks (referring to other Bhikshus), I did not allow Gupta to be ordained. I have lost many belts, miscellaneous items, and personal belongings. If other black-robed monks were to ordain Gupta, I would not even be able to see him even for a moment.』 Although he was in retreat, his heart was often unhappy. At that time, there was a Mahila Bhikshu
，從室羅伐城夏安居已來至王城。時鄔陀夷于竹林精舍外近大道邊瞻望而住，遂遙見彼老苾芻來，發若荻花眉長下覆，傴肩垂臂徐步而行。時鄔陀夷便作是念：「此之來者何上座耶？」既相近已告言：「善來！善來上座！」老苾芻云：「敬禮阿遮利耶！敬禮鄔波馱耶！」時鄔陀夷見無軌則不識二師，即知定是摩訶羅也，遂將入寺問言：「爾從何來？」報言：「從室羅伐來。」時鄔陀夷便生是念：「若我先問笈多訊息，聞者譏丑，我應次第而問。汝摩訶羅既從彼來，得知世尊少病少惱起居輕利安樂行不？在室羅伐為夏安居。」彼便報言：「世尊無病安樂在彼安居。」又問：「苾芻、苾芻尼、鄔波索迦、鄔波斯迦眾，並得無病安樂如常所居，於時時中奉覲世尊聽正法不？」答言：「所問之人並得安隱，亦時時中來聞正法。」又問：「住位了教憍陳如、住位迦攝波、住位舍利子、大目連等諸餘尊宿，大世主喬答彌，及勝光王長者、仙授故舊、鹿母毗舍佉、善生夫人，悉得無病安樂住不？」答言：「並安樂住。」又問：「汝識長者婦笈多不？」答言：「我識。彼是大德鄔陀夷昔日之妻。」鄔陀夷曰：「彼豈今時尚為長者之婦？」答曰：「已出家訖。」鄔陀夷問曰：「誰與出家？」報言：「是大世主。」鄔陀夷便作斯念：「既是
【現代漢語翻譯】 現代漢語譯本：從室羅伐城（Śrāvastī）夏季安居結束後來到王舍城（Rājagṛha）。當時鄔陀夷（Udayin）在竹林精舍（Veṇuvana）外靠近大道的地方觀望，遠遠地看見那位年老的比丘（bhikṣu）走來，頭髮像荻花一樣白，眉毛長長地垂下來，彎著肩膀，垂著手臂，慢慢地走著。當時鄔陀夷便這樣想：『這位走來的是哪位上座（sthavira）呢？』等到走近后，便說道：『善來！善來！上座！』老比丘說：『敬禮阿遮利耶（ācārya，軌範師）！敬禮鄔波馱耶（upādhyāya，親教師）！』當時鄔陀夷見他沒有規矩，不認識二師，就知道他一定是摩訶羅（Mahila），於是將他帶入寺中，問道：『你從哪裡來？』回答說：『從室羅伐城來。』當時鄔陀夷便這樣想：『如果我先問笈多（Gupta）的訊息，聽的人會譏笑我，我應該按順序問。你摩訶羅既然從那裡來，可知世尊（Bhagavān）少病少惱，起居輕利，安樂嗎？在室羅伐城進行夏季安居嗎？』他便回答說：『世尊無病安樂，在那裡安居。』又問：『比丘、比丘尼（bhikṣuṇī）、鄔波索迦（upāsaka，近事男）、鄔波斯迦（upāsikā，近事女）眾，都無病安樂，如常居住嗎？於時時中奉覲世尊，聽聞正法嗎？』回答說：『所問的人都安隱，也時時來聽聞正法。』又問：『住位的了教憍陳如（Ājñāta Kauṇḍinya）、住位迦攝波（Kāśyapa）、住位舍利子（Śāriputra）、大目連（Mahāmaudgalyāyana）等諸位尊宿，大世主喬答彌（Mahāprajāpatī Gautamī），以及勝光王（Prasenajit）、長者、仙授故舊、鹿母毗舍佉（Viśākhā Migāramātā）、善生夫人，都無病安樂嗎？』回答說：『都安樂。』又問：『你認識長者婦笈多嗎？』回答說：『我認識。她是尊者鄔陀夷昔日的妻子。』鄔陀夷說：『她現在還是長者的妻子嗎？』回答說：『已經出家了。』鄔陀夷問道：『誰與她出家？』回答說：『是大世主。』鄔陀夷便這樣想：『既然是』 English version: From Śrāvastī, after the summer retreat, he came to Rājagṛha. At that time, Udayin was staying outside the Veṇuvana near the main road, looking out, and he saw from afar that old bhikṣu coming, his hair like reed flowers, his eyebrows long and drooping, his shoulders hunched, his arms hanging down, walking slowly. At that time, Udayin thought to himself: 'Who is this sthavira coming?' When he got closer, he said: 'Welcome! Welcome, sthavira!' The old bhikṣu said: 'Homage to Ācārya! Homage to Upādhyāya!' At that time, Udayin saw that he had no manners and did not recognize the two teachers, and knew that he must be Mahila, so he brought him into the monastery and asked: 'Where do you come from?' He replied: 'From Śrāvastī.' At that time, Udayin thought to himself: 'If I ask about Gupta's news first, those who hear it will ridicule me, I should ask in order. Since you, Mahila, have come from there, do you know if the Bhagavan is free from illness and trouble, and is his daily life easy and comfortable? Is he observing the summer retreat in Śrāvastī?' He replied: 'The Bhagavan is free from illness and happy, and is observing the retreat there.' He also asked: 'Are the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās all free from illness and happy, and living as usual? Do they at times pay homage to the Bhagavan and listen to the Dharma?' He replied: 'Those you asked about are all safe and sound, and they also come to listen to the Dharma from time to time.' He also asked: 'Are Ājñāta Kauṇḍinya, Kāśyapa, Śāriputra, Mahāmaudgalyāyana, and other venerable elders, Mahāprajāpatī Gautamī, as well as King Prasenajit, the elders, the old friend Indradatta, Viśākhā Migāramātā, and Lady Sujātā, all free from illness and happy?' He replied: 'They are all happy.' He also asked: 'Do you know the wife of the elder, Gupta?' He replied: 'I know her. She is the former wife of the venerable Udayin.' Udayin said: 'Is she still the wife of the elder?' He replied: 'She has already left home.' Udayin asked: 'Who ordained her?' He replied: 'The Mahāprajāpatī.' Udayin then thought: 'Since it was'
【English Translation】 English version: From Śrāvastī (city name), after the summer retreat, he came to Rājagṛha (city name). At that time, Udayin (name of a monk) was staying outside the Veṇuvana (bamboo grove monastery) near the main road, looking out, and he saw from afar that old bhikṣu (monk) coming, his hair like reed flowers, his eyebrows long and drooping, his shoulders hunched, his arms hanging down, walking slowly. At that time, Udayin thought to himself: 'Who is this sthavira (elder) coming?' When he got closer, he said: 'Welcome! Welcome, sthavira!' The old bhikṣu said: 'Homage to Ācārya (teacher)! Homage to Upādhyāya (preceptor)!' At that time, Udayin saw that he had no manners and did not recognize the two teachers, and knew that he must be Mahila (name of a monk), so he brought him into the monastery and asked: 'Where do you come from?' He replied: 'From Śrāvastī.' At that time, Udayin thought to himself: 'If I ask about Gupta's (name of a woman) news first, those who hear it will ridicule me, I should ask in order. Since you, Mahila, have come from there, do you know if the Bhagavan (the Blessed One, Buddha) is free from illness and trouble, and is his daily life easy and comfortable? Is he observing the summer retreat in Śrāvastī?' He replied: 'The Bhagavan is free from illness and happy, and is observing the retreat there.' He also asked: 'Are the bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (male lay followers), and upāsikās (female lay followers) all free from illness and happy, and living as usual? Do they at times pay homage to the Bhagavan and listen to the Dharma (teachings)?' He replied: 'Those you asked about are all safe and sound, and they also come to listen to the Dharma from time to time.' He also asked: 'Are Ājñāta Kauṇḍinya (name of a monk), Kāśyapa (name of a monk), Śāriputra (name of a monk), Mahāmaudgalyāyana (name of a monk), and other venerable elders, Mahāprajāpatī Gautamī (Buddha's aunt and foster mother), as well as King Prasenajit (name of a king), the elders, the old friend Indradatta, Viśākhā Migāramātā (name of a female lay follower), and Lady Sujātā, all free from illness and happy?' He replied: 'They are all happy.' He also asked: 'Do you know the wife of the elder, Gupta?' He replied: 'I know her. She is the former wife of the venerable Udayin.' Udayin said: 'Is she still the wife of the elder?' He replied: 'She has already left home.' Udayin asked: 'Who ordained her?' He replied: 'The Mahāprajāpatī.' Udayin then thought: 'Since it was'
出家或容再面。」即便喚言：「摩訶羅且來濯足。」時鄔陀夷取彼衣缽掛在極高象牙𣏾上，遂多與油令涂手足，報言：「今此房中有食有利，宜當安隱歡意而住。」彼便報言：「我不樂住。」時鄔陀夷便持鎖鑰而付與之，告言：「如世尊說：『苾芻不應空棄住處，舍之而去。』摩訶羅！此是鎖鑰汝自當知。」說是語已，即便涉路漸至室羅伐城逝多林內，灑掃房宇以軟牛糞而涂拭已，便掩半扇偃臥床上，作歌詠聲而誦正法。
時有苾芻尼，為請教授而來至此，諸尼聞此諷誦之聲識其響韻，即便共往鄔陀夷所，問言：「大德往時走去，比何處來？」答言：「我前須往王舍城中。」尼問知已即便歸寺，告笈多曰：「汝今喜滿，阿遮利耶現已來至。」笈多問曰：「若個阿遮利耶？」報言：「是鄔陀夷！」笈多曰：「因何是我軌範之師？我豈從彼而受學業？」諸尼報曰：「汝無識人，多有諸尼與大苾芻共相系屬，汝今宜往問其安不？」彼即具持屑香及油澡浴之物，往詣彼房扣門而喚。鄔陀夷問曰：「扣門者誰？」報曰：「我是笈多。」鄔陀夷曰：「善來！善來！長者之婦，隨意當進。」是時笈多入而告曰：「大德！我今豈是長者婦耶？我已出家。」問言：「誰復與汝而為出家？」報言：「聖者！大世主與我出家。」鄔陀夷
【現代漢語翻譯】 現代漢語譯本：『出家之後或許還有機會再見面。』即便呼喚道：『摩訶羅，來洗腳吧。』當時鄔陀夷取了他的衣缽，掛在極高的象牙鉤上，於是多給他油，讓他塗抹手腳，並告訴他：『現在這房間里有食物和利益，應該安心快樂地住下。』他便回答說：『我不喜歡住在這裡。』當時鄔陀夷便把鎖和鑰匙交給他，告訴他說：『正如世尊所說：『比丘不應該空著住所，捨棄它而離去。』摩訶羅！這是鎖和鑰匙，你自己看著辦吧。』說完這些話后，他就沿著道路漸漸來到室羅伐城（Śrāvastī）逝多林（Jetavana）內，灑掃房屋，用軟牛糞塗抹乾淨，便掩上門的一半，躺在床上，唱著歌詠的聲音誦讀正法。 當時有一位比丘尼，爲了請求教授而來到這裡，眾尼姑聽到這諷誦的聲音，認出是他的聲調，便一起去鄔陀夷那裡，問道：『大德，您之前走開，是從哪裡來的？』回答說：『我之前必須去王舍城（Rājagṛha）中。』尼姑們問清楚后便回到寺廟，告訴笈多（Gupta）說：『你現在可以高興了，阿遮利耶（Ācārya，導師）現在已經來了。』笈多問道：『哪個阿遮利耶？』回答說：『是鄔陀夷！』笈多說：『為什麼他是我的軌範之師？我難道要從他那裡接受學業？』眾尼姑說：『你真是不識人，有很多尼姑和大比丘互相依附，你現在應該去問候他是否安好？』她就帶著屑香和洗浴用的油等物品，前往他的房間敲門呼喚。鄔陀夷問道：『敲門的是誰？』回答說：『我是笈多。』鄔陀夷說：『善來！善來！長者之婦，請隨意進來。』當時笈多進去後說道：『大德！我現在怎麼是長者之婦呢？我已經出家了。』問道：『誰又為你出家呢？』回答說：『聖者！大世主為我出家。』鄔陀夷
【English Translation】 English version: 'After leaving home, perhaps there will be another chance to meet.' Then he called out, 'Mahāroha, come and wash your feet.' At that time, Udayin took his robes and bowl and hung them on a very high ivory hook, then gave him plenty of oil to anoint his hands and feet, and told him, 'Now there is food and benefit in this room, you should stay here peacefully and happily.' He then replied, 'I don't like to stay here.' At that time, Udayin handed him the lock and key, and told him, 'As the World-Honored One said: 'A Bhikṣu (monk) should not leave his dwelling empty and abandon it.' Mahāroha! This is the lock and key, you know what to do.' After saying these words, he gradually traveled along the road to the Jetavana (Jetavana) in Śrāvastī (Śrāvastī), swept the house, smeared it with soft cow dung, and then closed half of the door, lay on the bed, and chanted the Dharma with a singing voice. At that time, there was a Bhikṣuṇī (nun) who came here to request instruction. The nuns heard the sound of this chanting and recognized his tone, so they went together to Udayin and asked, 'Venerable Sir, where did you come from after you left before?' He replied, 'I had to go to Rājagṛha (Rājagṛha) before.' After the nuns found out, they returned to the temple and told Gupta (Gupta), 'You can be happy now, the Ācārya (Ācārya, teacher) has now arrived.' Gupta asked, 'Which Ācārya?' They replied, 'It is Udayin!' Gupta said, 'Why is he my guiding teacher? Am I to receive learning from him?' The nuns said, 'You really don't recognize people. Many nuns and great Bhikṣus are attached to each other. You should go and ask him if he is well now.' She then took incense powder and bathing oil and other items, went to his room, knocked on the door and called out. Udayin asked, 'Who is knocking on the door?' She replied, 'I am Gupta.' Udayin said, 'Welcome! Welcome! Wife of the elder, please come in as you wish.' At that time, Gupta entered and said, 'Venerable Sir! How am I the wife of the elder now? I have already left home.' He asked, 'Who ordained you?' She replied, 'Venerable Sir! The great world lord ordained me.' Udayin
曰：「我有他事須向王城，汝復何緣急求離俗？」彼便報曰：「豈非大德前作斯語：『汝當收斂家業，我度汝出家。』我依斯教付囑家產，大德棄我遠向王城。若大世主不度我者，我誠非俗亦非出家。」鄔陀夷曰：「我豈當時自貽重檐許言教汝，今且可坐為汝說法。」禮已便坐端心聽法。時鄔陀夷即為說法，說法之時即便追念昔時所有歡笑之事，問笈多曰：「汝憶往時在某園林天祠之處，餐啖如是美妙飯食。」談話之時欲意便起，欲心既起情多錯亂。凡智慧女人有五不共事表：知男女有欲盛心、無慾盛心。笈多覺知鄔陀夷欲心熾盛，告言：「聖者！我暫須出，事了還來。」鄔陀夷作如是念：「此為便利而欲出耶？」遂令暫出。笈多出已撩舉裙衣急走而去。時鄔陀夷聞其走聲，即便出外隨後而去，喚言：「禿沙門女，走向何處？」復更急趁生支觸脾，其精遂泄。欲心既歇，徘徊而住。笈多知已亦復還來，報言：「聖者！我若許者，我非苾芻尼，仁非苾芻。」鄔陀夷曰：「姊妹！如世尊說：『若自護者即是護他，若護他者便成自護。云何自護即是護他？自能修習多修習故有所證悟，由斯自護即是護他。云何護他便成自護？不惱不恚無怨害心，常起慈悲愍念於物，是名護他便成自護。』」笈多報曰：「聖者！可脫裙來我當爲
【現代漢語翻譯】 現代漢語譯本 鄔陀夷說：『我還有其他事情要前往王舍城（Rājagṛha），你又為何如此急切地想要出家？』笈多（Gupta）回答說：『難道不是大德您之前說過這樣的話：『你應當收拾好家業，我來度你出家。』我聽從您的教導，已經安排好了家產，大德您卻拋棄我，要遠去王舍城。如果大世主（指鄔陀夷）不度我出家，我實在既不是在家之人，也不是出家之人。』鄔陀夷說：『我當時難道是自己給自己增加負擔，許下諾言要教導你嗎？現在姑且坐下，我為你說法。』笈多禮拜完畢后便坐下，專心聽法。當時鄔陀夷便為她說法，說法的時候，她便回憶起過去所有歡笑的事情，問笈多說：『你還記得往昔在某個園林天祠之處，我們一起享用那些美味佳餚嗎？』談話的時候，她的慾望便生起了，慾望生起后，情感變得錯亂。凡是有智慧的女人，有五種不與他人相同之處的表現：知道男人有慾望熾盛的時候，也知道男人沒有慾望熾盛的時候。笈多察覺到鄔陀夷的慾望熾盛，便告訴他說：『聖者！我暫時需要出去一下，事情辦完就回來。』鄔陀夷心想：『她這是爲了方便而想要出去嗎？』於是允許她暫時出去。笈多出去後，撩起裙子，急速跑開。當時鄔陀夷聽到她跑的聲音，便立即出去，隨後追趕而去，喊道：『你這光頭的沙門尼（Śrāmaṇerī），要跑到哪裡去？』又更加急速地追趕，生殖器觸碰到了她的脾臟，他的精液便泄了出來。慾望平息后，他徘徊在那裡。笈多知道后，又回來了，說道：『聖者！如果我允許了，我就不是比丘尼（Bhikṣuṇī），您也不是比丘（Bhikṣu）。』鄔陀夷說：『姊妹！正如世尊（Bhagavān）所說：『如果保護自己，就是保護他人；如果保護他人，就能成就自我保護。』如何保護自己就是保護他人呢？自己能夠修習，多多修習，因此有所證悟，由此自我保護就是保護他人。如何保護他人就能成就自我保護呢？不惱怒，不嗔恨，沒有怨恨傷害之心，常常生起慈悲之心，憐憫一切眾生，這叫做保護他人就能成就自我保護。』笈多回答說：『聖者！可以脫下裙子來，我來為你...』
【English Translation】 English version Udai said, 'I have other matters requiring me to go to Rājagṛha (王舍城), why are you so urgently seeking to renounce the world?' Gupta (笈多) replied, 'Was it not you, Great Virtue, who previously said, 'You should gather your household affairs, and I will ordain you into homelessness?' I followed your teaching and entrusted my property, but you, Great Virtue, abandon me and go far away to Rājagṛha. If the great world-lord (referring to Udai) does not ordain me, I am truly neither a layperson nor a renunciate.' Udai said, 'Did I at that time burden myself with a promise to teach you? Now, sit down and I will preach the Dharma for you.' Having bowed, Gupta sat down and listened attentively. Then Udai preached the Dharma to her, and as he did so, she recalled all the joyful things of the past, asking Gupta, 'Do you remember when we were in a certain garden shrine, eating such delicious food?' As they talked, her desire arose, and with desire arisen, her emotions became confused. Wise women have five unique characteristics: they know when men have strong desires and when they do not. Gupta, realizing that Udai's desire was intense, said, 'Venerable one! I must go out for a moment; I will return when I am finished.' Udai thought, 'Is she going out for convenience?' So he allowed her to leave temporarily. After Gupta left, she lifted her skirt and ran away quickly. When Udai heard her running, he immediately went out and chased after her, shouting, 'Bald Śrāmaṇerī (沙門尼), where are you going?' He chased even faster, his genitals touched her spleen, and his semen was released. With his desire subsided, he lingered there. Gupta, knowing this, returned and said, 'Venerable one! If I were to allow it, I would not be a Bhikṣuṇī (比丘尼), and you would not be a Bhikṣu (比丘).' Udai said, 'Sister! As the Bhagavan (世尊) said, 'Protecting oneself is protecting others; protecting others leads to self-protection.' How does protecting oneself protect others? By cultivating and repeatedly practicing, one attains realization, and thus protecting oneself protects others. How does protecting others lead to self-protection? By not being angry, not being hateful, without resentment or harm, constantly arising with compassion and pity for all beings, this is called protecting others and achieving self-protection.' Gupta replied, 'Venerable one! You can take off your skirt, and I will...'
浣。」時鄔陀夷即以衣付。是時笈多見衣精已便生悔心，即便自念：「我之身份未有聖者鄔陀夷不觸不見，我不順彼實非善事。」作是念已倍發染心，如佛經中說伽他曰：
「諸有耽欲人， 不見於義利， 亦不觀善法， 常行黑闇中。」
時彼笈多欲心亂故，取精一渧置於口中，復取一渧投女根內。有情業力事不思議，時有中蘊有情，是最後生而來依託。笈多至寺便為浣衣。諸尼見問，笈多具答其事。諸尼便問：「我言謂汝為求勝法往大德處，寧知更有此惡事耶？」笈多報曰：「彼之大德是持戒者，自出家后，我之身份曾不重觸。」諸尼報曰：「不觸身份尚有斯事，如其觸著汝欲如何？」諸苾芻尼知其事已往白苾芻，諸苾芻白佛。佛告諸苾芻：「彼尼無犯波羅市迦，既其有娠應安屏室，與食供給無令闕事。當生其子，名童子迦攝波，於我法中而為出家，斷諸有漏成阿羅漢。我弟子中辯才巧妙，善能宣說最為第一。」爾時世尊遂作是念：「若有苾芻，令非親族苾芻尼浣故衣者有斯過失。」世尊以此因緣如前廣說，乃至「我今為諸弟子，于毗奈耶制其學處，應如是說：
「若復苾芻，使非親苾芻尼浣染打故衣者，泥薩祇波逸底迦。」
若復苾芻者，謂鄔陀夷，若更有餘如是流類。
言
【現代漢語翻譯】 現代漢語譯本： 『浣。』當時鄔陀夷立即把衣服給了她。當時笈多看到精液后便產生了後悔之心，心想：『我的身體沒有聖者鄔陀夷不接觸就見到的，我不順從他實在不是好事。』這樣想著，更加生起了愛染之心，如佛經中所說偈頌： 『諸有耽欲人， 不見於義利， 亦不觀善法， 常行黑闇中。』 當時那個笈多因為欲心擾亂，取了一滴精液放在口中，又取了一滴投到女根內。有情的業力真是不可思議，當時有一個中陰有情，是最後一生而來投胎。笈多到了寺院便開始浣洗衣物。眾尼姑看見后詢問她，笈多便把事情的經過都說了出來。眾尼姑便問：『我們還以為你是爲了尋求殊勝的佛法才去大德那裡，哪裡知道竟然有這種惡事？』笈多回答說：『那位大德是持戒的人，自從出家后，我的身體他都不曾再次觸碰。』眾尼姑說：『不觸碰身體尚且有這種事，如果觸碰了你又會怎麼樣呢？』眾比丘尼知道這件事後去告訴了比丘，比丘又去稟告了佛陀。佛陀告訴眾比丘：『那位尼姑沒有犯波羅夷罪（Parajika，斷頭罪），既然她已經懷孕了，應該安排在隱蔽的房間里，給她食物和供給，不要讓她缺少什麼。當她生下孩子，名字叫做童子迦攝波（Kumara Kashyapa），會在我的佛法中出家，斷除一切有漏，成為阿羅漢（Arhat，證悟者）。在我的弟子中，他的辯才巧妙，善於宣說佛法，是第一。』當時世尊（Bhagavan，佛陀的尊稱）於是這樣想：『如果有比丘，讓非親屬的比丘尼浣洗衣物，會有這樣的過失。』世尊因此因緣如前面所廣泛說的，乃至『我現在為眾弟子，在毗奈耶（Vinaya，戒律）中制定學處，應該這樣說： 『如果又有比丘，使非親屬的比丘尼浣洗、染色、捶打舊衣服，犯泥薩祇波逸提迦（Nissaggiya Pacittiya，捨墮）。』 『如果又有比丘』，指的是鄔陀夷（Udayin），如果還有其他像他一樣的人。 『言』
【English Translation】 English version: 『Wash.』 Then Udayin immediately gave her the robe. At that time, Gupta, upon seeing the semen, felt remorse and thought to herself: 『My body has not been seen without the touch of the venerable Udayin; it is truly not good that I did not comply with him.』 Thinking thus, she developed even more attachment. As the verse in the Buddhist scripture says: 『Those who indulge in desire, Do not see benefit or righteousness, Nor do they observe good Dharma, They constantly walk in darkness.』 At that time, Gupta, disturbed by lust, took a drop of semen and placed it in her mouth, and then took another drop and inserted it into her vagina. The power of sentient beings' karma is inconceivable. At that time, there was an intermediate-state being, in its last life, seeking to be reborn. Gupta went to the monastery to wash the robes. The nuns saw her and asked, and Gupta told them everything that had happened. The nuns then asked: 『We thought you were going to the venerable one to seek the supreme Dharma, but who knew that such an evil thing would happen?』 Gupta replied: 『That venerable one is a keeper of the precepts; since he became a monk, he has never touched my body again.』 The nuns said: 『If such a thing happens without touching the body, what would happen if he touched you?』 The Bhikshunis (female monastic) , having learned of this matter, went and told the Bhikshus (male monastic), who then reported it to the Buddha. The Buddha told the Bhikshus: 『That nun has not committed a Parajika (defeat), since she is pregnant, she should be placed in a secluded room, and given food and provisions, without lacking anything. When she gives birth to her son, he will be named Kumara Kashyapa (童子迦攝波), and he will renounce the world in my Dharma, cut off all outflows, and become an Arhat (阿羅漢). Among my disciples, his eloquence is skillful, and he is the foremost in expounding the Dharma.』 At that time, the Bhagavan (世尊) then thought: 『If there is a Bhikshu who causes a Bhikshuni who is not a relative to wash robes, there will be such a fault.』 The Bhagavan, because of this cause, as extensively explained before, up to 『Now I, for the sake of my disciples, establish a training rule in the Vinaya (毗奈耶), which should be stated as follows: 『If again a Bhikshu causes a Bhikshuni who is not a relative to wash, dye, or beat old robes, it is a Nissaggiya Pacittiya (泥薩祇波逸提迦).』 『If again a Bhikshu』 refers to Udayin (鄔陀夷), and if there are others like him. 『言』
親族者，謂從七祖父母兩人已來皆是親族，過此便非。
苾芻尼者，謂是笈多。
故衣者，七種衣中隨是一數。云何為七？一者毛；二者芻摩迦(此方無)；三者奢搦迦(此方無)；四者羯播死迦(白疊)；五者獨孤洛迦(纻布)；六者高詁薄迦(是上毛緂，此方無也)；七者阿般闌得迦(是北方地名，其處有此衣也。亦有釋云即是絁絹之衣耳)。
言浣者，下至水浸。染者，下至一入色。打者，下至手一打。
泥薩祇波逸底迦者，廣說如前。
此中犯相其事云何？若苾芻知非親族尼，作非親族想，令浣故衣犯捨墮，染、打亦如是。於三事中或令三事俱作、或令作二、或令作一；又於三中隨一為初，使非親尼皆得本罪。若非親尼疑，亦捨墮罪。若是親尼作非親想，得惡作罪。若是親尼而起疑心，得惡作罪。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
從非親尼取衣學處第五
爾時世尊在室羅伐城逝多林中。如佛所說，若舍貴族而出家者多獲利養，然諸釋種既出家已利養豐多，彼于衣服常事料理，長衣長缽絡囊腰絳並多貯畜。世尊知已作如是念：「此諸釋子本求解脫而為出家，于出離因悉皆棄捨，不修善品耽著財利。我今應為說法令舍財利。」世尊時時為其說法，
【現代漢語翻譯】 現代漢語譯本 親族，指的是從往上數七代祖父母兩人開始都算是親族，超過這個範圍就不算了。
苾芻尼（bhikṣuṇī，比丘尼），指的是笈多（Gupta）。
故衣，指的是七種衣服中的任何一種。哪七種呢？第一種是毛（羊毛）；第二種是芻摩迦（chumaka，此地沒有）；第三種是奢搦迦（shanaka，此地沒有）；第四種是羯播死迦（karpasika，棉布）；第五種是獨孤洛迦（dukulaka，苧麻布）；第六種是高詁薄迦（koshthavaka，是上等毛毯，此地沒有）；第七種是阿般闌得迦（aparantaka，是北方地名，那裡有這種衣服。也有解釋說就是絁絹的衣服）。
所說的『浣』，下限是用水浸泡。『染』，下限是放入染料一次。『打』，下限是用手打一下。
泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪），詳細的解釋如前所述。
這裡所說的犯相，具體情況是怎樣的呢？如果比丘（bhiksu）明知是非親族的比丘尼（bhikṣuṇī），卻當成非親族想，讓她洗滌舊衣服，就犯捨墮罪。染色、捶打也是一樣。在這三件事中，或者讓她三件事都做，或者做兩件，或者做一件；又在這三件事中，隨便哪一件先開始，都使得非親族比丘尼（bhikṣuṇī）因此而犯本罪。如果對比丘尼（bhikṣuṇī）是否為親族感到疑惑，也犯捨墮罪。如果是親族比丘尼（bhikṣuṇī）卻當成非親族想，得惡作罪。如果是親族比丘尼（bhikṣuṇī）而心生疑惑，得惡作罪。又有一種情況不構成犯罪，就是最初的犯事人，或者是癡呆、瘋狂、心神錯亂，或者被痛苦煩惱所纏繞。
從非親族比丘尼（bhikṣuṇī）處取衣的學處第五
那時，世尊（Buddha）在室羅伐城（Śrāvastī）的逝多林（Jetavana）中。正如佛所說，如果捨棄貴族身份而出家的人，往往能獲得很多供養，然而那些釋迦（Śākya）族人出家之後，得到的供養非常多，他們經常料理衣服，長衣、長缽、絡囊、腰帶都積攢了很多。世尊（Buddha）知道后，這樣想：『這些釋迦（Śākya）族人本來是爲了求解脫才出家的，卻把脫離輪迴的原因都拋棄了，不修習善行，貪戀財物。我現在應該為他們說法，讓他們捨棄財物。』世尊（Buddha）時常為他們說法，
【English Translation】 English version A relative is defined as someone related through both the paternal and maternal grandparents for seven generations. Beyond that, they are no longer considered relatives.
『Bhikkhuni』 (bhikṣuṇī, female monastic) refers to Gupta.
『Old cloth』 refers to any one of the seven types of cloth. What are the seven? First, wool; second, chumaka (chumaka, not found in this region); third, shanaka (shanaka, not found in this region); fourth, karpasika (karpasika, cotton); fifth, dukulaka (dukulaka, linen); sixth, koshthavaka (koshthavaka, a superior woolen blanket, not found in this region); seventh, aparantaka (aparantaka, a place name in the north where this cloth is found. Some explain it as silk cloth).
『Washing』 means at least soaking in water. 『Dyeing』 means at least one immersion in dye. 『Beating』 means at least one strike with the hand.
『Nissaggiya Pacittiya』 (Nissaggiya Pacittiya, offense entailing forfeiture) is explained in detail as before.
What are the circumstances of the offense here? If a bhikkhu (bhiksu, male monastic) knows that a bhikkhuni (bhikṣuṇī, female monastic) is not a relative, but thinks of her as a non-relative and has her wash old cloth, he commits an offense entailing forfeiture. Dyeing and beating are the same. Among these three actions, he may have her do all three, or two, or one. Furthermore, whichever of the three is done first, it causes the non-relative bhikkhuni (bhikṣuṇī, female monastic) to commit the root offense. If there is doubt about whether the bhikkhuni (bhikṣuṇī, female monastic) is a relative, it is also an offense entailing forfeiture. If she is a relative but he thinks of her as a non-relative, he commits an offense of wrong-doing. If he has doubts about whether she is a relative, he commits an offense of wrong-doing. Moreover, there is no offense for the initial offender, or if they are foolish, insane, mentally disturbed, or afflicted by pain and suffering.
The Fifth Training Rule: Taking Cloth from a Non-Relative Bhikkhuni (bhikṣuṇī, female monastic)
At that time, the Buddha (Buddha) was in Jeta Grove (Jetavana) in Śrāvastī (Śrāvastī). As the Buddha (Buddha) said, those who renounce noble families and go forth often receive abundant offerings. However, the Sakyas (Śākya) who had gone forth had abundant offerings, and they were constantly managing their robes, accumulating many long robes, alms bowls, bags, and belts. Knowing this, the Buddha (Buddha) thought, 『These Sakyas (Śākya) originally went forth seeking liberation, but they have abandoned the causes for liberation, not cultivating wholesome qualities and indulging in wealth and gain. I should now teach them the Dharma to abandon wealth and gain.』 The Buddha (Buddha) often taught them the Dharma,
彼諸釋子不能見諦。世尊復念：「何因緣故釋子出家不能見諦，皆由耽著財利資生雜物。我今若作呵責治罰者，釋子苾芻無由開解，應示諸佛正覺調伏善巧化度之儀。」爾時世尊告諸苾芻曰：「汝等當知，我欲於此夏安居，三月之內宴默而住，勿令苾芻輒來見我；除一苾芻為我請食者，除長凈日。」時諸苾芻謹受佛教眾共立制：「於此夏安居內苾芻不得輒見世尊，除一苾芻為佛請食者及長凈日。若違制者，我等令其作波逸底迦罪說悔。」爾時世尊於三月內宴默而住，無一苾芻輒得見佛，除請食人及長凈日。時有苾芻名曰小軍，于王舍城作前三月安居，佛于室羅伐城作后月安居。是時小軍三月滿已，隨意事了並作衣竟，執持衣缽順杜多行，與諸門徒端嚴整肅往室羅伐城。既至彼已小軍苾芻安置衣缽，洗手足已詣世尊所。時六眾苾芻遙見小軍苾芻來世尊所，共作是說：「此客苾芻破僧伽制。」復有說云：「我當令作波逸底迦罪說悔。」時小軍苾芻詣世尊所，徐扣門扇，佛與開門，小軍入已禮世尊足在一面坐。
世尊常法見客苾芻來歡言慰問：「汝從何至？何處安居？」佛見小軍歡言慰問：「汝從何至？何處安居？」小軍白言：「大德！我從王舍城來，于彼安居。」世尊問曰：「王城苾芻已作隨意。」白言：「已作。
【現代漢語翻譯】 現代漢語譯本 那些釋迦族的弟子不能證悟真諦。世尊又想：『是什麼因緣導致釋迦族的弟子出家后不能證悟真諦呢？都是因為他們貪戀財物和生活用品。我現在如果責備懲罰他們，釋迦族的比丘們也不會因此開悟，應該向他們展示諸佛正覺調伏和善巧教化的儀範。』當時，世尊告訴各位比丘說：『你們應當知道，我打算在這裡進行夏季安居，三個月內保持安靜，不要讓比丘隨便來見我；除非有一個比丘為我請求食物，以及長凈日（Uposatha，佛教的齋戒日）。』當時，各位比丘恭敬地接受佛的教誨，共同制定了規定：『在這個夏季安居期間，比丘不得隨便見世尊，除非有一個比丘為佛請求食物以及長凈日。如果違反規定，我們將讓他們犯波逸提迦罪（Pācittiya，一種輕罪）並懺悔。』當時，世尊在三個月內保持安靜，沒有一個比丘隨便見到佛，除了請求食物的人和長凈日。當時，有一個比丘名叫小軍（Cūḷas），在王舍城（Rājagṛha）進行了前三個月的安居，佛在室羅伐城（Śrāvastī）進行了后一個月的安居。當時，小軍三個月期滿后，隨意處理完事務並製作完衣服，拿著衣缽，按照杜多（Dhūta，頭陀行，一種苦行）的修行方式，帶領著門徒，儀容端莊整潔地前往室羅伐城。到達那裡后，小軍比丘安置好衣缽，洗了手腳，前往世尊所在的地方。當時，六眾比丘（一群行為不端的比丘）遠遠地看到小軍比丘來到世尊這裡，一起說道：『這個外來的比丘破壞了僧伽（Saṃgha，僧團）的規定。』又有人說：『我們應當讓他犯波逸提迦罪並懺悔。』當時，小軍比丘來到世尊所在的地方，輕輕地敲了敲門，佛打開了門，小軍進入后，禮拜世尊的雙足，在一旁坐下。 世尊通常的做法是，見到有遠來的比丘，總是高興地慰問：『你從哪裡來？在哪裡安居？』佛見到小軍，高興地慰問：『你從哪裡來？在哪裡安居？』小軍回答說：『大德！我從王舍城來，在那裡安居。』世尊問道：『王舍城的比丘們已經作過隨意（Pavāraṇā，解夏，安居結束時的儀式）了嗎？』回答說：『已經作過了。』
【English Translation】 English version Those disciples of the Śākya clan were unable to see the truth. The World-Honored One further thought: 'What is the cause and condition that the disciples of the Śākya clan, after leaving home, are unable to see the truth? It is all because they are attached to wealth, profit, and the necessities of life. If I were to rebuke and punish them now, the Śākya bhikṣus (monks) would not be enlightened because of it; I should show them the model of the Buddhas, the Perfectly Enlightened Ones, in taming and skillfully converting beings.' At that time, the World-Honored One told the bhikṣus: 'You should know that I intend to observe the summer retreat here, remaining in silence for three months, and do not allow bhikṣus to come and see me casually; except for one bhikṣu who requests food for me, and on Uposatha (days of fasting and observance).' At that time, the bhikṣus respectfully received the Buddha's teaching and jointly established a rule: 'During this summer retreat, bhikṣus must not casually see the World-Honored One, except for one bhikṣu who requests food for the Buddha and on Uposatha days. If anyone violates this rule, we will make them commit a Pācittiya (a minor offense) and confess.' At that time, the World-Honored One remained in silence for three months, and no bhikṣu casually saw the Buddha, except for the person requesting food and on Uposatha days. At that time, there was a bhikṣu named Cūḷas, who observed the first three months of the retreat in Rājagṛha, and the Buddha observed the last month of the retreat in Śrāvastī. At that time, after Cūḷas had completed the three months, finished his affairs at will, and completed making his robes, he carried his robes and bowl, followed the practice of Dhūta (ascetic practices), and led his disciples, with dignified and orderly appearance, to Śrāvastī. Having arrived there, Cūḷas bhikṣu placed his robes and bowl, washed his hands and feet, and went to the place where the World-Honored One was. At that time, the group of six bhikṣus (a group of misbehaving monks) saw Cūḷas bhikṣu coming to the World-Honored One from afar, and said together: 'This visiting bhikṣu has broken the rules of the Saṃgha (monastic community).' Others said: 'We should make him commit a Pācittiya and confess.' At that time, Cūḷas bhikṣu came to the place where the World-Honored One was, and gently knocked on the door. The Buddha opened the door, and Cūḷas entered, prostrated at the feet of the World-Honored One, and sat on one side. It was the usual practice of the World-Honored One to greet and comfort visiting bhikṣus with joy: 'Where have you come from? Where did you observe the retreat?' The Buddha saw Cūḷas and greeted him with joy: 'Where have you come from? Where did you observe the retreat?' Cūḷas replied: 'Venerable One! I have come from Rājagṛha, and I observed the retreat there.' The World-Honored One asked: 'Have the bhikṣus of Rājagṛha performed the Pavāraṇā (the ceremony marking the end of the retreat)?' He replied: 'They have performed it.'
」世尊問曰：「小軍！何意汝自端嚴端嚴圍繞？」(或云：「隨繞。」或云：「隨從。」或云：「眷屬。」皆一義也。)小軍白言：「大德！若有人來見求於我欲出家者，我便報言：『汝善男子！當住阿蘭若、常乞食、但三衣、糞掃衣、樹下坐，我為讚歎如是等事。若言能者，我度出家。若言不能，令隨意去。』若有欲受圓具、或求依止、或求讀誦、或學如理，作意寂念思惟來求我者，皆如前報。若言能者，隨彼所求圓具等事，若言不能令隨意去。由此緣故我身端嚴，門徒亦爾。」世尊告曰：「善哉！善哉！小軍！汝能誓度無量人天，利益無邊諸有情類，來求法者令得安樂。小軍當知！若能讚歎杜多功德者，則為讚歎我身無異。若有毀訾杜多功德者，即是毀訾我身。何以故？小軍！我于長夜讚歎稱揚如斯出要杜多功德，然汝不應違僧制令。」小軍白佛言：「我實不知此處僧伽作何制令？」世尊告曰：「小軍！我安居時告苾芻曰：『汝等當知我欲於此夏安居，三月之內宴默而住，勿令苾芻輒來見我，除一苾芻為我請食者及長凈日。』時諸苾芻受我教已又共立制，於此夏安居內苾芻不得輒見世尊，除一苾芻為佛請食者並長凈日。若違制者，我等應令作波逸底迦罪說悔。」小軍白佛言：「大德！我身是客，彼是主人，自立制
【現代漢語翻譯】 現代漢語譯本 世尊問道：『小軍（名字）！什麼緣故你自身如此莊嚴，並有眾多人圍繞？』（或者說：『隨繞』，或者說：『隨從』，或者說：『眷屬』，都是一個意思。） 小軍回答說：『大德（對佛的尊稱）！如果有人來見我，請求在我這裡出家，我就告訴他們：『善男子！應當住在阿蘭若（寂靜處，指遠離人煙的修行場所），常常乞食，只穿三衣（指出家人的基本服裝），穿糞掃衣（指撿拾丟棄的布料縫製的衣服），在樹下打坐。』我讚歎這些苦行。如果他們說能做到，我就度他們出家。如果他們說不能做到，就讓他們隨意離開。』 『如果有人想要受圓具（受比丘戒，成為正式僧人）、或者請求依止（依靠師父學習）、或者請求讀誦（學習經典）、或者學習如理作意（如理思維）寂靜思念思惟來求我，我都像之前那樣回答。如果他們說能做到，就隨他們所求，為他們受圓具等事；如果他們說不能做到，就讓他們隨意離開。因為這個緣故，我自身莊嚴，我的門徒也是如此。』 世尊告訴他說：『好啊！好啊！小軍！你能夠發誓度化無量的人天（人和天人），利益無邊的有情眾生，讓來求法的人得到安樂。小軍應當知道！如果能夠讚歎杜多（苦行）功德的人，就是讚歎我的身體沒有差別。如果有人譭謗杜多功德，就是譭謗我的身體。為什麼呢？小軍！我長久以來讚歎稱揚這種出離生死要道的杜多功德，然而你不應該違背僧團的制度。』 小軍對佛說：『我實在不知道這裡僧伽（僧團）作了什麼制度。』 世尊告訴他說：『小軍！我安居（雨季期間僧人停止游化，集中修行）的時候告訴比丘（出家男子）們說：『你們應當知道我想要在這裡夏安居，三個月之內保持安靜，不要讓比丘隨便來見我，除非有一個比丘為我請食，以及長凈日（每月兩次的誦戒日）。』當時各位比丘接受我的教導后，又共同制定制度，在這個夏安居期間，比丘不得隨便見世尊，除非有一個比丘為佛請食，以及長凈日。如果違背制度，我們應當讓他們犯波逸底迦罪（一種輕罪），並進行懺悔。』 小軍對佛說：『大德！我身是客人，他們是主人，他們自己制定制度，我怎麼知道呢？』
【English Translation】 English version The World Honored One asked: 'Little Jun (name)! What is the reason that you are so dignified and surrounded by so many?' (Or it is said: 'surrounded', or it is said: 'followed', or it is said: 'retinue', all meaning the same.) Little Jun replied: 'Great Virtue (a respectful term for the Buddha)! If someone comes to see me, seeking to renounce the household life with me, I will tell them: 'Good man! You should dwell in the Aranya (a quiet place, referring to a place of practice far from human habitation), always beg for food, wear only the three robes (referring to the basic clothing of a monk), wear robes made of discarded cloth (referring to clothes sewn from discarded fabrics), and sit under a tree.' I praise these ascetic practices. If they say they can do it, I will ordain them. If they say they cannot, I will let them leave as they wish.' 'If someone wants to receive the full ordination (receive the Bhikkhu precepts, becoming a formal monk), or seeks to rely on (rely on a teacher to learn), or seeks to recite (study the scriptures), or learn to properly direct the mind (rational thinking) in peaceful contemplation and reflection, I will answer them as before. If they say they can do it, I will fulfill their requests, such as ordaining them; if they say they cannot, I will let them leave as they wish. For this reason, I am dignified, and so are my disciples.' The World Honored One told him: 'Good! Good! Little Jun! You are able to vow to liberate countless humans and devas (humans and heavenly beings), benefit boundless sentient beings, and bring peace to those who seek the Dharma. Little Jun should know! If one can praise the merits of Dhuta (ascetic practices), it is no different from praising my body. If someone slanders the merits of Dhuta, they are slandering my body. Why? Little Jun! For a long time, I have praised and extolled these Dhuta practices that are the essential path to liberation from birth and death, but you should not violate the rules of the Sangha (monastic community).' Little Jun said to the Buddha: 'I really do not know what rules the Sangha here has made.' The World Honored One told him: 'Little Jun! When I was in retreat (during the rainy season, monks stop wandering and concentrate on practice), I told the Bhikkhus (ordained men): 'You should know that I want to spend the summer retreat here, remaining silent for three months, and do not let the Bhikkhus come to see me casually, except for one Bhikkhu who brings me food, and on the Uposatha days (days of reciting the precepts twice a month).' At that time, the Bhikkhus, having received my instructions, also jointly established a rule that during this summer retreat, the Bhikkhus should not casually see the World Honored One, except for one Bhikkhu who brings food to the Buddha, and on the Uposatha days. If they violate the rule, we should make them confess the Patimokkha offense (a minor offense) and repent.' Little Jun said to the Buddha: 'Great Virtue! I am a guest, and they are the hosts. They made their own rules, how would I know?'
令豈及於我？」佛告小軍：「無問客主，僧伽制令咸須遵奉。然我從今為客苾芻制其行法。凡客苾芻入寺之時，即應先問舊住苾芻曰：『具壽！今此寺中僧伽有何制令？』若問者善，若不問者得惡作罪。若主人報者善，若不報者亦惡作罪。」佛告小軍：「然阿蘭若苾芻與其饒益免依僧制。若阿蘭若人慾見我者，無問時節隨意來見，並與十三杜多功德相應者，亦隨意求見。若糞掃衣人、但三衣人(此二與衣相應)、常乞食人、次第乞食人、一坐食人、缽乞食人、不重受食人(此五與食相應)、住阿蘭若人、樹下居人、露處住人、隨處住人、尸林住人(此五與處相應)、常坐人(此一與策進相應)，小軍當知，斯等諸人隨情見我。」
是時小軍苾芻聞佛說已，歡喜奉行禮佛而退。時六眾苾芻即便往詣小軍之所，白言：「具壽！可見容許我欲詰問？」小軍報曰：「具壽！五部罪中隨意當詰。」報言：「汝犯波逸底迦罪，須如法說悔。」小軍答言：「具壽！我不見罪。」報云：「汝豈不見破僧制耶？」答曰：「僧伽有何制令？」即如前所制具以告之。小軍曰：「具壽！世尊告我云：『小軍！我與蘭若苾芻作其饒益免依僧制，隨意入見呾他揭多。』」時彼釋種諸出家者，聞斯說已各生是念：「諸仁當知！具壽小軍在王舍城
【現代漢語翻譯】 現代漢語譯本：『這條規定是否也適用於我？』佛陀告訴小軍：『無論客人還是主人，僧團的規定都必須遵守。然而，從現在起，我為客居的比丘制定他們的行爲規範。凡是客居的比丘進入寺院時，就應該先問常住的比丘說：「具壽（jùshòu，德高望重的比丘的尊稱）！現在這座寺院的僧團有什麼規定？」如果詢問者這樣做是好的，如果不詢問者就犯了惡作罪。如果主人回答是好的，如果不回答也犯了惡作罪。』佛陀告訴小軍：『然而，阿蘭若（ālányě，寂靜處）的比丘可以得到饒益，免於遵守僧團的規定。如果阿蘭若的人想見我，無論何時都可以隨意來見，並且與十三種杜多（dùtuō，苦行）功德相應的人，也可以隨意求見。如果是穿糞掃衣的人、只有三衣的人（這兩種與衣著相應），常乞食的人、次第乞食的人、一坐食的人、缽乞食的人、不重受食的人（這五種與食物相應），住在阿蘭若的人、樹下居住的人、露天居住的人、隨處居住的人、尸林居住的人（這五種與住處相應），常坐的人（這一個與策勵精進相應），小軍你應該知道，這些人都可以隨意來見我。』 當時，小軍比丘聽了佛陀的說法后，歡喜地奉行，禮拜佛陀後退下。當時，六眾比丘就去到小軍那裡，說道：『具壽！我們可以問你一些問題嗎？』小軍回答說：『具壽！五部罪（wǔ bù zuì，佛教戒律中的五種重罪）中，你們可以隨意提問。』他們說：『你犯了波逸提迦罪（bō yì tí jiā zuì，一種輕罪），需要如法懺悔。』小軍回答說：『具壽！我不認為自己有罪。』他們說：『你難道沒有違反僧團的規定嗎？』小軍回答說：『僧團有什麼規定？』他們就把之前制定的規定全部告訴了他。小軍說：『具壽！世尊告訴我：「小軍！我給蘭若的比丘一些饒益，免於遵守僧團的規定，可以隨意來見如來（tathāgata，如來是佛的稱號之一）。」』當時，那些釋迦族（shìjiā zú，佛陀所在的種族）的出家人，聽了這些話后，各自心想：『各位仁者應該知道！具壽小軍在王舍城（wángshě chéng，古印度城市）'
【English Translation】 English version: 『Does this rule also apply to me?』 The Buddha told Little Soldier: 『Regardless of guest or host, the Sangha's (sēngqié, the Buddhist monastic community) rules must be followed. However, from now on, I will establish rules of conduct for guest Bhikshus (bǐqiū, Buddhist monks). Whenever a guest Bhikshu enters a monastery, he should first ask the resident Bhikshus, saying: 「Venerable ones! What are the Sangha's rules in this monastery now?」 If the one who asks does so well, but if he does not ask, he commits a Dukkrata (èzuò zuì, a minor offense). If the host answers well, but if he does not answer, he also commits a Dukkrata.』 The Buddha told Little Soldier: 『However, Aranya (ālányě, a secluded place) Bhikshus can receive benefits and be exempt from following the Sangha's rules. If the Aranya people want to see me, they can come to see me at any time, and those who correspond to the thirteen Dhuta (dùtuō, ascetic practices) qualities can also seek to see me at will. If they are those who wear rag robes, those who only have three robes (these two correspond to clothing), those who always beg for food, those who beg for food in order, those who eat in one sitting, those who beg for food with a bowl, those who do not receive food again (these five correspond to food), those who live in Aranyas, those who live under trees, those who live in the open, those who live anywhere, those who live in cemeteries (these five correspond to dwelling places), those who always sit (this one corresponds to diligent progress), Little Soldier, you should know that these people can come to see me at will.』 At that time, the Bhikshu Little Soldier, after hearing the Buddha's words, joyfully followed them, bowed to the Buddha, and withdrew. At that time, the group of six Bhikshus went to Little Soldier and said: 『Venerable one! May we ask you some questions?』 Little Soldier replied: 『Venerable ones! You may ask at will about the five groups of offenses (wǔ bù zuì, the five categories of serious offenses in Buddhist monastic rules).』 They said: 『You have committed a Pacittiya (bō yì tí jiā zuì, a minor offense), and you must confess according to the Dharma (fǎ, the teachings of the Buddha).』 Little Soldier replied: 『Venerable ones! I do not see any offense.』 They said: 『Have you not violated the Sangha's rules?』 He replied: 『What are the Sangha's rules?』 They then told him all the rules that had been established earlier. Little Soldier said: 『Venerable ones! The World Honored One (tathāgata, one of the titles of the Buddha) told me: 「Little Soldier! I give some benefits to the Aranya Bhikshus, exempting them from following the Sangha's rules, and they can come to see the Tathagata (tathāgata, one of the titles of the Buddha) at will.」』 At that time, those members of the Shakya clan (shìjiā zú, the clan of the Buddha) who had left home, after hearing these words, each thought: 『All you virtuous ones should know! The Venerable Little Soldier is in Rajagriha (wángshě chéng, an ancient Indian city)』
夏安居了，來見世尊即得承事親共言談。我等在此而不能得親奉承事，此意即是由見多貪擯斥於我。我等宜於長衣缽物，觀之如病、如癰、如箭，當棄除之。」時諸釋子苾芻咸作是念：「我等宜將所有長衣缽等，向具壽阿難陀所，隨有言教我等奉行。」時諸釋子苾芻，各各自持長衣長缽絡囊腰絳諸資具物，至阿難陀所作如是語：「善哉大德！我等有此長衣缽等資生之具，愿為哀受。」時具壽阿難陀報諸釋子苾芻曰：「仁等且住，待我當爲白世尊知。」時具壽阿難陀便詣佛所，禮雙足已在一面立，具以其事而白世尊。佛告阿難陀：「可為受取置一大房，並語諸苾芻：若有闕乏資具者隨意取用。」時具壽阿難陀唯然受教，即還詣彼諸釋子處，受其所有長衣缽等，置大房中以為一聚，告諸苾芻曰：「若闕乏者，隨意於此取其衣缽。」時諸釋子于彼長衣視如癰箭，既棄捨已遠離多求樂修少欲，即便共往詣世尊所，禮佛足已在一面坐。
根本說一切有部毗奈耶卷第十八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第十九
三藏法師義凈奉 制譯從非親尼取衣學處第五之二
爾時薄伽梵由小軍苾芻故，觀諸釋種意樂隨眠根性差別，為說當機微妙之法，令
【現代漢語翻譯】 現代漢語譯本：夏安居結束了，（釋迦牟尼）世尊可以接見（僧侶），因此可以得到侍奉並親自交談的機會。我們在這裡卻不能得到親自侍奉的機會，這大概是因為貪圖過多而被擯棄的緣故。我們應該把多餘的衣服和缽盂等物，看作是疾病、毒瘡、利箭一樣，應當丟棄它們。』當時，各位釋迦族的比丘都這樣想：『我們應該把所有多餘的衣服和缽盂等，送到具壽阿難陀（Ananda，佛陀十大弟子之一，以記憶力超群著稱）那裡，聽從他的教導，我們一定奉行。』當時，各位釋迦族的比丘，各自拿著多餘的衣服、長缽、絡囊、腰帶等資具物品，到阿難陀那裡，這樣說：『大德！我們有這些多餘的衣服、缽盂等生活用具，希望您能慈悲接受。』當時，具壽阿難陀對比丘們說：『你們先等一下，我應當稟告世尊。』當時，具壽阿難陀便到佛陀那裡，禮拜佛足後站在一旁，詳細地把這件事稟告了世尊。佛陀告訴阿難陀：『可以為他們接受，放在一個大房間里，並告訴各位比丘：如果缺少生活用具，可以隨意取用。』當時，具壽阿難陀回答『是，謹遵教誨』，就回到那些釋迦族比丘那裡，接受了他們所有多餘的衣服和缽盂等，放在大房間里堆積在一起，告訴各位比丘說：『如果缺少什麼，可以隨意從這裡取用衣服和缽盂。』當時，各位釋迦族比丘對於那些多餘的衣服，看得如同毒瘡和利箭，既然已經丟棄了，就遠離多求，喜歡修行少欲知足，於是就一起前往世尊那裡，禮拜佛足后在一旁坐下。
《根本說一切有部毗奈耶》卷第十八 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第十九
三藏法師義凈（Yijing，唐代著名譯經師）奉 制譯《從非親尼取衣學處》第五之二
當時，薄伽梵（Bhagavan，佛的稱號之一，意為『世尊』）因為小軍比丘的緣故，觀察各位釋迦族人的意樂、隨眠和根性的差別，為他們宣說了應機的微妙之法，使他們...
【English Translation】 English version: After the summer retreat, the World-Honored One (Bhagavan) can be met, thus obtaining the opportunity to serve and converse personally. We are here unable to obtain the opportunity to serve personally, probably because of being rejected for craving too much. We should regard the excess robes and alms bowls, etc., as diseases, sores, and arrows, and should discard them.' At that time, all the Shakya (釋迦) monks thought: 'We should send all the excess robes and alms bowls, etc., to the Venerable Ananda (阿難陀), and we will follow his teachings.' At that time, all the Shakya monks, each holding excess robes, long alms bowls, satchels, waistbands, and other necessities, went to Ananda and said: 'Venerable Sir! We have these excess robes, alms bowls, and other necessities, we hope you can compassionately accept them.' At that time, the Venerable Ananda said to the monks: 'You wait a moment, I should report to the World-Honored One.' At that time, the Venerable Ananda went to the Buddha, prostrated at his feet, stood aside, and reported the matter to the World-Honored One in detail. The Buddha told Ananda: 'You can accept them, put them in a large room, and tell the monks: if anyone lacks necessities, they can take them at will.' At that time, the Venerable Ananda replied 'Yes, I will follow your instructions', and returned to those Shakya monks, accepted all their excess robes and alms bowls, etc., put them in a large room and piled them together, and told the monks: 'If anyone lacks anything, they can take robes and alms bowls from here at will.' At that time, the Shakya monks regarded those excess robes as sores and arrows, and since they had discarded them, they stayed away from excessive seeking, liked to practice contentment with few desires, and then went together to the World-Honored One, prostrated at his feet and sat aside.
《Mūlasarvāstivāda Vinaya》Volume 18 Taisho Tripitaka Volume 23 No. 1442 《Mūlasarvāstivāda Vinaya》
《Mūlasarvāstivāda Vinaya》Volume 19
Translated under imperial decree by Tripitaka Master Yijing (義凈), 《Learning Precepts on Receiving Robes from Nuns Who Are Not Relatives》Fifth of the Second
At that time, the Bhagavan (薄伽梵), because of the monk Xiaojun, observed the differences in the intentions, latent tendencies, and faculties of the Shakya people, and spoke the subtle Dharma appropriate to their needs, causing them to...
彼五百釋種苾芻，即于座上自證圓滿，破無明㲉斷三界惑成阿羅漢，三明六通八解成就，得如實知，我生已盡，梵行已立，所作已辦，不受後有；心無障礙如手撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。
時諸苾芻各生疑念而白佛言：「希有世尊！有何因緣由小軍苾芻故，遂令五百釋種苾芻，遠離多貪求少欲行得殊勝果，度生死海升涅槃岸，究竟令住安隱之處？」世尊告曰：「汝諸苾芻！我於今時離欲瞋癡無愛無取，于諸我慢悉皆除遣、脫諸有支，得一切種智證無上覺。由小軍故讚歎少欲，令五百釋種出生死海證大涅槃，此未希有。汝諸苾芻！如我往昔具欲瞋癡有愛有取，于諸我慢生老病死憂悲苦惱皆不遣除，輪迴有支未得解脫非一切智，亦由我為小軍讚歎少欲呵責多貪，令此五百人得五通具足，此之因緣汝等當聽！於過去時婆羅痆斯國有王，名梵摩達多，為大法王。時世豐樂人物熾盛，無諸鬥戰干戈征罰、邪偽惡人共相侵害，亦無災橫及諸病苦，稻蔗牛羊在處充足，等觀兆庶猶如一子。時王夫人名曰妙梵，於此城中有一大池亦名妙梵。時王無子，為求子故，祈禱世間一切諸神及同生天，希望後嗣。世俗皆云：『由乞求故獲得子息。』此誠虛妄，若由乞求得子息者，
【現代漢語翻譯】 現代漢語譯本：那五百位釋迦族的比丘，當即在座位上自我證悟圓滿，破除了無明之殼，斷除了三界中的迷惑，成就了阿羅漢果位，獲得了三明、六通、八解脫，得到了如實的智慧，明白『我的生命已經終結，清凈的修行已經確立，該做的事情已經做完，不再有來世』；心無障礙，如同用手在空中揮舞一般自由自在，刀割香涂，愛憎之情不再生起，看待黃金和泥土一樣，沒有差別，對於各種名利，沒有不捨棄的，釋天、梵天等諸天都恭敬他們。
當時，各位比丘各自產生了疑惑，向佛陀稟告說：『稀有啊，世尊！是什麼因緣，因為小軍比丘的緣故，竟然使得五百位釋迦族比丘，遠離了貪婪，追求少欲的修行，獲得了殊勝的果報，度過了生死之海，登上了涅槃的彼岸，最終安住在安穩之處呢？』
世尊告訴他們說：『各位比丘！我如今遠離了慾望、嗔恨、愚癡，沒有愛戀，沒有執取，對於各種我慢，全部都除掉了，脫離了各種有支，獲得了所有種類的智慧，證得了無上的覺悟。因為小軍的緣故，讚歎少欲，使得五百位釋迦族人脫離了生死之海，證得了大涅槃，這並不稀奇。各位比丘！如同我過去具有慾望、嗔恨、愚癡，有愛戀，有執取，對於各種我慢、生老病死、憂愁悲傷、痛苦煩惱，都沒有去除，輪迴于有支之中，沒有得到解脫，不是一切智，也是因為我為小軍讚歎少欲，呵斥多貪，使得這五百人獲得了五神通具足，這其中的因緣你們應當聽好！在過去的時候，波羅奈斯國（Varanasi）有一個國王，名叫梵摩達多（Brahmadatta），是一位偉大的法王。當時的社會豐衣足食，人口興旺，沒有各種鬥爭、戰爭、干戈、征伐，沒有邪惡虛偽的人互相侵害，也沒有災禍橫行以及各種疾病痛苦，稻米、甘蔗、牛羊到處都很充足，平等地看待百姓，如同看待自己的孩子一樣。當時的王后名叫妙梵（Myobham），在這座城市中有一個大池塘，也名叫妙梵（Myobham）。當時的國王沒有兒子，爲了求得兒子，祈禱世間一切諸神以及同生天，希望有後代。世俗的人都說：『因為乞求的緣故，才能夠獲得子息。』這實在是虛妄的說法，如果因為乞求就能夠獲得子息的話，
【English Translation】 English version: Those five hundred Shakya (釋種) Bhikshus (苾芻, monks), immediately realized perfect enlightenment on their seats, broke the shell of ignorance, severed the delusions of the three realms, attained the Arhat (阿羅漢) state, achieved the three insights (三明), six supernormal powers (六通), and eight liberations (八解脫), obtained true knowledge, understanding 'My life is exhausted, the pure conduct is established, what needs to be done is completed, and there will be no future existence'; their minds were unhindered, like waving hands in the air, cutting with a knife or applying fragrant ointment, love and hatred did not arise, viewing gold and earth as equal without difference, they abandoned all fame and gain, and were respected by Shakra (釋) , Brahma (梵) and all the Devas (諸天, gods).
At that time, the Bhikshus (苾芻, monks) each had doubts and reported to the Buddha (佛) saying: 'Rare is the World Honored One (世尊)! What is the cause and condition that, because of the Bhikshu (苾芻, monk) Little Army (小軍), five hundred Shakya (釋種) Bhikshus (苾芻, monks) were able to distance themselves from much greed, pursue the practice of few desires, obtain supreme fruits, cross the sea of birth and death, ascend to the shore of Nirvana (涅槃), and ultimately dwell in a place of peace and security?'
The World Honored One (世尊) told them: 'You Bhikshus (苾芻, monks)! I am now free from desire, hatred, and delusion, without love or attachment, I have removed all arrogance, escaped all branches of existence, obtained all kinds of wisdom, and attained unsurpassed enlightenment. Because of Little Army (小軍), praising few desires, five hundred Shakya (釋種) people were able to escape the sea of birth and death and attain great Nirvana (涅槃), this is not rare. You Bhikshus (苾芻, monks)! Just as in the past I had desire, hatred, and delusion, had love and attachment, and did not remove all arrogance, birth, old age, sickness, death, sorrow, grief, suffering, and affliction, I was still in the cycle of existence, had not attained liberation, and was not all-knowing, it was also because I praised few desires and rebuked much greed for Little Army (小軍) that these five hundred people obtained the five supernormal powers (五神通) completely. You should listen to the causes and conditions of this! In the past, in the country of Varanasi (婆羅痆斯國), there was a king named Brahmadatta (梵摩達多), who was a great Dharma King. At that time, the society was prosperous and the population was thriving, there were no struggles, wars, weapons, or conquests, no evil and false people harmed each other, there were no disasters or illnesses, rice, sugarcane, cattle, and sheep were abundant everywhere, and he regarded the people equally, as if they were his own children. The queen at that time was named Myobham (妙梵), and in this city there was a large pond also named Myobham (妙梵). The king at that time had no son, and in order to seek a son, he prayed to all the gods in the world and the gods born with him, hoping for descendants. Common people all say: 'Because of begging, one can obtain offspring.' This is truly a false statement, if one could obtain offspring by begging,
於一一人咸有千子如轉輪王。此事既無，故知是妄。但由三事現前方有子息。云何為三？一者父母有染心；二者其母腹凈應合有娠；三者應受生者中有現前，具此三緣方有男女。其王一心求子而住，於時有一有情，于無上菩提誓願修證，從地獄出托娠妙梵夫人。諸慧女人有五別智，廣說如上。時彼王妃覺有娠已情生歡悅，遂白王曰：『大王！當知我所懷孕，必是大王光顯國位。今我有娠現居右脅，觀此相狀是男不疑。』時王聞已即大歡慶，廣說如上，乃至胎成常令適悅。
「時大夫人發如是念：『善哉！我欲于城東門廣行福施，如是南西北門及以城內普行福施，獄囚繫閉咸皆放舍。』時大夫人以事白王，王聞是已皆如所愿，四城門內廣施無遮，所有獄囚並皆釋放。夫人既遂所求此念便息。夫人復生是念：『我今欲往花苑林泉暫為遊觀。』王隨出觀此念便息。復生是念：『我今欲往妙梵池中名花遍佈，共諸婇女乘船而游。』白王知已，為作輕舟置於池內，即命夫人並諸婇女乘船遊玩，既至船所便誕一男，得宿命智顏貌端正，見者歡喜，身色如金，廣說如上。乃至『此兒今者當立何字？』諸親議曰：『今此孩子生在水中，應與立字，名曰水生。』時王即以太子授八乳母，廣說如上，乃至如蓮出池。
「是時水
【現代漢語翻譯】 現代漢語譯本：如果每個人都有像轉輪王那樣的一千個兒子，這是不可能的，所以知道這是虛妄的。只有在三種條件同時具備時，才會有子息。哪三種條件呢？一是父母雙方都有愛染之心；二是母親的身體清凈，適合懷孕；三是應該來投胎的有情眾生出現。具備這三種因緣，才會有男女的出生。國王一心求子，當時有一個有情，發願修證無上菩提，從地獄出來，投胎到妙梵夫人的腹中。有智慧的女人有五種特殊的智慧，詳細的說明如前所述。當時，王妃感覺到自己懷孕了，心中非常高興，就告訴國王說：『大王！您應該知道我所懷的孩子，一定是能光耀大王和國家的。現在我懷孕了，胎兒在我的右脅，看這個相狀，一定是男孩無疑。』當時國王聽了，非常高興，詳細的說明如前所述，一直到胎兒成形，都經常讓王妃心情愉快。 當時大夫人心中生起這樣的念頭：『太好了！我想要在城東門廣行佈施，廣積福德。』像這樣，在南門、西門、北門以及城內普遍地廣行佈施，監獄裡囚禁的罪犯，全部都釋放。當時大夫人把這件事告訴國王，國王聽了之後，都按照她的願望去做，在四個城門內廣行無遮大會，所有監獄裡的囚犯全部都釋放了。夫人既然實現了她的願望，這個念頭就停止了。夫人又生起這樣的念頭：『我現在想要去花園林泉暫時遊玩觀賞。』國王就陪同她一起去觀賞遊玩，這個念頭就停止了。又生起這樣的念頭：『我現在想要去妙梵池中，那裡有名花遍佈，和眾多的婇女一起乘船遊玩。』告訴國王之後，國王就為她製作了輕便的船隻，放置在池中，就命令夫人和眾多的婇女一起乘船遊玩，剛到船邊，就生下了一個男孩，具有宿命智，容貌端正，見到的人都非常歡喜，身體的顏色像金子一樣，詳細的說明如前所述。一直到『這個孩子現在應該起什麼名字呢？』各位親屬商議說：『現在這個孩子生在水中，應該給他起名叫水生（Jalasambhava）。』當時國王就把太子交給八個乳母來餵養，詳細的說明如前所述，就像蓮花從池塘中生長出來一樣。 當時水生（Jalasambhava）...
【English Translation】 English version: If each person had a thousand sons like a Chakravartin (轉輪王, Wheel-Turning King), that would be impossible, so it is known to be false. Only when three conditions are present simultaneously will there be offspring. What are the three conditions? First, both parents must have a mind of passion; second, the mother's womb must be pure and suitable for conception; third, the being destined to be born must be present. Only with these three conditions fulfilled will there be the birth of a boy or a girl. The king was single-mindedly seeking a son, and at that time, there was a sentient being who had vowed to cultivate and realize Anuttara-Samyak-Sambodhi (無上菩提, unsurpassed complete enlightenment), who emerged from hell and entered the womb of Queen Myobrahma (妙梵夫人). Wise women possess five distinct kinds of wisdom, as described in detail above. At that time, the queen felt that she was pregnant and was overjoyed. She then said to the king, 'Great King! You should know that the child I am carrying will surely glorify you and the kingdom. Now that I am pregnant, the fetus is in my right side. Judging from this sign, there is no doubt that it is a boy.' When the king heard this, he was greatly delighted, as described in detail above, and until the fetus was formed, he always kept the queen happy. At that time, the great queen had this thought: 'Excellent! I wish to perform extensive acts of charity and accumulate merit at the east gate of the city.' Similarly, she wished to perform extensive acts of charity at the south, west, and north gates, as well as within the city, and to release all the prisoners who were imprisoned. At that time, the great queen told the king about this matter, and when the king heard it, he fulfilled all her wishes. He held unrestricted assemblies for giving at the four city gates, and all the prisoners in the prisons were released. Since the queen had fulfilled her wishes, this thought ceased. The queen then had this thought: 'I now wish to go to the flower garden and forest spring for a temporary excursion.' The king accompanied her on the excursion, and this thought ceased. She then had this thought: 'I now wish to go to the Myobrahma (妙梵) Pond, where beautiful flowers are spread everywhere, and take a boat ride with the many concubines.' After informing the king, the king had a light boat made and placed in the pond. He then ordered the queen and the many concubines to take a boat ride. Just as they arrived at the boat, she gave birth to a boy, who possessed knowledge of past lives, had a handsome appearance, and brought joy to all who saw him. His body color was like gold, as described in detail above. Up to the point of 'What name should we give this child now?' The relatives discussed and said, 'Since this child was born in the water, we should give him the name Jalasambhava (水生, Water-Born).' At that time, the king entrusted the prince to eight wet nurses to be raised, as described in detail above, just like a lotus emerging from a pond. At that time, Jalasambhava (水生)...
生太子既長成已，作如是念：『我何處死？在眾合獄曾作何業？我昔於人趣六十年中曾為太子，由作種種諸惡業故墮地獄中，今處人道生在王家。此非善處，若得為王還墮地獄。』遂便詭設方便，身不起行現攣躄相。水生太子當誕之日，五百大臣悉皆生子，各取當時瑞應而為立名。既漸童年堪能入出，大臣並將屢至王所，時諸童子王令歡戲共為跳躑。王既見已便作是念：『水生太子若不躄者，亦在此中共為跳戲。今我太子雖知跛躄終立為王。』爾時水生聞斯語已便作是念：『王今無事苦見恩逼，今我復應啞而不語。』後於異時五百童子漸能言說，俱至王所。王復生念：『我之太子若不啞者亦能言說。』先時名作水生太子，既啞復躄，因即喚為啞躄太子，水生之號人不復稱。王于異時以掌支頰長嘆而住，諸臣見已俱白王曰：『大王何故以掌支頰似帶憂懷？』王曰：『我於今時寧不憂嘆？我既為王富盛自在，稱尊海內男女俱無，雖有一兒身殘啞躄。』是時大臣各命醫人俱會一處，令觀太子何病所中。時諸醫人共觀太子無別病狀，來白王曰：『大王！我等詳觀太子，諸根明利更無病狀。此恐多是情有憂懼所以不言。』時梵授王聞醫說已，遂設方便欲使起行復令其語，即命魁膾于屏私處而告之曰：『我此啞躄太子，于大眾前遣
【現代漢語翻譯】 現代漢語譯本：太子長大成人後，心中思忖：『我會在哪裡死去？在眾合地獄（Samghata hell，八熱地獄之一）曾經造作了什麼惡業？我過去在人間六十年中曾是太子，由於造作種種惡業的緣故墮入地獄之中，如今又在人道中出生在王家。這不是什麼好的去處，如果做了國王還會再次墮入地獄。』於是便假裝設法，身體不起來行走，顯現出攣縮跛腳的樣子。水生太子（Prince Waters Born）降生之日，五百位大臣都各自生了兒子，各自取當時出現的吉祥徵兆來為孩子取名。孩子們漸漸長大，到了能夠自由出入的年紀，大臣們便經常帶著他們去見國王，當時國王讓這些孩子們一起歡快地跳躍嬉戲。國王看到后便想：『如果水生太子沒有跛腳，也能在這裡和他們一起跳躍嬉戲。現在我的太子雖然知道自己跛腳，最終還是要立他為王的。』當時水生太子聽到這些話后便想：『國王現在沒事卻苦苦地表現出恩愛逼迫的樣子，我現在應該裝作啞巴不說話。』後來在其他時候，五百個童子漸漸能夠說話了，一起去見國王。國王又想：『我的太子如果不是啞巴也能說話了。』先前名字叫做水生太子，因為又啞又跛，因此就叫他啞跛太子，水生的稱號人們不再稱呼了。國王在其他時候用手掌撐著臉頰，長嘆著停在那裡，大臣們看到后都對國王說：『大王為什麼用手掌撐著臉頰，好像帶著憂愁的樣子？』國王說：『我現在難道不應該憂愁嘆息嗎？我做了國王，富有強大，自在無礙，稱尊于天下，卻沒有兒子，雖然有一個兒子卻身體殘疾又啞又跛。』當時大臣們各自命令醫生們聚集在一處，讓他們診看太子得了什麼病。當時醫生們一起診看太子，沒有發現其他病癥，來稟告國王說：『大王！我們詳細地診看太子，他的各個器官都很明亮靈敏，沒有其他病癥。這恐怕大多是心情憂愁恐懼所以才不說話。』當時梵授王（King Brahmadatta）聽到醫生們這樣說后，便想辦法要讓他站起來行走，又要讓他說話，就命令劊子手在隱蔽的地方告訴他們說：『我這個啞跛太子，在大眾面前遣'
【English Translation】 English version: After Prince Waters Born (the meaning of 水生太子) grew up, he thought to himself: 'Where will I die? What evil deeds did I commit in the Samghata hell (眾合獄, one of the eight hot hells)? In the past, I was a prince in the human realm for sixty years, and because of committing various evil deeds, I fell into hell. Now I am born into a royal family in the human realm again. This is not a good place. If I become king, I will fall into hell again.' So he pretended to be ill, not getting up to walk, and appearing to be crippled and lame. On the day Prince Waters Born was born, five hundred ministers each had a son, and they each took auspicious omens of the time to name their children. As the children gradually grew up and were able to come and go freely, the ministers often took them to see the king. At that time, the king had these children happily jump and play together. When the king saw this, he thought: 'If Prince Waters Born were not lame, he could also be here jumping and playing with them. Now, even though my prince knows he is lame, he will eventually be made king.' At that time, when Prince Waters Born heard these words, he thought: 'The king is now needlessly showing affection and forcing me. I should pretend to be mute and not speak.' Later, at another time, the five hundred children gradually became able to speak and went to see the king together. The king thought again: 'If my prince were not mute, he would also be able to speak.' Previously, he was named Prince Waters Born, but because he was both mute and lame, he was then called the Mute and Lame Prince, and the name Waters Born was no longer used. At another time, the king rested his cheek on his palm and sighed for a long time. When the ministers saw this, they all said to the king: 'Why does Your Majesty rest your cheek on your palm, as if you are carrying sorrow?' The king said: 'Should I not be worried and sigh now? I have become king, rich and powerful, free and unhindered, honored throughout the world, but I have no son. Although I have one son, he is physically disabled, mute, and lame.' At that time, the ministers each ordered doctors to gather in one place and have them examine what illness the prince had. At that time, the doctors examined the prince together and found no other symptoms. They came to report to the king: 'Your Majesty! We have examined the prince in detail, and his organs are all bright and sensitive, with no other symptoms. This is probably mostly due to emotional worry and fear that he does not speak.' At that time, King Brahmadatta (梵授王) heard the doctors say this, and he devised a plan to make him stand up and walk, and also to make him speak. He ordered the executioners in a secluded place and told them: 'This mute and lame prince of mine, in front of the crowd, send'
汝將殺，汝可將去不應即殺。』膾者曰：『謹奉王命。』時王對眾人前，即以太子付彼膾者遣令依法。是時膾者便抱太子置寶車上，從城中出詣屠膾所。時啞躄太子四顧城中，見其富盛而發言曰：『今此城中為空荒無物，為有人居？』是時膾者聞是語已，尋將太子還付大王白言：『今此太子作如是說。』時王便抱啞躄太子置在懷中，告曰：『誰是汝仇？我為擯殺。誰是汝友？我當惠之。』是時太子聞是語已啞而不答。時王覆命膾者還將殺卻，膾者奉命同前將去，太子於時見一死屍四人輿去，而發言曰：『此為死而更死，為活為死耶？』是時膾者聞斯語已，還將付王。王復同前置在懷中次第而問，太子亦復啞而不對。王復同前付彼令殺，將出王城。是時太子見大谷聚作如是說：『此大谷聚若先不食根本者。』是時膾者聞斯語已還將付王，王復同前次第而問，太子亦復啞而不言。王復同前付彼令殺，命膾者曰：『汝可疾去往彼尸林，宜以太子埋于坑阱。』時彼膾者同前將去，向深摩舍那掘地為阱。是時太子說伽他曰：
「『何意御車者， 於此疾穿坑？ 我聞當速答， 穿坑何所為？』
「膾者報曰：
「『大王生一子， 口啞不能行； 為此遣穿坑， 欲埋無益子。』
「是時啞躄太
【現代漢語翻譯】 現代漢語譯本： 『你要殺他，你應該帶走他，不應該立刻殺。』劊子手說：『謹遵王命。』當時國王當著眾人的面，就把太子交給劊子手，讓他依法處置。當時劊子手就抱著太子放在寶車上，從城中出來前往屠宰場。當時啞躄太子環顧城中，看到它的富麗繁華，就說道：『現在這座城是空曠荒蕪一無所有，還是有人居住？』當時劊子手聽到這話后，立刻把太子送還給大王，稟告說：『現在這位太子說了這樣的話。』當時國王便抱著啞躄太子放在懷中，告訴他說：『誰是你的仇人？我為你驅逐殺掉他。誰是你的朋友？我應當恩惠他。』當時太子聽到這話后，啞口無言沒有回答。當時國王又命令劊子手再次帶去殺掉，劊子手奉命像之前一樣帶走，太子當時看到一具屍體被四個人抬走，就說道：『這是死了又死，是活還是死呢？』當時劊子手聽到這話后，又把他送還給國王。國王又像之前一樣抱著他放在懷中，依次詢問，太子也還是啞口無言沒有回答。國王又像之前一樣把他交給劊子手讓他殺掉，帶出王城。當時太子看到一大堆穀物，就說道：『這大堆穀物如果先前不吃它的根本的話……』當時劊子手聽到這話后，又把他送還給國王，國王又像之前一樣依次詢問，太子也還是啞口無言。國王又像之前一樣把他交給劊子手讓他殺掉，命令劊子手說：『你可以快點去往尸林（Śmaśāna），應該把太子埋在坑裡。』當時那劊子手像之前一樣帶走太子，前往深摩舍那（Śmaśāna）挖掘坑穴。當時太子說了偈語： 『什麼用意駕車的人， 在這裡快速地挖坑？ 我聽說應當快速回答， 挖坑是爲了什麼？』 劊子手回答說： 『大王生了一個兒子， 口啞不能行走； 因此派遣我挖坑， 想要埋掉這無用的兒子。』 當時啞躄太子
【English Translation】 English version: 『You are going to kill him, you should take him away, you shouldn't kill him immediately.』 The executioner said: 『I respectfully obey the king's order.』 At that time, the king, in front of everyone, handed the prince over to the executioner and ordered him to deal with him according to the law. At that time, the executioner carried the prince and placed him on a treasure cart, and went out of the city to the slaughterhouse. At that time, the mute and crippled prince looked around the city, saw its wealth and prosperity, and said: 『Is this city now empty and desolate, or is it inhabited?』 At that time, the executioner, upon hearing these words, immediately returned the prince to the king and reported: 『Now this prince has said such words.』 At that time, the king held the mute and crippled prince in his arms and told him: 『Who is your enemy? I will banish and kill him for you. Who is your friend? I shall bestow favor upon him.』 At that time, the prince, upon hearing these words, was mute and did not answer. At that time, the king again ordered the executioner to take him away and kill him, and the executioner obeyed the order and took him away as before. At that time, the prince saw a corpse being carried away by four people and said: 『Is this dying again after death, is it alive or dead?』 At that time, the executioner, upon hearing these words, returned him to the king again. The king again held him in his arms as before and asked him in order, but the prince remained mute and did not answer. The king again handed him over to the executioner as before and ordered him to kill him, and took him out of the royal city. At that time, the prince saw a large pile of grain and said: 『If this large pile of grain does not eat its roots first…』 At that time, the executioner, upon hearing these words, returned him to the king again, and the king again asked him in order as before, but the prince remained mute. The king again handed him over to the executioner as before and ordered him to kill him, and ordered the executioner: 『You can quickly go to the Śmaśāna (corpse forest), you should bury the prince in a pit.』 At that time, the executioner took the prince away as before and went to the Śmaśāna (deep charnel ground) to dig a pit. At that time, the prince spoke a gatha (verse): 『What is the intention of the chariot driver, to dig a pit quickly here? I hear that I should answer quickly, what is the purpose of digging the pit?』 The executioner replied: 『The king has a son, mute and unable to walk; Therefore, I am sent to dig a pit, wanting to bury this useless son.』 At that time, the mute and crippled prince
子作如是念：『此魁膾者情懷墋毒，手持利劍唯欲殺人，斷他命根以為活業。』心便驚怖：『或容以我填棄深坑。』如是思已告膾者曰：『若其父王隨我願者，我當口語足步還城。』是時膾人心生希有，馳走白王，王曰：『若太子須王位者我即與之，況余所求不隨其意。』於時大王大喜充滿，告諸臣曰：『卿等即宜治掃街衢香花遍佈，懸繒幡蓋極令嚴好。』如有言曰：
「『國主所出言， 或復諸天類， 及諸證定者， 隨意事皆成。』
「時諸臣等即奉王教，莊嚴城郭悉令妙好。於時無量百千人眾雲集街衢，企望太子步還城邑。是時啞躄太子足步還城，至大王所禮父王足，說伽他曰：
「『大王今當知， 我非啞躄者， 亦非愚騃類， 畏苦故須然。 我有足能行， 有口分明語， 恐入惡道苦， 故作如是事。』
「王曰：『愛子若如是者，何不言說、足步而行？怖懼之言有何意趣？』太子白言：
「『愿王當善聽， 我為說因緣。 我於前世時， 曾經六十歲， 得為王太子， 具受五欲樂； 由斯六千歲， 墮在泥黎中。 備受諸苦惱， 不可以言說； 業盡方得出， 重獲於人身。 我憶如是事， 恐墮地獄中，
【現代漢語翻譯】 現代漢語譯本 太子這樣想：『這個屠夫心懷惡毒，手持利劍只想殺人，斷絕其他生命的命根來作為他的生計。』心中便感到驚恐：『或許他會把我扔進廢棄的深坑。』這樣想著，他告訴屠夫說：『如果我的父王能答應我的要求，我願意開口說話，用腳走路，回到城裡。』當時，屠夫心中感到稀奇，跑去稟告國王，國王說：『如果太子需要王位，我都可以給他，更何況他所要求的其他事情，我怎麼會不答應呢。』當時大王非常高興，告訴各位大臣說：『你們應該立即清掃街道，用香花遍佈，懸掛綵帶和幡蓋，務必做到極其莊嚴美好。』有人這樣說： 『國王所說的話，或者諸天神，以及那些證得果位的人，想要的事情都能如願成就。』 當時各位大臣立刻遵從國王的旨意，把城池裝飾得非常美好。當時無數百千人聚集在街道上，盼望著太子走回城裡。當時啞巴和瘸腿的太子用腳走回城裡，到達大王那裡，禮拜父王的腳，說了這首伽陀： 『大王現在應當知道，我不是啞巴也不是瘸子，也不是愚蠢無知的人，只是因為害怕痛苦才這樣做的。我有腳能夠行走，有口能夠清楚說話，只是害怕墮入惡道受苦，所以才做出這樣的事情。』 國王說：『我親愛的兒子，如果真是這樣，為什麼不說不走呢？你所說的害怕是什麼意思呢？』太子回答說： 『希望大王好好聽著，我為您說出其中的因緣。我在前世的時候，曾經有六十年，當過國王的太子，享受各種各樣的五欲之樂；因為這樣，有六千年，墮落在泥犁（Niraya，地獄）之中，遭受各種各樣的痛苦，無法用言語來形容；業報結束之後才得以出來，重新獲得人身。我記得這些事情，害怕再次墮入地獄之中，
【English Translation】 English version The prince thought to himself: 'This butcher is malicious, holding a sharp sword with the sole intention of killing, severing the life of others as his livelihood.' His heart was filled with fear: 'Perhaps he will throw me into a deserted pit.' Thinking this, he said to the butcher: 'If my father the king agrees to my request, I will speak and walk back to the city.' At that time, the butcher felt this was extraordinary, and ran to inform the king, who said: 'If the prince needs the throne, I will give it to him, let alone other things he asks for, how could I not grant them?' At that time, the great king was overjoyed and told his ministers: 'You should immediately clean the streets, spread fragrant flowers everywhere, and hang streamers and canopies, making it extremely solemn and beautiful.' Someone said: 'The words spoken by the king, or by the gods, and those who have attained realization, all their wishes will be fulfilled.' At that time, the ministers immediately followed the king's instructions, decorating the city to make it extremely beautiful. At that time, countless hundreds of thousands of people gathered in the streets, hoping to see the prince walk back into the city. At that time, the mute and lame prince walked back into the city, arrived at the great king's place, prostrated at his father's feet, and spoke this Gatha: 'Great king, now you should know, I am neither mute nor lame, nor am I foolish, I only did this because I feared suffering. I have feet that can walk, and a mouth that can speak clearly, but I fear falling into the evil paths and suffering, so I did these things.' The king said: 'My dear son, if that is the case, why didn't you speak and walk? What is the meaning of your words of fear?' The prince replied: 'May the king listen carefully, I will tell you the reason. In my previous life, I was a prince for sixty years, enjoying all kinds of pleasures of the five desires; because of this, for six thousand years, I fell into Niraya (hell), suffering all kinds of torments, which cannot be described in words; only after the karma was exhausted was I able to come out and regain human form. I remember these things, and I fear falling into hell again,
定不願為王， 放我之林野。』
「王曰：『愛子！本作祠祀及修勝行，設諸施會供養仙人，冀得子息以紹王位。汝今何故舍而出家？』太子曰：
「『我不求受欲， 怨諍由是生； 愿修真梵行， 斯能壞怨敵。 我不求受欲， 猶如於毒果； 愿修真梵行， 常餐甘露藥。』
「王曰：
「『世間所愛樂， 唯王是極尊； 何故汝今時， 舍之求離俗？』
「太子曰：
「『終能生苦者， 此不名為樂； 要求真樂處， 能令苦皆盡。 愿王今放我， 舍俗往林中。』
「王曰：『愛子！汝今身處樓觀香花郁烈，床褥柔軟寢息安寧，絲竹音聲而為賞玩，上妙衣服披著以時，甘美餚饌隨情而食。若出家者，住止山林寢臥枯葉，狐狼虎豹吼叫相驚，皮草為衣根果充食，水皆熱濁欲飲無由，汝今何意棄捨尊榮樂居林野？』太子曰：
「『寧住林野鹿皮衣， 虎豹同居食根果； 不作國王恒殺罰， 來世善果共相違。 愿王放我隱山林， 畢想勤修涅槃路。』
「王曰：『愛子！先當爲我斷彼三疑，后欲出家未為難也。汝見城中所有富盛作如是語：「今此城中為空荒無物？為有人居？」汝何密意作如是語？』
【現代漢語翻譯】 現代漢語譯本 『我堅決不願做國王，請放我去那片森林原野。』
國王說：『我心愛的兒子！本來是爲了祭祀神靈、修行殊勝的善行，設定各種佈施大會供養仙人，希望能夠得到子嗣來繼承王位。你現在為何要捨棄一切而出家呢？』太子說：
『我不追求感官享樂，因為怨恨爭鬥由此而生；我願修行真正的梵行（brahmacarya，清凈的修行生活），這才能摧毀怨恨的敵人。 我不追求感官享樂，因為它就像有毒的果實；我願修行真正的梵行，常常食用甘露般的妙藥。』
國王說：
『世間所喜愛和快樂的，唯有國王是最為尊貴的；為何你現在，要捨棄它去追求遠離世俗的生活？』
太子說：
『終究會產生痛苦的事物，不能稱之為快樂；我要尋求真正快樂的地方，能夠使一切痛苦都消盡。 愿大王現在放我走，捨棄世俗前往森林之中。』
國王說：『我心愛的兒子！你現在身處樓閣之中，香氣和鮮花濃郁芬芳，床鋪柔軟舒適，睡眠安寧，有音樂歌舞可以欣賞玩樂，上等的妙好衣服隨時可以穿戴，美味的佳餚可以隨意享用。如果出家的話，居住在山林之中，睡臥在枯萎的樹葉上，狐貍、狼、老虎、豹子的吼叫聲令人驚恐，用獸皮和草葉做衣服，用樹根和野果充飢，水都是又熱又渾濁，想喝都找不到乾淨的水源，你現在為何要拋棄尊貴榮華的生活，而喜歡居住在荒涼的森林原野呢？』太子說：
『寧願居住在森林原野，身穿鹿皮衣裳，與虎豹同住，以樹根野果為食；也不願做國王，經常進行殺戮和懲罰，來世的善果與此完全相違背。 愿大王放我隱居山林，一心一意地勤奮修行，走上涅槃（nirvana，解脫）的道路。』
國王說：『我心愛的兒子！你先為我解答那三個疑問，之後想要出家也不遲。你看到城中所有富麗繁華的景象，卻說出這樣的話：「現在這座城中是空虛荒涼一無所有嗎？還是有人居住呢？」你有什麼深意才說這樣的話？』
【English Translation】 English version 'I am determined not to be king; release me to the forests and wilderness.'
The king said, 'Beloved son! Originally, I performed sacrifices and cultivated superior practices, established various almsgiving gatherings to support the immortals, hoping to obtain offspring to inherit the throne. Why do you now abandon everything to become a renunciate?' The prince said:
'I do not seek sensual pleasures, for resentment and strife arise from them; I wish to cultivate true brahmacarya (pure spiritual practice), which can destroy the enemies of resentment. I do not seek sensual pleasures, for they are like poisonous fruits; I wish to cultivate true brahmacarya, and constantly partake of ambrosia-like medicine.'
The king said:
'In the world, what is loved and enjoyed, only the king is the most honored; why do you now abandon it to seek a life away from the world?'
The prince said:
'That which ultimately produces suffering cannot be called happiness; I seek a place of true happiness, which can cause all suffering to cease. May the king now release me, to abandon the world and go into the forest.'
The king said, 'Beloved son! You are now in a pavilion filled with fragrant flowers, with soft and comfortable beds, peaceful sleep, music and dance for enjoyment, the finest clothes to wear at any time, and delicious food to eat as you please. If you become a renunciate, you will live in the mountains and forests, sleep on withered leaves, be frightened by the roars of foxes, wolves, tigers, and leopards, wear animal skins and grass for clothing, eat roots and fruits, and the water will be hot and turbid, with no source of clean water to drink. Why do you now abandon a life of honor and glory to live in the desolate forests and wilderness?' The prince said:
'I would rather live in the forests and wilderness, wearing deerskin clothing, living with tigers and leopards, and eating roots and fruits; than be a king who constantly engages in killing and punishment, which is completely contrary to good karma in the next life. May the king release me to live in seclusion in the mountains and forests, wholeheartedly and diligently cultivating the path to nirvana (liberation).'
The king said, 'Beloved son! First answer these three questions for me, and then it will not be too late to become a renunciate. You see all the magnificent and prosperous scenes in the city, but you say such things as, "Is this city now empty and desolate, with nothing in it? Or are there people living here?" What deep meaning do you have in saying such things?'
太子曰：『大王當聽！王今無事令人殺我，竟無一人稱理而說：「王今何為殺斯太子？」我緣此意故作斯語。』王曰：『善哉！汝又第二見輿死人便作是說：「為死而更死，為活而死耶？」汝何密意復作斯語？』太子曰：『大王當聽！若人自作惡行而身死者，此謂死而更死。若人自為善行而身死者，此謂活而身死。我緣此意故作斯語。』王曰：『此亦善哉！汝又第三見大谷聚復作斯說：「若先不食根本者。」汝何密意復作斯說？』太子曰：『大王善聽！彼諸耕人從他貸穀食而作業，后時谷熟積成大聚，債主來索多並還他。如若先時不食他物便成大聚。人亦如是，由行十善方獲人身，若更造惡不修于善，前世善根即便銷盡，善根盡故亡失善道，與此相違即不亡失。我緣此意故作斯語。』王聞語已告言：『愛子！此更善哉！』時王即便抱持太子哽咽流淚，告言：『汝已決意，志不可移，今隨汝情修行善業，我亦於後隨至山林。』時梵授王命諸臣曰：『若我太子不出家者當是何人？』諸臣報曰：『當爲國王。』『卿等諸子復是何人？』報言：『是隨從者。』王曰：『太子今既出家，卿等諸子何不隨從？』諸臣白言：『謹奉王命令其出家。』
「去城不遠有一靜處，有五通仙人，稟性慈悲哀憐一切。是時太子與五百人出
【現代漢語翻譯】 現代漢語譯本 太子說：『大王應該聽我說！大王現在無緣無故地要殺我，竟然沒有一個人講道理，說：「大王為什麼要殺這位太子？」我因為這個緣故才說這些話。』國王說：『好啊！你第二次看見抬著的死人就說：「是爲了死而再死，還是爲了活而死呢？」你有什麼深意才說這些話？』太子說：『大王應該聽我說！如果有人自己做了惡事而死，這叫做死而再死。如果有人自己做了善事而死，這叫做爲了活而死。我因為這個緣故才說這些話。』國王說：『這也很好啊！你第三次看見大谷堆又說：「如果先前不吃根本的東西。」你有什麼深意才說這些話？』太子說：『大王應該好好聽我說！那些耕田的人從別人那裡借穀子吃，然後去耕作，後來穀子成熟了，堆積成大堆，債主來索要，他們就多半還給債主。如果先前不吃別人的東西，就能堆積成大堆。人也是這樣，因為做了十善事才能獲得人身，如果再造惡不修善，前世的善根就會消盡，善根消盡了就會失去好的去處，與此相反就不會失去。我因為這個緣故才說這些話。』國王聽了這些話后說：『我親愛的兒子！這些話更好啊！』當時國王就抱住太子，哽咽流淚，說：『你已經下定決心，意志不可轉移，現在就隨你的心意去修行善業吧，我也會在以後跟著去山林。』當時梵授王（Brahmadatta，人名）命令各位大臣說：『如果我的太子不出家，會做什麼呢？』各位大臣回答說：『會做國王。』『你們的兒子又會做什麼呢？』回答說：『是隨從的人。』國王說：『太子現在既然要出家，你們的兒子為什麼不跟隨他呢？』各位大臣稟告說：『謹遵大王的命令，讓他們出家。』 『離城不遠有一個安靜的地方，有五通仙人（擁有五種神通的仙人），秉性慈悲，憐憫一切。』這時太子和五百人出
【English Translation】 English version The Prince said, 'Great King, you should listen! You are now killing me for no reason, and not a single person speaks reasonably, saying, "Why is the Great King killing this Prince?" It is because of this that I speak these words.' The King said, 'Good! You saw a dead person being carried for the second time and said, "Is it to die and die again, or to die for the sake of living?" What hidden meaning did you have in saying these words?' The Prince said, 'Great King, you should listen! If a person dies after committing evil deeds, this is called dying and dying again. If a person dies after doing good deeds, this is called dying for the sake of living. It is because of this that I speak these words.' The King said, 'This is also good! You saw a large pile of grain for the third time and said, "If one does not eat the root first." What hidden meaning did you have in saying these words?' The Prince said, 'Great King, you should listen carefully! Those farmers borrow grain from others to eat and then work in the fields. Later, when the grain ripens and accumulates into a large pile, the creditors come to collect, and they mostly return it to the creditors. If one does not eat things belonging to others beforehand, one can accumulate a large pile. People are also like this; they can obtain a human body by performing the ten good deeds. If they then create evil and do not cultivate goodness, the good roots of the previous life will be exhausted. Because the good roots are exhausted, they will lose the good path. The opposite of this means they will not lose it. It is because of this that I speak these words.' After hearing these words, the King said, 'My beloved son! These words are even better!' At that time, the King embraced the Prince, choked with sobs and tears, and said, 'You have made up your mind, and your will cannot be changed. Now, follow your heart and cultivate good deeds. I will also follow you to the mountains and forests later.' At that time, King Brahmadatta (梵授王, name of a king) ordered his ministers, 'If my Prince does not renounce the world, what will he be?' The ministers replied, 'He will be the King.' 'What will your sons be?' They replied, 'They will be followers.' The King said, 'Now that the Prince is renouncing the world, why don't your sons follow him?' The ministers reported, 'We respectfully obey the King's command and order them to renounce the world.' 'Not far from the city, there is a quiet place with Five-Power Immortals (五通仙人, immortals with five supernatural powers), who are compassionate and merciful to all.' At this time, the Prince and five hundred people went out.
婆羅痆斯，將諸侍從至仙人所求哀出家，時彼仙人並隨其愿。既出家後勤教要法，太子不久獲得五通。后時仙人命過，太子便依喪禮焚葬其尸。是時啞躄太子，於五百人躬為訓導，啞躄太子其名遂隱，啞躄大師勝號彰著。時啞躄大師作如是念：『何意五百弟子不得五通？豈不由彼多畜鹿皮樹皮，廣停祭器水器雜菜根果繁以自供，四體常勞五通難證。我今若作呵責治罰者，彼五百人無由開解，宜可示其菩提薩埵無上善巧化度之儀。』爾時大師告諸摩納薄迦曰：『汝等當知！我欲於此夏三月內宴默而住，勿令一人輒來見我，唯除一取根果人，並月十四日長凈之晨。』時諸弟子奉受其教眾共立制，於三月內一人不得輒見大師，唯除一供果菜人並長凈日。若有違制，我等令其作波逸底迦罪說悔。其師於三月內宴默而住，無有一人輒得入見，唯除採果及長凈日。
「爾時大師于其住處見一飛鳥，報言：『善來飛鳥！我今與汝所作相似，汝所覓食唯求滿腹生知足意，我所求食亦唯滿腹作知足心。』次見一鹿，報言：『善來野鹿！我今與汝所作相似，汝所覓食唯求滿腹生知足意，我所求食亦唯滿腹作知足心。』時諸弟子聞師與鳥鹿言說，各生是念：『豈非大師舍默然禁。』咸詣師所禮已俱坐，彼師默然不共其語。時諸弟子復生
【現代漢語翻譯】 現代漢語譯本：在婆羅痆斯（Bārāṇasī，古印度城市名），（太子）帶著他的侍從們到仙人那裡，懇求允許他出家。當時那位仙人答應了他的請求。出家之後，仙人勤奮地教導他重要的修行方法，太子不久就獲得了五神通。後來，仙人去世，太子便按照喪葬禮儀焚燒了他的遺體。當時，這位名叫啞躄（意為不能說話和行走）的太子，親自教導五百人，『啞躄太子』這個名字逐漸被人們淡忘，而『啞躄大師』這個尊號卻廣為人知。當時，啞躄大師這樣想：『為什麼我的五百個弟子都不能獲得五神通呢？這難道不是因為他們畜養過多的鹿皮和樹皮，廣泛地儲存祭祀用具和水器，以及各種蔬菜根果來供養自己，身體經常勞累，所以難以證得五神通嗎？如果我現在對他們進行呵斥和懲罰，他們五百人也不會因此而開悟，應該向他們展示菩提薩埵（菩提薩埵，立志成佛之人）無上的善巧方便來教化他們。』當時，大師告訴各位摩納薄迦（梵語，指年輕的婆羅門）說：『你們應當知道！我打算在這個夏季的三個月內保持沉默，不要讓任何人來見我，除非是取根果的人，以及每月十四日的長凈之晨（佛教節日，持戒清凈的日子）。』各位弟子接受了他的教誨，共同制定了規矩，在三個月內，任何人不得擅自見大師，除非是供奉果菜的人以及長凈日。如果有人違反規定，我們將讓他犯波逸底迦罪（佛教戒律中的一種罪名），並進行懺悔。大師在這三個月內保持沉默，沒有人能夠進入見他，除非是採摘果實的人以及長凈日。 當時大師在他的住處看到一隻飛鳥，（便對它）說：『歡迎你，飛鳥！我現在和你所做的事情很相似，你尋找食物只是爲了填飽肚子，並且知道滿足，我所尋求的食物也只是爲了填飽肚子，並且心懷知足。』接著，他又看到一隻鹿，（便對它）說：『歡迎你，野鹿！我現在和你所做的事情很相似，你尋找食物只是爲了填飽肚子，並且知道滿足，我所尋求的食物也只是爲了填飽肚子，並且心懷知足。』當時，各位弟子聽到大師與鳥和鹿說話，各自產生這樣的想法：『難道不是大師已經放棄了沉默的禁令嗎？』於是都到大師那裡，行禮完畢后一起坐下，但大師保持沉默，不與他們說話。當時，各位弟子又產生這樣的想法：
【English Translation】 English version: In Bārāṇasī (an ancient Indian city), (the prince) took his attendants to a hermit, begging to be allowed to renounce the world. At that time, the hermit granted his wish. After renouncing the world, the hermit diligently taught him essential practices, and the prince soon attained the five supernormal powers (pañcābhijñā). Later, the hermit passed away, and the prince cremated his body according to funeral rites. At that time, this prince, named Mūgapakkha (meaning unable to speak and walk), personally instructed five hundred people. The name 'Mūgapakkha Prince' gradually faded from people's memory, while the title 'Mūgapakkha Master' became widely known. At that time, Mūgapakkha Master thought to himself: 'Why are my five hundred disciples unable to attain the five supernormal powers? Is it not because they keep too many deerskins and tree barks, extensively store sacrificial utensils and water vessels, and various vegetable roots and fruits to support themselves, their bodies are constantly toiling, so it is difficult to attain the five supernormal powers? If I were to scold and punish them now, these five hundred people would not be enlightened as a result. I should show them the supreme skillful means of a Bodhisattva (Bodhisattva, one who aspires to Buddhahood) to teach and transform them.' At that time, the master told the various Māṇavas (Sanskrit, referring to young Brahmins): 'You should know! I intend to remain silent in this summer for three months, do not let anyone come to see me, except for the one who collects roots and fruits, and the morning of the fourteenth day of each month for the Uposatha (Buddhist holiday, a day of observing precepts).』 The disciples accepted his teachings and jointly established rules that no one should see the master without permission within three months, except for the one who offers fruits and vegetables and on the Uposatha day. If anyone violates the rules, we will make him commit a Pāyantika offense (a type of offense in Buddhist monastic rules) and confess. The master remained silent for these three months, and no one could enter to see him, except for those who picked fruits and on the Uposatha day. At that time, the master saw a flying bird at his residence, (and said to it): 'Welcome, bird! What I am doing now is very similar to what you are doing. You seek food only to fill your belly and know contentment, and the food I seek is also only to fill my belly and have a contented mind.' Then, he saw a deer, (and said to it): 'Welcome, wild deer! What I am doing now is very similar to what you are doing. You seek food only to fill your belly and know contentment, and the food I seek is also only to fill my belly and have a contented mind.' At that time, the disciples heard the master speaking to the bird and the deer, and each had this thought: 'Isn't it that the master has abandoned the vow of silence?' So they all went to the master, paid their respects, and sat down together, but the master remained silent and did not speak to them. At that time, the disciples had this thought again:
是念：『豈我大師共傍生語，不與人言？』即便捨去。復更有一婆羅門子，名曰能施，遇來至此。仙人遙見告曰：『能施！我今與汝所作相似，汝唯持一鹿皮衣一祭器，我亦同爾。汝所覓食唯求滿腹生知足意，我所求食亦唯滿腹作知足心。不同此處，更有餘類多畜皮衣，廣停雜器貯諸果菜，求覓疲勞。』時諸弟子聞是說已，各生斯念：『今我大師讚歎少欲、毀訾多求，觀此意趣便是由見多貪擯斥於我，我等宜應于諸盈長皮衣雜器，觀之如病如箭如癰棄之河內，宜著一鹿皮衣雜器各一。』眾共許可，各以雜物棄彼河中，唯一供身俱詣師所。師觀根器而為說法，皆證五通。」
爾時世尊告諸苾芻：「勿生異念！往時啞躄五通仙人即我身是，以菩薩行化諸有情。往時五百弟子即五百釋種苾芻是，往時能施即小軍是。我于往時由能施故，令五百人舍離多貪，修少欲行獲得五通。今時由小軍故，令五百釋種苾芻捨棄貪求遵知足行，具足六通成阿羅漢，究竟安住寂滅城中。汝等應知！作純黑業者得純黑異熟，作純白業者得純白異熟，作雜業者得雜異熟。是故汝等應棄純黑及以雜業，當可精勤修純白業，觀此因緣汝當修學。」此是緣起，然佛世尊未與苾芻制其學處。
爾時佛在室羅伐城逝多林給孤獨園，未遮苾芻尼住阿
【現代漢語翻譯】 現代漢語譯本：是念道：『難道我的大師是和畜生說話，不和人說話嗎？』隨即離開了。後來又有一個婆羅門之子，名叫能施（Neng Shi，能夠佈施的人），來到了這裡。仙人遠遠地看見他，告訴他說：『能施！我現在和你做的事情相似，你只要持有一件鹿皮衣和一個祭祀用的器具，我也和你一樣。你尋找食物只求吃飽肚子就滿足，我尋找食物也只是爲了吃飽肚子就感到滿足。不像其他地方，有些人擁有很多皮衣，存放各種各樣的器具，儲存各種水果蔬菜，爲了尋找這些東西而疲憊不堪。』當時，那些弟子們聽到這些話后，各自產生了這樣的想法：『現在我們的大師讚歎少欲知足，貶低貪求過多，看這意思是因為我們貪得太多才排斥我們，我們應該把那些多餘的皮衣和雜物，看作是疾病、箭矢、毒瘡一樣，丟棄到河裡，只穿一件鹿皮衣，保留一件器具。』大家一致同意，各自把雜物丟棄到河中，只保留一件供自己使用的東西，一起去見他們的老師。老師觀察他們的根器，為他們說法，他們都證得了五神通。」， 那時，世尊告訴各位比丘：『不要產生其他的想法！過去那位又聾又啞的具有五神通的仙人就是我的前身，以菩薩的身份教化眾生。過去的那五百個弟子就是現在的五百個釋迦族的比丘，過去的那位能施就是現在的小軍（Xiao Jun） 。我在過去因為能施的緣故，讓五百人捨棄了過多的貪慾，修行少欲知足的品行，獲得了五神通。現在因為小軍的緣故，讓五百個釋迦族比丘捨棄了貪求，遵循知足的品行，具備了六神通，成就了阿羅漢，最終安住在寂滅的境界中。你們應當知道！造作純粹的黑業會得到純粹的黑報，造作純粹的白業會得到純粹的白報，造作善惡夾雜的業會得到善惡夾雜的果報。所以你們應當捨棄純粹的黑業以及善惡夾雜的業，應當努力修行純粹的白業，觀察這種因果關係，你們應當這樣修學。』這就是事情的緣起，然而佛世尊還沒有為比丘們制定相關的戒律。 當時，佛在室羅伐城（Shi Luo Fa Cheng）的逝多林給孤獨園（Shi Duo Lin Ji Gu Du Yuan），還沒有禁止比丘尼住在阿蘭若（A Lan Ruo）中。
【English Translation】 English version: They thought: 『Does our master speak with animals and not with humans?』 And then they left. Later, a Brahmin's son named Neng Shi (Neng Shi, Able to Give) came to this place. The immortal saw him from afar and said, 『Neng Shi! What I am doing now is similar to what you are doing. You only need to keep one deerskin garment and one sacrificial utensil, and I am the same as you. You seek food only to fill your belly and be content, and I seek food only to fill my belly and feel content. Unlike other places, some people have many leather garments, store various utensils, and hoard all kinds of fruits and vegetables, exhausting themselves in the search for these things.』 At that time, the disciples, upon hearing these words, each had this thought: 『Now our master praises having few desires and being content, and disparages excessive greed. It seems that he is rejecting us because we are too greedy. We should regard those excess leather garments and miscellaneous items as diseases, arrows, and sores, and discard them into the river, keeping only one deerskin garment and one utensil each.』 Everyone agreed, and each discarded their miscellaneous items into the river, keeping only what they needed for themselves, and went together to see their teacher. The teacher observed their capacities and taught them the Dharma, and they all attained the five supernormal powers (Wu Tong).』 At that time, the World Honored One told the Bhikshus (Biqiu, Monks): 『Do not have other thoughts! The deaf-mute immortal with the five supernormal powers in the past was my former self, who taught sentient beings as a Bodhisattva. The five hundred disciples in the past were the five hundred Shakya (Shi Jia) clan Bhikshus of the present, and Neng Shi in the past was Xiao Jun (Xiao Jun) of the present. In the past, because of Neng Shi, I caused five hundred people to abandon excessive greed, cultivate the practice of having few desires and being content, and attain the five supernormal powers. Now, because of Xiao Jun, I have caused five hundred Shakya clan Bhikshus to abandon greed, follow the practice of being content, possess the six supernormal powers, attain Arhatship, and ultimately dwell in the city of Nirvana. You should know! Those who create purely black karma will receive purely black retribution, those who create purely white karma will receive purely white retribution, and those who create mixed karma will receive mixed retribution. Therefore, you should abandon purely black karma and mixed karma, and diligently cultivate purely white karma. Observe this cause and effect, and you should learn in this way.』 This is the origin of the matter, but the Buddha has not yet established the precepts for the Bhikshus. At that time, the Buddha was in the Jetavana Anathapindika Garden (Shi Duo Lin Ji Gu Du Yuan) in Shravasti (Shi Luo Fa Cheng), and had not yet forbidden the Bhikshunis (Biqiuni, Nuns) from living in the Aranyas (A Lan Ruo).
蘭若。時有諸尼往靜林中，修習靜慮受勝定樂。時蓮花色苾芻尼，與其徒眾五百人俱往闇林中，在一樹下半跏而坐入滅盡定。是時余尼至日晡后，各欲還向室羅伐城，有作是言：「聖者蓮花色！我喚令起。」復有說言：「聖者！具大威神，或容在前入寺。」便不喚起各自歸還。時蓮花色至日暮時，出定遍觀諸尼盡去，便作是念：「我為入城？為當住此？」即便入定。時有五百群賊行劫盜已至此林邊，諸賊議曰：「半人分物、半為防守。」遂于林內見入定尼，有云是木、有云是人、有云苾芻。時彼賊中有還俗人，報言：「是苾芻尼非苾芻也。」餘人問曰：「爾何得知？」報言：「苾芻全跏，尼則半跏，此既半跏明知是尼。」時諸賊徒生希有念：「君等當知，如斯可畏大闇林中，一苾芻尼能宿於此。」即便往詣賊將軍所，將軍問曰：「仁于林內頗見希奇事不？」答言：「見！有如斯可畏大闇林中，一苾芻尼能宿於此。」將軍聞已告防守人曰：「我試看之。」便見苾芻尼，顏容端正人所樂觀，寂定威儀睹而深敬，嘆曰：「今此林中有二可愛：所謂朗月光明，及苾芻尼容彩。」將軍曰：「宜應喚起，我奉其食。」彼還俗人報曰：「此不非時食。」將軍曰：「林中苾芻尼有二可愛：所謂容儀端正，不非時食。」將軍曰：「令其飲
【現代漢語翻譯】 現代漢語譯本： 蘭若（Aranya，寂靜處）。當時有一些比丘尼前往寂靜的樹林中，修習禪定，享受殊勝的禪定之樂。當時蓮花色比丘尼（Utpalavarna，一位著名的比丘尼），與她的五百名弟子一同前往幽暗的樹林中，在一棵樹下半跏趺坐，進入滅盡定（Nirodha-samapatti，一種高級的禪定狀態）。當時其他的比丘尼到了傍晚之後，各自想要返回室羅伐城（Sravasti，古代印度城市），有人這樣說：『聖者蓮花色！我叫她起來。』又有人說：『聖者！具有大威神力，或許已經在前面進入寺院了。』便沒有叫醒她，各自返回。當時蓮花色到了日暮時分，出定后遍觀，發現所有的比丘尼都離開了，便這樣想：『我是入城呢？還是應當住在這裡？』隨即再次入定。 當時有五百名強盜搶劫盜竊完畢後到達這片樹林邊，眾強盜商議說：『一半人分贓物，一半人負責防守。』於是在樹林里看見了入定的比丘尼，有人說是木頭，有人說是人，有人說是比丘。當時這些強盜中有一個還俗的人，說道：『這是比丘尼，不是比丘。』其他人問道：『你如何得知？』還俗人回答說：『比丘是全跏趺坐，比丘尼則是半跏趺坐，這既然是半跏趺坐，明顯知道是比丘尼。』當時眾強盜生起稀有的念頭：『各位應當知道，如此可怕的大黑暗樹林中，一位比丘尼竟然能夠在這裡過夜。』隨即前往強盜將軍那裡，將軍問道：『你們在樹林里可曾見到什麼稀奇的事情？』回答說：『見到了！在如此可怕的大黑暗樹林中，一位比丘尼竟然能夠在這裡過夜。』將軍聽后告訴防守的人說：『我試著看看她。』便看見了比丘尼，容顏端正，令人喜悅，寂靜安詳，威儀令人敬佩，感嘆道：『如今這片樹林中有兩樣可愛之物：一個是明亮的月光，另一個是比丘尼的容貌。』將軍說：『應該叫醒她，我供養她食物。』那個還俗人說道：『她不會在非時食用食物。』將軍說：『樹林中的比丘尼有兩樣可愛之處：一個是容貌端正，一個是不在非時食用食物。』將軍說：『讓她喝'
【English Translation】 English version: Aranya (a quiet place). At that time, some Bhikkhunis (female monks) went to a quiet forest to practice meditation and enjoy the bliss of superior Samadhi (a state of meditative consciousness). At that time, the Bhikkhuni Utpalavarna (Lotus Color, a famous Bhikkhuni), together with her five hundred disciples, went to a dark forest and sat in the half-lotus position under a tree, entering Nirodha-samapatti (Cessation of Perception and Sensation, an advanced meditative state). At that time, the other Bhikkhunis, after sunset, each wanted to return to Sravasti (an ancient Indian city), and some said: 'Venerable Utpalavarna! I will call her to wake up.' Others said: 'Venerable one! She has great divine power, perhaps she has already entered the monastery ahead.' So they did not wake her up and returned on their own. When Utpalavarna reached dusk, she emerged from Samadhi and looked around, finding that all the Bhikkhunis had left, so she thought: 'Should I enter the city? Or should I stay here?' Then she entered Samadhi again. At that time, five hundred robbers, having finished their robbery, arrived at the edge of this forest. The robbers discussed: 'Half of us will divide the loot, and half will be responsible for guarding.' So in the forest, they saw the Bhikkhuni in Samadhi. Some said it was wood, some said it was a person, and some said it was a Bhikkhu (male monk). At that time, one of the robbers who had returned to lay life said: 'This is a Bhikkhuni, not a Bhikkhu.' The others asked: 'How do you know?' The former layman replied: 'Bhikkhus sit in full-lotus position, while Bhikkhunis sit in half-lotus position. Since this is half-lotus, it is clear that she is a Bhikkhuni.' At that time, the robbers had a rare thought: 'You should know that in such a terrible dark forest, a Bhikkhuni can actually spend the night here.' Then they went to the robber general, who asked: 'Have you seen anything strange in the forest?' They replied: 'We have! In such a terrible dark forest, a Bhikkhuni can actually spend the night here.' After hearing this, the general told the guards: 'I will try to see her.' Then he saw the Bhikkhuni, whose face was dignified and pleasing, peaceful and serene, and whose demeanor was admirable. He exclaimed: 'Now there are two lovely things in this forest: one is the bright moonlight, and the other is the Bhikkhuni's appearance.' The general said: 'We should wake her up, and I will offer her food.' The former layman said: 'She does not eat at improper times.' The general said: 'There are two lovely things about the Bhikkhuni in the forest: one is her dignified appearance, and the other is that she does not eat at improper times.' The general said: 'Let her drink'
酒。」彼還報曰：「此不飲酒。」將軍曰：「於此林中，復有二種可愛：所謂苾芻尼顏容端正，不飲諸酒。」將軍曰：「今我幸會遇上福田，而竟不果施一餐食。」便以貴價㲲衣裹上妙食，掛于樹枝作如是說：「即如聖者容儀寂定，無所不覺，無所不知。我今留此衣食，幸愿慈悲當爲受用。」作是語已，舍之而去。
時蓮花色尼至天明已，從定而起，便見大眾行跡之處，便入定觀見彼五百賊徒至此而去。復觀於我無醜惡事不？知無有過。復見裹食掛樹，便作是念：「此由凈心敬信所致。」復作是念：「若更待余授食之者，恐禽獸來壞其凈施。我今宜可持此上食奉施僧伽，然佛有教：『若尼惡觸、苾芻是凈，苾芻惡觸、尼亦是凈。』」遂即自手持去詣逝多林。六眾常法，每一二人鎮居門首。時鄔波難陀在寺門前經行而住，遙見苾芻尼來，問言：「大妹！豈天未曉，城門已開？」尼言：「大德！我非城宿，從闇林來。」報言：「大妹！我曾晝日入彼林中，起怖畏心身毛皆豎。大妹！如何獨住于彼，手所持者是何物耶？」時苾芻尼具以緣告：「此時賊徒凈心留與。」鄔波難陀曰：「大妹！由汝威儀賊生敬愛獲得此物，彼若見我必當與杖令負物去。」鄔波難陀告言：「大妹！若有得此新好白疊，刺作兩重僧伽胝衣，少欲
【現代漢語翻譯】 現代漢語譯本： 『酒。』那個人回答說：『他不喝酒。』將軍說：『在這片樹林中，還有兩種可愛的事物：就是比丘尼（bhikshuni，女性出家人）容貌端正，不喝各種酒。』將軍說：『現在我幸運地遇到了福田（指可以種福報的場所或對像），竟然沒有能夠供養一餐飯食。』於是用貴重的㲲衣包裹著精美的食物，掛在樹枝上，這樣說道：『就像聖者容貌儀態寂靜安詳，沒有什麼不知道，沒有什麼不覺察。我現在留下這衣物和食物，希望您慈悲接受享用。』說完這些話，就離開了。
當時蓮花色尼（Utpalavarna，佛陀弟子，以神通著稱）到天亮以後，從禪定中起身，就看見大眾行走的痕跡，於是入定觀察，看見那五百個盜賊到這裡后離開了。又觀察自己有沒有什麼醜惡的事情？知道自己沒有過錯。又看見包裹食物掛在樹上，就想：『這是由於清凈的信心和敬信所致。』又想：『如果再等待其他人來佈施食物，恐怕禽獸會來破壞這份清凈的佈施。我現在應該拿著這些上好的食物供養僧伽（samgha，僧團），然而佛陀有教導：『如果尼（指比丘尼）不好的觸碰了，比丘（bhiksu，男性出家人）是清凈的；比丘不好的觸碰了，尼也是清凈的。』』於是就親自拿著食物前往逝多林（Jetavana，祇園精舍）。六眾（指比丘中的六種不良行為者）按照慣例，每一兩個人鎮守在門口。當時鄔波難陀（Upananda，佛陀弟子，以貪婪著稱）在寺廟門前經行而住，遠遠地看見比丘尼來了，問道：『大妹！難道天還沒亮，城門就已經開了？』尼說：『大德！我不是在城裡過夜的，是從黑暗的樹林里來的。』鄔波難陀回答說：『大妹！我曾經白天進入那片樹林中，都感到恐懼害怕，汗毛都豎起來了。大妹！你如何獨自住在那裡，手裡拿著的是什麼東西呢？』當時比丘尼詳細地把事情的經過告訴了他：『這是盜賊們以清凈心留下的。』鄔波難陀說：『大妹！由於你的威儀，盜賊才生起敬愛之心，獲得了這些東西，他們如果看見我，一定會用棍子打我，讓我揹著東西離開。』鄔波難陀告訴她：『大妹！如果得到這新的上好白疊布，縫製成兩重的僧伽胝衣（samghati，大衣），就顯得少欲知足了。』
【English Translation】 English version: 『Wine.』 The man replied, 『He does not drink wine.』 The general said, 『In this forest, there are two other lovely things: the bhikshunis (female monastic) with their dignified appearances, who do not drink any kind of wine.』 The general said, 『Now I am fortunate to encounter a field of merit (referring to a place or object where one can cultivate blessings), yet I have not been able to offer even a single meal.』 So he wrapped fine food in a valuable 㲲 (die) cloth, hung it on a tree branch, and said, 『Just as the appearance of the holy one is serene and composed, aware of everything, knowing everything. I now leave this clothing and food, hoping that you will compassionately accept and use it.』 Having said these words, he left.
At dawn, Utpalavarna (a disciple of the Buddha, known for her supernatural powers) arose from meditation and saw the traces of the crowd's passage. She entered into meditation and saw that the five hundred thieves had come here and left. She also observed whether she had done anything shameful and knew that she had not. She saw the wrapped food hanging on the tree and thought, 『This is due to pure faith and reverence.』 She further thought, 『If I wait for someone else to offer the food, I fear that birds and beasts will come and spoil this pure offering. I should now take this excellent food and offer it to the samgha (monastic community). However, the Buddha has taught: 『If a nun's impure touch affects a bhiksu (male monastic), the bhiksu is pure; if a bhiksu's impure touch affects a nun, the nun is also pure.』』 So she personally took the food and went to Jetavana (the Jetavana Monastery). The six groups (referring to six types of monks with misconduct) usually had one or two stationed at the gate. At that time, Upananda (a disciple of the Buddha, known for his greed) was walking back and forth in front of the temple gate and saw the bhikshuni coming from afar. He asked, 『Sister! Has the city gate opened before dawn?』 The nun said, 『Venerable sir! I did not stay overnight in the city; I came from the dark forest.』 Upananda replied, 『Sister! I once entered that forest during the day and felt fear and dread, and my hair stood on end. Sister! How can you live alone there, and what is that you are holding in your hand?』 Then the bhikshuni told him the whole story: 『The thieves left it with pure hearts.』 Upananda said, 『Sister! Because of your dignified demeanor, the thieves developed respect and love and obtained these things. If they saw me, they would surely beat me with a stick and make me carry things away.』 Upananda told her, 『Sister! If you get this new and fine white 㲲 (die) cloth and sew it into a two-layered samghati (outer robe), it will show contentment and few desires.』
而住，修諸善品誠亦佳矣！」尼言：「聖者！須此衣耶？」答曰：「必若有餘隨情處分。」答言：「且住！我持初食奉施僧伽，回來至此以衣相施。」鄔波難陀作如是念：「若更有餘黑缽見者，必乞此衣，我無由得。」報言：「大妹！可住於此，我當爲喚受初食人。」尼便許可。時鄔波難陀即入寺中，見受食人無事而住，報言：「具壽！施主在門擔食辛苦，汝今無事閑住房中，宜可急行受其施食。」彼便持器往詣寺門，就苾芻尼受取初食，尼與食已振白疊衣施與。鄔波難陀既得衣已喜而咒愿曰：「汝所施物，是心瓔珞，為心資助，定慧莊嚴，得人天道。隨情受用勝妙衣服，終至無上安隱涅槃。」即便捨去。
時蓮花色苾芻尼便作是念：「我今為向本處？為禮世尊？我今已來當禮佛足。」便詣佛所禮世尊已在一面坐。時苾芻尼五衣破碎，世尊見已告阿難陀曰：「苾芻尼眾于安居時足利養不？」阿難陀白佛言：「足。」佛言：「何意蓮花色尼五衣破碎？」阿難陀曰：「大德！此苾芻尼深信堅固意樂淳善，其所得物於三寶中咸皆喜舍，來從乞者不逆其意。今日此尼得好大疊，施與尊者鄔波難陀。」佛告阿難陀：「苾芻于非親族尼處受取衣耶？」阿難陀曰：「苾芻受衣。」佛告阿難陀：「然非親苾芻不生是念：『此苾芻
【現代漢語翻譯】 現代漢語譯本： 『如果這樣安住，修習各種善行，那當然是很好的！』比丘尼說：『聖者！您需要這件衣服嗎？』回答說：『如果有多餘的，可以隨意處理。』比丘尼說：『請稍等！我拿著第一次得到的食物供養僧團，回來后就把這件衣服佈施給您。』鄔波難陀心想：『如果再有其他黑缽僧看到，一定會乞討這件衣服，我就沒機會得到了。』於是回答說：『大姐！您就在這裡等候，我替您叫來接受初食的人。』比丘尼便同意了。當時鄔波難陀立即進入寺中，看到接受食物的人沒事待著，就對他說：『具壽！施主在門外辛苦地拿著食物，您現在沒事閑在房裡，應該趕快去接受她的佈施。』那人便拿著缽前往寺門，從比丘尼那裡接受了初食，比丘尼給了食物后，就把白疊衣佈施給了他。鄔波難陀得到衣服后，高興地祝願說：『您所佈施的物品，是心的瓔珞，是心的資助，是定慧的莊嚴，能得到人天福報。隨意享用美好的衣服，最終到達無上安穩的涅槃。』說完就離開了。 當時蓮花色（Utpalavarna）比丘尼心想：『我現在是回原來的地方呢？還是去禮拜世尊（Bhagavan）呢？我既然已經來了，就應該禮拜佛足。』於是前往佛陀（Buddha）處，禮拜世尊后在一旁坐下。當時比丘尼的五衣已經破爛，世尊看到后告訴阿難陀（Ananda）說：『比丘尼們在安居的時候，資用足夠嗎？』阿難陀回答佛陀說：『足夠。』佛陀說：『為什麼蓮花色比丘尼的五衣破爛了呢？』阿難陀說：『大德！這位比丘尼深信堅固，意樂純善，她所得到的物品，對於三寶（Triratna）都樂於佈施，來向她乞討的人，她都不會拒絕。今天這位比丘尼得到了一件很好的大疊衣，佈施給了尊者鄔波難陀（Upananda）。』佛陀告訴阿難陀：『比丘可以從非親屬的比丘尼那裡接受衣服嗎？』阿難陀回答說：『比丘可以接受衣服。』佛陀告訴阿難陀：『然而非親屬的比丘不會生起這樣的念頭：』這位比丘尼』
【English Translation】 English version: 'If one dwells thus, cultivating all virtuous qualities, that would indeed be excellent!' The Bhikkhuni (nun) said, 'Venerable one! Do you need this robe?' He replied, 'If there is any to spare, dispose of it as you wish.' She said, 'Please wait! I will take the first food I receive to offer to the Sangha (community of monks), and when I return, I will give you this robe.' Upananda (name of a monk) thought to himself, 'If any other black-bowled monk sees it, he will surely beg for this robe, and I will have no chance to get it.' He replied, 'Elder sister! Please wait here, I will call the person who receives the first food for you.' The Bhikkhuni agreed. Then Upananda immediately entered the monastery and saw the person who receives the food sitting idly. He said to him, 'Ayushman (term of respect for a monk)! The donor is at the gate, laboriously carrying the food. You are now idle in your room, you should quickly go and receive her offering.' That person then took his bowl and went to the monastery gate, received the first food from the Bhikkhuni. After the Bhikkhuni gave the food, she gave the white cotton robe to him. Upananda, having obtained the robe, joyfully blessed her, saying, 'The things you have given are the necklace of the mind, the support of the mind, the adornment of Samadhi (concentration) and Prajna (wisdom), enabling you to attain the paths of gods and humans. Freely enjoy excellent robes, and ultimately reach the unsurpassed, peaceful Nirvana (liberation).' Then he left. Then the Bhikkhuni Utpalavarna (name of a nun, meaning 'color of the lotus') thought to herself, 'Should I return to my original place now? Or should I go to pay homage to the Bhagavan (the Blessed One, Buddha)? Since I have already come, I should pay homage to the Buddha's feet.' Then she went to the Buddha (Buddha) and, after paying homage to the Bhagavan, sat to one side. At that time, the Bhikkhuni's five-piece robe was tattered. The Bhagavan, seeing this, said to Ananda (name of a disciple of the Buddha), 'Are the Bhikkhunis sufficiently provided for during the retreat?' Ananda replied to the Buddha, 'They are.' The Buddha said, 'Why is Utpalavarna's five-piece robe tattered?' Ananda said, 'Greatly Virtuous One! This Bhikkhuni has deep faith, firm resolve, and pure intention. Whatever she obtains, she gladly gives to the Triratna (the Three Jewels: Buddha, Dharma, Sangha), and she does not refuse anyone who comes to beg from her. Today, this Bhikkhuni obtained a very good large robe and gave it to the Venerable Upananda (name of a monk).' The Buddha said to Ananda, 'Is it permissible for a Bhikkhu to receive a robe from a Bhikkhuni who is not a relative?' Ananda replied, 'It is permissible for a Bhikkhu to receive a robe.' The Buddha said to Ananda, 'However, a Bhikkhu who is not a relative would not have such a thought: 'This Bhikkhuni'
尼具五衣不？』隨所與時悉皆受取；若親苾芻則不如是，見其闕乏不肯受衣。」爾時世尊告阿難陀曰：「于大房中貯衣之處，應取五衣與蓮花色苾芻尼。」時阿難陀奉佛教已，便取五衣授與蓮花色。爾時世尊以此因緣告諸苾芻：「廣說乃至於毗奈耶制其學處，當如是說：若復苾芻從非親苾芻尼取衣者，泥薩祇波逸底迦。」
世尊為諸苾芻制其學處已，室羅伐城有一長者，大富多財受用豐足，所有家產如毗沙門王，便於同望族娶女為妻。雖久共居，竟無男女，情懷憂悒，作如是念：「我今舍內多有珍財，無一紹繼。我死之後，所有資產，以無子故，沒入王家。來世路糧，又未修集。」以手支頰長嘆而住。其妻問曰：「何故情懷憂悒支頰而住？」報言：「賢首！我今寧得不憂？」具述其事。妻曰：「云何修習來世資糧？」報言：「賢首！若能以好飲食供養佛及僧，食已人人各奉一雙上好白疊，是謂修習來世路糧預前安置。」妻言：「何故不為？」是時長者往詣佛所，禮佛足已在一面坐，世尊爾時即為長者演說妙法，示教利喜默然而住。是時長者從坐而起，整衣一肩合十指掌，白佛言：「世尊！唯愿哀愍，並苾芻僧伽，明當宅中受我微供。」世尊默然受之。長者知佛為哀受已禮足而去。時彼長者于其夜中，具辦種種上
【現代漢語翻譯】 現代漢語譯本：『你有沒有五件衣服？』（指蓮花色比丘尼）她對於任何給予的衣服都全部接受；如果是親近的比丘，她就不會這樣，看到他們缺乏衣服也不肯接受。」當時，世尊告訴阿難陀說：「在大房間里存放衣服的地方，應該取五件衣服給蓮花色比丘尼。」當時，阿難陀奉行佛的教導后，便取了五件衣服授予蓮花色比丘尼。當時，世尊因為這個因緣告訴各位比丘：「廣泛地說，乃至在毗奈耶中制定學處，應當這樣說：如果哪個比丘從非親近的比丘尼那裡接受衣服，就觸犯了泥薩祇波逸提迦（Nissaggiya Pacittiya，一種戒律）。
世尊為各位比丘制定了學處后，室羅伐城（Sravasti）有一位長者（householder，富有的居士），非常富有，生活富足，擁有的家產如同毗沙門王（Vaisravana，佛教中的北方守護神），便在同等望族中娶了女子為妻。雖然共同生活很久，卻始終沒有生兒育女，心中憂愁，這樣想道：『我現在家中有很多珍貴的財物，卻沒有一個可以繼承家業的人。我死之後，所有的資產，因為沒有兒子，都會被沒收歸王家。來世的資糧，又沒有修集。』他用手撐著臉頰，長嘆著停在那裡。他的妻子問道：『為什麼心情憂愁，用手撐著臉頰停在那裡？』他回答說：『賢首（virtuous lady，對妻子的尊稱）！我怎麼能不憂愁呢？』便詳細地敘述了這件事。妻子說：『要怎樣修習來世的資糧呢？』他回答說：『賢首！如果能夠用好的飲食供養佛和僧眾，吃完飯後，每個人奉上一雙上好的白疊布，這就是修習來世的資糧，預先安排。』妻子說：『為什麼不這樣做呢？』當時，長者前往佛陀所在的地方，禮拜佛的腳后，在一旁坐下，世尊當時就為長者演說妙法，開示教導，使他歡喜，然後默默地停在那裡。當時，長者從座位上站起來，整理衣服，露出一邊的肩膀，合起雙手，對佛說：『世尊！希望您能慈悲憐憫，和比丘僧伽（Bhikkhu Sangha，比丘僧團）一起，明天到我家接受我的微薄供養。』世尊默默地答應了。長者知道佛陀已經慈悲地接受了他的請求，便禮拜佛的腳后離開了。當時，那位長者在那天晚上，準備了各種上好的食物。
【English Translation】 English version: 『Do you have five robes?』 (referring to the Bhikkhuni Lotus Color). She accepts all robes that are given to her; but if it is a close Bhikkhu, she would not do so, seeing that they lack robes, she would not accept the robes.』 At that time, the World Honored One told Ananda, 『In the large room where robes are stored, five robes should be taken and given to the Bhikkhuni Lotus Color.』 At that time, Ananda, following the Buddha's teachings, took five robes and gave them to Lotus Color. At that time, the World Honored One, because of this cause and condition, told the Bhikkhus, 『Speaking broadly, even to the point of establishing a training rule in the Vinaya (monastic discipline), it should be said thus: If any Bhikkhu accepts a robe from a Bhikkhuni who is not a relative, it is a Nissaggiya Pacittiya (an offense requiring expiation).』
After the World Honored One had established the training rules for the Bhikkhus, in Sravasti (a major city in ancient India), there was a householder (a wealthy layperson) who was very rich and lived a life of abundance, possessing family wealth like that of Vaisravana (a deity, the King of the North). He married a woman from a family of equal standing. Although they had lived together for a long time, they had no children, and he was worried, thinking, 『Now I have many precious treasures in my house, but no one to inherit the family business. After I die, all my assets, because I have no son, will be confiscated by the royal family. And I have not yet accumulated provisions for the next life.』 He rested his cheek on his hand and remained there sighing. His wife asked, 『Why are you worried and resting your cheek on your hand?』 He replied, 『Virtuous lady (a respectful term for his wife)! How can I not be worried?』 And he described the matter in detail. His wife said, 『How can we cultivate provisions for the next life?』 He replied, 『Virtuous lady! If we can offer good food and drink to the Buddha and the Sangha (monastic community), and after the meal, present each person with a pair of excellent white cotton cloths, this is called cultivating provisions for the next life, making arrangements in advance.』 His wife said, 『Why don't we do that?』 At that time, the householder went to where the Buddha was, bowed at the Buddha's feet, and sat to one side. The World Honored One then expounded the wonderful Dharma (teachings) for the householder, instructing and guiding him, making him happy, and then remained silent. At that time, the householder rose from his seat, adjusted his robe, bared one shoulder, joined his palms together, and said to the Buddha, 『World Honored One! May you have compassion and, together with the Bhikkhu Sangha, accept my humble offering in my home tomorrow.』 The World Honored One silently accepted. The householder, knowing that the Buddha had compassionately accepted his request, bowed at the Buddha's feet and left. That night, the householder prepared all kinds of excellent food.
妙飲食，旦敷座席並安水器，令使往白世尊時到。世尊于日初分，著衣持缽與苾芻眾隨從而去。至彼長者設食之處就座而坐。長者既睹佛僧如法坐已，便以上妙飲食手自供養極令飽滿。既澡漱已，奉佛及僧人各一雙上妙白疊。時彼長者取卑小席，於世尊前聽受妙法。佛隨根性示教利喜為說妙法，咒愿頌已從座而去。是時長者隨佛出已，旋繞三匝禮足而退，于高樓上修舍施念，告其妻曰：「賢首！應生極喜，我已多作來世資糧。」妻便報曰：「仁今雖作，我未修營。」長者報曰：「今所修福，豈非共有？」妻曰：「雖知共有，然我情願，請大世主及苾芻尼僧伽，就宅食已人施一雙上好白疊，此即是我來世資糧。」長者告曰：「善哉！善哉！隨汝意作。」時長者婦即便往詣大世主苾芻尼所，頂禮雙足在一面坐，聽妙法已從坐而起，白言：「聖者！及苾芻尼眾，唯愿哀愍明就我家。」廣如前說，乃至凈澡漱已，時長者婦便以大箱盛妙白疊，在上座前開之而住。時大世主作如是念：「世尊制戒，不許苾芻尼受上妙衣服。我今若受，便違學處；若不受者障施主福，諸苾芻尼失其利養。」尼眾各念：「若大世主受此衣者，誠亦善哉！」時大世主知眾心已作如是念：「世尊亦應緣此事故聽受好衣。」時大世主總為受衣，為長者婦作咒
【現代漢語翻譯】 現代漢語譯本： 準備好精美的食物后，在早上鋪設好座位，並準備好飲水用具，然後派人去告訴世尊時間已到。世尊在清晨時分，穿好衣服，拿著缽，與眾比丘跟隨前往。到達那位長者準備齋飯的地方，就座而坐。長者看到佛和僧眾如法坐定后，便親自用上好的食物供養，讓他們吃得非常飽。洗漱完畢后，向佛和每位僧人供奉一雙上好的白色細布。 這時，那位長者拿了一個矮小的座位，在世尊面前聽受妙法。佛根據他的根性，開示教導，使他歡喜，為他說妙法，唸誦祝願的偈頌后，便從座位上離開。當時，長者跟隨佛出來后，繞佛三圈，禮拜佛足後退下，在高樓上修習舍施的意念，告訴他的妻子說：『賢首（妻子的名字）！你應該感到非常高興，我已經做了很多來世的資糧。』妻子回答說：『你現在雖然做了，我還沒有修營。』長者說：『現在所修的福，難道不是共同的嗎？』妻子說：『雖然知道是共同的，但我有個願望，請大世主（Mahaprajapati，佛陀的姨母，第一位比丘尼）和比丘尼僧伽，到我們家吃完飯後，每人施捨一雙上好的白色細布，這就算是我來世的資糧。』 長者說：『好啊！好啊！隨你的意思去做。』當時，長者的妻子就前往大世主比丘尼那裡，頂禮她的雙足，在一旁坐下，聽完妙法后從座位上站起來，說道：『聖者！以及比丘尼眾，希望你們慈悲，明天光臨我家。』（接下來的內容）廣泛地像前面所說的那樣，直到洗漱完畢后，長者的妻子便用一個大箱子盛放精美的白色細布，在上座（長老比丘尼）面前打開並放在那裡。當時，大世主這樣想：『世尊制定戒律，不允許比丘尼接受上好的衣服。我現在如果接受，就違反了學處；如果不接受，就會阻礙施主的福報，比丘尼們也會失去利益。』尼眾各自想：『如果大世主接受這些衣服，那真是太好了！』當時，大世主知道大家的心意后，這樣想：『世尊也應該因為這件事而允許接受好的衣服。』當時，大世主總共接受了這些衣服，為長者的妻子唸誦祝願的偈頌。
【English Translation】 English version: Having prepared exquisite food, he arranged seats in the morning and prepared water vessels, then sent someone to inform the World-Honored One that the time had arrived. The World-Honored One, in the early morning, donned his robes, carried his bowl, and went with a retinue of Bhikshus. Arriving at the place where the elder had prepared the meal, he sat down. The elder, seeing the Buddha and the Sangha seated properly, personally offered them the finest food, satisfying them fully. After they had rinsed their mouths, he presented the Buddha and each of the monks with a pair of excellent white cloths. At that time, the elder took a small seat and listened to the wonderful Dharma in front of the World-Honored One. The Buddha, according to his disposition, instructed and delighted him, spoke the wonderful Dharma, and after reciting verses of blessing, departed from his seat. Then, the elder followed the Buddha out, circumambulated him three times, bowed at his feet, and withdrew. He contemplated the thought of generosity in his high tower, and told his wife, 'Worthy Consort (the wife's name)! You should be very happy, for I have accumulated much merit for the future.' The wife replied, 'Although you have done so, I have not yet cultivated.' The elder said, 'Is not the merit we cultivate now shared?' The wife said, 'Although I know it is shared, I have a wish: to invite Mahaprajapati (Buddha's aunt, the first Bhikkhuni) and the Bhikkhuni Sangha to our home for a meal, and then give each of them a pair of excellent white cloths; this will be my provision for the future.' The elder said, 'Excellent! Excellent! Do as you wish.' At that time, the elder's wife went to the Bhikkhuni Mahaprajapati, bowed at her feet, sat to one side, and after listening to the wonderful Dharma, rose from her seat and said, 'Reverend One! And the Bhikkhuni Sangha, I hope you will be compassionate and grace my home tomorrow.' (The following content) is broadly as described before, until after rinsing, the elder's wife used a large box to hold the exquisite white cloths, opened it in front of the senior (elder Bhikkhuni), and placed it there. At that time, Mahaprajapati thought, 'The World-Honored One has established precepts, not allowing Bhikkhunis to receive excellent clothes. If I accept now, I will violate the precepts; if I do not accept, I will obstruct the benefactor's merit, and the Bhikkhunis will lose their benefits.' The Bhikkhunis each thought, 'If Mahaprajapati accepts these clothes, that would be truly wonderful!' At that time, Mahaprajapati, knowing everyone's thoughts, thought, 'The World-Honored One should also allow the acceptance of good clothes because of this matter.' At that time, Mahaprajapati accepted all the clothes and recited verses of blessing for the elder's wife.
愿伽他已從座而去。詣世尊所如常威儀，具以前事而白世尊。佛告大世主：「善哉！善哉！我未許者汝已知時。從今已去聽苾芻尼受貴價衣，于苾芻邊共為換易。」時大世主奉佛教已禮足而去，至尼住處分與上衣，報言：「世尊有教，聽苾芻尼受貴價衣，于苾芻邊易取粗者隨意受用。」時苾芻尼受得衣已往誓多林，共諸苾芻欲為換易。時十二眾苾芻尼便持貴衣至六眾所，報言：「聖者！世尊有教，聽苾芻尼受貴價衣，于苾芻邊共為換易。今者宜可取此好衣與我粗者。」六眾報曰：「姊妹！直爾持施我尚不受，況復共爾愚昧無識、不自由者為換易耶？」諸餘尼眾各隨自意持所得衣，詣老苾芻所述如上事以衣共易。老苾芻言：「姊妹且住！我當問佛。」時彼苾芻往詣佛所，而白佛言：「大德！有苾芻尼持好衣財，來至我所求換粗者，不知如何？」佛言：「我聽苾芻從尼受衣，除換易。換衣之時令苾芻尼歡喜無恨。」爾時世尊讚歎持戒少欲知足，告諸苾芻曰：「前是創製，此是隨開，當如是說：若復苾芻從非親苾芻尼取衣者，除貿易，泥薩祇波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
親非親義、衣有七種，廣如上說。
除貿易者，易得無罪。
泥薩祇義，舍悔之法，並如上說。
【現代漢語翻譯】 現代漢語譯本： 愿伽他從座位上起身，像往常一樣莊嚴地來到世尊處，詳細地稟告了之前發生的事情。佛陀告訴大世主：『很好！很好！我還沒允許的事情，你已經知道時機了。從今以後，允許比丘尼接受貴重的衣服，並且可以在比丘處互相交換。』當時，大世主接受了佛陀的教誨，禮拜佛足后離去，來到比丘尼居住的地方，把上等的衣服分發給她們，並告知說：『世尊有教導，允許比丘尼接受貴重的衣服，可以在比丘處換取粗糙的衣服，隨意使用。』當時，比丘尼們得到衣服后，前往誓多林（Jetavana，祇樹給孤獨園），與各位比丘想要交換衣服。當時，十二眾的比丘尼便拿著貴重的衣服到六眾比丘那裡，告知說：『聖者！世尊有教導，允許比丘尼接受貴重的衣服，可以在比丘處互相交換。現在可以拿這些好的衣服，和我們交換粗糙的衣服。』六眾回答說：『姐妹！即使你們直接施捨給我們，我們尚且不接受，更何況和你們這些愚昧無知、不自由的人交換呢？』其餘的比丘尼們各自按照自己的想法，拿著得到的衣服，去老比丘那裡，像上面說的那樣，用衣服交換。老比丘說：『姐妹們請稍等！我應當去問佛陀。』當時，那位比丘前往佛陀處，稟告佛陀說：『大德！有比丘尼拿著好的衣服財物，來到我這裡請求交換粗糙的衣服，不知道該怎麼辦？』佛陀說：『我允許比丘從比丘尼那裡接受衣服，除了交換。交換衣服的時候，要讓比丘尼歡喜沒有怨恨。』當時，世尊讚歎持戒、少欲知足，告訴各位比丘說：『之前是最初的制定，現在是隨後的開許，應當這樣說：如果比丘從非親屬的比丘尼那裡接受衣服，除了貿易交換，就觸犯了泥薩祇波逸提迦（Nissaggiya Pacittiya，捨墮）。』 若複比丘者，指的是鄔波難陀（Upananda）。其餘的意義如上所述。 親屬和非親屬的定義，衣服有七種，詳細的解釋如上所述。 除了貿易交換，交換得到就沒有罪。 泥薩祇的意義，捨棄懺悔的方法，都如上面所說。
【English Translation】 English version: The Bhikkhuni Thullananda having risen from her seat, approached the Blessed One with the usual decorum, and reported the previous matter in detail to the Blessed One. The Buddha told the great lady: 'Well done! Well done! You have already recognized the right time for something I have not yet permitted. From now on, I allow bhikkhunis to accept valuable robes and to exchange them with bhikkhus.' At that time, the great lady, having accepted the Buddha's teaching, paid homage at his feet and departed, arriving at the bhikkhunis' dwelling place. She distributed the superior robes among them, announcing: 'The Blessed One has instructed that bhikkhunis are allowed to accept valuable robes and to exchange them with bhikkhus for coarser ones, to be used as they please.' At that time, the bhikkhunis, having received the robes, went to Jetavana (祇樹給孤獨園) and sought to exchange them with the bhikkhus. Then, the bhikkhunis of the group of twelve took the valuable robes to the group of six bhikkhus, announcing: 'Venerable ones! The Blessed One has instructed that bhikkhunis are allowed to accept valuable robes and to exchange them with bhikkhus. Now, you may take these fine robes and exchange them with us for coarser ones.' The group of six replied: 'Sisters! Even if you were to simply give them to us, we would not accept them, let alone exchange them with you, who are foolish, ignorant, and not free!' The other bhikkhunis, each according to their own inclination, took the robes they had received to the elder bhikkhus, and, as described above, sought to exchange the robes. The elder bhikkhus said: 'Sisters, please wait! I should ask the Buddha.' At that time, that bhikkhu went to the Buddha and reported to the Buddha: 'Venerable One! Some bhikkhunis have come to me with fine robes and possessions, requesting to exchange them for coarser robes. I do not know what to do.' The Buddha said: 'I allow bhikkhus to receive robes from bhikkhunis, except for exchange. When exchanging robes, ensure that the bhikkhunis are pleased and without resentment.' At that time, the Blessed One praised those who uphold the precepts, are content with little, and are satisfied, and told the bhikkhus: 'The former was the initial enactment, this is the subsequent permission. It should be said thus: If a bhikkhu takes a robe from a bhikkhuni who is not a relative, except for trade, it is a Nissaggiya Pacittiya (捨墮) offense.' The 'if again a bhikkhu' refers to Upananda (鄔波難陀). The remaining meaning is as explained above. The definitions of relatives and non-relatives, and the seven types of robes, are explained in detail above. Except for trade, there is no offense in exchanging. The meaning of Nissaggiya, the method of relinquishment and confession, is as explained above.
此中罪相其事云何？若苾芻于非親尼，作非親想或復生疑，從彼取衣得捨墮罪。若苾芻于親族尼，作非親想或復生疑，得惡作罪。又無犯者，若苾芻尼將衣施僧，或為說法故施，或為受圓具時施，或見被賊故施，或時買得，或換易得，此皆無犯。
若苾芻尼眾人共識多獲利養，便持衣物到苾芻前，以衣置地作如是語：「聖者！我今多有如是財物，幸愿慈悲為我納受。」作是語已，棄之而去，取亦無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
從非親居士乞衣學處第六
爾時佛在室羅伐城逝多林給孤獨園。於此城中有一長者，娶妻未久，告曰：「賢首！我欲持諸貨物往詣他方，交易經求冀存家業。」妻曰：「年少之時宜受欲樂，衰老之日方可求財。」夫言：「賢首！少壯之時能忍辛苦，𣣋冒寒暑正合求財，至老年衰坐而受用。」妻作是念：「我不勸為而自求作，當隨其意。」報言：「任自經求。」便即為辦所須路糧，周給資遣。彼持貨物往詣他處。其妻於後作如是念：「我之夫主辛苦經求，受諸寒熱飢渴等苦，皆是為我求覓財物。我今不應端坐而住。」便往市中買好劫貝，捻為上縷織成妙疊，種種香薰置於篋內。時彼長者經求獲利還來本居，其妻作好香湯令夫洗沐，開箱取疊而授與之。
【現代漢語翻譯】 現代漢語譯本： 那麼，這裡所說的罪相具體是指什麼呢？如果比丘（bhiksu，男性出家人）對比丘尼（bhiksuni，女性出家人）不是親屬，卻認為對方不是親屬，或者對此產生懷疑，從她那裡接受衣服，就犯了捨墮罪（Nissaggiya Pacittiya，一種戒律）。如果比丘對比丘尼是親屬，卻認為對方不是親屬，或者對此產生懷疑，就犯了惡作罪（Dukkata，一種輕罪）。另外，以下情況不構成犯罪：如果比丘尼將衣服施捨給僧團，或者爲了說法（Dharma，佛教教義）而施捨，或者爲了接受圓具（Upasampada，正式出家）時施捨，或者看到衣服被盜賊搶劫而施捨，或者通過購買獲得，或者通過交換獲得，這些情況都不構成犯罪。
如果比丘尼被大眾熟知，容易獲得供養，於是拿著衣物到比丘面前，將衣服放在地上，這樣說道：『聖者！我現在有很多這樣的財物，希望您能慈悲地為我接受。』說完這些話后，就離開了。比丘接受這些衣物也不構成犯罪。另外，以下情況不構成犯罪：初犯者，或者精神失常、心神錯亂、被痛苦煩惱所困擾的人。
從非親居士乞衣學處第六
當時，佛陀（Buddha，覺悟者）在室羅伐城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika-arama）。在這個城中，有一位長者（wealthy householder），娶妻不久，對妻子說：『賢首（virtuous one）！我打算帶著貨物到其他地方去，做生意以維持家業。』妻子說：『年輕的時候應該享受快樂，年老的時候再求財。』丈夫說：『賢首！年輕力壯的時候能夠忍受辛苦，冒著寒冷和暑熱正是求財的好時候，到了老年衰弱的時候就可以坐著享用了。』妻子心想：『我不勸他，他自己卻主動要做，那就隨他的意願吧。』回答說：『隨你便去經商吧。』於是就為丈夫準備了所需的旅途糧食，賙濟他並送他出發。丈夫帶著貨物到其他地方去了。他的妻子後來這樣想：『我的丈夫辛苦地做生意，忍受著寒冷、炎熱、飢餓、口渴等痛苦，都是爲了我而尋求財物。我現在不應該坐著不動。』於是就到市場買了上好的劫貝（karpasa，棉花），捻成上等的線，織成精美的布匹，用各種香料薰染，放在箱子里。當時，那位長者經商獲利后回到家中，他的妻子準備了香湯讓丈夫洗浴，打開箱子取出布匹遞給他。
【English Translation】 English version: What are the characteristics of the offenses mentioned here? If a bhiksu (male monastic) regards a bhiksuni (female monastic) who is not a relative as a non-relative, or has doubts about it, and accepts clothing from her, he commits a Nissaggiya Pacittiya offense (an offense requiring forfeiture). If a bhiksu regards a bhiksuni who is a relative as a non-relative, or has doubts about it, he commits a Dukkata offense (a minor offense). Furthermore, there is no offense in the following situations: if a bhiksuni donates clothing to the Sangha (monastic community), or donates it for the purpose of teaching the Dharma (Buddhist teachings), or donates it when receiving Upasampada (full ordination), or donates it because she sees the clothing being stolen by thieves, or obtains it through purchase, or obtains it through exchange; in all these cases, there is no offense.
If a bhiksuni is well-known to the public and easily obtains offerings, she takes clothing to a bhiksu, places the clothing on the ground, and says: 'Venerable one! I now have a lot of such wealth; I hope you will compassionately accept it for me.' After saying these words, she leaves. The bhiksu accepting these clothes does not constitute an offense. Furthermore, there is no offense for a first-time offender, or someone who is insane, mentally disturbed, or afflicted by pain and suffering.
The Sixth Training Rule on Asking for Clothes from a Layperson Who is Not a Relative
At that time, the Buddha (the Awakened One) was in the Jetavana (Jetavana) Anathapindika-arama (Anathapindika's monastery) in Sravasti (Sravasti). In this city, there was a wealthy householder (wealthy householder) who, not long after marrying his wife, said to her: 'Virtuous one (virtuous one)! I intend to take goods to other places to trade and seek to maintain the family business.' The wife said: 'In youth, one should enjoy pleasures; in old age, one can seek wealth.' The husband said: 'Virtuous one! In youth and strength, one can endure hardship, braving the cold and heat is the right time to seek wealth; in old age and decline, one can sit and enjoy it.' The wife thought: 'I did not advise him, but he himself is taking the initiative to do it, so I will follow his wishes.' She replied: 'Go ahead and do business as you please.' Then she prepared the necessary travel provisions for her husband, provided for him, and sent him off. He took the goods to other places. His wife later thought: 'My husband is working hard to do business, enduring cold, heat, hunger, thirst, and other sufferings, all for the sake of seeking wealth for me. I should not sit still now.' So she went to the market and bought fine karpasa (karpasa, cotton), twisted it into fine threads, wove it into exquisite cloth, and perfumed it with various fragrances, placing it in a chest. At that time, the wealthy man returned home after profiting from his business, and his wife prepared fragrant water for her husband to bathe in, opened the chest, and took out the cloth to hand it to him.
長者見已作如是念：「我先所留飲食之直，縱令全賣亦未得此衣。」問曰：「賢首！汝於何處得此上衣？」答言：「且宜著之。」彼便爲著，更問曰：「何處得衣？」妻曰：「且當先食。」食已還問：「何處得衣？」妻遂以緣具告，夫曰：「善哉賢首！我作求覓人，汝為守護者善營家業，如斯不久舍內資財必當豐贍。」妻曰：「此衣是我辛苦營得，但自披著勿與餘人。」答言：「可爾。」時彼長者信心淳善，往逝多林禮世尊足，從城出時守門人見便作是念：「觀此長者所著上衣，今日定當多獲財利。」是時六眾多住寺門，時鄔波難陀見長者來，觀其衣服作如是念：「看此長者著好衣服，所求財利必得隨情。我今若不留得此衣者，我不更名鄔波難陀。」即便唱言：「善來長者！仁何處來？猶如初月久而方現。」報言：「聖者！我比興易遠詣他方，近始歸還故來禮佛。」問言：「長者，多獲利不？」答言：「隨時多少且免空歸。」報言：「長者！我已先知，見池流出表水澄深，目睹好衣知多獲利。然汝比來常有貪心經紀無歇，曾不修造來世資糧，汝且可來當爲說法。」是時長者為聽法故在一面坐，鄔波難陀凡說法時，若說持戒因緣，其聽法者皆謂自身即生天上；若說佈施因緣，其聽法者乃至自割身肉持以奉施；若說罪業因
【現代漢語翻譯】 現代漢語譯本：長者看見后這樣想：『我先前留下的食物的價值，即使全部賣掉也得不到這件衣服。』（長者）問道：『賢首（對妻子的尊稱）！你在哪裡得到這件上衣？』（妻子）回答說：『先穿上它吧。』他便穿上了，又問道：『在哪裡得到這件衣服？』妻子說：『先吃飯吧。』吃完飯後又問：『在哪裡得到衣服？』妻子於是把事情的經過全部告訴了他，丈夫說：『好啊，賢首！我負責外出求取，你負責守護家業，好好經營，這樣下去不久家裡一定會變得富裕。』妻子說：『這件衣服是我辛苦得來的，只能自己穿，不要給別人。』（丈夫）回答說：『好的。』當時那位長者信心淳樸善良，前往逝多林（Jetavana，祇園精舍）禮拜世尊的腳，從城裡出來的時候，守門人看見他，心裡想：『看這位長者穿的這件上衣，今天一定能獲得很多財利。』當時六群比丘（Chabbaggiya，六個惡比丘）大多住在寺廟門口，當時鄔波難陀（Upananda，難陀的近侍）看見長者來了，看著他的衣服這樣想：『看這位長者穿著這麼好的衣服，所求的財利一定能如願以償。如果我今天不能留下這件衣服，我就不叫鄔波難陀。』於是就大聲說：『歡迎長者！您從哪裡來？就像初一的月亮，很久才出現一次。』（長者）回答說：『聖者！我之前因為貿易去了遠方，最近才回來，所以來禮拜佛陀。』（鄔波難陀）問道：『長者，獲得了很多利益嗎？』（長者）回答說：『還算可以，多少免於空手而歸。』（鄔波難陀）說：『長者！我早就知道了，看到池塘水流出來就知道水很深，看到好衣服就知道你獲得了許多利益。然而你一直以來都貪心，不停地做生意，從來不修造來世的資糧，你過來，我來為你說法。』當時長者爲了聽法，在一旁坐下，鄔波難陀說法的時候，如果說持戒的因緣，聽法的人都認為自己立刻就能升到天上；如果說佈施的因緣，聽法的人甚至會割下自己的肉來奉獻；如果說罪業的因
【English Translation】 English version: The elder, seeing this, thought to himself: 'The value of the food I left behind earlier, even if sold in its entirety, would not be enough to obtain this garment.' He asked: 'Worthy one (a respectful term for his wife)! Where did you obtain this upper garment?' She replied: 'You should put it on first.' He then put it on and asked again: 'Where did you get the garment?' His wife said: 'Let's eat first.' After eating, he asked again: 'Where did you get the garment?' His wife then told him the whole story. The husband said: 'Excellent, worthy one! I am responsible for seeking and acquiring, and you are responsible for guarding and managing the household well. If we continue like this, before long, the wealth within our home will surely become abundant.' His wife said: 'This garment was obtained through my hard work; only I can wear it, do not give it to others.' He replied: 'Very well.' At that time, the elder, with pure and virtuous faith, went to Jetavana (逝多林, a monastery where the Buddha often stayed) to pay homage to the feet of the World Honored One. When he came out of the city, the gatekeeper saw him and thought: 'Looking at this upper garment worn by the elder, he will surely obtain much wealth and profit today.' At that time, the group of six monks (Chabbaggiya, 六群比丘, a group of mischievous monks) were mostly staying at the temple gate. Then, Upananda (鄔波難陀, a monk known for his greed) saw the elder coming and, looking at his clothes, thought: 'Seeing this elder wearing such fine clothes, the wealth and profit he seeks will surely be obtained as he wishes. If I cannot keep this garment today, I will no longer be called Upananda.' He then exclaimed: 'Welcome, elder! Where do you come from? Like the new moon, appearing only after a long time.' The elder replied: 'Venerable one! I went to distant lands for trade and have recently returned, so I have come to pay homage to the Buddha.' Upananda asked: 'Elder, did you obtain much profit?' The elder replied: 'It was alright, at least I didn't return empty-handed.' Upananda said: 'Elder! I knew it long ago. Seeing the water flowing out of the pond, I knew the water was deep; seeing the fine clothes, I knew you had obtained much profit. However, you have always been greedy, constantly doing business without rest, and have never cultivated merit for the next life. Come here, and I will teach you the Dharma.' At that time, the elder sat down to one side to listen to the Dharma. When Upananda preached the Dharma, if he spoke of the causes and conditions of upholding the precepts, the listeners would all think that they would immediately be reborn in the heavens; if he spoke of the causes and conditions of giving, the listeners would even cut off their own flesh to offer it; if he spoke of the causes and conditions of sinful deeds
緣，其聽法者即謂自身現墮惡道。鄔波難陀為彼長者說施相應法，彼生凈信，問言：「聖者！我幸得聞如是妙法，有一雙白疊當以奉施。」鄔波難陀即為咒愿；「汝所施物是心資等。」廣說如上，既咒愿已即從索衣，長者曰：「衣在宅內明日持來。」報言：「賢首！如世尊說：
「『修福宜應速， 寧知明日存？ 終與死王軍， 必定相遭遇。』」
鄔波難陀曰：「長者！汝所著衣極好白疊，應持施我。我當刺作兩重新僧伽胝少欲而住，修諸善品福常資汝。」長者答曰：「非惜不與，然而我妻先為要契，衣但自著必莫與人。」鄔波難陀曰：「長者！我曾聞汝賢善凈信是大丈夫，寧知汝今更隨婦語？」遂即近前強抽一疊，得已細觀返手撝面，問言：「聖者！何意如此？」答言：「汝有施福無受用福，空壞架上無成衣用。我若更得彼一隻疊與此相似者，用作僧伽胝汝福圓滿。」長者曰：「豈我露形而歸耶？」報言：「長者！何假外儀將為容飾，但以性袪鄙吝慚愧為衣，無慚愧者雖著衣裳露體無別，汝有襯衣不？」長者言：「有。」「若如是者，今此城中諸長者等，身著襯衣手持粗杖，放牧牛畜日暮而歸。汝今亦可身著襯衣手中執杖，隨他牛後以入城中，諸人見時全無怪者。」即強取下疊。但著襯衣，授與
【現代漢語翻譯】 現代漢語譯本 當聽法的人認為自己已經墮入惡道時，鄔波難陀（Upananda）為這位長者宣說了與佈施相應的佛法。長者因此生起清凈的信心，問道：『聖者！我非常幸運能夠聽到如此美妙的佛法，我有一雙白疊布，願意奉獻給您。』鄔波難陀立即為他祝願：『你所佈施的物品是心的資糧等等。』（內容如前所述）。祝願完畢后，他立即向長者索要衣物。長者說：『衣服在家中，明天拿來。』鄔波難陀回答說：『賢首！正如世尊所說： 『修福宜應速， 寧知明日存？ 終與死王軍， 必定相遭遇。』 鄔波難陀說：『長者！你所穿的衣服是極好的白疊布，應該拿來佈施給我。我將把它縫製成兩件新的僧伽胝（Samghati，僧侶穿的大衣），過著少欲知足的生活，修習各種善行，福報常常資助你。』長者回答說：『並非吝惜而不給，而是我的妻子事先有約定，這件衣服只能自己穿，一定不能給別人。』鄔波難陀說：『長者！我曾聽說你賢善、有凈信，是個大丈夫，怎麼知道你現在竟然聽從婦人的話？』於是他走上前去，強行抽走一塊白疊布，得到后仔細觀看，然後反手遮面。長者問道：『聖者！您這是什麼意思？』鄔波難陀回答說：『你有佈施的福報，卻沒有受用的福報，就像空架子上的東西，無法做成衣服來用。如果我能再得到另一塊與這塊相似的白疊布，用來做僧伽胝，你的福報就圓滿了。』長者說：『難道要我赤身露體地回家嗎？』鄔波難陀回答說：『長者！何必假借外在的儀容來裝飾自己，只要用天性來去除鄙吝和慚愧，就是最好的衣服。沒有慚愧心的人，即使穿著衣裳也和赤身裸體沒有區別。你有沒有襯衣？』長者說：『有。』『如果這樣，現在城中的那些長者們，身穿襯衣，手持粗杖，放牧牛羊，日暮才回家。你現在也可以身穿襯衣，手中拿著枴杖，跟在別人的牛後面進入城中，人們看到也不會覺得奇怪。』於是強行取下了另一塊白疊布，只讓長者穿著襯衣，然後拿走了白疊布。
【English Translation】 English version When those who listened to the Dharma thought that they had fallen into evil realms, Upananda (Upananda) spoke to the elder about the Dharma corresponding to giving. The elder then developed pure faith and asked: 'Venerable One! I am fortunate to have heard such wonderful Dharma. I have a pair of white cotton cloths that I would like to offer to you.' Upananda immediately blessed him: 'The things you give are the resources of the mind, etc.' (as described above). After the blessing, he immediately asked the elder for the clothes. The elder said: 'The clothes are at home; I will bring them tomorrow.' Upananda replied: 'Virtuous one! As the World Honored One said: 'One should quickly cultivate merit, For who knows if tomorrow exists? Eventually, with the army of the King of Death, One will certainly encounter each other.' Upānanda said: 'Elder! The clothes you are wearing are excellent white cotton cloth; you should give them to me. I will sew them into two new sanghāṭīs (Samghati, a monk's outer robe), live with few desires, cultivate all kinds of good deeds, and your blessings will always support you.' The elder replied: 'It is not that I am stingy and unwilling to give, but my wife made a prior agreement that this garment can only be worn by myself and must not be given to others.' Upānanda said: 'Elder! I have heard that you are virtuous, have pure faith, and are a great man. How do I know that you are now listening to your wife's words?' Then he stepped forward and forcibly pulled off one piece of white cotton cloth. After obtaining it, he carefully examined it and then covered his face with his hand. The elder asked: 'Venerable One! What do you mean by this?' Upānanda replied: 'You have the merit of giving, but you do not have the merit of receiving. It is like something on an empty shelf that cannot be made into clothes for use. If I could get another piece of white cotton cloth similar to this one to make a sanghāṭī, your merit would be complete.' The elder said: 'Am I to go home naked?' Upānanda replied: 'Elder! Why borrow external appearances to adorn yourself? Just use your nature to remove stinginess and shame, and that is the best clothing. Those who have no shame are no different from being naked even when wearing clothes. Do you have an undershirt?' The elder said: 'Yes.' 'If that is the case, then those elders in the city now wear undershirts, carry rough sticks, graze cattle, and return home at dusk. You can now also wear an undershirt, carry a cane in your hand, and follow behind other people's cattle into the city, and people will not find it strange at all.' Then he forcibly took off the other piece of white cotton cloth, leaving the elder only in his undershirt, and took away the white cotton cloth.
一杖，逐牛而入。門人問言：「長者！向見出城著好白疊，今還露體豈遭賊耶？」長者曰：「不遭餘賊，但被聖者鄔波難陀為我說法強奪衣將。」門人聞已極生譏罵。
時給孤獨長者于日日中恒將五百從人，禮佛雙足並諸大德耆宿苾芻。既至城門，門人告曰：「長者雖復多諸僕從，然須在意勿被賊偷。」長者報曰：「豈往給園中間有賊？」報言：「長者！路雖無賊，園中有之。」長者曰：「咄男子！汝稟性惡如黑羊毛不可回改，今此路中佛及僧眾常所游履，雖經多載汝不變白。」門人報言：「長者！世尊善逝及苾芻僧眾，足所履塵我觀頂戴敢不敬耶？然昨日晨朝有一長者，著上衣服欲往給園，時鄔波難陀為其說法強奪將去，令著襯衣隨牛而入，口陳譏罵人皆共知。」長者聞已便作是念：「我於今日以此為緣便往給園。」時鄔波難陀見而告曰：「善來長者！」報曰：「我不善來。」鄔波難陀曰：「汝先有煙，今時火發。」長者報曰：「如何令我不火發耶？余出家者咸欲舍貪，大德所為貪更增長。」鄔波難陀曰：「我作何事？」長者報曰：「豈非昨日有人慾來見佛，仁為說法強奪其衣，令著襯衣遣隨牛入。」鄔波難陀曰：「世言諸天喜施，餓鬼便遮。」長者報曰：「豈可彼人金瓶注水持以相施。」鄔波難陀曰：「長
【現代漢語翻譯】 現代漢語譯本： 一位長者，拿著手杖，趕著牛走進了城裡。他的僕人問道：『長者！剛才見您穿著漂亮的白疊布衣服出城，現在卻光著身子回來，難道是遇到強盜了嗎？』長者說：『沒有遇到別的強盜，只是被聖者鄔波難陀（Upananda，佛陀弟子名）為我說法，強行奪走了衣服。』僕人們聽了，都極力地譏諷謾罵。
當時給孤獨長者（Anathapindika，著名佛教護法居士）每天都會帶領五百個隨從，去禮拜佛陀的雙足以及各位大德耆宿比丘。到達城門時，僕人告誡說：『長者雖然有很多僕從，但還是要小心，不要被賊偷了東西。』長者回答說：『前往給孤獨園（Jetavana，又稱祇園精舍，佛陀常住地）的路上會有賊嗎？』僕人回答說：『長者！路上雖然沒有賊，園裡卻有。』長者說：『唉，你這人！你的稟性惡劣得像黑羊毛一樣不可改變，這條路上佛陀和僧眾經常行走，已經很多年了，你還是沒有變好。』僕人回答說：『長者！世尊善逝（Sugata，如來十號之一）以及比丘僧眾，他們的腳所踩過的塵土，我都視為頭頂的裝飾，怎麼敢不尊敬呢？然而昨天早上，有一位長者，穿著上好的衣服想要去給孤獨園，鄔波難陀為他說法，卻強行奪走了他的衣服，讓他穿著襯衣趕著牛進去，口中還說著譏諷的話，大家都知道。』長者聽了，便這樣想：『我今天就以此為緣由去給孤獨園。』當時鄔波難陀看見他，便說：『歡迎長者！』長者回答說：『我不歡迎。』鄔波難陀說：『你先前就有煙，現在火發了。』長者回答說：『怎麼才能讓我不發火呢？其他的出家人都想要捨棄貪慾，大德您的所作所為卻讓貪慾更加增長。』鄔波難陀說：『我做了什麼事？』長者回答說：『難道不是昨天有人想要來見佛，您為他說法，卻強行奪走了他的衣服，讓他穿著襯衣趕著牛進去嗎？』鄔波難陀說：『世人說諸天喜歡佈施，餓鬼卻會阻攔。』長者回答說：『難道那個人是用金瓶注水，拿著來佈施嗎？』鄔波難陀說：『長 '
【English Translation】 English version: A certain elder, with a staff, drove his ox into the city. His servant asked, 'Elder! I saw you going out of the city wearing fine white cotton clothes, but now you return naked. Have you been robbed?' The elder said, 'I have not been robbed by other thieves, but the venerable Upanda (Upanda, name of a Buddha's disciple) forcibly took my clothes while preaching the Dharma to me.' Upon hearing this, the servants ridiculed and cursed him greatly.
At that time, Anathapindika (Anathapindika, a famous Buddhist patron) would daily lead five hundred followers to pay homage to the Buddha's feet and the venerable elder Bhikkhus. Upon reaching the city gate, the servant warned, 'Elder, although you have many servants, you must still be careful not to be stolen from by thieves.' The elder replied, 'Are there thieves on the way to Jetavana (Jetavana, also known as the Gion Shoja, the Buddha's usual residence)?' The servant replied, 'Elder! Although there are no thieves on the road, there are some in the garden.' The elder said, 'Alas, man! Your nature is as evil as black sheep's wool, unchangeable. The Buddha and the Sangha often walk this road, and after many years, you have not turned white.' The servant replied, 'Elder! The dust trod upon by the feet of the World Honored One, the Sugata (Sugata, one of the ten titles of the Tathagata), and the Bhikkhu Sangha, I regard as adornments on my head. How dare I not respect them? However, yesterday morning, there was an elder wearing fine clothes who wanted to go to Jetavana. Upanda preached the Dharma to him but forcibly took away his clothes, making him wear an undershirt and drive the ox in, uttering ridicule, which everyone knows.' Upon hearing this, the elder thought, 'Today, I will use this as a reason to go to Jetavana.' At that time, Upanda saw him and said, 'Welcome, Elder!' The elder replied, 'I am not welcome.' Upanda said, 'You had smoke before, and now the fire has started.' The elder replied, 'How can you prevent me from getting angry? Other monks want to abandon greed, but what you do only increases greed.' Upanda said, 'What have I done?' The elder replied, 'Was it not yesterday that someone wanted to see the Buddha, and you preached the Dharma to him but forcibly took away his clothes, making him wear an undershirt and drive the ox in?' Upanda said, 'People say that the Devas like to give, but the hungry ghosts obstruct.' The elder replied, 'Was that person pouring water from a golden bottle to give as alms?' Upanda said, 'Long
者勿作多言，若不忍受隨情制戒。」長者曰：「我豈舍之，宜應且住！」鄔波難陀默然而住。時給孤獨長者往世尊所，頭面禮足在一面坐，白佛言：「世尊！今此聖眾有從非親居士居士婦乞衣，唯愿世尊為諸聖眾作憶念事，勿從非親居士居士婦乞衣。」爾時世尊聞長者語默然許之。長者知已禮佛而去。世尊以此因緣集苾芻僧，廣如上說，問鄔波難陀曰：「汝實從非親居士居士婦乞衣耶？」答言：「實爾。」於時世尊種種訶責鄔波難陀已，告諸苾芻廣說如前，乃至「于毗奈耶為諸苾芻制其學處，應如是說：若復苾芻從非親居士居士婦乞衣，泥薩祇波逸底迦。」
爾時世尊為諸苾芻初制學處，佛在逝多林。時有四十苾芻，遊行人間被賊劫奪無有衣服。時諸苾芻共作是議：「如世尊制：不許從非親族居士若居士婦乞衣。我於此處無有親族，宜可還向室羅伐城，于同梵行者邊從覓衣服。我等如何露形而去？」議曰：「夜在道行、晝當潛伏。」如是漸漸夜至寺門。時彼苾芻初夜后夜警覺思惟，聞扣門聲出見形露，告曰：「無衣外道，非汝住處。」彼言：「具壽！我非外道。」「汝是何人？」「我是苾芻。」「何處得有如是苾芻？」「我被賊劫，欲遣如何？」問言：「汝名何等？」「我是四十乞食苾芻。」報言：「善來具壽
【現代漢語翻譯】 現代漢語譯本：不要多說話，如果不能忍受，就根據情況制定戒律。』長者說：『我怎麼會捨棄他呢，應該讓他暫且住下！』鄔波難陀默默地住了下來。當時，給孤獨長者前往世尊處，頂禮佛足后在一旁坐下，對佛說：『世尊！現在這些聖眾中有向非親屬的居士或居士婦乞討衣服的，希望世尊為這些聖眾做個提醒，不要向非親屬的居士或居士婦乞討衣服。』當時，世尊聽了長者的話，默許了。長者知道后，向佛頂禮后離開了。世尊因為這件事召集了比丘僧眾，詳細情況如前所述，問鄔波難陀說：『你真的向非親屬的居士或居士婦乞討衣服了嗎？』回答說：『確實如此。』當時，世尊種種呵斥鄔波難陀后，告訴各位比丘，詳細情況如前所述，乃至『在毗奈耶中為各位比丘制定學處，應該這樣說：如果再有比丘向非親屬的居士或居士婦乞討衣服，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律罪名）。』 當時，世尊為各位比丘初次制定學處，佛在逝多林（Jetavana，祇園精舍）。當時有四十位比丘，在人間被盜賊搶劫，沒有衣服。當時各位比丘共同商議：『如世尊所制定的：不允許向非親屬的居士或居士婦乞討衣服。我們在這裡沒有親屬，應該返回室羅伐城（Sravasti，舍衛城），在同梵行者（Brahmacari，一起修行的同伴）那裡尋找衣服。我們如何裸體而去呢？』商議說：『晚上在路上行走，白天應當潛伏。』就這樣漸漸地晚上到達寺廟門口。當時那些比丘在初夜后夜警覺思惟，聽到敲門聲出來看見他們赤身裸體，告訴他們說：『沒有衣服的外道，這不是你們住的地方。』他們說：『具壽（Ayasma，對出家人的尊稱）！我們不是外道。』『你們是什麼人？』『我們是比丘。』『哪裡有像你們這樣的比丘？』『我們被盜賊搶劫，要我們怎麼辦？』問他們說：『你們叫什麼名字？』『我們是四十位乞食比丘。』回答說：『善來具壽！』
【English Translation】 English version: 'Don't talk too much; if you cannot endure it, establish precepts according to the situation.' The elder said, 'How could I abandon him? He should stay for now!' Upananda remained silent and stayed. At that time, the elder Anathapindika went to the World Honored One, bowed his head to his feet, sat to one side, and said to the Buddha, 'World Honored One! Among these Sangha (community) members, some are begging for clothes from laymen or laywomen who are not relatives. I hope the World Honored One will remind these Sangha members not to beg for clothes from laymen or laywomen who are not relatives.' At that time, the World Honored One listened to the elder's words and silently agreed. Knowing this, the elder bowed to the Buddha and left. The World Honored One gathered the Bhikkhu (monk) Sangha because of this matter, as described in detail above, and asked Upananda, 'Did you really beg for clothes from laymen or laywomen who are not relatives?' He replied, 'Indeed, I did.' At that time, the World Honored One rebuked Upananda in various ways and told the Bhikkhus, as described in detail before, even to 'establish a training rule for the Bhikkhus in the Vinaya (monastic discipline), which should be stated as follows: If any Bhikkhu begs for clothes from laymen or laywomen who are not relatives, it is a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture).' At that time, the World Honored One first established the training rules for the Bhikkhus while the Buddha was in Jetavana (G園精舍). At that time, there were forty Bhikkhus who were robbed by thieves in the human world and had no clothes. At that time, the Bhikkhus discussed together, 'As the World Honored One has established: it is not allowed to beg for clothes from laymen or laywomen who are not relatives. We have no relatives here, so we should return to Sravasti (舍衛城) and seek clothes from fellow Brahmacari (一起修行的同伴). How can we go naked?' They discussed, 'We should travel at night and hide during the day.' Gradually, they arrived at the temple gate at night. At that time, those Bhikkhus were awake and contemplating in the early and late hours of the night, and when they heard the sound of knocking, they came out and saw them naked, and told them, 'Naked heretics, this is not your place to stay.' They said, 'Ayasma (對出家人的尊稱)! We are not heretics.' 'Who are you?' 'We are Bhikkhus.' 'Where are there Bhikkhus like you?' 'We were robbed by thieves, what do you want us to do?' They asked them, 'What are your names?' 'We are the forty alms-seeking Bhikkhus.' They replied, 'Welcome, Ayasma!'
！」便為開門。時諸苾芻競相供濟，或與僧伽胝、或嗢呾羅僧伽、或安呾婆娑、或僧腳崎、泥婆珊那、波呾羅、濾水羅。至天明已，時諸苾芻以緣白佛。佛言：「由此緣故應除余時。余時者，若苾芻被奪衣、失衣、燒衣、吹衣、漂衣，此是時。」爾時世尊讚歎持戒，乃至廣說。告諸苾芻：「前時創製、今更隨開，為諸苾芻制其學處：
「若復苾芻從非親居士居士婦乞衣，除余時，泥薩祇波逸底迦。余時者，若苾芻奪衣、失衣、燒衣、吹衣、漂衣，此是時。」
若復苾芻者，鄔波難陀，乃至衣義並如上說。
乞者，謂從彼乞求。
言奪衣者，謂被賊奪。失衣者，謂自失衣。燒衣者，謂被火燒。吹衣者，謂風吹去。漂衣者，謂被水漂。有此難緣乞便無犯，若異此者得時犯捨墮。
此中犯相其事云何？事有三種：謂價、色、量。價者，若苾芻不為難緣，從非親乞一迦利沙波拏直衣(迦利沙波拏義，已如上不與取戒中辯訖)，若還得一迦利沙波拏直衣者，乞時惡作、得便捨墮。如是增數乃至五十迦利沙波拏等，隨乞隨得，罪之輕重準上應知。若苾芻從非親乞一迦利沙波拏直衣，得二迦利沙波拏直衣，乞時惡作、得時無犯。如是乃至五十迦利沙波拏等，乞少得多，有犯無犯亦準應知。色者，若苾
【現代漢語翻譯】 現代漢語譯本 』於是就為他們打開了門。當時，眾比丘爭相供養，有的給僧伽胝（Samghati，大衣），有的給嗢呾羅僧伽（Uttarāsanga，上衣），有的給安呾婆娑（Antarvāsa，內衣），有的給僧腳崎（Samkakshika，覆肩衣），泥婆珊那（Nivāsana，裙），波呾羅（Patra，缽），濾水羅（water strainer，濾水器）。到了天亮，眾比丘將此事稟告了佛陀。佛陀說：『因為這個緣故，應該排除其他情況。其他情況是指，如果比丘被奪走衣服、丟失衣服、燒燬衣服、被風吹走衣服、被水漂走衣服，這些是特殊情況。』當時，世尊讚歎持戒，乃至廣說。告訴眾比丘：『之前制定了規定，現在進一步開許，為眾比丘制定學處： 『如果比丘從非親屬的居士或居士婦那裡乞討衣服，除非是特殊情況，否則犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。特殊情況是指，如果比丘被奪衣、失衣、燒衣、吹衣、漂衣，這些是特殊情況。』 如果說『若復苾芻』，指的是鄔波難陀（Upananda），乃至衣服的意義都如上面所說。 『乞』，指的是從他們那裡乞求。 『奪衣』，指的是被盜賊搶走。『失衣』，指的是自己丟失衣服。『燒衣』，指的是被火燒燬。『吹衣』，指的是被風吹走。『漂衣』，指的是被水漂走。有這些困難的因緣，乞討就沒有罪過，如果不是這些情況，得到衣服就犯捨墮罪。 這裡面的犯相是什麼情況呢？事情有三種：即價格、顏色、數量。價格方面，如果比丘不是因為困難的因緣，從非親屬那裡乞討價值一件迦利沙波拏（Karshapana，古印度貨幣單位，價值已在上面不與取戒中解釋過）的衣服，如果得到了一件迦利沙波拏價值的衣服，乞討時犯惡作罪（Dukkata，輕罪），得到衣服就犯捨墮罪。像這樣增加數量，乃至五十迦利沙波拏等，隨著乞討和得到，罪的輕重應該按照上面的原則來理解。如果比丘從非親屬那裡乞討價值一件迦利沙波拏的衣服，得到了價值兩件迦利沙波拏的衣服，乞討時犯惡作罪，得到時沒有罪過。像這樣乃至五十迦利沙波拏等，乞討的少，得到的更多，有罪沒罪也應該按照上面的原則來理解。顏色方面，如果比丘...
【English Translation】 English version 』 Then he opened the door for them. At that time, the Bhikshus competed to offer assistance, some giving a Samghati (outer robe), some an Uttarāsanga (upper robe), some an Antarvāsa (inner robe), some a Samkakshika (shoulder covering), a Nivāsana (lower garment), a Patra (bowl), and a water strainer. When dawn arrived, the Bhikshus reported this matter to the Buddha. The Buddha said, 『Because of this reason, other times should be excluded. Other times are when a Bhikshu is robbed of his robe, loses his robe, his robe is burned, his robe is blown away by the wind, or his robe is carried away by the water; these are the special circumstances.』 At that time, the World Honored One praised the upholding of precepts, and spoke extensively. He told the Bhikshus, 『Previously, a rule was established, now it is further permitted, establishing a training rule for the Bhikshus: 『If a Bhikshu begs for a robe from a layperson or a laywoman who is not a relative, except for special circumstances, it is a Nissaggiya Pacittiya (an offense requiring forfeiture). Special circumstances are when a Bhikshu is robbed of his robe, loses his robe, his robe is burned, his robe is blown away by the wind, or his robe is carried away by the water; these are the special circumstances.』 If it says 『If again a Bhikshu,』 it refers to Upananda, and the meaning of the robe is as explained above. 『Begging』 refers to begging from them. 『Robbed of a robe』 refers to being robbed by thieves. 『Losing a robe』 refers to losing the robe oneself. 『Burning a robe』 refers to being burned by fire. 『Blown away by the wind』 refers to being blown away by the wind. 『Carried away by the water』 refers to being carried away by the water. If there are these difficult circumstances, begging is not an offense; if it is not these circumstances, obtaining the robe is an offense requiring forfeiture. What is the nature of the offense here? There are three aspects: price, color, and quantity. In terms of price, if a Bhikshu, not due to difficult circumstances, begs from a non-relative for a robe worth one Karshapana (an ancient Indian currency unit, the value of which has been explained above in the precept against stealing), if he obtains a robe worth one Karshapana, he commits a Dukkata (minor offense) when begging, and a Nissaggiya Pacittiya offense upon obtaining it. Increasing the amount in this way, up to fifty Karshapanas, etc., according to the begging and obtaining, the severity of the offense should be understood according to the above principle. If a Bhikshu begs from a non-relative for a robe worth one Karshapana, and obtains a robe worth two Karshapanas, he commits a Dukkata offense when begging, but there is no offense upon obtaining it. Likewise, up to fifty Karshapanas, etc., begging for less and obtaining more, whether there is an offense or not should also be understood according to the above principle. In terms of color, if a Bhikshu...
芻從他乞青色衣，還得青衣。乞時得惡作、得時招捨墮。如青既爾，黃赤白色及以厚薄，應知亦然。若苾芻乞青色衣，得黃色者，乞時惡作、得時無犯。如是余色厚薄更互相望，應知亦爾。量者，若苾芻從他乞五肘衣，還得五肘，乞時惡作、得時捨墮。或乞五得十，乃至五十等準上應知。是名三事。若乞縷𦆠便得小片、若乞少片他與寬衣，皆無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第十九 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十
三藏法師義凈奉 制譯
過量乞衣學處第七
爾時薄伽梵在室羅伐城逝多林給孤獨園。時鄔波難陀作如是念：「我等所有經求之處，皆由給孤獨長者啟請世尊制其學處。我等假欲乞求狹小布巾尚無由得，況寬大耶？然佛世尊或因少欲苾芻乏衣服故有別開聽，我今宜應覓少欲者共相憑附，或緣彼故少有所獲。」即便隨處求覓其人，雖復周旋而未能見。有人報云：「阿蘭若中有四十眾苾芻少欲而住。」即往詣彼寂靜林中，見四十眾苾芻縫補破衣極生勞苦。時鄔波難陀報諸苾芻曰：「具壽！我所聞事與見不同，比謂仁等四十眾苾芻在阿蘭若中，受諸靜慮解脫勝樂
【現代漢語翻譯】 現代漢語譯本： 比丘如果向他人乞討青色的衣服，得到了青色的衣服，乞討時犯惡作罪（Dukkata，一種輕罪），得到時犯捨墮罪（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。青色如此，黃色、紅色、白色以及厚薄的情況，應該知道也是一樣。如果比丘乞討青色的衣服，得到黃色的，乞討時犯惡作罪，得到時沒有罪。像這樣，其餘顏色、厚薄互相比較，應該知道也是一樣。關於尺寸，如果比丘向他人乞討五肘長的衣服，還是得到五肘長的，乞討時犯惡作罪，得到時犯捨墮罪。或者乞討五肘得到十肘，乃至五十肘等，按照上面的情況應該知道。這叫做三種情況。如果乞討線頭卻得到小塊布片，或者乞討小塊布片他人卻給寬大的衣服，都沒有罪。此外，沒有罪的情況包括：初犯的人，或者癡呆、瘋狂、心緒紊亂、被痛苦煩惱所纏繞的人。
《根本說一切有部毗奈耶》卷第十九 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第二十
三藏法師義凈奉 制譯
過量乞衣學處第七
那時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika's Park）。當時，鄔波難陀（Upananda）這樣想：『我們所有尋求東西的地方，都是由於給孤獨長者（Anathapindika）啟請世尊制定學處。我們如果想要乞討狹小的布巾尚且沒有機會，更何況是寬大的呢？然而佛世尊或許因為少欲的比丘缺乏衣服的緣故，有特別的開許，我現在應該尋找少欲的人互相依靠，或許因為他們的緣故能少有所獲。』隨即到處尋找這樣的人，即使四處奔走也沒有見到。有人報告說：『在阿蘭若（Aranya，寂靜處）中有四十位比丘少欲而住。』他立即前往那寂靜的樹林中，看見四十位比丘縫補破舊的衣服，非常辛苦。當時，鄔波難陀對比丘們說：『具壽（Ayushman，對年長者的尊稱）！我所聽到的事情和親眼見到的不同，我以為你們四十位比丘在阿蘭若中，享受各種禪定解脫的殊勝快樂。
【English Translation】 English version: If a Bhikshu (Buddhist monk) begs for a blue garment from someone and receives a blue garment, he commits a Dukkata (misdeed) when begging and a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) when receiving it. Just as with blue, it should be understood that the same applies to yellow, red, white, as well as thickness and thinness. If a Bhikshu begs for a blue garment and receives a yellow one, he commits a Dukkata when begging, but no offense when receiving it. Likewise, it should be understood that the same applies when comparing other colors, thickness, and thinness with each other. Regarding measurements, if a Bhikshu begs for a five-cubit garment from someone and receives a five-cubit garment, he commits a Dukkata when begging and a Nissaggiya Pacittiya when receiving it. Or if he begs for five cubits and receives ten, or even fifty, it should be understood according to the above. These are called the three cases. If one begs for threads and receives a small piece of cloth, or if one begs for a small piece of cloth and someone gives a wide garment, there is no offense. Furthermore, there is no offense for: the first-time offender, or one who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering.
Vinaya of the Mulasarvastivada School, Volume 19 T23, No. 1442, Vinaya of the Mulasarvastivada School
Vinaya of the Mulasarvastivada School, Volume 20
Translated under imperial decree by the Tripitaka Master Yijing
Seventh Training Rule on Begging for Excessive Garments
At that time, the Bhagavan (The Blessed One) was in Sravasti (a major city in ancient India), at Jetavana (a famous monastery) in Anathapindika's Park (the park donated by Anathapindika). At that time, Upananda (a monk) thought to himself: 'All the places where we seek things are due to Anathapindika (a wealthy merchant) requesting the World-Honored One to establish training rules. If we wanted to beg for a small cloth, we would not even have the opportunity, let alone a large one! However, the Buddha, the World-Honored One, may have made special exceptions because Bhikshus with few desires lack clothing, so I should now seek out those with few desires to rely on each other, and perhaps through them, I can gain something.' Immediately, he searched everywhere for such a person, but even after running around, he did not find one. Someone reported: 'In the Aranya (a secluded place), there are forty Bhikshus living with few desires.' He immediately went to that quiet forest and saw forty Bhikshus mending their torn clothes with great effort. At that time, Upananda said to the Bhikshus: 'Ayushman (a term of respect for elders)! What I have heard is different from what I see. I thought that you forty Bhikshus in the Aranya were enjoying the supreme bliss of various meditative absorptions and liberations.'
，寧知在此唯補破衣艱辛亂意。」諸苾芻曰：「大德！我被賊劫。」鄔波難陀曰：「此不善事，極受辛苦。」諸苾芻曰：「大德！何故見憂？」鄔波難陀曰：「我不憂仁，愍彼盜者為貪心故枉行劫奪，捨身之後，當墮地獄；設得為人，受貧窮報。諸具壽！如世尊說：『汝等苾芻，若人由行偷盜數習力故，命終之後當生地獄受諸苦惱，設得為人衣食闕乏。』緣此事故我出憂言。然諸具壽！徒勞艱苦縫此破衣，新好疊布何不見乞？」諸人報曰：「誰舍三寶勝妙福田，於我貧人輒肯相施？」報言：「具壽！世尊每於處處讚歎仁等少欲知足。有信心者皆樂供養，何不求乞？」答曰：「我欲何處求乞衣耶？」鄔波難陀曰：「若無乞處何不請覓勸化之人？彼能為汝易得衣服。」答曰：「何處得有眾所共識大德苾芻，舍自善品為我求覓？」鄔波難陀曰：「我等六眾苾芻各有九弟子，成六十人，共為汝等求覓衣物。汝若無違隨我意者，我等門人因此亦得多少衣服。」答曰：「共得衣服於我何違？」鄔波難陀曰：「我等豈能自行乞食復覓衣耶？若不辛苦得飽食者可為覓衣。」諸人報曰：「此亦善哉！」時鄔波難陀還至寺已，洗足而進既至房中思惟：「作何方便於此城中總能勸化，唯除給孤長者不入其舍？彼若見我常懷忿怒，我今宜可先往
【現代漢語翻譯】 現代漢語譯本：難道你們不知道我在這裡縫補破衣服，內心感到非常艱難和煩亂嗎？』眾比丘說：『大德！我們被盜賊搶劫了。』鄔波難陀說：『這真是件不好的事情，你們一定受了很多苦。』眾比丘說：『大德！您為什麼看起來很憂愁呢？』鄔波難陀說：『我不是為你們憂愁，而是可憐那些盜賊，因為貪心而枉自進行劫掠，捨棄生命之後，應當墮入地獄；即使能夠轉世為人，也會遭受貧窮的果報。各位具壽！正如世尊所說：『你們這些比丘，如果有人因為偷盜的行為，通過不斷地練習和積累，命終之後應當生到地獄，遭受各種苦惱，即使能夠轉世為人，也會缺乏衣食。』因為這個緣故，我才說出憂愁的話。然而各位具壽！徒勞地辛苦縫補這些破衣服，為什麼不去乞討新的、好的疊布呢？』眾人回答說：『誰會捨棄三寶這樣殊勝的福田，反而願意佈施給我們這些窮人呢？』鄔波難陀回答說：『各位具壽！世尊常常在各處讚歎你們少欲知足。有信心的人都樂意供養你們，為什麼不去乞討呢？』他們回答說：『我們應該去哪裡乞討衣服呢？』鄔波難陀說：『如果沒有乞討的地方，為什麼不請求尋找勸募化緣的人呢？他們能夠為你們容易地得到衣服。』他們回答說：『哪裡能找到一位大家都認識的、有德行的比丘，願意捨棄自己的善行，為我們去尋找呢？』鄔波難陀說：『我們六眾比丘，每人都有九個弟子，總共六十人，可以一起為你們尋找衣物。如果你們不反對，聽從我的意思，我的門人也能因此得到一些衣服。』他們回答說：『共同得到衣服，對我們來說有什麼不可以的呢？』鄔波難陀說：『我們難道能夠自己去乞食，又去尋找衣服嗎？如果不用辛苦就能吃飽飯，就可以為你們尋找衣服。』眾人回答說：『這也好啊！』當時，鄔波難陀回到寺廟后，洗了腳走進去，到了自己的房間，心想：『用什麼方法才能在這個城裡總能勸募化緣，只有給孤獨長者的家不能去？他如果見到我，常常懷有憤怒，我現在應該先去……』 English version: 'Don't you know that I am here mending torn clothes, feeling very difficult and disturbed in my mind?' The Bhikshus said, 'Great Master! We were robbed by thieves.' U波難陀 (Upananda) said, 'This is not a good thing, you must have suffered a lot.' The Bhikshus said, 'Great Master! Why do you look so worried?' U波難陀 (Upananda) said, 'I am not worried about you, but I pity those thieves, who are recklessly robbing because of greed. After abandoning their lives, they should fall into hell; even if they can be reborn as humans, they will suffer the retribution of poverty. Venerable ones! As the 世尊 (World Honored One) said: 'You Bhikshus, if someone commits theft through repeated practice and accumulation, after death they should be born in hell and suffer all kinds of suffering, even if they can be reborn as humans, they will lack food and clothing.' For this reason, I uttered words of sorrow. However, venerable ones! It is futile to laboriously mend these torn clothes, why not beg for new, good folded cloth?' The people replied, 'Who would abandon the 三寶 (Three Jewels), such a supreme field of merit, and instead be willing to give to us poor people?' U波難陀 (Upananda) replied, 'Venerable ones! The 世尊 (World Honored One) often praises you everywhere for having few desires and being content. Those who have faith are happy to make offerings to you, why not beg?' They replied, 'Where should we beg for clothes?' U波難陀 (Upananda) said, 'If there is no place to beg, why not ask to find someone to persuade and solicit donations? They can easily obtain clothes for you.' They replied, 'Where can we find a virtuous Bhikshu who is known to everyone, willing to abandon his own good deeds and seek for us?' U波難陀 (Upananda) said, 'We six groups of Bhikshus each have nine disciples, totaling sixty people, who can seek clothing for you together. If you do not object and follow my wishes, my disciples can also obtain some clothes as a result.' They replied, 'What is wrong with us getting clothes together?' U波難陀 (Upananda) said, 'How can we go begging for food ourselves and also seek clothes? If we can get enough to eat without hard work, we can seek clothes for you.' The people replied, 'That's good too!' At that time, U波難陀 (Upananda) returned to the temple, washed his feet and went in, and when he arrived in his room, he thought: 'What method can I use to generally solicit donations in this city, except for the house of 給孤獨長者 (Anathapindika)? If he sees me, he often harbors anger, I should go to...'
【English Translation】 English version: 'Don't you know that I am here mending torn clothes, feeling very difficult and disturbed in my mind?' The Bhikshus said, 'Great Master! We were robbed by thieves.' Upananda said, 'This is not a good thing, you must have suffered a lot.' The Bhikshus said, 'Great Master! Why do you look so worried?' Upananda said, 'I am not worried about you, but I pity those thieves, who are recklessly robbing because of greed. After abandoning their lives, they should fall into hell; even if they can be reborn as humans, they will suffer the retribution of poverty. Venerable ones! As the World Honored One said: 'You Bhikshus, if someone commits theft through repeated practice and accumulation, after death they should be born in hell and suffer all kinds of suffering, even if they can be reborn as humans, they will lack food and clothing.' For this reason, I uttered words of sorrow. However, venerable ones! It is futile to laboriously mend these torn clothes, why not beg for new, good folded cloth?' The people replied, 'Who would abandon the Three Jewels, such a supreme field of merit, and instead be willing to give to us poor people?' Upananda replied, 'Venerable ones! The World Honored One often praises you everywhere for having few desires and being content. Those who have faith are happy to make offerings to you, why not beg?' They replied, 'Where should we beg for clothes?' Upananda said, 'If there is no place to beg, why not ask to find someone to persuade and solicit donations? They can easily obtain clothes for you.' They replied, 'Where can we find a virtuous Bhikshu who is known to everyone, willing to abandon his own good deeds and seek for us?' Upananda said, 'We six groups of Bhikshus each have nine disciples, totaling sixty people, who can seek clothing for you together. If you do not object and follow my wishes, my disciples can also obtain some clothes as a result.' They replied, 'What is wrong with us getting clothes together?' Upananda said, 'How can we go begging for food ourselves and also seek clothes? If we can get enough to eat without hard work, we can seek clothes for you.' The people replied, 'That's good too!' At that time, Upananda returned to the temple, washed his feet and went in, and when he arrived in his room, he thought: 'What method can I use to generally solicit donations in this city, except for the house of Anathapindika? If he sees me, he often harbors anger, I should go to...'
貧家、次行富舍，后往勝光王宅，及行雨夫人並勝鬘夫人，仙授長者、故舊居士、毗舍佉母、善生夫婦。」如是次第從彼乞求。
時有長者請佛及僧家中設食，鄔波難陀見已生念，告諸弟子曰：「具壽！明日汝等設有寺眾差使作務皆不須受。」報言：「我之二師少有驅使。」既至明日令一弟子往喚四十眾苾芻：「仁等可來我為求衣。」使者到彼，見諸苾芻悉皆入定，使者便念：「誰能於此作粗獷心，不觀後世觸誤定者令其驚覺？」即便還至鄔波難陀所，報言：「阿遮利耶！彼皆入定，誰能驚覺？」時鄔波難陀怒而告曰：「癡人無智，汝今作此至誠，豈即盡諸煩惱。」遂便自往至靜慮堂，以腳踏門堂皆振動，彼從定起，問言：「大德何意如此？」報言：「汝四十人慾求衣服，何故省事於此坐耶？來可共去。」彼便報曰：「且少時住，待嚼齒木。」鄔波難陀曰：「可來，半路當嚼。」四十苾芻即隨而去。鄔波難陀便與門人共為議曰：「諸具壽！我等六眾猶如白象，所至之處人皆競集。我等不應老少依次群眾而去，應可間雜前後別行。」即隨議前進，既行半路嚼齒木已，入室羅伐市中貧人行內叢聚而住。鋪主問曰：「聖者！今日有憂惱事耶？」報云：「我有憂事，汝等頗聞有四十眾苾芻，佛于處處讚歎稱揚少欲知足不
【現代漢語翻譯】 現代漢語譯本：他們依次前往貧困人家、條件稍好的富戶，之後又去了勝光王（Śrīprabhāsa）的住所，以及行雨夫人（Varṣā）和勝鬘夫人（Śrīmālā），仙授長者（Indradatta）、老朋友居士、毗舍佉母（Viśākhā）、善生夫婦（Sudatta）。就這樣依次從他們那裡乞求。
當時，有一位長者邀請佛陀和僧眾到家中用齋。鄔波難陀（Upananda）看到後心生一念，告訴他的弟子們說：『諸位具壽！明天即使寺院裡有差事或勞作，你們都不需要接受。』（弟子們）回答說：『我們的兩位老師很少會驅使我們。』到了第二天，他讓一個弟子去叫四十位比丘：『諸位仁者！可以來，我為你們求衣。』使者到了那裡，看到比丘們都進入了禪定。使者心想：『誰能在這裡做出粗暴的事情，不顧及後果去觸碰驚擾入定者，使他們驚醒呢？』於是就回去告訴鄔波難陀，說：『阿遮利耶（Acariya，老師）！他們都入定了，誰能驚醒他們呢？』當時鄔波難陀生氣地說：『愚蠢之人，沒有智慧！你現在這樣做作，難道就能斷盡所有煩惱嗎？』於是親自前往靜慮堂，用腳踢門，整個堂都震動起來。比丘們從禪定中醒來，問道：『大德，您這是什麼意思？』（鄔波難陀）回答說：『你們四十人想要求衣服，為何在此偷懶打坐？來，可以一起去。』他們便回答說：『請稍等片刻，待我們嚼完齒木。』鄔波難陀說：『可以來，半路上再嚼。』四十位比丘就跟隨他去了。鄔波難陀便與他的門人商議說：『諸位具壽！我們六眾就像白象一樣，所到之處人們都會爭相聚集。我們不應該老少依次成群結隊地去，應該間隔開，前後分開行走。』於是按照商議好的前進。走到半路，嚼完齒木后，進入室羅伐悉底（Śrāvastī）城中貧民居住的街道，聚集在那裡。店舖的主人問道：『聖者！今天有什麼憂惱的事情嗎？』（鄔波難陀）回答說：『我確實有憂惱的事情，你們有沒有聽說有四十位比丘，佛陀到處讚歎他們少欲知足，不』
【English Translation】 English version: They went in order to poor families, slightly better-off wealthy households, then to the residence of King Śrīprabhāsa, and also to Lady Varṣā and Lady Śrīmālā, the elder Indradatta, old friend lay practitioners, Mother Viśākhā, and the couple Sudatta. In this way, they begged from them in order.
At that time, a certain elder invited the Buddha and the Sangha to his home for a meal. Upananda, seeing this, had a thought and told his disciples, 'Venerable ones! Tomorrow, even if there are errands or tasks in the monastery, you do not need to accept them.' (The disciples) replied, 'Our two teachers rarely order us around.' The next day, he sent a disciple to call forty Bhikshus, 'Virtuous ones! You may come, I will seek robes for you.' The messenger arrived there and saw that all the Bhikshus were in meditation. The messenger thought, 'Who could do something crude here, disregarding the consequences of touching and disturbing those in meditation, causing them to awaken?' So he returned to Upananda and reported, 'Acariya! They are all in meditation, who can awaken them?' At that time, Upananda angrily said, 'Foolish person, without wisdom! Do you think that by acting so sincerely now, you will exhaust all afflictions?' So he went to the meditation hall himself, kicked the door with his foot, and the entire hall shook. The Bhikshus awoke from meditation and asked, 'Greatly virtuous one, what do you mean by this?' (Upananda) replied, 'You forty want to seek robes, why are you being lazy and sitting here? Come, we can go together.' They replied, 'Please wait a moment, until we have chewed our tooth sticks.' Upananda said, 'Come, you can chew them on the way.' The forty Bhikshus then followed him. Upananda then discussed with his disciples, 'Venerable ones! We six are like white elephants, wherever we go, people will gather eagerly. We should not go in order, old and young in a crowd, we should be spaced out, walking separately before and after.' So they proceeded according to the agreement. Having walked halfway, after chewing their tooth sticks, they entered the street where the poor people lived in the city of Śrāvastī, gathering there. The shop owner asked, 'Holy ones! Is there something troubling you today?' (Upananda) replied, 'I do have something troubling me, have you heard of forty Bhikshus whom the Buddha praises everywhere for being content with little and not'
？」報言：「我聞。」鄔波難陀曰：「此即其人，悉皆被賊劫奪衣服。」鋪人聞已各相告語：「諸君悉可持諸弓刀牌槊之類共執群賊。」六眾告曰：「被劫已久，賊散他方。」諸人告曰：「我欲何作？」六眾報曰：「可施與衣。」時彼諸人即便收斂新故疊衣持以相施。是時六眾束成大擔，令諸少年荷將歸寺。次至富人行中共聚而立，彼同前問，此如前答。諸人各各將貴價衣持以相施，彼復還令送歸寺內。次往勝光王所攢集而住，時王見問，答事同前。王便命彼毗盧宅迦曰：「汝今宜應總諸將帥可即急去擒彼賊軍。」六眾白言：「遭劫已久，賊散他邦。」王曰：「若爾，聖者欲何所作？」六眾報曰：「可施與衣。」時勝光王即便人別各與十三資具勝妙衣服，是時六眾即令弟子同前擔去。是時四十眾苾芻告鄔波難陀曰：「大德！計所得衣，我等周足，勿復更乞。」鄔波難陀報曰：「具壽！汝等皆是懶墮之人，豈不共我先有誠言：『若於仁等無有違者，我亦因斯為諸弟子覓少衣服。』何故自足更不肯求。」時諸苾芻聞皆默然。爾時六眾苾芻遂便將至行雨夫人、勝鬘夫人、仙授故舊、毗舍佉母、善生夫妻處，各各問答具如上述。時彼皆與十三資具上妙衣服，所得衣處皆令弟子擔向寺中。是時六眾報諸人曰：「世尊昨日與諸苾芻
【現代漢語翻譯】 現代漢語譯本 』他們回答說：『我們聽說了。』鄔波難陀說：『就是這些人，他們的衣服全都被賊搶走了。』那些鋪戶的人聽了之後，互相告知說：『各位可以拿著弓、刀、盾牌、長矛之類的武器，一起去抓捕那些賊人。』六眾回答說：『被搶劫已經很久了，賊人已經逃到其他地方去了。』那些人問道：『我們現在該做什麼？』六眾回答說：『可以施捨一些衣服給他們。』當時那些人就收集了新的和舊的疊好的衣服，拿來施捨給他們。當時六眾把這些衣服捆成大捆，讓一些少年扛著送回寺廟。之後他們來到富人聚集的地方，站在那裡，他們像之前一樣提問，富人們也像之前一樣回答。富人們各自拿出貴重的衣服來施捨給他們，六眾又讓他們把這些衣服送回寺廟裡。之後他們前往勝光王（King Sheng Guang）所在的地方聚集居住，當時國王看見他們就詢問，他們回答的事情和之前一樣。國王就命令毗盧宅迦（Virocana）說：『你現在應該統領所有的將帥，立刻前去抓捕那些賊兵。』六眾說：『被搶劫已經很久了，賊人已經逃到其他國家去了。』國王說：『如果這樣，聖者您想做什麼呢？』六眾回答說：『可以施捨一些衣服給他們。』當時勝光王就讓人分別給予每人十三種資具和上好的衣服，當時六眾就讓弟子像之前一樣扛著這些東西離開。當時四十眾比丘（Bhikkhus）告訴鄔波難陀（Upananda）說：『大德！計算所得的衣服，我們已經足夠了，不要再去乞討了。』鄔波難陀回答說：『具壽（Ayushman）！你們都是懶惰的人，難道不記得我們之前有約定：『如果對你們沒有違背，我也會因此為弟子們尋找一些衣服。』為什麼自己滿足了就不肯再求了呢？』當時眾比丘聽了都沉默不語。那時六眾比丘就帶著他們去行雨夫人（Lady Xing Yu）、勝鬘夫人（Lady Sheng Man）、仙授故舊、毗舍佉母（Visakha's mother）、善生夫妻（Shan Sheng couple）處，各自的問答都和上面所說的一樣。當時他們都給予十三種資具和上好的衣服，所得的衣服都讓弟子們扛回寺廟中。當時六眾告訴眾人說：『世尊（The Blessed One）昨天對眾比丘
【English Translation】 English version 』 They replied, 『We have heard.』 Upananda said, 『These are the people whose clothes have all been robbed by thieves.』 The shopkeepers, upon hearing this, told each other, 『Everyone can take bows, knives, shields, spears, and the like to capture the thieves together.』 The Six Groups replied, 『The robbery happened long ago, and the thieves have fled to other places.』 The people asked, 『What should we do now?』 The Six Groups replied, 『You can donate some clothes to them.』 At that time, those people collected new and old folded clothes and donated them. Then, the Six Groups bundled these clothes into large bundles and had some young men carry them back to the temple. Next, they went to where the wealthy people gathered and stood there. They asked the same questions as before, and the wealthy people answered as before. The wealthy people each took out valuable clothes to donate to them, and the Six Groups again had them sent back to the temple. After that, they went to where King Sheng Guang (King Sheng Guang) was staying. When the king saw them, he asked, and they answered the same things as before. The king then ordered Virocana (Virocana), 『You should now command all the generals and quickly go and capture those thieves.』 The Six Groups said, 『The robbery happened long ago, and the thieves have fled to other countries.』 The king said, 『If that is the case, what do you want to do, Holy Ones?』 The Six Groups replied, 『You can donate some clothes to them.』 At that time, King Sheng Guang had people give each person thirteen kinds of supplies and excellent clothes. Then, the Six Groups had their disciples carry these things away as before. At that time, the forty Bhikkhus (Bhikkhus) told Upananda (Upananda), 『Great Virtue! Counting the clothes we have received, we have enough. Do not beg anymore.』 Upananda replied, 『Ayushman (Ayushman)! You are all lazy people. Don't you remember that we had an agreement before: 『If there is no violation to you, I will also seek some clothes for the disciples because of this.』 Why are you satisfied and unwilling to ask for more?』 At that time, all the Bhikkhus were silent after hearing this. Then, the Six Groups of Bhikkhus took them to Lady Xing Yu (Lady Xing Yu), Lady Sheng Man (Lady Sheng Man), old friends of Xian Shou, Visakha's mother (Visakha's mother), and the Shan Sheng couple (Shan Sheng couple). The questions and answers were the same as mentioned above. At that time, they all gave thirteen kinds of supplies and excellent clothes, and all the clothes they received were carried back to the temple by the disciples. At that time, the Six Groups told the people, 『The Blessed One (The Blessed One) told the Bhikkhus yesterday
受他請食，若於食處少百人者，行便空缺為施主所怪，汝等當去滿彼食行，亦當為我送其缽食。」
時彼六眾遣諸人已，自往寺中選取上衣置之一處，其故破者為四十分。時四十人赴請食已還來寺中，六眾食了告弟子曰：「汝可喚四十少欲人來。」彼皆來至，鄔波難陀曰：「具壽！我是汝等守衣人耶？宜各取衣。」彼見破衣共相瞻視，六眾告曰：「汝等何故兩兩相看。」彼便報曰：「何因皆與破碎衣物？」鄔波難陀曰：「此用重疊作僧伽胝，此縫作嗢多羅僧伽，及安呾婆娑僧腳崎等，足得充濟何所嫌耶？若意不滿相隨更乞。」答曰：「且得充足，更勿求余。」便各將此破碎之衣往蘭若中隨事縫補。于其城邑，眾皆普聞四十眾苾芻，王及諸人七處皆得十三資具。時有苾芻至蘭若中見諸苾芻，各自劬勞補破衣服，告言：「諸具壽！我所聞事與見不同。」林中苾芻問曰：「所言何義？」報曰：「我聞仁等七處皆得十三資具，何意今時還縫破物？」諸苾芻報曰：「仁但耳聞，我自肩負。」「若爾，何處得此破碎衣裳？」時諸苾芻具以緣報。苾芻聞已極生嫌賤，遂至住處白諸苾芻，諸苾芻以緣白佛。佛告諸苾芻，乃至問四十眾苾芻曰：「汝等實爾受他施物不知足耶？」「實爾。世尊！」爾時世尊種種呵責，不順正理心不調
【現代漢語翻譯】 現代漢語譯本 『接受了他的邀請去用餐，如果用餐的地方少了近百人，隊伍就會顯得空缺，施主會感到奇怪，你們應當前去填滿那些空缺，也應當替我送上缽中的食物。』
當時，那六群比丘派遣眾人之後，自己前往寺廟中挑選上好的衣服放在一處，那些陳舊破損的衣服則分為四十分。當時，那四十人應邀用餐完畢回到寺廟中，六群比丘用完餐后告訴弟子說：『你們可以叫那四十個少欲知足的人來。』他們都來到后，鄔波難陀（Upananda，人名）說：『各位具壽（Ayusmat，對年長僧侶的尊稱）！我是你們的守衣人嗎？應該各自取走自己的衣服。』他們看到破舊的衣服，互相觀望，六群比丘說：『你們為何互相看著？』他們便回答說：『為何給我們的都是破損的衣物？』鄔波難陀說：『這些可以重疊起來做僧伽胝（Sanghati，大衣），這些可以縫製成嗢多羅僧伽（Uttarasanga，上衣），以及安呾婆娑僧（Antarvasa，內衣）的腳崎等，足夠用來充濟，有什麼可嫌棄的呢？如果心意不滿，可以一起再去乞討。』回答說：『已經足夠了，不再求取其他的了。』便各自拿著這些破損的衣服前往蘭若（Aranya，寂靜處）中，根據情況縫補。在那座城邑中，眾人都普遍聽聞四十位比丘，國王以及其他人七處都得到了十三種資具。當時有比丘來到蘭若中，看到各位比丘各自辛勤地縫補破舊的衣服，告訴他們說：『各位具壽！我所聽聞的事情與我所見到的不同。』林中的比丘問道：『所說的是什麼意思？』回答說：『我聽說各位仁者七處都得到了十三種資具，為何現在還在縫補破舊的衣物？』各位比丘回答說：『你只是聽聞，我們自己承擔。』『如果這樣，這些破損的衣裳是從哪裡來的？』當時各位比丘詳細地將事情的緣由稟報。比丘聽了之後非常嫌棄，於是前往住處稟告各位比丘，各位比丘將事情的緣由稟告佛陀。佛陀告訴各位比丘，乃至詢問那四十位比丘說：『你們真的這樣接受他人的施捨之物卻不知足嗎？』『確實如此。世尊（Bhagavan，佛陀的尊稱）！』當時世尊種種呵責，不順應正理，心不調伏。
【English Translation】 English version 『Having accepted his invitation to eat, if there are fewer than a hundred people at the dining place, the line will appear empty, and the benefactor will find it strange. You should go and fill those empty spaces, and also deliver the food in the bowls for me.』
At that time, the group of six monks, after sending the people away, went to the monastery to select the best clothes and placed them in one place, while the old and torn clothes were divided into forty portions. Then, the forty people, having finished their meal, returned to the monastery. The group of six monks, after finishing their meal, told their disciples, 『You can call those forty contented people to come.』 When they all arrived, Upananda (Upananda, a name) said, 『Venerable ones (Ayusmat, an honorific for senior monks)! Am I your clothes keeper? You should each take your own clothes.』 Seeing the torn clothes, they looked at each other. The group of six monks said, 『Why are you looking at each other?』 They replied, 『Why are we given only torn clothes?』 Upananda said, 『These can be layered to make a Sanghati (Sanghati, outer robe), these can be sewn into an Uttarasanga (Uttarasanga, upper robe), and the scraps can be used for the foot coverings of the Antarvasa (Antarvasa, inner robe), which is enough to suffice. What is there to complain about? If you are not satisfied, you can go begging together.』 They replied, 『It is already sufficient; we will not seek anything else.』 Then, each of them took the torn clothes to the Aranya (Aranya, quiet place) to mend them as needed. In that city, everyone widely heard that the forty monks, the king, and others had obtained thirteen requisites in seven places. At that time, a monk came to the Aranya and saw the monks diligently mending their torn clothes, and told them, 『Venerable ones! What I have heard is different from what I see.』 The monks in the forest asked, 『What do you mean?』 He replied, 『I heard that you have obtained thirteen requisites in seven places, why are you still mending torn clothes now?』 The monks replied, 『You have only heard, but we bear the burden ourselves.』 『If so, where did these torn clothes come from?』 Then, the monks explained the whole story in detail. The monk, upon hearing this, felt great disgust and went to the dwelling place to report to the monks. The monks reported the matter to the Buddha. The Buddha told the monks, and even asked the forty monks, 『Is it true that you accept the offerings of others and are not content?』 『It is true, World Honored One (Bhagavan, the Buddha's title)!』 At that time, the World Honored One scolded them in various ways, for not conforming to the proper principles and for not subduing their minds.
寂，讚歎稱揚順理調善，廣說乃至「為諸苾芻于毗奈耶制其學處，應如是說：若復苾芻奪衣、失衣、燒衣、吹衣、漂衣，從非親居士居士婦乞衣。彼多施衣，苾芻若須，應受上下二衣，若過受者泥薩祇波逸底迦。」
言奪衣等文並如上。
應受上下二衣者，有二種上下衣：一、苾芻上下衣；二、俗人上下衣。苾芻上下者，若是新衣兩重作僧伽胝：豎三、橫五。若泥婆珊：豎二、橫五。俗人上下者，上衣長十二肘、闊三肘。下衣者，長七肘、闊二肘。
應受者，謂作心領受。
若過受者，謂過前數。
乞得衣時便犯捨墮，釋名舍悔廣如前說。
此中犯相其事云何？若苾芻從他乞俗人上下衣時，依量而得。若更乞時得惡作罪，得便捨墮。若乞苾芻上下衣時，事亦同此。若從他乞俗人上下衣時，縱減俗量不應更乞，若有長不卻還主。若從他乞苾芻上下衣時，若少不充苾芻衣量，應更從乞；若有長，應卻還主。若俗衣少更乞、若苾芻衣有長不還，得罪輕重準事應識。若元心擬過乞者，乞時得惡作罪；得物，犯捨墮。犯捨墮已更得余物，悉皆同犯，廣說如前。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
知俗人共許與衣就乞學處第八
佛在室羅伐城逝多林給孤獨園。于
【現代漢語翻譯】 現代漢語譯本： 寂靜，讚歎稱揚順應道理的調伏和善良，廣泛地說乃至『爲了各位比丘，在毗奈耶（Vinaya，戒律）中制定學處，應當這樣說：如果又有比丘奪取衣服、遺失衣服、焚燒衣服、吹散衣服、漂走衣服，從非親屬的居士或居士婦那裡乞討衣服。他們大量施捨衣服，比丘如果需要，應當接受上下兩件衣服，如果超過這個數量接受，就觸犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）』。 所說的奪取衣服等文字，都和上面所說的一樣。 應當接受上下兩件衣服，有兩種上下衣：一、比丘的上下衣；二、俗人的上下衣。比丘的上下衣，如果是新衣，兩層製作僧伽胝（Sanghati，大衣）：豎三條，橫五條。如果是泥婆珊（Nivasana，裙子）：豎兩條，橫五條。俗人的上下衣，上衣長十二肘，寬三肘。下衣長七肘，寬二肘。 應當接受，是指心中作意領受。 如果超過接受，是指超過前面的數量。 乞討得到衣服時就觸犯捨墮，解釋名稱和舍悔，詳細情況如前面所說。 這裡觸犯的相狀是什麼樣的呢？如果比丘向他人乞討俗人的上下衣時，按照尺寸得到。如果再乞討時，就得到惡作罪（Dukkata，惡作）；得到（衣服），就觸犯捨墮。如果乞討比丘的上下衣時，情況也和這相同。如果向他人乞討俗人的上下衣時，即使減少了俗人的尺寸，也不應該再乞討，如果有多餘的，不應該退還給施主。如果向他人乞討比丘的上下衣時，如果缺少，不足以達到比丘衣服的尺寸，應該再乞討；如果有多餘的，應該退還給施主。如果是俗人的衣服少了再乞討，如果是比丘的衣服多了不退還，得到罪的輕重，應該根據情況來判斷。如果一開始就打算超過數量乞討，乞討時就得到惡作罪；得到物品，就觸犯捨墮。觸犯捨墮之後又得到其他物品，都同樣觸犯，詳細情況如前面所說。又沒有觸犯的情況，最初的犯人，或者愚癡、瘋狂、心亂、被痛苦煩惱所纏繞。 知俗人共同允許給予衣服就乞討學處第八 佛在室羅伐城（Sravasti）逝多林（Jetavana）給孤獨園（Anathapindika's Park）。
【English Translation】 English version: Being silent, praising and extolling the well-reasoned taming and goodness, speaking extensively, even to the point of 'For the Bhikkhus (monks), in the Vinaya (code of monastic discipline), establish the training rules, saying: If any Bhikkhu should take away a robe, lose a robe, burn a robe, blow away a robe, wash away a robe, or beg for a robe from a layperson or laywoman who is not a relative. If they generously donate robes, and the Bhikkhu needs them, they should accept two robes, an upper and a lower. If they accept more than that, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).' The words 'taking away a robe' and so on are as described above. One should accept two robes, an upper and a lower. There are two types of upper and lower robes: 1. The Bhikkhu's upper and lower robes; 2. The layperson's upper and lower robes. The Bhikkhu's upper and lower robes, if they are new, are made of two layers for the Sanghati (outer robe): three vertical strips and five horizontal strips. For the Nivasana (undergarment): two vertical strips and five horizontal strips. The layperson's upper and lower robes: the upper robe is twelve cubits long and three cubits wide. The lower robe is seven cubits long and two cubits wide. One should accept, meaning to receive with intention in the mind. If one accepts more, it means exceeding the previous quantity. Upon begging and receiving a robe, one commits a Nissaggiya Pacittiya offense. The explanation of the name and confession is as described earlier. What is the nature of the offense here? If a Bhikkhu begs for a layperson's upper and lower robes from another, and receives them according to the measurements. If he begs again, he incurs a Dukkata (wrongdoing) offense; upon receiving (the robe), he commits a Nissaggiya Pacittiya offense. If he begs for a Bhikkhu's upper and lower robes, the situation is the same. If he begs for a layperson's upper and lower robes from another, even if the layperson's measurements are reduced, he should not beg again, and if there is excess, he should not return it to the donor. If he begs for a Bhikkhu's upper and lower robes from another, if it is lacking and not sufficient to meet the Bhikkhu's robe measurements, he should beg again; if there is excess, he should return it to the donor. If a layperson's robe is lacking and he begs again, or if a Bhikkhu's robe has excess and he does not return it, the severity of the offense should be judged according to the situation. If from the beginning, he intends to beg for more than the required amount, he incurs a Dukkata offense when begging; upon receiving the item, he commits a Nissaggiya Pacittiya offense. If after committing a Nissaggiya Pacittiya offense, he receives other items, he commits the same offense, as described in detail earlier. Furthermore, there is no offense for the initial offender, or if they are foolish, insane, mentally disturbed, or afflicted by pain and suffering. The eighth training rule regarding knowing that laypeople have jointly agreed to give robes and then begging. The Buddha was in Sravasti (city), at Jetavana (grove), in Anathapindika's Park (garden).
此城中有一長者，先有自妻復行邪行，其妻告曰：「仁者不應作此邪行之事。」其妻屢諫夫不隨語，婦起瞋嫌共余男子亦為私合。其夫每以家物贈彼私婦，其妻亦以家物遺彼邪夫。夫婦兩人破散財物幾將略盡。長者稟性暴惡打其婢使，常與弊衣惡食，告言：「由汝散我家資。」婢曰：「我實久知破散所以。然而二俱家主不敢斥言。」時彼夫婦知婢譏刺，俱懷慚愧並默無言。時鄔波難陀知是事已，便往詣彼長者宅中，為彼夫婦毀呰破戒讚歎持戒，告言：「善男子！善女人！如佛所說，邪行之人命終之後當墮地獄；若得為人，妻不貞謹、夫有邪念。若離邪行，命終之後得生天上；若生人趣，妻室貞良、夫不邪念。」說伽他曰：
「由聽能知法， 聞法離眾過； 聞法舍惡友， 聞法得涅槃。」
時彼夫婦既聞法已俱舍邪行，時鄔波難陀復為夫婦廣述歸敬殊勝功德，報言：「汝等二人更應善聽！如佛所說：
「『若歸佛陀者， 不墮于惡趣， 舍離於人身， 當得生天上。 若歸達摩者， 不墮于惡趣， 舍離於人身， 當得生天上。 若歸僧伽者， 不墮于惡趣， 舍離於人身， 當得生天上。』」
時彼二人聞法歡喜深生凈信，即便歸依三寶。復為讚歎五戒功
【現代漢語翻譯】 現代漢語譯本：
城中住著一位富有的長者，他已經有了妻子，卻仍然做出邪淫之事。他的妻子勸告他說：『仁者不應該做這種邪淫的事情。』他的妻子多次勸諫，丈夫卻不聽從。妻子因此心生怨恨，也與別的男子私通。她的丈夫經常把家裡的財物贈送給他的情婦，他的妻子也把家裡的財物送給她的情夫。夫婦兩人揮霍財物，幾乎快要耗盡。這位長者天性暴躁，經常打罵他的婢女，給她破爛的衣服和粗劣的食物，並責罵她說：『都是因為你才敗壞了我的家產。』婢女說：『我其實早就知道家產敗壞的原因了，只是因為你們是家主，我不敢直說。』當時這對夫婦知道婢女在譏諷他們，都感到慚愧，沉默不語。當時鄔波難陀（Upānanda，一位比丘的名字）知道了這件事，就前往這位長者的家中，為這對夫婦批評譭謗破戒的行為，讚歎持戒的功德，告訴他們說：『善男子！善女人！正如佛陀所說，邪淫之人死後會墮入地獄；如果轉生為女人，會不貞潔，丈夫會有邪念。如果遠離邪淫，死後會升到天上；如果轉生為人，妻子會貞良，丈夫不會有邪念。』並說了這首伽陀（Gāthā，偈頌）：
『通過聽聞能夠了解佛法， 聽聞佛法能夠遠離各種過失； 聽聞佛法能夠捨棄惡友， 聽聞佛法能夠證得涅槃（Nirvana，解脫）。』
當時這對夫婦聽聞佛法后，都捨棄了邪淫的行為。當時鄔波難陀又為這對夫婦詳細講述了歸敬三寶的殊勝功德，告訴他們說：『你們二人更應該好好聽著！正如佛陀所說：
『如果歸依佛陀（Buddha）， 就不會墮入惡道， 捨棄人身之後， 就能升到天上。 如果歸依達摩（Dharma，佛法）， 就不會墮入惡道， 捨棄人身之後， 就能升到天上。 如果歸依僧伽（Sangha，僧團）， 就不會墮入惡道， 捨棄人身之後， 就能升到天上。』
當時這兩人聽聞佛法后，心生歡喜，生起清凈的信心，就歸依了三寶。鄔波難陀又為他們讚歎了五戒的功德。
【English Translation】 English version:
In this city, there was a wealthy elder who, despite having a wife, engaged in improper sexual conduct. His wife advised him, saying, 'A virtuous person should not engage in such improper conduct.' His wife repeatedly advised him, but the husband did not listen. The wife then became resentful and also engaged in secret affairs with other men. The husband often gave household goods to his mistress, and the wife also gave household goods to her lover. The couple squandered their wealth, nearly exhausting it all. The elder, by nature, was violent and often beat his servants, giving them tattered clothes and poor food, and accusing them, saying, 'It is because of you that my family's wealth is being ruined.' The servant said, 'I have long known the reason for the ruin, but because you are the heads of the household, I dared not speak directly.' At that time, the couple realized that the servant was mocking them, and they both felt ashamed and remained silent. Then, Upānanda (name of a Bhikkhu), knowing about this matter, went to the elder's house and criticized the couple's breaking of precepts while praising the merits of upholding precepts, telling them, 'Good man! Good woman! As the Buddha said, those who engage in improper sexual conduct will fall into hell after death; if reborn as a woman, she will be unchaste, and her husband will have improper thoughts. If one abstains from improper sexual conduct, one will be reborn in heaven after death; if reborn as a human, the wife will be virtuous, and the husband will not have improper thoughts.' He then recited this Gāthā (verse):
'By listening, one can understand the Dharma, By hearing the Dharma, one can be free from all faults; By hearing the Dharma, one can abandon bad friends, By hearing the Dharma, one can attain Nirvana (liberation).'
At that time, after hearing the Dharma, the couple abandoned their improper sexual conduct. Then, Upānanda further elaborated on the excellent merits of taking refuge in the Triple Gem for the couple, telling them, 'You two should listen even more carefully! As the Buddha said:
'If one takes refuge in the Buddha (Buddha), one will not fall into evil realms, after abandoning the human body, one will be reborn in heaven. If one takes refuge in the Dharma (Dharma, the teachings), one will not fall into evil realms, after abandoning the human body, one will be reborn in heaven. If one takes refuge in the Sangha (Sangha, the monastic community), one will not fall into evil realms, after abandoning the human body, one will be reborn in heaven.'
At that time, after hearing the Dharma, the two were delighted and developed pure faith, and they took refuge in the Triple Gem. Upānanda then praised the merits of the five precepts for them.
德：「汝等善聽：如佛說有五種大施。何謂為五？若離殺生、偷盜、欲邪行、妄語、飲酒，是為五種大施。何故離此五事名為大施？由離五故得無所畏、無諸怨結，妻室貞良、言則信受、常不驕逸。由此五故感無量樂常處人天，故名大施。」時彼二人聞此法已，倍生深信受五學處。鄔波難陀令彼二人住歸戒已舍之而去。
時彼長者，復於他日更以苦楚而打其婢，妻曰：「仁者！我先未識業果之時常行苦楚。今由聖者鄔波難陀善知識故，令我識業異熟，不應更行苦楚。然諸世人自受業報，貴賤無恒誰是奴婢？從今已往勿行杖木。」夫言：「賢首！善哉此說。」命其婢曰：「小女！汝可澡浴賜以新衣。」告曰：「應勤家業施汝無畏。」婢作是念：「此二家長先皆不仁，好行楚罰苦虐於我，弊衣惡食尚不充軀，今者恩慈事同父母。」復更思念：「自從聖者鄔波難陀入此舍后，仁心撫育更不打我，我今欲將何物報聖者恩。若於家中偷竊少物將報恩者，家主若知同前苦楚，既無得處但懷愧心。」後於異時鄔波難陀來為夫婦說法而去，時長者婦告其夫曰：「仁豈不知聖者鄔波難陀是我等善友，令舍惡業住善品中，歸敬三尊受五學處，復能時時以法相授。我等宜應奉施多少。」長者問曰：「欲作何事？」妻曰：「施一白疊帔。
【現代漢語翻譯】 現代漢語譯本 德（Deva，天人）說：『你們好好聽著：正如佛陀所說，有五種偉大的佈施。什麼是五種呢？就是遠離殺生、偷盜、邪淫、妄語、飲酒，這就是五種偉大的佈施。』 『為什麼遠離這五件事被稱為偉大的佈施呢？因為遠離這五件事，就能得到無所畏懼、沒有各種怨恨糾紛，妻子貞潔賢良、說的話會被信任接受、常常不會驕傲放縱。因為這五件事，能感得無量的快樂，常在人天善道，所以稱為偉大的佈施。』當時那兩個人聽了這些佛法后，更加深了對佛法的信心，接受了五條學處（五戒）。鄔波難陀（Upananda，尊者名）讓那兩個人安住于皈依和戒律后，就離開了。 當時那位長者，又在其他日子裡用殘酷的刑罰鞭打他的婢女，他的妻子說：『仁者！我先前不瞭解業果的時候，常常施行殘酷的刑罰。現在由於聖者鄔波難陀（Upananda，尊者名）善知識的緣故，讓我認識到業報的差別，不應該再施行殘酷的刑罰。而且世人各自承受自己的業報，富貴貧賤沒有定數，誰一定是奴婢呢？從今以後不要再使用棍杖鞭打。』 丈夫說：『賢首（指妻子）！說得好啊。』命令他的婢女說：『小女！你可以去洗澡，賞賜你新的衣服。』告訴她說：『應該勤勞地做家裡的事情，我會施予你無畏。』婢女這樣想：『這兩個主人先前都不仁慈，喜歡對我施行鞭打和殘酷的虐待，破舊的衣服和粗劣的食物尚且不能讓我吃飽穿暖，現在卻如此恩慈，待我如同父母。』 她又想到：『自從聖者鄔波難陀（Upananda，尊者名）來到這個家后，就用仁慈的心撫慰教導，不再打我了，我現在想用什麼來報答聖者的恩德呢？如果從家裡偷竊少許東西來報答恩情，家主如果知道了，就會像以前一樣對我殘酷，既然沒有得到報恩的機會，只能懷著慚愧的心。』 後來在其他時候，鄔波難陀（Upananda，尊者名）來為這對夫婦說法后離開了，當時長者的妻子告訴她的丈夫說：『您難道不知道聖者鄔波難陀（Upananda，尊者名）是我們的善友，讓我們捨棄惡業，安住在善良的品行中，皈依敬奉三寶，受持五條學處，又能時時用佛法教導我們。我們應該供養他一些東西。』長者問道：『想做什麼事呢？』妻子說：『供養一件白色的細布披肩。』
【English Translation】 English version Deva (天人, celestial being) said: 'You should listen carefully: As the Buddha said, there are five great almsgivings. What are the five? They are abstaining from killing, stealing, sexual misconduct, false speech, and drinking alcohol. These are the five great almsgivings.' 'Why is abstaining from these five things called great almsgiving? Because by abstaining from these five things, one can obtain fearlessness, be free from all resentment and conflicts, have a virtuous and faithful wife, have one's words trusted and accepted, and be free from arrogance and indulgence. Because of these five things, one can experience immeasurable happiness and always dwell in the realms of humans and gods, therefore it is called great almsgiving.' At that time, the two people, having heard this Dharma, deepened their faith and accepted the five precepts (five training rules). Upananda (鄔波難陀, name of a venerable monk) had the two of them dwell in refuge and precepts, and then departed. At that time, the elder, on another day, again cruelly beat his maidservant. His wife said: 'Virtuous one! When I did not know about the consequences of karma, I often inflicted cruel punishments. Now, thanks to the virtuous friend Upananda (鄔波難陀, name of a venerable monk), I have come to understand the different results of karma, and I should no longer inflict cruel punishments. Moreover, all people bear the consequences of their own karma, and wealth and poverty are not constant. Who is necessarily a slave? From now on, do not use sticks and whips.' The husband said: 'Virtuous one (referring to his wife)! Well said.' He ordered his maidservant: 'Little girl! You may bathe and be given new clothes.' He told her: 'You should diligently do the household chores, and I will grant you fearlessness.' The maidservant thought: 'These two masters were previously unkind, liking to inflict beatings and cruel punishments on me. Old clothes and poor food were not enough to keep me warm and fed, but now they are so kind, treating me like parents.' She also thought: 'Since the venerable Upananda (鄔波難陀, name of a venerable monk) came to this house, he has comforted and taught with a kind heart, and no longer beats me. What can I use to repay the venerable one's kindness? If I steal a small item from the house to repay his kindness, if the master finds out, he will be cruel to me as before. Since there is no opportunity to repay his kindness, I can only feel ashamed.' Later, at another time, Upananda (鄔波難陀, name of a venerable monk) came to teach the couple the Dharma and then left. At that time, the elder's wife told her husband: 'Don't you know that the venerable Upananda (鄔波難陀, name of a venerable monk) is our good friend, who has enabled us to abandon evil deeds, dwell in virtuous conduct, take refuge in and revere the Three Jewels, observe the five precepts, and can teach us the Dharma from time to time. We should offer him something.' The elder asked: 'What do you want to do?' The wife said: 'Offer a white silk shawl.'
」其婢聞之便作是念：「我以此言持報聖者！」時鄔波難陀旦入城中，次第乞食至長者家，婢見禮足，告言：「聖者！我有善言欲以相報。」問言：「何事？」婢曰：「我家長者及以夫人，欲將上衣持奉大德！」鄔波難陀聞已生念：「世間所有貪餮之人我當一數，今聞獲利實稱本心。然此婢子雖有此言我更窮詰。」便帶瞋色報言：「小女！汝以何緣輒弄於我？」報言：「聖者！豈敢相弄。」鄔波難陀報言：「小女！若言實者，家長設瞋我勸容恕。若其虛者，多與汝杖還同昔日。」報言：「聖者！何事須疑？但入宅中自當知矣。」時鄔波難陀即入其舍。彼二夫妻見唱善來，敷座令坐，既禮足已，便取卑座跪而聽法。為說法已，告言：「長者，許與大疊我今欲見。」時彼夫妻互相瞻視，鄔波難陀見而問曰：「何故仁等更互相看？」彼二答曰：「聖者！此是我等私屏之言，誰當告知？豈復聖者了他心耶？」鄔波難陀曰：「我從少來持缽乞食齒落髮白，於斯少事汝不信耶？」時彼長者便授與衣。鄔波難陀受其衣已周遍觀察，即便翻手面帶憂相。長者問曰：「聖者！何意如此？」報言：「長者！汝有舍福無受用福，唯堪拂履或用簾窗，置在桁竿自然破壞。」長者問曰：「欲何所為？」報曰：「更求好者施我作衣。」答言：「聖者
【現代漢語翻譯】 現代漢語譯本：那家的婢女聽了這話，就想：『我要把這話告訴尊者！』當時鄔波難陀（Upananda，比丘名）早上進城，依次乞食來到長者家，婢女看見他，行禮后告訴他說：『聖者！我有一句好話想要報答您。』鄔波難陀問：『什麼事？』婢女說：『我家長者和夫人，想要把上好的衣服供奉給大德！』鄔波難陀聽了，心裡想：『世上所有貪婪的人，我當算一個，今天聽說能得到好處，實在合我的心意。然而這婢女雖然說了這話，我還要進一步追問。』於是帶著怒色說：『小丫頭！你憑什麼戲弄我？』婢女回答說：『聖者！我哪裡敢戲弄您。』鄔波難陀說：『小丫頭！如果說的是實話，長者發怒，我會勸他寬恕你。如果是假話，多給你幾棍子，還像從前一樣。』婢女說：『聖者！有什麼可懷疑的？您進到屋裡自然就知道了。』當時鄔波難陀就進了那家。那對夫妻看見他，說了『歡迎』，鋪設座位請他坐下，行禮完畢后，就坐在低矮的座位上跪著聽法。鄔波難陀為他們說法后，說：『長者，答應給我的好布在哪裡？我現在要看看。』當時那對夫妻互相看著，鄔波難陀看見了，就問：『你們為什麼互相看？』那兩人回答說：『聖者！這是我們私下說的話，誰會告訴您？難道聖者有他心通嗎？』鄔波難陀說：『我從小就拿著缽乞食，牙齒掉了，頭髮白了，這麼點小事，你們都不相信嗎？』當時那長者就把衣服給了他。鄔波難陀接過衣服，仔細地看了看，隨即翻過手來，面帶憂愁。長者問：『聖者！您這是什麼意思？』鄔波難陀說：『長者！你有舍的福，卻沒有受用的福，這衣服只適合用來擦鞋或做窗簾，放在屋樑上自然會壞掉。』長者問：『那要怎麼辦？』鄔波難陀說：『再找更好的給我，我用來做衣服。』長者回答說：『聖者！』 English version: The maidservant, upon hearing this, thought to herself: 'I shall take these words and report them to the Venerable One!' At that time, Upananda (name of a Bhikkhu), early in the morning, entered the city and went from house to house begging for food, arriving at the house of the Elder. The maidservant saw him, paid her respects, and said, 'Venerable One! I have some good words I wish to repay you with.' He asked, 'What is it?' The maidservant said, 'My master, the Elder, and his wife, wish to offer their finest garment to the Greatly Virtuous One!' Upon hearing this, Upananda thought to himself: 'Among all the greedy people in the world, I shall count myself as one. Today, hearing of gaining profit, it truly suits my heart. However, although this maidservant has said these words, I shall investigate further.' So, with a look of anger, he said, 'Little girl! By what means do you dare to mock me?' She replied, 'Venerable One! How would I dare to mock you?' Upananda said, 'Little girl! If what you say is true, and the Elder becomes angry, I will advise him to be lenient. If it is false, you will receive many blows, just as in the past.' She replied, 'Venerable One! What is there to doubt? Just enter the house, and you will know for yourself.' At that time, Upananda entered the house. The couple saw him and said 'Welcome!', prepared a seat for him, and after paying their respects, knelt on low seats to listen to the Dharma. After he had expounded the Dharma for them, he said, 'Elder, where is the fine cloth you promised? I wish to see it now.' At that time, the couple looked at each other. Upananda saw this and asked, 'Why are you looking at each other?' The two replied, 'Venerable One! These were our private words; who could have told you? Does the Venerable One possess telepathy?' Upananda said, 'Since I was young, I have been carrying a bowl begging for food, my teeth have fallen out, and my hair has turned white. Do you not believe me in such a small matter?' At that time, the Elder gave him the garment. Upananda received the garment and examined it thoroughly, then turned his hand over and wore a worried expression. The Elder asked, 'Venerable One! What is the meaning of this?' Upananda said, 'Elder! You have the merit of giving, but not the merit of enjoying. This garment is only suitable for wiping shoes or making curtains. If placed on the rafters, it will naturally be destroyed.' The Elder asked, 'What should be done?' He replied, 'Find a better one to give me, so I can make a robe.' The Elder replied, 'Venerable One!'
【English Translation】 English version: The maidservant, upon hearing this, thought to herself: 'I shall take these words and report them to the Venerable One!' At that time, Upananda (name of a Bhikkhu), early in the morning, entered the city and went from house to house begging for food, arriving at the house of the Elder. The maidservant saw him, paid her respects, and said, 'Venerable One! I have some good words I wish to repay you with.' He asked, 'What is it?' The maidservant said, 'My master, the Elder, and his wife, wish to offer their finest garment to the Greatly Virtuous One!' Upon hearing this, Upananda thought to himself: 'Among all the greedy people in the world, I shall count myself as one. Today, hearing of gaining profit, it truly suits my heart. However, although this maidservant has said these words, I shall investigate further.' So, with a look of anger, he said, 'Little girl! By what means do you dare to mock me?' She replied, 'Venerable One! How would I dare to mock you?' Upananda said, 'Little girl! If what you say is true, and the Elder becomes angry, I will advise him to be lenient. If it is false, you will receive many blows, just as in the past.' She replied, 'Venerable One! What is there to doubt? Just enter the house, and you will know for yourself.' At that time, Upananda entered the house. The couple saw him and said 'Welcome!', prepared a seat for him, and after paying their respects, knelt on low seats to listen to the Dharma. After he had expounded the Dharma for them, he said, 'Elder, where is the fine cloth you promised? I wish to see it now.' At that time, the couple looked at each other. Upananda saw this and asked, 'Why are you looking at each other?' The two replied, 'Venerable One! These were our private words; who could have told you? Does the Venerable One possess telepathy?' Upananda said, 'Since I was young, I have been carrying a bowl begging for food, my teeth have fallen out, and my hair has turned white. Do you not believe me in such a small matter?' At that time, the Elder gave him the garment. Upananda received the garment and examined it thoroughly, then turned his hand over and wore a worried expression. The Elder asked, 'Venerable One! What is the meaning of this?' Upananda said, 'Elder! You have the merit of giving, but not the merit of enjoying. This garment is only suitable for wiping shoes or making curtains. If placed on the rafters, it will naturally be destroyed.' The Elder asked, 'What should be done?' He replied, 'Find a better one to give me, so I can make a robe.' The Elder replied, 'Venerable One!'
！更無可得。」報言：「可買與我。」答曰：「我無價直。」報曰：「且為賒買后當還價。」是時長者復看妻面，妻曰：「聖者鄔波難陀於我等處誠有大恩，可為買衣遂所希望。」時彼長者即將鄔波難陀往至市中詣一鋪所，鄔波難陀便作是念：「我令鋪主發動高心出上衣服。」報長者曰：「略觀此鋪多是貧人，寧容得有上好白疊？應向余處別可求之。」是時鋪主聞此語已，便起高心出好上疊，報言：「聖者！何故相輕？試看此疊。」鄔波難陀曰：「實誠好物，其價如何？」商人報曰：「直五十迦利沙波拏。」鄔波難陀曰：「三十當取。」商人曰：「誰當還價？」報言：「長者相還。」問長者曰：「何時當與？」長者言：「某時當與。」商人曰：「善！隨意將去。」長者即便付與鄔波難陀。時鄔波難陀報言：「長者無病長壽，今所施物是心瓔珞是心資助，定慧莊嚴得人天道。」乃至廣說。鄔波難陀便持此疊往逝多林。
長者家貧，不能依時還其疊價，商人遂立長者于赫日中不聽其去。有知識見問言：「何意住立日中？為有瘧病為服酥耶？」報言：「我非瘧病亦不服酥，債久不還被立於此。」問言：「何時負債？豈汝祖父負他債耶？」報言：「由我于釋迦子生敬信心，以衣見施嫌惡不受，令買好者置此艱辛。」時彼
【現代漢語翻譯】 現代漢語譯本： 『再也沒有什麼可以得到的了。』信使說：『可以買給我嗎？』回答說：『我沒有（足夠的）價值（來購買）。』信使說：『可以先賒購，之後再還價。』這時，長者又看了看妻子的臉色，妻子說：『聖者鄔波難陀（Upananda）（佛陀的弟子）對我們家確實有很大的恩情，可以為他買衣服，滿足他的願望。』當時，那位長者就帶著鄔波難陀（Upananda）前往市場，來到一家店舖。鄔波難陀（Upananda）心想：『我要讓店主生起高昂的心，拿出最好的衣服。』（於是）告訴長者說：『略微看看這家店舖，大多是貧窮的人，哪裡會有上好的白疊布呢？應該去其他地方尋找。』當時，店主聽到這些話后，便生起高昂的心，拿出上好的疊布，說道：『聖者！為什麼輕視我？請看看這疊布。』鄔波難陀（Upananda）說：『確實是好東西，價格如何？』商人說：『值五十迦利沙波拏（Karshapana）（古印度貨幣單位）。』鄔波難陀（Upananda）說：『三十（迦利沙波拏）我就拿走。』商人說：『誰來還價？』（鄔波難陀）說：『長者來還。』（商人）問長者說：『什麼時候給？』長者說：『某時給。』商人說：『好！隨便拿去吧。』長者就將（疊布）交給鄔波難陀（Upananda）。當時，鄔波難陀（Upananda）說道：『愿長者無病長壽，今天所施之物是心的瓔珞，是心的資助，以禪定和智慧莊嚴，得人天之道。』乃至廣說。鄔波難陀（Upananda）便拿著這疊布前往逝多林（Jetavana）。 長者家境貧寒，不能按時償還疊布的價錢，商人就把長者立在烈日之下，不讓他離開。有認識的人看見了，問道：『什麼原因讓你站在太陽底下？是得了瘧疾還是在服用酥油？』（長者）回答說：『我不是得了瘧疾，也沒有服用酥油，因為欠債很久沒有償還，所以被罰站在這裡。』（那人）問道：『什麼時候欠的債？難道是你的祖父欠他的債嗎？』（長者）回答說：『因為我對釋迦（Sakya）的弟子生起恭敬信心，用衣服供養他，他嫌棄不好不接受，讓我買好的，才落得如此艱難。』當時，那人……
【English Translation】 English version: 『There is nothing more to be obtained.』 The messenger said, 『Can you buy it for me?』 He replied, 『I have no (sufficient) value (to purchase it).』 The messenger said, 『Then buy it on credit first, and I will repay the price later.』 At that time, the elder looked at his wife's face again, and his wife said, 『The venerable Upananda (disciple of the Buddha) has indeed been very kind to our family. You can buy clothes for him and fulfill his wish.』 At that time, the elder took Upananda (Buddha's disciple) to the market and went to a shop. Upananda (Upananda) thought to himself, 『I will make the shopkeeper develop a high mind and bring out the best clothes.』 (So he) told the elder, 『Looking briefly at this shop, most of them are poor people, how can there be good white cotton cloth? We should look for it elsewhere.』 At that time, the shopkeeper, hearing these words, developed a high mind and brought out the best cotton cloth, saying, 『Venerable Sir! Why do you despise me? Please look at this cloth.』 Upananda (Upananda) said, 『It is indeed a good thing, what is the price?』 The merchant said, 『It is worth fifty Karshapanas (ancient Indian currency unit).』 Upananda (Upananda) said, 『I will take it for thirty (Karshapanas).』 The merchant said, 『Who will repay the price?』 (Upananda) said, 『The elder will repay it.』 (The merchant) asked the elder, 『When will you give it?』 The elder said, 『At a certain time.』 The merchant said, 『Good! Take it as you please.』 The elder then handed (the cloth) to Upananda (Upananda). At that time, Upananda (Upananda) said, 『May the elder be free from illness and live long. What is given today is the necklace of the heart, the assistance of the heart, adorned with meditation and wisdom, attaining the path of humans and gods.』 And so on, extensively speaking. Upananda (Upananda) then took this cloth to Jetavana (monastery). The elder's family was poor and could not repay the price of the cloth on time, so the merchant made the elder stand in the hot sun and would not let him leave. An acquaintance saw him and asked, 『What is the reason for standing in the sun? Is it because you have malaria or are you taking ghee?』 (The elder) replied, 『I do not have malaria, nor am I taking ghee. Because I have owed the debt for a long time and have not repaid it, I am being punished to stand here.』 (The person) asked, 『When did you incur the debt? Did your grandfather owe him the debt?』 (The elder) replied, 『Because I developed respectful faith in the disciple of Sakya (Buddha), and offered him clothes, but he disliked them and did not accept them, and asked me to buy good ones, that is why I am in such a difficult situation.』 At that time, that person...
知友聞此事已便起譏嫌：「沙門釋子貪求無厭。」諸苾芻聞已具以其事往白世尊。世尊以此因緣集苾芻眾，廣說乃至佛告鄔波難陀曰：「汝實作如是不端嚴事，隨他所施無知足心，更求好物令彼辛苦？」白言：「實爾。」世尊如前種種呵責，告諸苾芻：「我今為諸弟子于毗奈耶制其學處，應如是說：
「若復苾芻有非親居士居士婦，共辦衣價當買如是清凈衣與某甲苾芻，及時應用。此苾芻先不受請，因他告知，便詣彼家作如是語：『善哉！仁者為我所辦衣價，可買如是清凈衣，及時與我，為好故。』若得衣者泥薩祇波逸底迦。」
若苾芻者，謂鄔波難陀。親非親等，義如上說。
言衣價者，謂金銀、貝齒等。
辦者，貯畜也。
如是衣者，謂七種，如上。
買者、謂從他買。
言清凈者，謂得如是堪受用衣。
與者，謂施衣時。
某甲者，謂鄔波難陀。
不受請者，先未言許。
因他告知等者，見他陳說往彼求衣，強索其價為好故。若得衣時便犯捨墮。
此中犯相其事云何？事有三種：謂價、色、量。云何為價？若苾芻從非親人得五迦利沙波拏直衣，受時無犯；不受此衣更過索者，索時犯惡作、得時犯捨墮。如是乃至五十迦利沙波拏等，
【現代漢語翻譯】 現代漢語譯本： 知情的人聽說了這件事，就開始譏諷指責：『沙門釋迦牟尼的弟子貪得無厭。』各位比丘聽說了這件事，詳細地稟告了世尊（Bhagavan，佛陀）。世尊因為這件事召集了比丘僧眾，詳細地說明情況，然後佛告訴鄔波難陀（Upananda，人名）說：『你確實做了這樣不端莊的事情，接受了別人的佈施卻不知滿足，還要求更好的東西，讓他們辛苦？』鄔波難陀回答說：『確實是這樣。』世尊像之前一樣種種呵斥他，然後告訴各位比丘：『我現在為各位弟子在毗奈耶（Vinaya，戒律）中制定學處（Siksa-pada，戒條），應該這樣說： 『如果某個比丘，有非親屬的在家男居士或女居士，共同準備了購買衣服的錢，打算購買這樣清凈的衣服給某甲比丘（指特定的比丘），並及時供養。這位比丘事先沒有接受邀請，因為別人告知了這件事，就前往他們家，說這樣的話：『太好了！各位為我準備的買衣服的錢，可以購買這樣清凈的衣服，及時給我，爲了更好。』如果得到了衣服，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』 若比丘者，指鄔波難陀（Upananda，人名）。親非親等，意義如上所述。 言衣價者，指金銀、貝齒等。 辦者，是貯藏積蓄的意思。 如是衣者，指七種衣服，如上所述。 買者，指從他人處購買。 言清凈者，指得到這樣堪能受用的衣服。 與者，指佈施衣服的時候。 某甲者，指鄔波難陀（Upananda，人名）。 不受請者，指事先沒有答應。 因他告知等者，指看到別人陳述這件事，前往他們那裡求取衣服，強行索要錢財，爲了更好。如果得到衣服時，就犯了捨墮罪。 此中犯相的情況是怎樣的呢？事情有三種：即價格、顏色、數量。什麼是價格呢？如果比丘從非親屬的人那裡得到價值五個迦利沙波拏（Karshapana，古印度貨幣單位）的衣服，接受時沒有犯戒；如果不接受這件衣服，還額外索要，索要時犯惡作罪（Dukkata，一種輕罪），得到時犯捨墮罪。像這樣乃至五十個迦利沙波拏等。
【English Translation】 English version: Those who knew about this incident began to mock and criticize: 'The disciples of the Shramana Shakyamuni are insatiably greedy.' When the Bhikshus (monks) heard about this, they reported the matter in detail to the Bhagavan (Buddha). The Bhagavan, because of this incident, gathered the Bhikshu Sangha (community of monks), explained the situation in detail, and then the Buddha said to Upananda (name of a person): 'You have indeed done such an unseemly thing, accepting the alms of others without contentment, and demanding better things, causing them hardship?' Upananda replied: 'Indeed, it is so.' The Bhagavan scolded him in various ways as before, and then told the Bhikshus: 'I am now establishing a Siksa-pada (precept) in the Vinaya (code of monastic discipline) for you disciples, which should be stated as follows: 'If a certain Bhikshu, has a non-relative male householder or female householder, who jointly prepare money for buying clothes, intending to buy such pure clothes for a certain Bhikshu (referring to a specific Bhikshu), and offer them in a timely manner. This Bhikshu has not accepted the invitation beforehand, but because others have informed him of this matter, he goes to their house and says such words: 'Excellent! The money you have prepared for me to buy clothes can be used to buy such pure clothes, give them to me in a timely manner, for the sake of better quality.' If he obtains the clothes, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' The 'Bhikshu' refers to Upananda (name of a person). 'Relative' and 'non-relative' have the meanings as described above. 'Money for clothes' refers to gold, silver, shells, teeth, etc. 'Prepare' means to store and accumulate. 'Such clothes' refers to the seven types of clothes, as mentioned above. 'Buy' means to purchase from others. 'Pure' means to obtain such clothes that are suitable for use. 'Give' means the time of offering clothes. 'A certain person' refers to Upananda (name of a person). 'Not accepted the invitation' means not having agreed beforehand. 'Because others have informed him, etc.' means seeing others describe this matter, going to them to ask for clothes, forcibly demanding money, for the sake of better quality. If he obtains the clothes, he commits the offense of Nissaggiya (forfeiture). What are the circumstances of committing this offense? There are three aspects to the matter: namely, price, color, and quantity. What is the price? If a Bhikshu receives clothes worth five Karshapanas (ancient Indian currency unit) from a non-relative person, there is no offense in accepting them; if he does not accept these clothes and additionally demands more, he commits a Dukkata (wrongdoing, a minor offense) when demanding, and commits a Nissaggiya offense when obtaining them. It is like this up to fifty Karshapanas, etc.
隨覓隨得輕重準上應知，是謂為價。云何為色？苾芻得青色衣受時無犯，不受此衣更過索者，索時得惡作、得時犯捨墮。如青既爾，乃至余色準此應知，是謂為色。
云何為量？若苾芻得五肘衣時受取無犯，不受此衣更過索者，同前得罪。如是乃至多肘，罪之輕重事並同前，是謂為量。此泥薩祇衣舍衣方法事亦同前。無犯者，若乞縷𦆠便得小片、若乞小片他與大衣，此皆無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
知俗人別許與衣就乞學處第九
佛在逝多林。時鄔波難陀苾芻起犯因緣，長者及婦各與外人私通，因為說法舍惡修善，事並同前。但以二人各辦衣價為異，令彼二價共為一衣，致使長者受大辛苦。苾芻以緣白佛，乃至「為制學處，應如是說：
「若復苾芻有非親居士居士婦，各為苾芻辦衣價，買如是清凈衣與某甲苾芻。此苾芻先不受請，因他告知，便詣彼家作如是語：『善哉！仁者可共買如是清凈衣，及時與我，為好故。』若得衣者泥薩祇波逸底迦。」
此中犯相三種不同，並如前說。
過限索衣學處第十
佛在王舍城竹林園中。時鄔波難陀作如是念：「我等所有經求之處，皆由給孤獨長者啟請世尊制其學處。我等假欲乞求狹小布巾尚無由得，況寬
【現代漢語翻譯】 現代漢語譯本 『隨覓隨得輕重準上應知，是謂為價。』意思是說，根據尋找的結果來判斷物品的價值高低，這就是所謂的『價』。 『云何為色？』意思是說，什麼是『色』的規定？如果比丘（bhiksu，佛教出家人）得到一件青色的衣服，在接受時沒有違犯戒律；但如果接受了這件衣服后，又進一步索取更多，那麼在索取時會犯惡作罪（dukkhata），得到時則犯捨墮罪（nissaggiya pacittiya）。青色如此，其他顏色也應以此類推，這就是所謂的『色』的規定。 『云何為量？』意思是說，什麼是『量』的規定？如果比丘得到一件五肘長的衣服，在接受時沒有違犯戒律；但如果接受了這件衣服后，又進一步索取更多，那麼會像前面一樣觸犯相應的罪過。像這樣，即使索取更多肘長的布料，罪過的輕重也與前面所說的情況相同，這就是所謂的『量』的規定。這種泥薩祇衣（nissaggiya，捨墮）的捨棄方法也與之前相同。沒有違犯的情況包括：如果只是乞討線頭或布條，然後得到一小塊布；或者乞討一小塊布，別人卻給了一件大衣服，這些情況都不算違犯。此外，初犯者，或者因為癡狂、心神錯亂、被痛苦纏繞而犯戒的人，也不算違犯。 知俗人別許與衣就乞學處第九 佛陀（Buddha）在逝多林（Jetavana）。當時，鄔波難陀（Upananda）比丘引發了一起事件：一位長者和他的妻子各自與外人私通，後來因為聽聞佛法而捨棄惡行、修習善行，事情經過與之前類似。不同之處在於，長者和他的妻子各自準備了購買衣服的錢。他們讓這兩份錢合起來購買一件衣服，這使得長者感到非常辛苦。比丘將此事稟告佛陀，佛陀因此制定戒律，應該這樣說： 『如果某位比丘，有非親屬的居士（upasaka，在家男信徒）或居士婦（upasika，在家女信徒），各自為這位比丘準備了購買衣服的錢，並購買了這樣清凈的衣服，說是給某某比丘。這位比丘事先沒有接受他們的邀請，後來因為別人告知，便前往他們家，說這樣的話：『太好了！你們可以一起購買這樣清凈的衣服，及時給我，這樣才好。』如果得到了這件衣服，就犯泥薩祇波逸底迦罪。』 此處的犯戒情況有三種不同的情況，都與前面所說的一樣。 過限索衣學處第十 佛陀在王舍城（Rajagrha）的竹林園（Veluvana）中。當時，鄔波難陀產生了這樣的想法：『我們所有可以請求佈施的地方，都是因為給孤獨長者（Anathapindika）請求世尊（Bhagavan，佛陀的稱號）制定了戒律。我們現在想要乞討一塊狹小的布巾都無法得到，更何況是寬大的衣服呢？』
【English Translation】 English version 'Following the search, the lightness or heaviness is known, and the standard is applied accordingly; this is called 'value'.』 This means that the value of an item is determined by the outcome of the search. 『What is 'color'?』 It means, what are the rules regarding 'color'? If a bhiksu (Buddhist monk) receives a blue robe and there is no offense in accepting it; but if, after receiving the robe, he further asks for more, then he commits a dukkata (wrongdoing) offense when asking and a nissaggiya pacittiya (forfeiture and expiation) offense when receiving. What applies to blue also applies to other colors; this is called the rule of 'color'. 『What is 'measure'?』 It means, what are the rules regarding 'measure'? If a bhiksu receives a robe of five cubits in length and there is no offense in accepting it; but if, after receiving the robe, he further asks for more, then he commits the same offenses as before. Likewise, even if he asks for more cubits of cloth, the severity of the offense is the same as described earlier; this is called the rule of 'measure'. The method of forfeiting this nissaggiya (item requiring forfeiture) robe is also the same as before. There is no offense if he only begs for threads or scraps of cloth and then receives a small piece of cloth; or if he begs for a small piece of cloth and someone gives him a large robe, these situations are not considered offenses. Furthermore, there is no offense for a first-time offender, or for someone who commits the offense due to insanity, mental confusion, or being overwhelmed by pain. The Ninth Training Rule on Knowing that Laypeople Have Separately Agreed to Give Robes and Then Begging The Buddha was at Jetavana (a monastery). At that time, the bhiksu Upananda (a monk's name) caused an incident: a wealthy man (a householder) and his wife each had affairs with outsiders, but later, after hearing the Dharma (Buddhist teachings), they abandoned evil deeds and practiced good deeds, the events being similar to those before. The difference was that the wealthy man and his wife each prepared money to buy a robe. They combined these two amounts of money to buy one robe, which caused the wealthy man great hardship. The bhiksu reported this matter to the Buddha, and the Buddha therefore established a training rule, which should be stated as follows: 『If a bhiksu has a lay supporter (upasaka, a male lay follower) or a lay woman supporter (upasika, a female lay follower) who are not relatives, and each of them prepares money to buy a robe for the bhiksu, and they buy such a pure robe, saying it is for so-and-so bhiksu. If this bhiksu has not previously accepted their invitation, but later, because someone informs him, he goes to their house and says such words: 『Excellent! You can buy such a pure robe together and give it to me in time, for the sake of goodness.』 If he receives this robe, he commits a nissaggiya pacittiya offense.』 The circumstances of the offense here are threefold and different, and are all as described before. The Tenth Training Rule on Asking for a Robe Beyond the Limit The Buddha was in the Bamboo Grove (Veluvana) in Rajagrha (a city). At that time, Upananda had this thought: 『All the places where we can request alms are because the wealthy man Anathapindika (a wealthy benefactor) requested the Bhagavan (title for the Buddha) to establish these training rules. Now we cannot even obtain a small piece of cloth if we want to beg for it, let alone a wide robe!』
大耶？然我昔時共行雨婆羅門同一學堂從師受業，我宜往見，或容與我多少衣物。」便就彼宅，門人止之：「聖者勿進。」報言：「賢首！世尊制我五處不行，唱令家、淫女家、酒家、王家、屠膾家，此家豈是五處耶？」門人報曰：「聖者！何須多作譏罵？斯非唱令淫女等家，然是婆羅門行雨之宅。」報守門人曰：「男子！汝宜入舍報婆羅門云：『大德鄔波難陀今在門外須欲相見。』」門人曰：「觀斯意氣似從勝光王斷事處來。」報曰：「癡人！為報者善；若更遲延，必當令汝招大杖罰。」門人自念：「看此形勢全無怖懼，不同餘者必有所由，當爲報知勿受其辱。」即便入報：「大德鄔波難陀今在門外雲鬚相見。」婆羅門曰：「喚大德入，誰復相遮？」門人聞已便作是念：「由此緣故豪望沙門全無怖意。」即便喚入。婆羅門見，遙唱善來敷座令坐，既坐定已發美妙音，讚歎施門殊勝功德。若鄔波難陀發喜悅心贊佈施者，諸有信心婆羅門等聽法之時作如是念：「善哉妙法！我等宜應割肉持施。」時婆羅門聞法歡喜作如是語：「大德坐夏了日我當奉施六十金錢。」鄔波難陀曰：「賢首！無病長壽。」即為咒愿：「今所施物是心瓔珞，乃至安隱涅槃。」即辭而去。
時有二苾芻從室羅伐至王舍城，為禮佛故詣竹林中。
【現代漢語翻譯】 現代漢語譯本： 『大耶？』（Dà Yē?：一個名字，可能指某人）我說：『我以前和行雨婆羅門（Xíngyǔ Póluómén：一個婆羅門的名字）在同一個學堂跟從老師學習，我應該去拜訪他，或許他會給我一些衣物。』於是就去了他家，門人阻止他說：『聖者不要進去。』鄔波難陀（Wūbō Nán陀：一位尊者）回答說：『賢首！世尊規定我五種地方不能去，即娼妓家、**家、酒家、王家、屠宰之家，這家難道是這五種地方嗎？』門人回答說：『聖者！何必多加譏諷謾罵？這裡不是娼妓之家等，而是婆羅門行雨的家。』鄔波難陀對守門人說：『男子！你應該進去稟告婆羅門說：「大德鄔波難陀現在門外，想要拜見您。」』門人說：『看這人的神氣，好像是從勝光王（Shèngguāng Wáng：一位國王的名字）的斷事處來的。』鄔波難陀說：『癡人！好好去稟告；如果再遲延，必定讓你遭受大杖責罰。』門人自己想：『看這人的架勢，完全沒有畏懼，和別人不同，必定有原因，應該去稟告，免得受辱。』就進去稟告說：『大德鄔波難陀現在門外，說想要拜見您。』婆羅門說：『請大德進來，誰敢阻攔？』門人聽了之後就想：『因為這個緣故，豪望的沙門（shāmén：出家人）才完全沒有畏懼。』就請鄔波難陀進去。婆羅門看見他，遠遠地就說『歡迎』，鋪設座位請他坐下，坐定之後，發出美妙的聲音，讚歎佈施的殊勝功德。如果鄔波難陀發起喜悅的心讚歎佈施，那些有信心的婆羅門等聽法的時候就會這樣想：『善哉妙法！我們應該割肉來佈施。』當時婆羅門聽法歡喜，這樣說：『大德安居結束之日，我將奉獻六十金錢。』鄔波難陀說：『賢首！無病長壽。』就為他咒愿：『今天所施之物是心之瓔珞，乃至安穩到達涅槃。』然後告辭離去。
當時有兩位比丘（bǐqiū：出家男子）從室羅伐（Shìluófá：一個地名）來到王舍城（Wángshěchéng：一個城市的名字），爲了禮拜佛陀，前往竹林（Zhúlín：一個竹林的名字）中。
【English Translation】 English version: 『Great One?』 (Dà Yē?: a name, possibly referring to someone) I said, 『I used to study with the Brahmin Xingyu (Xíngyǔ Póluómén: a Brahmin's name) in the same school, learning from the same teacher. I should go visit him; perhaps he will give me some clothing.』 So he went to his house, but the gatekeeper stopped him, saying, 『Venerable one, do not enter.』 Upananda (Wūbō Nán陀: a venerable one) replied, 『Virtuous one! The World-Honored One has forbidden me from going to five places: brothels, ** houses, taverns, royal palaces, and butcher shops. Is this house one of those five places?』 The gatekeeper replied, 『Venerable one! Why must you be so sarcastic and insulting? This is not a brothel or any such place, but the house of the Brahmin Xingyu.』 Upananda said to the gatekeeper, 『Man! You should go inside and inform the Brahmin, saying, 「The Great Virtue Upananda is now outside the gate and wishes to see you.」』 The gatekeeper said, 『Judging by his demeanor, he seems to have come from King Shengguang's (Shèngguāng Wáng: a king's name) court of judgment.』 Upananda said, 『Fool! Go and report properly; if you delay any longer, I will surely have you severely beaten.』 The gatekeeper thought to himself, 『Looking at this person's attitude, he is completely fearless, unlike others. There must be a reason. I should report it to avoid being humiliated.』 So he went inside and reported, 『The Great Virtue Upananda is now outside the gate, saying he wishes to see you.』 The Brahmin said, 『Invite the Great Virtue in; who would dare to stop him?』 Upon hearing this, the gatekeeper thought, 『Because of this reason, the eminent Shramana (shāmén: a renunciate) is completely fearless.』 So he invited Upananda in. The Brahmin saw him and, from afar, said 『Welcome!』 He laid out a seat and invited him to sit down. Once seated, he spoke in a beautiful voice, praising the supreme merits of giving. If Upananda were to rejoice and praise giving, those faithful Brahmins and others listening to the Dharma would think, 『Excellent Dharma! We should cut off our own flesh to give as alms.』 At that time, the Brahmin, hearing the Dharma, rejoiced and said, 『On the day the Venerable One concludes his summer retreat, I will offer sixty gold coins.』 Upananda said, 『Virtuous one! May you have health and longevity.』 He then offered a blessing: 『May this offering be a necklace of the heart, leading to peaceful Nirvana.』 Then he took his leave and departed.
At that time, two Bhikshus (bǐqiū: ordained monks) came from Shravasti (Shìluófá: a place name) to Rajagriha (Wángshěchéng: a city's name), intending to pay homage to the Buddha in the Bamboo Grove (Zhúlín: a bamboo grove's name).
是時世尊命具壽阿難陀曰：「汝今宜往告諸苾芻：『如來欲往憍薩羅國人間遊行，若有情願隨從行者可料理衣服。』」時阿難陀受教而去，告諸苾芻宣世尊教。時二新來苾芻聞是語已憂心而住。鄔波難陀問曰：「汝二少年何意懷憂？」彼二答曰：「具壽阿難陀告諸苾芻：『如來欲往憍薩羅國人間遊行，若愿去者當料理衣服。』大德！我適來至猶未解息，如何更往室羅伐城。」時鄔波難陀聞已憂惱作如是念：「我經多時才蒙少施，寧知更有障礙事生。」至明旦已即便往詣婆羅門家，到已就座而坐作憂悒聲說施功德。時婆羅門問言：「大德！前來說法美妙音聲，今者似帶憂色其聲卑下，愿聞其故。」鄔波難陀曰：「賢首！我經多時才得相見，今時不久即欲別離。」作是語已懷憂而住，世有言曰：
「摩揭陀人聞聲解， 憍薩羅國睹形知； 半字便了五王城， 待言方解余邊國。」
時行雨婆羅門聞鄔波難陀所說便作是念：「此不為我離別生憂，但為六十金錢而起愁惱。」報言：「大德！隨仁何處作安居了，我當奉送六十金錢。」鄔波難陀曰：「賢首！無病長壽。善哉！施心始終堅固，所為福利當招勝果。」即辭而去。
爾時世尊大眾圍繞如余廣說，至憍薩羅往室羅伐住逝多林。時有商客從此城出，將
諸貨物詣王舍城。然王舍城古昔常法，若於他處有大商旅至其國者，王自看稅或令行雨大臣。是時行雨看稅其物，報商客曰：「汝若還歸室羅伐者當報我知。」答言：「爾。」商人交易既了詣大臣所，報言：「我欲歸國。」即便付與六十金錢，告言：「此物汝可將與大德鄔波難陀。」彼受物已作如是念：「若與行雨大臣先相識者，彼定必是眾所知識大德苾芻，我當於彼少為利潤令彼生喜，可買細疊將向彼城。」往竹林中問苾芻曰：「何者疊衣堪苾芻著？」苾芻報曰：「賢首！汝今豈欲施僧衣耶？」報言：「我無暇施，然行雨大臣附我六十金錢與大德鄔波難陀，我今欲以金錢買疊將去望稱彼心。」諸苾芻曰：「汝今定當輸其白疊並索金錢。」商人唸曰：「今此苾芻或與彼仇隙。」即便更詣余苾芻處具述前事，苾芻報曰：「汝若不印金錢而將去者，彼定索利。」商人便念：「彼此語同，事須防慮。」往大臣所令其印署，大臣曰：「我今信汝豈勞須印。」商人曰：「雖相委信，商人之法事須詳審。」於時大臣便為印署。商人持往室羅伐城至逝多林，問苾芻曰：「聖者！鄔波難陀房在何處？」時諸苾芻示其住處。彼往不見，問苾芻曰：「大德鄔波難陀今向何處？」報言：「暫向寺外閑靜之處。」商人報曰：「此之金錢是王舍大
【現代漢語翻譯】 現代漢語譯本： 一些商人帶著貨物前往王舍城（Rājagṛha，古代印度城市）。按照王舍城古老的慣例，如果有來自其他地方的大型商隊到達，國王會親自檢查稅收，或者委派行雨大臣（Varṣākāra，人名，大臣）處理。當時，行雨大臣負責檢查稅收，他對商人們說：『如果你們返回室羅伐悉底（Śrāvastī，古印度城市）時，請告訴我一聲。』商人們回答說：『好的。』 商人們完成交易后，前往大臣處，告知說：『我們準備回國了。』大臣隨即交給他們六十枚金幣，並囑咐說：『請將這些錢交給大德鄔波難陀（Upānanda，人名，比丘）。』商人接過錢後心想：『如果行雨大臣事先就認識他，那麼他一定是位衆所周知的大德比丘。我應該從中賺取一些利潤，讓他高興，可以買些細布帶到那個城市去。』 他前往竹林精舍（Veṇuvana，佛教寺院），詢問比丘們說：『哪種細布適合比丘穿著？』比丘回答說：『賢首（Bhadramukha，尊稱）！你現在是要佈施僧衣嗎？』商人回答說：『我沒有時間佈施，是行雨大臣托我帶六十枚金幣給大德鄔波難陀，我現在想用這些錢買些細布帶去，希望能讓他滿意。』 比丘們說：『你肯定要賠上那些白布，還要倒貼金錢。』商人心想：『這些比丘或許與他有仇隙。』於是他又去其他比丘處，詳細敘述了之前的事情。比丘們回答說：『如果你不把金錢蓋上印記就帶去，他肯定會索要利息。』商人心想：『他們說的話都一樣，必須小心防範。』 他前往大臣處，請大臣蓋上印記。大臣說：『我信任你，何必費事蓋印。』商人說：『即使相互信任，按照商人的規矩，也必須詳細審查。』於是大臣便為他蓋上了印記。商人帶著錢前往室羅伐悉底城，到達逝多林（Jetavana，佛教寺院），詢問比丘們說：『聖者！鄔波難陀的房間在哪裡？』比丘們指出了他的住處。商人前去卻沒見到他，便問比丘們說：『大德鄔波難陀現在去哪裡了？』比丘們回答說：『暫時去寺外安靜的地方了。』商人說：『這些金錢是王舍城大'
【English Translation】 English version: Some merchants were going to Rājagṛha (ancient Indian city) with goods. According to the ancient custom of Rājagṛha, if large caravans from other places arrived in their country, the king would personally inspect the taxes or appoint the minister Varṣākāra (personal name, minister) to handle them. At that time, the minister Varṣākāra was in charge of inspecting the taxes, and he said to the merchants, 'If you return to Śrāvastī (ancient Indian city), please let me know.' The merchants replied, 'Okay.' After the merchants completed their transactions, they went to the minister and informed him, 'We are preparing to return to our country.' The minister then gave them sixty gold coins and instructed them, 'Please give these coins to the venerable Upānanda (personal name, Bhikkhu).' After receiving the coins, the merchant thought, 'If the minister Varṣākāra knows him beforehand, then he must be a well-known venerable Bhikkhu. I should make some profit from this and make him happy; I can buy some fine cloth to take to that city.' He went to Veṇuvana (Buddhist monastery) and asked the Bhikkhus, 'Which kind of fine cloth is suitable for Bhikkhus to wear?' The Bhikkhu replied, 'Bhadramukha (honorific title)! Are you going to donate robes to the Sangha now?' The merchant replied, 'I don't have time to donate; it's that the minister Varṣākāra entrusted me to bring sixty gold coins to the venerable Upānanda, and I want to use these coins to buy some fine cloth to take there, hoping to please him.' The Bhikkhus said, 'You will definitely lose those white cloths and have to pay extra money.' The merchant thought, 'These Bhikkhus may have a feud with him.' So he went to other Bhikkhus and described the previous events in detail. The Bhikkhus replied, 'If you don't stamp the gold coins before taking them, he will definitely demand interest.' The merchant thought, 'They all say the same thing; I must be careful.' He went to the minister and asked him to stamp the coins. The minister said, 'I trust you; why bother stamping them?' The merchant said, 'Even if we trust each other, according to the rules of merchants, we must examine things in detail.' So the minister stamped them for him. The merchant took the coins to Śrāvastī and arrived at Jetavana (Buddhist monastery), asking the Bhikkhus, 'Venerable ones! Where is Upānanda's room?' The Bhikkhus pointed out his residence. The merchant went there but didn't see him, so he asked the Bhikkhus, 'Where has the venerable Upānanda gone now?' The Bhikkhus replied, 'He has temporarily gone to a quiet place outside the monastery.' The merchant said, 'These gold coins are from the great'
臣行雨所寄，可為領取，彼來當與。」苾芻報曰：「賢首！汝頗曾見炬火發焰以頭觸之。」商人即念：「此必與彼先有仇隙。」即詣余苾芻處白言：「大德！此之金錢是王舍大臣行雨所寄，與鄔波難陀。可為受取，彼來當付。」諸苾芻曰：「若其不印而將來者，彼必定當從汝索利，誰能為彼輒受此物？汝自面付。」商人唸曰：「所言相似，此定是難。我在家中待彼苾芻，自解應答。」報苾芻曰：「若鄔波難陀還至此者，可為報知我在某處，必須物者可來取之。」言已捨去。
鄔波難陀後來寺內，苾芻告曰：「大德鄔波難陀！善哉！世尊有如是說：『若具戒行意清凈者，隨心所愿皆得成就。』仁者今日息意林中，即便獲得六十金錢遠來供養。」鄔波難陀告言：「具壽！何處得有施主，佛及大眾千二百五十各與六十金錢？」苾芻報曰：「唯仁獨得，不遍眾僧。」鄔波難陀曰：「誰能惠我六十金錢？」報曰：「是王舍城行雨大臣寄來奉施。」報曰：「彼是我舊知識，先已有心與我此物。誰為受之好觀察不？勿被揩損及以破落，是私鑄物不堪受用。」報言：「無人為受。」鄔波難陀曰：「我比住在惡友之中，誰肯為受？」作是語時，餘人報曰：「大德何事憂惱？商人留語：『我住某處，若須者可來取之。』」
時
【現代漢語翻譯】 現代漢語譯本：商人行雨（大臣名）所託之物，可以代為領取，他來的時候我會給他。』一位比丘回答說：『賢首！你可曾見過火炬發出的火焰用頭去觸碰它？』商人心想：『這人一定和鄔波難陀（比丘名）有仇。』於是就去另一位比丘那裡說：『大德！這些金錢是王舍城的大臣行雨所寄，要交給鄔波難陀的。您可以代為收下，他來的時候我會交付給他。』眾比丘說：『如果他沒有憑證就來取，他必定會向你索要利息，誰能為他隨便接受這些東西呢？你親自交給他吧。』商人心想：『他們說得有道理，這事確實很難辦。我還是在家等那位比丘，自己想辦法應付。』於是告訴比丘說：『如果鄔波難陀回到這裡，請告訴他我在某處，如果需要這些錢，可以來找我。』說完就離開了。 鄔波難陀後來到寺廟裡，比丘告訴他說：『大德鄔波難陀！太好了！世尊曾經這樣說過：『如果持戒修行，心意清凈，那麼隨心所愿都能得到成就。』仁者您今天在寂靜的樹林中，就獲得了六十金錢的供養。』鄔波難陀說：『具壽！哪裡會有這樣的施主，佛陀以及一千二百五十位僧人每人供養六十金錢？』比丘回答說：『只有您一個人得到，不是普遍供養僧眾。』鄔波難陀問：『誰會給我六十金錢呢？』比丘回答說：『是王舍城的行雨大臣寄來供養的。』鄔波難陀說：『他是我以前認識的人，之前就有心要給我這些東西。是誰替我收下的？有沒有好好檢查？不要被調換或者損壞了，如果是私自鑄造的錢，那就不能用了。』比丘回答說：『沒有人替你收下。』鄔波難陀說：『我好像住在壞朋友中間一樣，誰肯替我收下呢？』正說著的時候，有人告訴他說：『大德，您有什麼可憂愁的？商人留話說：『我住在某處，如果需要錢，可以來找我。』 這時
【English Translation】 English version: 'The things entrusted by Xingyu (name of a minister), can be received on his behalf, and I will give them to him when he comes.' A Bhikkhu replied, 'Worthy one! Have you ever seen a torch emitting flames and touching it with your head?' The merchant thought, 'This person must have a feud with Upananda (name of a Bhikkhu).' So he went to another Bhikkhu and said, 'Venerable one! This money was sent by Minister Xingyu of Wangshe City, to be given to Upananda. You can receive it on his behalf, and I will deliver it to him when he comes.' The Bhikkhus said, 'If he comes without proof, he will surely ask you for interest. Who can casually accept these things for him? You should hand it over to him personally.' The merchant thought, 'What they said makes sense, this matter is indeed difficult to handle. I should wait for that Bhikkhu at home and figure out how to respond myself.' So he told the Bhikkhu, 'If Upananda returns here, please tell him that I am at a certain place, and if he needs the money, he can come and find me.' Having said that, he left. Later, Upananda came to the temple, and the Bhikkhu told him, 'Venerable Upananda! Excellent! The World Honored One once said, 'If one upholds the precepts and practices diligently, and one's mind is pure, then whatever one wishes will be accomplished.' Today, you, benevolent one, in the quiet forest, have received the offering of sixty gold coins.' Upananda said, 'Reverend one! Where would there be such a donor who would offer sixty gold coins to the Buddha and each of the one thousand two hundred and fifty monks?' The Bhikkhu replied, 'Only you have received it, it is not a universal offering to the Sangha.' Upananda asked, 'Who would give me sixty gold coins?' The Bhikkhu replied, 'It was sent by Minister Xingyu of Wangshe City as an offering.' Upananda said, 'He is someone I knew before, and he had the intention to give me these things. Who received it for me? Was it carefully inspected? Don't let it be replaced or damaged, and if it is privately minted money, then it is not suitable for use.' The Bhikkhu replied, 'No one received it for you.' Upananda said, 'It's like I live among bad friends, who would be willing to receive it for me?' As he was saying this, someone told him, 'Venerable one, what are you worried about? The merchant left a message saying, 'I live at a certain place, if you need the money, you can come and find me.' At that time
鄔波難陀聞是語已，即取僧伽胝疾行而去往彼家中。時彼商人遙見急步即自念言：「看此形勢定是豪族沙門。」問言：「仁是鄔波難陀？」答言：「是。」即便取錢，報言：「此是大臣行雨所寄，可領取之。」即為廣作咒愿。商人曰：「此非我財勿為我咒，愿應可為彼行雨大臣。」鄔波難陀曰：「損汝何事？汝亦於我大有功勞，遠從他方持物來至。借一小兒持錢將去，到市店所即遣歸來。」「聖者！我無小兒。」報言：「癡人！遠自王舍尚為持來，跬步之間不肯送去。」即命小兒令送錢去，語小兒曰：「當隨後去不得余行。若其與汝餅果之直必不應取。」是時小兒持錢隨去至一店上，報言：「聖者！此處安錢。」鄔波難陀便作是念：「彼興生人教此童子不令隨我。」即報鋪主曰：「賢首！此之金錢且為收舉。」報言：「聖者！我有家長。」鄔波難陀曰：「愿汝常不自由。」復更向一賣香童子處，告言：「賢首！暫寄此錢。」報言：「我之尊人出外不在。」鄔波難陀曰：「愿汝家長更勿重來。」復更詣一賣香童子創發信心，報曰：「賢首！暫寄此錢。」報言：「我有大人不敢受寄。」鄔波難陀曰：「我言謂汝少有信心，寧知更是信心羅剎。若汝元無少許信者，捉苾芻足倒曳門外。」彼遂無語，報言：「聖者！可安此處。
【現代漢語翻譯】 現代漢語譯本：鄔波難陀聽到這些話后，立即拿起僧伽胝（Sanghati，袈裟）快速前往那戶人家。當時，那個商人遠遠地看見他急匆匆地走來，心想：『看這架勢，一定是豪門貴族的沙門（Sramana，出家修行者）。』於是問道：『您是鄔波難陀嗎？』答道：『是的。』商人立刻拿出錢，說道：『這是大臣行雨寄託給您的，請您收下。』然後為他廣泛地做了咒愿。商人說：『這不是我的財產，請不要為我咒愿，應該為那位行雨大臣咒愿。』鄔波難陀說：『對你有什麼損害呢？你對我也有很大的功勞，從遠方把東西帶來。借一個小孩子拿著錢去，到了市場店舖就讓他回來。』『聖者！我沒有小孩子。』鄔波難陀說道：『愚癡的人！從遙遠的王舍城（Rajagrha）尚且能拿來，這幾步路卻不肯送去。』於是命令一個小孩子送錢去，告訴小孩子說：『要跟在他後面，不要去其他地方。如果他給你餅果之類的東西，一定不要接受。』當時，小孩子拿著錢跟在他後面，到了一家店舖，說道：『聖者！把錢放在這裡。』鄔波難陀心想：『那個興生人教這個童子不要跟著我。』於是告訴店舖老闆說：『賢首（賢者），這些金錢暫時為你保管。』老闆說：『聖者！我有家長。』鄔波難陀說：『希望你永遠不自由。』 他又去了一家賣香的童子那裡，告訴他說：『賢首！暫時寄放這些錢。』童子說：『我的尊長外出不在。』鄔波難陀說：『希望你的家長永遠不要再回來。』他又去了一家賣香的童子那裡，本以為他會生起信心，告訴他說：『賢首！暫時寄放這些錢。』童子說：『我有大人，不敢接受寄放。』鄔波難陀說：『我說你稍微有點信心，沒想到更是個信心羅剎（Rakshasa，惡鬼）。如果你原本就沒有一點信心，就抓住苾芻（Bhiksu，出家男子）的腳，倒拖到門外。』那童子無話可說，說道：『聖者！可以放在這裡。』
【English Translation】 English version: Upon hearing these words, Upa-nanda immediately took his Sanghati (Sanghati, a monastic robe) and hurried to that house. At that time, the merchant saw him approaching quickly from afar and thought to himself, 'Judging by this appearance, he must be a Sramana (Sramana, a wandering ascetic) from a wealthy family.' He asked, 'Are you Upa-nanda?' He replied, 'Yes.' The merchant immediately took out the money and said, 'This is what Minister Hsing-yu (name of a person) entrusted to me to give to you; please accept it.' Then he offered extensive blessings. The merchant said, 'This is not my property, please do not bless me; you should bless Minister Hsing-yu.' Upa-nanda said, 'What harm does it do to you? You have also done me a great service by bringing the goods from afar. Borrow a small child to take the money, and send him back as soon as he reaches the market shop.' 'Holy one! I have no children.' Upa-nanda said, 'Foolish person! You were willing to bring it from distant Rajagrha (Rajagrha, ancient city in India), but you are unwilling to send it just a few steps away.' So he ordered a small child to take the money and told the child, 'Follow behind him and do not go anywhere else. If he gives you cakes or fruit, do not accept them.' At that time, the child took the money and followed him to a shop, saying, 'Holy one! Put the money here.' Upa-nanda thought to himself, 'That Hsing-sheng (name of a person) taught this child not to follow me.' So he told the shop owner, 'Worthy one, please keep this money for now.' The owner said, 'Holy one! I have a head of the household.' Upa-nanda said, 'May you never be free.' He then went to a boy selling incense and told him, 'Worthy one! Please keep this money temporarily.' The boy said, 'My elder is out.' Upa-nanda said, 'May your elder never return.' He then went to another boy selling incense, hoping that he would have faith, and told him, 'Worthy one! Please keep this money temporarily.' The boy said, 'I have an adult and dare not accept it.' Upa-nanda said, 'I thought you had a little faith, but you are even more of a Rakshasa (Rakshasa, a demon) of faith. If you had no faith at all, you would grab the feet of the Bhiksu (Bhiksu, a Buddhist monk) and drag him out the door.' The boy was speechless and said, 'Holy one! You can put it here.'
」鄔波難陀遂便歸寺。
時諸商人先有制令，若至日出不普集者罰金錢六十文。母告童子曰：「汝當早去勿令他罰。」時鄔波難陀夜便生念起追悔心：「賣香童子初發信心，或容於我諱所寄物。」既至天曉，將一小兒往彼店所。時彼店主閉門欲出，鄔波難陀報言：「賢首！還我金錢。」答言：「聖者！此處商人先有制令，若至日出方來集者罰金錢六十文。少時且住，赴集方還。」鄔波難陀曰：「癡人！我非汝僕使，自取己錢誰能腳疼於此久立？若不還我而便去者，違勝光王教更當罰汝六十金錢。」彼聞是語即便瞋罵，捉其錢裹擲之於地，泥印便破。鄔波難陀曰：「汝當且住我試解看，不揩缺不？非私鑄不？」鋪主報曰：「仁豈撿看而付於我。」鄔波難陀曰：「雖我不看，何故印破？」時彼鋪主銜恨而默。既至天曉集期便過，時諸商人來就家中，將彼六十金錢物去。其母報曰：「汝作何事違他眾制罰汝六十金錢？」子報母曰：「由與釋子共為親友，初發信芽即令摧折。」便起嫌罵。苾芻聞已具白世尊。世尊以此因緣集苾芻眾，乃至廣說。問鄔波難陀曰：「汝實作如是不端嚴事耶？」「實爾。大德！」佛以種種呵責，乃至「我今為諸弟子于毗奈耶制其學處，應如是說：若復苾芻，若王、若大臣、婆羅門居士等，遣使
【現代漢語翻譯】 現代漢語譯本 鄔波難陀於是就回到了寺廟。
當時，各位商人先前有規定，如果到日出時還未全部集合完畢，就要罰款六十文錢。母親告訴童子說：『你應當早點去，不要讓他人受罰。』當時，鄔波難陀夜裡便生起念頭，開始追悔：『賣香的童子剛生起信心，或許會對我隱瞞所寄放的物品。』等到天亮，他帶著一個小孩子前往那個店舖。當時，那個店主正要關門出去，鄔波難陀說道：『賢首！還我的錢。』店主回答說：『聖者！這裡的商人先前有規定，如果到日出時才來集合的，就要罰款六十文錢。請稍等片刻，等我參加完集合再回來還你。』鄔波難陀說：『癡人！我又不是你的僕人，自己取回自己的錢，誰會爲了你腳疼而在這裡久站？如果不還我錢就走，就違反了勝光王（國王名號）的教令，更要罰你六十金錢。』店主聽了這話，便生氣地謾罵，拿起錢袋扔在地上，泥封的印記便破了。鄔波難陀說：『你先等等，我試試看能不能解開，看看有沒有缺損？是不是私自鑄造的？』店主說：『您難道是檢查好了才交給我的嗎？』鄔波難陀說：『即使我沒有檢查，為什麼印記會破損？』當時，那個店主懷恨在心，默默不語。等到天亮，集合的時間已經過了，各位商人來到他家中，拿走了那六十文錢的罰款。他的母親責備他說：『你做了什麼事，違反了大家的規定，被罰了六十文錢？』他的兒子回答母親說：『因為和釋迦牟尼的弟子交好，剛生起的信心就被摧毀了。』便開始埋怨謾罵。眾比丘聽說了這件事，詳細地稟告了世尊（佛陀）。世尊因為這件事召集了眾比丘，乃至廣泛地講述。問鄔波難陀說：『你真的做了這樣不端莊的事情嗎？』鄔波難陀回答說：『確實如此。大德！』佛陀用各種方式呵責他，乃至說：『我現在為各位弟子在毗奈耶（戒律）中制定學處，應當這樣說：如果又有比丘，如果國王、大臣、婆羅門（古印度祭司階層）居士（在家信徒）等，派遣使者
【English Translation】 English version Then Upananda returned to the temple.
At that time, the merchants had a prior rule that if anyone did not gather completely by sunrise, they would be fined sixty coins. The mother told the boy, 'You should go early and not let others be fined.' At that time, Upananda had a thought in the night and began to regret: 'The incense-selling boy has just developed faith, perhaps he will conceal the items entrusted to me.' When it dawned, he took a small child to that shop. At that time, the shopkeeper was about to close the door and leave, Upananda said, 'Virtuous one! Return my money.' The shopkeeper replied, 'Venerable one! The merchants here have a prior rule that if anyone comes to gather only at sunrise, they will be fined sixty coins. Please wait a moment, and I will return it to you after attending the gathering.' Upananda said, 'Fool! I am not your servant, taking back my own money, who would stand here for a long time with aching feet for you? If you do not return my money and leave, you will violate the teachings of King Sheng Guang (name of a king) and be fined sixty gold coins.' When the shopkeeper heard these words, he became angry and cursed, took the money bag and threw it on the ground, and the mud seal broke. Upananda said, 'Wait a moment, I will try to untie it and see if there are any missing pieces? Is it privately cast?' The shopkeeper said, 'Did you not check it before giving it to me?' Upananda said, 'Even if I did not check it, why is the seal broken?' At that time, the shopkeeper held a grudge and remained silent. When it dawned, the gathering time had passed, and the merchants came to his house and took away the sixty coins as a fine. His mother rebuked him, 'What did you do to violate everyone's rules and be fined sixty coins?' His son replied to his mother, 'Because of being friendly with the disciples of Shakyamuni, the sprout of faith that had just arisen was destroyed.' Then he began to complain and curse. The Bhikshus (monks) heard about this and reported it in detail to the World Honored One (Buddha). The World Honored One gathered the Bhikshu assembly because of this matter, and even spoke extensively. He asked Upananda, 'Did you really do such an unseemly thing?' Upananda replied, 'Indeed, I did. Great Virtue!' The Buddha rebuked him in various ways, and even said, 'Now I am establishing precepts in the Vinaya (discipline) for all disciples, and it should be said like this: If there is a Bhikshu again, if a king, minister, Brahmin (ancient Indian priestly class), or Upasaka (lay devotee), etc., sends a messenger
為苾芻送衣價。彼使持衣價至苾芻所白言：『大德！此物是某甲王、大臣、婆羅門居士等遣我送來。大德哀愍為受是。』苾芻語彼使言：『仁者，此衣價我不應受，若得順時清凈衣應受。』彼使白言：『大德！有執事人不？』苾芻言：『有！若僧凈人、若鄔波索迦，此是苾芻執事人。』彼使往執事人所，與衣價已語言：『汝可以此衣價買順時清凈衣，與某甲苾芻令其披服。』彼使善教執事人已，還至苾芻所白言：『大德！所示執事人我已與衣價，得清凈衣應受。』苾芻須衣應往執事人所，若二、若三令彼憶念，告言：『我須衣。』若得者善；若不得者，乃至四、五、六返，往彼默然隨處而住。若四、五、六返得衣者善；若不得衣，過是求得衣者，泥薩祇波逸底迦。若竟不得衣，是苾芻應隨彼送衣價處，若自往、若遣可信人，往報言：『仁為某甲苾芻送衣價，彼苾芻竟不得衣，仁應知勿令失，此是時。』」
言苾芻者，謂鄔波難陀。
王者，若男、若女、或復餘人，以王法灌頂者悉名為王。
大臣者，執王政事相依而立。
婆羅門者，貴種多聞。
居士者，謂在家富贍。
等者，諸餘雜類。
遣使者，謂女、男、黃門。
送衣價者，謂金銀錢等。
彼使持衣價
【現代漢語翻譯】 現代漢語譯本： 為比丘（bhiksu，佛教出家人）送衣物錢。那使者拿著衣物錢到比丘那裡說：『大德（尊稱），這些東西是某甲國王、大臣、婆羅門（brahmana，印度教祭司）居士等派我送來的。大德慈悲接受吧。』比丘對那使者說：『仁者，這衣物錢我不應該接受，如果能得到合時宜的清凈的衣服才可以接受。』那使者說：『大德！有執事人嗎？』比丘說：『有！無論是僧眾中的凈人，還是優婆塞（upasaka，在家男居士），這些人都是比丘的執事人。』那使者去執事人那裡，把衣物錢給了他，說：『你可以用這些衣物錢買合時宜的清凈的衣服，給某甲比丘讓他穿。』那使者好好地囑咐了執事人後，回到比丘那裡說：『大德！您指示的執事人我已經把衣物錢給他了，得到清凈的衣服您就應該接受。』比丘需要衣服時，應該去執事人那裡，或者去兩三次提醒他，告訴他說：『我需要衣服。』如果能得到就好；如果得不到，就乃至去四、五、六次，到那裡默默地隨便找個地方待著。如果四、五、六次能得到衣服就好；如果得不到衣服，超過這個次數再去求得衣服，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，一種戒律）。如果最終沒有得到衣服，這位比丘應該到送衣物錢的地方，或者自己去，或者派可信的人去，回報說：『您為某甲比丘送衣物錢，那位比丘最終沒有得到衣服，您應該知道，不要讓錢財損失了，現在是時候處理這件事了。』 所說的比丘，指的是鄔波難陀（Upananda）。 國王，無論是男人、女人、還是其他人，用國王的法律加冕的人都稱為國王。 大臣，指那些處理國王政事，依附國王而立的人。 婆羅門，指高貴種姓且博學多聞的人。 居士，指在家的富有的人。 等等，指各種各樣的其他人。 派使者，指派女人、男人、太監。 送衣物錢，指送金銀錢等。 那使者拿著衣物錢
【English Translation】 English version: To send robe-price for a Bhiksu (bhiksu, a Buddhist monastic). That messenger, holding the robe-price, went to the Bhiksu and said: 'Venerable Sir! These things are sent by so-and-so King, Minister, Brahmana (brahmana, a member of the priestly class in Hinduism) householder, etc., who sent me to deliver them. Venerable Sir, please accept them out of compassion.' The Bhiksu said to that messenger: 'Good Sir, I should not accept this robe-price. If I can obtain a seasonable, pure robe, then I should accept it.' That messenger said: 'Venerable Sir! Is there a person in charge?' The Bhiksu said: 'Yes! Whether it is a pure person among the Sangha (Buddhist monastic order), or an Upasaka (upasaka, a lay follower of Buddhism), these are the persons in charge for the Bhiksu.' That messenger went to the person in charge, gave him the robe-price, and said: 'You can use this robe-price to buy a seasonable, pure robe, and give it to so-and-so Bhiksu for him to wear.' That messenger, having well instructed the person in charge, returned to the Bhiksu and said: 'Venerable Sir! I have already given the robe-price to the person in charge you indicated. You should accept the pure robe when you obtain it.' When the Bhiksu needs a robe, he should go to the person in charge, or go two or three times to remind him, telling him: 'I need a robe.' If he can obtain it, that is good; if he cannot obtain it, then he should go even four, five, or six times, and stay there silently wherever he finds a place. If he can obtain a robe in four, five, or six times, that is good; if he cannot obtain a robe, going beyond this number of times to seek a robe, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of monastic offense). If he ultimately does not obtain a robe, this Bhiksu should go to the place where the robe-price was sent, either going himself or sending a trustworthy person, to report: 'You sent the robe-price for so-and-so Bhiksu, but that Bhiksu ultimately did not obtain a robe. You should know this, and do not let the money be lost. Now is the time to deal with this matter.' The Bhiksu mentioned refers to Upananda (Upananda). King, whether male, female, or other, anyone who is crowned with the laws of the King is called a King. Minister, refers to those who handle the King's affairs of state and stand in reliance upon the King. Brahmana, refers to those of noble birth and with extensive learning. Householder, refers to wealthy people who are householders. 'Etc.', refers to various other kinds of people. Sending a messenger, refers to sending a woman, a man, or a eunuch. Sending robe-price, refers to sending gold, silver, money, etc. That messenger holding the robe-price
等者，謂持衣價到苾芻所白言。
大德者，謂命前人。
此物是某甲等者，謂述來處愿為納受。
是苾芻等者，報不應受。
順時清凈者，謂稱理而得。
彼使語苾芻等者，謂問執事人。
苾芻言有者，指其人。
若僧凈人者，謂大眾凈人。
若鄔波索迦者，謂歸依三寶、受五學處。
彼使等者，明使意也。
買者，或買、或織。
與某甲苾芻者，指所與人。
言清凈者，謂堪受用。
善教已者，謂善教示。
具報苾芻若二若、三等者，出言往返數令彼憶念。
得者善者，謂稱求心。
若不得者乃至四、五、六返默然隨處而住者，出默住數。言隨處者，有四處：一、敝處；二、舍處；三、田處；四、店處。敝謂作瓦器等、或剃髮處。舍謂居宅。田謂稻、蔗等田。店謂賣貨處。
有六詰問，見彼六言隨事應詰。云何為六？若彼問云：「仁今何緣得至？」苾芻答云：「為彼事來。」若云：「仁極善來，此處應坐。」答云：「為彼事來。」若云：「食飯。」答云：「為彼事來。」若云：「啖餅。」答云：「為彼事來。」若云：「飲水。」答云：「為彼事來。」若於此六種隨一事中，見他語時尋聲即報，不徐緩答
【現代漢語翻譯】 現代漢語譯本 『等者』，是指拿著買衣服的錢到比丘（bhiksu，佛教出家男眾）那裡，稟告說。 『大德者』，是指稱呼面前的人。 『此物是某甲等者』，是指說明錢的來處，希望比丘接受。 『是苾芻等者』，回答說不應該接受。 『順時清凈者』，是指合乎道理而得到的。 『彼使語苾芻等者』，是指詢問負責處理事務的人。 『苾芻言有者』，是指那個人。 『若僧凈人者』，是指大眾的凈人（負責寺院雜務的居士）。 『若鄔波索迦（upasaka）者』，是指歸依三寶（佛、法、僧）、受持五戒的居士。 『彼使等者』，是說明使者的意圖。 『買者』，或是購買，或是織造。 『與某甲苾芻者』，是指給予的對象。 『言清凈者』，是指可以接受使用。 『善教已者』，是指已經好好地教導。 『具報苾芻若二若、三等者』，是指反覆告知比丘兩三次，讓他記住。 『得者善者』，是指符合所求的心意。 『若不得者乃至四、五、六返默然隨處而住者』，是指出默然不語的次數。『言隨處者』，有四個地方：一、敝處；二、舍處；三、田處；四、店處。敝處是指製作瓦器等的地方，或是理髮的地方。舍處是指住宅。田處是指稻田、甘蔗田等。店處是指賣東西的地方。 有六種詰問，看到對方說這六句話時，應根據情況進行詰問。哪六種呢？如果對方問：『您現在因為什麼緣故來到這裡？』比丘回答說：『爲了那件事而來。』如果對方說：『您來得很好，請坐在這裡。』回答說：『爲了那件事而來。』如果對方說：『吃飯。』回答說：『爲了那件事而來。』如果對方說：『吃餅。』回答說：『爲了那件事而來。』如果對方說：『喝水。』回答說：『爲了那件事而來。』如果在這六種情況中的任何一種，聽到對方說話時，立刻回答，不要遲緩。
【English Translation】 English version 'Deng zhe (等者)' means holding the price of clothing and reporting to the bhiksu (比丘, Buddhist monk). 'Da dezhe (大德者)' means addressing the person in front of you. 'Ci wu shi mou jia deng zhe (此物是某甲等者)' means stating the source of the money and hoping the bhiksu will accept it. 'Shi bi chu deng zhe (是苾芻等者)' means replying that it should not be accepted. 'Shun shi qing jing zhe (順時清凈者)' means obtaining it reasonably. 'Bi shi yu bi chu deng zhe (彼使語苾芻等者)' means asking the person in charge of affairs. 'Bi chu yan you zhe (苾芻言有者)' refers to that person. 'Ruo seng jing ren zhe (若僧凈人者)' refers to the layperson who takes care of miscellaneous tasks in the monastery. 'Ruo wu bo suo jia zhe (若鄔波索迦者)' refers to a layperson who has taken refuge in the Three Jewels (Buddha, Dharma, Sangha) and observes the five precepts. 'Bi shi deng zhe (彼使等者)' clarifies the intention of the messenger. 'Mai zhe (買者)' means either buying or weaving. 'Yu mou jia bi chu zhe (與某甲苾芻者)' refers to the person to whom it is given. 'Yan qing jing zhe (言清凈者)' means that it is acceptable to use. 'Shan jiao yi zhe (善教已者)' means having taught well. 'Ju bao bi chu ruo er ruo, san deng zhe (具報苾芻若二若、三等者)' means repeatedly informing the bhiksu two or three times to make him remember. 'De zhe shan zhe (得者善者)' means that it meets the desired intention. 'Ruo bu de zhe nai zhi si, wu, liu fan mo ran sui chu er zhu zhe (若不得者乃至四、五、六返默然隨處而住者)' indicates the number of times of remaining silent. 'Yan sui chu zhe (言隨處者)' refers to four places: 1. dilapidated place; 2. dwelling place; 3. field place; 4. shop place. Dilapidated place refers to a place where tiles are made, or a barber shop. Dwelling place refers to a residence. Field place refers to rice fields, sugarcane fields, etc. Shop place refers to a place where goods are sold. There are six interrogations. When you see the other person say these six sentences, you should interrogate according to the situation. What are the six? If the other person asks: 'Why have you come here now?' The bhiksu replies: 'I came for that matter.' If the other person says: 'You have come very well, please sit here.' Reply: 'I came for that matter.' If the other person says: 'Eat rice.' Reply: 'I came for that matter.' If the other person says: 'Eat cake.' Reply: 'I came for that matter.' If the other person says: 'Drink water.' Reply: 'I came for that matter.' If in any of these six situations, when you hear the other person speak, answer immediately, do not answer slowly.
，令彼前人不暇作余言者，是則不名圓滿善好。六種詰問若隨一事中，見他語時尋聲未道，徐徐緩答令彼前人得有容暇作余語者，是則名為圓滿善好。六種詰問若作如是求時，得衣者善；若不得衣，過是求得衣者，泥薩祇波逸底迦。
過者，謂過三語、六默而更往求得也。
若竟不得衣，從衣來處，或自去、或遣可信人去。言可信者，謂弟子門人是可委信。報彼令知，遣其收取勿使虛失，此是還報法式。
若苾芻遣使報已，彼執事人來至苾芻所作如是語：「聖者！可受此衣價。」苾芻應報彼曰：「此之衣價我已舍訖，汝當還彼送衣來處。」如是報者善，若取衣者犯捨墮。
若執事人作如是語：「聖者！仁可受此衣價，彼之施主我共平章令其心喜。」若如是者取衣無犯。苾芻若不作如是次第受衣者，皆犯捨墮。既犯罪已舍悔之法，廣說如前。
此中犯相其事云何？若人為施主、人為使者、人為給事，如法得衣者無犯，異斯捨墮。若人為施主、人為使者、非人為給事，如法得衣者無犯，異斯惡作。若人為施主、非人為使者、非人為給事，同前惡作。若人為施主、非人為使者、人為給事，同前捨墮。若非人為施主、非人為使者、非人為給事，同前惡作。若非人為施主、非人為使者、人為給事
【現代漢語翻譯】 現代漢語譯本：如果讓他人沒有時間再說其他話，這就不叫做圓滿善好。六種詰問如果在任何一件事情中，看到他人說話時，不要立刻迴應，而是慢慢地、緩緩地回答，讓對方有時間再說其他話，這才能叫做圓滿善好。如果以這樣的方式請求，得到衣服是好的；如果沒有得到衣服，超過這種方式去求得衣服，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。
超過，指的是超過三次請求和六次默然，還繼續去求取。
如果最終沒有得到衣服，就從衣服的來源處，或者自己去，或者派遣可以信任的人去。所說的可以信任的人，指的是弟子或門人是可以委任信任的。告知他們，讓他們收取衣服，不要讓它白白損失，這是回報的正確方式。
如果比丘（Bhikkhu，佛教出家人）派遣使者回報之後，那個執事的人來到比丘處，這樣說：『聖者！您可以接受這件衣服的價錢。』比丘應該回答他說：『這件衣服的價錢我已經放棄了，你應該把它還給送衣服來的地方。』這樣回答是好的，如果接受了衣服的價錢，就犯了捨墮。
如果執事的人這樣說：『聖者！您可以接受這件衣服的價錢，我已經和施主商量好了，讓他心裡高興。』如果這樣，接受衣服就沒有犯戒。比丘如果不按照這樣的次第接受衣服，都犯捨墮。已經犯戒后，捨棄和懺悔的方法，詳細的說明如前文所述。
這裡面犯戒的情況是怎樣的呢？如果有人是施主、有人是使者、有人是給事，按照如法的方式得到衣服就沒有犯戒，否則就犯捨墮。如果有人是施主、有人是使者、不是人為給事，按照如法的方式得到衣服就沒有犯戒，否則就犯惡作。如果有人是施主、不是人為使者、不是人為給事，和前面一樣犯惡作。如果有人是施主、不是人為使者、有人為給事，和前面一樣犯捨墮。如果不是人為施主、不是人為使者、不是人為給事，和前面一樣犯惡作。如果不是人為施主、不是人為使者、有人為給事
【English Translation】 English version: If it causes the other person to have no time to say anything else, that is not called complete and good. If, in any of the six types of questioning, when you see the other person speaking, do not respond immediately, but answer slowly and deliberately, allowing the other person time to say more, then that is called complete and good. If you ask in this way and obtain the robe, that is good; if you do not obtain the robe, and you seek to obtain the robe beyond this method, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).
'Exceeding' refers to exceeding the three requests and six silences and continuing to seek.
If you ultimately do not obtain the robe, then from the place where the robe came from, either go yourself or send a trustworthy person. The 'trustworthy person' refers to a disciple or follower who can be entrusted. Inform them and have them collect the robe, lest it be lost in vain; this is the proper way to report back.
If a Bhikkhu (Buddhist monk) sends a messenger to report back, and that steward comes to the Bhikkhu and says, 'Venerable One! You may accept the price of this robe,' the Bhikkhu should reply, 'I have already relinquished the price of this robe; you should return it to the place where the robe came from.' Replying in this way is good; if you accept the price of the robe, you commit a Nissaggiya Pacittiya.
If the steward says, 'Venerable One! You may accept the price of this robe; I have discussed it with the donor to make him happy,' then if this is the case, accepting the robe is not an offense. If a Bhikkhu does not receive the robe in this order, he commits a Nissaggiya Pacittiya. Having committed the offense, the method of forfeiting and confessing is as described earlier.
What is the nature of the offense here? If someone is the donor, someone is the messenger, and someone is the attendant, obtaining the robe according to the Dharma is not an offense; otherwise, it is a Nissaggiya Pacittiya. If someone is the donor, someone is the messenger, and someone is not the attendant, obtaining the robe according to the Dharma is not an offense; otherwise, it is a Dukkaṭa (wrongdoing). If someone is the donor, someone is not the messenger, and someone is not the attendant, it is the same Dukkaṭa as before. If someone is the donor, someone is not the messenger, and someone is the attendant, it is the same Nissaggiya Pacittiya as before. If someone is not the donor, someone is not the messenger, and someone is not the attendant, it is the same Dukkaṭa as before. If someone is not the donor, someone is not the messenger, and someone is the attendant
，同前捨墮。若非人為施主、人為使者、人為給事，同前捨墮。若非人為施主、人為使者、非人為給事，同前惡作。若苾芻從非人乞衣價時，得惡作罪；得，便捨墮。從龍乞衣價時，得惡作罪；得，便捨墮。若苾芻遣使往，或以書印乞時，惡作；得，便捨墮。又無犯者，廣說如前。
用野蠶絲作敷具學處第十一
攝頌曰：
高世耶純黑， 分六尼師但， 擔毛浣金銀， 納質並買賣。
佛在逝多林給孤獨園。時諸苾芻作新野蠶絲臥具，若自作、若教人作，此物難得復是貴價。時諸苾芻為營造故多諸事業，妨廢正修讀誦作意，數數從彼婆羅門居士等乞野蠶絲。諸外道輩見而嫌賤作如是語：「諸人當知，此沙門釋子是殺生者，不捨害業，自作、使人用新野蠶絲作臥具，若用此者殺多有情。如何以好衣食施彼禿人斷物命者？」時諸苾芻聞是語已往白世尊。世尊以此因緣集苾芻眾，問諸苾芻曰：「汝等實用新野蠶絲作臥具耶？」「實爾。世尊！」佛言：「汝等難滿難養，不順少欲知足之行。」種種呵責，讚歎杜多功德少欲知足，乃至「我今為諸弟子于毗奈耶制其學處，應如是說：若復苾芻用新高世耶絲綿作敷具者，泥薩祇波逸底迦。」
若復苾芻者，謂此法中人。
新有二種：一者
【現代漢語翻譯】 現代漢語譯本： ，與之前的情況一樣，構成捨墮罪。如果施主不是人、使者是人、給事是人，與之前的情況一樣，構成捨墮罪。如果施主不是人、使者不是人、給事不是人，與之前的情況一樣，構成惡作罪。如果比丘向非人乞討衣價時，會犯惡作罪；得到衣價，便構成捨墮罪。如果比丘向龍乞討衣價時，會犯惡作罪；得到衣價，便構成捨墮罪。如果比丘派遣使者前往，或者用書信印章乞討時，會犯惡作罪；得到衣價，便構成捨墮罪。另外，沒有犯戒的情況，如同前面所說。
用野蠶絲作敷具學處第十一
攝頌說：
『高世耶（Koseya，絲）純黑， 分六尼師但（nisidana，坐具）， 擔毛浣金銀， 納質並買賣。』
佛陀在逝多林給孤獨園（Jetavana Anathapindika-arama）時。當時，一些比丘製作新的野蠶絲臥具，無論是自己製作還是教別人製作，這種物品難以獲得而且價格昂貴。這些比丘爲了營造臥具，做了很多事情，妨礙了正常的修行、讀誦和作意（manasikara，如理作意）。他們多次從婆羅門（Brahmana）居士等處乞討野蠶絲。一些外道看見后，嫌棄並貶低他們，說：『你們要知道，這些沙門釋子（Sramana Sakyaputra）是殺生者，不放棄殺害的行為，自己製作或讓別人用新的野蠶絲製作臥具，使用這種臥具的人殺害了很多有情眾生。怎麼能用好的衣食供養這些斷絕眾生命脈的禿頭人呢？』比丘們聽到這些話后，去稟告世尊。世尊因為這件事召集比丘僧眾，問比丘們說：『你們真的使用新的野蠶絲製作臥具嗎？』『確實如此，世尊！』佛陀說：『你們真是難以滿足，難以養活，不順應少欲知足的修行。』佛陀種種呵責他們，讚歎頭陀（dhuta）功德和少欲知足，乃至說：『我現在為弟子們在毗奈耶（Vinaya，律）中制定學處，應當這樣說：如果哪個比丘使用新的高世耶（Koseya，絲）絲綿製作敷具，就構成尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）罪。』
『若復苾芻』，是指這個法中的人。
『新』有兩種：一種是
【English Translation】 English version: , the same as before, constitutes a Nissaggiya Pacittiya offense. If the donor is not human, the messenger is human, and the provider is human, the same as before, it constitutes a Nissaggiya Pacittiya offense. If the donor is not human, the messenger is not human, and the provider is not human, the same as before, it constitutes a Dukkhata offense. If a Bhikkhu asks a non-human for the price of clothing, he commits a Dukkhata offense; upon receiving it, he commits a Nissaggiya Pacittiya offense. If a Bhikkhu asks a Naga (dragon) for the price of clothing, he commits a Dukkhata offense; upon receiving it, he commits a Nissaggiya Pacittiya offense. If a Bhikkhu sends a messenger or asks with a letter and seal, he commits a Dukkhata offense; upon receiving it, he commits a Nissaggiya Pacittiya offense. Furthermore, there is no offense in cases as described previously.
The Eleventh Training Rule on Using Wild Silk for Coverings
The summary verse says:
'Koseya (silk), purely black, divide six nisidana (sitting cloths), Carry wool, wash gold and silver, accept deposits, and trade.'
The Buddha was at Jetavana Anathapindika-arama (Jeta Grove, Anathapindika's monastery). At that time, some Bhikkhus were making new bedding from wild silk, whether making it themselves or instructing others to do so. This item was difficult to obtain and expensive. These Bhikkhus, in order to create the bedding, engaged in many activities, hindering their regular practice, recitation, and manasikara (attention, reflection). They repeatedly begged for wild silk from Brahmana (Brahmin) householders and others. Some non-Buddhists, seeing this, despised and belittled them, saying: 'You should know that these Sramana Sakyaputra (ascetics, sons of the Sakya clan) are killers, not abandoning harmful actions, making or having others make bedding from new wild silk. Those who use this bedding kill many sentient beings. How can we offer good food and clothing to these bald-headed people who cut off the life force of beings?' The Bhikkhus, hearing these words, went and reported to the Blessed One. The Blessed One, because of this matter, gathered the Bhikkhu Sangha and asked the Bhikkhus: 'Are you really using new wild silk to make bedding?' 'Indeed, Blessed One!' The Buddha said: 'You are difficult to satisfy, difficult to support, and do not follow the practice of few desires and contentment.' The Buddha scolded them in various ways, praised the qualities of dhuta (ascetic practices) and few desires and contentment, and even said: 'I am now establishing a training rule in the Vinaya (monastic discipline) for my disciples, which should be stated as follows: If any Bhikkhu uses new Koseya (silk) silk floss to make a covering, it constitutes a Nissaggiya Pacittiya offense.'
'If any Bhikkhu' refers to a person in this Dharma.
'New' has two types: one is
新作，二者新得。此中新者，謂新作也。
高世耶作敷具者，有其二種：一者貯褥，二者衦成。此敷具言二種皆取作者，謂自作、教人，得捨墮罪，舍悔等法廣說如前。
此中犯相其事云何？苾芻料理高世耶時，若於一繭、若於小團、若於大聚，或披、或擘、或以弓彈而作敷具，作時得惡作；竟時得捨墮。若苾芻乞高世耶時及料理時，皆惡作；成犯捨墮。若得先已成或舊用物，或是舊物更新料理而受用者，並皆無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第二十 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十一
三藏法師義凈奉 制譯
用純黑羊毛作敷具學處第十二
爾時薄伽梵在室羅伐城逝多林給孤獨園。時諸苾芻用純黑羊毛，自作敷具或復使人，由其難得復是貴價。時諸苾芻為營造故多諸事業，妨廢正修讀誦作意，數數從他婆羅門居士等乞黑羊毛。時諸少欲苾芻共生嫌賤，以此因緣具白世尊，廣說如前乃至「為諸弟子于毗奈耶制其學處，應如是說：
「若復苾芻用純黑羊毛作新敷具者，泥薩祇波逸底迦。」
若復苾芻者，謂此法中人。純黑者，有四種黑：一、
【現代漢語翻譯】 現代漢語譯本 新作，二者都是新的。這裡所說的新，指的是新制作的。
高世耶（Koseya，指用絲、毛等製成的臥具）製作敷具（坐臥具）有兩種情況：一是貯褥（用於儲存的褥子），二是衦成（已經做成的）。這裡說的敷具，兩種情況都包括製作者，即自己製作或教唆他人制作，都會觸犯捨墮罪（Nissaggiya Pacittiya，一種戒律），舍罪懺悔等儀軌如前文所述。
此中觸犯戒律的情況是怎樣的呢？苾芻（Bhiksu，比丘，佛教出家男眾）處理高世耶時，如果對一個繭、小團或大堆的絲、毛等進行劈開、分開或用弓彈等處理來製作敷具，在製作時會犯惡作罪（Dukkata，輕罪）；製作完成後會犯捨墮罪。如果苾芻乞求高世耶時以及處理高世耶時，都會犯惡作罪；完成製作則犯捨墮罪。如果得到的是已經做好的或舊的物品，或是對舊物進行翻新處理后再使用，則都不算犯戒。另外，初犯者，或癡狂、心神錯亂、被痛苦纏繞的人，也不算犯戒。
《根本說一切有部毗奈耶》卷第二十 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第二十一
三藏法師義凈 奉 制譯
用純黑羊毛作敷具學處第十二
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。當時，一些苾芻使用純黑羊毛，自己製作敷具或者讓別人製作，因為純黑羊毛難以獲得而且價格昂貴。這些苾芻爲了製作敷具，做了很多事情，妨礙了正常的修行、讀誦和作意（Manasikara，如理作意，正思維），並且多次向婆羅門（Brahmana，古印度僧侶階層）居士等乞討黑羊毛。當時，一些少欲的苾芻對此感到厭惡和鄙視，因此將此事詳細地稟告了世尊，詳細情況如前文所述，乃至世尊說：『爲了弟子們，在毗奈耶（Vinaya，戒律）中制定學處（Siksa-pada，戒條），應當這樣說：』
『如果再有苾芻使用純黑羊毛製作新的敷具，則犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』
『如果再有苾芻』，指的是此法中的人（指佛教僧侶）。純黑，有四種黑色：一、黑如...
【English Translation】 English version 'New work, both are new.' Here, 'new' refers to newly made.
There are two kinds of Koseya (referring to bedding made of silk, wool, etc.) for making coverings (sitting and bedding): one is a storage mattress, and the other is a ready-made one. The term 'covering' here includes both kinds of makers, that is, self-made or instigating others to make them, which will violate the Nissaggiya Pacittiya (a kind of precept), and the rituals of confession and repentance are as described earlier.
What are the circumstances of violating the precepts in this case? When a Bhiksu (Buddhist monk) is processing Koseya, if he splits, separates, or bows a cocoon, a small ball, or a large pile of silk, wool, etc. to make a covering, he will commit a Dukkata (minor offense) during the making; and he will commit a Nissaggiya Pacittiya when the making is completed. If a Bhiksu begs for Koseya and processes Koseya, he will commit a Dukkata; and he will commit a Nissaggiya Pacittiya when the making is completed. If what is obtained is already made or old, or if the old is renovated and then used, then it is not a violation. In addition, the first offender, or the insane, the mentally disturbed, or those who are tormented by pain, are not considered to have violated the precepts.
Fundamental Sarvastivada Vinaya, Volume 20 Taisho Tripitaka Volume 23 No. 1442 Fundamental Sarvastivada Vinaya
Fundamental Sarvastivada Vinaya, Volume 21
Translated under Imperial Order by Tripitaka Master Yijing
The Twelfth Training Rule on Making Coverings with Pure Black Sheep's Wool
At that time, the Bhagavan (World Honored One) was in Jetavana Anathapindika-arama in Sravasti. At that time, some Bhiksus used pure black sheep's wool to make coverings themselves or had others make them, because pure black sheep's wool was difficult to obtain and expensive. These Bhiksus did many things to make coverings, which hindered their normal practice, recitation, and Manasikara (appropriate attention, right thinking), and repeatedly begged for black sheep's wool from Brahmana (ancient Indian priestly class) laymen and others. At that time, some Bhiksus with few desires felt disgusted and despised this, so they reported this matter in detail to the World Honored One, as detailed earlier, and even the World Honored One said: 'For the disciples, the Siksa-pada (precept) should be established in the Vinaya (discipline) as follows:'
'If any Bhiksu uses pure black sheep's wool to make a new covering, he commits a Nissaggiya Pacittiya.'
'If any Bhiksu again,' refers to the person in this Dharma (referring to Buddhist monks). Pure black, there are four kinds of black: one, black as...
性黑色，二、性青色，三、泥色，四、牻色。
羊毛者，非余毛也。
新者，有二種新：謂新作、新得，此中意取新作。
作者，謂自作、使人作。
敷具者，有二種：謂貯褥及衦成，此中意取衦成。
得捨墮罪者，舍悔等法廣說如前。
此中犯相其事云何？苾芻料理羊毛時，若於一片、若於小團、若於大聚，或披、或擘、或以弓彈而作敷具，作時惡作罪；竟時，得捨墮。若得先已成者、或舊用物、或是舊物更新料理者無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
過分數作敷具學處第十三
佛在室羅伐城逝多林給孤獨園。佛制諸苾芻不得用純黑羊毛作新敷具，時諸苾芻用四分黑毛，隨著少許余色雜毛作新敷具。少欲苾芻便共譏嫌，往白世尊。世尊以此因緣集苾芻眾，問答訶責廣如前說。「我今為諸弟子于毗奈耶制其學處，應如是說：若復苾芻作新羊毛敷具，應用二分純黑、第三分白、第四分粗。若苾芻不用二分純黑、第三分白、第四分粗作新敷具者，泥薩祇波逸底迦。」
苾芻義如上。
新有二種，敷具有二種，乃至此中意取衦成，並如上說。
言純黑者，有四種黑，已如上說。
言白者，謂脅傍脊上及項邊毛。
粗
【現代漢語翻譯】 現代漢語譯本 性黑色，有四種：第一、純黑色，第二、青黑色，第三、泥土色，第四、牻牛色（一種紅棕色）。
羊毛，指的是真正的羊毛，不是其他動物的毛。
新，有兩種新的含義：一是新制作的，二是新獲得的。這裡指的是新制作的。
作者，指的是自己製作，或者指使他人制作。
敷具，有兩種：一是裝填用的褥子，二是縫製完成的。這裡指的是縫製完成的。
觸犯捨墮罪的情況，舍罪和懺悔等方法，詳細的說明如前所述。
這裡觸犯戒律的情況是怎樣的呢？比丘（Bhikkhu，佛教出家男眾）在處理羊毛時，如果對於一片羊毛、一小團羊毛、或者一大堆羊毛，進行劈開、撕裂、或者用弓彈等處理，並用來製作敷具，在製作的時候犯惡作罪；製作完成的時候，就犯捨墮罪。如果得到的是已經做好的敷具、或者舊的物品、或者是舊物經過重新處理的，就沒有罪。另外，沒有罪的情況包括：最初的犯戒者，或者癡呆、瘋狂、精神錯亂、被痛苦煩惱所纏繞的人。
過分數作敷具學處第十三
佛陀（Buddha）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）說法。佛陀制定了戒律，禁止比丘（Bhikkhu）使用純黑色的羊毛製作新的敷具。當時，一些比丘（Bhikkhu）使用四分之黑毛，隨著少量其他顏色的雜毛來製作新的敷具。少欲的比丘（Bhikkhu）對此感到不滿，一起去稟告世尊（Buddha）。世尊（Buddha）因此事召集了比丘（Bhikkhu）僧團，問答和呵責的內容如前所述。「我現在為各位弟子在毗奈耶（Vinaya，戒律）中制定學處，應當這樣說：如果比丘（Bhikkhu）製作新的羊毛敷具，應當使用二分純黑色、三分白色、四分粗毛。如果比丘（Bhikkhu）不使用二分純黑色、三分白色、四分粗毛來製作新的敷具，就犯泥薩祇波逸底迦（Nissaggiya Pācittiya，捨墮罪）。」
比丘（Bhikkhu）的含義如上所述。
新有兩種含義，敷具有兩種，乃至這裡指的是縫製完成的，都如上所述。
所說的純黑色，有四種黑色，已經如上所述。
所說的白色，指的是脅部旁邊、脊背上面以及脖子旁邊的毛。
粗毛
【English Translation】 English version Black color has four types: first, pure black; second, bluish-black; third, mud color; fourth, taurine color (a reddish-brown).
Wool refers to genuine sheep's wool, not the hair of other animals.
New has two meanings: newly made and newly acquired. Here, it refers to newly made.
Maker refers to making it oneself or instructing others to make it.
A spread (for sitting or lying on) has two types: one is a mattress for stuffing, and the other is a finished sewn item. Here, it refers to the finished sewn item.
The circumstances of committing a Nissaggiya Pācittiya (an offense entailing forfeiture) offense, the methods of forfeiture and repentance, etc., are explained in detail as before.
What are the circumstances of violating the precept here? When a Bhikkhu (Buddhist monk) is processing wool, if he splits, tears, or bows a piece of wool, a small clump of wool, or a large pile of wool, and uses it to make a spread, he commits a dukkata (wrongdoing) offense while making it; when it is finished, he commits a Nissaggiya Pācittiya offense. If what is obtained is an already made spread, an old item, or an old item that has been reprocessed, there is no offense. In addition, there is no offense in the case of the original offender, or someone who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering.
The Thirteenth Training Rule on Making a Spread in Excess of the Prescribed Size
The Buddha was speaking at Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (a major city in ancient India). The Buddha established a rule prohibiting Bhikkhus (Buddhist monks) from using pure black wool to make new spreads. At that time, some Bhikkhus (Buddhist monks) used four parts black wool, mixed with a small amount of other colored miscellaneous wool, to make new spreads. Bhikkhus (Buddhist monks) of few desires were dissatisfied with this and reported it to the Buddha. The Buddha gathered the Bhikkhu (Buddhist monk) community because of this matter, and the content of the questions, answers, and rebukes was as described before. 'I am now establishing a training rule in the Vinaya (monastic code) for my disciples, which should be stated as follows: If a Bhikkhu (Buddhist monk) makes a new wool spread, he should use two parts pure black, three parts white, and four parts coarse wool. If a Bhikkhu (Buddhist monk) does not use two parts pure black, three parts white, and four parts coarse wool to make a new spread, he commits a Nissaggiya Pācittiya (an offense entailing forfeiture).'
The meaning of Bhikkhu (Buddhist monk) is as described above.
New has two meanings, and a spread has two types, and as mentioned above, it refers to the finished sewn item, all as described above.
The so-called pure black has four types of black, as already described above.
The so-called white refers to the hair on the sides of the flanks, on the back, and around the neck.
Coarse wool
者，謂頭、足、腹毛。
言二分等者，出其數量。且如欲作十斤毛褥，五斤純黑、二斤半白、二斤半粗，自余增減準此應知。黑中分兩故成四分。若異此者，於後二中或減半兩或用純黑，作時得惡作；成便得捨墮。若不為已、或得先成、或黑者易得餘者難求，兩數增減並皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
作減六年敷具學處第十四
佛在室羅伐城逝多林給孤獨園。時諸苾芻多畜敷具，共相謂曰：「大德！此褥太長。」即便棄卻更作餘者。此褥太短、此太小、此太寬、此總破碎不堪料理，並棄故造新。彼由作褥事務繁重，生過同前。諸少欲者共生嫌賤，具以上事而白世尊。世尊集眾問答呵責廣說如前，乃至「應如是說：
「若復苾芻作新敷具，縱心不樂應六年持，若減六年不捨故更作新者，泥薩祇波逸底迦。」此是世尊初為制其學處。
佛在曠野林住處，是時嚴風勁急苾芻患寒，知事諸人所有臥具皆六年持。由制戒故不敢造新，由忍寒故所有營作悉皆停息。爾時世尊知而故問具壽阿難陀曰：「何故知事苾芻營作停息？」阿難陀白佛言：「由佛為諸苾芻制其學處，不滿六年不得更作新敷具，時營作苾芻敷具久冷不堪寒苦，為此營功並皆停息。」佛告阿難陀：「凡
【現代漢語翻譯】 現代漢語譯本： 『者』，指的是頭毛、足毛、腹毛。
『言二分等者』，是爲了說明各種毛的數量。例如，如果想製作十斤重的毛褥，其中五斤是純黑色的，兩斤半是白色的，兩斤半是粗毛，其餘的可以根據這個比例增減。黑色毛佔總量的二分之一，所以分成四份。如果不是這樣，在後兩種毛中減少半兩，或者全部使用純黑色的毛，製作時犯了惡作罪；褥子做成后就犯了捨墮罪。如果不是爲了自己使用，或者已經做好了舊的，或者黑色的毛容易得到而其他的毛難以求得，那麼毛的數量增減都沒有罪過。另外，沒有罪過的情況還包括最初犯戒的人，或者癡呆、瘋狂、心神錯亂、被痛苦纏繞的人。
製作減少六年敷具學處第十四
佛陀住在室羅伐城（Śrāvastī，古印度城市，意為『聞者城』）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma，祇園精舍）。當時，一些比丘（bhikṣu，佛教出家男眾）積蓄了很多敷具（niṣīdana，坐具），互相說道：『大德（bhadanta，對僧人的尊稱）！這個褥子太長了。』於是就丟棄它，重新制作其他的。這個褥子太短了，這個太小了，這個太寬了，這個完全破損不堪使用，都丟棄了，所以要製造新的。他們因為製作褥子的事務繁重，所犯的過失和之前一樣。那些少欲知足的比丘對此感到厭惡，將以上的事情稟告了世尊（bhagavat，佛陀的尊稱）。世尊召集僧眾，問答呵責，詳細的說明和之前一樣，乃至說：
『如果又有比丘製作新的敷具，即使心裡不喜歡，也應該持有六年，如果減少六年，不捨棄舊的就又製作新的，就犯了泥薩祇波逸底迦（Nissaggiya Pācittiya，捨墮罪）。』這是世尊最初制定的學處。
佛陀住在曠野林住處，當時狂風猛烈，比丘們感到寒冷，知事的比丘們所有的臥具都持有六年了。因為有戒律的限制，不敢製造新的，因為忍受寒冷，所有的營作都停止了。當時世尊知道后故意問具壽阿難陀（Ānanda，佛陀的十大弟子之一）說：『為什麼知事的比丘們營作都停止了？』阿難陀稟告佛陀說：『因為佛陀為比丘們制定了學處，不滿六年不得重新制作新的敷具，現在營作的比丘們的敷具又舊又冷，無法抵禦寒冷，因此營作都停止了。』佛陀告訴阿難陀說：『凡是』
【English Translation】 English version: '者' refers to head hair, foot hair, and abdominal hair.
'言二分等者' (Speaking of two parts being equal) is to specify the quantity of each type of hair. For example, if one wants to make a ten-jin (a Chinese unit of weight, approximately 500 grams) wool mattress, five jin should be pure black, two and a half jin should be white, and two and a half jin should be coarse. The remaining amounts can be adjusted accordingly. Black hair accounts for one-half of the total, so it is divided into four parts. If it is not done this way, either reduce half a liang (another Chinese unit of weight, approximately 50 grams) from the latter two types of hair or use pure black hair. Making it this way results in a dukkata (wrongdoing) offense; completing it results in a nissaggiya pacittiya (forfeiture and expiation) offense. If it is not for one's own use, or if the old one is already made, or if black hair is easy to obtain while the others are difficult to find, then increasing or decreasing the amounts of hair is not an offense. Furthermore, there is no offense for the person who initially violates the rule, or for someone who is mentally impaired, insane, confused, or tormented by pain.
The Fourteenth Training Rule on Making a Sitting Cloth with Less Than Six Years of Use
The Buddha was staying at the Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's Monastery) in Śrāvastī (an ancient Indian city, meaning 'City of Listeners'). At that time, many bhikṣus (Buddhist monks) were accumulating many niṣīdanas (sitting cloths). They said to each other, 'Bhante (venerable sir)! This mattress is too long.' So they discarded it and made others. 'This mattress is too short, this one is too small, this one is too wide, this one is completely broken and unusable.' They discarded the old ones and made new ones. Because of the heavy workload of making mattresses, they committed the same offenses as before. Those bhikṣus who were content with little were disgusted and reported the matter to the Bhagavat (the Blessed One, a title for the Buddha). The Buddha gathered the Sangha (community of monks), questioned them, rebuked them, and explained in detail as before, even saying:
'If any bhikṣu makes a new sitting cloth, even if he is not happy with it, he should keep it for six years. If he keeps it for less than six years and makes a new one without discarding the old one, it is a Nissaggiya Pācittiya (an offense requiring forfeiture and expiation).' This is the first training rule established by the Buddha.
The Buddha was staying in a wilderness forest dwelling. At that time, the wind was strong and the bhikṣus were suffering from the cold. All the bedding of the stewards had been kept for six years. Because of the Vinaya (monastic rules), they dared not make new ones. Because they were enduring the cold, all their activities were stopped. At that time, the Buddha knew this and deliberately asked the venerable Ānanda (one of the ten principal disciples of the Buddha), 'Why have the activities of the stewards stopped?' Ānanda replied to the Buddha, 'Because the Buddha has established a training rule for the bhikṣus that they may not make new sitting cloths again until six years have passed. Now the sitting cloths of the working bhikṣus are old and cold, unable to resist the cold, so their activities have stopped.' The Buddha said to Ānanda, 'Whenever'
諸知事營作苾芻畜其敷具，雖未滿六年不免寒者，彼苾芻應從僧伽乞六年內更作敷具。應如是乞。如常集僧已，其知事苾芻往至眾中，禮僧足已在上座前蹲踞合掌，作如是白：『大德僧伽聽！我某甲營作苾芻，於六年中不應更作敷具。我苾芻某甲，於六年內欲從僧伽乞作新敷具，愿大德僧伽與我苾芻某甲於六年內更作新敷具。是能愍者愿慈愍故。』第二、第三亦如是說。
「若其僧伽體知彼人是可信者，即與其法；或令持舊敷具來至僧中，若太長者即應截卻，若太短者以毛添之，太寬太狹準事料理，若有破處應將毛補，若皆破碎不堪修補者，僧伽應與其法。令一苾芻作白羯磨，應如是作(廣如百一羯磨中說)。若知事苾芻，僧伽與法，於六年內隨意當作，勿致疑惑。」爾時世尊讚歎持戒恭敬戒者，隨順說法告諸苾芻曰：「前是創製、此是隨開。乃至應如是說：
「若復苾芻作新敷具，縱心不樂應六年持。若減六年不捨故更作新者，除得眾法，泥薩祇波逸底迦。」
苾芻義如上。
新者，有二種，廣說如前。乃至此取衦成。
雖情不樂應六年持者，要須滿六年持；若年不滿，或舍不捨更作新者得捨墮罪。舍悔等法事並同前。
此中犯相其事云何？若苾芻於此年中作新敷具，即於此
【現代漢語翻譯】 現代漢語譯本： 諸位負責營建事務的比丘，如果持有敷具（坐臥用具）未滿六年，卻因寒冷而無法忍受，這位比丘應當向僧伽（僧團）請求在六年內重新制作敷具。應當這樣請求：如常集合僧眾后，這位負責事務的比丘來到僧眾中，禮拜僧眾的雙足后，在上座（資歷高的比丘）前蹲踞合掌，這樣稟告：『尊敬的僧伽，請聽！我，比丘某甲，負責營建事務，本不應在六年內重新制作敷具。我，比丘某甲，想在六年內向僧伽請求製作新的敷具，愿尊敬的僧伽允許我，比丘某甲，在六年內重新制作新的敷具。希望僧伽能夠慈悲憐憫。』第二次、第三次也像這樣說。
如果僧伽認為這個人是可信賴的，就允許他的請求；或者讓他把舊的敷具拿到僧眾中，如果太長了就應該截短，如果太短了就用毛料添補，太寬或太窄也按照實際情況處理，如果有破損的地方應該用毛料修補，如果完全破碎無法修補，僧伽就應該允許他的請求。讓一位比丘進行白羯磨（一種僧團決議程式），應當這樣做（詳細內容如《百一羯磨》中所說）。如果負責事務的比丘得到僧伽的允許，在六年內可以隨意製作，不要有疑惑。』這時，世尊（釋迦牟尼佛）讚歎持戒、恭敬戒律的人，隨順教法，告訴各位比丘說：『前面是最初的規定，這是隨後的開許。』乃至應當這樣說：
『如果又有比丘製作新的敷具，即使心裡不樂意也應該持有六年。如果少於六年就捨棄，因此又製作新的，除非得到僧眾的許可，否則犯泥薩祇波逸底迦（一種戒律）。』
比丘的定義如上所述。
新的，有兩種，詳細的說明如前所述。乃至這裡是指縫製完成。
即使心裡不樂意也應該持有六年，必須要滿六年持有；如果年限未滿，或者捨棄或不捨棄又製作新的，就犯捨墮罪。捨棄、懺悔等程式都和之前相同。
這裡面觸犯戒相的情況是怎樣的呢？如果比丘在六年內製作新的敷具，就在當年…… English version: When a steward-bhikshu (bhikshu in charge of construction) possesses bedding that is not yet six years old, but cannot endure the cold, that bhikshu should request permission from the Sangha (monastic community) to make new bedding within six years. The request should be made as follows: After the Sangha has assembled as usual, the steward-bhikshu goes to the assembly, bows to the feet of the Sangha, squats before the senior monk (most senior bhikshu), joins his palms, and makes this announcement: 'Venerable Sangha, please listen! I, Bhikshu so-and-so, am a steward-bhikshu, and should not make new bedding within six years. I, Bhikshu so-and-so, wish to request permission from the Sangha to make new bedding within six years. May the venerable Sangha grant me, Bhikshu so-and-so, permission to make new bedding within six years. May the Sangha have compassion on me.' The second and third times, he should say the same.
If the Sangha determines that the person is trustworthy, they grant him permission; or they may have him bring the old bedding to the Sangha. If it is too long, it should be cut short; if it is too short, it should be lengthened with wool. If it is too wide or too narrow, it should be adjusted accordingly. If there are any tears, they should be mended with wool. If it is completely broken and cannot be repaired, the Sangha should grant him permission. A bhikshu should be instructed to perform a white karma (formal act of the Sangha), which should be done as follows (as described in detail in the 'Hundred and One Karmas'). If the steward-bhikshu is granted permission by the Sangha, he may make it at will within six years, without any doubt.' At that time, the World-Honored One (Shakyamuni Buddha) praised those who uphold the precepts and respect the precepts, and in accordance with the Dharma, told the bhikshus: 'The former is the original rule, this is the subsequent allowance.' And so on, it should be said:
'If a bhikshu makes new bedding, even if he is unwilling, he should keep it for six years. If he discards it before six years and makes a new one, unless he has obtained permission from the Sangha, he commits a nissaggiya pacittiya (an offense requiring forfeiture).'
The definition of bhikshu is as above.
'New' has two meanings, as explained in detail before. And so on, this refers to when it is sewn and completed.
'Even if he is unwilling, he should keep it for six years,' meaning that it must be kept for the full six years; if the term is not complete, or if he discards it or does not discard it and makes a new one, he commits a nissaggiya offense. The procedures for forfeiture, repentance, and so on are the same as before.
What are the circumstances of committing an offense in this case? If a bhikshu makes new bedding within these six years, then in that year...
【English Translation】 English version: When a steward-bhikshu (bhikshu in charge of construction) possesses bedding that is not yet six years old, but cannot endure the cold, that bhikshu should request permission from the Sangha (monastic community) to make new bedding within six years. The request should be made as follows: After the Sangha has assembled as usual, the steward-bhikshu goes to the assembly, bows to the feet of the Sangha, squats before the senior monk (most senior bhikshu), joins his palms, and makes this announcement: 'Venerable Sangha, please listen! I, Bhikshu so-and-so, am a steward-bhikshu, and should not make new bedding within six years. I, Bhikshu so-and-so, wish to request permission from the Sangha to make new bedding within six years. May the venerable Sangha grant me, Bhikshu so-and-so, permission to make new bedding within six years. May the Sangha have compassion on me.' The second and third times, he should say the same.
If the Sangha determines that the person is trustworthy, they grant him permission; or they may have him bring the old bedding to the Sangha. If it is too long, it should be cut short; if it is too short, it should be lengthened with wool. If it is too wide or too narrow, it should be adjusted accordingly. If there are any tears, they should be mended with wool. If it is completely broken and cannot be repaired, the Sangha should grant him permission. A bhikshu should be instructed to perform a white karma (formal act of the Sangha), which should be done as follows (as described in detail in the 'Hundred and One Karmas'). If the steward-bhikshu is granted permission by the Sangha, he may make it at will within six years, without any doubt.' At that time, the World-Honored One (Shakyamuni Buddha) praised those who uphold the precepts and respect the precepts, and in accordance with the Dharma, told the bhikshus: 'The former is the original rule, this is the subsequent allowance.' And so on, it should be said:
'If a bhikshu makes new bedding, even if he is unwilling, he should keep it for six years. If he discards it before six years and makes a new one, unless he has obtained permission from the Sangha, he commits a nissaggiya pacittiya (an offense requiring forfeiture).'
The definition of bhikshu is as above.
'New' has two meanings, as explained in detail before. And so on, this refers to when it is sewn and completed.
'Even if he is unwilling, he should keep it for six years,' meaning that it must be kept for the full six years; if the term is not complete, or if he discards it or does not discard it and makes a new one, he commits a nissaggiya offense. The procedures for forfeiture, repentance, and so on are the same as before.
What are the circumstances of committing an offense in this case? If a bhikshu makes new bedding within these six years, then in that year...
歲更復造余，造第二時得惡作罪，成犯捨墮；初造者無犯。雖非同年，于第二歲更作余褥，如是三、四乃至五年更造新者，得罪同前；其最初褥無犯。若苾芻先有敷具，即於此年更造餘者，當年若了，得捨墮罪；若當年不了乃至五年方始了者，得捨墮罪。若苾芻於此年中造新敷具，未了更復造余，若俱了時云：「我持前捨棄於後，或可持后捨棄於前。」后犯捨墮；先造者無犯。若初作未了，于第二年乃至三、四、五年，若俱了時云：「我持前，我當舍后。」廣如上說。
若苾芻已造一褥，即於此年更造一褥未了便休，于第二年復更造一亦未了休，第三、第四、第五年亦如是，其未了者得五惡作罪；初作者無犯。若苾芻已造一褥，即于其年更不造褥，乃至第五年亦不作褥，然至六年方更造者無犯。又無犯者，謂最初犯人，癡狂、心亂、痛惱所纏。
作新敷具不為壞色學處第十五
佛在室羅伐城逝多林給孤獨園。爾時世尊得無上智已，于其四方有大名稱，皆聞中國有佛出世。時北方商人聞佛出世，若有人能興供養者，得大果報得大利益，名稱遠聞資財巨富。聞斯事已作如是念：「我今宜應持諸貨物往室羅伐城，一、得求利潤；二、得禮覲世尊。」作是念已，便與五百商人將北方貨物往趣中國。時諸商人
【現代漢語翻譯】 現代漢語譯本：如果過了一年又重新制作褥子，在製作第二個褥子時，會犯惡作罪，構成捨墮罪；第一次製作的沒有罪。即使不是同一年，在第二年重新制作其他的褥子，像這樣三、四乃至五年重新制作新的，得罪相同；最初的褥子沒有罪。如果比丘先前已經有敷具（床墊、坐墊等），就在當年又製作其他的，當年完成，得捨墮罪；如果當年沒有完成，乃至五年才完成，得捨墮罪。如果比丘在這一年中製作新的敷具，沒有完成又重新制作其他的，如果同時完成，說：『我把前面的捨棄給後面的，或者可以把後面的捨棄給前面的。』後面製作的犯捨墮罪；先前製作的沒有罪。如果最初製作的沒有完成，在第二年乃至三、四、五年，如果同時完成，說：『我捨棄前面的，我應當捨棄後面的。』詳細情況如上所說。 如果比丘已經制作了一個褥子，就在當年又製作一個褥子，沒有完成就停止，在第二年又重新制作一個也沒有完成停止，第三、第四、第五年也是這樣，那些沒有完成的得五個惡作罪；第一次製作的沒有罪。如果比丘已經制作了一個褥子，就在當年不再製作褥子，乃至第五年也不製作褥子，然而到了第六年才重新制作的沒有罪。又沒有罪的情況包括：最初的犯人，愚癡、瘋狂、心亂、被痛苦煩惱所纏繞。 製作新的敷具不使用壞色學處第十五 佛陀在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍika's Park）。當時，世尊證得無上智慧后，他的名聲傳遍四方，大家都聽說中國有佛出世。當時，北方的商人聽說佛陀出世，如果有人能夠興辦供養，就能得到大的果報和利益，名聲遠揚，資財巨富。聽到這些事後，他們這樣想：『我現在應該帶著貨物前往室羅伐城，一、可以求得利潤；二、可以禮拜覲見世尊。』這樣想后，就與五百個商人帶著北方的貨物前往中國。當時，這些商人
【English Translation】 English version: If, after a year has passed, one makes another bedding, in making the second one, one incurs a dukkata (evil deed) offense, constituting a nissaggiya pacittiya (an offense requiring expiation involving forfeiture); the first making is without offense. Even if it is not the same year, if in the second year one makes another bedding, and so on for three, four, or even five years, making new ones, the offense is the same as before; the very first bedding is without offense. If a bhikkhu (monk) already has a spread, and in that year makes another, if it is completed in that year, one incurs a nissaggiya pacittiya offense; if it is not completed in that year, but only after five years, one incurs a nissaggiya pacittiya offense. If a bhikkhu in that year makes a new spread, and before it is completed, makes another, if they are completed at the same time, saying, 'I forfeit the former to the latter, or I may forfeit the latter to the former,' the latter incurs a nissaggiya pacittiya offense; the former making is without offense. If the first making is not completed, and in the second, third, fourth, or fifth year, if they are completed at the same time, saying, 'I forfeit the former, I shall forfeit the latter,' as described above. If a bhikkhu has already made one bedding, and in that year makes another bedding but does not complete it, stopping there, and in the second year makes another but also does not complete it, stopping there, and the third, fourth, and fifth years are the same, those not completed incur five dukkata offenses; the first making is without offense. If a bhikkhu has already made one bedding, and in that year does not make another bedding, and so on for the fifth year also does not make a bedding, but only in the sixth year makes another, there is no offense. Furthermore, there is no offense for the first offender, one who is foolish, mad, mentally deranged, or overwhelmed by pain and suffering. The fifteenth training rule: Making new spreads without using spoiled colors. The Buddha was in Śrāvastī (city in ancient India) at Jetavana (Jetavana Monastery) in Anāthapiṇḍika's Park (park donated by Anāthapiṇḍika). At that time, after the World Honored One had attained unsurpassed wisdom, his great name spread in all directions, and everyone heard that a Buddha had appeared in China. At that time, northern merchants heard that the Buddha had appeared, and that if anyone could make offerings, they would receive great rewards and benefits, and their names would be widely known and their wealth would be immense. Having heard these things, they thought, 'Now I should take my goods to Śrāvastī, first, to seek profit; second, to pay homage to the World Honored One.' Having thought this, they and five hundred merchants took northern goods and went to China. At that time, these merchants
至室羅伐，安貨物已即便往詣給孤獨長者所作如是言：「長者當知！我等今欲禮覲世尊。」長者答曰：「善哉！善哉！能生妙意。如來、應、正遍知是應禮敬，實難會遇時乃一現，如烏曇跋羅華。」作是語已，長者即便將彼五百商人往詣佛所，頂禮佛足在一面坐。爾時世尊即為長者及五百商人宣說法要，示教利喜令信樂已默然而住。時諸商人聞法歡喜禮佛而退，即便往詣耆宿苾芻而申禮敬，復欲遍觀房舍及大眾苾芻。時給孤獨長者將諸商人周遍觀看，時彼商人見諸苾芻于床褥上尼師但那中間穿破，問長者曰：「何意諸大耆宿苾芻尼師但那中間穿破？」長者報曰：「諸尊宿苾芻夜多端坐乃至天明，由此因緣並多穿壞。」時諸商客極生敬重，便將五百妙疊奉施眾僧。時諸苾芻既得疊已作新尼師但那，所有故者近一舊房，安在露地總為一聚。
爾時有一長者，請佛及僧就家設供。時諸苾芻時至皆去，唯佛世尊獨留在寺令人取食。然佛世尊有五因緣不赴請處。云何為五？一、為宴默而居；二、為諸天說法；三、為觀察病者；四、為看諸臥具；五、為苾芻制其學處。此中世尊意欲看其臥具，並欲為諸苾芻制其學處不赴請家。爾時世尊，苾芻出后未久之頃，便持戶鑰隨處經行周遍觀察，詣一舊房，見諸苾芻以故尼師但那聚之
【現代漢語翻譯】 現代漢語譯本：到達室羅伐（Śrāvastī），安頓好貨物后，他們立即前往給孤獨長者（Anāthapiṇḍada）的住所，對長者說：『長者，我們現在想去拜見世尊（Śākyamuni Buddha）。』給孤獨長者回答說：『好啊！好啊！能生起如此美好的想法。如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）是應該禮敬的，實在難以遇到，如同烏曇跋羅花（udumbara）一樣，難得一現。』說完，長者就帶領那五百名商人前往佛陀的住所，頂禮佛足后在一旁坐下。當時，世尊就為長者和五百名商人宣說佛法要義，用開示、教導、利益和喜悅來引導他們，使他們生起信心和喜樂，然後默默地住止。當時，眾商人聽聞佛法后，心生歡喜，禮拜佛陀後退下，隨即前往拜見年長的比丘（bhikṣu），表達敬意，並且想要遍覽僧房和大眾比丘。當時，給孤獨長者帶領眾商人四處觀看，當時那些商人看到眾比丘的床褥上的尼師但那（niṣīdana，坐墊）中間破損，就問長者說：『為什麼這些年長的比丘的尼師但那中間都破損了呢？』長者回答說：『這些尊宿比丘夜晚經常端坐到天亮，因為這個緣故，所以大多都破損了。』當時，眾商客非常敬重，就將五百匹上好的佈施給僧眾。當時，眾比丘得到布后，就做了新的尼師但那，所有舊的尼師但那都堆積在一間舊房附近的空地上。 當時，有一位長者，邀請佛陀和僧眾到他家設齋供養。當時，眾比丘到時都去了，只有佛陀獨自留在寺院，讓人去取食物。然而，佛陀有五種因緣不去應邀赴齋。哪五種呢？一、爲了安靜地居住；二、爲了給諸天說法；三、爲了觀察病人；四、爲了檢視臥具；五、爲了給比丘制定學處。這裡，世尊想要檢視臥具，並且想要為諸比丘制定學處，所以沒有去應邀赴齋。當時，世尊在比丘們出去后不久，就拿著門鑰匙，隨處走動，周遍觀察，來到一間舊房，看到眾比丘把舊的尼師但那堆積在那裡。
【English Translation】 English version: Having arrived at Śrāvastī, and after settling their goods, they immediately went to Anāthapiṇḍada's residence and said to the elder: 'Elder, we now wish to pay homage to the World Honored One (Śākyamuni Buddha).' Anāthapiṇḍada replied: 'Excellent! Excellent! It is wonderful that you have such a thought. The Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha) is worthy of reverence, and is truly difficult to encounter, appearing only once in a while, like the udumbara flower (udumbara).' Having said this, the elder then led the five hundred merchants to the Buddha's residence, prostrated themselves at the Buddha's feet, and sat to one side. At that time, the World Honored One then expounded the essentials of the Dharma to the elder and the five hundred merchants, guiding them with instruction, teaching, benefit, and joy, causing them to generate faith and joy, and then remained silent. At that time, the merchants, having heard the Dharma, rejoiced, paid homage to the Buddha, and withdrew, then went to pay homage to the elder bhikṣus (bhikṣu), expressing their respect, and also wished to view all the monastic dwellings and the assembly of bhikṣus. At that time, Anāthapiṇḍada led the merchants to look around, and the merchants saw that the niṣīdanas (niṣīdana, sitting mats) on the bhikṣus' beds were torn in the middle, and asked the elder: 'Why are the niṣīdanas of these elder bhikṣus torn in the middle?' The elder replied: 'These venerable bhikṣus often sit in meditation until dawn, and for this reason, they are mostly torn.' At that time, the merchants were very respectful and offered five hundred excellent cloths to the Sangha. At that time, the bhikṣus, having received the cloths, made new niṣīdanas, and all the old ones were piled up in an open space near an old room. At that time, there was an elder who invited the Buddha and the Sangha to his home for a meal offering. At that time, the bhikṣus all went when the time came, but only the Buddha remained alone in the monastery, having someone fetch food. However, the Buddha had five reasons for not attending the invitation. What are the five? First, to dwell in quietude; second, to preach the Dharma to the devas; third, to observe the sick; fourth, to inspect the bedding; fifth, to establish precepts for the bhikṣus. Here, the World Honored One wished to inspect the bedding and to establish precepts for the bhikṣus, so he did not attend the invitation. At that time, the World Honored One, not long after the bhikṣus had left, took the door key and walked around, observing everything, and went to an old room, and saw that the bhikṣus had piled up the old niṣīdanas there.
一處，糞掃和雜狼籍在地。世尊見已作如是念：「諸有施主深心信敬，如己血肉割以相供修諸福業。然諸苾芻舍故敷具非量受用，無愛護心隨處棄擲。」爾時世尊取故敷具，翻轉抖擻安在架上，便於房外洗手濯足房中端坐。時取食苾芻持食來至往世尊所，世尊法爾共取食苾芻歡喜言問：「諸苾芻眾飲食好不得飽滿不？」取食苾芻白言：「世尊！大眾皆得飲食飽滿。」世尊食已洗手濯足，還入房中寂默而住。世尊晡時從定起已，往大眾中就座而坐，告諸苾芻曰：「汝等去後未久之頃，我持戶鑰隨處經行周遍觀察，詣一舊房，見諸苾芻以故尼師但那聚之一處，糞掃和雜狼籍在地。我時見已作如是念：『諸有施主深心凈信，如己血肉割以相供修諸福業。然汝苾芻于故敷具非量受用，無愛護心隨處棄擲。』此非善事。汝諸苾芻！若於他信心施物，稱量愛護順時知足而受用者，斯曰善哉！」爾時世尊讚歎愛護順時知足受用信施已，告諸苾芻：「廣說乃至制其學處，應如是說：
「若復苾芻作新尼師但那，應取故者堅處縱廣佛一張手帖新者上，為壞色故。若苾芻作新尼師但那，不以故者帖新者上，為壞色故，泥薩祇波逸底迦。」
苾芻義如上。
新有二種：一、謂新作，二、謂新得。此中意取新作。
尼
【現代漢語翻譯】 現代漢語譯本 在一處地方，糞便、垃圾和各種雜物混雜在一起，散落在地上。世尊（Śākyamuni Buddha）看到后，心中這樣想：『那些施主以深切的信心和恭敬心，如同割捨自己的血肉一般供養我們，以此來修積各種福德善業。然而這些比丘（bhikkhu）卻隨意丟棄舊的坐具，毫無節制地受用，沒有愛護之心，隨意丟棄。』當時，世尊拿起舊的坐具，翻過來抖掉灰塵，安放在架子上，然後在房外洗手洗腳，回到房中端坐。這時，負責取食物的比丘拿著食物來到世尊處，世尊按照慣例與取食物的比丘歡喜地問候：『各位比丘的飲食好嗎？是否都吃飽了？』取食物的比丘回答說：『世尊！大家都吃得很飽。』世尊用完餐后，洗手洗腳，回到房中靜默地住著。傍晚時分，世尊從禪定中起身，來到大眾中，坐到座位上，告訴各位比丘說：『你們離開后不久，我拿著門鑰匙到處走動，周遍觀察，來到一間舊房，看見各位比丘把舊的尼師但那（niṣīdana，坐具）堆積在一處，糞便、垃圾和各種雜物混雜在一起，散落在地上。我當時看到后，心中這樣想：『那些施主以深切的凈信心，如同割捨自己的血肉一般供養我們，以此來修積各種福德善業。然而你們這些比丘卻對舊的坐具毫無節制地受用，沒有愛護之心，隨意丟棄。』這實在不是一件好事。你們這些比丘！如果對於他人以信心佈施的物品，能夠衡量、愛護，順應時節，知足地受用，這才是好的！』當時，世尊讚歎了愛護、順應時節、知足受用信施的行為，然後告訴各位比丘：『廣泛地說，乃至制定學處（śikṣāpada），應當這樣說：』 『如果比丘製作新的尼師但那（niṣīdana，坐具），應當取舊的坐具上堅固的地方，縱橫大小如佛的一張手掌，貼在新坐具的上面，爲了破壞新坐具的顏色。如果比丘製作新的尼師但那（niṣīdana，坐具），不取舊的坐具貼在新坐具的上面，爲了破壞顏色，犯尼薩祇波逸底迦（niḥsargika pāyantika，捨墮）。』 比丘（bhikkhu）的定義如上所述。 新的有兩種：一是指新制作的，二是指新得到的。這裡指的是新制作的。 尼師但那（niṣīdana，坐具）的定義如上所述。
【English Translation】 English version At one place, excrement, refuse, and various debris were mixed together and scattered on the ground. The World-Honored One (Śākyamuni Buddha), seeing this, thought to himself: 'Those donors, with deep faith and reverence, offer to us as if cutting off their own flesh and blood, in order to cultivate various meritorious deeds. However, these bhikkhus (bhikkhu) discard old sitting cloths at will, using them without measure, without a caring heart, and throwing them away anywhere.' At that time, the World-Honored One picked up an old sitting cloth, turned it over, shook off the dust, and placed it on the rack. Then, outside the room, he washed his hands and feet, and sat upright in the room. At this time, the bhikkhu who was responsible for fetching food came to the World-Honored One. The World-Honored One, as was his custom, greeted the food-fetching bhikkhu with joy and asked: 'Are the bhikkhus' meals good? Are they all full?' The food-fetching bhikkhu replied: 'World-Honored One! Everyone is full.' After the World-Honored One finished his meal, he washed his hands and feet and returned to the room to dwell in silence. In the evening, the World-Honored One arose from meditation, came to the assembly, sat down, and told the bhikkhus: 'Not long after you left, I took the door key and walked around, observing everywhere. I came to an old room and saw that the bhikkhus had piled up old niṣīdanas (niṣīdana, sitting cloths) in one place, mixed with excrement, refuse, and various debris scattered on the ground. When I saw this, I thought to myself: 'Those donors, with deep pure faith, offer to us as if cutting off their own flesh and blood, in order to cultivate various meritorious deeds. However, you bhikkhus use old sitting cloths without measure, without a caring heart, and throw them away anywhere.' This is not a good thing. You bhikkhus! If you can measure, cherish, and use the items donated by others with faith, in accordance with the season and with contentment, that would be good!' At that time, the World-Honored One praised the act of cherishing, using in accordance with the season, and being content with the use of faithful offerings, and then told the bhikkhus: 'Speaking broadly, even to the point of establishing a training rule (śikṣāpada), it should be said thus:' 'If a bhikkhu makes a new niṣīdana (niṣīdana, sitting cloth), he should take a firm part of the old one, the size of the Buddha's hand span in length and width, and attach it to the new one, in order to spoil the color of the new one. If a bhikkhu makes a new niṣīdana (niṣīdana, sitting cloth) and does not attach a part of the old one to the new one in order to spoil the color, he commits a niḥsargika pāyantika (niḥsargika pāyantika, an offense entailing forfeiture).' The definition of bhikkhu (bhikkhu) is as above. There are two kinds of 'new': one refers to newly made, and the other refers to newly obtained. Here, it refers to newly made. The definition of niṣīdana (niṣīdana, sitting cloth) is as above.
師但那者，謂是敷具。
作者，謂自作或使他。
言故尼師但那一邊者，謂于舊尼師但那割取一邊堅好之處。
佛一張手者，謂大師也，其一張手當中人一肘半。
帖新者上者，謂刺在新者上。
為壞色故者，為欲令其得堅牢故。
若不帖者得泥薩祇波逸底迦，其舍悔法式並如上說。
此中犯相其事云何？若苾芻以故尼師但那，如佛一張手帖著之時，若減一指半指者，亦得泥薩祇波逸底迦。無犯者，若以故者遍覆新者，或總破碎不堪補帖新尼師但那者無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
自擔負羊毛學處第十六
佛在室羅伐城逝多林給孤獨園。時六眾苾芻共相議曰：「難陀、鄔波難陀彼諸黑缽者，以狝猴脂用涂其足，凡欲去時得將行利養，遠行初至復得供給，多人愛敬眾所識知。然而我等喻若井蛙，曾不遊行欲何所獲？我等亦可四出遊行。」余伴問曰：「當何所之？」鄔波難陀曰：「我今暫出求覓商旅。」復作是念：「我等眾徒若俱去者，我之所有門徒眷屬施食之家，悉被諸餘黑缽侵奪。宜留一人，余隨意去。」復共籌議：「誰當住此？大德鄔陀夷令其看守，所得之利回還共分。」鄔陀夷答曰：「我住於此。」自餘五人出求商旅，見有多
【現代漢語翻譯】 現代漢語譯本 師但那者，指的是敷具（坐具）。
作者，指的是自己製作或者使喚他人制作。
所說的『故尼師但那一邊』，指的是從舊的尼師但那（坐具）上割取一邊堅固完好的地方。
佛一張手，指的是大師（佛陀）的一張手，這一張手的長度相當於普通人的一肘半。
『帖新者上』，指的是縫補在新坐具的上面。
『為壞色故』，是爲了使其更加堅固耐用。
如果不縫補，就會犯泥薩祇波逸底迦（一種戒律），懺悔的方法和儀式如上所述。
這裡所說的犯相，具體情況是怎樣的呢？如果比丘用舊的尼師但那，按照佛陀一張手的尺寸縫補的時候，如果減少了一指或者半指的長度，也算犯了泥薩祇波逸底迦。沒有犯戒的情況是，如果用舊的尼師但那完全覆蓋了新的尼師但那，或者舊的尼師但那完全破碎，無法用來縫補新的尼師但那，就不算犯戒。此外，初犯者，或者癡狂、心神錯亂、被痛苦煩惱所困擾的人，也不算犯戒。
自擔負羊毛學處第十六
佛陀在室羅伐城（梵文：Śrāvastī）的逝多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma）說法。當時，六眾比丘（指六個行為不端的比丘）共同商議說：『難陀（Nanda）、鄔波難陀（Upananda）那些黑缽（指受人尊敬的比丘）們，用獼猴的油脂塗抹他們的腳，每次出行都能得到供養，遠行剛到又能得到供給，很多人愛戴敬重他們，大家都認識他們。然而我們就像井底之蛙，從來沒有，想要得到什麼呢？我們也可以四處。』同伴問道：『我們應當去哪裡呢？』鄔波難陀說：『我先出去尋找商旅。』他又想：『我們這些人如果都走了，我的所有門徒、眷屬、施食的人家，都會被其他的黑缽侵佔。應該留一個人，其餘的人隨意去。』於是共同商議：『誰應當留在這裡呢？讓大德鄔陀夷（Udayin）看守，得到的利益回來一起分。』鄔陀夷回答說：『我留在這裡。』其餘五個人出去尋找商旅，看到有很多
【English Translation】 English version 『Sīdanna』 means a sitting cloth.
『The maker』 refers to someone who makes it themselves or has others make it.
『One side of an old sīdanna』 refers to cutting off a firm and intact part from an old sīdanna (sitting cloth).
『A hand span of the Buddha』 refers to the hand span of the Master (Buddha), which is one and a half cubits for an average person.
『Sewing it onto the new one』 refers to stitching it onto the new sitting cloth.
『For the sake of spoiling the color』 is for the purpose of making it more durable.
If it is not sewn on, one commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture), and the method of confession is as described above.
What is the nature of the offense here? If a Bhikkhu (monk) uses an old sīdanna, and when sewing it on according to the Buddha's hand span, if it is reduced by a finger or half a finger's length, it is also considered a Nissaggiya Pacittiya. There is no offense if the old one completely covers the new one, or if the old sīdanna is completely broken and cannot be used to patch the new sīdanna. Furthermore, there is no offense for the first offender, or for someone who is insane, mentally disturbed, or afflicted by pain and suffering.
The Sixteenth Training Rule on Carrying Wool Oneself
The Buddha was at Jetavana Anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (city). At that time, the group of six Bhikkhus (referring to the six misbehaving monks) discussed together, saying: 『Nanda (name), Upananda (name), those black-robed ones (referring to respected monks) use monkey oil to smear their feet. Every time they travel, they receive offerings, and when they arrive after a long journey, they receive provisions again. Many people love and respect them, and everyone knows them. However, we are like frogs in a well, never , what do we want to gain? We can also go around .』 A companion asked: 『Where should we go?』 Upananda said: 『I will go out to find merchants first.』 He also thought: 『If all of us go, all my disciples, relatives, and alms-giving families will be taken over by the other black-robed ones. One person should stay, and the rest can go as they please.』 So they discussed together: 『Who should stay here? Let the venerable Udayin (name) watch over it, and the profits will be shared when we return.』 Udayin replied: 『I will stay here.』 The other five went out to find merchants and saw many
人向泥波羅國，苾芻問曰：「仁等何之？」答言：「我等欲向泥波羅國。」苾芻曰：「我等亦欲隨行。」商客曰：「聖者！泥波羅國地多磽確如駱駝脊，仁等未必樂住于彼。」苾芻曰：「我且共去試觀彼土。」「聖者！若如是者可共隨行。」即與商人隨路而去。時彼苾芻既至彼國皆無愛樂，便於他日往至廛中問諸商客：「君等何時欲歸本國？」商人曰：「豈復聖者情不樂耶？」苾芻曰：「我初來到即於是日情無歡愛。」報言：「聖者！我等貨物尚未交易不及言歸，我有親知欲還中國，當爲囑彼可共同行。」苾芻答言：「斯成善事！」然泥波羅國有兩種賤貨，謂羊毛、雄黃。時諸商客多買羊毛車載而去。諸苾芻眾亦與同行，然六眾苾芻性畏塵坌，或在前去、或在後行。時六眾苾芻徐行在後，于商旅內有一毛車忽然軸折，時諸商人共相議曰：「我等今時若料理軸者，其聲遠聞必有賊至，先當殺我后將財物。我等宜應持其精貨棄載而行。」作是議時六眾便至，問言：「仁等何意懷憂不進而住？」報言：「聖者！我車軸折。」具以前事而並告知。六眾問曰：「豈可棄羊毛耶？」報言：「棄去。」六眾報曰：「若其君等見容許者，我為作帽、或作靴氈、或作立幡，我當隨力盡持少多。」商人報曰：「隨意皆取，於我無用。」時難
【現代漢語翻譯】 現代漢語譯本 一位比丘（Bhikkhu，佛教僧侶）在前往泥波羅國（Nipala，今尼泊爾）的路上，遇到一些人，便問他們：『你們要去哪裡？』他們回答說：『我們正要前往泥波羅國。』比丘說：『我們也想和你們同行。』商人們說：『聖者！泥波羅國的土地大多貧瘠，像駱駝的脊背一樣，你們未必喜歡住在那裡。』比丘說：『我只是想一起去看看那裡的土地。』『聖者！如果這樣，可以一起同行。』於是就和商人們一起上路了。當這位比丘到達那個國家后，對那裡毫無喜愛之情。於是在之後的某一天，他去到市場中詢問那些商人：『你們什麼時候打算返回自己的國家？』商人們說：『難道聖者您不喜歡這裡嗎？』比丘說：『我自從來到這裡，就一直沒有感到歡喜。』商人們回答說：『聖者！我們的貨物尚未交易完成，還不能說要回去。我有一個親戚想要返回中國，我可以囑託他，您可以和他一起走。』比丘回答說：『這真是好事！』 然而，泥波羅國有兩種特產，即羊毛和雄黃。當時，許多商人購買了大量的羊毛，用車輛裝載著運走。許多比丘也與他們同行，但六群比丘（指行為不端的比丘）害怕塵土飛揚，有的走在前面，有的走在後面。當時，六群比丘慢慢地走在後面，在商隊中，有一輛裝滿羊毛的車子突然發生了軸斷裂。商人們互相商議說：『如果我們現在修理車軸，聲音傳得很遠，肯定會有盜賊來，他們會先殺了我們，然後搶走財物。我們應該把貴重的貨物拿走，放棄這輛車離開。』在他們商議的時候，六群比丘趕到了，問他們：『你們為什麼憂愁地停在這裡不走了？』商人們回答說：『聖者！我們的車軸斷了。』並把之前商議的事情都告訴了他們。六群比丘問：『難道要丟棄這些羊毛嗎？』商人們回答說：『丟棄吧。』六群比丘說：『如果你們允許的話，我們可以用這些羊毛做帽子、或者做靴氈、或者做旗幟，我們會盡力拿走一些。』商人們回答說：『隨便你們拿吧，對我們來說已經沒用了。』當時，難陀（Nanda，佛陀的堂弟）和
【English Translation】 English version In the country of Nipala (present-day Nepal), a Bhikkhu (Buddhist monk) asked some people, 'Where are you going?' They replied, 'We are going to the country of Nipala.' The Bhikkhu said, 'We would also like to go with you.' The merchants said, 'Venerable Sir! The land of Nipala is mostly barren, like the back of a camel, you may not like living there.' The Bhikkhu said, 'I would just like to go and see the land.' 'Venerable Sir! If that is the case, you may come with us.' So he went with the merchants on their way. When the Bhikkhu arrived in that country, he had no affection for it. So on another day, he went to the market and asked the merchants, 'When do you plan to return to your own country?' The merchants said, 'Are you not happy here, Venerable Sir?' The Bhikkhu said, 'Since I arrived here, I have not felt any joy.' The merchants replied, 'Venerable Sir! Our goods have not yet been traded, so we cannot say when we will return. I have a relative who wants to return to China, I can entrust him, and you can go with him.' The Bhikkhu replied, 'That would be a good thing!' However, there are two special products in the country of Nipala, namely wool and realgar. At that time, many merchants bought a lot of wool and transported it away in carts. Many Bhikkhus also went with them, but the Six Groups of Bhikkhus (referring to monks with misconduct) were afraid of the dust, some walking in front and some walking behind. At that time, the Six Groups of Bhikkhus were walking slowly behind, and in the caravan, the axle of a cart full of wool suddenly broke. The merchants discussed with each other, 'If we repair the axle now, the sound will travel far, and thieves will surely come, they will kill us first and then take our property. We should take the valuable goods and abandon this cart and leave.' While they were discussing, the Six Groups of Bhikkhus arrived and asked them, 'Why are you stopping here with worry and not moving forward?' The merchants replied, 'Venerable Sir! Our axle is broken.' And they told them everything they had discussed before. The Six Groups of Bhikkhus asked, 'Are you going to abandon this wool?' The merchants replied, 'Abandon it.' The Six Groups of Bhikkhus said, 'If you allow us, we can use this wool to make hats, or make felt boots, or make banners, we will try our best to take some.' The merchants replied, 'Take whatever you want, it is useless to us.' At that time, Nanda (Buddha's cousin) and
陀、鄔波難陀共相議曰：「今者豐饒糞掃之物。」時彼五人所有衣缽令一人負，其餘四人接草為索，束為四擔隨路持行。時諸商人見而報曰：「聖者！我欲僱人來取其毛，今時聖者並悉將至，我欲酬價還取其毛。」苾芻報曰：「汝無識物，我等豈是客作人耶？汝若如是我當棄卻。」商人報曰：「我等戲言，幸無見責，可持而去。」時商旅內有外道同行，調六眾曰：「此之重擔何處當解、得幾利潤？」六眾聞已忿而報曰：「破汝腹內，踏汝頭上，我擔方解，兼收其利。」彼便緘口默而無對。六眾議曰：「我等若在商侶中行多招譏調，我等應可在前而去。」至一聚落處多賊盜，彼之村隅令人遠望，遙見六眾擔來普相告曰：「仁等當知有象軍至。」諸人見已咸皆驚怖，棄其家宅走入林中，留諸強壯防守村邑，共相告曰：「彼非像軍，是駱駝也。」又曰：「彼非駱駝，應是牛馱。」又云：「彼非牛馱，是人擔物。」既近村已知是苾芻，告言：「聖者！奇特大擔，有異常人，能使村坊並皆走散。」六眾報曰：「汝無識者，見有擔來怖云是賊，賊若知者當來劫掠，汝鎮驚走所有家業並悉持將。」彼聞默爾。於時六眾見是事已，便相謂曰：「難陀、鄔波難陀！我等若隨路行多招譏調，可於荒野望直而行。」即便棄道而去。
時
【現代漢語翻譯】 現代漢語譯本 陀（尊者名）、鄔波難陀（尊者名）共同商議說：『現在有很多被丟棄的糞掃之物（指被丟棄的破爛物品）。』當時，他們五個人把所有的衣缽讓一個人揹負，其餘四個人搓草繩，捆成四捆，沿著路拿著走。當時，一些商人看見了，就說：『聖者！我正想僱人來取這些毛，現在聖者們都帶來了，我想付錢買下這些毛。』比丘（出家修道者）回答說：『你們真是不識貨，我們難道是做苦工的人嗎？你們如果這樣說，我就把這些東西扔掉。』商人說：『我們是開玩笑的，請不要見怪，拿走吧。』當時，商隊里有一個外道（佛教以外的修行者）同行，調侃六眾（六個比丘）說：『這些重擔在哪裡卸下？能得到多少利潤？』六眾聽了，生氣地回答說：『破開你的肚子，踩在你的頭上，我們的擔子才能卸下，才能收回利潤。』那個人便閉口不說話了。六眾商議說：『我們如果在商隊中行走，會招來很多譏諷和調侃，我們應該走在前面。』他們走到一個盜賊很多的村落，那個村落的角落讓人遠遠望見。遠遠看見六眾擔著東西來，大家互相告知說：『各位，你們要知道有象軍來了。』眾人看見后都非常害怕，丟棄家宅逃入樹林中，留下強壯的人防守村莊，互相告知說：『那不是象軍，是駱駝。』又有人說：『那不是駱駝，應該是牛馱。』又有人說：『那不是牛馱，是人擔著東西。』靠近村子后，才知道是比丘，就說：『聖者！奇特的大擔，與常人不同，能使整個村莊的人都跑散。』六眾回答說：『你們真是不識貨，看見有人擔著東西來，就害怕說是賊，賊如果知道了，就會來搶劫，你們驚慌逃走，所有的家業都會被拿走。』那些人聽了，默默不語。當時，六眾看見這件事後，就互相說道：『難陀（尊者名）、鄔波難陀（尊者名）！我們如果沿著路走，會招來很多譏諷和調侃，可以在荒野中朝著直的方向走。』於是就離開了道路而去。 當時
【English Translation】 English version Then, Nanda (name of a venerable one) and Upananda (name of a venerable one) conferred, saying, 'Now there are abundant discarded refuse items (referring to discarded broken items).' At that time, they had one of the five people carry all the robes and bowls, while the other four twisted grass into ropes, bundled them into four loads, and carried them along the road. Then, some merchants saw them and said, 'Venerable ones! I was just about to hire people to collect this wool. Now that the venerable ones have brought it all, I would like to pay for it and take the wool.' The Bhikshus (ordained monks) replied, 'You are truly ignorant. Are we laborers? If you say such things, I will throw these things away.' The merchants said, 'We were joking, please do not be offended, take it away.' At that time, there was a non-Buddhist (practitioner of a religion other than Buddhism) traveling with the merchants, who teased the six monks, saying, 'Where will these heavy loads be unloaded? How much profit will you get?' The six monks, upon hearing this, angrily replied, 'We will break open your belly and step on your head before our loads are unloaded and we can collect our profit.' That person then shut his mouth and said nothing. The six monks conferred, saying, 'If we travel with the merchants, we will attract much ridicule and teasing. We should go ahead.' They arrived at a village with many thieves. The corner of the village could be seen from afar. Seeing the six monks carrying things, everyone told each other, 'Everyone, you should know that an elephant army is coming.' Upon seeing this, everyone was very frightened, abandoning their homes and fleeing into the forest, leaving strong men to defend the village, telling each other, 'That is not an elephant army, it is a camel.' Someone else said, 'That is not a camel, it should be an ox carrying things.' Another said, 'That is not an ox carrying things, it is people carrying things.' Approaching the village, they realized it was Bhikshus, and said, 'Venerable ones! Strange heavy loads, different from ordinary people, able to make everyone in the village run away.' The six monks replied, 'You are truly ignorant. Seeing someone carrying things, you are afraid and say it is a thief. If the thieves knew, they would come to rob you. You panic and run away, and all your possessions will be taken away.' Those people listened and remained silent. At that time, the six monks, seeing this, said to each other, 'Nanda (name of a venerable one), Upananda (name of a venerable one)! If we travel along the road, we will attract much ridicule and teasing. We can walk straight through the wilderness.' So they left the road and went away. Then,
稅關人隨處看守，既見擔至而告之曰：「君等商人屢為偷稅，不輸稅直竊路而行。」六眾報曰：「無智者，汝將我是偷稅商人？」問云：「仁等是何？」答云：「我是六眾苾芻。」彼即報云：「聖者隨去。」復相議曰：「我等若至逝多門者，諸黑缽類共調弄我，宜取小門持擔而入。」既入小門，有摩訶羅見而問曰：「汝客擔人何因破籬而入寺內？」報言：「老叟！汝將我是客擔人耶？」問言：「仁等是何？」答云：「我是苾芻。」問云：「聖者！是六眾耶？」報言：「我是。」即云：「善來！善來！大德！」時彼既入，以諸毛擔總置寺中，悉積如山，見者稱異，問言：「具壽！仁等能持如斯重擔，豈不畏彼世俗譏嫌。」即便報曰：「我口豈唯啖食，有調弄者三倍弄之。」時少欲苾芻共生譏議作如是語：「云何苾芻持是重擔，所應恥事更以為能而起高慢？」時諸苾芻以此因緣具白世尊。世尊爾時集苾芻眾，廣說如前，「制其學處，應如是說：
「若復苾芻行路中，得羊毛欲須應取。若無人持，得自持至三逾繕那，若過者泥薩祇波逸底迦。」
苾芻者，謂是六眾，若更有如是流類。
行路者，謂在道中。
得羊毛者，謂是他物。
欲須者，謂有所作。
應取者，謂隨意持取。
【現代漢語翻譯】 現代漢語譯本 稅關人員到處巡邏看守，看到有人挑著擔子過來，就上前告知說：『你們這些商人經常偷稅漏稅，不繳納稅款就想偷偷通過。』六眾回答說：『你這個沒腦子的人，竟然把我們當成偷稅的商人？』稅關人員問道：『你們是什麼人？』六眾回答說：『我們是六眾比丘（Bhikkhu，佛教僧侶）。』稅關人員立刻說道：『聖者請便。』他們又互相商議說：『如果我們從逝多門（Jetavana，祇園精舍的門）進去，那些黑缽比丘（指苦行僧）一定會嘲笑我們，不如從小門進去，把擔子挑進去。』他們從小門進入后，有位摩訶羅（Mahala，長老）看見了，問道：『你們這些挑擔子的客人，為何要破壞籬笆進入寺院？』六眾回答說：『老頭！你把我們當成挑擔子的客人了嗎？』摩訶羅問道：『你們是什麼人？』六眾回答說：『我們是比丘。』摩訶羅問道：『聖者！你們是六眾嗎？』六眾回答說：『我們就是。』摩訶羅立刻說道：『歡迎！歡迎！大德！』當時他們進入寺院后，把所有的毛料擔子都放在寺院裡，堆積如山，看見的人都覺得奇怪，問道：『具壽（Ayusmat，對年長僧侶的尊稱）！你們竟然能挑這麼重的擔子，難道不怕世俗之人的譏諷嗎？』六眾立刻回答說：『我們的嘴巴難道只會吃飯嗎？誰敢嘲笑我們，我們就加倍地嘲笑他。』當時少欲比丘（指追求簡樸生活的比丘）共同生起譏諷，這樣說道：『這些比丘怎麼能挑這麼重的擔子，應該感到羞恥的事情反而當成能耐，還因此而驕傲自滿？』當時眾比丘將此事因緣詳細稟告了世尊（Buddha，佛陀）。世尊當時召集比丘僧眾，詳細地像之前一樣說明情況，制定戒律，應該這樣說： 『如果比丘在行路途中，得到羊毛，如果需要可以使用。如果沒有人搬運，可以自己搬運最多三逾繕那（Yojana，古印度長度單位），如果超過這個距離，就觸犯了尼薩祇波逸提迦（Nissaggiya Pacittiya，一種戒律）。』 比丘，指的是六眾，或者其他類似的人。 行路，指的是在道路上。 得到羊毛，指的是得到別人的東西。 需要，指的是有所用途。 應取，指的是可以隨意拿取。
【English Translation】 English version Customs officers were stationed everywhere, watching. When they saw people carrying loads, they would announce, 'You merchants often evade taxes, trying to pass without paying.' The Six Groups replied, 'You ignorant fool, do you take us for tax-evading merchants?' The officers asked, 'Who are you?' The Six Groups answered, 'We are the Six Groups of Bhikkhus (Bhikkhu, Buddhist monks).' The officers immediately said, 'Venerable ones, please proceed.' They then discussed among themselves, 'If we enter through the Jetavana (Jetavana, the gate of Jetavana Monastery), those black-robed monks (referring to ascetic monks) will mock us. It's better to enter through the small gate, carrying our loads.' After entering through the small gate, a Mahala (Mahala, an elder) saw them and asked, 'You load-carrying guests, why are you breaking through the fence to enter the monastery?' The Six Groups replied, 'Old man! Do you take us for load-carrying guests?' The Mahala asked, 'Who are you?' The Six Groups answered, 'We are Bhikkhus.' The Mahala asked, 'Venerable ones! Are you the Six Groups?' The Six Groups replied, 'We are.' The Mahala immediately said, 'Welcome! Welcome! Greatly virtuous ones!' At that time, after they entered, they placed all the wool loads in the monastery, piling them up like a mountain. Those who saw it were amazed and asked, 'Ayusmat (Ayusmat, an honorific title for senior monks)! You can carry such heavy loads, are you not afraid of worldly criticism?' The Six Groups immediately replied, 'Are our mouths only for eating? Whoever mocks us, we will mock them three times as much.' At that time, Bhikkhus of few desires (referring to monks who pursue a simple life) together arose criticism, saying, 'How can these Bhikkhus carry such heavy loads, taking what should be shameful as ability, and becoming arrogant because of it?' At that time, the Bhikkhus reported this matter in detail to the Buddha (Buddha, the enlightened one). The Buddha then gathered the Bhikkhu Sangha (Sangha, monastic community), explaining the situation in detail as before, and established a precept, which should be stated as follows: 'If a Bhikkhu is traveling and obtains wool, they may take it if needed. If there is no one to carry it, they may carry it themselves for up to three Yojanas (Yojana, an ancient Indian unit of distance). If they exceed this distance, they commit a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of offense).' Bhikkhu refers to the Six Groups, or others of similar kind. Traveling refers to being on the road. Obtaining wool refers to obtaining something belonging to others. Needed refers to having a use for it. May take refers to being able to take it at will.
至三逾繕那者，指其里數，謂無別人，過此持去者犯捨墮。捨墮之法廣如前說。
此中犯相其事云何？謂七極微成一微塵，此七成銅塵，此七成水塵，此七成兔毛塵，此七成羊毛塵，此七成牛毛塵，此七成隙游塵，此七成蟣，此七成虱，此七成穬麥，此七成一指，二十四指成一肘，三肘半成一人，四肘成一弓，五百弓為一拘盧舍，八拘盧舍為一逾繕那。若有七村，一一村間有一拘盧舍，持毛去時行至半路，皆得惡作罪；若至村時皆得捨墮罪。若從村處往曠野時，半半拘盧捨得惡作罪；滿滿拘盧捨得捨墮罪。若在曠野處齊三逾繕那無犯；過此犯捨墮。若為作帽及作布羅，或立幡等密而持去者無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
使非親尼治羊毛學處第十七
佛在室羅伐城逝多林給孤獨園。時六眾苾芻共相告曰：「我今宜可分所持毛。」難陀問曰：「可為幾分？其大德鄔陀夷留住於此亦與分不？」時鄔陀夷聞斯語已便作是念：「我之徒侶多獲利養，作何方便得彼分耶？」問言：「仁等何所籌量？其所得者各還自入，仁得仁分，我得我分。」鄔波難陀聞斯說已作如是念：「世尊法主今住於此，諸來利養必是多得。」為此鄔陀夷作如是語：「我等昔來常是六眾，豈可今日為五眾耶？
【現代漢語翻譯】 現代漢語譯本：至於三逾繕那（Yojana，古印度長度單位）的說法，指的是具體的里數，而不是指其他人。超過這個距離攜帶羊毛，就犯捨墮罪。捨墮罪的詳細規定如前文所述。
這裡所說的犯相，具體情況是怎樣的呢？七個極微組成一個微塵，七個微塵組成一個銅塵，七個銅塵組成一個水塵，七個水塵組成一個兔毛塵，七個兔毛塵組成一個羊毛塵，七個羊毛塵組成一個牛毛塵，七個牛毛塵組成一個隙游塵，七個隙游塵組成一個蟣（寄生蟲卵），七個蟣組成一個虱子，七個虱子組成一個穬麥，七個穬麥組成一指，二十四指組成一肘，三個半肘組成一人高，四個肘組成一弓，五百弓為一拘盧舍（Krosha，古印度長度單位），八個拘盧舍為一個逾繕那（Yojana）。如果經過七個村莊，每個村莊之間相隔一個拘盧舍，攜帶羊毛行走，走到一半路程，都會犯惡作罪；如果到達村莊時，都會犯捨墮罪。如果從村莊前往曠野時，每走半個拘盧舍，就會犯惡作罪；每走滿一個拘盧舍，就會犯捨墮罪。如果在曠野處，不超過三個逾繕那，就沒有罪；超過這個距離，就犯捨墮罪。如果是爲了製作帽子、布羅（布料名稱），或者豎立旗旛等隱秘地攜帶羊毛，就沒有罪。此外，沒有罪的情況還包括：最初犯戒的人，或者癡呆、瘋狂、心神錯亂、被痛苦纏繞的人。
使非親尼治羊毛學處第十七
佛陀在室羅伐城（Shravasti）的逝多林（Jetavana）給孤獨園（Anathapindika's Park）中。當時，六群比丘（Six Monks）互相告知說：『我們現在應該分配所持有的羊毛。』難陀（Nanda）問道：『可以分為幾份？大德鄔陀夷（Udayin）留在這裡，也給他一份嗎？』當時，鄔陀夷（Udayin）聽到這些話后，便這樣想：『我的徒弟們獲得了很多利益供養，用什麼方法才能得到他們的一份呢？』（於是）問道：『各位仁者在商量什麼？所得的利益各自歸自己所有，你得你的那份，我得我的那份。』鄔波難陀（Upananda）聽到這些話后，這樣想：『世尊（Buddha）是法主，現在住在這裡，所得到的利益供養必定很多。』因此，鄔陀夷（Udayin）這樣說：『我們以前一直是六眾，怎麼能今天變成五眾呢？』
【English Translation】 English version: As for the statement of three Yojanas (Yojana, an ancient Indian unit of distance), it refers to a specific number of miles, not to anyone else. Carrying wool beyond this distance constitutes a Nissaggiya Pacittiya offense. The details of the Nissaggiya Pacittiya offense are as described earlier.
What are the specific circumstances of this offense? Seven ultimate particles form one minute particle; seven of these form a copper particle; seven of these form a water particle; seven of these form a rabbit-hair particle; seven of these form a sheep-wool particle; seven of these form a cow-hair particle; seven of these form a mote of dust in a sunbeam; seven of these form a nit; seven of these form a louse; seven of these form a barleycorn; seven of these form a finger's breadth; twenty-four finger-breadths form a cubit; three and a half cubits form a man's height; four cubits form a bow's length; five hundred bow-lengths form a Krosha (Krosha, an ancient Indian unit of distance); eight Kroshas form a Yojana. If there are seven villages, each separated by one Krosha, and one carries wool, incurring an offense of wrong-doing (Dukkata) halfway to each village; upon reaching each village, one incurs a Nissaggiya Pacittiya offense. If one is traveling from a village to the wilderness, one incurs an offense of wrong-doing (Dukkata) for every half Krosha traveled; one incurs a Nissaggiya Pacittiya offense for every full Krosha traveled. If one is in the wilderness, there is no offense up to three Yojanas; beyond this, one incurs a Nissaggiya Pacittiya offense. If one is secretly carrying wool to make a hat, a Bula (a type of cloth), or to erect a banner, there is no offense. Furthermore, there is no offense for the first offender, or for one who is insane, deranged, or afflicted by pain.
The Seventeenth Training Rule Concerning Causing a Non-Relative Nun to Card Wool
The Buddha was in Shravasti (Shravasti), at Anathapindika's Park (Anathapindika's Park) in Jeta's Grove (Jetavana). At that time, the Group-of-Six monks (Six Monks) were discussing among themselves, saying, 'We should now divide the wool we possess.' Nanda (Nanda) asked, 'Into how many shares should it be divided? Should we also give a share to the venerable Udayin (Udayin), who is staying here?' Upon hearing these words, Udayin (Udayin) thought to himself, 'My disciples have obtained many benefits and offerings; how can I obtain a share of theirs?' (So he) asked, 'What are you discussing? Let each of us keep what we have obtained; you keep your share, and I will keep mine.' Upon hearing these words, Upananda (Upananda) thought to himself, 'The Buddha (Buddha), the Lord of the Dharma, is now residing here, so there must be many benefits and offerings to be obtained.' Therefore, Udayin (Udayin) said, 'We have always been the Group-of-Six; how can we become the Group-of-Five today?'
應為六分平等與之。」難陀曰：「誰作分者？」闡陀報曰：「大德鄔陀夷久息於此，宜可令彼為我分張。」眾皆稱善。時鄔陀夷總為六分，便將己物安自房中，阿說迦曰：「大德鄔陀夷！此所得物將來共分。」鄔陀夷曰：「具壽！從汝等去來，二十貝齒亦不曾得，若不信者大眾現在及同梵行者何不問之？」補㮈伐素曰：「豈知鄔陀夷欺弄我等？」鄔陀夷曰：「若得多物不共分者斯為欺弄，我少貝齒尚不曾得，何成欺弄？」時彼五人聞已皆默。時鄔陀夷作是念：「我今多得羊毛，遣誰料理？若與作家，彼是難信無戒行故，或容俱失。若與十二眾尼，彼亦難信，為人細算，將充比來餅果之直。其達摩陀那苾芻尼善持經藏，所有眷屬亦復持經，讀誦勤心修諸善品。我與毛者，經歷多時不能事訖。其喬答彌善持律藏，所有門徒亦皆持律，思量持犯商搉重輕，我若付毛亦不能得。其大世主靜慮為心，所有門人皆修寂定，稍有容暇得請治毛。」作是念已，時大世主來禮世尊，鄔陀夷見而問曰：「喬答彌！如世尊說：『具禁戒者隨心所念事皆得成，由凈戒力獲果如是。』斯由善說。何以得知？我適生念：『善哉大世主喬答彌若來大好。』今者得來，深遂我願。」問曰：「大德！欲何所為？」答曰：「我有少許羊毛，事須料理，能為作
【現代漢語翻譯】 現代漢語譯本： 『應當分為六份，平等分配。』難陀問道：『誰來做分配的人呢？』闡陀回答說：『大德鄔陀夷（Udāyi，人名，一位比丘）在這裡住了很久，可以讓他來為我們分配。』大家都說好。當時鄔陀夷總共分為六份，便將自己所得的那一份放在自己的房間里。阿說迦（Aśoka，人名）說：『大德鄔陀夷！這些分得的物品將來要一起分配。』鄔陀夷說：『具壽（Ayushman，對年長比丘的尊稱）！自從和你們一起來，我連二十個貝齒（貝幣）都沒得到過。如果不相信，現在大眾以及同梵行（共同修行的同伴）的人都在，為什麼不問問他們呢？』補㮈伐素（Punavasu，人名）說：『難道鄔陀夷欺騙我們？』鄔陀夷說：『如果得到很多東西不一起分配，那才是欺騙。我連少量的貝齒都沒得到過，怎麼能算是欺騙呢？』當時那五個人聽了之後都沉默了。 當時鄔陀夷心想：『我現在得到很多羊毛，派誰來處理呢？如果交給工匠，他們難以信任，沒有戒行，或許會全部丟失。如果交給十二眾尼（比丘尼僧團），她們也難以信任，為人精打細算，會用來充當購買餅果的費用。』達摩陀那（Dharmadinnā，人名）比丘尼善於持誦經藏（Sutra Pitaka，佛教經典之一），她的所有眷屬也都能持誦經典，讀誦經典，勤奮地修習各種善行。我把羊毛交給她，需要很長時間才能完成。喬答彌（Gotami，人名）善於持律藏（Vinaya Pitaka，佛教經典之一），她的所有門徒也都持守戒律，思考持戒和犯戒，商討輕重，我如果把羊毛交給她也無法完成。大世主（Mahapajapati，人名，佛陀的姨母）以禪定為心，她的所有門人都修習寂靜禪定，稍微有些空閑時間可以請她處理羊毛。』 這樣想著，當時大世主來禮拜世尊（Bhagavan，佛陀的尊稱），鄔陀夷看見后問道：『喬答彌！正如世尊所說：『具有禁戒的人，隨心所念的事情都能成功，由於清凈戒律的力量，獲得這樣的果報。』這真是說得太好了。怎麼知道是這樣的呢？我剛才心裡想：『如果大世主喬答彌能來就好了。』現在她真的來了，深深地滿足了我的願望。』問道：『大德！您想做什麼呢？』回答說：『我有一些羊毛，需要處理，您能幫忙做嗎？』
【English Translation】 English version: 'It should be divided into six equal shares.' Nanda asked, 'Who will be the one to make the distribution?' Chanda replied, 'The venerable Udāyi (a proper noun, the name of a bhikkhu) has been staying here for a long time, it would be appropriate to have him distribute it for us.' Everyone agreed. At that time, Udāyi divided it into six portions in total, and then placed his own share in his own room. Aśoka (a proper noun, a name) said, 'Venerable Udāyi! These items obtained should be distributed together in the future.' Udāyi said, 'Ayushman (a term of respect for senior bhikkhus)! Since coming with you all, I haven't even obtained twenty cowrie shells (currency). If you don't believe me, the assembly is here now, as well as those practicing the holy life together (fellow practitioners), why not ask them?' Punavasu (a proper noun, a name) said, 'Could it be that Udāyi is deceiving us?' Udāyi said, 'If one obtains many things and doesn't share them, that would be deception. I haven't even obtained a small amount of cowrie shells, how could that be deception?' At that time, those five people were all silent after hearing this. At that time, Udāyi thought to himself, 'Now I have obtained a lot of wool, who should I send to process it? If I give it to craftsmen, they are difficult to trust, without moral discipline, perhaps it will all be lost. If I give it to the twelve nuns (bhikkhuni sangha), they are also difficult to trust, being meticulous and calculating, they will use it to pay for the cost of cakes and fruits.' The bhikkhuni Dharmadinnā (a proper noun, a name) is skilled in upholding the Sutra Pitaka (one of the Buddhist scriptures), all of her relatives are also able to uphold the scriptures, reciting the scriptures, diligently cultivating all kinds of good deeds. If I give her the wool, it will take a long time to complete. Gotami (a proper noun, a name) is skilled in upholding the Vinaya Pitaka (one of the Buddhist scriptures), all of her disciples also uphold the precepts, contemplating upholding and transgressing, discussing the weight of offenses, if I give her the wool, it will also not be completed. Mahapajapati (a proper noun, a name, the Buddha's aunt) has meditative concentration as her focus, all of her disciples cultivate peaceful meditation, if there is a little free time, I can ask her to process the wool.' Thinking in this way, at that time, Mahapajapati came to pay homage to the Bhagavan (a term of respect for the Buddha), Udāyi saw her and asked, 'Gotami! Just as the Bhagavan said, 'Those who possess precepts, whatever they think of in their hearts will be accomplished, due to the power of pure precepts, obtaining such a result.' This is truly well said. How do I know it is like this? Just now I thought in my heart, 'If the great lady Gotami could come, that would be great.' Now she has actually come, deeply fulfilling my wish.' He asked, 'Venerable one! What do you wish to do?' He replied, 'I have a small amount of wool that needs to be processed, can you help me do it?'
不？」彼便答曰：「聖者！我本故來禮世尊足，若見佛已當令二尼就房相見，所料理物付與將來。」時鄔陀夷所有羊毛係爲兩束安房門后。時喬答彌禮世尊已欲還尼寺，便遣二尼就房取物，白言：「大德！聖者喬答彌遣取羊毛。」報云：「于門扇後有兩束毛可持將去。」彼即入門欲持毛去，以手牽挽尚不能動，彼二報言：「聖者！毛中豈有磨石耶？」鄔陀夷曰：「汝等少年豈可脊折！」時鄔陀夷以手小指擎一束著一頭上，復以一束著一腰間。時彼二尼頭痛腰疼辛苦至寺，既至寺已棄之於地委臥在床。余苾芻尼見而問曰：「汝等二人豈脊折耶？將少羊毛現大疲苦。」報諸尼曰：「若壯於我，試擎起看。」彼便欲舉，竟不能動。諸尼報曰：「此毛束內有磨石耶？」二尼息定便開毛束遂成大聚，諸尼見已揚聲大笑。時大世主聞其笑聲，問曰：「汝諸具壽！豈顛倒耶？頭髮剃卻，腋下髻生，至於今時不能寂靜。何事諠笑？」諸尼報曰：「聖者大德！鄔陀夷云『少許羊毛』尚致如是，若言多者其欲如何？」大世主曰：「諸妹！彼行惡行，于佛教中常作毀壞，如好河岸崩令墮落。然佛所說有二善人：一謂不許其事，二謂許已令與。此既許言，事須周畢。汝等若能共料理者，隨取多少事了送還。」其毛既多卒難事畢。時鄔陀夷是念：
【現代漢語翻譯】 現代漢語譯本 『不？』他回答說：『聖者！我本來是來禮拜世尊（指釋迦牟尼佛）的足，如果見到佛后，就讓兩位比丘尼到房間相見，把要處理的東西交給她們。』當時，鄔陀夷把所有的羊毛捆成兩束，放在房門后。喬答彌（Mahapajapati Gotami，佛陀的姨母兼養母）禮拜完世尊后，準備返回比丘尼寺，便派兩位比丘尼到房間取東西，稟告說：『大德！聖者喬答彌派我們來取羊毛。』鄔陀夷回答說：『在門後有兩束羊毛，可以拿走。』她們就進入房間，想要拿走羊毛，用手拉扯卻無法移動。她們二人稟告說：『聖者！羊毛里難道有磨石嗎？』鄔陀夷說：『你們這些年輕人，難道會腰都折斷嗎！』當時，鄔陀夷用小指頭支撐起一束羊毛，放在一個比丘尼的頭上，又把另一束放在另一個比丘尼的腰間。當時，那兩個比丘尼頭痛腰疼，非常辛苦地回到寺院，到達寺院后，就把羊毛扔在地上，委頓地躺在床上。其他的比丘尼看到后，問道：『你們二人難道是腰折了嗎？拿這麼少的羊毛，竟然如此疲憊。』她們回答說：『如果你們比我們強壯，試試看能不能舉起來。』那些比丘尼便想舉起羊毛，最終卻無法移動。比丘尼們說：『這羊毛束里有磨石嗎？』兩個比丘尼休息了一會兒，打開羊毛束，羊毛就散開成一大堆，比丘尼們看到后，都大聲笑了起來。當時，大世主（可能是指一位有權勢的居士或國王）聽到她們的笑聲，問道：『你們這些具壽（對出家人的尊稱）！難道是顛倒了嗎？頭髮剃掉了，腋下卻長出了頭髮，到現在還不能安靜。有什麼事這麼喧鬧？』比丘尼們回答說：『聖者大德！鄔陀夷說『少許羊毛』尚且如此，如果說是多的話，那又該如何呢？』大世主說：『各位姐妹！他做了惡行，在佛教中常常製造破壞，就像好的河岸崩塌一樣。然而佛所說有兩種善人：一種是不允許這件事發生，另一種是允許了就負責到底。既然已經答應了，事情就必須完成。你們如果能一起處理，就隨便拿多少，事情做完後送還。』羊毛很多，一時難以完成。當時，鄔陀夷心想：
【English Translation】 English version 'No?' He then replied, 'Venerable one! I originally came to pay homage to the feet of the World Honored One (referring to Shakyamuni Buddha). If I see the Buddha, I will have the two nuns meet in the room and hand over the items to be processed to them.' At that time, Udayin tied all the wool into two bundles and placed them behind the door. After Mahapajapati Gotami (Buddha's aunt and foster mother) paid homage to the World Honored One, she prepared to return to the nunnery and sent two nuns to the room to fetch the items, reporting, 'Great Virtue! Venerable Gotami has sent us to fetch the wool.' Udayin replied, 'There are two bundles of wool behind the door; you can take them.' They entered the room, intending to take the wool, but they could not move it even when they pulled it with their hands. The two of them reported, 'Venerable one! Is there a millstone in the wool?' Udayin said, 'You young people, will your backs break!' At that time, Udayin supported one bundle of wool with his little finger and placed it on one nun's head, and placed the other bundle on the other nun's waist. At that time, the two nuns had headaches and backaches, and returned to the monastery with great difficulty. After arriving at the monastery, they threw the wool on the ground and lay wearily on the bed. The other nuns saw them and asked, 'Have you two broken your backs? Carrying so little wool, you are so exhausted.' They replied, 'If you are stronger than us, try to lift it.' Those nuns wanted to lift the wool, but in the end, they could not move it. The nuns said, 'Is there a millstone in this wool bundle?' The two nuns rested for a while, opened the wool bundles, and the wool spread out into a large pile. When the nuns saw it, they all laughed loudly. At that time, the Great Lord (possibly referring to a powerful layman or king) heard their laughter and asked, 'Are you venerable ones (a respectful term for monks and nuns) upside down? Your hair is shaved, but hair grows under your armpits, and you still cannot be quiet. What is so noisy?' The nuns replied, 'Venerable Great Virtue! Udayin said 'a little wool' is already like this, what if it were said to be a lot?' The Great Lord said, 'Sisters! He has done evil deeds and often creates destruction in Buddhism, like a good riverbank collapsing. However, the Buddha said there are two kinds of good people: one is not allowing this to happen, and the other is taking responsibility to the end once it is allowed. Since it has been agreed, the matter must be completed. If you can handle it together, take as much as you like, and return it after the matter is completed.' There was a lot of wool, and it was difficult to complete it all at once. At that time, Udayin thought:
「其大世主常樂寂靜，勿使諸尼將充餅價。」思嘆而住。
時有二尼料理毛訖送與鄔陀夷，報云：「聖者！我送毛來，欲著何處？」鄔陀夷曰：「汝等尚有餘心擬還我物。」便報尼曰：「大妹可著房中。」彼置房內舍之而去，余毛治訖亦皆送至。其大世主為料理毛，手皆赤色如染緋師，便詣佛所，禮佛足已在一面坐。爾時世尊見其手赤，問言：「喬答彌！何因手赤如客染師？」白佛言：「大德！如佛所言：『應作不作，翻作餘事。』今我為之。」佛言：「大世主所作何事？」時喬答彌具以其事而白世尊。佛告阿難陀曰：「諸苾芻使非親尼治羊毛耶？」阿難陀曰：「大德！諸苾芻令彼料理。」爾時世尊以此因緣集苾芻眾，問鄔陀夷曰：「汝實令非親尼料理羊毛耶？」白言：「實爾。」爾時世尊種種呵責鄔陀夷已，廣說如上。乃至「我今制其學處，應如是說：若復苾芻使非親苾芻尼浣染擘羊毛者，泥薩祇波逸底迦。」
若苾芻者，謂鄔陀夷。
使非親尼者，親非親義如上說。
羊毛者，非余毛也。
浣者，乃至一入水。
染者，乃至一入染汁。
擘者，乃至一片。
泥薩祇波逸底迦者，廣如上說。
此中犯相者，苾芻于非親尼作非親想，或復生疑，令浣羊毛或染
【現代漢語翻譯】 現代漢語譯本：『偉大的世主（Mahāprajāpatī，佛陀的姨母）常常喜愛寂靜，不要讓那些比丘尼將羊毛充當餅的價錢。』她思索感嘆著，停了下來。
當時有兩位比丘尼處理完羊毛后，送給鄔陀夷（Udayin，一位比丘），稟告說：『聖者！我們送羊毛來了，您想放在哪裡？』鄔陀夷說：『你們還存有心思，想要歸還我東西。』便對比丘尼說：『大妹，可以放在房間里。』她們將羊毛放在房間里，離開了。其餘處理完的羊毛也都送到了。偉大的世主因為處理羊毛，手都變得赤紅，像染緋的工匠一樣，便前往佛陀處，禮拜佛足后在一旁坐下。當時，世尊看見她的手是紅色的，問道：『喬答彌（Gotami，Mahāprajāpatī的另一個名字）！什麼原因讓你的手變得像染匠一樣紅？』喬答彌稟告佛陀說：『大德！正如佛陀所說：『應該做的不做，反而做其他的事情。』現在我正在做這件事。』佛陀問道：『偉大的世主在做什麼事？』當時，喬答彌將事情的經過詳細地稟告了世尊。佛陀告訴阿難陀（Ananda，佛陀的侍者）說：『比丘們讓非親屬的比丘尼處理羊毛嗎？』阿難陀說：『大德！比丘們讓他們處理。』當時，世尊因為這個因緣召集了比丘僧眾，問鄔陀夷說：『你真的讓非親屬的比丘尼處理羊毛嗎？』鄔陀夷回答說：『確實如此。』當時，世尊種種呵責鄔陀夷后，廣泛地宣說如上所述。乃至『我現在制定學處，應當這樣說：如果比丘讓非親屬的比丘尼洗滌、染色、分割羊毛，犯泥薩祇波逸提迦（Nissaggiya Pacittiya，一種戒律）。』
『若比丘者』，指的是鄔陀夷。
『使非親尼者』，親屬和非親屬的定義如上所述。
『羊毛者』，不是其他的毛。
『浣者』，乃至一次入水。
『染者』，乃至一次進入染料。
『擘者』，乃至一片。
『泥薩祇波逸底迦者』，詳細的解釋如上所述。
此中的犯相是，比丘對比丘尼作非親屬想，或者產生懷疑，讓她洗滌羊毛或染色。
【English Translation】 English version: 'The great world-lord (Mahāprajāpatī, Buddha's aunt) always delights in tranquility; do not let the nuns use the wool as the price for cakes.' Thinking and sighing, she stopped.
At that time, two nuns, having finished processing the wool, sent it to Udayin (a bhikkhu), reporting, 'Venerable one! We have sent the wool; where do you want it placed?' Udayin said, 'You still have the intention of returning my things.' He then told the nuns, 'Elder sister, you can put it in the room.' They placed the wool in the room, left it there, and departed. The remaining processed wool was also sent. The great world-lord, because of processing the wool, had hands that were red like a dyer of scarlet cloth. She then went to the Buddha, bowed at his feet, and sat to one side. At that time, the World-Honored One, seeing her hands were red, asked, 'Gotami (another name for Mahāprajāpatī)! What is the reason your hands are as red as a dyer's?' Gotami reported to the Buddha, 'Venerable One! As the Buddha said, 'What should be done is not done, and other things are done instead.' Now I am doing this.' The Buddha asked, 'What is the great world-lord doing?' At that time, Gotami reported the matter in detail to the World-Honored One. The Buddha said to Ananda (Buddha's attendant), 'Do the bhikkhus have non-relatives nuns process the wool?' Ananda said, 'Venerable One! The bhikkhus have them process it.' At that time, the World-Honored One, because of this cause, gathered the bhikkhu sangha, and asked Udayin, 'Did you really have non-relative nuns process the wool?' Udayin replied, 'Indeed, I did.' At that time, the World-Honored One, after variously rebuking Udayin, extensively explained as above. Even to 'I now establish a training rule, which should be stated thus: If a bhikkhu causes a non-relative bhikkhuni to wash, dye, or divide wool, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'
'If a bhikkhu,' refers to Udayin.
'Causes a non-relative nun,' the definition of relative and non-relative is as explained above.
'Wool,' is not other hair.
'Wash,' even once into the water.
'Dye,' even once into the dye.
'Divide,' even one piece.
'Nissaggiya Pacittiya,' the detailed explanation is as explained above.
The offense in this case is, if a bhikkhu thinks of a bhikkhuni as a non-relative, or has doubts, and causes her to wash or dye wool.
或擘，並犯捨墮。或浣染不擘，或浣擘不染，或染不浣擘，亦犯捨墮。若於親尼作非親想，或復生疑，令作三事料理羊毛，並得惡作。余如上說。若親親想，無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
捉金銀等學處第十八
佛在王舍城竹林中。時有聚落主居士名曰寶髻，來詣佛所頂禮佛足，在一面坐白佛言：「世尊！曾於近日在大眾中，王及諸臣並皆集會，有作是問：『仁等頗知沙門釋子得受捉金銀不？』有人說言：『苾芻得捉。』復有說言：『苾芻不合。』此二所陳誰為稱理？誰不稱理？誰是法言？誰非法言？誰是謗佛？誰為不謗？誰是勝人所恥？誰非勝人所恥？」世尊答曰：「居士！若彼說言沙門釋子得受捉金銀者，斯不稱理，斯非法言，斯為謗我，是勝人所恥。異斯名善。何以故？居士！然實苾芻不得受捉金銀之物。若有苾芻不受捉金銀者，是沙門法，是釋迦子，是純善法。第二、第三我如是說。若受捉者，斯非沙門，非釋迦子，非純善法。第二、第三我如是說。」居士言：「大德！我意如是。若苾芻不受捉金銀之物，斯真沙門，善釋迦子。若受捉者，非真沙門，非釋迦子。」世尊告曰：「善哉！善哉！居士！如汝意解，是善分別。」時寶髻居士聞佛說已，歡喜信受禮佛而退。爾時
【現代漢語翻譯】 現代漢語譯本 或（將羊毛）分開，都犯捨墮罪（Nissaggiya Pacittiya，一種戒律）。或者洗滌染色但不分開，或者洗滌分開但不染色，或者染色但不洗滌分開，也犯捨墮罪。如果對於親近的比丘尼產生非親近的想法，或者又產生懷疑，令其做三件事來處理羊毛，都會得到惡作罪（Dukkata，一種較輕的罪）。其餘的如上面所說。如果認為是親近的比丘尼，則沒有罪。又沒有罪的情況是：初犯者，或者癡狂、心亂、被痛苦煩惱所纏繞的人。
捉金銀等學處第十八
佛陀在王舍城（Rajagaha）的竹林精舍（Veluvana）中。當時有一位聚落主居士，名叫寶髻（Ratnakuta），來到佛陀處，頂禮佛足，在一旁坐下，對佛陀說：『世尊！近日在大眾之中，國王以及各位大臣都在場，有人這樣問：『各位是否知道沙門釋子（Samana，Sakya-putra，指佛教出家人）可以接受和持有金銀嗎？』有人說：『比丘可以接受和持有。』又有人說：『比丘不應該。』這兩種說法，誰是符合道理的？誰是不符合道理的？誰是符合佛法的言論？誰是不符合佛法的言論？誰是誹謗佛陀？誰不是誹謗佛陀？誰是賢聖之人所恥辱的？誰不是賢聖之人所恥辱的？』世尊回答說：『居士！如果有人說沙門釋子可以接受和持有金銀，這是不符合道理的，這是不符合佛法的言論，這是誹謗我，是賢聖之人所恥辱的。與此相反的說法才是好的。為什麼呢？居士！實際上比丘是不可以接受和持有金銀之物的。如果有比丘不接受和持有金銀，這才是沙門的修行，才是釋迦的弟子，才是純粹善良的佛法。我第二次、第三次這樣說。如果接受和持有金銀，就不是沙門，不是釋迦的弟子，不是純粹善良的佛法。我第二次、第三次這樣說。』居士說：『大德！我的想法也是這樣。如果比丘不接受和持有金銀之物，這才是真正的沙門，善良的釋迦弟子。如果接受和持有，就不是真正的沙門，不是釋迦弟子。』世尊告訴他：『好啊！好啊！居士！你的理解是正確的，是善於分別的。』當時寶髻居士聽了佛陀的說法后，歡喜信受，禮佛後退下。那時
【English Translation】 English version Or breaking (the wool), it involves a Nissaggiya Pacittiya offense (an offense requiring expiation and forfeiture). Or washing and dyeing without breaking, or washing and breaking without dyeing, or dyeing without washing and breaking, it also involves a Nissaggiya Pacittiya offense. If, towards a female Bhikkhuni who is a relative, one entertains thoughts of non-relatedness, or again harbors doubt, causing her to do three things to process the wool, one incurs a Dukkata offense (a minor offense). The rest is as said above. If one thinks of her as a relative, there is no offense. Moreover, there is no offense for the first offender, or one who is insane, mentally disturbed, or afflicted by pain and suffering.
The Eighteenth Training Rule on Handling Gold and Silver, etc.
The Buddha was in the Bamboo Grove (Veluvana) in Rajagaha (王舍城). At that time, there was a householder, a village headman named Ratnakuta (寶髻), who came to the Buddha, bowed at his feet, sat to one side, and said to the Buddha: 'Venerable Sir! Recently, in a large gathering, with the king and his ministers present, someone asked: 『Do you know whether the Samana Sakya-putras (沙門釋子, Buddhist renunciants) are allowed to receive and handle gold and silver?』 Some said: 『Bhikkhus are allowed to handle it.』 Others said: 『Bhikkhus are not allowed.』 Which of these two statements is reasonable? Which is unreasonable? Which is in accordance with the Dharma? Which is not in accordance with the Dharma? Who is slandering the Buddha? Who is not slandering? Who is shamed by the noble ones? Who is not shamed by the noble ones?』 The World-Honored One replied: 『Householder! If they say that Samana Sakya-putras are allowed to receive and handle gold and silver, this is unreasonable, this is not in accordance with the Dharma, this is slandering me, and it is shamed by the noble ones. The opposite is good. Why? Householder! In reality, Bhikkhus are not allowed to receive and handle gold and silver. If there are Bhikkhus who do not receive and handle gold and silver, this is the practice of a Samana, this is a disciple of Sakya, this is purely good Dharma. I say this a second and third time. If they receive and handle it, they are not Samanas, not disciples of Sakya, not purely good Dharma. I say this a second and third time.』 The householder said: 『Venerable Sir! My understanding is this: if Bhikkhus do not receive and handle gold and silver, they are true Samanas, good disciples of Sakya. If they receive and handle it, they are not true Samanas, not disciples of Sakya.』 The World-Honored One said: 『Good! Good! Householder! Your understanding is correct, you are good at discerning.』 At that time, the householder Ratnakuta, having heard the Buddha's words, rejoiced, accepted them with faith, bowed to the Buddha, and withdrew. At that time,
阿難陀住佛背後為佛扇涼，居士才去，命阿難陀曰：「汝今宜去近此所有諸苾芻眾，悉皆令集常食堂中。」時阿難陀奉佛教已悉皆喚眾，還詣佛所禮佛足已，在一面立白佛言：「世尊！我奉佛教，近此苾芻悉皆喚集在食堂中，唯佛知時。」爾時世尊詣食堂中，在大眾前就座而坐，告諸苾芻曰：「有聚落主名曰寶髻，來至我所禮我足下，在一面坐作如是白，廣說如上，乃至辭我而退。汝諸苾芻！彼聚落主于王眾中作師子吼，決定而說沙門釋子不合受捉金銀錢等。我亦說言：沙門釋子不應受捉金銀錢等。是故諸苾芻！若為修營房舍等事，應求草木車乘人功，然不應求金銀錢等。我不說言得有方便令諸苾芻畜捉金等。」此是緣起，尚未制戒。
佛在逝多林給孤獨園。時六眾苾芻自手捉金銀錢，或教他捉造作房舍，或置床座上。時外道見生嫌賤言：「此沙門釋子，自手執捉金銀錢等，或教他捉，廣說如上，諸餘俗人亦皆如是，斯與我等有何別處？云何令他婆羅門居士等深生敬信，持諸飲食惠此禿人？」時諸苾芻聞是說已，以此因緣具白世尊。世尊以此因緣集苾芻眾，廣說如前。問六眾曰：「汝實自捉或教人捉金銀錢等耶？」答言：「實爾。」世尊如上種種呵責已，乃至「制其學處，應如是說：
「若復苾芻自手捉
【現代漢語翻譯】 現代漢語譯本：阿難陀（Ananda，佛陀的十大弟子之一）在佛陀背後為他扇涼，一位居士剛離開，佛陀就命令阿難陀說：『你現在應該去召集附近所有的比丘（bhiksu，佛教出家男眾）到常食堂中。』當時，阿難陀接受佛陀的教導后，召集了所有的比丘，然後回到佛陀那裡，禮拜佛足后，站在一旁稟告佛陀說：『世尊！我已奉佛陀的教導，召集了附近所有的比丘到食堂中，請佛陀知曉時機。』這時，世尊來到食堂中，在大眾前就座，告訴眾比丘說：『有一位聚落主名叫寶髻（Ratnakuta），他來到我這裡，禮拜我的足，在一旁坐下，像上面所說的那樣稟告，直到告辭離開。你們這些比丘！那位聚落主在國王大臣中像獅子吼一樣，堅定地說沙門釋子（sramana sakyaputra，釋迦牟尼佛的出家弟子）不應該接受和持有金銀錢財等。我也說過：沙門釋子不應該接受和持有金銀錢財等。因此，各位比丘！如果爲了修建房舍等事情，應該尋求草木、車輛、人力，但不應該尋求金銀錢財等。我沒有說過允許比丘們可以有方便之法來持有金錢等。』這是事情的緣起，尚未制定戒律。 佛陀住在逝多林給孤獨園（Jetavana Anathapindika-arama）。當時，六眾比丘（the group of six monks）親手拿取金銀錢財，或者教別人拿取，用來建造房舍，或者放置在床座上。當時，外道（non-buddhists）看見后，產生嫌棄和輕賤，說：『這些沙門釋子，親手拿取金銀錢財等，或者教別人拿取，像上面所說的那樣，其他的俗人也都是這樣，這和我們有什麼區別呢？如何讓那些婆羅門（brahmanas）居士等深深地產生敬信，拿著飲食來供養這些禿頭的人呢？』當時，各位比丘聽到這些話后，將這些因緣詳細地稟告了世尊。世尊因為這些因緣召集了比丘眾，像前面所說的那樣。問六眾比丘說：『你們確實自己拿取或者教別人拿取金銀錢財等嗎？』回答說：『確實是這樣。』世尊像上面那樣種種呵責后，乃至『制定學處（siksa-pada，戒條），應該這樣說：』 『如果又有比丘親手拿取……』
【English Translation】 English version: Ananda (one of the ten principal disciples of the Buddha) was fanning the Buddha from behind. After a householder had just left, the Buddha instructed Ananda, 'You should now go and gather all the bhiksus (Buddhist monks) in this vicinity to the common dining hall.' At that time, Ananda, having received the Buddha's instruction, summoned all the bhiksus and returned to the Buddha, prostrated at his feet, and stood to one side, reporting to the Buddha, 'Venerable One! I have followed the Buddha's instruction and gathered all the bhiksus in this vicinity to the dining hall. May the Buddha know when the time is right.' Thereupon, the World-Honored One went to the dining hall, sat down before the assembly, and addressed the bhiksus, 'There was a village head named Ratnakuta (Jewel Crest), who came to me, prostrated at my feet, and sat to one side, reporting as mentioned above, until he took his leave. You bhiksus! That village head roared like a lion among the kings and ministers, firmly stating that sramana sakyaputras (ascetic sons of the Sakyas, i.e., ordained disciples of Sakyamuni Buddha) should not accept or hold gold, silver, money, etc. I also said that sramana sakyaputras should not accept or hold gold, silver, money, etc. Therefore, bhiksus! If it is for the purpose of building houses, etc., you should seek grass, wood, carts, and human labor, but you should not seek gold, silver, money, etc. I have not said that bhiksus may have expedient means to hold money, etc.' This is the origin of the matter, and the precepts have not yet been established. The Buddha was residing in Jetavana Anathapindika-arama (Jeta Grove, Anathapindika's Monastery). At that time, the group of six monks (the group of six monks) personally took gold, silver, and money, or instructed others to take it, to build houses or place it on beds. At that time, non-buddhists (non-buddhists) saw this and developed disgust and contempt, saying, 'These sramana sakyaputras personally take gold, silver, money, etc., or instruct others to take it, as mentioned above. Other laypeople are also like this. What is the difference between them and us? How can we make those brahmanas (brahmanas) and householders deeply respect and believe, and bring food to offer to these bald-headed people?' At that time, the bhiksus, having heard these words, reported these causes and conditions in detail to the World-Honored One. The World-Honored One, because of these causes and conditions, gathered the assembly of bhiksus, as mentioned before. He asked the group of six monks, 'Did you indeed personally take or instruct others to take gold, silver, money, etc.?' They replied, 'Indeed, it is so.' The World-Honored One, after various reproaches as mentioned above, even 'established the siksa-pada (precept), which should be stated as follows:' 'If again a bhiksu personally takes...'
金銀錢等，若教他捉，泥薩祇波逸底迦。」
若復苾芻者，謂六眾類。
自手者，謂以手捉。
金銀者，謂金銀及貝齒。
錢者，金等錢。
教人亦爾，皆犯捨墮。舍悔之法廣說如上。
此中犯相其事云何？若教他取時，其事不同有十八種，咸成其犯。謂告彼云：
「汝取此物； 汝於此取； 汝取此爾許。 汝將此物； 汝於此將； 汝將此爾許。 汝置此物； 汝於此置； 汝置此爾許。 汝取彼物； 汝于彼取； 汝取彼爾許。 汝將彼物； 汝于彼將； 汝將彼爾許。 汝置彼物； 汝于彼置； 汝置彼爾許。」
言汝取此物者，謂金銀等於可見處教他取，得惡作罪；捉舉之時犯捨墮罪。言汝於此取者，謂于諸袋及鐵木等箱器之中教他取物，得罪同前。言汝取此爾許者，謂百千億等教他取物，得罪同前。
言汝將此物者，謂金銀等物教他將來，得罪同前。言汝於此將者，謂于袋等箱器之中教他取物，得罪同前。言汝將此爾許者，謂百千億等教他取時，得罪同前。
言汝置此物者，謂金銀等教他置時，得罪同前。言汝於此置者，謂于箱器等中而安置之，得罪同前。置此爾許者，謂百千億等教他置時，得罪同前。
【現代漢語翻譯】 現代漢語譯本：如果（比丘）叫別人拿金錢、銀錢等，就犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。
這裡的『若復苾芻者』，指的是六眾類（指比丘僧團中的六種人）。
『自手者』，指的是自己用手去拿。
『金銀者』，指的是黃金、白銀以及貝齒。
『錢者』，指的是金錢等等。
教別人（拿金錢等）也是一樣，都犯捨墮罪。捨墮的懺悔方法，詳細的如前面所說。
這裡所說的犯相，具體情況是怎樣的呢？如果教別人去拿（金錢等）的時候，情況不同，共有十八種，都會構成犯罪。也就是對比丘說：
『你拿這個東西』；『你從這裡拿』；『你拿這麼多』。 『你把這個東西拿來』；『你從這裡拿來』；『你拿來這麼多』。 『你把這個東西放這』；『你放到這裡』；『你放這麼多』。 『你拿那個東西』；『你從那裡拿』；『你拿那麼多』。 『你把那個東西拿來』；『你從那裡拿來』；『你拿來那麼多』。 『你把那個東西放那』；『你放到那裡』；『你放那麼多』。
說『你拿這個東西』，指的是金銀等在看得見的地方，教別人去拿，會犯惡作罪（Dukkata）；當（別人）拿起的時候，就犯捨墮罪。 說『你從這裡拿』，指的是在各種袋子以及鐵木等箱子器具之中，教別人拿東西，所犯的罪和前面一樣。 說『你拿這麼多』，指的是教別人拿百千億等數量的財物，所犯的罪和前面一樣。
說『你把這個東西拿來』，指的是教別人把金銀等東西拿來，所犯的罪和前面一樣。 說『你從這裡拿來』，指的是在袋子等箱子器具之中，教別人拿東西，所犯的罪和前面一樣。 說『你拿來這麼多』，指的是教別人拿百千億等數量的財物時，所犯的罪和前面一樣。
說『你把這個東西放這』，指的是教別人放置金銀等，所犯的罪和前面一樣。 說『你放到這裡』，指的是在箱子器具等之中安置（金銀等），所犯的罪和前面一樣。 說『放這麼多』，指的是教別人放置百千億等數量的財物時，所犯的罪和前面一樣。
【English Translation】 English version: If a Bhikkhu (monk) instructs another to take gold, silver, or money, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).
Here, 'If a Bhikkhu' refers to the six types of individuals within the Bhikkhu Sangha (monastic community).
'By his own hand' means taking it with one's own hand.
'Gold and silver' refers to gold, silver, and cowrie shells.
'Money' refers to gold coins, etc.
Instructing others (to take money, etc.) is the same; all constitute a Nissaggiya offense. The method of confessing and forfeiting is as described above.
What are the specific circumstances of this offense? If one instructs another to take (money, etc.), there are eighteen different scenarios, all of which constitute an offense. That is, saying to a Bhikkhu:
'Take this object'; 'Take it from here'; 'Take this much'. 'Bring this object'; 'Bring it from here'; 'Bring this much'. 'Place this object here'; 'Place it here'; 'Place this much'. 'Take that object'; 'Take it from there'; 'Take that much'. 'Bring that object'; 'Bring it from there'; 'Bring that much'. 'Place that object there'; 'Place it there'; 'Place that much'.
Saying 'Take this object' refers to instructing another to take gold, silver, etc., in a visible place, which constitutes a Dukkata (wrongdoing) offense; when (the other person) picks it up, it becomes a Nissaggiya Pacittiya offense. Saying 'Take it from here' refers to instructing another to take an object from within various bags or containers made of iron, wood, etc., the offense is the same as before. Saying 'Take this much' refers to instructing another to take a quantity of hundreds of thousands or millions, etc., the offense is the same as before.
Saying 'Bring this object' refers to instructing another to bring gold, silver, etc., the offense is the same as before. Saying 'Bring it from here' refers to instructing another to take an object from within bags or containers, the offense is the same as before. Saying 'Bring this much' refers to instructing another to take a quantity of hundreds of thousands or millions, etc., the offense is the same as before.
Saying 'Place this object here' refers to instructing another to place gold, silver, etc., the offense is the same as before. Saying 'Place it here' refers to placing (gold, silver, etc.) within containers, etc., the offense is the same as before. Saying 'Place this much' refers to instructing another to place a quantity of hundreds of thousands or millions, etc., the offense is the same as before.
此九皆據可見之處教他作也。
言汝取彼物者，謂金銀等於不見處教他取物，得惡作罪；捉舉之時犯捨墮罪。言汝于彼取者，謂于諸袋及鐵木等箱器之中教他取物，得罪同前。言汝取彼爾許者，謂百千億等教他取物，得罪同前。
言汝將彼物者，謂金銀等物教他將來，得罪同前。言汝于彼將者，謂于袋等箱器之中教他取物，得罪同前。言汝將彼爾許者，謂百千億等教他取時，得罪同前。
言汝置彼物者，謂金銀等教他置時，得罪同前。言汝于彼置者，謂于箱器等中，得罪同前。言汝置彼爾許者，謂百千億等教他置時，得罪同前。此九皆據不可見處教他作也。
若苾芻自捉金銀錢貝齒者，犯捨墮。若苾芻捉成未成金銀者，犯捨墮。苾芻捉文相成就金銀、錢、貝齒者，犯捨墮。苾芻觸末尼寶、璧琉璃寶，犯捨墮。苾芻捉方國共所用錢，犯捨墮。若捉非方國所用錢，得惡作罪。若捉赤銅、鍮石、銅鐵、鉛錫者無犯。
如是世尊為諸聲聞制學處已，佛在逝多林，於時占波國有一長者，在此城住，深信純善，以上妙物而行惠施。時彼長者為佛及僧造立住處，門戶窗牖欄楯交飾，殊妙莊嚴令人樂見為生天路，多諸僧眾在此安居。既安居了隨意事訖，白長者曰：「我等今欲向室羅伐城禮大師足，及諸
【現代漢語翻譯】 現代漢語譯本 這以上九種情況，都是根據看不見的地方教唆他人去做的。
『你說你去拿那個東西』，指的是教唆他人在看不見的地方拿取金銀等物，犯惡作罪（Dukkata）；當他拿起東西的時候，就犯捨墮罪（Nissaggiya Pacittiya）。『你說你在那裡拿』，指的是教唆他人在袋子、鐵箱、木箱等容器中拿取東西，所得罪名與之前相同。『你說你拿那麼多』，指的是教唆他人拿取成百上千億的財物，所得罪名與之前相同。
『你說你把那個東西拿來』，指的是教唆他人拿來金銀等物，所得罪名與之前相同。『你說你在那裡拿來』，指的是教唆他人在袋子等箱子容器中拿取東西，所得罪名與之前相同。『你說你拿來那麼多』，指的是教唆他人拿取成百上千億的財物，所得罪名與之前相同。
『你說你把那個東西放那裡』，指的是教唆他人放置金銀等物，所得罪名與之前相同。『你說你放在那裡』，指的是教唆他人放在箱子容器等處，所得罪名與之前相同。『你說你放那麼多』，指的是教唆他人放置成百上千億的財物，所得罪名與之前相同。這以上九種情況，都是根據看不見的地方教唆他人去做的。
如果比丘（Bhikkhu）自己拿取金銀、錢幣、貝殼或牙齒，犯捨墮罪。如果比丘拿取已成形或未成形的金銀，犯捨墮罪。比丘拿取具有紋飾的金銀、錢幣、貝殼或牙齒，犯捨墮罪。比丘觸控末尼寶（Mani，摩尼寶珠）、璧琉璃寶（Vaiḍūrya，吠琉璃寶），犯捨墮罪。比丘拿取各個地區通用的錢幣，犯捨墮罪。如果拿取非各個地區通用的錢幣，得惡作罪。如果拿取赤銅、鍮石（Brass）、銅鐵、鉛錫，則不犯戒。
世尊（Bhagavan）為諸聲聞（Śrāvaka）制定學處（Śikṣāpada）后，佛陀（Buddha）在逝多林（Jetavana）。當時，占波國（Campā）有一位長者（Śreṣṭhin）居住在此城中，他深信佛法，心地純善，用上好的物品進行佈施。當時，這位長者為佛陀和僧團建造住所，門戶、窗戶、欄桿都裝飾得非常精美，莊嚴殊勝，令人喜悅，如同通往天界的道路，許多僧眾在此安居。安居結束后，僧眾處理完各自的事情，告訴長者說：『我們現在想去室羅伐城（Śrāvastī）禮拜大師（佛陀）的足，以及...
【English Translation】 English version These nine cases all refer to instructing others to act in places where they cannot be seen.
'You said to take that thing,' refers to instructing others to take gold, silver, or similar items in a place where they cannot be seen, incurring a Dukkata (misdeed) offense; when the item is picked up, a Nissaggiya Pacittiya (forfeiture and expiation) offense is incurred. 'You said to take it from there,' refers to instructing others to take items from bags, iron or wooden boxes, or similar containers, incurring the same offense as before. 'You said to take that much,' refers to instructing others to take hundreds, thousands, or millions of items, incurring the same offense as before.
'You said to bring that thing,' refers to instructing others to bring gold, silver, or similar items, incurring the same offense as before. 'You said to bring it from there,' refers to instructing others to take items from bags or similar boxes and containers, incurring the same offense as before. 'You said to bring that much,' refers to instructing others to take hundreds, thousands, or millions of items, incurring the same offense as before.
'You said to put that thing there,' refers to instructing others to place gold, silver, or similar items, incurring the same offense as before. 'You said to put it there,' refers to instructing others to put it in boxes, containers, or similar places, incurring the same offense as before. 'You said to put that much,' refers to instructing others to place hundreds, thousands, or millions of items, incurring the same offense as before. These nine cases all refer to instructing others to act in places where they cannot be seen.
If a Bhikkhu (Buddhist monk) personally handles gold, silver, coins, shells, or teeth, a Nissaggiya Pacittiya offense is incurred. If a Bhikkhu handles gold or silver, whether finished or unfinished, a Nissaggiya Pacittiya offense is incurred. If a Bhikkhu handles gold, silver, coins, shells, or teeth with decorative patterns, a Nissaggiya Pacittiya offense is incurred. If a Bhikkhu touches Mani (jewel), Vaiḍūrya (beryl/lapis lazuli), a Nissaggiya Pacittiya offense is incurred. If a Bhikkhu handles currency commonly used in various regions, a Nissaggiya Pacittiya offense is incurred. If he handles currency not commonly used in various regions, a Dukkata offense is incurred. If he handles red copper, brass, copper-iron, lead, or tin, there is no offense.
After the Bhagavan (World-Honored One) had established these precepts (Śikṣāpada) for the Śrāvakas (disciples), the Buddha (Buddha) was at Jetavana (Jeta's Grove). At that time, there was a Śreṣṭhin (wealthy merchant) in Campā (a kingdom) who lived in that city, deeply believing and purely virtuous, making offerings with excellent items. At that time, this merchant built residences for the Buddha and the Sangha (monastic community), with doors, windows, and railings adorned beautifully, wonderfully decorated, pleasing to the eye, like a path to heaven, and many monks resided there. After the rainy season retreat (Varṣa) was completed and their affairs were concluded, the monks said to the merchant, 'We now wish to go to Śrāvastī (a city) to pay homage to the feet of the Master (the Buddha), and to...
耆宿尊、老苾芻現闕衣服時當見施。」長者報言：「聖者！此處之人無上妙衣疊，今聞商侶將欲到來，待來至時買以相惠。」苾芻言：「長者！若無好物，與粗惡者。」長者答曰：「聖者！我之立性常施好物，云何於今以惡物與？若不待者，衣直之錢可將持去。」答言：「長者！世尊制戒遮我捉錢。」長者報曰：「若如是者我寧不施，不能以惡物惠人。」時諸苾芻竟無所獲舍之而去，隨路而進至室羅伐城。諸苾芻見而告之曰：「善來！善來！具壽！豈非汝等於安居處多得衣服，云何著此粗破衣服而至此耶？」彼便答曰：「無衣可得。」苾芻曰：「仁在何處而作安居？」答曰：「在占波國。」又問：「依誰而住？」答曰：「某甲長者。」諸苾芻曰：「聞彼長者好施上衣豈不施耶？」答曰：「祇緣此故我不得衣。」苾芻問曰：「有何所以？」時彼苾芻具陳其事，諸苾芻聞已白佛。佛作是念：「諸有敬信婆羅門長者居士等，歡喜欲施苾芻衣價。我諸弟子情慾得衣，我應作法令諸苾芻得無廢闕。」告諸苾芻曰：「若有他施衣價，欲須便受，受已即作彼人物心而持畜之。然諸苾芻，應可求覓執事之人。」苾芻不知欲覓何人？佛言：「應求寺家人、或鄔波索迦。寺家人者謂是凈人。鄔波索迦者，謂受三歸五戒。應問彼云：『汝能為
【現代漢語翻譯】 現代漢語譯本：『耆宿尊者，年老的比丘現在缺少衣服，應當接受施捨。』長者回答說：『聖者！這裡的人沒有上好的妙衣，現在聽說有商隊將要到來，等待他們到來時購買來贈送給您。』比丘說：『長者！如果沒有好東西，就給些粗劣的。』長者回答說：『聖者！我的本性是常常施捨好東西，怎麼現在用壞東西給您呢？如果不願意等待，可以拿走買衣服的錢。』回答說：『長者！世尊制定戒律禁止我拿錢。』長者說：『如果這樣，我寧可不施捨，不能用壞東西贈送給別人。』當時，各位比丘最終一無所獲，離開了那裡，沿著道路前進，到達室羅伐城（Śrāvastī）。各位比丘看見他們，告訴他們說：『善來！善來！具壽！難道不是你們在安居的地方得到很多衣服嗎？為什麼穿著這些粗糙破舊的衣服來到這裡呢？』他們便回答說：『沒有衣服可以得到。』比丘問：『你們在哪裡安居？』回答說：『在占波國（Campā）。』又問：『依靠誰居住？』回答說：『某甲長者。』各位比丘說：『聽說那位長者喜歡施捨上好的衣服，難道沒有施捨嗎？』回答說：『就是因為這個緣故，我們沒有得到衣服。』比丘問：『有什麼原因？』當時，那些比丘詳細地陳述了事情的經過，各位比丘聽了之後稟告佛陀。佛陀這樣想：『各位有敬信心的婆羅門（Brāhmaṇa）、長者、居士等，歡喜地想要施捨比丘衣服的價錢。我的各位弟子想要得到衣服，我應該制定法令，使各位比丘能夠沒有缺失地得到。』告訴各位比丘說：『如果有其他人施捨衣服的價錢，想要就接受，接受之後就當作是那個人的東西一樣持有。』然後，各位比丘，應該尋找負責處理事務的人。』比丘不知道要尋找什麼人。佛說：『應該尋找寺廟的家人，或者鄔波索迦（Upāsaka）。寺廟的家人指的是凈人。鄔波索迦指的是受過三歸五戒的人。應該問他們說：『您能為 English version: 『Venerable elder, the old Bhikṣus (monks) are currently lacking clothes and should receive donations.』 The elder replied, 『Venerable one! The people here do not have excellent fine clothes. Now I hear that merchants are about to arrive. I will wait until they arrive and buy some to give to you.』 The Bhikṣu said, 『Elder! If there are no good things, then give some coarse ones.』 The elder replied, 『Venerable one! My nature is to always give good things. How could I give you bad things now? If you are unwilling to wait, you can take the money for the clothes.』 He replied, 『Elder! The World-Honored One (Śākyamuni Buddha) has established precepts forbidding me from handling money.』 The elder said, 『If that is the case, I would rather not donate. I cannot give bad things to people.』 At that time, the Bhikṣus ultimately gained nothing and left, proceeding along the road to Śrāvastī (city in ancient India). The Bhikṣus saw them and told them, 『Welcome! Welcome! Āyusmat (term of respect)! Didn't you receive many clothes in the place of your retreat? Why are you wearing these coarse and torn clothes to come here?』 They then replied, 『No clothes could be obtained.』 The Bhikṣu asked, 『Where did you stay for the retreat?』 They replied, 『In Campā (ancient Indian city).』 He further asked, 『Who did you rely on to stay?』 They replied, 『A certain elder.』 The Bhikṣus said, 『We heard that that elder likes to donate excellent clothes. Didn't he donate?』 They replied, 『It is precisely because of this that we did not receive clothes.』 The Bhikṣu asked, 『What is the reason?』 At that time, those Bhikṣus recounted the matter in detail. After the Bhikṣus heard this, they reported it to the Buddha. The Buddha thought, 『Those faithful Brāhmaṇas (priestly class), elders, Upāsakas (lay followers), etc., joyfully wish to donate the price of clothes to the Bhikṣus. My disciples wish to obtain clothes. I should establish a law so that the Bhikṣus can obtain them without deficiency.』 He told the Bhikṣus, 『If others donate the price of clothes, accept it if you wish, and after accepting it, hold it as if it were that person's property.』 Then, you Bhikṣus, should seek someone to handle the affairs.』 The Bhikṣus did not know who to seek. The Buddha said, 『You should seek a temple family member or an Upāsaka. A temple family member refers to a layperson. An Upāsaka refers to someone who has taken the Three Refuges and Five Precepts. You should ask them, 『Can you for
【English Translation】 『Venerable elder, the old Bhikṣus (monks) are currently lacking clothes and should receive donations.』 The elder replied, 『Venerable one! The people here do not have excellent fine clothes. Now I hear that merchants are about to arrive. I will wait until they arrive and buy some to give to you.』 The Bhikṣu said, 『Elder! If there are no good things, then give some coarse ones.』 The elder replied, 『Venerable one! My nature is to always give good things. How could I give you bad things now? If you are unwilling to wait, you can take the money for the clothes.』 He replied, 『Elder! The World-Honored One (Śākyamuni Buddha) has established precepts forbidding me from handling money.』 The elder said, 『If that is the case, I would rather not donate. I cannot give bad things to people.』 At that time, the Bhikṣus ultimately gained nothing and left, proceeding along the road to Śrāvastī (city in ancient India). The Bhikṣus saw them and told them, 『Welcome! Welcome! Āyusmat (term of respect)! Didn't you receive many clothes in the place of your retreat? Why are you wearing these coarse and torn clothes to come here?』 They then replied, 『No clothes could be obtained.』 The Bhikṣu asked, 『Where did you stay for the retreat?』 They replied, 『In Campā (ancient Indian city).』 He further asked, 『Who did you rely on to stay?』 They replied, 『A certain elder.』 The Bhikṣus said, 『We heard that that elder likes to donate excellent clothes. Didn't he donate?』 They replied, 『It is precisely because of this that we did not receive clothes.』 The Bhikṣu asked, 『What is the reason?』 At that time, those Bhikṣus recounted the matter in detail. After the Bhikṣus heard this, they reported it to the Buddha. The Buddha thought, 『Those faithful Brāhmaṇas (priestly class), elders, Upāsakas (lay followers), etc., joyfully wish to donate the price of clothes to the Bhikṣus. My disciples wish to obtain clothes. I should establish a law so that the Bhikṣus can obtain them without deficiency.』 He told the Bhikṣus, 『If others donate the price of clothes, accept it if you wish, and after accepting it, hold it as if it were that person's property.』 Then, you Bhikṣus, should seek someone to handle the affairs.』 The Bhikṣus did not know who to seek. The Buddha said, 『You should seek a temple family member or an Upāsaka. A temple family member refers to a layperson. An Upāsaka refers to someone who has taken the Three Refuges and Five Precepts. You should ask them, 『Can you for
我作施主不？』若言能者，即作委寄此人心而畜其物，應使人持不應自捉。」
時有苾芻向他方處作如是念：「我今至此未有施主。」起追悔心以事白佛，佛言：「縱令遠去，但令彼命存已來常是施主。」
時有苾芻未求得施主，他施與物，苾芻疑惑不敢受之。以事白佛，佛言：「應受。受已持物對一苾芻作如是語：『具壽存念！我苾芻某甲得此不凈物，我當持此不凈之物換取凈財。』如是三說，隨情受用勿致疑心。」
時有施主于邊隅處造寺施僧，時時有賊來相驚怖。彼諸苾芻空寺而去，便有賊來取寺家物。佛言：「若僧伽物、若窣睹波物、所有金銀錢寶等，應牢藏舉方可移去。」佛言：「遣藏。」苾芻不知欲遣誰藏？佛言：「若凈人、若鄔波索迦，令其藏舉。」彼藏舉者便偷其物，佛言：「有深信鄔波索迦令其藏舉，若無深信應使求寂。求寂若無，苾芻自手應為藏舉。」苾芻不知若為藏舉，佛言：「應可穿坑。」不知使誰？佛言：「應使凈人、若鄔波索迦。彼便偷物，應令信者。此若無者應令求寂，求寂若無應自穿掘。賊去之後，應可如前而取其物還與僧伽。」佛言：「如我為難所開事者，難去之後則不應行，若當行者得惡作罪。」又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
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【現代漢語翻譯】 現代漢語譯本 『我能做施主嗎？』如果（你）說能，那就等於委託這個人（管理），而由他來照管這些東西，應該讓人拿著（這些東西），不應該自己拿著。」（施主：梵文Dānapati的音譯，指佈施供養僧侶或寺院的人。）
當時有一位比丘（Bhikkhu，佛教出家男眾）在其他地方這樣想：『我現在到這裡還沒有施主。』（他）因此產生後悔之心，並將此事稟告佛陀（Buddha）。佛陀說：『即使（他）遠離此地，只要他還活著，（那個人）就一直是（他的）施主。』
當時有一位比丘還沒有求得施主，有人佈施給他東西，比丘疑惑，不敢接受。將此事稟告佛陀，佛陀說：『應該接受。接受后拿著東西，對著一位比丘這樣說：「具壽（Ayushman，對年長比丘的尊稱）請注意！我比丘某甲得到這些不清凈的物品，我應當用這些不清凈的物品換取清凈的財物。」』這樣說三遍，（然後）隨自己的情況受用，不要產生疑心。』
當時有一位施主在邊遠的地方建造寺廟，佈施給僧眾，時常有盜賊來驚擾。那些比丘離開空寺而去，於是有盜賊來拿寺廟裡的東西。佛陀說：『如果是僧伽（Samgha，僧團）的物品、或者是窣堵波（Stupa，佛塔）的物品，所有的金銀錢財等，應該牢固地藏好，然後才能轉移走。』佛陀說：『派人去藏。』比丘不知道要派誰去藏？佛陀說：『如果是凈人（Upasaka，在家男居士）、或者是鄔波索迦（Upasaka，在家男居士），讓他們去藏。』那些負責藏東西的人卻偷了那些東西，佛陀說：『找有深厚信仰的鄔波索迦讓他們去藏，如果沒有有深厚信仰的（鄔波索迦），就應該讓沙彌（Sramanera，佛教出家沙彌）去。（如果）沙彌也沒有，比丘應該親手去藏。』比丘不知道該如何藏，佛陀說：『應該挖坑。』不知道讓誰去挖？佛陀說：『應該讓凈人、或者是鄔波索迦。（如果）他們偷東西，就應該讓有信仰的人去。（如果）沒有這樣的人，就應該讓沙彌去，（如果）沙彌也沒有，就應該自己去挖。盜賊離開之後，應該像之前那樣取回那些東西，還給僧伽。』佛陀說：『像我爲了困難的情況而開許的事情，困難過去之後就不應該再做，如果再做，就會犯惡作罪（Dukkata，輕罪）。』又沒有犯戒的情況，是指初犯的人，或者是癡狂、心亂、被痛苦纏繞的人。
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【English Translation】 English version 'Am I a donor?' If (you) say yes, it is equivalent to entrusting this person (to manage) and letting him take care of these things. One should have someone hold (these things), not hold them oneself.' (Dānapati: A transliteration of the Sanskrit word, referring to someone who donates and supports monks or monasteries.)
At that time, there was a Bhikkhu (Buddhist monk) in another place who thought: 'I have not yet found a donor here.' (He) therefore felt regret and reported this matter to the Buddha (Buddha). The Buddha said: 'Even if (he) is far away, as long as he is alive, (that person) will always be (his) donor.'
At that time, there was a Bhikkhu who had not yet found a donor, and someone donated something to him. The Bhikkhu was doubtful and dared not accept it. He reported this matter to the Buddha. The Buddha said: 'You should accept it. After accepting it, hold the object and say to a Bhikkhu: "Venerable Ayushman (a respectful term for senior Bhikkhus), please be mindful! I, Bhikkhu so-and-so, have received these impure objects. I should use these impure objects to exchange for pure wealth." Say this three times, (then) use it according to your situation, and do not have doubts.'
At that time, there was a donor who built a monastery in a remote area and donated it to the Sangha (monastic community). Thieves often came to frighten them. Those Bhikkhus left the empty monastery, and then thieves came to take the monastery's belongings. The Buddha said: 'If it is the property of the Sangha or the property of the Stupa (Buddhist monument), all the gold, silver, money, and treasures, etc., should be securely hidden before being moved.' The Buddha said: 'Send someone to hide it.' The Bhikkhus did not know who to send to hide it. The Buddha said: 'If it is a Upasaka (male lay devotee), let them hide it.' Those who were responsible for hiding the things stole them. The Buddha said: 'Find Upasakas with deep faith and let them hide it. If there are no (Upasakas) with deep faith, then you should let a Sramanera (novice monk) do it. (If) there is no Sramanera, the Bhikkhu should hide it himself.' The Bhikkhus did not know how to hide it. The Buddha said: 'You should dig a pit.' They did not know who to have dig it. The Buddha said: 'You should have a Upasaka dig it. (If) they steal things, you should have a faithful person do it. (If) there is no such person, you should have a Sramanera do it. (If) there is no Sramanera, you should dig it yourself. After the thieves leave, you should retrieve those things as before and return them to the Sangha.' The Buddha said: 'Like the things that I have allowed for difficult situations, you should not do them after the difficulty has passed. If you do them again, you will commit a Dukkata (minor offense).' There is also no offense for those who are first-time offenders, or those who are insane, mentally disturbed, or afflicted by pain.
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本說一切有部毗奈耶卷第二十一 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十二
三藏法師義凈奉 制譯
出納求利學處第十九
爾時薄伽梵在室羅伐城逝多林給孤獨園，遠近皆聞中國有佛出現於世，彼諸聲聞弟子有大神通作諸變化，廣說如上，若有人能于彼弟子作供養者，得大果報饒益增廣。是時北方有諸商客，聞此聲譽自相謂曰：「諸君當知！我等宜往中國興易，一則多得利潤，二乃供養三寶。」時諸商人遂即多赍北方貨物，往趣中國漸至室羅伐。於此城中有一露形外道，善識天文妙閑算記，聞有商客從北方來，作如是念：「我今試往觀問商人，或容於彼少有所獲。」即取相書占察前事，觀知商主父母名字及所持貨得利多少，便詣商主所，告言：「善來！善來！某甲商主，汝父名某甲母名某甲，將如是貨來詣此方，某日得爾許利。」商主聞已作如是念：「我比曾聞世尊弟子，大有神變騰煙注雨，此即其人。」商主既生敬信，便以北方硃色毛緂並北方奇果，盛滿器中手自持奉。彼既得已，即便披緂往同徒處。彼伴見已問曰：「汝於何處得此貴價上好物來？」報言：「北方商客我往看之，為說父母名字，彼心信敬見惠於我。」同徒告
【現代漢語翻譯】 現代漢語譯本 根本說一切有部毗奈耶卷第二十二
三藏法師義凈奉 制譯
出納求利學處第十九
爾時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）逝多林給孤獨園（Jetavana-anāthapindada-ārāma）。遠近都知道中國有佛出現於世，那些聲聞弟子有大神力，能作各種變化，（內容）如前所述。如果有人能對佛的弟子們作供養，就能得到很大的果報，利益增廣。當時，北方有一些商人，聽到這個訊息后互相說道：『各位應該知道，我們應該去中國做生意，一來可以獲得很多利潤，二來可以供養三寶。』當時，這些商人就帶著很多北方的貨物，前往中國，逐漸到達了室羅伐城。在這個城裡，有一個露形外道，精通天文，擅長算術。他聽說有商人從北方來，就想：『我現在去看看這些商人，或許能從他們那裡得到一些好處。』於是，他拿著相書占卜之前的事情，觀察得知了商主父母的名字，以及所帶貨物能獲得的利潤多少。他就去拜訪商主，說道：『歡迎！歡迎！某甲商主，你父親叫某甲，母親叫某甲，帶著這些貨物來到這裡，某日能獲得這麼多利潤。』商主聽了之後，心想：『我以前聽說世尊的弟子，有大神力，能騰雲駕霧，呼風喚雨，這個人就是他們。』商主因此生起了敬信之心，就用器皿盛滿了北方的硃色毛毯和北方的奇異水果，親自供奉給他。那個外道得到這些東西后，就披著毛毯回到他的同伴那裡。他的同伴看到后問：『你從哪裡得到這些貴重的好東西？』他回答說：『我去看北方來的商人，為他們說了他們父母的名字，他們心生敬信，就送給我了。』他的同伴告訴他
【English Translation】 English version The Mūlasarvāstivāda-vinaya, Volume 22
Translated under Imperial Order by the Tripiṭaka Master Yijing
The Nineteenth Chapter on the Training Rule Regarding Acceptance and Acquisition
At one time, the Bhagavan (Bhagavan, The Blessed One) was in Śrāvastī (Śrāvastī) at the Jetavana-anāthapindada-ārāma (Jetavana Grove of Anathapindada). Far and wide, it was heard that a Buddha had appeared in the world in China, and that those Śrāvaka (Śrāvaka, Hearer) disciples possessed great supernatural powers, performing various transformations, as described above. If someone could make offerings to those disciples of the Buddha, they would receive great rewards and their benefits would increase. At that time, there were some merchants from the north who, upon hearing this news, said to each other: 'Friends, you should know that we should go to China to do business, firstly to gain a lot of profit, and secondly to make offerings to the Triple Gem.' At that time, these merchants brought many goods from the north and went to China, gradually arriving at Śrāvastī. In this city, there was a naked ascetic who was proficient in astronomy and skilled in arithmetic. He heard that merchants had come from the north, and he thought: 'I will go and see these merchants now, perhaps I can get some benefits from them.' Therefore, he took a book of physiognomy and divined the previous events, observing and learning the names of the merchant's parents, as well as the amount of profit that the goods he brought could obtain. He then went to visit the merchant and said: 'Welcome! Welcome! Merchant So-and-so, your father is called So-and-so, your mother is called So-and-so, you have brought these goods here, and you will gain so much profit on such-and-such day.' After hearing this, the merchant thought: 'I have heard before that the disciples of the World Honored One have great supernatural powers, able to ride the clouds and mist, and summon wind and rain, this person is one of them.' The merchant therefore developed respect and faith, and filled a vessel with scarlet woolen blankets from the north and strange fruits from the north, and personally offered them to him. After that ascetic obtained these things, he wore the blanket and returned to his companions. When his companions saw him, they asked: 'Where did you get these valuable and good things?' He replied: 'I went to see the merchants from the north, and told them the names of their parents, and they developed respect and faith, and gave them to me.' His companions told him
曰：「仁者！我等常被沙門釋子之所輕蔑，每告我曰：『汝等曾不親近貴勝好人，但唯狎習傭力賤品旃荼羅類。』仁今宜可披此貴服，往詣沙門釋子之處刺彼心胸。」答曰：「如是。」時露形外道即披毛緂往逝多林。時鄔波難陀于逝多林門經行遊適，遙見彼來便作是念：「外道披者是好貴物，我若不能得此物者，不復更名鄔波難陀矣。」既漸相近問言：「外道！汝今豈可新歸俗耶？」答言：「我不歸俗。」「若如是者，何披此衣？」報言：「北方商客，我為說彼眷屬名字，既懷敬重用此相施。」鄔波難陀曰：「此非善事！此非善事！豈容年邁衰朽為破戒耶？宜應暫坐，聊聽法要。」時彼外道隨言即坐。時鄔波難陀以歡喜心為其說法，若鄔波難陀為他宣說舍施法時，彼婆羅門諸居士等，皆欲割自身肉持以相施。鄔波難陀因說法次而告之曰：「外道！汝之大師性愛粗弊，教汝門徒露形拔髮、多行少住、常臥于地。若汝大師情所愛樂好衣食者，當許汝著價直千萬上妙之衣，百味飲食隨意餐啖，所住房舍價當五千。由彼狹情不見容許。我之大師情懷廣大，許我弟子著萬價衣餐百味食，所居房舍數直五千。若汝披此貴價好服行乞食者，信敬之人作如是念：『今此外道身行破戒。』至於飲食難以供身。汝此上衣宜應與我，我有毛緂
【現代漢語翻譯】 現代漢語譯本：他說：『仁者！我們常常被沙門釋子（佛教出家人）輕視，他們總是對我們說：『你們不親近高貴賢達之人，只與那些做苦力的、低賤的旃荼羅（古印度社會中從事被認為不潔職業的種姓）之類的人交往。』你現在應該穿上這件貴重的衣服，去沙門釋子那裡，讓他們感到羞愧。』他回答說：『好的。』當時，那個露形外道（不穿衣服的苦行者）就披上毛緂（粗毛織物）前往逝多林（祇園精舍）。當時，鄔波難陀（佛陀弟子名）在逝多林門口來回走動，遠遠地看見他來了，就想：『外道披著的這件東西是好東西，如果我得不到它，就不配再叫鄔波難陀了。』他漸漸走近，問道：『外道！你難道是剛還俗嗎？』外道回答說：『我沒有還俗。』『如果不是還俗，為何披著這件衣服？』外道回答說：『北方的商人，我為他們說了他們家人的名字，他們非常尊敬我，所以用這件衣服送給我。』鄔波難陀說：『這不好！這不好！怎麼能年紀大了還破戒呢？你應該暫時坐下，聽聽佛法。』當時，那個外道聽了他的話就坐下了。當時，鄔波難陀以歡喜心為他說法，當鄔波難陀為他人宣說佈施的功德時，那些婆羅門（古印度祭司階層）和居士們，都想割下自己的肉來佈施給他。鄔波難陀在說法時對他說：『外道！你的大師非常吝嗇，教導你們的門徒裸露身體、拔掉頭髮、到處遊走很少停留、經常睡在地上。如果你的大師喜歡好的衣服和食物，應該允許你穿價值千萬的上等好衣服，隨意吃各種美味的食物，住價值五千的房子。但是因為他心胸狹窄，所以不允許。我的大師心胸寬廣，允許我的弟子穿價值萬金的衣服，吃各種美味的食物，住價值五千的房子。如果你披著這件貴重的衣服去乞討食物，信徒們會認為：『這個外道行為不檢點，破了戒律。』甚至難以得到足夠的食物。你這件上好的衣服應該給我，我有一件毛緂。』 English version: He said, 'O virtuous one! We are often despised by the Shramana Shakya's (Buddhist monks), who always say to us: 'You do not associate with noble and virtuous people, but only with laborers, lowly Chandala's (an untouchable caste in ancient India) and the like.' You should now put on this precious garment and go to the Shramana Shakya's place to prick their hearts.' He replied, 'Very well.' At that time, the naked ascetic (a mendicant who does not wear clothes) put on the woolen cloth and went to Jetavana (Jeta Grove). At that time, Upananda (name of a Buddha's disciple) was walking back and forth at the gate of Jetavana, and when he saw him coming from afar, he thought: 'The thing that the ascetic is wearing is a good thing. If I cannot get it, I am not worthy to be called Upananda anymore.' As he gradually approached, he asked, 'Ascetic! Have you recently returned to lay life?' The ascetic replied, 'I have not returned to lay life.' 'If you have not returned to lay life, why are you wearing this garment?' The ascetic replied, 'A merchant from the north, I spoke the names of his family members for him, and he respected me very much, so he gave me this garment.' Upananda said, 'This is not good! This is not good! How can you break the precepts when you are old and frail? You should sit down for a while and listen to the Dharma.' At that time, the ascetic sat down as he was told. At that time, Upananda spoke the Dharma to him with joy. When Upananda was explaining the merits of giving to others, those Brahmins (the priestly class in ancient India) and lay people all wanted to cut off their own flesh to give to him. Upananda said to him while explaining the Dharma, 'Ascetic! Your master is very stingy, teaching your disciples to be naked, pull out their hair, wander around and rarely stay in one place, and often sleep on the ground. If your master liked good clothes and food, he should allow you to wear the best clothes worth ten million, eat all kinds of delicious food at will, and live in a house worth five thousand. But because he is narrow-minded, he does not allow it. My master is broad-minded, allowing my disciples to wear clothes worth ten thousand gold, eat all kinds of delicious food, and live in houses worth five thousand. If you wear this precious garment to beg for food, believers will think: 'This ascetic is immoral and has broken the precepts.' It will even be difficult to get enough food. You should give this good garment to me, and I have a woolen cloth.'
【English Translation】 He said: 'Virtuous one! We are often despised by the Shramana Shakyas (Buddhist monks), who always say to us: 'You do not associate with noble and virtuous people, but only with laborers, lowly Chandalas (an untouchable caste in ancient India) and the like.' You should now put on this precious garment and go to the Shramana Shakyas' place to prick their hearts.' He replied: 'Very well.' At that time, the naked ascetic (a mendicant who does not wear clothes) put on the woolen cloth and went to Jetavana (Jeta Grove). At that time, Upananda (name of a Buddha's disciple) was walking back and forth at the gate of Jetavana, and when he saw him coming from afar, he thought: 'The thing that the ascetic is wearing is a good thing. If I cannot get it, I am not worthy to be called Upananda anymore.' As he gradually approached, he asked: 'Ascetic! Have you recently returned to lay life?' The ascetic replied: 'I have not returned to lay life.' 'If you have not returned to lay life, why are you wearing this garment?' The ascetic replied: 'A merchant from the north, I spoke the names of his family members for him, and he respected me very much, so he gave me this garment.' Upananda said: 'This is not good! This is not good! How can you break the precepts when you are old and frail? You should sit down for a while and listen to the Dharma.' At that time, the ascetic sat down as he was told. At that time, Upananda spoke the Dharma to him with joy. When Upananda was explaining the merits of giving to others, those Brahmins (the priestly class in ancient India) and lay people all wanted to cut off their own flesh to give to him. Upananda said to him while explaining the Dharma: 'Ascetic! Your master is very stingy, teaching your disciples to be naked, pull out their hair, wander around and rarely stay in one place, and often sleep on the ground. If your master liked good clothes and food, he should allow you to wear the best clothes worth ten million, eat all kinds of delicious food at will, and live in a house worth five thousand. But because he is narrow-minded, he does not allow it. My master is broad-minded, allowing my disciples to wear clothes worth ten thousand gold, eat all kinds of delicious food, and live in houses worth five thousand. If you wear this precious garment to beg for food, believers will think: 'This ascetic is immoral and has broken the precepts.' It will even be difficult to get enough food. You should give this good garment to me, and I have a woolen cloth.'
持以相換，我當披著巡家乞食。若凈信人來問於我：『大德何處獲此上衣？』我當答彼：『有露形人，姓名某甲，輟已相施。』彼便知汝，是深信人。汝乞食時彼若見者，當以酒糟盛滿銅器供養于汝。」時彼露形聞是語已便生信喜，作如是言：「大德鄔波難陀！若如是者可取此衣。」鄔波難陀即咒愿曰：「無病長壽！然汝徒黨貧苦是常，聞汝施時還令相奪。」彼言：「大德！此之毛緂豈彼物耶？是我自由，幸無見慮。」鄔波難陀曰：「若如是者，我當爲受。」既受得已，即便與一粗硬毛緂。時彼外道披之而去，至同梵行邊。彼便問曰：「仁者何處更得此衣？」即報彼曰：「他與我換。」問言：「是誰？」答：「大德鄔波難陀共我回易。」彼聞皆怒，報言：「仁者，此之釋子常思殺我，余雖見欺不同六眾，六人之內無越鄔波難陀。仁若施與余大德者我亦隨喜，而鄔波難陀欲飲我血，將衣施彼誰堪忍耶？即宜往索。若得者善，若不得者，我同擯汝，移汝坐處，覆汝食器，不相共語。」彼便怕怖，往鄔波難陀所。鄔波難陀既遙見來，即作是念：「看此外道舉動形勢，必當奪我上好毛緂。」便急入房閉戶而住。外道既至扣門相喚，鄔波難陀默然不對，諸苾芻見問言：「外道！汝何須見鄔波難陀？」報言：「將我毛緂故來相覓。
【現代漢語翻譯】 現代漢語譯本：『用這個來交換，我將穿著它挨家挨戶乞食。如果虔誠的信徒來問我：『大德，您從哪裡得到這件上好的衣服？』我應當回答他們：『有一個裸形外道，名叫某甲（姓名隱去），他捨棄了自己的衣服佈施給我。』他們便會知道你，是一個有深刻信仰的人。你乞食的時候，他們如果見到你，應當用裝滿酒糟的銅器來供養你。』當時那個裸形外道聽了這些話后，便心生歡喜，這樣說道：『大德鄔波難陀（Upananda，佛陀弟子名）！如果這樣的話，您可以拿走這件衣服。』鄔波難陀（Upananda）隨即祝願說：『無病長壽！然而你的同伴們貧窮困苦是常態，聽說你佈施時還會互相爭奪。』那外道說：『大德！這件毛織物難道是他們的東西嗎？這是我自己的，請不要顧慮。』鄔波難陀（Upananda）說：『如果這樣的話，我應當接受。』接受之後，就給了他一件粗硬的毛織物。當時那個外道披著這件毛織物離開了，到了他的同修那裡。他的同修便問他說：『仁者，您從哪裡又得到這件衣服？』他回答說：『別人和我交換的。』問：『是誰？』答：『是大德鄔波難陀（Upananda）和我交換的。』他們聽了都非常生氣，說道：『仁者，這個釋迦弟子常常想著要殺我，其他的欺騙還可以忍受，但是六眾之中沒有比鄔波難陀（Upananda）更過分的。你如果佈施給其他大德，我也會隨喜讚歎，但是鄔波難陀（Upananda）想要喝我的血，把衣服施捨給他，誰能忍受呢？你應該立刻去要回來。如果能要回來就好，如果不能要回來，我們就一起擯棄你，挪動你的座位，蓋住你的食器，不和你說話。』那外道便感到害怕，前往鄔波難陀（Upananda）那裡。鄔波難陀（Upananda）遠遠地看見他來了，就想：『看這個外道的舉動和架勢，一定是來奪我這件上好的毛織物。』便趕緊進入房間，關上門住了下來。外道到了之後敲門呼喚，鄔波難陀（Upananda）沉默不語，其他的比丘看見了，問道：『外道！你有什麼事要見鄔波難陀（Upananda）？』他回答說：『我是來找我的毛織物的。』
【English Translation】 English version: 'Exchange it with this, and I will wear it to beg for food from house to house. If a devout believer comes and asks me, 『Venerable Sir, where did you get this excellent garment?』 I should answer them, 『There is a naked ascetic, named so-and-so (name omitted), who gave up his own garment to donate to me.』 Then they will know that you are a person of deep faith. When you are begging for food, if they see you, they should offer you a copper vessel filled with wine dregs.』 At that time, the naked ascetic, upon hearing these words, felt joy and said, 『Venerable Upananda (Upananda, name of a Buddha's disciple)! If that is the case, you may take this garment.』 Upananda (Upananda) then offered a blessing, saying, 『May you be free from illness and live long! However, your companions are always poor and miserable, and when they hear of your donation, they will still fight over it.』 The ascetic said, 『Venerable Sir! Is this woolen fabric theirs? It is mine to do with as I please, please do not worry.』 Upananda (Upananda) said, 『If that is the case, I should accept it.』 After receiving it, he gave him a coarse and stiff woolen fabric. At that time, the ascetic, wearing this woolen fabric, left and went to his fellow practitioners. His fellow practitioner then asked him, 『Virtuous one, where did you get this garment again?』 He replied, 『Someone exchanged it with me.』 Asked, 『Who was it?』 Answered, 『It was the Venerable Upananda (Upananda) who exchanged it with me.』 They were all very angry upon hearing this, and said, 『Virtuous one, this disciple of Shakya is always thinking of killing me, other deceptions can be tolerated, but among the six groups, there is no one more excessive than Upananda (Upananda). If you donate to other virtuous ones, I would also rejoice and praise, but Upananda (Upananda) wants to drink my blood, and gives the garment to him, who can endure it? You should immediately go and ask for it back. If you can get it back, that would be good, but if you cannot get it back, we will all abandon you together, move your seat, cover your eating utensils, and not speak to you.』 The ascetic then felt afraid and went to Upananda (Upananda). Upananda (Upananda), seeing him coming from afar, thought, 『Looking at the actions and demeanor of this ascetic, he must be coming to take back my excellent woolen fabric.』 He quickly entered the room and closed the door. After the ascetic arrived, he knocked on the door and called out, Upananda (Upananda) remained silent and did not answer. The other Bhikkhus saw this and asked, 『Ascetic! Why do you need to see Upananda (Upananda)?』 He replied, 『I have come to seek my woolen fabric.』
」苾芻報曰：「汝若欲得舊毛緂者，往世尊所求哀歸向。」時彼外道往詣佛所。爾時世尊遙見外道來，告諸苾芻曰：「汝等見彼外道來不？」白佛言：「見！」佛言：「彼為毛緂故來。若索得者善，若不得者便歐熱血而致命終。」外道來至佛所作如是言：「大德鄔波難陀取我毛緂，唯愿世尊慈悲哀愍令彼還我。若不還者，我等同梵行者擯斥於我。」如前具說。爾時世尊告具壽阿難陀曰：「汝自往告鄔波難陀：『愿汝無病。』仍告之曰：『汝當還彼外道毛緂。若不還者，此之外道當歐熱血而取命終。』」時具壽阿難陀奉佛教已往鄔波難陀所，時彼遙見作如是念：「看此外道將佛侍者以為使人，必當見奪我之毛緂。」時具壽阿難陀報鄔波難陀曰：「具壽！世尊愿汝無病。」鄔波難陀聞是語已即從座起，報言：「我今敬禮無上世尊。」阿難陀曰：「世尊有教，宜當見還外道毛緂。若能還者，斯曰善哉。若不還者，此之外道當歐熱血而取命終。」鄔波難陀曰：「敬奉佛教，豈敢有違。若非佛教遣我還者，汝令外道滿贍部洲數如竹葦甘蔗，皆歐熱血一時命終，我鄔波難陀一毛不動。具壽阿難陀可去，我當還彼。」便語外道曰：「汝之大師先行妄語欺誑世間，彼命終已墮在無間大地獄中，在彼舌上有五百犁晝夜耕墾。汝今妄語更倍
【現代漢語翻譯】 現代漢語譯本：比丘回答說：『你如果想要回舊毛毯，就去世尊那裡請求哀憐歸向。』當時那個外道就去到佛陀那裡。那時世尊遠遠地看見外道來了，告訴眾比丘說：『你們看見那個外道來了嗎？』回答佛說：『看見了！』佛說：『他是爲了毛毯來的。如果索要得到就好，如果索要不到，就會吐血而死。』外道來到佛陀那裡，這樣說：『大德鄔波難陀拿了我的毛毯，希望世尊慈悲憐憫，讓他還給我。如果不還，我們這些同修梵行的人就會擯棄我。』像前面詳細說的那樣。當時世尊告訴具壽阿難陀說：『你親自去告訴鄔波難陀：『愿你沒有疾病。』仍然告訴他說：『你應該還給那個外道毛毯。如果不還，這個外道就會吐血而死。』當時具壽阿難陀接受佛的教導后，去到鄔波難陀那裡，當時鄔波難陀遠遠地看見阿難陀，這樣想：『看這個外道竟然把佛陀的侍者當作使者，必定要奪走我的毛毯。』當時具壽阿難陀告訴鄔波難陀說：『具壽！世尊祝願你沒有疾病。』鄔波難陀聽到這話后，立刻從座位上站起來，回答說：『我現在敬禮無上世尊。』阿難陀說：『世尊有教導，應該歸還外道的毛毯。如果能還，那是最好。如果不還，這個外道就會吐血而死。』鄔波難陀說：『我恭敬地奉行佛教，怎麼敢違背。如果不是佛教派遣你來讓我還，你讓外道數量充滿整個贍部洲，像竹葦甘蔗一樣多，都吐血一時死去，我鄔波難陀一根毫毛都不會動。具壽阿難陀可以走了，我應當還給他。』便對外道說：『你的大師先是妄語欺騙世間，他死後已經墮落在無間大地獄中，在那裡他的舌頭上有五百把犁晝夜耕耘。你現在妄語更加加倍。』 專有名詞解釋： 苾芻（bhiksu）：佛教中的出家男子，即和尚。 世尊（Buddha）：對佛陀的尊稱。 外道（tirthika）：指佛教以外的其他宗教或哲學派別。 鄔波難陀（Upananda）：一位比丘的名字。 具壽（Ayushman）：對年長或德高比丘的尊稱。 阿難陀（Ananda）：佛陀的十大弟子之一，以記憶力強著稱。 贍部洲（Jambudvipa）：佛教宇宙觀中的四大洲之一，通常指代人間世界。 無間地獄（Avici）：佛教中最底層的地獄，受苦無間斷。
【English Translation】 English version: The bhiksu replied, 'If you want to get your old woolen blanket back, go to the World-Honored One and beg for his compassion and refuge.' At that time, that non-Buddhist went to the Buddha. Then, the World-Honored One saw the non-Buddhist coming from afar and said to the bhiksus, 'Do you see that non-Buddhist coming?' They replied to the Buddha, 'We see him!' The Buddha said, 'He is coming for the woolen blanket. If he gets it back, that's good; if he doesn't, he will vomit blood and die.' The non-Buddhist came to the Buddha and said, 'The venerable Upananda took my woolen blanket. May the World-Honored One have compassion and pity and order him to return it to me. If he doesn't return it, we who practice the same Brahmacarya will expel me.' As described in detail earlier. At that time, the World-Honored One said to the venerable Ananda, 'Go and tell Upananda, 'May you be free from illness.' And also tell him, 'You should return the woolen blanket to that non-Buddhist. If you don't return it, this non-Buddhist will vomit blood and die.'' Then, the venerable Ananda, having received the Buddha's teaching, went to Upananda. Then, Upananda saw Ananda from afar and thought, 'Look, this non-Buddhist is using the Buddha's attendant as a messenger, he will surely take away my woolen blanket.' Then, the venerable Ananda said to Upananda, 'Venerable one! The World-Honored One wishes you freedom from illness.' Upananda, hearing these words, immediately rose from his seat and replied, 'I now pay homage to the unsurpassed World-Honored One.' Ananda said, 'The World-Honored One has instructed that you should return the non-Buddhist's woolen blanket. If you can return it, that would be excellent. If you don't return it, this non-Buddhist will vomit blood and die.' Upananda said, 'I respectfully follow the Buddha's teachings, how dare I disobey. If it were not for the Buddha sending you to have me return it, even if you made the number of non-Buddhists fill the entire Jambudvipa, as numerous as bamboo reeds and sugarcane, and they all vomited blood and died at once, not a single hair of Upananda would move. Venerable Ananda, you may leave, I shall return it to him.' Then he said to the non-Buddhist, 'Your master first spoke falsely and deceived the world. After his death, he has fallen into the Avici Great Hell, where five hundred plows till his tongue day and night. Now you speak falsehoods even more.'
于彼，當有千犁常耕汝舌。」鄔波難陀曰：「汝已著我毛緂，汝物我曾不用。」外道答言：「我亦不著。」時鄔波難陀取彼毛緂解其結處，攝為四疊安左手中，右手摋拍遂令其緂悉皆碎破，報外道曰：「汝舒兩手。」便以毛緂連頭總搭，遂便倒地便蹴其脅，語言：「外道！急去！急去！勿令糞穢污我住處。」外道報言：「大德！我今命存得出去者，更不敢入逝多園林。」此是緣起，然佛世尊尚未制戒。
爾時六眾苾芻種種出息，或取、或與，或生、或質；以成取成、以未成取成、以成取未成、以未成取未成。言取者，謂即收取他方愛樂所有貨物載運將去，覓防守人立諸券契，是名為取。言與者，謂與他物八日、十日等而立契證，是名為與。言生者，謂是生利與他少物多取穀麥，或加五、或一倍、二倍等，貯畜升斗立其券契，是名為生。言質者，謂取寶珠等同前立契，求好保證與其財物，是名為質。言成取成者，謂以金銀等器取他成器。言未成取成者，謂以金鋌取他金器。言成取未成者，謂以金器取他金鋌。言以未成取未成者，謂以金鋌取他碎金。苾芻如是交易以求其利，時諸外道見是事已皆生嫌賤：「云何沙門釋子出物求利，與俗何殊？誰能與彼衣食而相供給？」諸苾芻聞具以白佛，佛言廣說如上，乃至「制其
【現代漢語翻譯】 現代漢語譯本： 『那時，應該有千犁在你舌頭上耕耘。』鄔波難陀（Upananda，比丘名）說：『你已經穿了我的毛氈，你的東西我從來不用。』外道回答說：『我也沒穿。』當時鄔波難陀拿起那毛氈，解開它的結，疊成四疊放在左手中，用右手拍打，使那毛氈全部碎裂，對外道說：『你伸出雙手。』便用毛氈連頭一起搭在外道身上，使他倒在地上，然後踢他的脅部，說道：『外道！快走！快走！不要讓糞穢污染我的住處。』外道回答說：『大德！我今天能保住性命出去，再也不敢進入逝多園林（Jetavana，祇園精舍）。』這就是事情的緣起，然而佛世尊（Buddha，覺悟者）尚未制定戒律。
當時，六眾苾芻（bhiksu，比丘）用各種方式進行貿易，或『取』、或『與』、或『生』、或『質』；以已完成的物品換取已完成的物品，以未完成的物品換取已完成的物品，以已完成的物品換取未完成的物品，以未完成的物品換取未完成的物品。所謂『取』，就是收取他人喜愛的所有貨物，運走，尋找防守的人，訂立各種契約，這叫做『取』。所謂『與』，就是把自己的東西給別人八天、十天等，並訂立契約憑證，這叫做『與』。所謂『生』，就是以生利為目的，給別人少量物品，多收取穀物，或者加五成、或者一倍、兩倍等，儲存並用升斗量取，訂立契約，這叫做『生』。所謂『質』，就是拿寶珠等抵押，像前面一樣訂立契約，尋找好的保證人，把財物給他，這叫做『質』。所謂『以成取成』，就是用金銀等器皿換取他人已製成的器皿。所謂『未成取成』，就是用金錠換取他人的金器。所謂『成取未成』，就是用金器換取他人的金錠。所謂『以未成取未成』，就是用金錠換取他人的碎金。比丘們這樣交易以求取利益，當時一些外道看到這些事後都感到厭惡鄙視：『為什麼沙門（sramana，出家修行者）釋子（Sakya，釋迦族後裔）拿出東西來求取利益，這和世俗人有什麼區別？誰還能給他們衣食而供養他們呢？』眾比丘聽到后，詳細地稟告了佛陀，佛陀說，詳細情況如上所述，乃至『制定戒律』。
【English Translation】 English version: 『Then, there should be a thousand plows constantly tilling your tongue.』 Upananda (name of a bhikshu) said, 『You have already worn my woolen blanket, and I have never used your things.』 The non-Buddhist replied, 『I didn't wear it either.』 At that time, Upananda picked up the woolen blanket, untied its knots, folded it into four layers in his left hand, and slapped it with his right hand, causing the woolen blanket to shatter completely. He said to the non-Buddhist, 『Stretch out your hands.』 Then he draped the woolen blanket over the non-Buddhist's head, causing him to fall to the ground, and kicked his ribs, saying, 『Non-Buddhist! Leave quickly! Leave quickly! Don't let filth pollute my dwelling place.』 The non-Buddhist replied, 『Great virtuous one! If I can save my life and get out today, I will never dare to enter Jetavana (G園精舍, Jetavana Monastery) again.』 This is the origin of the matter, but the Buddha (覺悟者, the Awakened One) had not yet established precepts.
At that time, the six-group bhikshus (比丘, monks) engaged in various kinds of trade, either 『taking,』 『giving,』 『generating,』 or 『pledging』; exchanging finished goods for finished goods, unfinished goods for finished goods, finished goods for unfinished goods, and unfinished goods for unfinished goods. 『Taking』 means collecting all the goods that others cherish, transporting them away, finding guards, and establishing various contracts, which is called 『taking.』 『Giving』 means giving one's own things to others for eight days, ten days, etc., and establishing contract certificates, which is called 『giving.』 『Generating』 means aiming to generate profit, giving others a small amount of goods, and collecting more grains, either adding 50%, or one or two times the amount, storing and measuring with bushels, and establishing contracts, which is called 『generating.』 『Pledging』 means taking precious jewels as collateral, establishing contracts as before, finding good guarantors, and giving them property, which is called 『pledging.』 『Exchanging finished for finished』 means using gold and silver utensils to exchange for others' finished utensils. 『Exchanging unfinished for finished』 means using gold ingots to exchange for others' gold utensils. 『Exchanging finished for unfinished』 means using gold utensils to exchange for others' gold ingots. 『Exchanging unfinished for unfinished』 means using gold ingots to exchange for others' broken gold. The bhikshus traded in this way to seek profit. At that time, some non-Buddhists, seeing these things, felt disgusted and despised them: 『Why do the sramanas (出家修行者, wandering ascetics) and Sakyas (釋迦族後裔, descendants of the Sakya clan) take out things to seek profit? What is the difference between this and ordinary people? Who can give them food and clothing and provide for them?』 The bhikshus heard this and reported it to the Buddha in detail. The Buddha said that the details are as described above, up to 『establishing precepts.』
學處，應如是說：
「若復苾芻種種出納求利者，泥薩祇波逸底迦。」
言苾芻者謂是六眾。
言種種者，謂非一事。
出納求利者，謂作取與生貪而覓利潤。
得捨墮罪者，作法廣說如上。
此中犯相者，若苾芻為求利故，收聚貨物作諸方便，驅馳車乘往詣他方，立契保人持輸稅物，乃至未得利來但惡作罪，若得利時便招捨墮。若苾芻為求利故，以諸財貨金銀等物，出與他人共立契保，乃至得罪如前廣說。若苾芻為求生利，將諸財谷舉與他人，升斗校量共立契證，乃至得罪如前廣說。苾芻為求利故，納取珍寶真珠貝玉計時取利，得不得利亦如上說。若苾芻為利故以己衣換他衣，求換之時得惡作罪；得犯捨墮。
又復世尊在廣嚴城獼猴池側重閣堂中，於此城中栗㚲毗等，自所住宅皆高六重七重，見諸苾芻所居卑下，即便為造高六七重嚴好房舍。其舍經久多並隤壞，施主見已咸作是念：「我等現存寺皆破壞，命過之後其欲如何？我等宜應施無盡物令其營造。」便持施物到苾芻所，報言：「聖者！此是無盡施物，為擬修補當可受之。」諸苾芻報曰：「世尊制戒，我不合受。」時諸苾芻以緣白佛，佛告諸苾芻：「若為僧伽有所營造，受無盡物。然苾芻毗訶羅應三重作，若苾芻尼
【現代漢語翻譯】 現代漢語譯本： 學處，應當這樣說： 『如果再有比丘以各種方式進行出納以求取利益，觸犯尼薩耆波逸提罪。』 所說的『比丘』，指的是六眾（指比丘僧團中的六種人，包括初學比丘等）。 所說的『種種』，指的是不止一件事情。 『出納求利』，指的是進行給予和獲取，產生貪婪之心，從而尋求利潤。 關於獲得捨墮罪，其作法和詳細解釋如前所述。 此中的犯相是，如果比丘爲了求取利益，收集貨物，採取各種手段，驅趕車馬前往其他地方，簽訂契約，作為擔保人，承擔運輸稅物，乃至沒有獲得利益之前，只是犯惡作罪；如果獲得利益，便觸犯捨墮罪。如果比丘爲了求取利益，將各種財物，如金銀等，出借給他人，共同簽訂契約，乃至獲得罪過，如前詳細解釋。如果比丘爲了求取利益，將財物穀物借給他人，用升斗進行衡量，共同立下契約憑證，乃至獲得罪過，如前詳細解釋。比丘爲了求取利益，收取珍寶、珍珠、貝殼、玉石，按時間計算利息，無論是否獲得利益，都如上所述。如果比丘爲了利益，用自己的衣服換取他人的衣服，在求換的時候，犯惡作罪；如果換成，則觸犯捨墮罪。 又，世尊在廣嚴城獼猴池側的重閣堂中，看到此城中的栗㚲毗等人的住宅都高六重七重，而比丘們居住的地方卻很低矮，於是就為他們建造了高六七重、裝飾精美的房舍。這些房舍經過長久時間，大多都倒塌損壞，施主們看到后都這樣想：『我們現在還在，寺廟就已經破壞成這樣，我們去世之後又該如何呢？我們應該佈施無盡的財物，讓他們用來建造。』於是拿著佈施的財物到比丘那裡，稟告說：『聖者！這是無盡的佈施財物，用來修補寺廟，可以接受。』比丘們回答說：『世尊制定戒律，我們不能接受。』當時，比丘們將此事稟告佛陀，佛陀告訴比丘們：『如果是爲了僧伽建造房屋，可以接受無盡的財物。但是，比丘的精舍應該建造三層，如果是比丘尼
【English Translation】 English version: The precept should be stated as follows: 『If any Bhikshu engages in various forms of disbursement and receipt for profit, it is a Nissaggiya Pacittiya.』 The term 『Bhikshu』 refers to the six groups (referring to the six types of people in the Bhikshu Sangha, including novice Bhikshus). The term 『various』 refers to more than one matter. 『Disbursement and receipt for profit』 refers to giving and taking, generating greed, and seeking profit. Regarding incurring the Nissaggiya Pacittiya offense, the procedure and detailed explanation are as previously stated. The circumstances of the offense are as follows: If a Bhikshu, for the sake of seeking profit, collects goods, employs various means, drives vehicles to other places, enters into contracts, acts as a guarantor, and undertakes the transport of taxable goods, even before obtaining profit, he commits only a Dukkhata offense; if he obtains profit, he incurs the Nissaggiya Pacittiya offense. If a Bhikshu, for the sake of seeking profit, lends various properties, such as gold and silver, to others, jointly entering into contracts, and thus incurs offenses, as explained in detail previously. If a Bhikshu, for the sake of seeking profit, lends grains and other goods to others, measuring them with bushels and pecks, jointly establishing contractual agreements, and thus incurs offenses, as explained in detail previously. If a Bhikshu, for the sake of seeking profit, accepts treasures, pearls, shells, and jade, calculating interest based on time, whether or not he obtains profit, it is as stated above. If a Bhikshu, for the sake of profit, exchanges his own clothes for the clothes of another, he commits a Dukkhata offense at the time of seeking the exchange; if the exchange is completed, he incurs the Nissaggiya Pacittiya offense. Furthermore, the World Honored One was in the multi-storied hall beside the Monkey Pond in the city of Vaishali. Seeing that the residences of the Licchavis and others in the city were six or seven stories high, while the dwellings of the Bhikshus were low and humble, he had beautiful houses built for them, six or seven stories high. After a long time, these houses mostly collapsed and were damaged. The donors, seeing this, all thought: 『While we are still alive, the monastery is already so damaged; what will happen after we pass away? We should donate inexhaustible wealth to allow them to rebuild.』 So they brought the donated wealth to the Bhikshus and reported: 『Venerable ones! This is inexhaustible donated wealth, intended for repairing the monastery; please accept it.』 The Bhikshus replied: 『The World Honored One has established precepts that we are not allowed to accept it.』 At that time, the Bhikshus reported this matter to the Buddha. The Buddha told the Bhikshus: 『If it is for the Sangha to build houses, you may accept inexhaustible wealth. However, the Bhikshu's Vihara should be built with three stories, and if it is a Bhikshuni』s
應兩重作。」時諸苾芻得無盡物置房庫中，時施主來問言：「聖者！何意毗訶羅仍不修補？」苾芻報言：「賢首！為無錢。」物主曰：「我豈不施無盡物耶？」報言：「賢首！其無盡物我豈食之，安僧庫中今皆現在。」施主報曰：「其無盡物不合如是，我之家中豈無安處？何不回易求生利耶？」苾芻報曰：「佛遮我等不許求利。」時諸苾芻以此因緣具白世尊，世尊告曰：「若為僧伽應求利潤。」聞佛語已，諸有信心婆羅門居士等，為佛法僧故施無盡物，此三寶物亦應迴轉求利，所得利物還於三寶而作供養。時諸苾芻還將此物與彼施主，索利之時多與諍競，便作是語：「聖者！豈我己物生斗諍耶？」時諸苾芻以此因緣具白世尊，世尊告曰：「不應共彼而作出息。」復共富貴者而為出息，索物之時恃官勢故不肯相還，佛言：「不應共此而作交易。」復共貧人而為出息，索時無物，佛言：「若與物時應可分明，兩倍納質書其券契，並立保證記其年月，安上座名及授事人字。假令信心鄔波索迦受五學處，亦應兩倍而納其質。」又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
販賣學處第二十
佛在室羅伐城逝多林給孤獨園。時六眾苾芻種種交易取與買賣。時諸外道各起嫌賤：「此諸沙門釋子不生厭離，而於今
【現代漢語翻譯】 現代漢語譯本：應該將無盡物用於兩方面。」當時，一些比丘（Bhikkhu，佛教僧侶）獲得了大量的無盡物，並將它們存放在僧房的倉庫中。這時，一位施主前來詢問說：「聖者！為什麼寺廟仍然沒有修繕？」比丘回答說：「賢首！因為沒有錢。」物主說：「我難道沒有佈施無盡物嗎？」比丘回答說：「賢首！我們怎麼會吃掉那些無盡物呢？它們都安放在僧伽（Samgha，僧團）的倉庫中，現在都還在。」施主說：「這些無盡物不應該這樣存放，難道我的家中沒有地方可以存放嗎？為什麼不拿去週轉生利呢？」比丘回答說：「佛陀禁止我們求取利潤。」當時，比丘們將這些情況詳細地稟告了世尊（Buddha，佛陀）。世尊說：「如果是爲了僧伽，應該可以求取利潤。」聽了佛陀的話后，一些有信心的婆羅門（Brahmin，古印度祭司階層）居士（Upasaka，在家男信徒）等，爲了佛法僧三寶的緣故佈施無盡物，這些三寶之物也應該週轉生利，所得的利潤仍然用來供養三寶。當時，一些比丘將這些財物還給施主，索要利息的時候經常發生爭執，施主便會說：「聖者！難道要因為我自己的東西而發生爭吵嗎？」當時，比丘們將這些情況詳細地稟告了世尊，世尊說：「不應該和他們一起進行放貸取息。」又和富貴的人進行放貸取息，索要財物的時候，因為他們依仗官勢而不肯歸還。佛陀說：「不應該和這些人進行交易。」又和貧窮的人進行放貸取息，索要的時候他們沒有財物。佛陀說：「如果借給他們財物的時候，應該說清楚，以兩倍的價值作為抵押，寫下契約，並且設立擔保人，記錄年月，寫上上座（長老）的名字和經辦人的名字。即使是有信心的優婆塞（Upasaka，在家男信徒）受了五戒，也應該以兩倍的價值作為抵押。」又沒有犯戒的人，指的是最初犯戒的人，或者是癡狂、心神錯亂、被痛苦煩惱所纏繞的人。 販賣學處第二十 佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。當時，六眾比丘（指六個行為不端的比丘）進行各種交易，包括買賣。當時，一些外道（非佛教徒）紛紛指責：「這些沙門（Sramana，出家修行者）釋子（釋迦牟尼佛的弟子）不生起厭離之心，竟然現在還進行買賣交易。」
【English Translation】 English version: 'It should be done in two ways.' At that time, some Bhikkhus (Buddhist monks) obtained endless goods and stored them in the monastery's warehouse. Then, a donor came and asked, 'Venerable ones! Why is the monastery still not repaired?' The Bhikkhus replied, 'Virtuous one! Because there is no money.' The owner of the goods said, 'Didn't I donate endless goods?' The Bhikkhus replied, 'Virtuous one! How could we eat those endless goods? They are all stored in the Samgha's (Buddhist community) warehouse and are still there.' The donor said, 'These endless goods should not be stored like this. Doesn't my home have a place to store them? Why not circulate them to generate profit?' The Bhikkhus replied, 'The Buddha (Enlightened One) forbids us from seeking profit.' At that time, the Bhikkhus reported these situations in detail to the World Honored One (Buddha). The World Honored One said, 'If it is for the Samgha, it is permissible to seek profit.' After hearing the Buddha's words, some faithful Brahmins (ancient Indian priestly class), Upasakas (lay male devotees), etc., donated endless goods for the sake of the Triple Gem (Buddha, Dharma, Samgha). These items of the Triple Gem should also be circulated to generate profit, and the profits obtained should still be used to make offerings to the Triple Gem. At that time, some Bhikkhus returned these goods to the donors, and when demanding interest, disputes often occurred. The donors would then say, 'Venerable ones! Are we going to quarrel over my own things?' At that time, the Bhikkhus reported these situations in detail to the World Honored One. The World Honored One said, 'You should not lend money to them for interest.' Again, they lent money to the wealthy for interest, and when demanding the goods, they relied on their official power and refused to return them. The Buddha said, 'You should not engage in transactions with these people.' Again, they lent money to the poor for interest, and when demanding it, they had no goods. The Buddha said, 'If you lend them goods, you should make it clear, take collateral worth twice the value, write a contract, and establish a guarantor, record the year and month, and write the name of the senior monk (elder) and the name of the person in charge. Even if a faithful Upasaka (lay male devotee) has taken the five precepts, he should also provide collateral worth twice the value.' Also, there are no offenders, referring to the first-time offenders, or those who are insane, mentally disturbed, or afflicted by pain and suffering. The Twentieth Training Rule on Trading The Buddha was in the Jetavana Anathapindika-arama (Jetavana Grove) in Sravasti (ancient Indian city). At that time, the group of six Bhikkhus (referring to six unruly monks) engaged in various transactions, including buying and selling. At that time, some non-Buddhists (outsiders) criticized, 'These Sramanas (wandering ascetics), disciples of Shakyamuni Buddha, do not generate renunciation, and are now still engaged in buying and selling transactions.'
者為交易事取與賣買。此禿沙門與諸俗人有何異處？誰復能於此禿人處沙門釋子以諸飲食而與供養？」時諸苾芻以此因緣具白世尊。世尊以此因緣集苾芻僧，呵責六眾廣說如前，乃至「我今制其學處，應如是說：若復苾芻種種賣買者，泥薩祇波逸底迦。」
若復苾芻者，謂六眾也。
種種者，謂非一事。
取與賣買者，取謂余處物賤、此處物貴，即從彼取來也。
與者，謂此處賤、余處貴，即從此持去，豐時買取、儉時當賣。泥薩祇者廣如前說。
此中犯者，苾芻為利故而作賣，買時惡作；賣時捨墮。若為利故買、不為利賣，買時惡作；賣時無犯。若不為利買、為利故賣，買時無犯；賣時捨墮。不為利買、不為利賣，二俱無犯。若向余方買物而去，元不求利，到處賣時雖復得利，而無有犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
第三攝頌曰：
二缽二織師， 奪衣並急施， 阿蘭若雨衣， 回僧七日藥。
得長缽過十日不分別學處第二十一
佛在室羅伐城逝多林給孤獨園。時鄔波難陀作如是念：「所有我等求利之處佛悉制戒，遂令我等求覓無由，所有利養因斯斷絕。」憂愁而住。時有六十人出遊園觀欲為宴會，時鄔波難陀見而生念：「若於
此輩不獲財物者，我不更名鄔波難陀矣。」即便取一好缽圓滿光凈堪受用者，以袋盛之置於腋下詣宴會所，對彼一人為其說法令生深信。彼既信已問言：「聖者！何意至此？」鄔波難陀曰：「賢首！我為缽來。」報言：「我今無缽，若有買處買以相施。」時鄔波難陀便於腋下抽出其缽而呈示之，問曰：「如此之缽價直幾多？」答曰：「直六十迦利沙波拏。」彼言：「我與六十迦利沙波拏，仁當自買。」鄔波難陀報曰：「賢首！愿汝長命無病，今此施物為莊嚴心，是心資助是定資糧得勝上果，於人天中常為法器。」如是六十人人別各乞六十迦利沙波拏，便舍而去。時彼諸人各宴會已詳集一處，時有一人告諸人曰：「君等隨喜，我于向見聖者鄔波難陀釋種出家，為大法將善閑三藏無礙辯才，我以六十迦利沙波拏用充缽價。」時彼諸人聞此語已，咸言：「我亦施彼六十迦利沙波拏。」便共議曰：「君等頗知若一苾芻可須幾缽？」各云：「不知。」時有苾芻從此而過諸人問言：「聖者！若一苾芻可須幾缽？」答曰：「唯須一缽。」時彼聞已共生嫌賤：「沙門釋子多貪利養。」此是緣起，尚未制戒。
時六眾苾芻多得長缽，不自受用，亦復不與諸餘苾芻。少欲苾芻見已嫌賤：「云何苾芻多畜長缽，不自受用亦不與人？」以
【現代漢語翻譯】 現代漢語譯本： 『如果這些人沒有得到財物，我就不再叫鄔波難陀了。』他隨即取了一個完好、圓滿、光潔、堪用的缽，用袋子裝著放在腋下，前往宴會場所，對其中一人說法，使他產生深深的信仰。那人信服后問道：『聖者！您來這裡有什麼用意？』鄔波難陀說：『賢首（對施主的尊稱）！我是爲了缽而來。』那人回答說：『我現在沒有缽，如果有賣的地方，我就買來佈施給您。』這時，鄔波難陀從腋下拿出他的缽展示給他，問道：『這樣的缽價值多少？』回答說：『值六十迦利沙波拏（古代印度貨幣單位）。』鄔波難陀說：『我給你六十迦利沙波拏，你應當自己去買。』鄔波難陀回答說：『賢首！愿你長命無病，今天這佈施之物是爲了莊嚴你的心，這顆心資助禪定，是獲得殊勝果報的資糧，在人天之中常常成為法器。』就這樣，他向六十個人分別乞討了六十迦利沙波拏，然後離開了。 當時，那些人各自宴會完畢后聚集在一起，其中一人告訴大家說：『各位隨喜（讚歎）！我剛才見到聖者鄔波難陀，他是釋迦族的出家僧人，是大法將，精通三藏，擁有無礙辯才，我用六十迦利沙波拏來充當缽的價錢。』當時，那些人聽到這話后，都說：『我也佈施了他六十迦利沙波拏。』於是他們共同商議說：『各位知道一個比丘需要幾個缽嗎？』大家都說：『不知道。』當時，有一位比丘從這裡經過，這些人問道：『聖者！一個比丘需要幾個缽？』回答說：『只需要一個缽。』當時，他們聽了之後，共同產生了嫌棄之心：『這些釋迦族的沙門（出家修行者）貪圖過多的利益供養。』這就是事情的緣起，當時還沒有制定戒律。 當時，六眾比丘（指六個行為不端的比丘）得到了很多長缽，自己不使用，也不給其他的比丘。少欲比丘（指慾望少、遵守戒律的比丘）看到后，感到嫌棄：『為什麼比丘要儲存很多長缽，自己不使用也不給別人？』
【English Translation】 English version: 『If these people do not obtain wealth, I will no longer be called Upānanda.』 He immediately took a good bowl, complete, radiant, and suitable for use, placed it in a bag under his arm, and went to the banquet hall. He spoke Dharma to one of them, causing him to develop deep faith. Once that person had faith, he asked: 『Venerable One! What is your intention in coming here?』 Upānanda said: 『Worthy sir (a respectful term for a donor)! I have come for a bowl.』 He replied: 『I do not have a bowl now, but if there is a place to buy one, I will buy it and give it to you.』 At that moment, Upānanda took out his bowl from under his arm and showed it to him, asking: 『How much is a bowl like this worth?』 He replied: 『It is worth sixty Kārṣāpaṇas (an ancient Indian currency unit).』 Upānanda said: 『I will give you sixty Kārṣāpaṇas; you should buy it yourself.』 Upānanda replied: 『Worthy sir! May you have a long and healthy life. Today, this offering is to adorn your mind. This mind supports meditation, is the resource for obtaining supreme results, and will always be a vessel of Dharma in the realms of humans and gods.』 In this way, he begged sixty Kārṣāpaṇas from each of sixty people and then left. At that time, after those people had finished their respective banquets, they gathered together. One of them told everyone: 『May you all rejoice (express appreciation)! I just saw the Venerable Upānanda, a renunciate of the Śākya clan, a great Dharma general, well-versed in the Tripiṭaka (the three baskets of Buddhist scriptures), and possessing unobstructed eloquence. I used sixty Kārṣāpaṇas to pay for the price of the bowl.』 At that time, when those people heard these words, they all said: 『I also gave him sixty Kārṣāpaṇas.』 Then they discussed together: 『Do you all know how many bowls a Bhikṣu (Buddhist monk) needs?』 Everyone said: 『We do not know.』 At that time, a Bhikṣu passed by, and these people asked: 『Venerable One! How many bowls does a Bhikṣu need?』 He replied: 『Only one bowl is needed.』 At that time, after hearing this, they all developed a sense of disdain: 『These Śākya clan Śramaṇas (ascetics) are greedy for excessive offerings.』 This is the origin of the matter, and the precepts had not yet been established at that time. At that time, the six Bhikṣus (referring to the group of six misbehaving monks) obtained many large bowls, but they did not use them themselves, nor did they give them to other Bhikṣus. The Bhikṣus of few desires (referring to monks with few desires and who observe the precepts), upon seeing this, felt disdain: 『Why do Bhikṣus hoard many large bowls, not using them themselves nor giving them to others?』
此因緣具白世尊。佛以此緣集苾芻眾，呵責六眾苾芻：「云何汝等多畜長缽？」廣說如上，乃至「應如是說：
「若復苾芻畜長缽過十日不分別者，泥薩祇波逸底迦。」
苾芻者，謂六眾等。
過十日者，謂過十夜。
長缽者，除守持缽，餘者名長。
畜者，作屬己心。
若更畜者得捨墮罪，舍之法式如上廣說。
此中犯相其事云何？若苾芻月一日得缽，於十日內應持、應分別、應舍、應與他。如是次第及以超間，如初衣戒中廣說其事，乃至舍之法式皆悉同前。若小、若白色或為擬與，欲受戒人者無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
乞缽學處第二十二
佛在室羅伐城逝多林給孤獨園。於此城中有一賣香童子有一好缽，圓滿光凈堪得受用。有乞食苾芻，于日初分入城乞食巡至市中，賣香童子見而告曰：「聖者！我有好缽堪得受用，必若須者隨意持將。」苾芻報曰：「我現有缽。」童子曰：「若余苾芻有須缽者幸可遣來。」答言：「可爾。」時彼苾芻乞得食已，還逝多林食訖洗器，告諸苾芻曰：「具壽！某處鋪上有賣香人，有一好缽。若須缽者可往取之。」時鄔波難陀去斯不遠，聞此語聲便作是念：「我宜呵彼乞食苾芻更莫傳說，勿令黑缽
【現代漢語翻譯】 現代漢語譯本： 因為這個因緣，稟告了世尊（Bhagavan）。佛陀因為這個因緣召集了比丘（bhiksu）僧團，呵斥六眾比丘：『你們為什麼蓄積過多的長缽？』詳細的說法如前所述，乃至『應當這樣說： 『如果比丘蓄積長缽超過十日而不加以處理，觸犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）罪。』 比丘，指的是六眾等人。 超過十日，指的是超過十個夜晚。 長缽，除了守持的缽，其餘的都稱為長缽。 蓄積，指的是產生據爲己有的想法。 如果再次蓄積，就犯了捨墮罪，捨棄的方法如前所述。 這裡面觸犯戒相的情況是怎樣的呢？如果比丘在某個月的一日得到缽，在十日之內應當持有、應當處理、應當捨棄、應當給予他人。像這樣依次進行以及跳躍間隔，如同最初的衣戒中詳細說明的那樣，乃至捨棄的方法都與之前相同。如果是小缽、白色缽，或者準備給予想要受戒的人，就沒有犯戒。此外，沒有犯戒的情況包括：初犯者，或者癡呆、瘋狂、精神錯亂、被痛苦纏繞的人。 乞缽學處第二十二 佛陀在室羅伐悉底城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindada-ārāma）中。在這個城中，有一個賣香的童子，有一個很好的缽，圓滿光亮，可以受用。有一個乞食的比丘，在早上進入城中乞食，巡行到市場中，賣香的童子看見后告訴他說：『聖者！我有一個很好的缽，可以受用，如果需要的話，可以隨意拿去。』比丘回答說：『我現有缽。』童子說：『如果其他比丘需要缽，請您讓他們來。』回答說：『可以。』當時，那位比丘乞食完畢后，回到逝多林，吃完飯洗完缽，告訴諸位比丘說：『具壽（Ayasmantah）！某處店舖有一個賣香的人，有一個很好的缽。如果需要缽，可以去取。』當時，鄔波難陀（Upananda）離那裡不遠，聽到這些話，便這樣想：『我應該呵斥那個乞食的比丘，不要再傳播這件事，免得黑缽
【English Translation】 English version: Due to this circumstance, it was reported to the Blessed One (Bhagavan). The Buddha, because of this circumstance, gathered the community of monks (bhiksu) and rebuked the group-of-six monks: 'Why do you accumulate excessive long bowls?' The detailed explanation is as above, up to 'It should be said thus: 'If a monk accumulates a long bowl for more than ten days without disposing of it, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).' A monk refers to the group-of-six and others. More than ten days refers to more than ten nights. A long bowl refers to any bowl other than the one being kept for use. Accumulating refers to generating the thought of possessing it as one's own. If one accumulates it again, one commits an offense entailing forfeiture, and the method of forfeiting it is as described above. What is the nature of the offense here? If a monk obtains a bowl on the first day of a month, within ten days he should keep it, dispose of it, discard it, or give it to another. This should be done sequentially or with intervals, as described in detail in the initial robe rule, and the method of forfeiting it is the same as before. If it is a small bowl, a white bowl, or intended for someone who wishes to be ordained, there is no offense. Furthermore, there is no offense for a first-time offender, or someone who is mentally impaired, insane, mentally disturbed, or afflicted by pain. The Twenty-Second Training Rule on Begging for Bowls The Buddha was in Śrāvastī, at the Jetavana-anāthapindada-ārāma. In this city, there was a fragrance-selling boy who had a good bowl, complete and bright, suitable for use. A begging monk, in the early morning, entered the city to beg for food, and as he went through the market, the fragrance-selling boy saw him and said: 'Venerable One! I have a good bowl, suitable for use. If you need it, please take it as you wish.' The monk replied: 'I already have a bowl.' The boy said: 'If other monks need a bowl, please send them here.' The monk replied: 'Okay.' At that time, after the monk had finished begging for food, he returned to Jetavana, ate his meal, washed his bowl, and told the monks: 'Venerable Ones (Ayasmantah)! At a certain shop, there is a fragrance seller who has a good bowl. If you need a bowl, you can go and take it.' At that time, Upananda was not far away, and hearing these words, he thought: 'I should rebuke that begging monk and tell him not to spread this matter further, lest the black bowl
之徒聞斯語已跳走而去。」便告乞食者曰：「具壽！食信心食更無別言，但肆貪心唯論衣缽。」乞食之人作如是念：「世間多求常貪覓者，鄔波難陀即是一數。此聞我語尚致譏呵，若更有餘耆年宿德聞我此言，更重呵叱。」即便默爾不復敢言。時鄔波難陀告乞食者曰：「具壽！汝親教師是我知識，由此緣故我遂見呵，勿懷悒恨。」彼便答曰：「大德！我若更言，愿重呵責。」鄔波難陀曰：「具壽！我向未善審聽，如何說云缽與非缽？大德若未曉了何因見責。雖然汝可更為說彼童子住在何處？」報言：「彼人住在某鋪，有一好缽極堪受用。彼囑我云：『若有須缽苾芻當遣來買。』」鄔波難陀曰：「我聽此言，猶未詳審。」作是語已即著僧伽胝，疾行而去詣彼市中。時彼童子遙見急行作如是念：「我今觀彼豪俠苾芻，威勢粗猛必來至此奪我缽將。」即便取缽深置床下。時鄔波難陀遙見藏舉報言：「賢首！何故藏缽？」即便展手自取其缽，而咒愿曰：「愿汝無病長壽。」廣說如前。童子報曰：「聖者！我興易人以利活命，不以虛言而即相與，可酬價將去。」報曰：「汝今豈可賣仙人之器乎？」說伽他曰：
「若人施瓦器， 當獲于金缽； 此報定不虛， 何故生憂苦？」
童子曰：「聖者！縱出多言，非價不
【現代漢語翻譯】 現代漢語譯本： 那些人聽到這些話后，就跳著跑開了。然後鄔波難陀告訴乞食者說：『具壽（尊者）！施捨食物是出於信心，沒有其他說法，只是放縱貪心，只談論衣缽。』乞食的人這樣想：『世間上多的是貪求和經常尋覓的人，鄔波難陀就是其中之一。他聽到我說這些話尚且譏諷呵斥，如果更有年長的、有德行的僧人聽到我說這些話，豈不是要更加嚴厲地呵斥我？』於是就沉默不語，不敢再說什麼。當時，鄔波難陀告訴乞食者說：『具壽！你的親教師是我的朋友，因為這個緣故我才呵斥你，不要懷恨在心。』那人回答說：『大德（尊者）！如果我再說話，甘願再次受到呵斥。』鄔波難陀說：『具壽！我剛才沒有仔細聽清楚，怎麼就說缽與非缽呢？大德如果還不明白，為什麼要責怪你呢？雖然如此，你還是可以再說一遍，那個童子住在哪裡？』乞食者回答說：『那個人住在某家店舖里，有一個很好的缽，非常適合使用。他囑咐我說：『如果有需要缽的比丘，就讓他來買。』』鄔波難陀說：『我聽了這些話，還是沒有詳細審察。』說完，就穿上僧伽胝（一種袈裟），快步前往那個市場。當時，那個童子遠遠地看見鄔波難陀急匆匆地走來，心想：『我現在看這個豪橫的比丘，威勢粗猛，一定是來這裡搶我的缽的。』於是就把缽深深地藏在床下。當時，鄔波難陀遠遠地看見他藏缽，就說：『賢首（賢者）！為什麼要藏缽？』然後就伸出手自己取過那個缽，並且祝願說：『愿你無病長壽。』（廣說如前）。童子回答說：『聖者！我靠做買賣來維持生計，不能用虛假的話就隨便給人，應該付錢才能拿走。』鄔波難陀回答說：『你難道要賣仙人的器具嗎？』然後說了偈語： 『如果有人施捨瓦器， 當獲得金色的缽； 這種回報必定不虛假， 為什麼還要憂愁痛苦？』 童子說：『聖者！即使說再多的話，沒有價錢也是不行的。』
【English Translation】 English version: Those who heard these words jumped up and ran away. Then Upananda said to the beggar: 'Ayushman (Venerable)! Giving food is out of faith, there is no other saying, just indulging greed, only talking about robes and bowls.' The beggar thought: 'In the world, there are many who are greedy and constantly seeking, and Upananda is one of them. He even ridicules and scolds me for saying these words, if even more elderly and virtuous monks hear me say these words, wouldn't they scold me even more severely?' So he remained silent and dared not say anything more. At that time, Upananda said to the beggar: 'Ayushman! Your teacher is my friend, and for this reason I scolded you, don't hold a grudge.' The man replied: 'Great Virtue (Venerable)! If I speak again, I am willing to be scolded again.' Upananda said: 'Ayushman! I didn't listen carefully just now, how could I say bowl or not bowl? If Great Virtue doesn't understand, why blame you? Even so, you can still say it again, where does that boy live?' The beggar replied: 'That person lives in a certain shop, and has a very good bowl, which is very suitable for use. He told me: 'If there is a Bhikshu (monk) who needs a bowl, let him come to buy it.'' Upananda said: 'I heard these words, but I still haven't examined them in detail.' After saying that, he put on his Sanghati (a type of robe), and walked quickly to that market. At that time, the boy saw Upananda walking in a hurry from a distance, and thought: 'Now I see this arrogant Bhikshu, with his fierce power, he must be here to snatch my bowl.' So he hid the bowl deep under the bed. At that time, Upananda saw him hiding the bowl from a distance, and said: 'Good Sir (Virtuous One)! Why hide the bowl?' Then he stretched out his hand and took the bowl himself, and wished: 'May you be free from illness and live a long life.' (Said in detail as before). The boy replied: 'Holy One! I make a living by doing business, and I can't just give it to people with false words, I have to pay to take it away.' Upananda replied: 'Are you going to sell the utensils of the immortals?' Then he said the Gatha (verse): 'If a person gives a clay vessel, He will obtain a golden bowl; This reward is definitely not false, Why be sad and distressed?' The boy said: 'Holy One! Even if you say more, it won't work without a price.'
可。」鄔波難陀曰：「汝今慳惜此缽，當來必墮大癭鬼中。」當惡語時有一長者來至其所，口云：「敬禮大德鄔波難陀。」時鄔波難陀即便報曰：「賢首！誰當須汝空禮拜耶？」長者答曰：「何曾聖者所出言教我不依隨？」告曰：「若如是者，可買此缽持以施我。」長者即便問童子曰：「此缽價直幾多？」答言：「爾許。」長者曰：「所論價直我后當還。」是時童子即便以缽授與長者，長者取缽奉施鄔波難陀。鄔波難陀即受其缽咒愿云：「愿得長命無病，乃至於人天中常為法器。」廣說如上。長者便去。鄔波難陀報童子曰：「癡人！汝言謂我鄔波難陀不能乞得少許缽價。汝今由此慳惜缽故，必當定墮大癭鬼中。」童子曰：「何須夸誕？仁且得缽，我今獲價。宜當疾去，豈假多言！」時鄔波難陀便持此缽入逝多林，便以其缽示諸苾芻，告言：「具壽！此缽何如？」時有少年苾芻問鄔波難陀曰：「大德！更有餘缽不？」報言：「有。若如是者現有一缽，合更求余。」鄔波難陀曰：「我以腳踏怨家頂上更畜余缽。」少年問曰：「大德！豈可有怨家乎？」鄔波難陀曰：「汝即是我第一怨家，由汝不許我畜二缽。」少欲苾芻聞是語已共生嫌賤：「云何苾芻現有一缽而更求余？」即以此事具白世尊。世尊以此因緣集諸苾芻，問鄔波
【現代漢語翻譯】 現代漢語譯本： 『可以。』鄔波難陀（Upananda，比丘名）說：『你現在吝惜這個缽，將來必定墮入大癭鬼中。』當他說惡語時，有一位長者來到他那裡，口中說道：『敬禮大德鄔波難陀。』當時鄔波難陀立即回答說：『賢首！誰需要你這空洞的禮拜呢？』長者回答說：『聖者所說的話，我沒有不遵從的。』鄔波難陀告訴長者說：『如果這樣，你可以買下這個缽，拿來佈施給我。』長者便問童子說：『這個缽價值多少？』童子回答說：『這麼多。』長者說：『所說的價錢，我以後會還。』當時童子便把缽交給長者，長者接過缽奉獻給鄔波難陀。鄔波難陀便接受了缽，並祝願說：『愿你長命無病，乃至在人天之中，常常成為法的器皿。』（詳細內容如上所述）。長者便離開了。鄔波難陀對童子說：『愚蠢的人！你以為我鄔波難陀不能乞討到一點缽的價錢。你現在因為吝惜這個缽，必定會墮入大癭鬼中。』童子說：『何必誇大其詞？你且得到了缽，我如今獲得了價錢。你應該趕快離開，何必多說！』當時鄔波難陀便拿著這個缽進入逝多林（Jetavana，祇園精舍），便把這個缽展示給各位比丘，告訴他們說：『各位具壽！這個缽怎麼樣？』當時有一位年輕的比丘問鄔波難陀說：『大德！還有其他的缽嗎？』鄔波難陀回答說：『有。如果這樣，現在有一個缽，還要求其他的。』鄔波難陀說：『我以腳踩在怨家的頭頂上，還要再擁有其他的缽。』少年問說：『大德！難道有怨家嗎？』鄔波難陀說：『你就是我的第一怨家，因為你不允許我擁有兩個缽。』少欲的比丘們聽到這些話后，共同生起嫌棄之心：『怎麼能有比丘已經有一個缽了，還要再求其他的呢？』便把這件事全部稟告了世尊（Buddha，佛陀）。世尊因為這件事，召集了各位比丘，問鄔波
【English Translation】 English version: 『Okay.』 Upananda (name of a Bhikkhu) said, 『You are now stingy with this bowl; in the future, you will surely fall into the great goiter ghost.』 As he was speaking harshly, an elder came to him and said, 『Homage to the great virtuous Upananda.』 At that time, Upananda immediately replied, 『Worthy one! Who needs your empty worship?』 The elder replied, 『I do not disobey any teachings that come from the Holy One.』 Upananda told the elder, 『If that is so, you can buy this bowl and offer it to me.』 The elder then asked the boy, 『How much is this bowl worth?』 The boy replied, 『This much.』 The elder said, 『I will repay the price later.』 At that time, the boy handed the bowl to the elder, and the elder took the bowl and offered it to Upananda. Upananda then accepted the bowl and made a blessing, saying, 『May you have a long and healthy life, and may you always be a vessel of the Dharma in the realms of humans and gods.』 (The details are as described above.) The elder then left. Upananda said to the boy, 『Foolish person! You thought that I, Upananda, could not beg for even a little bit of the bowl's price. Now, because you are stingy with this bowl, you will surely fall into the great goiter ghost.』 The boy said, 『Why exaggerate? You have obtained the bowl, and I have now obtained the price. You should leave quickly; why say more!』 At that time, Upananda took this bowl and entered Jetavana (monastery), and showed the bowl to the Bhikkhus, telling them, 『Venerable ones! What do you think of this bowl?』 At that time, a young Bhikkhu asked Upananda, 『Virtuous one! Are there any other bowls?』 Upananda replied, 『Yes. If so, now there is one bowl, and more are being sought.』 Upananda said, 『I will step on the head of my enemy and still possess other bowls.』 The young man asked, 『Virtuous one! Could there be an enemy?』 Upananda said, 『You are my number one enemy because you do not allow me to possess two bowls.』 The Bhikkhus with few desires, upon hearing these words, together felt disgusted: 『How can a Bhikkhu already have one bowl and still seek others?』 They then reported this matter in full to the Buddha (Buddha). The Buddha, because of this matter, gathered the Bhikkhus and asked Upananda
難陀，廣說如前。種種訶責已告諸苾芻：「從今已去苾芻若現有缽更不應求。」
時有乞食苾芻其缽有孔，便持此缽入城乞食，有人施麨即以缽袋盛之，次得濕餅以缽而受，孔中漿出便濕其麨復污缽囊，有多蒼蠅遍皆附繞。諸小男女隨逐而行，告言：「聖者！曾修多眷屬業，如大商主長者貴人，多諸徒眾之所圍繞，蒼蠅眷屬亦復如是。」時給孤獨長者見諸童子，報言：「汝等何故調弄聖者？」童子答曰：「我等豈敢輒為調弄，然此聖者昔日曾修多眷屬業，譬如商主長者貴人眾所圍繞，隨從蒼蠅亦復如是。」長者聞已告苾芻曰：「聖者！于佛世尊端嚴教中而為出家，何因作此羞恥之事？」苾芻報曰：「作何恥辱？然佛世尊制諸苾芻，現有一缽更不應求。」長者曰：「聖者！豈可唯畜如此穿壞缽耶？」諸苾芻聞以事白佛，佛言：「諸苾芻！若缽有孔應可補治。」時諸苾芻便以五種镕濕之物，謂黑糖、黃臘、紫礦、鉛、錫，著熱物時即便脫落。時諸苾芻以事白佛，佛言：「不應用此而綴于缽，除此五種镕濕之物，應作五種干綴。」苾芻不知何者為五？佛言：「看孔大小應以釘釘，或於孔內安鐵鍱打之，或安鐵鍱四邊釘釘，或作摩竭魚齒或安屑末。」苾芻不知用何屑末？佛言：「有二種屑末：謂鐵末、石末。鐵缽、瓦缽
【現代漢語翻譯】 現代漢語譯本 難陀，（如前廣說）。（佛陀）以種種方式責備（他們）后，告訴眾比丘：『從今以後，比丘如果已經有一個缽，就不應該再求取新的。』 當時，有一位乞食的比丘，他的缽有一個孔。他拿著這個缽進入城中乞食。有人佈施炒麵，他就用缽袋盛放。之後得到濕餅，就用缽來接。結果（濕餅的）漿液從孔中流出，弄濕了炒麵，又污染了缽袋，引來許多蒼蠅遍佈其上，圍繞不去。許多小孩子跟隨著他，說道：『聖者！您過去一定修了許多眷屬的業，就像大商人、長者、貴人一樣，有很多徒眾圍繞著，（現在）蒼蠅眷屬也是這樣。』 當時，給孤獨長者（Anathapindika，著名佛教護法）看見這些童子，便說道：『你們為何戲弄聖者？』童子回答說：『我們哪裡敢隨意戲弄？只是這位聖者過去一定修了許多眷屬的業，就像商人、長者、貴人一樣被眾人圍繞，跟隨他的蒼蠅也是如此。』長者聽后，對比丘說：『聖者！您在佛陀世尊端正莊嚴的教法中出家，為何做出如此羞恥的事情？』比丘回答說：『有什麼可恥的？佛陀世尊制定，比丘如果已經有一個缽，就不應該再求取新的。』長者說：『聖者！難道只能使用這樣破損的缽嗎？』 眾比丘聽后，將此事稟告佛陀。佛陀說：『諸位比丘！如果缽有孔，應該修補。』當時，眾比丘便用五種熔濕之物，即黑糖、黃蠟、紫礦、鉛、錫，（來修補缽，但是）遇到熱的東西就會脫落。眾比丘將此事稟告佛陀。佛陀說：『不應該用這些來粘補缽，除了這五種熔濕之物，應該用五種乾燥的粘補方法。』比丘們不知道哪五種方法。佛陀說：『根據孔的大小，可以用釘子釘，或者在孔內安放鐵片並敲打，或者安放鐵片並在四邊釘釘子，或者做成摩竭魚（Makara，一種海獸）的牙齒形狀，或者安放屑末。』比丘們不知道用什麼屑末。佛陀說：『有兩種屑末：即鐵末、石末。鐵缽、瓦缽（都可以用這兩種屑末修補）。』
【English Translation】 English version Nanda, (explained extensively as before). After rebuking (them) in various ways, (the Buddha) told the Bhikshus: 'From now on, if a Bhikshu already has a bowl, he should not seek a new one.' At that time, there was a Bhikshu begging for food whose bowl had a hole. He took this bowl into the city to beg for food. Someone offered roasted flour, which he put into the bowl bag. Later, he received a wet cake, which he received with the bowl. As a result, the liquid (from the wet cake) flowed out of the hole, wetting the roasted flour and soiling the bowl bag, attracting many flies that covered it and swarmed around. Many children followed him, saying: 'Venerable One! You must have cultivated the karma of many dependents in the past, just like a great merchant, elder, or nobleman, who is surrounded by many followers, (now) the fly dependents are also like that.' At that time, Anathapindika (Anathapindika, a famous Buddhist protector) saw these children and said: 'Why are you teasing the Venerable One?' The children replied: 'We would not dare to tease him casually. It's just that this Venerable One must have cultivated the karma of many dependents in the past, just like a merchant, elder, or nobleman who is surrounded by many people, and the flies that follow him are also like that.' After hearing this, the elder said to the Bhikshu: 'Venerable One! You have renounced the world in the upright and dignified teachings of the Buddha, why do you do such a shameful thing?' The Bhikshu replied: 'What is shameful about it? The Buddha has decreed that if a Bhikshu already has a bowl, he should not seek a new one.' The elder said: 'Venerable One! Is it only permissible to use such a broken bowl?' After hearing this, the Bhikshus reported the matter to the Buddha. The Buddha said: 'Bhikshus! If the bowl has a hole, it should be repaired.' At that time, the Bhikshus used five kinds of fusible and wet materials, namely black sugar, yellow wax, purple ore, lead, and tin, (to repair the bowl, but) they would fall off when they encountered hot things. The Bhikshus reported this matter to the Buddha. The Buddha said: 'These should not be used to patch the bowl. Apart from these five kinds of fusible and wet materials, five kinds of dry patching methods should be used.' The Bhikshus did not know which five methods. The Buddha said: 'Depending on the size of the hole, nails can be used, or an iron sheet can be placed inside the hole and hammered, or an iron sheet can be placed and nailed on all four sides, or it can be made into the shape of a Makara (Makara, a sea creature) tooth, or filings can be placed.' The Bhikshus did not know what filings to use. The Buddha said: 'There are two kinds of filings: iron filings and stone filings. Iron bowls and earthenware bowls (can both be repaired with these two kinds of filings).'
如次應用。」苾芻以水研末安缽孔中尋便墮落，佛言：「應用油研安其孔內。」諸苾芻依教作已，以猛火燒亦還墮落，或火太微亦復還墮，佛言：「應處中燒。」燒已澀硬，佛言：「應以物揩摩。」苾芻以水揩摩，補物墮落，佛言：「油拭方揩。若缽有細孔，以沙糖和泥遍涂孔處準法燒之。若缽有璺，應鉆作孔以鋦綴之，是名綴缽法。」佛令苾芻五種綴缽。時有乞食苾芻，失手墮缽便為五片。時彼苾芻多鉆為孔，以細繩連綴持將乞食，佛言：「凡是缽者，當須凈洗。」彼便解綴洗繩凈已還復系綴，遂致終日廢修善品。余苾芻見，告言：「具壽！汝但以此解而復綴，疏洗盂器為善品耶？」報言：「具壽！如佛所制，若缽破者應為五種干綴。」時諸苾芻以事白佛，佛言：「若缽難得隨意修理，若易得處應可棄之更覓好者。」爾時世尊讚歎持戒，廣說如前，乃至「為諸苾芻制其學處，應如是說：
「若復苾芻有缽減五綴堪得受用，為好故更求余缽，得者泥薩祇波逸底迦。彼苾芻當於眾中舍此缽，取眾中最下缽與彼苾芻，報言：『此缽還汝，不應守持、不應分別亦不施人，應自審詳徐徐受用，乃至破來應護持，此是其法。』」
若復苾芻者，謂六眾也。余義如上。
減五綴者，謂不滿五綴也。
堪受
【現代漢語翻譯】 現代漢語譯本： 『應該這樣應用。』一位苾芻（bhiksu，佛教出家人）用水研磨末，塗在缽的孔中，隨即就掉落了。佛說：『應該用油研磨，塗在孔內。』眾苾芻按照佛的教導做了，用猛火燒，缽還是掉落；或者火太小，也還是掉落。佛說：『應該用中等的火燒。』燒過之後變得澀而堅硬，佛說：『應該用東西摩擦。』苾芻用水摩擦，補的東西又掉落了。佛說：『用油擦拭后再摩擦。如果缽有細小的孔，用砂糖和泥調和，涂遍孔處，按照方法燒製。如果缽有裂縫，應該鉆孔，用鋦子連線，這叫做綴缽法。』佛陀允許苾芻用五種方法綴缽。當時，有一位乞食的苾芻，失手把缽掉在地上，碎成了五片。那位苾芻鉆了很多孔，用細繩連線起來，拿著去乞食。佛說：『凡是缽，都應該清洗乾淨。』那位苾芻解開繩子，洗乾淨后又重新系上，導致整天荒廢了修行。其他苾芻看見了，告訴他說：『具壽（ayushman，對年長出家者的尊稱）！你只是這樣解開又繫上，疏於清洗器皿，這算是修行嗎？』他回答說：『具壽！按照佛的規定，如果缽破了，應該用五種方法修補。』眾苾芻把這件事稟告了佛陀，佛說：『如果缽不容易得到，可以隨意修理；如果容易得到，就應該丟棄，另找一個好的。』當時，世尊讚歎持戒，廣泛地宣說如前所述，乃至『為眾苾芻制定戒律，應該這樣說：』 『如果一位苾芻的缽少於五個綴，還可以使用，卻爲了更好而另求其他的缽，得到新的缽，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。這位苾芻應該在僧眾中捨棄這個缽，取僧眾中最差的缽給那位苾芻，告訴他說：『這個缽還給你，不應該守持、不應該分別，也不應該施捨給別人，應該自己仔細審視，慢慢地使用，直到破損為止，應該保護它，這是規矩。』 『如果一位苾芻』，指的是六眾（指六群比丘）。其餘的意義如上所述。 『少於五個綴』，指的是不滿五個綴。 『可以使用』
【English Translation】 English version: 'Thus it should be applied.' A bhiksu (Buddhist monk) ground powder with water and applied it to the hole in the bowl, but it immediately fell out. The Buddha said, 'It should be ground with oil and applied inside the hole.' The bhiksus followed the Buddha's instructions and burned it with fierce fire, but it still fell out; or the fire was too weak, and it still fell out. The Buddha said, 'It should be burned with a moderate fire.' After burning, it became rough and hard. The Buddha said, 'It should be rubbed with something.' The bhiksu rubbed it with water, and the patching material fell off. The Buddha said, 'Wipe it with oil before rubbing. If the bowl has small holes, mix sugar and mud and apply it all over the holes, then burn it according to the method. If the bowl has cracks, drill holes and connect them with clamps; this is called the method of mending bowls.' The Buddha allowed the bhiksus to mend bowls in five ways. At that time, a bhiksu who was begging for food accidentally dropped his bowl, and it broke into five pieces. That bhiksu drilled many holes and connected them with thin ropes, and carried it to beg for food. The Buddha said, 'All bowls should be washed clean.' That bhiksu untied the ropes, washed them clean, and then re-tied them, which led to wasting the whole day without cultivating good deeds. Other bhiksus saw this and told him, 'Ayushman (term of respect for an elder monk)! You are just untying and re-tying, neglecting to clean the vessel; is this considered cultivation?' He replied, 'Ayushman! According to the Buddha's rules, if a bowl is broken, it should be mended in five ways.' The bhiksus reported this matter to the Buddha, who said, 'If a bowl is not easy to obtain, it can be repaired as you wish; if it is easy to obtain, it should be discarded, and a better one should be sought.' At that time, the World Honored One praised upholding the precepts, and extensively explained as before, even to 'establishing the precepts for the bhiksus, it should be said thus:' 'If a bhiksu has a bowl with fewer than five mendings that is still usable, but seeks another bowl for the sake of having a better one, and obtains a new bowl, he commits a Nissaggiya Pacittiya (an offense requiring expiation). That bhiksu should relinquish this bowl in the sangha (monastic community), and take the worst bowl from the sangha and give it to that bhiksu, saying, 'This bowl is returned to you; you should not keep it, you should not discriminate, nor should you give it to others; you should carefully examine it yourself, use it slowly, and protect it until it breaks; this is the rule.' 'If a bhiksu,' refers to the six groups (referring to the group of six monks). The remaining meaning is as mentioned above. 'Fewer than five mendings,' refers to not having five mendings. 'Usable'
用者，謂得守持。
為好故更求余缽者，為欲貪好更求第二缽，好謂勝妙也。
得者，謂求得入手。
泥薩祇者，廣說如上。
彼苾芻者，謂是犯人。
彼苾芻應于眾中舍此缽者，當於眾中應差一苾芻令行有犯缽。若無五德，不應差，若差不應令作。云何為五？有愛、恚、怖、癡、不知行與不行。若具五德，未差應差、差已令作。云何為五？反上應知，應如是差。鳴揵稚集眾僧，先問能不？「汝某甲能與僧伽行有犯缽不？」彼答言：「能。」次一苾芻作白羯磨，如是應作(廣如百一羯磨)。
佛言：「行有犯缽苾芻，所有行法我今說之。其苾芻應在和合眾中作如是白：『大德！我苾芻某甲當行有犯缽。諸具壽！明日各各自持己缽來至僧中。』既至明日，行缽苾芻敷座鳴揵稚，諸苾芻各持己缽往至僧中。時行缽苾芻應持其缽，向上座前立讚歎其缽：『上座！此缽清凈圓滿堪得受用，若欲得者隨意應取。』若其上座取此缽者，行缽之人應取上座舊缽轉與第二。上座若不取者轉與第三，第三取時上座更索，初索不應與，第二索亦不應與，第三索應與，上座得越法罪，如法應悔。如是乃至大眾行末最小者，取此缽時行末第三方索缽者，其法與上座相似。乃至行了所得一缽，行缽苾芻應持
【現代漢語翻譯】 現代漢語譯本： 『用者，謂得守持』：意思是說，得到並能夠妥善保管和使用。
『為好故更求余缽者，為欲貪好更求第二缽，好謂勝妙也』：因為喜歡（新的）所以才想要求取其他的缽，這是因為貪圖喜好而想要得到第二個缽，這裡所說的『好』指的是殊勝美妙的缽。
『得者，謂求得入手』：得到，指的是通過請求而獲得並拿在手中。
『泥薩祇者，廣說如上』：『泥薩祇』（Nissaggiya，捨墮）的詳細解釋如前文所述。
『彼苾芻者，謂是犯人』：這裡的『彼苾芻』指的是犯戒的比丘（bhiksu，佛教出家男眾）。
『彼苾芻應于眾中舍此缽者，當於眾中應差一苾芻令行有犯缽。若無五德，不應差，若差不應令作。云何為五？有愛、恚、怖、癡、不知行與不行。若具五德，未差應差、差已令作。云何為五？反上應知，應如是差。鳴揵稚集眾僧，先問能不？「汝某甲能與僧伽行有犯缽不？」彼答言：「能。」次一苾芻作白羯磨，如是應作(廣如百一羯磨)』：這位比丘應當在僧團中捨棄這個缽，應當在僧團中指派一位比丘來執行處理有犯缽的事務。如果沒有五種德行，就不應該指派，即使指派了也不應該讓他執行。什麼是五種德行呢？有愛（偏愛）、恚（嗔恨）、怖（恐懼）、癡（愚癡）、不知可行與不可行。如果具備五種德行，未指派的應該指派，已經指派的應該讓他執行。什麼是五種德行呢？與上述相反的情況就應該知道，應該這樣指派。敲擊犍稚（ghanta，報時用具）召集僧眾，首先詢問他是否能夠勝任：『你某甲能夠為僧團處理有犯缽的事務嗎？』他回答說：『能。』然後由一位比丘進行白羯磨（jñapti-karma，宣告羯磨），應該這樣做（詳細內容參見《百一羯磨》）。
佛言：『行有犯缽苾芻，所有行法我今說之。其苾芻應在和合眾中作如是白：「大德！我苾芻某甲當行有犯缽。諸具壽！明日各各自持己缽來至僧中。」既至明日，行缽苾芻敷座鳴揵稚，諸苾芻各持己缽往至僧中。時行缽苾芻應持其缽，向上座前立讚歎其缽：「上座！此缽清凈圓滿堪得受用，若欲得者隨意應取。」若其上座取此缽者，行缽之人應取上座舊缽轉與第二。上座若不取者轉與第三，第三取時上座更索，初索不應與，第二索亦不應與，第三索應與，上座得越法罪，如法應悔。如是乃至大眾行末最小者，取此缽時行末第三方索缽者，其法與上座相似。乃至行了所得一缽，行缽苾芻應持』 佛說：『執行有犯缽事務的比丘，所有執行的方法我現在說一下。這位比丘應該在和合的僧團中這樣宣告：『大德！我比丘某甲將要執行有犯缽的事務。諸位具壽（ayusmat，對資深僧侶的尊稱）！明天請各自帶著自己的缽來到僧團中。』到了第二天，執行缽的比丘鋪設座位，敲擊犍稚，各位比丘各自拿著自己的缽來到僧團中。這時，執行缽的比丘應該拿著那個缽，走到上座（長老）面前，站立並讚歎那個缽：『上座！這個缽清凈圓滿，可以接受使用，如果想要得到，可以隨意取用。』如果上座取了這個缽，執行缽的人應該取走上座的舊缽，轉交給第二位。如果上座不取，就轉交給第三位，第三位取的時候，上座再索要，第一次索要不應該給，第二次索要也不應該給，第三次索要應該給，上座會得到越法罪（atikrama，違越戒律），應該如法懺悔。像這樣直到大眾中最後一位最小的比丘，取了這個缽的時候，最後一位在第三次索要缽，這個方法與上座相似。直到執行完畢只得到一個缽，執行缽的比丘應該拿著』
【English Translation】 English version: 'Yong zhe, wei de shou chi': This means obtaining and being able to properly keep and use it.
'Wei hao gu geng qiu yu bo zhe, wei yu tan hao geng qiu di er bo, hao wei sheng miao ye': Wanting to ask for another bowl because of liking (the new one), this is wanting to get a second bowl because of greed and liking. The 'hao' here refers to a bowl that is excellent and wonderful.
'De zhe, wei qiu de ru shou': Obtaining, refers to obtaining through request and holding it in hand.
'Ni sa qi zhe, guang shuo ru shang': The detailed explanation of 'Nissaggiya' (捨墮) is as described earlier.
'Bi bi qiu zhe, wei shi fan ren': The 'bi bi qiu' here refers to the bhiksu (比丘, a Buddhist monk) who has violated the precepts.
'Bi bi qiu ying yu zhong zhong she ci bo zhe, dang yu zhong zhong ying chai yi bi qiu ling xing you fan bo. Ruo wu wu de, bu ying chai, ruo chai bu ying ling zuo. Yun he wei wu? You ai, hui, bu, chi, bu zhi xing yu bu xing. Ruo ju wu de, wei chai ying chai, chai yi ling zuo. Yun he wei wu? Fan shang ying zhi, ying ru shi chai. Ming jian zhi ji zhong seng, xian wen neng bu? 'Ru mou jia neng yu seng qie xing you fan bo bu?' Bi da yan: 'Neng.' Ci yi bi qiu zuo bai jie mo, ru shi ying zuo (guang ru bai yi jie mo)': This bhiksu should abandon this bowl in the Sangha (僧伽, monastic community). A bhiksu should be appointed in the Sangha to handle the affairs of the offending bowl. If there are no five virtues, they should not be appointed, and even if they are appointed, they should not be allowed to perform the task. What are the five virtues? Having love (偏愛, partiality), anger (嗔恨, hatred), fear (恐懼, fear), ignorance (愚癡, ignorance), and not knowing what is feasible and what is not. If one possesses the five virtues, those who have not been appointed should be appointed, and those who have been appointed should be allowed to perform the task. What are the five virtues? The opposite of the above should be known, and the appointment should be made in this way. Strike the ghanta (犍稚, a bell-like instrument) to gather the Sangha, and first ask if they are capable: 'Can you, so-and-so, handle the affairs of the offending bowl for the Sangha?' They answer: 'Yes.' Then a bhiksu performs the jñapti-karma (白羯磨, announcement karma), and it should be done in this way (for details, see the 'Hundred and One Karmas').
The Buddha said: 'The bhiksu who handles the affairs of the offending bowl, I will now explain all the methods of execution. This bhiksu should make such an announcement in the harmonious Sangha: 'Venerable ones! I, the bhiksu so-and-so, will handle the affairs of the offending bowl. Venerable sirs (ayusmat, 具壽, a term of respect for senior monks)! Tomorrow, please each bring your own bowl to the Sangha.' The next day, the bhiksu who handles the bowl sets up a seat and strikes the ghanta, and the bhiksus each bring their own bowl to the Sangha. At this time, the bhiksu who handles the bowl should hold the bowl, stand in front of the senior monk (上座, elder), and praise the bowl: 'Venerable sir! This bowl is pure and complete and can be accepted for use. If you want to get it, you can take it at will.' If the senior monk takes this bowl, the person handling the bowl should take the senior monk's old bowl and transfer it to the second person. If the senior monk does not take it, it should be transferred to the third person. When the third person takes it, the senior monk asks for it back. The first request should not be given, the second request should not be given, and the third request should be given. The senior monk will receive the atikrama (越法, transgression) offense and should repent according to the Dharma. Like this, until the last and smallest of the assembly takes this bowl, when the last person asks for the bowl for the third time, the method is similar to that of the senior monk. Until only one bowl is obtained after the execution, the bhiksu who handles the bowl should hold'
此缽，付彼苾芻作如是語：『苾芻！此缽不應守持，不應分別亦不與人，詳審徐徐如法而用乃至破壞，此是其法。』若行缽苾芻不依法行者，得越法罪。」佛言：「得缽苾芻所有行法我今當制，應畜二缽袋。好者應安長缽，不好者應安舊缽。若乞食時應將二缽，得干餅者著長缽中，若得濕餅著舊缽中。至住處已作曼荼羅安置二缽，應于舊缽中食已，應先洗長缽次洗舊缽，如是乃至曬曝安置皆以長缽為先。若內安龕及火熏時，皆於好處先安長缽。若道行時，舊缽遣人持，長缽當自持。無人為擎者，長缽安在左肩，舊缽應安右畔自持而去。若得缽苾芻，於此行法不依行者，得越法罪。此之治罰乃至盡形或至破來，應好守護。」
得泥薩祇者，廣如上說。
此中犯相其事云何？若苾芻缽破堪為一綴，雖未安綴尚得受用，更求余缽者，求時犯惡作、得便捨墮。若苾芻缽破堪為二綴，雖未安綴尚得受用，更求余缽，得罪同前。如是三綴四綴，事亦如前。苾芻缽破堪為一綴，安一綴已現得受用，更求余缽，求時惡作、得便捨墮。如是乃至四綴，得罪亦爾。若缽堪為五綴，隨綴不綴、或堪用不堪用，更求余缽者無犯。若買得、或施得，此亦無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
自乞縷使非親族
【現代漢語翻譯】 現代漢語譯本： 『這個缽，交給那位比丘（Bhikkhu，佛教僧侶），這樣告訴他：『比丘！這個缽不應該守著不放，不應該加以分別，也不應該隨便給人，要詳細審慎地慢慢如法使用，直到它損壞，這是使用它的規矩。』如果接受缽的比丘不按照這些規矩使用，就犯了越法罪。』佛說：『接受缽的比丘應該遵守的規矩，我現在來制定，應該準備兩個缽袋。好的缽應該放在長的缽袋裡，不好的缽應該放在舊的缽袋裡。如果乞食的時候，應該帶上兩個缽，得到干餅就放在長的缽里，如果得到濕餅就放在舊的缽里。回到住處后，應該做一個曼荼羅（Mandala，壇場），把兩個缽安置好，應該先用舊缽吃飯，吃完后應該先洗長的缽，再洗舊的缽，像這樣，乃至曬乾和放置，都應該以長的缽為先。如果在室內安放佛龕或者用火熏的時候，都應該在好的地方先安放長的缽。如果在路上行走的時候，舊缽可以讓人拿著，長的缽應當自己拿著。如果沒有人幫忙拿，長的缽可以放在左肩上，舊缽應該放在右邊自己拿著走。如果得到缽的比丘，不按照這些規矩使用，就犯了越法罪。這種懲罰乃至直到終身或者缽破損為止，應該好好守護。』
得到泥薩祇（Nissaggiya，捨墮）的情況，大致如上面所說。
這裡所說的犯相，具體情況是怎樣的呢？如果比丘的缽破了，可以補綴一次，即使還沒有補綴，仍然可以使用，如果再求取其他的缽，在求取的時候犯惡作罪（Dukkata，一種輕罪），得到新的缽就犯捨墮罪（Nissaggiya Pacittiya，一種需要捨棄財物並懺悔的罪）。如果比丘的缽破了，可以補綴兩次，即使還沒有補綴，仍然可以使用，如果再求取其他的缽，所犯的罪和前面一樣。像這樣，補綴三次、四次，情況也和前面一樣。比丘的缽破了，可以補綴一次，補綴一次後現在還可以使用，如果再求取其他的缽，求取的時候犯惡作罪，得到新的缽就犯捨墮罪。像這樣乃至補綴四次，所犯的罪也是一樣。如果缽可以補綴五次，無論補綴與否，或者可以使用與否，如果再求取其他的缽，就沒有罪。如果是買來的，或者是別人施捨的，也沒有罪。另外，沒有罪的情況包括：最初犯戒的人，或者是癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
自己乞求線，用來...
【English Translation】 English version: 'This bowl, give it to that Bhikkhu (Buddhist monk), and say to him: 'Bhikkhu! This bowl should not be hoarded, should not be discriminated against, nor should it be given to others casually. Use it carefully and slowly according to the Dharma until it is broken. This is the rule for using it.' If the Bhikkhu who receives the bowl does not follow these rules, he commits a transgression.' The Buddha said: 'The rules that a Bhikkhu who receives a bowl should follow, I will now establish. He should prepare two bowl bags. The good bowl should be placed in the long bowl bag, and the bad bowl should be placed in the old bowl bag. If begging for food, he should bring two bowls. If he gets dry cakes, he should put them in the long bowl, and if he gets wet cakes, he should put them in the old bowl. After returning to the dwelling place, he should make a Mandala (sacred diagram), and place the two bowls properly. He should eat from the old bowl first, and after eating, he should wash the long bowl first, and then wash the old bowl. Like this, even when drying and placing them, he should prioritize the long bowl. If placing a shrine indoors or using fire for fumigation, he should first place the long bowl in a good place. If walking on the road, the old bowl can be carried by someone else, and the long bowl should be carried by himself. If there is no one to help carry it, the long bowl can be placed on the left shoulder, and the old bowl should be placed on the right side and carried by himself. If the Bhikkhu who receives the bowl does not follow these rules, he commits a transgression. This punishment lasts until the end of his life or until the bowl is broken, and it should be well guarded.'
The circumstances of obtaining a Nissaggiya (an offense requiring forfeiture) are generally as described above.
What are the specific circumstances of the offenses mentioned here? If a Bhikkhu's bowl is broken and can be mended with one patch, even if it has not been mended, it can still be used. If he seeks another bowl, he commits a Dukkata (wrongdoing) when seeking it, and commits a Nissaggiya Pacittiya (an offense requiring forfeiture and expiation) when he obtains the new bowl. If a Bhikkhu's bowl is broken and can be mended with two patches, even if it has not been mended, it can still be used. If he seeks another bowl, the offense is the same as before. Likewise, for three or four patches, the situation is the same as before. If a Bhikkhu's bowl is broken and can be mended with one patch, and after mending it once, it can still be used, if he seeks another bowl, he commits a Dukkata when seeking it, and commits a Nissaggiya Pacittiya when he obtains the new bowl. Likewise, up to four patches, the offense is the same. If the bowl can be mended with five patches, whether it is mended or not, or whether it can be used or not, if he seeks another bowl, there is no offense. If it is bought or given as a gift, there is also no offense. In addition, there is no offense for the person who initially violates the rule, or for someone who is foolish, insane, mentally disturbed, or afflicted by pain and suffering.
Begging for thread himself, to use for someone who is not a relative...
織師織作衣學處第二十三
佛在室羅伐城逝多林給孤獨園。時鄔波難陀作是念：「皆由給孤獨長者制諸學處，更欲勸化餅果之直亦不能得。我今宜可入大城中，或容教化少有所得。」即于晨朝著衣持缽入城乞食，于芳林處有五百女人捻白疊線，見已便念：「斯等女人皆由自業，無問晝夜常執白犁，辛苦勞勤輸官課稅。」鄔波難陀即便就彼總告之曰：「諸妹！愿汝皆得無病長壽。」時女默然竟無一對。鄔波難陀告曰：「諸妹！當有一法不久來至，是眾多人所不愛樂，咸不稱心，名之為死。當爾之時汝雖欲語求說無由。」時有白色女人，即從座起以座授與鄔波難陀。時鄔波難陀就座坐已，女便禮拜目前而坐，鄔波難陀告曰：「諸妹！汝等頗曾修少善事不？」報言：「我未曾作。」告曰：「汝等不應不為善業。此一女人具於二種善根令得增長：一、能於我所生凈信心殖端正業令得增長；二、見我來便起設座禮拜恭敬，于當來世生貴族業令得增長。若更能施少許物者，當獲珍財受用豐足。汝等諸妹何所作耶？」彼皆報曰：「我等但知捻線而已，何暇作余？」鄔波難陀曰：「汝等頗曾少作當來道路糧不？」答言：「皆未曾作。」鄔波難陀曰：「斯亦不善。」彼便問言：「聖者！何嗟嘆耶？」報言：「諸妹！汝于先世不修福
{ "translations": [ "現代漢語譯本：", "織師織作衣學處第二十三", "", "佛陀在室羅伐城（Śrāvastī，古印度城市名）的逝多林（Jetavana，祇園精舍的所在地）給孤獨園（Anāthapiṇḍika-ārāma，給孤獨長者的花園）中。當時，鄔波難陀（Upananda，比丘名）心中想道：『所有的學處（Śikṣāpada，戒條）都是給孤獨長者（Anāthapiṇḍika，一位富有的商人，佛陀的贊助人）制定的，現在想要勸募一些餅果的供養都得不到。我應該進入大城市中，或許能夠教化一些人，得到一些供養。』", "", "於是，他在早晨穿好衣服，拿著缽，進入城市乞食。在芳林（Fragrant Grove）這個地方，有五百個女人正在捻白疊線（一種棉線）。鄔波難陀看見她們后，心想：『這些女人都是因為自己的業力，不分晝夜地拿著白犁（紡織工具），辛勤勞作，還要向官府繳納賦稅。』", "", "鄔波難陀於是走到她們面前，對她們說：『各位姐妹！愿你們都能夠無病長壽。』但是這些女人都沉默不語，沒有一個人回答他。鄔波難陀又說：『各位姐妹！有一種法很快就要到來，那是很多人都不喜歡，都不稱心的，那就是死亡。到那個時候，即使你們想要說話，想要尋求幫助，也沒有辦法了。』", "", "當時，有一個穿著白色衣服的女人，立刻從座位上站起來，把座位讓給鄔波難陀。鄔波難陀坐下後，那個女人便向他禮拜，然後坐在他的面前。鄔波難陀問她：『各位姐妹！你們曾經做過一些善事嗎？』她們回答說：『我們沒有做過。』鄔波難陀說：『你們不應該不做善業。這位女人已經具備了兩種善根，能夠使她增長福報：第一，她能夠對我生起清凈的信心，種植端正的業，使她增長福報；第二，她看見我來，就起身讓座，禮拜恭敬，這能夠在未來的世間，讓她生在尊貴的家族。如果她能夠再佈施一些東西，就能夠獲得珍貴的財富，享受豐足的生活。你們各位姐妹都在做什麼呢？』她們都回答說：『我們只會捻線而已，哪裡有時間做其他的事情呢？』鄔波難陀說：『你們曾經為將來的道路準備一些糧食嗎？』她們回答說：『都沒有準備過。』鄔波難陀說：『這也不好。』她們便問：『聖者！您為什麼嘆息呢？』鄔波難陀回答說：『各位姐妹！你們在前世沒有修福，", "" ], "english_translations": [ "English version:", "The Twenty-Third Training Rule on the Weaver Weaving Clothes", "", "The Buddha was in Śrāvastī (an ancient Indian city) at the Jetavana (the grove of Jeta) in the Anāthapiṇḍika-ārāma (Anathapindika's garden). At that time, Upananda (a bhikkhu's name) thought to himself: 'All the Śikṣāpadas (training rules) were established by the elder Anāthapiṇḍika (a wealthy merchant, a patron of the Buddha), and now I cannot even get offerings of cakes and fruits. I should enter the great city, perhaps I can teach some people and obtain some offerings.'", "", "So, in the morning, he put on his robes, took his bowl, and entered the city to beg for food. In a fragrant grove, there were five hundred women spinning white cotton thread. When Upananda saw them, he thought: 'These women are all due to their own karma, constantly holding white plows (spinning tools) day and night, working hard, and paying taxes to the government.'", "", "Upananda then went to them and said to them all: 'Sisters! May you all be free from illness and live long lives.' But the women remained silent, not one of them answered. Upananda said: 'Sisters! There is a Dharma that will soon come, which many people do not like and are not satisfied with, and that is death. At that time, even if you want to speak, you will have no way to seek help.'", "", "At that time, a woman dressed in white immediately rose from her seat and offered her seat to Upananda. After Upananda sat down, the woman bowed to him and sat in front of him. Upananda asked her: 'Sisters! Have you ever done any good deeds?' They replied: 'We have not done any.' Upananda said: 'You should not fail to do good deeds. This woman already possesses two kinds of good roots that can increase her blessings: first, she can generate pure faith in me, plant the karma of uprightness, and increase her blessings; second, she sees me coming, rises to offer a seat, bows and shows respect, which can cause her to be born into a noble family in the future. If she can give a little more, she will obtain precious wealth and enjoy abundant life. What are you sisters doing?' They all replied: 'We only know how to spin thread, how can we have time to do other things?' Upananda said: 'Have you ever prepared any provisions for the road ahead?' They replied: 'We have not prepared any.' Upananda said: 'That is not good either.' They then asked: 'Venerable One! Why are you sighing?' Upananda replied: 'Sisters! You did not cultivate blessings in your previous lives," "" ] }
業，被賊劫來今受辛苦。雖得為人更不修福被賊劫去。」諸女問言：「若爾，聖者！我等今時欲作何業，能使遠作當來路糧？」鄔波難陀曰：「諸妹！汝等若能眾議同心造一大疊，奉釋種內棄俗出家、三藏俱閑是大法將、辯才無滯眾共知者，斯即是汝預作來世道路資糧。」諸女答曰：「聖者！我等何處能得大疊？復於何處逢遇如是勝上福田？」鄔波難陀曰：「汝豈不知？我是釋種棄俗出家、三藏俱閑為大法將、辯才無滯眾所識知。汝言：『我何處能得大疊？』者，汝豈不知？
「『莫輕小施， 以為無福； 水渧雖微， 終盈大器。 諸有智者， 小福常修； 于勝田中， 能招大果。』
「諸妹！汝豈不能施一兩縷耶？」報言：「我能。」有云：「我施半兩。」有云：「我施一分。」如是乃至盡五百人咸隨喜舍。鄔波難陀告曰：「諸妹！既有舍心，縷須精細。」彼云：「聖者！我等皆是捻粗縷人，不能精細，然有一女能作細縷。」鄔波難陀曰：「試喚來看。」即便喚至。鄔波難陀報曰：「少女汝試捻看。」彼即為捻。鄔波難陀曰：「此未能善，更好捻看。」如是至三。女人報曰：「聖者！過此已往我所不堪。」鄔波難陀曰：「姊妹！汝等咸應如斯細捻。」報曰：「除此少女，我等不能。
【現代漢語翻譯】 現代漢語譯本： 『業，被強盜劫掠以致今日遭受辛苦。即使能夠轉世為人，若不修福，仍會被強盜劫掠。』眾女子問道：『若是如此，聖者！我們現在應該做什麼樣的善業，才能為未來的道路準備資糧呢？』鄔波難陀（Upananda，人名）說：『各位姐妹！你們如果能夠共同商議，同心協力建造一個大的僧房，供養釋迦族（Sakya，佛陀的種族）中那些捨棄世俗出家、精通三藏（Tripitaka，佛教經典）、堪為大法將、辯才無礙且為大眾所知的人，這便是你們預先為來世準備的道路資糧。』眾女子回答說：『聖者！我們從哪裡能夠得到建造大僧房的資金？又在哪裡能夠遇到這樣殊勝的福田呢？』鄔波難陀說：『你們難道不知道嗎？我就是釋迦族中捨棄世俗出家、精通三藏、堪為大法將、辯才無礙且為大眾所知的人。你們說：『我們從哪裡能夠得到建造大僧房的資金？』難道你們不知道嗎？』
『不要輕視微小的佈施，認為沒有福報；水滴雖然微小，最終也能充滿大的容器。那些有智慧的人，常常修習小的福德；在殊勝的福田中，能夠招感大的果報。』
『各位姐妹！你們難道不能佈施一兩縷線嗎？』她們回答說：『我能。』有人說：『我佈施半兩。』有人說：『我佈施一分。』像這樣，乃至五百人都隨喜佈施。鄔波難陀告訴她們說：『各位姐妹！既然有佈施的心，線必須精細。』她們說：『聖者！我們都是捻粗線的人，不能捻精細的線，然而有一個女子能捻細線。』鄔波難陀說：『試著叫她來看看。』她們立即叫來了那個女子。鄔波難陀對她說：『少女，你試著捻一下。』她就開始捻線。鄔波難陀說：『這還不夠好，再捻好一點。』像這樣說了三次。那女子回答說：『聖者！超過這個程度我就做不到了。』鄔波難陀說：『姐妹們！你們都應該像這樣捻細線。』她們回答說：『除了這個少女，我們都做不到。』
【English Translation】 English version: 'The karma of being robbed by thieves is why you suffer today. Even if you are reborn as a human, if you do not cultivate merit, you will still be robbed by thieves.' The women asked, 'If that is so, Holy One! What kind of good deeds should we do now to prepare provisions for the road ahead?' Upananda (name of a person) said, 'Sisters! If you can all discuss together and wholeheartedly build a large monastery to offer to those of the Sakya (the Buddha's clan) who have renounced the world to become monks, who are well-versed in the Tripitaka (the Buddhist scriptures), who are great Dharma generals, who have unimpeded eloquence, and who are known by all, that will be your advance preparation of provisions for the road in the next life.' The women replied, 'Holy One! Where can we get the funds to build a large monastery? And where can we encounter such a supreme field of merit?' Upananda said, 'Don't you know? I am one of the Sakya who has renounced the world to become a monk, who is well-versed in the Tripitaka, who is a great Dharma general, who has unimpeded eloquence, and who is known by all. You say, 'Where can we get the funds to build a large monastery?' Don't you know?'
'Do not underestimate small offerings, thinking they have no merit; although a drop of water is small, it will eventually fill a large container. Those who are wise constantly cultivate small merits; in a supreme field of merit, they can attract great rewards.'
'Sisters! Can't you donate even one or two strands of thread?' They replied, 'I can.' Someone said, 'I will donate half a tael.' Someone said, 'I will donate one share.' In this way, even five hundred people rejoiced and donated. Upananda told them, 'Sisters! Since you have the intention to donate, the thread must be fine.' They said, 'Holy One! We are all people who spin coarse thread, and we cannot spin fine thread, but there is one woman who can spin fine thread.' Upananda said, 'Try to call her to come and see.' They immediately called that woman. Upananda said to her, 'Young woman, try to spin it.' She began to spin the thread. Upananda said, 'This is not good enough, spin it better.' He said this three times. The woman replied, 'Holy One! I cannot do more than this.' Upananda said, 'Sisters! You should all spin fine thread like this.' They replied, 'Except for this young woman, we cannot do it.'
」鄔波難陀曰：「汝豈不能換其作業，此為捻細，汝為捻粗。」報言：「此女許者，我等隨作。」鄔波難陀報少女曰：「汝樂福者可為捻之。」彼便報曰：「聖者！若捻細縷多時方辦，幸勿疾催。」鄔波難陀見其許已咒愿而去。既經多日便來問縷，諸女悉皆持縷相施。鄔波難陀既受得縷皆與咒愿：「此之施物是莊嚴心，是心資助勝定資糧，當獲人天上妙衣服。」時鄔波難陀即持其縷還詣寺中，告諸苾芻曰：「具壽！試看此縷粗細如何？」彼皆報曰：「極妙細縷，然不知大德頗別好織師不？」鄔波難陀曰：「豈不仁等欺輕我耶？我若向者不出家者，一切伎巧無不精研，何況織師而不識別。」諸人報曰：「豈敢相輕，恐不知處。若須織師者于某坊中有㒓額織師，並有巧婦善能織疊，若得此縷必成好衣。」報言：「善哉！具壽！教處好匠者，此即是仁為我織疊。」鄔波難陀遂持其縷詣織師處，素非親友而說頌曰：
「善人騰美譽， 雖遠悉知聞； 如大雪山王， 人皆共瞻仰。 愚者守癡惑， 雖近不知聞； 如闇射箭時， 人皆不能見。
「汝今得大利益獲大名稱遍室羅伐城，試為看此縷線其狀何如？」彼看報曰：「大佳縷線！我若織者當成好疊。」鄔波難陀曰：「賢首！為織。」織師報曰：「誰
【現代漢語翻譯】 現代漢語譯本 鄔波難陀說：『你難道不能換一下工作，這個是捻細線，你來捻粗線。』她們回答說：『只要這位姑娘同意，我們都隨她做。』鄔波難陀對少女說：『你喜歡做有福報的事情嗎，可以來捻線。』她便回答說：『聖者！如果捻細線需要很長時間才能完成，請不要催促。』鄔波難陀見她答應了，就念誦咒語祝福后離開了。過了很多天，他來問線的情況，眾女都拿出線來佈施。鄔波難陀接受了線，都為她們唸誦咒語：『這些佈施之物是莊嚴的心，這顆心資助殊勝禪定的資糧，應當獲得人天之上美妙的衣服。』當時鄔波難陀就拿著這些線回到寺中，告訴各位比丘說：『各位具壽！試試看這些線粗細如何？』他們都回答說：『極妙的細線，然不知道大德是否認識好的織師？』鄔波難陀說：『難道你們這些人欺負我輕視我嗎？我如果當初不出家，一切技藝沒有不精通研究的，何況織師而不認識。』眾人回答說：『豈敢輕視您，只是恐怕您不知道哪裡有。如果需要織師，在某坊中有㒓額織師，並且有巧婦善於織造，如果得到這些線必定能織成好衣服。』鄔波難陀說：『很好！具壽！教我去找好的工匠，這就是你為我織造。』鄔波難陀於是拿著線到織師那裡，雖然不是親友，卻說了頌： 『善人騰美譽， 雖然遠悉知聞； 如大雪山王， 人皆共瞻仰。 愚者守癡惑， 雖然近不知聞； 如闇射箭時， 人皆不能見。 『你現在得到大利益，獲得大名稱遍及室羅伐城（Śrāvastī），試試看這些線，它們的狀況如何？』他看了后回答說：『非常好的線！我如果織的話，當能織成好布。』鄔波難陀說：『賢首！為我織吧。』織師回答說：『誰？』
【English Translation】 English version Upananda said, 'Can you not change your work? This is twisting fine threads; you twist the coarse threads.' They replied, 'If this girl agrees, we will all do as she does.' Upananda said to the young girl, 'Do you like to do meritorious work? You can twist the threads.' She then replied, 'Venerable one! If twisting fine threads takes a long time to complete, please do not rush me.' Upananda, seeing that she had agreed, chanted a blessing and left. After many days, he came to ask about the threads, and all the women offered threads as alms. Upananda, having received the threads, chanted blessings for them all: 'These offerings are a heart of adornment, this heart supports the provisions for superior samadhi (meditative absorption), and one should obtain wonderful garments in the heavens and among humans.' At that time, Upananda took the threads back to the monastery and said to the bhikshus (monks), 'Venerable ones! See how fine or coarse these threads are?' They all replied, 'Extremely fine threads, but we do not know if the venerable one knows any good weavers?' Upananda said, 'Are you all deceiving me and looking down on me? If I had not left home, I would have been proficient in all skills, let alone not recognizing a weaver.' The people replied, 'We dare not look down on you, but we are afraid you do not know where to find one. If you need a weaver, there is a weaver named 㒓額 in a certain ward, and there is also a skillful woman who is good at weaving. If she gets these threads, she will surely make good clothes.' Upananda said, 'Excellent! Venerable one! Teach me where to find a good craftsman; this is you weaving for me.' Upananda then took the threads to the weaver's place, and although they were not friends, he spoke a verse: 'The virtuous spread their good name, though far away, all know of them; Like the great Snow Mountain King (Himālaya), all people look up to him. The foolish cling to their delusions, though near, they are not known; Like shooting arrows in the dark, people cannot see them. 'Now you have obtained great benefit and gained a great reputation throughout Śrāvastī (city in ancient India), try to see what these threads are like?' After looking at them, he replied, 'Very good threads! If I weave them, I will make good cloth.' Upananda said, 'Worthy one! Weave them for me.' The weaver replied, 'Who?'
與我價？」鄔波難陀曰：「汝諸織師價常不足，于未來世應作資糧。」時彼織師回觀婦面，婦便告曰：「仁豈不聞此之大德深相讚歎，可宜施手為織疊衣。」織師報曰：「聖者！此縷極細多時方得，幸勿相催。」即為咒愿而去。既經多日方重來看，是時織師授與其疊。時鄔波難陀受得疊已咒愿而去，還至寺中示諸苾芻曰：「諸具壽！試看此疊其狀何如？」諸人報言：「大好白疊！若其更得第二張者，刺作兩重僧伽胝服，省事而住修諸善品，誠亦善哉。」鄔波難陀曰：「具壽！仁等謂我無力能得第二張耶？仁等試看，我今如何教化其疊。」晨朝著衣持缽便於別門入室羅伐城，從他覓縷至㒓額織師所，廣說如前以縷相示。彼言：「好縷！我若織者成好上疊。」「若爾為織。」答言：「價出何人？」報曰：「汝之織師不解修福，于當來世貧窮未休，應可更為資糧之業。」報言：「聖者！前為織衣，啖他飲食，比來還債猶未能了；今更虛作，事欲如何？」鄔波難陀觀彼婦面，夫言：「聖者！假令婦欲，我實不能。」鄔波難陀怒而告曰：「汝㒓額織師，我今指汝禿頂為誓，若我不能使汝織者，我不復名鄔波難陀矣！」時彼織師瞋而告曰：「汝禿沙門，我指為誓，我必不能與汝織疊。」鄔波難陀即便瞋怒思量而去。
時憍薩
【現代漢語翻譯】 現代漢語譯本： 鄔波難陀問：『你想要多少工錢？』織工鄔波難陀說：『你們這些織工總是覺得工錢不夠，應該為未來世積攢些資糧。』當時那個織工回頭看了看妻子的臉，他的妻子便說：『你難道沒聽說過這位大德（指鄔波難陀）的深厚功德，以及人們對他的讚歎嗎？應該盡力為他織這件疊衣。』織工回答說：『聖者！這絲線極其細，需要很長時間才能織好，請不要催促。』說完就為他祝福而去。過了很多天，鄔波難陀再次來看，這時織工把疊衣交給了他。鄔波難陀接過疊衣后，為他祝福而去，回到寺廟中展示給各位比丘看，說：『各位具壽！看看這疊衣怎麼樣？』眾人回答說：『非常好的白疊！如果能再得到第二張，就可以縫製成兩重的僧伽胝服（僧侶的袈裟），省事而且可以修行各種善行，真是太好了。』鄔波難陀說：『具壽！你們認為我沒有能力得到第二張嗎？你們看著，我現在如何教化這疊衣。』第二天早上，他穿好衣服，拿著缽，從另一個門進入室羅伐城（梵文：Śrāvastī），向別人尋找絲線，來到了㒓額（姓名待考）織工那裡，像之前一樣詳細說明，並把絲線給他看。那織工說：『好絲線！如果我織的話，能織成非常好的疊衣。』鄔波難陀說：『如果是這樣，就為我織吧。』織工回答說：『工錢由誰出？』鄔波難陀回答說：『你的織工不明白修福，在未來世還會繼續貧窮，應該可以再做些積攢資糧的事。』織工回答說：『聖者！之前為您織衣服，吃了您的飲食，到現在還債都沒還完；現在再白白地做，這事要怎麼辦？』鄔波難陀看著那織工的妻子的臉，織工說：『聖者！即使我妻子願意，我實在不能（再為您織）。』鄔波難陀生氣地說：『你這㒓額織工，我現在指著你的禿頂發誓，如果我不能讓你為我織，我就不再叫鄔波難陀！』當時那織工生氣地說：『你這禿頭沙門，我指著（你的禿頂）發誓，我絕對不會為你織疊衣。』鄔波難陀立刻生氣地思量著離開了。 當時憍薩
【English Translation】 English version: 『How much do you charge?』 Upānanda (name of a monk) said. 『Your weavers always feel the price is insufficient; you should accumulate resources for the future.』 At that time, the weaver looked back at his wife's face, and his wife then said, 『Have you not heard of the profound virtues of this great virtuous one (referring to Upānanda), and the praises of him? You should do your best to weave this cloth for him.』 The weaver replied, 『Venerable one! This thread is extremely fine and will take a long time to weave; please do not rush me.』 Having said that, he blessed him and left. After many days, Upānanda came again, and at this time the weaver handed him the cloth. After Upānanda received the cloth, he blessed him and left, returning to the monastery to show it to the monks, saying, 『Venerable ones! See what this cloth is like?』 The people replied, 『A very good white cloth! If we could get a second one, we could sew them into a double-layered Sanghati robe (a monk's robe), which would be convenient and allow us to cultivate various good deeds; that would be excellent.』 Upānanda said, 『Venerable ones! Do you think I am not capable of getting a second one? Watch how I will now teach this cloth.』 The next morning, he put on his robes, carried his bowl, and entered the city of Śrāvastī (a major city in ancient India) through another gate, seeking thread from others, and came to the weaver 㒓額 (name to be confirmed), explaining in detail as before and showing him the thread. That weaver said, 『Good thread! If I weave it, I can make a very good cloth.』 Upānanda said, 『If that is the case, then weave it for me.』 The weaver replied, 『Who will pay the price?』 Upānanda replied, 『Your weaver does not understand cultivating blessings, and will continue to be poor in the future; you should do some more work to accumulate resources.』 The weaver replied, 『Venerable one! I wove clothes for you before, ate your food, and I still haven't finished repaying the debt; now you want me to do it for nothing again, what should I do?』 Upānanda looked at the weaver's wife's face, and the husband said, 『Venerable one! Even if my wife is willing, I really cannot (weave for you again).』 Upānanda angrily said, 『You 㒓額 weaver, I now swear by your bald head, if I cannot make you weave for me, I will no longer be called Upānanda!』 At that time, the weaver angrily said, 『You bald-headed Śramaṇa (a wandering ascetic), I swear by (your bald head), I will definitely not weave cloth for you.』 Upānanda immediately left angrily, pondering. At that time, King Koshala
羅勝光大王有得意臣名曰賢善，與鄔波難陀是舊知識，遂行詣彼既至門所，而問之曰：「賢善在不？」報言：「向市。」時鄔波難陀即便就市覓之，是時賢善在沽酒家。鄔波難陀至其門所，遣信入喚為報賢善：「鄔波難陀要欲相見，可暫出來。」使者報知，賢善尋出即便合掌云：「我敬禮大德鄔波難陀。」時鄔波難陀告言：「賢善！無病長壽。我比謂汝常勤公事，寧知閑隙得在酒家。」報言：「聖者！我因公事來至於此，大德何緣至此相覓？」報言：「我有少縷可為織衣，仁當獲福。」報言：「我當奉疊，何勞織耶？」鄔波難陀曰：「斯誠善事，然我此縷是信心物，豈虛棄耶？」時彼即便命一使者，報云：「汝去語當織人，汝等可為大德鄔波難陀織好白疊。」鄔波難陀曰：「賢善！此亦無勞告當織者。然于某坊有一㒓額織師，並有巧婦可令彼織。」是時賢善即令使者：「汝今宜往㒓額織師所，報言：『賢善令織此衣。』」時彼使者持縷至彼，告曰：「大臣賢善遣將此縷，可為織衣。」織師見縷訖即便憶識，報使者言：「我之番次先已織訖。」時彼使人持縷還去，至賢善所具說所由。賢善報曰：「汝去語之：『今織此衣，后番相放。』」使者便去以語報知，織師答曰：「大臣賢善於城中秉權有力，我寧移去不住於此，誰
【現代漢語翻譯】 現代漢語譯本 羅勝光大王有一位得意的臣子名叫賢善（一位大臣的名字），與鄔波難陀（一位比丘的名字）是老相識，於是前往拜訪他。到了他家門口，問道：『賢善在家嗎？』有人回答說：『去集市了。』當時鄔波難陀便去集市尋找他，這時賢善正在賣酒的店舖里。鄔波難陀到了店舖門口，派人進去叫他，告訴賢善：『鄔波難陀想要見你，可以暫時出來一下嗎？』使者進去稟告，賢善立刻出來，合掌說道：『我敬禮大德鄔波難陀。』 當時鄔波難陀說道：『賢善！身體健康，長壽啊。我一直以為你經常忙於公務，沒想到有空閑時間在酒館裡。』賢善回答說：『聖者！我是因為公務才來到這裡，大德您因為什麼事來這裡找我？』鄔波難陀說：『我有一些線可以用來織衣服，你可以因此獲得福報。』賢善回答說：『我願意奉獻布匹，何必麻煩織布呢？』鄔波難陀說：『這當然是好事，但是我的這些線是信徒供養的，怎麼能白白浪費呢？』 當時賢善立刻命令一個使者，吩咐道：『你去告訴織布的人，讓他們為大德鄔波難陀織一塊好的白布。』鄔波難陀說：『賢善！也不用特意告訴織布的人。在某個街坊有一位名叫㒓額（織師的名字）的織師，還有一位手巧的婦人，可以讓他們來織。』當時賢善就命令使者：『你現在應該去㒓額織師那裡，告訴他：『賢善命令你織這件衣服。』』 當時那個使者拿著線到了㒓額織師那裡，告訴他說：『大臣賢善派我送來這些線，讓你織衣服。』織師看到線后立刻認了出來，告訴使者說：『我的輪值已經織完了。』當時那個使者拿著線回去，到了賢善那裡，詳細地說了事情的經過。賢善說道：『你去告訴他：『現在就織這件衣服，下次輪值的時候可以放過你。』』使者便去把話告訴了織師，織師回答說：『大臣賢善在城中掌握大權，我寧願搬走也不住在這裡，誰』
【English Translation】 English version King Luosheng Guang had a favorite minister named Xianshan (name of a minister), who was an old acquaintance of Wubonantu (name of a Bhikkhu). So he went to visit him. When he arrived at his door, he asked, 'Is Xianshan at home?' Someone replied, 'He went to the market.' At that time, Wubonantu went to the market to look for him. At that time, Xianshan was in a wine shop. When Wubonantu arrived at the door of the shop, he sent a messenger in to call him, telling Xianshan, 'Wubonantu wants to see you, can you come out for a moment?' The messenger went in to report, and Xianshan immediately came out, put his palms together and said, 'I pay my respects to the great virtuous Wubonantu.' At that time, Wubonantu said, 'Xianshan! May you be healthy and live long. I always thought you were busy with official duties, I didn't expect you to have free time in a wine shop.' Xianshan replied, 'Holy one! I came here because of official business. Why did you come here to look for me, great virtuous one?' Wubonantu said, 'I have some thread that can be used to weave clothes, you can gain merit from this.' Xianshan replied, 'I am willing to offer cloth, why bother weaving?' Wubonantu said, 'That is certainly a good thing, but this thread of mine is offered by believers, how can it be wasted?' At that time, Xianshan immediately ordered a messenger, instructing him, 'Go and tell the weaver to weave a good white cloth for the great virtuous Wubonantu.' Wubonantu said, 'Xianshan! There is no need to specifically tell the weaver. In a certain neighborhood there is a weaver named 㒓e (name of a weaver), and there is also a skillful woman, you can have them weave it.' At that time, Xianshan ordered the messenger, 'You should go to the 㒓e weaver now, and tell him: 'Xianshan orders you to weave this cloth.'' At that time, the messenger took the thread to the 㒓e weaver, and told him, 'Minister Xianshan sent me to bring this thread, asking you to weave clothes.' The weaver recognized the thread immediately after seeing it, and told the messenger, 'My turn has already been woven.' At that time, the messenger took the thread back and went to Xianshan, explaining the whole story in detail. Xianshan said, 'Go and tell him: 'Weave this cloth now, and you can be excused from the next turn.' The messenger went to tell the weaver, and the weaver replied, 'Minister Xianshan holds great power in the city, I would rather move away than live here, who'
能越次為織作耶？」使者還去，具以其語報賢善知。賢善復更報使者曰：「汝可還語當織之人，令依番次為織此疊。」鄔波難陀聞已告曰：「餘人不能，唯㒓額者。」賢善還令使者：「汝當更至㒓額之所，報言：『為織，我還汝價。』」使者便往，鄔波難陀亦即隨出，告使者曰：「愚癡人！誰復令汝承事王臣，汝合多與杖木令擔柴立，豈容為片作務頻遣賢善勞心？汝豈不能至織師所作如是說：『賢善遣汝織斯白疊。』若言：『我不能。』者，以手綰髮拳打脊樑。若叫喚者，卷其織具勿令執作。若其婦女來唱喚時，急曳頭髻牽使出門，而告之曰：『汝今違拒賢善教令，勝光大王必當罰汝五百金錢。』語言：『愚癡人！汝若能得織成此衣者，彼多與汝辛苦之直，何須還往空置劬勞？』」時彼使者還至織師所，報曰：「賢善作如是語：『汝當爲織，我酬汝價。』」織師答曰：「我今不能越次織此疊衣。」使者以手撮發拳打脊樑，彼即大叫便卷織機，其婦唱喚遂捉其發曳之而去，報言：「汝等違拒大臣教命，勝光大王必當罰汝五百金錢。」婦聞是已便大驚怖，告其夫曰：「我等繫獄誰當救濟，必嬰枷鎖而取終亡，我今宜可織此大疊。」織師即便報使者曰：「勿將我去付彼法官。」「我當與汝辛苦之直。」「隨汝來心可留其線。
【現代漢語翻譯】 現代漢語譯本： 『可以不按照順序來織嗎？』使者回去後，詳細地把織師的話告訴了賢善知（一位賢明善良的智者）。賢善知又讓使者回復說：『你可以回去告訴那個織布的人，讓他按照順序來織這匹布。』鄔波難陀（人名）聽到后說：『其他人不行，只有㒓額（人名）可以。』賢善知就讓使者再去㒓額那裡，告訴他說：『為我織布，我會給你報酬。』使者就去了，鄔波難陀也跟著出來，告訴使者說：『你這個愚蠢的人！誰讓你去侍奉王臣的，你應該多給棍棒讓他去砍柴，哪裡能因為一點小事就頻繁地讓賢善知費心？你難道不能到織師那裡這樣說：『賢善知讓你織這匹白布。』如果他說：『我不能。』就用手抓住他的頭髮，用拳頭打他的脊樑。如果他叫喚，就把他的織布工具捲起來，不讓他織布。如果他的妻子來吵鬧，就趕緊抓住她的頭髮，把她拉出門外，然後告訴她說：『你們現在違抗賢善知的命令，勝光大王（國王名）一定會罰你們五百金錢。』然後對織師說：『愚蠢的人！如果你能織成這件衣服，他會多給你辛苦的報酬，何必還往返奔波白費力氣呢？』 當時，那個使者回到織師那裡，告訴他說：『賢善知這樣說：『你應當為我織布，我會給你報酬。』』織師回答說：『我現在不能不按順序織這匹布。』使者就用手抓住他的頭髮，用拳頭打他的脊樑，織師就大叫起來，使者便捲起織機。織師的妻子吵鬧著，使者就抓住她的頭髮把她拉走，並告訴她說：『你們違抗大臣的命令，勝光大王一定會罰你們五百金錢。』織師的妻子聽到這些話后非常害怕，告訴她的丈夫說：『我們如果被關進監獄，誰來救濟我們？一定會戴上枷鎖而死，我們現在應該織這匹布。』織師就告訴使者說：『不要把我帶走交給法官。』『我會給你辛苦的報酬。』『隨你的便，可以留下線。』
【English Translation】 English version: 『Can (he) weave out of turn?』 The messenger returned and reported the weaver's words in detail to Xian Shan Zhi (a wise and virtuous person). Xian Shan then instructed the messenger to reply, 『You may return and tell the weaver to weave this cloth according to the proper sequence.』 When Upananda (a personal name) heard this, he said, 『No one else can do it, only 㒓額 (a personal name) can.』 Xian Shan then sent the messenger to 㒓額, saying, 『Weave for me, and I will reward you.』 The messenger went, and Upananda also followed, telling the messenger, 『You foolish person! Who told you to serve kings and ministers? You should give him more sticks to chop firewood. How can you frequently trouble Xian Shan for such a small matter? Can't you go to the weaver and say, 『Xian Shan sent you to weave this white cloth.』 If he says, 『I cannot,』 then grab his hair and punch his back. If he cries out, roll up his weaving tools and prevent him from weaving. If his wife comes to make noise, quickly grab her hair, drag her out the door, and tell her, 『You are now disobeying Xian Shan's orders, and King Shengguang (a king's name) will surely fine you five hundred gold coins.』 Then tell the weaver, 『Foolish person! If you can weave this garment, he will give you more reward for your labor. Why bother going back and forth for nothing?』 At that time, the messenger returned to the weaver and said, 『Xian Shan said, 『You should weave for me, and I will reward you.』』 The weaver replied, 『I cannot weave this cloth out of turn.』 The messenger grabbed his hair and punched his back, and the weaver cried out. The messenger then rolled up the loom. The weaver's wife made noise, and the messenger grabbed her hair and dragged her away, saying, 『You are disobeying the minister's orders, and King Shengguang will surely fine you five hundred gold coins.』 When the weaver's wife heard this, she was very frightened and told her husband, 『If we are imprisoned, who will save us? We will surely die in shackles. We should weave this cloth now.』 The weaver then told the messenger, 『Do not take me to the judge.』 『I will give you a reward for your labor.』 『As you wish, you may leave the thread.』
」使者留縷而去。是時織師報其婦曰：「賢首！我今為織令其失縷復不成衣。」婦便報曰：「看此形勢豪猛沙門，若織惡衣豈肯相放？」即便辛苦為織疊衣。即織衣了，鄔波難陀便就彼家索取其疊，織師告曰：「大德！可不與我飲啖直耶？」報言：「窮人從我索酒，何不飲毒及啖糟耶？」時彼織師便生嫌賤出毀罵言：「沙門釋子造作惡行非沙門法，如何自乞縷線，或因說法、或假託王力，令非親人織衣，共相惱亂。」時諸苾芻聞是語已具以白佛。爾時世尊集苾芻眾，問鄔波難陀。彼言：「實爾。」種種呵責，廣說乃至「我今制其學處，應如是說：
「若復苾芻自乞縷線，使非親織師織作衣，若得衣者泥薩祇波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
自乞縷者，或一兩半兩等。
使非親者，廣說如上。
織師者，謂客織人。
衣有七種，亦如上說。
若得衣者犯捨墮，舍法如上。
此中犯相其事云何？苾芻從非親乞縷、使非親織，皆得惡作；得衣之時，便犯捨墮。苾芻從非親乞縷、使親織衣，乞時惡作，得衣無罪。苾芻從親乞縷、使非親織，乞時無犯，得衣捨墮。苾芻從親乞縷、使親而織，二俱無犯。苾芻從非親乞縷、自織其疊，乞時惡作，衣成亦惡作
【現代漢語翻譯】 現代漢語譯本： 使者拿著線離開了。這時，織工告訴他的妻子說：『賢首（對妻子的尊稱）！我今天故意把線織壞，讓他做不成衣服。』他的妻子回答說：『你看這個形勢兇猛的沙門（出家修道的人），如果織得不好，他怎麼會放過我們？』於是就辛勤地為他織疊衣。衣服織好后，鄔波難陀（Upananda，比丘名）就到他家索要疊衣，織工告訴他說：『大德（對僧人的尊稱）！難道不給我一些酒飯錢嗎？』鄔波難陀回答說：『窮人向我索要酒錢，為什麼不去喝毒藥、吃酒糟呢？』當時，織工就心生嫌惡，開始詆譭謾罵說：『釋迦牟尼（Sakyamuni，佛教創始人）的弟子造作惡行，不像沙門應有的行為，怎麼能自己乞討紗線，或者借說法、或者假託王力，讓非親屬的人織衣服，互相惱亂。』當時，各位比丘（bhiksu，佛教出家男眾）聽了這些話，就全部稟告了佛陀（Buddha）。那時，世尊（Lord Buddha）召集比丘眾，詢問鄔波難陀。鄔波難陀回答說：『確實如此。』佛陀種種呵責他，廣泛地說，乃至說：『我現在制定學處（Siksa，戒律），應當這樣說：』 『如果再有比丘（bhiksu）自己乞討紗線，讓非親屬的織工織衣服，如果得到了衣服，就觸犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』 如果再有比丘（bhiksu），就是指鄔波難陀（Upananda），其餘的意義如上所述。 自己乞討紗線，或者一兩、半兩等等。 讓非親屬的人，詳細的解釋如上所述。 織工，就是指外來的織布人。 衣服有七種，也如上面所說。 如果得到了衣服就犯捨墮罪，舍法如上所述。 這裡面犯戒的相狀是怎樣的呢？比丘（bhiksu）從非親屬那裡乞討紗線，讓非親屬織布，都犯惡作罪（Dukkata，輕罪）；得到衣服的時候，就犯捨墮罪。比丘（bhiksu）從非親屬那裡乞討紗線，讓親屬織布，乞討的時候犯惡作罪（Dukkata），得到衣服沒有罪。比丘（bhiksu）從親屬那裡乞討紗線，讓非親屬織布，乞討的時候沒有犯戒，得到衣服犯捨墮罪。比丘（bhiksu）從親屬那裡乞討紗線，讓親屬織布，兩種情況都沒有犯戒。比丘（bhiksu）從非親屬那裡乞討紗線，自己織布，乞討的時候犯惡作罪（Dukkata），衣服織成也犯惡作罪（Dukkata）。
【English Translation】 English version: The messenger left with the thread. At that time, the weaver said to his wife: 'Virtuous one (a respectful term for one's wife)! Today I will weave the thread badly on purpose, so that he cannot make the clothes.' His wife replied: 'Look at this fierce and forceful sramana (沙門, a wandering ascetic), if we weave poorly, how will he let us go?' So she diligently wove the cloth for him. After the clothes were woven, Upananda (鄔波難陀, name of a bhiksu) went to his house to demand the cloth. The weaver said: 'Venerable sir (大德, a respectful term for a monk)! Shouldn't you give me some money for food and drink?' Upananda replied: 'A poor man asks me for money for wine, why don't you drink poison and eat dregs?' At that time, the weaver felt disgusted and began to slander and curse, saying: 'The disciples of Sakyamuni (釋迦牟尼, the founder of Buddhism) commit evil deeds, which are not the actions of a sramana. How can they beg for thread themselves, or use preaching, or falsely rely on the power of the king, to have non-relatives weave clothes, causing mutual annoyance?' At that time, the bhiksus (比丘, Buddhist monks) heard these words and reported them all to the Buddha (佛陀). Then, the Lord Buddha (世尊) gathered the bhiksu community and questioned Upananda. Upananda replied: 'It is true.' The Buddha scolded him in various ways, extensively saying, even saying: 'I now establish a Siksa (學處, precept), it should be said like this:' 'If any bhiksu (比丘) begs for thread himself and has a non-relative weaver make clothes, if he obtains the clothes, he commits a Nissaggiya Pacittiya (泥薩祇波逸底迦, an offense entailing forfeiture and expiation).' If any bhiksu (比丘), this refers to Upananda (鄔波難陀), the rest of the meaning is as described above. Begging for thread himself, whether it is one liang (兩, a unit of weight), half a liang, etc. Having a non-relative do it, the detailed explanation is as described above. A weaver, this refers to an outside weaver. There are seven kinds of clothes, also as described above. If he obtains the clothes, he commits an offense entailing forfeiture, the method of forfeiture is as described above. What is the nature of the offense here? If a bhiksu (比丘) begs for thread from a non-relative and has a non-relative weave it, he commits a Dukkata (惡作, a minor offense); when he obtains the clothes, he commits an offense entailing forfeiture. If a bhiksu (比丘) begs for thread from a non-relative and has a relative weave it, he commits a Dukkata (惡作) when begging, but there is no offense when he obtains the clothes. If a bhiksu (比丘) begs for thread from a relative and has a non-relative weave it, there is no offense when begging, but he commits an offense entailing forfeiture when he obtains the clothes. If a bhiksu (比丘) begs for thread from a relative and has a relative weave it, there is no offense in either case. If a bhiksu (比丘) begs for thread from a non-relative and weaves the cloth himself, he commits a Dukkata (惡作) when begging, and he also commits a Dukkata (惡作) when the clothes are finished.
罪。苾芻從親乞縷、自織其疊，乞時無犯，衣成惡作。若酬價織者無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第二十二 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十三
三藏法師義凈奉 制譯
勸織師學處第二十四
爾時溥伽梵在室羅伐城逝多林給孤獨園。時此城中有一長者，娶妻未久，夫婦二人俱作邪行與外私通，事廣如前。從非親居士乞衣具說緣起，乃至彼婦告其夫曰：「聖子！大德鄔波難陀，頻於我等為說法要，我等於彼未表敬心，衣食之中宜申供養。」長者報曰：「賢首善哉！應作。」婦曰：「我有細縷，令某織師織作缽吒(言缽吒者，謂是大疊，與袈裟量同，總為一幅。此方既無，但言衣疊，前云衣者梵本皆曰缽吒也，此云縵條)，持與大德鄔波難陀令其披服。」便將縷線與彼織師，告曰：「賢首！汝以此縷織作缽吒，擬奉大德鄔波難陀。」織師曰：「如是為作。」時彼使女聞是說已，作如是念：「我以此言當告大德鄔波難陀，令彼歡喜。」時鄔波難陀晨朝著衣持缽，入城乞食次到其舍，見彼使女掃灑門庭，遙見鄔波難陀放帚而禮，白言：「聖者！我有善言敢欲相告。」報言
【現代漢語翻譯】 現代漢語譯本 罪。比丘（苾芻，佛教出家男眾的通稱）從親屬那裡乞討線縷，自己編織成衣疊，乞討的時候沒有犯戒，但衣服織成后就犯了惡作罪（佛教戒律中的一種輕罪）。如果支付報酬請織工編織，則沒有犯戒。另外，以下情況也沒有犯戒：初犯者，或者癡呆、精神錯亂、被痛苦煩惱所困擾的人。
《根本說一切有部毗奈耶》卷第二十二 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第二十三
三藏法師義凈 奉 制譯
勸織師學處第二十四
當時，薄伽梵（溥伽梵，佛的尊號之一，意為『有德』、『世尊』）在室羅伐城（室羅伐城，古印度城市名）的逝多林給孤獨園（逝多林給孤獨園，又稱祇園精舍，是佛陀在世時重要的弘法場所）中。當時，這座城裡有一位長者（長者，古印度對富裕且有地位的人的稱呼），娶妻不久，夫婦二人都做不正當的事情，與外人私通，事情經過和之前所說的一樣。從非親屬的居士（居士，在家信佛的男女信徒的通稱）那裡乞討衣物，詳細說明了事情的緣起，乃至那位婦人告訴她的丈夫說：『聖子（聖子，對出家人的尊稱）！大德鄔波難陀（鄔波難陀，佛陀的弟子之一），經常為我們宣講佛法要義，我們還沒有對他表示敬意，應該在衣食方面供養他。』長者回答說：『賢首（賢首，對妻子的尊稱），很好！應該這樣做。』婦人說：『我有一些細線，讓某位織師織成缽吒（缽吒，一種較大的布匹，尺寸與袈裟相同，總共為一幅。此地沒有這種布，就說是衣疊，前面說的衣，梵文字都說是缽吒，這裡說是縵條），送給大德鄔波難陀讓他披著。』於是將線交給那位織師，告訴他說：『賢首！你用這些線織成缽吒，準備供奉給大德鄔波難陀。』織師說：『好的，我會做的。』當時，那位使女聽到這些話后，心想：『我應該把這些話告訴大德鄔波難陀，讓他高興。』當時，鄔波難陀早上穿好衣服，拿著缽，進入城中乞食，依次來到那家，看見那位使女正在打掃庭院，遠遠地看見鄔波難陀，放下掃帚行禮，說道：『聖者！我有一些好話想告訴您。』鄔波難陀回答說：
【English Translation】 English version Offense. If a Bhikshu (Bhikshu, a fully ordained male monastic in Buddhism) begs for thread from a relative and weaves it into a cloth, there is no offense in begging, but an offense of Dukkritta (Dukkritta, a minor offense in Buddhist monastic rules) is committed once the cloth is finished. If he pays a weaver for the work, there is no offense. Furthermore, there is no offense for the first offender, or one who is insane, mentally disturbed, or afflicted by pain and suffering.
Mūlasarvāstivāda Vinaya, Volume 22 Taisho Tripitaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 23
Translated under Imperial Decree by the Tripiṭaka Master Yijing
The Twenty-Fourth Chapter on Encouraging Weavers
At one time, the Blessed One (Bhagavan, an epithet for the Buddha meaning 'Blessed One' or 'World-Honored One') was in Śrāvastī (Śrāvastī, an ancient Indian city) at the Jeta Grove Anāthapiṇḍika's Park (Jeta Grove Anāthapiṇḍika's Park, also known as Jetavana, an important place for the Buddha's teachings during his lifetime). At that time, in this city, there was a wealthy householder (Gṛhapati, a wealthy and influential householder in ancient India) who had recently married. Both he and his wife were engaged in improper conduct, having affairs with others, as described previously. Having begged for clothing from a non-relative layperson (Upasaka, a lay Buddhist practitioner), the circumstances were explained in detail, until the wife said to her husband, 'Venerable Sir! The esteemed Upānanda (Upānanda, one of the Buddha's disciples) frequently teaches us the Dharma. We have not yet shown him our respect; we should offer him something in the way of clothing and food.' The householder replied, 'Excellent, my dear! We should do so.' The wife said, 'I have some fine thread. Let us have a certain weaver weave it into a paṭa (paṭa, a large piece of cloth, the same size as a kasaya (robe), forming a single piece. Since this is not available here, we will simply call it a cloth; the 'clothing' mentioned earlier is called paṭa in the Sanskrit text, here called a 'strip of cloth'), and give it to the esteemed Upānanda for him to wear.' Then she gave the thread to the weaver, saying, 'Good sir! Please weave this thread into a paṭa, intending to offer it to the esteemed Upānanda.' The weaver said, 'I will do so.' At that time, the maidservant, having heard these words, thought to herself, 'I should tell these words to the esteemed Upānanda, so that he will be pleased.' At that time, Upānanda, in the morning, having put on his robes and taken his bowl, entered the city to beg for food. He came to that house and saw the maidservant sweeping the courtyard. Seeing Upānanda from afar, she put down her broom and bowed, saying, 'Venerable Sir! I have some good news that I dare to tell you.' Upānanda replied:
：「欲道何事？」女曰：「宅主夫婦欲以缽吒奉施大德。」鄔波難陀曰：「世間貪求我當一數，此之使女亦復諳知。」即告女曰：「汝今弄我。」報曰：「豈敢相弄。」鄔波難陀曰：「若其實者，家長瞋時當爲求懺；若其虛者，多與汝杖，還令依舊衣食不充。」女復報曰：「若大德不信，應往某處某織師家，目自觀見。」即便往彼到織師舍，告言：「賢首！此之缽吒欲為誰織？」織師報曰：「此為大德鄔波難陀。」即便告曰：「汝頗曾識鄔波難陀不？」報言：「我不曾識。」報曰：「我是鄔波難陀。賢首！此之缽吒本為我織，宜可長申覆令寬廣。」彼便答曰：「聖者！如其線少何處求之？」報言：「長者自當相與，我亦復當與汝勞直。」即便捨去。
更於後日著衣持缽，入城乞食次至勝鬘夫人所住之宅，便為敷座令其安坐，夫人禮足在一面坐為聽法故。時鄔波難陀即為說法，既聞法已，白言：「聖者！今日頗有受請食處，為巡門乞耶？」鄔波難陀報言：「巡乞。」勝鬘夫人便作是念：「誰有施食能過於我？」即便取缽以好美團盛滿授與，彼受得已，愿言：「無病。」出門而去，即便往到織師之家，報言：「賢首！汝當展手。」既見展已，持一美團授與令食。彼既食已，問言：「氣味何似？」答言：「聖者！此歡
【現代漢語翻譯】 現代漢語譯本： 『你想說什麼？』使女說：『宅主夫婦想把缽吒（一種僧侶用的布）供奉給大德。』鄔波難陀（一位比丘的名字）說：『世間貪求的人，我算一個，這個使女也知道。』就告訴使女說：『你現在戲弄我。』使女回答說：『豈敢戲弄您。』鄔波難陀說：『如果這是真的，主人家生氣時你要替我求情；如果是假的，我會多給你棍杖，還讓你像以前一樣衣食不足。』使女又回答說：『如果大德不相信，應該去某處的某織師家，親眼看看。』 他立刻前往織師家，告訴織師說：『賢首（對織師的尊稱）！這件缽吒是為誰織的？』織師回答說：『是為大德鄔波難陀織的。』他就說：『你認識鄔波難陀嗎？』回答說：『我不認識。』他說：『我就是鄔波難陀。賢首！這件缽吒本來是為我織的，應該把它加長加寬。』織師回答說：『聖者！如果線不夠，從哪裡找呢？』鄔波難陀說：『主人自然會給你線，我也會給你工錢。』說完就離開了。 過了幾天，他穿好衣服，拿著缽，進城乞食，依次來到勝鬘夫人（一位虔誠的女居士）所住的宅邸，夫人便為他鋪設座位，讓他安坐，自己禮拜他的腳，在一旁坐下聽法。當時，鄔波難陀就為她說法。聽完法后，勝鬘夫人問道：『聖者！今天有接受邀請去吃飯的地方嗎？還是沿門乞食呢？』鄔波難陀回答說：『沿門乞食。』勝鬘夫人心想：『誰能比我更適合供養食物呢？』就取來缽，盛滿美味的米飯，遞給他。他接過缽后，祝願說：『無病。』出門離去，立刻前往織師家，告訴織師說：『賢首！你伸出手來。』織師伸出手后，他拿出一個美味的飯糰遞給他吃。織師吃完后，問道：『味道怎麼樣？』回答說：『聖者！這歡』
【English Translation】 English version: 『What do you want to say?』 The maid said, 『The master and mistress of the house wish to offer this patta (a type of cloth used by monks) to the venerable one.』 Upananda (name of a bhikkhu) said, 『I am one of those in the world who are greedy, and this maid knows it too.』 Then he told the maid, 『You are teasing me now.』 She replied, 『How dare I tease you?』 Upananda said, 『If it is true, you must plead for me when the householder is angry; if it is false, I will give you many blows with a stick, and you will still be as poorly clothed and fed as before.』 The maid replied again, 『If the venerable one does not believe me, you should go to the house of a certain weaver in a certain place and see for yourself.』 He immediately went to the weaver's house and told the weaver, 『Worthy sir! For whom are you weaving this patta?』 The weaver replied, 『It is being woven for the venerable Upananda.』 He then said, 『Have you ever met Upananda?』 The weaver replied, 『I have never met him.』 He said, 『I am Upananda. Worthy sir! This patta was originally woven for me; it should be lengthened and widened.』 The weaver replied, 『Venerable one! If there is not enough thread, where can I find it?』 Upananda said, 『The householder will naturally provide the thread, and I will also give you wages for your labor.』 Then he left. A few days later, he put on his robes, took his bowl, and went into the city to beg for food. He came to the residence of Srimati (a devout female layperson), who had a seat prepared for him and invited him to sit down. She paid homage to his feet and sat to one side to listen to the Dharma. Then Upananda preached the Dharma to her. After hearing the Dharma, Srimati asked, 『Venerable one! Do you have a place to accept an invitation for a meal today, or are you begging from door to door?』 Upananda replied, 『Begging from door to door.』 Srimati thought to herself, 『Who could be more suitable to offer food than I?』 She took his bowl, filled it with delicious rice cakes, and handed it to him. After receiving the bowl, he wished her, 『May you be free from illness.』 He went out and immediately went to the weaver's house and told the weaver, 『Worthy sir! Extend your hand.』 After the weaver extended his hand, he gave him a delicious rice cake to eat. After the weaver ate it, he asked, 『How does it taste?』 The weaver replied, 『Venerable one! This is delightful』
喜團極成美妙。」問言：「汝曾得此美好食耶？」答言：「實未曾食。」報言：「可展衣裾。」彼即展裾，以缽美團悉皆傾與，報言：「賢首！為我好織，我更時時知汝辛苦，于廣長中更可增益。」報言：「縷線誰當見添？」鄔波難陀曰：「施主邊索。」后時線盡往施主家，於時夫在婦無，報言：「長者！我今縷盡當爲添之。」長者即便以縷相與。后還縷盡更就家索，於時婦在夫無，報言：「大家！我今縷盡更為添之。」其婦即便以縷相與。復還縷盡更就家索，於時正屬夫婦皆在，報言：「長者！為織缽吒其縷復盡，可更相添。」婦曰：「所織缽吒豈更增大？」夫問婦曰：「我曾添縷，汝亦添之？」報言：「我添。」長者曰：「豈可缽吒倍更增廣！」織師報曰：「豈是新增，初張機日大德親來，于廣長中令我增益，我便用語而更增廣。」婦便唸曰：「吾今試往看彼缽吒其狀何如？」即便持縷至織師宅，見其缽吒極甚廣大堅密嚴好，即便努目含瞋告曰：「我此上疊不與苾芻，我當爲彼更織余疊。」語已便去。時鄔波難陀時時來問：「咄！男子！衣欲了未？」織師報曰：「我雖欲了，仁今未了。」鄔波難陀曰：「汝言何義？」報言：「彼長者婦觀見缽吒，努目含瞋作如是語：『我此上疊不與苾芻，我當爲彼更織余疊。』」
【現代漢語翻譯】 現代漢語譯本 『喜團極成美妙。』（織師說：『用喜麵團做成的花紋真是美妙。』）問言：『汝曾得此美好食耶？』（鄔波難陀問：『你曾經吃到過這麼美味的食物嗎？』）答言：『實未曾食。』（織師回答：『確實沒有吃過。』）報言：『可展衣裾。』（鄔波難陀說：『你可以展開你的衣襟。』）彼即展裾，以缽美團悉皆傾與，（織師就展開衣襟，鄔波難陀把缽里的喜麵團全部倒給了他，）報言：『賢首！為我好織，我更時時知汝辛苦，于廣長中更可增益。』（並說：『賢首！請好好地為我織，我會時時記得你的辛苦，在長度和寬度上都可以增加一些。』）報言：『縷線誰當見添？』（織師問：『線誰來新增呢？』）鄔波難陀曰：『施主邊索。』（鄔波難陀說：『向施主那裡要。』） 后時線盡往施主家，於時夫在婦無，報言：『長者！我今縷盡當爲添之。』（後來線用完了，織師就去施主家，當時丈夫在而妻子不在，織師說：『長者！我的線用完了，應該新增一些了。』）長者即便以縷相與。（長者就給了他一些線。）后還縷盡更就家索，於時婦在夫無，報言：『大家！我今縷盡更為添之。』（後來線又用完了，織師又去施主家要線，當時妻子在而丈夫不在，織師說：『夫人！我的線用完了，請再新增一些。』）其婦即便以縷相與。（那婦人就給了他一些線。）復還縷盡更就家索，於時正屬夫婦皆在，報言：『長者！為織缽吒其縷復盡，可更相添。』（後來線又用完了，織師又去施主家要線，當時正好夫婦都在，織師說：『長者！爲了織這個缽吒，線又用完了，可以再新增一些嗎？』）婦曰：『所織缽吒豈更增大？』（婦人說：『織的這個缽吒難道又變大了嗎？』）夫問婦曰：『我曾添縷，汝亦添之？』（丈夫問妻子說：『我曾經添過線，你也添過嗎？』）報言：『我添。』（婦人回答說：『我添過。』）長者曰：『豈可缽吒倍更增廣！』（長者說：『難道這個缽吒能增大一倍嗎！』） 織師報曰：『豈是新增，初張機日大德親來，于廣長中令我增益，我便用語而更增廣。』（織師回答說：『不是現在才增大，當初開始織的時候，大德親自來，在長度和寬度上讓我增加，我就按照他的話增加了。』）婦便唸曰：『吾今試往看彼缽吒其狀何如？』（婦人心裡想：『我現在去看看那個缽吒到底是什麼樣子？』）即便持縷至織師宅，見其缽吒極甚廣大堅密嚴好，（就拿著線來到織師的家，看到那個缽吒非常巨大、堅固、細密、精美，）即便努目含瞋告曰：『我此上疊不與苾芻，我當爲彼更織余疊。』（立刻怒目圓睜，帶著怒氣說：『我織的這部分不給比丘，我要為他另外織一塊。』）語已便去。（說完就走了。）時鄔波難陀時時來問：『咄！男子！衣欲了未？』（這時，鄔波難陀時常來問：『喂！男子！衣服快織完了嗎？』）織師報曰：『我雖欲了，仁今未了。』（織師回答說：『我雖然想織完，但你現在還沒完。』）鄔波難陀曰：『汝言何義？』（鄔波難陀問：『你這話是什麼意思？』）報言：『彼長者婦觀見缽吒，努目含瞋作如是語：『我此上疊不與苾芻，我當爲彼更織余疊。』』（織師回答說：『那個長者的妻子看到缽吒，怒目圓睜，帶著怒氣說：『我織的這部分不給比丘，我要為他另外織一塊。』』）
【English Translation】 English version 'The joy-cakes are extremely beautiful.' (The weaver said, 'The patterns made with joy-cakes are truly wonderful.') He asked, 'Have you ever had such delicious food?' (Upānanda asked, 'Have you ever eaten such delicious food?') He replied, 'Indeed, I have never eaten it.' (The weaver replied, 'Indeed, I have never eaten it.') He said, 'You may spread out your garment.' (Upānanda said, 'You can spread out your garment.') He then spread out his garment, and Upānanda poured all the beautiful cakes from the bowl into it, saying, 'Worthy one! Weave well for me, and I will always remember your hard work. You can increase it in length and width.' He replied, 'Who will add the thread?' (The weaver asked, 'Who will add the thread?') Upānanda said, 'Ask from the donor.' (Upānanda said, 'Ask from the donor.') Later, when the thread ran out, he went to the donor's house. At that time, the husband was there, but the wife was not. He said, 'Elder! My thread is used up; it should be added.' (Later, when the thread ran out, the weaver went to the donor's house. At that time, the husband was there, but the wife was not. The weaver said, 'Elder! My thread is used up; it should be added.') The elder then gave him some thread. Later, when the thread ran out again, he went to the house to ask for more. At that time, the wife was there, but the husband was not. He said, 'Madam! My thread is used up; please add more.' (Later, when the thread ran out again, the weaver went to the house to ask for more. At that time, the wife was there, but the husband was not. He said, 'Madam! My thread is used up; please add more.') The woman then gave him some thread. Again, when the thread ran out, he went to the house to ask for more. At that time, both the husband and wife were present. He said, 'Elder! The thread for weaving the paṭa (cloth) is used up again; can you add more?' (Again, when the thread ran out, the weaver went to the house to ask for more. At that time, both the husband and wife were present. He said, 'Elder! The thread for weaving the paṭa (cloth) is used up again; can you add more?') The wife said, 'Has the woven paṭa (cloth) become larger?' (The wife said, 'Has the woven paṭa (cloth) become larger?') The husband asked the wife, 'I added thread; did you also add it?' (The husband asked the wife, 'I added thread; did you also add it?') She replied, 'I added it.' (She replied, 'I added it.') The elder said, 'How can the paṭa (cloth) be doubled in size!' (The elder said, 'How can the paṭa (cloth) be doubled in size!') The weaver replied, 'It is not newly increased. On the day I first set up the loom, the Venerable One came in person and told me to increase it in length and width, so I increased it according to his words.' (The weaver replied, 'It is not newly increased. On the day I first set up the loom, the Venerable One came in person and told me to increase it in length and width, so I increased it according to his words.') The woman then thought, 'I will now go and see what that paṭa (cloth) looks like.' (The woman then thought, 'I will now go and see what that paṭa (cloth) looks like.') She then took the thread to the weaver's house and saw that the paṭa (cloth) was extremely large, strong, dense, and beautiful. (She then took the thread to the weaver's house and saw that the paṭa (cloth) was extremely large, strong, dense, and beautiful.) She immediately glared and said with anger, 'I will not give this upper layer to the bhikṣu (monk); I will weave another layer for him.' (She immediately glared and said with anger, 'I will not give this upper layer to the bhikṣu (monk); I will weave another layer for him.') Having spoken, she left. (Having spoken, she left.) At that time, Upānanda came from time to time to ask, 'Hey! Man! Is the garment finished yet?' (At that time, Upānanda came from time to time to ask, 'Hey! Man! Is the garment finished yet?') The weaver replied, 'Although I want to finish it, you are not finished yet.' (The weaver replied, 'Although I want to finish it, you are not finished yet.') Upānanda said, 'What do you mean?' (Upānanda said, 'What do you mean?') He replied, 'That elder's wife saw the paṭa (cloth), glared, and said with anger, 'I will not give this upper layer to the bhikṣu (monk); I will weave another layer for him.'' (He replied, 'That elder's wife saw the paṭa (cloth), glared, and said with anger, 'I will not give this upper layer to the bhikṣu (monk); I will weave another layer for him.'')
鄔波難陀告曰：「男子！知我于汝有恩情不？」報曰：「極知，所遣美團食猶未盡。」報言：「男子！見我在彼長者宅內，汝當持疊至彼相還。」織師曰：「聖者！宜去，待我片時料理余𦆠送至彼家。」鄔波難陀即往其宅背門而坐，時長者妻便來禮足向門而坐。時彼織師持缽吒至，其婦遙見舉手相遮不令其進，於時織師佯不相見低面而入，便以缽吒置婦懷內，告言：「此是缽吒。」時鄔波難陀即便攬取為其咒愿，廣說如前。婦便報曰：「聖者！待長者來自手持施。」鄔波難陀曰：「我且為染，長者若來以仙人服如法相施。」婦便報曰：「聖者！世尊有說：『白色為勝。』」報曰：「仙人服勝，我為染之。」即便離座出門而去。時彼織師從婦索直，報言：「男子！汝今失我缽吒更從索直，即宜疾去，其將衣者從彼覓錢。」是時織師即便疾詣鄔波難陀所，報言：「聖者！還我織價。」報言：「汝宜可向長者處求。」即便還來至長者處從索織價，長者瞋怒同前發遣。復至鄔波難陀所從索衣直，報言：「更去，彼當還汝。」即便復去，報長者曰：「還我衣價。」彼便大怒而報之曰：「汝若休去，我亦不言。若更來者，當以破瓦碗系汝頸下，繞室羅伐城告令人眾。」聞是語已還至鄔波難陀所，告言：「聖者！彼長者婦期克於我：
【現代漢語翻譯】 現代漢語譯本 鄔波難陀（Upānanda，比丘名）告訴織師說：『男子！你知道我對你有恩情嗎？』織師回答說：『非常清楚，您之前送的美食我還沒吃完。』鄔波難陀說：『男子！你看到我在那位長者（wealthy householder）的宅子里，你應該拿著疊好的布到那裡還給我。』織師說：『聖者！您先去，等我一會兒處理完剩下的紗線就送到他家。』鄔波難陀就去了長者的宅子，背對著門坐下。這時，長者的妻子來禮拜他的腳，然後面向門坐下。當時，織師拿著缽吒（pata，一種布）來了，長者的妻子遠遠地看見他，舉手示意阻止他進來。這時，織師假裝沒看見，低著頭走了進去，就把缽吒放在長者的妻子的懷裡，告訴她說：『這是缽吒。』這時，鄔波難陀立刻拿過缽吒，為她祝福，詳細的說法和之前一樣。長者的妻子就回答說：『聖者！等長者回來，我親自拿來供養。』鄔波難陀說：『我先為它染色，長者如果來了，就用仙人的衣服一樣的方式如法地供養。』長者的妻子就回答說：『聖者！世尊（Lord Buddha）說過：『白色是最好的。』』鄔波難陀說：『仙人的衣服更好，我為它染色。』說完就離開座位出門走了。當時，織師向長者的妻子索要織布的錢，長者的妻子說：『男子！你現在丟了我的缽吒，反而向我索要織布的錢，你應該趕快離開，要衣服的人應該向他要錢。』這時，織師立刻去鄔波難陀那裡，說：『聖者！還我織布的錢。』鄔波難陀說：『你應該去長者那裡要。』織師就又回到長者那裡索要織布的錢，長者很生氣，像之前一樣把他打發走了。織師又到鄔波難陀那裡索要衣服的錢，鄔波難陀說：『你再去，他會還給你的。』織師就又去了，告訴長者說：『還我衣服的錢。』長者非常生氣地對他說：『你如果停止來，我就不說什麼了。如果再來，我就用破瓦片繫在你的脖子上，繞著室羅伐城（Śrāvastī，古印度城市）告訴所有人。』聽了這些話后，織師又回到鄔波難陀那裡，告訴他說：『聖者！那位長者的妻子這樣威脅我：』
【English Translation】 English version Upānanda (name of a bhikkhu) said to the weaver: 'Man! Do you know that I have been kind to you?' The weaver replied: 'I know very well, the delicious food you sent me is not yet finished.' Upānanda said: 'Man! When you see me in that wealthy householder's (longzhe) house, you should take the folded pata (a type of cloth) there and return it to me.' The weaver said: 'Venerable Sir! You go first, and I will send the remaining yarn to his house after I finish processing it.' Upānanda then went to the house of the wealthy householder and sat with his back to the door. At this time, the wife of the wealthy householder came to worship his feet and then sat facing the door. At that time, the weaver came with the pata. The wife of the wealthy householder saw him from afar and raised her hand to stop him from entering. At this time, the weaver pretended not to see her, lowered his head and went in, and placed the pata in the arms of the wife of the wealthy householder, telling her: 'This is the pata.' At this time, Upānanda immediately took the pata and blessed her, explaining in detail as before. The wife of the wealthy householder then replied: 'Venerable Sir! When the wealthy householder returns, I will offer it myself.' Upānanda said: 'I will dye it first, and if the wealthy householder comes, offer it in the same way as the clothes of a hermit, according to the Dharma.' The wife of the wealthy householder then replied: 'Venerable Sir! The Lord Buddha (Shizun) said: 'White is the best.'' Upānanda said: 'The clothes of a hermit are better, I will dye it for you.' After speaking, he left his seat and went out. At that time, the weaver asked the wife of the wealthy householder for the money for weaving the cloth. The wife of the wealthy householder said: 'Man! You have now lost my pata, but instead you are asking me for the money for weaving the cloth. You should leave quickly, and the person who wants the clothes should ask him for the money.' At this time, the weaver immediately went to Upānanda and said: 'Venerable Sir! Return my weaving money.' Upānanda said: 'You should go to the wealthy householder to ask for it.' The weaver then returned to the wealthy householder to ask for the weaving money. The wealthy householder was very angry and sent him away as before. The weaver went to Upānanda again to ask for the money for the clothes. Upānanda said: 'Go again, he will return it to you.' The weaver went again and told the wealthy householder: 'Return my money for the clothes.' The wealthy householder said angrily to him: 'If you stop coming, I will not say anything. If you come again, I will tie a broken tile around your neck and tell everyone around Śrāvastī (an ancient Indian city).' After hearing these words, the weaver returned to Upānanda and told him: 'Venerable Sir! That wealthy householder's wife threatened me like this:'
『汝若停息我亦不言。若更來者，當以破瓦碗系汝頸下，繞室羅伐城告令人眾。』唯愿聖者愍我貧人當還織價。」鄔波難陀告曰：「男子！若他為我織衣服時令我還價者，我今豈有三衣缽耶？汝苦索者，可來共算汝所得我美團之類計直幾多？」且論麵價乃至酥油糖蜜香物之屬，及至算了過其織價，報言：「男子！汝處卻負我錢，因何從索織價？」久立日中困而放去。時彼織師既得脫已，極生嫌賤作罵詈言：「沙門釋子不知厭足，恩義與我更徴其價，非真沙門有何正法？」諸苾芻聞以事白佛。佛以此緣集苾芻眾，問鄔波難陀：「汝實作如是不端嚴事耶？」答言：「實爾。」世尊種種呵責，乃至「制其學處，應如是說：
「若復苾芻，有非親居士居士婦為苾芻使非親織師織作衣。此苾芻先不受請，便生異念，詣彼織師所作如是言：『汝今知不？此衣為我織。善哉！織師應好織、凈梳治、善簡擇、極堅打。我當以少多缽食、或缽食之類，或復食直而相濟給。』若苾芻以如是物與織師求得衣者，泥薩祇波逸底迦。」
若復苾芻者，謂鄔波難陀及余諸類。
親非親義及七種衣，廣如上說。
先不受請者，謂未曾告知。
便生異念者，謂心欲求衣。
詣彼織師等者，謂自述其意。
為
【現代漢語翻譯】 現代漢語譯本： 『如果你停止，我就不說話。如果再來，我就用打破的瓦碗繫在你的脖子上，繞室羅伐城（Śrāvastī，古印度城市名）告訴眾人。』只希望聖者可憐我這個窮人，應當歸還織布的工錢。」鄔波難陀（Upānanda，比丘名）說：「男子！如果別人為我織衣服時讓我還工錢，我現在哪裡還有三衣缽具呢？你苦苦索要，可以來一起算算你從我這裡得到的美團之類的東西，總共值多少錢？」於是就計算麵粉的價格，乃至酥油、糖蜜、香物等等，等到算完之後超過了織布的工錢，就說：「男子！你還欠我的錢，為什麼反而來索要織布的工錢？」織工久立在烈日下，困苦不堪，最終被放走了。當時那個織工脫身之後，非常嫌惡鄙視，罵道：「沙門釋子不知滿足，恩惠給了我，反而還要徵收工錢，不是真正的沙門，有什麼正法？」眾比丘聽說了這件事，稟告了佛陀。佛陀因為這件事召集了比丘僧眾，問鄔波難陀：「你真的做了這樣不端莊的事情嗎？」回答說：「確實如此。」世尊種種呵責，乃至制定學處，應當這樣說： 『如果又有比丘，有非親屬的居士或居士婦為比丘僱傭非親屬的織工織布。這個比丘事先沒有接受邀請，就產生了其他的想法，到那個織工那裡說這樣的話：『你現在知道嗎？這件衣服是為我織的。很好！織工應當好好地織，乾淨地梳理，好好地選擇材料，極度堅固地捶打。我應當用少量或大量的缽食，或者缽食之類的東西，或者食物的價值來資助你。』如果比丘用這樣的東西與織工交換得到衣服，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。』 『如果又有比丘』，指的是鄔波難陀以及其他同類的人。 『親屬』、『非親屬』的定義以及『七種衣』，詳細的解釋如上文所說。 『事先沒有接受邀請』，指的是未曾告知。 『就產生了其他的想法』，指的是心中想要得到衣服。 『到那個織工那裡』等等，指的是自己陳述自己的意圖。 『為……』
【English Translation】 English version: 'If you stop, I will not speak. If you come again, I will tie a broken earthenware bowl around your neck and announce to the crowd around Śrāvastī (an ancient Indian city).』 I only hope that the venerable one will have pity on me, a poor man, and should return the weaving price.」 Upānanda (a bhikkhu's name) said, 「Man! If others ask me to return the price when they weave clothes for me, where would I get the three robes and bowl now? If you insist on demanding, you can come and calculate how much the fine cakes and other things you got from me are worth in total?」 Then he calculated the price of flour, and even ghee, molasses, fragrant items, etc. After calculating, it exceeded the weaving price, so he said, 「Man! You still owe me money, why are you asking for the weaving price instead?」 The weaver stood in the sun for a long time, exhausted and released. At that time, the weaver, having escaped, felt extremely disgusted and cursed, saying, 「The Śramaṇa (wandering ascetics) Śākyaputrīya (followers of Śākyamuni Buddha) are never satisfied. They gave me kindness, but they want to collect the price again. If they are not true Śramaṇa, what right Dharma do they have?」 The bhikkhus heard about this and reported it to the Buddha. Because of this, the Buddha gathered the bhikkhu sangha (monastic community) and asked Upānanda, 「Did you really do such an unseemly thing?」 He replied, 「Indeed.」 The World-Honored One scolded him in various ways, and even established a precept, which should be said as follows: 『If there is again a bhikkhu, and a layperson or laywoman who is not a relative hires a weaver who is not a relative to weave clothes for the bhikkhu. This bhikkhu, without having received an invitation beforehand, then has other thoughts, and goes to that weaver and says such words: 『Do you know now? This cloth is being woven for me. Very good! The weaver should weave well, comb cleanly, choose materials well, and beat extremely firmly. I should support you with a small or large amount of alms food, or things like alms food, or the value of food.』 If a bhikkhu exchanges such things with the weaver to obtain clothes, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture).』 『If there is again a bhikkhu』 refers to Upānanda and others of his kind. The definitions of 『relative』 and 『non-relative』 and the 『seven kinds of robes』 are explained in detail as mentioned above. 『Without having received an invitation beforehand』 means not having been informed. 『Then has other thoughts』 means wanting to obtain clothes in his heart. 『Goes to that weaver』 etc. means stating one's own intentions. 『For...』
我織者，明為己身。
應好織者，欲令衣長善應量故。
凈梳治者，欲令衣廣及鮮白故。
善簡擇者，謂除其結令精細故。
極堅打者，欲令滑澤及密緻故。
我當以少多缽食者，謂與五種珂但尼食、五種蒲膳尼食。
或以缽食之類者，謂以生谷等與之。
或復食直者，謂與其價。
言苾芻者，謂鄔波難陀。
以如是物者，謂是上事。
得衣者，謂衣入手。
泥薩祇者並如上說。
此中犯事其相云何？若苾芻為求衣故，從坐而起整理衣服，持二五種食等至織師所而授與之，勸令好織皆得惡作，得衣之時即犯捨墮。親、非親等並如上說。
奪衣學處第二十五
爾時佛在室羅伐城逝多林給孤獨園。時六眾苾芻常法如是，若與他出家及受圓具、若彼門徒共住之時，未知師主行惡行者便與共住；若其於後知其行跡即便棄之，與善苾芻而為同住，唯除佛教每日三時，來詣師所恭敬禮拜。時難陀苾芻有一共住弟子名曰達摩，常懷慚恥追悔為心，于諸學處愛樂尊重，彼未曾知難陀惡行與之共住；既知行跡即便舍之，與善苾芻而為同住，除三時禮。於時世尊命具壽阿難陀曰：「汝往告諸苾芻：『世尊欲往憍薩羅人間遊行，若諸具壽樂隨從者應
【現代漢語翻譯】 現代漢語譯本 我（指鄔波難陀）是個織工，公開表明自己的身份。
應該好好地織布，因為想要讓衣服的長度符合尺寸。
好好地梳理，因為想要讓衣服的寬度足夠，而且顏色鮮亮潔白。
善於挑選，指的是去除紗線的結頭，使布料精細。
非常用力地捶打，因為想要讓布料光滑、緊密。
我應當用少量的或大量的缽食供養織工，指的是給予五種珂但尼食（khādaniya，可食用之物）和五種蒲膳尼食（bhojanīya，食物）。
或者用類似缽食的東西供養，指的是用生谷等東西供養。
或者直接給食物的錢，指的是給織工相應的價錢。
這裡說的『苾芻（bhikkhu，比丘）』，指的是鄔波難陀（Upananda）。
用這樣的東西，指的是以上所說的事情。
『得到衣服』，指的是衣服已經拿到手。
『泥薩祇（nissaggiya，捨墮）』等同於上面所說的。
這裡所犯的戒律是什麼情況呢？如果比丘爲了得到衣服，從座位上站起來整理衣服，拿著二到五種食物等東西到織工那裡，勸說他好好織布，這都屬於惡作（dukkaṭa，輕罪）；得到衣服的時候就犯了捨墮（nissaggiya pācittiya，一種較重的罪）。親屬、非親屬等情況都和上面說的一樣。
奪衣學處第二十五
當時，佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中。當時，六群比丘（chabbaggiya bhikkhu）通常是這樣的：如果和其他人一起出家、受具足戒，或者和他們的門徒一起居住時，如果不知道師父或同住者行為惡劣，就和他一起居住；如果之後知道他們的惡劣行為，就離開他們，和善良的比丘一起居住，只是按照佛教的規定，每天三次來師父那裡恭敬禮拜。當時，難陀（Nanda）比丘有一個一起居住的弟子，名叫達摩（Dharma），常常懷有慚愧和後悔之心，對於各種學處（sikkhāpada，戒條）喜愛和尊重，他不知道難陀的惡劣行為，所以和他一起居住；知道之後就離開了他，和善良的比丘一起居住，除了每天三次的禮拜。當時，世尊（Bhagavān）告訴具壽阿難陀（Ānanda）說：『你告訴各位比丘：『世尊想要前往憍薩羅（Kosala）人間游化，如果各位樂意跟隨的，應該……』
【English Translation】 English version I, the weaver (referring to Upananda), openly declare myself.
One should weave well, because one wants the length of the garment to be the right size.
One should comb and prepare well, because one wants the width of the garment to be sufficient and the color to be bright and white.
One should choose carefully, meaning to remove the knots in the yarn to make the fabric fine.
One should beat it very firmly, because one wants the fabric to be smooth and dense.
I should offer the weaver a small or large amount of alms food, meaning giving five kinds of khādaniya (edible things) and five kinds of bhojanīya (food).
Or offer something similar to alms food, meaning offering raw grains and the like.
Or give money directly for the food, meaning giving the weaver the corresponding price.
The 'bhikkhu' (monk) mentioned here refers to Upananda (Upananda).
Using such things refers to the matters mentioned above.
'Obtaining the garment' means that the garment has been received.
'Nissaggiya' (requiring forfeiture) is the same as mentioned above.
What is the nature of the offense here? If a bhikkhu, in order to obtain a garment, rises from his seat, arranges his robes, takes two to five kinds of food and so on to the weaver, and encourages him to weave well, all of this constitutes a dukkaṭa (wrongdoing); upon receiving the garment, he commits a nissaggiya pācittiya (an offense requiring forfeiture). Relatives, non-relatives, etc., are all as mentioned above.
The Twenty-fifth Training Rule on Taking Away a Garment
At that time, the Buddha (Buddha) was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (Savatthi). At that time, the group-of-six bhikkhus (chabbaggiya bhikkhu) usually did this: if they ordained or received higher ordination with others, or lived with their disciples, if they did not know that their teacher or fellow resident was behaving badly, they would live with him; if they later learned of their bad behavior, they would leave them and live with virtuous bhikkhus, only coming to the teacher three times a day to pay respects, as prescribed by the Buddha's teaching. At that time, the bhikkhu Nanda (Nanda) had a disciple named Dharma (Dharma) living with him, who was always filled with shame and remorse, and who loved and respected the various training rules (sikkhāpada). He did not know of Nanda's bad behavior, so he lived with him; after learning of it, he left him and lived with virtuous bhikkhus, except for the three daily visits. At that time, the Blessed One (Bhagavān) told the venerable Ānanda (Ānanda): 'Tell the bhikkhus: 'The Blessed One wishes to travel in the Kosala (Kosala) region, and those who wish to follow should...'
料理衣服。』」時具壽阿難陀奉佛教已，至苾芻所如教宣告。時難陀苾芻聞是教已，便告鄔波難陀曰：「世尊有教欲去遊行，我等住此日曆百門方能滿腹。若我隨佛出遊行者，雖有十八種希奇利益，然而無量百千大眾圍繞，多飲濁水設樹下坐亦無由得。我今寧可將一故識苾芻，讚歎三寶在前而去。若如是者我等方得安樂而行多獲利養。」時鄔波難陀聞已作如是語：「阿遮利耶！仁今捨棄金缽求瓦盂耶？仁之弟子名曰達摩，常懷慚恥追悔爲念，于諸學處愛樂奉持，彼尚懷恥不來，餘人豈肯相逐？然佛世尊說四攝事：謂佈施、愛語、利行、同事。若行此者彼或容來，我等皆無誰肯同住？」是時達摩有僧伽胝稍多故破，有人與疊，更欲造新，便作是念：「我今當去問鄔波馱耶，欲造僧伽胝。」便持所得疊往難陀所。時有乞食苾芻，見達摩去，問曰：「具壽達摩欲之何處？」彼便報言：「我有故僧伽胝，今得此疊，往問鄔波馱耶，欲更新造。」乞食苾芻聞而告曰：「汝若更造新大衣者，此之故物當與我來。」報言：「好。」是時達摩至難陀所，白言：「鄔波馱耶！我僧伽胝故，今得此疊欲造新衣，故來請白。」時鄔波難陀報難陀曰：「阿遮梨耶！今正是時。」難陀報曰：「具壽達摩！我有僧伽胝，今持與汝，何用造新？」達摩
【現代漢語翻譯】 現代漢語譯本 『整理衣服。』當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）接受了佛陀的教誨后，到比丘（bhiksu，佛教出家男眾）處如教宣告。當時，難陀（Nanda，佛陀的堂弟）比丘聽到這個教誨后，便告訴鄔波難陀（Upananda，比丘名）說：『世尊（Śākyamuni，釋迦牟尼佛）有教令要離開，我們住在這裡，每天化緣一百家才能吃飽。如果我跟隨佛陀離開，即使有十八種稀奇的利益，然而無數百千的大眾圍繞著，想喝口濁水，在樹下坐坐都無法得到。我現在寧可帶一個老相識的比丘，讚歎三寶（佛、法、僧）在前面走。如果這樣，我們才能安樂地行走，獲得更多的利益。』當時，鄔波難陀聽了后這樣說：『阿遮利耶（Acariya，老師）！您現在是捨棄金缽而求瓦盆嗎？您的弟子名叫達摩（Dharma，佛法），常常懷著慚愧和追悔的心念，對於各種學處（śiksāpada，戒律）喜愛並奉持，他尚且感到羞恥不來，其他人怎麼肯跟隨呢？然而佛陀世尊說了四攝事（catuh-samgraha-vastu，四種攝受眾生的方法）：即佈施（dāna，給予）、愛語（priyavacana，和藹的言語）、利行（arthakriya，做對他人有益的事）、同事（samānārthatā，與他人一同做事）。如果實行這些，他們或許會來，我們都沒有，誰肯同住呢？』當時，達摩有一件僧伽胝（samghati，大衣）稍微有些破損，有人給了他布，想要重新制作新的，便這樣想：『我現在應當去問鄔波馱耶（upādhyāya，親教師），想要製作僧伽胝。』便拿著得到的布往難陀那裡去。當時，有個乞食的比丘，看到達摩去，問道：『具壽達摩想要去哪裡？』他便回答說：『我有一件舊的僧伽胝，現在得到這些布，想去問鄔波馱耶，想要重新制作新的。』乞食的比丘聽了后告訴他說：『你如果重新制作新的大衣，這件舊的應當給我。』回答說：『好。』當時，達摩到了難陀那裡，稟告說：『鄔波馱耶！我的僧伽胝舊了，現在得到這些布想要製作新衣，所以來稟告。』當時，鄔波難陀告訴難陀說：『阿遮利耶！現在正是時候。』難陀說：『具壽達摩！我有一件僧伽胝，現在拿給你，何必製作新的呢？』達摩
【English Translation】 English version 『Prepare the robes.』 Then, the Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) having received the Buddha's teaching, went to the bhiksus (Buddhist monks) and announced it as instructed. At that time, the bhiksu Nanda (Buddha's cousin) having heard this teaching, then said to Upananda (a bhiksu's name): 『The World Honored One (Śākyamuni, the Buddha) has instructed us to leave . Living here, we can barely fill our bellies by begging from a hundred houses each day. If I follow the Buddha to leave , even though there are eighteen kinds of rare benefits, yet surrounded by countless hundreds and thousands of people, there is no way to even drink muddy water or sit under a tree. I would rather take an old acquaintance bhiksu, praising the Three Jewels (Buddha, Dharma, Sangha) ahead of us. If so, we can walk in peace and gain more benefits.』 At that time, Upananda having heard this, spoke thus: 『Acariya (teacher)! Are you now abandoning a golden bowl to seek a clay pot? Your disciple named Dharma (the teachings of the Buddha), constantly cherishes shame and regret, loving and upholding the various precepts (śiksāpada, rules of training), he is still ashamed to come, how could others be willing to follow? However, the World Honored Buddha spoke of the four means of conversion (catuh-samgraha-vastu, four ways of embracing beings): namely, giving (dāna, generosity), kind speech (priyavacana, affectionate speech), beneficial action (arthakriya, doing beneficial things for others), and cooperation (samānārthatā, working together with others). If these are practiced, they might come, but we have none, who would be willing to live with us?』 At that time, Dharma's samghati (outer robe) was slightly damaged, and someone gave him cloth, wanting to make a new one, so he thought: 『I should now go and ask the Upadhyaya (upādhyāya, preceptor), wanting to make a samghati.』 Then he took the obtained cloth to Nanda. At that time, a begging bhiksu, seeing Dharma going, asked: 『Venerable Dharma, where do you want to go?』 He then replied: 『I have an old samghati, and now I have obtained this cloth, wanting to ask the Upadhyaya, wanting to make a new one.』 The begging bhiksu having heard this, told him: 『If you make a new robe, this old one should be given to me.』 He replied: 『Okay.』 At that time, Dharma arrived at Nanda's place, and reported: 『Upadhyaya! My samghati is old, and now I have obtained this cloth wanting to make a new robe, so I come to report.』 At that time, Upananda told Nanda: 『Acariya! Now is the right time.』 Nanda said: 『Venerable Dharma! I have a samghati, now I will give it to you, why make a new one?』 Dharma
報曰：「不須。鄔波馱耶！我但縫此而作大衣。」鄔波難陀告曰：「達摩！我昔別聞、今時別見，我比聞汝常懷慚恥追悔為心，于諸學處愛樂奉持。我實不知汝違師教，豈可汝師相勸為惡？」是時達摩聞尊者責，默爾無對。難陀便以僧伽胝而授與之，彼便為受，作如是語：「鄔波馱耶！當受此疊。」難陀告曰：「具壽達摩！我豈共汝換易衣耶？此疊汝自受用。」達摩便念：「我今何用此癡物耶？」即便白師：「我今欲將此疊施與僧伽，曾有乞食苾芻從覓故僧伽胝，今欲與彼。」師曰：「隨意。」即以疊施僧，僧伽胝與乞食者。
達摩便於他日著僧伽胝禮親教師足，是時難陀報達摩曰：「具壽阿難陀傳世尊教，今者欲向人間遊行，能隨從者可料理衣服。我等若住於此，日曆百門方能滿腹。若我隨佛出遊行者，雖有十八種希奇利益，然而無量百千大眾圍繞，多飲濁水設樹下坐亦無由得。我等宜應讚歎三寶在前而去，若如是者我等方得安樂而行多獲利養。」達摩報曰：「鄔波馱耶！若從佛行有十八種利，然鄔波馱耶將為過患，我今情樂從佛世尊。」難陀報曰：「具壽！汝隨我去。」達摩報曰：「鄔波馱耶！我不前行，愿隨佛后。」難陀瞋忿即便告曰：「愚癡物！我豈為福與汝大衣，本意望汝隨我後去。若不去者還我衣
【現代漢語翻譯】 現代漢語譯本： 達摩回答說：『不需要。鄔波馱耶（Upadhyaya，親教師）！我只是縫製這個來做大衣。』鄔波難陀（Upananda）告訴他說：『達摩（Dharma）！我過去聽到的和現在看到的都不一樣，我一直認為你常懷慚愧和追悔之心，對於各種學處都喜愛並奉行。我實在不知道你違背師教，難道你的老師會勸你作惡嗎？』當時，達摩聽到尊者的責備，沉默不語。難陀（Nanda）便把僧伽胝（Sanghati，大衣）遞給他，他便接受了，並這樣說：『鄔波馱耶（Upadhyaya，親教師）！請接受這塊布。』難陀（Nanda）說：『具壽達摩（Ayushman Dharma）！我難道要和你交換衣服嗎？這塊布你自己用吧。』達摩（Dharma）心想：『我現在要這愚癡的東西有什麼用呢？』便告訴老師說：『我現在想把這塊佈施給僧伽（Sangha，僧團），之前有個乞食的比丘（Bhikkhu，出家人）向我乞討舊的僧伽胝（Sanghati，大衣），現在想給他。』老師說：『隨你便。』達摩（Dharma）就把佈施給了僧團，把僧伽胝（Sanghati，大衣）給了乞食者。
達摩（Dharma）在其他日子裡穿著僧伽胝（Sanghati，大衣）去禮拜親教師的腳。當時，難陀（Nanda）告訴達摩（Dharma）說：『具壽阿難陀（Ayushman Ananda）傳達世尊（Bhagavan，佛陀）的教導，現在想要向人間（此處原文缺失，推測為游化、弘法等），能跟隨的人可以料理衣服。我們如果住在這裡，每天要經過一百戶人家才能吃飽。如果我們跟隨佛陀（Buddha）出（此處原文缺失，推測為游化、弘法等），雖然有十八種稀奇的利益，但是無量百千的大眾圍繞，即使喝濁水在樹下坐著也沒有機會。我們應該讚歎三寶（Triratna，佛法僧）在前面走，如果這樣，我們才能安樂地行走並獲得更多的利益。』達摩（Dharma）回答說：『鄔波馱耶（Upadhyaya，親教師）！如果跟隨佛陀（Buddha）行走有十八種利益，但是鄔波馱耶（Upadhyaya，親教師）卻認為那是過患，我現在情願跟隨佛世尊（Bhagavan，佛陀）。』難陀（Nanda）說：『具壽（Ayushman）！你跟我去。』達摩（Dharma）回答說：『鄔波馱耶（Upadhyaya，親教師）！我不走在前面，願意跟隨佛陀（Buddha）後面。』難陀（Nanda）生氣地責罵說：『愚癡的東西！我難道是爲了給你福報才給你大衣，本意是希望你跟隨我。如果不去，就把衣服還給我！』
【English Translation】 English version: Dharma replied, 'No need, Upadhyaya (親教師, Preceptor)! I am just sewing this to make a great robe.' Upananda told him, 'Dharma! What I heard in the past and what I see now are different. I have always thought that you are constantly filled with shame and remorse, and that you love and uphold all the precepts. I really don't know that you would disobey the teacher's instructions. Would your teacher advise you to do evil?' At that time, Dharma, hearing the Venerable's rebuke, remained silent. Nanda then handed him the Sanghati (大衣, outer robe), which he accepted, saying, 'Upadhyaya (親教師, Preceptor)! Please accept this cloth.' Nanda said, 'Ayushman Dharma (具壽達摩, Venerable Dharma)! Am I exchanging clothes with you? Keep this cloth for yourself.' Dharma thought, 'What use do I have for this foolish thing now?' He then told his teacher, 'I now want to donate this cloth to the Sangha (僧團, monastic community). There was a Bhikkhu (出家人, mendicant monk) who begged me for an old Sanghati (大衣, outer robe) before, and I want to give it to him now.' The teacher said, 'As you wish.' Dharma then donated the cloth to the Sangha and gave the Sanghati to the mendicant.
On another day, Dharma, wearing the Sanghati (大衣, outer robe), went to pay respects at the feet of his preceptor. At that time, Nanda told Dharma, 'Ayushman Ananda (具壽阿難陀, Venerable Ananda) is conveying the teachings of the Bhagavan (佛陀, World-Honored One). He now intends to go to the human world for ** (此處原文缺失, likely wandering, propagating the Dharma, etc.). Those who can follow should prepare their clothes. If we stay here, we have to go through a hundred doors every day to fill our bellies. If we follow the Buddha (佛陀, Buddha) to go out for ** (此處原文缺失, likely wandering, propagating the Dharma, etc.), although there are eighteen kinds of rare benefits, we will be surrounded by countless thousands of people, and even drinking muddy water and sitting under a tree will be impossible. We should praise the Three Jewels (Triratna, 佛法僧, Buddha, Dharma, Sangha) and go ahead. If we do so, we can walk peacefully and gain more benefits.' Dharma replied, 'Upadhyaya (親教師, Preceptor)! If following the Buddha (佛陀, Buddha) has eighteen kinds of benefits, but Upadhyaya (親教師, Preceptor) considers them to be disadvantages, I am now willing to follow the Bhagavan (佛陀, World-Honored Buddha).' Nanda said, 'Ayushman (具壽, Venerable)! Come with me.' Dharma replied, 'Upadhyaya (親教師, Preceptor)! I will not go ahead, I am willing to follow behind the Buddha (佛陀, Buddha).' Nanda angrily scolded, 'Foolish thing! Did I give you the robe to give you blessings, my original intention was to have you follow me. If you don't go, return the robe to me!'
來，我不與汝。」是時達摩即自思念：「我寧無衣，不能共此六惡行人相隨而去，容生過惡。」即還彼衣。
爾時世尊大眾圍繞，廣如上說，隨路而去。諸佛常法將欲行時，猶如象王全身右顧，勿令徒眾披服乖儀，便見達摩著上下二衣欲人間游履，見已便告具壽阿難陀曰：「阿難陀！豈安居后苾芻不得衣利耶？」阿難陀白佛言：「大德！苾芻得衣。」佛言：「若得衣者，何意達摩苾芻但著上下二衣欲人間游踐？」時具壽阿難陀具以因緣而白世尊，世尊告曰：「豈有苾芻與他衣已而更奪耶？」爾時世尊以此因緣問難陀曰：「汝實奪衣。」答言：「實奪。」佛以種種呵責廣說如前，乃至「制其學處，應如是說：
「若復苾芻，先與苾芻衣，彼於後時惱瞋罵詈生嫌賤心，若自奪、若教他奪，報言：『還我衣來不與汝。』若衣離彼身自受用者，泥薩祇波逸底迦。」
若復苾芻者，謂釋子難陀。
與苾芻者，謂是達摩。
衣有七種，如前廣說。
與衣者，謂與共住門人或復余類。
后時者，謂于別日。
惱瞋罵詈生嫌賤心者，謂身語心現瞋恚相。
自奪、使人奪取彼衣離身者，謂總離身。
自受用者，謂屬己也。
泥薩祇波逸底迦者，廣如前說。
【現代漢語翻譯】 現代漢語譯本：達摩說：『來，我不給你。』當時達摩就自己思量：『我寧可沒有衣服，也不能和這六個惡劣的修行人一起走，恐怕會產生過錯。』於是就還回了那件衣服。
當時世尊被大眾圍繞，情形和前面說的一樣，沿著道路走去。諸佛通常的做法是，將要行走時，就像象王一樣全身向右回顧，不要讓徒眾的穿著不合規矩。這時，世尊看見達摩穿著上下兩件衣服，想要在人間遊歷，看見后就告訴具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）說：『阿難陀！難道安居結束后，比丘（bhiksu，佛教出家男眾）不能得到衣服的利益嗎？』阿難陀回答佛說：『大德！比丘可以得到衣服。』佛說：『如果可以得到衣服，為什麼達摩比丘只穿著上下兩件衣服，想要在人間遊歷呢？』當時具壽阿難陀就把事情的因緣詳細地告訴了世尊，世尊說：『難道有比丘把衣服給了別人，然後又奪回來的嗎？』當時世尊就用這件事來問難陀（Nanda，佛陀的異母弟）說：『你確實奪了衣服。』難陀回答說：『確實奪了。』佛用種種方式呵責他，詳細情形和前面說的一樣，乃至『制定戒律，應該這樣說：』
『如果又有比丘，先給了其他比丘衣服，之後因為惱怒、嗔恨、謾罵，產生嫌棄輕賤的心，自己奪回，或者教唆他人奪回，並說：『還我的衣服來，我不給你。』如果衣服離開了對方的身體，自己拿來享用，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。』
『如果又有比丘』，指的是釋迦族的難陀。
『給了比丘』，指的是達摩。
『衣服有七種』，情形和前面詳細說的一樣。
『給衣服』，指的是給一起居住的門人或者其他種類的人。
『之後』，指的是在別的日子。
『惱怒、嗔恨、謾罵，產生嫌棄輕賤的心』，指的是身、語、心顯現出嗔怒的樣子。
『自己奪回、使人奪取彼衣離身』，指的是完全離開了身體。
『自己享用』，指的是歸自己所有。
『泥薩祇波逸底迦』，詳細情形和前面說的一樣。
【English Translation】 English version: Dharma said, 'Come, I will not give it to you.' At that time, Dharma thought to himself, 'I would rather have no clothes than go with these six evil practitioners, lest I generate faults.' So he returned the robe.
At that time, the World Honored One was surrounded by a large assembly, as described above, and proceeded along the road. It is the usual practice of all Buddhas to look back to the right, like an elephant king, when about to walk, so as not to let the assembly's attire be improper. Then, the World Honored One saw Dharma wearing only the upper and lower garments, intending to travel among humans. Seeing this, he said to the Venerable Ananda (Ananda, one of the ten major disciples of the Buddha, known for his exceptional memory): 'Ananda! After the retreat, are bhiksus (bhiksu, Buddhist monks) not allowed to receive the benefit of robes?' Ananda replied to the Buddha, 'Great Virtue! Bhiksus can receive robes.' The Buddha said, 'If they can receive robes, why is it that Bhiksu Dharma is only wearing the upper and lower garments, intending to travel among humans?' At that time, the Venerable Ananda explained the cause and conditions to the World Honored One in detail. The World Honored One said, 'Is there a bhiksu who gives robes to others and then takes them back?' Then, the World Honored One used this matter to question Nanda (Nanda, the Buddha's half-brother), saying, 'You did indeed take back the robe.' Nanda replied, 'I did indeed take it back.' The Buddha scolded him in various ways, as described in detail above, and even 'established the precepts, which should be stated as follows:'
'If any bhiksu, having given a robe to another bhiksu, later becomes annoyed, angry, scolds, or develops feelings of contempt and disdain, and either takes it back himself or instructs others to take it back, saying, 'Return my robe, I will not give it to you,' and if the robe leaves the other's body and he takes it for his own use, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of precept violation).'
'If any bhiksu' refers to Nanda of the Shakya clan.
'Having given to a bhiksu' refers to Dharma.
'Robes are of seven kinds,' as described in detail above.
'Giving a robe' refers to giving it to a fellow resident or someone of another kind.
'Later' refers to another day.
'Annoyed, angry, scolds, or develops feelings of contempt and disdain' refers to the manifestation of anger in body, speech, and mind.
'Takes it back himself or instructs others to take the robe, causing it to leave the body' refers to it being completely separated from the body.
'Takes it for his own use' refers to it belonging to oneself.
'Nissaggiya Pacittiya' is as described in detail above.
此中犯相其事云何？有三種相：謂身、語、二俱。身者，若先與衣，后懷瞋恨手自奪取、或牽、或挽，然口不言，乃至衣角未離身時得惡作罪，離身之時便招捨墮，是名身業。語者，謂出其言而奪彼衣，不動身手，結罪同前。二俱者，謂以身語而奪其衣，結罪同前。
言教他者，若教苾芻奪彼衣時，衣未離身二俱惡作，若離身者俱得波逸底迦。主有舍過，若教尼奪，罪亦同此。下之三眾皆得惡作；若諸俗人男女奪者，得無量罪。無犯者有二種：一、為難事，二、為順教。言難事者，若其二師見己門徒于恐怖等處，或在非時河岸涉險，恐其失落強奪取衣，此皆無過。言順教者，若其二師見己門徒與惡知識而為狎習或同路去，奪取其衣勿令造惡，是名順教。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
急難施衣學處第二十六
佛在室羅伐城給孤獨園逝多林。于聚落中有一長者信心賢善，于阿蘭若中奉為僧伽造一住處，種種莊嚴悉皆具足。有六十苾芻而住於此，四事供養無不豐贍。是時長者遇病身亡，從此已后供養斷絕。時諸苾芻詣其子所，告言：「賢首！汝父造寺，供養六十苾芻衣食豐足，汝今頗能作是事不？」子答之曰：「有能施百或有施千乃至一億，或有自身而不能濟，我今不能如父供養。
【現代漢語翻譯】 現代漢語譯本 此中觸犯戒相的情況是怎樣的呢？有三種情況：即身體、語言、以及身語二者並用。身體方面，如果先給予了衣服，之後又心懷嗔恨，親手奪取、或拉扯、或拽動，但口中不說話，直到衣服的邊角還未離開身體時，就犯了惡作罪（Dukkata，輕罪），離開身體時就觸犯了捨墮罪（Nissaggiya Pacittiya，一種較重的罪），這稱為身業。語言方面，指用語言命令奪取他人的衣服，不動用身體，所犯的罪與前面相同。身語二者並用，指用身體和語言來奪取他人的衣服，所犯的罪也與前面相同。 說到教唆他人，如果教唆比丘（Bhikkhu，男性出家人）奪取他人的衣服，在衣服未離開身體時，教唆者和被教唆者都犯惡作罪，如果衣服離開了身體，則都犯波逸提迦罪（Pacittiya，一種較輕的罪）。如果施主因此而有所損失，則犯捨墮罪。如果教唆比丘尼（Bhikkhuni，女性出家人）奪取，所犯的罪也與此相同。教唆沙彌（Sramanera，出家男眾）等下三眾奪取，都犯惡作罪；如果是世俗男女奪取，則會得到無量的罪過。沒有犯戒的情況有兩種：一是為難事，二是為順教。所說的難事，如果兩位師父看見自己的門徒在恐怖等處，或在不合適的時間在危險的河岸邊行走，擔心他們失足落水而強行奪取他們的衣服，這些都沒有罪過。所說的順教，如果兩位師父看見自己的門徒與惡知識親近交往或一同前往，奪取他們的衣服以防止他們作惡，這稱為順教。此外，沒有犯戒的情況還有：最初的犯戒者是愚癡、瘋狂、心神錯亂、或被痛苦所纏繞的人。 急難施衣學處第二十六 佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana Vihara）逝多林（Anathapindika's Park）。在聚落中有一位長者，他有信心且賢良善良，在阿蘭若（Aranya，寂靜處）中為僧伽（Samgha，僧團）建造了一處住所，各種裝飾都非常完備。有六十位比丘住在這裡，四事供養（衣食住藥）沒有不豐盛充足的。當時這位長者因病去世，從此以後供養就斷絕了。當時眾比丘前往他的兒子那裡，告訴他說：『賢首！你的父親建造寺廟，供養六十位比丘衣食豐足，你現在能夠做這件事嗎？』他的兒子回答說：『有人能佈施一百，或者有人能佈施一千，甚至有人能佈施一億，也有人自身都無法養活，我現在不能像我的父親那樣供養。』
【English Translation】 English version What are the circumstances of violating the precepts in this case? There are three kinds of circumstances: namely, body, speech, and both body and speech. In terms of the body, if one first gives clothing and then, harboring anger, takes it back with their own hands, or pulls, or tugs, but does not speak, until the corner of the clothing has not yet left the body, one commits a Dukkata (minor offense); when it leaves the body, one incurs a Nissaggiya Pacittiya (a more serious offense), this is called bodily action. In terms of speech, it refers to ordering the taking of another's clothing without moving the body; the offense is the same as before. Using both body and speech refers to using both body and speech to take another's clothing; the offense is the same as before. Speaking of instigating others, if one instigates a Bhikkhu (male monastic) to take another's clothing, both the instigator and the instigated commit a Dukkata while the clothing has not left the body; if the clothing leaves the body, then both commit a Pacittiya (a lighter offense). If the donor suffers a loss as a result, a Nissaggiya Pacittiya is committed. If one instigates a Bhikkhuni (female monastic) to take it, the offense is the same. Instigating the lower three groups such as Sramanera (novice monk) to take it, all commit a Dukkata; if it is taken by lay men or women, they will incur immeasurable offenses. There are two kinds of situations where there is no offense: one is for a difficult matter, and the other is for following instruction. What is meant by a difficult matter is if two teachers see their disciples in a place of terror, or walking on a dangerous riverbank at an inappropriate time, and fearing that they will fall into the water, forcibly take their clothing, there is no offense in these cases. What is meant by following instruction is if two teachers see their disciples associating closely with evil companions or going with them, and take their clothing to prevent them from doing evil, this is called following instruction. Furthermore, there is no offense if the initial offender is ignorant, insane, mentally disturbed, or afflicted by pain. The Twenty-Sixth Training Rule on Giving Clothing in Times of Emergency The Buddha was in Sravasti (Savatthi), at Anathapindika's Park (Jetavana Vihara) in Jeta's Grove. In a village, there was a householder who was faithful and virtuous, and he built a dwelling in the Aranya (secluded place) for the Samgha (community of monks), with all kinds of decorations complete. Sixty Bhikkhus lived here, and the four requisites (clothing, food, lodging, and medicine) were abundant and sufficient. At that time, the householder died of illness, and from then on, the offerings ceased. Then the Bhikkhus went to his son and said, 'Virtuous one! Your father built a monastery and provided the sixty Bhikkhus with abundant clothing and food. Are you now able to do this?' The son replied, 'Some can give a hundred, or some can give a thousand, or even some can give a hundred million, and some cannot even support themselves. I am now unable to provide like my father.'
」時諸苾芻聞是語已悉皆捨去。於時有二年老苾芻，是此村人出家離俗，自行乞食住此寺中。後於異時北方商旅既見其寺，即便俱入高聲讚歎，周旋制底遍觀房宇，皆見空虛便作是念：「應是苾芻宴默而住，或可往詣晝日閑林更復細觀。」見二老者即便告曰：「阿遮利耶！此寺苾芻今在何處？」即以上事而具告知。商主聞已告同旅曰：「我于長夜常有此念：『善哉！我於何時得為僧伽造一住處，安置苾芻衣食供養。』此寺造訖現無施主，我當補處供養眾僧。」即便張一大疊以物置上，告諸人曰：「君等若能見隨喜者，幸可量力各出少多共求福事。」時諸商人各持惠施便獲多物。於時商主告老苾芻曰：「阿遮利耶！此物擬供六十苾芻於此安居以充衣食直。此是月八日直、此是十四、十五日直、此是供病醫藥直、此是衣利。有好苾芻招攜住此，我至夏末當更重來，一百苾芻隨力供養。」作是語已禮拜而去。一老苾芻報同伴曰：「今多獲利，誰當藏舉？」報言：「小者當舉。」其時小者即為舉之。「誰復當往室羅伐城喚諸苾芻來住於此？」報言：「小者。」小者答曰：「我已掌衣，仁當自去。」時老苾芻即便往詣室羅伐城向逝多林。六眾常法恒令一人住寺門首，時鄔波難陀在門首住，遙見老苾芻來發如荻花，鄔波難陀便作是
念：「此老耆宿從何而來？」告言：「善來！善來大德！」彼告曰：「敬禮阿遮利耶！敬禮鄔波馱耶！」鄔波難陀即生是念：「此是摩訶羅，不辨尊卑。」即問之曰：「老叟從何處來？」答曰：「我從某處毗訶羅來！」告言：「老叟為是毗訶羅？為是毗伽多？」彼便問言：「何謂毗訶羅？何謂毗伽多？」答言：「眾事豐贍是毗訶羅，所須闕乏是毗伽多。」報言：「往昔毗伽多，今日毗訶羅。」鄔波難陀曰：「何意如是？」報曰：「北方商人來入寺中，舍財供養須六十人，我今故來喚苾芻眾。」鄔波難陀聞斯語已即作是念：「今此老叟勿令入寺。」告曰：「汝欲於此詃誘苾芻。老叟知不？勝光大王種種衣食供養苾芻，及勝鬘夫人、行雨夫人、並剎帝利、給孤獨長者、仙授古舊、毗舍佉母、善生夫人，更有眾多凈信婆羅門、長者、居士等，上座日日常為咒愿。諸有苾芻未來至者情樂欲來，現在眾僧歡心樂住，四事供養曾無闕乏，世尊大師親為說法，法食兩途皆無闕少。若其大眾知汝欲來詃誘苾芻者，必當與汝作驅擯羯磨。然我兄弟現有六人，人各有十弟子，為愍汝故我等當行。」時老苾芻報鄔波難陀曰：「聖者！我欲暫往禮世尊足方還故居。」鄔波難陀作是念：「若有諸餘黑缽之類，聞斯告時在前而去。」即便報曰：「老
【現代漢語翻譯】 現代漢語譯本：念道：『這位老修行從哪裡來？』（有人）回答說：『善來！善來，大德！』那人說道：『敬禮阿遮利耶（Achariya，導師）！敬禮鄔波馱耶（Upadhaya，親教師）！』鄔波難陀（Upananda，人名）隨即心想：『這人真是個老糊塗，不懂得尊敬長輩。』於是就問他說：『老人家從哪裡來？』回答說：『我從某處的毗訶羅（Vihara，精舍）來！』（鄔波難陀）說道：『老人家說的是毗訶羅（Vihara，精舍）？還是毗伽多（Vigata，缺乏）？』那人便反問道：『什麼叫做毗訶羅（Vihara，精舍）？什麼叫做毗伽多（Vigata，缺乏）？』（鄔波難陀）回答說：『各種事物豐盛完備叫做毗訶羅（Vihara，精舍），所需之物缺乏不足叫做毗伽多（Vigata，缺乏）。』（老人）回答說：『過去是毗伽多（Vigata，缺乏），現在是毗訶羅（Vihara，精舍）。』鄔波難陀（Upananda，人名）說：『這是什麼意思？』（老人）回答說：『北方的商人來到寺中，捐獻財物供養需要六十人，我現在特地來召集比丘（Bhikkhu，出家僧人）們。』鄔波難陀（Upananda，人名）聽了這些話后，就想：『現在不能讓這老頭進入寺院。』（於是）說道：『你想要在這裡誘騙比丘（Bhikkhu，出家僧人）。老人家知不知道？勝光大王（King Suddhodana）用各種衣食供養比丘（Bhikkhu，出家僧人），還有勝鬘夫人（Queen Srimala）、行雨夫人（Rain-making Queen）、以及剎帝利（Kshatriya，貴族）、給孤獨長者（Anathapindika，富商）、仙授古舊（Purana Kassapa，六師外道之一）、毗舍佉母（Visakha，女施主）、善生夫人（Sujaataa，供養佛陀乳糜的女子），還有眾多虔誠的婆羅門（Brahmin，祭司）、長者（Wealthy man）、居士（Householder）等，上座（Elder monk）每天都為他們祈福。那些還沒有來的比丘（Bhikkhu，出家僧人）都心懷嚮往想要來，現在的僧眾也歡喜安住，四事供養從來沒有缺乏，世尊大師親自為他們說法，法食兩方面都沒有缺少。如果大眾知道你想要來誘騙比丘（Bhikkhu，出家僧人），必定會給你施以驅擯羯磨（Tajjaniya-kamma，懲罰）。然而我兄弟現在有六人，每人各有十個弟子，爲了憐憫你，我們來幫你。』當時，老比丘（Bhikkhu，出家僧人）對鄔波難陀（Upananda，人名）說：『聖者！我想要暫時去禮拜世尊（Lord Buddha）的足，然後返回原來的住處。』鄔波難陀（Upananda，人名）心想：『如果有什麼黑缽之類的人，聽到這些話后搶先去了。』於是就說道：『老 叟』
【English Translation】 English version: (Someone) thought: 'Where did this old elder come from?' (Someone) replied: 'Welcome! Welcome, great virtuous one!' That person said: 'Respectful salutations to Achariya (Achariya, teacher)! Respectful salutations to Upadhaya (Upadhaya, preceptor)!' Upananda (Upananda, a name) immediately thought: 'This is truly an old fool, not knowing how to respect elders.' Then he asked him: 'Old man, where did you come from?' He replied: 'I came from a certain Vihara (Vihara, monastery)!' (Upananda) said: 'Old man, are you saying Vihara (Vihara, monastery) or Vigata (Vigata, lacking)?' That person then asked back: 'What is called Vihara (Vihara, monastery)? What is called Vigata (Vigata, lacking)?' (Upananda) replied: 'Abundant and complete in all things is called Vihara (Vihara, monastery), lacking and insufficient in necessities is called Vigata (Vigata, lacking).' (The old man) replied: 'In the past it was Vigata (Vigata, lacking), today it is Vihara (Vihara, monastery).' Upananda (Upananda, a name) said: 'What does this mean?' (The old man) replied: 'Merchants from the north came to the temple, donating wealth and offerings requiring sixty people, I am now specifically here to summon the Bhikkhus (Bhikkhu, monks).' Upananda (Upananda, a name), hearing these words, thought: 'Now, this old man must not be allowed to enter the temple.' (So he) said: 'You want to deceive the Bhikkhus (Bhikkhu, monks) here. Old man, do you know? King Suddhodana (King Suddhodana) provides various clothes and food to support the Bhikkhus (Bhikkhu, monks), and Queen Srimala (Queen Srimala), the Rain-making Queen (Rain-making Queen), as well as Kshatriyas (Kshatriya, nobles), Anathapindika (Anathapindika, wealthy merchant), Purana Kassapa (Purana Kassapa, one of the six heretical teachers), Visakha (Visakha, female benefactor), Sujaataa (Sujaataa, the woman who offered milk porridge to the Buddha), and many other devout Brahmins (Brahmin, priests), wealthy men (Wealthy man), and householders (Householder), the elder monk (Elder monk) prays for them every day. Those Bhikkhus (Bhikkhu, monks) who have not yet come are longing to come, and the current Sangha (Sangha, monastic community) is happy to reside here, the four requisites are never lacking, the World Honored One (Lord Buddha) personally teaches them the Dharma, both Dharma and food are not lacking. If the Sangha (Sangha, monastic community) knows that you want to come and deceive the Bhikkhus (Bhikkhu, monks), they will surely impose Tajjaniya-kamma (Tajjaniya-kamma, punishment) on you. However, I have six brothers, each with ten disciples, out of compassion for you, we will help you.' At that time, the old Bhikkhu (Bhikkhu, monk) said to Upananda (Upananda, a name): 'Venerable one! I want to temporarily go and pay respects to the feet of the World Honored One (Lord Buddha), and then return to my original residence.' Upananda (Upananda, a name) thought: 'If there are any of the black bowl type, they will hear these words and go ahead.' So he said: 'Old man』
叟！汝豈不聞，佛說頌言：
「『諸法心為首， 心勝心速疾； 由心清凈故， 讚歎並身禮； 當受勝妙樂， 如影鎮隨形。』」
時鄔波難陀說此語已，即捉其項按使低頭：「汝應口道：『南謨佛陀、南謨達摩、南謨僧伽。』」彼便告曰：「阿遮利耶！我今渴乏應求水飲。」鄔波難陀報言：「老叟！可於此住，我以汝瓶添水令滿，於此飲之。」即便取水令其飲訖，報言：「老叟！即宜可去，更莫久留。」遠送登途，勿令其返。
六眾常法至日暮時同聚一處，有善惡事皆相報知。時鄔波難陀便入寺內，告六眾曰：「諸具壽！我等何時免此辛苦？」彼便問曰：「大德！頗有少多奇異訊息？」報言：「有某處聚落有毗訶羅，北方商人來至其所，情樂供養六十苾芻，衣食豐足無所闕少。」諸人聞已咸云：「我去！我等於彼作安居不？」鄔波難陀曰：「不于彼處而作安居，我等往彼，於前夏中皆食啖已，還來至此作后安居。」即將門徒隨路而去。既至彼已，舊住二人遙見來至報言：「善來！善來！諸具壽！」即便授與房舍、臥具及諸小座安水器物。於時六眾作如是議：「我等遠來有所求覓，其所為事宜共觀瞻。」即語老苾芻曰：「現有利養可將出來。」時二苾芻稟性質直，所有利物並將出現：
【現代漢語翻譯】 現代漢語譯本：
老者！你難道沒聽說過，佛陀所說的偈頌：
『諸法以心為首，心力強大且迅速；
由於心清凈的緣故，讚歎並以身禮敬；
當承受殊勝美妙的快樂，就像影子緊隨形體。』
當時鄔波難陀(Upananda)說完這些話后，就抓住老者的脖子，按著他的頭使他低下：「你應該口中唸誦：『南謨佛陀(Namo Buddha，皈依佛陀)、南謨達摩(Namo Dharma，皈依法)、南謨僧伽(Namo Sangha，皈依僧)。』」那老者便說：「阿遮利耶(Acariya，老師)！我現在口渴，應該找水喝。」鄔波難陀回答說：「老者！你可以在這裡等候，我用你的瓶子裝滿水，讓你在這裡喝。」隨即取水讓他喝完，說道：「老者！你現在可以離開了，不要再久留。」遠遠地送他上路，不要讓他返回。
六眾(Loka-vajji，六群比丘)按照慣例，到了日暮時分就聚集在一起，有好事壞事都互相告知。當時鄔波難陀便進入寺內，告訴六眾說：「各位具壽(Ayasmant，對出家人的尊稱)！我們什麼時候才能免除這種辛苦？」他們便問道：「大德(Bhadanta，對出家人的尊稱)！有什麼特別的訊息嗎？」鄔波難陀回答說：「在某處的村落里有一個精舍(Vihara，寺廟)，北方的商人來到那裡，非常樂意供養六十位比丘(Bhikkhu，出家男子)，衣食豐足，什麼都不缺少。」眾人聽了都說：「我們去吧！我們就在那裡安居(Vassa，雨季的三個月)怎麼樣？」鄔波難陀說：「不在那裡安居，我們先去那裡，在前一個雨季中都吃飽喝足了，再回到這裡進行后一個雨季的安居。」隨即帶領門徒沿著道路而去。到達那裡后，原先住在那裡的兩位比丘遠遠地看見他們來了，說道：「歡迎！歡迎！各位具壽！」隨即把房舍、臥具以及各種小座和盛水器物交給他們。當時六眾這樣商議：「我們遠道而來有所求，所要做的事情應該共同觀察。」就對老比丘說：「現在有什麼供養可以拿出來。」當時這兩位比丘秉性耿直，就把所有的供養物品都拿了出來：
【English Translation】 English version:
'Old man! Have you not heard the verse spoken by the Buddha:
『Mind is the foremost of all things, the mind is powerful and swift;
Because of the purity of the mind, praise and prostrate with the body;
One should receive supreme and wonderful joy, like a shadow closely following the form.』
At that time, Upananda, having spoken these words, grabbed the old man's neck and pressed his head down, saying, 'You should recite: 『Namo Buddha (皈依佛陀,Homage to the Buddha), Namo Dharma (皈依法,Homage to the Dharma), Namo Sangha (皈依僧,Homage to the Sangha).』' The old man then said, 'Acariya (老師,Teacher)! I am thirsty now and should seek water to drink.' Upananda replied, 'Old man! You can wait here, and I will fill your bottle with water for you to drink here.' Then he took water and let him drink it, saying, 'Old man! You can leave now and not stay any longer.' He sent him off far away, not allowing him to return.
The Loka-vajji (六群比丘,Group of Six Monks) customarily gathered together at dusk, informing each other of good and bad news. At that time, Upananda entered the monastery and said to the Ayasmant (具壽,Venerable Ones), 'When will we be free from this hardship?' They asked, 'Bhadanta (大德,Venerable Sir)! Is there any special news?' Upananda replied, 'In a certain village, there is a Vihara (精舍,Monastery), and northern merchants have come there, willing to offer to sixty Bhikkhu (比丘,Monks), providing abundant food and clothing, lacking nothing.' Upon hearing this, everyone said, 'Let's go! How about we observe the Vassa (安居,Rain Retreat) there?' Upananda said, 'We will not observe the Vassa there. We will go there first, eat and drink our fill during the first rainy season, and then return here to observe the later rainy season.' Then he led his disciples along the road. Upon arriving there, the two monks who originally lived there saw them coming from afar and said, 'Welcome! Welcome! Venerable Ones!' Then they handed over the rooms, bedding, and various small seats and water containers to them. At that time, the Group of Six discussed, 'We have come from afar seeking something, and we should observe together what needs to be done.' They said to the old monks, 'Now, bring out whatever offerings there are.' At that time, these two monks, being of upright character, brought out all the offerings:
「此是六十苾芻供安居物、此供常食、此是月八日、十四、十五日所費之直、此是醫藥所須及供衣之利。」是時六眾檢見物已，自相謂曰：「此二老慳不肯施設精妙餐啖供養眾僧，然此老叟已為守護，僧家資具頗成勞苦，宜應放免驅役之事。」時二老人既蒙放免極生歡悅，六眾相謂：「我等應差能撿挍者，日日之中能為僧伽作十八種奇妙餅果供養僧者。」即便差作知事之人，彼受僧教日日常營上妙飲食，未久之間財物罄盡。時知事人于上座前白言：「大德！僧家食直今並已盡唯餘一日。」上座告曰：「具壽！若戒不具者可待節日，我等戒行具足豈待日耶？現有八日、十四日、十五日擬供養者，皆預啖之。」其受事人依教即營。悉皆食訖，復白眾曰：「餘一日食在。」上座報曰：「五取蘊身常嬰病苦，所有藥直亦可啖之，現有衣資亦須分卻，各自持去隨路而歸。」即便相與分其衣直。復白眾曰：「一日粥在。」鄔波難陀告知事曰：「喚老叟來！」報曰：「汝本請僧，云三月內供養豐足，未滿一月悉皆罄盡。」彼二答曰：「豈可施主遣日日中作十八種奇妙餅果常餐好食？」上座報曰：「老叟！得食之時低頭餐啖，今聞罄盡出嫌賤言。」鄔波難陀告知事人曰：「此二老叟，眾應與作驅擯羯磨。」有餘復云：「汝二老人疾當求
【現代漢語翻譯】 現代漢語譯本 『這是六十位比丘供養安居的物品，這是日常飲食的費用，這是每月初八、十四、十五日花費的錢，這是醫藥所需以及供養衣服的利益。』當時，六眾檢查完物品后，互相說道：『這兩個老傢伙吝嗇，不肯提供精美飲食供養僧眾。然而，這兩個老翁已經負責守護僧團的資財，頗為勞苦，應該放免他們驅使勞役之事。』當時，兩位老人得到放免，非常歡喜。六眾互相商議：『我們應該選派能幹的管理者，每天能為僧團製作十八種奇妙的餅果供養僧眾。』隨即選派人擔任知事。那人接受僧團的指示，每天都準備上好的飲食，沒過多久，財物就全部用盡了。當時，知事在上座（長老）面前稟告說：『大德！僧團的伙食費用現在已經全部用盡，只剩下一天的了。』上座說：『具壽（有德者）！如果戒律不完備，可以等到節日再用。我們戒行具足，難道還要等到節日嗎？現在有初八、十四、十五日準備供養的食物，都提前吃了吧。』那受事人按照指示去做了，全部吃完后，又稟告大眾說：『還剩下一天的食物。』上座說：『這五取蘊（色、受、想、行、識）之身常常遭受病苦，所有的醫藥費用也可以吃掉。現在還有買衣服的錢，也應該分掉，各自拿著，隨便找路回家吧。』隨即互相分了買衣服的錢。又稟告大眾說：『還剩下一天的粥。』鄔波難陀（一位比丘的名字）告訴知事說：『把老翁叫來！』（然後）責問道：『你們本來請僧眾，說三個月內供養豐足，還沒滿一個月就全部用盡了。』那兩人回答說：『難道可以要求施主每天都做十八種奇妙的餅果和美味的食物？』上座責備說：『老翁！得到食物的時候低頭吃，現在聽說用盡了，就說出嫌棄的話。』鄔波難陀告訴知事說：『這兩個老翁，大眾應該給他們作驅擯羯磨（驅逐出僧團的儀式）。』有人又說：『你們兩個老傢伙快去求
【English Translation】 English version 'These are the items for the sixty bhikshus (monks) to support the an居 (retreat), this is for daily food, this is the money spent on the eighth, fourteenth, and fifteenth days of the month, this is for medicine and the benefit of offering clothes.' At that time, the six groups inspected the items and said to each other, 'These two old men are stingy and unwilling to provide exquisite meals to support the sangha (monastic community). However, these two old men have been guarding the sangha's property and have worked hard. They should be released from the duties of being driven and employed.' At that time, the two old men were very happy to be released. The six groups discussed with each other, 'We should appoint capable managers who can make eighteen kinds of wonderful cakes and fruits to offer to the sangha every day.' Then they appointed someone to be in charge. That person, receiving the instructions of the sangha, prepared excellent food every day. Before long, all the property was exhausted. At that time, the person in charge reported to the Upadhyaya (senior monk), 'Venerable Sir! The food expenses of the sangha are now all used up, with only one day left.' The Upadhyaya said, 'Venerable One! If the precepts are not complete, we can wait for the festival. We who have complete precepts, why should we wait for the festival? Now there is food prepared for offering on the eighth, fourteenth, and fifteenth days, let's eat it all in advance.' The person in charge did as instructed. After eating everything, he reported to the assembly, 'There is still one day's food left.' The Upananda (name of a monk) told the person in charge, 'Call the old men here!' (Then) he questioned, 'You originally invited the sangha, saying that the offerings would be abundant for three months, but it has not been a month and it is all used up.' The two replied, 'How can we ask the donors to make eighteen kinds of wonderful cakes and delicious food every day?' The Upadhyaya rebuked, 'Old men! When you get food, you eat with your heads down, but now that you hear it is used up, you speak words of contempt.' Upananda told the person in charge, 'These two old men, the sangha should perform the Uksepaniya Karma (act of banishment) on them.' Someone else said, 'You two old fellows should quickly seek'
懺，若更遲者久事低頭項筋舒脫。」彼二即便對眾求懺補㮈伐蘇，告大眾曰：「諸具壽！此二老人稟性愚直，大眾慈悲可共容恕。」大眾即便佈施歡喜。鄔波難陀報老叟曰：「此聚落人全無信敬，我等於此乞食難求，若更有餘即可擎出，必其無者我等當行。」彼二答曰：「大德！更無遣孑。」時六十人悉皆隨路往室羅伐城，即至彼已咸坐后夏。
三月既了，彼舊商人還來至此，同前入寺讚歎禮拜，巡房重見二老苾芻，問言：「寺內苾芻今何所在？」報言：「賢首！此無苾芻。」商人曰：「豈不我云請六十苾芻於此坐夏？」時二老人具以事告。商主報曰：「仁於何處請得苾芻？」報言：「六眾苾芻並其徒伴。」商主報曰：「仁往大海取假琉璃，豈逝多林更無餘人，仁等何因但請六眾？」是時商主及諸商人各生嫌賤：「沙門釋子無有恥愧，破壞凈法。我等初起信芽即令摧折。」諸苾芻聞以事白佛。佛言：「夏中分物有此過生，故諸苾芻不應夏中分夏利物。若夏中分者得越法罪。」此是緣起，尚未制戒。
即于爾時於此城中苾芻尼大世主，常修寂定，所有門徒亦皆宴寂。法與苾芻尼常樂持經，所有門徒亦持經藏。斯之二人同居一寺，若大世主門徒從定起已，時法與尼告門徒曰：「諸妹！世尊聽許諸苾芻尼出家圓
【現代漢語翻譯】 現代漢語譯本：『懺悔，如果再晚一些，長時間低頭會導致頸部肌肉鬆弛脫落。』那兩個老人便當眾懺悔，請求補㮈伐蘇（不知道是什麼），告訴大眾說：『各位具壽（對出家人的尊稱）！這兩個老人天性愚笨耿直，大眾慈悲，可以一起寬恕他們。』大眾便施與歡喜。鄔波難陀（名字）告訴老叟說：『這個村落的人完全沒有信仰和尊敬，我們在這裡乞食很難求得，如果還有剩餘的，可以拿出來，如果沒有的話，我們就走了。』那兩個老人回答說：『大德（對出家人的尊稱）！再也沒有剩餘的了。』當時六十個人都沿著道路前往室羅伐城（地名），到達那裡后都坐在後夏（雨季安居的最後階段）。
三個月結束后，那位之前的商人又來到這裡，像之前一樣進入寺廟讚歎禮拜，巡視房間再次見到兩位年老的比丘（出家人），問道：『寺廟裡的比丘現在都在哪裡？』回答說：『賢首（對商人的尊稱）！這裡沒有比丘。』商人說：『難道不是我說請了六十位比丘在這裡安居嗎？』這時兩位老人把事情的經過都告訴了他。商主問道：『你們在哪裡請到的比丘？』回答說：『是六眾比丘和他們的同伴。』商主說：『你們去大海里取假的琉璃（比喻不好的東西），難道逝多林（祇樹給孤獨園的簡稱）沒有其他人了嗎，你們為什麼只請六眾？』當時商主和各位商人各自產生嫌棄和輕賤之心：『沙門釋子（佛教出家人）沒有羞恥之心，破壞清凈的佛法。我們剛生起的信仰萌芽就被他們摧毀了。』各位比丘聽到后把這件事告訴了佛陀。佛陀說：『雨季安居期間分東西會產生這樣的過失，所以各位比丘不應該在雨季安居期間分雨季安居的利益。如果在雨季安居期間分東西，就會犯越法罪。』這是事情的起因，還沒有制定戒律。
就在那時，在這個城中，比丘尼大世主（名字），經常修習寂靜禪定，所有的門徒也都安靜寂寞。法與比丘尼（名字）經常喜歡持誦經書，所有的門徒也持誦經藏。這兩個人同住在一個寺廟裡，如果大世主的門徒從禪定中起來后，法與尼告訴門徒們說：『各位姐妹！世尊（佛陀）允許各位比丘尼出家受具足戒，'
【English Translation】 English version: 'Repent, if it's any later, prolonged bowing will cause the neck muscles to loosen and fall off.' The two old men then repented before the assembly, requesting to make amends to Bunaivasu (unknown meaning), and told the assembly: 'Venerable ones (term of respect for monks)! These two old men are naturally foolish and straightforward, may the assembly be compassionate and forgive them together.' The assembly then bestowed joy. Upa Nanda (name) told the old men: 'The people in this village have no faith or respect at all, it is difficult for us to beg for food here, if there is any left, you can bring it out, if there is none, we will leave.' The two old men replied: 'Great Virtue (term of respect for monks)! There is nothing left.' At that time, all sixty people followed the road to Shravasti (place name), and after arriving there, they all sat in the later summer (the final stage of the rainy season retreat).
After three months, the previous merchant returned here again, entered the temple as before, praising and bowing, and after inspecting the rooms, he saw the two old Bhikkhus (monks) again, and asked: 'Where are the Bhikkhus in the temple now?' They replied: 'Worthy one (term of respect for merchants)! There are no Bhikkhus here.' The merchant said: 'Didn't I say to invite sixty Bhikkhus to stay here for the summer?' At this time, the two old men told him the whole story. The merchant asked: 'Where did you invite the Bhikkhus from?' They replied: 'It was the group of six Bhikkhus and their companions.' The merchant said: 'You went to the sea to get fake lapis lazuli (metaphor for something bad), is there no one else in Jeta Grove (short for Jetavana Anathapindika's Monastery), why did you only invite the group of six?' At that time, the merchant and the other merchants each felt disgusted and contemptuous: 'The Shramana Shakya's (Buddhist monks) have no shame, destroying the pure Dharma. The sprouts of faith that we had just started were destroyed by them.' The Bhikkhus heard about this and told the Buddha. The Buddha said: 'Sharing things during the summer retreat will cause such faults to arise, so the Bhikkhus should not share the benefits of the summer retreat during the summer retreat. If they share things during the summer retreat, they will commit a transgression.' This is the origin of the matter, and no precepts have been established yet.
At that time, in this city, the Bhikkhuni (nun) Mahaprajapati (name), often practiced quiet meditation, and all her disciples were also quiet and solitary. The Bhikkhuni Dharma (name) often liked to recite the scriptures, and all her disciples also recited the Sutra Pitaka. These two lived in the same temple, and if Mahaprajapati's disciples arose from meditation, Dharma would tell her disciples: 'Sisters! The World Honored One (Buddha) has allowed the Bhikkhunis to leave home and receive full ordination,'
具，皆是大世主勸請之力。如世尊說：『若人能護他意當生多福。』諸妹！汝等亦應作無常觀。」是時門徒隨教而作。若法與門徒讀誦之時，大世主告門徒曰：「諸妹！如來世尊於三大劫修諸苦行，無量百千六波羅蜜多悉皆圓滿證無上智，斯等皆為饒益有情。如世尊說：『若人能護他意當生多福。』諸妹！汝等亦應誦無常經。」是時門徒隨教而作。時二苾芻尼及諸門徒相將護故，所修善品不能增進如花少水。有鄔波索迦名毗舍佉，於法與苾芻尼深生敬信，彼于苾芻尼所須資具皆隨意與。時毗舍佉曾於一時至法與尼所，為申禮敬。既至其所，尼便告曰：「鄔波索迦！多苾芻尼共在一處而作安居，更相護惜，所修善品不能增進如花少水。汝頗能與苾芻尼眾別造寺不？」彼即報言：「聖者！我大有物，而無其地，地皆屬王，我無由得。」法與報曰：「必其能者，我為白王望得其地。」毗舍佉曰：「若得地者當爲造寺。」時法與尼即便往詣勝鬘夫人所。是時夫人見法與來，告言：「善來！善來！聖者可於此坐。」尼既坐已便禮雙足，告言：「聖者！何意得來？」報言：「夫人！我今欲為諸苾芻尼造一住處，然地皆屬王無處能作，我為地故欲白王知。」夫人報曰：「聖者！當去，我為白王。」時法與尼咒愿無病從坐而去。是時夫
【現代漢語翻譯】 現代漢語譯本 這些都是大世主勸請的力量。正如世尊所說：『如果有人能夠守護他人的心意，將會產生很多福報。』各位姐妹！你們也應該修習無常觀。」當時，門徒們遵照教導修行。當法與尼為門徒們讀誦佛法的時候，大世主告訴門徒們說：「各位姐妹！如來世尊在三大阿僧祇劫中修習各種苦行，圓滿了無量百千種六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），證得了無上的智慧，這些都是爲了利益眾生。正如世尊所說：『如果有人能夠守護他人的心意，將會產生很多福報。』各位姐妹！你們也應該誦讀無常經。」當時，門徒們遵照教導修行。當時，兩位比丘尼（Bhiksuni，佛教女出家人）和眾門徒因為互相照顧，所修的善行不能增進，就像花朵缺少水分一樣。有一位優婆塞（Upasaka，在家男居士）名叫毗舍佉（Visakha），他對法與尼生起了深深的敬信，他隨意地供給比丘尼們所需的資具。當時，毗舍佉曾經有一次來到法與尼的住所，爲了表達敬意。到達那裡后，尼對他說：「優婆塞！很多比丘尼住在一起安居，互相照顧，所修的善行不能增進，就像花朵缺少水分一樣。你能不能為比丘尼們另外建造一座寺廟呢？」他回答說：「聖者！我有很多財物，但是沒有土地，土地都屬於國王，我沒有辦法得到。」法與尼說：「如果能夠做到，我願意為你們向國王請求得到土地。」毗舍佉說：「如果能得到土地，我願意建造寺廟。」當時，法與尼就前往勝鬘（Srimati）夫人那裡。當時，夫人見到法與尼到來，說：「歡迎！歡迎！聖者請在這裡坐。」尼坐下後，禮拜夫人的雙足，問道：「聖者！您有什麼事情而來？」回答說：「夫人！我現在想為比丘尼們建造一個住所，但是土地都屬於國王，沒有地方可以建造，我爲了土地的事情想稟告國王。」夫人回答說：「聖者，請回去吧，我來為你們稟告國王。」當時，法與尼祝願夫人沒有疾病，然後從座位上離開了。當時，夫人
【English Translation】 English version These were all due to the power of the Great World Lord's encouragement and request. As the World Honored One said: 'If a person can protect the minds of others, they will generate much merit.' Sisters! You should also practice contemplating impermanence.' At that time, the disciples followed the teachings and practiced. When Dharma-datta was reciting the Dharma to the disciples, the Great World Lord told the disciples: 'Sisters! The Thus Come One, the World Honored One, cultivated various ascetic practices for three great kalpas, and perfected countless hundreds of thousands of six paramitas (generosity, discipline, patience, diligence, concentration, and wisdom), attaining unsurpassed wisdom, all for the benefit of sentient beings. As the World Honored One said: 'If a person can protect the minds of others, they will generate much merit.' Sisters! You should also recite the Sutra of Impermanence.' At that time, the disciples followed the teachings and practiced. At that time, the two Bhiksunis (Bhiksuni, Buddhist nun) and the disciples, because of mutual care, could not increase their virtuous qualities like flowers with little water. There was an Upasaka (Upasaka, lay male devotee) named Visakha, who developed deep respect and faith in Dharma-datta. He freely provided the Bhiksunis with the necessities they needed. At that time, Visakha once came to Dharma-datta's residence to pay his respects. Upon arriving there, the Bhiksuni said to him: 'Upasaka! Many Bhiksunis are living together in retreat, taking care of each other, and the virtuous qualities they cultivate cannot increase like flowers with little water. Can you build another monastery for the Bhiksunis?' He replied: 'Holy One! I have many possessions, but I do not have land, as all the land belongs to the king, and I have no way to obtain it.' Dharma-datta said: 'If it can be done, I will ask the king for the land on your behalf.' Visakha said: 'If I can obtain the land, I will build a monastery.' At that time, Dharma-datta went to Lady Srimati (Srimati). At that time, the lady saw Dharma-datta coming and said: 'Welcome! Welcome! Holy One, please sit here.' After the Bhiksuni sat down, she bowed to the lady's feet and asked: 'Holy One! What brings you here?' She replied: 'Lady! I now wish to build a residence for the Bhiksunis, but all the land belongs to the king, and there is no place to build. I wish to inform the king about the matter of the land.' The lady replied: 'Holy One, please return, and I will inform the king on your behalf.' At that time, Dharma-datta wished the lady freedom from illness and left the seat. At that time, the lady
人往詣王所，白言：「大王！王於今日獲得大利，聖者法與苾芻尼來至王宅。」王言：「聖者何為得來？」夫人報曰：「聖者意欲為苾芻尼造一住處，彼言：『大地皆屬於王，為求地故欲有啟白。』」王便答曰：「必其聖者須我中宮將欲造寺，我當舍與別造居宅。若不欲者，隨所樂處任情修造。」是時夫人得王教已，令使往報：「聖者！王今隨愿，王言：『必其聖者須我中宮將欲造寺，我當舍與別造居宅。若不欲者，隨所樂處任情修造。』」時法與尼聞是教已，具報毗舍佉知。
時勝軍王有二將帥：一名善劍，二名善弓。當爾之時善劍持兵出師他處，是時彼婦與外私通。近彼家邊有空閑處，法與求地遂便至此。法與報曰：「此中造寺形勝可愛。」時毗舍佉即於此地造寺興功，未久之間寺便成立。時苾芻尼遂與門徒於此居止。時善劍軍旋師歸故，彼之婦女隨意游從，時彼諸人尋逐得已，將還至舍以杖打之，悉皆號叫出大音聲。諸尼皆來白法與曰：「聖者！我避天雨返溺河中。」時法與尼聞是語已作如是念：「彼諸人等有善根不？」即便觀察知有善根。系屬於誰？皆在我所。即報門徒曰：「諸妹！為欲化度，當忍受之。」時法與尼遂以瓦盆置於一處，告門徒曰：「諸妹！所有殘食皆當置此。」時彼諸尼有殘餅食皆安
【現代漢語翻譯】 現代漢語譯本：有人前往國王那裡，稟告說：『大王！您今天獲得了巨大的利益，聖者法與（Dharma and, 指比丘尼）和比丘尼們來到了您的住所。』國王問道：『聖者前來有何目的？』那人回答說：『聖者想要為比丘尼們建造一個住所，她們說：『大地都屬於大王，爲了求取土地，所以想要稟告。』』國王便回答說：『如果聖者需要我的後宮來建造寺廟，我願意捨棄後宮，另外建造居所。如果不需要，就隨她們喜歡的地方，隨意修建。』當時，那人得到國王的指示后，派使者回報說：『聖者！國王現在隨您的意願，國王說：『如果聖者需要我的後宮來建造寺廟，我願意捨棄後宮，另外建造居所。如果不需要，就隨她們喜歡的地方，隨意修建。』』當時，法與尼（Dharma and nun）聽到這個指示后，全部告訴了毗舍佉（Visakha, 著名女居士）。 當時，勝軍王（King Shengjun）有兩位將領：一位名叫善劍（Shanjian），一位名叫善弓（Shangong）。當時，善劍（Shanjian）帶兵出征到其他地方，當時他的妻子與外人私通。靠近他家的地方有一塊空地，法與（Dharma and）爲了求取土地便來到了這裡。法與（Dharma and）說：『在這裡建造寺廟，地形優美，令人喜愛。』當時，毗舍佉（Visakha）就在這塊地上建造寺廟，開始動工，沒過多久，寺廟就建成了。當時，比丘尼們就和她們的門徒住在這裡。當時，善劍（Shanjian）軍隊凱旋歸來，他的妻子隨意遊蕩，當時那些人尋找抓到她后，帶回家用棍子打她，都大聲號叫。比丘尼們都來告訴法與（Dharma and）說：『聖者！我們躲避天上的雨，反而掉進了河裡。』當時，法與尼（Dharma and nun）聽到這些話后，這樣想：『那些人等有善根嗎？』隨即觀察知道他們有善根。他們屬於誰？都屬於我。』就告訴門徒說：『各位姐妹！爲了化度他們，應當忍受。』當時，法與尼（Dharma and nun）就用瓦盆放在一個地方，告訴門徒說：『各位姐妹！所有剩餘的食物都應當放在這裡。』當時，那些比丘尼們有剩餘的餅食都放了進去。
【English Translation】 English version: A person went to the king and reported, 'Great King! You have gained great benefit today. The Venerable Dharma and (Dharma and, referring to a Bhikkhuni) and the Bhikkhunis have come to your residence.' The king asked, 'What is the purpose of the Venerable's visit?' The person replied, 'The Venerable wishes to build a residence for the Bhikkhunis. They said, 'All the land belongs to the Great King, so we wish to inform you in order to request land.'' The king then replied, 'If the Venerable needs my harem to build a temple, I am willing to give up the harem and build another residence. If they do not need it, they can build wherever they like.' At that time, the person, having received the king's instructions, sent a messenger to report, 'Venerable! The king now follows your wishes. The king said, 'If the Venerable needs my harem to build a temple, I am willing to give up the harem and build another residence. If they do not need it, they can build wherever they like.'' At that time, Dharma and nun (Dharma and nun) heard these instructions and told Visakha (Visakha, a famous female lay disciple) everything. At that time, King Shengjun (King Shengjun) had two generals: one named Shanjian (Shanjian) and the other named Shangong (Shangong). At that time, Shanjian (Shanjian) led troops to other places, and his wife had an affair with someone else. Near his house was a vacant lot, and Dharma and (Dharma and) came here to seek land. Dharma and (Dharma and) said, 'Building a temple here is beautiful and lovely.' At that time, Visakha (Visakha) built a temple on this land and started construction. Before long, the temple was completed. At that time, the Bhikkhunis and their disciples lived here. At that time, Shanjian's (Shanjian) army returned victoriously, and his wife wandered around at will. At that time, those people found her, brought her home, and beat her with sticks, and they all cried out loudly. The Bhikkhunis all came to tell Dharma and (Dharma and), 'Venerable! We avoided the rain from the sky but fell into the river.' At that time, Dharma and nun (Dharma and nun) heard these words and thought, 'Do those people have good roots?' Immediately, she observed and knew that they had good roots. Who do they belong to? They all belong to me.' She told her disciples, 'Sisters! In order to transform them, we should endure it.' At that time, Dharma and nun (Dharma and nun) placed a tile pot in one place and told her disciples, 'Sisters! All the leftover food should be placed here.' At that time, those Bhikkhunis put all the leftover cakes and food in it.
於此。時小男女來入寺中，若是男者，時法與尼以油置手令自摩頭，以其殘餅而授與之；若是女者，時法與尼自持香油涂其頂上，皆以殘餅與之令食。時諸男女得餅果已悉將歸家，其母見已皆問之曰：「汝於何處得此餅來？」答云：「聖者法與惠我令食。」諸母聞已皆作是念：「觀此憐愛便是聖者法與助我養兒。」由此事故便於尼處敬信倍深，各生是念：「若我夫主更去征行，我等皆當詣聖者所承事供養。」便於后時彼之夫主從軍而去，時法與尼知彼諸女堪受化度，便遣門徒灑掃庭宇，以新牛糞而涂拭之，並安澡豆及以凈水，嚴設香花並供養具，美音聲者差令贊佛。時彼婦人夫主去已，皆相呼命來入寺中至法與所。時尼見已報言：「善來姊妹！」彼皆敬禮共相問訊，授以澡豆灌以凈水令洗手已，悉與香花教其右旋，供養制底歌詠贊嘆。既供養已，時法與尼于大眾前就座而坐。時諸婦女皆致敬已，目前而坐為聽法故。時法與苾芻尼觀眾根機界性差別，隨其意樂而為說法，令彼諸女心得開悟，即于座上以金剛智杵摧破二十種薩迦耶見山皆得預流果，廣說如前。離三惡趣得涅槃道，歸依三寶受五學處，不殺生乃至不飲酒，成鄔波斯迦。
時諸婦女禮尼眾已各並歸舍，既至舍已灑掃家庭，以新牛糞凈涂拭訖，威儀庠序寂
【現代漢語翻譯】 現代漢語譯本：當時，一些小男孩和小女孩來到寺廟中。如果是男孩，法與尼（Dharma and Nun，人名，此處指一位尼姑）的慣例是用油塗在他們的手上，讓他們自己擦頭，然後把剩下的餅給他們。如果是女孩，法與尼就親自用香油塗在她們的頭上，也都給她們殘餅讓她們吃。當時，這些男孩女孩得到餅和水果后，都帶回家去。他們的母親看見后，都問他們說：『你們從哪裡得到這些餅的？』他們回答說：『是聖者法與給我們的，讓我們吃的。』這些母親聽了后，都這樣想：『看這憐愛的樣子，聖者法與是在幫助我養育孩子啊。』因為這件事，她們對尼姑的尊敬和信任更加深厚，各自都產生這樣的想法：『如果我的丈夫再去征戰，我們都應當去聖者那裡承事供養。』不久之後，她們的丈夫從軍離開了。當時，法與尼知道這些女子堪能接受教化，就派她的門徒灑掃庭院，用新鮮的牛糞塗抹乾淨，並準備好澡豆和凈水，莊嚴地設定香花和供養器具，挑選美妙聲音的人來歌頌讚美佛陀。當時，那些婦女在丈夫離開后，互相呼喚著來到寺廟中，到了法與尼那裡。尼姑看見她們后，說道：『歡迎你們，姐妹們！』她們都恭敬地行禮，互相問候，然後尼姑給她們澡豆，用凈水給她們洗手，給她們香花，教她們右繞佛塔，供養佛塔，歌詠贊嘆。供養完畢后，法與尼在大眾面前就座。這些婦女都致以敬意后，在前面坐下，爲了聽法。當時，那位比丘尼觀察大眾的根器、界限和性情差別，隨著她們的心意和喜好而為她們說法，使這些女子的心得以開悟，當即在座位上以金剛智慧杵摧毀了二十種薩迦耶見山（Sakkāya-ditthi-pahāna，身見，認為五蘊為我），都獲得了預流果（Sotāpanna，須陀洹果，佛教四果位之初果），詳細的說法如前所述。她們脫離了三惡道，得到了涅槃之道，皈依了三寶，受持五戒，不殺生，乃至不飲酒，成爲了鄔波斯迦（Upāsaka，優婆夷，在家女居士）。 這些婦女向尼姑們行禮后，各自回家。回到家后，她們灑掃家庭，用新鮮的牛糞塗抹乾淨，威儀莊重，寂靜安寧。
【English Translation】 English version: At that time, some young boys and girls came to the monastery. If they were boys, the custom of Dharma and the Nun (Dharma and Nun, a name, here referring to a nun) was to put oil on their hands and let them rub their heads themselves, and then give them the leftover cakes. If they were girls, Dharma and the Nun would personally apply fragrant oil to their heads, and also give them leftover cakes to eat. At that time, these boys and girls, having obtained the cakes and fruits, all took them home. When their mothers saw them, they all asked them, 'Where did you get these cakes from?' They replied, 'The Venerable Dharma gave them to us to eat.' When these mothers heard this, they all thought, 'Looking at this loving appearance, the Venerable Dharma is helping me raise my children.' Because of this matter, their respect and trust for the nun became even deeper, and they each had the thought, 'If my husband goes to war again, we should all go to the Venerable One to serve and make offerings.' Not long after, their husbands left for the army. At that time, Dharma and the Nun knew that these women were capable of receiving teachings, so she sent her disciples to sweep the courtyard, clean it with fresh cow dung, and prepare bathing powder and clean water, solemnly setting up fragrant flowers and offering utensils, and selecting people with beautiful voices to sing praises to the Buddha. At that time, after the women's husbands left, they called each other and came to the monastery, arriving at Dharma and the Nun's place. When the nun saw them, she said, 'Welcome, sisters!' They all respectfully bowed, greeted each other, and then the nun gave them bathing powder, used clean water to wash their hands, gave them fragrant flowers, taught them to circumambulate the stupa clockwise, offer to the stupa, and sing praises. After the offerings were completed, Dharma and the Nun sat down in front of the assembly. These women, after paying their respects, sat down in front, in order to listen to the Dharma. At that time, that Bhikkhuni (Bhikkhuni, a fully ordained female monastic) observed the faculties, realms, and natures of the assembly, and according to their intentions and preferences, she preached the Dharma for them, so that the minds of these women could be enlightened, and immediately in their seats, with the Vajra Wisdom Pestle, they destroyed the twenty mountains of Sakkāya-ditthi-pahāna (Sakkāya-ditthi-pahāna, self-view, the belief that the five aggregates are the self), and all obtained the Sotāpanna (Sotāpanna, Stream-enterer, the first of the four stages of enlightenment in Buddhism) fruit, the detailed explanation as mentioned before. They escaped the three evil realms, attained the path of Nirvana, took refuge in the Three Jewels, and observed the five precepts, not killing, and not drinking alcohol, becoming Upāsikas (Upāsaka, a female lay follower). After the women paid their respects to the nuns, they each returned home. After returning home, they swept the house, cleaned it with fresh cow dung, and were dignified, serene, and peaceful.
止而居。後於異時夫主回軍，各在途中而作是念：「我家中婦共何男子行非法耶？」時彼諸婦聞婿歸還皆共出迎，既相見已報言：「善來！善來！聖子辛苦。」即各引還至其居宅。時彼諸婦各與其夫，香油涂身湯水沐浴，供以美食冠帶花纓。時彼諸人各作是念：「希有今日，禮節威儀。」皆問婦曰：「何意今者供給異常？」婦答夫曰：「聖子知不？我蒙聖者法與苾芻尼為說妙法，能令我等於生死中雖複流轉，極重煩惱不復現行，猶如往日。」時彼夫主各生是念：「聖者法與能調難調，我之妻室于昔日來多造邪行，我以種種杖楚苦言責罰然不能改，由蒙聖者為說法故便得調伏，此則聖者惠我大恩，我等宜應共白王知，往至寺中禮拜聖者。」時法與尼觀彼根機堪受化度，即便掃灑房宇廣說如前，令彼諸人皆得見諦，讚歎希有如前具說，乃至歸依三寶受五學處，作如是語：「聖者！我從今日乃至不以故心損蟻子命，然而我等持刀自活。今時斷殺其欲如何？」尼便報曰：「賢首！執無鏃箭、持無弦弓、手把木刀，勿生害意。」諸人答曰：「我等奉行。」彼諸軍士既見諦已，不飲酒、不博奕、不行邪行，由斯家業受用豐饒，所有象馬養喂如法亦皆肥盛。
後於異時憍薩羅勝光王邊隅逆命，發兵往征，所去軍師皆被他敗，復
【現代漢語翻譯】 現代漢語譯本：停止駐紮。後來在不同的時間，丈夫們率軍返回，各自在途中想著：『我家的妻子們和哪個男子做了不合法的事情呢？』當時那些婦女們聽到丈夫歸來，都一起出去迎接，見面后說道：『歡迎！歡迎！聖子辛苦了。』然後各自領著丈夫回到自己的住所。當時那些婦女們各自為丈夫用香油涂身，用熱水沐浴，供應美食，戴上冠帶和花環。當時那些丈夫們各自想著：『今天真是稀有，禮節威儀如此周到。』都問妻子說：『今天為什麼供給如此異常？』妻子回答丈夫說：『聖子知道嗎？我蒙聖者法與（Dharmadatta）比丘尼為我們宣說妙法，能讓我們在生死輪迴中，即使有極重的煩惱也不會再像過去那樣現行。』當時那些丈夫們各自想著：『聖者法與能調伏難調之人，我的妻子們過去常常做邪惡的事情，我用各種棍棒和嚴厲的言語責罰都不能改變她們，因為蒙受聖者為她們說法，才能得到調伏，這真是聖者給予我們的大恩，我們應該一起稟告國王，前往寺廟禮拜聖者。』當時法與尼（Dharmadatta）觀察到他們的根機可以接受教化，便打掃房舍，廣泛地像之前那樣說法，讓他們都得見真諦，讚歎稀有，像之前那樣詳細述說，乃至皈依三寶，受持五戒，並說道：『聖者！我從今天開始乃至不會故意傷害螞蟻的生命，然而我們依靠刀為生。現在斷絕殺生，應該怎麼辦呢？』尼（Bhikkhuni）便回答說：『賢首！拿著沒有箭頭的箭，拿著沒有弓弦的弓，手裡拿著木刀，不要生起傷害的念頭。』眾人回答說：『我們遵奉執行。』那些軍士們既然得見真諦，就不飲酒、不賭博、不行邪淫，因此家業受用豐饒，所有象馬都按照佛法餵養，也都肥壯。 後來在不同的時間，憍薩羅（Kosala）勝光王（King Pasenadi）的邊境發生叛亂，勝光王發兵前往征討，前往的軍隊都被敵方打敗，又...
【English Translation】 English version: They stopped and resided. Later, at different times, the husbands returned with their armies, each thinking on the way: 'With which man have my wives committed unlawful acts?' At that time, those women, hearing of their husbands' return, all went out to greet them, saying upon meeting: 'Welcome! Welcome! Holy sons, you have toiled.' Then each led her husband back to her dwelling. At that time, those women each anointed their husbands with fragrant oil, bathed them with hot water, and provided them with delicious food, crowns, and floral garlands. At that time, those men each thought: 'How rare is this day, with such proper etiquette and dignified behavior.' They all asked their wives: 'Why is the provision so unusual today?' The wives replied to their husbands: 'Holy sons, do you know? I have received the wonderful Dharma preached by the Bhikkhuni Dharmadatta (法與) for us, which enables us, even in the cycle of birth and death, to prevent the heaviest afflictions from manifesting as they did in the past.' At that time, those husbands each thought: 'The Holy Dharmadatta (法與) is able to tame the untamable. My wives used to commit many evil deeds, and I could not change them even with various beatings and harsh words. Because they received the Dharma from the Holy One, they were able to be tamed. This is truly a great favor that the Holy One has bestowed upon us. We should all inform the king and go to the temple to pay homage to the Holy One.' At that time, the Bhikkhuni Dharmadatta (法與尼), observing that their faculties were capable of being transformed, cleaned the rooms and extensively preached the Dharma as before, enabling them all to see the truth, praising its rarity, and describing it in detail as before, even to the point of taking refuge in the Three Jewels and observing the five precepts, saying: 'Holy One! From this day forward, I will not intentionally harm the life of even an ant. However, we rely on knives for our livelihood. Now that we have ceased killing, what should we do?' The Bhikkhuni (尼) replied: 'Virtuous ones! Hold arrows without arrowheads, hold bows without bowstrings, and hold wooden knives in your hands, without generating any intention to harm.' The people replied: 'We will follow and practice this.' Since those soldiers had seen the truth, they did not drink alcohol, gamble, or engage in illicit sexual conduct. Therefore, their family businesses prospered, and all the elephants and horses were fed according to the Dharma and were also fat and strong. Later, at a different time, the border of King Pasenadi (勝光王) of Kosala (憍薩羅) rebelled. King Pasenadi (勝光王) sent troops to suppress the rebellion, but the troops that went were all defeated by the enemy, and...
令將去還遭沒落。時國大臣進白王曰：「邊隅兵盛、王師日羸，王不親行彼難克伐。」王聞是語即便宣令普告諸人：「於我國中持刀活命者，悉皆隨我伐彼不臣。」王有二軍：一名善劍，二名善弓。王既出已，令善劍先鋒、善弓後殿。王見前軍人馬肥盛，王問大臣曰：「此是何軍？」大臣白言：「是王善劍軍，前鋒而去。」時王回顧，見其後軍人馬羸瘦，王問大臣曰：「此是何軍？」大臣白言：「是王善弓軍，以為後殿。」王曰：「卿等豈可給軍糧不平等與？」大臣白言：「均平給與。」王曰：「喚來。」彼便喚至，王親問曰：「汝軍得糧豈不均等？」白言：「大王！得料相似。」王曰：「何故前軍人馬肥盛，汝之軍眾羸瘦如是？」彼白王曰：「我等若執無鏃箭、持無弦弓、手把木刀不欲傷害，所有兵器賣以充食，我等軍兵亦皆肥盛。」王聞此語問前軍曰：「汝等豈可執無鏃箭、持無弦弓、手把木刀不欲傷害！」白言：「實爾。」王曰：「汝等豈欲將我至彼令他殺耶？」即便白言：「豈可器仗而能鬥戰，終須人力方破彼軍。」王聞忿怒告云：「若器仗不能戰人能戰者，汝等宜去降破彼城。」作是語已王便回駕。時前軍人詣法與尼處，告言：「聖者！王遣我等往伐彼城，我等今時欲作何計？」法與報曰：「賢首！仁等但
【現代漢語翻譯】 現代漢語譯本 將要離去卻遭遇衰敗沒落。當時，國中的大臣進諫國王說：『邊境地區的軍隊強盛，而我們的軍隊日益衰弱，大王您如果不親自出征，就難以戰勝他們。』國王聽了這話，立刻頒佈命令，普遍告知眾人：『凡是在我國中靠刀劍為生的人，都跟隨我一起去討伐那些不臣服者。』國王有兩支軍隊：一支名叫善劍軍，一支名叫善弓軍。國王出發后，命令善劍軍擔任先鋒，善弓軍殿後。國王看到前軍人馬肥壯強盛，便問大臣說：『這是什麼軍隊？』大臣回答說：『這是大王的善劍軍，擔任先鋒前去。』當時，國王回頭看，看到后軍人馬瘦弱不堪，便問大臣說：『這是什麼軍隊？』大臣回答說：『這是大王的善弓軍，負責殿後。』國王說：『你們難道給軍隊的糧餉不公平嗎？』大臣回答說：『都是公平給與的。』國王說：『把他們叫來。』大臣便把他們叫來，國王親自問道：『你們軍隊得到的糧餉難道不均等嗎？』他們回答說：『大王！得到的糧餉是相似的。』國王說：『為什麼前軍人馬肥壯強盛，而你們的軍隊卻如此瘦弱？』他們回答國王說：『我們如果拿著沒有箭頭的箭、拿著沒有弓弦的弓、手裡拿著木刀，不想傷害人，就把所有的兵器賣掉來充當食物，我們的軍隊也都會肥壯強盛。』國王聽了這話，問前軍說：『你們難道是拿著沒有箭頭的箭、拿著沒有弓弦的弓、手裡拿著木刀，不想傷害人嗎？』他們回答說：『確實如此。』國王說：『你們難道想把我帶到敵方，讓他們殺了我嗎？』他們立刻回答說：『難道是器械能夠戰鬥，終究需要人力才能攻破敵軍。』國王聽了非常憤怒，說道：『如果器械不能戰鬥而人能戰鬥，你們就應該去投降，攻破敵城。』說了這些話后，國王便調轉車駕回去了。當時，前軍的人來到法與尼（Dharmadatta Bhikkhuni）那裡，告訴她說：『聖者！國王派遣我們去攻打敵城，我們現在應該怎麼辦？』法與尼回答說：『賢首（賢者，Virtuous ones）！你們只管』 English version They were about to leave but encountered decline and fall. At that time, the ministers of the kingdom advised the king, saying, 'The armies in the border regions are strong, while our own armies are growing weaker day by day. If Your Majesty does not personally lead the campaign, it will be difficult to defeat them.' Upon hearing this, the king immediately issued a decree, widely informing the people, 'All those in our kingdom who make a living by swords shall follow me to attack those who do not submit.' The king had two armies: one named the 'Good Swords' (善劍, Shàn Jiàn), and the other named the 'Good Bows' (善弓, Shàn Gōng). After the king set out, he ordered the Good Swords to be the vanguard and the Good Bows to be the rearguard. The king saw that the vanguard's men and horses were strong and robust, so he asked the ministers, 'What army is this?' The ministers replied, 'This is Your Majesty's Good Swords army, going ahead as the vanguard.' At that time, the king looked back and saw that the rearguard's men and horses were weak and emaciated, so he asked the ministers, 'What army is this?' The ministers replied, 'This is Your Majesty's Good Bows army, serving as the rearguard.' The king said, 'Could it be that you are not distributing the army's provisions fairly?' The ministers replied, 'They are distributed equally.' The king said, 'Summon them here.' So they were summoned, and the king personally asked them, 'Are the provisions your army receives not equal?' They replied, 'Your Majesty! The provisions are similar.' The king said, 'Why are the vanguard's men and horses strong and robust, while your army is so weak and emaciated?' They replied to the king, 'If we were to hold arrows without arrowheads, bows without bowstrings, and wooden swords in our hands, unwilling to harm anyone, we would sell all our weapons to provide food, and our army would also be strong and robust.' Upon hearing this, the king asked the vanguard, 'Are you holding arrows without arrowheads, bows without bowstrings, and wooden swords in your hands, unwilling to harm anyone?' They replied, 'Indeed, that is so.' The king said, 'Do you intend to lead me to the enemy and have them kill me?' They immediately replied, 'Is it the weapons that can fight? Ultimately, it requires human strength to break the enemy army.' The king was furious and said, 'If the weapons cannot fight but the people can, then you should go and surrender, and break through the enemy city.' After saying these words, the king turned his chariot around and went back. At that time, the men of the vanguard went to Dharmadatta Bhikkhuni (法與尼, Fǎ yǔ Ní), and told her, 'Reverend One! The king has sent us to attack the enemy city. What should we do now?' Dharmadatta replied, 'Virtuous ones (賢首, Xián Shǒu)! You should just'
【English Translation】 About to depart, they encountered decline and fall. At that time, the ministers of the kingdom advised the king, saying, 'The armies in the border regions are strong, while our own armies are growing weaker day by day. If Your Majesty does not personally lead the campaign, it will be difficult to defeat them.' Upon hearing this, the king immediately issued a decree, widely informing the people, 'All those in our kingdom who make a living by swords shall follow me to attack those who do not submit.' The king had two armies: one named the 'Good Swords', and the other named the 'Good Bows'. After the king set out, he ordered the Good Swords to be the vanguard and the Good Bows to be the rearguard. The king saw that the vanguard's men and horses were strong and robust, so he asked the ministers, 'What army is this?' The ministers replied, 'This is Your Majesty's Good Swords army, going ahead as the vanguard.' At that time, the king looked back and saw that the rearguard's men and horses were weak and emaciated, so he asked the ministers, 'What army is this?' The ministers replied, 'This is Your Majesty's Good Bows army, serving as the rearguard.' The king said, 'Could it be that you are not distributing the army's provisions fairly?' The ministers replied, 'They are distributed equally.' The king said, 'Summon them here.' So they were summoned, and the king personally asked them, 'Are the provisions your army receives not equal?' They replied, 'Your Majesty! The provisions are similar.' The king said, 'Why are the vanguard's men and horses strong and robust, while your army is so weak and emaciated?' They replied to the king, 'If we were to hold arrows without arrowheads, bows without bowstrings, and wooden swords in our hands, unwilling to harm anyone, we would sell all our weapons to provide food, and our army would also be strong and robust.' Upon hearing this, the king asked the vanguard, 'Are you holding arrows without arrowheads, bows without bowstrings, and wooden swords in your hands, unwilling to harm anyone?' They replied, 'Indeed, that is so.' The king said, 'Do you intend to lead me to the enemy and have them kill me?' They immediately replied, 'Is it the weapons that can fight? Ultimately, it requires human strength to break the enemy army.' The king was furious and said, 'If the weapons cannot fight but the people can, then you should go and surrender, and break through the enemy city.' After saying these words, the king turned his chariot around and went back. At that time, the men of the vanguard went to Dharmadatta Bhikkhuni, and told her, 'Reverend One! The king has sent us to attack the enemy city. What should we do now?' Dharmadatta replied, 'Virtuous ones! You should just'
去，至彼邊城必當得勝，然每於宿處誦三啟經。既至邊隅圍彼城郭，即于其夜通宵誦經，稱天等名而為咒愿：『愿以此福資及梵天，此世界主帝釋天王，並四護世及十八種大藥叉王，般支迦藥叉大將，執杖神王所有眷屬，難陀、鄔波難陀大龍王等。』」
時彼軍人聞法與苾芻尼所說事已，即便禮足歡喜而去，每於住處誦三啟經，既至彼已遍圍城郭，即於是日通夜誦經。時彼將軍依法與尼所教之法，遂廣為咒愿如前具說，並設祭食供養天神。當爾之時北方多聞天王，須往眾多藥叉集處，聞諸軍眾說咒愿聲，便生是念：「誰稱我名而為咒愿？」遂俯觀察見諸軍眾，復作是念：「我此法弟非處驅馳。」即告般支迦藥叉將軍曰：「此之軍兵是我法弟非處驅役，汝等宜應降伏此城付彼軍眾。」藥叉敬諾，即便去斯不遠化作軍眾，像如大山、馬形如象、車如樓閣、人等藥叉。時城內人遙見軍來生大恐怖，共相告曰：「國之與命何者為先？國破更求，命斷難續。宜當保命豈顧城耶？」遂即各舍兵器開大城門，自系其頸求哀乞命。時善劍軍見斯事已，各起悲憐不加殺害，取其將帥並諸封直，皆大歡喜返旆而歸。到其王所白言：「大王！此是兵眾及封直之物。」王極欣慶告軍人曰：「所將封直用賞勞勤，俘虜諸人設盟還放。」時善
【現代漢語翻譯】 現代漢語譯本：出發，到達邊境城市必定能夠得勝，但每次在駐紮的地方都要誦讀三遍啟經。到達邊境包圍那座城池后，就在當夜通宵誦經，稱念天等的名字而進行祈願：『愿以此福德資助梵天（Brahma，創造之神），這個世界的主宰帝釋天王（Indra，眾神之王），以及四大護世天王（Four Heavenly Kings）和十八種大藥叉王（Yaksa，夜叉，一種守護神），般支迦藥叉大將（Pancika，藥叉大將），執杖神王所有的眷屬，難陀（Nanda）和鄔波難陀（Upananda）大龍王等等。』 當時那些軍人聽聞了比丘尼所說的事情后，便禮拜她的腳，歡喜地離去，每次在駐紮的地方都誦讀三遍啟經。到達那裡之後，遍佈城郭周圍，就在當天晚上通宵誦經。當時那位將軍依照比丘尼所教的方法，於是廣泛地進行祈願，如前面所說的那樣，並且設定祭品供養天神。當那個時候，北方的多聞天王（Vaisravana，四大天王之一），正要去眾多藥叉聚集的地方，聽到各個軍隊唸誦咒愿的聲音，便生起這樣的念頭：『是誰稱念我的名字而進行祈願？』於是俯身觀察，看見了那些軍隊，又這樣想：『這些是我的法弟，不應該讓他們在不適當的地方奔波勞碌。』就告訴般支迦藥叉將軍說：『這些軍兵是我的法弟，不應該讓他們在不適當的地方被驅使，你們應該降伏這座城池，交給那些軍眾。』藥叉恭敬地答應了，立刻在離那裡不遠的地方化作軍隊，像像大山一樣，馬像大象一樣，車像樓閣一樣，人等同藥叉。當時城內的人遙遠地看見軍隊到來，產生巨大的恐怖，互相告訴說：『國家和性命哪個更重要？國家破滅了還可以再去爭取，性命斷絕了就難以延續。應該保全性命，哪裡還顧得上城池呢？』於是就各自捨棄兵器，打開大城門，自己捆綁著脖子，哀求饒命。當時善劍軍看見這種情況，各自生起悲憫之心，沒有加以殺害，拿取了他們的將帥以及各種封地財物，都非常歡喜地返回並凱旋而歸。到達國王那裡稟告說：『大王！這些是兵眾以及封地財物。』國王非常高興，告訴軍人說：『所拿來的封地財物用來賞賜你們的辛勞，俘虜的那些人，立下盟約后就放他們回去。』當時善
【English Translation】 English version: 'Go, you will surely be victorious upon reaching that border city, but each time you encamp, recite the Three Initiations Sutra three times. Having reached the border and surrounded that city, recite the sutra throughout the night, invoking the names of the gods and making vows: 'May this merit benefit Brahma (the creator god), Indra (the lord of gods), the ruler of this world, the Four Heavenly Kings, the eighteen great Yaksa Kings (Yaksa, a type of guardian deity), General Pancika (a Yaksa general), all the retinue of the Staff-Bearing Divine King, Nanda and Upananda (great dragon kings), and so on.' At that time, the soldiers, having heard the story told by the Bhiksuni (Buddhist nun), bowed at her feet and departed joyfully, reciting the Three Initiations Sutra three times at each encampment. Having arrived there, they surrounded the city and recited the sutra throughout the night. Then the general, according to the teachings of the Bhiksuni, extensively made vows as described before, and set up sacrificial offerings to the gods. At that time, Vaisravana (one of the Four Heavenly Kings), the Heavenly King of the North, was about to go to a place where many Yaksas gathered, and hearing the voices of the armies reciting vows, he thought: 'Who is invoking my name and making vows?' He looked down and saw the armies, and thought further: 'These are my Dharma brothers, they should not be driven about in unsuitable places.' He then said to General Pancika: 'These soldiers are my Dharma brothers, they should not be driven about in unsuitable places. You should subdue this city and hand it over to those armies.' The Yaksa respectfully agreed, and immediately transformed into armies not far from there, elephants like great mountains, horses like elephants, chariots like pavilions, and people like Yaksas. At that time, the people inside the city, seeing the armies approaching from afar, felt great terror and told each other: 'Which is more important, the country or our lives? If the country is destroyed, we can seek another, but if life is cut off, it is difficult to continue. We should preserve our lives, how can we care about the city?' Then they each abandoned their weapons, opened the great city gates, tied their necks, and begged for their lives. At that time, the Good Sword Army, seeing this situation, each felt compassion and did not kill them, but took their generals and various fiefdoms and wealth, and returned joyfully and triumphantly. Arriving at the king's place, they reported: 'Great King! These are the soldiers and the wealth of the fiefdoms.' The king was very pleased and told the soldiers: 'The wealth of the fiefdoms that you have brought back will be used to reward your hard work, and those who have been captured, after making a covenant, will be released back.'
劍軍人便作是念：「我等出師安隱歸故，斯等皆是聖者法與威神之力。」遂相謂曰：「由聖者力使我得勝，今持此封直供養聖者。」即便持物往至其所，報言：「聖者！我等保命戰勝言歸，國王歡喜賞賜豐贍。今持至此略表丹心，唯愿慈悲為受斯物。」法與報曰：「賢首！若於三寶不興供養，雖生天上而受貧苦，汝等宜應于佛法僧而興供養，當令汝等於長夜中常受安樂。」時彼諸人蒙斯教已，皆往逝多林請佛及僧，於三月夏安居內，有所須者悉皆供給，于日日中每於食前供養三寶，于食后時聽聞妙法，初夜后夜繫念思惟。
後於異時復有邊隅不臣王命，時王遂敕善弓軍曰：「汝等可去伐邊隅。」時善弓軍白大王曰：「我兵羸弱、彼軍強盛，可令彼去我更后番。」王命善劍軍曰：「汝等可去伐彼邊隅。」彼軍白王：「我番已了，未合軍行。」王曰：「且應此番，后當免汝。」時彼軍人承王教已，共相議曰：「前伏彼城是藥叉眾威神之力，我今更去定死無疑。然而我等於三月內請佛及僧，隨有所須悉皆供給。我等宜可奉彼夏衣從軍而去。」即持衣物往逝多林。於時世尊宴默而坐，諸人持物詣苾芻所，白言：「聖者！我等被使往伐邊隅，于彼戰亡難期再入，此是夏中施物，幸為受之。」時諸苾芻報言：「賢首！大師世
【現代漢語翻譯】 現代漢語譯本 劍軍人便這樣想：『我們出師平安歸來，這些都是聖者的佛法和威神的力量。』於是互相說道：『由於聖者的力量使我們得勝，現在拿著這些封賞直接供養聖者。』隨即拿著財物前往法與（Dharma）所在之處，稟報道：『聖者！我們保全性命戰勝歸來，國王歡喜賞賜豐厚的財物。現在拿著這些略表心意，唯愿慈悲接受這些財物。』法與（Dharma）回答說：『賢首！如果對於三寶（佛、法、僧）不興起供養，即使生到天上也會遭受貧困，你們應該對於佛法僧而興起供養，應當讓你們在長夜中常常享受安樂。』當時那些人受到這樣的教誨后，都前往逝多林（Jetavana）請佛和僧眾，在三個月的夏安居期間，凡是他們需要的都全部供給，每天在吃飯前供養三寶，在吃飯後聽聞妙法，初夜后夜繫念思惟。 後來在其他時候又有邊遠地區不服從國王的命令，當時國王就命令善弓軍說：『你們可以去討伐邊遠地區。』當時善弓軍稟告大王說：『我們的士兵羸弱、敵軍強盛，可以讓他們去，我們再在後面一輪。』國王命令善劍軍說：『你們可以去討伐那些邊遠地區。』那些軍隊稟告國王：『我們的輪值已經結束了，不應該出兵。』國王說：『暫且應付這次輪值，以後就免除你們的輪值。』當時那些軍人接受國王的命令后，互相商議說：『上次被伏擊的那個城是藥叉（Yaksa）眾的威神的力量，我們現在再去必定死亡無疑。然而我們在三個月內請佛和僧眾，凡是他們需要的都全部供給。我們應該奉獻那些夏衣從軍而去。』隨即拿著衣物前往逝多林（Jetavana）。當時世尊安靜地坐著，那些人拿著財物到比丘（Bhikkhu）那裡，稟告說：『聖者！我們被派遣去討伐邊遠地區，在那裡戰亡難以期望再回來，這是夏天供養的物品，希望您能接受。』當時各位比丘（Bhikkhu）回答說：『賢首！大師世
【English Translation】 English version The swordsmen then thought: 'Our safe return from the expedition is all due to the Dharma and the majestic power of the Holy One.' So they said to each other: 'Because of the Holy One's power, we were victorious. Now, let us take these rewards and offer them directly to the Holy One.' Immediately, they took the goods to where Dharma was and reported: 'Holy One! We have returned victorious, preserving our lives, and the king is delighted and has bestowed generous rewards. Now, we bring these as a token of our sincere hearts, and we hope you will mercifully accept them.' Dharma replied: 'Virtuous ones! If you do not make offerings to the Three Jewels (Buddha, Dharma, Sangha), even if you are born in the heavens, you will suffer poverty. You should make offerings to the Buddha, Dharma, and Sangha, so that you may always enjoy peace and happiness in the long night.' When those people received this teaching, they all went to Jetavana to invite the Buddha and the Sangha. During the three-month summer retreat (Vassa), they provided everything they needed. Every day, before meals, they made offerings to the Three Jewels, and after meals, they listened to the wonderful Dharma, contemplating and reflecting in the early and late hours of the night. Later, at another time, there were border areas that did not obey the king's orders. The king then ordered the archers: 'You may go and attack the border areas.' At that time, the archers reported to the Great King: 'Our soldiers are weak, and their army is strong. Let them go, and we will go in a later round.' The king ordered the swordsmen: 'You may go and attack those border areas.' Those soldiers reported to the king: 'Our turn is over, and we should not go to war.' The king said: 'Temporarily fulfill this turn, and later I will exempt you.' At that time, those soldiers, having received the king's order, discussed among themselves: 'The last time we were ambushed in that city, it was due to the majestic power of the Yaksha beings. If we go again now, we will surely die. However, we invited the Buddha and the Sangha for three months, providing everything they needed. We should offer those summer robes and go to war.' Immediately, they took the robes to Jetavana. At that time, the World Honored One was sitting quietly. Those people took the goods to the Bhikkhus and reported: 'Holy Ones! We have been sent to attack the border areas. It is difficult to expect to return if we die in battle there. These are the offerings for the summer, and we hope you will accept them.' At that time, the Bhikkhus replied: 'Virtuous ones! The Great Master, the World
尊已制學處，不許我等夏內分衣，我不敢受。」報言：「聖者！幸當受取置在一處，待夏了日眾共分之。」諸人以衣置一房中便舍而去。
時彼諸人持先器仗師旅而出，時給孤獨長者見而問曰：「君等何之？」報言：「長者！欲往征行。」長者報曰：「豈非君等先已征還？」答言：「行了。」「若爾，何故復更征行？」報言：「王遣我等，且應此番，后當相免。」長者報曰：「且住於此。我為白王。」是時長者便詣王所，白王曰：「王今何意使善劍軍？」王曰：「某城叛逆，今往討之。」長者曰：「彼當番未？」王言：「已去。」長者曰：「若如是者何故頻行？」王曰：「后番放免。」長者曰：「王今知不？執無鏃箭、持無弦弓、手把木刀能降他不？然彼軍人皆是佛子，乃至蜫蟻不故斷命，前去征討乃是藥叉天眾為伏彼城。今者重行恐將沒落，豈非大王傷害佛子？」是時大王知是佛子，告大臣曰：「當宣我教告毗盧宅家，使知從今已去有徵行處，更勿差遣善劍軍人。」
時諸苾芻夏安居了，往諸人所報曰：「賢首！我隨意事訖，有衣與我。」彼便報曰：「聖者！我先與之，彼處應取。」時諸苾芻開房取物，但見螻蟻土封積成大聚。時諸苾芻以緣白佛，佛言：「應差藏衣苾芻。若苾芻五法不具者，此不應差
【現代漢語翻譯】 現代漢語譯本：『世尊已經制定了學處（Siksa-pada，戒條），不允許我們在雨季安居期間分發衣服，我不敢接受。』他們回答說：『聖者！請您先接受並放在一個地方，等雨季結束的時候大家一起分。』於是這些人把衣服放在一個房間里，然後離開了。 當時，這些人帶著之前的武器和軍隊出發了。給孤獨長者（Anathapindika，一位富有的商人，也是佛陀的追隨者）看見了，問道：『你們要去哪裡？』他們回答說：『長者！我們要去征戰。』長者說：『難道你們之前不是已經征戰回來了嗎？』他們回答說：『已經征戰過了。』『如果這樣，為什麼又要再次征戰呢？』他們回答說：『國王派遣我們，這次先去，下次就可以免除了。』長者說：『你們先住在這裡。我為你們去稟告國王。』 當時，長者便去見國王，對國王說：『大王現在是什麼意思，要派遣善劍軍（軍隊名）？』國王說：『某城叛亂，現在要去討伐。』長者說：『他們之前不是已經去過了嗎？』國王說：『已經去過了。』長者說：『如果這樣，為什麼還要頻繁地去呢？』國王說：『下次就放他們免役。』長者說：『大王您知道嗎？拿著沒有箭頭的箭、拿著沒有弓弦的弓、手裡拿著木刀，能降伏別人嗎？然而這些軍人都是佛弟子，甚至連昆蟲螞蟻都不忍心殺害，讓他們前去征討，恐怕只有藥叉（Yaksa，一種神）天眾才能幫助他們降伏那座城。現在讓他們再次前往，恐怕會全軍覆沒，難道大王您要傷害佛弟子嗎？』 當時，大王知道他們是佛弟子，告訴大臣說：『應當頒佈我的命令，告知毗盧宅家（可能是一個負責徵兵的機構），讓他們知道從今以後，凡是有徵戰的地方，不要再派遣善劍軍的人。』 當時，各位比丘（Bhikkhu，佛教僧侶）雨季安居結束后，去到那些人那裡，說道：『賢首（對施主的尊稱）！我隨意事（指安居期間的供養）已經結束，把衣服給我吧。』他們便回答說：『聖者！我之前已經交給他們了，應該去那裡取。』當時，各位比丘打開房間取東西，卻只見螞蟻用泥土封住了，堆積成大堆。各位比丘將此事稟告佛陀，佛陀說：『應當委派一位負責保管衣服的比丘。如果比丘不具備五種條件，就不應該委派。』
【English Translation】 English version: 'The Blessed One has already established the training rules (Siksa-pada), not allowing us to distribute robes during the rainy season retreat, I dare not accept.' They replied, 'Venerable Sir! Please accept and place them in one place, and when the rainy season is over, everyone will divide them.' So these people put the robes in a room and left. At that time, these people went out with their previous weapons and army. The Elder Anathapindika (a wealthy merchant and a follower of the Buddha) saw them and asked, 'Where are you going?' They replied, 'Elder! We are going to war.' The Elder said, 'Haven't you already returned from war?' They replied, 'We have.' 'If so, why are you going to war again?' They replied, 'The king sent us, we should go this time, and we will be exempt next time.' The Elder said, 'Stay here first. I will report to the king for you.' At that time, the Elder went to see the king and said to the king, 'What does the king mean now by sending the Good Sword Army (army name)?' The king said, 'A certain city has rebelled, and we are going to attack it now.' The Elder said, 'Haven't they already gone before?' The king said, 'They have gone.' The Elder said, 'If so, why are they going so frequently?' The king said, 'They will be exempted next time.' The Elder said, 'Does the king know? Holding arrows without arrowheads, holding bows without bowstrings, and holding wooden knives in their hands, can they subdue others? However, these soldiers are all disciples of the Buddha, and they cannot bear to kill even insects and ants. If they are sent to attack, I am afraid that only Yaksha (a type of spirit) and heavenly beings can help them subdue that city. Now, if they go again, I am afraid they will be wiped out. Does the king want to harm the disciples of the Buddha?' At that time, the king knew that they were disciples of the Buddha and told the ministers, 'You should issue my order and inform the house of Virocana (possibly an agency responsible for conscription), so that they know that from now on, wherever there is a war, do not send the people of the Good Sword Army again.' At that time, the Bhikkhus (Buddhist monks) went to those people after the rainy season retreat was over and said, 'Worthy ones! My voluntary service (referring to the offerings during the retreat) is over, give me the robes.' They replied, 'Venerable Sir! I have already given them to them, you should go there to get them.' At that time, the Bhikkhus opened the room to get the things, but they only saw ants sealing it with soil, piled up into a large heap. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'A Bhikkhu should be appointed to be in charge of storing the robes. If a Bhikkhu does not have five qualities, he should not be appointed.'
，差不應作。云何為五？謂有愛、恚、怖、癡藏、與未藏不能曉了。五法具者，此即應差，差應令作。云何為五？謂無愛、恚、怖、癡、藏與未藏善能曉了，如是應差。先當勸喻一苾芻曰：『汝某甲能與僧伽于夏三月中藏護衣不？』若言：『能。』者，應敷坐席次鳴揵稚以言白訖，僧伽盡集，令一苾芻作白羯磨。」爾時世尊讚歎持戒及尊敬戒者，少欲知足行杜多行，威儀嚴肅知量而受，隨順苾芻所行之法，為宣說已，告諸苾芻曰：「前是創製、此是隨開，為諸苾芻制其學處，應如是說：若復苾芻前三月夏安居，十日未滿、八月半未滿，有急施衣，苾芻須者應受，乃至施衣時應畜。若過畜者泥薩祇波逸底迦。」
苾芻者，謂佛法中人。
十日未至八月半者，謂去隨意時有十日在。
前三月夏安居者，非后安居也。
有急施衣者，有其五種。云何為五？或為自病故施、或為他病者故施、或將死時施、或為死亡故施、或將行時施。
苾芻須者，謂心樂欲。
衣者，謂七中隨一。
應受者，謂受畜已隨意分之。乃至施衣時應畜者，謂舉藏也。何謂施衣時？謂不張羯恥那衣一月，若張羯恥那衣五月，是謂為時；過此非時。若過此時不作分別而畜衣者犯捨墮，舍之法式廣說如前。
【現代漢語翻譯】 現代漢語譯本： 不應該隨意指派。什麼情況是五種不應指派的情況呢？即對於有愛戀、憎恨、恐懼、愚癡，以及對於是否隱瞞實情不能明瞭的人。具備這五種情況的人，就不應該被指派，如果指派了，應該讓他停止。什麼情況是五種應該指派的情況呢？即對於沒有愛戀、憎恨、恐懼、愚癡，以及對於是否隱瞞實情能夠清楚明瞭的人，這樣的人才應該被指派。首先應當勸告一位比丘（Bichu，佛教出家男眾）說：『你某某，能為僧伽（Sangha，佛教僧團）在三個月的夏季安居期間保管好衣物嗎？』如果他說：『能。』，就應該鋪設座位，然後敲擊犍稚（Ghanthi，寺院中用以集眾的法器），宣告完畢，僧伽全部集合，讓一位比丘作白羯磨（白羯磨，一種僧團會議的程式）。」 當時，世尊讚歎持戒以及尊敬戒律的人，讚歎少欲知足、奉行頭陀行（Duttha，苦行），威儀莊嚴、知量而受用，隨順比丘所修行的法則，為他們宣說之後，告訴眾比丘說：「前面是最初制定的，現在是隨情況而開許的，為眾比丘制定學處（Siksa，戒條），應當這樣說：如果比丘在前三個月的夏季安居期間，距離十日未滿、八月半未滿，有緊急施捨的衣物，比丘需要就可以接受，乃至到施衣結束時都可以持有。如果超過時間持有，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，一種戒律罪名）。」 比丘（Bichu，佛教出家男眾），是指佛法中的人。 十日未至八月半，是指距離隨意時（允許比丘自由活動的時期）還有十天。 前三個月夏季安居，不是指后安居。 有緊急施捨的衣物，有五種情況。哪五種呢？或者因為自己生病而施捨，或者因為他人有病而施捨，或者臨終時施捨，或者爲了死者而施捨，或者即將遠行時施捨。 比丘需要，是指內心樂意想要。 衣物，是指七種衣物中的任何一種。 應該接受，是指接受並持有後，可以隨意分配。乃至施衣結束時都可以持有，是指舉起來藏好。什麼是施衣結束時呢？是指不張掛羯恥那衣（Katinna，一種特殊的袈裟）一個月，如果張掛羯恥那衣五個月，這就是施衣結束時；超過這個時間就不是施衣結束時。如果超過這個時間不作分別（不做處理）而持有衣物，就犯了捨墮（Nissaggiya，一種戒律罪名），捨棄的方法和儀式，如同前面所說。
【English Translation】 English version: It should not be done carelessly. What are the five situations in which it should not be done? Namely, those who have love, hatred, fear, ignorance, and are not clear about whether they are concealing the truth. Those who possess these five qualities should not be assigned; if they are assigned, they should be stopped. What are the five situations in which it should be done? Namely, those who have no love, hatred, fear, ignorance, and are clear about whether they are concealing the truth; such people should be assigned. First, one should advise a Bhikkhu (Bichu, a Buddhist monk) saying: 'Can you, so-and-so, keep the robes safe for the Sangha (Sangha, the Buddhist monastic community) during the three months of the summer retreat?' If he says: 'Yes,' then a seat should be prepared, and the Ghanthi (Ghanthi, a temple instrument used to gather the assembly) should be struck, and after the announcement is made, the entire Sangha should assemble, and a Bhikkhu should perform the white Kamma (white Kamma, a procedure for a Sangha meeting).' At that time, the World Honored One praised those who uphold the precepts and respect the precepts, praised those who are content with little desire, practice the Dhuta (Duttha, ascetic practices), are dignified, know the measure and receive, follow the rules of conduct of the Bhikkhus, and after explaining them, told the Bhikkhus: 'The former is the initial establishment, and the latter is the permission according to the circumstances. For the Bhikkhus, the Siksa (Siksa, precepts) are established, and it should be said: If a Bhikkhu, during the first three months of the summer retreat, has not completed ten days or eight and a half months, and there are robes urgently donated, the Bhikkhu may accept them if needed, and may keep them until the time of the robe offering. If he keeps them beyond that time, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of monastic offense).' Bhikkhu (Bichu, a Buddhist monk) refers to a person in the Buddha's Dharma. Ten days before eight and a half months refers to ten days before the time of freedom (the period when Bhikkhus are allowed to move freely). The first three months of the summer retreat does not refer to the later retreat. There are five situations in which robes are urgently donated. What are the five? Either they are donated because of one's own illness, or they are donated because of another's illness, or they are donated at the time of death, or they are donated for the deceased, or they are donated when one is about to travel far. Bhikkhu needs refers to the desire in one's heart. Robes refer to any one of the seven types of robes. Should accept means that after accepting and keeping them, they can be distributed at will. Even until the end of the robe offering, they can be kept, which means to raise them up and store them away. What is the end of the robe offering? It refers to one month without hanging the Katinna (Katinna, a special robe), or five months if the Katinna is hung. This is the end of the robe offering; beyond this time, it is not the end of the robe offering. If one keeps the robes beyond this time without making a distinction (without processing them), one commits a Nissaggiya (Nissaggiya, a type of monastic offense), and the method and ceremony of relinquishing them are as described earlier.
此中犯相其事云何？苾芻若於夏內分夏利養，或過時而畜，皆得捨墮。若於十日中得五種急施衣，分之無犯。若在夏中，或時施主欲得自手而行施者，取亦無犯。若其差得藏衣苾芻，或可施主作如是語：「我行還自手當施。」雖過時分畜亦無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第二十三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十四
三藏法師義凈奉 制譯
阿蘭若六夜學處第二十七
爾時薄伽梵在室羅伐城逝多林給孤獨園。去斯不遠有一聚落，彼有長者大富饒財多諸僕使，彼有凈信心意樂賢善。彼為僧伽造一住處，其狀高大有妙石門，周匝欄楯悉皆嚴飾，生天梯隥見者歡喜。於此住處請六十苾芻，夏安居已隨意而去。時彼施主見寺空虛令人守護，勿使賊徒盜床褥等。是時復有六十苾芻人間遊行，屆斯聚落求覓停處。時有一人報苾芻曰：「聖者！何不住寺耶？」答言：「賢首！何有寺耶？」答言：「村外林中有好住處。」苾芻便往見，守護人彼遙見已，告言：「善來！善來！」即便以次給與房舍並及床褥，倚枕坐床並三木拒，告言：「聖者！可先濾水，我今暫往白長者知。」至
【現代漢語翻譯】 現代漢語譯本
此中違犯戒相的情況是怎樣的呢？比丘如果在夏安居期間分得的夏安居利養，或者過了期限還繼續儲存，都屬於捨墮罪。如果在十天之內得到五種緊急施捨的衣服，分給他人則沒有罪過。如果在夏安居期間，有時施主想要親自進行佈施，接受也沒有罪過。如果被委派為保管衣物的比丘，或者施主說：『我回來后親自佈施。』即使過了期限儲存也沒有罪過。此外，沒有罪過的情況包括：最初的犯戒者，或者癡呆、瘋狂、精神錯亂、被痛苦纏繞的人。 根本說一切有部毗奈耶卷第二十三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶 根本說一切有部毗奈耶卷第二十四 三藏法師義凈奉 制譯 阿蘭若（araṇya，遠離人煙的處所）六夜學處第二十七 當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中。離這裡不遠有一個村落，那裡有一位長者（gṛhapati，富有的居士），非常富有，有很多僕人，他對佛法有堅定的信心，心地善良。他為僧團建造了一處住所，非常高大，有精美的石門，周圍的欄桿都裝飾得非常華麗，像通往天界的階梯一樣，見到的人都非常歡喜。在這處住所里，他邀請了六十位比丘（bhikṣu，出家修行的男子），讓他們夏安居（varṣa，雨季的安居）結束后隨意離開。當時，這位施主看到寺院空無一人，就派人守護，防止盜賊偷盜床鋪等物品。這時，又有六十位比丘在人間游化，來到了這個村落，尋找可以停留的地方。有一個人告訴比丘們說：『聖者們！為什麼不住在寺院裡呢？』比丘們回答說：『賢首（bhadanta，對人的尊稱）！哪裡有寺院呢？』那人回答說：『村外的樹林里有一處很好的住所。』比丘們便前往那裡，守護人遠遠地看見他們，就說：『歡迎！歡迎！』隨即依次給他們安排了房舍以及床鋪、靠枕、坐床和三木拒（trimukha，一種坐具），並告訴他們說：『聖者們！可以先濾水，我現在暫時去告訴長者。』
【English Translation】 English version
What are the circumstances of committing an offense in this matter? If a Bhikshu (monk) distributes the benefits of the summer retreat during the retreat period, or continues to store them after the deadline, it constitutes a 'Nissaggiya Pacittiya' (an offense requiring forfeiture and confession). If one receives five kinds of urgently needed robes within ten days and distributes them, there is no offense. If, during the summer retreat, a donor wishes to make the offering with their own hands, accepting it is not an offense. If a Bhikshu is assigned to store robes, or if the donor says, 'I will make the offering myself when I return,' storing them even after the deadline is not an offense. Furthermore, there is no offense for the original offender, or for someone who is idiotic, insane, mentally disturbed, or afflicted by pain. Mūlasarvāstivāda-vinaya, Volume 23 Taisho Tripitaka, Volume 23, No. 1442, Mūlasarvāstivāda-vinaya Mūlasarvāstivāda-vinaya, Volume 24 Translated under Imperial Order by the Tripitaka Master Yijing The Twenty-Seventh Training Rule on the Six Nights in the Wilderness (araṇya) At that time, the Bhagavan (Blessed One) was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindada's Park) in Śrāvastī (a major city in ancient India). Not far from there was a village where a Gṛhapati (householder, wealthy man) lived, who was very rich and had many servants. He had pure faith and a virtuous mind. He built a dwelling for the Sangha (Buddhist monastic community), which was tall and had beautiful stone gates, surrounded by railings, all decorated magnificently, like a staircase to heaven, pleasing to all who saw it. In this dwelling, he invited sixty Bhikshus (monks), who stayed for the summer retreat (varṣa) and then left as they pleased. At that time, the donor saw that the monastery was empty and had someone guard it to prevent thieves from stealing beds and other items. Then, sixty more Bhikshus, wandering in the human realm, arrived at this village seeking a place to stay. Someone told the Bhikshus, 'Venerable ones! Why don't you stay in the monastery?' The Bhikshus replied, 'Bhadanta (venerable sir)! Where is the monastery?' The person replied, 'There is a good dwelling in the forest outside the village.' The Bhikshus went there and the guard, seeing them from afar, said, 'Welcome! Welcome!' He then provided them with rooms, beds, cushions, sitting platforms, and trimukha (a three-legged stool), and told them, 'Venerable ones! Please filter the water first. I will go and inform the Gṛhapati for a moment.'
已告曰：「長者！今仁福德倍更增長，有六十客苾芻來至寺所。」長者聞已即便驚喜，報家人曰：「汝等今可取酥、蜜、沙糖、石榴、石蜜、蒲萄、胡椒；乾薑、蓽茇，堪作非時漿物持往寺中。今客僧伽來至住處，欲作非時漿令其飽飲。」家人聞已咸將至寺，時諸苾芻既濾水已各住，威儀隨處而住。是時長者便往寺中遙見苾芻，如蓮花叢充滿寺內，倍益信心極加歸向，說伽他曰：
「若村若林中， 若高若下處， 僧伽居住者， 令生愛樂心。」
作非時漿調和既了自手授與，諸苾芻眾飽飲漿已，禮僧伽足自執香爐，引諸僧眾出繞制底還歸寺中。居上座前長跪而住，上座為彼而作咒愿。愿已長者白言：「明日中時，唯愿聖眾就我宅中哀受微供。」苾芻許之，禮足而去。彼于明日辦諸美膳供養僧伽，僧伽食已各歸住處。復于中後設非時漿，既澡漱已為說妙法，上座復與咒愿。是時長者手執香爐，于上座前白大眾曰：「聖者！此之住處我不為身，亦不為親屬。然本意者，但為僧伽造斯住處，愿見哀愍於此夏安居。」諸苾芻告長者曰：「法主世尊今現在室羅伐城，於時時中聞說授記：某甲苾芻證阿羅漢，某甲苾芻成不凈觀。勝光大王、末利夫人、仙授世主毗舍佉母，及余長者婆羅門等並悉敬信。我等至彼，若
【現代漢語翻譯】 現代漢語譯本： 長者已經告知說：『長者！現在您的福德倍加增長，有六十位比丘來到了寺院。』長者聽了之後非常驚喜，告訴家人說：『你們現在可以拿酥油、蜂蜜、砂糖、石榴、石蜜（一種冰糖）、葡萄、胡椒、乾薑、蓽茇（一種香料），做成非時漿（下午可以飲用的飲料），帶到寺院中去。現在有客僧（遠道而來的僧人）來到我們的住處，我想做非時漿讓他們飽飲。』家人聽了之後都帶到了寺院，當時各位比丘已經濾水完畢，各自安住，威儀整肅。這時長者便來到寺院，遠遠地看見比丘們，如同蓮花叢一般充滿寺內，更加增添了信心，極其歸心向往，說了偈頌： 『無論在村莊還是在森林中，無論在高處還是在低處，僧伽（僧團）居住的地方，都令人心生愛樂。』 做好了非時漿，調和完畢后，長者親自遞給各位比丘，比丘們飽飲漿水后，禮拜僧伽的腳，自己拿著香爐，引導各位僧眾繞著制底（佛塔）行走，然後回到寺院中。在座位的上首長跪而住，上座（寺院中地位最高的僧人）為他作咒愿。咒愿完畢后，長者稟告說：『明天中午時分，希望各位聖眾能夠到我的宅中，接受我的微薄供養。』比丘們答應了，長者禮拜他們的腳后離開了。第二天，長者準備了各種美味佳餚供養僧伽，僧伽用齋完畢后各自回到住處。中午過後，又準備了非時漿，洗漱完畢后，為他們宣說妙法，上座再次為他作咒愿。這時，長者手執香爐，在上座面前對大眾說：『各位聖者！我建造這個住處，不是爲了自己，也不是爲了親屬。而是爲了僧伽建造這個住處，希望各位能夠慈悲憐憫，在這裡安居過夏。』各位比丘告訴長者說：『法主世尊（釋迦牟尼佛）現在在室羅伐城（古印度城市），時常聽到他說授記（預言）：某某比丘證得阿羅漢果，某某比丘成就了不凈觀。勝光大王（國王名）、末利夫人（王后名）、仙授世主（人名）毗舍佉母（人名），以及其他的長者、婆羅門等都非常敬信。我們如果到那裡去，』
【English Translation】 English version: He had already announced: 'Elder! Now your merit and virtue are increasing even more, sixty visiting Bhikkhus (monks) have come to the monastery.' Upon hearing this, the elder was overjoyed and told his family: 'You may now take ghee (clarified butter), honey, sugar, pomegranate, rock candy, grapes, pepper, dried ginger, and pippali (long pepper), and make them into a non-seasonal drink (a drink that can be consumed in the afternoon) to take to the monastery. Now that guest Sangha (monastic community) has come to our residence, I want to make a non-seasonal drink for them to drink their fill.' Upon hearing this, the family members brought them to the monastery. At that time, the Bhikkhus had already filtered the water and were each dwelling in their places, with dignified deportment. Then the elder went to the monastery and saw the Bhikkhus from afar, like a lotus grove filling the monastery, which increased his faith even more and made him extremely devoted. He spoke this Gatha (verse): 'Whether in a village or in a forest, whether in a high place or in a low place, wherever the Sangha (monastic community) dwells, may it give rise to loving and joyful hearts.' After making the non-seasonal drink and mixing it well, the elder personally handed it to the Bhikkhus. After the Bhikkhus had drunk their fill, they bowed to the feet of the Sangha, and the elder himself held the incense burner, leading the Sangha to circumambulate the Stupa (relic mound) and then return to the monastery. He knelt before the senior monk (the most senior monk in the monastery), and the senior monk offered blessings for him. After the blessings, the elder said: 'Tomorrow at noon, I hope that the venerable ones will come to my house and accept my humble offerings.' The Bhikkhus agreed, and the elder bowed to their feet and left. The next day, the elder prepared various delicacies to offer to the Sangha. After the Sangha had eaten, they each returned to their residences. After noon, he prepared non-seasonal drinks again. After washing and rinsing, he expounded the wonderful Dharma (teachings), and the senior monk again offered blessings for him. At this time, the elder held the incense burner and said to the assembly before the senior monk: 'Venerable ones! I have built this residence not for myself, nor for my relatives. But my original intention was to build this residence for the Sangha. I hope that you will have compassion and dwell here for the summer retreat.' The Bhikkhus told the elder: 'The Dharma Lord, the World Honored One (Shakyamuni Buddha), is now in Shravasti (ancient Indian city). From time to time, we hear him giving predictions: So-and-so Bhikkhu has attained Arhatship (liberation), so-and-so Bhikkhu has achieved the contemplation of impurity. King Prasenajit (king's name), Queen Mallika (queen's name), Vishakha (person's name), and other elders and Brahmins all have great faith. If we go there,'
法、若義皆同受用，我等欲往。」長者白言：「受法義利，唯仁所知：衣食資身，我願供給。愿少留心，於此停住，四事供養當無闕乏。」上座告言：「諸具壽！如世尊說：『若其施主有敬信者，應須悲愍增長信心。』我今欲於此住。」既作留意，即便於此內外觀察，遂見香花滿樹美果豐枝，清沼茂林皆可愛樂。上座告曰：「諸具壽！今此住處花果豐盈，若前安居果實未熟，我等宜作后安居。」作是議已便后安居。
時彼長者唯造一寺，所有福業皆在其中，於此聚落及余村坊更無別寺，諸人福業亦皆臻湊。時諸苾芻於此安居多獲利養，隨意事了猶未分散。時有迦栗底迦賊，共相議曰：「我等當作何業，於一歲中不假劬勞豐足衣食？」有作是說：「我等宜應偷苾芻物。」餘賊報曰：「彼一日中過百門閫，辛苦乞索僅得充軀，彼何所有？」中有一賊諳委苾芻，告諸人曰：「汝不知彼大有財物，所以然知此造寺長者信心淳善，唯造一寺所有福業皆在其中，於此聚落及余村坊更無別寺，諸人福業亦皆臻湊。時諸苾芻於此安居多獲利養。若不信者可共親觀。」諸人報曰：「若爾，汝可先觀我當後去。」報言：「我且先行。」即便整理衣服緩步從容，口誦伽他旋行制底便入寺內。於時門所有一莫訶羅苾芻，彼賊見已禮足而問
【現代漢語翻譯】 現代漢語譯本：『如果佛法和義理都一樣可以讓我們受益，我們想去別處。』長者回答說：『領受佛法義理的利益，只有仁者您才明白。至於衣食供養身體所需，我願意供給。希望您能稍加留意，留在這裡居住，四事供養一定不會缺少。』上座說：『各位具壽（Bhikkhu，比丘的尊稱）！正如世尊（世尊，佛陀的稱號）所說：『如果施主有恭敬和信心，就應該慈悲憐憫，增長他們的信心。』我現在想住在這裡。』於是留心觀察四周，看見香花滿樹，果實纍纍，清澈的池沼，茂盛的樹林，一切都可愛喜悅。上座說：『各位具壽！現在這個住處花果豐盛，如果前次安居（Varṣa，雨季的閉關修行）時果實還未成熟，我們應該進行后安居。』商議完畢，便決定進行后安居。 當時，那位長者只建造了一座寺廟，所有的功德福業都在這座寺廟裡。在這個村落和其它村莊都沒有別的寺廟，所有人的功德福業也都彙集到這裡。當時，各位比丘（Bhikkhu）在這裡安居，獲得了很多供養，隨意處理完事情后還沒有分散離開。當時，有一夥名叫迦栗底迦（Kārttika）的盜賊，互相商議說：『我們要做什麼，才能在一年中不用辛勤勞動就能獲得豐足的衣食？』有人說：『我們應該去偷比丘（Bhikkhu）的東西。』其餘的盜賊說：『他們一天之中走過上百家門檻，辛苦乞討才勉強夠維持生活，他們有什麼東西？』其中有一個盜賊很瞭解比丘（Bhikkhu）的情況，告訴大家說：『你們不知道他們很有錢。之所以知道，是因為建造這座寺廟的長者信心淳樸善良，只建造了這一座寺廟，所有的功德福業都在這裡，這個村落和其它村莊沒有別的寺廟，所有人的功德福業都彙集到這裡。當時各位比丘（Bhikkhu）在這裡安居，獲得了很多供養。如果不相信，可以一起去親眼看看。』眾人說：『如果這樣，你可以先去看看，我們隨後再去。』盜賊回答說：『我先去。』於是整理好衣服，慢步從容地走著，口中唸誦偈頌，繞著佛塔（制底，Caitya）行走，然後進入寺廟。當時，門邊有一個名叫莫訶羅（Mohala）的比丘（Bhikkhu），盜賊看見他后，向他頂禮，然後問道：
【English Translation】 English version: 'If the Dharma (法, teachings) and its meaning are equally beneficial to us, we wish to go elsewhere.' The elder replied, 'Only the virtuous ones like you understand the benefits of receiving the Dharma (法, teachings) and its meaning. As for clothing and food to sustain the body, I am willing to provide them. I hope you can stay here and reside, and the four requisites (四事供養, the four basic needs of monks: food, clothing, shelter, and medicine) will not be lacking.' The senior monk said, 'Venerable Bhikkhus (具壽, a respectful term for monks)! As the World Honored One (世尊, a title for the Buddha) said, 'If the donors have respect and faith, one should be compassionate and increase their faith.' I now wish to stay here.' Having made up his mind, he observed the surroundings and saw fragrant flowers, trees full of beautiful fruits, clear ponds, and lush forests, all delightful and pleasing. The senior monk said, 'Venerable Bhikkhus! Now this place is abundant with flowers and fruits. If the fruits were not ripe during the previous retreat (Varṣa, 雨季的閉關修行), we should observe the later retreat.' Having discussed this, they decided to observe the later retreat. At that time, the elder had only built one monastery, and all the merits and virtuous deeds were in that monastery. In this village and other villages, there were no other monasteries, and all the merits and virtuous deeds of the people were gathered here. At that time, the Bhikkhus (比丘, monks) who stayed here during the retreat received many offerings, and they had not yet dispersed after finishing their affairs. At that time, there was a group of thieves named Kārttika (迦栗底迦), who discussed among themselves, 'What should we do to obtain abundant clothing and food in one year without hard labor?' Someone said, 'We should steal the Bhikkhus' (比丘, monks) belongings.' The other thieves replied, 'They walk through hundreds of doorways in a day, begging laboriously just to sustain themselves. What do they have?' One of the thieves, who was familiar with the Bhikkhus' (比丘, monks) situation, told everyone, 'You don't know that they have a lot of wealth. The reason I know this is because the elder who built this monastery has pure and good faith, and he only built this one monastery. All the merits and virtuous deeds are here. There are no other monasteries in this village and other villages, and all the merits and virtuous deeds of the people are gathered here. At that time, the Bhikkhus (比丘, monks) who stayed here during the retreat received many offerings. If you don't believe me, you can go and see for yourselves.' The people said, 'If that's the case, you can go and see first, and we will go later.' The thief replied, 'I will go first.' So he tidied up his clothes, walked slowly and leisurely, recited gathas (伽他, verses) in his mouth, circumambulated the stupa (制底, Caitya), and then entered the monastery. At that time, there was a Bhikkhu (比丘, monk) named Mohala (莫訶羅) at the door. When the thief saw him, he bowed to his feet and asked.
：「聖者！此是誰寺？房宇莊嚴令人愛樂，愿生天者是其梯隥。」苾芻報言：「賢首！是某甲長者之所興建。」問言：「聖者！此是毗訶羅？為是毗伽多？」苾芻問曰：「何謂毗訶羅？何謂毗伽多？」報曰：「若資具充滿是毗訶羅，若所須闕乏是毗伽多。」苾芻報曰：「賢首！若如是者，此是毗訶羅，非毗伽多，於此住處資產豐足。」賊便報曰：「聖者！若足食者不應餐土，若足衣者不著樹皮，仁之衣服應有多少？」時莫訶羅稟性愚直，便攜賊手共進房中報言：「汝觀架上衣物。」重複問言：「聖者！此是仁物？為僧祇耶？」報言：「賢首！是我私物。」問言：「聖者！仁是上座？為是法師？」報言：「賢首！我非上座，亦非法師。我是沙彌，在僧之末。」報曰：「仁所有物我已知之，然于眾家有臥具不？」報言：「賢首！我在最下尚七事具足，何況僧家？」問言：「聖者！眾家廚內煮食之物，為用瓦器？為銅釜耶？」苾芻即便示其庫屋告言：「於此庫中充滿銅器。」既知此已賊便欲去，報言：「聖者！向來廢仁善品妨我家業，今且辭去後更咨參。」報言：「好去。」賊乃禮足而行，詣諸賊所告曰：「我于彼寺觀察財物如陸地舟，宜可偷竊。」中有一人告諸賊曰：「我曾聞說，有六十人善閑弓矢於此出家，不可造次輒
【現代漢語翻譯】 現代漢語譯本： 『聖者！這是誰的寺廟？房屋莊嚴，令人喜愛，想要昇天的人，這裡是他們的階梯。』一位比丘回答說：『賢首！這是某甲長者所興建的。』（賊）問道：『聖者！這是毗訶羅（Vihara，精舍），還是毗伽多（Vighata，空虛）？』比丘反問道：『什麼是毗訶羅？什麼是毗伽多？』（賊）回答說：『如果資具充滿，就是毗訶羅；如果所需缺乏，就是毗伽多。』比丘回答說：『賢首！如果這樣說，這裡是毗訶羅，不是毗伽多，因為住在這裡，資產豐足。』賊便說道：『聖者！如果食物充足，就不應該吃土；如果衣服充足，就不應該穿樹皮。您的衣服應該有多少？』 這時，莫訶羅（Mahala）天性愚直，便拉著賊的手，一同進入房中，說道：『你看架子上的衣物。』又問道：『聖者！這些是您的私人物品？還是僧眾的？』回答說：『賢首！是我的私人物品。』（賊）問道：『聖者！您是上座（長老）？還是法師？』回答說：『賢首！我不是上座，也不是法師。我是沙彌（Sramanera，小比丘），在僧眾中最末。』（賊）說道：『您的所有物我已經知道了，那麼在僧眾那裡，有臥具嗎？』回答說：『賢首！我在最下位，尚且七事具足，何況僧眾？』（賊）問道：『聖者！僧眾廚房裡煮食的器具，是用瓦器？還是銅釜？』比丘便指著庫房告訴他：『這個庫房裡，充滿了銅器。』 得知這些情況后，賊便想要離開，說道：『聖者！剛才打擾了您的修行，妨礙了我的家業，現在告辭，以後再來請教。』回答說：『好走。』賊便禮足離去，去到眾賊那裡，說道：『我在那座寺廟裡觀察到的財物，就像陸地上的船隻一樣，可以偷竊。』其中一人對眾賊說道：『我曾聽說，有六十個精通弓箭的人，在那裡出家，不可輕舉妄動。』
【English Translation】 English version: 'Venerable one! Whose temple is this? The buildings are magnificent and delightful. It is a ladder for those who wish to be born in heaven.' A Bhiksu (Buddhist monk) replied, 'Worthy one! It was built by a certain elder named Moujia (name of the elder).' (The thief) asked, 'Venerable one! Is this a Vihara (monastery), or a Vighata (devoid of resources)?' The Bhiksu asked in return, 'What is a Vihara? What is a Vighata?' (The thief) replied, 'If the resources are abundant, it is a Vihara; if the necessities are lacking, it is a Vighata.' The Bhiksu replied, 'Worthy one! If that is the case, this is a Vihara, not a Vighata, for the assets are abundant in this dwelling place.' The thief then said, 'Venerable one! If food is sufficient, one should not eat soil; if clothing is sufficient, one should not wear bark. How much clothing should you have?' At this time, Mahala (name of the monk), being naturally simple and honest, took the thief's hand and together they entered the room. He said, 'Look at the clothes on the shelves.' He then asked, 'Venerable one! Are these your personal belongings? Or do they belong to the Sangha (Buddhist monastic community)?' He replied, 'Worthy one! They are my personal belongings.' (The thief) asked, 'Venerable one! Are you a Sthavira (elder monk)? Or a Dharma teacher?' He replied, 'Worthy one! I am neither a Sthavira nor a Dharma teacher. I am a Sramanera (novice monk), the last in the Sangha.' (The thief) said, 'I know what you possess, but does the Sangha have bedding?' He replied, 'Worthy one! Even I, in the lowest position, have all seven requisites, how much more so the Sangha?' (The thief) asked, 'Venerable one! Are the cooking utensils in the Sangha's kitchen made of earthenware or copper cauldrons?' The Bhiksu then pointed to the storehouse and told him, 'This storehouse is full of copper utensils.' Having learned this, the thief wanted to leave, saying, 'Venerable one! I have disturbed your practice and hindered my family's business. I will take my leave now and consult you later.' He replied, 'Farewell.' The thief then paid his respects and left, going to the other thieves and saying, 'The wealth I observed in that temple is like a ship on land, it can be stolen.' One of them said to the thieves, 'I have heard that sixty people skilled in archery have renounced the world there, we should not act rashly.'
為偷竊，若眾集聽經方可入寺。」別人問曰：「不知何日眾聚聽經？」其諳委僧人告諸賊曰：「八日已過月半當誦。」即便屈指數日而住，至十四日上座自說波羅提木叉，為長凈事已令誦經者升師子座，才始發端誦伽他曰：
「佛在給園中， 能斷諸纏惑， 諸根皆寂定， 告眾如是言。」
於時賊徒扣門而喚，苾芻問曰：「汝是何人？」報言：「聖者！我是善男子。」時諸苾芻便作是念：「或聚落人來此聽法，我為開門。」其門既開賊徒競入爭取財物，苾芻告曰：「汝向報言是善男子，今來入寺便竊我財。」賊言：「聖者！我有二名：在外名善男子，入寺名賊。」苾芻告曰：「作汝名者非是好人。」偷得物已即便出寺。苾芻議曰：「具壽！如世尊說：『凡𤚲乳者不應令盡。』今此長者若見遭賊出物供寺，復與我等定當傾竭，宜往室羅伐城同梵行處求覓衣服。」共相謂曰：「我等形露如何涉途？」一人告曰：「晝入草叢、夜當涉路。」不白長者於是便行，漸至室羅伐城。彼諸苾芻初夜后夜警覺定思勤修善品，見露形者來至門前慞惶顧望，彼諸苾芻遙問之曰：「汝露形拔髮之輩，因何至斯？此僧伽住，非汝住處。」答言：「具壽！我是苾芻，非露形外道。」復問曰：「豈有如是形相苾芻？」答曰：「被賊
【現代漢語翻譯】 現代漢語譯本 爲了偷竊，（他們說）如果眾人聚集聽經，才可以進入寺廟。』別人問道：『不知道哪一天眾人會聚集聽經？』那知情的僧人告訴眾賊說：『八日已過，月半時應當誦經。』他們便屈指數著日子，在那裡住了下來，到了十四日，上座（Sthavira）親自宣講波羅提木叉（Pratimoksha），爲了長凈（Uposatha）事宜，已經讓誦經者登上獅子座（Simhasana），才剛剛開始誦經，誦誦伽他（Gatha）說： 『佛陀在給園（Jetavana）中，能斷除各種纏縛迷惑，諸根都寂靜安定，這樣告訴大眾。』 當時，賊人們敲門呼喊，比丘（Bhiksu）問道：『你們是什麼人？』回答說：『聖者！我們是善男子。』當時，眾比丘便這樣想：『或許是村落里的人來這裡聽法，我為他們開門。』門一打開，賊人們便爭先恐後地衝進來搶奪財物，比丘們說道：『你們剛才說自己是善男子，現在進入寺廟卻偷竊我們的財物。』賊人說：『聖者！我們有兩個名字：在外面叫善男子，進入寺廟就叫賊。』比丘說道：『給你們起這些名字的人都不是好人。』偷了東西后，他們便離開了寺廟。比丘們商議說：『具壽（Ayushman）！正如世尊（Bhagavan）所說：『凡是擠出來的乳汁不應該全部用盡。』現在這位長者（Grahapati）如果看到我們遭到盜賊搶走了供養寺廟的財物，一定會傾家蕩產地幫助我們，我們應該去室羅伐城（Sravasti），在同梵行（Sabrahmacari）的地方尋求衣服。』他們互相說道：『我們這樣赤身裸體，如何行走？』一個人說道：『白天進入草叢，夜晚趕路。』沒有告訴長者，他們便出發了，漸漸地到達了室羅伐城。那裡的比丘們在初夜和后夜都警覺地禪定思維，勤奮地修習善法，看到有赤身裸體的人來到門前，驚慌地四處張望，那裡的比丘們遠遠地問道：『你們這些赤身裸體、拔掉頭髮的人，因為什麼來到這裡？這是僧伽（Sangha）的住所，不是你們居住的地方。』回答說：『具壽！我們是比丘，不是赤身裸體的外道。』又問道：『哪裡有像你們這樣形相的比丘？』回答說：『我們被賊…』
【English Translation】 English version 'To steal, (they said) if the crowd gathers to listen to the sutras, then they can enter the temple.' Others asked: 'I don't know which day the crowd will gather to listen to the sutras?' The knowledgeable monk told the thieves: 'Eight days have passed, and the recitation should be done in the middle of the month.' They counted the days and stayed there. On the fourteenth day, the Sthavira (elder monk) personally recited the Pratimoksha (rules of discipline), and for the Uposatha (observance day) affairs, he had the sutra reciter ascend the Simhasana (lion throne). Just as he began to recite the Gatha (verse), he said: 'The Buddha (Buddha) is in Jetavana (Jetavana), able to cut off all entanglements and delusions, all senses are tranquil and stable, and he tells the assembly in this way.' At that time, the thieves knocked on the door and shouted. The Bhiksu (monk) asked: 'Who are you?' They replied: 'Venerable! We are good men.' At that time, the monks thought: 'Perhaps people from the village have come here to listen to the Dharma (teachings), I will open the door for them.' As soon as the door was opened, the thieves rushed in to seize the property. The monks said: 'You said you were good men, but now you enter the temple and steal our property.' The thieves said: 'Venerable! We have two names: outside we are called good men, and inside the temple we are called thieves.' The monks said: 'The people who gave you these names are not good people.' After stealing the things, they left the temple. The monks discussed: 'Ayushman (Venerable ones)! As the Bhagavan (World-Honored One) said: 'Whatever milk is squeezed out should not be used up completely.' Now, if this Grahapati (householder) sees that we have been robbed of the property offered to the temple, he will definitely help us to the point of impoverishment. We should go to Sravasti (Sravasti) and seek clothes in the place of Sabrahmacari (fellow practitioners).' They said to each other: 'How can we travel naked like this?' One person said: 'Enter the bushes during the day and travel at night.' Without telling the householder, they set off and gradually arrived at Sravasti. The monks there were vigilant in meditation and contemplation during the first and last nights, diligently cultivating good deeds. Seeing naked people coming to the door, they looked around in panic. The monks there asked from afar: 'You naked, hair-plucking people, why have you come here? This is the residence of the Sangha (community), not your place of residence.' They replied: 'Venerable ones! We are monks, not naked heretics.' They asked again: 'Where are there monks with such appearances as you?' They replied: 'We were robbed by thieves...'
偷劫，欲使何為？」問曰：「汝名何等？」答曰：「我名佛護、法護、僧護等。」彼便答曰：「善來！善來！諸具壽！」即為開門。彼便入寺，或與三衣、或有與裙、或與僧腳崎、或與漉水羅、或與腰絳、或與波怛羅，隨其所有皆共周給。時諸苾芻以緣白佛，佛言：「若諸苾芻住阿蘭若處者，於三衣中應留一衣置俗舍內。如佛所教，蘭若苾芻於三衣中應留一衣置俗舍內。」
時諸苾芻如佛所教以衣置村，由前制戒還往村中與衣共宿。時婆羅門居士告言：「聖者！仁等何意於此宿耶？」報言：「此有我衣。」彼便報曰：「我等豈可盜此衣耶？若不相信宜可持去。」時諸苾芻以緣白佛，佛言：「不應彼宿。」時諸苾芻明相未出往至村中，見諸女人露形而臥，彼便問曰：「何故聖者未曉而來？」苾芻報曰：「此有我衣。」彼便報曰：「我等豈可盜此衣耶？若不相信宜可持去。」時諸苾芻以緣白佛，佛言：「不應夜往。」時諸苾芻便至村外待明相出，遂被賊盜虎狼、師子之所驚怖。時諸苾芻以緣白佛，佛言：「應于寺中待明相出。」時諸苾芻有三寶事須出界外，皆不敢去，云：「我有衣寄俗舍內。」苾芻白佛，佛言：「阿蘭若苾芻應齊六夜得向余處離衣而宿。」時六眾苾芻出界外遂經七宿，諸苾芻告曰：「具壽！佛聽出
【現代漢語翻譯】 現代漢語譯本： 『你們偷盜搶劫，想要做什麼？』他們問道：『你們叫什麼名字？』回答說：『我名叫佛護（Buddha-rakshita，佛陀守護）、法護（Dharma-rakshita，正法守護）、僧護（Sangha-rakshita，僧團守護）等等。』那人便回答說：『歡迎！歡迎！各位具壽（Ayushman，對年長僧侶的尊稱）！』就為他們打開門。他們便進入寺院，有人給他們三衣（Tricivara，僧侶所穿的三件袈裟）、有人給他們裙子、有人給他們僧腳崎（Samghati，大衣）、有人給他們漉水羅（water strainer，過濾水的器具）、有人給他們腰絳（waistband，束腰的帶子）、有人給他們波怛羅（Patra，缽），隨他們所有的一切都共同賙濟。 當時，眾比丘（Bhikkhu，出家修行的男性佛教徒）將此事稟告佛陀（Buddha，覺悟者），佛陀說：『如果眾比丘住在阿蘭若（Aranya，寂靜處）處，在三衣中應該留一件衣服放在俗舍內。』如佛陀所教導的，蘭若比丘在三衣中應該留一件衣服放在俗舍內。 當時，眾比丘如佛陀所教導將衣服放在村裡，由於之前的戒律限制，他們又回到村裡與衣服一起過夜。當時，婆羅門（Brahmin，古印度僧侶階層）居士（Upasaka，在家佛教男信徒）告誡說：『聖者！你們為何要在這裡過夜呢？』回答說：『這裡有我的衣服。』他們便說：『我們難道會偷這件衣服嗎？如果不相信，可以拿走。』當時，眾比丘將此事稟告佛陀，佛陀說：『不應該在那裡過夜。』當時，眾比丘在天亮之前前往村裡，看見許多女人裸露身體而睡，他們便問道：『聖者為何在天亮之前就來了？』比丘回答說：『這裡有我的衣服。』他們便說：『我們難道會偷這件衣服嗎？如果不相信，可以拿走。』當時，眾比丘將此事稟告佛陀，佛陀說：『不應該晚上去。』當時，眾比丘便到村外等待天亮，結果被賊盜、虎狼、獅子所驚嚇。當時，眾比丘將此事稟告佛陀，佛陀說：『應該在寺中等待天亮。』當時，眾比丘有三寶（Triratna，佛、法、僧）的事情需要出界外，都不敢去，說：『我的衣服寄放在俗舍內。』比丘稟告佛陀，佛陀說：『阿蘭若比丘應該可以離開衣服在其他地方住六夜。』當時，六眾比丘（group of six monks，指六位行為不端的比丘）出界外竟然過了七夜，眾比丘告誡說：『具壽！佛陀允許出』
【English Translation】 English version: 'What do you intend to do by stealing and robbing?' They asked, 'What are your names?' They replied, 'My name is Buddha-rakshita (Protected by the Buddha), Dharma-rakshita (Protected by the Dharma), Sangha-rakshita (Protected by the Sangha), and so on.' Then he replied, 'Welcome! Welcome! Venerable Ayushman (term of respect for senior monks)!' and opened the door for them. They entered the monastery, and some gave them the Tricivara (three robes worn by monks), some gave them skirts, some gave them the Samghati (outer robe), some gave them water strainer, some gave them waistbands, and some gave them Patra (begging bowl), sharing whatever they had. At that time, the Bhikkhus (monks) reported this matter to the Buddha (the Awakened One), and the Buddha said, 'If the Bhikkhus live in Aranya (secluded place), they should leave one of the three robes in a layperson's house.' As the Buddha taught, the Aranya Bhikkhus should leave one of the three robes in a layperson's house. At that time, the Bhikkhus, as the Buddha taught, left their robes in the village. Due to the previous precepts, they returned to the village to spend the night with their robes. Then, the Brahmin (priestly class in ancient India) Upasaka (lay male devotee) warned, 'Venerable ones! Why are you staying here overnight?' They replied, 'My robe is here.' They then said, 'Would we steal this robe? If you don't believe us, you can take it away.' At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said, 'You should not stay there overnight.' At that time, the Bhikkhus went to the village before dawn and saw many women sleeping naked. They asked, 'Why have you come before dawn, venerable ones?' The Bhikkhus replied, 'My robe is here.' They then said, 'Would we steal this robe? If you don't believe us, you can take it away.' At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said, 'You should not go at night.' At that time, the Bhikkhus waited outside the village until dawn, and as a result, they were frightened by thieves, tigers, wolves, and lions. At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said, 'You should wait in the monastery until dawn.' At that time, the Bhikkhus had matters concerning the Triratna (the Three Jewels: Buddha, Dharma, Sangha) that required them to go outside the boundary, but they did not dare to go, saying, 'My robe is left in a layperson's house.' The Bhikkhus reported this to the Buddha, and the Buddha said, 'Aranya Bhikkhus should be allowed to stay away from their robes in other places for six nights.' At that time, the group of six monks went outside the boundary and stayed for seven nights. The Bhikkhus warned, 'Venerable one! The Buddha allows you to leave'
界離衣六夜，仁等何因故經七宿？」答言：「具壽！遣經六夜至第七夜，豈飲酒啖蒜耶？」少欲苾芻聞此說已共生嫌賤作如是語：「佛聽六夜得離衣宿，云何苾芻遂經七宿？」時諸苾芻以緣白佛。爾時世尊以此因緣乃至告諸苾芻，廣說如上，「制其學處，應如是說：
「若復眾多苾芻在阿蘭若處住，作后安居有驚怖畏難處，苾芻欲於三衣中隨留一衣置村舍內。若苾芻有緣須出阿蘭若界者，得齊六夜離衣而宿，若過者泥薩祇波逸底迦。」
若復眾多苾芻者，眾多謂三人已去。
苾芻謂是六眾。
在阿蘭若住處者，去村五百弓，有一拘盧舍名阿蘭若處、四拘盧舍名一逾膳那，從七極微至逾膳那，有十八種差別，如前廣說。
住處者，謂是寺也。
后安居者，謂從六月十六日為始。
有驚怖畏難處者，驚謂恐有賊來，怖謂虎豹狼等，畏難謂蚊虻、蛇蝎、風熱等事。
言苾芻欲於三衣中隨留一衣置村舍內者，三衣謂是僧伽胝、嗢呾羅僧、伽安呾婆娑。村者，謂有街衢巷陌可識。置者，安也。
若有緣須出界者，謂有三寶事或別人事。出界者，謂離常住處所有分齊。
得六夜者，謂得至六夜。
離衣而宿，謂望村內所寄之衣。
若過，謂至七日明相
【現代漢語翻譯】 現代漢語譯本： 『界離衣六夜，仁等何因故經七宿？』有人回答：『具壽（Ayasma，尊者）！誰會離開衣服六夜直到第七夜，還飲酒吃蒜呢？』少欲的比丘（Bhikkhu，佛教出家男眾）聽到這些話后，共同生起嫌棄之心，這樣說道：『佛陀允許離開衣服六夜而住，為什麼有比丘竟然過了七夜？』當時，眾比丘將此事稟告佛陀。那時，世尊（Bhagavan，佛的尊稱）因此因緣，乃至告知眾比丘，詳細解說如上，制定學處（Siksa-pada，戒條），應這樣說： 『如果眾多比丘住在阿蘭若（Aranya，寂靜處）處，作后安居（Pavāraṇā，解夏）時，有驚怖畏難之處，比丘想要在三衣（Ticīvara，比丘所持的三種袈裟）中隨意留下一件放在村舍內。如果比丘有因緣需要離開阿蘭若界（Aranya，寂靜處）者，可以離開衣服住六夜，如果超過這個期限，就犯了泥薩祇波逸底迦（Nissaggiya Pācittiya，捨墮）罪。』 『若復眾多比丘者』，眾多指的是三人以上。 『比丘』指的是六眾（Chabbaggiya，六群比丘）。 『在阿蘭若住處者』，距離村莊五百弓，有一拘盧舍（Krośa，印度長度單位）名為阿蘭若處，四個拘盧舍名為一逾膳那（Yojana，印度長度單位），從七極微到逾膳那，有十八種差別，如前文詳細解說。 『住處』指的是寺廟。 『后安居者』，指的是從六月十六日開始。 『有驚怖畏難處者』，驚指的是恐怕有盜賊來，怖指的是虎豹狼等，畏難指的是蚊虻、蛇蝎、風熱等事。 『言比丘欲於三衣中隨留一衣置村舍內者』，三衣指的是僧伽胝（Saṃghāṭī，重衣）、嗢呾羅僧（Uttarāsaṅga，上衣）、伽安呾婆娑（Antarvāsa，內衣）。村指的是有街道巷陌可以辨識的地方。『置』指的是安放。 『若有緣須出界者』，指的是有關於佛法僧三寶的事情或者別人的事情。『出界者』，指的是離開常住處所的界限。 『得六夜者』，指的是可以到六夜。 『離衣而宿』，指的是希望住在村內所寄放衣服的地方。 『若過』，指的是到了第七天的明相出現。
【English Translation】 English version: 『You have been separated from your robes for six nights; what is the reason you have spent seven nights away?』 The answer was: 『Ayasma (Ayasma, Venerable)! Who would leave their robes for six nights, even up to the seventh night, and also drink alcohol and eat garlic?』 The Bhikkhus (Bhikkhu, Buddhist monks) of few desires, upon hearing this, together felt disgust and spoke thus: 『The Buddha allows one to be separated from their robes for six nights, how is it that a Bhikkhu has spent seven nights away?』 At that time, the Bhikkhus reported this matter to the Buddha. Then, the Bhagavan (Bhagavan, the Blessed One), because of this reason, even told the Bhikkhus, explaining in detail as above, establishing a Siksa-pada (Siksa-pada, precept), it should be said thus: 『If many Bhikkhus are dwelling in an Aranya (Aranya, secluded place), and during the Pavāraṇā (Pavāraṇā, end of the rains retreat) there is a place of fear and difficulty, a Bhikkhu wishes to leave one of the Ticīvara (Ticīvara, three robes) in a village dwelling. If a Bhikkhu has a reason to leave the boundary of the Aranya, he may be separated from his robes for six nights; if he exceeds this, he commits a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense requiring expiation and forfeiture).』 『If many Bhikkhus』 refers to three or more. 『Bhikkhu』 refers to the Chabbaggiya (Chabbaggiya, group of six monks). 『Dwelling in an Aranya』 refers to a place five hundred bow-lengths from a village, where one Krośa (Krośa, Indian unit of distance) is called an Aranya, and four Krośas are called one Yojana (Yojana, Indian unit of distance). From seven atoms to a Yojana, there are eighteen kinds of differences, as explained in detail earlier. 『Dwelling place』 refers to a monastery. 『After the Pavāraṇā』 refers to starting from the sixteenth day of the sixth month. 『A place of fear and difficulty』 refers to fear of thieves, fear of tigers, leopards, wolves, etc., and difficulties such as mosquitoes, gadflies, snakes, scorpions, wind, heat, etc. 『The Bhikkhu wishes to leave one of the three robes in a village dwelling』 refers to the Saṃghāṭī (Saṃghāṭī, outer robe), Uttarāsaṅga (Uttarāsaṅga, upper robe), and Antarvāsa (Antarvāsa, inner robe). 『Village』 refers to a place with recognizable streets and alleys. 『Leave』 refers to placing. 『If there is a reason to leave the boundary』 refers to matters concerning the Triple Gem (Buddha, Dharma, Sangha) or the affairs of others. 『Leaving the boundary』 refers to leaving the limits of the usual dwelling place. 『Allowed for six nights』 refers to being allowed up to six nights. 『Sleeping separated from the robes』 refers to hoping to stay in the village where the robes are left. 『If it exceeds』 refers to the appearance of the dawn of the seventh day.
出時，犯捨墮罪，舍悔法式廣說如上。
此中犯相其事云何？若苾芻於三衣中欲留一衣置村舍內，從阿蘭若界離過六夜，得捨墮罪。若有八難隨一事來，捨去無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
預前求過後用雨浴衣學處第二十八
爾時佛在室羅伐城逝多林給孤獨園。如佛所言苾芻應求雨浴衣，時六眾苾芻預前求覓、過後而用，事務繁雜妨廢正修。少欲苾芻遂生嫌賤：「云何汝等故違佛言？」以緣白佛。爾時世尊以此因緣乃至告諸苾芻，「制其學處，應如是說：
「若復苾芻，春殘一月在應求雨浴衣，齊後半月來應持用。若苾芻未至春殘一月求雨浴衣，至後半月仍持用者，泥薩祇波逸底迦。」
若復苾芻者，謂六眾也，若復更有如是流類。
春殘一月者，謂去安居有一月在，即是從四月十六日至五月十五日。
應求雨浴衣者，謂洗浴物。
齊後半月來應持用者，指用分齊，謂有半月在當作隨意事。謂從八月一日已去。若苾芻未至春殘一月便預求雨浴衣，至後半月尚持用者，得罪同前。舍悔法式廣如上說。
此中犯相其事云何？若苾芻欲作前安居，即于春殘一月求雨浴衣。若苾芻欲作后安居者，便作是念：「彼尚求衣，我何不求？」若求得
【現代漢語翻譯】 現代漢語譯本： 出（離開時），犯捨墮罪，舍悔法式如前文所述。
此中犯相是什麼情況呢？如果比丘（bhiksu，佛教出家男眾）將三衣中的一件留在村舍內，離開阿蘭若（aranya，寂靜處）超過六個夜晚，就犯捨墮罪。如果遇到八難（astavikalpa，八種障礙修行的困境）中的任何一種情況，捨棄衣物則無罪。此外，沒有犯戒的情況包括：初犯者，或者癡狂、心亂、被痛苦纏繞的人。
預先求取過後使用雨浴衣學處第二十八
當時，佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana-Anathapindika-arama）說法。正如佛陀所說，比丘應該求取雨浴衣，但六眾比丘預先求取，過後才使用，導致事務繁雜，妨礙了正常的修行。少欲的比丘因此感到不滿：『你們怎麼能違背佛陀的教導呢？』他們將此事稟告佛陀。當時，世尊因此因緣，告誡眾比丘，制定學處，應該這樣說：
『如果比丘，在春季剩餘一個月時，應該求取雨浴衣，到後半個月時才應該使用。如果比丘未到春季剩餘一個月就求取雨浴衣，到後半個月仍然使用，就犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』
『如果比丘』，指的是六眾比丘，或者其他類似的人。
『春季剩餘一個月』，指的是距離安居（varsa，雨季安居）還有一個月的期間，即從四月十六日至五月十五日。
『應該求取雨浴衣』，指的是洗浴用的衣物。
『到後半個月時才應該使用』，指的是使用的期限，即有半個月的時間可以隨意處理。指的是從八月一日開始。如果比丘未到春季剩餘一個月就預先求取雨浴衣，到後半個月仍然使用，所犯的罪與之前相同。舍悔法式如前文所述。
此中犯相是什麼情況呢？如果比丘想要作前安居（purvavarsa，前安居），就在春季剩餘一個月時求取雨浴衣。如果比丘想要作后安居（paschavarsa，后安居），就想：『他們尚且求取雨浴衣，我為什麼不求取呢？』如果求得了
【English Translation】 English version: Upon leaving, it constitutes a Nissaggiya Pacittiya offense, and the procedure for confession and forfeiture is as described above.
What are the circumstances of this offense? If a bhiksu (Buddhist monk) leaves one of his three robes in a village dwelling and departs from the aranya (secluded place) for more than six nights, he commits a Nissaggiya Pacittiya offense. If any of the eight difficulties (astavikalpa, eight unfavorable conditions for practice) arise, abandoning the robe is not an offense. Furthermore, there is no offense for the first offender, or one who is insane, mentally disturbed, or afflicted by pain.
The Training Rule Concerning Requesting Rain-Bathing Robes in Advance and Using Them Later, Number Twenty-Eight
At that time, the Buddha was in the Jetavana-Anathapindika-arama (Jetavana Grove of Anathapindika) in Sravasti (Savatthi). As the Buddha had said that bhiksus should request rain-bathing robes, the group of six bhiksus requested them in advance and used them later, causing affairs to become complicated and hindering proper practice. Bhiksus of few desires became displeased: 'How can you disobey the Buddha's words?' They reported the matter to the Buddha. At that time, the World Honored One, because of this cause, addressed the bhiksus, establishing a training rule, which should be stated as follows:
'If a bhiksu, when one month remains of the spring season, should request a rain-bathing robe, and only use it after the latter half of the month has arrived, if that bhiksu requests a rain-bathing robe before one month remains of the spring season, and still uses it after the latter half of the month has arrived, it is a Nissaggiya Pacittiya offense.'
'If a bhiksu' refers to the group of six bhiksus, or others of similar kind.
'One month remains of the spring season' refers to the period one month before the varsa (retreat), that is, from April 16th to May 15th.
'Should request a rain-bathing robe' refers to an item for bathing.
'Only use it after the latter half of the month has arrived' refers to the limit for use, that is, having half a month to handle matters as one pleases. This refers to starting from August 1st. If a bhiksu requests a rain-bathing robe before one month remains of the spring season, and still uses it after the latter half of the month has arrived, the offense is the same as before. The procedure for confession and forfeiture is as described above.
What are the circumstances of this offense? If a bhiksu intends to observe the purvavarsa (early retreat), he requests a rain-bathing robe when one month remains of the spring season. If a bhiksu intends to observe the paschavarsa (late retreat), he thinks: 'They are requesting rain-bathing robes, why shouldn't I?' If he obtains it
者犯捨墮罪。若苾芻作后安居，彼持雨浴衣至八月盡仍尚持衣，若前安居人作如是念：「彼尚持衣至八月盡，我何不持？」若持者得捨墮罪。若苾芻各依自夏求衣、持衣者無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
回眾物入己學處第二十九
爾時佛在釋迦處販葦人聚落。爾時有一長者自起信心深生愛敬，造一住處施與別人聖者羅怙羅。時羅怙羅於此寺中時時住止，因有緣務須往室羅伐城。是時長者聞具壽羅怙羅舍其住處，執持衣缽往室羅伐城。時彼長者見寺空虛，即便以寺舍入僧伽。時具壽羅怙羅事緣既了，即便還來詣舊住處，聞說長者以其住處施與僧伽。羅怙羅聞斯事已往詣佛所，禮雙足已在一面住，即以上緣具白世尊：「我今欲如之何？」於時世尊告羅怙羅曰：「汝今可詣長者之處作如是語：『長者！豈於我所見身語業有不善處生嫌賤耶？』」時羅怙羅承佛教已，即便往詣長者之處作如是語：「長者！豈於我所見身語業有不善處生嫌賤耶？」是時長者即便禮足作如是語：「我實不于聖者之所見身語業有不善處起嫌賤心。」時羅怙羅咒愿長者：「無病長壽。」即便捨去還詣佛所，頂禮佛足在一面住，白佛言：「世尊！我承佛教，至長者所告言：『長者！豈於我所見身語業有不善處生嫌賤
【現代漢語翻譯】 現代漢語譯本： 若比丘違反此規定，則犯捨墮罪（需要捨棄並懺悔的罪過）。如果比丘做了后安居（雨季安居結束後繼續修行），他持有雨浴衣直到八月底，但仍然繼續持有這件衣服，如果前安居的人這樣想：『他尚且持有雨浴衣到八月底，我為什麼不能持有？』如果他也持有，就犯捨墮罪。如果比丘各自根據自己的夏季安居情況尋求和持有雨衣，則不犯戒。此外，最初犯戒的人，或者癡狂、精神錯亂、被痛苦纏繞的人，也不算犯戒。
回眾物入己學處第二十九
當時，佛陀在釋迦族的販葦人聚落。當時，有一位長者（富有的居士）自己生起信心，深深地愛敬佛法，建造了一處住所，施捨給聖者羅怙羅（佛陀的兒子）。當時，羅怙羅在這座寺廟中時常居住，因為有事需要前往室羅伐城（古印度城市）。當時，長者聽說具壽羅怙羅（對羅怙羅的尊稱）捨棄了他的住所，帶著衣缽前往室羅伐城。當時，這位長者看到寺廟空無一人，就將這座寺廟舍入僧伽（僧團）。當時，具壽羅怙羅事情辦完后，就返回到原來的住所，聽說長者已經將他的住所施捨給了僧伽。羅怙羅聽到這件事後，前往佛陀那裡，禮拜佛足后在一旁站立，將以上的事情詳細地稟告世尊：『我現在應該怎麼辦？』當時，世尊告訴羅怙羅說：『你現在可以前往長者那裡，這樣對他說：『長者！難道您在我這裡看到身語行為有什麼不好的地方，從而產生了嫌棄之心嗎？』』當時，羅怙羅接受了佛陀的教誨后，就前往長者那裡，這樣對他說：『長者！難道您在我這裡看到身語行為有什麼不好的地方，從而產生了嫌棄之心嗎？』當時，這位長者立即禮拜羅怙羅的腳，這樣說道：『我實在沒有在聖者這裡看到身語行為有什麼不好的地方，從而產生嫌棄之心。』當時，羅怙羅祝願長者：『無病長壽。』然後就離開了，返回到佛陀那裡，頂禮佛足后在一旁站立，稟告佛陀說：『世尊！我接受了佛陀的教誨，到了長者那裡，告訴他說：『長者！難道您在我這裡看到身語行為有什麼不好的地方，從而產生了嫌棄之心嗎？』
【English Translation】 English version: If a Bhikshu violates this rule, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a Bhikshu observes the later retreat (after the end of the rainy season retreat), and he keeps the rain-bathing cloth until the end of the eighth month, and still continues to keep the cloth, if someone who observed the earlier retreat thinks: 'He still keeps the rain-bathing cloth until the end of the eighth month, why can't I keep it?' If he also keeps it, he commits a Nissaggiya Pacittiya. If Bhikshus each seek and keep the rain-bathing cloth according to their own summer retreat situation, there is no offense. Furthermore, the first offender, or one who is insane, mentally disturbed, or afflicted by pain, is not considered to have committed an offense.
Chapter 29: Returning Sangha Property for Personal Use
At that time, the Buddha was in the reed-selling settlement of the Sakyas. At that time, there was a householder (wealthy layman) who developed faith and deep reverence, and built a dwelling place, donating it to the venerable Rahula (Buddha's son). At that time, Rahula often resided in this monastery, but because of some business, he needed to go to Sravasti (ancient Indian city). At that time, the householder heard that the venerable Rahula (a respectful title for Rahula) had abandoned his dwelling and taken his robes and bowl to Sravasti. At that time, this householder saw the monastery empty and donated the monastery to the Sangha (monastic community). At that time, after the venerable Rahula finished his business, he returned to his former residence and heard that the householder had donated his residence to the Sangha. After hearing this, Rahula went to the Buddha, prostrated at his feet, and stood to one side, reporting the above matter in detail to the World Honored One: 'What should I do now?' At that time, the World Honored One told Rahula: 'You can now go to the householder and say to him: 'Householder! Have you seen any unwholesome behavior in my body, speech, or mind that has caused you to feel aversion?'' At that time, after Rahula received the Buddha's teaching, he went to the householder and said to him: 'Householder! Have you seen any unwholesome behavior in my body, speech, or mind that has caused you to feel aversion?' At that time, the householder immediately bowed at Rahula's feet and said: 'I have not seen any unwholesome behavior in the venerable one's body, speech, or mind that has caused me to feel aversion.' At that time, Rahula wished the householder: 'May you be free from illness and have a long life.' Then he left and returned to the Buddha, prostrated at his feet, and stood to one side, reporting to the Buddha: 'World Honored One! I received the Buddha's teaching and went to the householder, telling him: 'Householder! Have you seen any unwholesome behavior in my body, speech, or mind that has caused you to feel aversion?'
耶？』長者答我云：『聖者！我實不于聖者之所見身語業有不善處生嫌賤心。』」於時具壽阿難陀在於佛后執扇扇佛，世尊即告具壽阿難陀曰：「汝今宜往販葦人聚落，告諸苾芻悉令集在常食堂中。」時具壽阿難陀奉命而去具宣佛教，彼苾芻眾皆令集在常食堂中已，還詣佛所頂禮佛足在一面立，白佛言：「世尊！彼聚落中諸苾芻眾，我奉佛教皆已集在常食堂中，唯愿知之。」爾時世尊詣彼堂中於所設座就之而坐，告諸苾芻曰：「若有施主以所施物施一別人，后時復回此物施一別人，此則施者非法，受者亦非法，名不凈受用。如是若更回與二人、或與三人，或與僧伽，斯等皆名施不如法、受不如法、不凈受用。汝等苾芻！若有施主，以所施物施二別人，后時復回此物施一別人，此則施者受者俱名非法，所有受用皆是不凈。如是若更回與二人、三人，或與僧伽，施者受者俱名非法，所有受用皆是不凈。汝等苾芻！若有施主，以所施物施三別人，后時復回此物施一、二、三人，或與僧伽，施者受者俱名非法，所有受用皆是不凈。汝等苾芻！若有施主，以所施物施與僧伽，后時復回此物施與一、二、三人，與餘僧伽，施者受者俱名非法，所有受用皆是不凈。汝等苾芻！若其僧伽破為二部，先施此部復將此物回與彼部，乃至皆是
【現代漢語翻譯】 現代漢語譯本： 『耶？』長者回答我說：『聖者！我確實沒有因為聖者您的身語行為有不妥之處而產生嫌棄輕賤之心。』」，當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）在佛陀身後執扇扇風，世尊就告訴具壽阿難陀說：「你現在應該前往販葦人聚落，告訴所有的比丘（bhiksu，佛教出家男眾）讓他們全部集合在常食堂中。」當時，具壽阿難陀接受佛陀的命令前去，完全宣達了佛陀的教誨，讓那些比丘眾全部集合在常食堂中之後，返回佛陀處，頂禮佛足後站立在一旁，稟告佛陀說：「世尊！那個聚落中的所有比丘眾，我已奉佛陀的教誨全部集合在常食堂中，唯愿您知曉。」 這時，世尊前往那個食堂中，在所設定的座位上坐下，告訴眾比丘說：「如果有施主將所施之物施給一個人，之後又將此物收回轉而施給另一個人，這種情況施者不合法，受者也不合法，名為不清凈的受用。像這樣，如果再轉而給予兩個人、或給予三個人、或給予僧伽（samgha，佛教僧團），這些都叫做施捨不如法、接受不如法、不清凈的受用。你們這些比丘！如果有施主將所施之物施給兩個人，之後又將此物收回轉而施給一個人，這種情況施者和受者都屬於非法，所有的受用都是不清凈的。像這樣，如果再轉而給予兩個人、三個人，或給予僧伽，施者和受者都屬於非法，所有的受用都是不清凈的。你們這些比丘！如果有施主將所施之物施給三個人，之後又將此物收回轉而施給一、二、三個人，或給予僧伽，施者和受者都屬於非法，所有的受用都是不清凈的。你們這些比丘！如果有施主將所施之物施與僧伽，之後又將此物收回轉而施與一、二、三個人，或給予其他的僧伽，施者和受者都屬於非法，所有的受用都是不清凈的。你們這些比丘！如果僧伽分裂為兩部分，先前施給這個部分，又將此物收回轉而給予那個部分，乃至都是...
【English Translation】 English version: 『What?』 The elder replied to me, 『Venerable one! I truly do not have any feelings of dislike or contempt towards the Venerable one because of any improper behavior in your body, speech, or actions.』" At that time, the Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) was behind the Buddha, fanning him. The World-Honored One then said to the Venerable Ānanda, 「You should now go to the settlement of the reed sellers and tell all the bhiksus (Buddhist monks) to gather in the common dining hall.」 At that time, the Venerable Ānanda, receiving the Buddha's command, went and fully proclaimed the Buddha's teachings, causing all the bhiksus to gather in the common dining hall. He then returned to the Buddha, prostrated at his feet, and stood to one side, reporting to the Buddha, 「World-Honored One! All the bhiksus in that settlement, I have, according to the Buddha's teachings, gathered in the common dining hall. May you be aware of this.」 At this time, the World-Honored One went to that hall, sat on the seat that was prepared, and said to the bhiksus, 「If a donor gives something to one person, and then takes it back and gives it to another person, this is unlawful for both the donor and the recipient, and it is called impure use. Likewise, if it is given to two people, or three people, or to the samgha (Buddhist monastic community), all of these are called unlawful giving, unlawful receiving, and impure use. You bhiksus! If a donor gives something to two people, and then takes it back and gives it to one person, this is unlawful for both the donor and the recipient, and all use is impure. Likewise, if it is given to two people, three people, or to the samgha, both the donor and the recipient are unlawful, and all use is impure. You bhiksus! If a donor gives something to three people, and then takes it back and gives it to one, two, or three people, or to the samgha, both the donor and the recipient are unlawful, and all use is impure. You bhiksus! If a donor gives something to the samgha, and then takes it back and gives it to one, two, or three people, or to another samgha, both the donor and the recipient are unlawful, and all use is impure. You bhiksus! If the samgha is divided into two factions, and something is first given to one faction and then taken back and given to the other faction, even that is...
不凈受用。汝等苾芻！若施一人不回與一人，施者受者皆名如法，所有受用皆名清凈。如是若施二人、三人、僧伽、此部，更不回與餘者，乃至受用皆名清凈，如上廣說。汝等苾芻！前是施、后非施。汝等苾芻！地屬於王、物屬於主，所有衣缽等物應囑苾芻。施主所有施寺等物，若有破落應自修補，不應持此回施餘人。汝等苾芻！應與羅怙羅先所住處。」時諸苾芻既奉佛教，即便授與羅怙羅先時住處。此是緣起，然佛世尊尚未制戒。
佛在室羅伐城逝多林給孤獨園。有一乞食比丘，與一長者受三歸依並五學處，後於異時復為長者贊說七種有事福業。長者白言：「聖者！我今隨力欲作少多有事福業。」苾芻問曰：「欲作何事？」白言：「我欲供佛及僧苾芻。」報曰：「頗有少許衣物施不？」白言：「聖者！我是貧人，但有一雙白疊，聖者可為我往稱我名號，請佛及僧明日垂慈來我舍食時乞食。」苾芻便往園中見諸苾芻並皆詳集。時乞食苾芻稱長者名，請佛及僧明當就舍受其供養。時諸苾芻共相謂曰：「此乞食人今于俗家成教化者。」時有問曰：「彼長者家為有施物？為無施物？」報言：「彼是貧人，有一雙疊欲持奉施。」時鄔波難陀聞已作是念：「彼人請佛及僧，以一雙疊擬將奉施，彼必定是貴價之衣。我若不能
【現代漢語翻譯】 現代漢語譯本 不凈受用。你們這些苾芻（bhiksu，比丘）！如果佈施給一個人，不轉回給另一個人，佈施者和接受者都可稱為如法，所有受用都可稱為清凈。像這樣，如果佈施給兩個人、三個人、僧伽（samgha，僧團）、此部，不再轉回給其他人，乃至受用都可稱為清凈，如上面所廣泛敘述的。你們這些苾芻！前面是佈施，後面就不是佈施了。 你們這些苾芻！土地屬於國王，物品屬於主人，所有的衣缽等物應該囑託給其他苾芻。施主所有佈施給寺院等的物品，如果有破損，應該自己修補，不應該拿這些轉施給其他人。你們這些苾芻！應該把羅怙羅（Rahula，佛陀之子）先前居住的地方給他。』當時，各位苾芻接受了佛的教導，就把羅怙羅先前居住的地方給了他。這是事情的緣起，然而佛世尊尚未制定戒律。 佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。有一位乞食的比丘，與一位長者（householder）受了三歸依（three refuges）並五學處（five precepts），後來在其他時候又為長者贊說了七種有事福業。長者說道：『聖者！我現在想盡我的能力做一些有事福業。』苾芻問道：『你想做什麼事？』長者回答說：『我想供養佛陀和僧眾苾芻。』苾芻問：『你有沒有少許衣物可以佈施？』長者回答說：『聖者！我是個窮人，只有一雙白疊布，聖者可以替我前去，稱我的名號，請佛陀和僧眾明天慈悲地來我家乞食。』苾芻便前往園中，看見各位苾芻都聚集在一起。當時，乞食苾芻稱長者的名號，請佛陀和僧眾明天到他家接受供養。當時，各位苾芻互相說道：『這個乞食的人現在在俗家成了教化者。』當時有人問道：『那位長者家有沒有施捨的物品？』有人回答說：『他是個窮人，有一雙疊布想要奉獻佈施。』當時，鄔波難陀（Upananda）聽了之後這樣想：『那個人請佛陀和僧眾，用一雙疊布打算奉獻佈施，那必定是很貴重的衣服。如果我不能
【English Translation】 English version Impure Use. You Bhiksus (bhiksu, monks)! If something is given to one person and not returned to another, both the giver and the receiver are considered lawful, and all use is considered pure. Likewise, if something is given to two people, three people, the Sangha (samgha, monastic community), or this group, and not returned to others, even the use is considered pure, as described extensively above. You Bhiksus! The former is giving, the latter is not giving. You Bhiksus! The land belongs to the king, and the items belong to the owner. All robes and bowls should be entrusted to other Bhiksus. If the items donated by the donor to the temple, etc., are damaged, they should repair them themselves and should not take these items and donate them to others. You Bhiksus! The place where Rahula (Rahula, Buddha's son) previously lived should be given to him.』 At that time, the Bhiksus, having received the Buddha's teachings, gave Rahula the place where he had previously lived. This is the origin of the matter, but the World Honored One had not yet established precepts. The Buddha was in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). There was a Bhiksu who begged for food, and he received the Three Refuges (three refuges) and Five Precepts (five precepts) from a householder (householder). Later, at another time, he praised the seven meritorious deeds to the householder. The householder said: 'Venerable One! I now wish to do some meritorious deeds according to my ability.' The Bhiksu asked: 'What do you want to do?' The householder replied: 'I want to make offerings to the Buddha and the Sangha Bhiksus.' The Bhiksu asked: 'Do you have any clothes to donate?' The householder replied: 'Venerable One! I am a poor man, but I have a pair of white cotton cloths. Venerable One, please go and call out my name and invite the Buddha and the Sangha to come to my house tomorrow to beg for food with compassion.' The Bhiksu then went to the garden and saw that all the Bhiksus were gathered together. At that time, the Bhiksu who begged for food called out the householder's name and invited the Buddha and the Sangha to come to his house tomorrow to receive offerings. At that time, the Bhiksus said to each other: 'This Bhiksu who begs for food has now become a teacher in the secular home.' At that time, someone asked: 'Does that householder have any items to donate?' Someone replied: 'He is a poor man, and he has a pair of cotton cloths that he wants to offer as a donation.' At that time, Upananda (Upananda) thought to himself: 'That person is inviting the Buddha and the Sangha, and he intends to offer a pair of cotton cloths as a donation. That must be very expensive clothes. If I cannot
奪此衣者，我更不名鄔波難陀矣。」作是念已，即于其夜辛苦至明，既天曉已即便著衣持缽到長者所。見彼長者備辦飲食，問言：「長者！欲作何事？」報言：「我今具膳供佛及僧。」鄔波難陀報言：「長者！如佛善說：『若有眾生於日初分以身語心修諸善業，當知是人名初分善。若有眾生於日中時以身語心修諸善業，當知是人名中分善。若有眾生於日暮時以身語心修諸善業，當知是人名後分善。』仁今獲得三業初善，由供佛僧自手營辦，長者頗有多少施耶？」答言：「我家貧薄，但有一雙白疊。」報言：「長者！暫可將來我觀其狀。」時彼長者即便取衣，報言：「長者！新物善哉！然而長者有舍施福無受用福。何以故？佛之徒眾有千二百五十人，得汝一衣更待獲得千二百四十九衣已方可共分，汝今此衣于桁竿上而取銷盡。又如佛說：『若時僧伽得少食利，如小樹葉平等行之。若得少衣應為燈炷平等共分。』長者！汝所施衣若共分張形狀如是，何有受用之福利耶？」長者報曰：「聖者！我今作何方便，令得施福及受用福？」鄔波難陀報長者曰：「汝若能于釋種之中有出家者、明閑三藏為大法師、善能敷演辯才無礙，汝將此衣持施彼者，便能具足惠施之福及受用福。」長者報言：「聖者！何處得有如此福田我當奉施？」
鄔波難陀曰：「我即其人。」是時長者便禮其足以衣授與，報言：「聖者！愿慈愍故為受此衣。」鄔波難陀報言：「長者！汝雖解施未體其儀，當待片時佛僧食訖，持此白疊在上座前，告大眾言隨喜，然後當施於我。」長者報曰：「我如是作。」時彼長者即便灑拭庭宇敷以座席，佈列香花門安水器，即令使者命佛及僧，白言：「時至。」
爾時世尊及苾芻僧伽，于日初分執持衣缽，往長者家依次而坐。時彼長者見眾坐已，便以種種香美飲食，自手供奉佛及大眾。既飽食已長者即便持其白疊，于大眾前口唱隨喜，施與鄔波難陀。爾時世尊自為咒愿已，從坐起去便即歸寺。時藏衣苾芻告授事人曰：「可於鄔波難陀處索取白疊。」授事往索，告言：「大德！今日施物可與我來。」鄔波難陀答言：「具壽！汝為持疊至寺，還我來耶？」報言：「不還。」鄔波難陀曰：「何意不還？」彼便答曰：「是大眾物。」鄔波難陀告言：「具壽！汝之衣缽何故不與？將我衣缽持施僧伽，我不與汝。」彼乞食苾芻在長者家，告長者曰：「仁今何意此處雷鳴彼處下雨？」長者答言：「聖者！我有何過？」苾芻報曰：「汝先以疊擬施眾僧，何因食訖回與鄔波難陀？」長者答曰：「我欲如何？大德鄔波難陀來至我所作如是言：『汝有施福無受
【現代漢語翻譯】 現代漢語譯本 鄔波難陀說：『我就是那個人。』當時，那位長者便禮拜他的雙腳，並將那件白疊衣授予他，並說道：『聖者！希望您慈悲憐憫，接受這件衣服。』鄔波難陀回答說：『長者！您雖然懂得佈施，但還不瞭解其中的儀軌，應當稍等片刻，等佛和僧眾用完齋飯後，您拿著這件白疊衣，在上座面前，告訴大眾隨喜，然後才能施捨給我。』長者回答說：『我會照您說的做。』當時，那位長者便灑掃庭院，鋪設座位，擺放香花，在門口安置凈水器，然後派使者去請佛和僧眾，稟告說：『時間到了。』 當時，世尊和比丘僧團，在早上，拿著衣缽，前往長者家，依次坐下。當時，那位長者看到僧眾坐定后，便用各種香美飲食，親自供養佛和大眾。用完齋飯後，長者便拿著那件白疊衣，在大眾面前口稱隨喜，施捨給鄔波難陀。當時，世尊親自為他祝願后，便從座位上起身離去，返回寺廟。當時，管理衣物的比丘告訴負責分發物品的人說：『可以去鄔波難陀那裡索取那件白疊衣。』負責分發物品的人前去索取，說道：『大德！今天佈施的物品可以給我了嗎？』鄔波難陀回答說：『具壽！您是拿著白疊衣到寺廟，然後再還給我嗎？』那人回答說：『不還。』鄔波難陀說：『為什麼不還？』那人便回答說：『這是大眾的物品。』鄔波難陀說道：『具壽！您的衣缽為什麼不給我？拿我的衣缽去佈施給僧團，我不會給您的。』那位乞食的比丘在長者家，告訴長者說：『您現在是什麼意思？在這裡打雷，在那裡下雨？』長者回答說：『聖者！我有什麼過錯嗎？』比丘回答說：『您先前打算將白疊衣佈施給眾僧，為什麼用完齋飯後又轉而給了鄔波難陀？』長者回答說：『我能怎麼辦呢？大德鄔波難陀來到我這裡，這樣說：『您有施福，卻沒有受福的儀式。』 （Ubonanda）曰：『我即其人。』是時長者便禮其足以衣授與，報言：『聖者！愿慈愍故為受此衣。』（Ubonanda）報言：『長者！汝雖解施未體其儀，當待片時佛僧食訖，持此白疊在上座前，告大眾言隨喜，然後當施於我。』長者報曰：『我如是作。』時彼長者即便灑拭庭宇敷以座席，佈列香花門安水器，即令使者命佛及僧，白言：『時至。』 爾時世尊及（Bhiksu Sangha），于日初分執持衣缽，往長者家依次而坐。時彼長者見眾坐已，便以種種香美飲食，自手供奉佛及大眾。既飽食已長者即便持其白疊，于大眾前口唱隨喜，施與（Ubonanda）。爾時世尊自為咒愿已，從坐起去便即歸寺。時藏衣（Bhiksu）告授事人曰：『可於（Ubonanda）處索取白疊。』授事往索，告言：『大德！今日施物可與我來。』（Ubonanda）答言：『具壽！汝為持疊至寺，還我來耶？』報言：『不還。』（Ubonanda）曰：『何意不還？』彼便答曰：『是大眾物。』（Ubonanda）告言：『具壽！汝之衣缽何故不與？將我衣缽持施（Sangha），我不與汝。』彼乞食（Bhiksu）在長者家，告長者曰：『仁今何意此處雷鳴彼處下雨？』長者答言：『聖者！我有何過？』（Bhiksu）報曰：『汝先以疊擬施眾僧，何因食訖回與（Ubonanda）？』長者答曰：『我欲如何？大德（Ubonanda）來至我所作如是言：『汝有施福無受福。』
【English Translation】 English version Ubonanda said, 'I am that person.' At that time, the elder prostrated at his feet, presented him with the white cotton cloth, and said, 'Venerable one! Out of compassion, please accept this cloth.' Ubonanda replied, 'Elder! Although you understand giving, you do not understand the proper procedure. You should wait a moment until the Buddha and the Sangha have finished their meal. Then, holding this white cotton cloth before the senior monk, announce to the assembly that you rejoice in giving, and then give it to me.' The elder replied, 'I will do as you say.' At that time, the elder cleaned the courtyard, spread out seats, arranged fragrant flowers, and placed water vessels at the gate. Then he sent a messenger to invite the Buddha and the Sangha, announcing, 'The time has come.' At that time, the World Honored One and the Bhiksu Sangha (community of monks), in the early morning, carrying their robes and bowls, went to the elder's house and sat down in order. At that time, the elder, seeing that the assembly was seated, personally offered various fragrant and delicious foods to the Buddha and the assembly. After they had finished eating, the elder took the white cotton cloth, announced his rejoicing in giving before the assembly, and gave it to Ubonanda. At that time, the World Honored One, after blessing him, rose from his seat and returned to the monastery. At that time, the Bhiksu (monk) in charge of clothing told the person in charge of distribution, 'You can go to Ubonanda and ask for the white cotton cloth.' The person in charge of distribution went to ask for it, saying, 'Venerable one! Can you give me the item that was given today?' Ubonanda replied, 'Reverend Sir! Are you taking the cloth to the monastery and then returning it to me?' He replied, 'I will not return it.' Ubonanda said, 'Why will you not return it?' He replied, 'It belongs to the Sangha (community of monks).' Ubonanda said, 'Reverend Sir! Why don't you give me your robes and bowl? If you take my robes and bowl and give them to the Sangha (community of monks), I will not give it to you.' The Bhiksu (monk) begging for food at the elder's house told the elder, 'What do you mean by thundering here and raining there?' The elder replied, 'Venerable one! What fault have I committed?' The Bhiksu (monk) replied, 'You initially intended to give the white cotton cloth to the Sangha (community of monks), but why did you turn around and give it to Ubonanda after the meal?' The elder replied, 'What could I do? The Venerable Ubonanda came to me and said, 'You have the merit of giving, but you do not have the ceremony of receiving.'
用福。何以故？佛之徒眾有千二百五十人，得汝一衣更待獲得一千二百四十九衣已方可共分。汝今此衣于桁竿上而取銷盡，並陳佛說均分衣食如小葉燈炷，乃至廣說。求好大德當施此衣，我即其人，宜唱隨喜當施我疊。』我聞此說如言便與，豈有過耶？」時乞食苾芻聞此語已便往寺內，余苾芻見告曰：「汝乞食人長時教化得一施主，彼便此處震雷別處下雨。」乞食者告曰：「我與長者俱有何過？然有一人往至其家報長者云：『汝有施福無受用福，廣說如上。乃至唱隨喜已當施於我。』時彼長者隨言而作。我及於彼何有過耶？」時有少欲苾芻聞此語已極生嫌賤：「云何苾芻知他施僧物自回入己？」時諸苾芻以緣白佛。爾時世尊即以此緣集苾芻眾，問鄔波難陀曰：「汝實回僧物用入己耶？」白言：「實爾。」乃至廣說，「我今為諸苾芻制其學處，應如是說：
「若復苾芻，知他與眾物自回入己者，泥薩祇波逸底迦。」
若復苾芻者，謂鄔波難陀，若更有斯類。
知者，或自知或因他告。
僧伽者，謂佛聲聞。
眾物者，有二種物：謂食利物、衣利物，此處所言謂是衣利。
回者，物定屬他化將入己。
泥薩祇波逸底迦，舍悔法式廣如上說。
此中犯相其事云何？若苾芻
【現代漢語翻譯】 現代漢語譯本： 『用福。』什麼緣故呢？佛的徒眾有一千二百五十人，得到你一件衣服，還要等待獲得一千二百四十九件衣服才能共同分。你現在這件衣服在桁竿上被取走用盡，並且陳述佛說要均分衣食，如同小葉燈炷，乃至廣為宣說。求好心的長者應當佈施這件衣服，我就是那個人，應該唱隨喜並佈施給我。』我聽了這些話就照著做了，難道有什麼過錯嗎？」當時乞食的比丘聽到這些話后就前往寺內，其他比丘見到后告訴他說：「你這個乞食的人長期教化才得到一個施主，他卻在這裡震雷，別處下雨（指施捨不均）。」乞食者說：「我和長者都有什麼過錯呢？然而有一個人前往他家告訴長者說：『你只有施福，沒有受用福，』廣為宣說如上。乃至唱隨喜后應當佈施給我。』當時那位長者就按照他的話做了。我和他有什麼過錯呢？」當時有少欲的比丘聽到這些話后非常嫌棄：「為什麼這個比丘知道他人佈施給僧眾的物品，卻自己拿回去用？」當時眾比丘將此事稟告佛陀。那時世尊就因為這件事召集比丘眾，問鄔波難陀（Upananda，人名）說：「你真的把僧眾的物品拿回去自己用了嗎？」回答說：「確實如此。」乃至廣為宣說，「我現在為眾比丘制定戒律，應當這樣說： 『如果哪個比丘，知道他人要佈施給僧眾的物品，卻自己拿回去用，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。』 如果哪個比丘，指的是鄔波難陀（Upananda），或者其他類似的人。 知，或者自己知道，或者因為別人告知。 僧伽（Sangha），指的是佛陀的聲聞弟子。 眾物，有兩種物品：食物和衣物，這裡指的是衣物。 回，指的是物品已經確定屬於他人，卻變化轉移為自己所有。 泥薩祇波逸底迦（Nissaggiya Pacittiya），捨棄懺悔的法式，詳細內容如上所述。 這裡面所犯的相是什麼樣的呢？如果比丘...
【English Translation】 English version: 'Use the merit.' Why is that? The Buddha's disciples number one thousand two hundred and fifty. Having received one robe from you, they must wait to receive one thousand two hundred and forty-nine more robes before they can share them equally. Now, this robe of yours will be taken and used up on the beam, and it will be stated that the Buddha said to divide clothing and food equally, like a small leaf lamp wick, and so on. A kind elder should donate this robe, and I am that person. You should chant 'Anumodana (隨喜, rejoicing)' and donate it to me.' Hearing these words, I did as he said. Is there any fault in that?' At that time, the Bhikshu (比丘, monk) who was begging for food heard these words and went to the monastery. The other Bhikshus (比丘, monks) saw him and said, 'You, the beggar, have taught for a long time and finally obtained a donor, but he is thundering here and raining elsewhere (referring to unequal distribution).' The beggar said, 'What fault do I and the elder have? However, someone went to his house and told the elder, 'You only have the merit of giving, not the merit of receiving,' and so on as above. 'After chanting 'Anumodana (隨喜, rejoicing),' you should donate to me.' At that time, that elder did as he said. What fault do I and he have?' At that time, a Bhikshu (比丘, monk) with few desires heard these words and was very disgusted: 'Why does this Bhikshu (比丘, monk) know that others are donating to the Sangha (僧伽, monastic community) but take it back for his own use?' At that time, the Bhikshus (比丘, monks) reported this matter to the Buddha. At that time, the World Honored One gathered the Bhikshu (比丘, monk) assembly because of this matter and asked Upananda (鄔波難陀, name of a monk), 'Did you really take the Sangha's (僧伽, monastic community) property back for your own use?' He replied, 'Indeed, I did.' And so on, 'Now I am establishing precepts for the Bhikshus (比丘, monks), which should be stated as follows: 'If any Bhikshu (比丘, monk), knowing that others intend to give to the Sangha (僧伽, monastic community), takes it back for his own use, commits a Nissaggiya Pacittiya (泥薩祇波逸底迦, a type of offense).' If any Bhikshu (比丘, monk), refers to Upananda (鄔波難陀, name of a monk), or others of his kind. Knowing, either knows himself or is informed by others. Sangha (僧伽, monastic community), refers to the Buddha's Sravakas (聲聞, disciples). Sanghika property (眾物), there are two kinds of property: food and clothing. Here, it refers to clothing. Taking back (回), refers to property that has been determined to belong to others but is transformed and transferred to oneself. Nissaggiya Pacittiya (泥薩祇波逸底迦, a type of offense), the procedure for relinquishment and confession, as described in detail above. What is the nature of the offense here? If a Bhikshu (比丘, monk)...
知屬一苾芻物，自回入己，回時得惡作，得便捨墮。如是乃至知屬二人、三人、或屬僧伽，自回入己得罪同前。
若苾芻知屬一苾芻物，回與他一人，回時得惡作，得時亦惡作。如是乃至知屬一人，回與二人、三人，或回與僧伽、自回入己，得罪同前。
若苾芻知屬僧伽物，回與一人，回時得惡作，得時亦惡作。如是乃至知屬僧伽，回與二人、三人，回時惡作，得時亦惡作。
若苾芻知屬一僧伽物，回與餘僧伽，回時惡作，得時亦惡作。若知與苾芻僧伽，回與苾芻尼僧伽；知與苾芻尼僧伽，回與苾芻僧伽；知與二部僧伽物，回與苾芻僧伽；知與二部僧伽回，與苾芻尼僧伽；若知苾芻僧伽物，回與二部僧伽；知與苾芻尼僧伽物，回與二部僧伽；若其僧伽破為二部，知與此部回與彼部；或知與此寺，回與彼寺；知與此房，回與彼房；知與此廊，回與彼廊；或於房廊更互回與，或與此柱間，回與彼柱間，或柱間物，回與門處，或以門物，回與閣上，如是廣說，乃至展轉相回，皆得惡作。若苾芻知與此佛像物，回與余佛像；若知與此窣睹波物，回與余窣睹波；若知與踏道初隥，回與第二、第三，或回與塔身，或與檐級；或此畔物回與余畔，或回與覆缽，或回與方臺輪相初級，乃至寶瓶法輪立柱，或復從此回
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘（Bhikkhu，佛教僧侶）明知某物屬於一位比丘，卻將其據爲己有，在轉移時犯惡作罪（Dukkata，一種輕微的違戒行為），獲得該物時構成捨墮罪（Nissaggiya Pacittiya，一種需要捨棄並懺悔的罪）。同樣，如果他明知某物屬於兩個人、三個人，或者屬於僧伽（Samgha，僧團），卻將其據爲己有，所犯罪行與上述相同。 如果一位比丘明知某物屬於一位比丘，卻將其轉贈給另一個人，在轉移時犯惡作罪，獲得該物時也犯惡作罪。同樣，如果他明知某物屬於一個人，卻將其轉贈給兩個人、三個人，或者轉贈給僧伽，或者據爲己有，所犯罪行與上述相同。 如果一位比丘明知某物屬於僧伽，卻將其轉贈給一個人，在轉移時犯惡作罪，獲得該物時也犯惡作罪。同樣，如果他明知某物屬於僧伽，卻將其轉贈給兩個人、三個人，在轉移時犯惡作罪，獲得該物時也犯惡作罪。 如果一位比丘明知某物屬於一個僧伽，卻將其轉贈給另一個僧伽，在轉移時犯惡作罪，獲得該物時也犯惡作罪。如果他明知某物屬於比丘僧伽（Bhikkhu Samgha，比丘僧團），卻將其轉贈給比丘尼僧伽（Bhikkhuni Samgha，比丘尼僧團）；明知某物屬於比丘尼僧伽，卻將其轉贈給比丘僧伽；明知某物屬於二部僧伽（比丘和比丘尼僧團），卻將其轉贈給比丘僧伽；明知某物屬於二部僧伽，卻將其轉贈給比丘尼僧伽；如果明知某物屬於比丘僧伽，卻將其轉贈給二部僧伽；明知某物屬於比丘尼僧伽，卻將其轉贈給二部僧伽；如果僧伽分裂為兩派，明知某物屬於這一派，卻將其轉贈給那一派；或者明知某物屬於這座寺廟，卻將其轉贈給那座寺廟；明知某物屬於這個房間，卻將其轉贈給那個房間；明知某物屬於這條走廊，卻將其轉贈給那條走廊；或者在房間和走廊之間互相轉贈，或者將這個柱子間的東西轉贈給那個柱子間，或者將柱子間的東西轉贈給門口，或者將門口的東西轉贈給閣樓上，像這樣廣泛地說明，乃至輾轉相回，都犯惡作罪。如果一位比丘明知某物屬於這座佛像，卻將其轉贈給另一座佛像；如果明知某物屬於這座窣堵波（Stupa，佛塔），卻將其轉贈給另一座窣堵波；如果明知某物屬於踏道的第一級臺階，卻將其轉贈給第二級、第三級，或者轉贈給塔身，或者轉贈給屋檐的臺階；或者將這邊的東西轉贈給另一邊，或者轉贈給覆缽，或者轉贈給方臺輪相的第一級，乃至寶瓶、法輪、立柱，或者又從此迴轉。
【English Translation】 English version: If a Bhikkhu (Buddhist monk) knows that an item belongs to one Bhikkhu, but takes it for himself, he commits a Dukkata (a minor offense) when transferring it, and incurs a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) when obtaining it. Similarly, if he knows that an item belongs to two people, three people, or the Samgha (monastic community), but takes it for himself, he commits the same offense as above. If a Bhikkhu knows that an item belongs to one Bhikkhu, but gives it to another person, he commits a Dukkata when transferring it, and also commits a Dukkata when obtaining it. Similarly, if he knows that an item belongs to one person, but gives it to two people, three people, or gives it to the Samgha, or takes it for himself, he commits the same offense as above. If a Bhikkhu knows that an item belongs to the Samgha, but gives it to one person, he commits a Dukkata when transferring it, and also commits a Dukkata when obtaining it. Similarly, if he knows that an item belongs to the Samgha, but gives it to two people, three people, he commits a Dukkata when transferring it, and also commits a Dukkata when obtaining it. If a Bhikkhu knows that an item belongs to one Samgha, but gives it to another Samgha, he commits a Dukkata when transferring it, and also commits a Dukkata when obtaining it. If he knows that an item belongs to the Bhikkhu Samgha (community of monks), but gives it to the Bhikkhuni Samgha (community of nuns); knows that an item belongs to the Bhikkhuni Samgha, but gives it to the Bhikkhu Samgha; knows that an item belongs to both Samghas (monks and nuns), but gives it to the Bhikkhu Samgha; knows that an item belongs to both Samghas, but gives it to the Bhikkhuni Samgha; if he knows that an item belongs to the Bhikkhu Samgha, but gives it to both Samghas; knows that an item belongs to the Bhikkhuni Samgha, but gives it to both Samghas; if the Samgha is divided into two factions, knows that an item belongs to this faction, but gives it to the other faction; or knows that an item belongs to this temple, but gives it to that temple; knows that an item belongs to this room, but gives it to that room; knows that an item belongs to this corridor, but gives it to that corridor; or mutually exchanges between rooms and corridors, or transfers something from this pillar space to that pillar space, or transfers something from the pillar space to the doorway, or transfers something from the doorway to the attic, like this, extensively explained, even if transferred back and forth, all incur a Dukkata. If a Bhikkhu knows that an item belongs to this Buddha image, but gives it to another Buddha image; if he knows that an item belongs to this Stupa (Buddhist monument), but gives it to another Stupa; if he knows that an item belongs to the first step of the stairway, but gives it to the second, third step, or gives it to the body of the stupa, or gives it to the eaves step; or transfers something from this side to the other side, or gives it to the inverted bowl, or gives it to the first level of the square platform wheel phase, up to the treasure vase, Dharma wheel, pillar, or returns from there.
至下基，如上回互皆得惡作罪。若王力使回者皆無犯。若與此貧人物，回與彼貧人，得惡作罪；若覓不得者，回與無犯。若苾芻，與此傍生食，回與彼傍生，得惡作罪；若覓不得，回與無犯。若擬與傍生物回將與人，擬與人物回與傍生，得惡作罪。若與出家物回與俗人，或復翻此，得惡作罪；若覓不得者無犯。如是女、男、半、釋迦苾芻尼及下三眾，若多若少與此彼更相回互，準前應說。若覓不得，雖違本心與余無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
服過七日藥學處第三十
爾時佛在王舍城竹林中住。爾時具壽畢鄰陀子弟子門人，所有諸藥自觸、令他觸，或與飲食細末相雜，或更互相和，或自類相雜糅在一處，不知應舍不捨，時與非時任情取食。諸有少欲苾芻見是事已，起嫌賤心作如是語：「云何苾芻所有諸藥自觸令他觸，或與飲食相雜，或更互相和，或自類相雜糅在一處舍與不捨，亦復不知時與非時任情取食？」時諸苾芻以緣白佛。佛以此緣集苾芻眾，知而故問，廣說乃至問畢鄰陀子弟子門人：「汝等實爾？所有諸藥自觸令他觸，或與飲食相雜，或更互相和，或自類相雜糅在一處舍與不捨，亦復不知時與非時任情取食耶？」白佛言：「實爾。大德！」於時世尊以種種呵責多欲不足
【現代漢語翻譯】 現代漢語譯本：如果將分配給下等人的物品，轉而分配給上等人，那麼回互分配的人都犯惡作罪（Dukkata，輕罪）。如果國王強迫回互分配，那麼都不算犯罪。如果將分配給這個窮人的物品，轉而分配給那個窮人，犯惡作罪；如果找不到原來的窮人，轉而分配則無罪。如果比丘（Bhikkhu，佛教僧侶）將分配給這個傍生（動物）的食物，轉而分配給那個傍生，犯惡作罪；如果找不到原來的傍生，轉而分配則無罪。如果打算將分配給傍生的物品轉而分配給人，或者打算將分配給人的物品轉而分配給傍生，犯惡作罪。如果將分配給出家人的物品轉而分配給在家人，或者反過來，犯惡作罪；如果找不到原來的對象，則無罪。同樣，對於女人、男人、半性人、釋迦比丘尼（Bhikkhuni，佛教女僧侶）以及下三眾（沙彌、沙彌尼、式叉摩那），如果他們或多或少地將分配給彼此的物品互相回互，應按照前面的原則進行說明。如果找不到原來的對象，即使違背本意分配給其他人，也不算犯罪。此外，無罪的情況包括：最初的犯事人是愚癡、瘋狂、心亂或者被痛苦纏繞的人。
服過七日藥學處第三十
那時，佛陀住在王舍城（Rajagrha）的竹林精舍（Venuvana）。當時，具壽畢鄰陀（Pilindavatsa）的弟子和門人，對於所有的藥物，無論是自己接觸過的、讓別人接觸過的，還是與飲食細末混合在一起的，或者互相混合的，或者同類藥物混合在一起的，都不知道應該捨棄還是不捨棄，也不分時宜地隨意取食。一些少欲的比丘看到這件事後，心生嫌惡，說道：『為什麼這些比丘對於所有的藥物，無論是自己接觸過的、讓別人接觸過的，還是與飲食相雜的，或者互相混合的，或者同類相雜糅在一起的，都不知道應該捨棄還是不捨棄，也不分時宜地隨意取食？』當時，眾比丘將此事稟告了佛陀。佛陀因此事召集了比丘僧團，明知故問，詳細詢問，乃至問畢鄰陀的弟子和門人：『你們真的這樣嗎？對於所有的藥物，無論是自己接觸過的、讓別人接觸過的，還是與飲食相雜的，或者互相混合的，或者同類相雜糅在一起的，都不知道應該捨棄還是不捨棄，也不分時宜地隨意取食？』他們回答佛陀說：『確實如此，大德！』當時，世尊以種種方式呵責那些多欲不知足的人
【English Translation】 English version: If items allocated to inferiors are reallocated to superiors, those who reallocate them commit a Dukkata (misdeed) offense. If the king forces the reallocation, no offense is committed. If items allocated to this poor person are reallocated to that poor person, a Dukkata offense is committed; if the original poor person cannot be found, reallocation is not an offense. If a Bhikkhu (Buddhist monk) reallocates food allocated to this animal (bygone) to that animal, a Dukkata offense is committed; if the original animal cannot be found, reallocation is not an offense. If one intends to reallocate items allocated to animals to humans, or intends to reallocate items allocated to humans to animals, a Dukkata offense is committed. If items allocated to renunciates are reallocated to laypersons, or vice versa, a Dukkata offense is committed; if the original recipient cannot be found, there is no offense. Similarly, for women, men, hermaphrodites, Bhikkhunis (Buddhist nuns) of the Shakya clan, and the three lower orders (novice monks, novice nuns, and female trainees), if they reallocate items among themselves, whether in large or small amounts, the same principles apply as previously stated. If the original recipient cannot be found, there is no offense even if the reallocation goes against the original intention. Furthermore, there is no offense for the original offender if they are ignorant, insane, mentally disturbed, or afflicted by pain.
The Thirtieth Training Rule Concerning Taking Medicine Beyond Seven Days
At that time, the Buddha was residing in the Bamboo Grove (Venuvana) in Rajagrha (Royal City). At that time, the disciples and followers of the venerable Pilindavatsa, regarding all medicines, whether they had touched them themselves, had others touch them, or had mixed them with food particles, or had mixed them together, or had mixed similar medicines together in one place, did not know whether they should discard them or not, and took and ate them at will, regardless of the proper time. Some Bhikkhus with few desires, upon seeing this, felt disgusted and said: 'Why do these Bhikkhus, regarding all medicines, whether they have touched them themselves, had others touch them, or have mixed them with food, or have mixed them together, or have mixed similar medicines together in one place, not know whether they should discard them or not, and take and eat them at will, regardless of the proper time?' At that time, the Bhikkhus reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Bhikkhu Sangha (community), and knowingly asked, explaining in detail, even asking Pilindavatsa's disciples and followers: 'Is it true that you, regarding all medicines, whether you have touched them yourselves, had others touch them, or have mixed them with food, or have mixed them together, or have mixed similar medicines together in one place, do not know whether you should discard them or not, and take and eat them at will, regardless of the proper time?' They replied to the Buddha: 'It is true, O Blessed One!' At that time, the World-Honored One, in various ways, rebuked those who were greedy and insatiable.
難養難滿，讚歎少欲知足易養易滿，知量而受修杜多行。告諸苾芻曰：「廣說乃至我觀十利，為諸弟子制其學處，應如是說：如世尊說：聽諸病苾芻所有諸藥隨意服食，謂酥、油、糖蜜，於七日中應自守持觸宿而服。若苾芻過七日服者，泥薩祇波逸底迦。」
如世尊者，謂如來、應、正等覺。
說者，有所曉示也。
病苾芻者，謂此法中苾芻身嬰疾病。
所有諸藥隨樂服食者，謂與病狀相宜，清凈堪食。
酥者，謂諸酥。油謂，諸油。糖，謂沙糖。蜜，謂蜂蜜。
於七日者，謂七日夜。
自守持之觸宿而食者，謂得自取而食。
過七日者，謂越限齊也。
泥薩祇波逸底迦者，此物應舍其罪應說悔，故名泥薩祇波逸底迦。
此中犯相其事云何？若苾芻月一日得藥，此藥即應於七日內自作守持，或可舍、或與餘人。若不持、不捨、不與餘人，至八日明相出時得泥薩祇波逸底迦。若苾芻一日不得藥、二日不得，三日得乃至七日得，此藥即應於七日內自作守持，或可舍、或與人。若不持、不捨、不與餘人，至八日明相出得捨墮罪。若苾芻一日得藥、二日亦得，於七日內此初日藥應守持，二日藥或舍、或與餘人，或第二日藥自作守持，初日藥或舍、或與餘人。若
【現代漢語翻譯】 現代漢語譯本： 難養難滿，（佛）讚歎少欲知足，容易養活容易滿足，知道份量而接受，修行杜多行（苦行）。（佛）告訴各位比丘說：『廣泛地說乃至我觀察到十種利益，為各位弟子制定這些學處（戒條），應該這樣說：如世尊（Bhagavan，佛的稱號）所說：允許生病的比丘所有各種藥物隨意服用，包括酥（澄清的奶油）、油、糖、蜜，在七天之中應該自己儲存，接觸過夜后服用。如果比丘超過七天服用，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』 如世尊（Bhagavan）者，是指如來（Tathagata，佛的稱號）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，正等覺者）。 說者，是指有所曉示。 病比丘者，是指在此法中比丘身體生病。 所有各種藥物隨意服用者，是指與病狀相宜，清凈可以食用的。 酥者，是指各種酥。油，是指各種油。糖，是指砂糖。蜜，是指蜂蜜。 於七日者，是指七個晝夜。 自己儲存接觸過夜后食用者，是指可以自己拿取而食用。 過七日者，是指超過了期限。 泥薩祇波逸底迦（Nissaggiya Pacittiya）者，是指此物應該捨棄，其罪應該說悔，所以名為泥薩祇波逸底迦（Nissaggiya Pacittiya）。 此中犯相的情況是怎樣的呢？如果比丘在某月一日得到藥物，此藥就應該在七天之內自己儲存，或者可以捨棄，或者給予其他人。如果不儲存、不捨棄、不給予其他人，到第八天早晨天亮時，就犯泥薩祇波逸底迦（Nissaggiya Pacittiya）。如果比丘一日沒有得到藥物、二日沒有得到，三日得到乃至七日得到，此藥就應該在七天之內自己儲存，或者可以捨棄，或者給予其他人。如果不儲存、不捨棄、不給予其他人，到第八天早晨天亮時，就得到捨墮罪。如果比丘一日得到藥物、二日也得到，在七天之內，這第一天的藥物應該儲存，第二天的藥物或者捨棄、或者給予其他人，或者第二天的藥物自己儲存，第一天的藥物或者捨棄、或者給予其他人。如果...
【English Translation】 English version: Difficult to nourish, difficult to satisfy, (the Buddha) praises having few desires and knowing contentment, easy to nourish and easy to satisfy, knowing measure and receiving, practicing Dhuta (ascetic practices). (The Buddha) tells the Bhikkhus: 'Speaking broadly, even to the point that I observe ten benefits, I establish these training rules (precepts) for the disciples, it should be said thus: As the Bhagavan (Buddha's title) said: Allow the sick Bhikkhus to freely consume all kinds of medicines, including ghee (clarified butter), oil, sugar, honey, within seven days they should keep it themselves, and consume it after it has touched the night. If a Bhikkhu consumes it after seven days, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession).' As the Bhagavan (Buddha's title), refers to the Tathagata (Buddha's title), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). 'Saying' refers to giving instruction. 'Sick Bhikkhu' refers to a Bhikkhu in this Dharma who is physically ill. 'All kinds of medicines freely consumed' refers to that which is suitable for the illness, pure and fit to be eaten. 'Ghee' refers to all kinds of ghee. 'Oil' refers to all kinds of oil. 'Sugar' refers to granulated sugar. 'Honey' refers to bee honey. 'Within seven days' refers to seven days and nights. 'Keeping it themselves and consuming it after it has touched the night' refers to being able to take it themselves and consume it. 'After seven days' refers to exceeding the limit. 'Nissaggiya Pacittiya' refers to this item should be forfeited, and the offense should be confessed, therefore it is called Nissaggiya Pacittiya. What is the situation regarding the offense in this? If a Bhikkhu obtains medicine on the first day of a month, this medicine should be kept by himself within seven days, or it can be forfeited, or given to others. If he does not keep it, does not forfeit it, does not give it to others, when the dawn of the eighth day arrives, he commits Nissaggiya Pacittiya. If a Bhikkhu does not obtain medicine on the first day, does not obtain it on the second day, obtains it on the third day up to the seventh day, this medicine should be kept by himself within seven days, or it can be forfeited, or given to others. If he does not keep it, does not forfeit it, does not give it to others, when the dawn of the eighth day arrives, he incurs an offense entailing forfeiture. If a Bhikkhu obtains medicine on the first day, and also obtains it on the second day, within seven days, the medicine from the first day should be kept, the medicine from the second day can be forfeited, or given to others, or the medicine from the second day can be kept, the medicine from the first day can be forfeited, or given to others. If...
不持、不捨、不與餘人，至八日明相出時，得捨墮罪。若苾芻如於一日二日相對作法，如是二日三日乃至六七日相對作法，余如上法。若苾芻月一日得眾多藥，此藥即應於七日內自作守持，或舍、或與人。若不持、不捨、不與餘人，至第八日明相出時，得捨墮罪。若苾芻如於一日，如是乃至七日得眾多藥，此藥應於七日內自作守持，或舍、或與人。若不持、不捨、不與餘人，至第八日明相出時，得捨墮罪。若苾芻一日得眾多藥、二日亦得眾多藥，此初日藥於七日內應守持，二日藥或舍、或與人，或第二日藥自作守持，初日藥或舍、或與人。若不捨、不與餘人，至第八日明相出時，得捨墮罪。若苾芻一日不得眾多藥，二日亦不得眾多藥，乃至第六第七日方得眾多藥，第六日藥於七日內應守持，第七日藥或、舍與人。若不捨、不與人，至第八日明相出時，得捨墮罪。
若苾芻所有諸藥自觸令他觸，或與飲食細末相觸，或更互相和、或同類相雜糅在一處不能分別者，此藥即應與寺家凈人或施求寂。若復苾芻於此諸藥不自觸、不令他觸，不與飲食細末相觸，亦不更互相和，亦不同類相雜，亦不糅在一處。舍與不捨、時與非時能善分別，於七日內自為守持自取服食。應如是守持，應在午前當凈洗手受取其藥，對一同梵行者
【現代漢語翻譯】 現代漢語譯本： 不持有、不丟棄、不給其他人，到第八天黎明時分，就犯捨墮罪。如果比丘像第一天、第二天這樣相對地作法，像這樣第二天、第三天乃至第六天、第七天相對地作法，其餘的都和上面的方法一樣。如果比丘在每月初一得到很多藥，這些藥就應該在七天之內自己持有，或者丟棄，或者給別人。如果不持有、不丟棄、不給其他人，到第八天黎明時分，就犯捨墮罪。如果比丘像第一天一樣，像這樣乃至第七天得到很多藥，這些藥應該在七天之內自己持有，或者丟棄，或者給別人。如果不持有、不丟棄、不給其他人，到第八天黎明時分，就犯捨墮罪。如果比丘第一天得到很多藥、第二天也得到很多藥，這第一天的藥在七天之內應該持有，第二天的藥或者丟棄，或者給別人，或者第二天的藥自己持有，第一天的藥或者丟棄，或者給別人。如果不丟棄、不給其他人，到第八天黎明時分，就犯捨墮罪。如果比丘第一天沒有得到很多藥，第二天也沒有得到很多藥，乃至第六天、第七天才得到很多藥，第六天的藥在七天之內應該持有，第七天的藥或者丟棄，或者給別人。如果不丟棄、不給別人，到第八天黎明時分，就犯捨墮罪。
如果比丘所有的各種藥物，自己觸控讓別人觸控，或者與飲食的細末相接觸，或者互相混合，或者同類的藥物混合在一起不能分辨的，這些藥就應該給寺院的凈人（Jingren，指寺院中負責雜務的居士）或者施捨給求寂（Shiqiuji，指沙彌）。如果比丘對於這些藥物不自己觸控、不讓別人觸控，不與飲食的細末相接觸，也不互相混合，也不同類的藥物相混合，也不混合在一起。丟棄與不丟棄、適時與不適時能夠很好地分辨，在七天之內自己持有自己服用。應該這樣持有，應該在午前乾淨地洗手接受這些藥物，面對一同修梵行者（Fanxingzhe，指一起修行的僧人）。 English version: Not holding, not discarding, and not giving to others, by the time the light of the eighth day appears, one incurs a 'Nissaggiya Pacittiya' (捨墮罪) offense. If a 'bhiksu' (苾芻，monk) performs the procedure relatively like on the first and second days, and similarly performs the procedure relatively from the second to the third day, up to the sixth and seventh days, the rest is the same as the above method. If a 'bhiksu' (苾芻，monk) obtains many medicines on the first day of the month, these medicines should be kept by oneself within seven days, or discarded, or given to others. If one does not hold, does not discard, and does not give to others, by the time the light of the eighth day appears, one incurs a 'Nissaggiya Pacittiya' (捨墮罪) offense. If a 'bhiksu' (苾芻，monk) obtains many medicines like on the first day, and similarly up to the seventh day, these medicines should be kept by oneself within seven days, or discarded, or given to others. If one does not hold, does not discard, and does not give to others, by the time the light of the eighth day appears, one incurs a 'Nissaggiya Pacittiya' (捨墮罪) offense. If a 'bhiksu' (苾芻，monk) obtains many medicines on the first day and also obtains many medicines on the second day, the medicines from the first day should be kept within seven days, and the medicines from the second day can be either discarded or given to others, or the medicines from the second day can be kept by oneself, and the medicines from the first day can be either discarded or given to others. If one does not discard and does not give to others, by the time the light of the eighth day appears, one incurs a 'Nissaggiya Pacittiya' (捨墮罪) offense. If a 'bhiksu' (苾芻，monk) does not obtain many medicines on the first day, and also does not obtain many medicines on the second day, and only obtains many medicines on the sixth and seventh days, the medicines from the sixth day should be kept within seven days, and the medicines from the seventh day can be either discarded or given to others. If one does not discard and does not give to others, by the time the light of the eighth day appears, one incurs a 'Nissaggiya Pacittiya' (捨墮罪) offense.
If a 'bhiksu' (苾芻，monk) touches all kinds of medicines himself and lets others touch them, or touches them with fine powder of food and drink, or mixes them with each other, or mixes similar kinds of medicines together in one place and cannot distinguish them, these medicines should be given to the 'Jingren' (凈人，lay attendant) of the monastery or given to the 'Shiqiuji' (施求寂，novice monk) who is seeking solitude. If a 'bhiksu' (苾芻，monk) does not touch these medicines himself, does not let others touch them, does not touch them with fine powder of food and drink, does not mix them with each other, does not mix similar kinds of medicines, and does not mix them together in one place, and can distinguish well between discarding and not discarding, timely and untimely, he should keep them for himself within seven days and take them himself. He should keep them in this way, and should wash his hands cleanly before noon to receive the medicines, facing a fellow 'Fanxingzhe' (梵行者，practitioner of pure conduct).
【English Translation】 Not holding, not discarding, and not giving to others, by the time the light of the eighth day appears, one incurs a Nissaggiya Pacittiya offense. If a bhiksu performs the procedure relatively like on the first and second days, and similarly performs the procedure relatively from the second to the third day, up to the sixth and seventh days, the rest is the same as the above method. If a bhiksu obtains many medicines on the first day of the month, these medicines should be kept by oneself within seven days, or discarded, or given to others. If one does not hold, does not discard, and does not give to others, by the time the light of the eighth day appears, one incurs a Nissaggiya Pacittiya offense. If a bhiksu obtains many medicines like on the first day, and similarly up to the seventh day, these medicines should be kept by oneself within seven days, or discarded, or given to others. If one does not hold, does not discard, and does not give to others, by the time the light of the eighth day appears, one incurs a Nissaggiya Pacittiya offense. If a bhiksu obtains many medicines on the first day and also obtains many medicines on the second day, the medicines from the first day should be kept within seven days, and the medicines from the second day can be either discarded or given to others, or the medicines from the second day can be kept by oneself, and the medicines from the first day can be either discarded or given to others. If one does not discard and does not give to others, by the time the light of the eighth day appears, one incurs a Nissaggiya Pacittiya offense. If a bhiksu does not obtain many medicines on the first day, and also does not obtain many medicines on the second day, and only obtains many medicines on the sixth and seventh days, the medicines from the sixth day should be kept within seven days, and the medicines from the seventh day can be either discarded or given to others. If one does not discard and does not give to others, by the time the light of the eighth day appears, one incurs a Nissaggiya Pacittiya offense. If a bhiksu touches all kinds of medicines himself and lets others touch them, or touches them with fine powder of food and drink, or mixes them with each other, or mixes similar kinds of medicines together in one place and cannot distinguish them, these medicines should be given to the Jingren of the monastery or given to the Shiqiuji who is seeking solitude. If a bhiksu does not touch these medicines himself, does not let others touch them, does not touch them with fine powder of food and drink, does not mix them with each other, does not mix similar kinds of medicines, and does not mix them together in one place, and can distinguish well between discarding and not discarding, timely and untimely, he should keep them for himself within seven days and take them himself. He should keep them in this way, and should wash his hands cleanly before noon to receive the medicines, facing a fellow Fanxingzhe.
作如是說：
「具壽存念！我苾芻某甲有此病緣，清凈醫藥我今守持，於七日內自服。」及同梵行者，第二、第三亦如是說。若已服一日，即告同梵行者云：「我此病藥已服一日，余有六日在，我當服之。」如是乃至七日皆應告知。若滿七日已尚有餘藥，應舍與凈人或與求寂。若不捨者，至第八日明相出時，犯捨墮罪。
若苾芻有捨墮藥不捨與人、不為間隔、罪不說悔，若更得余藥悉犯捨墮，由前染故。若苾芻犯捨墮，藥雖已舍訖，未為間隔、罪未說悔，若更得余藥皆犯捨墮，由前染故。若苾芻犯捨墮藥雖已舍訖，已為間隔、罪未說悔，若更得余藥皆犯捨墮。若苾芻藥犯捨墮未為三事，若更得余衣缽網路腰絳，但是沙門所畜資具活命之物、若受畜者皆犯捨墮，由前染故。若苾芻犯捨墮藥已舍、已為間隔、罪已說悔，更得余藥者無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
「諸大德我已說三十泥薩祇波逸底迦法，今問諸大德是中清凈不？」如是三說。「諸大德是中清凈，默然故，我今如是持。」
根本說一切有部毗奈耶卷第二十四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十五
三藏法師義凈奉 制譯
【現代漢語翻譯】 現代漢語譯本：
如是說：
『具壽（ayushman，對僧侶的尊稱）請注意！我比丘某甲（bhiksu，佛教出家男眾）因有此病緣，清凈醫藥我今守持，於七日內自服。』及同梵行者（sabrahmacārin，一起修行的同伴），第二、第三亦如是說。若已服一日，即告同梵行者云：『我此病藥已服一日，余有六日在，我當服之。』如是乃至七日皆應告知。若滿七日已尚有餘藥，應舍與凈人（upasaka，在家男居士）或與求寂（sramanera，沙彌）。若不捨者，至第八日明相出時，犯捨墮罪（nisargika-pacittika，一種戒律）。
若比丘有捨墮藥不捨與人、不為間隔、罪不說悔，若更得余藥悉犯捨墮，由前染故。若比丘犯捨墮，藥雖已舍訖，未為間隔、罪未說悔，若更得余藥皆犯捨墮，由前染故。若比丘犯捨墮藥雖已舍訖，已為間隔、罪未說悔，若更得余藥皆犯捨墮。若比丘藥犯捨墮未為三事，若更得余衣缽（patra，食器）網路腰絳，但是沙門（sramana，出家人）所畜資具活命之物、若受畜者皆犯捨墮，由前染故。若比丘犯捨墮藥已舍、已為間隔、罪已說悔，更得余藥者無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
『諸大德（bhante，對僧侶的尊稱）我已說三十泥薩祇波逸底迦法（nisargika-pacittika，一種戒律），今問諸大德是中清凈不？』如是三說。『諸大德是中清凈，默然故，我今如是持。』
根本說一切有部毗奈耶卷第二十四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十五
三藏法師義凈奉 制譯 English version:
Thus it is said:
'Venerable ones, listen! I, the Bhiksu (bhiksu, Buddhist monk) named so-and-so, have this illness, and I am now keeping this pure medicine, which I will take within seven days.' The same should be said to the fellow Brahmacaris (sabrahmacārin, fellow practitioners) a second and third time. If one day has passed, he should inform the fellow Brahmacaris, saying, 'I have taken this medicine for one day, and there are six days remaining, during which I will take it.' This should be communicated for all seven days. If there is medicine remaining after seven days, it should be given to a Upasaka (upasaka, lay male devotee) or a Sramanera (sramanera, novice monk). If it is not given away, one commits a Nisargika-Pacittika (nisargika-pacittika, an offense requiring forfeiture) offense when the light of the eighth day appears.
If a Bhiksu has medicine subject to forfeiture and does not give it away, does not make an interval, and does not confess the offense, if he obtains more medicine, he commits a Nisargika-Pacittika offense due to the previous defilement. If a Bhiksu commits a Nisargika-Pacittika offense, even if the medicine has been given away, but no interval has been made and the offense has not been confessed, if he obtains more medicine, he commits a Nisargika-Pacittika offense due to the previous defilement. If a Bhiksu commits a Nisargika-Pacittika offense, even if the medicine has been given away and an interval has been made, but the offense has not been confessed, if he obtains more medicine, he commits a Nisargika-Pacittika offense. If a Bhiksu's medicine is subject to forfeiture and the three conditions have not been met, if he obtains more robes, a Patra (patra, bowl), a net, or a belt, which are possessions and means of livelihood kept by a Sramana (sramana, renunciate), if he accepts and keeps them, he commits a Nisargika-Pacittika offense due to the previous defilement. If a Bhiksu commits a Nisargika-Pacittika offense, and the medicine has been given away, an interval has been made, and the offense has been confessed, there is no offense if he obtains more medicine. Furthermore, there is no offense for the original offender, or if one is afflicted by madness, mental derangement, or pain.
'Venerable ones (bhante, a term of respect for monks), I have now recited the thirty Nisargika-Pacittika (nisargika-pacittika, an offense requiring forfeiture) rules. I now ask the venerable ones, are you pure in these?' This is said three times. 'The venerable ones are pure in these, because of silence. Thus, I hold it so.'
Mūlasarvāstivāda Vinaya, Volume 24 Tripitaka Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 25
Translated under Imperial Order by the Tripitaka Master Yijing
【English Translation】 English version:
Thus it is said:
'Venerable ones, listen! I, the Bhiksu (bhiksu, Buddhist monk) named so-and-so, have this illness, and I am now keeping this pure medicine, which I will take within seven days.' The same should be said to the fellow Brahmacaris (sabrahmacārin, fellow practitioners) a second and third time. If one day has passed, he should inform the fellow Brahmacaris, saying, 'I have taken this medicine for one day, and there are six days remaining, during which I will take it.' This should be communicated for all seven days. If there is medicine remaining after seven days, it should be given to a Upasaka (upasaka, lay male devotee) or a Sramanera (sramanera, novice monk). If it is not given away, one commits a Nisargika-Pacittika (nisargika-pacittika, an offense requiring forfeiture) offense when the light of the eighth day appears.
If a Bhiksu has medicine subject to forfeiture and does not give it away, does not make an interval, and does not confess the offense, if he obtains more medicine, he commits a Nisargika-Pacittika offense due to the previous defilement. If a Bhiksu commits a Nisargika-Pacittika offense, even if the medicine has been given away, but no interval has been made and the offense has not been confessed, if he obtains more medicine, he commits a Nisargika-Pacittika offense due to the previous defilement. If a Bhiksu commits a Nisargika-Pacittika offense, even if the medicine has been given away and an interval has been made, but the offense has not been confessed, if he obtains more medicine, he commits a Nisargika-Pacittika offense. If a Bhiksu's medicine is subject to forfeiture and the three conditions have not been met, if he obtains more robes, a Patra (patra, bowl), a net, or a belt, which are possessions and means of livelihood kept by a Sramana (sramana, renunciate), if he accepts and keeps them, he commits a Nisargika-Pacittika offense due to the previous defilement. If a Bhiksu commits a Nisargika-Pacittika offense, and the medicine has been given away, an interval has been made, and the offense has been confessed, there is no offense if he obtains more medicine. Furthermore, there is no offense for the original offender, or if one is afflicted by madness, mental derangement, or pain.
'Venerable ones (bhante, a term of respect for monks), I have now recited the thirty Nisargika-Pacittika (nisargika-pacittika, an offense requiring forfeiture) rules. I now ask the venerable ones, are you pure in these?' This is said three times. 'The venerable ones are pure in these, because of silence. Thus, I hold it so.'
Mūlasarvāstivāda Vinaya, Volume 24 Tripitaka Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 25
Translated under Imperial Order by the Tripitaka Master Yijing
九十波逸底迦法
總攝頌曰：
故妄及種子、 不差並數食、 蟲水命伴行、 傍生賊徒食。
初別攝頌曰：
妄毀及離間、 發舉說同聲、 說罪得上人、 隨親輒輕毀。
故妄語學處第一
爾時佛在王舍城羯蘭鐸迦池竹林園中。爾時具壽羅怙羅於此城側溫泉林住。時有眾多敬信婆羅門居士等來詣其所，問言：「大德！世尊今者住在何處？」若佛世尊在竹林中，時羅怙羅即便報云：「在鷲峰山。」若在鷲峰山，報云：「在竹林中。」若在畢缽羅窟，報云：「在西尼迦窟。」若在西尼迦窟，報云：「在畢缽羅窟。」時彼諸人慾求禮佛不能得見，身體疲倦極生勞苦，詣羅怙羅處。時羅怙羅問諸人曰：「仁等得見世尊不？」答言：「不見。」諸人報云：「聖者！何因故惱我等？」答言：「實爾，我故相惱。」時彼諸人各生嫌賤。時諸苾芻以緣白佛。爾時世尊聞是語已，于日初分執持衣缽，入王舍城次第乞食，還至本處飯食訖，于食后時即便往詣溫泉林所羅怙羅住處。時羅怙羅遙見佛來，為佛敷座即安置瓶水並洗足器，凈洗足手已往迎世尊，收取上衣白言：「善來世尊！愿於此坐。」佛便就座，坐已即取瓶水自洗雙足，于洗足器傾去多水餘留小許，告羅怙羅曰：「汝見器中
【現代漢語翻譯】 現代漢語譯本 九十波逸提迦法
總攝頌：
故意妄語和種子，不區分和多數， 蟲、水、生命伴隨，以及傍生、盜賊的食物。
初別攝頌：
妄語、譭謗和離間，發起、宣說相同聲音， 說他人罪過、自稱得上人，隨從親近而輕視譭謗。
故意妄語學處第一
那時，佛陀住在王舍城（Rājagṛha，古代印度摩揭陀國的首都）的羯蘭鐸迦池（Kalandaka，竹林精舍附近的池塘）竹林園中。當時，具壽（Ayushman，對年長有德比丘的尊稱）羅怙羅（Rāhula，佛陀的兒子）住在這座城市附近的溫泉林。當時，有許多尊敬信仰的婆羅門（Brahmin，古印度僧侶階層）居士（householder，在家信徒）等人來到他那裡，問道：『大德（Bhante，對僧侶的尊稱）！世尊（Bhagavan，佛陀的稱號）現在住在哪裡？』如果佛陀住在竹林中，羅怙羅就回答說：『在鷲峰山（Gṛdhrakūṭa，一座山名）。』如果在鷲峰山，就回答說：『在竹林中。』如果在畢缽羅窟（Pippala Cave），就回答說：『在西尼迦窟（Syāmaka Cave）。』如果在西尼迦窟，就回答說：『在畢缽羅窟。』當時那些人想要求見佛陀，卻不能見到，身體疲倦，非常勞苦，來到羅怙羅處。當時羅怙羅問那些人說：『你們見到世尊了嗎？』回答說：『沒有見到。』那些人抱怨說：『聖者（Arya，證悟者）！為什麼這樣困擾我們？』羅怙羅回答說：『確實如此，我故意困擾你們。』當時那些人都心生嫌棄。眾比丘（Bhikkhu，出家男眾）將此事稟告佛陀。當時世尊聽到這些話后，在清晨時分拿著衣缽（robe and bowl，比丘的隨身物品），進入王舍城依次乞食，回到住處吃完飯後，在飯後前往溫泉林羅怙羅的住處。當時羅怙羅遠遠地看見佛陀來了，為佛陀鋪設座位，安置瓶水和洗腳器，洗凈手腳后，前去迎接世尊，接過佛陀的上衣，說道：『歡迎世尊！請在這裡坐。』佛陀便坐下，坐下後拿起瓶水自己洗腳，在洗腳器中倒掉大部分水，留下少許，告訴羅怙羅說：『你看到器中的
【English Translation】 English version The Ninety Pācittiya Rules
Summary Verse:
Falsehood and seeds, no difference and many foods, Insects, water, life's companions, and food for animals and thieves.
Initial Separate Summary Verse:
Falsehood, slander, and discord, initiating and speaking with one voice, Speaking of others' faults, claiming to be superior, following relatives and lightly slandering.
The First Training Rule on Deliberate False Speech
At one time, the Buddha was staying in the Bamboo Grove at Kalandaka Pond (Kalandaka, a pond near the Bamboo Grove) in Rājagṛha (the capital of the ancient Indian kingdom of Magadha). At that time, the venerable (Ayushman, an honorific for senior and virtuous monks) Rāhula (the Buddha's son) was residing in the Hot Springs Grove near the city. Then, many respectful and faithful Brahmins (Brahmin, the priestly class in ancient India), householders (lay followers), and others came to him and asked: 'Venerable (Bhante, an honorific for monks)! Where is the Blessed One (Bhagavan, an epithet of the Buddha) staying now?' If the Buddha was in the Bamboo Grove, Rāhula would reply: 'On Vulture Peak (Gṛdhrakūṭa, a mountain name).' If he was on Vulture Peak, he would say: 'In the Bamboo Grove.' If he was in Pippala Cave, he would say: 'In Syāmaka Cave.' If he was in Syāmaka Cave, he would say: 'In Pippala Cave.' At that time, those people wanted to see the Buddha but could not, and they became tired and greatly distressed. They went to Rāhula. Then Rāhula asked them: 'Have you seen the Blessed One?' They replied: 'We have not.' They complained: 'Venerable (Arya, an enlightened being)! Why do you trouble us like this?' Rāhula replied: 'Indeed, I am deliberately troubling you.' At that time, those people all became disgusted. The monks (Bhikkhu, ordained male monastics) reported this matter to the Buddha. Then, upon hearing these words, the World-Honored One, early in the morning, took up his robe and bowl (robe and bowl, the monk's belongings), entered the city of Rājagṛha to beg for food in sequence, and returned to his dwelling. After eating, in the afternoon, he went to the Hot Springs Grove where Rāhula was staying. Then Rāhula saw the Buddha coming from afar, prepared a seat for the Buddha, placed a water bottle and a foot-washing basin, washed his hands and feet, and went to greet the World-Honored One, taking the Buddha's outer robe and saying: 'Welcome, World-Honored One! Please sit here.' The Buddha sat down, and after sitting, he took the water bottle and washed his own feet, pouring most of the water out of the foot-washing basin, leaving a little, and said to Rāhula: 'Do you see the
留少水不？」白佛言：「大德！我已見之。」佛言：「羅怙羅！若苾芻故心妄語，無有慚恥亦無追悔，我觀如是愚癡之人，說為乏少沙門之法。」世尊復以器中少水總瀉于地，告羅怙羅曰：「汝見少水盡棄于地不？」白佛言：「大德！我已見之。」佛言：「羅怙羅！若苾芻故心妄語，無有慚恥亦無追悔，我觀如是愚癡之人，說為棄盡沙門之法。」世尊復以其器傾側至地，告羅怙羅曰：「汝見此器傾側不？」白佛言：「大德！我已見之。」佛言：「羅怙羅！若苾芻故心妄語，無有慚恥亦無追悔，我觀如是愚癡之人，說為傾側沙門之法。」世尊復以其器覆之於地，告羅怙羅曰：「汝見此器覆在地不？」白佛言：「大德！我已見之。」佛言：「羅怙羅！若苾芻故心妄語，無有慚恥亦無追悔，我觀如是愚癡之人，說為傾覆沙門之法。複次羅怙羅！如醉象王有大力勢，牙如車軸、肥壯勇猛、善能鬥戰，往戰場中共他戰時，四足兩牙尾及脊脅悉皆作用，唯有其鼻卷而不出。羅怙羅！此象為護命故不用其鼻以摧，彼軍象師即念：『此之象王護惜身命。』羅怙羅！若彼象王共鬥之時出鼻戰者，是時象師即知此象不吝軀命，自軍他軍遇便殘害無惡不作。如是羅怙羅！若復苾芻故心妄語，無有慚恥亦無追悔，我說是人無惡不造。」爾時世尊
【現代漢語翻譯】 現代漢語譯本 『還剩下少許水嗎？』 白（指羅怙羅）回答佛說：『大德（對佛的尊稱）！我看到了。』 佛說：『羅怙羅（Rahula，佛陀的兒子）！如果比丘（bhiksu，出家修行的男性）明知故犯說妄語，沒有慚愧之心也沒有後悔之意，我看這種愚癡之人，可以說是缺少沙門（sramana，指修行者）的修行方法。』 世尊（Bhagavan，佛的尊稱）又把器皿中剩下的少許水全部倒在地上，告訴羅怙羅說：『你看到這少許水全部倒在地上嗎？』 白回答佛說：『大德！我看到了。』 佛說：『羅怙羅！如果比丘明知故犯說妄語，沒有慚愧之心也沒有後悔之意，我看這種愚癡之人，可以說是丟棄了所有的沙門修行方法。』 世尊又把那個器皿傾斜倒向地面，告訴羅怙羅說：『你看到這個器皿傾斜了嗎？』 白回答佛說：『大德！我看到了。』 佛說：『羅怙羅！如果比丘明知故犯說妄語，沒有慚愧之心也沒有後悔之意，我看這種愚癡之人，可以說是傾斜了沙門的修行方法。』 世尊又把那個器皿翻過來扣在地上，告訴羅怙羅說：『你看到這個器皿翻過來扣在地上嗎？』 白回答佛說：『大德！我看到了。』 佛說：『羅怙羅！如果比丘明知故犯說妄語，沒有慚愧之心也沒有後悔之意，我看這種愚癡之人，可以說是顛覆了沙門的修行方法。』 『再者，羅怙羅！就像醉象王有很大的力氣和威勢，牙齒像車軸一樣粗大，肥壯勇猛，善於戰鬥，在戰場上與敵人交戰時，四隻腳、兩顆牙齒、尾巴以及脊背和脅部都發揮作用，只有鼻子捲起來不使用。羅怙羅！這頭象爲了保護自己的性命，不使用鼻子來摧毀敵人，那些馴象師就會想：『這頭象王很愛惜自己的身命。』 羅怙羅！如果那頭象王在戰鬥的時候伸出鼻子來戰鬥，這時馴象師就知道這頭象不吝惜自己的性命，無論是自己一方的軍隊還是敵方的軍隊，遇到就殘害，無惡不作。』 就像這樣，羅怙羅！如果比丘明知故犯說妄語，沒有慚愧之心也沒有後悔之意，我說這個人什麼壞事都做得出來。』 當時世尊（Bhagavan，佛的尊稱）
【English Translation】 English version 『Is there a little water left?』 The white one (referring to Rahula) replied to the Buddha: 『Greatly virtuous one (a respectful term for the Buddha)! I have seen it.』 The Buddha said: 『Rahula (Buddha's son)! If a bhiksu (a male monastic) knowingly tells a lie, having no shame or remorse, I see such a foolish person as lacking the methods of a sramana (a religious ascetic).』 The Bhagavan (another term for the Buddha) then poured all the remaining little water in the vessel onto the ground and told Rahula: 『Do you see this little water all poured onto the ground?』 The white one replied to the Buddha: 『Greatly virtuous one! I have seen it.』 The Buddha said: 『Rahula! If a bhiksu knowingly tells a lie, having no shame or remorse, I see such a foolish person as having discarded all the methods of a sramana.』 The Bhagavan then tilted the vessel towards the ground and told Rahula: 『Do you see this vessel tilted?』 The white one replied to the Buddha: 『Greatly virtuous one! I have seen it.』 The Buddha said: 『Rahula! If a bhiksu knowingly tells a lie, having no shame or remorse, I see such a foolish person as having tilted the methods of a sramana.』 The Bhagavan then turned the vessel upside down and covered the ground with it, telling Rahula: 『Do you see this vessel turned upside down on the ground?』 The white one replied to the Buddha: 『Greatly virtuous one! I have seen it.』 The Buddha said: 『Rahula! If a bhiksu knowingly tells a lie, having no shame or remorse, I see such a foolish person as having overturned the methods of a sramana.』 『Furthermore, Rahula! It is like a drunken elephant king with great strength and power, whose tusks are as thick as axles, stout and brave, skilled in battle. When fighting with others on the battlefield, all four feet, two tusks, tail, back, and ribs are used, only the trunk is curled up and not used. Rahula! This elephant, to protect its life, does not use its trunk to destroy the enemy, and the elephant trainers will think: 『This elephant king cherishes its life.』 Rahula! If that elephant king extends its trunk to fight during battle, then the elephant trainers will know that this elephant does not spare its life, and it will harm and destroy both its own army and the enemy's army without doing anything evil.』 Just like that, Rahula! If a bhiksu knowingly tells a lie, having no shame or remorse, I say that this person is capable of doing anything evil.』 At that time, the Bhagavan (another term for the Buddha)
說伽他曰：
「若人違實法， 故作虛誑語， 乃至命終來， 無惡而不造。 寧吞熱鐵丸， 猶如猛火焰， 不以破戒口， 啖他信心食。」
爾時世尊復告羅怙羅曰：「于汝意云何？何意世人手執明鏡？」羅怙羅白佛言：「世尊！彼執鏡者為觀己面善惡之相。」佛告羅怙羅：「如是！如是！汝之所有身業造作，應當數數善自觀察。我今欲起如是身業，此之身業為害自身並害他身，是不善事、是苦惡業，能于未來感苦異熟耶？為不害自身並不害他，是勝善事是安樂業，能于未來感樂異熟耶？羅怙羅！若汝作此觀察之時，即能了知此之身業我今欲作能損自他，是不善事、是苦惡業，能于未來感苦異熟，此之身業應當檢攝即不應作。羅怙羅！若汝作此觀察之時，即能了知此之身業我今欲作能益自他，是勝善事是安隱業，能于未來感樂異熟，此之身業應當發起修其善事。」
複次佛告羅怙羅：「汝之所有身業造作，應當數數善自觀察。我今正作如是身業，此之身業能害自他當受苦報，即不應作。若益自他當受樂報，便應修學。」複次佛告羅怙羅：「汝之所有身業造作，應當數數善自觀察，我曾已作如是身業，此之身業能害自他當受苦報，所有罪業應對佛前至誠懇惻說所作罪，或於清凈同梵行
【現代漢語翻譯】 現代漢語譯本：
世尊說了以下偈頌：
'如果有人違背真實的佛法，故意說虛假的謊言，乃至到他生命終結，沒有哪種惡事不做的。 寧願吞下燒紅的鐵丸，就像猛烈的火焰一樣，也不要用破戒的嘴，吃掉他人因信心而供養的食物。'
當時，世尊又告訴羅怙羅（Rahula，佛陀之子）說：'你認為怎麼樣？世人拿著明鏡是爲了什麼？' 羅怙羅對佛說：'世尊！他們拿著鏡子是爲了觀察自己面容的好壞。' 佛告訴羅怙羅：'是的！是的！你所有的身業造作，應當經常好好地自我觀察。我現在想要發起這樣的身業，這個身業是會傷害自己並傷害他人，是不好的事情、是痛苦的惡業，能在未來感受到痛苦的果報嗎？還是不會傷害自己也不會傷害他人，是殊勝的好事是安樂的善業，能在未來感受到快樂的果報嗎？羅怙羅！如果你在作這種觀察的時候，就能瞭解到這個身業我現在想要做會損害自己和他人，是不好的事情、是痛苦的惡業，能在未來感受到痛苦的果報，這個身業就應當約束，就不應該做。羅怙羅！如果你在作這種觀察的時候，就能瞭解到這個身業我現在想要做能利益自己和他人，是殊勝的好事是安穩的善業，能在未來感受到快樂的果報，這個身業就應當發起，修習這些善事。'
世尊又告訴羅怙羅：'你所有的身業造作，應當經常好好地自我觀察。我現在正在做這樣的身業，這個身業是能傷害自己和他人，將來會受到苦的報應，就不應該做。如果是能利益自己和他人，將來會受到快樂的報應，就應該修習。' 世尊又告訴羅怙羅：'你所有的身業造作，應當經常好好地自我觀察，我曾經已經做了這樣的身業，這個身業是能傷害自己和他人，將來會受到苦的報應，所有罪業應當在佛前至誠懇切地說出所作的罪過，或者在清凈的同修梵行者面前懺悔。'
【English Translation】 English version:
The Buddha spoke the following verses:
'If a person violates the true Dharma (law), deliberately speaks false lies, and until the end of their life, there is no evil they will not commit. Rather swallow a hot iron ball, like a fierce flame, than eat the food offered by others out of faith with a precept-breaking mouth.'
At that time, the World Honored One (世尊, Shìzūn, another name for the Buddha) again said to Rahula (羅怙羅, Luóhūluó, Buddha's son): 'What do you think? What is the purpose of people holding a bright mirror?' Rahula said to the Buddha: 'World Honored One! They hold the mirror to observe whether their face is good or bad.' The Buddha told Rahula: 'Yes! Yes! All your bodily actions should be frequently and carefully observed. I now want to initiate such a bodily action. Will this bodily action harm myself and harm others? Is it an unwholesome thing, a painful evil deed, that will cause painful retribution in the future? Or will it not harm myself or others, is it a supreme good thing, a peaceful and happy deed, that will cause joyful retribution in the future? Rahula! If you make this observation, you will know that this bodily action I now want to do will harm myself and others, is an unwholesome thing, a painful evil deed, that will cause painful retribution in the future. This bodily action should be restrained and should not be done. Rahula! If you make this observation, you will know that this bodily action I now want to do will benefit myself and others, is a supreme good thing, a peaceful and secure deed, that will cause joyful retribution in the future. This bodily action should be initiated, and these good deeds should be cultivated.'
The Buddha further told Rahula: 'All your bodily actions should be frequently and carefully observed. I am now doing such a bodily action. If this bodily action can harm myself and others and will receive a painful retribution, it should not be done. If it can benefit myself and others and will receive a joyful retribution, it should be cultivated.' The Buddha further told Rahula: 'All your bodily actions should be frequently and carefully observed. I have already done such a bodily action. If this bodily action can harm myself and others and will receive a painful retribution, all sins should be sincerely and earnestly confessed before the Buddha, or repented before pure fellow practitioners of the Brahma-faring (梵行, Fànxíng, pure conduct).'
者前，說其愆咎發露說悔，將來禁戒更不重犯。若作善業能益自他，當受樂報應發歡喜心，于日夜中慶其所作勿為放逸。羅怙羅！如於身業欲作、正作、已作三時觀察，當知語業意業亦復如是。羅怙羅！當知過去未來及以現在，所有行業皆由意生，應數觀察棄捨妄念常起善心。羅怙羅！若有沙門婆羅門等，于身語意業現起之時，應善觀察令極清凈，常多修習相應而住。羅怙羅！如於現在觀察三業，令極清凈相應而住，過去未來亦復如是。是故汝今於三業中恒善觀察，令極清凈相應而住勿為放逸。」
爾時世尊說伽他曰：
「羅怙汝當知， 常觀察三業， 不令造眾惡， 是順諸佛教。 此是聲聞業， 汝今應可修， 修習此行時， 長善息諸惡。」
爾時世尊為羅怙羅示教利喜說是法已，時羅怙羅禮佛雙足歡喜奉行，於時世尊從座而去。此是緣起，尚未制戒。
佛在逝多林。爾時法手苾芻是釋迦子於此而住，善能言說降伏他論。於時中國有一摩納縛迦，為求學故往詣南方，事廣如前第四波羅市迦劫比羅因緣中具說。時摩納縛迦所事師主，是南方婆羅門博通諸論，與摩納縛迦及諸弟子漸次遊行，經諸城邑遂到室羅伐城。時彼城中有一婆羅門為眾之首，聞有南方大論師至告諸學徒曰：
【現代漢語翻譯】 現代漢語譯本： 『之前，（應當）說出他的過錯，坦白懺悔，將來禁止自己不再重犯。如果做了善業能夠利益自己和他人，應當接受快樂的果報，應當生起歡喜心，日日夜夜慶幸自己所做的事情，不要放逸。羅怙羅（Rahula，佛陀之子）！像觀察身業一樣，在想要做、正在做、已經做這三個時間段觀察，應當知道語業和意業也是這樣。羅怙羅（Rahula）！應當知道過去、未來以及現在，所有的行業都是由意念產生，應當多次觀察，捨棄虛妄的念頭，常常生起善良的心。羅怙羅（Rahula）！如果有沙門（Sramana，出家修行者）、婆羅門（Brahman，印度教祭司）等，在身語意業現起的時候，應當好好觀察，使它們達到極度的清凈，常常多多修習，相應而住。羅怙羅（Rahula）！像現在觀察三業，使它們達到極度的清凈，相應而住一樣，過去和未來也應當這樣。所以你現在對於身語意三業，恒常好好觀察，使它們達到極度的清凈，相應而住，不要放逸。』
當時世尊說偈語道：
『羅怙羅（Rahula）你應當知道，常常觀察身語意三業，不讓它們造作各種惡業，這是順應諸佛的教誨。這是聲聞（Sravaka，聽聞佛法而修行的弟子）的行業，你現在應當可以修習，修習這種行為的時候，增長善業，止息各種惡業。』
當時世尊為羅怙羅（Rahula）開示教導，使他得到利益和歡喜，說完這部經后，當時羅怙羅（Rahula）頂禮佛的雙足，歡喜地接受奉行，當時世尊從座位上離開。這是事情的緣起，尚未制定戒律。
佛陀在逝多林（Jetavana，祇樹給孤獨園）。當時法手比丘（Bhikkhu，出家男眾）是釋迦（Sakya，佛陀的姓氏）的後裔，住在這裡，善於言說，能夠降伏其他的論點。當時中國有一位摩納縛迦（Manavaka，年輕的婆羅門學徒），爲了求學，前往南方，所發生的事情詳細如同之前第四波羅市迦（Parajika，比丘戒律中的重罪）劫比羅（Kapila，古印度聖賢）因緣中詳細所說。當時摩納縛迦（Manavaka）所侍奉的師父，是南方的婆羅門（Brahman），精通各種論點，與摩納縛迦（Manavaka）以及各位弟子逐漸遊歷，經過各個城邑，於是到達室羅伐城（Sravasti，舍衛城）。當時這座城中有一位婆羅門（Brahman）是眾人之首，聽說有南方的大論師來到，告訴各位學徒說：
【English Translation】 English version: 『Before that, (one should) speak of his faults, confess and repent, and in the future forbid oneself from repeating them. If one does good deeds that can benefit oneself and others, one should receive the happy reward, and one should generate joy, day and night rejoicing in what one has done, and not be negligent. Rahula (佛陀之子)! Just as you observe bodily actions, observing in the three time periods of wanting to do, currently doing, and having already done, you should know that verbal actions and mental actions are also like this. Rahula! You should know that in the past, future, and present, all actions arise from intention, and you should repeatedly observe, abandon false thoughts, and constantly generate good thoughts. Rahula! If there are Sramanas (出家修行者), Brahmans (印度教祭司), etc., when bodily, verbal, and mental actions arise, they should observe them well, making them extremely pure, constantly practicing and dwelling in accordance with them. Rahula! Just as you now observe the three actions, making them extremely pure and dwelling in accordance with them, the past and future should also be like this. Therefore, you should now constantly observe the three actions well, making them extremely pure and dwelling in accordance with them, and not be negligent.』
At that time, the World Honored One spoke in verse:
『Rahula (佛陀之子), you should know, constantly observe the three actions, not allowing them to create various evil deeds, this is in accordance with the teachings of all Buddhas. This is the practice of Sravakas (聽聞佛法而修行的弟子), you should now be able to practice it, when practicing this conduct, increase good deeds and cease all evil deeds.』
At that time, the World Honored One instructed Rahula (佛陀之子), benefiting and delighting him. After speaking this Dharma, Rahula (佛陀之子) bowed to the Buddha's feet, joyfully accepted and practiced it. At that time, the World Honored One departed from his seat. This is the origin of the matter, the precepts have not yet been established.
The Buddha was in Jetavana (祇樹給孤獨園). At that time, Bhikkhu (出家男眾) Dharma-hand, a descendant of the Sakyas (佛陀的姓氏), was dwelling here, skilled in speech and able to subdue other arguments. At that time, there was a Manavaka (年輕的婆羅門學徒) from China who, in order to seek knowledge, went to the South. The events that occurred are described in detail in the previous fourth Parajika (比丘戒律中的重罪) Kapila (古印度聖賢) cause and condition. At that time, the teacher whom Manavaka (年輕的婆羅門學徒) served was a Brahman (印度教祭司) from the South, well-versed in various arguments. He gradually traveled with Manavaka (年輕的婆羅門學徒) and his disciples, passing through various cities, and eventually arrived at Sravasti (舍衛城). At that time, there was a Brahman (印度教祭司) in this city who was the head of the community. Hearing that a great teacher from the South had arrived, he told his disciples:
「汝等知不？有婆羅門是南方大論師，今來至此欲求敵論。若彼論師于諸論中而立義者，汝等各隨所習共相酬對。若能破彼斯曰善哉！若不能者，宜當引彼往釋子中令與論議。若其論師能破釋子，此即是我婆羅門勝。若其釋子伏得彼者，斯亦是我婆羅門勝。何以故？能令八方震大名稱，雲南方有一大婆羅門，善解四明妙通八術，來求激論至室羅伐城。城中有人能摧彼論，我等諸人亦非墮負。」
時彼論師于晨朝時以衣裹腹，手執炬火入室羅伐城。時彼城中婆羅門子問言：「大師何故以衣裹腹？」論師報曰：「所受學業滿我腹中，恐其破裂故以衣裹。」又問：「何因於白日中手執炬火？」論師報曰：「我見諸人愚癡闇昧，今輝智炬令使開明。」論師即便共彼學徒更相問難，有激論處人咸杜口，城中學士悉皆受屈。諸人白言：「大師何故辱自朋耶？」論師報曰：「豈可於此更有他朋也？」諸人云：「有。」論師曰：「彼是何人？」報曰：「是沙門釋子，近日方興，於四姓中獨稱尊勝，多聞辯說人所共知，師今可往共彼言論。」問曰：「彼居何處？」報言：「在此城中逝多林內。」問曰：「于彼眾中誰為第一激論之王？」報曰：「彼皆博識聰睿、詞辯分明。」作是語時，法手苾芻遇有他緣因屆其所，諸人見來告論師曰
【現代漢語翻譯】 現代漢語譯本：'你們知道嗎？有一位婆羅門，是南方的大論師，現在來到這裡想要尋求辯論的對手。如果那位論師在各種論題中提出論點，你們每個人都按照自己所學的知識共同應對。如果能駁倒他，那就太好了！如果不能，就應該把他引薦到釋迦牟尼的弟子中，讓他們進行辯論。如果那位論師能駁倒釋迦牟尼的弟子，那就是我婆羅門的勝利。如果釋迦牟尼的弟子能降伏他，這也是我婆羅門的勝利。為什麼呢？因為這樣能讓八方都震動，傳揚說南方有一位大婆羅門，精通四吠陀，巧妙通達八種法術，來到室羅伐城尋求激烈的辯論。城中有人能摧毀他的論點，我們這些人也不會因此而失敗。'
當時，那位論師在早晨的時候用衣服裹住肚子，手裡拿著火炬進入室羅伐城。當時城中的婆羅門子問道：'大師為什麼用衣服裹住肚子？'論師回答說：'我所學的知識充滿了我的肚子，恐怕它破裂，所以用衣服裹住。'又問：'為什麼在白天手裡拿著火炬？'論師回答說：'我看到人們愚癡闇昧，現在用智慧的火炬讓他們開明。'論師隨即和他的學徒們互相問難，有激烈辯論的地方，人們都閉口不言，城中的學士們都感到屈服。人們說：'大師為什麼羞辱自己的同伴呢？'論師回答說：'難道這裡還有其他的同伴嗎？'人們說：'有。'論師說：'他們是誰？'回答說：'是沙門釋子（Śrāmaṇa-Śākyaputra，釋迦牟尼的出家弟子），近日才興起，在四姓（Caturvarna）中獨自被稱為尊貴和殊勝，他們博學多聞，善於辯論，這是人們都知道的，大師現在可以去和他們辯論。'問：'他們住在哪裡？'回答說：'就在這座城市裡的逝多林（Jetavana，祇園精舍）內。'問：'在他們當中，誰是辯論的第一高手？'回答說：'他們都博學多識，聰明睿智，言辭辯論分明。'在說這些話的時候，法手苾芻（Dharmapāṇi Bhiksu，持有佛法的比丘）因為有其他的事情來到了這裡，人們看到他來，告訴論師說：
【English Translation】 English version: 'Do you all know? There is a Brahmin, a great debater from the South, who has come here seeking an opponent for debate. If that debater establishes a thesis in various debates, each of you should respond according to what you have learned. If you can refute him, that would be excellent! If not, you should introduce him to the disciples of Śākyamuni (釋迦牟尼), and let them debate. If that debater can refute the disciples of Śākyamuni, that will be a victory for my Brahmins. If the disciples of Śākyamuni can subdue him, that will also be a victory for my Brahmins. Why? Because it will shake the eight directions, proclaiming that there is a great Brahmin from the South, proficient in the four Vedas (吠陀), skillfully versed in the eight arts, who has come to Śrāvastī (室羅伐城) seeking a fierce debate. If someone in the city can destroy his arguments, we will not be defeated.'
At that time, the debater wrapped his belly with cloth in the morning and entered the city of Śrāvastī (室羅伐城) holding a torch. Then a Brahmin youth in the city asked: 'Master, why do you wrap your belly with cloth?' The debater replied: 'The knowledge I have learned fills my belly, and I fear it will burst, so I wrap it with cloth.' He was asked again: 'Why do you hold a torch in the daytime?' The debater replied: 'I see that people are ignorant and deluded, so I illuminate them with the torch of wisdom.' The debater then engaged in mutual questioning with his disciples, and in places where there was fierce debate, people kept silent, and the scholars in the city felt defeated. People said: 'Master, why do you humiliate your own companions?' The debater replied: 'Are there any other companions here?' People said: 'Yes.' The debater said: 'Who are they?' They replied: 'They are the Śrāmaṇa-Śākyaputras (沙門釋子, renunciates, disciples of the Śākya clan), who have recently risen to prominence, and are uniquely honored and victorious among the four castes (四姓, Caturvarna), they are learned and eloquent, as everyone knows. Master, you can go and debate with them now.' He asked: 'Where do they reside?' They replied: 'They are in the Jetavana (逝多林, Gīvana Grove) in this city.' He asked: 'Among them, who is the foremost king of debate?' They replied: 'They are all learned, intelligent, and clear in their arguments.' As they were saying these words, the Bhiksu (苾芻, monk) Dharmapāṇi (法手, Dharma Hand) came there because of other matters, and when people saw him coming, they told the debater:
：「大師今可且置諸餘沙門釋子，宜應可共此法手苾芻以申論難。」論師即便正視苾芻，告諸人曰：「略觀此相定是論主。」即往就之告言：「苾芻！我于先師頗曾少學，欲共仁者聊敘論端。」苾芻報曰：「斯誠大善！我比有心欲求論難，何當遇敵得盡虛懷？仁既遠來深適吾愿，隨意當作。」論師問曰：「何日對談？」苾芻報曰：「明日可作。」「欲在何處？」「于某花園。」共作期已舍之而去。
時彼論師既共期已，即於此夜研核兩宗，預設科條討尋徴斥，思惟不睡迄至天明。時法手苾芻作如是念：「我若破得此論師者，亦未能免巡百家門食方滿腹。若婆羅門儻摧我者，我之所有名稱花冠悉皆隱沒。」時婆羅門即于晨旦趣彼花園，佇望苾芻欲其來至，然而法手不赴前期，久待不來遂還城內。是時法手斟酌過期，便入城中次行乞食。彼婆羅門見而問曰：「苾芻何故不赴花園？」報曰：「何處花園？」婆羅門曰：「仁豈不憶昨日共期，云于其處將興往復。」法手報曰：「我忘其事。」婆羅門作是念：「我于通夜思構論端。苾芻乃云：『我不曾憶。』」復作是念：「然此苾芻無過二種：一、是情識愚憃，二、是才辯過人。」復報之曰：「明日赴期。」報云：「如是。」彼婆羅門明至期時便赴園內，淹留相待還復不來
【現代漢語翻譯】 現代漢語譯本： 論師說：『大師現在可以先放下其他的沙門釋子（佛教出家弟子），應該和這位法手苾芻（精通佛法的比丘）一起辯論。』論師隨即認真地看著這位苾芻，告訴眾人說：『略微觀察他的相貌，必定是辯論的主角。』於是就走向他，告訴他說：『苾芻！我曾經向我的老師稍微學習過一些知識，想要和您稍微談論一下辯論的開端。』苾芻回答說：『這真是太好了！我一直有心想要尋求辯論，哪裡能夠遇到對手來盡情地表達我的想法呢？您從遠方而來，非常符合我的願望，請隨意開始吧。』論師問道：『哪一天進行辯論？』苾芻回答說：『明天可以進行。』『想要在哪裡進行？』『在某個花園。』雙方約定好時間地點后就各自離開了。
當時那位論師在約定好時間后，就在當天晚上研究分析雙方的宗派，預先設定辯論的條目，探討尋找對方的弱點，思考到無法入睡直到天亮。當時法手苾芻這樣想：『我如果能夠戰勝這位論師，也不能夠免於挨家挨戶乞食才能填飽肚子。如果婆羅門（古印度僧侶階層）僥倖擊敗我，我所有的名聲和榮耀都將消失。』當時婆羅門在早晨就前往那個花園，等待苾芻的到來，但是法手沒有按照約定前來，等了很久都沒有來，於是就回城裡去了。這時法手估計時間已經過了，就進入城中依次去乞食。那位婆羅門看見他，就問道：『苾芻為什麼沒有到花園來？』回答說：『什麼花園？』婆羅門說：『您難道不記得昨天我們約定好，說在那裡將要進行辯論嗎？』法手回答說：『我忘記這件事了。』婆羅門這樣想：『我整夜都在思考構築辯論的開端，苾芻竟然說：『我不曾記得。』』又這樣想：『然而這位苾芻無非是兩種情況：一是情識愚蠢，二是才辯過人。』又對他說：『明天赴約。』回答說：『好的。』那位婆羅門第二天到了約定的時間就前往花園，在那裡等待了很久，結果法手還是沒有來。
【English Translation】 English version: The debater said, 'Master, for now, let's set aside the other Shramana Shakyaputras (Buddhist disciples). It would be appropriate to debate with this Dharma-handed Bhikshu (a Bhikshu proficient in Dharma).' The debater then looked intently at the Bhikshu and told the crowd, 'A brief observation of his appearance suggests he is definitely the main debater.' He then approached him and said, 'Bhikshu! I have learned a little from my teacher and would like to discuss the beginning of the debate with you.' The Bhikshu replied, 'That would be excellent! I have been wanting to seek a debate, but where can I find an opponent to fully express my thoughts? Your coming from afar is very much in line with my wishes, please feel free to begin.' The debater asked, 'Which day shall we debate?' The Bhikshu replied, 'Tomorrow will do.' 'Where do you want to do it?' 'In a certain garden.' After agreeing on the time and place, they parted ways.
At that time, after agreeing on the time, the debater spent the night studying and analyzing both sects, pre-setting the items for debate, exploring and searching for the other's weaknesses, thinking sleeplessly until dawn. At that time, the Dharma-handed Bhikshu thought, 'If I can defeat this debater, I will still not be able to avoid begging from door to door to fill my stomach. If the Brahmin (ancient Indian priestly class) is lucky enough to defeat me, all my fame and glory will disappear.' At that time, the Brahmin went to that garden in the morning, waiting for the Bhikshu to arrive, but Dharma-handed did not come as agreed, and after waiting for a long time, he returned to the city. At this time, Dharma-handed estimated that the time had passed, and entered the city to beg for food in order. The Brahmin saw him and asked, 'Bhikshu, why didn't you come to the garden?' He replied, 'What garden?' The Brahmin said, 'Don't you remember that we agreed yesterday that we would have a debate there?' Dharma-handed replied, 'I forgot about it.' The Brahmin thought, 'I spent the whole night thinking about constructing the beginning of the debate, but the Bhikshu said, 'I don't remember.'' He also thought, 'However, this Bhikshu is nothing more than two situations: one is that he is foolish in his emotions and knowledge, and the other is that he is extremely talented in debate.' He then said to him, 'Meet tomorrow.' He replied, 'Okay.' The next day, the Brahmin went to the garden at the agreed time, waited there for a long time, but Dharma-handed still did not come.
，企望躊躇覆歸城邑。是時法手知過期已入城乞食，彼婆羅門見而復問：「苾芻何故還不赴期？」法手報曰：「我豈風病耶？豈唯論議一事更無餘業。然我每於晨旦承事大師，所未聞法敬心聽受，門徒之輩復自教詔，還往貴人逢迎說法。」婆羅門曰：「苾芻不應故心妄語。」答曰：「我實如是。」由此法手苾芻共他論者許期往赴，而故食言令彼論師屢勞往返。諸外道輩聞斯事已各生嫌賤：「君等應知釋子沙門故心妄語，共他論者結契園中，故作虛言令彼論者空勞往復。」諸苾芻聞已具白世尊。佛以此緣集苾芻眾，問法手曰：「汝實作如是故妄語事，共他期契故心不往耶？」答言：「實爾。世尊！」爾時種種呵責，乃至「我今為諸苾芻制其學處，應如是說：
「若復苾芻故妄語者，波逸底迦。」
若復苾芻者，謂是法手，義如上說。
故者，謂是故心了知其事。
妄語者，有九種妄語，八、七、六、五、四、三、二種差別不同。云何九種妄語？謂以無根他勝、僧伽伐尸沙、波逸底迦、提舍尼、突色訖里多，以無根破戒、破見、破威儀、破正命，而作妄語。云何八種妄語？謂以無根他勝、僧伽伐尸沙、波逸底迦、提舍尼、突色訖里多，以無根見、聞、疑。云何七種妄語？謂以無根破戒、破見、破
【現代漢語翻譯】 現代漢語譯本：他期望著猶豫地返回城市。當時，法手（Dharmapani，比丘名）知道約定的時間已過，便進入城中乞食。那位婆羅門看見他，又問：『苾芻（bhiksu，佛教出家男子的通稱），為何還不赴約？』法手回答說：『我難道是得了風病嗎？難道只有辯論這一件事，沒有其他事情可做了嗎？我每天早晨都要侍奉大師（指佛陀），以恭敬心聽受未曾聽聞的佛法，還要教導我的門徒，往來於貴族之間，為他們說法。』婆羅門說：『苾芻不應該故意說謊。』法手回答說：『我確實是這樣做的。』因為這件事，法手苾芻與他人約定辯論的時間，卻故意食言，使得那位論師多次白跑一趟。那些外道聽說了這件事，都感到厭惡和鄙視，說：『你們應該知道，釋迦牟尼的弟子沙門（sramana，佛教出家人的通稱）故意說謊，與他人約定在園中辯論，卻故意說假話，讓那位論師白白往返。』眾苾芻聽說了這件事，都稟告了世尊（指佛陀）。佛陀因為這件事召集了眾苾芻，問法手說：『你確實做了這樣故意說謊的事情，與他人約定卻故意不去嗎？』法手回答說：『確實如此，世尊！』當時，佛陀種種呵責他，乃至說：『我現在為眾苾芻制定戒律，應該這樣說：』 『如果再有苾芻故意說謊，犯波逸提迦（payattika，一種罪名）。』 『如果再有苾芻』，指的是法手，意義如上所述。 『故意』，指的是故意明知這件事。 『妄語』，有九種妄語，八種、七種、六種、五種、四種、三種、兩種，差別不同。什麼是九種妄語？指的是以無根據的指控他人犯了他勝罪（parasika，最重的罪）、僧伽伐尸沙罪（samghavasisa，僅次於他勝罪的重罪）、波逸提迦罪、提舍尼罪（patidesaniya，一種懺悔罪）、突色訖里多罪（dukkhata，一種輕罪），以無根據的指控他人破戒、破見、破威儀、破正命，而說謊。什麼是八種妄語？指的是以無根據的指控他人犯了他勝罪、僧伽伐尸沙罪、波逸提迦罪、提舍尼罪、突色訖里多罪，以無根據的見、聞、疑而說謊。什麼是七種妄語？指的是以無根據的指控他人破戒、破見、破…
【English Translation】 English version: He hoped, hesitating, to return to the city. At that time, Dharmapani (法手, name of a bhiksu) knew that the appointed time had passed and entered the city to beg for food. That Brahmin saw him and asked again: 'Bhiksu (苾芻, a general term for Buddhist monks), why haven't you kept the appointment?' Dharmapani replied: 'Am I suffering from a wind disease? Is there only debate, and nothing else to do? Every morning I serve the Master (大師, referring to the Buddha), respectfully listening to the Dharma I have not yet heard, and I also teach my disciples, going back and forth among the nobles, preaching the Dharma to them.' The Brahmin said: 'Bhiksu should not intentionally lie.' Dharmapani replied: 'I am indeed doing so.' Because of this, Bhiksu Dharmapani made an appointment with others to debate, but deliberately broke his word, causing that debater to make several trips in vain. When those non-Buddhists heard about this, they all felt disgusted and despised him, saying: 'You should know that the Sakyamuni's disciple, the sramana (沙門, a general term for Buddhist renunciates), intentionally lies, making an agreement with others to debate in the garden, but deliberately tells falsehoods, causing that debater to make empty trips back and forth.' When the bhiksus heard about this, they all reported it to the World Honored One (世尊, referring to the Buddha). Because of this, the Buddha gathered the bhiksus and asked Dharmapani: 'Did you indeed do such a thing of intentionally lying, making an appointment with others but deliberately not going?' Dharmapani replied: 'Indeed, World Honored One!' At that time, the Buddha scolded him in various ways, even saying: 'Now I am establishing precepts for the bhiksus, it should be said like this:' 'If any bhiksu intentionally lies again, he commits a payattika (波逸提迦, a type of offense).' 'If any bhiksu again,' refers to Dharmapani, the meaning is as described above. 'Intentionally,' refers to intentionally knowing the matter. 'False speech,' there are nine types of false speech, eight types, seven types, six types, five types, four types, three types, two types, with different distinctions. What are the nine types of false speech? It refers to falsely accusing others without basis of committing a parasika (他勝, the most serious offense), a samghavasisa (僧伽伐尸沙, a serious offense second only to parasika), a payattika, a patidesaniya (提舍尼, a type of confession offense), a dukkhata (突色訖里多, a minor offense), falsely accusing others without basis of breaking precepts, breaking views, breaking deportment, breaking right livelihood, and then lying. What are the eight types of false speech? It refers to falsely accusing others without basis of committing a parasika, a samghavasisa, a payattika, a patidesaniya, a dukkhata, and then lying based on unfounded seeing, hearing, or doubt. What are the seven types of false speech? It refers to falsely accusing others without basis of breaking precepts, breaking views, breaking...
威儀、破正命，以無根見、聞、疑。云何六種妄語？若苾芻欲作妄語，生如是念：「我當妄語。」正妄語時，作如是念：「我正妄語。」若妄語竟，作如是念：「我已妄語。」以無根見、聞、疑。云何五種妄語？謂以無根五部罪而作妄語。云何四種妄語？謂以無根破戒、破見、破威儀、破正命。云何三種妄語？謂以無根見、聞、疑。又有三種妄語，作如是念：「我當妄語、我正妄語、我已妄語。」云何二種妄語？謂我正妄語、我已妄語。無有一種成妄語者。
復有五種妄語，何者是耶？自有妄語得波羅市迦、有得僧伽伐尸沙、有得窣吐羅底也、有得波逸底迦、有得突色訖里多。云何妄語得波羅市迦？若苾芻實不得上人法自稱言得，此之妄語得波羅市迦。云何妄語得僧伽伐尸沙？若苾芻知彼苾芻清凈無犯，而無根他勝法謗，此之妄語得僧伽伐尸沙。云何妄語得窣吐羅底也？若苾芻在僧眾中故心妄語，非法說法、法說非法、非律說律、律說非律，此之妄語得窣吐羅底也。云何妄語得突色訖里多？若苾芻半月半月作褒灑陀，誦戒經時彼問清凈不？而實不清凈自知有犯，作覆藏心默然而住，此之妄語得突色訖里多。除向所說四種妄語，諸餘妄語悉得波逸底迦。
波逸底迦者，是燒煮墮落義，謂犯罪者墮在地獄、傍
【現代漢語翻譯】 現代漢語譯本 什麼是威儀妄語、破正命妄語？即以無根據的見、聞、疑而妄語。什麼是六種妄語？如果比丘想要說妄語，心中生起這樣的念頭：『我應當說妄語。』正在說妄語時，心中生起這樣的念頭：『我正在說妄語。』如果說完妄語后，心中生起這樣的念頭：『我已經說了妄語。』都是以無根據的見、聞、疑而妄語。什麼是五種妄語？即以無根據的五部罪（指比丘所犯的五種罪行）而說妄語。什麼是四種妄語？即以無根據的破戒、破見、破威儀、破正命而妄語。什麼是三種妄語？即以無根據的見、聞、疑而妄語。又有三種妄語，即心中生起這樣的念頭：『我應當說妄語、我正在說妄語、我已經說了妄語。』什麼是兩種妄語？即『我正在說妄語、我已經說了妄語。』實際上沒有一種能成就妄語。
又有五種妄語，是什麼呢？即有的妄語會得到波羅市迦（Parajika，斷頭罪）、有的會得到僧伽伐尸沙（Sanghavasesa，僧殘罪）、有的會得到窣吐羅底也（Sthullattya，粗罪）、有的會得到波逸底迦（Pacittiya，單墮罪）、有的會得到突色訖里多（Dukkata，惡作罪）。什麼樣的妄語會得到波羅市迦？如果比丘實際上沒有得到上人法（殊勝的修行境界），卻自稱得到，這種妄語會得到波羅市迦。什麼樣的妄語會得到僧伽伐尸沙？如果比丘明知其他比丘清凈無犯，卻以無根據的他勝法（指導致被驅逐的罪行）誹謗，這種妄語會得到僧伽伐尸沙。什麼樣的妄語會得到窣吐羅底也？如果比丘在僧眾中故意說妄語，將非法說成法、將法說成非法、將非律說成律、將律說成非律，這種妄語會得到窣吐羅底也。什麼樣的妄語會得到突色訖里多？如果比丘在半月半月舉行布薩（Posadha，說戒儀式），誦戒經時，有人問是否清凈？而實際上不清凈，自己知道有犯戒行為，卻以覆藏的心態保持沉默，這種妄語會得到突色訖里多。除了前面所說的四種妄語，其餘的妄語都會得到波逸底迦。
波逸底迦（Pacittiya，單墮罪）的意思是燒煮墮落，指的是犯罪的人會墮入地獄、傍生道。
【English Translation】 English version What are the false speech of demeanor, and the false speech of breaking right livelihood? They are based on unfounded views, hearing, and doubts. What are the six kinds of false speech? If a Bhiksu (monk) intends to speak falsely, he thinks, 'I should speak falsely.' While speaking falsely, he thinks, 'I am speaking falsely.' After speaking falsely, he thinks, 'I have spoken falsely.' All are based on unfounded views, hearing, and doubts. What are the five kinds of false speech? They refer to speaking falsely based on unfounded fivefold offenses. What are the four kinds of false speech? They refer to speaking falsely based on unfounded breaking of precepts, breaking of views, breaking of demeanor, and breaking of right livelihood. What are the three kinds of false speech? They refer to speaking falsely based on unfounded views, hearing, and doubts. There are also three kinds of false speech, thinking, 'I should speak falsely, I am speaking falsely, I have spoken falsely.' What are the two kinds of false speech? They are 'I am speaking falsely, I have spoken falsely.' In reality, none can accomplish false speech.
Furthermore, there are five kinds of false speech. What are they? Some false speech leads to Parajika (defeat), some to Sanghavasesa (formal meeting offense), some to Sthullattya (serious offense), some to Pacittiya (expiation offense), and some to Dukkata (wrongdoing). What kind of false speech leads to Parajika (defeat)? If a Bhiksu (monk) has not actually attained superior human qualities but claims to have attained them, this false speech leads to Parajika. What kind of false speech leads to Sanghavasesa (formal meeting offense)? If a Bhiksu (monk) knows that another Bhiksu (monk) is pure and without offense, but falsely accuses him of a groundless defeat offense, this false speech leads to Sanghavasesa. What kind of false speech leads to Sthullattya (serious offense)? If a Bhiksu (monk) intentionally speaks falsely in the Sangha (community), saying what is not Dharma (teaching) is Dharma, what is Dharma is not Dharma, what is not Vinaya (discipline) is Vinaya, what is Vinaya is not Vinaya, this false speech leads to Sthullattya. What kind of false speech leads to Dukkata (wrongdoing)? If a Bhiksu (monk) performs Posadha (confession ceremony) every half month, and when reciting the precepts, he is asked if he is pure, but he is actually not pure, knowing that he has committed an offense, he remains silent with a concealing mind, this false speech leads to Dukkata. Apart from the four kinds of false speech mentioned above, all other false speech leads to Pacittiya.
Pacittiya (expiation offense) means 'burning and falling,' referring to the fact that offenders will fall into hell or the animal realm.
生、餓鬼惡道之中受燒煮苦。又此罪若不慇勤說除，便能障礙所有善法，此有諸義故名波逸底迦。
此中犯相其事云何？內攝頌曰：
若實不見聞、 不覺不知想、 及疑而異說， 是妄語應知。
若苾芻不見、不聞、不覺、不知，作如是想如是忍可，便云：「我見、我聞、我覺、我知。」如是說時，語語皆得波逸底迦罪。若苾芻曾見聞覺知而忘其事，作如是想如是忍可，不憶其事而云：「不忘。」語語皆得波逸底迦罪。若實見聞覺知后遂生疑，彼作此想如是忍可言：「于見等無有疑心。」語語說時皆得波逸底迦。若實不見聞覺知有見等想，彼作此解後言：「我實有見等。」語語說時皆得本罪。若實不見而有聞覺知，彼作此想如是忍可，後言：「我見，無有聞等。」語語說時皆得本罪。若實不聞而有見覺知，彼作此想如是忍可，後言：「我聞，無見覺知。」語語說時皆得本罪。若實不覺而有見聞知，彼作此想如是忍可，後言：「我覺，無見聞知。」語語說時皆得本罪。若實不知而有見聞覺，作如是想如是忍可，後言：「我知，無見聞覺。」語語說時皆得本罪。若實見而忘、聞覺知不忘，彼作此想，後言：「我見不忘、聞覺知亦不忘。」語語說時皆得本罪。若實聞而忘、見覺知不忘，彼作此想，
【現代漢語翻譯】 現代漢語譯本： 會於生、餓鬼惡道之中遭受燒煮的痛苦。而且這種罪如果不用心懺悔消除，便會障礙所有善法，因此具有多種含義，所以稱為波逸提迦（Pāyantika，一種輕罪）。
此中，犯戒的情狀是怎樣的呢？用內攝頌概括說：
如果實際上沒有見、沒有聞、沒有覺、沒有知， 沒有覺察也沒有想法， 以及心存疑惑而說不同的話， 這都應該知道是妄語。
如果比丘（bhikkhu，佛教僧侶）沒有見、沒有聞、沒有覺、沒有知，卻這樣想，這樣認可，便說：『我見、我聞、我覺、我知道。』這樣說的時候，每一句話都犯波逸提迦罪。如果比丘曾經見聞覺知，後來忘記了這件事，卻這樣想，這樣認可，不記得這件事卻說：『我沒有忘記。』每一句話都犯波逸提迦罪。如果確實見聞覺知之後產生了懷疑，他這樣想，這樣認可，說：『對於見等等，我沒有疑心。』每一句話都犯波逸提迦罪。如果實際上沒有見聞覺知，卻有見的想法等等，他這樣理解之後說：『我確實有見等等。』每一句話都犯根本罪。如果實際上沒有見，卻有聞覺知，他這樣想，這樣認可，之後說：『我見了，沒有聞等等。』每一句話都犯根本罪。如果實際上沒有聞，卻有見覺知，他這樣想，這樣認可，之後說：『我聞了，沒有見覺知。』每一句話都犯根本罪。如果實際上沒有覺，卻有見聞知，他這樣想，這樣認可，之後說：『我覺了，沒有見聞知。』每一句話都犯根本罪。如果實際上不知道，卻有見聞覺，這樣想，這樣認可，之後說：『我知道，沒有見聞覺。』每一句話都犯根本罪。如果確實見了而忘記了，聞覺知沒有忘記，他這樣想，之後說：『我見沒有忘記，聞覺知也沒有忘記。』每一句話都犯根本罪。如果確實聽了而忘記了，見覺知沒有忘記，他這樣想，
【English Translation】 English version: They will suffer the pain of being burned and boiled in the realms of birth, hungry ghosts, and evil paths. Moreover, if this sin is not diligently confessed and eliminated, it will obstruct all good dharmas. Therefore, it has various meanings and is called Pāyantika (a minor offense).
In this context, what are the circumstances of committing an offense? The summary verse states:
If one has not actually seen, heard, felt, or known, Nor perceived or thought, And speaks differently with doubt, Know that this is a false statement.
If a bhikkhu (Buddhist monk) has not seen, heard, felt, or known, but thinks and approves in this way, and then says: 'I have seen, I have heard, I have felt, I have known,' then with each word he commits the offense of Pāyantika. If a bhikkhu has once seen, heard, felt, or known, but later forgets it, yet thinks and approves in this way, and does not remember it but says: 'I have not forgotten,' then with each word he commits the offense of Pāyantika. If one has indeed seen, heard, or known, but then has doubts, and he thinks and approves in this way, saying: 'I have no doubt about seeing, etc.,' then with each word he commits the offense of Pāyantika. If one has not actually seen, heard, or known, but has the thought of seeing, etc., and after understanding this, says: 'I truly have seen, etc.,' then with each word he commits the fundamental offense. If one has not actually seen, but has heard, felt, or known, and he thinks and approves in this way, and then says: 'I have seen, without hearing, etc.,' then with each word he commits the fundamental offense. If one has not actually heard, but has seen, felt, or known, and he thinks and approves in this way, and then says: 'I have heard, without seeing, feeling, or knowing,' then with each word he commits the fundamental offense. If one has not actually felt, but has seen, heard, or known, and he thinks and approves in this way, and then says: 'I have felt, without seeing, hearing, or knowing,' then with each word he commits the fundamental offense. If one does not actually know, but has seen, heard, or felt, and thinks and approves in this way, and then says: 'I know, without seeing, hearing, or feeling,' then with each word he commits the fundamental offense. If one has indeed seen but forgotten, and has not forgotten hearing, feeling, or knowing, and he thinks in this way, and then says: 'I have not forgotten seeing, and I have not forgotten hearing, feeling, or knowing,' then with each word he commits the fundamental offense. If one has indeed heard but forgotten, and has not forgotten seeing, feeling, or knowing, and he thinks in this way,
後言：「我聞不忘、見覺知亦不忘。」語語說時皆得本罪。
若實覺而忘、見聞知不忘，彼作此想，後言：「我覺不忘、見聞知亦不忘。」語語說時皆得本罪。若實知而忘、見聞覺不忘，彼作此想，後言：「我知不忘、見聞覺亦不忘。」語語說時皆得本罪。若實見而疑、聞覺知不疑，彼作此想，後言：「我見不疑、聞覺知疑。」語語說時皆得本罪。若實聞而疑、見覺知不疑，彼作此想，後言：「我聞不疑、見覺知疑。」語語說時皆得本罪。若實覺而疑、見聞知不疑，彼作此想，後言：「我覺不疑、見聞知疑。」語語說時皆得本罪。若實知而疑、見聞覺不疑，彼作此想，後言：「我知不疑、見聞覺疑。」語語說時皆得本罪。若實不見而作不見想，有聞覺知作聞覺知想，彼作此想，後言：「我見、不聞覺知。」說時得本罪。若實不聞作不聞想，有見覺知作見覺知想，彼作此想，後言：「我聞、不見覺知。」說時得本罪。若實不覺作不覺想，有見聞知作見聞知想，彼作此想，後言：「我覺、不見聞知。」說時得本罪。若實不知作不知想，有見聞覺想，彼作此想，後言：「我知、不見聞覺。」說時得本罪。若實見聞覺知，彼作此想，後言：「我不見聞覺知。」說時得本罪。若實見聞覺知而不忘其事，彼作此想，後言：「
【現代漢語翻譯】 現代漢語譯本： 後言：『我聽聞的不忘記，看見的、感覺到的、知道的也不忘記。』每句話說出口都犯了根本罪。
如果確實感覺到了卻忘記了，看見的、聽見的、知道的卻沒有忘記，他這樣想，然後說：『我感覺到的沒有忘記，看見的、聽見的、知道的也沒有忘記。』每句話說出口都犯了根本罪。如果確實知道卻忘記了，看見的、聽見的、感覺到的卻沒有忘記，他這樣想，然後說：『我知道的沒有忘記，看見的、聽見的、感覺到的也沒有忘記。』每句話說出口都犯了根本罪。如果確實看見了卻疑惑，聽見的、感覺到的、知道的卻沒有疑惑，他這樣想，然後說：『我看見的沒有疑惑，聽見的、感覺到的、知道的卻疑惑。』每句話說出口都犯了根本罪。如果確實聽見了卻疑惑，看見的、感覺到的、知道的卻沒有疑惑，他這樣想，然後說：『我聽見的沒有疑惑，看見的、感覺到的、知道的卻疑惑。』每句話說出口都犯了根本罪。如果確實感覺到了卻疑惑，看見的、聽見的、知道的卻沒有疑惑，他這樣想，然後說：『我感覺到的沒有疑惑，看見的、聽見的、知道的卻疑惑。』每句話說出口都犯了根本罪。如果確實知道卻疑惑，看見的、聽見的、感覺到的卻沒有疑惑，他這樣想，然後說：『我知道的沒有疑惑，看見的、聽見的、感覺到的卻疑惑。』每句話說出口都犯了根本罪。如果確實沒有看見卻裝作看見，有聽見、感覺、知道卻裝作聽見、感覺、知道，他這樣想，然後說：『我看見了，沒有聽見、感覺、知道。』說出口時就犯了根本罪。如果確實沒有聽見卻裝作沒有聽見，有看見、感覺、知道卻裝作看見、感覺、知道，他這樣想，然後說：『我聽見了，沒有看見、感覺、知道。』說出口時就犯了根本罪。如果確實沒有感覺到卻裝作沒有感覺到，有看見、聽見、知道卻裝作看見、聽見、知道，他這樣想，然後說：『我感覺到了，沒有看見、聽見、知道。』說出口時就犯了根本罪。如果確實不知道卻裝作不知道，有看見、聽見、感覺，他這樣想，然後說：『我知道了，沒有看見、聽見、感覺。』說出口時就犯了根本罪。如果確實看見、聽見、感覺、知道，他這樣想，然後說：『我沒有看見、聽見、感覺、知道。』說出口時就犯了根本罪。如果確實看見、聽見、感覺、知道，卻沒有忘記這件事，他這樣想，然後說：
【English Translation】 English version: Later words: 'What I have heard I do not forget; what I have seen, felt, and known, I also do not forget.' Every word spoken incurs the fundamental offense.
If one has truly felt something but forgets it, while not forgetting what one has seen, heard, and known, and then thinks this way and says, 'What I have felt I have not forgotten; what I have seen, heard, and known, I also have not forgotten,' every word spoken incurs the fundamental offense. If one truly knows something but forgets it, while not forgetting what one has seen, heard, and felt, and then thinks this way and says, 'What I know I have not forgotten; what I have seen, heard, and felt, I also have not forgotten,' every word spoken incurs the fundamental offense. If one has truly seen something but doubts it, while not doubting what one has heard, felt, and known, and then thinks this way and says, 'What I have seen I do not doubt; what I have heard, felt, and known, I doubt,' every word spoken incurs the fundamental offense. If one has truly heard something but doubts it, while not doubting what one has seen, felt, and known, and then thinks this way and says, 'What I have heard I do not doubt; what I have seen, felt, and known, I doubt,' every word spoken incurs the fundamental offense. If one has truly felt something but doubts it, while not doubting what one has seen, heard, and known, and then thinks this way and says, 'What I have felt I do not doubt; what I have seen, heard, and known, I doubt,' every word spoken incurs the fundamental offense. If one truly knows something but doubts it, while not doubting what one has seen, heard, and felt, and then thinks this way and says, 'What I know I do not doubt; what I have seen, heard, and felt, I doubt,' every word spoken incurs the fundamental offense. If one has not truly seen something but pretends to have seen it, and has heard, felt, and known something but pretends to have heard, felt, and known it, and then thinks this way and says, 'I have seen it, but I have not heard, felt, or known it,' speaking these words incurs the fundamental offense. If one has not truly heard something but pretends not to have heard it, and has seen, felt, and known something but pretends to have seen, felt, and known it, and then thinks this way and says, 'I have heard it, but I have not seen, felt, or known it,' speaking these words incurs the fundamental offense. If one has not truly felt something but pretends not to have felt it, and has seen, heard, and known something but pretends to have seen, heard, and known it, and then thinks this way and says, 'I have felt it, but I have not seen, heard, or known it,' speaking these words incurs the fundamental offense. If one truly does not know something but pretends not to know it, and has seen, heard, and felt something, and then thinks this way and says, 'I know it, but I have not seen, heard, or felt it,' speaking these words incurs the fundamental offense. If one has truly seen, heard, felt, and known something, and then thinks this way and says, 'I have not seen, heard, felt, or known it,' speaking these words incurs the fundamental offense. If one has truly seen, heard, felt, and known something and has not forgotten it, and then thinks this way and says:
我見聞覺知而忘其事。」說時得本罪。若實見聞覺知而無疑心，彼作此想，後言：「我見聞覺知而有疑心。」說時得本罪。若實見聞覺知有見聞覺知想，彼作此想，後言：「我不見聞覺知。」說時得本罪。若實見、不聞覺知，彼作此想，後言：「我不見然有聞覺知。」說時得本罪。若實聞、不見覺知，彼作此想，後言：「我不聞，然見覺知。」說時得本罪。若實覺、不見聞知，彼作此想，後言：「我不覺，然見聞知。」說時得本罪。若實知、不見聞覺，彼作此想，後言：「我不知，然見聞覺。」說時得本罪。
若實見不忘、聞覺知忘，彼作此想，後言：「我見而忘、聞覺知不忘。」說時得本罪。若實聞不忘、見覺知忘，彼作此想，後言：「我聞而忘、見覺知不忘。」說時得本罪。若實覺不忘、見聞知忘，彼作此想，後言：「我覺而忘、見聞知不忘。」說時得本罪。若實知不忘、見聞覺忘，彼作此想，後言：「我知而忘、見聞覺不忘。」說時得本罪。若實見不疑、聞覺知有疑，彼作此想，後言：「我見有疑、聞覺知不疑。」說時得本罪。若實聞不疑、見覺知有疑，彼作此想，後言：「我聞有疑、見覺知不疑。」說時得本罪。若實覺不疑、見聞知有疑，彼作此想，後言：「我覺有疑、見聞知不疑。」說時得本罪。若
【現代漢語翻譯】 現代漢語譯本 『我』確實見聞覺知，卻忘記了這件事。」如果當時說了這樣的話，就犯了根本罪。如果確實見聞覺知，並且沒有疑心，但他卻這樣想，之後說：「『我』見聞覺知，但有疑心。」如果當時說了這樣的話，就犯了根本罪。如果確實見聞覺知，並且有見聞覺知的想法，但他卻這樣想，之後說：「『我』不見聞覺知。」如果當時說了這樣的話，就犯了根本罪。如果確實看見，但沒有聽見或覺知，他卻這樣想，之後說：「『我』沒有看見，但有聽見和覺知。」如果當時說了這樣的話，就犯了根本罪。如果確實聽見，但沒有看見或覺知，他卻這樣想，之後說：「『我』沒有聽見，但有看見和覺知。」如果當時說了這樣的話，就犯了根本罪。如果確實覺知，但沒有看見或聽見，他卻這樣想，之後說：「『我』沒有覺知，但有看見和聽見。」如果當時說了這樣的話，就犯了根本罪。如果確實知道，但沒有看見、聽見或覺知，他卻這樣想，之後說：「『我』不知道，但有看見、聽見和覺知。」如果當時說了這樣的話，就犯了根本罪。
如果確實看見卻沒有忘記，聽見、覺知卻忘記了，他卻這樣想，之後說：「『我』看見了卻忘記了，聽見、覺知卻沒有忘記。」如果當時說了這樣的話，就犯了根本罪。如果確實聽見卻沒有忘記，看見、覺知卻忘記了，他卻這樣想，之後說：「『我』聽見了卻忘記了，看見、覺知卻沒有忘記。」如果當時說了這樣的話，就犯了根本罪。如果確實覺知卻沒有忘記，看見、聽見、知道卻忘記了，他卻這樣想，之後說：「『我』覺知了卻忘記了，看見、聽見、知道卻沒有忘記。」如果當時說了這樣的話，就犯了根本罪。如果確實知道卻沒有忘記，看見、聽見、覺知卻忘記了，他卻這樣想，之後說：「『我』知道了卻忘記了，看見、聽見、覺知卻沒有忘記。」如果當時說了這樣的話，就犯了根本罪。如果確實看見卻沒有疑心，聽見、覺知卻有疑心，他卻這樣想，之後說：「『我』看見了卻有疑心，聽見、覺知卻沒有疑心。」如果當時說了這樣的話，就犯了根本罪。如果確實聽見卻沒有疑心，看見、覺知卻有疑心，他卻這樣想，之後說：「『我』聽見了卻有疑心，看見、覺知卻沒有疑心。」如果當時說了這樣的話，就犯了根本罪。如果確實覺知卻沒有疑心，看見、聽見、知道卻有疑心，他卻這樣想，之後說：「『我』覺知了卻有疑心，看見、聽見、知道卻沒有疑心。」如果當時說了這樣的話，就犯了根本罪。
【English Translation】 English version 『I』 truly saw, heard, and perceived, but forgot the matter.』 Saying this at the time incurs the fundamental offense. If one truly saw, heard, and perceived without any doubt, but then thought this way and later said, 『I saw, heard, and perceived, but I have doubts,』 saying this at the time incurs the fundamental offense. If one truly saw, heard, and perceived and had the thought of seeing, hearing, and perceiving, but then thought this way and later said, 『I did not see, hear, or perceive,』 saying this at the time incurs the fundamental offense. If one truly saw but did not hear or perceive, but then thought this way and later said, 『I did not see, but I heard and perceived,』 saying this at the time incurs the fundamental offense. If one truly heard but did not see or perceive, but then thought this way and later said, 『I did not hear, but I saw and perceived,』 saying this at the time incurs the fundamental offense. If one truly perceived but did not see or hear, but then thought this way and later said, 『I did not perceive, but I saw and heard,』 saying this at the time incurs the fundamental offense. If one truly knew but did not see, hear, or perceive, but then thought this way and later said, 『I did not know, but I saw, heard, and perceived,』 saying this at the time incurs the fundamental offense.
If one truly saw and did not forget, but forgot hearing and perceiving, and then thought this way and later said, 『I saw but forgot, and did not forget hearing and perceiving,』 saying this at the time incurs the fundamental offense. If one truly heard and did not forget, but forgot seeing and perceiving, and then thought this way and later said, 『I heard but forgot, and did not forget seeing and perceiving,』 saying this at the time incurs the fundamental offense. If one truly perceived and did not forget, but forgot seeing, hearing, and knowing, and then thought this way and later said, 『I perceived but forgot, and did not forget seeing, hearing, and knowing,』 saying this at the time incurs the fundamental offense. If one truly knew and did not forget, but forgot seeing, hearing, and perceiving, and then thought this way and later said, 『I knew but forgot, and did not forget seeing, hearing, and perceiving,』 saying this at the time incurs the fundamental offense. If one truly saw and had no doubt, but had doubts about hearing and perceiving, and then thought this way and later said, 『I saw but have doubts, and have no doubts about hearing and perceiving,』 saying this at the time incurs the fundamental offense. If one truly heard and had no doubt, but had doubts about seeing and perceiving, and then thought this way and later said, 『I heard but have doubts, and have no doubts about seeing and perceiving,』 saying this at the time incurs the fundamental offense. If one truly perceived and had no doubt, but had doubts about seeing, hearing, and knowing, and then thought this way and later said, 『I perceived but have doubts, and have no doubts about seeing, hearing, and knowing,』 saying this at the time incurs the fundamental offense.
實知不疑、見聞覺有疑，彼作此想，後言：「我知有疑、見聞覺不疑。」說時得本罪。若實見作見想，不聞不覺不知作不聞不覺不知想，彼作此想，後言：「我不見，然有聞覺知。」說時得本罪。若實聞想、不見覺知作不見覺知想，彼作此想，後言：「我不聞，然有見覺知。」說時得本罪。若實覺作覺想，不見聞知作不見聞知想，彼作此想，後言：「我不覺，然有見聞知。」說時得本罪。若實知作知想，不見聞覺作不見聞覺想，彼作此想，後言：「我不知，然有見聞覺。」說時得本罪。若苾芻凡所有語違心而說，皆得波逸底迦罪。若不違心而說者皆無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
毀呰語學處第二
爾時佛在室羅伐城逝多林給孤獨園。時六眾苾芻于諸苾芻作毀呰語云：「眇目、𤼣躄、背傴、侏儒、太長、太粗、聾盲、瘖啞、柺行、腫腳、禿臂、大頭、哆唇、齵齒。」是時六眾苾芻作如是等毀呰語。時諸苾芻聞已慚𧹞憂愁不樂，讀誦思惟悉皆廢闕，懷憂而住。時有少欲苾芻見其事已，咸生嫌賤作輕毀言：「云何苾芻于苾芻處而作毀呰？云眇目等如上所說。」時諸苾芻以緣白佛。爾時世尊以此因緣集苾芻眾，乃至問六眾曰：「汝等實作毀呰之語，惱諸苾芻云眇目等耶？」六眾答曰：「
【現代漢語翻譯】 現代漢語譯本：如果確實知道卻不確定，親眼所見、親耳所聞、親身所覺卻心存懷疑，他這樣想，之後卻說：『我知道，但我有懷疑；我親眼所見、親耳所聞、親身所覺，但我沒有懷疑。』 這樣說的時候，就犯了根本罪。如果確實看見卻認為是看見，沒有聽見、沒有感覺到、不知道卻認為是沒有聽見、沒有感覺到、不知道，他這樣想，之後卻說：『我沒有看見，但我有聽見、有感覺、有知覺。』 這樣說的時候，就犯了根本罪。如果確實聽見卻認為是聽見，沒有看見、沒有感覺、沒有知覺卻認為是沒有看見、沒有感覺、沒有知覺，他這樣想，之後卻說：『我沒有聽見，但我有看見、有感覺、有知覺。』 這樣說的時候，就犯了根本罪。如果確實感覺到卻認為是感覺到，沒有看見、沒有聽見、沒有知覺卻認為是沒有看見、沒有聽見、沒有知覺，他這樣想，之後卻說：『我沒有感覺到，但我有看見、有聽見、有知覺。』 這樣說的時候，就犯了根本罪。如果確實知道卻認為是知道，沒有看見、沒有聽見、沒有感覺卻認為是沒有看見、沒有聽見、沒有感覺，他這樣想，之後卻說：『我不知道，但我有看見、有聽見、有感覺。』 這樣說的時候，就犯了根本罪。如果比丘所說的一切話都違背自己的內心，就犯了波逸提迦罪。如果不違背自己的內心而說，就沒有罪。此外，沒有罪的情況包括：初犯者，或者癡狂、心亂、被痛苦纏繞的人。
毀呰語學處第二
當時，佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中。當時，六眾比丘對其他比丘說譭謗的話，例如：『瞎子』、『瘸子』、『駝背』、『侏儒』、『太高』、『太胖』、『聾子』、『啞巴』、『跛腳』、『腫腳』、『禿臂』、『大頭』、『厚嘴唇』、『齙牙』。當時，六眾比丘說了這樣一些譭謗的話。當時，眾比丘聽了之後，感到慚愧、羞恥、憂愁、不快樂，停止了讀誦和思考，心中充滿憂慮。當時，有少欲的比丘看到這件事後，都感到厭惡，輕蔑地說：『為什麼比丘要對比丘進行譭謗呢？』 譭謗的內容如上面所說，例如『瞎子』等等。當時，眾比丘將此事稟告了佛陀。那時，世尊因為這個因緣召集了比丘僧眾，甚至問六眾說：『你們確實說了譭謗的話，惱亂了眾比丘，例如說他們是瞎子等等嗎？』 六眾回答說：『
【English Translation】 English version: If one truly knows but doubts, sees, hears, or feels but has doubts, thinking thus, and later says, 'I know, but I doubt; I have seen, heard, and felt, but I do not doubt,' saying this incurs the original offense. If one truly sees and thinks one sees, does not hear, feel, or know and thinks one does not hear, feel, or know, thinking thus, and later says, 'I have not seen, but I have heard, felt, and known,' saying this incurs the original offense. If one truly hears and thinks one hears, does not see, feel, or know and thinks one does not see, feel, or know, thinking thus, and later says, 'I have not heard, but I have seen, felt, and known,' saying this incurs the original offense. If one truly feels and thinks one feels, does not see, hear, or know and thinks one does not see, hear, or know, thinking thus, and later says, 'I have not felt, but I have seen, heard, and known,' saying this incurs the original offense. If one truly knows and thinks one knows, does not see, hear, or feel and thinks one does not see, hear, or feel, thinking thus, and later says, 'I do not know, but I have seen, heard, and felt,' saying this incurs the original offense. If a Bhikṣu (monk) speaks anything contrary to his mind, he commits a Pāyantika (minor offense). If he speaks without contradicting his mind, there is no offense. Furthermore, there is no offense for the first offender, or one who is insane, mentally disturbed, or afflicted by pain.
The Second Training Rule on Abusive Speech
At that time, the Buddha was in Śrāvastī (city in ancient India) at the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, the monastery of Anathapindika). At that time, the Six Group Bhikṣus (group of monks) spoke abusively to other Bhikṣus, saying such things as: 'Blind,' 'Lame,' 'Hunchbacked,' 'Dwarf,' 'Too tall,' 'Too fat,' 'Deaf,' 'Mute,' 'Crippled,' 'Swollen feet,' 'Bald arms,' 'Big head,' 'Thick lips,' 'Protruding teeth.' At that time, the Six Group Bhikṣus spoke such abusive words. When the Bhikṣus heard this, they felt ashamed, embarrassed, worried, and unhappy, and they abandoned their recitation and contemplation, remaining in a state of anxiety. At that time, some Bhikṣus with few desires saw this and felt disgusted, speaking contemptuously, 'Why do Bhikṣus abuse other Bhikṣus?' The abusive words were as mentioned above, such as 'Blind,' and so on. At that time, the Bhikṣus reported this matter to the Buddha. Then, the World-Honored One, because of this cause, gathered the Bhikṣu Sangha (monk community), and even asked the Six Group, 'Did you indeed speak abusive words, troubling the Bhikṣus, such as calling them blind, and so on?' The Six Group replied, '
實爾。大德！」世尊即便種種呵責，廣說如上，乃至「此非沙門所應作事。所以者何？汝等當聽！往古世時于聚落中有一長者，娶妻未久歡愛同居，便生一女年漸長大。長者單身躬為耕墾，時有居士之子父母俱喪，常于林野販樵為業。時居士子持其樵檐來至耕處，田頭樹下棄檐息肩，見彼長者躬自耕作，就而問曰：『阿舅何故衰年自營辛苦，應居村落翻在田疇？』報言：『善來外甥！我無兄弟復無子息，不自躬耕衣食寧濟？』彼便報曰：『阿舅我且代耕，仁當暫息。』即便執犁代其耕作，遂至日午家中食來，喚言：『外甥可來共食。』亦既食已，報言：『阿舅宜可還家，然我未知舅之宅處，至日晡后當出村外路首相迎。』長者聞已即便歸舍。時居士子耕至日晚，牛放青稊躬持草檐並取柴束，驅畜而歸至彼村隅。長者迎見遂即相將到其宅所，時居士子掃除廠庘布以乾土，並設火煙多與牛草。長者見已作如是念：『我由此兒今受安樂，我之小女當與為妻。』令其食已，報云：『外甥當住於此勤修家業，此之小女授汝為妻。』報言：『甚善！』即依處分營作生業。
「時彼長者家有二牛每令驅使：大者為性調善，小者稟識貪餮，雖復拘制犯暴是常。童子發憤放石遙打折其一角，因即立號名為禿角。後於他日尚犯田苗同
【現代漢語翻譯】 現代漢語譯本： 『確實如此，大德！』世尊隨即以種種方式呵責，廣泛宣說如上內容，乃至說：『這並非沙門所應做的事情。』這是什麼原因呢？你們應當聽好！過去很久以前，在一個村落中，有一位長者（富有的家族首領），娶妻不久，夫妻恩愛同居，後來生了一個女兒，女兒漸漸長大。長者獨自一人親自耕田。當時有一位居士（在家修行的佛教徒）的兒子，父母都已去世，經常在山林田野販賣柴火為生。這位居士子挑著他的柴擔來到耕地的地方，在田邊的樹下放下柴擔休息，看見那位長者親自耕作，就上前問道：『阿舅（舅父），您為什麼年紀大了還要親自辛苦勞作，應該住在村子裡，反而跑到田地裡來呢？』長者回答說：『歡迎你，外甥！我沒有兄弟，也沒有兒子，不親自耕作，衣食從哪裡來呢？』那人便回答說：『阿舅，我來替您耕作吧，您可以暫時休息一下。』於是就拿起犁替他耕作，直到中午，家裡送飯來了，喊道：『外甥，可以來一起吃飯了。』吃完飯後，他對長者說：『阿舅，您應該回家了，但我還不知道您家在哪裡，到傍晚以後，我會在村外路口迎接您。』長者聽了，就回家了。那位居士子耕作到天晚，把牛放到田埂上吃草，自己拿著草和柴火，趕著牛回到村子邊。長者看見他，就迎接他到自己家裡。那位居士子打掃了院子，用乾土鋪平，並生起火，給牛餵了許多草。長者看見后，心裡想：『我因為這個孩子現在才能安樂，我把小女兒嫁給他吧。』讓他吃完飯後，對他說：『外甥，你就在這裡住下，勤勞地經營家業，我把小女兒嫁給你做妻子。』那人回答說：『很好！』就按照長者的吩咐，經營生活。
【English Translation】 English version: 'It is so, O great worthy one!' The World-Honored One then rebuked him in various ways, extensively explaining as above, even saying, 'This is not something a Shramana (Buddhist monk) should do.' Why is that? You should listen! In the ancient past, in a village, there was a householder (wealthy family head) who married a wife not long ago. They lived together in love and harmony, and later had a daughter who gradually grew up. The householder was alone and personally cultivated the fields. At that time, there was a son of a Upasaka (Buddhist layman), whose parents had both passed away, and he often made a living by selling firewood in the forests and fields. This Upasaka's son carried his firewood pole to the cultivated area, put down the pole under a tree at the edge of the field to rest, and saw the householder cultivating the field himself. He went up and asked, 'Uncle, why are you working so hard yourself at your old age? You should be living in the village, instead of being in the fields.' The householder replied, 'Welcome, nephew! I have no brothers and no sons. If I don't cultivate myself, how can I have food and clothing?' The man then replied, 'Uncle, let me cultivate for you, and you can rest for a while.' So he took the plow and cultivated for him, until noon when food was brought from home. They called out, 'Nephew, come and eat together.' After eating, he said to the householder, 'Uncle, you should go home now, but I don't know where your house is. I will meet you at the crossroads outside the village after sunset.' The householder heard this and went home. The Upasaka's son cultivated until late in the day, let the cattle graze on the green shoots, and carried the grass and firewood himself, driving the cattle back to the edge of the village. The householder saw him and welcomed him to his home. The Upasaka's son swept the courtyard, spread it with dry earth, lit a fire, and gave the cattle plenty of grass. The householder saw this and thought, 'Because of this child, I can now have peace and happiness. I will give my youngest daughter to him as his wife.' After he had eaten, he said to him, 'Nephew, stay here and diligently manage the household affairs. I will give my youngest daughter to you as your wife.' The man replied, 'Very good!' And he followed the householder's instructions and managed the household.
前不止，便放鐮斫遂截其尾，因即名為禿尾禿角。後於異時居士子告長者言：『阿舅先所許親，幸可作之。』爾時長者言：『好。』便告妻曰：『賢首！衣服瓔珞當可辦之，小女不久欲為婚娶。』妻便問曰：『曾未與人，如何辦具？』長者報曰：『吾已與人。』妻曰：『是誰？』報云：『此居士子。』妻曰：『此人宗族本不委知，如白胡椒莫了生處，如何以女輒為婚戚？凡婚姻者，親屬還往飲啖追呼，氏族相應我方與女。』報其妻曰：『賢首！此居士子自至我家，由斯代勞得受安樂。此若無者，還嬰辛苦不免躬耕。』妻報夫曰：『我實不能將所愛女與客作人。』世間之人多用妻語，是時長者便作是念：『我若報云不與女者，作人今日便舍我去，我還不免自執耕犁。今且宜應詭設方便勿令即去。』時彼作人復于異時告長者曰：『家長宜應作婚姻事。』長者報曰：『外甥！我之親族其數寬廣，聚集之時多須飲食，宜待秋熟稻穀收成。』既收谷已復告成婚，報言：『外甥！事須沙糖，宜待甘蔗。』收已，復告成婚，報言：『外甥！餅面是資，當待麥熟。』既收麥已，復告成婚，報言：『外甥！陳稻將盡，可待新粳。』時居士子見作推延遂生此念：『無容田實總一時成，看此事由便成誑我。我今宜可往告眾人，若不與者經官取
【現代漢語翻譯】 現代漢語譯本：從前，（長者）不僅不給（居士子）足夠的食物，還拿起鐮刀砍斷了它的尾巴，因此就叫它禿尾禿角。後來，居士子告訴長者說：『舅舅先前答應的婚事，希望可以辦了。』當時長者說：『好。』便告訴妻子說：『賢首！衣服瓔珞應該準備了，小女兒不久就要結婚了。』妻子便問：『還沒許配給別人，如何準備？』長者回答說：『我已經許配了。』妻子問：『是誰？』回答說：『是這個居士子。』妻子說：『這個人宗族底細我並不清楚，就像白胡椒不知道生長在哪裡一樣，怎麼能隨便把女兒嫁給他？凡是婚姻，親屬之間要互相來往，一起飲酒吃飯，氏族要相對應，我才把女兒嫁給他。』長者告訴妻子說：『賢首！這個居士子自從來到我家，因為他代替我勞作，我才能享受安樂。如果沒有他，我還要受苦，免不了親自耕田。』妻子回答丈夫說：『我實在不能把心愛的女兒嫁給一個幫工的人。』世間的人大多聽從妻子的話，這時長者便這樣想：『我如果說不把女兒嫁給他，幫工的人今天就會離開我，我還是免不了自己拿耕犁。現在應該想個辦法，不要讓他立刻離開。』這時，那個幫工的人又在其他時候告訴長者說：『家長應該辦理婚姻的事情了。』長者回答說：『外甥！我的親族數量眾多，聚集的時候需要很多飲食，應該等到秋天稻穀成熟收割。』收割完稻穀后，又告訴他要成婚，長者回答說：『外甥！事情需要砂糖，應該等到甘蔗成熟。』收割完甘蔗后，又告訴他要成婚，長者回答說：『外甥！餅面是必需品，應該等到麥子成熟。』收割完麥子后，又告訴他要成婚，長者回答說：『外甥！陳米快吃完了，可以等待新米。』這時，居士子看到他一再推延，於是產生了這樣的想法：『沒有田地裡的作物能同時成熟的，看來這件事是要欺騙我。我現在應該去告訴大家，如果不給，就去告官。』 English version: Formerly, not only did (the elder) not give (the householder's son) enough food, but he also took a sickle and cut off its tail, hence it was called 'bald tail, bald horn'. Later, at another time, the householder's son told the elder, 'Uncle, the marriage you promised earlier, I hope it can be arranged.' At that time, the elder said, 'Good.' Then he told his wife, 'Worthy one! Clothes and necklaces should be prepared, my little daughter will soon be married.' The wife then asked, 'Not yet promised to anyone, how to prepare?' The elder replied, 'I have already promised.' The wife asked, 'To whom?' He replied, 'To this householder's son.' The wife said, 'I don't know this person's clan background, like white pepper whose origin is unknown, how can you casually marry your daughter to him? For all marriages, relatives should visit each other, drink and eat together, and the clans should be compatible before I give my daughter to him.' The elder told his wife, 'Worthy one! This householder's son has been working for me since he came to my house, so I can enjoy peace and comfort. Without him, I would still suffer and have to plow the fields myself.' The wife replied to her husband, 'I really cannot marry my beloved daughter to a hired worker.' Most people in the world listen to their wives, so the elder thought, 'If I say I won't give him my daughter, the hired worker will leave me today, and I will still have to hold the plow myself. Now I should devise a plan to prevent him from leaving immediately.' At that time, the hired worker again told the elder at another time, 'Elder, you should arrange the marriage.' The elder replied, 'Nephew! My relatives are numerous, and a lot of food and drink is needed when they gather, so we should wait until the autumn rice is ripe and harvested.' After harvesting the rice, he again told him to get married, and the elder replied, 'Nephew! The matter requires sugar, so we should wait until the sugarcane is ripe.' After harvesting the sugarcane, he again told him to get married, and the elder replied, 'Nephew! Cake flour is essential, so we should wait until the wheat is ripe.' After harvesting the wheat, he again told him to get married, and the elder replied, 'Nephew! The old rice is almost finished, we can wait for the new rice.' At this time, the householder's son saw him repeatedly delaying, and then he had this thought: 'No field crops can ripen at the same time, it seems that this matter is to deceive me. I should now go and tell everyone, and if he doesn't give her to me, I will sue him to the authorities.'
【English Translation】 Formerly, not giving enough, he took a sickle and cut off its tail, hence it was named 'bald tail, bald horn'. Later, at another time, the layman's son told the elder, 'Uncle, the marriage you promised earlier, please arrange it.' At that time, the elder said, 'Good.' He then told his wife, 'Worthy one! Clothes and necklaces should be prepared, as our little daughter will soon be married.' The wife then asked, 'Having not yet given her to anyone, how can we prepare?' The elder replied, 'I have already given her.' The wife asked, 'To whom?' He replied, 'To this layman's son.' The wife said, 'I do not know this person's clan background, like white pepper whose origin is unknown, how can you casually give our daughter in marriage? For all marriages, relatives should visit each other, drink and eat together, and the clans should be compatible before I give our daughter.' The elder told his wife, 'Worthy one! This layman's son has been working for me since he came to my house, and because of him, I can enjoy peace and comfort. Without him, I would still suffer and have to plow the fields myself.' The wife replied to her husband, 'I really cannot give my beloved daughter to a hired worker.' Most people in the world listen to their wives, so the elder thought, 'If I say I won't give him my daughter, the hired worker will leave me today, and I will still have to hold the plow myself. Now I should devise a plan to prevent him from leaving immediately.' At that time, the hired worker again told the elder at another time, 'Elder, you should arrange the marriage.' The elder replied, 'Nephew! My relatives are numerous, and a lot of food and drink is needed when they gather, so we should wait until the autumn rice is ripe and harvested.' After harvesting the rice, he again told him to get married, and the elder replied, 'Nephew! The matter requires sugar, so we should wait until the sugarcane is ripe.' After harvesting the sugarcane, he again told him to get married, and the elder replied, 'Nephew! Cake flour is essential, so we should wait until the wheat is ripe.' After harvesting the wheat, he again told him to get married, and the elder replied, 'Nephew! The old rice is almost finished, we can wait for the new rice.' At this time, the layman's son saw him repeatedly delaying, and then he had this thought: 'No field crops can ripen at the same time, it seems that this matter is to deceive me. I should now go and tell everyone, and if he doesn't give her to me, I will sue him to the authorities.'
定。』便對眾人告云：『阿舅可作婚姻。』諸人聞已告長者曰：『許言已久，何不為婚？』是時長者怒而告曰：『諸君當知！此是我舍客作之人，我以何緣與女婚娶？』諸人皆然。時居士子便作是念：『我不得錢復不得婦，虛淹歲序靡見成功。我今宜可損害其人方隨意去。』便將二牛半日驅使，多與杖捶系之枯樹，暴以烈日方欲言歸。
「近劫初時畜解人語，其牛既遭苦楚，大牛便告居士子曰：『咄男子！汝先於我共相愛念，恩同父母知我劬勞，何故今時多行杖楚、系之枯樹暴以烈日棄我還家？我于汝處有何𠎝過？』男子報曰：『汝無有咎，然汝曹主於我有過。』牛曰：『彼有何過？』男子報曰：『先許我女今者違信。』牛曰：『何不經官？』男子報曰：『為無證人。』牛便報曰：『我等為汝而作證人。』男子曰：『為作人語？為作牛音？』牛曰：『不作人語，我當現相令人表知。汝當爲盟令人表信，汝當引我為證令人表知，索我兩牛繫於廠內莫與水草，滿七日已，可於地中多水草處放我令出，乃至傍人來睹，信驗我等噤口不啖水草。我現相貌令王大臣信汝言實，我當飲啖。』是時男子聞是計已，即便俱解放茂草中。自詣王所致敬白王：『大王！某村長者許女為婚，使役多年今乃翻悔。』王喚長者問其虛實，長
【現代漢語翻譯】 現代漢語譯本：於是（居士子）便對眾人說：『舅舅可以做主這門婚事。』眾人聽了，就對長者說：『（你）答應（這門婚事）已經很久了，為什麼還不成婚？』當時長者生氣地說：『各位應該知道！這個人是我家僱傭的工人，我怎麼可能把女兒嫁給他？』眾人都認為是這樣。當時居士子就想：『我既得不到錢，又得不到妻子，白白浪費時間，沒有見到任何成功。我現在應該損害他，然後隨意離開。』於是（居士子）就驅使兩頭牛耕作了半天，多次用棍子抽打它們，把它們拴在枯樹上，在烈日下暴曬，然後才打算回家。
『在近劫之初，牲畜能夠理解人語，那兩頭牛既然遭受了痛苦，大牛就對居士子說：『喂，男子！你先前和我互相愛護，恩情如同父母，知道我辛勤勞作，為什麼現在多次用棍子抽打我，把我拴在枯樹上在烈日下暴曬，拋棄我讓我回家？我在你這裡有什麼過錯？』男子回答說：『你沒有過錯，但是你的主人對我有過錯。』牛說：『他有什麼過錯？』男子回答說：『先前答應把女兒嫁給我，現在卻違背諾言。』牛說：『為什麼不去告官？』男子回答說：『因為沒有證人。』牛就說：『我們可以為你作證。』男子說：『（你們）是說人話？還是說牛語？』牛說：『不說人話，我將顯現異相讓人明白。你應當發誓讓人相信，你應當引導我作為證人讓人明白，把我們兩頭牛拴在棚子里，不要給水和草，滿了七天之後，可以在地上多水草的地方放我們出去，等到旁邊的人來觀看，相信我們閉口不吃水草。我顯現異相讓國王大臣相信你說的是實話，我才飲水吃草。』當時男子聽了這個計策后，就一起把牛放到了茂盛的草叢中。自己去到國王那裡，致敬稟告國王：『大王！某村的長者答應把女兒嫁給我，使喚我多年，現在卻反悔了。』國王召來長者詢問事情的虛實，長
【English Translation】 English version: Then, (the householder's son) said to everyone, 'Uncle can decide on this marriage.' When the people heard this, they said to the elder, 'You have promised for a long time, why haven't you arranged the marriage?' At that time, the elder angrily said, 'Everyone should know! This person is a hired worker in my house, how could I marry my daughter to him?' Everyone agreed. At that time, the householder's son thought, 'I will neither get money nor a wife, wasting time without seeing any success. I should harm him now and then leave as I please.' So, (the householder's son) drove the two oxen to work for half a day, beat them many times with sticks, tied them to a withered tree, exposed them to the scorching sun, and then intended to return home.
'In the early days of this kalpa (aeon), livestock could understand human speech. Since the two oxen had suffered, the older ox said to the householder's son, 'Hey, man! You used to love and care for me, with kindness like parents, knowing my hard work. Why do you now beat me with sticks, tie me to a withered tree, expose me to the scorching sun, and abandon me to return home? What fault have I committed against you?' The man replied, 'You have no fault, but your master has wronged me.' The ox said, 'What wrong has he done?' The man replied, 'He promised to marry his daughter to me, but now he has broken his promise.' The ox said, 'Why not go to court?' The man replied, 'Because there are no witnesses.' The ox then said, 'We can be your witnesses.' The man said, 'Are you speaking human language? Or ox language?' The ox said, 'Not human language, I will manifest a sign for people to understand. You should make an oath for people to believe, you should guide me as a witness for people to understand, tie us two oxen in the shed, do not give us water or grass, after seven days, you can release us in a place with plenty of water and grass, and when bystanders come to see, believe that we will keep our mouths shut and not eat water or grass. I will manifest an appearance for the king and ministers to believe that you are telling the truth, then I will drink and eat.' At that time, after the man heard this plan, he released the oxen together into the lush grass. He himself went to the king, paid respects, and reported to the king, 'Great King! The elder of a certain village promised to marry his daughter to me, used me for many years, but now he has gone back on his word.' The king summoned the elder to ask about the truth of the matter, and the
者白雲：『我實不許。』王問男子：『汝有證不？』白王言：『有。』王曰：『為人？為非人？』白言：『非人。』王曰：『是何？』白言：『是牛。』王曰：『為作人語？為余語耶？』白言：『不作人語。』王曰：『如何成證？』白言：『彼有實信令人表知，其牛於七日中繫在廠內莫與水草，滿七日已可於地中多水草處放牛令出。我引為證必有奇相，乃至大王未信已來牛終不食，此若虛者我當死罪。』王命臣曰：『當依此言看其證驗。』大臣奉教便取二牛，系之廠內不與水草。時禿尾禿角報大牛曰：『豈期顛倒，唯獨我等日出西方，幽閉廠中不聞水草？』大牛報曰：『豈非我許居士子為作保證，於七日中自餓而住，乃至王未信來不食水草。』禿尾禿角報大牛曰：『若放我者，逢石尚啖況水草耶？』大牛報曰：『此居士子愛念我等事同父母，豈得違信誤彼人耶？』禿尾禿角曰：『雖實愛念恩同二親，然常喚我為禿尾禿角，我聞喚時即欲以角決破其腹。』大牛聞已默爾而住。彼居士子時復來看，問其牛曰：『得安隱不？』大牛報曰：『我且安隱，汝不安隱。』居士子曰：『何意如此？』大牛曰：『此禿尾禿角作如是言：「若放我者，逢石尚啖況水草乎？」』居士子曰：『若如是者，我於今夜當急逃走，對王為誑命在須臾
【現代漢語翻譯】 現代漢語譯本： 那個人對國王說：『我確實沒有答應。』國王問那個男子：『你有什麼證據嗎？』男子回答國王說：『有。』國王問：『是人作證？還是非人作證？』男子回答說：『非人。』國王問：『是什麼？』男子回答說：『是牛。』國王問：『它會說人話嗎？還是隻會發出其他聲音？』男子回答說：『不會說人話。』國王問：『如何能作為證據呢？』男子回答說：『它有真實的信義，可以通過一種方式讓大家知道。將那頭牛在七天內拴在棚子里，不給它水和草，七天期滿后，在地上多水草的地方放牛讓它出來。我以此作為證據，必定會有奇特的現象，甚至在大王您相信之前，那頭牛始終不會吃東西。如果我說的是假話，我願意接受死罪。』國王命令大臣說：『就按照他說的去做，觀察驗證。』大臣接受命令，便取來兩頭牛，拴在棚子里，不給它們水和草。當時，一頭禿尾巴、禿角的牛對大牛說：『哪裡想到會有這樣的顛倒事，唯獨我們好像太陽從西邊出來一樣，被幽禁在棚子里，聽不到水草的聲音？』大牛回答說：『難道不是我答應了那位居士（lay Buddhist）的兒子作保證，要在七天里自己餓著肚子，直到大王相信之前都不吃水草嗎？』禿尾巴、禿角的牛對大牛說：『如果放了我，遇到石頭我都想吃，更何況是水草呢？』大牛回答說：『這位居士的兒子愛護我們就像父母一樣，怎麼能違背承諾，耽誤他呢？』禿尾巴、禿角的牛說：『雖然他確實愛護我們，恩情如同父母，但他總是叫我禿尾巴、禿角，我聽到他這樣叫我的時候，就想用角去頂破他的肚子。』大牛聽了之後，沉默不語。那位居士的兒子時常來看望，問他的牛說：『還安穩嗎？』大牛回答說：『我還算安穩，你不安穩。』居士的兒子問：『為什麼這麼說？』大牛說：『這頭禿尾巴、禿角的牛這樣說：「如果放了我，遇到石頭我都想吃，更何況是水草呢？」』居士的兒子說：『如果真是這樣，我今晚就應該趕緊逃走，否則對國王說了謊話，性命危在旦夕。』
【English Translation】 English version: That man said to the king: 'I really did not agree.' The king asked the man: 'Do you have any proof?' The man replied to the king: 'Yes.' The king asked: 'Is it a human witness? Or a non-human witness?' The man replied: 'Non-human.' The king asked: 'What is it?' The man replied: 'It is a cow.' The king asked: 'Does it speak human language? Or does it only make other sounds?' The man replied: 'It does not speak human language.' The king asked: 'How can it serve as evidence?' The man replied: 'It has genuine trustworthiness, which can be made known through a certain method. Tie that cow in the shed for seven days without giving it water or grass. After seven days, release the cow in a place with plenty of water and grass. I offer this as proof, and there will surely be a peculiar phenomenon. Even before Your Majesty believes, that cow will not eat anything. If I am lying, I am willing to accept the death penalty.' The king ordered his ministers: 'Do as he says and observe the verification.' The ministers accepted the order and brought two cows, tying them in the shed without giving them water or grass. At that time, a cow with a bald tail and bald horns said to the big cow: 'Who would have thought there would be such an upside-down situation, where we alone, as if the sun rose from the west, are confined in the shed, unable to hear the sound of water and grass?' The big cow replied: 'Isn't it because I agreed to be a guarantor for the son of that lay Buddhist (居士子), to starve myself for seven days, not eating water or grass until the king believes?' The bald-tailed, bald-horned cow said to the big cow: 'If I am released, I would eat even stones, let alone water and grass!' The big cow replied: 'This lay Buddhist's (居士子) son loves us as if we were his parents, how can we break our promise and delay him?' The bald-tailed, bald-horned cow said: 'Although he truly loves us and his kindness is like that of our parents, he always calls me bald-tailed, bald-horned. When I hear him call me that, I want to gore his belly with my horns.' Upon hearing this, the big cow remained silent. The son of that lay Buddhist (居士子) often came to visit, asking his cow: 'Are you at peace?' The big cow replied: 'I am somewhat at peace, but you are not.' The son of the lay Buddhist (居士子) asked: 'Why do you say that?' The big cow said: 'This bald-tailed, bald-horned cow said this: "If I am released, I would eat even stones, let alone water and grass!"' The son of the lay Buddhist (居士子) said: 'If that is the case, I should flee tonight, otherwise, if I lie to the king, my life will be in danger.'
。』大牛報曰：『汝不須走，當與禿尾禿角穿鼻安繩，其纼促系我角。放出之日，若彼違信食水草時，我以雙角舉鼻令上，汝即報言：「今此二牛告第五護世，世人共許有五種擁護者，謂地水火風日。」』時居士子遂與穿鼻，禿尾禿角報大牛曰：『仁當觀此苦虐於我。』大牛曰：『與著瓔珞何苦之有？』便以拘纼系大者頭。
「至七日已，王及諸臣親共觀視，多水草田放二牛出，禿尾禿角既見水草即便欲食，是時大牛遂以雙角舉小牛鼻向日而望，王問臣曰：『何意二牛向日而望？』時有智臣白言：『大王！今此二牛，意欲啟王說如是事非直我二為證，亦兼告彼第五護世，明明白日助我證知。』王見是事極生希有，報諸臣曰：『畜生無知，尚能為人而作保證。事既非虛宜，以彼女共為婚戚。』便放二牛俱食水草。時居士子既得勝已娶女為妻。」
佛告諸苾芻：「汝等當知！在傍生趣聞毀呰言尚懷害念，況復於人。是故苾芻不應惡語毀呰他人。」此是緣起，猶未制戒。
爾時世尊復告諸苾芻：「作毀呰語時，于現在世所作事業不能成就。汝等當聽！乃往古昔於一村中有長者住，以行車為業，彼有二牸牛：一名歡喜，二名美味。于春陽時各生一子，毛色斑駁。既漸長大，歡喜之子其角廣長，美味之兒頭禿
【現代漢語翻譯】 現代漢語譯本：』大牛回答說：『你不用走，（他們）會給禿尾巴禿角的牛穿鼻子上繩，用繩子緊緊地繫在我的角上。放出去的那天，如果它們違背信用偷吃水草，我就用雙角抬起它的鼻子朝上，你就可以說：「現在這兩頭牛告訴第五護世神，世人都認可有五種擁護者，就是地、水、火、風、日。」』當時，居士的兒子就給（小牛）穿了鼻子，禿尾巴禿角的牛告訴大牛說：『仁者應當看到（他們）這樣虐待我。』大牛說：『（如果）給（我）戴上瓔珞，有什麼苦的呢？』於是就用拘纼繫住大牛的頭。 『到了第七天，國王和大臣們親自觀看，在水草豐美的田里放出兩頭牛，禿尾巴禿角的牛一見到水草就想吃。這時，大牛就用雙角抬起小牛的鼻子朝向太陽望去。國王問大臣們說：『這兩頭牛朝著太陽望是什麼意思？』當時有位聰明的臣子稟告說：『大王！現在這兩頭牛，是想告訴大王，這件事不僅僅是我們兩頭牛作證，還兼告第五護世神，讓明明白白的太陽幫助我們作證。』國王看到這件事，覺得非常稀奇，告訴大臣們說：『畜生沒有知覺，尚且能為人作保證。事情既然不是虛假的，應該把女兒嫁給他，結為親戚。』於是就放開兩頭牛，讓它們一起吃水草。當時，居士的兒子就這樣獲得了勝利，娶了（國王的）女兒為妻。』 佛告訴各位比丘：『你們應當知道！在傍生道中聽到譭謗的話尚且懷有加害的念頭，更何況是人呢。因此，比丘不應該用惡語譭謗他人。』這是（事情的）緣起，還沒有制定戒律。 當時，世尊又告訴各位比丘：『（如果）說了譭謗的話，在現在世所做的事業就不能成就。你們應當聽著！從前很久以前，在一個村子裡有位長者居住，以經營車馬為業，他有兩頭母牛：一頭名叫歡喜（Nandā），一頭名叫美味（Sundarī）。在春光明媚的時候，各自生了一頭小牛，毛色是雜色的。漸漸長大后，歡喜（Nandā）的兒子角長而寬廣，美味（Sundarī）的兒子頭是禿的。
【English Translation】 English version: 'The big ox replied: 'You don't need to go. (They) will pierce the noses of the tailless, hornless oxen and put ropes through them, tightly tying the ropes to my horns. On the day of release, if they break their promise and eat grass and drink water, I will lift their noses upwards with my horns, and you can say: 'Now these two oxen are telling the Fifth World-Protector, and everyone acknowledges that there are five protectors, namely earth, water, fire, wind, and sun.'' At that time, the householder's son pierced the nose (of the small ox), and the tailless, hornless ox said to the big ox: 'Kind one, you should see how they mistreat me.' The big ox said: '(If) they put a necklace on (me), what suffering is there?' Then he used a rein to tie the head of the larger one. 'On the seventh day, the king and his ministers personally came to watch. In the field with abundant grass and water, the two oxen were released. As soon as the tailless, hornless ox saw the grass and water, it wanted to eat. At that moment, the big ox lifted the small ox's nose towards the sun with its horns. The king asked his ministers: 'What does it mean that these two oxen are looking towards the sun?' At that time, a wise minister reported: 'Your Majesty! Now these two oxen want to tell you that this matter is not only witnessed by us two oxen, but also by the Fifth World-Protector, so that the bright sun can help us testify.' The king saw this and found it very rare, telling his ministers: 'Animals have no knowledge, yet they can guarantee for people. Since the matter is not false, it is appropriate to marry my daughter to him and become relatives.' Then he released the two oxen to eat grass and drink water together. At that time, the householder's son thus gained victory and married (the king's) daughter as his wife.' The Buddha told the monks: 'You should know! Even in the animal realm, hearing slanderous words can lead to thoughts of harm, let alone among humans. Therefore, monks should not use harsh words to slander others.' This is the origin (of the story), and the precepts have not yet been established. At that time, the World Honored One again told the monks: '(If) slanderous words are spoken, the work done in the present life cannot be accomplished. You should listen! In the ancient past, in a village, there lived an elder who made a living by operating carts. He had two cows: one named Nandā (歡喜), and the other named Sundarī (美味). In the bright spring, each gave birth to a calf with mottled fur. As they gradually grew, the son of Nandā (歡喜) had long and wide horns, and the son of Sundarī (美味) had a bald head.
無角。是時長者為其立字：一名歡喜長角、二名美味禿頭，及其壯盛俱有氣力。後於異時，諸行車人各因飲牛共集池所，作如是言：『誰牛最勝？』各云：『我牛勝。』長者答云：『我牛極勝。』諸人報曰：『何以得知汝牛極勝？』長者曰：『可於峻坂令牽重車。』共立盟言：『賭金錢五百。』作是要已便將己牛于峻坂處牽其重車。時彼長者便喚牛曰：『歡喜長角宜可疾牽，美味禿頭亦當急挽。』時禿頭牛聞毀呰語，即便卻住不肯挽車。長者大怒，便以粗杖而栲楚之。餘人報曰：『汝今豈欲殺此牛耶？既其不如宜當放卻。』是時長者便輸五百金錢，極大忿怒，于其二牛多與杖埵系之枯樹。畜解人語已如上說。是時二牛告長者曰：『仁先養我事同父母，我有何過遂行楚毒？』長者報曰：『令由汝故罰我五百金錢。』歡喜長角報長者曰：『由汝口過自罰金錢，我等何咎？』長者曰：『我口何過？』牛便報曰：『何故對眾人前毀辱於我？不言好稱喚作禿頭。若言好名不毀呰我者，更于峻坂牽倍過載，共立盟要倍賭金錢一千。』長者報曰：『汝今更欲倍罰我耶？』牛曰：『勿毀呰我，定當盡力。』後於異時各因飲牛事如前說，長者答云：『我牛極勝。』諸人報曰：『豈汝今時更求重罰？』長者報言：『設更罰我，君等何失？宜
【現代漢語翻譯】 現代漢語譯本： 無角牛。當時，有位長者給它們起了名字：一個叫歡喜長角（牛名，寓意高興的長著角的牛），一個叫美味禿頭（牛名，寓意美味的禿頭牛），它們長大后都很有力氣。後來有一天，一些趕車的人因為飲牛聚集在池塘邊，他們這樣說：『誰的牛最厲害？』各自都說：『我的牛厲害。』長者回答說：『我的牛最厲害。』眾人問：『你怎麼知道你的牛最厲害？』長者說：『可以在陡峭的斜坡上讓它們拉重車。』大家立下盟約：『賭金錢五百。』約定好后，就把自己的牛帶到陡峭的斜坡處拉重車。當時，那位長者就叫他的牛說：『歡喜長角應該快點拉，美味禿頭也要努力拉。』當時禿頭牛聽到被貶低的話，就停下來不肯拉車。長者非常生氣，就用粗棍子抽打它。其他人說：『你現在難道要打死這頭牛嗎？既然它不行，就應該放了它。』這時長者就輸了五百金錢，非常憤怒，就用很多棍子抽打那兩頭牛，把它們拴在枯樹上。牛能聽懂人話的事情就像上面說的那樣。當時兩頭牛告訴長者說：『您先前養我們，待我們如同父母，我們有什麼過錯，您要這樣毒打我們？』長者回答說：『因為你們的緣故，我被罰了五百金錢。』歡喜長角告訴長者說：『因為您口出惡語，自己被罰了金錢，我們有什麼罪過？』長者說：『我口出什麼惡語了？』牛就回答說：『為什麼在眾人面前羞辱我？不說好聽的名字，卻叫我禿頭。如果說好聽的名字，不羞辱我，再在陡峭的斜坡上拉比現在重一倍的貨物，再立下盟約，加倍賭金錢一千。』長者說：『你們現在還想加倍罰我嗎？』牛說：『不要羞辱我，一定盡力。』後來有一天，大家因為飲牛的事情像之前那樣，長者回答說：『我的牛最厲害。』眾人說：『難道你現在還想再被重罰嗎？』長者說：『就算再罰我，你們有什麼損失？應該……』
【English Translation】 English version: Hornless. At that time, the elder gave them names: one was called 'Joyful Long Horn' (a name for the ox, implying a happy ox with long horns), and the other was called 'Delicious Bald Head' (a name for the ox, implying a delicious bald-headed ox), and when they grew up, they were both very strong. Later, one day, some cart drivers gathered by the pond to water their oxen, and they said: 'Whose ox is the strongest?' Each said: 'My ox is the strongest.' The elder replied: 'My ox is the strongest.' The people asked: 'How do you know your ox is the strongest?' The elder said: 'They can pull heavy carts on a steep slope.' Everyone made a covenant: 'Bet five hundred gold coins.' After agreeing, they took their oxen to the steep slope to pull the heavy carts. At that time, the elder called out to his oxen: 'Joyful Long Horn should pull quickly, and Delicious Bald Head should also pull hard.' At that time, the Bald Head ox, hearing the derogatory words, stopped and refused to pull the cart. The elder was very angry and beat it with a rough stick. The others said: 'Are you going to beat this ox to death now? Since it is not good, you should let it go.' At this time, the elder lost five hundred gold coins and was very angry, so he beat the two oxen with many sticks and tied them to a dead tree. The matter of oxen understanding human speech is as mentioned above. At that time, the two oxen told the elder: 'You raised us before, treating us like parents, what fault have we committed that you should beat us so cruelly?' The elder replied: 'Because of you, I was fined five hundred gold coins.' Joyful Long Horn told the elder: 'Because of your bad words, you were fined gold coins yourself, what crime have we committed?' The elder said: 'What bad words did I say?' The ox replied: 'Why did you humiliate me in front of everyone? Instead of saying a good name, you called me Bald Head. If you say a good name and do not humiliate me, I will pull twice as heavy a load on the steep slope, and make a covenant again, doubling the bet to one thousand gold coins.' The elder said: 'Do you want to fine me double now?' The ox said: 'Do not humiliate me, and I will definitely do my best.' Later, one day, everyone gathered for the matter of watering the oxen as before, and the elder replied: 'My ox is the strongest.' The people said: 'Do you want to be heavily fined again now?' The elder said: 'Even if I am fined again, what loss is it to you? It should be...'
于峻坂倍駕重車，賭金錢一千，明為要契。』即如言契以牛牽車令上峻坂，便喚牛曰：『歡喜宜可急牽，美味當須疾挽。』二牛聞已便生喜悅，盡力牽車令至平地，既其得勝便獲金錢一千。時有天神于虛空中說伽他曰：
「『雖有極過載， 居在峻坂下； 二牛心若喜， 能牽出此車。 若陳順意語， 二牛聞慶悅； 牽車出不難， 主獲千金賞。 是故常愛語， 勿作逆耳言； 若出愛語時， 無罪常安樂。』」
佛告諸苾芻：「彼傍生類聞毀呰時，尚能為主作無利益，何況於人？是故苾芻！不應於他作毀呰語。」爾時世尊種種呵責諸苾芻已，廣說如前。「我今為諸弟子制其學處，應如是說：
「若復苾芻毀呰語故波逸底迦。」
苾芻義如上。
毀呰語者，謂於他人為毀辱事出言彰表，他領解時，得波逸底迦罪，廣說如上。
根本說一切有部毗奈耶卷第二十五 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十六
三藏法師義凈奉 制譯毀訾語學處第二之餘
此中犯相其事云何？
總攝頌曰：
種族及工巧， 業形相病五， 罪及煩惱類， 惡罵為後邊。
【現代漢語翻譯】 現代漢語譯本： 在陡峭的山坡上，有人用兩頭牛拉著裝滿貨物的車，並以一千金錢作為賭注，明確簽訂了契約。就像契約上說的那樣，用牛拉車上陡峭的山坡，於是就對牛說：『歡喜啊，應該快點拉！美味的食物等著你們，要努力拉！』兩頭牛聽到后，心生喜悅，盡力拉車，直到平地，既然贏了，就獲得了一千金錢。當時有天神在天空中說了偈語： 『即使有極重的負載，位於陡峭的山坡下；兩頭牛如果心裡高興，就能把車拉上來。如果說些順心的話，兩頭牛聽了會感到高興；拉車出來並不難，主人獲得千金的賞賜。所以要常常說愛語，不要說難聽的話；如果說出愛語的時候，沒有罪過，常常安樂。』 佛告訴各位比丘（bhiksu，佛教出家男眾）：『那些畜生聽到責罵的時候，尚且能為主做無利益的事情，更何況是人呢？所以，比丘（bhiksu）！不應該對他人說責罵的話。』當時，世尊用各種方式呵責了各位比丘（bhiksu），詳細的說法如前。『我現在為各位弟子制定學處，應該這樣說：』 『如果又有比丘（bhiksu）因為責罵的話而犯波逸提迦（pāyantika，一種罪名）。』 比丘（bhiksu）的意義如上所述。 責罵的話，是指對於他人，爲了毀壞羞辱的事情，說出來宣揚表達，他人領會理解的時候，就犯了波逸提迦（pāyantika）罪，詳細的說法如上所述。 根本說一切有部毗奈耶卷第二十五 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶 根本說一切有部毗奈耶卷第二十六 三藏法師義凈奉 制譯毀訾語學處第二之餘 此中犯相其事云何？ 總攝頌曰： 種族及工巧， 業形相病五，罪及煩惱類， 惡罵為後邊。
【English Translation】 English version: On a steep slope, someone used two oxen to pull a cart loaded with goods, wagering a thousand gold coins, with a clear contract. Just as the contract stated, using oxen to pull the cart up the steep slope, he then said to the oxen: 'Be happy, you should pull quickly! Delicious food awaits you, pull with effort!' Upon hearing this, the two oxen felt joy and pulled the cart with all their might until it reached level ground. Since they won, they received a thousand gold coins. At that time, a deity in the sky spoke a verse: 'Even with an extremely heavy load, located at the bottom of a steep slope; if the two oxen are happy in their hearts, they can pull the cart up. If you say pleasing words, the two oxen will feel delighted upon hearing them; pulling the cart out is not difficult, and the owner receives a reward of a thousand gold coins. Therefore, always speak loving words, do not say unpleasant words; if you speak loving words, there is no offense, and you are always peaceful and happy.' The Buddha told the bhiksus (bhiksu, Buddhist monks): 'Those animals, when they hear scolding, can still do unprofitable things for the master, let alone humans? Therefore, bhiksus (bhiksu)! You should not speak scolding words to others.' At that time, the World Honored One scolded the bhiksus (bhiksu) in various ways, as detailed before. 'I am now establishing the precepts for the disciples, which should be stated as follows:' 'If any bhiksu (bhiksu) commits a pāyantika (pāyantika, a type of offense) due to scolding words.' The meaning of bhiksu (bhiksu) is as described above. Scolding words refer to speaking out and proclaiming things that are intended to destroy and humiliate others. When the other person understands, they commit the pāyantika (pāyantika) offense, as detailed above. Mūlasarvāstivāda Vinaya, Volume 25 Taisho Tripitaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya Mūlasarvāstivāda Vinaya, Volume 26 Translated by the Tripiṭaka Master Yijing, by Imperial Decree, the remaining of the Second Section on the Precepts Against Scolding Words What are the characteristics of offenses in this context? Summary Verse: Lineage and craftsmanship, occupation, form, illness, five, offenses and types of afflictions, evil scolding as the end.
別攝頌曰：
種姓織毛針。 鐵銅及皮作、 陶師並剃髮、 木竹作並奴。
若苾芻作毀呰語意，往婆羅門種苾芻處作如是語：「具壽！汝是婆羅門種出家，今非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，此苾芻得惡作罪。
若苾芻作毀呰意，往剎帝利種苾芻處作如是語：「具壽！汝是剎帝利種出家，今非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，此苾芻得惡作罪。
若苾芻作毀呰意，往薜舍種苾芻處作如是語：「具壽！汝是薜舍種出家，今非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，此苾芻得波逸底迦罪。
若苾芻作毀呰意，往戍達羅種苾芻處作如是語：「具壽！汝是戍達羅種出家，今非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，此苾芻得波逸底迦罪。
若苾芻作毀呰意，往織師種苾芻處作如是語：「具壽！汝織師種出家，今非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱此苾芻得波逸底迦罪。
若苾芻作毀呰意，往毛作人種苾芻處作如是語：「具壽！汝是毛作人種出家，今非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，此苾芻得波逸底迦罪。
若苾芻作毀呰意，往縫衣種苾芻處作如是語：「具壽！汝是縫衣種出家
【現代漢語翻譯】 現代漢語譯本： 別攝頌說：
種姓織毛針。 鐵銅及皮作、 陶師並剃髮、 木竹作並奴。
如果比丘懷著譭謗的心，去婆羅門種姓的比丘那裡，說這樣的話：『具壽（ayushman，對年長僧侶的尊稱）！你是婆羅門種姓出家的，現在既不是沙門（śrāmaṇa，出家修行者），也不是婆羅門。』當時那個比丘聽了這話后，無論惱怒與否，這個說法的比丘都犯了惡作罪（duṣkṛta，一種輕微的罪過）。
如果比丘懷著譭謗的心，去剎帝利種姓的比丘那裡，說這樣的話：『具壽！你是剎帝利種姓出家的，現在既不是沙門，也不是婆羅門。』當時那個比丘聽了這話后，無論惱怒與否，這個說法的比丘都犯了惡作罪。
如果比丘懷著譭謗的心，去吠舍（vaiśya，古印度四大種姓之一，商人）種姓的比丘那裡，說這樣的話：『具壽！你是吠舍種姓出家的，現在既不是沙門，也不是婆羅門。』當時那個比丘聽了這話后，無論惱怒與否，這個說法的比丘都犯了波逸提迦罪（pāyantika，一種較惡作罪重的罪過）。
如果比丘懷著譭謗的心，去首陀羅（śūdra，古印度四大種姓之一，奴隸）種姓的比丘那裡，說這樣的話：『具壽！你是首陀羅種姓出家的，現在既不是沙門，也不是婆羅門。』當時那個比丘聽了這話后，無論惱怒與否，這個說法的比丘都犯了波逸提迦罪。
如果比丘懷著譭謗的心，去織師種姓的比丘那裡，說這樣的話：『具壽！你是織師種姓出家的，現在既不是沙門，也不是婆羅門。』當時那個比丘聽了這話后，無論惱怒與否，這個說法的比丘都犯了波逸提迦罪。
如果比丘懷著譭謗的心，去毛作人種姓的比丘那裡，說這樣的話：『具壽！你是毛作人種姓出家的，現在既不是沙門，也不是婆羅門。』當時那個比丘聽了這話后，無論惱怒與否，這個說法的比丘都犯了波逸提迦罪。
如果比丘懷著譭謗的心，去縫衣種姓的比丘那裡，說這樣的話：『具壽！你是縫衣種姓出家
【English Translation】 English version: The summary verse says:
Caste, weaver, wool needle. Iron, copper, and leather work, Potter and barber, Wood, bamboo work, and slave.
If a Bhikshu (bhikṣu, Buddhist monk) with the intention to revile, goes to a Bhikshu of the Brahmin (brāhmaṇa, priestly caste) caste and says thus: 'Ayushman (āyuṣman, term of respect for a senior monk)! You are a Brahmin by birth, having renounced the world, now you are neither a Shramana (śrāmaṇa, wandering ascetic) nor a Brahmin.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs a sin of wrong-doing (duṣkṛta, a minor offense).
If a Bhikshu with the intention to revile, goes to a Bhikshu of the Kshatriya (kṣatriya, warrior caste) caste and says thus: 'Ayushman! You are a Kshatriya by birth, having renounced the world, now you are neither a Shramana nor a Brahmin.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs a sin of wrong-doing.
If a Bhikshu with the intention to revile, goes to a Bhikshu of the Vaishya (vaiśya, merchant caste) caste and says thus: 'Ayushman! You are a Vaishya by birth, having renounced the world, now you are neither a Shramana nor a Brahmin.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs a sin of expiation (pāyantika, a more serious offense than duṣkṛta).
If a Bhikshu with the intention to revile, goes to a Bhikshu of the Shudra (śūdra, servant caste) caste and says thus: 'Ayushman! You are a Shudra by birth, having renounced the world, now you are neither a Shramana nor a Brahmin.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs a sin of expiation.
If a Bhikshu with the intention to revile, goes to a Bhikshu of the weaver caste and says thus: 'Ayushman! You are a weaver by birth, having renounced the world, now you are neither a Shramana nor a Brahmin.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs a sin of expiation.
If a Bhikshu with the intention to revile, goes to a Bhikshu of the wool worker caste and says thus: 'Ayushman! You are a wool worker by birth, having renounced the world, now you are neither a Shramana nor a Brahmin.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs a sin of expiation.
If a Bhikshu with the intention to revile, goes to a Bhikshu of the tailor caste and says thus: 'Ayushman! You are a tailor by birth
，今非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，此苾芻得波逸底迦罪。
如是乃至鐵作種、銅作種、皮作種、陶師種、剃髮種、木匠種、竹師種、奴種，皆應廣說準上應知，此論種族訖。
若苾芻作毀呰意，往婆羅門種苾芻處作如是語：「具壽！汝是婆羅門種出家，今非沙門非婆羅門。汝今宜應學自工巧及諸技術，謂婆羅門所有威儀法式，洗凈執瓶及取灰土，讀誦規矩甕聲蓬聲四薜陀書，作諸施會施受方法。」時彼苾芻聞是語已，隨惱不惱，此苾芻得惡作罪。
若苾芻作毀呰意，往剎帝利種苾芻處作如是語：「具壽！汝是剎帝利種出家，今非沙門非婆羅門。汝今宜應學自工巧及諸技術，若剎帝利所有威儀法式，所謂乘象馬車執持弓箭，迴轉進趣執鉤執索排之𥎞類，斬截斫刺相叉相撲射聲等術。」時彼苾芻聞是語已，隨惱不惱，此苾芻得惡作罪。
若苾芻作毀呰意，往薜舍種苾芻處作如是語：「具壽！汝是薜舍種出家，今非沙門非婆羅門。汝今宜應學自工巧，若薜舍所有威儀法式，所謂耕田牧牛及興易等。」時彼苾芻聞是語已，隨惱不惱此苾芻得波逸底迦罪。
若苾芻作毀呰意，往戍達羅種苾芻處作如是語：「具壽！汝是戍達羅種出家，非沙門非婆羅門。汝今宜應學自工巧，若
【現代漢語翻譯】 現代漢語譯本：如果一位比丘（bhiksu，佛教僧侶）帶有譭謗的意圖，去對一位婆羅門（Brahman，印度教祭司種姓）種姓的比丘說這樣的話：『具壽（ayusmat，對僧侶的尊稱）！你是婆羅門種姓出家，現在既不是沙門（sramana，苦行僧），也不是婆羅門。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了波逸提迦罪（payattika，一種較輕的戒律罪）。 像這樣，乃至鐵匠種姓、銅匠種姓、皮匠種姓、陶工種姓、剃頭匠種姓、木匠種姓、竹匠種姓、奴隸種姓，都應該廣泛地說明，參照上面所說的來理解。這裡關於種姓的討論結束。 如果一位比丘帶有譭謗的意圖，去對一位婆羅門種姓的比丘說這樣的話：『具壽！你是婆羅門種姓出家，現在既不是沙門，也不是婆羅門。你現在應該學習自己的手藝和各種技術，也就是婆羅門所有的威儀法式，洗凈瓶子並拿著，以及取灰土，誦讀規矩，發出甕聲和蓬聲，學習四吠陀（Veda）書，做各種施捨會，學習施捨和接受的方法。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了惡作罪（dukkhata，一種較輕的罪）。 如果一位比丘帶有譭謗的意圖，去對一位剎帝利（Ksatriya，武士種姓）種姓的比丘說這樣的話：『具壽！你是剎帝利種姓出家，現在既不是沙門，也不是婆羅門。你現在應該學習自己的手藝和各種技術，也就是剎帝利所有的威儀法式，比如乘坐象、馬、車，執持弓箭，迴轉進退，執鉤執索，排列陣勢，斬截斫刺，互相叉擊相撲，射箭發聲等技術。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了惡作罪。 如果一位比丘帶有譭謗的意圖，去對一位吠舍（Vaisya，商人種姓）種姓的比丘說這樣的話：『具壽！你是吠舍種姓出家，現在既不是沙門，也不是婆羅門。你現在應該學習自己的手藝，也就是吠舍所有的威儀法式，比如耕田、牧牛以及經商貿易等。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了波逸提迦罪。 如果一位比丘帶有譭謗的意圖，去對一位首陀羅（Sudra，奴隸種姓）種姓的比丘說這樣的話：『具壽！你是首陀羅種姓出家，既不是沙門，也不是婆羅門。你現在應該學習自己的手藝，也就是……』
【English Translation】 English version: If a bhiksu (Buddhist monk) with the intention of disparagement, goes to a bhiksu of the Brahman (Hindu priestly caste) caste and says such words: 'Ayusmat (term of respect for a monk)! You are a Brahman by birth, now you are neither a sramana (ascetic) nor a Brahman.' At that time, after that bhiksu hears these words, whether he is annoyed or not, this bhiksu commits a payattika (a minor disciplinary offense). Likewise, even for blacksmiths, coppersmiths, leatherworkers, potters, barbers, carpenters, bamboo workers, and slaves, it should all be explained extensively, and understood in accordance with what was said above. This concludes the discussion on castes. If a bhiksu with the intention of disparagement, goes to a bhiksu of the Brahman caste and says such words: 'Ayusmat! You are a Brahman by birth, now you are neither a sramana nor a Brahman. You should now learn your own crafts and various skills, that is, all the dignified manners of Brahmans, washing and holding bottles, as well as taking ashes, reciting rules, making urn-like and rustling sounds, studying the four Vedas (Veda), conducting various almsgiving ceremonies, and learning the methods of giving and receiving alms.' At that time, after that bhiksu hears these words, whether he is annoyed or not, this bhiksu commits a dukkhata (a minor offense). If a bhiksu with the intention of disparagement, goes to a bhiksu of the Ksatriya (warrior caste) caste and says such words: 'Ayusmat! You are a Ksatriya by birth, now you are neither a sramana nor a Brahman. You should now learn your own crafts and various skills, that is, all the dignified manners of Ksatriyas, such as riding elephants, horses, and chariots, holding bows and arrows, turning back and forth, holding hooks and ropes, arranging formations, cutting and stabbing, engaging in wrestling, and the techniques of shooting arrows and making sounds.' At that time, after that bhiksu hears these words, whether he is annoyed or not, this bhiksu commits a dukkhata. If a bhiksu with the intention of disparagement, goes to a bhiksu of the Vaisya (merchant caste) caste and says such words: 'Ayusmat! You are a Vaisya by birth, now you are neither a sramana nor a Brahman. You should now learn your own crafts, that is, all the dignified manners of Vaisyas, such as plowing fields, herding cattle, and engaging in trade.' At that time, after that bhiksu hears these words, whether he is annoyed or not, this bhiksu commits a payattika. If a bhiksu with the intention of disparagement, goes to a bhiksu of the Sudra (laborer caste) caste and says such words: 'Ayusmat! You are a Sudra by birth, neither a sramana nor a Brahman. You should now learn your own crafts, that is...'
戍達羅所有威儀法式，所謂擔運樵薪餵飼諸畜。」時彼苾芻聞是語已，隨惱不惱，而彼苾芻得波逸底迦罪。
若苾芻作毀呰意，往織師種苾芻處作如是語：「具壽！汝是織師種出家，非沙門非婆羅門。汝今宜應學自工巧，所有大疊小疊及披蓋物並麻纻衣等。」時彼苾芻聞是語已，隨惱不惱，此苾芻得波逸底迦罪。
若苾芻作毀呰意，往織毛種苾芻所作如是語：「具壽！汝是織毛種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂大小氍毹，或厚或薄方圓座褥等。」時彼苾芻聞是語已，隨惱不惱，此苾芻得波逸底迦罪。
若苾芻作毀呰意，往縫衣種苾芻所作如是語：「具壽！汝是縫衣種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂頭帽衫襖大小裈褲。」時彼苾芻聞是語已，隨惱不惱，而此苾芻得波逸底迦罪。
若苾芻作毀呰意，往鐵師種苾芻所作如是語：「具壽！汝是鐵師種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂大小鐵缽針刀剃具斧钁等物。」時彼苾芻聞是語已，隨惱不惱，而此苾芻得波逸底迦罪。
若苾芻作毀呰意，往銅作種苾芻所作如是語：「具壽！汝是銅作種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂銅盤瓶器、鈴鐸等物。」時彼苾芻聞是語已，隨惱不惱，
【現代漢語翻譯】 現代漢語譯本： 如果一個比丘說：『戍達羅（Sudra，印度種姓制度中最低等級）的一切威儀法式，比如擔柴、餵養牲畜。』當時，如果那個比丘聽了這些話，無論是否感到惱怒，說這些話的比丘都犯了波逸提迦罪（Pāyantika，一種較輕的戒律）。 如果一個比丘懷著譭謗的心，去織工種姓出身的比丘那裡，說這樣的話：『具壽（Ayasma，對出家人的尊稱）！你是織工種姓出家，不是沙門（Śrāmaṇa，出家修行者）也不是婆羅門（Brāhmaṇa，印度教祭司）。你現在應該學習自己的手藝，比如各種大小布匹、披蓋物以及麻布衣服等。』當時，如果那個比丘聽了這些話，無論是否感到惱怒，這個比丘都犯了波逸提迦罪。 如果一個比丘懷著譭謗的心，去織毛種姓出身的比丘那裡，說這樣的話：『具壽！你是織毛種姓出家，不是沙門也不是婆羅門。你現在應該學習自己的手藝，比如各種大小毛毯，或厚或薄的方圓坐墊等。』當時，如果那個比丘聽了這些話，無論是否感到惱怒，這個比丘都犯了波逸提迦罪。 如果一個比丘懷著譭謗的心，去縫衣種姓出身的比丘那裡，說這樣的話：『具壽！你是縫衣種姓出家，不是沙門也不是婆羅門。你現在應該學習自己的手藝，比如頭帽、衫襖、大小褲子等。』當時，如果那個比丘聽了這些話，無論是否感到惱怒，這個比丘都犯了波逸提迦罪。 如果一個比丘懷著譭謗的心，去鐵匠種姓出身的比丘那裡，說這樣的話：『具壽！你是鐵匠種姓出家，不是沙門也不是婆羅門。你現在應該學習自己的手藝，比如大小鐵缽、針、刀、剃刀、斧頭、鋤頭等物。』當時，如果那個比丘聽了這些話，無論是否感到惱怒，這個比丘都犯了波逸提迦罪。 如果一個比丘懷著譭謗的心，去銅匠種姓出身的比丘那裡，說這樣的話：『具壽！你是銅匠種姓出家，不是沙門也不是婆羅門。你現在應該學習自己的手藝，比如銅盤、瓶器、鈴鐺等物。』當時，如果那個比丘聽了這些話，無論是否感到惱怒，
【English Translation】 English version: If a Bhikshu (monk) says: 'All the proper conduct of a Sudra (the lowest caste in the Indian caste system), such as carrying firewood and feeding animals.' At that time, if that Bhikshu hears these words, whether or not he is annoyed, the Bhikshu who speaks these words commits a Pāyantika (a minor offense). If a Bhikshu, with the intention of disparaging, goes to a Bhikshu from a weaver caste and says such words: 'Ayasma (venerable one)! You are a Bhikshu from a weaver caste, not a Śrāmaṇa (ascetic) nor a Brāhmaṇa (Hindu priest). You should now learn your own craft, such as various large and small cloths, coverings, and linen clothes.' At that time, if that Bhikshu hears these words, whether or not he is annoyed, this Bhikshu commits a Pāyantika. If a Bhikshu, with the intention of disparaging, goes to a Bhikshu from a wool weaver caste and says such words: 'Ayasma! You are a Bhikshu from a wool weaver caste, not a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as various large and small rugs, thick or thin, square or round cushions.' At that time, if that Bhikshu hears these words, whether or not he is annoyed, this Bhikshu commits a Pāyantika. If a Bhikshu, with the intention of disparaging, goes to a Bhikshu from a tailor caste and says such words: 'Ayasma! You are a Bhikshu from a tailor caste, not a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as hats, shirts, large and small trousers.' At that time, if that Bhikshu hears these words, whether or not he is annoyed, this Bhikshu commits a Pāyantika. If a Bhikshu, with the intention of disparaging, goes to a Bhikshu from a blacksmith caste and says such words: 'Ayasma! You are a Bhikshu from a blacksmith caste, not a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as large and small iron bowls, needles, knives, razors, axes, hoes, and other things.' At that time, if that Bhikshu hears these words, whether or not he is annoyed, this Bhikshu commits a Pāyantika. If a Bhikshu, with the intention of disparaging, goes to a Bhikshu from a coppersmith caste and says such words: 'Ayasma! You are a Bhikshu from a coppersmith caste, not a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as copper plates, bottles, bells, and other things.' At that time, if that Bhikshu hears these words, whether or not he is annoyed,
而此苾芻得波逸底迦罪。
若苾芻作毀呰意，往皮作種苾芻所作如是語：「具壽！汝是皮作種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂富羅鞋履鞍韉坐具等物。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。
若苾芻作毀呰意，往陶師種苾芻所作如是語：「具壽！汝是陶師種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂瓶瓨甌器等物。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。
若苾芻作毀呰意，往剃髮種苾芻所作如是語：「具壽！汝是剃髮種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂剃髮剪爪料理卷舒等事。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。
若苾芻作毀呰意，往木作種苾芻所作如是語：「具壽！汝是木作種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂床座門窗屋舍等事。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。
若苾芻作毀呰意，往竹作種苾芻所作如是語：「具壽！汝是竹作種出家，非沙門非婆羅門。汝今宜應學自工巧，所謂箱箕席扇傘蓋鼻筒等事。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。
若苾芻作毀呰意，往奴種苾芻所作如是語：「具壽！汝是奴種出家，非沙門非婆羅門。汝今宜
【現代漢語翻譯】 現代漢語譯本：
而這位比丘因此犯了波逸提迦罪（Pāyantika，一種輕罪）。 如果比丘懷著輕毀的心，去到出身于皮匠種姓的比丘那裡，這樣說：『具壽（Ayasma，對年長比丘的尊稱）！你是皮匠種姓出家，不是沙門（Śrāmaṇa，出家修行者），也不是婆羅門（Brāhmaṇa，祭司）。你現在應該學習自己的手藝，比如富羅鞋、鞋履、鞍韉、坐具等物。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘同樣犯了前面的罪。 如果比丘懷著輕毀的心，去到出身于陶師種姓的比丘那裡，這樣說：『具壽！你是陶師種姓出家，不是沙門，也不是婆羅門。你現在應該學習自己的手藝，比如瓶、瓨、甌、器等物。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘同樣犯了前面的罪。 如果比丘懷著輕毀的心，去到出身于剃髮匠種姓的比丘那裡，這樣說：『具壽！你是剃髮匠種姓出家，不是沙門，也不是婆羅門。你現在應該學習自己的手藝，比如剃髮、剪爪、料理、卷舒等事。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘同樣犯了前面的罪。 如果比丘懷著輕毀的心，去到出身于木匠種姓的比丘那裡，這樣說：『具壽！你是木匠種姓出家，不是沙門，也不是婆羅門。你現在應該學習自己的手藝，比如床、座、門、窗、屋舍等事。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘同樣犯了前面的罪。 如果比丘懷著輕毀的心，去到出身于竹匠種姓的比丘那裡，這樣說：『具壽！你是竹匠種姓出家，不是沙門，也不是婆羅門。你現在應該學習自己的手藝，比如箱、箕、席、扇、傘蓋、鼻筒等事。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘同樣犯了前面的罪。 如果比丘懷著輕毀的心，去到出身于奴隸種姓的比丘那裡，這樣說：『具壽！你是奴隸種姓出家，不是沙門，也不是婆羅門。你現在應該……』
【English Translation】 English version:
And this Bhikshu (monk) incurs a Pāyantika (minor offense). If a Bhikshu, with the intention of disparagement, goes to a Bhikshu who is born into a leatherworker caste and says: 'Ayasma (Venerable)! You are a leatherworker by birth, having gone forth [as a monk]. You are neither a Śrāmaṇa (ascetic) nor a Brāhmaṇa (priest). You should now learn your own craft, such as phulla shoes, footwear, saddles, and sitting mats.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs the same offense as before. If a Bhikshu, with the intention of disparagement, goes to a Bhikshu who is born into a potter caste and says: 'Ayasma! You are a potter by birth, having gone forth [as a monk]. You are neither a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as pots, jars, bowls, and vessels.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs the same offense as before. If a Bhikshu, with the intention of disparagement, goes to a Bhikshu who is born into a barber caste and says: 'Ayasma! You are a barber by birth, having gone forth [as a monk]. You are neither a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as shaving hair, cutting nails, arranging, rolling, and unfolding.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs the same offense as before. If a Bhikshu, with the intention of disparagement, goes to a Bhikshu who is born into a carpenter caste and says: 'Ayasma! You are a carpenter by birth, having gone forth [as a monk]. You are neither a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as beds, seats, doors, windows, and houses.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs the same offense as before. If a Bhikshu, with the intention of disparagement, goes to a Bhikshu who is born into a bamboo worker caste and says: 'Ayasma! You are a bamboo worker by birth, having gone forth [as a monk]. You are neither a Śrāmaṇa nor a Brāhmaṇa. You should now learn your own craft, such as boxes, winnowing baskets, mats, fans, parasols, nose tubes.' When that Bhikshu hears these words, whether he is annoyed or not, this Bhikshu incurs the same offense as before. If a Bhikshu, with the intention of disparagement, goes to a Bhikshu who is born into a slave caste and says: 'Ayasma! You are a slave by birth, having gone forth [as a monk]. You are neither a Śrāmaṇa nor a Brāhmaṇa. You should now...'
應學自工巧，所謂與他濯足洗身驅馳使役等事。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。此論工巧訖。
若苾芻作毀呰意，往婆羅門種苾芻所作如是語：「具壽！汝是婆羅門種出家，非沙門非婆羅門。汝今宜應作其自業，謂婆羅門所有威儀法式，洗凈執瓶等業。」如前廣說。時彼苾芻聞是語已，隨惱不惱，而此苾芻得惡作罪。如是剎帝利種令作自業，廣說如前得惡作罪。若薜舍戍達羅及於諸類，乃至奴所作業，廣說如前，準事應說加其器具，而此苾芻得波逸底迦罪。此論作業訖。
若苾芻作毀呰意，往跛躄苾芻所作如是語：「具壽！汝是跛躄出家，非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，而此苾芻得波逸底迦罪。如是乃至眇目、盲瞎、曲脊、侏儒、聾啞、柺行可惡相貌，向彼說時，彼聞是語，隨惱不惱，而此苾芻皆得波逸底迦罪。此論形相訖。若苾芻作毀呰意，往病癩苾芻所作如是語：「具壽！汝是病癩出家，非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。如是身生疥癬、禿瘡、噎饖、變吐、漧痟、熱虐、風氣、癲狂、水腫、痔漏塊等所有諸病。若苾芻作毀呰意，往如是病苾芻所作如是語：「具壽！汝是帶病出家，非沙門非婆羅門。」時彼苾芻聞是語已，
【現代漢語翻譯】 現代漢語譯本： 應該學習各種技能，例如幫別人洗腳、洗澡、跑腿打雜等等。當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了同樣的罪過。關於技能的討論到此結束。 如果比丘懷著貶低的心，對比丘中的婆羅門種姓（Brahmin, 古印度僧侶階層）說這樣的話：『具壽（Ayushman, 對僧侶的尊稱）！你是婆羅門種姓出家，不是沙門（Śrāmaṇa, 佛教修行者）也不是婆羅門。你現在應該做你自己的本職工作，也就是婆羅門應有的威儀法式，例如洗凈、執瓶等。』像前面一樣詳細說明。當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了惡作罪（Dukkata, 輕罪）。像這樣，如果對比丘中的剎帝利種姓（Kshatriya, 古印度武士階層）說讓他做自己的本職工作，詳細說明如前，犯惡作罪。如果是吠舍（Vaishya, 古印度商人階層）、首陀羅（Shudra, 古印度農民階層）以及其他各種階層，乃至奴隸所做的工作，詳細說明如前，根據情況應該說明所用的器具，這位比丘就犯了波逸提迦罪（Pācittiya, 墮罪）。關於職業的討論到此結束。 如果比丘懷著貶低的心，對比丘中的跛腳之人說這樣的話：『具壽！你是跛腳之人出家，不是沙門也不是婆羅門。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了波逸提迦罪。像這樣，乃至對眇目（眼睛斜視）、盲瞎、駝背、侏儒、聾啞、拄枴杖行走、相貌醜陋之人說這些話時，他們聽到這些話后，無論是否感到惱怒，這位比丘都犯了波逸提迦罪。關於外貌的討論到此結束。如果比丘懷著貶低的心，對比丘中的麻風病人說這樣的話：『具壽！你是麻風病人出家，不是沙門也不是婆羅門。』當時那位比丘聽到這些話后，無論是否感到惱怒，這位比丘都犯了同樣的罪過。像這樣，身上生疥癬、禿瘡、噎食、嘔吐、乾瘦、熱病、風病、癲狂、水腫、痔瘡等各種疾病。如果比丘懷著貶低的心，對患有這些疾病的比丘說這樣的話：『具壽！你是帶著疾病出家，不是沙門也不是婆羅門。』當時那位比丘聽到這些話后，
【English Translation】 English version: One should learn various skills, such as helping others wash their feet, bathe, run errands, and perform menial tasks. At that time, when that Bhikshu (Buddhist monk) heard these words, whether he was annoyed or not, this Bhikshu committed the same offense. This discussion on skills is concluded. If a Bhikshu, with a mind of disparagement, speaks thus to a Bhikshu of Brahmin (ancient Indian priestly class) lineage: 'Ayushman (term of respect for a monk)! You are a Brahmin by birth, not a Shramana (Buddhist practitioner) nor a Brahmin. You should now do your own work, that is, the proper demeanor and rituals of a Brahmin, such as washing and holding a bottle.' Explain in detail as before. At that time, when that Bhikshu heard these words, whether he was annoyed or not, this Bhikshu committed a Dukkata (minor offense). In this way, if one tells a Bhikshu of Kshatriya (ancient Indian warrior class) lineage to do his own work, explain in detail as before, he commits a Dukkata. If it is a Vaishya (ancient Indian merchant class), Shudra (ancient Indian peasant class), and various other classes, even the work of a slave, explain in detail as before, according to the situation, one should specify the tools used, and this Bhikshu commits a Pācittiya (expiable offense). This discussion on occupations is concluded. If a Bhikshu, with a mind of disparagement, speaks thus to a Bhikshu who is lame: 'Ayushman! You are a lame person who has renounced the world, not a Shramana nor a Brahmin.' At that time, when that Bhikshu heard these words, whether he was annoyed or not, this Bhikshu committed a Pācittiya. In this way, even to those who are cross-eyed, blind, hunchbacked, dwarfs, deaf-mute, walking with crutches, or of repulsive appearance, when these words are spoken to them, whether they are annoyed or not, this Bhikshu commits a Pācittiya. This discussion on physical appearance is concluded. If a Bhikshu, with a mind of disparagement, speaks thus to a Bhikshu with leprosy: 'Ayushman! You are a leper who has renounced the world, not a Shramana nor a Brahmin.' At that time, when that Bhikshu heard these words, whether he was annoyed or not, this Bhikshu committed the same offense. In this way, with various diseases such as scabies, bald sores, choking, vomiting, emaciation, fever, wind disorders, madness, edema, hemorrhoids, etc. If a Bhikshu, with a mind of disparagement, speaks thus to a Bhikshu with such diseases: 'Ayushman! You are one who has renounced the world with diseases, not a Shramana nor a Brahmin.' At that time, when that Bhikshu heard these words,
隨惱不惱，而此苾芻同前得罪。此論病訖。
云何為罪？若苾芻作毀呰意，往苾芻所作如是語：「具壽！汝犯波羅市迦，非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。「如是汝犯僧伽伐尸沙、窣吐羅底也、波逸底迦罪、波羅提提舍尼、突色訖里多，非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。此論罪訖。
云何煩惱？若苾芻作毀呰意，往苾芻所作如是語：「具壽！汝有瞋恚，非沙門非婆羅門。」時彼苾芻聞是語已，隨惱不惱，而此苾芻同前得罪。如是汝有恨覆惱、嫉慳、諂誑、無羞恥、惡行、邪見，同前得罪，是謂煩惱。
云何惡罵？若苾芻作毀呰意，往苾芻所作種種鄙媟語而為罵詈。時彼苾芻聞是語已，同前得罪。無犯者，若一住處有多同名苾芻，若問他時他不識者，應報彼云是如是種類苾芻，悉皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
離間語學處第三
爾時佛在室羅伐城逝多林給孤獨園。爾時六眾苾芻于諸苾芻作離間語，時諸苾芻共相怨恨生大慚恥，各懷憂悒不能樂住，廢修正業讀誦思惟，久愛念心因斯斷絕。時諸少欲苾芻聞是事已，心生嫌賤作如是語：「云何苾芻于諸苾芻作離間語？」即以此緣具白世
【現代漢語翻譯】 現代漢語譯本： 隨其惱怒與否，此比丘（bhiksu）同樣觸犯之前的罪過。關於疾病的討論到此結束。 什麼是罪？如果比丘（bhiksu）懷著譭謗的心，去到另一比丘（bhiksu）處，說這樣的話：『具壽（ayusmat，對年長僧侶的尊稱）！你犯了波羅市迦（parajika，斷頭罪），不是沙門（sramana，出家修行者），也不是婆羅門（brahmana，印度教祭司）。』當時，那位比丘（bhiksu）聽到這些話后，無論是否惱怒，這位比丘（bhiksu）同樣觸犯之前的罪過。『像這樣，你犯了僧伽伐尸沙（samghavasesa，僅次於斷頭罪的重罪）、窣吐羅底也（sthulatyaya，粗罪）、波逸底迦罪（pacittika，單墮罪）、波羅提提舍尼（pratidesaniya，向彼悔罪）、突色訖里多（duskrita，惡作罪），不是沙門（sramana），也不是婆羅門（brahmana）。』當時，那位比丘（bhiksu）聽到這些話后，無論是否惱怒，這位比丘（bhiksu）同樣觸犯之前的罪過。關於罪的討論到此結束。 什麼是煩惱？如果比丘（bhiksu）懷著譭謗的心，去到另一比丘（bhiksu）處，說這樣的話：『具壽（ayusmat）！你有瞋恚（krodha，憤怒），不是沙門（sramana），也不是婆羅門（brahmana）。』當時，那位比丘（bhiksu）聽到這些話后，無論是否惱怒，這位比丘（bhiksu）同樣觸犯之前的罪過。『像這樣，你有怨恨、覆藏、惱怒、嫉妒、慳吝、諂媚、欺騙、無羞恥、惡行、邪見』，同樣觸犯之前的罪過，這就是所謂的煩惱。 什麼是惡罵？如果比丘（bhiksu）懷著譭謗的心，去到另一比丘（bhiksu）處，用各種粗俗下流的言語進行辱罵。當時，那位比丘（bhiksu）聽到這些話后，同樣觸犯之前的罪過。沒有犯戒的情況：如果一個住處有很多同名的比丘（bhiksu），如果詢問他時，他不認識，應該告訴他這是某某種類的比丘（bhiksu），這些都沒有犯戒。此外，沒有犯戒的情況包括：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。 離間語學處第三 當時，佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（bhiksu）對比丘（bhiksu）們說離間語，導致比丘（bhiksu）們互相怨恨，感到非常慚愧，各自懷著憂愁，無法安心居住，荒廢了修正業、讀誦和思惟，長久的愛念之心因此斷絕。當時，那些少欲的比丘（bhiksu）聽到這件事後，心中感到厭惡，這樣說道：『比丘（bhiksu）怎麼能對比丘（bhiksu）們說離間語呢？』於是將此事詳細地稟告了世尊（Bhagavan，佛陀的尊稱）。
【English Translation】 English version: Whether or not he is annoyed, this bhiksu (monk) commits the same offense as before. This discussion on illness is concluded. What is an offense? If a bhiksu (monk) with the intention to slander, goes to another bhiksu (monk) and says such words: 'Ayusmat (venerable one, term of respect for senior monks)! You have committed a parajika (defeat, expulsion offense), you are neither a sramana (ascetic, religious mendicant) nor a brahmana (priest).' At that time, after that bhiksu (monk) hears these words, whether or not he is annoyed, this bhiksu (monk) commits the same offense as before. 'Like this, you have committed a samghavasesa (formal meeting offense), a sthulatyaya (grave offense), a pacittika (expiation offense), a pratidesaniya (confession offense), a duskrita (wrongdoing offense), you are neither a sramana (ascetic) nor a brahmana (priest).' At that time, after that bhiksu (monk) hears these words, whether or not he is annoyed, this bhiksu (monk) commits the same offense as before. This discussion on offense is concluded. What is affliction? If a bhiksu (monk) with the intention to slander, goes to another bhiksu (monk) and says such words: 'Ayusmat (venerable one)! You have krodha (anger), you are neither a sramana (ascetic) nor a brahmana (priest).' At that time, after that bhiksu (monk) hears these words, whether or not he is annoyed, this bhiksu (monk) commits the same offense as before. 'Like this, you have resentment, concealment, annoyance, jealousy, stinginess, flattery, deceit, shamelessness, evil conduct, wrong views,' he commits the same offense as before, this is called affliction. What is abusive language? If a bhiksu (monk) with the intention to slander, goes to another bhiksu (monk) and uses all kinds of vulgar and base language to insult and revile. At that time, after that bhiksu (monk) hears these words, he commits the same offense as before. There is no offense if there are many bhiksus (monks) with the same name in one dwelling place, and if he does not recognize him when asked, he should tell him that he is a bhiksu (monk) of such and such kind, all of these are not offenses. Furthermore, there is no offense for the initial offender, or one who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering. The Third Training Rule on Divisive Speech At that time, the Buddha was in the Jetavana Anathapindika-arama (Jeta Grove, Anathapindika's Park) in Sravasti (city). At that time, the group of six bhiksus (monks) spoke divisive words to the bhiksus (monks), causing the bhiksus (monks) to resent each other, feel great shame, and each harbor sorrow, unable to live in peace, abandoning the cultivation of correct actions, reading and reciting, and contemplation, and the long-cherished feelings of love and mindfulness were thus severed. At that time, those bhiksus (monks) with few desires, upon hearing of this matter, felt disgusted in their hearts and said thus: 'How can a bhiksu (monk) speak divisive words to the bhiksus (monks)?' Thereupon, they reported this matter in detail to the Bhagavan (Blessed One, honorific title for the Buddha).
尊。世尊以此因緣集苾芻眾，知而故問六眾苾芻：「汝等實作如是離間語不？」答言：「實爾。」時世尊告曰：「汝非沙門、非隨順行，不清凈、不應為，非出家人之所應作。」世尊種種呵責已告諸苾芻曰：「汝等若作離間語者自損損他。汝當善聽！乃往古昔于險林中有母師子懷妊而住，凡母師子欲至產日，先多取肉后乃生兒。時母師子為求肉故，往牛群處隨逐而行。時有牸牛新生犢子，為護子故在後而行，時彼師子便殺牸牛牽往險林。是時犢子為貪乳故，逐死母行到其住處。師子見已便作是念：『此小犢兒我今亦取。』后更起念：『此不須殺，我若生兒將作朋友共為歡戲。』便即生兒，二俱乳養皆漸長大。後於異時母師子患臨命終際，並喚兩兒俱告之曰：『汝等二子一乳所資，我意無差義成兄弟，須知人世離間之徒，構合諂言滿贍部內，我終歿后宜好相看，背面之言勿復聽采。』作是語已即便命終。汝諸苾芻！諸法常爾。」即說頌曰：
「積聚皆消散， 崇高必墮落， 合會終別離， 有命咸歸死。
「時母師子既命過已，其兒於後取好麋鹿，熱肉熱血以自資養日漸長大。其牛由彼師子力故，所獲豐草隨情啖之形貌肥壯。時有老野干，常隨師子規覓殘食，師子每食熱血肉已疾還住處，與彼大牛而共歡
【現代漢語翻譯】 現代漢語譯本： 世尊因為這個因緣召集了比丘眾，明知故問六眾比丘：『你們真的做了這種離間挑撥的話嗎？』他們回答說：『確實如此。』當時世尊告誡說：『你們不是沙門，不是隨順正道而行的人，不清凈，不應該這樣做，這不是出家人應該做的。』世尊種種呵斥之後告訴眾比丘：『你們如果做離間挑撥的話，會損害自己也損害他人。你們應當好好聽著！從前在險惡的森林中，有一隻懷孕的母獅子居住在那裡，每當母獅子快要生產的時候，總是先多儲備肉食，然後才生產幼崽。當時母獅子爲了尋找肉食，前往牛群的地方跟隨牛群行走。當時有一頭剛生下小牛犢的母牛，爲了保護自己的孩子在後面行走，當時那隻獅子便殺死了母牛，拖往險惡的森林。當時小牛犢因為貪戀母乳的緣故，跟隨死去的母親來到了獅子的住處。獅子看見后便這樣想：『這隻小牛犢我現在也抓了吧。』後來又改變主意：『這隻小牛犢不需要殺，如果我生了幼崽，可以把它當作朋友，一起玩耍嬉戲。』隨即就生下了幼崽，兩隻幼崽都由母獅子哺乳餵養，漸漸長大。後來在不同的時間，母獅子患病，臨近死亡的時候，把兩隻幼崽都叫到身邊，告訴它們說：『你們兩個都是靠我的乳汁餵養長大的，我的心意沒有差別，情義上如同兄弟，要知道人世間有離間挑撥的人，用諂媚的言語充斥著整個贍部洲（Jambudvipa，指我們所居住的這個世界），我死後你們應該好好相處，不要聽信背後的讒言。』說完這些話就去世了。你們這些比丘！諸法的規律就是這樣。』於是說了頌語： 『積聚的終將消散， 崇高的必定墮落， 相合的終會別離， 有生命的都將歸於死亡。 當時母獅子去世之後，它的孩子後來捕捉美味的麋鹿，用熱肉熱血來滋養自己，一天天長大。那頭牛因為獅子的力量，獲得豐美的草料，隨意吃喝，形體肥壯。當時有一隻老野干（jackal），經常跟隨獅子，尋找殘羹剩飯，獅子每次吃完熱血肉之後，迅速返回住處，和大牛一起歡樂嬉戲。
【English Translation】 English version: The Blessed One, on account of this cause, assembled the community of Bhikshus (monks), and knowingly asked the six Bhikshus: 'Did you really speak such divisive words?' They replied: 'Indeed, we did.' Then the Blessed One said: 'You are not Sramanas (ascetics), not followers of the path, impure, and should not do such things, which are not proper for those who have left home.' After various rebukes, the Blessed One told the Bhikshus: 'If you speak divisive words, you harm yourselves and others. Listen carefully! In the ancient past, in a dangerous forest, there lived a pregnant lioness. Whenever a lioness was about to give birth, she would first gather plenty of meat before giving birth to her cubs. At that time, the lioness, seeking meat, went to where the cattle were and followed them. There was a cow that had just given birth to a calf, and she walked behind to protect her calf. The lioness then killed the cow and dragged her to the dangerous forest. The calf, craving milk, followed its dead mother to the lioness's dwelling place. When the lioness saw it, she thought: 'I will take this little calf now.' But then she changed her mind: 'There is no need to kill it. If I give birth to a cub, I will make it a friend and we will play together.' Then she gave birth to her cub, and both cubs were nursed and grew up together. Later, at different times, the lioness fell ill and, nearing death, called both cubs to her side and told them: 'You two have been nourished by the same milk. My intention is without difference, and in terms of righteousness, you are like brothers. Know that in the human world there are those who sow discord, filling Jambudvipa (the world we live in) with flattering words. After my death, you should take good care of each other and not listen to slander behind your backs.' After saying these words, she passed away. You Bhikshus! Such is the nature of all things.' Then he spoke this verse: 'Accumulations all dissipate, The lofty must fall, Meetings end in separation, All that lives returns to death.' After the lioness had passed away, her cub later caught fine deer, using hot meat and hot blood to nourish itself, and grew day by day. The cow, because of the lion's strength, obtained abundant grass and ate it as it pleased, becoming fat and strong. There was an old jackal that often followed the lion, seeking scraps of food. After the lion had eaten its fill of hot blood and meat, it would quickly return to its dwelling place and play happily with the big cow.
戲，所有殘肉余獸野干尋皆餐啖。時老野干作如是念：『我試觀察此師子王何處居止？』遂逐其後往至林中，見與牛王共為歡戲。見已便念：『此二皆當俱入我腹，我今宜可作離間事令其相殺。』時彼野干待師子去，向牛王邊垂耳而住。聖方國法，喚老者為舅、名少者為外甥。牛見野干年老喚言：『阿舅！豈可溫風吹身困極垂耳耶？』野干報曰：『外甥！何獨溫風吹我身體，更有音息有同火焰。』牛王報曰：『訊息如何？』野干答曰：『我聞師子作如是語：「此肉聚牛能向何處？我無肉時即便殺之以充口腹。」』牛曰：『阿舅！勿作此語，我母終時俱告我曰：「汝之二子一乳所資，我意無差義成兄弟，須知人世離間之徒，構合諂言滿贍部內，我終沒後宜好相看，背面之言勿復聽采。」』野干報曰：『外甥！看汝情懷死日無幾，我言利益而不見聽。』牛曰：『阿舅！以何相貌得知殺我？』野干答曰：『外甥！此之師子從窟出時，奮迅身體三聲哮吼四顧而望，如是次第來至汝前，即知此時方欲殺汝。』作是語已舍牛而去，詣師子邊垂耳而住。師子見已問言：『阿舅！豈可熱風觸體困極垂耳？』野干報曰：『外甥何但熱逼我身，更有惡言有同火焰。』師子曰：『訊息如何？』野干答曰：『外甥！我聞牛王作如是語：「此啖草
【現代漢語翻譯】 現代漢語譯本： （場景：師子王（獅子王）吃剩下的殘肉，其他野獸也來分食。） 這時，一隻年老的野干（豺）心想：『我試著觀察一下這師子王（獅子王）住在哪裡？』於是就跟在師子王（獅子王）後面，來到樹林中，看見師子王（獅子王）正和牛王一起玩耍嬉戲。野干（豺）見了之後便想：『這兩個傢伙都應該進到我的肚子里，我現在應該做些離間他們的事情，讓他們互相殘殺。』 當時，那隻野干（豺）等師子（獅子）離開后，就走到牛王身邊，耷拉著耳朵站在那裡。按照聖方國（印度）的習俗，稱呼年長者為舅舅，稱呼年少者為外甥。牛王看見野干（豺）年老，就叫道：『阿舅（舅舅）！難道是溫暖的風吹得你身體睏倦，所以才耷拉著耳朵嗎？』 野干（豺）回答說：『外甥！不僅僅是溫暖的風吹拂我的身體，還有一些訊息，如同火焰一般灼熱。』牛王問道：『是什麼訊息？』野干（豺）回答說：『我聽見師子（獅子）這樣說：「這堆肉一樣的牛能跑到哪裡去？等我沒有肉吃的時候，就殺了他來充飢。」』 牛王說：『阿舅（舅舅）！不要說這樣的話，我母親臨終的時候都告訴我：「你們兩個孩子，都靠我的乳汁長大，我的意思沒有差別，情同兄弟，要知道人世間離間他人的人，用諂媚的言語充滿整個贍部洲（地球），我死後你們要好好相處，不要聽信背後的讒言。」』 野干（豺）回答說：『外甥！看你的樣子，離死不遠了，我告訴你對你有益的話，你卻不聽。』牛王問：『阿舅（舅舅）！我怎麼才能知道他要殺我呢？』 野干（豺）回答說：『外甥！這師子（獅子）從洞穴里出來的時候，會抖擻身體，大聲吼叫三聲，然後四處張望，像這樣一步步地來到你面前，就知道他這個時候想要殺你了。』說完這些話，野干（豺）就離開了牛王，走到師子（獅子）身邊，耷拉著耳朵站在那裡。 師子（獅子）看見野干（豺）后，問道：『阿舅（舅舅）！難道是熱風吹得你身體睏倦，所以才耷拉著耳朵嗎？』野干（豺）回答說：『外甥！不僅僅是熱風逼迫我的身體，還有一些惡毒的話語，如同火焰一般灼熱。』師子（獅子）問：『是什麼訊息？』野干（豺）回答說：『外甥！我聽見牛王這樣說：「這隻吃草的……」』
【English Translation】 English version: (Scene: The Lion King eats the leftover meat, and other wild animals come to share it.) At this time, an old jackal thought: 'I'll try to observe where this Lion King lives.' So he followed the Lion King to the forest and saw the Lion King playing with the Bull King. After seeing this, the jackal thought: 'These two guys should both end up in my belly. Now I should do something to alienate them and make them kill each other.' At that time, the jackal waited for the lion to leave, then went to the Bull King's side and stood there with his ears drooping. According to the customs of the Holy Land (India), older people are called uncles, and younger people are called nephews. The Bull King saw that the jackal was old and called out: 'Uncle! Is it because the warm wind is making you tired, that you are drooping your ears?' The jackal replied: 'Nephew! It's not just the warm wind blowing on my body, but there is also news that is as hot as flames.' The Bull King asked: 'What news?' The jackal replied: 'I heard the lion say: "Where can this pile of meat, the bull, run to? When I have no meat to eat, I will kill him to fill my stomach."' The Bull King said: 'Uncle! Don't say such things. My mother told me when she was dying: "You two children grew up on my milk. My intention is no different, and we are like brothers. You must know that there are people in the world who alienate others, filling the entire Jambudvipa (Earth) with flattering words. After I die, you should get along well and not listen to slander behind your backs."' The jackal replied: 'Nephew! Looking at you, you are not far from death. I am telling you what is beneficial to you, but you are not listening.' The Bull King asked: 'Uncle! How can I know when he wants to kill me?' The jackal replied: 'Nephew! When this lion comes out of the cave, he will shake his body, roar three times, and then look around. When he comes to you step by step like this, you will know that he wants to kill you at this time.' After saying these words, the jackal left the Bull King and went to the lion's side, standing there with his ears drooping. The lion saw the jackal and asked: 'Uncle! Is it because the hot wind is making you tired that you are drooping your ears?' The jackal replied: 'Nephew! It's not just the hot wind that is oppressing my body, but there are also some vicious words that are as hot as flames.' The lion asked: 'What news?' The jackal replied: 'Nephew! I heard the Bull King say: "This grass-eating..."'
師子能向何處？此母昔時抂殺我母，我今必定決破其腹。」』師子報曰：『阿舅！勿作此語，我母終時俱告我曰：「汝之二子一乳所資，我意無差義成兄弟，須知人世離間之徒，構合諂言滿贍部內，我終沒後宜好相看，背面之言勿復聽采。」』野干報曰：『外甥！看汝意謂死日無幾，我陳利益而不見聽。』師子曰：『阿舅！以何相貌得知殺我？』野干答曰：『外甥！此之牛王從窟出時，搖動身體出聲吼叫以腳爮地，如是次第來至汝前，即知此時方欲殺汝。』作是語已，舍之而去。
「汝等苾芻！牛王與師子出窟之時，常作斯事而皆未曾將為過咎，後於異時師子出窟，奮迅身體三聲哮吼，四顧而望來向牛前。牛亦出窟，搖動身體出聲吼叫，以腳爮地向師子前。此常所為曾不存意，及其內心有離間想，彼二即便記所作事。牛見師子現相而來，便作是念：『此欲殺我。』師子見牛現其相貌，亦作是念：『此欲殺我。』師子即便以爪而搭彼牛項，牛便以角決師子腹，須臾之間二俱命過。時有諸天于虛空中說伽他曰：
「『若聽惡人言， 必無賢善事； 師子牛相愛， 野干令斗死。』
「汝諸苾芻！此傍生趣由其聽采離間之言，不憶母語遂至相殺。何況於人作離間語！是故汝等不應於他作離間事。」此
【現代漢語翻譯】 現代漢語譯本 『獅子能去哪裡？這母獅過去枉殺了我的母親，我現在一定要剖開它的肚子。』獅子回答說：『舅舅！不要說這樣的話，我母親臨終時都告訴我：「你們兩個孩子都靠我的乳汁長大，我認為我們之間沒有差別，情同兄弟，要知道人世間離間的人，用諂媚的言語充斥整個贍部洲（Jambudvipa，指我們所居住的這個世界），我死後你們應該好好相處，背後的話不要再聽信採納。」』野干回答說：『外甥！我看你以為自己死期不遠了，我陳述利益你卻不聽。』獅子說：『舅舅！用什麼相貌可以得知它要殺我？』野干回答說：『外甥！這牛王從洞穴出來時，搖動身體發出吼叫，用腳刨地，像這樣依次來到你面前，就知道這時它想要殺你。』說完這些話，就離開了。
『你們這些比丘（Bhikkhu，佛教出家眾的通稱）！牛王和獅子出洞穴的時候，常常做這些事，但都沒有因此產生過錯，後來在不同的時間，獅子出洞穴，抖擻身體，大吼三聲，四處張望，朝著牛走去。牛也出洞穴，搖動身體發出吼叫，用腳刨地，朝著獅子走去。這些都是經常做的，以前沒有放在心上，等到他們內心有了離間的想法，他們兩個就記住了對方所做的事情。牛看到獅子顯現出要殺它的樣子而來，就想：『這獅子想要殺我。』獅子看到牛顯現出那種相貌，也想：『這牛想要殺我。』獅子就用爪子抓牛的脖子，牛就用角頂破獅子的肚子，一會兒的功夫，兩個都死了。當時有諸天（Deva，天神）在虛空中說了偈頌：
『如果聽信惡人的話，一定沒有賢善的事情；獅子和牛本來相愛，卻被野干使他們互相爭鬥而死。』
『你們這些比丘！這些畜生因為聽信採納離間的話，不記得母親的話，最終導致互相殘殺。更何況是人制造離間的話呢！所以你們不應該對別人做離間的事情。』這就是這個故事。
【English Translation】 English version 'Where can the lion go? This lioness wrongfully killed my mother in the past, and now I will surely tear open her belly.' The lion replied, 'Uncle! Do not say such things. My mother told me at the time of her death, "You two cubs were nourished by the same milk. I consider you to be no different, like brothers. You should know that there are those in the world who sow discord, filling the entire Jambudvipa (Jambudvipa, referring to the world we live in) with flattering words. After my death, you should take good care of each other, and do not listen to or adopt words spoken behind your backs."』 The jackal replied, 'Nephew! I see that you think your death is not far off, and I am presenting benefits, but you do not listen.' The lion said, 'Uncle! How can I know that it wants to kill me by its appearance?' The jackal replied, 'Nephew! When this bull king comes out of the cave, he shakes his body, roars, and paws the ground with his feet. When he comes before you in this manner, you will know that he intends to kill you.' Having said these words, he left.
'You Bhikkhus (Bhikkhu, a general term for Buddhist monks)! When the bull king and the lion came out of the cave, they often did these things, but they had never caused any fault. Later, at different times, the lion came out of the cave, shook his body, roared three times, looked around, and walked towards the bull. The bull also came out of the cave, shook his body, roared, and pawed the ground with his feet, walking towards the lion. These were things they often did and had never taken to heart. But when they had thoughts of discord in their minds, they both remembered what the other had done. When the bull saw the lion coming with the appearance of wanting to kill him, he thought, 'This lion wants to kill me.' When the lion saw the bull showing that appearance, he also thought, 'This bull wants to kill me.' The lion then grabbed the bull's neck with his claws, and the bull pierced the lion's belly with his horns. In a short time, both of them died. At that time, the Devas (Deva, gods) in the sky spoke a gatha (verse):
'If you listen to the words of evil people, there will surely be no virtuous deeds; the lion and the bull originally loved each other, but the jackal caused them to fight and die.'
'You Bhikkhus! These animals, because they listened to and adopted words of discord, did not remember their mother's words, and ultimately killed each other. How much more so is it for people who create words of discord! Therefore, you should not do things that cause discord to others.' This is the story.
是緣起，未制學處。
爾時世尊復告諸苾芻：「複次，汝等更當善聽。乃往古昔于大險林有母師子及以母彪，皆養一兒，於此林中各不相見。曾於一時其母師子出行求食，時師子兒林內遊行，遂到母彪所居之處。其彪遙見作如是念：『我當殺此用充飲食。』復更思念：『此不須殺，當與我兒以為朋友共相歡戲。』時師子兒為饑所逼，遂向彪處共飲其乳。時彼師子還歸住處不見其兒，遂便尋覓周行山澤，見在彪邊而飲其乳。是時母彪見師子來遂欲奔走，師子告曰：『姊妹！幸勿奔馳，汝於我兒能生憐念，我今共汝一處同居，若我出時汝看二子。汝若覓食我護兩兒，善惡是同斯亦佳矣！』既合籌議遂即同居，便與兩兒各施名號，其師子兒名曰善牙，彪兒號為善髆，俱同育養皆漸長成。後於異時二母俱患臨命終際，並喚兩兒俱告之曰：『汝等二子一乳所資，我意無差義成兄弟，須知離間之輩充滿世間，我終沒後背面之言勿復聽采。』作是語已即便命終。汝諸苾芻！諸法常爾，如前說頌。
「爾時二母俱命終已，其師子兒出外求食，飽餐血肉疾歸林藪。是時彪子若出行時久而方至，復于異時彪出求食，食咋殘肉疾疾而歸。師子見怪便問之曰：『兄弟！汝比求餐久而方至，何故今者疾疾而歸？』彪曰：『我藏余肉疾
【現代漢語翻譯】 是緣起，因為還沒有制定學處（戒律）。
那時，世尊又告訴各位苾芻（比丘）：『再者，你們應當好好聽著。過去很久以前，在一片大的危險森林裡，有一隻母獅子和一隻母豹，各自養育著一個孩子，在這片森林中互不相見。曾經有一次，母獅子外出尋找食物，當時獅子幼崽在森林裡遊蕩，就到了母豹居住的地方。那母豹遠遠地看見了，心想：『我應當殺了它來充當食物。』又轉念一想：『不必殺它，不如讓它和我的孩子做朋友，一起玩耍嬉戲。』當時獅子幼崽因為飢餓所迫，就到母豹那裡去喝它的奶。當時那母獅子回到住處，不見了自己的孩子，於是便四處尋找，走遍山澤，看見它在母豹身邊喝奶。這時母豹看見獅子來了，就想要逃跑，獅子對她說：『姊妹！請不要跑，你對我的孩子能生起憐憫之心，我今天和你一起同住，我出去的時候你照顧兩個孩子。你如果尋找食物，我來保護兩個孩子，好事壞事都一樣，這樣也很好！』既然商量好了，就一起同住，便給兩個孩子各自取了名字，那獅子幼崽名叫善牙（擁有好牙齒），豹子幼崽名叫善髆（擁有好肩膀），一起撫養，都漸漸長大成人。後來在不同的時間，兩隻母獸都患病，臨命終時，一起叫來兩個孩子，告訴他們說：『你們兩個孩子都靠著我們的乳汁長大，我的心意沒有差別，情義上成了兄弟，要知道離間之輩充滿世間，我死後，背後的壞話不要再聽信採納。』說完這些話就去世了。你們這些苾芻（比丘）！諸法就是這樣，就像前面所說的偈頌一樣。
『當時兩隻母獸都去世后，那獅子幼崽外出尋找食物，飽餐血肉后迅速回到林中。當時豹子幼崽如果外出，總是很久才回來，又在另一天，豹子外出尋找食物，吃些殘餘的肉，急急忙忙地回來。獅子看見覺得奇怪，便問他說：『兄弟！你以前尋找食物總是很久才回來，為什麼今天這麼急急忙忙地回來？』豹子說：『我藏了剩餘的肉，所以急忙回來。』
【English Translation】 This is the origin, as the precepts (Śikṣāpada) have not yet been established.
At that time, the World Honored One further told the Bhikshus (monks): 'Furthermore, you should listen carefully. In the ancient past, in a large and dangerous forest, there was a mother lion and a mother leopard, each raising a cub, and they did not see each other in this forest. Once, the mother lion went out to seek food, and the lion cub wandered in the forest and came to where the mother leopard lived. The mother leopard saw it from afar and thought: 'I should kill it to use as food.' Then she reconsidered: 'There is no need to kill it, I should let it be friends with my cub and play together happily.' At that time, the lion cub, driven by hunger, went to the mother leopard to drink her milk. At that time, the mother lion returned to her dwelling and, not seeing her cub, searched everywhere, traversing mountains and marshes, and saw it drinking milk beside the mother leopard. At this time, the mother leopard, seeing the lion coming, wanted to run away, but the lion said: 'Sister! Please do not run, you can have compassion for my cub, I will live with you today, and when I go out, you take care of the two cubs. If you seek food, I will protect the two cubs, good and bad are the same, this is also good!' Having agreed, they lived together, and gave each of the two cubs names, the lion cub was named Su-yan (善牙, Good Teeth), and the leopard cub was named Su-bo (善髆, Good Shoulders), and they were raised together and gradually grew up. Later, at different times, both mothers became ill and, at the point of death, called both cubs together and told them: 'You two cubs have grown up on our milk, my intention is no different, and in terms of righteousness you have become brothers, you must know that those who sow discord fill the world, and after my death, do not listen to or adopt slanderous words behind your backs.' After saying these words, they passed away. You Bhikshus (monks)! All dharmas are like this, just like the verse said earlier.'
'At that time, after both mothers had passed away, the lion cub went out to seek food, ate his fill of flesh and blood, and quickly returned to the forest. At that time, if the leopard cub went out, he would always return after a long time, and on another day, the leopard went out to seek food, ate some leftover meat, and hurriedly returned. The lion saw this and felt strange, and asked him: 'Brother! You used to take a long time to return when you went out to seek food, why are you returning so hurriedly today?' The leopard said: 'I hid the remaining meat, so I returned hurriedly.'
啖而來。』師子告曰：『豈復汝啖陳臭肉耶？』答言：『我啖。』師子告曰：『我每出時取好麋鹿，上妙血肉飽食而歸，所有殘餘無心重顧。』彪言：『兄弟！汝有勇健堪得此為，我無力能食啖殘肉。』師子曰：『若如是者，求食之時與我同去，所得新肉可共俱餐。』作此籌量每多同去。
「未同行時有老野干，隨逐師子啖其殘食，后見彪隨，野干生念：『此二皆當俱入我腹，我今宜可作離間事令其相殺。』時彼野干待無彪時，于師子邊垂耳而住。師子即便問野干曰：『阿舅！豈可溫風吹身困極垂耳耶？』野干報曰：『外甥！何獨溫風吹我身體，更有音息事同火焰。』師子報曰：『此言何義？』野干答曰：『我聞猛彪作如是語：「此食草師子能向何處？每以殘肉與我令啖，我若有便必當殺之。」』師子報曰：『阿舅！勿作此言，我母終時俱告我曰：「汝之二子一乳所資，我意無差事同兄弟，須知離間之輩充滿世間，我終沒後背面之言勿復聽采。」』野干報曰：『外甥！看汝情懷死日無幾，我陳利益汝不見聽。』師子曰：『阿舅！以何相貌得知殺我？』野干答曰：『外甥！此之猛彪從窟出時，奮迅身體三聲哮吼四顧而望，如是次第來至汝前，即知此時有心相殺。』作是語已，舍之而去，詣猛彪邊垂耳而住。彪見問
【現代漢語翻譯】 現代漢語譯本： 獅子說：『難道你還吃那陳腐的肉嗎？』豹子回答說：『我吃。』獅子告訴它說：『我每次出去都捕獲上好的麋鹿，飽食美味的血肉而歸，對於剩下的殘餘，我根本無心再看一眼。』豹子說：『兄弟！你有勇猛的力量才能做到這樣，我沒有力氣，只能吃剩下的殘肉。』獅子說：『如果這樣，那以後尋找食物的時候和我一起去，得到的新鮮肉可以一起享用。』於是它們商量好，常常一起去。
在它們還沒有一起行動的時候，有一隻老野干，總是跟隨著獅子吃它剩下的食物。後來它看見了豹子也跟隨著，野干心生一計：『這兩個傢伙最終都會進入我的肚子，我現在應該做些離間的事情，讓他們互相殘殺。』當時那隻野乾等到沒有豹子在的時候，在獅子旁邊垂著耳朵待著。獅子就問野干說：『舅舅！難道是溫暖的風吹在你身上，讓你睏倦至極，所以垂著耳朵嗎？』野干回答說：『外甥！不僅僅是溫暖的風吹在我身上，還有一些訊息，就像火焰一樣讓我難受。』獅子問：『這話是什麼意思？』野干回答說：『我聽見那隻猛豹這樣說：「這隻吃草的獅子能去哪裡？總是把剩下的肉給我吃，如果我方便的話，一定要殺了它。」』獅子說：『舅舅！不要說這樣的話，我母親臨終的時候告訴我：「你們兩個都是由同一乳汁餵養長大的，我的心意沒有差別，情同兄弟，要知道離間之輩充滿了世間，我去世之後，背後的壞話不要聽信。」』野干回答說：『外甥！我看你的情況，離死不遠了，我告訴你利益，你卻不聽。』獅子問：『舅舅！通過什麼相貌可以知道它要殺我？』野干回答說：『外甥！那隻猛豹從洞穴出來的時候，抖擻身體，大吼三聲，四處張望，像這樣來到你面前的時候，就知道它此時有心要殺你。』說完這些話后，它離開了獅子，去到猛豹身邊，垂著耳朵待著。豹子看見了，就問它
【English Translation】 English version: The lion said, 'Do you still eat that stale, rotten meat?' The leopard replied, 'I do.' The lion told it, 'Every time I go out, I capture the finest deer, satiating myself with delicious blood and flesh, and I have no intention of looking at the leftovers.' The leopard said, 'Brother! You have the strength to do that, but I don't have the power, so I can only eat the leftovers.' The lion said, 'If that's the case, then come with me when I look for food, and we can share the fresh meat we get.' So they agreed and often went together.
Before they went together, there was an old jackal who always followed the lion to eat its leftovers. Later, it saw the leopard following as well, and the jackal had an idea: 'These two will eventually end up in my belly. I should create discord between them so they kill each other.' At that time, the jackal waited until the leopard was not around and stayed by the lion's side with its ears drooping. The lion asked the jackal, 'Uncle! Is it the warm wind blowing on you, making you so tired that your ears are drooping?' The jackal replied, 'Nephew! It's not just the warm wind blowing on me, but also some news that is as painful as flames.' The lion asked, 'What do you mean by that?' The jackal replied, 'I heard the fierce leopard say, "Where can this grass-eating lion go? He always gives me the leftovers to eat. If it's convenient for me, I will definitely kill him."' The lion said, 'Uncle! Don't say such things. My mother told me when she was dying, "You two were raised on the same milk. My intention is that you should be like brothers. You should know that those who sow discord fill the world. After I die, don't listen to slander behind your back."' The jackal replied, 'Nephew! I see your situation, you are not far from death. I am telling you what is beneficial, but you don't listen.' The lion asked, 'Uncle! How can I tell by his appearance that he wants to kill me?' The jackal replied, 'Nephew! When that fierce leopard comes out of the cave, he will shake his body, roar three times, and look around. When he comes before you like that, you will know that he intends to kill you.' After saying these words, it left the lion and went to the fierce leopard, staying by its side with its ears drooping. The leopard saw it and asked
言：『阿舅！豈可熱風觸體困極垂耳耶？』野干答曰：『外甥！何但熱逼我身，更有惡言有同火焰。』猛彪報曰：『訊息如何？』野干答曰：『外甥！我聞師子作如是語：「此食殘彪能向何處？遣我辛苦求食與之，我若得便殺之啖肉。」』彪便報曰：『阿舅！勿作此語，我母終時俱告我曰：「汝之二子一乳所資，我意無差義成兄弟，須知離間之輩充滿世間，我終歿後背面之言勿復聽采。」』野干報曰：『外甥！看汝意謂死日無幾，我陳利益而不見聽。』彪言：『阿舅！以何相貌得知殺我？』野干答曰：『外甥！若見師子出窟之時，奮迅身體三聲哮吼，四顧而望來向汝前，即知師子有心殺汝。』野干作是語已，舍之而去。
「汝等苾芻！師子與彪出窟之時常作斯事，而皆未曾將為過咎。後於異時師子出窟，奮迅身體三聲哮吼，四顧而望來向彪前。彪亦出窟，搖鼓身體吼叫三聲。週迴四望向師子前。此常所為曾不存意，及其內心有離間想，彼二即便記所作事。彪見師子現相而來，便作是念：『此欲殺我。』師子見彪，現其相已，亦作是念：『此欲殺我。』復更思念：『我有大力勇健無雙，此復何能殺害於我？我今且問何因殺我？』說伽他曰：
「『形容極妹妙， 勇健多奇力， 善髆汝不應， 噁心來害
【現代漢語翻譯】 現代漢語譯本： （野干說：）『阿舅！難道只是熱風吹拂身體，睏倦至極，耳朵都耷拉下來了嗎？』野干回答說：『外甥！哪裡只是熱逼迫我的身體，更有惡毒的言語如同火焰一般。』猛彪問道：『訊息如何？』野干回答說：『外甥！我聽師子（獅子）這樣說：「這個吃我剩下的殘羹冷炙的彪（小老虎），還能跑到哪裡去？讓我費力尋找食物給他吃，我如果找到機會，一定要殺了他吃肉。」』彪便說道：『阿舅！不要說這樣的話，我母親臨終時都告訴我：「你們兩個孩子，都靠我的乳汁長大，我的心意沒有偏差，情同兄弟，要知道離間之輩充滿世間，我死後，背後的壞話不要再聽信採納。」』野干回答說：『外甥！看你的意思，好像離死不遠了，我陳述對你有利的事情，你卻不聽。』彪說：『阿舅！通過什麼相貌能知道他要殺我呢？』野干回答說：『外甥！如果看見師子（獅子）出洞的時候，抖擻身體，大吼三聲，四處張望，然後向你走來，就知道師子（獅子）有心要殺你。』野干說完這些話，就離開了。
『你們這些苾芻（比丘）！師子（獅子）和彪（小老虎）出洞的時候經常做這些事情，但都沒有因此產生過錯。後來在其他時候，師子（獅子）出洞，抖擻身體，大吼三聲，四處張望，然後向彪（小老虎）走來。彪（小老虎）也出洞，搖動身體，吼叫三聲，環顧四周，走向師子（獅子）。這些都是經常做的事情，以前都不放在心上，等到他們內心產生了離間的想法，他們兩個就立刻記住了對方所做的事情。彪（小老虎）看見師子（獅子）顯現出要殺他的樣子走來，就想：『他想要殺我。』師子（獅子）看見彪（小老虎）顯現出那種樣子，也想：『他想要殺我。』又進一步思考：『我擁有強大的力量，勇猛健壯，無人能比，他又能怎麼殺害我呢？我現在先問問他，因為什麼要殺我？』
（師子說）伽他（偈頌）說：
『你的容貌極其美好，勇猛健壯，力氣很大，善於搏鬥，你不應該用惡毒的心來加害於我。』
【English Translation】 English version: (The jackal said:) 'Uncle! Is it just the hot wind touching your body, making you so tired that your ears droop?' The jackal replied: 'Nephew! It's not just the heat pressing on my body, but also the malicious words that are like flames.' The young tiger asked: 'What's the news?' The jackal replied: 'Nephew! I heard the lion say this: "Where can this tiger, who eats my leftovers, run to? I painstakingly find food for him, and if I get the chance, I will kill him and eat his meat." ' The young tiger then said: 'Uncle! Don't say such things. My mother told me when she was dying: "You two cubs grew up on my milk. My intention is without deviation, like brothers. You must know that those who sow discord fill the world. After I die, do not listen to or accept slander behind your backs." ' The jackal replied: 'Nephew! Judging by your attitude, it seems you are not far from death. I am telling you what is beneficial, but you do not listen.' The young tiger said: 'Uncle! How can I know he wants to kill me by his appearance?' The jackal replied: 'Nephew! If you see the lion coming out of his cave, shaking his body, roaring three times, looking around, and then walking towards you, then you will know that the lion intends to kill you.' After the jackal said these words, he left.
'You Bhikshus (monks)! The lion and the young tiger often did these things when they came out of their caves, but they never considered them to be faults. Later, at another time, the lion came out of his cave, shook his body, roared three times, looked around, and then walked towards the young tiger. The young tiger also came out of his cave, shook his body, roared three times, looked around, and walked towards the lion. These were things they often did, and they never paid attention to them before. But when they developed thoughts of discord in their hearts, they immediately remembered what the other had done. When the young tiger saw the lion coming with the appearance of wanting to kill him, he thought: 'He wants to kill me.' When the lion saw the young tiger showing that appearance, he also thought: 'He wants to kill me.' He further thought: 'I have great strength, I am brave and strong, unparalleled. How can he kill me? I will ask him first, why does he want to kill me?'
(The lion said) The Gatha (verse) says:
'Your appearance is extremely beautiful, brave and strong, with great strength, good at fighting, you should not harm me with an evil heart.'
我。』
「彪聞語已亦說伽他曰：
「『形容極妹妙， 勇健多奇力， 善牙汝不應， 噁心來害我。』
「是時善牙問善髆曰：『誰復相告云我有心欲行殺害？』善髆答曰：『此老野干。』善髆於時亦問善牙曰：『誰復相告云我有心欲行殺害？』善牙答曰：『此老野干。』善牙報曰：『由此惡物斗亂兩邊，令我親知幾欲相殺。』即喚野干撲之令死。時有諸天說伽他曰：
「『不得因他語， 棄捨于親友； 若聞他語時， 當須善觀察。 野干居土穴， 離間起噁心； 是故有智人， 不應輒生信。 此惡癡野干， 妄作斗亂語； 離間他親友， 殺去心安樂。』
「汝諸苾芻！此傍生趣作離間時自招斷命。何況於人！是故汝等不應於他作離間事。」爾時世尊以種種方便呵責六眾苾芻，告諸苾芻廣說如前，乃至「我觀十利，為諸聲聞弟子制其學處，應如是說：
「若復苾芻離間語故，波逸底迦。」
苾芻義如上，此謂六眾苾芻，若更有餘如是流類。
離間語者，若苾芻於他苾芻處作離間意所有言說。
得波逸底迦者義如上說。
此中犯相其事云何？總攝頌曰：
種族及工巧， 業形相病五， 罪及煩惱類，
【現代漢語翻譯】 現代漢語譯本 世尊說：' 彪聞說了這些話后，也說了偈語： 『你的容貌極其美麗，勇猛健壯且力大無比，善良的善牙啊，你不應該心懷惡意來加害我。』 這時，善牙問善髆（Shanbo）說：『是誰告訴你說我想要殺害你？』善髆回答說：『是那隻老野干（Lao Yegan）。』善髆當時也問善牙說：『是誰告訴你說我想要殺害你？』善牙回答說：『是那隻老野干。』善牙說：『就是這個惡東西挑撥離間我們，讓我們親近的人幾乎要互相殘殺。』於是叫人把野干打死。當時有諸天（Zhutian）說了偈語： 『不要因為別人的話，就拋棄親友；如果聽到別人的話，應當仔細觀察。野干住在土穴里，離間他人，引起噁心；所以有智慧的人，不應該輕易相信。這隻邪惡愚癡的野干，胡亂說挑撥離間的話；離間他人的親友，殺掉它心裡才安樂。』 『你們這些比丘（Biqiu）！這畜生道的眾生，做離間的事，自己招來殺身之禍。更何況是人呢！所以你們不應該做離間的事。』當時，世尊用種種方法呵斥六眾比丘，告訴眾比丘詳細地像前面所說的那樣，乃至『我觀察到十種利益，為各位聲聞（Shengwen）弟子制定學處，應當這樣說： 『如果比丘因為離間語，犯波逸提迦（Bayidijia）。』 比丘的意義如上所述，這裡指的是六眾比丘，如果還有其他類似的人。 離間語，是指比丘對於其他比丘，懷著離間的意圖所說的話。 得波逸提迦的意義如上所述。 這裡面所犯的相是什麼樣的呢？總括來說： 種族以及工巧，行業形貌和疾病這五種，罪以及煩惱的種類，
【English Translation】 English version The World-Honored One said: 』Having spoken these words, Biaowen also spoke in verse: 『Your appearance is extremely beautiful, courageous, strong, and powerful. Kind Shanbo, you should not harbor evil intentions to harm me.』 At that time, Shanbo asked Shanbo: 『Who told you that I intended to kill you?』 Shanbo replied: 『That old jackal (Lao Yegan).』 Shanbo then asked Shanbo: 『Who told you that I intended to kill you?』 Shanbo replied: 『That old jackal.』 Shanbo said: 『This evil creature is sowing discord between us, causing those close to us to almost kill each other.』 Then he ordered people to beat the jackal to death. At that time, the devas (Zhutian) spoke in verse: 『Do not abandon relatives and friends because of others』 words; if you hear others』 words, you should observe them carefully. The jackal lives in an earthen hole, sowing discord and arousing evil intentions; therefore, wise people should not readily believe. This evil and foolish jackal speaks falsely and sows discord; it separates others』 relatives and friends, and is happy to be killed.』 『You bhikshus (Biqiu)! This being in the animal realm brings about its own death by causing discord. How much more so for humans! Therefore, you should not cause discord.』 At that time, the World-Honored One rebuked the six-group bhikshus in various ways, and told the bhikshus in detail as before, even to 『I have observed ten benefits, and have established the precepts for the sravaka (Shengwen) disciples, which should be spoken as follows: 『If a bhikshu commits a pacittiya (Bayidijia) offense because of divisive speech.』 The meaning of bhikshu is as described above, referring to the six-group bhikshus, and any others of similar kind. Divisive speech refers to the words spoken by a bhikshu to other bhikshus with the intention of causing discord. The meaning of committing a pacittiya offense is as described above. What are the characteristics of the offense in this case? In summary: Lineage and craftsmanship, occupation, appearance, and the five diseases, types of offenses and afflictions,
惡罵為後邊。
別攝頌曰：
種謂是四姓， 乃至於奴種， 工巧事皆同， 作業亦如是。 于中有雜類、 織師毛作針、 鐵匠銅作人、 皮作陶師種、 剃髮並木作、 及以竹作人， 類有十一殊， 奴最居於后。
若苾芻作離間意，往婆羅門種苾芻所作如是語：「具壽！有苾芻云：『汝是婆羅門種出家，非沙門非婆羅門。』」問言：「是誰？」答云：「某甲。」彰其名者得惡作罪，所說種族亦惡作罪。剎帝利種罪亦同此。若薜舍等乃至於奴，若彰其名及以種族，皆得波逸底迦罪。于中廣說如毀呰語學處。無犯者，謂最初犯人，癡狂、心亂、痛惱所纏。
發舉學處第四
爾時佛在室羅伐城給孤獨園。爾時六眾苾芻知和合眾如法斷諍已，更于羯磨而發舉之，作如是語：「此之諍事不善滅除，是惡斷事，更應詳審為其除滅。」時諸苾芻更為斷諍除滅其事，廢修善品讀誦思惟。少欲苾芻便生嫌賤，作如是語：「如何苾芻知和合眾如法斷諍已，更于羯磨發舉事如上說？」時諸苾芻以此因緣具白世尊。廣說如前，乃至「我觀十利，為諸聲聞弟子制其學處，應如是說：
「若復苾芻知和合僧伽如法斷諍，事已除滅，後於羯磨處更發舉者，波逸底迦。」
【現代漢語翻譯】 現代漢語譯本 惡語謾罵在最後。
總結偈說：
所謂種姓有四種， 乃至奴隸的種姓， 工巧技藝都相同， 工作也是這樣。 其中有各種雜類， 織布工匠毛線針， 鐵匠銅匠製作人， 皮匠陶工的種姓， 理髮以及木工匠， 以及製作竹器的工匠， 種類共有十一種， 奴隸最為低下。
如果比丘心懷離間之意，去婆羅門（Bāluómén，古印度社會中的祭司階層）種姓的比丘那裡，說這樣的話：『具壽（jùshòu，對年長有德者的尊稱）！有比丘說：『你是婆羅門種姓出家，不是沙門（shāmén，指佛教出家修行者），也不是婆羅門。』』」問他說：「是誰？」回答說：「某甲。」說出名字的人，犯惡作罪（èzuòzuì，佛教戒律中的一種罪名），所說的種族也犯惡作罪。剎帝利（chàdìlì，古印度社會中的統治者和武士階層）種姓的罪也與此相同。如果是吠舍（bèishè，古印度社會中的商人和農民階層）等，乃至奴隸，如果說出他們的名字以及種族，都犯波逸提迦罪（bāyìtíjiāzuì，佛教戒律中的一種罪名）。其中的詳細說明，如同毀呰語學處（huǐzīyǔ xuéchù，戒律中關於惡語的條目）。沒有犯戒的情況是：最初的犯戒者，癡狂、心亂、被痛苦煩惱所纏繞的人。
發舉學處第四
那時，佛陀在室羅伐城（Shìluófáchéng）的給孤獨園（Jídúgū Dúyuán）。當時，六群比丘（liùqún bǐqiū，指六個行為不端的比丘團體）知道僧團（sēngtuán，佛教僧侶的團體）已經如法地裁決了爭端，又在羯磨（jiémó，佛教僧團的議事程式）中重新提出，說這樣的話：『這件事沒有好好地解決，是錯誤的裁決，應該更詳細地審查，為它消除。』當時，眾比丘爲了重新裁決爭端，消除這件事，荒廢了修習善法、讀誦和思惟。少欲比丘（shǎoyù bǐqiū，指追求簡樸生活、慾望較少的比丘）便生起嫌棄之心，說這樣的話：『比丘怎麼能在知道僧團已經如法地裁決了爭端之後，又在羯磨中重新提出這件事，像上面所說的那樣？』當時，眾比丘因為這件事，詳細地稟告了世尊（shìzūn，對佛陀的尊稱）。詳細的敘述如同前面所說，乃至『我觀察到十種利益，為眾聲聞弟子（shēngwén dìzǐ，聽聞佛陀教誨而修行的弟子）制定戒律，應該這樣說：
『如果比丘知道和合的僧伽（sēngqié，僧團的另一種說法）已經如法地裁決了爭端，事情已經消除，之後又在羯磨處重新提出，犯波逸提迦罪。』
【English Translation】 English version Evil speech is placed at the end.
The summary verse says:
The so-called castes are four, even to the slave caste, Crafts and skills are all the same, and the work is also like this. Among them are various mixed classes, weavers, wool workers, needles, Blacksmiths, coppersmiths make people, leather workers, potters' castes, Hairdressers and woodworkers, and those who make bamboo products, There are eleven kinds of classes, with slaves being the lowest.
If a Bhikshu (bǐqiū, a Buddhist monk) with the intention of creating discord, goes to a Bhikshu of the Brahmin (Bāluómén, the priestly class in ancient Indian society) caste and says such words: 'Venerable one! There is a Bhikshu who says: 'You are a Brahmin caste who has left home, not a Shramana (shāmén, referring to Buddhist monks who have left home to practice), nor a Brahmin.'' Asks, 'Who is it?' Replies, 'So-and-so.' Revealing the name incurs a Dukkaṭa (èzuòzuì, a type of offense in Buddhist monastic rules) offense, and speaking of the caste also incurs a Dukkaṭa offense. The offense for the Kshatriya (chàdìlì, the ruling and warrior class in ancient Indian society) caste is the same. If it is a Vaishya (bèishè, the merchant and farmer class in ancient Indian society) or even a slave, revealing their name and caste incurs a Pācittiya (bāyìtíjiāzuì, a type of offense in Buddhist monastic rules) offense. The detailed explanation therein is like the training rule on abusive speech. There is no offense for the first offender, one who is insane, mentally disturbed, or afflicted by pain and suffering.
The Fourth Training Rule on Raising Up (a settled matter)
At that time, the Buddha was in the Jeta Grove (Jídúgū Dúyuán) in Shravasti (Shìluófáchéng). At that time, the Group of Six Bhikshus (liùqún bǐqiū, referring to a group of six misbehaving monks), knowing that the Sangha (sēngtuán, the Buddhist monastic community) had lawfully settled a dispute, raised it again in a Kammavācā (jiémó, a formal act of the Sangha), saying such words: 'This matter has not been well resolved, it is a bad judgment, it should be examined in more detail to eliminate it.' At that time, the Bhikshus, in order to re-adjudicate the dispute and eliminate the matter, neglected the cultivation of wholesome qualities, recitation, and contemplation. Bhikshus of few desires (shǎoyù bǐqiū, referring to monks who pursue a simple life and have few desires) then became disgusted and said such words: 'How can Bhikshus, knowing that the Sangha has lawfully settled a dispute, raise the matter again in a Kammavācā, as described above?' At that time, the Bhikshus, because of this matter, reported it in detail to the World Honored One (shìzūn, an honorific title for the Buddha). The detailed account is as described before, up to 'I have observed ten benefits, and I have formulated the training rules for the disciples who are hearers (shēngwén dìzǐ, disciples who practice by listening to the Buddha's teachings), and it should be said thus:
'If a Bhikshu knows that the united Sangha (sēngqié, another term for the Sangha) has lawfully settled a dispute, and the matter has been eliminated, and then raises it again in the place of Kammavācā, it is a Pācittiya offense.'
苾芻義如上。
苾芻者，謂是六眾或復余類。
知者，謂自解了說向他人。
和合者，謂同一味。
眾者，謂佛弟子。
如法斷者，謂如法如律如大師教。
諍者，四諍：謂評論諍、非言諍、犯罪諍、作事諍。
已除滅者，謂事消殄。
後於羯磨更發舉者，謂發舉其事令不止息。
墮義如上。
此中犯相其事云何？若苾芻于評論諍事作評論諍事想，知事除滅作除滅想，或復生疑更發舉者，波逸底迦。事不除滅作除滅想，疑更發舉者，得突色訖里多。
若苾芻于評論諍事作非言諍事想，知事除滅作除滅想，或復生疑更發舉者，波逸底迦。余犯同前。若苾芻于評論諍事作犯罪諍事想，知事除滅作除滅想，或復生疑更發舉者，波逸底迦。余犯同前。若苾芻于評論諍事作事諍事想，知事除滅作除滅想，或復生疑，得罪同前。如以評論諍事為初，望餘三諍而為四句；余諍為首類此應知，廣說總有十六句。
有五種別人。云何為五？謂主人、作羯磨人、與欲人、述自見人、客人。言主人者，謂于諍事了初中后。作羯磨人者，謂於此諍事為秉羯磨。與欲人者，謂于當時而與其欲。述自見人者，謂作羯磨時說其自見。客人者，謂于諍事不了初中后。於此五
【現代漢語翻譯】 現代漢語譯本 苾芻（bhiksu，比丘）的意義如上所述。 苾芻（bhiksu，比丘）是指六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）或者其他種類的人。 知者，是指自己理解了，並且向他人解說。 和合者，是指同一見解。 眾者，是指佛陀的弟子。 如法斷者，是指依照佛法、戒律以及大師（佛陀）的教導來裁決。 諍者，有四種諍論：評論諍、非言諍、犯罪諍、作事諍。 已除滅者，是指事情已經平息。 後於羯磨（karma，業）更發舉者，是指重新提起已經平息的事情，使其不得停止。 墮義如上所述。 此中犯相的情況是怎樣的呢？如果比丘（bhiksu）對於評論諍事，認為是評論諍事，明知事情已經平息，卻認為是已經平息，或者心生疑惑而重新提起，犯波逸提迦（payattika，一種罪名）。事情沒有平息，卻認為是已經平息，心生疑惑而重新提起，犯突色訖里多（duskrta，一種輕罪）。 如果比丘（bhiksu）對於評論諍事，認為是非言諍事，明知事情已經平息，卻認為是已經平息，或者心生疑惑而重新提起，犯波逸提迦（payattika，一種罪名）。其餘的犯戒情況與前面相同。如果比丘（bhiksu）對於評論諍事，認為是犯罪諍事，明知事情已經平息，卻認為是已經平息，或者心生疑惑而重新提起，犯波逸提迦（payattika，一種罪名）。其餘的犯戒情況與前面相同。如果比丘（bhiksu）對於評論諍事，認為是作事諍事，明知事情已經平息，卻認為是已經平息，或者心生疑惑，所犯罪行與前面相同。像這樣以評論諍事為開始，參照其餘三種諍事，可以構成四種情況；以其餘諍事為開始，依此類推，應該知道，總共有十六種情況。 有五種不同身份的人。哪五種呢？分別是：主人、作羯磨（karma，業）人、與欲人、陳述自己見解的人、客人。所謂主人，是指對於諍事瞭解事情的始末。作羯磨（karma，業）人，是指對此諍事主持羯磨（karma，業）儀式的人。與欲人，是指在當時給予贊同意見的人。陳述自己見解的人，是指在作羯磨（karma，業）時陳述自己見解的人。客人，是指對於諍事不瞭解事情的始末。對於這五種人
【English Translation】 English version The meaning of Bhiksu (bhiksu, monk) is as mentioned above. Bhiksu (bhiksu, monk) refers to the six assemblies (bhiksu, bhiksuni, siksamana, sramanera, sramanerika, upasaka, and upasika) or other types of people. 'Knower' refers to someone who understands and explains it to others. 'Harmony' refers to having the same view. 'Assembly' refers to the disciples of the Buddha. 'Righteous judgment' refers to judging according to the Dharma, the Vinaya, and the teachings of the Master (Buddha). 'Dispute' refers to four types of disputes: disputes about comments, disputes about improper speech, disputes about offenses, and disputes about actions. 'Already extinguished' refers to the matter having been settled. 'Later, in the Karma (karma, action), raising it again' refers to re-raising a settled matter, preventing it from stopping. The meaning of 'fallen' is as mentioned above. What are the circumstances of offenses in this context? If a Bhiksu (bhiksu) thinks of a dispute about comments as a dispute about comments, knows that the matter has been extinguished but thinks it has been extinguished, or has doubts and raises it again, he commits a Payattika (payattika, a type of offense). If the matter has not been extinguished but he thinks it has been extinguished, and has doubts and raises it again, he commits a Duskrta (duskrta, a minor offense). If a Bhiksu (bhiksu) thinks of a dispute about comments as a dispute about improper speech, knows that the matter has been extinguished but thinks it has been extinguished, or has doubts and raises it again, he commits a Payattika (payattika, a type of offense). The remaining offenses are the same as before. If a Bhiksu (bhiksu) thinks of a dispute about comments as a dispute about offenses, knows that the matter has been extinguished but thinks it has been extinguished, or has doubts and raises it again, he commits a Payattika (payattika, a type of offense). The remaining offenses are the same as before. If a Bhiksu (bhiksu) thinks of a dispute about comments as a dispute about actions, knows that the matter has been extinguished but thinks it has been extinguished, or has doubts, the offense is the same as before. Just as starting with a dispute about comments, referring to the other three disputes, four situations can be formed; starting with the other disputes, by analogy, it should be known that there are a total of sixteen situations. There are five types of different people. What are the five? They are: the owner, the Karma (karma, action) performer, the consent giver, the person stating their own view, and the guest. The 'owner' refers to someone who understands the beginning, middle, and end of the dispute. The 'Karma (karma, action) performer' refers to someone who presides over the Karma (karma, action) ritual for this dispute. The 'consent giver' refers to someone who gives their consent at that time. The 'person stating their own view' refers to someone who states their own view when performing the Karma (karma, action). The 'guest' refers to someone who does not understand the beginning, middle, and end of the dispute. Regarding these five people
中初之三人，知和合眾于其諍事如法除殄，更發舉其事者得波逸底迦。后之二人于和合斷事，更發舉者得突色訖里多。境想句如常應知。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
獨與女人說法過五六語學處第五
爾時佛在室羅伐城逝多林給孤獨園。時具壽鄔陀夷善解身相，于日初分時執持衣缽，入室羅伐城次行乞食，至婆羅門居士舍，見有少婦問曰：「汝姑何如？」彼便答曰：「我姑暴急如兔中箭。」鄔陀夷報曰：「汝姑何過？由彼兩乳中間及隱密處有暴惡相，謂黑靨赤靨及以旋毛，是此之過。」作是語已取食而去。後於異時復至其舍，問其姑曰：「汝之新婦性行如何？」報曰：「我家新婦性多懶墮不事恭勤，惡罵好瞋出言粗獷。」鄔陀夷報曰：「新婦何過？說相同前，是此之過。」作是語已取食而去。時鄔陀夷便於他日入室羅伐城次行乞食，于婆羅門居士家，因為說法，問其姑曰：「汝新婦何如？」報言：「聖者！我之新婦，孝同親女或如小妹。」鄔陀夷曰：「非彼之德，由彼兩乳中間及隱密處有良善相，謂瓶魚文字盤屈等相，是此之德。」復於他日見其新婦，問言：「汝姑何如？」報言：「我姑如姊、如母。」鄔陀夷曰：「非彼之德，由彼兩乳中間如前。」具說所有徴相告已而去。彼婦及
【現代漢語翻譯】 現代漢語譯本：最初參與調解的三個人，如果知道僧團已經合法地解決了爭端，並依法平息了爭端，卻又重新挑起事端，將會犯波逸提罪（Pāyantika，一種較輕的罪）。之後參與調解的兩個人，如果在僧團已經作出裁決后，又重新挑起事端，將會犯突色吉羅罪（Duṣkṛta，一種更輕的罪）。關於邊界、想像等情況的判斷，應該像通常一樣理解。此外，沒有犯戒的情況包括：最初的犯事人，或者是因為癡呆、精神錯亂、被痛苦所困擾。
與女人單獨說法超過五六句話學處第五
當時，佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中。當時，具壽鄔陀夷（Āyasmān Udayin）擅長觀察人的體相，在早上拿著衣缽，進入室羅伐城依次乞食，到達一個婆羅門居士的家，看見一個女人，問道：『你的婆婆怎麼樣？』她回答說：『我的婆婆性情暴躁，像被箭射中的兔子一樣。』鄔陀夷說：『你的婆婆有什麼過錯呢？因為她的兩乳之間以及隱秘之處有兇惡之相，比如黑痣、紅痣以及旋毛，這就是她的過錯。』說完這些話，就拿了食物離開了。後來在其他時候，他又來到這家，問她的婆婆說：『你的媳婦的品行怎麼樣？』婆婆回答說：『我的媳婦非常懶惰，不勤勞恭敬，喜歡罵人，容易生氣，說話粗魯。』鄔陀夷說：『你的媳婦有什麼過錯呢？』（說了和之前一樣的話）『因為她的體相和之前說的一樣，這就是她的過錯。』說完這些話，就拿了食物離開了。當時，鄔陀夷在其他日子進入室羅伐城依次乞食，在一個婆羅門居士的家裡，因為給她說法，問她的婆婆說：『你的媳婦怎麼樣？』婆婆說：『聖者！我的媳婦，孝順得像親生女兒或者像小妹妹一樣。』鄔陀夷說：『這不是她的美德，因為她的兩乳之間以及隱秘之處有善良之相，比如瓶子、魚、文字、盤曲等形狀，這就是她的美德。』又在其他日子見到她的媳婦，問道：『你的婆婆怎麼樣？』回答說：『我的婆婆像姐姐、像母親一樣。』鄔陀夷說：『這不是她的美德，因為她的兩乳之間（像之前一樣）。』詳細地說了所有的徵兆后就離開了。那個媳婦以及
【English Translation】 English version: The first three individuals involved, knowing that the Sangha (community) has lawfully resolved the dispute and quelled the matter according to the Dharma (teachings), yet re-ignite the issue, commit a Pāyantika (a minor offense). The latter two individuals involved in the reconciliation, if they re-ignite the matter after the Sangha has made a judgment, commit a Duṣkṛta (a lighter offense). The understanding of boundaries, imagination, and similar matters should be known as usual. Furthermore, there is no offense for the initial offender, or if they are afflicted by idiocy, mental derangement, or tormented by pain.
The Fifth Training Rule: Speaking to a woman alone exceeding five or six sentences.
At that time, the Buddha was in Śrāvastī (city) at the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery). At that time, Āyasmān Udayin (Venerable Udayin), skilled in observing physical characteristics, in the early morning, carrying his robes and bowl, entered Śrāvastī city to beg for alms in sequence, arriving at the house of a Brahmin householder, saw a woman and asked: 'How is your mother-in-law?' She replied: 'My mother-in-law is as violent as a rabbit struck by an arrow.' Udayin said: 'What fault does your mother-in-law have? It is because between her breasts and in her private parts there are ominous signs, such as black moles, red moles, and whorls of hair; this is her fault.' Having said these words, he took the food and left. Later, at another time, he came to the house again and asked her mother-in-law: 'How is the conduct of your daughter-in-law?' The mother-in-law replied: 'My daughter-in-law is very lazy, not diligent or respectful, likes to scold, is easily angered, and speaks coarsely.' Udayin said: 'What fault does your daughter-in-law have?' (He said the same things as before) 'Because her physical characteristics are the same as described before, this is her fault.' Having said these words, he took the food and left. At that time, Udayin, on another day, entered Śrāvastī city to beg for alms in sequence, at the house of a Brahmin householder, because he was teaching her the Dharma, asked her mother-in-law: 'How is your daughter-in-law?' The mother-in-law said: 'Venerable one! My daughter-in-law is as filial as a biological daughter or like a younger sister.' Udayin said: 'This is not her virtue, because between her breasts and in her private parts there are auspicious signs, such as the shapes of a vase, a fish, letters, and coils; this is her virtue.' Again, on another day, he saw her daughter-in-law and asked: 'How is your mother-in-law?' She replied: 'My mother-in-law is like a sister, like a mother.' Udayin said: 'This is not her virtue, because between her breasts (as before).' After describing all the signs in detail, he left. That daughter-in-law and
姑，後於異時因澡浴身體共相揩拭，于隱密處各睹其相，事同尊者鄔陀夷所言。及於后時因有斗諍共相期克，姑作是語：「汝敢對我為爭競耶？汝不自知與外男子私有交通。」答言：「我敢設盟，實無是事。」報曰：「若如是者，如何令他男子知汝隱處有靨等記？」於時新婦亦報姑曰：「我實無顏敢相斥觸，敢道家長與外交通，令他男子知其隱相，請勿多言宜息斯事。」及其彼二共懺謝已，更相問曰：「誰曾告汝隱處相耶？」答言：「聖者鄔陀夷！」姑云：「我亦曾見鄔陀夷說。」是時彼二各共譏嫌：「大德！何因故惱我等？」時有耆老苾芻，因乞食次來至其家，姑便問曰：「鄔陀夷者何如人也？」苾芻報曰：「彼是大臣子舍家棄俗持戒苾芻。」答曰：「若是持戒苾芻，何因得知女人隱處有靨等相耶？」苾芻報曰：「彼解身相知有靨等。」答曰：「豈可有相皆告人知？」苾芻聞已還至寺中告諸苾芻，諸苾芻以緣白佛。佛言：「由說法故有如是過失，從今已去不應俗家為女說法。」
如佛所說不為女人說法。時諸苾芻入村乞食，女人白言：「聖者！為我說法。」苾芻報曰：「姊妹！世尊不許為女說法。」彼便答曰：「若仁不肯為說法者，我亦不能以食相施。」諸苾芻以緣白佛，佛言：「汝等苾芻應為女人作五句說
【現代漢語翻譯】 現代漢語譯本 從前，婆婆和媳婦在不同的時候一起洗澡，互相擦拭身體，在隱秘的地方各自看到了對方的身體特徵，情況和尊者鄔陀夷（Venerable Udayin，一位比丘）所說的一樣。後來，因為發生爭吵，互相指責，婆婆說：『你竟敢和我爭吵嗎？你難道不知道你和外面的男人有私情嗎？』媳婦回答說：『我敢發誓，確實沒有這樣的事。』婆婆說：『如果這樣，怎麼會讓其他男人知道你隱秘的地方有痣之類的標記呢？』當時，媳婦也對婆婆說：『我實在沒有臉面敢於冒犯您，敢說家裡的長輩和外面的男人有私情，讓其他男人知道您隱秘的身體特徵，請不要多說了，還是停止這件事吧。』之後，她們互相懺悔道歉，又互相問：『是誰告訴你的我隱秘地方的特徵呢？』回答說：『是聖者鄔陀夷！』婆婆說：『我也曾聽鄔陀夷說過。』這時，她們兩個都開始譏諷埋怨：『大德！為什麼無緣無故地困擾我們呢？』當時，有一位年長的比丘，因為乞食來到她們家，婆婆就問：『鄔陀夷是什麼樣的人呢？』比丘回答說：『他是大臣的兒子，捨棄家庭出家，持戒的比丘。』婆婆說：『如果是持戒的比丘，怎麼會知道女人隱秘的地方有痣之類的特徵呢？』比丘回答說：『他懂得看人的身相，知道有痣之類的。』婆婆說：『難道可以把看相的結果都告訴別人嗎？』比丘聽了之後回到寺廟，告訴了其他的比丘，比丘們把這件事稟告了佛陀。佛陀說：『因為說法才會有這樣的過失，從今以後不應該在俗人家裡為女人說法。』 正如佛陀所說，不為女人說法。當時，比丘們進入村莊乞食，有女人對他們說：『聖者！請為我說法。』比丘回答說：『姊妹！世尊不允許為女人說法。』那女人就回答說：『如果仁者不肯為我說法，我也不能用食物來佈施。』比丘們把這件事稟告了佛陀，佛陀說：『你們比丘應該為女人說五句法要。』
【English Translation】 English version Once upon a time, a mother-in-law and daughter-in-law were bathing together at different times, rubbing each other's bodies. In their private areas, they each saw the other's physical characteristics, similar to what the Venerable Udayin (a bhikkhu) had said. Later, due to a quarrel, they accused each other. The mother-in-law said, 'How dare you argue with me? Don't you know you have secret affairs with outside men?' The daughter-in-law replied, 'I dare to swear, there is no such thing.' The mother-in-law said, 'If that's the case, how would other men know you have moles or other marks in your private areas?' At that time, the daughter-in-law also said to the mother-in-law, 'I really don't have the face to offend you, to say that the elder in the family has secret affairs with outside men, letting other men know your private physical characteristics. Please don't say more, let's stop this matter.' Afterwards, they repented and apologized to each other, and then asked each other, 'Who told you about the characteristics of my private area?' The answer was, 'The Venerable Udayin!' The mother-in-law said, 'I also heard Udayin say it.' At this time, they both began to ridicule and complain, 'Great Virtue! Why do you trouble us for no reason?' At that time, an elderly bhikkhu, while begging for food, came to their house. The mother-in-law asked, 'What kind of person is Udayin?' The bhikkhu replied, 'He is the son of a minister, who abandoned his family to become a monk, a bhikkhu who observes the precepts.' The mother-in-law said, 'If he is a bhikkhu who observes the precepts, how would he know that women have moles or other characteristics in their private areas?' The bhikkhu replied, 'He understands physiognomy and knows about moles and such.' The mother-in-law said, 'Can he tell everyone what he sees?' After hearing this, the bhikkhu returned to the temple and told the other bhikkhus. The bhikkhus reported this matter to the Buddha. The Buddha said, 'Because of teaching the Dharma, there is such a fault. From now on, you should not teach the Dharma to women in laypeople's homes.' As the Buddha said, do not teach the Dharma to women. At that time, bhikkhus entered a village to beg for food. A woman said to them, 'Venerable ones! Please teach me the Dharma.' The bhikkhus replied, 'Sister! The World Honored One does not allow us to teach the Dharma to women.' The woman then replied, 'If you are not willing to teach me the Dharma, I will not give you food as alms.' The bhikkhus reported this matter to the Buddha. The Buddha said, 'You bhikkhus should teach women five lines of Dharma.'
法，告女人曰：『姊妹！色無常，乃至受想行識無常。』」苾芻入村乞食，女人白言：「聖者！為我說法。」苾芻為作五句說法：「姊妹！色等無常。」女復請曰：「更為說法。」苾芻報曰：「姊妹！佛但許此，不聽多說。」女人答言：「我亦但施少許飲食。」諸苾芻以緣白佛，佛言：「與作六句說法。報言：『姊妹！眼無常，乃至耳鼻舌身意無常。』」苾芻入村乞食，女人白言：「聖者！為我說法。」苾芻為作六句說法：「姊妹！眼等無常。」女復請曰：「更為說法。」苾芻報曰：「姊妹！佛但許此，不聽多說。」女人答言：「我亦但施少許飲食。」諸苾芻以緣白佛，佛言：「應置男子，隨意多說。」苾芻乞食入村，女人白言：「聖者！為我說法。」苾芻報曰：「應喚男子。」白言：「何用丈夫？」報曰：「世尊制戒：『應對男子為女說法，隨意多說。』」女曰：「善哉！我有護者仁復無畏，足得隨意為我說法。」便喚男子，苾芻說法而去。
時六眾苾芻次行乞食到女人處，報言：「姊妹！可坐，我為說法。」女人白言：「聖者！小住，待我喚男子來。」六眾報曰：「何須男子？但令有一獼猴雞犬犢子小兒。」即為女人說法而去。時有耆老苾芻乞食而至，女人白言：「聖者！為我說法。」苾芻報言：「應喚男
【現代漢語翻譯】 現代漢語譯本：佛陀說，告訴那些女人說：『姐妹們！色（rupa，物質現象）是無常的，乃至受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）也是無常的。』一位比丘（bhiksu，佛教僧侶）進入村莊乞食，一個女人對他說：『聖者！請為我說法。』比丘為她說了五句法：『姐妹！色等是無常的。』女人又請求說：『請再為我說法。』比丘回答說：『姐妹！佛陀只允許說這些，不允許說更多。』女人回答說：『我也只施捨少許飲食。』眾比丘將此事稟告佛陀，佛陀說：『可以為她們說六句法。告訴她們：『姐妹！眼（caksu，視覺）是無常的，乃至耳（srotra，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意（manas，思維）也是無常的。』一位比丘進入村莊乞食，一個女人對他說：『聖者！請為我說法。』比丘為她說了六句法：『姐妹！眼等是無常的。』女人又請求說：『請再為我說法。』比丘回答說：『姐妹！佛陀只允許說這些，不允許說更多。』女人回答說：『我也只施捨少許飲食。』眾比丘將此事稟告佛陀，佛陀說：『應該安排男子在場，就可以隨意多說。』比丘乞食進入村莊，一個女人對他說：『聖者！請為我說法。』比丘回答說：『應該叫男子來。』女人說：『要丈夫做什麼？』比丘回答說：『世尊（bhagavan，佛陀的尊稱）制定戒律：『應該對著男子為女人說法，可以隨意多說。』女人說：『太好了！我有護持者，既仁慈又無畏，足夠隨意地為我說法。』於是叫來男子，比丘說法后離去。 當時，六眾比丘（指行為不端的比丘團體）依次乞食來到那個女人處，對比她說：『姐妹！請坐下，我為你說法。』女人說：『聖者！請稍等，等我叫男子來。』六眾比丘說：『何須男子？只要有一隻猴子、雞、狗、小牛或小孩就行了。』就為女人說法后離去。當時，有一位年長的比丘乞食來到，女人對他說：『聖者！請為我說法。』比丘回答說：『應該叫男子來。』
【English Translation】 English version: The Buddha said, telling the women: 'Sisters! Form (rupa, material phenomena) is impermanent, and so are feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness).' A bhiksu (Buddhist monk) entered a village to beg for food, and a woman said to him: 'Venerable one! Please teach me the Dharma.' The bhiksu taught her five sentences of Dharma: 'Sisters! Form and so on are impermanent.' The woman requested again: 'Please teach me more.' The bhiksu replied: 'Sisters! The Buddha only allows this much, not more.' The woman replied: 'I also only give a small amount of food.' The bhiksus reported this matter to the Buddha, and the Buddha said: 'You can teach them six sentences of Dharma. Tell them: 'Sisters! The eye (caksu, vision) is impermanent, and so are the ear (srotra, hearing), nose (ghrana, smell), tongue (jihva, taste), body (kaya, touch), and mind (manas, thought).' A bhiksu entered a village to beg for food, and a woman said to him: 'Venerable one! Please teach me the Dharma.' The bhiksu taught her six sentences of Dharma: 'Sisters! The eye and so on are impermanent.' The woman requested again: 'Please teach me more.' The bhiksu replied: 'Sisters! The Buddha only allows this much, not more.' The woman replied: 'I also only give a small amount of food.' The bhiksus reported this matter to the Buddha, and the Buddha said: 'A man should be present, then you can speak as much as you like.' A bhiksu entered a village to beg for food, and a woman said to him: 'Venerable one! Please teach me the Dharma.' The bhiksu replied: 'You should call a man.' The woman said: 'What is the use of a husband?' The bhiksu replied: 'The Bhagavan (Buddha's honorific title) has established a precept: 'You should speak to a man for a woman, and you can speak as much as you like.'' The woman said: 'Excellent! I have a protector who is both kind and fearless, enough to teach me the Dharma as much as he likes.' Then she called a man, and the bhiksu taught the Dharma and left. At that time, the six-group bhiksus (referring to a group of monks with misconduct) went to the woman's place in turn to beg for food, and said to her: 'Sisters! Please sit down, I will teach you the Dharma.' The woman said: 'Venerable one! Please wait a moment, let me call a man.' The six-group bhiksus said: 'What is the need for a man? Just let there be a monkey, chicken, dog, calf, or child.' Then they taught the woman the Dharma and left. At that time, an elderly bhiksu came to beg for food, and the woman said to him: 'Venerable one! Please teach me the Dharma.' The bhiksu replied: 'You should call a man.'
子，為汝說法。」女人白言：「聖者！此有獼猴雞犬犢子小兒，隨有一時即得說法。」苾芻報曰：「我不應對如此男子為女說法。」苾芻告曰：「誰教汝等將此當男而為說法？」女言：「聖者！六眾教我。」苾芻報曰：「非彼誰能作斯惡行。」諸苾芻以緣白佛，佛言：「應對有知男子方可說法。」
如世尊說為女人說法應五六句。時六眾苾芻為女人說五句法時故心至六，說六句時故心至七。時有苾芻見而報曰：「具壽！如世尊說為女說法應五六句，何故仁今故至六七？」六眾報曰：「豈六七句飲酒啖蒜耶？」少欲苾芻聞生嫌賤，作如是語：「如世尊說：『為女說法不過五六句。』云何六眾苾芻故至六七語？」以緣白佛。佛以此緣集苾芻眾，乃至問六眾曰：「我製爲女人說法但五六句，汝等故心說六七耶？」答言：「實爾。大德！」佛以種種呵責廣說如前，乃至「我今為諸弟子制其學處，應如是說：若復苾芻為女人說法過五六語，除有智男子，波逸底迦。」
苾芻義如上，此謂六眾，若更有餘如是流類。
女人者，謂是有力解善惡語。
不得過五六語者，若說五句法時故心至六，若說六句法時故心至七。
法者，若佛說若聲聞說。說者，謂口宣陳。
除有智男子者，謂非無知解男
【現代漢語翻譯】 現代漢語譯本：佛陀對阿難說：『阿難，我將為你說法。』一個女人說道：『聖者！這裡有猴子、雞、狗、小牛和小孩，隨便哪個都可以隨時聽您說法。』一位比丘回答說：『我不應該對這些像男人一樣的女人說法。』比丘又說：『是誰教你們把這些當成男人來聽法的？』那女人說：『是六眾（指六位行為不端的比丘）教我們的。』比丘回答說：『除了他們，誰能做出這種惡行？』眾比丘將此事稟告佛陀，佛陀說：『應該只對有理解能力的男子說法。』 如同世尊所說，為女人說法應該只說五六句。當時，六眾比丘為女人說五句法時，故意說到六句；說六句法時，故意說到七句。當時，有一位比丘看見了，就說：『具壽（對年長比丘的尊稱）！如同世尊所說，為女人說法應該只說五六句，為什麼您現在故意說到六七句？』六眾回答說：『難道說了六七句就像喝酒吃蒜一樣嗎？』少欲（指對物質慾望少）的比丘聽了，心生嫌惡，這樣說道：『如同世尊所說：為女人說法不能超過五六句。』為什麼六眾比丘故意說到六七句？』於是將此事稟告佛陀。佛陀因此事召集比丘僧眾，乃至問六眾說：『我制定了為女人說法只能說五六句，你們卻故意說六七句嗎？』回答說：『確實如此，大德！』佛陀用種種呵責，詳細地像之前一樣說明，乃至說：『我現在為諸位弟子制定學處（戒律），應該這樣說：如果比丘為女人說法超過五六句，除非有有智慧的男子在場，否則就犯波逸提迦（一種輕罪）。』 比丘的定義如上所述，這裡指的是六眾，或者其他類似的人。 女人，指的是有能力理解善惡之語的人。 不得超過五六句，指的是說五句法時故意說到六句，說六句法時故意說到七句。 法，指的是佛陀所說，或者聲聞（佛陀的弟子）所說。說，指的是口頭宣講。 除非有有智慧的男子在場，指的是並非沒有理解能力的男子。
【English Translation】 English version: The Buddha said to Ānanda (one of the ten principal disciples of the Buddha): 'Ānanda, I will expound the Dharma for you.' A woman said: 'Venerable One! Here are monkeys, chickens, dogs, calves, and small children; any of them can listen to the Dharma at any time.' A Bhikṣu (Buddhist monk) replied: 'I should not expound the Dharma to women who are like men.' The Bhikṣu further said: 'Who taught you to regard these as men and listen to the Dharma?' The woman said: 'The six groups (referring to six monks with misconduct) taught us.' The Bhikṣu replied: 'Who but they could commit such evil deeds?' The Bhikṣus reported this matter to the Buddha, and the Buddha said: 'The Dharma should only be expounded to men who have the ability to understand.' As the World-Honored One said, when expounding the Dharma to women, one should only speak five or six sentences. At that time, the six groups of Bhikṣus, when speaking five sentences of Dharma to women, intentionally spoke six sentences; when speaking six sentences of Dharma, they intentionally spoke seven sentences. At that time, a Bhikṣu saw this and said: 'Āyasmān (a term of respect for senior monks)! As the World-Honored One said, when expounding the Dharma to women, one should only speak five or six sentences. Why do you now intentionally speak six or seven sentences?' The six groups replied: 'Is speaking six or seven sentences like drinking alcohol and eating garlic?' A Bhikṣu with few desires (referring to those with few material desires), upon hearing this, felt disgusted and said: 'As the World-Honored One said: When expounding the Dharma to women, one should not exceed five or six sentences. Why do the six groups of Bhikṣus intentionally speak six or seven sentences?' Thus, he reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikṣu Sangha (Buddhist monastic community), and even asked the six groups: 'I have established that when expounding the Dharma to women, one can only speak five or six sentences, but you intentionally speak six or seven sentences?' They replied: 'Indeed, Venerable One!' The Buddha used various rebukes, explaining in detail as before, and even said: 'I now establish a training rule (precept) for all disciples, which should be stated as follows: If a Bhikṣu expounds the Dharma to a woman and exceeds five or six sentences, unless there is a wise man present, he commits a Pāyantika (a minor offense).' The definition of Bhikṣu is as mentioned above, here referring to the six groups, or others of similar kind. Woman refers to someone who has the ability to understand good and evil words. Not exceeding five or six sentences refers to intentionally speaking six sentences when speaking five sentences of Dharma, and intentionally speaking seven sentences when speaking six sentences of Dharma. Dharma refers to what the Buddha said, or what the Śrāvakas (disciples of the Buddha) said. Speaking refers to verbal proclamation. Unless there is a wise man present refers to a man who is not without the ability to understand.
子。
波逸底迦義亦如上。
此中犯相其事云何？若苾芻于上閣中以五六句為女說法，故心至六至七，各得波逸底迦。若在上閣為女說法已下至中閣，時彼女人亦隨下閣，作如是語：「聖者！更可為我宣說法要。」時彼苾芻應報彼曰：「姊妹！我已說訖。」彼云：「聖者！更願為我宣陳妙法。」時彼苾芻應五六句為其說法，若至六七得波逸底迦。如是乃至閣下，或復至門或至檐前，過說之時皆得墮罪。若教女誦時或復彼問，或復有智女人能於後後轉生異問者，應隨所問，答之無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
與未圓具人同句讀誦學處第六
爾時佛在室羅伐城逝多林。時六眾苾芻與未圓具人同句讀誦，于其住處作大囂聲，如婆羅門誦諸外論，又如俗眾在學堂中高聲習讀。於時世尊聞其住處音響諠聒，便告阿難陀曰：「何因住處作大囂聲，如婆羅門誦諸外論，又如俗眾在學堂中高聲習讀？」時阿難陀白言：「世尊此是六眾苾芻與未圓具人同句讀誦，為此寺中出大音聲，如婆羅門等具陳其事。」佛告阿難陀：「豈諸苾芻與未圓具人同句讀誦？」阿難陀白佛言：「同句讀誦。」爾時世尊以此因緣如前廣說，乃至問六眾苾芻曰：「汝等實與未圓具人同句讀誦不？」白佛言：「實
【現代漢語翻譯】 現代漢語譯本： 子。
波逸底迦（Pācittiya，一種戒律名稱）的意義也如上所述。
此中觸犯戒律的情況是怎樣的呢？如果比丘（bhikkhu，佛教出家男眾）在上層樓閣中用五六句話為女子說法，故意說到六七句，每次都會觸犯波逸底迦（Pācittiya）戒。如果他在上層樓閣為女子說法後下到中層樓閣，這時那女子也跟隨下到中層樓閣，並說：『聖者！請再為我宣說佛法的要義。』這時，那位比丘應該回答她說：『姊妹！我已經說完了。』她又說：『聖者！更希望您為我宣講精妙的佛法。』這時，那位比丘如果用五六句話為她說，說到六七句就會觸犯波逸底迦（Pācittiya）戒。像這樣，乃至下到樓閣下，或者到門口，或者到屋檐前，超過應說的時間都會觸犯墮罪。如果教女子誦經，或者女子提問，或者有聰明的女子能在之後提出不同的問題，應該隨著所問的回答，這樣就沒有觸犯。另外，沒有觸犯的情況包括：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
與未受具足戒者一同誦讀學處第六
那時，佛陀在室羅伐城（Śrāvastī）的逝多林（Jetavana）。當時，六群比丘（the group of six monks）與未受具足戒的人一同誦讀，在他們的住處發出很大的喧譁聲，就像婆羅門（Brahmin）誦讀各種外道理論，又像世俗大眾在學堂中高聲學習誦讀。當時，世尊（Bhagavan，佛陀的尊稱）聽到他們的住處聲音喧鬧，便告訴阿難陀（Ānanda，佛陀的十大弟子之一）說：『什麼原因導致住處發出這麼大的喧譁聲，就像婆羅門（Brahmin）誦讀各種外道理論，又像世俗大眾在學堂中高聲學習誦讀？』當時，阿難陀（Ānanda）稟告說：『世尊（Bhagavan），這是六群比丘（the group of six monks）與未受具足戒的人一同誦讀，因此寺廟中發出很大的聲音，就像婆羅門（Brahmin）等。』並詳細陳述了事情的經過。佛陀告訴阿難陀（Ānanda）：『難道那些比丘（bhikkhu）與未受具足戒的人一同誦讀？』阿難陀（Ānanda）稟告佛陀說：『一同誦讀。』這時，世尊（Bhagavan）以此因緣像前面一樣廣泛地講述，乃至問六群比丘（the group of six monks）說：『你們確實與未受具足戒的人一同誦讀了嗎？』他們稟告佛陀說：『確實是這樣。』
【English Translation】 English version: Son.
The meaning of Pācittiya (a type of precept) is as above.
What are the circumstances of committing an offense in this case? If a bhikkhu (Buddhist monk) in an upper chamber preaches to a woman with five or six sentences, intentionally reaching six or seven sentences, each time incurring a Pācittiya offense. If he preaches to a woman in the upper chamber and then descends to the middle chamber, and the woman also follows him down to the middle chamber, saying, 'Venerable one! Please further expound the essentials of the Dharma for me,' then the bhikkhu should reply to her, 'Sister! I have already finished speaking.' If she says, 'Venerable one! I further wish you to expound the wonderful Dharma for me,' and the bhikkhu then speaks to her with five or six sentences, reaching six or seven sentences, he incurs a Pācittiya offense. Thus, even down to the lower chamber, or to the door, or to the eaves, exceeding the appropriate time for speaking, he commits an offense. If teaching a woman to recite, or if she asks questions, or if a wise woman can raise different questions later on, one should answer according to the questions asked, and there is no offense. Furthermore, there is no offense for the initial offender, or for one who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering.
The Sixth Training Rule on Reciting Together with Those Not Fully Ordained
At that time, the Buddha was in Jetavana (Jetavana) in Śrāvastī (Śrāvastī). At that time, the group of six monks (the group of six monks) recited together with those not fully ordained, making a great clamor in their dwelling place, like Brahmins (Brahmin) reciting various non-Buddhist theories, and like laypeople loudly studying and reciting in a school. At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) heard the noisy sounds from their dwelling place and said to Ānanda (Ānanda, one of the Buddha's ten great disciples), 'What is the reason for the great clamor in the dwelling place, like Brahmins (Brahmin) reciting various non-Buddhist theories, and like laypeople loudly studying and reciting in a school?' At that time, Ānanda (Ānanda) reported, 'Bhagavan (the Blessed One), it is because the group of six monks (the group of six monks) are reciting together with those not fully ordained, therefore the monastery is making a great noise, like Brahmins (Brahmin) and others.' And he described the matter in detail. The Buddha said to Ānanda (Ānanda), 'Are those bhikkhus (monks) reciting together with those not fully ordained?' Ānanda (Ānanda) reported to the Buddha, 'They are reciting together.' At that time, the Bhagavan (the Blessed One), using this cause and condition, spoke extensively as before, and even asked the group of six monks (the group of six monks), 'Did you indeed recite together with those not fully ordained?' They reported to the Buddha, 'Indeed, it is so.'
爾。大德！」爾時世尊以種種呵責，乃至「我今為諸弟子制其學處，應如是說：若復苾芻與未近圓人同句讀誦教授法者，波逸底迦。」
若復苾芻者，謂是六眾，若更有餘如是流類。
未圓具人者，有兩種圓具：謂苾芻及苾芻尼，余併名為未圓具者。
言句者，有同句、前句。云何同句？謂圓具者云：「諸惡莫作。」時其未圓具者，便共一時云：「諸惡莫作。」是名同句。云何前句？謂圓具者云：「諸惡莫作。」聲未絕時，其未具者同聲道此句，遂在先云：「諸善奉行。」是名前句。云何同字？謂圓具者云「惡」字時。其未具者遂同時云「惡」，是名同字。云何前字？謂圓具者云「惡」字聲未絕時，其未具者同聲道「惡」字，遂在先云「善」，是名前字。
言讀誦者，誦言領受。
言法者，謂佛及聲聞所說之法。
波逸底迦者義如上說。
此中犯相其事云何？若苾芻于未圓具人作未圓具想及疑，與同句、先句讀誦法者，得根本罪。若於未圓具人作未圓具想及疑，與同字、先字讀誦法者，得根本罪。若於未圓具人作圓具想及疑，與其同句先句、同字先字說者，得惡作罪。若於圓具者作未圓具想及疑，同句先句、同字先字說者，得惡作罪。若於圓具作圓具想無犯。若口吃者若
【現代漢語翻譯】 現代漢語譯本： 爾（您）。大德（尊者）！』當時，世尊用種種呵責，乃至說：『我現在為諸位弟子制定學處（戒條），應當這樣說：如果比丘（男性出家人）與未近圓人（未受具足戒者）一同句讀誦教授佛法，犯波逸底迦（一種罪名）。』
『若複比丘』，是指六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、在家優婆塞和優婆夷），或者還有其他類似的人。
『未圓具人』，有兩種圓具（受具足戒）：即比丘和比丘尼，其餘都稱為未圓具者。
『言句』，有同句、前句。什麼是同句？即受具足戒者說：『諸惡莫作（各種壞事都不要做）。』當時未受具足戒者，便一起同時說：『諸惡莫作。』這叫做同句。什麼是前句？即受具足戒者說：『諸惡莫作。』聲音未斷絕時，未受具足戒者同時說此句，於是在先說：『諸善奉行（各種好事都要奉行）。』這叫做前句。什麼是同字？即受具足戒者說『惡』字時，未受具足戒者便同時說『惡』，這叫做同字。什麼是前字？即受具足戒者說『惡』字聲音未斷絕時，未受具足戒者同時說『惡』字，於是在先說『善』，這叫做前字。
『言讀誦』，誦讀領受。
『言法』，是指佛陀以及聲聞（佛陀的弟子）所說的佛法。
『波逸底迦』的意義如上文所說。
此中犯戒的相狀是怎樣的呢？如果比丘對比丘于未受具足戒的人，作未受具足戒想或者懷疑，與他們同句、先句讀誦佛法，得根本罪。如果比丘對比丘于未受具足戒的人，作未受具足戒想或者懷疑，與他們同字、先字讀誦佛法，得根本罪。如果比丘對比丘于未受具足戒的人，作受具足戒想或者懷疑，與他們同句、先句、同字、先字讀誦佛法，得惡作罪。如果比丘對比丘于受具足戒的人，作未受具足戒想或者懷疑，同句、先句、同字、先字讀誦佛法，得惡作罪。如果比丘對比丘于受具足戒的人，作受具足戒想，沒有罪。如果是口吃者，如果
【English Translation】 English version: 『You. Venerable Sir!』 At that time, the World-Honored One (世尊) with various rebukes, even said: 『Now I am establishing the precepts (學處) for the disciples, it should be said thus: If a Bhikshu (苾芻, a fully ordained male monastic) recites and teaches the Dharma (法) in the same phrase with someone who is not fully ordained (未近圓人), it is a Payantika (波逸底迦, a type of offense).』
『If a Bhikshu,』 refers to the six groups (六眾, referring to Bhikshus, Bhikshunis, Shikshamanas, Shramaneras, Shramanerikas, Upasakas and Upasikas), or others of similar kind.
『Someone who is not fully ordained,』 there are two types of full ordination (圓具): namely Bhikshus and Bhikshunis, the rest are all called those who are not fully ordained.
『Phrase (句),』 there is 『same phrase (同句)』 and 『preceding phrase (前句).』 What is 『same phrase』? It means when a fully ordained person says: 『Avoid all evil (諸惡莫作).』 At that time, the person who is not fully ordained then says together at the same time: 『Avoid all evil.』 This is called 『same phrase.』 What is 『preceding phrase』? It means when a fully ordained person says: 『Avoid all evil.』 Before the sound ceases, the person who is not fully ordained says this phrase together, and thus says before: 『Practice all good (諸善奉行).』 This is called 『preceding phrase.』 What is 『same word (同字)?』 It means when a fully ordained person says the word 『evil (惡),』 the person who is not fully ordained then says 『evil』 at the same time, this is called 『same word.』 What is 『preceding word (前字)?』 It means when a fully ordained person says the word 『evil』 before the sound ceases, the person who is not fully ordained says the word 『evil』 at the same time, and thus says 『good (善)』 before, this is called 『preceding word.』
『Recitation (讀誦),』 means reciting and receiving.
『Dharma (法),』 refers to the Dharma spoken by the Buddha (佛) and the Shravakas (聲聞, disciples of the Buddha).
The meaning of 『Payantika (波逸底迦)』 is as explained above.
What is the nature of the offense in this case? If a Bhikshu, regarding a person who is not fully ordained as not fully ordained or is in doubt, recites the Dharma in the same phrase or preceding phrase with them, he commits a fundamental offense (根本罪). If a Bhikshu, regarding a person who is not fully ordained as not fully ordained or is in doubt, recites the Dharma in the same word or preceding word with them, he commits a fundamental offense. If a Bhikshu, regarding a person who is not fully ordained as fully ordained or is in doubt, recites the Dharma in the same phrase, preceding phrase, same word, or preceding word with them, he commits a Dukkrta (惡作罪, a minor offense). If a Bhikshu, regarding a person who is fully ordained as not fully ordained or is in doubt, recites the Dharma in the same phrase, preceding phrase, same word, or preceding word with them, he commits a Dukkrta. If a Bhikshu, regarding a person who is fully ordained as fully ordained, there is no offense. If someone stutters, if
性急者，若捷語者並無犯。若教誦時、若教問時無犯。又無犯者，謂最初犯人，及癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第二十六 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十七
三藏法師義凈奉 制譯
向未圓具人說粗罪學處第七
爾時薄伽梵在室羅伐城逝多林給孤獨園。時有眾多苾芻或老或少，由未離欲煩惱現前行於非法，遂犯僧伽伐尸沙。後於明解律藏者就之聽習，識知罪已各生追悔求欲除罪，即便如法行其遍住及摩那[卑*也]，便為眾僧供給飲水或為扇涼，或於世尊發爪窣堵波所，以新瞿昧耶而涂拭之，並余作務。時有信敬婆羅門居士等，見而議曰：「世間有人善別寶玉，觀諸寶物非偽濫者方收舉之。此諸苾芻亦復如是，善知因果收諸福業，雖年老耄親為眾僧供給飲水，並諸作務而不辭勞。然此六眾唯自養身不修勝福。」彼諸人眾作輕賤時，六眾聞已告諸人曰：「汝等謂彼情樂福故而供給耶？然彼非是好心自修福業，但是僧眾與治罰事令其營作。」諸人問曰：「彼有何過眾與治罰？」六眾報曰：「此老苾芻自作如是如是非法之事。」時彼婆羅門居士聞行非法，各生嫌恥作如是語：「斯等老宿尚作非理，
【現代漢語翻譯】 現代漢語譯本 性情急躁的人，或者說話很快的人，不算違犯（戒律）。如果是在教導背誦的時候，或者教導提問的時候，不算違犯。另外，沒有違犯的情況包括：最初的犯戒者，以及癡呆、精神錯亂、被痛苦煩惱纏繞的人。
《根本說一切有部毗奈耶》卷第二十六 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第二十七
三藏法師義凈 奉 制譯
向未圓具人說粗罪學處第七
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時有很多比丘（bhikṣu），有的年老，有的年輕，因為沒有斷除慾望煩惱，現前做出不合佛法的事情，於是觸犯了僧伽伐尸沙（saṃghāvaśeṣa，僧殘罪）。後來，他們嚮明瞭解律藏的人請教學習，認識到自己的罪過之後，各自產生後悔之心，想要消除罪過，便依法進行遍住（parivāsa）和摩那[卑*也]（mānatva）的懺悔，並且為僧眾提供飲水，或者扇風，或者在世尊（Śākyamuni）的發爪窣堵波（stūpa，塔）處，用新的瞿昧耶（gomaya，牛糞）塗抹擦拭，以及做其他的事務。當時，有信敬佛法的婆羅門（brāhmaṇa）居士等，看到這些情況后議論說：『世間有人善於辨別寶玉，觀察各種寶物，不是偽劣的才收取。這些比丘也是這樣，善於知道因果，收取各種福業，即使年老體衰，也親自為僧眾提供飲水，以及做各種事務而不辭勞苦。然而，這六眾（指六個比丘）只顧自己養身，不修殊勝的福德。』那些人眾輕視他們的時候，六眾聽到了，告訴那些人說：『你們認為他們是喜歡修福才提供服務的嗎？其實他們不是真心修福，而是僧眾對他們進行了懲罰，讓他們做這些事情。』那些人問：『他們有什麼過錯，僧眾要懲罰他們？』六眾回答說：『這些老比丘自己做了這樣那樣的非法之事。』當時，那些婆羅門居士聽到他們做了非法之事，各自感到羞恥，說出這樣的話：『這些人老資格的比丘尚且做出不合道理的事情，
【English Translation】 English version For those who are impatient or speak quickly, there is no offense. There is no offense when teaching recitation or when teaching questioning. Furthermore, there is no offense for the initial offender, as well as those who are mentally impaired, confused, or afflicted by pain and distress.
Vinaya of the Mūlasarvāstivāda, Volume 26 Taisho Tripitaka, Volume 23, No. 1442, Vinaya of the Mūlasarvāstivāda
Vinaya of the Mūlasarvāstivāda, Volume 27
Translated under Imperial Decree by the Tripiṭaka Master Yijing
The Seventh Chapter on the Rules of Serious Offenses for Those Not Fully Ordained
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jetavana (Jetavana) Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, there were many bhikṣus (bhikṣu), some old and some young, who, because they had not abandoned their desires and afflictions, were engaging in non-Dharmic conduct, and thus violated the saṃghāvaśeṣa (saṃghāvaśeṣa, offense requiring a meeting of the Sangha). Later, they approached those who understood the Vinaya (monastic rules) to learn from them, and after recognizing their offenses, each felt remorse and sought to expiate their sins. They then performed the parivāsa (parivāsa, probation) and mānatva (mānatva, penance) according to the Dharma, and provided drinking water for the Sangha, or fanned them, or at the stūpa (stūpa, reliquary mound) of the Buddha's (Śākyamuni) hair and nails, they smeared and wiped it with fresh gomaya (gomaya, cow dung), and performed other tasks. At that time, faithful and respectful brāhmaṇas (brāhmaṇa) and laypeople, seeing this, discussed among themselves, saying, 'In the world, there are people who are good at distinguishing precious gems, and only collect those that are not counterfeit. These bhikṣus are also like that, good at knowing cause and effect, and collecting various meritorious deeds. Even though they are old and frail, they personally provide drinking water for the Sangha and perform various tasks without complaint. However, these six bhikṣus (referring to six specific bhikṣus) only care for their own bodies and do not cultivate superior merit.' When those people showed contempt for them, the six bhikṣus heard it and told those people, 'Do you think they are providing services because they enjoy cultivating merit? In fact, they are not sincerely cultivating merit, but the Sangha has punished them and made them do these things.' Those people asked, 'What offenses did they commit that the Sangha punished them?' The six bhikṣus replied, 'These old bhikṣus themselves have committed such and such non-Dharmic acts.' At that time, those brāhmaṇa laypeople, upon hearing that they had committed non-Dharmic acts, each felt ashamed and said such words: 'These senior bhikṣus are still doing unreasonable things,'
諸餘年少有罪何疑？」諸老苾芻于食后時，復于窣睹波所同前涂拭。是時六眾詣彼老宿苾芻弟子求寂處，問言：「具壽！汝等二師今何處去？」弟子答曰：「大德！我之師主修諸福業。」彼便問曰：「修何福耶？」答曰：「於世尊發爪窣睹波處，以細軟牛糞而為涂拭。」彼弟子等問六眾曰：「大德！仁等何不修福？」六眾報曰：「汝等知不？非汝二師自心求福，于窣睹波所而為供養；但是僧眾與苦治罰令其受行。」弟子問曰：「我之師主作何罪過而受治罰？」彼便答曰：「汝之師主自作如是如是非法之事。」時彼老宿苾芻既出罪已，令諸求寂作眾事業。彼便報曰：「師等何不自為？」師曰：「我不應作。」求寂報曰：「師等尚作如是如是非法之事，斯等作業何不合耶？」師便報曰：「雖有斯過，我等如法皆已說除。然此罪事誰向汝說？」求寂報曰：「是六眾苾芻。」時諸少欲苾芻聞生嫌賤：「云何苾芻于未圓具人說他粗罪？」時諸苾芻以此因緣具白世尊。世尊告諸苾芻，廣說乃至問六眾曰：「汝等苾芻實向未圓具人說他粗罪不？」白佛言：「大德！實爾。」於時世尊以種種呵責，乃至「非出家者之所應作。」既呵責已告諸苾芻曰：「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻知他苾芻有粗惡罪，向
【現代漢語翻譯】 現代漢語譯本 『其他年輕的比丘有什麼罪過值得懷疑呢？』那些年老的比丘在飯後，又一起到佛塔處像之前一樣塗抹。當時，六眾比丘來到那些老修行比丘的弟子，也就是沙彌所在的地方，問道：『具壽（對出家人的尊稱）！你們的兩位師父現在去哪裡了？』弟子回答說：『大德（對出家人的尊稱）！我的師父們去修各種福業了。』六眾比丘便問：『修什麼福業呢？』弟子回答說：『在世尊（釋迦牟尼佛）的頭髮和指甲所建的佛塔處，用柔軟的牛糞進行塗抹。』那些弟子反問六眾比丘：『大德！你們為什麼不修福呢？』六眾比丘回答說：『你們知道嗎？不是你們的兩位師父自己想要求福，才在佛塔處進行供養；而是僧團對他們進行了懲罰，讓他們這樣做。』弟子問：『我的師父們犯了什麼罪過而受到懲罰？』六眾比丘便回答說：『你們的師父自己做了這樣那樣的非法之事。』 當時，那些老修行比丘已經懺悔完畢，讓那些沙彌做僧團的事務。沙彌便說：『師父們為什麼不自己做呢？』師父說：『我們不應該做。』沙彌回答說：『師父們尚且做了這樣那樣的非法之事，這些事務為什麼不適合做呢？』師父便回答說：『雖然有這樣的過錯，我們已經如法地懺悔清除了。然而，是誰把這些罪過告訴你們的？』沙彌回答說：『是六眾比丘。』當時，那些少欲知足的比丘聽了之後，心生嫌棄：『為什麼比丘要向沒有受具足戒的人說別人的嚴重罪過呢？』當時，眾比丘將此事因緣詳細地稟告了世尊。世尊告誡眾比丘，廣泛地開示，乃至問六眾比丘：『你們這些比丘真的向沒有受具足戒的人說了別人的嚴重罪過嗎？』六眾比丘回答佛說：『大德！確實如此。』當時，世尊以種種言辭呵斥他們，乃至說：『這不是出家人應該做的事情。』呵斥完畢后，世尊告訴眾比丘說：『我觀察到十種利益，為眾比丘制定戒律，應該這樣說：』 『如果比丘知道其他比丘有嚴重的罪過，向...
【English Translation】 English version 『What doubts are there about the offenses of the other young monks?』 After their meal, those elder monks went together to the stupa and plastered it as before. At that time, the group of six monks went to the disciples of those elder ascetic monks, to the novices' dwelling place, and asked: 『Venerable ones! Where have your two teachers gone now?』 The disciples replied: 『Great Worthies! My teachers are cultivating various meritorious deeds.』 They then asked: 『What meritorious deeds are they cultivating?』 The disciples replied: 『They are plastering the stupa built with the hair and nails of the World Honored One (Shakyamuni Buddha) with soft cow dung.』 Those disciples then asked the group of six monks: 『Great Worthies! Why don't you cultivate merit?』 The group of six monks replied: 『Do you know? It is not that your two teachers are seeking merit themselves by making offerings at the stupa; rather, the Sangha (monastic community) has punished them and made them do this.』 The disciples asked: 『What offenses have my teachers committed to be punished?』 The group of six monks then replied: 『Your teachers themselves have committed such and such unlawful acts.』 At that time, those elder ascetic monks, having finished their expiation, instructed those novices to do the Sangha's work. The novices then said: 『Why don't the teachers do it themselves?』 The teachers said: 『We should not do it.』 The novices replied: 『The teachers have even committed such and such unlawful acts, why is this work not suitable for you?』 The teachers then replied: 『Although we have such faults, we have already confessed and cleared them according to the Dharma. However, who told you about these offenses?』 The novices replied: 『It was the group of six monks.』 At that time, those monks who desired little and were content, upon hearing this, felt aversion: 『Why should monks tell those who have not received full ordination about the serious offenses of others?』 At that time, the monks reported this cause and condition in detail to the World Honored One. The World Honored One admonished the monks, extensively expounding, and even asked the group of six monks: 『You monks, did you really tell those who have not received full ordination about the serious offenses of others?』 The group of six monks replied to the Buddha: 『Great Worthy! It is indeed so.』 At that time, the World Honored One rebuked them with various words, even saying: 『This is not something that renunciants should do.』 After rebuking them, the World Honored One told the monks: 『I have observed ten benefits, and I am establishing precepts for the monks, which should be stated as follows:』 『If a monk knows that another monk has a serious offense, and tells...
未受近圓人說者，波逸底迦。」
如是世尊為諸苾芻制學處已，室羅伐城有苾芻名曰廣額，有苾芻尼名曰松幹。時此二人于諸俗舍作污家事現不善相，遂使諸人不生敬信。時諸苾芻以此因緣具白世尊，世尊告曰：「汝諸苾芻應差苾芻于諸俗家告語諸人云：『廣額苾芻、松幹苾芻尼所作非法。』若苾芻不具五法即不應差，設差亦不應遣去。云何為五？有愛、恚、癡、怖、不知說與未說。若具五法應差，設差應去。如是應敷座鳴揵稚，眾既集已以言告知，先當問能：『汝某甲能往諸俗家，說廣額苾芻、松幹苾芻尼所行非法不？』彼答言：『能。』次一苾芻為白羯磨，應如是作：
「『大德僧伽聽！此廣額苾芻、松幹苾芻尼，于諸俗家作諸非法，遂令諸人不生敬信。此苾芻某甲能往諸俗家，說廣額苾芻、松幹苾芻尼所行非法。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲，于諸俗家說廣額苾芻、松幹苾芻尼所行非法。白如是。』次作羯磨。
「『大德僧伽聽！此廣額苾芻、松幹苾芻尼，于諸俗家作諸非法，遂令諸人不生敬信。此苾芻某甲能往俗家，說廣額苾芻、松幹苾芻尼所行非法。僧伽今差苾芻某甲于諸俗家為說過人，于諸俗家說廣額苾芻、松幹苾芻尼所行非法。若諸具壽許此苾芻某甲于諸俗家為說
【現代漢語翻譯】 現代漢語譯本： 『對未受具足戒的人說（法），犯波逸提迦（一種戒律）。』
如是世尊為眾比丘制定戒律后，室羅伐城（Śrāvastī）有一位比丘名叫廣額，有一位比丘尼名叫松幹。當時這二人在各俗家做不清凈的事情，顯現不好的行為，以致使人們不生恭敬和信心。當時眾比丘因此事稟告世尊，世尊說：『你們眾比丘應當派遣比丘到各俗家告訴眾人說：「廣額比丘、松幹比丘尼所做的事情不符合佛法。」如果不具備五種條件的比丘就不應該派遣，即使派遣了也不應該讓他去。哪五種呢？有愛、有嗔、有癡、有怖、不知道該說與不該說。如果具備這五種條件就應該派遣，即使派遣了也應該讓他去。』應該鋪設座位，敲擊犍稚（ghanta，寺院中用以集眾的法器），大眾聚集後用言語告知，先應當問：『你某甲能去各俗家，說廣額比丘、松幹比丘尼所做的不合法的事情嗎？』他回答說：『能。』然後一位比丘作白羯磨（karma，佛教儀式），應當這樣做：
『大德僧伽（samgha，僧團）聽！這位廣額比丘、松幹比丘尼，在各俗家做各種不合法的事情，以致使人們不生恭敬和信心。這位比丘某甲能去俗家，說廣額比丘、松幹比丘尼所做的不合法的事情。如果僧伽認為時機已到，聽從者，僧伽應該允許僧伽現在派遣這位比丘某甲，到各俗家說廣額比丘、松幹比丘尼所做的不合法的事情。稟白如上。』然後作羯磨。
『大德僧伽聽！這位廣額比丘、松幹比丘尼，在各俗家做各種不合法的事情，以致使人們不生恭敬和信心。這位比丘某甲能去俗家，說廣額比丘、松幹比丘尼所做的不合法的事情。僧伽現在派遣比丘某甲到各俗家去宣說過失，在各俗家說廣額比丘、松幹比丘尼所做的不合法的事情。如果各位具壽（對僧人的尊稱）允許這位比丘某甲到各俗家去說……』
【English Translation】 English version: 『To speak to one who has not received full ordination is a pāyantika (a type of offense).』
Thus, after the Blessed One had established the precepts for the monks, there was a monk in Śrāvastī (city in ancient India) named Wide-Forehead (Guang E), and a nun named Pine-Trunk (Song Gan). At that time, these two were doing impure things in various lay households, displaying unwholesome appearances, which caused people to lose respect and faith. Then the monks reported this matter to the Blessed One. The Blessed One said, 『You monks should appoint a monk to go to the various lay households and tell the people, 「The actions of the monk Wide-Forehead and the nun Pine-Trunk are not in accordance with the Dharma.」 A monk who does not possess five qualities should not be appointed; even if appointed, he should not be sent. What are the five? Having love, hatred, delusion, fear, and not knowing what should be said and what should not be said. If he possesses these five qualities, he should be appointed; even if appointed, he should go.』 A seat should be arranged, the ghanta (a bell-like instrument used in monasteries) should be struck, and after the assembly has gathered, they should be informed. First, one should ask, 『Can you, so-and-so, go to the various lay households and speak about the unlawful actions of the monk Wide-Forehead and the nun Pine-Trunk?』 He replies, 『I can.』 Then a monk performs the announcement of the karma (ritual action), which should be done as follows:
『Venerable Sangha (the monastic community), listen! This monk Wide-Forehead and this nun Pine-Trunk are doing various unlawful things in the various lay households, which causes people to lose respect and faith. This monk, so-and-so, can go to the lay households and speak about the unlawful actions of the monk Wide-Forehead and the nun Pine-Trunk. If the Sangha deems it the right time, those who agree, the Sangha should now permit the Sangha to appoint this monk, so-and-so, to go to the various lay households and speak about the unlawful actions of the monk Wide-Forehead and the nun Pine-Trunk. The announcement is as such.』 Then the karma is performed.
『Venerable Sangha, listen! This monk Wide-Forehead and this nun Pine-Trunk are doing various unlawful things in the various lay households, which causes people to lose respect and faith. This monk, so-and-so, can go to the lay households and speak about the unlawful actions of the monk Wide-Forehead and the nun Pine-Trunk. The Sangha now appoints the monk, so-and-so, to go to the various lay households to proclaim their faults, to speak in the various lay households about the unlawful actions of the monk Wide-Forehead and the nun Pine-Trunk. If the venerable ones approve of this monk, so-and-so, going to the various lay households to speak...』
過人，于諸俗家說廣額苾芻、松幹苾芻尼所行非法者默然；若不許者說。』『僧伽今已許差此苾芻某甲，于諸俗家為說過者，向諸俗家說廣額苾芻、松幹苾芻尼所行非法。由其默然故，我今如是持。』
「汝等苾芻！我今為彼于諸俗家說過苾芻制其行法。彼苾芻應至俗家作如是語：『諸仁當聽！有污俗家者有污出家者，譬如田畦稻穀滋茂，便遭霜雹遂令苗稼盡見摧殘。又如甘蔗莖幹敷榮，遭赤節病遂令損壞無有遺余。仁等當知！彼二罪惡之人亦復如是。仁等莫與共為雜住虧損聖教，當知此人自身損壞，猶如焦種不復生芽，今于聖教法律之中不能增長。汝等當觀如來、應供、正遍知，及觀上座尊者解了憍陳如、尊者婆澀波、尊者無勝、尊者賢善、尊者大名、尊者名稱、尊者圓滿、尊者無垢、尊者牛王、尊者善臂、尊者身子、尊者大目乾連、尊者俱恥羅、尊者大準陀、尊者大迦多演那、尊者嗢頻䗍迦攝、尊者那地迦攝、尊者伽耶迦攝、尊者大迦攝、尊者難提，如是等諸大苾芻，汝當觀察！』時彼告令苾芻應于俗家如是告已，即出其舍。」
時廣額苾芻聞斯事已，便作是念：「眾僧為我差彼苾芻，向俗家中說我過失。」即便詣彼苾芻處作如是語：「汝于俗家說我過失耶？」彼便報曰：「我得眾僧如法教令。」廣
【現代漢語翻譯】 現代漢語譯本： 『過人，對於那些在家居士面前說廣額苾芻（一個比丘的名字）、松幹苾芻尼（一個比丘尼的名字）所做非法之事的人，保持沉默；如果不允許，就說出來。』『僧團現在已經允許委派這位某甲比丘，在那些在家居士面前說出過錯，向那些在家居士說廣額比丘、松幹比丘尼所做的非法之事。因為他們保持沉默，所以我現在這樣堅持。』 『你們這些比丘！我現在為那位在那些在家居士面前說出過錯的比丘制定他的行爲規範。那位比丘應該到在家居士的家中，這樣說：『各位仁者請聽！有玷污在家居士的，也有玷污出家人的，譬如田地裡的稻穀生長茂盛，卻遭遇霜凍冰雹，最終導致莊稼全部被摧毀。又如甘蔗的莖幹繁榮茂盛，卻遭遇赤節病，最終導致損壞，沒有剩餘。各位仁者應當知道！那兩個罪惡的人也像這樣。各位不要與他們共同雜居，損害聖教，應當知道此人自身損壞，猶如焦枯的種子不再發芽，現在在聖教法律之中不能增長。你們應當觀察如來（佛的稱號）、應供（佛的稱號）、正遍知（佛的稱號），以及觀察上座尊者解了憍陳如（一位尊者的名字）、尊者婆澀波（一位尊者的名字）、尊者無勝（一位尊者的名字）、尊者賢善（一位尊者的名字）、尊者大名（一位尊者的名字）、尊者名稱（一位尊者的名字）、尊者圓滿（一位尊者的名字）、尊者無垢（一位尊者的名字）、尊者牛王（一位尊者的名字）、尊者善臂（一位尊者的名字）、尊者身子（舍利弗，佛陀的弟子）、尊者大目乾連（目犍連，佛陀的弟子）、尊者俱恥羅（一位尊者的名字）、尊者大準陀（一位尊者的名字）、尊者大迦多演那（一位尊者的名字）、尊者嗢頻䗍迦攝（一位尊者的名字）、尊者那地迦攝（一位尊者的名字）、尊者伽耶迦攝（一位尊者的名字）、尊者大迦攝（摩訶迦葉，佛陀的弟子）、尊者難提（一位尊者的名字），像這些大比丘，你們應當觀察！』當時，他告訴那位比丘應該在在家居士家中這樣告知之後，就離開他們的住所。』 當時，廣額比丘聽到這件事後，便這樣想：『僧團爲了我，委派那位比丘，到在家居士家中說我的過失。』就前往那位比丘處，這樣說：『你到在家居士家中說我的過失嗎？』那位比丘便回答說：『我得到僧團如法的教令。』
【English Translation】 English version: 'Passing over, to those who speak of the illegal acts committed by the Bhikshu Guang E (a Bhikshu's name) and the Bhikshuni Song Gan (a Bhikshuni's name) before the laypeople, remain silent; if not permitted, then speak out.' 'The Sangha has now permitted to appoint this Bhikshu so-and-so, to speak of the faults before those laypeople, to tell those laypeople about the illegal acts committed by Bhikshu Guang E and Bhikshuni Song Gan. Because they remain silent, I now uphold it in this way.' 'You Bhikshus! I now establish the code of conduct for that Bhikshu who speaks of faults before those laypeople. That Bhikshu should go to the homes of the laypeople and say thus: 'Listen, virtuous ones! There are those who defile the laity, and there are those who defile the monastic community, just as rice paddies flourish, but then encounter frost and hail, ultimately causing the crops to be completely destroyed. Also, like sugarcane stalks that flourish, but then encounter red rot disease, ultimately causing damage, with nothing remaining. Virtuous ones should know! Those two sinful people are also like this. Virtuous ones, do not live together with them, harming the Holy Teaching. You should know that this person is damaged himself, like a scorched seed that no longer sprouts, and now cannot grow within the laws of the Holy Teaching. You should observe the Tathagata (title of the Buddha), the Arhat (title of the Buddha), the Samyaksambuddha (title of the Buddha), and observe the elder venerable Ajnata Kaundinya (name of a venerable), venerable Vashpa (name of a venerable), venerable Asvajit (name of a venerable), venerable Bhadrika (name of a venerable), venerable Mahanama (name of a venerable), venerable Yashas (name of a venerable), venerable Purna (name of a venerable), venerable Aniruddha (name of a venerable), venerable Gavampati (name of a venerable), venerable Svahubahu (name of a venerable), venerable Sariputra (one of Buddha's disciples), venerable Maha Maudgalyayana (one of Buddha's disciples), venerable Kotthita (name of a venerable), venerable Maha Cunda (name of a venerable), venerable Maha Katyayana (name of a venerable), venerable Uruvilva Kasyapa (name of a venerable), venerable Nadi Kasyapa (name of a venerable), venerable Gaya Kasyapa (name of a venerable), venerable Maha Kasyapa (one of Buddha's disciples), venerable Nanda (name of a venerable), such great Bhikshus, you should observe!' At that time, he told that Bhikshu that after he should inform the laypeople in this way, he should leave their residence.' At that time, Bhikshu Guang E, upon hearing this matter, then thought thus: 'The Sangha, for my sake, has appointed that Bhikshu to speak of my faults in the homes of the laypeople.' He then went to that Bhikshu and said thus: 'Do you speak of my faults in the homes of the laypeople?' That Bhikshu then replied: 'I received the lawful instruction of the Sangha.'
額答曰：「我於是事隨合不合當破汝腹決取中腸，繞逝多林令使周匝，斬截汝首懸在寺門，若破油瓶眾人共見。」彼聞是語即大驚怖，告諸苾芻曰：「廣額於我欲相屠害。」遂以上事具告眾知：「我今不能更于俗舍陳說其事。」時諸苾芻即以此緣具白世尊，世尊告曰：「彼之癡人，能欺別人不能欺眾，由是僧伽應作單白詳說其過。敷座鳴揵稚眾既集已，應言告知令一苾芻應如是作：
「『大德僧伽聽！此廣額苾芻、松幹苾芻尼，于諸俗家作非法事，遂令多人不生敬信。今無別人能于俗舍說其過咎。若僧伽時至，僧伽聽許僧伽今若見廣額苾芻、松幹苾芻尼，于諸俗家作非法處，即應于彼說其過失，當作是語：「仁等當知！此罪惡苾芻及苾芻尼，虧損聖教。當知此人自身損壞，猶如焦種不復生芽，今于聖教法律之中不能增長。汝等當觀如來、應、正遍知，及觀上座解了憍陳如等諸大苾芻所有行跡。」白如是。』」
如佛所教，令諸大眾于彼行處普告俗家。時諸苾芻于諸俗家，隨知不知悉皆告語，遂令眾人不生敬信，使乞食者飲食難求，即以此緣具白世尊，世尊告曰：「于諸俗家知彼苾芻苾芻尼行惡行處，當說其過，勿于不知處。由此當知，除僧羯磨。」爾時世尊讚歎持戒，隨時宣說少欲法已，告諸苾芻曰：「
【現代漢語翻譯】 現代漢語譯本：廣額回答說：『如果這件事不符合事實，我就要剖開你的肚子，取出你的腸子，繞著逝多林（Jetavana，祇樹給孤獨園）讓你周匝遊行，斬下你的頭懸掛在寺門上，就像打破油瓶一樣讓眾人看見。』那人聽了這話，非常驚恐，告訴眾比丘說：『廣額想要殺害我。』於是將以上的事情全部告訴了大家：『我現在不能再去俗家陳述這件事了。』當時，眾比丘就將這件事的緣由全部稟告了世尊，世尊說：『那個愚癡的人，能欺騙別人卻不能欺騙大眾，因此僧團應該作單白羯磨（Ekavyāhāra，一種僧團會議程式），詳細說明他的過失。鋪設座位，敲擊犍稚（Ghaṇṭā，一種鐘），大眾聚集完畢后，應該告知大家，讓一位比丘應該這樣做： 『大德僧伽（Saṃgha，僧團）聽！這位廣額比丘、松幹比丘尼，在各個俗家做非法的事情，導致很多人不生起敬信。現在沒有別人能在俗家說出他們的過錯。如果僧伽認為時機已到，僧伽聽許，僧伽現在如果看見廣額比丘、松幹比丘尼，在各個俗家做非法的事情，就應該在那裡說出他們的過失，應當這樣說：「你們應當知道！這個罪惡的比丘和比丘尼，損害了聖教。應當知道這個人自身損壞，就像焦枯的種子不再發芽，現在在聖教法律之中不能增長。你們應當觀察如來（Tathāgata，佛的稱號之一）、應（Arhat，阿羅漢）、正遍知（Samyaksaṃbuddha，佛的稱號之一），以及觀察上座解了憍陳如（Ājñātakauṇḍinya，五比丘之首）等各位大比丘的所有行跡。」』白如是。』 按照佛所教導的，讓各位大眾在那人行惡的地方普遍告知俗家。當時，各位比丘在各個俗家，無論知道不知道都全部告知，導致眾人不生起敬信，使得乞食的人難以得到飲食，於是將這件事的緣由全部稟告了世尊，世尊說：『在各個俗家知道那些比丘、比丘尼做惡行的地方，應當說出他們的過失，不要在不知道的地方說。由此應當知道，這是僧團的羯磨（Karma，業力）。』當時，世尊讚歎持戒，隨時宣說少欲的法門后，告訴各位比丘說：
【English Translation】 English version: Ārya replied: 'If this matter is not true, I will cut open your belly, take out your intestines, and make you parade around Jetavana (逝多林, the Jetavana Monastery) so everyone can see. I will cut off your head and hang it at the temple gate, just like breaking an oil jar for all to see.' Upon hearing these words, that person was greatly frightened and told the Bhikshus (苾芻, monks): 'Guang E (廣額) intends to kill me.' Then he told everyone the whole story: 'I can no longer go to laypeople's homes to explain this matter.' At that time, the Bhikshus reported the entire situation to the World Honored One (世尊, a title for the Buddha). The World Honored One said: 'That foolish person can deceive others but cannot deceive the Sangha (僧伽, monastic community). Therefore, the Sangha should perform a single declaration Karma (單白羯磨, a type of Sangha procedure), explaining his faults in detail. After setting up the seats and striking the Ghaṇṭā (犍稚, a bell), when the assembly has gathered, they should inform everyone and have one Bhikshu do the following: 'Venerable Sangha, listen! This Bhikshu Guang E (廣額) and Bhikshuni (苾芻尼, nun) Song Gan (松幹) are engaging in unlawful activities in various lay households, causing many people to lose faith. Now, no one else can speak of their faults in lay households. If the Sangha deems it the right time, may the Sangha listen and permit the Sangha to speak of their faults if they see Bhikshu Guang E (廣額) and Bhikshuni (苾芻尼) Song Gan (松幹) engaging in unlawful activities in various lay households. They should say: "You should know! This sinful Bhikshu and Bhikshuni are harming the Holy Dharma. Know that this person is damaging themselves, like a scorched seed that will not sprout again, and now cannot grow within the Holy Dharma and Vinaya (法律, monastic rules). You should observe the Tathāgata (如來, one of the Buddha's titles), Arhat (應, worthy one), Samyaksaṃbuddha (正遍知, perfectly enlightened one), and observe the conduct of the elder Ājñātakauṇḍinya (憍陳如, one of the first five disciples of the Buddha) and other great Bhikshus." Declare thus.' According to the Buddha's teachings, let the assembly universally inform the lay households in the places where that person commits evil deeds. At that time, the Bhikshus informed all the lay households, whether they knew or did not know, causing people to lose faith and making it difficult for alms-seekers to obtain food. Then they reported the entire situation to the World Honored One. The World Honored One said: 'In the lay households where you know that those Bhikshus and Bhikshunis are committing evil deeds, you should speak of their faults; do not speak of them in places where you do not know. From this, you should know that this is the Sangha's Karma (羯磨, action).』 At that time, the World Honored One praised upholding the precepts and, at the appropriate time, proclaimed the Dharma of few desires, then told the Bhikshus:
前是創製，此是隨開。乃至應如是說：
「若復苾芻，知他苾芻有粗惡罪，向未近圓人說，除僧羯磨，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
言圓具者，有其二種：謂苾芻、苾芻尼，餘名未具。
言粗惡者，有二種：謂波羅市迦因起，及僧伽伐尸沙因起。此粗惡者，有二種相：一、自性粗惡。二、因起粗惡。
言告語者，謂彰露其事。
除僧羯磨者，謂除大眾為其作法。
波逸底迦義如上。
此中犯相其事云何？若苾芻于不知俗家作不知想、疑，向彼說他粗惡罪者，得墮罪。若苾芻于知俗家作不知想、疑，向彼說者，得惡作罪。無犯者，于不知俗家作先知想、若大眾詳說其事，或時人眾普悉知聞，猶如壁畫人所共觀，非我獨知，說皆無過。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
實得上人法向未圓具人說學處第八
爾時佛在廣嚴城獼猴池側高閣堂中。時有五百漁人，于勝慧河邊結侶而住。彼諸漁人有二大網：一名小足，二名大足，廣說如前，第四波羅市迦，乃至此五百人悉皆出家，精勤修習得阿羅漢。爾時世尊在竹林聚落，時逢饑饉乞食難得，奉世尊教隨處安居。彼諸苾芻俱往本村而作安居，各生是念：「我等前時以不實事
【現代漢語翻譯】 現代漢語譯本：前面是創立制度，這裡是隨順開許。乃至應該這樣說：
『如果又有比丘（Bhikkhu，男性出家人），知道其他比丘有粗惡罪，向未受具足戒的人說，除了僧團羯磨（Sanghakamma，僧團的儀式），犯波逸提迦（Payattika，一種罪名）。』
『如果又有比丘』，指的是六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷），其餘意義如上文所述。
『圓具』指的是兩種人：比丘和比丘尼，其餘的名稱是不具足的。
『粗惡』有兩種：一種是因波羅夷（Parajika，斷頭罪）而起，一種是因僧伽伐尸沙（Sanghavasesa，僅次於波羅夷的重罪）而起。這種粗惡有兩種相：一是自性粗惡，二是因緣而起的粗惡。
『告語』指的是彰顯暴露這件事。
『除了僧羯磨』，指的是大眾為他舉行作法儀式。
波逸提迦的意義如上文所述。
這裡所說的犯相是怎麼樣的呢？如果比丘對比不知道俗家的人，產生不知道的想法或者懷疑，向他們說其他比丘的粗惡罪，就犯墮罪。如果比丘明知道是俗家的人，卻產生不知道的想法或者懷疑，向他們說，就犯惡作罪。沒有犯戒的情況是：對比不知道俗家的人，產生先知道的想法，或者大眾詳細地說這件事，或者當時人們普遍都知道這件事，就像墻上的畫一樣，人們共同觀看，不是我獨自知道，說了都沒有罪過。另外，沒有犯戒的情況是：最初犯戒的人，或者癡狂、心亂、被痛苦纏繞。
真實地向上人說上人法，向未受具足戒的人說學處第八。
當時佛陀在廣嚴城（Vaishali）獼猴池側的高閣堂中。當時有五百個漁民，在勝慧河邊結伴居住。這些漁民有兩張大網：一張名叫小足，一張名叫大足，詳細情況如前面的第四波羅夷中所說，乃至這五百人都出家了，精勤修行，證得了阿羅漢（Arahan，斷盡煩惱，證得解脫的聖人）。當時世尊在竹林聚落，當時正逢饑荒，乞食很難得到，奉世尊的教導，隨處安居。這些比丘一起回到原來的村莊安居，各自生起這樣的念頭：『我們以前用不真實的事情』
【English Translation】 English version: The former is the establishment of rules, the latter is the allowance of exceptions. Thus, it should be said:
'If again a Bhikkhu (male monastic), knowing that another Bhikkhu has a serious offense, tells it to one who is not fully ordained, except for a Sanghakamma (act of the Sangha), it is a Payattika (an offense).'
'If again a Bhikkhu' refers to the six groups (Bhikkhus, Bhikkhunis, Sikkhamanas, Samaneras, Samaneris, Upasakas, Upasikas), the remaining meaning is as mentioned above.
'Fully ordained' refers to two types of people: Bhikkhus and Bhikkhunis, the other titles are not fully ordained.
'Serious offense' has two types: one arising from a Parajika (defeat, expulsion offense), and one arising from a Sanghavasesa (formal meeting offense). This serious offense has two aspects: one is serious in its nature, and the other is serious due to its cause.
'Telling' refers to revealing the matter.
'Except for a Sanghakamma' refers to the assembly performing a formal act for him.
The meaning of Payattika is as mentioned above.
What is the nature of the offense here? If a Bhikkhu, thinking or doubting that someone does not know about a lay person's affairs, tells them about another Bhikkhu's serious offense, he commits a Dukkhata (wrongdoing) offense. If a Bhikkhu knows that someone is a lay person, but thinks or doubts that they do not know, and tells them, he commits a Thullaccaya (grave offense). There is no offense if, thinking that someone knows about a lay person's affairs, or if the assembly discusses the matter in detail, or if people generally know about it, like a painting on a wall that people commonly see, and it is not something I alone know, there is no fault in speaking. Also, there is no offense for the person who initially committed the offense, or if they are insane, mentally disturbed, or afflicted by pain.
Truly speaking about the Dharma of superiors to those who are not fully ordained, the eighth training rule.
At that time, the Buddha was in the high-roofed hall on the side of the Monkey Pond in Vaishali (Wide and Extensive City). At that time, there were five hundred fishermen living together on the banks of the Samavati River. These fishermen had two large nets: one named Small Foot, and one named Big Foot, as described in detail in the fourth Parajika, and all five hundred of these people renounced the world, diligently practiced, and attained Arahan (Worthy One, a liberated being). At that time, the World Honored One was in the Bamboo Grove village, and at that time there was a famine, and it was difficult to obtain alms, so following the Buddha's teaching, they resided wherever they could. These Bhikkhus returned together to their original villages to observe the rains retreat, each having this thought: 'We previously used untrue things'
共相讚歎遂被呵責；我等今逢時世饑饉乞食難求，各以實德共相讚歎足得充濟。遂至親族所作如是言，乃至告云：『汝諸眷屬大獲善利，汝聚落中得有如是勝妙僧眾於此安居。此苾芻得無常想，于無常苦想，廣說乃至得八解脫。』」後於異時彼諸眷屬來相看問，時諸苾芻見眷屬來，便即更互共相讚歎：「汝諸眷屬大獲善利，近汝聚落得有如是勝上僧眾於此安居。此苾芻得無常想，廣說乃至得阿羅漢果、得八解脫。」時諸眷屬既聞說已，白言：「聖者！仁等證得如是勝果。」答言：「皆得。」時俗諸人聞得果者咸生愛樂，于自父母妻子親屬而不拯濟，于諸苾芻各以飲食共相供給。
然佛住世與諸弟子二時大集：一謂五月十五日欲安居時，二謂八月十五日隨意了時。廣說如前，乃至諸苾芻三月既滿作衣已竟，顏色憔悴形容羸瘦，執持衣缽往竹林村欲禮佛足。既至村已，時具壽阿難陀遙見諸苾芻來，于同梵行者起憐念意，遂唱：「善來！」即前迎接為持衣缽、錫杖、君持，並余雜物、沙門資具，又問：「具壽！仁等何處安居而得來至？」「我于佛栗氏聚落三月安居，今來至此。」阿難陀曰：「仁等於彼安居三月之內，乞求飲食不勞苦耶？」答曰：「雖于彼處得安樂住，然乞飲食甚大艱辛。」時阿難陀即便報曰：「實爾
{ "translations": [ "現代漢語譯本：他們互相讚歎，結果卻受到了呵責；我們現在正逢饑荒年代，乞討食物都難以得到，各自用真實的功德互相讚歎，就足以充飢了。於是到親戚那裡，說了這樣的話，甚至告訴他們：『你們這些親屬真是獲得了很大的利益，你們的村落里有這樣殊勝美妙的僧眾在這裡安居。這位比丘證得了無常想（一切事物都在變化，沒有永恒不變的），對於無常的苦想（認識到無常帶來的痛苦），廣泛地說，乃至證得了八解脫（擺脫八種束縛的狀態）。』」後來在其他時候，那些親屬前來探望，當時那些比丘見到親屬來了，便又互相讚歎說：「你們這些親屬真是獲得了很大的利益，靠近你們的村落里有這樣殊勝的僧眾在這裡安居。這位比丘證得了無常想，廣泛地說，乃至證得了阿羅漢果（斷絕一切煩惱，達到涅槃的境界）、證得了八解脫。」當時那些親屬聽了這些話后，說道：「聖者！你們證得了這樣殊勝的果位。」回答說：「都證得了。」當時那些世俗的人們聽到證得了果位，都心生愛慕，對於自己的父母妻子親屬卻不去救濟，對於那些比丘卻各自用飲食來供養。", "", "然而佛陀在世時，與眾弟子有兩次大的集會：一次是在五月十五日，準備安居的時候；一次是在八月十五日，隨意結束安居的時候。詳細的情況如前所述，乃至眾比丘三個月已經圓滿，縫製衣服完畢，臉色憔悴，形容消瘦，拿著衣缽前往竹林村，想要禮拜佛陀。到達村子后，當時具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）遠遠地看見眾比丘來了，對於同修梵行的人升起了憐憫之心，於是喊道：「歡迎你們！」立即上前迎接，為他們拿著衣缽、錫杖、君持（可能是某種容器或工具的音譯），以及其他的雜物、沙門的用具，又問：「具壽（對出家人的尊稱）！你們在哪裡安居而來到這裡？」「我們在佛栗氏（Buddha-ksetra，佛陀的國土）聚落安居了三個月，現在來到這裡。」阿難陀說：「你們在那裡安居的三個月里，乞討食物不辛苦嗎？」回答說：「雖然在那裡得到了安樂的居住，然而乞討食物卻非常艱難。」當時阿難陀就回答說：「確實是這樣啊。」" ], "english_translations": [ "English version: They praised each other, and as a result, were rebuked; we are now in a time of famine, and it is difficult to beg for food, so we praise each other with real virtues, which is enough to sustain us. Then they went to their relatives and said such things, even telling them: 'You relatives have truly gained great benefits, for in your village there are such excellent and wonderful Sangha (community of monks) residing here. This Bhikshu (monk) has attained the perception of impermanence (anitya-samjna, the understanding that all things are changing and not permanent), the perception of suffering in impermanence (anitya-duhkha-samjna, recognizing the suffering caused by impermanence), and broadly speaking, has even attained the eight liberations (asta-vimoksha, states of freedom from eight kinds of bondage).'" Later, at another time, those relatives came to visit, and when the Bhikshus saw the relatives coming, they again praised each other, saying: 'You relatives have truly gained great benefits, for near your village there are such excellent Sangha residing here. This Bhikshu has attained the perception of impermanence, and broadly speaking, has even attained the Arhat (one who has extinguished all defilements and attained Nirvana) fruit, and the eight liberations.' When those relatives heard these words, they said: 'Venerable ones! You have attained such excellent fruits.' They replied: 'We have all attained them.' When those laypeople heard that they had attained the fruits, they all developed affection and love, but did not help their own parents, wives, and relatives, instead providing food and drink to the Bhikshus.", "", "However, when the Buddha was alive, there were two great gatherings with the disciples: one was on the fifteenth day of May, when preparing to enter the rainy season retreat (varsa-vasa); the other was on the fifteenth day of August, when freely ending the retreat. The details are as described earlier, and so the Bhikshus, having completed three months and finished making their robes, with pale faces and emaciated figures, carrying their robes and bowls, went to the Bamboo Grove Village, wanting to pay homage to the Buddha. Having arrived at the village, the Venerable Ananda (one of the ten great disciples of the Buddha, known for his excellent memory) saw the Bhikshus coming from afar, and with a compassionate heart for his fellow practitioners, he called out: 'Welcome!' He immediately went forward to greet them, carrying their robes, bowls, khakkhara (a staff with metal rings), and other miscellaneous items, and the requisites of a Shramana (ascetic), and asked: 'Venerable ones! Where did you observe the rainy season retreat and come here from?' 'We observed the three-month retreat in the Buddha-ksetra (Buddha-field) village, and now we have come here.' Ananda said: 'During the three months that you observed the retreat there, was it not difficult to beg for food?' They replied: 'Although we were able to live comfortably there, it was very difficult to beg for food.' Then Ananda immediately replied: 'Indeed it is so.'" ] }
。具壽！目驗衰羸容色憔悴，準知飲食定是難求。」時捕魚村五百苾芻既安居了，執持衣缽亦至此村，顏色鮮好容貌肥盛。時阿難陀即便迎接如前具問：「于安居處飲食易求、安樂行不？」報言：「我于彼住實得安樂，所求飲食易得不難。」阿難陀曰：「具壽！目驗肥充容色光澤，準知飲食定是易求。」時阿難陀具問其事，彼便答曰：「我于眷屬所自相讚歎云：『此苾芻得無常想，乃至得八解脫。』」阿難陀問曰：「所陳之事為實？為虛？」答言：「是實。」問言：「具壽！仁等豈合為少飲食，以己所得上人之法向人說耶？」即以此緣具白世尊。世尊因此集苾芻眾，知而故問廣說如前：「汝諸苾芻為飲食故，以己所得向未圓具人說耶？」彼白佛言：「實爾。大德！」爾時世尊即便種種呵責諸苾芻已，乃至「制其學處，應如是說：
「若復苾芻實得上人法，向未近圓人說者，波逸底迦。」
若復苾芻者，謂五百漁人苾芻，余義如上。
實得者，謂其事是實。
上人法等者，並如前第四他勝及次前廣說。
此中犯相其事云何？
攝頌曰：
見想阿蘭若， 舍中受妙座； 能知于自相， 方便顯其身。
若苾芻無虛妄心作實有想，對未圓具人作如是語：「我見諸天、
【現代漢語翻譯】 現代漢語譯本：阿難陀尊者說：『各位具壽！我親眼看到你們衰弱、消瘦、容色憔悴，由此推斷你們的飲食一定是難以求得。』當時，捕魚村的五百位比丘安居結束后，帶著衣缽也來到了這個村子，他們臉色紅潤，容貌豐滿。阿難陀立刻像之前一樣迎接他們，並詢問：『在安居的地方，飲食容易求得嗎？生活安樂嗎？』他們回答說：『我們在那裡住得很安樂，所求的飲食容易得到，並不困難。』阿難陀說：『各位具壽！我親眼看到你們肥胖、容色光澤，由此推斷你們的飲食一定是容易求得。』阿難陀詳細詢問了事情的經過，他們便回答說：『我們在眷屬面前互相讚歎說：「這位比丘證得了無常想，乃至證得了八解脫。」』阿難陀問道：『你們所說的事情是真實的嗎？』他們回答說：『是真實的。』阿難陀問道：『各位具壽！你們怎麼能爲了少許飲食，就把自己證得的上人法向別人宣說呢？』阿難陀將此事詳細地稟告了世尊。世尊因此召集了比丘僧眾，明知故問，詳細地像之前一樣說：『你們這些比丘，爲了飲食的緣故，把自己證得的（上人法）向沒有圓滿具足的人宣說嗎？』他們回答佛陀說：『確實如此，大德！』當時，世尊就種種呵斥了這些比丘，乃至制定了學處，應該這樣說： 『如果比丘確實證得了上人法，向沒有受具足戒的人宣說，犯波逸提迦罪。』 這裡的『如果比丘』，指的是五百位漁人比丘，其餘的意義如上所述。 『確實證得』，指的是這件事是真實的。 『上人法等』，都如前面第四他勝罪以及之前的廣說。 這裡面的犯相是什麼樣的呢？ 總結說： 見想阿蘭若， 舍中受妙座； 能知于自相， 方便顯其身。 如果比丘沒有虛妄心，作真實的想法，對沒有受具足戒的人說：『我見到諸天（devas），
【English Translation】 English version: Venerable Ānanda said: 'Friends, observing your emaciated and pale appearance, I infer that obtaining food must be difficult.' At that time, the five hundred bhikkhus (monks) from the fishing village, having completed their rainy season retreat (vassa), arrived at this village with their robes and bowls. Their complexions were radiant and their appearances were robust. Ānanda immediately greeted them as before and asked: 'At your place of retreat, was food easy to obtain? Did you live comfortably?' They replied: 'We lived comfortably there, and obtaining food was easy, not difficult.' Ānanda said: 'Friends, observing your plump and radiant appearance, I infer that obtaining food must be easy.' Ānanda inquired about the matter in detail, and they replied: 'We praised each other in front of our relatives, saying, "This bhikkhu has attained the perception of impermanence (anicca-sañña), and even attained the eight liberations (attha vimokkha)."' Ānanda asked: 'Is what you said true?' They replied: 'It is true.' Ānanda asked: 'Friends, how could you, for the sake of a little food, proclaim your attainment of superior human qualities (uttarimanussadhamma) to others?' Ānanda reported this matter in detail to the World-Honored One (Bhagavan). The World-Honored One, on account of this, assembled the community of bhikkhus, and knowing the situation, asked in detail as before: 'Bhikkhus, did you, for the sake of food, proclaim your attainment to those who have not fully attained?' They replied to the Buddha (Buddha): 'Indeed, Great One (Mahadeva)!' At that time, the World-Honored One rebuked the bhikkhus in various ways, and even established a training rule (sikkha), which should be stated as follows: 'If a bhikkhu has truly attained superior human qualities and proclaims them to one who is not fully ordained (upasampada), it is an offense entailing expiation (pacittiya).' Here, 'if a bhikkhu' refers to the five hundred fisherman bhikkhus; the remaining meaning is as above. 'Truly attained' means that the matter is true. 'Superior human qualities, etc.' are as described in the fourth defeat (parajika) and the preceding extensive explanation. What is the nature of the offense in this case? The summary verse says: Seeing, thought, secluded dwelling (aranya), receiving a fine seat in a dwelling; being able to know one's own nature, skillfully manifesting oneself. If a bhikkhu, without a deceitful mind, has a true perception and says to one who is not fully ordained: 'I see devas (gods),'
龍、藥叉、健達婆、緊捺羅、莫呼洛伽、阿蘇羅、畢麗多、畢舍遮、鳩槃荼、羯吒布單那。」者，得波逸底迦。若云：「我見糞掃鬼。」者，突色訖里多。
若苾芻無虛妄心作實解想，對未圓具人作如是語：「我聞天聲乃至羯吒布單那聲。」者，得波逸底迦。若云：「我聞糞掃鬼聲。」者，得惡作罪。
若苾芻無虛妄心作實解想，作如是語：「我詣天處乃至羯吒布單那處。」者，得墮落罪。若云：「詣糞掃鬼處。」者，得惡作罪。
此等如前第四波羅市迦，咸應廣說，于中別者，前他勝罪，此云墮落。前云粗罪，此云惡作。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
謗回眾利物學處第九
爾時佛在王舍城羯蘭鐸迦池竹林園中。爾時實力子苾芻，被眾差令分張臥具及知食次。彼有信心意樂賢善，為眾撿校勞苦無辭，自己所有資生之物，於三寶田中及上行苾芻處悉皆施與，如是施已自己三衣並皆朽故。時諸苾芻見此事已共相議曰：「此具壽實力子被眾差令分張臥具及知食次，彼有信心意樂賢善，為眾撿校勞苦無辭，自己所有資生之物，於三寶田中及上行苾芻處悉皆施與，如是施已自己三衣並皆朽故。若其有人施僧伽衣者，當以此衣與實力子。」於時僧伽得好白㲲，時諸苾芻即以
【現代漢語翻譯】 現代漢語譯本：若有人說：『我見到龍（Nāga，一種蛇形神祇）、藥叉（Yakṣa，一種守護神）、健達婆（Gandharva，一種天上的音樂家）、緊捺羅（Kinnara，一種半人半鳥的神）、莫呼洛伽（Mahoraga，一種巨蛇神）、阿蘇羅（Asura，一種好戰的神）、畢麗多（Preta，一種餓鬼）、畢舍遮（Piśāca，一種食肉的惡鬼）、鳩槃荼（Kumbhāṇḍa，一種腹大的鬼）、羯吒布單那（Kaṭapūtanā，一種臭鬼）。』，則犯波逸提迦（Pāyantika，一種罪名）。如果說：『我見到糞掃鬼。』，則犯突色訖里多（Duṣkṛta，一種輕罪）。 如果比丘沒有虛妄心，確實如此認為，對未受具足戒的人說：『我聽到天（Deva）的聲音，乃至羯吒布單那（Kaṭapūtanā）的聲音。』，則犯波逸提迦（Pāyantika）。如果說：『我聽到糞掃鬼的聲音。』，則犯惡作罪。 如果比丘沒有虛妄心，確實如此認為，說：『我到天（Deva）的地方，乃至羯吒布單那（Kaṭapūtanā）的地方。』，則犯墮落罪。如果說：『到糞掃鬼的地方。』，則犯惡作罪。 這些都如前面第四個波羅市迦（Pārājika，一種極重的罪）一樣，應該詳細說明。其中不同的是，前面是『他勝罪』，這裡說是『墮落罪』。前面說是『粗罪』，這裡說是『惡作罪』。又沒有犯戒的情況，是指最初犯戒的人，或者癡狂、心亂、被痛苦纏繞的人。 謗回眾利物學處第九 當時佛陀在王舍城（Rājagṛha）羯蘭鐸迦池（Karaṇḍaka）竹林園（Veṇuvana）中。當時實力子（Śaktiputra）比丘，被僧團委派分發臥具和安排用餐次序。他有信心，意樂賢善，為僧團檢查校對，勞苦也不推辭，自己所有的生活物資，都在三寶田中以及上行比丘處全部施捨，這樣施捨后自己的三衣都破舊了。當時眾比丘見到這件事後互相議論說：『這位具壽實力子（Śaktiputra）被僧團委派分發臥具和安排用餐次序，他有信心，意樂賢善，為僧團檢查校對，勞苦也不推辭，自己所有的生活物資，都在三寶田中以及上行比丘處全部施捨，這樣施捨后自己的三衣都破舊了。如果有人佈施僧伽衣服，應當把這件衣服給實力子（Śaktiputra）。』當時僧團得到好的白色㲲（一種毛織品），眾比丘就用這件㲲
【English Translation】 English version: If someone says, 'I have seen a Nāga (dragon, a serpentine deity), a Yakṣa (a guardian spirit), a Gandharva (a celestial musician), a Kinnara (a half-human, half-bird deity), a Mahoraga (a great serpent deity), an Asura (a warlike deity), a Preta (a hungry ghost), a Piśāca (a flesh-eating demon), a Kumbhāṇḍa (a pot-bellied ghost), or a Kaṭapūtanā (a foul-smelling ghost),' he commits a Pāyantika (an offense). If he says, 'I have seen a ghost that feeds on refuse,' he commits a Duṣkṛta (a minor offense). If a Bhikṣu (monk) without false intention, genuinely believes it to be true, and says to someone who is not fully ordained, 'I have heard the voice of a Deva (god), or even the voice of a Kaṭapūtanā (Kaṭapūtanā),' he commits a Pāyantika (an offense). If he says, 'I have heard the voice of a ghost that feeds on refuse,' he commits an offense of wrong-doing. If a Bhikṣu (monk) without false intention, genuinely believes it to be true, and says, 'I have gone to the place of a Deva (god), or even the place of a Kaṭapūtanā (Kaṭapūtanā),' he commits a Patana (an offense leading to downfall). If he says, 'I have gone to the place of a ghost that feeds on refuse,' he commits an offense of wrong-doing. These are like the fourth Pārājika (a grave offense leading to expulsion) mentioned earlier, and should be explained in detail. The difference is that the former is a 'defeat offense,' while this is called a 'downfall offense.' The former is called a 'serious offense,' while this is called an 'offense of wrong-doing.' Furthermore, there is no offense if it is the first offense, or if the person is insane, mentally disturbed, or afflicted by pain. The Ninth Training Rule on Slandering and Diverting Goods Intended for the Sangha At that time, the Buddha was in the Bamboo Grove (Veṇuvana) at Karaṇḍaka Pond (Karaṇḍaka) in Rājagṛha (Royal City). At that time, the Bhikṣu (monk) Śaktiputra (Son of Strength) was appointed by the Sangha (monastic community) to distribute bedding and arrange the order of meals. He had faith, virtuous intention, and was diligent in inspecting and checking for the Sangha, without shirking labor. All his personal belongings were donated to the fields of merit of the Triple Gem (Buddha, Dharma, Sangha) and to the senior Bhikṣus. Having donated in this way, his own three robes became worn out. When the Bhikṣus saw this, they discussed among themselves, saying, 'This venerable Śaktiputra (Son of Strength) has been appointed by the Sangha to distribute bedding and arrange the order of meals. He has faith, virtuous intention, and is diligent in inspecting and checking for the Sangha, without shirking labor. All his personal belongings were donated to the fields of merit of the Triple Gem and to the senior Bhikṣus. Having donated in this way, his own three robes became worn out. If someone donates a robe to the Sangha, it should be given to Śaktiputra (Son of Strength).' At that time, the Sangha received a good white wool fabric (a type of woolen cloth), and the Bhikṣus used this wool fabric
此緣具白世尊，世尊告曰：「汝諸苾芻！應作單白，和眾與實力子此衣誠無過咎。應如是作，敷座席鳴揵稚如常集僧，應如是作：
「『大德僧伽聽！此實力子有信敬心意樂賢善，為眾撿挍無辭勞苦，自己所有資生之物，於三寶田中及上行苾芻悉皆施盡。如是施已，自己三衣並皆朽故。今時僧伽得好白㲲，若僧伽時至，僧伽聽許僧伽今詳許將此白㲲與實力子。白如是。』」
時諸苾芻如佛所教便為單白，以僧白㲲與實力子。然具壽實力子與友、地二苾芻積代怨仇業緣未絕，于苾芻前作嫌毀言：「諸具壽！何因眾僧能得利養，隨親識處而回與之？」時諸苾芻聞是語已告言：「具壽！作白之時，汝豈不集同心許耶？」答言：「同集。」諸苾芻曰：「若爾，何意作嫌毀言？」答曰：「豈可啼哭亦不得耶？」時諸少欲苾芻，聞生嫌恥眾共非斥：「云何苾芻先共同心，后便異說言：『諸具壽！眾僧得利隨親厚處回與別人。』」時諸苾芻即以此緣具白世尊。世尊告曰：「汝友、地二人實作此語：『諸具壽！眾僧得利隨親厚處回與別人。』」彼二白言：「實爾。大德！」爾時世尊種種呵責已，廣說如上，乃至「我今為諸苾芻制其學處，應如是說：
「若復苾芻先同心許後作是說：『諸具壽！以僧利物隨親厚處回與
【現代漢語翻譯】 現代漢語譯本： 此緣由具白（Bh具白，指比丘的名字）稟告世尊，世尊開示說：『你們這些苾芻（Bhikkhu，比丘），應當作單白（Ekaggacitta，一種僧團決議程式），集合僧眾，將這件衣物給予實力子（Śaktiputra，比丘的名字），這沒有過錯。應當這樣做：鋪設座位，敲擊犍稚（Ghaṇṭā，一種報時工具），如常集合僧眾，應當這樣宣佈： 『大德僧伽（Saṃgha，僧團）聽著！這位實力子有信敬心，意樂賢善，為大眾服務，不辭勞苦，將自己所有的生活資用，在三寶（Triratna，佛、法、僧）田中以及上行苾芻（比丘）全部施捨完畢。這樣施捨之後，自己的三衣（Tricīvara，比丘所持的三件袈裟）都已破舊。現在僧伽得到好的白㲲（一種白色布料），如果僧伽時機成熟，僧伽聽許，僧伽現在詳細考慮，將這白㲲給予實力子。稟告完畢。』』 當時，各位苾芻按照佛陀的教導，便作了單白，將僧眾的白㲲給予實力子。然而，具壽（Āyasmant，對年長比丘的尊稱）實力子與友、地二位苾芻，積有世代的怨仇，業緣未了，在其他苾芻面前說出誹謗的話：『各位具壽！是什麼原因，眾僧能夠得到利養，卻隨親疏關係而回贈給別人呢？』當時，各位苾芻聽到這些話后，告訴他說：『具壽！在作白的時候，你難道沒有一起集合，同心允許嗎？』他回答說：『一起集合了。』各位苾芻說：『既然如此，為何還要說出誹謗的話呢？』他回答說：『難道連哭訴一下都不可以嗎？』當時，那些少欲的苾芻，聽到這些話后，感到羞愧，共同指責他說：『為何這位苾芻先前同心允許，之後卻又改變說法，說：『各位具壽！眾僧得到的利益，卻隨親疏厚薄回贈給別人。』』 當時，各位苾芻立即將此事緣由詳細稟告世尊。世尊開示說：『友、地二人確實說了這樣的話：『各位具壽！眾僧得到的利益，卻隨親疏厚薄回贈給別人。』』那二人回答說：『確實如此，大德！』當時，世尊種種呵責之後，廣泛地如前面所說，乃至『我現在為各位苾芻制定學處（Śikṣāpada，戒條），應當這樣說： 『如果又有苾芻，先前同心允許，之後卻又這樣說：『各位具壽！將僧眾的利益之物，隨親疏厚薄回贈給別人。』
【English Translation】 English version: This matter was fully reported to the Blessed One by Bh具白 (Bh具白, name of a Bhikkhu). The Blessed One said, 'You Bhikkhus! A single motion should be made, and the Sangha (Saṃgha, monastic community) should assemble and give this robe to Śaktiputra (Śaktiputra, name of a Bhikkhu), who is truly without fault. It should be done as follows: prepare the seats, strike the Ghaṇṭā (Ghaṇṭā, a time-keeping instrument), and assemble the Sangha as usual. It should be announced as follows: 'Listen, venerable Sangha! This Śaktiputra has faith and respect, his intention is virtuous and good, he serves the community without complaint or hardship, and he has given away all his own possessions and necessities to the fields of the Three Jewels (Triratna, Buddha, Dharma, Sangha) and to the senior Bhikkhus. Having given in this way, his own three robes (Tricīvara, the three robes worn by a Bhikkhu) have become old and worn out. Now the Sangha has obtained good white cloth. If it is the Sangha's time, let the Sangha listen and permit the Sangha to now consider giving this white cloth to Śaktiputra. This is the announcement.'" At that time, the Bhikkhus, according to the Buddha's teaching, made a single motion and gave the Sangha's white cloth to Śaktiputra. However, the venerable (Āyasmant, term of respect for senior Bhikkhus) Śaktiputra had accumulated generational enmity with the two Bhikkhus, Friend and Earth, and their karmic connection was not yet severed. He spoke words of slander in front of the Bhikkhus, saying, 'Venerable ones! What is the reason that the Sangha is able to obtain benefits, yet returns them to others based on personal relationships?' At that time, the Bhikkhus, having heard these words, told him, 'Venerable one! When the motion was made, did you not gather together and agree in one mind?' He replied, 'I gathered together.' The Bhikkhus said, 'If so, why do you speak words of slander?' He replied, 'Am I not even allowed to weep and complain?' At that time, the Bhikkhus who desired little, having heard these words, felt ashamed and collectively rebuked him, saying, 'Why did this Bhikkhu previously agree in one mind, and then change his words, saying: 'Venerable ones! The benefits obtained by the Sangha are returned to others based on personal relationships.'' At that time, the Bhikkhus immediately reported the full details of this matter to the Blessed One. The Blessed One said, 'The two, Friend and Earth, did indeed say these words: 'Venerable ones! The benefits obtained by the Sangha are returned to others based on personal relationships.'' The two replied, 'Indeed, Blessed One!' At that time, the Blessed One, after various rebukes, spoke extensively as before, up to 'I now establish a training rule (Śikṣāpada, precept) for the Bhikkhus, which should be stated as follows: 'If any Bhikkhu, having previously agreed in one mind, then says: 'Venerable ones! The benefits of the Sangha are returned to others based on personal relationships.'
別人。』者，波逸底迦。」
若復苾芻者，謂友地二人，余義如上。
先同心許者，謂先許其事。
後作是說者，謂於後時作如是語。
隨親厚者，何謂苾芻親厚。謂親教師與弟子、弟子與親教師、又軌範師與依止弟子、依止弟子與軌範師、同親教師同軌范師及余親友。
是眾僧者，謂佛弟子。
物利者，有二種：一、衣物利，二、飲食利。此中利者，謂是衣利。
已至眾中回與者，謂以僧物轉與別人。
波逸底迦者，義並如上。
此中犯相其事云何？若苾芻隨有多少眾僧利物，先同心許後作是說：「諸具壽！隨親厚以眾僧利物回與別人。」者，皆得波逸底迦。若僧實不與輒自回與者，說時無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
輕呵戒學處第十
爾時佛在室羅伐城逝多林給孤獨園。佛告諸苾芻：「汝等半月半月應說波羅底木叉經。」時諸苾芻隨佛所教，半月說波羅底木叉經。時六眾苾芻聞說四波羅市迦時，默然無語。說僧迦伐尸沙時、二不定時、三十泥薩祇波逸底迦、九十波逸底迦、四波羅底提舍尼、眾多學法、七滅諍法，時六眾苾芻作如是語：「諸具壽！若知其事及識其人，何故於我所有瘡疣數更傷損？仁等於此小隨小戒
【現代漢語翻譯】 現代漢語譯本： 『別人』，指波逸底迦（Pāyantika，一種罪名）。
『若復苾芻者』，指兩個友好的比丘（bhikkhu，佛教僧侶），其餘含義如上文所述。
『先同心許者』，指事先同意這件事。
『後作是說者』，指之後說這樣的話。
『隨親厚者』，什麼是比丘的親厚關係呢？指親教師與弟子、弟子與親教師、軌範師與依止弟子、依止弟子與軌範師、同一親教師、同一軌範師以及其他親友。
『是眾僧者』，指佛陀的弟子。
『物利者』，有兩種：一是衣物之利，二是飲食之利。這裡所說的『利』，指的是衣物之利。
『已至眾中回與者』，指把僧團的財物轉交給別人。
『波逸底迦者』，含義與上文相同。
此中犯戒的情況是怎樣的呢？如果比丘隨有多少僧團的利益之物，事先同意之後說：『諸位具壽（āyasmant，對僧侶的尊稱）！隨親厚關係把僧團的利益之物轉交給別人。』，都犯波逸底迦罪。如果僧團實際上沒有給予，就擅自轉交，在說的時候沒有犯戒。此外，沒有犯戒的情況包括：最初的犯戒者，或者是因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞。
輕呵戒學處第十
當時，佛陀在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍika-ārāma）。佛陀告訴諸位比丘：『你們應該每半個月誦說波羅底木叉經（Prātimokṣa-sūtra）。』當時，諸位比丘遵照佛陀的教導，每半個月誦說波羅底木叉經。當時，六眾比丘聽到誦說四波羅市迦（Pārājika，四重罪）時，沉默不語。誦說僧迦伐尸沙（Saṃghāvaśeṣa，僧殘罪）時、二不定時（Aniyata，不定罪）時、三十泥薩祇波逸底迦（Nissaggiya Pāyantika，捨墮罪）時、九十波逸底迦（Pāyantika，單墮罪）時、四波羅底提舍尼（Pratideśanīya，悔過罪）時、眾多學法（Śikṣāpada，應學之法）、七滅諍法（Adhikaraṇa-śamatha，滅諍法），當時六眾比丘這樣說：『諸位具壽！如果知道這件事並且認識這個人，為什麼還要對我所有的瘡疤數落責備呢？你們對於這些小小的戒律'
【English Translation】 English version: 'Another person' refers to a Pāyantika (an offense).
'If again a bhikkhu' refers to two friendly bhikkhus (Buddhist monks), and the remaining meaning is as above.
'Having first agreed in mind' refers to having agreed to the matter beforehand.
'Afterwards speaks thus' refers to speaking in this way at a later time.
'According to intimacy', what is a bhikkhu's intimacy? It refers to the preceptor and the disciple, the disciple and the preceptor, the instructor and the dependent disciple, the dependent disciple and the instructor, the same preceptor, the same instructor, and other relatives and friends.
'These are the Sangha' refers to the Buddha's disciples.
'Material gain' has two types: one is the gain of clothing, and the other is the gain of food and drink. Here, 'gain' refers to the gain of clothing.
'Having reached the Sangha, gives it back to another' refers to transferring the Sangha's property to another person.
'Pāyantika' has the same meaning as above.
What is the situation of committing an offense in this case? If a bhikkhu, according to how much material gain the Sangha has, first agrees in mind and then says: 'Venerable āyasmants (term of respect for monks)! According to intimacy, give the Sangha's material gain back to another person,' all commit a Pāyantika offense. If the Sangha has not actually given it, but one transfers it on their own, there is no offense when speaking. Furthermore, there is no offense for the initial offender, or if they are foolish, mad, mentally disturbed, or afflicted by pain and suffering.
The Tenth Training Rule on Disparaging the Precepts
At that time, the Buddha was in the Jetavana (Jetavana) of Śrāvastī (Śrāvastī), in Anāthapiṇḍika-ārāma (Anāthapiṇḍika's monastery). The Buddha told the bhikkhus: 'You should recite the Prātimokṣa-sūtra (Prātimokṣa-sūtra) every half month.' At that time, the bhikkhus followed the Buddha's teaching and recited the Prātimokṣa-sūtra every half month. At that time, the group of six bhikkhus remained silent when they heard the recitation of the four Pārājika (four major offenses). When reciting the Saṃghāvaśeṣa (Saṃghāvaśeṣa, offenses requiring initial and subsequent meetings of the Sangha), the two Aniyata (Aniyata, indefinite offenses), the thirty Nissaggiya Pāyantika (Nissaggiya Pāyantika, offenses entailing forfeiture and expiation), the ninety Pāyantika (Pāyantika, offenses entailing expiation), the four Pratideśanīya (Pratideśanīya, offenses to be confessed), the numerous Śikṣāpada (Śikṣāpada, rules of training), and the seven Adhikaraṇa-śamatha (Adhikaraṇa-śamatha, methods for settling disputes), the group of six bhikkhus said: 'Venerable āyasmants! If you know the matter and recognize the person, why do you repeatedly injure and enumerate all my sores and faults? You are too strict on these minor precepts.'
，半月半月數宣說時，令諸苾芻心生憂惱發起追悔。」時諸苾芻聞是語已，報言：「具壽！我今不為汝等每於半月說別解脫經，然而我等奉大師教是故說耳。」於時六眾雖聞此語仍嫌毀未休：「云何用說此小隨小戒，令諸苾芻心生憂惱發起追悔？」諸苾芻報曰：「若不用聞者，汝等先來作何過失心生追悔？」時諸少欲苾芻皆生嫌恥作如是語：「云何汝等於半月中，聞說四波羅市迦時默然無說，及說僧伽伐尸沙乃至七滅諍法，便作是語：『諸具壽！若知其事及識其人，廣說如前，乃至發起追悔。』」時諸苾芻即以此緣具白世尊。世尊告曰：「汝等六眾說戒之時實作此語？」廣問其事。答言：「實爾。大德！」世尊種種呵責已，乃至「制其學處，應如是說：
「若復苾芻半月半月說戒經時，作如是語：『具壽！何用說此小隨小學處？為說是戒時令諸苾芻心生惡作惱悔懷憂。』若作如是輕呵戒者，波逸底伽。」
若復苾芻者，謂是六眾，余義如上。
言半月者，謂一月分兩。
戒者，謂從四他勝終至七滅諍。
經者，是次第相應義。
說者，謂宣說。
時具壽等！者，謂敘述其情彰憂惱狀。
輕呵戒者，謂出毀語以告前人。
墮義如上。
此中犯相其事云何
【現代漢語翻譯】 現代漢語譯本： 『每半個月宣講別解脫經時，讓比丘們心生憂惱，發起追悔。』當時，眾比丘聽了這話，回答說：『尊者！我們現在不是爲了讓你們每半個月說別解脫經，而是因為我們奉行大師的教導才這樣說的。』當時，六眾即使聽了這話，仍然嫌棄譭謗不停：『為什麼說這些小隨小戒，讓比丘們心生憂惱，發起追悔？』眾比丘回答說：『如果不用聽，你們先前做了什麼過失，以至於心生追悔？』當時，那些少欲比丘都感到羞恥，這樣說：『為什麼你們在半個月中，聽到宣說四波羅夷法（Sì bōluóyí fǎ，四種斷頭罪）時默不作聲，以及宣說僧伽伐尸沙法（Sēngqié fá shī shā fǎ，僧殘罪）乃至七滅諍法（Qī miè zhēng fǎ，七種平息爭端的方法）時，就說這樣的話：『諸位尊者！如果知道這件事以及認識這個人，詳細地說就像先前一樣，乃至發起追悔。』』當時，眾比丘就把這件事的緣由全部稟告了世尊（Shìzūn）。世尊告誡說：『你們六眾在說戒的時候，確實說了這樣的話嗎？』詳細地詢問了這件事。回答說：『確實如此。大德！』世尊種種呵責之後，乃至『制定學處，應當這樣說： 『如果又有比丘在每半個月宣說戒經時，說這樣的話：『諸位尊者！何必說這些小隨小學處？因為宣說這些戒律時，讓眾比丘心生惡作（è zuò，後悔），惱悔，懷憂。』如果這樣輕視呵責戒律，犯波逸提伽（bōyìtíjiā，一種罪名）。』 『如果又有比丘』，指的是六眾，其餘含義如上。 『半個月』，指的是一個月分為兩半。 『戒』，指的是從四他勝（sì tā shèng，四種重罪）到七滅諍（qī miè zhēng，七種平息爭端的方法）。 『經』，是指次第相應的意義。 『說』，是指宣說。 『當時，諸位尊者！』，是指敘述當時的情形，彰顯憂惱的狀態。 『輕視呵責戒律』，是指說出譭謗的話來告訴別人。 『墮』的含義如上。 這裡所說的犯相，事情是怎樣的呢？
【English Translation】 English version: 『When the Bhikshus (Bǐqiū, monks) proclaim the Pratimoksha Sutra (Bié jiě tuō jīng, monastic code) every half-month, it causes the Bhikshus to feel worried and regretful.』 At that time, the Bhikshus, having heard these words, replied: 『Venerable ones! We are not now proclaiming the Pratimoksha Sutra every half-month for your sake, but rather because we follow the teachings of the Great Teacher.』 At that time, even after hearing these words, the group of six continued to criticize and slander without ceasing: 『Why proclaim these minor precepts, causing the Bhikshus to feel worried and regretful?』 The Bhikshus replied: 『If it is not necessary to listen, what faults did you commit previously that caused you to feel regretful?』 At that time, those Bhikshus with few desires all felt ashamed and said: 『Why is it that when you hear the proclamation of the four Parajikas (Sì bōluóyí fǎ, four defeats) in half a month, you remain silent, and when you hear the Sanghavasesa (Sēngqié fá shī shā fǎ, formal meeting offenses) and even the seven ways to settle disputes (Qī miè zhēng fǎ, seven ways to settle disputes), you say such things: 『Venerable ones! If you know the matter and recognize the person, speak in detail as before, even to the point of causing regret.』』 At that time, the Bhikshus reported all the circumstances to the World-Honored One (Shìzūn). The World-Honored One said: 『Did you, the group of six, really say such things when proclaiming the precepts?』 He inquired about the matter in detail. They replied: 『Indeed, Great Virtue!』 After the World-Honored One had scolded them in various ways, even to the point of 『establishing a training rule, it should be said thus: 『If again a Bhikshu, when proclaiming the precept scripture every half-month, says such words: 『Venerable ones! What is the use of proclaiming these minor training rules? Because when these precepts are proclaimed, it causes the Bhikshus to feel remorse (è zuò, remorse), regret, and worry.』 If one thus belittles and scolds the precepts, it is a Pacittiya (bōyìtíjiā, an offense).』 『If again a Bhikshu』 refers to the group of six, the remaining meaning is as above. 『Half-month』 refers to one month divided into two. 『Precepts』 refers to the precepts from the four Parajikas (sì tā shèng, four defeats) to the seven ways to settle disputes (qī miè zhēng, seven ways to settle disputes). 『Scripture』 refers to the meaning of sequential correspondence. 『Proclaiming』 refers to declaring. 『At that time, Venerable ones!』 refers to narrating the situation at that time, highlighting the state of worry and distress. 『Belittling and scolding the precepts』 refers to uttering slanderous words to tell others. The meaning of 『falling』 is as above. What is the nature of the offense mentioned here?
？若苾芻每於半月說四波羅市迦時，說僧伽伐尸沙，乃至說七滅諍時作如是語：「具壽！何須說此小隨小戒？令諸苾芻心生惡作。」者，得波逸底迦。或「生惱悔憂熱。」或云：「思憶俗事。」或云：「不樂出家。」或云：「歸俗。」作斯等語皆得墮罪。如是應知，于餘十六事處及雜事處、尼陀那處、目得迦等處，及於律教相應經處及余經處，說此等時，若苾芻作如是語：「具壽！何用說此小隨小戒？說此之時令諸苾芻生惡作。」者，得波逸底迦。若余經處宣說之時作如是語：「具壽！何用依此經中說如是事，令人惱悔。」等者，得惡作罪。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
第二攝頌曰：
種子輕惱教、 安床草蓐牽、 強住脫腳床、 澆草應三二。
壞生種學處第十一
爾時佛在室羅伐城逝多林給孤獨園。爾時有一莫訶羅苾芻愚昧無識，欲為僧伽造立大寺，遂便斬伐勝妙大樹。時有天神依樹而住，是時此天過初夜分身光超絕，來詣佛所頂禮佛足在一面坐。此天身光周遍輝耀逝多園林，白佛言：「世尊！有一年老苾芻，愚昧無識不解時宜，欲為僧伽造立大寺，遂便斬伐形勝大樹。此樹是我久所依止舍宅之處。大德！今既時屬嚴冬，寒風裂竹，幼稚男女夜無所依，惟愿
【現代漢語翻譯】 現代漢語譯本：如果比丘在每半月誦說四波羅市迦（四重戒）時，或者說僧伽伐尸沙（僧殘戒），乃至說七滅諍（七種平息諍論的方法）時，如果這樣說：『具壽（對年長比丘的尊稱）！何必說這些小隨小戒？讓眾比丘心生後悔。』，就犯波逸底迦（一種輕罪）。或者說：『讓人煩惱、後悔、憂愁、焦躁。』或者說：『讓人思念世俗之事。』或者說：『讓人不樂於出家。』或者說：『讓人想還俗。』說這些話都會犯墮罪。應當知道，在其餘十六事處以及雜事處、尼陀那處、目得迦等處，以及與律教相應的經處以及其餘經處，說這些的時候，如果比丘這樣說：『具壽！何必說這些小隨小戒？說這些的時候讓眾比丘心生後悔。』，就犯波逸底迦。如果在其餘經處宣說的時候這樣說：『具壽！何必依據這部經說這些事，讓人煩惱後悔。』等等，就犯惡作罪（一種更輕的罪）。沒有犯戒的情況是：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦纏繞的人。
第二攝頌說：
種子、輕惱、教，安床、草蓐、牽，強住、脫腳床，澆草應三二。
壞生種學處第十一
那時，佛陀在室羅伐城（古印度城市名，舍衛城）的逝多林（祇陀林）給孤獨園（Anāthapiṇḍika-ārāma，給孤獨長者的花園）。當時，有一位莫訶羅（Mohala）比丘愚昧無知，想要為僧團建造大寺廟，於是就砍伐了美好的大樹。當時有天神依附在樹上居住，這時，這位天神在初夜過後，身上發出超絕的光芒，來到佛陀處，頂禮佛足后在一旁坐下。這位天神身上的光芒照耀著整個逝多園林，對佛陀說：『世尊！有一位年老的比丘，愚昧無知，不瞭解時宜，想要為僧團建造大寺廟，於是就砍伐了形態美好的大樹。這棵樹是我長期以來所依止的住所。大德！現在正值嚴冬，寒風凜冽，幼小的孩子夜晚無處可依，希望……』
【English Translation】 English version: If a Bhikshu, when reciting the four Pārājikas (four major precepts) every half-month, or when reciting the Saṃghāvaśeṣas (rules requiring a meeting of the Sangha), or even when discussing the seven ways to settle disputes, says: 'Venerable ones! Why recite these minor and lesser precepts? It causes the Bhikshus to feel remorse.', he commits a Pāyantika (a minor offense). Or if he says: 'It causes annoyance, regret, worry, or distress.', or 'It causes one to think of worldly matters.', or 'It makes one dislike monastic life.', or 'It makes one want to return to lay life.', saying such things constitutes an offense. It should be known that in the remaining sixteen matters, as well as in miscellaneous matters, Nidāna (introduction), and matters such as the Matrika (a list or table of contents), and in Sutras corresponding to the Vinaya (monastic discipline) and other Sutras, when saying these things, if a Bhikshu says: 'Venerable ones! Why recite these minor and lesser precepts? Reciting these causes the Bhikshus to feel remorse.', he commits a Pāyantika. If, when proclaiming in other Sutras, he says: 'Venerable ones! Why rely on this Sutra to say such things, causing annoyance and regret?', etc., he commits a Dushkrta (an even lighter offense). There is no offense for the initial offender, or one who is idiotic, insane, mentally disturbed, or afflicted by pain.
The second summary verse says:
'Seeds, slight annoyance, teaching, placing a bed, grass mattress, pulling, forcing to stay, bed with detached legs, watering grass should be three or two.'
The eleventh training rule on destroying growing seeds.
At that time, the Buddha was in the Jeta Grove (Jetavana) in Śrāvastī (an ancient Indian city, Shravasti), in the Anāthapiṇḍika-ārāma (Anathapindika's Park). At that time, there was a Bhikshu named Mohala who was ignorant and unwise. He wanted to build a large monastery for the Sangha, so he cut down beautiful large trees. At that time, there was a Deva (a deity) dwelling in the tree. Then, this Deva, after the first watch of the night, emitted extraordinary light and came to the Buddha, prostrated at his feet, and sat to one side. The light from this Deva illuminated the entire Jeta Grove. He said to the Buddha: 'World Honored One! There is an old Bhikshu who is ignorant and unwise and does not understand the proper time. He wants to build a large monastery for the Sangha, so he cut down beautiful trees. This tree is the place where I have long resided. Great Virtue! Now it is the height of winter, the cold wind splits the bamboo, and young children have nowhere to rely on at night. I hope...'
世尊慈悲鑑察，我欲何計？」爾時世尊即便命彼余大樹神而告之曰：「汝所住處可見容此無依天神。」時彼樹神奉教安置。爾時世尊至天曉已，集諸苾芻于如常座，安詳坐已告諸苾芻：「于昨夜中有一樹神光明超絕，來至我所禮我足已在一面坐，由天身光周遍輝耀逝多園林，作如是白：『世尊！有一年老莫訶羅苾芻，愚昧無識不解時宜，欲為僧伽造立大寺，遂便斬伐形勝大樹。此樹是我久所依止舍宅之處。大德！今既時屬嚴冬，寒風裂竹，幼稚男女夜無所依。唯愿世尊慈悲鑑察，我於今時欲作何計？』汝等苾芻！此莫訶羅所為非法，伐彼天神形勝大樹，令彼天神共相嫌賤，乖釋子法。」佛作是念：「由此苾芻斬伐大樹有罪過生，以此為緣從今已后苾芻不應斬伐其樹。若斬伐者得越法罪。」此是緣起，猶未制戒。
佛在曠野林，如世尊教苾芻不應斬伐諸樹。時諸授事苾芻緣斯事故，于諸營造咸皆廢闕。於時世尊知而故問具壽阿難陀曰：「何故授事苾芻所有營作悉皆停息？」時阿難陀白佛言：「世尊！佛在室羅伐城告諸苾芻不應斬伐諸樹。由此緣故無木可求，遂廢營作。」佛告阿難陀：「營作苾芻所有行法，我今說之。凡授事人為營作故將伐樹時，於七八日前在彼樹下作曼茶羅，佈列香花設諸祭食誦三啟經，耆宿苾
【現代漢語翻譯】 現代漢語譯本： 世尊以慈悲之心明察此事，（天神問）『我應該怎麼辦呢？』當時，世尊就命令其他的大樹神，告訴他們說：『你們所居住的地方，看看是否可以容納這位無所依靠的天神。』當時，那些樹神接受了世尊的教導，安置了那位天神。之後，世尊到了天亮，召集所有的比丘，在通常的座位上安詳地坐下，然後告訴比丘們：『在昨夜，有一位樹神，光明超絕，來到我的住所，禮拜我的雙足后在一旁坐下，由於他天身的光芒，整個逝多（Jetavana）園林都輝煌明亮，他這樣稟告我說：『世尊！有一位年老的莫訶羅（Mokala）比丘，愚昧無知，不瞭解時宜，想要為僧伽建造大的寺廟，於是就砍伐了那些外形優美高大的樹木。這些樹木是我長期以來所依靠居住的地方。大德！現在正值嚴冬，寒風凜冽，幼小的孩子晚上沒有地方可以依靠。唯愿世尊以慈悲之心明察此事，我現在應該怎麼辦呢？』你們這些比丘！這位莫訶羅（Mokala）所做的事情是不合法的，砍伐了天神所居住的優美高大的樹木，使得那些天神互相嫌棄，違背了釋迦（Sakya）子弟的法則。』佛這樣想：『由於這位比丘砍伐大樹，會有罪過產生，因此，從今以後，比丘不應該砍伐樹木。如果砍伐樹木，就會犯越法罪。』這是事情的緣起，但還沒有制定戒律。
佛陀在曠野林中，正如世尊教導的那樣，比丘不應該砍伐樹木。當時，那些負責事務的比丘因為這件事，對於各種營造工作都停止了。當時，世尊明知故問具壽阿難陀（Ananda）說：『為什麼負責事務的比丘所有的營造工作都停止了？』當時，阿難陀（Ananda）稟告佛陀說：『世尊！佛陀在室羅伐（Sravasti）城告訴比丘不應該砍伐樹木。因為這個緣故，沒有木材可以獲取，所以停止了營造工作。』佛陀告訴阿難陀（Ananda）說：『負責營造的比丘應該如何行事，我現在告訴你。凡是負責事務的人，爲了營造的緣故將要砍伐樹木時，應該在七八天前在那棵樹下設定曼茶羅（mandala），擺放香花，設定各種祭祀食物，誦讀三啟經，請德高望重的比丘……』
【English Translation】 English version: The World-Honored One, with compassion, discerned the matter, (the tree spirit asked) 'What plan should I devise?' At that time, the World-Honored One immediately commanded the other great tree spirits and told them, 'In the place where you dwell, see if you can accommodate this helpless tree spirit.' Then those tree spirits, receiving the teaching, settled the spirit. Then, the World-Honored One, when dawn had broken, gathered all the Bhikshus in their usual seats, and having sat peacefully, told the Bhikshus, 'In the past night, there was a tree spirit, whose light was exceedingly bright, who came to my place, bowed at my feet, and sat to one side. Because of the light of his heavenly body, the entire Jetavana (逝多) grove shone brilliantly. He reported to me thus: 'World-Honored One! There is an elderly Mokala (莫訶羅) Bhikshu, foolish and ignorant, not understanding the proper time, who wishes to build a great monastery for the Sangha, and thus he has cut down the beautiful and large trees. These trees are the places where I have long relied upon and dwelt. Great Virtue! Now that it is the depth of winter, the cold wind splits the bamboo, and young children have nowhere to rely upon at night. I only wish that the World-Honored One, with compassion, would discern this matter. What plan should I devise at this time?'' You Bhikshus! This Mokala's (莫訶羅) actions are unlawful, cutting down the beautiful and large trees where the tree spirits dwell, causing those tree spirits to despise each other, violating the Dharma of the Sakya (釋迦) sons.' The Buddha thought thus: 'Because this Bhikshu has cut down the large trees, sinful consequences will arise. Therefore, from now on, Bhikshus should not cut down trees. If they cut down trees, they will commit a transgression.' This is the origin of the matter, but the precepts have not yet been established.
The Buddha was in the wilderness forest, as the World-Honored One taught, Bhikshus should not cut down trees. At that time, the Bhikshus in charge of affairs, because of this matter, stopped all construction work. Then, the World-Honored One, knowing full well, asked the Venerable Ananda (阿難陀), 'Why have all the construction works of the Bhikshus in charge of affairs ceased?' Then Ananda (阿難陀) reported to the Buddha, 'World-Honored One! The Buddha in Sravasti (室羅伐) city told the Bhikshus that they should not cut down trees. Because of this reason, there is no wood to be obtained, so the construction work has stopped.' The Buddha told Ananda (阿難陀), 'How the Bhikshus in charge of construction should act, I will now tell you. Whenever those in charge of affairs, for the sake of construction, are about to cut down a tree, they should set up a mandala (曼茶羅) at the foot of that tree seven or eight days beforehand, arrange incense and flowers, set out various sacrificial foods, recite the Three Invocations Sutra, and invite venerable Bhikshus...'
芻應作特欹拏咒愿，說十善道讚歎善業。復應告語：『若於此樹舊住天神，應向余處別求居止。此樹今為佛法僧寶有所營作，過七八日已應斬伐之。』若伐樹時有異相現者，應為讚歎施捨功德說慳貪過。若仍現異相者即不應伐，若無別相者應可伐之。若營作苾芻如我所制不依行者，得越法罪。」此亦緣起，仍未制戒。
佛在室羅伐城逝多林給孤獨園。爾時六眾苾芻自作、使人斬伐樹木及諸生草乃至華果，隨取而用。於時諸外道等見是事已，各生嫌恥作如是議：「此諸沙門釋子自作、使人斬伐草木。然我俗流婆羅門等乃至傭人，亦自作、使人斬伐諸樹及殺草等，釋子沙門亦作其事，雖復出家與俗何別？誰當供養如是禿沙門耶？」時諸苾芻即以此緣具白世尊。世尊以此因緣集苾芻眾，問答呵責廣說如前，「為諸苾芻制其學處，應如是說：
「若復苾芻自壞種子有情村，及令他壞者，波逸底迦。」
若復苾芻者，謂六眾也，余義如上。
種子村者，有五種子：一、根種；二、莖種；三、節種；四、開種；五、子種。云何根種？謂香附子、菖蒲、黃姜、白姜、烏頭附子等，此物皆由種根乃生，故名根種。云何莖種？謂石榴樹、柳樹、蒲萄樹、菩提樹、烏曇跋羅樹、溺屈路陀樹等，此等皆由莖生，故名
【現代漢語翻譯】 現代漢語譯本：應當作特別的祈願和咒語，宣說十善道，讚歎善業。還應當告知：『如果住在這棵樹上的舊有天神，應該到別的地方另找住處。這棵樹現在因為佛法僧三寶的緣故要被使用，過七八天就要砍伐了。』如果砍樹的時候出現奇異的現象，應當讚歎佈施的功德，說明慳貪的過失。如果仍然出現奇異的現象，就不應該砍伐，如果沒有其他異象，就可以砍伐。如果營作的苾芻（bhiksu，比丘）不按照我所制定的去做，就會犯越法罪。』這也是一個緣起，但當時還沒有制定戒律。
佛在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。當時，六眾苾芻（bhiksu，比丘）自己或者指使別人砍伐樹木和各種草，甚至花果，隨意取用。當時，一些外道看到這件事後，都感到羞恥，議論說：『這些沙門釋子（釋迦牟尼佛的弟子）自己或者指使別人砍伐草木。然而我們這些世俗的婆羅門（Brahman）等人，甚至傭人，也會自己或者指使別人砍伐樹木和殺死草等，這些釋子沙門也做這樣的事，即使出家了和世俗人有什麼區別？誰會供養這些禿頭的沙門呢？』當時，一些苾芻（bhiksu，比丘）就把這件事詳細地告訴了世尊。世尊因為這件事召集了苾芻（bhiksu，比丘）僧眾，像之前一樣問答呵責，廣泛地說明情況，『為各位苾芻（bhiksu，比丘）制定學處，應該這樣說：
『如果又有苾芻（bhiksu，比丘）自己毀壞種子有情村，或者讓別人毀壞，犯波逸底迦（payantika，一種罪名）。』
如果又有苾芻（bhiksu，比丘），指的是六眾，其他含義如上文所述。
種子村，有五種種子：一、根種；二、莖種；三、節種；四、開種；五、子種。什麼是根種？指香附子、菖蒲、黃姜、白姜、烏頭附子等，這些東西都是通過種植根部而生長的，所以叫做根種。什麼是莖種？指石榴樹、柳樹、葡萄樹、菩提樹、烏曇跋羅樹、溺屈路陀樹等，這些都是通過莖生長的，所以叫做
【English Translation】 English version: One should perform a special prayer and incantation, expound the Ten Virtuous Paths, and praise virtuous deeds. Furthermore, one should announce: 'If there are old deities residing in this tree, they should seek another dwelling elsewhere. This tree is now being used for the sake of the Buddha, Dharma, and Sangha (the Three Jewels), and it will be felled in seven or eight days.' If strange phenomena appear when felling the tree, one should praise the merit of generosity and explain the faults of stinginess. If strange phenomena still appear, one should not fell the tree; if there are no other strange phenomena, it may be felled. If a Bhiksu (monk) engaged in this work does not act according to my precepts, he will commit a transgression.' This was also an origin story, but precepts were not yet established at that time.
The Buddha was in the Jetavana Anathapindika-arama (Jetavana Grove of Anathapindika) in Sravasti (a major city in ancient India). At that time, the Six Groups of Bhiksus (monks) personally or instructed others to cut down trees and various grasses, even flowers and fruits, and took them for their own use. When some non-Buddhists saw this, they felt ashamed and discussed it, saying: 'These Shramana Sakyaputras (disciples of Sakyamuni Buddha) personally or instruct others to cut down trees and plants. However, we lay Brahmans (priests) and others, even servants, also personally or instruct others to cut down trees and kill grass, etc. These Shramana Sakyaputras (disciples of Sakyamuni Buddha) also do such things. Even if they have left home, what is the difference between them and laypeople? Who will make offerings to these bald-headed Shramanas (ascetics)?' At that time, some Bhiksus (monks) told the World-Honored One about this matter in detail. The World-Honored One gathered the Bhiksu (monk) Sangha because of this matter, questioned, rebuked, and explained the situation extensively as before, 'Establishing the precepts for the Bhiksus (monks), it should be said thus:
'If any Bhiksu (monk) personally destroys a village of sentient beings with seeds, or causes others to destroy it, he commits a Payantika (a type of offense).'
If any Bhiksu (monk), refers to the Six Groups, the other meanings are as described above.
A village of seeds has five types of seeds: first, root seeds; second, stem seeds; third, node seeds; fourth, open seeds; fifth, seed seeds. What are root seeds? They refer to Cyperus rotundus, Acorus calamus, yellow ginger, white ginger, Aconitum carmichaelii, etc. These things all grow by planting roots, so they are called root seeds. What are stem seeds? They refer to pomegranate trees, willow trees, grape vines, Bodhi trees, Udumbara trees, Nigrodha trees, etc. These all grow from stems, so they are called
莖種。云何節種？謂甘蔗、竹𥯤等，此等皆由節上而生，故名節種。云何開種？謂蘭香、蕓荽、橘柚等子，此等諸子皆由開裂乃生，故名開種。云何子種？謂稻麥、大麥、諸豆芥等，此等諸子由子故生，故名子種。斯等總名種子村。云何有情村？有情者，謂蛗螽、蛺蝶、蚊虻、蜣螂、蟻子、蛇蝎及諸蜂等，此等有情皆依草樹木而為窟宅。若苾芻于草樹木若拔、若破、若斫截，皆波逸底迦，義如前說。
此中犯相其事云何？攝頌曰：
根等生種想、 斫樹草及花、 樹等經行處、 青苔瓶架等。
若苾芻于根種作根種想、生作生想，自斫、教人斫，得波逸底迦；若疑，波逸底迦。若干物作生想、疑，俱得惡作罪。若苾芻于根種作莖種想、生想及疑，自斫、教人斫，皆得波逸底迦。若干物作生想、疑，斷壞之時，皆得惡作罪。如是根種望節種、開種及子種皆有四番，準前應作。又以莖種自望，及望餘四各有四番。若想若疑，俱得墮及惡作，準事廣說。若苾芻於五種子自作、使人投著火中，作如是念：「令此種子悉皆損壞。」得五墮罪；若不損壞者，得五惡作罪。若苾芻於五種子自作、使人投著水中，亦如前說。若苾芻以五種子安著臼中，以杵搗筑令子損壞，得五墮罪；若不壞者，得五惡作。若苾芻
【現代漢語翻譯】 現代漢語譯本 什麼是莖種？指的是甘蔗、竹筍等，這些都是從節上生長出來的，所以叫做莖種。什麼是開種？指的是蘭香、蕓香、橘柚等的種子，這些種子都是裂開后才能生長，所以叫做開種。什麼是子種？指的是稻麥、大麥、各種豆類、芥菜等，這些種子都是由種子本身生長出來的，所以叫做子種。這些總稱為種子村（種子聚落）。 什麼是有情村（生物聚落）？有情，指的是螽斯（一種昆蟲）、蝴蝶、蚊子、虻蟲、蜣螂（屎殼郎）、螞蟻、蛇、蝎子以及各種蜜蜂等，這些有情都依靠草、樹木作為棲息的場所。如果比丘（佛教出家人）對於草、樹木，無論是拔除、破壞、還是砍伐，都犯波逸提迦罪（一種輕罪），意義如前面所說。 此中犯戒的情況是怎樣的呢？用一首概括的詩來說明： 『根等生種想， 斫樹草及花， 樹等經行處， 青苔瓶架等。』 如果比丘對於根種認為是根種，對於生長物認為是生長物，自己砍伐，教唆別人砍伐，都犯波逸提迦罪；如果對此有所懷疑，也犯波逸提迦罪。如果對於某種東西認為是生長物，或者對此有所懷疑，都犯惡作罪（一種更輕的罪）。如果比丘對於根種認為是莖種、生長物，或者對此有所懷疑，自己砍伐，教唆別人砍伐，都犯波逸提迦罪。如果對於某種東西認為是生長物，或者對此有所懷疑，在砍斷破壞的時候，都犯惡作罪。像這樣，根種相對於莖種、開種以及子種，各有四種情況，按照前面的例子來做判斷。 另外，以莖種自身作為參照，以及莖種相對於其他四種種子，也各有四種情況。無論是認為（是莖種）還是懷疑（是莖種），都會犯墮罪（波逸提迦罪）以及惡作罪，詳細情況可以參考具體事例來理解。如果比丘自己或者指使別人將五種種子投入火中，並且這樣想：『讓這些種子全部損壞。』就犯五種墮罪；如果沒有損壞，就犯五種惡作罪。如果比丘自己或者指使別人將五種種子投入水中，也像前面所說一樣。 如果比丘將五種種子放在石臼中，用杵搗毀，使種子損壞，就犯五種墮罪；如果沒有損壞，就犯五種惡作罪。如果比丘……
【English Translation】 English version What is 'stems-seed' (莖種)? It refers to sugarcane, bamboo shoots, etc. These all grow from the nodes, hence the name 'stems-seed'. What is 'splitting-seed' (開種)? It refers to the seeds of orchids, rue, oranges, pomelos, etc. These seeds all grow after splitting open, hence the name 'splitting-seed'. What is 'seed-seed' (子種)? It refers to rice, wheat, barley, various beans, mustard, etc. These seeds all grow from the seed itself, hence the name 'seed-seed'. These are collectively called 'seed village' (種子村). What is 'sentient being village' (有情村)? 'Sentient beings' refers to grasshoppers, butterflies, mosquitoes, gadflies, dung beetles, ants, snakes, scorpions, and various bees, etc. These sentient beings all rely on grass, trees, and wood as their dwellings. If a Bhiksu (Buddhist monk) uproots, damages, or cuts grass, trees, or wood, it is a Pācittiya offense (a minor offense), the meaning of which has been explained previously. What are the circumstances of committing offenses in this context? A summary verse says: 'Thinking of roots as roots, etc., Cutting trees, grass, and flowers, Trees, etc., places for walking, Green moss, bottle racks, etc.' If a Bhiksu thinks of a root-seed as a root-seed, or a growing thing as a growing thing, and personally cuts it or instructs others to cut it, he commits a Pācittiya offense; if he doubts it, he commits a Pācittiya offense. If he thinks of something as a growing thing, or doubts it, he commits a Dukkata offense (a lighter offense). If a Bhiksu thinks of a root-seed as a stems-seed, a growing thing, or doubts it, and personally cuts it or instructs others to cut it, he commits a Pācittiya offense. If he thinks of something as a growing thing, or doubts it, when cutting and destroying it, he commits a Dukkata offense. In this way, root-seeds in relation to stems-seeds, splitting-seeds, and seed-seeds each have four cases, which should be judged according to the previous examples. Furthermore, taking stems-seeds as a reference point in themselves, and stems-seeds in relation to the other four types of seeds, each has four cases. Whether thinking (it is a stems-seed) or doubting (it is a stems-seed), one commits a Patana offense (Pācittiya offense) and a Dukkata offense, the details of which can be understood by referring to specific examples. If a Bhiksu personally or instructs others to throw the five types of seeds into the fire, thinking, 'Let all these seeds be destroyed,' he commits five Patana offenses; if they are not destroyed, he commits five Dukkata offenses. If a Bhiksu personally or instructs others to throw the five types of seeds into the water, it is the same as described above. If a Bhiksu places the five types of seeds in a mortar and pounds them with a pestle, causing the seeds to be destroyed, he commits five Patana offenses; if they are not destroyed, he commits five Dukkata offenses. If a Bhiksu...
以五種子置乾燥地或安熱處，灰汁瞿昧耶及乾土等，和糅一處令其損壞，隨事得罪輕重如前。若苾芻以五種子置在羹臛餅汁之中令其損壞，得罪同前。若苾芻以一方便斫樹斷時，得一惡作、得一墮罪。若以一下斫兩樹，斷時得一惡作、得二墮罪。苾芻若以一斫斷多樹時，得一惡作、眾多墮罪。苾芻若以二斫斷一樹時，得二惡作、一墮罪。若以二斫斷二樹時，得二惡作、二墮罪。若以二斫斷多樹時，得二惡作、眾多墮罪。若以多斫斷一樹時，得多惡作、一墮罪。若以多斫斷二樹時，得多惡作、二墮罪。若以多斫斷多樹時，得多惡作及多墮罪。如樹既爾，若於生草及蓮花等，準事得罪多少同前。
若苾芻拔樹根者，得墮罪。若樹皴皮及不堅濕處壞，得惡作；若壞堅濕處及傷破處，皆得墮罪。若苾芻損樹草生葉，得墮罪；若損黃葉，得惡作罪。若損未開花，得墮罪；若花已開壞，得惡作。若果未熟壞，得墮罪；若已熟者，壞得惡作。若於生草地處以熱湯澆，及牛糞泥等傾瀉其上令損壞者，皆得墮罪；若不壞者，皆得惡作。若作傾瀉物心無損壞意者，悉皆無犯。若苾芻于生草地經行之時，起如是念令草損壞者，隨所壞草皆得墮罪。若但作經行心者無犯。若於生草地牽柴曳席，欲令壞者得墮罪；若無壞心者無犯。若於青苔
【現代漢語翻譯】 現代漢語譯本： 如果將五種種子（五種主要的穀物種子）放置在乾燥的土地或炎熱的地方，用灰汁、瞿昧耶（gō-mèi-yē，牛糞）以及乾燥的泥土等混合在一起，使種子損壞，根據具體情況，所犯的罪行輕重如前所述。如果比丘將五種種子放在羹、肉湯或餅汁中，使其損壞，所犯的罪行與之前相同。如果比丘用一次砍擊砍斷樹木時，得一個惡作罪、得一個墮罪。如果用一次砍擊砍斷兩棵樹，砍斷時得一個惡作罪、得兩個墮罪。比丘如果用一次砍擊砍斷多棵樹時，得一個惡作罪、多個墮罪。比丘如果用兩次砍擊砍斷一棵樹時，得兩個惡作罪、一個墮罪。如果用兩次砍擊砍斷兩棵樹時，得兩個惡作罪、兩個墮罪。如果用兩次砍擊砍斷多棵樹時，得兩個惡作罪、多個墮罪。如果用多次砍擊砍斷一棵樹時，得多個惡作罪、一個墮罪。如果用多次砍擊砍斷兩棵樹時，得多個惡作罪、兩個墮罪。如果用多次砍擊砍斷多棵樹時，得多個惡作罪以及多個墮罪。樹木如此，如果對於生草以及蓮花等，根據具體情況，所犯的罪行多少與之前相同。 如果比丘拔樹根，得墮罪。如果樹皮破裂或者不堅固潮濕的地方損壞，得惡作罪；如果損壞堅固潮濕的地方或者傷破的地方，都得墮罪。如果比丘損壞樹木或草的生葉，得墮罪；如果損壞黃葉，得惡作罪。如果損壞未開放的花，得墮罪；如果花已經開放而損壞，得惡作罪。如果果實未成熟而損壞，得墮罪；如果已經成熟，損壞得惡作罪。如果在生草地上用熱水澆，以及將牛糞泥等傾倒在上面使其損壞，都得墮罪；如果不損壞，都得惡作罪。如果作傾倒行為但心中沒有損壞的意圖，則都沒有罪。如果比丘在生草地上經行的時候，產生使草損壞的念頭，隨著所損壞的草，都得墮罪。如果只是作經行的心，則沒有罪。如果在生草地上拖拽柴火或蓆子，想要使其損壞，得墮罪；如果沒有損壞的心，則沒有罪。如果在青苔
【English Translation】 English version: If one places the five kinds of seeds (five major grain seeds) in dry land or a hot place, and mixes them with lye, Gomeya (cow dung), and dry soil, etc., causing them to be damaged, the severity of the offense depends on the specific circumstances, as previously described. If a Bhikshu (Buddhist monk) places the five kinds of seeds in soup, broth, or pancake juice, causing them to be damaged, the offense is the same as before. If a Bhikshu cuts down a tree with one strike, he incurs one Dukkritta (misdeed) and one Patayantika (offense entailing expiation). If he cuts down two trees with one strike, he incurs one Dukkritta and two Patayantikas. If a Bhikshu cuts down many trees with one strike, he incurs one Dukkritta and many Patayantikas. If a Bhikshu cuts down one tree with two strikes, he incurs two Dukkrittas and one Patayantika. If he cuts down two trees with two strikes, he incurs two Dukkrittas and two Patayantikas. If he cuts down many trees with two strikes, he incurs two Dukkrittas and many Patayantikas. If he cuts down one tree with many strikes, he incurs many Dukkrittas and one Patayantika. If he cuts down two trees with many strikes, he incurs many Dukkrittas and two Patayantikas. If he cuts down many trees with many strikes, he incurs many Dukkrittas and many Patayantikas. Just as with trees, if it is with living grass and lotus flowers, etc., the severity of the offense depends on the specific circumstances, as before. If a Bhikshu pulls out a tree root, he incurs a Patayantika. If the bark of a tree is cracked or a non-firm, damp place is damaged, he incurs a Dukkritta; if he damages a firm, damp place or a broken place, he incurs a Patayantika. If a Bhikshu damages the living leaves of a tree or grass, he incurs a Patayantika; if he damages yellow leaves, he incurs a Dukkritta. If he damages an unopened flower, he incurs a Patayantika; if a flower has already opened and is damaged, he incurs a Dukkritta. If an unripe fruit is damaged, he incurs a Patayantika; if it is ripe and damaged, he incurs a Dukkritta. If hot water is poured on a place with living grass, or cow dung mud, etc., is poured on it, causing it to be damaged, he incurs a Patayantika; if it is not damaged, he incurs a Dukkritta. If he performs the pouring action without the intention of causing damage, there is no offense. If a Bhikshu is walking on a place with living grass and has the thought of causing the grass to be damaged, he incurs a Patayantika for each damaged blade of grass. If he is only walking, there is no offense. If he drags firewood or a mat across a place with living grass, intending to cause damage, he incurs a Patayantika; if there is no intention to cause damage, there is no offense. If on moss
地經行之時，同前有犯無犯。若於此地牽柴曳席，及余諸物得罪同前。若於水中舉浮萍葉及青苔時，乃至未離水來，得惡作罪；離水得墮。若拔地菌，得惡作罪。若苾芻于瓶瓨等處及衣服上、若褥席等及衣架等處，有青衣白醭生者，若作損壞心皆得惡作。若令人知凈方受用者無犯。若五生種令人知凈者，亦皆無犯。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第二十七 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十八
三藏法師義凈奉 制譯
嫌毀輕賤學處第十二
爾時薄伽梵在王舍城羯蘭鐸迦池竹林園中。於時實力子苾芻，被眾差令分僧臥具及知食次。時友、地二苾芻與實力子，積代怨仇業緣未終。此二苾芻共鄔波難陀一處言話，時實力子在傍而過。時二苾芻報鄔波難陀曰：「大德！仁若被眾差分臥具及知食次者，仁亦於我共相惱亂，如實力子見欺於我。」鄔波難陀告曰：「具壽！此苾芻被和合眾差，分臥具及知食次，汝等共知。何因對面而作嫌毀？」彼二答曰：「上座！豈可我自懊惱啼哭亦不得耶？」時諸少欲苾芻聞生嫌恥：「云何苾芻知他苾芻被和合眾差分臥具及知食次，對面嫌毀？」以此
【現代漢語翻譯】 現代漢語譯本： 在地上行走時，與之前一樣，有犯戒和無犯戒的情況。如果在這地上拖拉木柴、蓆子以及其他物品，所犯的罪過與之前相同。如果在水中拿起漂浮的萍葉和青苔時，乃至還沒有離開水面，就犯了惡作罪（Dukkata，一種輕微的罪過）；離開水面就犯了墮罪（Patayantika，一種較重的罪過）。如果拔地上的菌類，就犯了惡作罪。如果比丘（Bhiksu，佛教僧侶）在瓶子、瓦罐等處，以及衣服上、褥子、蓆子等處，還有衣架等處，生了青衣（黴菌）白醭（黴菌），如果心懷損壞之意，都犯惡作罪。如果讓人知道是乾淨的地方才去使用，就沒有罪過。如果是五種可生長的植物，讓人知道是乾淨的才去使用，也都沒有罪過。另外，沒有罪過的情況包括：最初犯戒的人，或者是因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。 當時薄伽梵（Bhagavan，佛陀的尊稱）在王舍城（Rajagrha）羯蘭鐸迦池（Kalandaka）的竹林園中。當時，實力子比丘（Saktiputra Bhiksu）被僧團委派分配僧眾的臥具和安排用餐次序。當時，友比丘（Mitra Bhiksu）和地比丘（Bumi Bhiksu）與實力子比丘（Saktiputra Bhiksu）有長期的怨仇，業緣未了。這兩位比丘與鄔波難陀（Upananda）在一起說話，當時實力子（Saktiputra）從旁邊經過。這兩位比丘對鄔波難陀（Upananda）說：『大德（Bhadanta，對僧侶的尊稱）！如果仁者您被僧團委派分配臥具和安排用餐次序，您也會像實力子（Saktiputra）欺負我一樣來惱亂我。』鄔波難陀（Upananda）告訴他們說：『具壽（Ayusmat，對僧侶的尊稱）！這位比丘（Bhiksu）是被和合僧團委派分配臥具和安排用餐次序的，你們都知道。為什麼還要當面嫌棄譭謗呢？』那兩位回答說：『上座（Sthavira，對年長僧侶的尊稱）！難道我們自己感到懊惱啼哭也不可以嗎？』當時，那些少欲知足的比丘（Bhiksu）聽了之後感到羞恥：『怎麼會有比丘（Bhiksu）明知其他比丘（Bhiksu）是被和合僧團委派分配臥具和安排用餐次序的，還當面嫌棄譭謗呢？』因為這件事
【English Translation】 English version: When walking on the ground, the circumstances of committing or not committing offenses are the same as before. If one drags firewood, mats, or other objects across this ground, the offenses incurred are the same as before. If one picks up floating duckweed leaves or green moss from the water, one incurs a Dukkata (a minor offense) until one leaves the water; upon leaving the water, one incurs a Patayantika (a heavier offense). If one pulls up earth mushrooms, one incurs a Dukkata. If a Bhiksu (Buddhist monk) finds green mold or white mildew growing in pots, earthenware, on clothing, bedding, mats, or on clothes racks, and intends to damage them, he incurs a Dukkata in each case. If he informs someone that a place is clean before they use it, there is no offense. If he informs someone that the five types of growing plants are clean before they use them, there is also no offense. Furthermore, there is no offense for the person who initially commits the offense, or for someone who is foolish, insane, mentally disturbed, or afflicted by pain and suffering. At that time, the Bhagavan (the Blessed One, a title for the Buddha) was in the Bamboo Grove at Kalandaka Pond in Rajagrha (Royal City). At that time, the Bhiksu Saktiputra (Son of Strength Monk) was appointed by the Sangha (monastic community) to distribute the Sangha's bedding and to determine the order of meals. At that time, the Bhiksu Mitra (Friend Monk) and the Bhiksu Bumi (Earth Monk) had long-standing grudges against the Bhiksu Saktiputra (Son of Strength Monk), and their karmic connections had not yet ended. These two Bhiksus were speaking with Upananda (Joyful Near) when Saktiputra (Son of Strength) passed by. The two Bhiksus said to Upananda (Joyful Near): 'Venerable Bhadanta (Excellent Sir, an honorific for monks)! If you are appointed by the Sangha to distribute bedding and determine the order of meals, you will also trouble and harass me as Saktiputra (Son of Strength) has deceived me.' Upananda (Joyful Near) told them: 'Ayusmat (Long Life, an honorific for monks)! This Bhiksu (monk) has been appointed by the harmonious Sangha to distribute bedding and determine the order of meals, as you both know. Why do you criticize and slander him to his face?' The two replied: 'Sthavira (Elder, an honorific for senior monks)! Is it not permissible for us to feel distressed and weep?' At that time, the Bhiksus (monks) who were content with little felt ashamed upon hearing this: 'How can a Bhiksu (monk) know that another Bhiksu (monk) has been appointed by the harmonious Sangha to distribute bedding and determine the order of meals, and yet criticize and slander him to his face?' Because of this matter,
因緣具白世尊。世尊告曰：「汝等苾芻眾應作法，呵責友、地苾芻對面嫌毀。若更有餘如是流類，亦應作法而呵責之。鳴健稚等如常集僧，眾既集已以言白知，令一苾芻作白羯磨，應如是作：
「『大德僧伽聽！此友、地二苾芻，知和合僧伽差彼苾芻分僧伽臥具及知食次，此二苾芻對具壽實力子前而為嫌毀。若僧伽時至聽者，僧伽應許僧伽今呵責友、地二苾芻對面嫌毀。白如是。』次作羯磨：『大德僧伽聽！此友、地二苾芻，知和合僧伽差彼苾芻分僧伽臥具及知食次，此二苾芻對具壽實力子前而為嫌毀。僧伽今呵責友、地二苾芻對面嫌毀。若諸具壽聽許呵責友地二苾芻者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽今呵責友、地二苾芻對面嫌毀竟，僧伽已聽許，由其默然故，我今如是持。』」
於時僧伽既與友、地二人作呵責對面嫌毀已，後於異時友、地二人共鄔波難陀一處言話，時實力子在傍而過，彼二便報鄔波難陀曰：「大德！仁若被眾差分臥具及知食次者，仁亦於我共相惱亂如似一人。」鄔波難陀告曰：「汝之二人知和合僧差此苾芻分僧臥具及知食次，今汝二人假託餘事不道其名而作嫌毀。」彼二答曰：「我豈牒名及以氏族而為嫌賤？」鄔波難陀曰：「若汝不道他名及以氏族得
【現代漢語翻譯】 現代漢語譯本 因緣和合，世尊（Bhagavan，佛陀）啊。世尊（Bhagavan，佛陀）說：『你們這些比丘（bhiksu，出家修行的男性佛教徒）眾應當依法行事，當面呵責友（You）和地（Di）這兩位比丘（bhiksu，出家修行的男性佛教徒）的當面誹謗行為。如果還有其他類似的行為，也應當依法呵責。鳴健稚（Ming Jianzhi）等人像往常一樣召集僧眾，僧眾聚集完畢后，告知大家情況，讓一位比丘（bhiksu，出家修行的男性佛教徒）進行白羯磨（bái yè mó，一種宣告儀式），應當這樣做：』 『大德僧伽（saṃgha，僧團）請聽！友（You）和地（Di）這兩位比丘（bhiksu，出家修行的男性佛教徒），明知和合的僧伽（saṃgha，僧團）委派某位比丘（bhiksu，出家修行的男性佛教徒）分配僧伽（saṃgha，僧團）的臥具和安排用餐次序，這兩位比丘（bhiksu，出家修行的男性佛教徒）卻在具壽（ayushman，對年長僧人的尊稱）實力子（Shilizi）面前進行誹謗。如果僧伽（saṃgha，僧團）認為時機已到，願意聽取，僧伽（saṃgha，僧團）應當允許僧伽（saṃgha，僧團）現在呵責友（You）和地（Di）這兩位比丘（bhiksu，出家修行的男性佛教徒）的當面誹謗行為。宣告完畢。』然後進行羯磨（karma，行動）：『大德僧伽（saṃgha，僧團）請聽！友（You）和地（Di）這兩位比丘（bhiksu，出家修行的男性佛教徒），明知和合的僧伽（saṃgha，僧團）委派某位比丘（bhiksu，出家修行的男性佛教徒）分配僧伽（saṃgha，僧團）的臥具和安排用餐次序，這兩位比丘（bhiksu，出家修行的男性佛教徒）卻在具壽（ayushman，對年長僧人的尊稱）實力子（Shilizi）面前進行誹謗。僧伽（saṃgha，僧團）現在呵責友（You）和地（Di）這兩位比丘（bhiksu，出家修行的男性佛教徒）的當面誹謗行為。如果各位具壽（ayushman，對年長僧人的尊稱）允許呵責友（You）和地（Di）這兩位比丘（bhiksu，出家修行的男性佛教徒），就保持沉默；如果不允許，就請說出來。這是第一次羯磨（karma，行動）。』第二次、第三次也像這樣說。『僧伽（saṃgha，僧團）現在已經呵責了友（You）和地（Di）這兩位比丘（bhiksu，出家修行的男性佛教徒）的當面誹謗行為，僧伽（saṃgha，僧團）已經允許，因為大家保持沉默，我現在就這樣接受。』」 當時，僧伽（saṃgha，僧團）已經對友（You）和地（Di）二人進行了呵責和當面誹謗，後來在其他時候，友（You）和地（Di）二人與鄔波難陀（Upananda）一起說話，當時實力子（Shilizi）從旁邊經過，他們二人就對鄔波難陀（Upananda）說：『大德（bhadanta，對僧人的尊稱）！如果您被僧眾委派分配臥具和安排用餐次序，您也會像對待一個人一樣，讓我們感到困擾。』鄔波難陀（Upananda）告訴他們說：『你們二人明知和合的僧伽（saṃgha，僧團）委派這位比丘（bhiksu，出家修行的男性佛教徒）分配僧伽（saṃgha，僧團）的臥具和安排用餐次序，現在你們二人假借其他事情，不直接說出他的名字，卻進行誹謗。』他們二人回答說：『我們難道會指名道姓地進行輕賤嗎？』鄔波難陀（Upananda）說：『如果你們不指名道姓，就能'
【English Translation】 English version The circumstances were reported to the Blessed One (Bhagavan, the Buddha). The Blessed One (Bhagavan, the Buddha) said, 'You, the community of bhikshus (bhiksu, a male Buddhist monastic), should act according to the Dharma and rebuke You and Di, these two bhikshus (bhiksu, a male Buddhist monastic), for their face-to-face slander. If there are any other similar actions, they should also be rebuked according to the Dharma. Ming Jianzhi and others should gather the sangha (saṃgha, monastic community) as usual. Once the sangha (saṃgha, monastic community) has gathered, inform them of the situation and have a bhikshu (bhiksu, a male Buddhist monastic) perform a white karma (bái yè mó, a declaration ritual), which should be done as follows:' 'Venerable Sangha (saṃgha, monastic community), listen! These two bhikshus (bhiksu, a male Buddhist monastic), You and Di, knowing that the harmonious sangha (saṃgha, monastic community) has assigned a certain bhikshu (bhiksu, a male Buddhist monastic) to distribute the sangha's (saṃgha, monastic community) bedding and arrange the order of meals, these two bhikshus (bhiksu, a male Buddhist monastic) have slandered him in front of the venerable (ayushman, an honorific for senior monks) Shilizi. If the sangha (saṃgha, monastic community) deems the time is right and is willing to listen, the sangha (saṃgha, monastic community) should allow the sangha (saṃgha, monastic community) to now rebuke You and Di, these two bhikshus (bhiksu, a male Buddhist monastic), for their face-to-face slander. The declaration is complete.' Then perform the karma (karma, action): 'Venerable Sangha (saṃgha, monastic community), listen! These two bhikshus (bhiksu, a male Buddhist monastic), You and Di, knowing that the harmonious sangha (saṃgha, monastic community) has assigned a certain bhikshu (bhiksu, a male Buddhist monastic) to distribute the sangha's (saṃgha, monastic community) bedding and arrange the order of meals, these two bhikshus (bhiksu, a male Buddhist monastic) have slandered him in front of the venerable (ayushman, an honorific for senior monks) Shilizi. The sangha (saṃgha, monastic community) now rebukes You and Di, these two bhikshus (bhiksu, a male Buddhist monastic), for their face-to-face slander. If the venerable ones (ayushman, an honorific for senior monks) allow the rebuke of You and Di, these two bhikshus (bhiksu, a male Buddhist monastic), remain silent; if you do not allow it, please speak. This is the first karma (karma, action).' The second and third times are spoken in the same way. 'The sangha (saṃgha, monastic community) has now rebuked You and Di, these two bhikshus (bhiksu, a male Buddhist monastic), for their face-to-face slander, and the sangha (saṃgha, monastic community) has allowed it, because everyone remains silent, I now accept it as such.'" At that time, the sangha (saṃgha, monastic community) had already rebuked You and Di for their face-to-face slander. Later, at another time, You and Di were speaking with Upananda, and Shilizi was passing by. The two of them then said to Upananda, 'Venerable (bhadanta, an honorific for monks)! If you are assigned by the sangha (saṃgha, monastic community) to distribute bedding and arrange the order of meals, you will also trouble us like we are one person.' Upananda told them, 'You two know that the harmonious sangha (saṃgha, monastic community) has assigned this bhikshu (bhiksu, a male Buddhist monastic) to distribute the sangha's (saṃgha, monastic community) bedding and arrange the order of meals, and now you two are using other matters as a pretext, not directly stating his name, but slandering him.' The two of them replied, 'Would we be so base as to mention names and clans to belittle him?' Upananda said, 'If you do not mention names and clans, then you can'
作嫌毀者，我亦如是不道他名罵一切眾。」少欲苾芻聞是語已，共生嫌恥作如是語：「云何苾芻，知和合僧差分臥具及知食次，假託餘事不道其名對面嫌毀？」即以此緣具白世尊。世尊告曰：「汝等苾芻眾應作法，責數友、地二苾芻假託餘事不道其名對面嫌毀。準前應如是作。
「『大德僧伽聽！此友、地二苾芻，知和合僧伽差彼苾芻分僧伽臥具及知食次。此二苾芻對具壽實力子前，假託餘事不道其名對面嫌毀。若僧伽時至聽者，僧伽應許僧伽今責數友、地二苾芻假託餘事對面嫌毀。白如是。』次作羯磨：『大德僧伽聽！此友地二苾芻，知和合僧伽差彼苾芻分僧伽臥具及知食次。此二苾芻對具壽實力子前，假託餘事不道其名而為嫌毀。僧伽今責數友地二苾芻假託餘事對面嫌毀。若諸具壽聽許責數友、地二苾芻者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽今責數友、地二苾芻假託餘事對面嫌毀竟，僧伽已許，由其默然故，我今如是持。』」
後於異時，友、地二苾芻由對面毀及假託毀僧伽，與作二種責數羯磨。此二苾芻由昔業力，尚猶對面毀實力子事不停息。時諸少欲苾芻聞是語已共生嫌恥：「云何苾芻對面嫌毀及假託毀？」即以此緣具白世尊。世尊以此因緣如常集僧已，告友、地苾
【現代漢語翻譯】 現代漢語譯本： 如果有人因為憎恨而詆譭他人，我（佛陀）也不會直接點名道姓地辱罵所有人。』一些少欲（知足少欲）的比丘聽到這些話后，感到羞愧和慚愧，議論說：『這些比丘怎麼能明知僧團已經安排了臥具分配和用餐次序，卻還假借其他事情，不指名道姓地當面詆譭呢？』他們將此事稟告了世尊（Bhagavan，佛陀）。 世尊告訴他們：『你們比丘僧團應該依法處理，譴責友（Yu，名字）和地（Di，名字）這兩位比丘，因為他們假借其他事情，不指名道姓地當面詆譭他人。按照之前的規矩處理。』 『大德僧伽（Mahasangha，偉大的僧團）請聽！友和地這兩位比丘，明知僧團已經安排了比丘的臥具分配和用餐次序。這兩位比丘在具壽（Ayushman，對年長僧人的尊稱）實力子（Shili zi，名字）面前，假借其他事情，不指名道姓地當面詆譭。如果僧團認為時機已到，請允許僧團現在譴責友和地這兩位比丘，因為他們假借其他事情當面詆譭。告知如上。』接下來進行羯磨（Karma，行動）：『大德僧伽請聽！友和地這兩位比丘，明知僧團已經安排了比丘的臥具分配和用餐次序。這兩位比丘在具壽實力子面前，假借其他事情，不指名道姓地進行詆譭。僧團現在譴責友和地這兩位比丘，因為他們假借其他事情當面詆譭。如果各位具壽同意譴責友和地這兩位比丘，請保持沉默；如果不同意，請說出來。這是第一次羯磨。』第二次和第三次也同樣宣說。『僧團現在已經完成了對友和地這兩位比丘的譴責，因為他們假借其他事情當面詆譭。僧團已經允許，因為大家保持沉默，我現在就這樣記錄下來。』 後來，在其他時候，友和地這兩位比丘因為當面詆譭和假借其他事情詆譭僧伽，僧團對他們進行了兩種譴責羯磨。由於過去的業力，這兩位比丘仍然沒有停止當面詆譭實力子的行為。當時，一些少欲的比丘聽到這些話后，感到羞愧和慚愧：『這些比丘怎麼能當面詆譭和假借其他事情詆譭呢？』他們將此事稟告了世尊。世尊因為這個因緣，像往常一樣召集僧眾，告誡友和地兩位比丘。
【English Translation】 English version: 『If someone, out of hatred, were to slander, I (the Buddha) would not likewise revile everyone by naming them.』 When the Bhikshus (monks) of few desires heard these words, they felt ashamed and said to each other: 『How can these Bhikshus, knowing that the Sangha (community of monks) has arranged the allocation of bedding and the order of meals, still use other pretexts to slander without naming names?』 They reported this matter to the Bhagavan (the Buddha). The Bhagavan said: 『You Bhikshu Sangha should act according to the Dharma (teachings) and rebuke the two Bhikshus, Yu (name) and Di (name), for using other pretexts to slander without naming names. Proceed according to the previous rules.』 『Venerable Sangha, listen! These two Bhikshus, Yu and Di, know that the Sangha has arranged the allocation of bedding and the order of meals for the Bhikshus. These two Bhikshus, in the presence of Ayushman (term of respect for senior monks) Shili zi (name), used other pretexts to slander without naming names. If the Sangha deems it the right time, please allow the Sangha to now rebuke the two Bhikshus, Yu and Di, for slandering in person using other pretexts. This is the announcement.』 Next, the Karma (action) is performed: 『Venerable Sangha, listen! These two Bhikshus, Yu and Di, know that the Sangha has arranged the allocation of bedding and the order of meals for the Bhikshus. These two Bhikshus, in the presence of Ayushman Shili zi, slandered without naming names, using other pretexts. The Sangha now rebukes the two Bhikshus, Yu and Di, for slandering in person using other pretexts. If the Venerable ones agree to rebuke the two Bhikshus, Yu and Di, remain silent; if you do not agree, speak up. This is the first Karma.』 The second and third times are also spoken in the same way. 『The Sangha has now completed the rebuke of the two Bhikshus, Yu and Di, for slandering in person using other pretexts. The Sangha has permitted it, because everyone remained silent, I now record it as such.』 Later, at another time, because the two Bhikshus, Yu and Di, slandered in person and slandered the Sangha using other pretexts, the Sangha performed two kinds of rebuke Karma on them. Due to past Karma, these two Bhikshus still did not stop slandering Shili zi in person. At that time, some Bhikshus of few desires heard these words and felt ashamed: 『How can these Bhikshus slander in person and slander using other pretexts?』 They reported this matter to the Bhagavan. The Bhagavan, because of this cause, gathered the Sangha as usual and admonished the two Bhikshus, Yu and Di.
芻曰：「汝之二人實作對面假託輕毀分僧臥具知食次人耶？」答言：「實爾。大德！」世尊種種呵責廣說如前，乃至「制其學處，應如是說：
「若復苾芻嫌毀輕賤苾芻者，波逸底迦。」
若復苾芻者，謂友、地二人，余義如上。
嫌毀輕賤者，謂對面直言，及假託餘事以言彰表。
波逸底迦義如上說。
此中犯相其事云何？若苾芻被僧作法為呵責已，於十二種人被眾差者事未停息，若嫌毀者，波逸底迦；若輕賤者，波逸底迦；若嫌毀輕賤者，波逸底迦。若復苾芻被僧作法為呵責已，於十二種人被眾差者事雖停息而嫌毀者，波逸底迦；若輕賤者，波逸底迦；若嫌毀輕賤者，波逸底迦。若苾芻不被眾僧作法呵責，於十二種人被僧差者事未停息而嫌毀者，得惡作罪；若輕賤者，得惡作罪；若嫌毀輕賤者，得惡作罪。若苾芻不被眾僧作法呵責，於十二種人被眾差者事雖停息而嫌毀者，得惡作罪；若輕賤者，得惡作罪；若嫌毀輕賤者，得惡作罪。境想句數準事應知。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
違惱言教學處第十三
佛在憍閃毗國瞿師羅園。時闡陀苾芻犯眾多罪不如法說悔。時諸苾芻欲令利益安樂而住，諸苾芻告曰：「具壽闡陀！汝自犯罪應如法說悔。」
【現代漢語翻譯】 現代漢語譯本： 芻問道：『你們二人是否真的當面假借其他事情，輕視譭謗，分僧眾的臥具，知道僧眾中排在前面的人呢？』他們回答說：『確實如此，大德！』世尊種種呵斥，詳細情形如前所述，乃至制定學處，應當這樣說： 『如果又有比丘嫌棄譭謗輕賤其他比丘，犯波逸提迦（Pācittiya，一種戒律罪名）。』 『如果又有比丘』，指的是友（Yu）和地（Di）二人，其餘含義如上所述。 『嫌棄譭謗輕賤』，指的是當面直接說，以及假借其他事情來彰顯表達。 波逸提迦的含義如上所述。 此中犯戒的相狀是什麼呢？如果比丘被僧團依法呵責后，對於十二種人中被僧團委派的人，事情尚未停止，如果嫌棄譭謗，犯波逸提迦；如果輕賤，犯波逸提迦；如果嫌棄譭謗輕賤，犯波逸提迦。如果比丘被僧團依法呵責后，對於十二種人中被僧團委派的人，事情雖然停止了，但仍然嫌棄譭謗，犯波逸提迦；如果輕賤，犯波逸提迦；如果嫌棄譭謗輕賤，犯波逸提迦。如果比丘沒有被僧團依法呵責，對於十二種人中被僧團委派的人，事情尚未停止，如果嫌棄譭謗，得惡作罪（Dukkata，一種較輕的戒律罪名）；如果輕賤，得惡作罪；如果嫌棄譭謗輕賤，得惡作罪。如果比丘沒有被僧團依法呵責，對於十二種人中被僧團委派的人，事情雖然停止了，但仍然嫌棄譭謗，得惡作罪；如果輕賤，得惡作罪；如果嫌棄譭謗輕賤，得惡作罪。對像、想法、語句數量，應根據具體情況而定。此外，沒有犯戒的情況包括：最初犯戒的人，或者癡狂、心亂、被痛苦煩惱所纏繞的人。 違惱言教學處第十三 佛陀在憍閃彌國（Kausambi）的瞿師羅園（Ghoshira Park）。當時闡陀比丘（Chanda Bhikkhu）犯了許多罪，不如法地懺悔。當時眾比丘爲了讓他得到利益安樂而住，眾比丘告訴他說：『具壽闡陀（Ayasma Chanda）！您自己犯了罪，應當如法懺悔。』
【English Translation】 English version: The novice asked: 'Did you two really, face to face, under false pretenses, slight and slander, divide the Sangha's bedding, and know the persons in order of seniority in the Sangha?' They replied: 'Indeed, Venerable Sir!' The World-Honored One rebuked them in various ways, as described before, and even established a precept, which should be stated as follows: 'If any Bhikkhu should despise, slander, or belittle another Bhikkhu, it is a Pācittiya (an offense requiring confession).' 'If any Bhikkhu' refers to Yu and Di; the rest of the meaning is as above. 'Despise, slander, or belittle' refers to speaking directly to the face, and using other matters to manifest and express it. The meaning of Pācittiya is as described above. What are the characteristics of the offense in this case? If a Bhikkhu has been censured by the Sangha according to the Dharma, and the matter concerning those appointed by the Sangha from among the twelve types of people has not ceased, if he despises or slanders, it is a Pācittiya; if he belittles, it is a Pācittiya; if he despises, slanders, and belittles, it is a Pācittiya. If a Bhikkhu has been censured by the Sangha according to the Dharma, and the matter concerning those appointed by the Sangha from among the twelve types of people has ceased, but he still despises or slanders, it is a Pācittiya; if he belittles, it is a Pācittiya; if he despises, slanders, and belittles, it is a Pācittiya. If a Bhikkhu has not been censured by the Sangha according to the Dharma, and the matter concerning those appointed by the Sangha from among the twelve types of people has not ceased, if he despises or slanders, he commits a Dukkata (a minor offense); if he belittles, he commits a Dukkata; if he despises, slanders, and belittles, he commits a Dukkata. If a Bhikkhu has not been censured by the Sangha according to the Dharma, and the matter concerning those appointed by the Sangha from among the twelve types of people has ceased, but he still despises or slanders, he commits a Dukkata; if he belittles, he commits a Dukkata; if he despises, slanders, and belittles, he commits a Dukkata. The object, thought, and number of sentences should be understood according to the circumstances. Furthermore, there is no offense for the first offender, or one who is insane, mentally disturbed, or afflicted by pain and suffering. The Thirteenth Training Rule on Causing Annoyance with Words The Buddha was in Ghoshira Park in Kausambi. At that time, the Bhikkhu Chanda Bhikkhu committed many offenses and did not confess properly. At that time, the Bhikkhus, desiring that he live in benefit and peace, told him: 'Venerable Chanda! You yourself have committed offenses and should confess according to the Dharma.'
彼便答曰：「諸具壽！其犯罪者，自當說悔。」諸苾芻曰：「汝自犯罪，遣誰說悔？」闡陀答曰：「若追悔者，彼自當知。」諸苾芻曰：「汝自犯罪，遣誰追悔？」闡陀答曰：「諸具壽！仁等犯罪，勿對我前而為說悔，應對餘人而為說悔。何以故？仁等皆是種種族姓、種種家生而為出家。譬如諸樹莖葉各別，被風所吹聚在一處。諸具壽等亦復如是，種種族姓、種種家生而為出家。由我世尊證大覺故，仁等皆來共相依止。」作如是語違惱教時，少欲苾芻聞是語已共生嫌恥：「云何苾芻見他如法教時，出粗鄙言共相違惱？」即以此緣具白世尊。世尊告曰：「汝諸苾芻應作羯磨呵責闡陀苾芻，若有餘類亦同此作。如常集僧，令一苾芻作白羯磨，應如是作：『大德僧伽聽！此闡陀苾芻，自身犯罪不如法說悔。時諸苾芻欲令利益安樂而住，諸苾芻如法告時違拒眾教。若僧伽時至聽者，僧伽應許僧伽今呵責闡陀苾芻。白如是。』次作羯磨：『大德僧伽聽！此苾芻闡陀，自身犯罪不如法悔。時諸苾芻欲令利益安樂而住，諸苾芻如法告時違惱眾教。僧伽今呵責闡陀苾芻違拒眾教。若諸具壽聽許呵責闡陀苾芻違僧伽教者默然，若不許者說。』第二、第三亦如是說。『僧伽今呵責闡陀苾芻違拒眾教竟，僧伽已聽許，由其默然故，我今如是持
【現代漢語翻譯】 現代漢語譯本 他便回答說：『諸位具壽（尊敬的修行者）！如果有人犯了罪，自然應當自己懺悔。』眾比丘（出家修行的男性佛教徒）說：『你自己犯了罪，卻要讓誰來替你懺悔？』闡陀（人名）回答說：『如果有人追悔，他自己自然會知道。』眾比丘說：『你自己犯了罪，卻要讓誰來替你追悔？』闡陀回答說：『諸位具壽！你們犯了罪，不要在我面前懺悔，應該在其他人面前懺悔。為什麼呢？因為你們都是不同種姓、不同家庭出身而出家。譬如各種樹木的樹幹和樹葉各不相同，被風吹到一起。諸位具壽等也是這樣，不同種姓、不同家庭出身而出家。因為我世尊（釋迦牟尼佛）證得了大覺悟，你們才都來共同依止。』 當他說這樣違背教誨、惱亂他人的話時，少欲的比丘們聽到這些話后都感到羞恥：『為什麼這位比丘在別人如法教導他時，卻說出粗俗鄙陋的話來違背惱亂他人呢？』他們就把這件事詳細地稟告了世尊。世尊告誡說：『你們眾比丘應當舉行羯磨（僧團會議）來呵責闡陀比丘，如果有其他類似情況也同樣處理。像往常一樣召集僧眾，讓一位比丘作白羯磨（宣告），應當這樣說：『大德僧伽（僧團）請聽！這位闡陀比丘，自己犯了罪卻不如法懺悔。當衆比丘想要讓他得到利益和安樂而住，如法告誡他時，他卻違背眾教。如果僧伽認為時機已到，允許這樣做，僧伽現在就應該允許呵責闡陀比丘。宣告完畢。』 接著進行羯磨：『大德僧伽請聽！這位比丘闡陀，自己犯了罪卻不如法懺悔。當衆比丘想要讓他得到利益和安樂而住，如法告誡他時，他卻違惱眾教。僧伽現在呵責闡陀比丘違拒眾教。如果各位具壽聽許呵責闡陀比丘違拒僧伽教誨的就默然，不同意的就說出來。』第二次、第三次也像這樣說。『僧伽現在呵責闡陀比丘違拒眾教完畢，僧伽已經聽許，因為大家默然，我現在就這樣持行。』
【English Translation】 English version He then replied: 'Venerable ones! Those who commit offenses should confess themselves.' The Bhikshus (monks) said: 'You yourself have committed an offense, who should we ask to confess for you?' Chanda (name of a person) replied: 'If there are those who repent, they will know it themselves.' The Bhikshus said: 'You yourself have committed an offense, who should we ask to repent for you?' Chanda replied: 'Venerable ones! If you commit offenses, do not confess before me, you should confess before others. Why? Because you are all from different castes and different families who have left home to become monks. It is like various trees with different stems and leaves, blown together by the wind. Venerable ones are also like that, from different castes and different families who have left home to become monks. Because my World-Honored One (Shakyamuni Buddha) has attained great enlightenment, you have all come to rely on him together.' When he spoke such words that violated the teachings and annoyed others, the Bhikshus with few desires felt ashamed upon hearing these words: 'Why does this Bhikshu speak vulgar and rude words to violate and annoy others when others are teaching him according to the Dharma?' They then reported this matter in detail to the World-Honored One. The World-Honored One instructed: 'You Bhikshus should perform a Karma (Sangha meeting) to rebuke Bhikshu Chanda, and if there are other similar situations, handle them in the same way. Gather the Sangha (monastic community) as usual, and have one Bhikshu perform a white Karma (announcement), which should be said as follows: 'Great Virtuous Sangha, please listen! This Bhikshu Chanda, himself has committed an offense but does not confess according to the Dharma. When the Bhikshus want him to live with benefit and peace, and advise him according to the Dharma, he violates the teachings of the Sangha. If the Sangha thinks the time is right and allows it, the Sangha should now allow the rebuke of Bhikshu Chanda. The announcement is complete.' Then proceed with the Karma: 'Great Virtuous Sangha, please listen! This Bhikshu Chanda, himself has committed an offense but does not confess according to the Dharma. When the Bhikshus want him to live with benefit and peace, and advise him according to the Dharma, he violates the teachings of the Sangha. The Sangha now rebukes Bhikshu Chanda for violating the teachings of the Sangha. If any Venerable ones agree to rebuke Bhikshu Chanda for violating the teachings of the Sangha, remain silent; if you disagree, speak up.' The second and third times are also said in this way. 'The Sangha has now completed the rebuke of Bhikshu Chanda for violating the teachings of the Sangha, the Sangha has already agreed, because everyone is silent, I will now proceed in this way.'
。』」
時諸苾芻如佛所教作羯磨已，於時闡陀便生是念：「此是我過，由共諸人言相酬答。如有說云：
「『諸有智慧人， 善護四種語； 觀彼山林鳥， 能言被籠系。』」
作是念已：「我今宜可默無言說。」後於異時復更犯罪，時諸苾芻欲令利益安樂而住，告言：「闡陀！汝今犯罪，應如法悔。」彼便無言默然相惱，乃至再三語時默然無說。少欲苾芻見而嫌恥作如是語：「云何苾芻自身犯罪，他告語時默然相惱？」即以此緣具白世尊。世尊告曰：「汝等苾芻眾應作法，呵責闡陀苾芻默然相惱，更有斯類亦應作法。如常集僧，令一苾芻作白羯磨，應如是作：
「『大德僧伽聽！此闡陀苾芻，自犯眾罪不如法悔。時諸苾芻欲令利益安樂而住，告言：「具壽闡陀汝自犯罪，應如法說悔。」彼便無言默然相惱。若僧伽時至聽者，僧伽應許僧伽今呵責闡陀苾芻默然相惱。白如是。』次作羯磨：『大德僧伽聽！此闡陀苾芻，自犯眾罪不如法悔。時諸苾芻欲令利益安樂而住，告言：「具壽闡陀汝自犯罪，應如法說悔。」時諸苾芻如法語時，即便無言默然相惱。僧伽今呵責闡陀苾芻默然相惱。若諸具壽聽許呵責闡陀苾芻默然相惱者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽
【現代漢語翻譯】 當時，眾比丘按照佛陀的教導完成了羯磨（Karma，一種宗教儀式）后，闡陀（Chanda，人名）便心生這樣的想法：『這是我的過錯，因為我和其他人互相爭辯。正如有人所說： 『有智慧的人，善於守護四種語言；觀察那些山林中的鳥兒，因為能說話而被籠子束縛。』 產生這樣的想法后，闡陀心想：『我現在應該保持沉默，不說話。』後來，在其他時候，他又再次犯錯。當時，眾比丘爲了讓他能夠安樂地生活，告訴他說：『闡陀！你現在犯了罪，應該如法懺悔。』但他卻一言不發，用沉默來對抗，甚至再三勸說時仍然沉默不語。少欲的比丘看到後感到羞恥，這樣說道：『為什麼這位比丘自己犯了罪，別人勸告他時卻用沉默來對抗呢？』於是，他將這件事的緣由全部稟告了世尊（Buddha，對佛的尊稱）。世尊告訴眾比丘：『你們比丘眾應該依法行事，呵責闡陀比丘用沉默對抗的行為，對於其他類似的情況也應該依法處理。像往常一樣召集僧眾，讓一位比丘宣讀白羯磨（白四羯磨中的第一步），應該這樣做：』 『大德僧伽（Sangha，僧團）請聽！這位闡陀比丘，自己犯了眾罪卻不如法懺悔。當時，眾比丘爲了讓他能夠安樂地生活，告訴他說：「具壽（Ayushman，對年長僧人的尊稱）闡陀，你犯了罪，應該如法說出懺悔。」但他卻一言不發，用沉默來對抗。如果僧伽認為時機已到，可以聽取，那麼僧伽應該允許現在呵責闡陀比丘用沉默來對抗。白如是。』接下來進行羯磨：『大德僧伽請聽！這位闡陀比丘，自己犯了眾罪卻不如法懺悔。當時，眾比丘爲了讓他能夠安樂地生活，告訴他說：「具壽闡陀，你犯了罪，應該如法說出懺悔。」當時，眾比丘如法勸告時，他卻一言不發，用沉默來對抗。僧伽現在呵責闡陀比丘用沉默來對抗。如果各位具壽允許呵責闡陀比丘用沉默來對抗，就保持沉默；如果不允許，就說出來。這是初羯磨。』第二、第三次也像這樣說。『僧伽
【English Translation】 At that time, after the Bhikshus (monks) had performed the Karma (religious act) as instructed by the Buddha (the enlightened one), Chanda (name of a person) then had this thought: 'This is my fault, because I argued with others. As someone said: 'Wise people, well guard the four kinds of speech; observe those birds in the mountains and forests, who are confined in cages because they can speak.' Having had this thought, Chanda thought: 'I should now remain silent and not speak.' Later, at other times, he committed offenses again. At that time, the Bhikshus, wanting him to live in peace and happiness, told him: 'Chanda! You have now committed an offense and should repent according to the Dharma (teachings of the Buddha).' But he remained silent, resisting with silence, even when urged repeatedly. The Bhikshus with few desires, seeing this, felt ashamed and said: 'Why does this Bhikshu, having committed an offense himself, resist with silence when others advise him?' Thereupon, he reported the entire cause of this matter to the World-Honored One (Buddha). The World-Honored One told the Bhikshus: 'You Bhikshus should act according to the Dharma and rebuke Bhikshu Chanda for resisting with silence, and you should also deal with other similar situations according to the Dharma. As usual, gather the Sangha (monastic community) and have a Bhikshu recite the white Karma (first step of the white four Karmas), which should be done as follows:' 'May the venerable Sangha listen! This Bhikshu Chanda, having committed many offenses, does not repent according to the Dharma. At that time, the Bhikshus, wanting him to live in peace and happiness, told him: "Ayushman (term of respect for elder monks) Chanda, you have committed an offense and should speak out your repentance according to the Dharma." But he remained silent, resisting with silence. If the Sangha deems it the right time to listen, then the Sangha should permit the Sangha to now rebuke Bhikshu Chanda for resisting with silence. So it is announced.' Next, perform the Karma: 'May the venerable Sangha listen! This Bhikshu Chanda, having committed many offenses, does not repent according to the Dharma. At that time, the Bhikshus, wanting him to live in peace and happiness, told him: "Ayushman Chanda, you have committed an offense and should speak out your repentance according to the Dharma." At that time, when the Bhikshus advised him according to the Dharma, he remained silent, resisting with silence. The Sangha now rebukes Bhikshu Chanda for resisting with silence. If the venerable ones permit rebuking Bhikshu Chanda for resisting with silence, remain silent; if you do not permit it, speak. This is the first Karma.' The second and third times are also said in the same way. 'Sangha
今呵責闡陀苾芻默相惱竟，僧伽已聽許，由其默然故，我今如是持。』」
時諸苾芻受佛教已，呵責闡陀默然相惱。於時闡陀雖眾作法責其默惱，後於異時復自造罪，諸苾芻同前教語。時彼闡陀或言、或默二俱相惱。少欲苾芻見是事已，便生嫌恥作如是語：「云何苾芻自身犯罪不如法悔，他教語時若語、若默共相惱亂？」即以此緣具白世尊。世尊以此因緣集苾芻眾，乃至「為諸苾芻制其學處，應如是說：
「若復苾芻違惱言教者，波逸底迦。」
若復苾芻者，謂是闡陀，余義如上。
違惱言教者，作惱他想以言表示。
波逸底迦，義如上說。
此中犯相其事云何？若有苾芻，往苾芻所作如是語：「具壽！頗見苾芻新剃鬚發著赤色大衣，以物替缽手執錫杖，或以酥蜜沙糖石蜜盛滿缽中擎之而去。」彼見問時答言：「我實不見如是相狀。苾芻！我見苾芻兩腳行去。」若苾芻故作是語惱亂他時，得波逸底迦。若他來問：「頗見如前所說衣缽形相苾芻尼從此過不？」報言：「我實不見如是形相衣缽苾芻尼從此而過，但見苾芻尼兩腳行去。」若苾芻故作是語惱亂他時，得波逸底迦。如是乃至正學女、求寂、求寂女，同前問答，得波逸底迦。若他來問：「頗見俗人擔持甘蔗、竹葦、柴草、酥
【現代漢語翻譯】 現代漢語譯本： 『現在呵責闡陀（Chanda）比丘，因為他默不作聲地惱亂他人，僧團已經允許這樣做，因為他保持沉默。我現在就這樣堅持。』
當時，各位比丘接受了佛陀的教誨，呵責闡陀（Chanda）以沉默惱亂他人。當時，闡陀（Chanda）雖然被大眾依法責備他以沉默惱亂他人，後來在其他時候又自己犯了罪，各位比丘像之前一樣教導他。當時，那個闡陀（Chanda）或者說話、或者沉默，都在惱亂他人。少欲的比丘見到這件事後，便感到羞愧，這樣說道：『為什麼比丘自己犯了罪，不如法懺悔，別人教導他的時候，或者說話、或者沉默，都在共同惱亂他人？』隨即把這件事的緣由全部稟告了世尊。世尊因為這件事召集了比丘眾，乃至『爲了各位比丘制定戒律，應該這樣說：』
『如果再有比丘違背惱亂的言教，犯波逸提迦（Payantika）。』
如果再有比丘，指的是闡陀（Chanda），其餘的意義如上所述。
違背惱亂的言教，是指心懷惱亂他人的想法，用言語表達出來。
波逸提迦（Payantika），意義如上所述。
這裡面犯戒的相狀是怎樣的呢？如果有個比丘，到其他比丘那裡，這樣說：『具壽！您有沒有看見某個比丘新剃了鬚髮，穿著紅色的袈裟，用東西代替缽，手持錫杖，或者用酥油、蜂蜜、砂糖、石蜜盛滿缽中，拿著走了。』那個人看見了，問的時候回答說：『我實在沒有看見這樣的相狀。比丘！我看見有個比丘用兩隻腳走過去了。』如果比丘故意這樣說話，惱亂他人，就犯波逸提迦（Payantika）。如果別人來問：『您有沒有看見像前面所說的衣缽形相的比丘尼從這裡經過？』回答說：『我實在沒有看見這樣的形相衣缽的比丘尼從這裡經過，只看見有個比丘尼用兩隻腳走過去了。』如果比丘故意這樣說話，惱亂他人，就犯波逸提迦（Payantika）。像這樣乃至正學女、求寂、求寂女，同樣像前面的問答一樣，犯波逸提迦（Payantika）。如果別人來問：『您有沒有看見俗人擔著甘蔗、竹葦、柴草、酥油
【English Translation】 English version: 'Now, Chanda (Chanda, a monk's name) Bhikshu is being reprimanded for silently causing trouble. The Sangha (Sangha, the monastic community) has already permitted this because of his silence. I now uphold this as such.'
At that time, the Bhikshus (Bhikshus, monks) received the Buddha's teaching and reprimanded Chanda (Chanda) for causing trouble through silence. Although Chanda (Chanda) was formally reprimanded by the assembly for causing trouble through silence, he later committed offenses again. The Bhikshus instructed him as before. At that time, that Chanda (Chanda), whether speaking or silent, was causing trouble. Bhikshus of few desires, upon seeing this, felt ashamed and said, 'Why does this Bhikshu commit offenses himself and not repent according to the Dharma (Dharma, the teachings of the Buddha)? When others instruct him, whether speaking or silent, he is collectively causing trouble.' Immediately, they reported the entire matter to the World Honored One (世尊). The World Honored One, because of this matter, gathered the Bhikshu assembly, and even 'to establish precepts for the Bhikshus, it should be said thus:'
'If any Bhikshu again violates the teaching by causing trouble, it is a Payantika (Payantika, an offense requiring confession).'
If any Bhikshu again, this refers to Chanda (Chanda); the remaining meaning is as above.
Violating the teaching by causing trouble means expressing words with the intention of causing trouble to others.
Payantika (Payantika), the meaning is as explained above.
What is the nature of the offense here? If there is a Bhikshu who goes to another Bhikshu and says, 'Venerable one! Have you seen a Bhikshu newly shaved, wearing a red kasaya (kasaya, monastic robe), using something in place of a bowl, holding a staff, or carrying a bowl filled with ghee, honey, sugar, or rock candy and going away?' If that person sees him and answers when asked, 'I have not actually seen such an appearance. Bhikshu! I saw a Bhikshu walking away on two feet.' If the Bhikshu intentionally speaks in this way to trouble others, he commits a Payantika (Payantika). If someone comes and asks, 'Have you seen a Bhikshuni (Bhikshuni, a female monk) with the appearance of robes and bowl as described earlier passing by here?' He replies, 'I have not actually seen a Bhikshuni with such robes and bowl passing by here, but I saw a Bhikshuni walking away on two feet.' If the Bhikshu intentionally speaks in this way to trouble others, he commits a Payantika (Payantika). Likewise, even for a female novice learning the precepts, a male novice, or a female novice, the same question and answer apply, and a Payantika (Payantika) is committed. If someone comes and asks, 'Have you seen a layperson carrying sugarcane, bamboo reeds, firewood, ghee
油瓶等從此過不？」彼便答言：「我實不見如是之人，但見有人兩腳行去。」若苾芻作是惱者，波逸底迦。若有問言：「頗見俗人男子著青黃赤白等色之衣持酥瓶等從此過不？」乃至報云：「但見俗人兩腳行去。」如男子既爾，見女人等廣說應知，惱心說時皆得墮罪。如語既爾，默亦同斯，皆得墮罪。無犯者，若苾芻見有獵人逐獐鹿等來入寺內，苾芻見已，獵人問言：「聖者！頗見有走鹿從此過不？」苾芻不應答言我見。若是寒時，報屠人曰：「賢首！汝可暫入溫室中少時向火。」若是熱時，報言：「賢首！汝可暫入涼室飲清冷水少時停息。」若獵者云：「我不疲倦，我問走鹿。」即應先可自觀指甲，報彼人云：「諾佉缽奢弭。」若更問言：「應自觀太虛。」報彼人云：「納婆缽奢弭。」(若據梵音：諾佉者是爪甲義亦是不義，缽奢是見義，弭是我義，即是我見爪甲，亦目我不見義。苾芻眼看爪甲，即表不是妄言。彼人聞說道無，即謂無不見物，佛開方便救苦眾生。若直譯云：「我觀指甲。」道理無不相見，為此留本梵音，口授方能細解。納婆亦兼兩義：一、目太虛，二表不義。亦不可譯為東語，于中可不準諾佉，思之具如廣註：即如此方觀臂上毛，云：「我見毛。」亦是目其無義也)
若獵者云：「我不問指
甲及以太虛，然問可殺有情於此過不？」苾芻即應遍觀四方作如是念：「于勝義諦，一切諸行本無有情。」即報彼云：「我不見有情。」此皆無犯。若苾芻于余問時，不如實說者皆得墮罪。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
時諸苾芻咸皆有疑，俱詣佛所白佛言：「世尊！何因緣故闡陀苾芻見同梵行者如法勸時，不相用語以言惱亂，遂令僧伽作法呵責受斯憂惱？」世尊告曰：「此之闡陀非但今日惱諸苾芻違善友語，於過去時亦由言故惱亂善友自受辛苦。汝等當聽！乃往過去，於一陂池有眾鵝群及以諸鱉同共居止。中有一鱉，共彼二鵝而結親友甚相憐愛。後於異時遇天大旱陂水將竭，時彼二鵝俱至鱉所，報言：『知識！汝可安隱居此泥中，我向余方更求池水。』鱉告鵝曰：『與汝久居情義相得，將遭厄難棄我他行，斯誠未可！』鵝曰：『其欲如何？』鱉曰：『汝等當可將我共去。』鵝曰：『若為將去？』鱉曰：『汝等共銜一杖，我咬中央共至清池，豈非善事。』鵝曰：『我亦無辭共相攜帶；然汝立性好為言說不能護口，必當棄杖墜落空中，我等見斯更益憂苦。』鱉曰：『我當護口銜杖不言。』鵝曰：『斯為善計。』即便覓杖各銜一頭，鱉咬中央騰空飛去，遂至一城市上而過。時彼諸人于虛空中見鵝
【現代漢語翻譯】 現代漢語譯本：如果有人問：『甲和以太虛空為代表的這些事物，可以因此殺害有情眾生嗎？』比丘應當觀察四方，然後這樣想：『在勝義諦（paramārtha-satya，究竟真理）中，一切諸行（saṃskāra，一切事物）原本就沒有有情（sattva，眾生）。』然後回答那人說：『我沒有看見有情。』這樣都不算犯戒。如果比丘在回答其他問題時，不如實回答，都會犯墮罪（pācittiya，一種較輕的罪）。此外，沒有犯戒的情況包括：初犯者，或者癡呆、精神錯亂、被痛苦煩惱所纏繞的人。
當時，眾比丘都感到疑惑，一起去到佛陀那裡，稟告佛陀說：『世尊！是什麼因緣導致闡陀（Chanda）比丘看到同梵行者（sabrahmacārin，一起修行的同伴）如法勸告時，不理睬他們，用言語擾亂他們，以至於僧伽（saṃgha，僧團）依法呵責他，使他遭受憂愁苦惱呢？』世尊告訴他們說：『這個闡陀不僅今天惱亂比丘，違背善友的勸告，在過去的時候也因為言語而惱亂善友，自己遭受辛苦。你們應當聽著！過去的時候，在一個池塘里，有一群鵝和一些鱉一起居住。其中有一隻鱉，和兩隻鵝結為親友，彼此非常憐愛。後來在某個時候，遇到天大旱，池塘里的水快要乾涸了，當時那兩隻鵝一起到鱉那裡，告訴他說：『朋友！你可以安心地待在這泥里，我們到其他地方再去尋找池水。』鱉告訴鵝說：『和你們一起住了很久，情義相投，將要遇到災難，你們卻拋棄我到其他地方去，這實在是不可以的！』鵝說：『那你想怎麼樣呢？』鱉說：『你們應當可以帶我一起去。』鵝說：『要怎麼帶你去呢？』鱉說：『你們一起銜著一根木棒，我咬在中間，一起到清澈的池塘去，豈不是一件好事？』鵝說：『我們也不是不能帶你一起去；但是你天性喜歡說話，不能保護自己的嘴巴，一定會丟掉木棒，墜落到空中，我們看到這種情況會更加憂愁痛苦。』鱉說：『我一定會保護自己的嘴巴，銜著木棒不說話。』鵝說：『這倒是個好主意。』於是就找到一根木棒，各自銜著一頭，鱉咬在中間，騰空飛去，於是來到一座城市的上空。當時那些人從天空中看到鵝
【English Translation】 English version: If someone asks: 'Can sentient beings be killed by means of A and the emptiness (ākāśa) representing these things?' The Bhikṣu (monk) should observe the four directions and then think: 'In the ultimate truth (paramārtha-satya), all conditioned phenomena (saṃskāra) are originally without sentient beings (sattva).' Then he should answer that person: 'I do not see sentient beings.' All of this is without offense. If a Bhikṣu does not speak truthfully when answering other questions, he commits a Pācittiya (a minor offense). Furthermore, there is no offense for the first offender, or one who is idiotic, mentally disturbed, or afflicted by pain and suffering.
At that time, the Bhikṣus were all doubtful and went together to the Buddha, reporting to the Buddha: 'World Honored One! What is the cause and condition that Chanda Bhikṣu, when seeing fellow Brahmacārins (those who practice the holy life together) giving proper advice, does not respond to them, disturbs them with words, so that the Saṃgha (monastic community) rebukes him according to the Dharma (teachings), causing him to suffer sorrow and distress?' The World Honored One told them: 'This Chanda not only troubles the Bhikṣus today and goes against the words of good friends, but in the past he also troubled good friends because of words and suffered himself. You should listen! In the past, in a pond, there was a flock of geese and some turtles living together. Among them, there was a turtle who became close friends with two geese, and they loved each other very much. Later, at some time, there was a great drought, and the water in the pond was about to dry up. At that time, the two geese went together to the turtle and told him: 'Friend! You can stay safely in this mud, and we will go to other places to find pond water.' The turtle told the geese: 'I have lived with you for a long time, and we have a deep friendship. Now that we are about to encounter disaster, you are abandoning me to go to other places. This is really not acceptable!' The geese said: 'Then what do you want to do?' The turtle said: 'You should be able to take me with you.' The geese said: 'How can we take you?' The turtle said: 'You can hold a stick together, and I will bite in the middle, and we will go together to a clear pond. Wouldn't that be a good thing?' The geese said: 'It's not that we can't take you with us; but you are naturally fond of talking and cannot protect your mouth. You will definitely drop the stick and fall into the air, and we will be even more worried and distressed when we see this.' The turtle said: 'I will definitely protect my mouth and hold the stick without speaking.' The geese said: 'That's a good idea.' So they found a stick, each holding one end, and the turtle bit in the middle, and they flew into the air, and then they came to the sky above a city. At that time, those people saw the geese
持鱉，各生驚怪共相告曰：『仁等觀彼二鵝共偷一鱉。』鱉聞此聲默忍無語。又到一城還從市過，時諸男女同前嗟嘆，鱉便自念：『我更幾時忍此辛苦，長懸頸項護口不言？』即便報言：『我自欲去，非是偷來。』作是語時遂便失杖墮落於地，童子共打而致命終。二鵝見已情懷憂恨，飛空而去。於時空中有天，見此事已而說頌曰：
「『善友利益言， 若不能依用； 墜落受辛苦， 猶如放杖鱉。』
「汝等苾芻勿生異念，昔時鱉者即闡陀是，昔時鵝者即難陀、鄔波難陀是。于往昔時聞善友語，不肯依用遂致命終。乃至今時亦復如是，于同梵行者言不肯依用，或言或默惱亂諸人，致使僧伽作法呵責。」
在露地安僧敷具學處第十四
爾時佛在室羅伐城逝多林給孤獨園。爾時善施長者請佛及僧于舍受食。時諸苾芻于日初分執持衣缽詣長者家，於時世尊在寺內住，令人取食。佛有五緣在寺而食。云何為五？一、自須宴默；二、為諸天說法；三、為觀病者；四、為觀僧敷具；五、為諸苾芻制其學處。此時佛欲觀僧敷具並制學處，由此為緣在寺內住，令人取食。爾時世尊眾僧去後，便持戶鑰遍觀寺內所有房舍，乃至寺外隨近園林普皆觀察。次至舊房，於此房中多有敷具，置在露地，忽有非時風雨
【現代漢語翻譯】 現代漢語譯本： 持鱉的人，各自驚怪，互相告知說：『你們看那兩隻鵝共同偷了一隻鱉。』鱉聽到這些話，默默忍受，沒有說話。又到了一個城市，還是從市場經過，當時許多男女像之前一樣嘆息，鱉便自己想：『我還要忍受這種辛苦到什麼時候，長時間懸著脖子，爲了保護嘴巴不說話？』隨即回答說：『我是自己要走的，不是偷來的。』說完這句話時，就失去了木杖，掉落在地上，孩子們一起打它，最終喪命。兩隻鵝看到后，心中憂愁悔恨，飛向天空離開了。當時空中有天人，看到這件事後說了偈頌： 『善友的利益之言，如果不能依從使用； 墜落遭受辛苦，就像放開木杖的鱉。』 『你們這些比丘不要產生其他的想法，以前的鱉就是闡陀（Chanda） ，以前的鵝就是難陀（Nanda）、鄔波難陀（Upananda）。在過去的時候，聽了善友的話，不肯依從使用，最終喪命。直到現在也是這樣，對於同梵行的人的話不肯依從使用，或者說話或者沉默，惱亂眾人，導致僧團制定法規來呵責。』 在露地安置僧人敷具學處第十四 當時佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana Anāthapindika-ārāma） 。當時善施長者（Sudatta） 邀請佛陀和僧眾到家中接受齋飯。當時各位比丘在早上拿著衣缽前往長者家，當時世尊在寺內居住，讓人取食物。佛陀有五個原因在寺內吃飯。哪五個原因呢？一、自己需要安靜；二、為諸天說法；三、爲了看望病人；四、爲了觀察僧眾的敷具；五、爲了給各位比丘制定學處。此時佛陀想要觀察僧眾的敷具並且制定學處，因為這個原因在寺內居住，讓人取食物。當時世尊在眾僧離開后，便拿著門鑰匙遍觀寺內所有的房舍，乃至寺外附近的園林都普遍觀察。接著到了舊房，在這個房間中有很多敷具，放置在露天，忽然有非時風雨。
【English Translation】 English version: The people holding the turtle, each surprised and bewildered, told each other, 'Look at those two geese stealing a turtle together.' The turtle heard these words, silently enduring without saying anything. They arrived at another city and passed through the market again. At that time, many men and women sighed as before. The turtle then thought to itself, 'How much longer must I endure this suffering, hanging my neck for so long, protecting my mouth from speaking?' It then replied, 'I am going on my own accord, not stolen.' As it spoke these words, it lost its stick and fell to the ground. The children beat it together, and it eventually lost its life. The two geese, seeing this, felt sorrow and regret in their hearts, and flew away into the sky. At that time, a deva (deity) in the sky, seeing this event, spoke a verse: 'The beneficial words of good friends, if one cannot follow and use; Falling and suffering hardship, is like the turtle who released its stick.' 'You bhikshus (monks) should not have different thoughts. The turtle of the past was Chanda (servant of the Buddha), and the geese of the past were Nanda (one of the chief disciples of the Buddha) and Upananda (another disciple of the Buddha). In the past, having heard the words of good friends, they were unwilling to follow and use them, and eventually lost their lives. Even now, it is the same. They are unwilling to follow and use the words of those who practice the holy life together, either speaking or remaining silent, disturbing others, causing the Sangha (monastic community) to establish rules to reprimand them.' The Fourteenth Section on Arranging Monastic Furnishings in the Open Air At that time, the Buddha was in the Jetavana Anāthapindika-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (ancient Indian city). At that time, Sudatta (Anathapindika, a wealthy merchant) invited the Buddha and the Sangha to receive food at his home. At that time, the bhikshus (monks) went to the house of the elder in the early morning, carrying their robes and bowls. At that time, the World-Honored One (the Buddha) stayed in the monastery, having someone bring food. The Buddha had five reasons for eating in the monastery. What were the five reasons? First, he needed to be quiet; second, to preach the Dharma (teachings) to the devas (gods); third, to visit the sick; fourth, to observe the monastic furnishings; fifth, to establish precepts for the bhikshus (monks). At this time, the Buddha wanted to observe the monastic furnishings and establish precepts, and for this reason, he stayed in the monastery, having someone bring food. At that time, after the Sangha (monastic community) had left, the World-Honored One (the Buddha) took the door key and observed all the rooms in the monastery, and even the nearby gardens outside the monastery. Next, he went to the old room, where there were many furnishings placed in the open air, and suddenly there was an untimely wind and rain.
蒙密而至，佛作是念：「斯等敷具，皆是信心婆羅門諸居士等，自苦己身減妻子分，而施僧伽為求勝福。而諸苾芻受用之時，不知其量、不善守護隨處棄擲。」世尊見已，作神通力屏除風雨，而有重云叆叇垂布不散，以待世尊收攝臥褥。於時世尊自取敷具安置室中，便取雨衣出於寺外方欲洗沐，即攝神通，雷霆晝昏遂降洪雨高下同潤。佛洗身已，洗足入房宴默而住。時取食苾芻持食既至，安在一邊，詣世尊所頂禮雙足。世尊常法，共取食人歡言問訊：「苾芻僧伽所受飲食得飽滿不？」答言：「大德！皆得飽滿。」即便以食進奉世尊。爾時世尊食事既訖，即出房外嚼齒木洗足已，旋入房中宴默而住。
爾時世尊至日晡時于如常座既坐定已，告諸苾芻曰：「曏者僧伽赴食之後，我持戶鑰遍觀房舍，見於露地多安臥褥。時天欲雨，我以神力皆悉屏除，躬自收攝。」告諸苾芻曰：「諸有施主苦自己身施僧求福，汝等不能如法受用，虛損信施。」即說頌曰：
「於他信施物， 知量而受用； 自身得安隱， 令他福德增。」
爾時世尊讚歎知足依法受用信施物已，告諸苾芻廣說如前，乃至「我今為諸苾芻制其學處，應如是說：
「若復苾芻于露地處安僧敷具及諸床座，去時不自舉、不教人舉者，波逸
【現代漢語翻譯】 現代漢語譯本：
大雨傾盆而至，佛陀心想：『這些臥具，都是有信心的婆羅門和在家居士們，自己節衣縮食，減少妻子兒女的用度，佈施給僧團，為的是求得殊勝的福報。而這些比丘們受用的時候，卻不知道珍惜，不善於保護，隨意丟棄。』世尊看到這種情況，就運用神通力，驅散風雨，讓濃厚的雲層聚集，遮蔽天空而不散開，等待世尊收拾臥具。當時，世尊親自取來臥具，安置在房間里，然後拿起雨衣，走出寺院，正要洗浴，就收回神通，雷聲轟鳴，白晝昏暗，隨即降下大雨，無論高處低處都得到滋潤。佛陀洗完身體，洗完腳，進入房間，安靜地住下。這時，取食物的比丘拿著食物來到，安放在一邊，去到世尊那裡，頂禮雙足。世尊按照慣例，與取食物的人歡喜地問候：『比丘僧團所接受的飲食，能夠吃飽嗎？』回答說：『大德！大家都吃得很飽。』隨即把食物進獻給世尊。當時，世尊用完餐食，就走出房間，嚼完齒木，洗完腳，又回到房間，安靜地住下。
當時，世尊到了傍晚時分，在通常的座位上坐定之後，告訴各位比丘說：『剛才僧團用齋飯之後，我拿著門上的鑰匙，巡視各個房間，看到在露天的地方，安放著許多臥具。當時天要下雨，我就用神通力全部驅散，親自收拾起來。』告訴各位比丘說：『各位施主自己節衣縮食，佈施給僧團，是爲了求福，你們卻不能如法地受用，白白地浪費了信徒的佈施。』於是說了這首偈頌：
『對於他人信施之物，知道節制而受用；自身能夠得到安穩，令他人福德增長。』
當時，世尊讚歎知足，依法受用信徒佈施的物品之後，告訴各位比丘，廣泛地像前面所說的那樣，乃至說：『我現在為各位比丘制定戒律，應當這樣說：
『如果又有比丘在露天的地方，安放僧團的臥具以及各種床座，離開的時候，不自己收拾，也不教別人收拾，犯波逸提（Pāyantika，一種罪名）。』
【English Translation】 English version:
As the heavy rain approached, the Buddha thought: 'These bedding items are all from faithful Brahmins and lay devotees, who have sacrificed their own comforts, reducing the portions for their wives and children, and donating to the Sangha (community of monks) in order to seek supreme merit. However, when these Bhikkhus (monks) use them, they do not know how to cherish them, are not good at protecting them, and discard them carelessly.' Seeing this, the World Honored One (Buddha) used his supernatural powers to dispel the wind and rain, causing thick clouds to gather and cover the sky without dispersing, waiting for the World Honored One to collect the bedding. At that time, the World Honored One personally took the bedding and placed it in the room, then picked up a rain cloak and went out of the monastery, intending to bathe. He then withdrew his supernatural powers, and thunder rumbled, the daylight darkened, and then heavy rain fell, nourishing both high and low places. After the Buddha washed his body and feet, he entered the room and stayed quietly. At this time, the Bhikkhu who fetched the food arrived with the food, placed it aside, and went to the World Honored One, prostrating at his feet. According to his usual practice, the World Honored One greeted the food-fetcher with joy and asked: 'Are the Bhikkhu Sangha receiving enough food to be full?' He replied: 'Great Virtue! Everyone is full.' Then he offered the food to the World Honored One. At that time, after the World Honored One finished his meal, he went out of the room, chewed a toothpick, washed his feet, and returned to the room to stay quietly.
At that time, as evening approached, the World Honored One, after sitting in his usual seat, told the Bhikkhus: 'After the Sangha had their meal, I took the key to the doors and inspected the rooms, and saw that many bedding items were placed in the open. As it was about to rain, I used my supernatural powers to dispel it all and personally collected them.' He told the Bhikkhus: 'The donors sacrifice their own comforts to donate to the Sangha in order to seek merit, but you are unable to use it according to the Dharma (teachings), and you waste the offerings of the faithful.' Then he spoke this verse:
'Regarding the offerings of others' faith, Know the measure and use them; One's own self attains peace and security, Causing others' merit to increase.'
At that time, after the World Honored One praised contentment and using the offerings of the faithful according to the Dharma, he told the Bhikkhus, speaking extensively as before, and even said: 'I am now establishing precepts for the Bhikkhus, and it should be said thus:
'If a Bhikkhu places the Sangha's bedding and various seats in an open place, and when leaving, does not collect them himself or instruct others to collect them, it is a Pāyantika (an offense).'
底迦。」
如是世尊為諸苾芻制學處已，時有眾多苾芻隨逐商旅人間遊行，遇至一城，於此城中有苾芻住處。時諸苾芻欲求停止，時有一人告苾芻言：「聖者！仁等何不詣寺而宿？」答言：「賢首！我隨商旅制不自由，若向寺停行伴便失。」彼言：「聖者！但于寺宿，商旅去時我當相喚。」時諸苾芻便詣寺所，敷僧臥具隨處而宿。於後夜時商旅發去，唯有一馱彼人方覺，即便疾起驚喚苾芻：「商人已發，仁當急去。」時諸苾芻聞其喚聲，即便疾起，先洗手已分付臥具。既延時節，商人遂遠。時諸苾芻於後尋[起-巳+(彰-章)]，遂被賊劫衣缽損失，便至逝多林。彼諸苾芻見而告曰：「善來！仁等行李安樂？」報言：「何有安樂？我被賊劫。」問言：「何故？」時客苾芻具答其事。時諸苾芻聞是事已，即以此緣具白世尊。世尊告曰：「于住止處若有苾芻，囑授而去。」時諸苾芻既聞佛教，設有因緣皆囑授去。
爾時室羅伐城有二長者，共為仇隙：一有信心，一無信心。其信心者作如是念：「我今何因增長怨隙？可舍怨惡而為出家。」便往逝多林中，詣一苾芻而求依止為出家法。時彼無信長者隨問一人：「汝頗知彼某甲長者今何所在？」答曰：「彼已舍俗出家。」問言：「何處？」答曰：「在沙門釋子中
【現代漢語翻譯】 現代漢語譯本 『底迦。』
世尊為眾比丘制定學處后，當時有很多比丘跟隨商隊在人間行走，來到一座城市，這座城市裡有比丘居住的地方。當時眾比丘想要停留，這時有一個人告訴比丘們說：『聖者！你們為什麼不去寺廟住宿呢？』比丘們回答說：『賢首！我們跟隨商隊，身不由己，如果去寺廟停留，同行的人就會走失。』那人說：『聖者！你們只管在寺廟住宿，商隊出發時我會叫你們。』當時眾比丘便前往寺廟，鋪開僧眾的臥具，各自安睡。到了後半夜，商隊出發，只有一個人發現了，便趕緊起身叫醒比丘們：『商人已經出發，你們應當趕快走。』當時眾比丘聽到叫喊聲，便趕緊起身，先洗了手，然後收拾臥具。因為耽誤了時間，商隊已經走遠了。當時眾比丘在後面尋找，結果被盜賊搶劫，衣缽損失，便來到逝多林（Jetavana）。那裡的比丘們見到他們，便問道：『歡迎！你們的旅途平安嗎？』他們回答說：『哪裡有什麼平安？我們被盜賊搶劫了。』問道：『為什麼？』當時客比丘們詳細地講述了事情的經過。當時眾比丘聽了這件事後，便將此事詳細地稟告了世尊。世尊說：『在居住的地方，如果有比丘，要囑託交代后才能離開。』當時眾比丘聽了佛的教誨，如果有事，都會囑託交代后才離開。
當時室羅伐悉底城（Śrāvastī）有兩個長者，互相為仇敵：一個有信心，一個沒有信心。那個有信心的人這樣想：『我現在因為什麼原因增長怨恨呢？不如捨棄怨恨，出家修行。』便前往逝多林（Jetavana）中，去拜訪一位比丘，請求依止，學習出家的方法。當時那個沒有信心的長者隨便問一個人：『你可知道那個某甲長者現在在哪裡？』回答說：『他已經捨棄世俗，出家了。』問道：『在哪裡？』回答說：『在沙門釋子（Śākyaputraśrāmaṇa）中。』
【English Translation】 English version 'Dika.'
After the Blessed One had established the precepts for the monks, there were many monks who followed merchants on their travels. They arrived at a city where there was a dwelling place for monks. The monks wished to stay there, and a man said to them, 'Venerable ones, why don't you stay at the monastery?' They replied, 'Good sir, we are following the merchants and are not free to do as we please. If we stay at the monastery, our companions will be lost.' He said, 'Venerable ones, just stay at the monastery, and I will call you when the merchants leave.' The monks then went to the monastery, spread out their bedding, and slept wherever they could find space. Later that night, the merchants departed, and only one person noticed. He quickly got up and called out to the monks, 'The merchants have left, you must hurry.' The monks, hearing the call, quickly got up, washed their hands, and packed their bedding. Because of the delay, the merchants had gone far away. The monks followed behind, but they were robbed by thieves, and their robes and bowls were lost. They then went to Jetavana (逝多林). The monks there saw them and said, 'Welcome! Is your journey peaceful?' They replied, 'How can there be peace? We were robbed by thieves.' They asked, 'Why?' The visiting monks then told them the whole story. The monks, hearing this, reported the matter to the Blessed One in detail. The Blessed One said, 'If there are monks in a dwelling place, they should entrust it to someone before leaving.' The monks, hearing the Buddha's teaching, would entrust their dwelling to someone before leaving if they had a reason to do so.
At that time, there were two householders in Śrāvastī (室羅伐悉底城) who were enemies: one had faith, and the other did not. The one with faith thought to himself, 'Why am I increasing my hatred? I should abandon hatred and become a renunciate.' He went to Jetavana (逝多林) and approached a monk, asking to rely on him and learn the Dharma of renunciation. At that time, the householder without faith asked someone, 'Do you know where that householder, so-and-so, is now?' The person replied, 'He has abandoned the world and become a renunciate.' He asked, 'Where?' The person replied, 'Among the Śākyaputraśrāmaṇa (沙門釋子).'
。」報言：「彼處豈是施無畏城？我當於彼以法治罰作無利事。」於時彼人是苾芻親友，聞此語已往告之曰：「聖者！知不？彼不信長者深相期克作如是語：『豈逝多林是施無畏城？我當往彼以法治罰作無利事。』」苾芻聞已便作是念：「我由怖彼而來出家，豈於此處還遭彼怖！我今宜可逃避他方。」作是念已便至師所，白言：「鄔波馱耶！我由怖彼而求出家，今聞彼來欲害於我。」本師問曰：「彼是何人？」答曰：「是舊怨家。」師曰：「若如是者，欲向何處得免其難？」答言：「我今欲向王舍城中。」師曰：「隨汝意去。」即便辭師，執持衣缽發趣王城。時彼不信長者往逝多林，問苾芻曰：「聖者！頗識某甲長者來此出家，今在何處？」答曰：「已去。」問：「向何方？」答曰：「向王舍城。」報曰：「彼亦非是施無畏城，我當往彼作無利事。」時彼長者便持路糧隨[起-巳+(彰-章)]而去。苾芻依時而去、非時不去；俗人則時與非時俱不停息。于其中路有一僧寺，是時長者[起-巳+(彰-章)]及苾芻，遙見苾芻入斯寺內。長者自念：「若入寺中欲共語者，彼有多人必當害我。明當在路我自知之。」作是念已別求息處。時彼苾芻至天曉已，告諸苾芻曰：「仁等今可觀察臥具，我欲前行。」苾芻問曰：「欲
【現代漢語翻譯】 現代漢語譯本：那人回答說：『那裡難道是施無畏城（可以爲所欲爲的城市）嗎？我應當在那裡依法懲罰，做些不利於他的事情。』當時，那人是比丘（佛教出家男眾）的親友，聽到這話后就去告訴比丘說：『聖者！您知道嗎？那個不信佛法的長者（富人）深深地記恨著您，說這樣的話：『難道逝多林（祇樹給孤獨園的簡稱，佛陀常住的精舍）是施無畏城嗎？我應當去那裡依法懲罰，做些不利於他的事情。』』比丘聽了之後，便這樣想：『我因為害怕他才來出家，難道在這裡還要遭受他的恐嚇！我現在應該逃避到其他地方。』這樣想著，就去到他的老師那裡，稟告說：『鄔波馱耶（親教師）！我因為害怕他才來出家，現在聽說他要來加害於我。』本師問：『他是何人？』回答說：『是以前的仇家。』老師說：『如果這樣，你想去哪裡才能免遭災難？』回答說：『我現在想去王舍城（古印度城市名）。』老師說：『隨你的意願去吧。』比丘就告別了老師，拿著衣缽前往王舍城。當時，那個不信佛法的長者來到逝多林，問比丘們說：『聖者！你們認識某甲長者來這裡出家，現在在哪裡嗎？』回答說：『已經走了。』問：『向哪個方向去了？』回答說：『向王舍城去了。』長者回答說：『那裡也不是施無畏城，我應當去那裡做些不利於他的事情。』當時，那個長者就帶著路上的乾糧追趕而去。比丘按照規定的時間行走，不在非規定的時間行走；俗人則是無論規定的時間還是非規定的時間都不停歇。在路途中，有一個僧寺（寺廟），當時長者和比丘遠遠地看見比丘進入了那座寺廟。長者心想：『如果進入寺廟想要和他說話，那裡人多，一定會傷害我。明天在路上我自然會知道。』這樣想著，就另外找地方休息。當時，那個比丘到了天亮之後，告訴各位比丘說：『各位，現在可以檢查一下臥具，我想要先走了。』比丘們問：『您想去 哪裡？』
【English Translation】 English version: He replied, 'Is that place a city of refuge (Śūraṅgama-pura)? I shall punish him there according to the law and do him harm.' At that time, that man was a friend of the Bhikṣu (Buddhist monk). Upon hearing these words, he went and told the Bhikṣu, 'Venerable one! Do you know? That unbelieving householder (Gṛhapati) deeply resents you and says such words: 'Is Jetavana (Jetavana-vihāra, a famous Buddhist monastery) a city of refuge? I shall go there to punish him according to the law and do him harm.'' Having heard this, the Bhikṣu thought, 'I became a monk because I feared him. Am I to suffer his threats even here! I should flee to another place now.' Thinking thus, he went to his teacher and reported, 'Upādhyāya (preceptor)! I sought ordination because I feared him. Now I hear that he is coming to harm me.' The teacher asked, 'Who is he?' He replied, 'He is an old enemy.' The teacher said, 'If that is so, where do you wish to go to escape this difficulty?' He replied, 'I wish to go to Rājagṛha (ancient Indian city) now.' The teacher said, 'Go as you wish.' Then he bid farewell to his teacher, took his robes and bowl, and set out for Rājagṛha. At that time, the unbelieving householder went to Jetavana and asked the Bhikṣus, 'Venerable ones! Do you know if a certain householder came here to be ordained and where he is now?' They replied, 'He has left.' He asked, 'In which direction?' They replied, 'He went towards Rājagṛha.' The householder replied, 'That is not a city of refuge either. I shall go there to do him harm.' At that time, that householder took provisions for the journey and set off in pursuit. The Bhikṣu traveled at the appointed times and not at other times; the layman, however, did not rest at either appointed or unappointed times. Along the way, there was a monastery (Saṃghārāma). At that time, the householder and the Bhikṣu saw the Bhikṣu entering that monastery from afar. The householder thought to himself, 'If I enter the monastery wanting to speak with him, there are many people there who will surely harm me. Tomorrow on the road, I will know for myself.' Thinking thus, he sought another place to rest. At dawn, the Bhikṣu told the Bhikṣus, 'Friends, you may now inspect the bedding. I wish to go ahead.' The Bhikṣus asked, 'Where do you wish to go?'
何處去？」答曰：「欲詣王城。」苾芻報曰：「應尋此道，勿行餘路。」報言：「好住。」遂即前行。時彼長者旦入寺中，問苾芻曰：「某甲苾芻今在何處？」答曰：「已向王城。」問曰：「取何路去？」答言：「此路。」時彼長者隨路急去，[起-巳+(彰-章)]及苾芻而告之曰：「咄！禿頭沙門欲向何處？」苾芻答曰：「賢首！我已出家，欲除怨諍。」彼便答曰：「我於今時為除怨諍。」即便以杖熟打苾芻幾將至死，所持衣缽悉皆破碎，余有殘命覆向寺中。苾芻見問：「具壽！何因作此困辱形容？」便問苾芻曰：「頗見俗人來此過不？彼有何言？」時彼苾芻以事具說，即告諸苾芻曰：「我若不告具壽所向之處，必定不遭如斯苦惱。」諸苾芻遂以此緣具白世尊，世尊告曰：「除時因緣，余當囑授。」爾時世尊讚歎持戒者，及尊重戒者少欲知足者，隨順說法已，告諸苾芻曰：「我觀十利廣說如上，前是創製，此是隨開，為諸苾芻制其學處，應如是說：
「若復苾芻，于露地處安僧敷具及諸床座，去時不自舉、不教人舉，若有苾芻不囑授，除余緣故，波逸底迦。」
若復苾芻者，此法中人，余義如上。
僧者，謂是如來聲聞弟子。
敷具者，謂是大床、氈褥、被緂、𣰽毹、偃枕等。雜物者，
謂是小床坐枯及資具。
于露地者，謂無覆蓋處。
去時者，謂離勢分時。具壽鄔波離白佛言：「大德！離敷具時，齊遠近來名為勢分？」世尊告曰：「如生聞婆羅門種庵沒羅樹法，相去七尋方植一樹，技條聳茂花果繁實，七樹之內有四十九尋。若安敷具在露地時，齊此遠近當須囑授，離此勢分即須收攝。」若不自舉、不教人舉者，謂不收攝也。
有苾芻者，謂現有人堪可囑授。有五種囑授。云何為五？應報主人曰：「具壽！此是住房此房可觀察，此是敷具此應可當持，此是房門鑰。」若於其處無苾芻者，應囑求寂；此若無者，應囑俗人；此若無者，應觀四方好藏戶鑰然後方去。若於中路逢見苾芻，應報之曰：「在於某處我藏門鑰，汝可取之。」
言除時因緣者，謂除難緣。
波逸底迦者義如上。
此中犯相其事云何？若苾芻安僧敷具，故不囑授舍而去者，乃至未離勢分已來得惡作罪，若離勢分便得墮罪。若初去之時忘囑其事，在路憶者，應作是念：「我于某處安僧敷具，若有同梵行者來見之時，當爲舉攝。」此行苾芻應心念口言：「我更不應作如是事，其所犯罪如法應悔。」若其于路逢見苾芻，應告言：「具壽！我在某處受用僧伽所有敷具，汝當收舉。」念此苾芻定為收攝，
【現代漢語翻譯】 現代漢語譯本 所謂的小床坐具和資具。
在露天的地方，指的是沒有遮蓋的地方。
離開的時候，指的是離開勢力範圍的時候。具壽（Ayushman，對有德長老的尊稱）鄔波離（Upali）稟告佛陀說：『大德！離開舖設的坐具時，多遠的距離才算勢力範圍呢？』世尊（Bhagavan）告訴他說：『就像生聞（Sravana）婆羅門（Brahmana）種植庵沒羅樹（Amra，芒果樹）的方法，相隔七尋（約合八英尺）種植一棵樹，樹枝聳立茂盛，開花結果繁多，七棵樹之內有四十九尋。如果在露天的地方安放坐具，在這個遠近範圍內應當囑咐他人照看，離開這個勢力範圍就應當收起來。』如果不自己拿起來、不教別人拿起來，就是指不收起來。
有比丘（Bhikkhu，出家男子）在，指的是現在有人可以囑咐照看。有五種囑咐照看的方法。哪五種呢？應當告訴主人說：『具壽！這是住房，這房子可以觀察，這是坐具，這應當可以拿走，這是房門鑰匙。』如果在那地方沒有比丘，應當囑咐沙彌（Sramanera，未受具足戒的出家男子）；如果沒有沙彌，應當囑咐俗人（Gṛhastha，在家之人）；如果沒有俗人，應當觀察四方，好好地藏好戶鑰，然後才離開。如果在路上遇到比丘，應當告訴他說：『我在某處藏了門鑰，你可以去取。』
所說的除去時間因緣，指的是除去困難的因緣。
波逸提迦（Payattika，一種戒律名稱）的意義如上所述。
這裡面的犯相是什麼情況呢？如果比丘安放僧眾的坐具，故意不囑咐他人照看就離開，乃至沒有離開勢力範圍之前，會得到惡作罪（Dukkata，輕罪），如果離開勢力範圍，就會得到墮罪（Payattika，重罪）。如果剛離開的時候忘記囑咐這件事，在路上想起來了，應當這樣想：『我在某處安放了僧眾的坐具，如果有同梵行者（Sabrahmacari，一起修行的同伴）來看到的時候，應當為我拿起來。』這位行路的比丘應當心裡想、口裡說：『我不應該再做這樣的事，所犯的罪應當如法懺悔。』如果他在路上遇到比丘，應當告訴他說：『具壽！我在某處受用僧伽（Samgha，僧團）所有的坐具，你應當收起來。』心裡想著這位比丘一定會收起來。
【English Translation】 English version This refers to small beds, sitting mats, and requisites.
Being in an open space means being in a place without cover.
Leaving refers to the time of departing from the boundary. The Venerable Upali (Ayushman Upali) said to the Buddha (Bhagavan): 'Venerable Sir! When leaving a spread-out seat, how far away is considered the boundary?' The World-Honored One (Bhagavan) replied: 'It is like the method of the Sravana Brahmins planting Amra (mango) trees, planting one tree every seven fathoms (approximately eight feet), with branches towering and flourishing, bearing abundant flowers and fruits, within seven trees there are forty-nine fathoms. If a seat is placed in an open space, within this distance, one should entrust it to someone; beyond this boundary, it should be taken back.' If one does not pick it up oneself or instruct others to pick it up, it means not taking it back.
Having a Bhikkhu (Bhikkhu) means that there is someone present who can be entrusted. There are five ways to entrust. What are the five? One should tell the owner: 'Venerable Sir! This is the dwelling, this dwelling can be observed, this is the seat, this should be taken, this is the key to the door.' If there is no Bhikkhu in that place, one should entrust it to a novice (Sramanera); if there is no novice, one should entrust it to a layperson (Gṛhastha); if there is no layperson, one should observe the four directions, carefully hide the door key, and then leave. If one meets a Bhikkhu on the road, one should tell him: 'I have hidden the door key in a certain place, you can take it.'
The so-called exception for time and circumstances refers to the exception for difficult circumstances.
The meaning of Payattika (Payattika) is as mentioned above.
What is the nature of the offense in this case? If a Bhikkhu places a seat belonging to the Sangha (Samgha) and intentionally leaves without entrusting it to someone, until he has not left the boundary, he incurs a Dukkata (Dukkata) offense; if he leaves the boundary, he incurs a Payattika (Payattika) offense. If he forgets to entrust the matter when first leaving, and remembers it on the road, he should think: 'I have placed a seat belonging to the Sangha in a certain place, if a fellow practitioner (Sabrahmacari) comes and sees it, he should pick it up for me.' This traveling Bhikkhu should think in his heart and say with his mouth: 'I should not do such a thing again, and the offense I have committed should be repented according to the Dharma.' If he meets a Bhikkhu on the road, he should tell him: 'Venerable Sir! I have used the seat belonging to the Sangha in a certain place, you should pick it up.' Thinking that this Bhikkhu will definitely pick it up.
復應心念口作是言：「我更不應作如是事，其所犯罪應如法悔。」若到前住處方憶得者，應作是念：「我于某處安僧臥具，若有同梵行者來見之時，當爲舉攝。」此苾芻應當心念口作是言：「我更不應作如是事。」若至住處，見有苾芻欲向彼處者，應告言：「具壽！我在某寺某處受用僧伽所有敷具，汝當收舉。」念此苾芻定為收攝，復應心念口作是言：「我更不應作如是事。」
若苾芻于露地處安僧敷具，回入房中為欲安坐寂止亂心，既寂定已方隨意出，遂至初更，若不損壞敷具者得惡作罪，若損壞者得墮落罪。具壽鄔波離白佛言：「世尊大德！凡敷具者有幾種損壞？」佛告鄔波離：「有二種壞：謂風及雨。若風吹捲褶，是名風壞。若雨濕徹，是名雨壞。」若苾芻于日暮時露安敷具，至半更時而不收攝、不自他看守，若不損壞者得惡作，若壞得墮罪。如是乃至一更、一更半、二更、二更半、三更、三更半、四更、四更半、平旦(西方夜有三時，分十稍令難解故，依此方五更為數，冀令尋者易知耳)、日出時、小食時、隅中時、欲午時、正午時、過午時、日角時、晡時、晡后時、日暮時。若苾芻齊此晝夜於時中安僧敷具不即觀察，若未損壞得惡作罪，若損壞者得墮落罪。
攝頌曰：
誦經居小床，
【現代漢語翻譯】 現代漢語譯本：然後，他應該在心中默唸，口中說：『我再也不應該做這樣的事了，所犯的罪過應該如法懺悔。』如果到了之前的住處才想起來，應該這樣想：『我在某處安放了僧眾的臥具，如果有同修梵行的人來看到，應當為我收起來。』這位比丘應當在心中默唸，口中說：『我再也不應該做這樣的事了。』如果到了住處，看到有比丘想要去那個地方，應該告訴他說：『具壽（對年長比丘的尊稱）！我在某寺某處使用了僧伽（僧團）所有的敷具，你應當收起來。』想到這位比丘一定會收起來，又應該在心中默唸，口中說：『我再也不應該做這樣的事了。』 如果比丘在露天的地方安放僧眾的敷具，回到房中想要安坐寂靜，平息散亂的心，已經寂靜安定之後才隨意出來，到了初更（晚上七點到九點），如果不損壞敷具，就犯了惡作罪（輕罪），如果損壞了，就犯了墮落罪（重罪）。具壽（對年長比丘的尊稱）鄔波離（佛陀十大弟子之一，持戒第一）稟告佛陀說：『世尊大德！凡是敷具，有幾種損壞的情況？』佛陀告訴鄔波離：『有兩種損壞：就是風和雨。如果風吹捲起褶皺，這叫做風壞。如果雨水濕透，這叫做雨壞。』如果比丘在日落的時候，在露天安放敷具，到半夜（晚上十一點到凌晨一點）的時候，不收起來，也不自己或請他人看守，如果不損壞，就犯了惡作罪，如果損壞了，就犯了墮落罪。像這樣乃至一更（晚上七點到九點）、一更半（晚上八點到十點）、二更（晚上九點到十一點）、二更半（晚上十點到十二點）、三更（晚上十一點到凌晨一點）、三更半（凌晨十二點到兩點）、四更（凌晨一點到三點）、四更半（凌晨兩點到四點）、平旦（黎明）、日出時、小食時、隅中時、欲午時、正午時、過午時、日角時、晡時、晡后時、日暮時。如果比丘在整個晝夜的這些時間裡安放僧眾的敷具，不立即觀察，如果沒有損壞，就犯了惡作罪，如果損壞了，就犯了墮落罪。 總結的偈頌說： 誦經居小床，
【English Translation】 English version: Then, he should mentally recite and verbally say: 'I should not do such a thing again, and the offense committed should be repented according to the Dharma.' If he only remembers it after arriving at the previous dwelling place, he should think: 'I have placed the Sangha's (community of monks) bedding in a certain place. If any fellow practitioner of the Brahma-faring (holy life) comes to see it, they should gather it up for me.' This Bhikshu (monk) should mentally recite and verbally say: 'I should not do such a thing again.' If, upon arriving at the dwelling place, he sees a Bhikshu (monk) who wants to go to that place, he should tell him: 'Venerable Sir (term of respect for senior monks)! I have used the Sangha's (community of monks) bedding in a certain temple in a certain place. You should gather it up.' Thinking that this Bhikshu (monk) will definitely gather it up, he should again mentally recite and verbally say: 'I should not do such a thing again.' If a Bhikshu (monk) places the Sangha's (community of monks) bedding in an open space and returns to his room intending to sit quietly and calm his distracted mind, and after becoming calm and settled, he comes out at will, and it reaches the first watch of the night (7 PM to 9 PM), if he does not damage the bedding, he commits a Dukkrata (minor offense); if he damages it, he commits a Patayantika (serious offense). Venerable Sir (term of respect for senior monks) Upali (one of the Buddha's ten principal disciples, foremost in upholding the Vinaya) said to the Buddha: 'World Honored One, Great Virtue! How many kinds of damage are there to bedding?' The Buddha told Upali: 'There are two kinds of damage: wind and rain. If the wind blows and rolls it up, that is called wind damage. If the rain soaks it through, that is called rain damage.' If a Bhikshu (monk) places bedding in the open at sunset and does not gather it up or have it watched by himself or others by midnight (11 PM to 1 AM), if it is not damaged, he commits a Dukkrata (minor offense); if it is damaged, he commits a Patayantika (serious offense). Likewise, up to the first watch (7 PM to 9 PM), the first half of the first watch (8 PM to 10 PM), the second watch (9 PM to 11 PM), the second half of the second watch (10 PM to 12 AM), the third watch (11 PM to 1 AM), the third half of the third watch (12 AM to 2 AM), the fourth watch (1 AM to 3 AM), the fourth half of the fourth watch (2 AM to 4 AM), dawn, sunrise, the time for a small meal, mid-morning, the time before noon, noon, the time after noon, the time when the sun is at an angle, late afternoon, the time after late afternoon, and sunset. If a Bhikshu (monk) places the Sangha's (community of monks) bedding during these times throughout the day and night and does not immediately check on it, if it is not damaged, he commits a Dukkrata (minor offense); if it is damaged, he commits a Patayantika (serious offense). The summary verse says: Reciting scriptures on a small bed,
因聽師子座； 俗人借坐物， 觀時應借與。 若是彼與物， 用訖可持還； 應書施主名， 隨情造佛像。 病者詳瞻侍， 不囑五種人； 受法代師為， 不依皆惡作。 少年因斷食， 俗坐見應收； 火水損與時， 先收於己物。
爾時有婆羅門居士等，來至苾芻住處作如是語：「聖者！可為我等演說妙法。」諸苾芻答曰：「賢首！世尊現在，仁等何因不往聽法耶？」彼云：「聖者！唯一大師來求者眾，或為天、龍、藥叉、健達婆、阿蘇羅、揭路荼、緊那羅、莫呼洛伽、人、非人等而宣法要，我等造次無緣聽受，仁等宜當爲我誦法。」苾芻報曰：「世尊未許為人誦法。」時諸苾芻以緣白佛，佛言：「應為誦經。」苾芻白佛：「不知如何為彼誦經？」佛言：「應坐小座為其誦法。」時給孤獨長者聞佛世尊許諸苾芻居座誦經，便以五百小座奉施僧伽。時諸苾芻悉皆一處高聲誦經，便大喧鬧無可聽覽。時諸苾芻以緣白佛，佛言：「應令一人為眾誦經，餘者應聽。」時彼不知欲令誰誦？為老？為少？便往白佛，佛言：「應為次第從老至少。」時少年者便在行末宣陳法要，令諸聽眾心不殷重。世尊告曰：「于上座處應為誦經。」演法之時，耆老苾芻失恭敬相，佛言：「應除二、三上座
【現代漢語翻譯】 現代漢語譯本 因聽師子座（說法座位）： 如果俗人需要借用坐具，應該根據情況借給他們。 如果是他們自己的東西，用完后應該歸還； 應該寫上施主的名字，根據心意建造佛像。 對於病人，要詳細地照顧，不要囑託五種人（指不適合照顧病人的人）； 接受佛法的人可以代替老師，不按照老師的教導去做，都是不好的行為。 少年因為斷食，看到俗人的座位應該收起來； 發生火災或水災時，應該先搶救自己的東西。
當時，有婆羅門（古印度僧侶階層）居士等人來到比丘（出家男眾）的住所，這樣說道：『聖者！請為我們演說妙法。』 比丘回答說：『賢首（對有德者的尊稱）！世尊（釋迦牟尼佛）現在還在世，你們為什麼不去聽佛說法呢？』 他們說：『聖者！只有一位大師（指佛陀），但來求法的人很多，佛陀有時為天、龍、藥叉（夜叉，一種鬼神）、健達婆（乾闥婆，一種天神）、阿蘇羅（阿修羅，一種惡神）、揭路荼（迦樓羅，一種大鳥）、緊那羅（緊那羅，一種天神）、莫呼洛伽（摩睺羅伽，一種大蟒神）、人、非人等宣講佛法，我們倉促之間沒有機會聽受，請你們為我們誦經。』 比丘回答說：『世尊沒有允許為俗人誦經。』 當時，眾比丘將此事稟告佛陀，佛陀說：『應該為他們誦經。』 比丘問佛陀：『不知道應該如何為他們誦經？』 佛陀說：『應該坐在小座上為他們誦經。』 當時，給孤獨長者（Anathapindika，一位著名的佛教護法）聽說佛陀允許比丘坐在座位上誦經，就捐獻了五百個小座給僧團（Sangha）。 當時，眾比丘都在一個地方高聲誦經，非常喧鬧，無法聽清楚。 當時，眾比丘將此事稟告佛陀，佛陀說：『應該讓一個人為大眾誦經，其餘的人應該聽。』 當時，他們不知道應該讓誰誦經？是年老的？還是年輕的？便去稟告佛陀，佛陀說：『應該按照年齡的順序，從年老到年少。』 當時，年輕的比丘在隊伍的末尾宣講佛法，使得聽眾的心不專注。 世尊告訴他們：『應該在上座（資歷高的比丘）處誦經。』 演說佛法的時候，年老的比丘失去了恭敬的態度，佛陀說：『應該除去兩三個上座。』
【English Translation】 English version Regarding listening to the Lion Throne (a seat for teaching Dharma): If laypeople need to borrow a seat, it should be lent to them according to the circumstances. If it is their own property, it should be returned after use; The name of the donor should be written down, and Buddha images should be made according to one's wishes. For the sick, care should be taken in detail, and one should not entrust them to five types of people (those unsuitable for caring for the sick); Those who receive the Dharma can act as teachers, and not following the teacher's instructions is bad behavior. If a young person is fasting, laypeople's seats should be put away when seen; In the event of fire or flood, one should first save one's own belongings.
At that time, Brahmin (ancient Indian priestly class) lay practitioners and others came to the residence of the Bhikshus (ordained monks) and said: 'Venerable ones! Please expound the wonderful Dharma for us.' The Bhikshus replied: 'Virtuous ones! The World Honored One (Shakyamuni Buddha) is still alive, why do you not go and listen to the Buddha's teachings?' They said: 'Venerable ones! There is only one master (referring to the Buddha), but there are many who seek the Dharma. The Buddha sometimes teaches the Dharma to Devas (gods), Nagas (dragons), Yakshas (Yaksha, a type of spirit), Gandharvas (Gandharva, a type of celestial musician), Asuras (Asura, a type of demon), Garudas (Garuda, a large bird), Kinnaras (Kinnara, a type of celestial musician), Mahoragas (Mahoraga, a large serpent spirit), humans, and non-humans. We do not have the opportunity to listen in a timely manner. Please recite the scriptures for us.' The Bhikshus replied: 'The World Honored One has not permitted us to recite the scriptures for laypeople.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'You should recite the scriptures for them.' The Bhikshus asked the Buddha: 'We do not know how we should recite the scriptures for them?' The Buddha said: 'You should sit on small seats and recite the scriptures for them.' At that time, Anathapindika (Anathapindika, a famous Buddhist benefactor) heard that the Buddha had allowed the Bhikshus to sit on seats and recite the scriptures, so he donated five hundred small seats to the Sangha (monastic community). At that time, all the Bhikshus were reciting the scriptures loudly in one place, which was very noisy and difficult to hear clearly. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'One person should recite the scriptures for the assembly, and the others should listen.' At that time, they did not know who should recite the scriptures? The old? Or the young? So they went to report to the Buddha, and the Buddha said: 'You should follow the order of age, from old to young.' At that time, the young Bhikshus were expounding the Dharma at the end of the line, which made the listeners' minds not focused. The World Honored One told them: 'You should recite the scriptures in the place of the senior monks (Bhikshus with high seniority).' When expounding the Dharma, the elderly Bhikshus lost their respectful attitude, and the Buddha said: 'You should remove two or three senior monks.'
，應坐誦經。」當爾之時令彼法師乏少威肅威嚴不足，佛言：「于上座處置師子座令其誦經。」登陟之時稍難上下，佛言：「若是定處應用磚為蹋道，若處不定應為木梯。」法師棄唾為人所嫌，佛言：「應安唾器。」多集飛蠅，佛言：「于內安草或置砂土。」久便氣臭，佛言：「時當洗濯日暴令干。」時聽法者一行而坐，行末之人不聞說法，佛言：「應作兩行敷其座席，或為半月形或作方池勢。」時有信敬俗人，請諸苾芻就舍而食，苾芻不許，婆羅門居士等白言：「聖者！若佛世尊未出於世，諸外道輩是我福田。今佛出世，仁等是我勝妙福田，我等來請仁不許者，我等豈可棄善路糧而向他世。」時諸苾芻以緣白佛，佛言：「若人來請，應可受之。」彼設供時闕少座席，至苾芻處求借暫用，苾芻不與，佛言：「應與。」苾芻食訖自持而歸，俗人告曰：「仁等當去，我自持還。」苾芻畏懼不肯留與，佛言：「留與。」施主報曰：「聖者！且住飲非時漿。」苾芻不許，佛言：「應住飲已方行。」時諸俗人遇有緣事，所留之座不及送還，佛言：「應取。」時諸苾芻不知遣誰往取？佛言：「應鳴揵稚令少年者取。」復有俗人為設供事來就苾芻借所坐物，苾芻不與，彼便報曰：「我為仁等而設供養，仁等自坐何不與耶？」佛言：「
【現代漢語翻譯】 現代漢語譯本：『應該坐著誦經。』當時，如果那位法師缺乏威儀和莊嚴，佛說：『在上座的位置設定獅子座，讓他坐在上面誦經。』登上去的時候，如果上下有些困難，佛說：『如果是固定的地方，應該用磚頭做成臺階；如果是不固定的地方，應該做成木梯。』法師吐痰被人嫌棄，佛說：『應該安放痰盂。』很多蒼蠅聚集，佛說：『在痰盂里放草或者沙土。』時間長了就會有臭味，佛說：『要經常清洗，放在太陽下曬乾。』當時聽法的人排成一排坐著，排在最後的人聽不到說法，佛說：『應該擺成兩排座位，或者擺成半月形，或者擺成方形的池塘形狀。』當時有信奉佛法的在家居士，請各位比丘到家裡吃飯，比丘不答應。婆羅門居士等人說：『聖者！如果佛世尊沒有出現於世，我們這些外道就是我們的福田。現在佛出現了，你們是我們的殊勝福田，我們來請你們，你們不答應，我們難道可以捨棄這通往善道的資糧，而轉向其他地方嗎？』當時各位比丘把這件事稟告了佛，佛說：『如果有人來請，應該接受。』他們設供養的時候缺少座位，到比丘這裡來借用一下，比丘不給，佛說：『應該給。』比丘吃完飯自己拿著座位回去，居士說：『你們可以走了，我自己拿回去。』比丘害怕，不肯留下座位，佛說：『留下。』施主說：『聖者！請稍等一下，喝點非時漿。』比丘不答應，佛說：『應該喝完再走。』當時各位居士遇到有事，留下的座位沒能及時送還，佛說：『應該去取回來。』當時各位比丘不知道派誰去取？佛說：『應該敲犍稚（一種寺院用具，用於召集僧眾）讓年輕人去取。』又有居士爲了設供養的事情來向比丘借座位，比丘不給，他們就說：『我爲了你們而設供養，你們自己坐著，為什麼不給呢？』佛說：『 應該給。』
【English Translation】 English version: 'One should sit and recite the scriptures.' At that time, if that Dharma master lacked dignified bearing and solemnity, the Buddha said, 'Place a lion throne (a high, ornate seat) in the upper seat position and have him sit on it to recite the scriptures.' If ascending it was somewhat difficult, the Buddha said, 'If it is a fixed place, brick steps should be made; if it is not a fixed place, a wooden ladder should be made.' The Dharma master's spitting was disliked by people, the Buddha said, 'A spittoon should be placed.' Many flies gathered, the Buddha said, 'Place grass or sand inside it.' After a long time, it would smell bad, the Buddha said, 'It should be washed frequently and dried in the sun.' At that time, the listeners sat in one row, and those at the end of the row could not hear the Dharma, the Buddha said, 'Two rows of seats should be arranged, or they should be arranged in a crescent shape or in the shape of a square pond.' At that time, there were devout laypeople who invited the Bhikshus (monks) to their homes for meals, but the Bhikshus did not agree. The Brahmin householders and others said, 'Venerable ones! If the Buddha, the World Honored One, had not appeared in the world, those of other paths would be our fields of merit. Now that the Buddha has appeared, you are our supreme fields of merit. We invite you, and you do not agree. How can we abandon this sustenance on the path to goodness and turn to other places?' At that time, the Bhikshus reported this matter to the Buddha, who said, 'If someone invites you, you should accept.' When they prepared the offerings, they lacked seats and came to the Bhikshus to borrow them temporarily, but the Bhikshus did not give them. The Buddha said, 'You should give them.' After the Bhikshus finished eating, they carried the seats back themselves. The laypeople said, 'You can go, I will carry them back myself.' The Bhikshus were afraid and refused to leave the seats, the Buddha said, 'Leave them.' The donors said, 'Venerable ones! Please wait a moment and drink some non-seasonal juice.' The Bhikshus did not agree, the Buddha said, 'You should drink it and then leave.' At that time, the laypeople had some business to attend to, and the seats that were left behind could not be returned in time, the Buddha said, 'You should go and retrieve them.' At that time, the Bhikshus did not know who to send to retrieve them? The Buddha said, 'The Ghandi (a temple instrument used to summon the Sangha) should be sounded to have a young person retrieve them.' Furthermore, some laypeople, in order to prepare offerings, came to the Bhikshus to borrow seats, but the Bhikshus did not give them. They then said, 'I am preparing offerings for you, you are sitting yourselves, why don't you give them?' The Buddha said, ' You should give them.'
應與。」時諸苾芻食了棄去，被賊所偷，佛言：「應令苾芻為守護者。」其守護人與俗同住，諸人問言：「聖者！豈可更欲重餐食耶？」苾芻報曰：「我不為食，看坐物耳。」俗人報曰：「我豈偷仁所留坐物？若不信者可自持將。」彼不能持，佛言：「應一邊住，勿雜俗人。」時諸俗人同前喚食，佛言：「若誦經者，應在一邊誦經而住。若修定者，應在一邊端思靜慮，仍觀坐物，俗徒散已當可持行。」時有殘食及油不凈之物污穢座具，苾芻棄去，佛言：「若殘食污應以水洗，若油污者應用澡豆。若不凈污，以土牛糞而揩洗之，方可持去。」
如佛所教應為誦法者，時諸苾芻露地而坐被日光所迫，佛言：「應幕覆上。」時遭風雨棄之而去，遂便損壞，佛言：「應可收入。」不知誰收？佛言：「大眾詳收。」于耆年坐處多有敷設，老者力劣不能擎舉，佛言：「少者應收，上座老者可舉下行收入物。」時聚在一處致令爛壞，佛言：「分散安置。」時諸苾芻更不誦經典，佛言：「若露若覆隨情誦經。」時諸俗徒有敬信者，皆以真珠寶物金銀裝校，上妙衣服覆師子座。時諸苾芻不敢就坐，佛言：「作俗物想及無常想，坐時無過。」時遭風雨，苾芻但內僧物棄俗衣裳，因斯損壞，佛言：「應可內之。」
時有施主造二
【現代漢語翻譯】 現代漢語譯本：應該答應他們。』當時，一些比丘吃完食物后就丟棄了，結果被盜賊偷走。佛陀說：『應該讓比丘擔任守護者。』這些守護人與俗人同住，俗人問他們：『聖者！難道還想再吃一頓嗎？』比丘回答說：『我不是爲了食物，只是看守座位上的東西。』俗人說：『我難道會偷您留下的東西？如果不相信，您可以自己拿著。』但他們拿不動，佛陀說：『應該在旁邊住，不要和俗人混雜。』當時，一些俗人像之前一樣呼喚食物，佛陀說：『如果有人誦經，應該在一旁誦經；如果有人修禪定，應該在一旁端正思慮，同時照看座位上的東西，等俗人散去後就可以拿走了。』當時，有殘餘的食物和油等不乾淨的東西弄髒了座具，比丘們就丟棄了。佛陀說：『如果被殘餘食物弄髒了，應該用水清洗；如果被油弄髒了，應該用澡豆清洗；如果被不乾淨的東西弄髒了，應該用土和牛糞擦洗，才可以拿走。』 如佛陀所教導，應該為誦法者提供便利。當時，一些比丘在露天而坐，被陽光照射。佛陀說：『應該用幕布遮蓋上面。』當時，遇到風雨，他們就丟棄幕布離開了，導致幕布損壞。佛陀說：『應該收起來。』不知道該由誰來收。佛陀說：『大家一起收。』在年長者的座位處有很多鋪設物，但老年人力氣小，無法舉起。佛陀說：『年輕的人應該收，上座和老年人可以舉起下面的東西，然後收起來。』當時，大家把東西堆放在一起，導致腐爛損壞。佛陀說：『應該分散安置。』當時，一些比丘不再誦讀經典。佛陀說：『無論是露天還是遮蓋，都可以隨意誦經。』當時，一些有敬信的俗人，用真珠寶物、金銀裝飾，用上好的衣服覆蓋師子座（lion throne）。當時，一些比丘不敢就坐。佛陀說：『作俗物想和無常想，坐的時候就沒有過失。』當時，遇到風雨，比丘們只收僧眾的物品，丟棄俗人的衣裳，因此導致損壞。佛陀說：『應該把俗人的衣裳也收起來。』 當時，有施主建造了兩
【English Translation】 English version: 'You should agree with them.' At that time, some Bhikshus (monks) discarded their food after eating, which was then stolen by thieves. The Buddha said, 'Bhikshus should be appointed as guardians.' These guardians lived among the laypeople, who asked them, 'Venerable ones! Do you perhaps want to eat again?' The Bhikshus replied, 'I am not here for food, but to watch over the items on the seats.' The laypeople said, 'Would I steal the items you have left behind? If you do not trust me, you can take them yourselves.' But they could not carry them. The Buddha said, 'They should stay to one side, not mixing with the laypeople.' At that time, some laypeople called for food as before. The Buddha said, 'If someone is reciting scriptures, they should stay to one side and recite. If someone is meditating, they should stay to one side and contemplate quietly, while also watching over the items on the seats. After the laypeople have dispersed, they can take the items away.' At that time, leftover food and unclean substances like oil soiled the seating mats, and the Bhikshus discarded them. The Buddha said, 'If soiled by leftover food, they should be washed with water. If soiled by oil, they should be washed with soap nuts. If soiled by unclean substances, they should be scrubbed with earth and cow dung before being taken away.' As the Buddha taught, convenience should be provided for those who recite the Dharma. At that time, some Bhikshus were sitting in the open, exposed to the sunlight. The Buddha said, 'A canopy should be erected above.' At that time, they encountered wind and rain, discarded the canopy, and left, causing it to be damaged. The Buddha said, 'It should be collected.' They did not know who should collect it. The Buddha said, 'The Sangha (community) should collect it together.' There were many coverings at the seats of the elders, but the elderly were too weak to lift them. The Buddha said, 'The younger ones should collect them, and the senior monks and elders can lift the lower items and collect them.' At that time, they piled the items together in one place, causing them to rot and be damaged. The Buddha said, 'They should be placed separately.' At that time, some Bhikshus no longer recited the scriptures. The Buddha said, 'Whether in the open or under cover, they can recite the scriptures as they please.' At that time, some devout laypeople adorned the lion throne (Simhasana) with genuine jewels, precious objects, gold, and silver, and covered it with exquisite clothing. At that time, some Bhikshus did not dare to sit on it. The Buddha said, 'Think of them as mundane objects and contemplate impermanence; there is no fault in sitting.' At that time, encountering wind and rain, the Bhikshus only took in the Sangha's (community's) belongings and discarded the laypeople's clothing, causing damage. The Buddha said, 'The laypeople's clothing should also be taken in.' At that time, a donor built two
住處：一在村中，一居蘭若。其村中寺臥具豐饒，在阿蘭若床褥疏寡。後於異時于蘭若中欲設大會，時諸苾芻見無座席，詣村中寺從其暫借，彼不肯與，佛言：「當與。若疑天雨及正雨時，即不應與。爾時在路若逢天雨應安樹下，或在墻邊以一覆上。」彼用好覆，佛言：「當以惡者而覆其上。」供設既了不即送還，皆作是念：「彼此皆是一施主物。」佛言：「此是定屬，不應余用。」兩寺之物共相合雜難可辯知，佛言：「于其物上應書寺名，並可書彼施主名字，云是某甲施物。」
時給孤獨長者來詣佛所，禮雙足已在一面坐，白佛言：「世尊！若佛世尊在眾首坐時，眾便威肅；若不坐時眾無威德。若佛世尊見聽許者，欲造贍部影像置於眾首。」世尊告曰：「隨意當作，置於眾首。」於時大眾在露地坐遇逢天雨，時諸苾芻棄像入寺。時有婆羅門居士等見已譏笑：「仁等何故棄擲大師？」佛言：「應令俗人及以求寂移像令入。若此皆無，汝諸苾芻作大師想應可舉入。」
時有眾多苾芻，各遇時患無人瞻養，佛言：「若有病者，應當瞻視。」佛遣瞻病，苾芻不知使誰瞻視，佛言：「應從上座乃至下座，並應瞻病。」時有耆老苾芻皆來問疾佇立而住，因生患苦，佛言：「應坐看彼病人。」時諸苾芻自將座去，不信
【現代漢語翻譯】 現代漢語譯本 住處：有的在村莊里，有的在蘭若（遠離塵囂的修行處）。村莊里的寺廟臥具豐盛，而蘭若的床褥稀少。後來，在另一時間，蘭若中想要舉辦大法會，當時眾比丘（出家修行的男子）看到沒有座位，就到村莊里的寺廟去暫時借用，他們不肯給。佛說：『應當給。如果懷疑會下雨，或者正在下雨的時候，就不應該給。』那時在路上如果遇到下雨，應該安置在樹下，或者在墻邊用一件東西遮蓋上面。』他們用好的東西遮蓋，佛說：『應當用差的遮蓋在上面。』供設完畢后不立即送還，都這樣想：『這些都是同一個施主的東西。』佛說：『這是已經確定屬於（某個寺廟）的，不應該挪作他用。』兩個寺廟的東西混雜在一起難以分辨，佛說：『應該在物品上寫上寺廟的名字，並且可以寫上施主的名字，說明這是某某施捨的物品。』 當時給孤獨長者（Anathapindika，一位慷慨的佛教捐助者）來到佛陀處所，禮拜佛的雙足后在一旁坐下，對佛說：『世尊！如果佛世尊在眾人之首就座時，大眾就會威嚴肅靜；如果不就座時，大眾就沒有威儀。如果佛世尊允許，我想造贍部（Jambudvipa，人世間）的佛像放置在眾人之首。』世尊告訴他說：『可以隨意製作，放置在眾人之首。』當時大眾在露天的地方坐著，遇到下雨，當時眾比丘丟棄佛像進入寺廟。當時有婆羅門（Brahmin，印度教祭司）居士等人看到后譏笑說：『你們為何丟棄大師？』佛說：『應該讓俗人以及沙彌（求寂，佛教中的見習僧侶）移動佛像進入寺廟。如果這些都沒有，你們這些比丘應當作大師想，可以舉起佛像進入。』 當時有眾多比丘，各自遇到生病的時候沒有人照顧，佛說：『如果有生病的人，應當照顧。』佛派遣（比丘）照顧病人，比丘不知道讓誰照顧，佛說：『應該從上座（資歷高的僧人）乃至下座（資歷淺的僧人），都應當照顧病人。』當時有年老的比丘都來問候病人，站立著停留，因此生出病苦，佛說：『應該坐著看望病人。』當時眾比丘自己拿著座位離開，不相信（別人）。
【English Translation】 English version Dwelling places: one in a village, one in a secluded hermitage (Aranya). The monastery in the village had abundant bedding, while the hermitage had sparse bedding. Later, at another time, there was a desire to hold a large gathering in the hermitage. The Bhikshus (monks) saw there were no seats, so they went to the monastery in the village to borrow some temporarily, but they were unwilling to lend them. The Buddha said, 'You should lend them. If there is doubt about rain, or if it is raining, then you should not lend them.' At that time, if they encountered rain on the road, they should take shelter under a tree or by a wall, covering the top with something.' They used good coverings, and the Buddha said, 'You should use inferior ones to cover them.' After the offerings were made, they did not return them immediately, all thinking, 'These are all the property of the same donor.' The Buddha said, 'These are definitely assigned (to a specific monastery) and should not be used for other purposes.' When the property of two monasteries is mixed together, it is difficult to distinguish. The Buddha said, 'You should write the name of the monastery on the items, and you can also write the name of the donor, stating that it is the property donated by so-and-so.' At that time, Anathapindika (Anathapindika, a generous Buddhist benefactor) came to the Buddha's place, bowed at the Buddha's feet, and sat to one side, saying to the Buddha, 'World Honored One! If the Buddha World Honored One sits at the head of the assembly, the assembly will be dignified and respectful; if you do not sit, the assembly will lack dignity. If the Buddha World Honored One permits, I would like to create an image of Jambudvipa (Jambudvipa, the human world) and place it at the head of the assembly.' The World Honored One told him, 'You may make it as you wish and place it at the head of the assembly.' At that time, the assembly was sitting in an open area and encountered rain. The Bhikshus abandoned the image and entered the monastery. Then some Brahmins (Brahmin, Hindu priests), householders, and others saw this and ridiculed them, saying, 'Why do you abandon the Master?' The Buddha said, 'You should have laypeople and novices (Sramanera, Buddhist novice monks) move the image inside. If none of these are available, you Bhikshus should think of it as the Master and lift it inside.' At that time, many Bhikshus each encountered illness and had no one to care for them. The Buddha said, 'If there are sick people, they should be cared for.' The Buddha sent (Bhikshus) to care for the sick, but the Bhikshus did not know who should care for them. The Buddha said, 'You should, from the senior monks (those with higher seniority) to the junior monks (those with lower seniority), all care for the sick.' At that time, elderly Bhikshus all came to inquire about the sick, standing and lingering, and as a result, they developed suffering from illness. The Buddha said, 'You should sit while visiting the sick.' At that time, the Bhikshus took their own seats and left, not trusting (others).
俗人見而怪問：「聖者今欲觀舞樂耶？」苾芻白佛，佛言：「諸看病者不應自持座去，其瞻病人于病者邊多置坐物。」時六眾苾芻亦來問疾，于病人所多作言話，時瞻病人報言：「具壽！且宜可去，廢供病者。」六眾報曰：「隨汝意作，誰復相遮？」報言：「仁當觀察，我欲他行。」六眾報曰：「病者若亡汝收六物，因何令我看病人乎？」作是罵已，令病者觀察雜物，即便出去。於時病人不能收攝，遂致虧損，以事白佛。佛言：「有五種人不應囑授令其觀察。云何為五？一、無慚恥者，二、有仇隙者，三、年衰老者，四、病無力者，五、未圓具者。」
時具壽鄔波離問世尊曰：「若二苾芻同坐一座，若起去時誰當收舉？」佛言：「在後起者應收舉之，若一時起小者應收，如其同歲應共舉之。」時有親教軌範二師，出外經行，弟子門徒住在寺內，于諸善品不能增長，如蓮花乏水，佛言：「二師出時弟子隨去。」時彼二師自持床坐，弟子隨後垂手而行，佛言：「弟子門人應持床座隨逐而去。」時彼二師于經行處自為灑掃，弟子閑住，佛言：「弟子門人若見其師執掃彗，時弟子代為令其安住，若師被眾差為灑掃人，不代無過。」若彼二師為針線作，時弟子閑住，佛言：「應可代為，勿令辛苦。師被眾差作縫衣者，不代
【現代漢語翻譯】 現代漢語譯本 俗人見了覺得奇怪，問道：『聖者現在想要觀看歌舞音樂嗎？』 苾芻（bhiksu，比丘）將此事稟告佛陀，佛陀說：『照顧病人的人不應該自己拿著座位離開，照顧病人的人應該在病人旁邊多放些坐具。』 當時六眾苾芻也來探望病人，在病人那裡說了很多話，當時照顧病人的人說道：『具壽（ayusmat，有壽者，對年長比丘的尊稱）！你們應該離開了，妨礙病人休息了。』 六眾回答說：『隨你的便，誰會阻止你呢？』 照顧病人的人說：『你們應當注意，我要去別的地方。』 六眾回答說：『病人如果死了，你就收拾他的六物（比丘的六種資具），為什麼要讓我們看護病人呢？』 這樣謾罵之後，讓病人照看雜物，然後就出去了。當時病人不能收拾整理，因此導致了損失，於是將此事稟告佛陀。佛陀說：『有五種人不應該委託他們照看東西。哪五種呢？一、沒有慚愧心的人，二、有仇怨的人，三、年老體衰的人，四、生病無力的人，五、沒有受過具足戒的人。』 當時具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）問世尊說：『如果兩個苾芻同坐一個座位，如果起身離開時，誰應當收拾呢？』 佛陀說：『後起身的人應當收拾，如果同時起身，年幼的人應當收拾，如果年齡相同，應當共同收拾。』 當時有親教師和軌範師兩位老師，外出經行，弟子們住在寺內，對於各種善行不能增長，就像蓮花缺少水分一樣，佛陀說：『兩位老師外出時，弟子應當跟隨。』 當時那兩位老師自己拿著床和座位，弟子們隨後垂著手行走，佛陀說：『弟子們應當拿著床和座位跟隨而去。』 當時那兩位老師在經行的地方自己灑掃，弟子們閑著，佛陀說：『弟子們如果看見他們的老師拿著掃帚，弟子應當代替老師做，讓老師休息，如果老師被僧團指派為灑掃人，不代替也沒有過錯。』 如果那兩位老師做針線活，弟子們閑著，佛陀說：『應當代替老師做，不要讓老師辛苦。如果老師被僧團指派做縫衣服的人，不代替也沒有過錯。』
【English Translation】 English version A common person saw this and asked in surprise: 'Venerable ones, do you now wish to watch dancing and music?' The bhiksu (bhiksu, a Buddhist monk) reported this to the Buddha, who said: 'Those who are caring for the sick should not take their seats away themselves; those who are caring for the sick should place more seats beside the sick person.' At that time, the group of six bhiksus also came to inquire about the illness, and spoke a lot at the sick person's place. The caregiver then said: 'Ayusmat (ayusmat, 'long-lived one,' a respectful term for senior bhiksus)! You should leave now, as you are disturbing the sick person's rest.' The group of six replied: 'Do as you please, who will stop you?' The caregiver said: 'You should pay attention, I am going elsewhere.' The group of six replied: 'If the sick person dies, you will collect his six possessions (the six requisites of a bhiksu), why should we watch over the sick person?' After uttering these insults, they asked the sick person to watch over the miscellaneous items, and then left. At that time, the sick person was unable to collect and organize them, which led to losses, so he reported this matter to the Buddha. The Buddha said: 'There are five types of people who should not be entrusted with watching over things. What are the five? First, those who have no sense of shame; second, those who have grudges; third, those who are old and frail; fourth, those who are sick and weak; fifth, those who have not received full ordination.' At that time, the venerable Upali (Upali, one of the Buddha's ten great disciples, foremost in discipline) asked the World Honored One: 'If two bhiksus are sitting on the same seat, who should tidy up when they get up to leave?' The Buddha said: 'The one who gets up later should tidy up; if they get up at the same time, the younger one should tidy up; if they are the same age, they should tidy up together.' At that time, there were two teachers, a preceptor and an instructor, who went out for walking meditation, and the disciples stayed in the monastery, unable to increase in various virtuous qualities, like a lotus flower lacking water. The Buddha said: 'When the two teachers go out, the disciples should follow.' At that time, those two teachers carried their own beds and seats, and the disciples followed behind with their hands hanging down. The Buddha said: 'The disciples should carry the beds and seats and follow.' At that time, those two teachers swept the walking meditation area themselves, and the disciples idled about. The Buddha said: 'If the disciples see their teachers holding a broom, the disciples should take over for the teachers and let them rest. If the teacher is assigned by the Sangha to be a sweeper, there is no fault in not taking over.' If those two teachers are doing needlework, and the disciples are idle, the Buddha said: 'They should take over for the teachers and not let them work hard. If the teacher is assigned by the Sangha to be a tailor, there is no fault in not taking over.'
無過。」時諸弟子受業之時，受得業已即在師前而為誦習，佛言：「受得業已，應離聞處、在見處而為誦習。其習定者，受得法已，可向余處靜慮安心。若見二師為眾使時，亦應隨時相問代彼執勞。若共二師出經行時，將座去者應可持還。」時彼弟子在前而去，師便在後，遇有他事不得隨來，佛言：「弟子還時應問師曰：『師欲歸不？』若言：『歸！』者，應持座去。若言：『未歸！』不須持座。汝等苾芻如我所制，不依行者皆越法罪。」
根本說一切有部毗奈耶卷第二十八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十九
三藏法師義凈奉 制譯不舉敷具學處第十四之餘
爾時薄伽梵在室羅伐城逝多林給孤獨園。時有長者請佛及僧就舍而食。於時有一少年苾芻，策勵身心修諸善品，便作是念：「今日佛僧受請，我不入城乞求飲食，且當唸誦待至臨中赴其請處。」作是念已，便持座枯出於寺外，詣一靜處情作業。時諸苾芻早去赴請，鎖門而出詣施主家。時念誦苾芻望時而入，睹見寺門鎖閉已了，便即生念：「我寧斷食不應棄僧座物，自招愆咎。」遂不赴請，即便斷食。彼諸苾芻食已回還，此苾芻亦相隨入寺，乃至食勢尚存繫心善品，食
【現代漢語翻譯】 現代漢語譯本：『沒有過失。』當時，各位弟子接受教業的時候，接受完畢后就在老師面前誦讀練習。佛說：『接受完畢后，應該離開喧鬧的地方，到安靜的地方誦讀練習。那些修習禪定的人，接受了佛法后，可以到其他地方靜心禪定。如果看到兩位老師為大眾服務時，也應該隨時問候，代替他們承擔勞務。如果和兩位老師一起外出經行時，拿走坐具的人應該把它帶回來。』當時，那位弟子走在前面，老師在後面，遇到其他事情沒能跟上來。佛說：『弟子回來時應該問老師說：「老師想回去嗎？」如果老師說：「想回去！」就應該把坐具帶回去。如果老師說：「不想回去！」就不需要帶坐具。你們這些比丘，如果有人不按照我所制定的去做，都犯了違越戒律的罪。』
根本說一切有部毗奈耶卷第二十八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第二十九
三藏法師義凈奉旨翻譯 不舉敷具學處第十四之餘
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時有一位長者邀請佛和僧眾到他家吃飯。當時有一位年輕的比丘，努力修身養性，修習各種善行，於是心想：『今天佛和僧眾接受了邀請，我不進城去乞討食物，暫且唸誦經文，等待中午去赴宴。』這樣想著，便拿著坐具離開寺院，到一處安靜的地方專心修行。當時各位比丘很早就去赴宴，鎖上門后前往施主家。當時唸誦經文的比丘希望時間到了就進去，看到寺門已經鎖上了，便立刻心想：『我寧願斷食，也不應該丟棄僧眾的坐具，給自己招來過錯。』於是沒有去赴宴，就斷食了。那些比丘吃完飯回來，這位比丘也跟著進入寺院，甚至吃飯的精力還存在，一心專注于善行，食
【English Translation】 English version: 'No fault.' At that time, when the disciples were receiving instruction, after receiving it, they would recite and practice in front of the teacher. The Buddha said, 'After receiving instruction, one should leave the noisy place and go to a quiet place to recite and practice. Those who practice meditation, after receiving the Dharma, may go to another place to quietly contemplate and calm their minds. If you see two teachers serving the assembly, you should also inquire at any time and take over their labor. If you go out for walking meditation with two teachers, the one who took the seat should bring it back.' At that time, that disciple went ahead, and the teacher was behind, encountering other matters and unable to follow. The Buddha said, 'When the disciple returns, he should ask the teacher, 「Does the teacher want to return?」 If he says, 「Return!」 then he should take the seat back. If he says, 「Not returning!」 then there is no need to take the seat. You bhikshus (bhikkhus, monks), if anyone does not act according to what I have prescribed, they are all guilty of transgressing the Dharma.'
Mūlasarvāstivāda-vinaya Volume 28 Taisho Tripitaka Volume 23 No. 1442 Mūlasarvāstivāda-vinaya
Mūlasarvāstivāda-vinaya Volume 29
Translated under Imperial Order by Tripitaka Master Yijing Remaining of the Fourteenth Section on Not Picking Up Furnishings
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jetavana (Jetavana) Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, there was a householder who invited the Buddha and the Sangha (Sangha, monastic community) to his house for a meal. At that time, there was a young bhikshu (bhikkhu, monk) who diligently cultivated himself and practiced various good deeds, and he thought to himself, 'Today the Buddha and the Sangha have accepted an invitation, I will not go into the city to beg for food, but will temporarily recite the scriptures and wait until noon to go to the feast.' Thinking this way, he took his seat and left the monastery, going to a quiet place to concentrate on his practice. At that time, the bhikshus went to the feast early, locked the door, and went to the householder's home. At that time, the bhikshu who was reciting the scriptures hoped to enter when the time came, and seeing that the monastery door was locked, he immediately thought, 'I would rather fast than abandon the Sangha's seat and bring fault upon myself.' Therefore, he did not go to the feast and fasted. Those bhikshus returned after eating, and this bhikshu also followed them into the monastery, and even the energy from the meal still existed, his mind focused on good deeds, food
力既盡委脅而臥。諸苾芻見，問言：「具壽！食是他物，腹豈他耶？汝何故貪食遂令飽悶善品廢修？」報言：「我不赴食，何容飽悶？」時諸苾芻問其所以，悉皆具告。時諸苾芻聞斯說已，以事白佛。佛言：「苾芻不應早去赴請令他斷食，應觀時節、鳴揵稚、眾僧詳集相顧而去。師主咸可觀己門徒知其去不？若閉門已后苾芻來至，有小床座，應安樹下及以墻邊當赴食處，不應造次輒為斷食。若無事斷食者，得越法罪(斷食者，謂絕食一日)。」時有婆羅門居士，來至寺中用僧坐物，及至去時棄在露地，無人收舉致有損壞，佛言：「若初見者即應收舉。」時有年老羸劣苾芻，見僧坐床棄在露地，不能擎舉，佛言：「老者應告授事人知，其授事人應作敬心舉置床座，若不舉者得越法罪。」時有苾芻，以僧敷具置於露地，行乞食後有風雨來，現在苾芻應可為舉，彼得食已憶念疾歸。
時有施主以敬信心於山林中造一住處，時有獵師為捕禽鹿縱燎原野，其火炎盛遍燒村邑遂來燒寺。時諸苾芻見火燒寺，即便競入取自衣缽，于僧祇物無人為收，咸從火化。施主聞已來至寺所，問苾芻曰：「聖者！物不燒不？」苾芻答曰：「一不被燒。」有餘報曰：「但是僧物燒盡無遺。」施主曰：「僧物罄盡，何言不燒？」苾芻曰：「我物
【現代漢語翻譯】 現代漢語譯本 那比丘用盡力氣，疲憊地躺倒。眾比丘看見了，問道：『具壽（Bhikkhu，比丘的尊稱）！食物是別人的，肚子難道也是別人的嗎？你為何如此貪吃，以致飽脹難受，荒廢了修行？』他回答說：『我沒有去赴齋，怎麼會飽脹難受呢？』眾比丘詢問他原因，他便把事情的經過全部告訴了大家。眾比丘聽了之後，將此事稟告了佛陀。佛陀說：『比丘不應該過早地前去赴齋，以致使施主中斷供食。應當觀察時節，敲擊揵稚（Ghaṇṭā，鐘），待眾僧詳細集合，互相照應之後再去。師長可以觀察自己的門徒，知道他們是否離開。如果關門之後還有比丘來到，應該在樹下或墻邊，靠近赴食的地方，安放小床座，不應該輕率地中斷供食。如果沒有正當理由而中斷供食，就犯了越法罪（斷食者，指絕食一天）。』當時，有一位婆羅門居士來到寺院，使用了僧眾的坐具，離開時卻丟棄在露天，沒有人收拾，導致損壞。佛陀說：『最初看見的人就應該收拾起來。』當時，有一位年老體弱的比丘，看見僧眾的坐床被丟棄在露天，卻無力舉起。佛陀說：『年老的比丘應該告知授事人，授事人應該以恭敬心舉起並安放好床座，如果不舉起，就犯了越法罪。』當時，有一位比丘將僧眾的敷具放置在露天，乞食回來后，遇到風雨，現在的比丘應該幫忙舉起，他得到食物后，應該想著儘快趕回來。 當時，有一位施主出於敬信心，在山林中建造了一處住所。當時，有一位獵人爲了捕捉禽鹿，放火焚燒原野，火勢蔓延，燒遍村莊，最終燒到了寺院。眾比丘看見寺院著火，便爭先恐後地進去拿自己的衣缽，卻沒有人收拾僧眾的物品，全部被燒燬。施主聽聞此事後，來到寺院，問比丘們說：『聖者！東西有沒有被燒燬？』有比丘回答說：『一件也沒有被燒燬。』另有比丘回答說：『只是僧眾的物品全部燒光了，沒有留下任何東西。』施主說：『僧眾的物品全部燒光了，怎麼說沒有被燒燬呢？』比丘說：『我的東西
【English Translation】 English version Having exhausted his strength, the Bhikkhu (monk) lay down, weary. The Bhikkhus, seeing him, asked, 'Venerable one! The food is another's, but is the belly also another's? Why have you eaten so greedily that you are now full and uncomfortable, neglecting your virtuous practice?' He replied, 'I did not go to the meal; how could I be full and uncomfortable?' The Bhikkhus then inquired about the reason, and he told them everything. Upon hearing this, the Bhikkhus reported the matter to the Buddha. The Buddha said, 'Bhikkhus should not go too early to accept invitations, causing the host to interrupt the meal. They should observe the time, strike the Ghaṇṭā (bell), and go together after the Sangha (community of monks) has gathered and looked after one another. The teachers should observe their disciples to know whether they have left. If a Bhikkhu arrives after the doors are closed, a small bed or seat should be placed under a tree or by a wall near the place where the meal is being served. One should not rashly interrupt the meal. If one interrupts the meal without a valid reason, one commits a transgression (the one who interrupts the meal refers to fasting for a day).' At that time, a Brahmin householder came to the monastery and used the Sangha's seating, but when he left, he discarded it in the open, and no one picked it up, causing damage. The Buddha said, 'Whoever sees it first should pick it up immediately.' At that time, an old and weak Bhikkhu saw the Sangha's bed discarded in the open but was unable to lift it. The Buddha said, 'The elderly Bhikkhu should inform the person in charge, and that person should respectfully lift and place the bed properly. If they do not lift it, they commit a transgression.' At that time, a Bhikkhu placed the Sangha's bedding in the open, and after going to beg for food, wind and rain came. The present Bhikkhus should help to lift it. After obtaining food, he should remember to return quickly. At that time, a donor, out of respectful faith, built a dwelling in the forest. At that time, a hunter, in order to catch birds and deer, set fire to the fields, and the fire spread, burning villages and eventually reaching the monastery. When the Bhikkhus saw the monastery burning, they rushed in to retrieve their robes and bowls, but no one collected the Sangha's belongings, and everything was burned. Upon hearing this, the donor came to the monastery and asked the Bhikkhus, 'Venerable ones! Were things burned?' One Bhikkhu replied, 'Nothing was burned.' Another replied, 'Only the Sangha's belongings were completely burned, nothing was left.' The donor said, 'The Sangha's belongings were completely burned; how can you say nothing was burned?' The Bhikkhu said, 'My things'
不燒。」施主曰：「若僧祇物亦俱出者豈不善哉！我久辛苦如割身肉減妻子分，供養僧田冀望勝福。云何仁等但收自物，不顧僧祇？」作是嫌已舍之而去。時諸苾芻即以此緣具白世尊。世尊告曰：「若被燒時亦收僧物。」後於他日有餘苾芻被火燒寺，聞佛有教令出僧物，遂各棄己衣物收出僧祇，自物並燒遂便廢闕。佛言：「自闕惱重不併僧祇。若被火燒，先出己物后取僧祇。」復有遭火，諸苾芻等咸出己物置在外邊，入取僧物未出之頃，所有衣物被賊盜將，佛言：「既出物已，應使人看。」時諸苾芻遣強者看守，弱者出物不能擎舉，佛言：「令弱者看，強者擎物。」時諸苾芻雖見盛火，恐損僧祇便入取物，遂被火燒，佛言：「若火盛者即不應入，物縱被燒此誠無過。」
時有施主，于山谷中造一住處，遭天大雨洪水瀰漫寺皆漂盪。時諸苾芻各出己物不顧僧祇，事並同前。但以水火為異，廣說應知，佛言：「如我所制，不依行者得越法罪。」余義如上。
不舉草敷具學處第十五
攝頌曰：
南方二苾芻、 兩村二住處、 井邊染須草、 經行稕瓦盆。
爾時佛在室羅伐城逝多林給孤獨園。爾時南方有二苾芻：一老、一少，為禮佛故向室羅伐城，在道日暮入寺寄宿。時諸苾芻遙見老者
【現代漢語翻譯】 現代漢語譯本： 『不要燒。』施主說：『如果僧眾的物品也一起搬出來，豈不是更好！我長久以來辛苦勞作，如同割捨身上的肉，減少妻子兒女的份額，供養僧田，希望獲得殊勝的福報。為什麼你們只收取自己的物品，不顧及僧眾的物品呢？』說完這些抱怨的話，就離開了。當時，各位比丘（Bhiksu，佛教出家男眾）將此事詳細稟告了世尊（釋迦牟尼佛的尊稱）。世尊告訴他們：『如果被火燒的時候，也要收取僧眾的物品。』後來有一天，有其他比丘被火燒寺廟，聽到佛陀的教導要搬出僧眾的物品，於是各自丟棄自己的衣物，收取僧眾的物品，自己的物品全部被燒燬，於是就荒廢了。佛陀說：『自己的損失嚴重，不能和僧眾的損失相提並論。如果被火燒，先搬出自己的物品，再取僧眾的物品。』又有一次遭遇火災，各位比丘等都把自己的物品搬到外面，進去拿僧眾的物品還沒出來的時候，所有的衣物被盜賊偷走了，佛陀說：『既然搬出物品了，應該派人看守。』當時，各位比丘派遣強壯的人看守，弱小的人搬運物品，不能舉起，佛陀說：『讓弱小的人看守，強壯的人搬運物品。』當時，各位比丘雖然看見大火，但害怕損害僧眾的物品，便進去取物，結果被火燒傷，佛陀說：『如果火勢很大，就不應該進去，物品即使被燒燬，這也沒有過錯。』 當時，有一位施主，在山谷中建造了一處住所，遭遇天降大雨，洪水氾濫，寺廟全部被沖走。當時，各位比丘各自搬出自己的物品，不顧及僧眾的物品，事情和前面一樣。只是以水火為不同，詳細說明應該知道，佛陀說：『如果我不這樣制定，不按照我所制定的去做，就會犯越法的罪過。』其餘的意義和上面一樣。 不舉草敷具學處第十五 攝頌說： 南方二比丘、 兩村二住處、 井邊染須草、 經行稕瓦盆。 當時，佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時，南方有兩位比丘：一位年老，一位年輕，爲了禮拜佛陀，前往室羅伐城，在路上天色已晚，進入寺廟借宿。當時，各位比丘遠遠地看見老者
【English Translation】 English version: 'Do not burn.' The benefactor said, 'If the Sangha's (community of monks) belongings were also taken out, wouldn't that be better! I have toiled for a long time, as if cutting flesh from my body, reducing the share of my wife and children, to make offerings to the Sangha's fields, hoping to gain supreme blessings. Why do you only collect your own belongings and not care about the Sangha's belongings?' After saying these complaining words, he left. At that time, the Bhikshus (Buddhist monks) reported this matter in detail to the World Honored One (a title for the Buddha). The World Honored One told them, 'If it is being burned, also collect the Sangha's belongings.' Later, one day, other Bhikshus were having their temple burned. Hearing the Buddha's teaching to take out the Sangha's belongings, they each abandoned their own clothes and collected the Sangha's belongings. Their own belongings were all burned, and thus it was abandoned. The Buddha said, 'One's own loss is serious, but it cannot be compared to the Sangha's loss. If it is being burned, first take out your own belongings, then take the Sangha's belongings.' Again, there was an encounter with fire. The Bhikshus all took their own belongings outside. While they were inside taking the Sangha's belongings, all their clothes were stolen by thieves. The Buddha said, 'Since the belongings have been taken out, someone should be assigned to watch over them.' At that time, the Bhikshus sent strong people to watch over them, while the weak people carried the belongings and could not lift them. The Buddha said, 'Let the weak people watch over them, and the strong people carry the belongings.' At that time, although the Bhikshus saw the great fire, they were afraid of damaging the Sangha's belongings, so they went inside to retrieve them and were burned by the fire. The Buddha said, 'If the fire is too strong, you should not go inside. Even if the belongings are burned, there is no fault in this.' At that time, there was a benefactor who built a dwelling in a mountain valley. Encountering heavy rain, the flood spread and the temple was completely washed away. At that time, the Bhikshus each took out their own belongings, not caring about the Sangha's belongings. The matter is the same as before. Only the difference between water and fire is noted. It should be known in detail. The Buddha said, 'If I did not make this rule, those who do not follow what I have established will commit the offense of transgressing the law.' The remaining meaning is the same as above. The Fifteenth Training Rule on Not Picking Up Grass Spread The Summary Verse says: Two Southern Bhikshus, Two Villages, Two Dwellings, Grass for Dyeing Beards by the Well, Walking on Broken Tile Pots. At that time, the Buddha was in the Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (a major city in ancient India). At that time, there were two Bhikshus from the South: one old and one young. In order to pay homage to the Buddha, they were heading towards Śrāvastī. On the way, it became late, and they entered a temple to stay overnight. At that time, the Bhikshus saw the old man from afar
告言：「善來大德！」即依次與房及臥具等，其少年者但與其房而無臥具。此少苾芻立性勤策，多覓乾草立與膝齊，用充臥物。其老苾芻便作是念：「試觀少者臥物有不？」便往見彼草敷厚暖，即作斯念：「我若明朝還僧臥具恐廢行途，應還臥具就此同宿。」即還臥具，一處經宵，至曉便去。後有眾蟻依此草敷穿壞房舍。時有長者請佛及僧就舍而食。時諸苾芻于日初分執持衣缽詣長者家，世尊不赴，令人取食，有五因緣如前露地戒中廣說。此時佛欲觀僧臥具並制學處，由此為緣在寺內而住，令人取食。
爾時世尊眾僧去後，便持戶鑰遍觀寺中所有房舍，乃至寺外近住園林。次至一房，于其室內見草狼籍，多諸蟲蟻內外穿穴。見已便念：「斯等房舍皆是信心婆羅門諸居士等，自苦己身減妻子分，奉施僧田以求勝福。而諸苾芻受用之時，不知其量、不善守護，遂令蟲蟻非分虧損。」世尊即便以神通力令土與蟻各在一邊，便以網輪具足百福莊嚴勝妙兩手捧蟻徐出，于其房外陰涼之地安置諸蟻令無損傷。於時世尊灑掃室已，收彼糞土棄于房外，洗手足已入房宴默。時取食苾芻持食既至，如前廣說。乃至爾時世尊食事既訖，即出房外嚼齒木洗足已，旋入房中宴默而住。爾時世尊日晡晚時就如常座，既坐定已告諸苾芻曰：「
【現代漢語翻譯】 現代漢語譯本：
佛陀告訴他說：『善來，大德！』然後依次給予房間和臥具等，對於年輕的比丘只給房間而沒有臥具。這位年輕的比丘天性勤奮，努力尋找乾草堆積到膝蓋高，用來當作臥具。那位年老的比丘就想：『我試試看這年輕人的臥具怎麼樣？』便前去檢視，發現乾草鋪得很厚很暖和，就想：『我如果明天早上歸還僧團的臥具，恐怕會耽誤行程，不如歸還臥具，就在這裡一起住。』於是歸還了臥具，在一個地方過了一夜，到天亮就離開了。後來，有許多螞蟻依靠這些乾草，穿壞了房舍。當時，有位長者邀請佛陀和僧眾到他家吃飯。當時，各位比丘在早上拿著衣缽前往長者家，世尊沒有去，讓人取食物，有五種因緣，如前面露地戒中詳細所說。這時，佛陀想要觀察僧眾的臥具並制定戒律，因此以此為緣故住在寺內，讓人取食物。
當時，世尊在僧眾離開后，便拿著門鑰匙遍觀寺中所有的房舍，乃至寺外附近的園林。接著來到一間房，在房間里看到草亂七八糟，有很多蟲蟻在內外穿洞。看到后便想：『這些房舍都是有信心的婆羅門（Brahman，古印度僧侶階層）和各位居士等，自己辛勤勞作，減少妻子兒女的用度，奉獻給僧田，以求殊勝的福報。而各位比丘受用的時候，不知道節制，不善於守護，以至於讓蟲蟻非分地損害。』世尊隨即用神通力讓土和螞蟻各在一邊，便用具有百福莊嚴的殊勝雙手捧起螞蟻，慢慢地拿出，在房間外陰涼的地方安置這些螞蟻，使它們沒有損傷。當時，世尊灑掃房間后，收拾那些糞土丟在房外，洗了手腳後進入房間安靜地休息。當時，取食物的比丘拿著食物回來了，如前面詳細所說。乃至當時世尊吃完飯後，就走出房間外嚼齒木，洗了腳后，又回到房間里安靜地住著。當時，世尊在傍晚時分就坐到平常的座位上，坐定后告訴各位比丘說：
【English Translation】 English version:
The Buddha said to him, 'Welcome, virtuous one!' Then he provided rooms and bedding accordingly. To the young Bhikshu (monk), he gave only a room without bedding. This young Bhikshu was diligent by nature and actively sought dry grass, piling it up to knee-height to use as bedding. The elder Bhikshu then thought, 'Let me see what the young one's bedding is like.' He went to see it and found the grass spread thickly and warm. He then thought, 'If I return the Sangha's (monastic community) bedding tomorrow morning, it might delay the journey. I should return the bedding and stay here together.' So he returned the bedding and spent the night in one place, leaving at dawn. Later, many ants relied on this grass and damaged the rooms by burrowing through them. At that time, a wealthy man invited the Buddha and the Sangha to his house for a meal. At that time, the Bhikshus, in the early part of the day, carried their robes and bowls to the wealthy man's house. The World-Honored One (another name for the Buddha) did not go but had someone fetch the food, for five reasons as explained in detail in the previous open-air precepts. At this time, the Buddha wanted to observe the Sangha's bedding and establish precepts, so he stayed in the monastery for this reason and had someone fetch the food.
At that time, after the Sangha had left, the World-Honored One took the door key and inspected all the rooms in the monastery, and even the nearby gardens outside the monastery. Then he came to a room and saw the grass scattered in disarray, with many insects and ants burrowing in and out. Seeing this, he thought, 'These rooms are all from faithful Brahmins (ancient Indian priestly class) and laypeople, who toil and reduce the share of their wives and children, offering it to the Sangha's field to seek supreme blessings. But when the Bhikshus use them, they do not know moderation and do not protect them well, causing the insects and ants to damage them improperly.' The World-Honored One then used his supernatural power to separate the soil and the ants, placing them on opposite sides. He then used his blessed hands, adorned with a hundred merits, to gently lift the ants out and place them in a cool, shady place outside the room, ensuring they were not harmed. At that time, the World-Honored One swept the room, collected the dirt and discarded it outside the room, washed his hands and feet, and entered the room to rest quietly. At that time, the Bhikshu who had gone to fetch food returned with the food, as described in detail earlier. Until, at that time, after the World-Honored One had finished eating, he went outside the room to chew a toothpick, washed his feet, and then returned to the room to stay quietly. At that time, the World-Honored One, in the late afternoon, sat on his usual seat. Once seated, he said to the Bhikshus:
曏者僧伽赴食之後，我持戶鑰遍觀房舍，隨所為事皆具告知。汝等苾芻！諸有施主，苦自己身施僧求福，汝等不能如法受用，虛損信施。」即說頌曰：
「於他信施物， 知量而受用， 自身得安隱， 令他福德增。」
爾時世尊讚歎知足、如法受用信施物已，告諸苾芻廣說如前，乃至「我今為諸苾芻制其學處，應如是說：
「若復苾芻于僧房內，若草、若葉，自敷、教人敷，去時不自舉、不教人舉。若有苾芻不囑授，除余緣故，波逸底迦。」
如是世尊為諸苾芻制學處已，時有眾多苾芻，共諸商旅人間遊行到一聚落。日既將昏，欲覓居止，問一長者：「頗有宿處相容止不？」長者答曰：「先立要契方可相容。」苾芻曰：「其要如何？」長者曰：「明於我舍受食方行。」報言：「長者！我依商旅事不自由，行伴若停當受請食，如其彼去我即隨行。」長者曰：「斯亦善哉！」便與停處。苾芻白長者曰：「于仁舍中有臥具不？」報言：「無有。」時彼苾芻多有俗人及諸求寂共為伴侶，彼皆多覓乾草用充臥物，積與膝齊一處同臥。於時商旅星夜發去，苾芻見已棄草而行，長者至明作如是念：「我觀苾芻，若有住者當爲辦食。」不睹苾芻，見草狼籍。時彼長者夫婦二人，屏除亂草幾將半日。此是緣
【現代漢語翻譯】 現代漢語譯本：之前僧伽（僧團）用齋飯之後，我拿著房門鑰匙巡視各個房舍，把所做的事情都詳細告知大家。你們這些比丘（出家修行的男子）！那些施主，爲了自己捨棄身體所需來佈施僧團以求福報，你們卻不能如法地接受和使用這些供養，白白浪費了他們的信心和佈施。」於是世尊說了這樣一首偈： 『對於他人的信施之物，知道適量而接受使用，自身能夠得到安穩，也能使他人增長福德。』 當時世尊讚歎知足、如法受用信施物之後，告訴各位比丘廣泛宣說如前所述的道理，乃至說：「我現在為各位比丘制定戒律，應當這樣說： 『如果又有比丘在僧房內，無論是草還是樹葉，自己鋪設或者教唆他人鋪設，離開的時候不自己收拾、也不教唆他人收拾。如果有比丘沒有告知就離開，除非有其他原因，犯波逸提迦（一種輕罪）。』 就這樣世尊為各位比丘制定了戒律之後，當時有很多比丘，和一些商人一起在人間來到一個村落。天色將晚，想要尋找住處，就問一位長者：『您這裡有可以借宿的地方嗎？』長者回答說：『先立下約定才可以借宿。』比丘問：『是什麼約定呢？』長者說：『明天在我家接受齋飯之後才能離開。』比丘回答說：『長者！我因為跟隨商隊，身不由己，如果同行的夥伴停留，我就接受您的齋飯，如果他們離開，我就跟隨他們離開。』長者說：『這樣也好！』就讓他們住了下來。比丘問長者說：『在您家裡有臥具嗎？』長者回答說：『沒有。』當時那些比丘有很多在家信徒以及沙彌（準備出家的人）一起作為同伴，他們都找了很多幹草用來當做臥具，堆積到膝蓋那麼高，一起睡在上面。當時商隊在半夜就出發離開了，比丘看見后就丟棄了乾草離開了，長者到第二天早上這樣想：『我看看那些比丘，如果有人留下，我就為他們準備齋飯。』結果沒有看到比丘，卻看到乾草雜亂地堆在那裡。當時那位長者和他的妻子兩人，清理那些亂草幾乎用了半天的時間。這就是事情的緣起。
【English Translation】 English version: After the Sangha (monastic community) had taken their meal, I would take the key to the rooms and inspect them, informing everyone in detail of what I was doing. You Bhikshus (ordained monks)! Those donors, who sacrifice their own needs to make offerings to the Sangha in order to seek blessings, you are unable to receive and use these offerings according to the Dharma, wasting their faith and donations in vain.' Then the World Honored One spoke this verse: 'Regarding the offerings of faith from others, know the proper amount and use them accordingly, so that you yourself can attain peace and others can increase their merit.' At that time, the World Honored One praised contentment and the proper use of offerings of faith, and then told the Bhikshus to widely proclaim the principles as mentioned before, even saying, 'I am now establishing precepts for the Bhikshus, which should be stated as follows: 'If a Bhikshu, within the Sangha's residence, whether it be grass or leaves, personally spreads them out or instructs others to do so, and upon leaving, does not gather them up himself or instruct others to do so. If a Bhikshu departs without informing others, unless there is another reason, he commits a Payantika (a minor offense).' In this way, the World Honored One established precepts for the Bhikshus. At that time, many Bhikshus, together with some merchants, arrived at a village in the human realm. As dusk approached, they sought lodging and asked an elder, 'Do you have a place where we can stay overnight?' The elder replied, 'You must first establish an agreement before you can stay.' The Bhikshu asked, 'What is the agreement?' The elder said, 'You must accept a meal at my house tomorrow before you leave.' The Bhikshu replied, 'Elder! Because I am following the merchants, I am not free to decide. If my companions stay, I will accept your meal. If they leave, I will follow them.' The elder said, 'That is fine!' and allowed them to stay. The Bhikshu asked the elder, 'Do you have bedding in your house?' The elder replied, 'No.' At that time, those Bhikshus had many lay followers and Shamaneras (novices) as companions, and they all gathered a lot of dry grass to use as bedding, piling it up to their knees and sleeping together on it. Then, the merchants departed in the middle of the night, and the Bhikshus, seeing this, abandoned the grass and left. The elder, upon waking up the next morning, thought, 'I will check on those Bhikshus, and if any of them remain, I will prepare a meal for them.' But he did not see the Bhikshus, and instead saw the grass scattered messily. At that time, the elder and his wife spent almost half a day clearing away the scattered grass. This is the origin of the matter.
起，猶未制戒。
復有眾多苾芻，隨諸商旅行至此村，詣彼長者求覓宿處。長者報言：「共立要契方可容宿。」苾芻曰：「其要如何？」長者曰：「不取乾草為臥物者可隨意住。」苾芻問言：「長者舍中頗有眠臥具不？」報言：「無有。」苾芻曰：「堅硬之地，若為安寢？」長者曰：「聖者！先有仁等同梵行人投我寄宿，多聚乾草非分狼籍，令我夫婦收除亂草半日艱辛，為此今時共為要契。」時諸苾芻夜受辛苦明發便行，漸次而去至室羅伐。苾芻見之慰問：「安不？」報言：「何有安隱？」彼問其故？報云：「於一村中不許草臥，但眠硬地辛苦通宵。」苾芻問曰：「汝於何村受此辛苦？」報言：「于某處村。」問曰：「寄宿誰家？」答曰：「某長者宅。」一人報曰：「我曾彼宿安隱草敷，汝有何辜獨遭硬地？」苾芻問曰：「所眠之草誰為收除？」報曰：「我天曉已自涉長途，我來之後彼當屏棄。」苾芻報曰：「由斯惱亂彼致譏嫌，遣我通宵硬地而臥。」時諸苾芻以此因緣具白世尊。世尊告曰：「雖在俗舍用草敷時，亦應除棄。」
聞佛教已，時有眾多苾芻，隨逐商旅人間遊行至一聚落，中有長者為沙門婆羅門等故造一客舍，遠求軟草以充敷具。時諸苾芻於此宿已，並將其草棄糞穢處，各趣長途。長者至天
【現代漢語翻譯】 現代漢語譯本：當時，佛陀尚未制定戒律。
又有一些比丘跟隨商隊來到一個村莊，去拜訪一位長者，請求借宿。長者說：『只有立下約定，才可以留宿。』比丘問：『是什麼約定？』長者說：『不拿乾草當臥具的人，可以隨意居住。』比丘問：『長者家中有什麼臥具嗎？』回答說：『沒有。』比丘說：『堅硬的地面，怎麼能安睡呢？』長者說：『聖者！之前有像你們一樣的修行人來我家借宿，聚了很多幹草，胡亂堆放，我的妻子和我收拾這些亂草，花了半天的時間，非常辛苦。因此現在要立下這個約定。』當時，這些比丘晚上受了苦，天亮就走了，漸漸地來到了室羅伐（Śrāvastī）。比丘們見到他們，慰問說：『安穩嗎？』回答說：『哪裡有什麼安穩？』他們問是什麼緣故？回答說：『在一個村莊里，不許用草當臥具，只能睡在硬地上，辛苦了一整夜。』比丘問：『你們在哪個村莊受了這樣的苦？』回答說：『在某某村莊。』問：『借宿在誰家？』回答說：『某長者的家。』一個人說：『我曾經在他家借宿，安穩地睡在草上，你們有什麼罪過，獨自遭受睡硬地的苦？』比丘問：『睡過的草是誰收拾的？』回答說：『我天亮就趕路了，我走之後，他應該會清理掉。』比丘說：『因為這樣擾亂了他，導致他譏嫌，讓我們整夜睡在硬地上。』當時，這些比丘把這件事的因緣詳細地告訴了世尊（Śākyamuni）。世尊告誡說：『即使在俗人家裡，用草鋪床的時候，也應該清理乾淨。』
聽了佛陀的教誨后，當時有很多比丘，跟隨商隊在人間遊歷，來到一個聚落，聚落中有一位長者，爲了沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）等人建造了一間客舍，遠道尋來柔軟的草，用來充當臥具。當時，這些比丘在這裡住了一夜后，就把這些草扔到糞穢之處，各自趕路去了。長者到了天
【English Translation】 English version: At that time, the precepts had not yet been established by the Buddha.
Furthermore, there were many Bhikshus (monks) who, following merchants, arrived at a village and went to a certain householder (long zhe) to seek lodging. The householder said, 'Only if you agree to a condition can you stay.' The Bhikshus asked, 'What is the condition?' The householder said, 'Those who do not take dry grass as bedding may stay as they please.' The Bhikshus asked, 'Does the householder have any bedding in his house?' He replied, 'There is none.' The Bhikshus said, 'How can we sleep comfortably on the hard ground?' The householder said, 'Venerable ones! Previously, those of your kind, fellow practitioners of the Brahma-conduct (fan xing ren), stayed at my place and gathered much dry grass, scattering it about improperly, causing my wife and I to spend half a day laboriously cleaning up the messy grass. Therefore, we now make this agreement.' At that time, the Bhikshus suffered hardship throughout the night and departed at dawn, gradually making their way to Śrāvastī (shi luo fa). The Bhikshus there greeted them and asked, 'Are you well?' They replied, 'How can there be well-being?' They asked the reason for this. They replied, 'In one village, we were not allowed to sleep on grass, but had to sleep on the hard ground, suffering all night.' The Bhikshus asked, 'In which village did you suffer this hardship?' They replied, 'In such-and-such village.' They asked, 'Whose house did you stay at?' They replied, 'The house of a certain householder.' One person said, 'I once stayed there and slept comfortably on grass. What fault have you committed that you alone suffer on the hard ground?' The Bhikshus asked, 'Who cleared away the grass that you slept on?' He replied, 'I set off on a long journey at dawn. After I left, he must have discarded it.' The Bhikshus said, 'Because of this disturbance, he harbored resentment and made us sleep on the hard ground all night.' At that time, the Bhikshus related this incident in detail to the World-Honored One (shi zun). The World-Honored One instructed, 'Even when using grass as bedding in a layman's house, it should be removed and discarded.'
Having heard the Buddha's teaching, at that time, many Bhikshus, following merchants, traveled among people and arrived at a settlement (ju luo). In the settlement, there was a householder who had built a guest house for Śrāmaṇas (sha men), Brāhmaṇas (po luo men), and others, and had sought soft grass from afar to use as bedding. At that time, after these Bhikshus stayed there overnight, they threw the grass into a place of filth and each went on their way. The householder arrived at dawn
曉已往問苾芻，但見其草棄不凈地，不可重收，因生嫌賤。復有眾多苾芻隨諸商旅行至此村，詣彼長者求覓住處，長者報言：「我有福舍隨情居止。」苾芻問曰：「頗有多少眠臥具不？」答言：「無有。」苾芻報曰：「我等如何臥堅硬地？」長者答曰：「聖者！我為行客沙門婆羅門等造此福舍，我從遠處求覓軟草，用擬供承諸寄宿客。昔有仁等同梵行者來此寄宿，至天曉已咸將軟草棄不凈中，若更欲求卒不可得。」時諸苾芻便於硬地辛苦經宵。時此苾芻漸次遊行至室羅伐，彼諸苾芻問言：「行李安不？」報言：「眠臥硬地，何有安樂？」問言：「於何處宿受此辛苦？」報言：「于某村福舍。」苾芻報曰：「我曾於彼福舍中宿，所有臥草旦並棄之。」答曰：「由汝棄草致生嫌賤，遂令我等硬地而眠。」時諸苾芻即以此緣具白世尊。世尊告曰：「所臥之草白施主知，若云棄者即應除棄，若云留者隨語應留。若違言者得越法罪。」
於一聚落有僧住處，於此寺中臥具寡少。時諸苾芻為供客故，遂于遠處求臥具草安一房中。時有眾多苾芻，人間遊行來至此寺，問主人曰：「我欲投宿，頗有多少臥具物不？」苾芻報曰：「此寺先貧無好臥具，我為客故遠求軟草，必不嫌者隨意止宿。」彼既宿已欲棄草敷，主人報曰：「我為
【現代漢語翻譯】 現代漢語譯本 一位比丘（bhiksu，佛教僧侶）過去曾詢問過，但看到草被丟棄在不乾淨的地方，無法再次使用，因此心生厭惡。又有許多比丘跟隨商隊來到這個村莊，去拜訪一位長者（長老），請求提供住宿的地方。長者回答說：『我有一個福舍（為行善而建的房屋），你們可以隨意居住。』比丘問道：『有多少睡眠用具呢？』長者回答說：『沒有。』比丘說：『我們如何在堅硬的地上睡覺呢？』長者回答說：『聖者們！我為遠道而來的旅客、沙門（sramana，苦行者）、婆羅門（brahman，祭司）等建造了這個福舍，我從遠處尋找柔軟的草，用來供奉給寄宿的客人。以前有像你們一樣共同修梵行的人來這裡寄宿，到了天亮，他們都把軟草丟棄在不乾淨的地方，如果現在再想找，就很難找到了。』當時，這些比丘就在堅硬的地上辛苦地度過了一夜。這時，這些比丘逐漸來到了室羅伐（Sravasti，古印度城市）。那裡的比丘問道：『旅途平安嗎？』他們回答說：『睡在堅硬的地上，哪裡有安樂呢？』問道：『在什麼地方住宿，受了這樣的辛苦？』回答說：『在某村的福舍。』比丘說：『我曾經在那福舍中住宿，所有的臥草早上都被丟棄了。』回答說：『因為你們丟棄草，導致人們心生厭惡，所以讓我們在堅硬的地上睡覺。』當時，這些比丘就把這件事詳細地告訴了世尊（釋迦牟尼佛）。世尊告誡說：『所臥的草要告知施主，如果說要丟棄，就應該丟棄，如果說要留下，就應該留下。如果違背諾言，就犯了越法罪。』 在一個村落里，有一個僧侶居住的地方，這個寺廟裡臥具很少。當時，各位比丘爲了供養客人，於是在遠處尋找臥具草，安放在一個房間里。當時，有許多比丘，從各地來到這個寺廟，問主人說：『我想投宿，有多少臥具呢？』比丘回答說：『這個寺廟向來貧窮，沒有好的臥具，我爲了客人，從遠處尋找軟草，如果不嫌棄，就隨意住宿吧。』他們住宿之後，想要丟棄草墊，主人說：『我爲了……』
【English Translation】 English version A bhiksu (Buddhist monk) once inquired, but seeing the grass discarded in an unclean place, unable to be reused, he felt disgusted. Furthermore, many bhiksus followed merchants to this village and visited an elder (respected senior), requesting a place to stay. The elder replied, 'I have a Punya-sala (house of merit), you may stay as you please.' The bhiksu asked, 'How many sleeping mats are there?' The elder replied, 'There are none.' The bhiksu said, 'How can we sleep on the hard ground?' The elder replied, 'Venerable ones! I built this Punya-sala for travelers, sramanas (ascetics), and brahmans (priests) from afar. I seek soft grass from afar to offer to the lodging guests. In the past, those who practiced Brahmacharya (celibacy) like you stayed here, and at dawn, they all discarded the soft grass in unclean places. If you want to find more now, it is difficult to obtain.' At that time, these bhiksus spent the night laboriously on the hard ground. Then, these bhiksus gradually arrived at Sravasti (ancient Indian city). The bhiksus there asked, 'Was the journey peaceful?' They replied, 'Sleeping on the hard ground, where is there peace?' They asked, 'Where did you stay and suffer such hardship?' They replied, 'At the Punya-sala in a certain village.' The bhiksu said, 'I once stayed in that Punya-sala, and all the sleeping grass was discarded in the morning.' They replied, 'Because you discarded the grass, it caused people to feel disgusted, so we had to sleep on the hard ground.' At that time, these bhiksus told the World Honored One (Shakyamuni Buddha) about this matter in detail. The World Honored One admonished, 'The grass used for sleeping should be made known to the donor. If they say to discard it, then it should be discarded. If they say to leave it, then it should be left. If you violate the promise, you commit a transgression.' In a village, there was a place where monks resided, and in this temple, there were few sleeping mats. At that time, the bhiksus, in order to provide for the guests, sought sleeping grass from afar and placed it in a room. At that time, many bhiksus, coming from various places, arrived at this temple and asked the host, 'I wish to lodge here, how many sleeping mats are there?' The bhiksu replied, 'This temple has always been poor and has no good sleeping mats. I sought soft grass from afar for the guests. If you do not mind, please stay as you wish.' After they stayed, they wanted to discard the grass mats, and the host said, 'I for the sake of...'
客故遠求此草，實是難得，無宜輒棄。」客苾芻曰：「仁等無知自身犯罪，欲令我等亦犯罪耶？」作此責已，即便取草棄外而去，致令爛損。後有眾多苾芻，遊歷人間遇至此寺欲求寄宿，問：「有臥具不？」主人答曰：「此無臥具，我為客故遠求軟草。前有苾芻來此投宿，所有草蓐並欲收棄，我等不聽。不肯隨語反相責數，並棄而行，故於今時更無可得。」彼便地臥。天曉便行至逝多林，諸苾芻見共相問答，廣說如前，乃至我于彼宿強棄其草，答言：「由此緣故來寄宿者備受艱辛。」時諸苾芻以事白佛。佛言：「此不應棄，若有苾芻囑授而去，遣棄方棄，廣說如前。若異此者得越法罪。」
復有眾多苾芻，共諸商旅人間遊行，遇至井邊即便止宿。時諸苾芻多以乾草而為敷具，去此不遠有婆羅門宿。時諸商旅曉便發去，苾芻婆羅門咸留草敷俱隨商旅，道逢商旅從遠而來。時婆羅門逢彼商人，所求之事皆得稱心，即共商人返跡而去，至前井處，便為宿止。於時有諸露形外道，于苾芻宿處便為安止。時露形者共相告曰：「不知何物嚙我身體？」餘者報曰：「汝于昨日多啖酒糟，惡欲尋思共相咬嚙。」持火來看見有眾蟻便作是語：「誰無智人曾於此宿，去時不解舉此草敷？」時婆羅門聞而報曰：「前有釋子於此宿去。」
【現代漢語翻譯】 現代漢語譯本：客人因為路途遙遠才來尋找這種草，確實很難得到，不應該隨便丟棄。』客人苾芻（bhiksu，比丘）說：『你們這些無知的人自己已經犯了罪，還想讓我們也犯罪嗎？』這樣責備之後，就拿了草丟到外面去了，導致草爛掉了。後來有很多苾芻（bhiksu，比丘），在人間遊歷，來到這座寺廟想要借宿，問：『有臥具嗎？』主人回答說：『這裡沒有臥具，我爲了客人路途遙遠才去尋找柔軟的草。之前有苾芻（bhiksu，比丘）來這裡投宿，想要把所有的草墊都收走丟掉，我們不同意。他不聽勸告反而責備我們，並把草丟棄離開了，所以現在再也找不到了。』他們只好在地上睡覺。天亮后就動身前往逝多林（Jetavana）。諸位苾芻（bhiksu，比丘）見面后互相問答，詳細地說了之前的事情，乃至我說在那個地方住宿，強行丟棄了他們的草，回答說：『因為這個緣故，後來來借宿的人都備受艱辛。』當時諸位苾芻（bhiksu，比丘）把這件事告訴了佛陀。佛陀說：『這不應該丟棄，如果有苾芻（bhiksu，比丘）囑咐交代后才離開，才能丟棄，詳細的規定如前所述。如果不是這樣就犯了越法罪。』 又有許多苾芻（bhiksu，比丘），和一些商人一起在人間行走，遇到一口井，就在井邊停下來住宿。當時許多苾芻（bhiksu，比丘）大多用乾草作為鋪墊，離這裡不遠的地方有一個婆羅門（Brahmin）住宿。當時那些商人天亮就出發離開了，苾芻（bhiksu，比丘）和婆羅門（Brahmin）都留下了草墊，一起跟隨商人走了。在路上遇到了從遠處來的商人。當時婆羅門（Brahmin）遇到那些商人，所求的事情都如願以償，就和商人一起返回原來的地方，到了之前的井邊，就在那裡住宿。當時有一些露形外道，在苾芻（bhiksu，比丘）住宿的地方安頓下來。當時露形外道互相告訴對方說：『不知道是什麼東西咬我的身體？』其他人回答說：『你昨天喝了太多的酒糟，邪惡的想法互相撕咬。』拿著火來看，看見有很多螞蟻，就說：『是誰這麼沒有智慧的人曾經在這裡住宿，離開的時候不把這些草墊拿走？』當時婆羅門（Brahmin）聽了就回答說：『之前有釋迦牟尼的弟子在這裡住宿離開了。』
【English Translation】 English version: 'This grass was sought from afar by the guest, and it is truly difficult to obtain; it should not be discarded lightly.' The guest bhiksu (bhiksu, monk) said, 'Are you ignorant people, already committing offenses yourselves, trying to make us commit offenses as well?' After this rebuke, he immediately took the grass, threw it outside, and caused it to rot and spoil. Later, many bhiksus (bhiksu, monks), traveling through the human realm, arrived at this temple seeking lodging and asked, 'Are there any bedding materials?' The host replied, 'There are no bedding materials here. I sought soft grass from afar for the sake of guests. Previously, a bhiksu (bhiksu, monk) came here seeking lodging and wanted to collect and discard all the grass mats, which we did not allow. He did not listen to our words but instead rebuked us and left, so now there is nothing left.' They then slept on the ground. At dawn, they departed and went to Jetavana (Jetavana). The bhiksus (bhiksu, monks) there met and questioned each other, recounting the events in detail, including how I stayed at that place and forcibly discarded their grass, answering, 'Because of this, those who come to lodge here suffer great hardship.' At that time, the bhiksus (bhiksu, monks) reported the matter to the Buddha. The Buddha said, 'This should not be discarded. If a bhiksu (bhiksu, monk) instructs and departs, then it can be discarded, as described in detail previously. If it is otherwise, one commits a transgression.' Again, many bhiksus (bhiksu, monks), together with some merchants, were traveling in the human realm and stopped to lodge by a well. At that time, many bhiksus (bhiksu, monks) mostly used dry grass as bedding. Not far from there, a Brahmin (Brahmin) was lodging. At dawn, the merchants departed, and the bhiksus (bhiksu, monks) and the Brahmin (Brahmin) left their grass mats and followed the merchants. On the road, they met merchants coming from afar. At that time, the Brahmin (Brahmin) met those merchants, and all his wishes were fulfilled, so he returned with the merchants to the previous place, arriving at the well and lodging there. At that time, some naked ascetics settled down at the place where the bhiksus (bhiksu, monks) had lodged. The naked ascetics told each other, 'I don't know what is biting my body?' Others replied, 'Yesterday you ate too much wine dregs, and evil thoughts are biting each other.' Holding a fire, they saw many ants and said, 'Who was the unwise person who stayed here and didn't take away these grass mats when they left?' At that time, the Brahmin (Brahmin) heard and replied, 'Previously, disciples of Sakyamuni lodged here and left.'
露形罵曰：「沙門釋子于諸人中自云有智，停宿之處不舉草敷。」婆羅門曰：「沙門釋子不斷殺生，隨處即眠不作觀察。」去斯不遠有鄔波索迦，聞此說時默然而記，后至苾芻住處具以事告，諸苾芻白佛。佛言：「雖居曠野亦舉草敷。」
時諸苾芻聞是教已，復有苾芻隨逐商旅至蘭若村便為止宿，多用乾草以為臥具。商旅夜發，苾芻棄草，時節遲晚不及商人，在後而行，便遭賊劫。漸次方至逝多園林，苾芻見已共相慰問：「行李安不？」報曰：「我被賊劫，何有安隱？」問其何故？以事具陳。時諸苾芻白佛。佛言：「雖在蘭若其草不應散棄，可聚一邊隨意而去。汝諸苾芻如我所制不依行者，皆越法罪。」
時諸苾芻為染衣事，于日光處布諸乾草以曬衣服，草不收舉蟲蟻多生，佛言：「染衣既了其草須棄。」復有苾芻為染衣故勸留其草，時彼苾芻不受其語遂便棄擲，佛言：「余有所須即不應棄，應與彼人。」后曬衣已不肯收棄，云：「非我草。」佛言：「前與后時應問彼曰：『草若用訖汝能棄不？』若言：『能棄。』應可與之。若云：『不能。』即不須與。」
時有經行之處，其地堅硬令足傷損，佛言：「應布軟草勿令傷足。」彼布草已蟲蟻便生，佛言：「應棄。」彼日日棄妨廢正修，佛言：「不應
【現代漢語翻譯】 現代漢語譯本 那外道裸形者辱罵道：『這些沙門釋子（Śrāmaṇa，Śākya-putra，指佛教出家人）在眾人面前自稱有智慧，但他們停宿的地方卻不整理，不鋪設草墊。』婆羅門（Brāhmaṇa）也說：『這些沙門釋子不斷殺生，隨處就睡，一點也不觀察環境。』離他們不遠的地方有一位鄔波索迦（Upāsaka，男居士），聽到這些話后默默記在心裡。後來他到了比丘（Bhikṣu，出家男眾）居住的地方，把這件事詳細地告訴了他們。比丘們稟告了佛陀。佛陀說：『即使住在曠野，也應該鋪設草墊。』 當時，比丘們聽了佛陀的教誨后，又有一些比丘跟隨商隊到了蘭若村（Araṇya，遠離人煙的村落），就在那裡停宿，大量使用乾草作為臥具。商隊在夜裡出發，比丘們丟棄了乾草。由於時間太晚，他們沒能趕上商隊，落在後面行走，結果遭遇了盜賊搶劫。他們逐漸地來到了逝多園林（Jetavana，祇園精舍），比丘們見到他們后互相慰問：『行李平安嗎？』他們回答說：『我們被盜賊搶劫了，哪裡還有平安可言？』比丘們問他們是什麼原因，他們便把事情的經過詳細地說了出來。比丘們稟告了佛陀。佛陀說：『即使住在蘭若，那些草也不應該隨意丟棄，應該堆積在一邊，然後隨意離去。你們這些比丘，如果像我所制定的戒律那樣去做，不遵照執行，都犯了越法的罪過。』 當時，比丘們爲了染衣服，在陽光充足的地方鋪開乾草來晾曬衣服，但草曬完后不收起來，導致蟲蟻大量滋生。佛陀說：『染完衣服后，那些草必須丟棄。』又有比丘爲了染衣服的緣故，勸說留下那些草，但那位比丘不接受他的話，於是就丟棄了。佛陀說：『如果有人需要那些草，就不應該丟棄，應該給那個人。』後來，曬完衣服后，比丘們不肯收起丟棄那些草，說：『這不是我的東西。』佛陀說：『之前和之後都應該問那個人：『草如果用完了，你能丟棄嗎？』如果他說：『能丟棄。』就應該給他。如果他說：『不能。』就不需要給他。』 當時，有一處經行（Caṅkramaṇa，禪修時來回走動）的地方，地面堅硬，導致腳受傷。佛陀說：『應該鋪上柔軟的草，不要讓腳受傷。』他們鋪上草后，蟲蟻就滋生了。佛陀說：『應該丟棄。』他們每天都丟棄，妨礙了正常的修行。佛陀說：『不應該……』
【English Translation】 English version The naked ascetic reviled, saying, 'These Śrāmaṇa (Buddhist practitioners), sons of Śākya (founder of Buddhism), claim to be wise among people, yet they do not prepare or spread grass at the places where they stay.' The Brāhmaṇa (member of the priestly class) also said, 'These Śrāmaṇa, sons of Śākya, constantly kill living beings, sleeping wherever they please without any consideration.' Not far from them was an Upāsaka (male lay follower), who silently noted these words. Later, he went to the place where the Bhikṣus (ordained monks) resided and told them everything in detail. The Bhikṣus reported this to the Buddha. The Buddha said, 'Even when dwelling in the wilderness, grass should be spread.' At that time, after the Bhikṣus heard the Buddha's teaching, some of them followed a caravan to a Araṇya village (secluded place) and stayed there, using a large amount of dry grass as bedding. The caravan departed at night, and the Bhikṣus discarded the grass. Because it was late, they could not catch up with the caravan and were left behind, resulting in them being robbed by thieves. Gradually, they arrived at Jetavana (monastery). The Bhikṣus there greeted them and asked, 'Is your luggage safe?' They replied, 'We were robbed by thieves, how can there be any safety?' The Bhikṣus asked them the reason, and they explained the whole situation in detail. The Bhikṣus reported this to the Buddha. The Buddha said, 'Even when dwelling in a Araṇya, the grass should not be scattered carelessly; it should be piled to one side, and then you can leave as you please. You Bhikṣus, if you do not act according to my precepts, you will all be guilty of transgressing the Dharma.' At that time, the Bhikṣus, for the purpose of dyeing robes, spread dry grass in a sunny place to dry the clothes. However, the grass was not collected after drying, causing many insects and ants to breed. The Buddha said, 'After dyeing the robes, the grass must be discarded.' Another Bhikṣu, for the sake of dyeing robes, suggested keeping the grass, but that Bhikṣu did not accept his suggestion and discarded it. The Buddha said, 'If someone needs the grass, it should not be discarded; it should be given to that person.' Later, after drying the clothes, the Bhikṣus refused to collect and discard the grass, saying, 'This is not mine.' The Buddha said, 'Before and after, you should ask that person: 'If the grass is used up, can you discard it?' If he says, 'I can discard it,' then you should give it to him. If he says, 'I cannot,' then you do not need to give it to him.' At that time, there was a place for Caṅkramaṇa (walking meditation), and the ground was hard, causing foot injuries. The Buddha said, 'Soft grass should be spread to prevent foot injuries.' After they spread the grass, insects and ants bred. The Buddha said, 'It should be discarded.' They discarded it every day, hindering their proper practice. The Buddha said, 'It should not...'
數棄，時可觀察。若捨去時當須總棄。」又經行處有設供事，須草稕坐，同前致蟻，佛言：「應以繩繫掛在樹枝。」又經行處以瞿昧耶安在地上，蟲蟻因生，佛言：「安破瓦中勿令其濕。」
爾時世尊讚歎持戒及尊重戒、少欲知足已，告諸苾芻：「前是創製、此是隨開。若有難緣不須囑授。是故我今為諸苾芻制其學處，應如是說：若復苾芻于僧房內，若草、若葉，自敷、教人敷。去時不自舉、不教人舉，若有苾芻不囑授，除余緣故，波逸底迦。」
若復苾芻者，謂此法中人，余義如上。
僧房者，謂是如來弟子住處，于中堪得為四威儀行住坐臥。
敷具者，謂若草、若葉，若自他敷。
不自舉去者，謂離勢分。時具壽鄔波離白佛言：「世尊！未知齊何是敷具勢分？」佛言：「如生聞婆羅門種樹之法，廣說如上。有四十九尋，是名敷具勢分。」及五種囑授，乃至遍觀四方藏其戶鑰，並廣說如上。
有苾芻不囑授者，謂有苾芻而不告語。
除余緣故，波逸底迦，亦如上說。
此中犯相其事云何？若苾芻于僧住處，若草、若葉，自敷、教人敷，不舉而去，有人不囑授，乃至未離勢分已來得惡作罪，若離勢分便得墮罪。若苾芻初去之時忘囑其事，在路憶得，或時在路逢見苾
【現代漢語翻譯】 現代漢語譯本： 數棄，隨時可以觀察。如果捨去時應當全部捨棄。』又經行的地方有設定供養的事物，需要用草蓆坐，如同之前導致螞蟻產生的情況，佛說：『應該用繩子繫起來掛在樹枝上。』又經行的地方用牛糞（瞿昧耶）安放在地上，蟲蟻因此產生，佛說：『安放在破瓦片中，不要讓它潮濕。』 當時世尊讚歎持戒以及尊重戒律、少欲知足之後，告訴各位比丘：『前面是最初制定的，這是隨情況而開設的。如果有困難的情況不需要囑咐。因此我現在為各位比丘制定學處，應該這樣說：如果有比丘在僧房內，無論是草還是葉子，自己鋪設或者教別人鋪設。離開的時候不自己拿走、不教別人拿走，如果有比丘不囑咐，除非有其他原因，犯波逸提迦罪。』 『如果有比丘』，是指佛法中的人，其他含義如上所述。 『僧房』，是指如來弟子居住的地方，在其中可以進行四威儀（行住坐臥）。 『敷具』，是指無論是草還是葉子，無論是自己鋪設還是別人鋪設。 『不自己拿走』，是指離開勢力範圍。當時具壽鄔波離請示佛陀：『世尊！不知道什麼範圍是敷具的勢力範圍？』佛說：『如同生聞婆羅門種樹的方法，詳細說明如上。有四十九尋，這叫做敷具的勢力範圍。』以及五種囑咐，乃至遍觀四方藏好門鑰匙，都詳細說明如上。 『有比丘不囑咐』，是指有比丘而不告知。 『除非有其他原因，犯波逸提迦罪』，也如上面所說。 這裡面犯戒的情況是怎樣的呢？如果有比丘在僧人居住的地方，無論是草還是葉子，自己鋪設或者教別人鋪設，不拿走就離開，沒有人囑咐，乃至沒有離開勢力範圍之前，得到惡作罪，如果離開勢力範圍就犯墮罪。如果有比丘剛離開的時候忘記囑咐這件事，在路上想起來，或者在路上遇見比丘
【English Translation】 English version: 'Discarding numbers, one can observe the timing. If discarding, one should discard everything.' Furthermore, if there are offerings set up in the place of walking meditation (經行處), one needs to sit on a grass mat, similar to the previous situation that caused ants to appear. The Buddha said, 'It should be tied with a rope and hung on a tree branch.' Also, if cow dung (瞿昧耶) is placed on the ground in the place of walking meditation, insects and ants will be produced. The Buddha said, 'Place it in broken tiles and do not let it get wet.' At that time, the World Honored One praised upholding the precepts, respecting the precepts, having few desires, and being content. He then told the Bhikshus (苾芻): 'The former is the initial establishment, and this is the subsequent opening. If there are difficult circumstances, there is no need to instruct. Therefore, I am now establishing the precepts for the Bhikshus, and it should be said as follows: If a Bhikshu, in the Sangha (僧) residence, whether it be grass or leaves, lays it down himself or instructs others to lay it down. When leaving, he does not pick it up himself or instruct others to pick it up, if a Bhikshu does not instruct, unless there is another reason, he commits a Payantika (波逸底迦) offense.' 'If a Bhikshu' refers to a person within this Dharma (法), and the other meanings are as mentioned above. 'Sangha residence' refers to the place where the Tathagata's (如來) disciples reside, where they can perform the four dignities (四威儀) of walking, standing, sitting, and lying down. 'Spreading material' refers to whether it is grass or leaves, whether it is laid down by oneself or by others. 'Not picking it up himself' refers to leaving the sphere of influence. At that time, the Venerable Upali (鄔波離) asked the Buddha, 'World Honored One! I do not know what the sphere of influence of the spreading material is?' The Buddha said, 'It is like the method of planting trees by the Brahmin (婆羅門) who heard of life, as explained in detail above. There are forty-nine fathoms, which is called the sphere of influence of the spreading material.' And the five kinds of instructions, and even thoroughly observing the four directions and hiding the door key, are all explained in detail above. 'A Bhikshu not instructing' refers to a Bhikshu who does not inform. 'Unless there is another reason, he commits a Payantika offense' is also as mentioned above. What is the nature of the offense here? If a Bhikshu, in the place where the Sangha resides, whether it be grass or leaves, lays it down himself or instructs others to lay it down, and leaves without picking it up, and no one is instructed, until he has not left the sphere of influence, he commits a Dukata (惡作) offense. If he leaves the sphere of influence, he commits a Patayantika (墮) offense. If a Bhikshu forgets to instruct about this matter when he first leaves, and remembers it on the way, or meets a Bhikshu on the way
芻，或到前住處方始憶得，或到住處見有苾芻以事相囑，心念口言，並廣如上說。草敷有二種壞：謂風及蟻。風壞，謂是風吹草卷。蟻壞，謂是蟻穿草穴。若苾芻于日暮時，在僧房中安草敷具，若夜若晝時時觀察，若壞不壞得罪輕重，廣說如上。若在磚硬地，或在沙石中，無蟲蟻處布以草敷，設不數看此皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
強牽苾芻出僧房學處第十六
爾時佛在室羅伐城逝多林給孤獨園。爾時具壽鄔陀夷至彼眾多少年苾芻處，勸喻之曰：「汝等共我人間遊行，降伏他宗自獲名稱。汝等所欲讀誦禪思，及衣食利皆令無闕。」時諸少年聞斯勸已，各各自詣阿遮利耶、鄔波馱耶所，白言：「我今請問二師，欲往人間隨意游涉。」彼師問曰：「汝欲共誰以為伴侶？」報云：「大德鄔陀夷共我為伴。」彼師報曰：「具壽！彼人惡性當惱于汝。」復白師曰：「大德鄔陀夷善言勸喻，事同父母豈當惱亂？」時彼少年不受師言，共鄔陀夷決意而去。時鄔陀夷將諸少年出界外已報言：「具壽！汝等豈得無有依止遊歷人間？」即並喚來令其長跪，教說依止方共前行，或以三衣袋與之令負，或與缽盂、或與雜袋、或與君持凈器、或與常用觸瓶、或與錫杖、或與皮鞋，所有資具悉令擎去，
【現代漢語翻譯】 現代漢語譯本： 芻草坐具，或者離開之前居住的地方才想起來，或者到了居住的地方看見有比丘因為某事相囑託，心裡想口裡說，都像上面所說的那樣詳細。草敷有兩種損壞的情況：一種是被風損壞，一種是被螞蟻損壞。被風損壞，就是風把草捲起來。被螞蟻損壞，就是螞蟻在草里打洞。如果比丘在傍晚的時候，在僧房中安置草坐具，無論是晚上還是白天，時時觀察，如果損壞或者沒有損壞，得罪的輕重，詳細的說法如上所述。如果在磚地、硬地，或者在沙石中，沒有蟲蟻的地方鋪設草坐具，即使不經常檢視，這都沒有罪過。又沒有罪過的情況包括：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
強行拉比丘出僧房學處第十六
當時佛陀在室羅伐城（梵文：Śrāvastī，古印度城市）的逝多林給孤獨園（梵文：Jetavana Anāthapiṇḍada-ārāma，祇園精舍）中。當時，具壽鄔陀夷（梵文：Āyasmān Udayin，佛陀弟子）到那些眾多少年比丘的地方，勸誘他們說：『你們和我一起在人間遊歷，降伏其他宗派，自己獲得名聲。你們想要讀誦、禪思，以及衣食供養，我都讓你們沒有缺乏。』當時，這些少年聽到這樣的勸誘后，各自前往阿遮利耶（梵文：ācārya，軌範師，導師）、鄔波馱耶（梵文：upādhyāya，親教師）那裡，稟告說：『我現在請問兩位師父，想要到人間隨意遊歷。』他們的師父問：『你們想要和誰做伴侶？』回答說：『大德鄔陀夷和我們做伴。』他們的師父說：『具壽！那個人性情不好，會惱亂你們的。』又稟告師父說：『大德鄔陀夷善於勸導，待我們如同父母，怎麼會惱亂我們呢？』當時，這些少年不聽師父的話，和鄔陀夷決定一起離開。當時，鄔陀夷帶著這些少年出了寺院的界限后說：『具壽！你們怎麼能沒有依止就遊歷人間呢？』於是把他們都叫來，讓他們長跪，教他們依止的方法，然後才一起前行，或者把三衣袋給他們揹著，或者給他們缽盂、或者給他們雜物袋、或者給他們君持凈器（梵文：kuṇḍikā，水瓶）、或者給他們常用的觸瓶、或者給他們錫杖、或者給他們皮鞋，所有的資具都讓他們拿著。
【English Translation】 English version: 'Cūla', or only remembers after leaving the previous residence, or sees a Bhikṣu (monk) at the residence entrusting something, thinking and speaking about it, all as described in detail above. There are two types of damage to the grass mat: wind damage and ant damage. Wind damage means the wind blows and rolls up the grass. Ant damage means ants bore holes in the grass. If a Bhikṣu sets up a grass mat in the Sangha (monastic community) room in the evening, observing it from time to time whether it is damaged or not, day or night, the severity of the offense is as described above. If the grass mat is laid on brick, hard ground, or in sand and stone where there are no insects or ants, there is no offense even if it is not checked frequently. Furthermore, there is no offense for the initial offender, or for those who are idiotic, insane, mentally disturbed, or afflicted by pain and suffering.
Forcibly Dragging Bhikṣus out of the Sangha Room - Training Rule Sixteen
At that time, the Buddha was in the Jetavana Anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (an ancient city in India). At that time, Āyasmān Udayin (Venerable Udayin, a disciple of the Buddha) went to the place where many young Bhikṣus were, and encouraged them, saying: 'You and I will travel in the human world, subdue other sects, and gain fame for ourselves. Whatever you want to recite, meditate on, and whatever clothing and food you need, I will ensure you lack nothing.' At that time, these young men, having heard this encouragement, each went to their ācārya (teacher, preceptor) and upādhyāya (instructor), and said: 'I now ask my two teachers, I wish to travel freely in the human world.' Their teachers asked: 'Who do you want to accompany you?' They replied: 'The great virtuous Udayin will accompany us.' Their teachers said: 'Venerable ones! That person is of bad character and will trouble you.' They again said to their teachers: 'The great virtuous Udayin is good at giving advice and treats us like parents, how could he trouble us?' At that time, these young men did not listen to their teachers and decided to leave with Udayin. At that time, Udayin, having taken these young men outside the boundary of the monastery, said: 'Venerable ones! How can you travel in the human world without any support?' Then he called them all over, made them kneel, taught them the method of reliance, and then they proceeded together, or gave them the three-robe bag to carry on their backs, or gave them alms bowls, or gave them miscellaneous bags, or gave them kuṇḍikā (water bottles), or gave them commonly used touch bottles, or gave them staffs, or gave them leather shoes, making them carry all the necessary supplies.
自垂兩手著上下二衣，調弄諸人隨路而去。至一聚落近大井邊，與諸門徒共為憩息。此聚落內有毗訶羅，于日晡時便鳴揵稚，諸人聞已白鄔陀夷曰：「阿遮利耶！寺鳴揵稚，我等往看。」報言：「具壽！此或多是黑缽之類懶修善品，鳴捶集僧欲有作務，我等既疲道路誰能執作？」門徒答曰：「阿遮利耶！此或容是分物揵稚，我及界者合得其分，如軌範師眾所知識，有大福德財利易求。我等少年誰當見施？今欲入寺觀彼何緣？」師便告曰：「隨汝意去，若有利者亦取我分。」少年入已問寺諸人云：「是分臥具揵稚？」主人見來即便報曰：「具壽！汝請臥具。」報云：「我有尊師，亦當見授。」問曰：「彼復是誰？」答曰：「阿遮利耶鄔陀夷！」主人曰：「彼亦受取。」即總授之。時鄔陀夷于彼井邊多聚人物為其談話，問諸人曰：「此是誰村？此是誰寺？此是誰塔？此是誰園？」林井浴池牛羊之屬，目睹皆問，彼便具答。時諸少年共相議曰：「阿遮利耶！何故來晚？」遂相告曰：「作其常事。」于師臥處皆為敷說，濯足水涂足油安在一邊，各自洗足入溫堂中，誦所持經隨處眠臥。時鄔陀夷既見日暮方入寺中，四顧無人，遂便大喚：「具壽！具壽！」諸人出看告言：「大德鄔陀夷！何故非時來入寺內，大聲叫喚如牧牛人？」
【現代漢語翻譯】 現代漢語譯本：他（指鄔陀夷）雙手自然下垂，穿著上下兩件僧衣，帶著他的門徒們沿著道路行走。他們來到一個靠近大井的村落，便與門徒們一起在那裡休息。這個村落里有一座毗訶羅（Vihara，精舍），每到傍晚時分就會敲擊揵稚（ghantha，犍椎，報時或集眾的法器）。門徒們聽到后對鄔陀夷（Udayin，人名）說：『阿遮利耶（Acariya，阿阇梨，導師）！寺院敲擊揵稚了，我們去看看吧。』鄔陀夷回答說：『具壽（Ayusmat，對年長出家者的尊稱）！這很可能是那些像黑缽（指不守戒律的比丘）一樣懶惰不修善的人，敲擊揵稚是爲了召集僧眾去做雜務。我們已經疲憊不堪，誰還有力氣去做事呢？』門徒們回答說：『阿遮利耶！這或許是分配物品的揵稚，我們這些界內的人應該能分到一份。而且像軌範師（Upadhyaya，戒師）這樣為大眾所熟知的人，有很大的福德，容易獲得財物。我們這些年輕人，誰會佈施給我們呢？現在想進入寺院看看是什麼緣故。』鄔陀夷便告訴他們：『隨你們的意願去吧，如果有什麼好處，也替我取一份。』 少年們進入寺院后，問寺院裡的人說：『這是分配臥具的揵稚嗎？』主人看到他們來了，便回答說：『具壽！請你們領取臥具。』少年們說：『我們還有一位尊師，也應該給他一份。』主人問：『他又是誰？』回答說：『是阿遮利耶鄔陀夷！』主人說：『也給他一份。』於是就把所有的臥具都分給了他們。當時，鄔陀夷在那口井邊聚集了很多人，正在為他們說法。他問那些人說：『這是誰的村莊？這是誰的寺院？這是誰的塔？這是誰的園林？』林地、水井、浴池、牛羊等等，他看到什麼就問什麼，那些人便一一回答他。這時，那些少年們互相議論說：『阿遮利耶為什麼這麼晚還不來？』於是互相告訴說：『他正在做他經常做的事情。』他們把鄔陀夷睡覺的地方都鋪設好了，洗腳水和涂腳的油也放在一邊。然後各自洗了腳，進入溫暖的房間里，誦讀自己所持的經典，隨意地睡覺。 當時，鄔陀夷看到天色已晚才進入寺院，四處張望卻一個人也沒有，於是便大聲呼喚：『具壽！具壽！』那些少年們出來看，告訴他說：『大德鄔陀夷！為什麼不在適當的時候進入寺院，反而像牧牛人一樣大聲叫喊？』
【English Translation】 English version: He (referring to Udayin), with his hands hanging naturally and wearing his upper and lower robes, led his disciples along the road. They arrived at a village near a large well, where they rested together with his disciples. In this village, there was a Vihara (monastery), which would strike the ghantha (bell) at dusk. Upon hearing this, the disciples said to Udayin (a personal name): 'Acariya (teacher)! The monastery is striking the ghantha, let's go and see.' Udayin replied: 'Ayusmat (venerable ones)! It is probably those lazy and unvirtuous ones, like the black bowls (referring to monks who do not observe the precepts), who are striking the ghantha to gather the Sangha (community) for chores. We are already exhausted from the journey, who has the strength to work?' The disciples replied: 'Acariya! Perhaps this is the ghantha for distributing goods, and we, being within the boundary, should receive a share. Moreover, someone like the Upadhyaya (preceptor), who is well-known to the community, has great merit and easily obtains wealth. Who among us young people will receive donations? Now we want to enter the monastery to see what the reason is.' Udayin then told them: 'Go as you wish, and if there is any benefit, take a share for me as well.' After the young men entered the monastery, they asked the people in the monastery: 'Is this the ghantha for distributing bedding?' The host, seeing them arrive, replied: 'Ayusmat! Please receive your bedding.' The young men said: 'We also have a venerable teacher, who should also receive a share.' The host asked: 'Who is he?' They replied: 'It is Acariya Udayin!' The host said: 'Give him a share as well.' So he distributed all the bedding to them. At that time, Udayin had gathered many people by the well and was preaching to them. He asked those people: 'Whose village is this? Whose monastery is this? Whose stupa is this? Whose garden is this?' He asked about everything he saw, such as the woodland, well, bathing pond, cattle, and sheep, and those people answered him one by one. At this time, the young men discussed among themselves: 'Why is Acariya so late in coming?' So they told each other: 'He is doing what he usually does.' They prepared Udayin's sleeping place, and placed the foot-washing water and foot oil on the side. Then they each washed their feet, entered the warm room, recited the sutras they held, and slept wherever they pleased. At that time, Udayin, seeing that it was late, entered the monastery, looked around but saw no one, so he shouted loudly: 'Ayusmat! Ayusmat!' The young men came out to see and told him: 'Greatly virtuous Udayin! Why do you enter the monastery at an inappropriate time and shout loudly like a cowherd?'
答主人曰：「我有少年在前而入，恐有病患，是故高聲。」少年聞已告言：「阿遮利耶！因何大喚？在彼房中敷設臥具，洗涂足物並已具安，可往彼臥。」怒而告曰：「汝等白誰為洗足等事？」答言：「軌範來遲，我等更相告白，便自洗足。」報云：「汝可出寺，誰能與汝不恭敬、無怖懼、懈惰之輩作依止師耶？」即便強驅令出。彼居露地寒苦通宵，既至天明俱申言敬，白言：「阿遮利耶我欲辭去。」鄔陀夷曰：「具壽！汝等何之？」答言：「還室羅伐。」報云：「且住！我當與汝瞻病所須。」答言：「師主！我本無病，仁遣病生，況復有病而能瞻養？」遂便棄去還逝多林。時鄔陀夷亦復隨逐漸至給園。時諸苾芻見少年者至，唱言：「善來具壽！行李安不？」報言：「同梵行者何有安樂？聖者鄔陀夷驅我令出，通宵寒苦僅得存生。」問言：「何故？」諸少年者具以事白。少欲苾芻聞是事已共生嫌賤：「云何苾芻驅他苾芻出僧房外故相惱亂？」以此因緣具白世尊。世尊集僧問鄔陀夷曰：「實作如是驅遣苾芻夜出房不？」白言：「實爾。大德！」世尊種種呵責，廣說乃至「為諸苾芻制其學處，應如是說：
「若復苾芻瞋恚不喜，于僧住處牽苾芻出，或令他牽出者，除余緣故，波逸底迦。」如是世尊為諸苾芻制其學處
【現代漢語翻譯】 現代漢語譯本 答主人說：『我看到有年輕人在前面進入，恐怕他們生病，所以高聲呼喚。』年輕人聽到后告訴他說：『阿遮利耶（老師）！為何大聲呼喚？在那房間中已經鋪設好臥具，洗腳的東西也都準備妥當，可以去那裡休息。』鄔陀夷生氣地說：『你們得到誰的允許去洗腳等等？』回答說：『軌範師（老師）來遲了，我們互相告知后，就自己洗腳了。』鄔陀夷說：『你可以離開寺廟了，誰能與你這種不恭敬、沒有畏懼、懈怠的人作為依止師呢？』隨即強行驅趕他們出去。他們在露天寒冷的地方過了一夜，到了天亮，都表達了敬意，說：『阿遮利耶（老師），我們想要告辭離開了。』鄔陀夷說：『具壽（對出家人的尊稱）！你們要去哪裡？』回答說：『返回室羅伐（古印度城市名）。』鄔陀夷說：『先住下！我應當給你們提供看病所需的。』回答說：『師父！我們本來沒有病，是您讓我們生病，更何況有病又能得到您的照顧嗎？』於是就離開了，返回逝多林（祇樹給孤獨園）。當時鄔陀夷也逐漸地來到了給園（祇樹給孤獨園）。當時各位比丘（出家人）看到年輕人來了，說道：『歡迎具壽（對出家人的尊稱）！旅途平安嗎？』回答說：『各位同梵行者（一起修行的同伴）哪裡有安樂可言？聖者鄔陀夷驅趕我離開，在寒冷中過了一夜才得以存活。』問：『為什麼？』各位年輕人都把事情的經過說了出來。少欲的比丘（慾望少、追求清凈的比丘）聽到這件事後，共同生起嫌棄和輕視：『怎麼能有比丘驅趕其他比丘出僧房外，故意惱亂他人呢？』因此將這件事全部稟告了世尊（釋迦牟尼佛）。世尊召集僧眾，問鄔陀夷說：『確實做了這樣的事，驅趕比丘在夜晚離開房間嗎？』回答說：『確實如此。大德（對佛的尊稱）！』世尊種種呵責，廣泛地說，乃至『爲了各位比丘制定戒律，應當這樣說：』 『如果比丘因為嗔恚不悅，在僧眾居住的地方，牽拉比丘出去，或者讓別人牽拉出去，除非有其他原因，犯波逸提迦（一種罪名）。』就這樣，世尊爲了各位比丘制定了戒律。
【English Translation】 English version The master replied: 'I saw young men entering ahead, and I was afraid they might be ill, so I called out loudly.' The young men, upon hearing this, said: 'Ācāriya (teacher)! Why are you calling out so loudly? In that room, bedding has been prepared, and items for washing the feet have been arranged. You can go there to rest.' Udayin, angered, said: 'Who gave you permission to wash feet and so on?' They replied: 'The preceptor (teacher) was late in arriving, so we informed each other and washed our own feet.' He said: 'You may leave the monastery. Who can have someone like you, who is disrespectful, without fear, and lazy, as a teacher to rely on?' He then forcibly drove them out. They spent the night in the cold open air, and at dawn, they expressed their respect, saying: 'Ācāriya (teacher), we wish to take our leave.' Udayin said: 'Bhante (venerable)! Where are you going?' They replied: 'Returning to Śrāvastī (ancient Indian city).' He said: 'Stay! I will provide you with what is needed for tending to illness.' They replied: 'Master! We were not ill to begin with; you caused us to become ill. Moreover, even if we were ill, would we receive your care?' So they left and returned to Jetavana (Jeta's Grove). At that time, Udayin also gradually arrived at the Grove of Anāthapiṇḍika (Jetavana). When the monks saw the young men arriving, they said: 'Welcome, Bhante (venerable)! Is your journey peaceful?' They replied: 'How can there be peace for those who practice the holy life together (fellow practitioners)? The venerable Udayin drove me out, and I barely survived the cold night.' They asked: 'Why?' The young men explained the whole matter. The monks who desired little (monks with few desires, seeking purity), upon hearing this, felt aversion and contempt: 'How can a monk drive other monks out of the monastery, deliberately disturbing others?' Therefore, they reported the whole matter to the Blessed One (Shakyamuni Buddha). The Blessed One gathered the Sangha (monastic community) and asked Udayin: 'Did you indeed do such a thing, driving monks out of their rooms at night?' He replied: 'Indeed, I did, O Blessed One (term of respect for the Buddha)!' The Blessed One rebuked him in various ways, extensively saying, even to the point of 'Establishing precepts for the monks, it should be said thus:' 'If a monk, being angry and displeased, pulls a monk out of the monastery, or causes another to pull him out, unless there is another reason, it is a pācittiya (an offense).』 Thus, the Blessed One established the precepts for the monks.
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佛在室羅伐城逝多林給孤獨園。時有苾芻居土窟房，時此苾芻身嬰疾患。天欲將雨五色云興，諸苾芻見報言：「具壽！宜可急出，天將大雨，恐土房崩。」時彼病重不能自出。時諸苾芻懼犯戒故不敢扶出。天既洪雨土窟遂崩，壓彼病人，因斯命過。佛言：「有此難緣應當牽出。」告諸苾芻：「前是創製、此是隨開。重製學處，應如是說：若復苾芻瞋恚不喜，于僧住處牽苾芻出，或令他牽出者，除余緣故，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
僧住處者，謂佛弟子所住之處。
牽出者，或言驅出、或以手牽、自作使人。
除余緣者，謂除難緣。
墮義如上。
此中犯相其事云何？若苾芻以瞋恚心，于僧寺中若自遣、若他驅牽此法中苾芻令其出者，皆得墮罪。遇八難緣並皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
強惱觸他學處第十七
佛在室羅伐城逝多林給孤獨園。爾時具壽鄔陀夷至彼眾多年少苾芻處勸喻之曰：「汝等共我人間遊行，降伏他宗自獲名稱。」少年各往咨白師主欲去遊行，廣說如前。乃至夜入寺中，發聲大喚遣令開戶。彼既臥已不肯為開，時鄔陀夷即便腳蹋門扉，遂令溫堂振動。時諸少年共相議曰：「可與開
【現代漢語翻譯】 現代漢語譯本： 佛陀在室羅伐城（Śrāvastī，古印度城市名）的逝多林給孤獨園（Jetavana Anāthapiṇḍika-ārāma，祇樹給孤獨園，佛陀常住的精舍）說法。當時，有一位比丘（bhikṣu，佛教出家男眾）住在土窟房裡，這位比丘身患疾病。天空將要下雨，出現了五色雲彩，眾比丘看見后告知他說：『具壽（āyuṣmat，對年長比丘的尊稱）！您應該趕快出去，天要下大雨了，恐怕土房會崩塌。』當時，那位病人因病重無法自己出去。眾比丘因為害怕觸犯戒律，不敢扶他出去。天降暴雨，土窟最終崩塌，壓住了那位病人，因此喪命。佛陀說：『遇到這種危難的情況，應當把他牽出來。』佛陀告訴眾比丘：『之前是初次制定戒律，現在是根據情況補充開許。重新制定學處（śikṣāpada，戒條），應當這樣說：如果比丘因為嗔恚不悅，在僧眾居住的地方牽比丘出去，或者讓別人牽出去，除非有其他特殊原因，犯波逸提迦（pāyantika，一種較輕的罪名）。』
『若復苾芻者』，指的是鄔陀夷（Udayin，人名），其餘含義如前所述。
『僧住處者』，指的是佛陀弟子居住的地方。
『牽出者』，或者說是驅趕出去，或者用手牽拉，無論是自己做還是指使他人。
『除余緣者』，指的是排除危難的情況。
『墮義如上』，墮罪的含義如前所述。
這裡面犯戒的相狀是怎樣的呢？如果比丘以嗔恚心，在僧寺中無論是自己驅趕，還是讓別人驅趕，牽拉此法中的比丘令其出去，都屬於犯戒。遇到八難（aṣṭāvipatti，指沒有機會修行佛法的八種障礙）等危難情況，都不算犯戒。此外，沒有犯戒的情況包括：初犯者，或者癡狂、心神錯亂、被痛苦煩惱所纏繞的人。
強惱觸他學處第十七
佛陀在室羅伐城逝多林給孤獨園說法。當時，具壽鄔陀夷去到眾多年輕比丘那裡勸誘他們說：『你們和我一起在人間辯論（vāda，辯論），降伏其他宗派，自己獲得名聲。』年輕比丘們各自去稟告師父，想要去辯論，詳細情況如前所述。乃至夜晚進入寺廟中，大聲呼喊讓人開門。那些比丘已經睡下，不肯為他開門，當時鄔陀夷就用腳踢門，導致溫堂（ushna-griha，取暖的房間）震動。當時，年輕比丘們一起商議說：『可以為他開門』
【English Translation】 English version: The Buddha was at the Jetavana Anāthapiṇḍika-ārāma (Jetavana Grove of Anathapindika, a monastery where the Buddha often stayed) in Śrāvastī (an ancient Indian city). At that time, there was a bhikṣu (Buddhist monk) living in an earthen cave dwelling. This bhikṣu was ill. As the sky was about to rain, five-colored clouds appeared. The bhikṣus, seeing this, told him, 'Venerable (āyuṣmat, a term of respect for senior monks)! You should quickly leave, as it is going to rain heavily, and the earthen dwelling might collapse.' At that time, the sick bhikṣu was unable to leave on his own due to his illness. The bhikṣus, fearing they would violate the precepts, did not dare to help him out. The heavy rain came, and the earthen cave collapsed, crushing the sick bhikṣu, who died as a result. The Buddha said, 'In such a dangerous situation, he should have been pulled out.' The Buddha told the bhikṣus, 'Previously, the rule was initially established; now, it is being opened up based on the circumstances. The śikṣāpada (precept) is being re-established, and it should be stated as follows: If a bhikṣu, out of anger and displeasure, pulls another bhikṣu out of a monastic dwelling, or causes another to pull him out, unless there is another reason, it is a pāyantika (a minor offense).'
'If a bhikṣu,' refers to Udayin (a person's name); the remaining meaning is as previously stated.
'Monastic dwelling' refers to the place where the Buddha's disciples reside.
'Pulling out' means either driving out, or pulling by hand, whether done by oneself or by instructing others.
'Unless there is another reason' refers to excluding dangerous situations.
'Offense' means the meaning of committing an offense is as previously stated.
What is the nature of the offense in this case? If a bhikṣu, with a mind of anger, whether personally or through others, drives or pulls a bhikṣu out of the monastery, causing him to leave, it constitutes an offense. Encountering the eight adversities (aṣṭāvipatti, eight conditions that prevent one from practicing the Dharma) or other dangerous situations is not considered an offense. Furthermore, there is no offense in the case of a first-time offender, or someone who is insane, mentally disturbed, or afflicted by pain and suffering.
The Seventeenth Training Rule on Forcibly Annoying Others
The Buddha was at the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī. At that time, the Venerable Udayin went to a group of young bhikṣus and encouraged them, saying, 'You and I should debate (vāda, debate) in the human realm, subdue other sects, and gain fame for ourselves.' The young bhikṣus each went to inform their teachers, wanting to go and debate, with the details as previously described. Even entering the monastery at night, shouting loudly to have the door opened. Those bhikṣus were already asleep and refused to open the door for him. At that time, Udayin kicked the door, causing the warm room (ushna-griha, a heated room) to shake. Then the young bhikṣus discussed together, saying, 'We can open the door for him.'
門，彼有大力恐當損壞眾僧堂舍。」遂與開門。彼便即入于少年床上縱身而倒，或有傷腹，或有損腰，或有損足，告言：「阿遮利耶！我痛！我痛！」告云：「若嫌痛者，自當出去。」少年議曰：「此有大力，若不出者當斷我命。」即便俱出露地而臥。於一夜中備受寒苦，既至天曉白言：「阿遮利耶！我今欲去。」問曰：「何之？」報言：「向室羅伐城。」報云：「且住！我當與汝瞻病所須。」廣說如前，乃至到室羅伐城具告苾芻，苾芻白佛。佛呵責已，告諸苾芻：「我今為制學處，應如是說：
「若復苾芻于僧住處，知諸苾芻先此處住，後來于中故相惱觸，于彼臥具若坐、若臥，作如是念：『彼若生苦自當避我去。』波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
知者，謂了其事。
苾芻先此處住者，謂此法中人先在此中而為止宿。
後來于中等者，謂是縱身強為坐臥。
彼嫌苦痛者，謂被惱不樂也。
自當避我去者，謂以此為緣不由余事。
波逸底迦，義如上。
此中犯相其事云何？若苾芻了知其事，如向所說乃至避我去者，皆得波逸底迦。
攝頌曰：
粗食及好食、 寒熱瓦盆利、 禪誦怖有無， 因斯共相惱。
爾時
【現代漢語翻譯】 現代漢語譯本 『門，那裡有個大力士，恐怕會損壞眾僧的堂舍。』於是就給他開了門。那大力士隨即進入，縱身倒在少年僧人的床上，有的傷了腹部，有的損了腰，有的傷了腳，（大力士）就說：『阿遮利耶（Achariya，老師）！我痛！我痛！』（少年僧人）說：『如果嫌痛，就自己出去。』少年僧人心想：『這人有大力氣，如果我不出去，他會要了我的命。』於是就一起出去，在露天地上睡覺。一夜之中飽受寒冷之苦，到了天亮就說：『阿遮利耶（Achariya，老師）！我現在要走了。』（少年僧人）問：『去哪裡？』（大力士）回答說：『去室羅伐城（Sravasti）。』（少年僧人）說：『先住下！我應當給你提供照看疾病所需的物品。』詳細情況如前所述，一直到室羅伐城（Sravasti），（少年僧人）把情況詳細地告訴了眾比丘，比丘們稟告了佛陀。佛陀呵斥之後，告訴眾比丘：『我現在制定學處，應當這樣說：』 『如果又有比丘在僧眾居住的地方，明知有比丘先住在這裡，後來故意去惱亂侵擾，在他們的臥具上或坐或臥，並且這樣想：『他們如果感到痛苦，自然會避開我離開。』犯波逸提迦（Payattika，一種罪名）。』 若複比丘者，指的是鄔陀夷（Udayi），其餘含義如上所述。 知者，指的是瞭解這件事。 比丘先此處住者，指的是在這個佛法團體中，先在這裡居住和過夜的人。 後來于中等者，指的是縱身強行坐臥。 彼嫌苦痛者，指的是被惱亂而不高興。 自當避我去者，指的是以此為緣由，而不是因為其他事情。 波逸提迦（Payattika，一種罪名），含義如上所述。 此中犯相的情況是怎樣的呢？如果比丘瞭解這件事，如前面所說，乃至（對方）避開我離開，都犯波逸提迦（Payattika，一種罪名）。 攝頌說： 粗食及好食，寒熱瓦盆利，禪誦怖有無，因斯共相惱。 爾時
【English Translation】 English version 『Venerable, there is a strong man there who might damage the Sangha's (community of monks) dwellings.』 Then he opened the door for him. The strong man then entered and threw himself onto the young monk's bed, some injured their abdomen, some damaged their waist, and some injured their feet. (The strong man) said, 『Achariya (Achariya, teacher)! I am in pain! I am in pain!』 (The young monk) said, 『If you dislike the pain, you should leave on your own.』 The young monk thought, 『This man has great strength; if I don't leave, he will take my life.』 Then they both went out and slept in the open ground. They suffered from the cold all night, and at dawn, (the strong man) said, 『Achariya (Achariya, teacher)! I want to leave now.』 (The young monk) asked, 『Where are you going?』 (The strong man) replied, 『To Sravasti (Sravasti).』 (The young monk) said, 『Stay here! I should provide you with what you need to take care of your illness.』 The details are as described before, all the way to Sravasti (Sravasti), (the young monk) told the Bhikkhus (monks) in detail, and the Bhikkhus (monks) reported to the Buddha. After the Buddha scolded them, he told the Bhikkhus (monks), 『I am now establishing a precept, which should be stated as follows:』 『If a Bhikkhu (monk) in a Sangha's (community of monks) dwelling, knowing that other Bhikkhus (monks) were dwelling there first, later deliberately harasses and intrudes, sitting or lying on their bedding, and thinks, 『If they feel pain, they will naturally avoid me and leave.』 commits a Payattika (Payattika, a type of offense).』 『If a Bhikkhu (monk)』 refers to Udayi (Udayi), and the rest of the meaning is as described above. 『Knowing』 refers to understanding the matter. 『Bhikkhus (monks) were dwelling there first』 refers to those who have been dwelling and staying overnight in this Dharma community first. 『Later deliberately』 refers to forcibly sitting or lying down. 『They dislike the pain』 refers to being annoyed and unhappy. 『They will naturally avoid me and leave』 refers to this being the reason, and not because of other matters. 『Payattika (Payattika, a type of offense)』 has the meaning as described above. What is the situation of committing an offense in this case? If a Bhikkhu (monk) understands the matter, as described earlier, and (the other person) avoids me and leaves, they all commit a Payattika (Payattika, a type of offense). The summary verse says: Coarse food and good food, cold and heat, clay pot benefits, meditation and recitation, fear of existence and non-existence, because of this, they harass each other. At that time
佛在室羅伐城逝多林給孤獨園。時具壽鄔陀夷至彼眾多少年苾芻處而勸喻曰：「汝等共我人間遊行。」廣說如上。將諸少年投寺寄宿，乃至各自洗足入溫堂中，共相謂曰：「我於今日啖粗惡食氣力稍劣，應可禪思。」即便加趺繫念而住。鄔陀夷夜入寺中，發聲大喚：「具壽！」時少年者聞其喚聲報云：「阿遮利耶！我等在溫堂中端心禪寂。」遂便入室而告之曰：「具壽！豈不佛說：『諸無知者不應修定，宜應且起誦習尊經。』」遂遣通宵冷地而坐強使誦經。時諸少年既受辛苦，曉而告曰：「阿遮利耶！我欲還歸。」問言：「欲向何處？」答言：「向室羅伐。」報云：「且住！我當與汝瞻病所須。」答云：「師主！我本無病，仁遣病生，況復有疾而能瞻養？」遂棄而去，乃至給園廣說如上。苾芻聞已具白世尊，乃至告諸苾芻：「若苾芻故惱他苾芻者，皆得墮罪。」
又緣起同前，于中別者，乃至時諸少年共相謂曰：「我等今日啖精妙食氣力豐足，應可房外隨意誦經。」即便習誦，乃至鄔陀夷見告言：「具壽！豈不佛說：『若不習定智慧不生，應入溫室坐禪繫念。』」遂令通夜跏趺而坐身體疲倦，既至曉已還逝多林，乃至佛告諸苾芻：「若苾芻故惱他苾芻者，皆得墮罪。」
又緣起同前，于中別者，乃至時諸
【現代漢語翻譯】 現代漢語譯本：佛陀在室羅伐城（Śrāvastī，印度古城名）的逝多林給孤獨園（Jetavana Anāthapiṇḍika-ārāma，祇園精舍）說法。當時，具壽鄔陀夷（Āyasmant Udayin，一位尊者）來到一群年輕的比丘那裡，勸導他們說：『你們和我一起在人間修行。』（內容如前所述）。他將這些少年比丘帶到寺院寄宿，直到他們各自洗完腳進入溫室，互相說道：『我們今天吃了粗糙的食物，氣力稍有不足，應該禪思。』於是便開始打坐，專注于內心。鄔陀夷夜裡進入寺院，大聲呼喚：『具壽！』那些少年聽到呼喚聲，回答說：『阿遮利耶（Ācārya，導師）！我們正在溫室裡專心禪定。』鄔陀夷便進入房間告訴他們說：『具壽！難道佛陀沒有說過：『那些沒有智慧的人不應該修習禪定，應該先起來誦讀尊經。』於是便讓他們在寒冷的地上坐了一整夜，強迫他們誦經。這些少年們受盡辛苦，天亮后說道：『阿遮利耶！我們想要回家。』鄔陀夷問：『想要去哪裡？』回答說：『回室羅伐城。』鄔陀夷說：『先住下！我應當給你們提供看病所需的。』回答說：『師父！我們本來沒有病，是您讓我們生了病，更何況我們有病了，您又能照顧我們嗎？』於是便離開了，（內容如前所述）。比丘們聽后，將此事稟告世尊，世尊告訴眾比丘：『如果比丘故意惱亂其他比丘，都將獲罪。』 又一事件，緣起與前相同，不同之處在於，這些少年比丘互相說道：『我們今天吃了精美的食物，氣力充沛，應該在房外隨意誦經。』於是便開始誦經，鄔陀夷看見后告訴他們說：『具壽！難道佛陀沒有說過：『如果不修習禪定，智慧就不會產生，應該進入溫室打坐，專注于內心。』於是便讓他們整夜跏趺而坐，身體疲憊不堪，天亮后回到了逝多林，世尊告訴眾比丘：『如果比丘故意惱亂其他比丘，都將獲罪。』 又一事件，緣起與前相同，不同之處在於，這些...
【English Translation】 English version: The Buddha was dwelling at the Jetavana Anāthapiṇḍika-ārāma (Jetavana Grove of Anathapindika) in Śrāvastī (ancient Indian city). At that time, the venerable Udayin (a respected monk) went to a group of young monks and exhorted them, saying, 'Practice with me in the human realm.' (as described above). He brought the young monks to stay at the monastery, until they had each washed their feet and entered the warm room, saying to each other, 'Today we ate coarse food, and our strength is slightly lacking; we should meditate.' Then they sat in the lotus position and focused their minds. Udayin entered the monastery at night and called out loudly, 'Venerable ones!' The young monks, hearing his call, replied, 'Ācārya (teacher)! We are in the warm room, concentrating on meditation.' Udayin then entered the room and told them, 'Venerable ones! Did the Buddha not say, 'Those who are ignorant should not practice meditation; they should first rise and recite the revered scriptures'?' He then made them sit on the cold ground all night, forcing them to recite the scriptures. The young monks, having suffered greatly, said in the morning, 'Ācārya! We want to return home.' Udayin asked, 'Where do you want to go?' They replied, 'To Śrāvastī.' Udayin said, 'Stay here! I will provide you with what you need for your illness.' They replied, 'Teacher! We were not sick originally; you have made us sick. How can you care for us when we are ill?' Then they left, (as described above). The monks, having heard this, reported it to the World Honored One, who told the monks, 'If a monk deliberately annoys another monk, he commits an offense.' Another incident, the origin of which is the same as before, except that the young monks said to each other, 'Today we ate fine food, and our strength is abundant; we should recite the scriptures outside the room at will.' Then they began to recite the scriptures, and Udayin, seeing them, told them, 'Venerable ones! Did the Buddha not say, 'If you do not practice meditation, wisdom will not arise; you should enter the warm room, sit in meditation, and focus your minds'?' He then made them sit in the lotus position all night, and their bodies were exhausted. When morning came, they returned to Jetavana. The World Honored One told the monks, 'If a monk deliberately annoys another monk, he commits an offense.' Another incident, the origin of which is the same as before, except that...
少年苾芻共相謂曰：「具壽！今時稍寒，共入溫堂可為止宿。」遂便入宿。鄔陀夷見告言：「具壽！何故入室？」白言：「時寒入室取暖。」報云：「具壽！汝熱處宿，恐染黃病。汝等多人若其病者，我獨云何能為瞻侍？汝可急出。」遂令露地而住，冷水遍灑以扇扇之，至明不睡。至天曉已還逝多林，乃至佛告諸苾芻：「若故惱他者，皆得墮罪。」
又緣起同前，于中別者，乃至少年共相告曰：「今時極熱，共入疏堂可為止宿。」即便入宿。鄔陀夷見告言：「具壽！何故疏室而臥？」白言：「時熱此處極涼。」報云：「汝涼處臥，或觸風得病，或痰癊傷寒，我復何能供侍汝等？」遂便入室總閉諸窗，為然炭火房門急掩，毛毯通覆縱身坐壓，令彼通夜不得眠睡。至天曉已還逝多林，乃至佛告諸苾芻：「若故惱他者，皆得墮罪。」
又緣起同前，時鄔陀夷勸諸少年人間遊行，若隨逐行者皆被惱亂，無復一人共之為伴。遂便單己遊歷人間，遇至一寺，於此寺中無大小行處。時諸苾芻夜有所須，各安瓦甕，至天曉已於外棄之。寺內苾芻共知鄔陀夷是惡行者，竟無苾芻喚入房宿。便作是念：「此諸黑缽不共我言，於今夜中自解躓頓。」即便旋升蹋道至第三層，見有瓦甕在處安置，便作是念：「此復豈是破瓦等耶？」
【現代漢語翻譯】 現代漢語譯本 一群年輕的比丘（Bhikkhu，佛教出家男眾）互相說道：『具壽（Ayushman，對年長僧侶的尊稱）！現在天氣有點冷，我們一起到溫室裡過夜吧。』於是他們就進去住了下來。鄔陀夷（Udayin，人名）看見后告訴他們說：『具壽！你們為什麼進入房間？』他們回答說：『因為天氣冷，所以進房間取暖。』鄔陀夷說：『具壽！你們在暖和的地方睡覺，恐怕會染上黃病（jaundice）。如果你們很多人都生病了，我一個人怎麼能照顧你們呢？你們趕快出去。』於是就讓他們在露天的地方住，用冷水到處潑灑，再用扇子扇他們，直到天亮都沒睡著。天亮后，他們回到了逝多林（Jetavana，祇園精舍），乃至佛陀（Buddha）告訴眾比丘：『如果故意惱亂他人，都會犯墮罪（Patimokkha，戒律）。』
又一個緣起和前面一樣，不同的是，這群年輕人互相說道：『現在天氣很熱，我們一起到涼堂里過夜吧。』於是他們就進去了。鄔陀夷看見后告訴他們說：『具壽！你們為什麼在涼堂里睡覺？』他們回答說：『因為天氣熱，這裡非常涼爽。』鄔陀夷說：『你們在涼爽的地方睡覺，可能會著涼生病，或者痰多傷寒，我又怎麼能供養侍候你們呢？』於是就把房間的門窗全部關上，點燃炭火，把房門緊緊地關上，用毛毯蓋住，縱身坐在上面壓著，讓他們整夜都無法入睡。天亮后，他們回到了逝多林，乃至佛陀告訴眾比丘：『如果故意惱亂他人，都會犯墮罪。』
又一個緣起和前面一樣，當時鄔陀夷勸說那些年輕人在人間遊歷，如果跟隨他一起修行的人都會被他惱亂，沒有一個人願意和他做伴。於是他就獨自一人遊歷人間，來到一座寺廟，這座寺廟裡沒有大小便的地方。當時眾比丘晚上有需要，就各自用瓦罐接住，天亮后就拿到外面倒掉。寺廟裡的比丘都知道鄔陀夷是個惡行之人，沒有比丘邀請他到房間里睡覺。他便心想：『這些黑缽（指比丘）不和我說話，今天晚上我要讓他們自己絆倒。』於是就轉身上了樓梯，到了第三層，看見到處都放著瓦罐，便心想：『這些難道是破瓦之類的東西嗎？』
【English Translation】 English version A group of young Bhikkhus (Buddhist monks) said to each other: 'Ayushman (Venerable Sir, term of respect for senior monks)! It's a bit cold now, let's go to the warm hall to spend the night.' So they went in and stayed. Udayin (name of a person) saw them and said: 'Ayushman! Why are you entering the room?' They replied: 'Because it's cold, we're coming in to warm up.' Udayin said: 'Ayushman! If you sleep in a warm place, I'm afraid you'll get jaundice. If many of you get sick, how can I take care of you alone? You must go out immediately.' So he made them stay in the open air, sprinkled cold water all over them, and fanned them with a fan, so that they couldn't sleep until dawn. At dawn, they returned to Jetavana (a famous Buddhist monastery), and the Buddha (the enlightened one) told the Bhikkhus: 'If anyone deliberately annoys others, they will commit a Patimokkha (offense against monastic rules).'
Another story begins the same way, but the difference is that the young men said to each other: 'It's very hot now, let's go to the cool hall to spend the night.' So they went in. Udayin saw them and said: 'Ayushman! Why are you sleeping in the cool hall?' They replied: 'Because it's hot, it's very cool here.' Udayin said: 'If you sleep in a cool place, you may catch a cold, or get phlegm and a cold. How can I provide for you?' So he closed all the doors and windows of the room, lit a charcoal fire, closed the door tightly, covered it with a blanket, and sat on it, preventing them from sleeping all night. At dawn, they returned to Jetavana, and the Buddha told the Bhikkhus: 'If anyone deliberately annoys others, they will commit a Patimokkha.'
Another story begins the same way. At that time, Udayin persuaded the young men to travel in the human world. If those who followed him to practice would be annoyed by him, no one would be willing to be with him. So he traveled alone in the human world and came to a temple where there was no place for urination or defecation. At that time, the Bhikkhus needed to relieve themselves at night, so they each used a clay pot to hold it, and took it outside to pour it out at dawn. The Bhikkhus in the temple all knew that Udayin was an evil person, and no Bhikkhu invited him to sleep in the room. He thought to himself: 'These black bowls (referring to the monks) don't talk to me, tonight I'm going to make them stumble.' So he turned and went up the stairs to the third floor, and saw clay pots placed everywhere, and thought to himself: 'Are these broken tiles or something?'
遂以足指夾棄于外。苾芻夜起欲大小便，覓彼瓦甕無一可得，遂于上層通水之處棄其不凈。及至天明諸信心輩梵志居士來入寺中，禮拜虔誠巡觀房宇。時鄔陀夷告諸人曰：「汝等當觀黑缽之類恒為惡行穢污僧田，于寺上層棄其不凈。」諸俗人等聞生嫌賤。時諸苾芻具以白佛，佛言：「若諸苾芻故心惱他者，皆得墮罪。」
又緣起同前，時鄔陀夷既無伴侶，獨遊人間至一寺所。時諸苾芻知其惡行，竟無一人喚入停息。鄔陀夷即作是念：「我今宜可別設方便惱彼寺僧，令諸黑缽知我鄔陀夷是難欺人。」即便多服瀉藥在溫堂中隨處便利，如世尊說：「諸有病者應須瞻侍。」寺中所有耆老苾芻皆來問疾，問言：「四大何如？」答曰：「困弱。」時老苾芻暫相問已，即便欲出，報云：「老宿可住片時。」彼既暫留即還欲出，如是至三，耆年報曰：「鄔陀夷！汝欲故心惱亂於我。」答曰：「我入寺內仁不共語，暫時佇立何事辭勞？」苾芻白佛，佛言：「若諸苾芻故心惱他者，皆得墮罪。」
又緣起同前，廣說如上，乃至鄔陀夷到一寺中，多有苾芻修習靜慮。時彼諸人知鄔陀夷是惡行者，無人共語。時鄔陀夷見斯事已生惱害心，然此寺院始起半功，時鄔陀夷便往詣彼造寺人處，報云：「長者！既有信心造寺，何不早成？
【現代漢語翻譯】 現代漢語譯本 於是（鄔陀夷）用腳趾夾住（糞便）丟棄到外面。一位比丘晚上起來想要大小便，尋找瓦罐卻一個也找不到，便在上層通水的地方傾倒不凈之物。等到天亮，許多有信心的婆羅門和居士來到寺廟中，虔誠地禮拜並巡視僧房。當時鄔陀夷告訴眾人說：『你們應當看看這些黑缽之類的人，總是做惡行，玷污僧田，在寺廟上層傾倒不凈之物。』這些俗人聽了之後心生厭惡。當時眾比丘將此事稟告佛陀，佛陀說：『如果諸位比丘故意惱亂他人，都將獲罪。』
又，事情的起因與之前相同。當時鄔陀夷沒有同伴，獨自遊蕩人間，來到一座寺廟。當時眾比丘知道他的惡行，竟然沒有一個人邀請他進去休息。鄔陀夷於是心想：『我現在應該另外想個辦法來惱亂這座寺廟的僧人，讓這些黑缽知道我鄔陀夷是難以欺騙的人。』他便大量服用瀉藥，在溫室中隨處便利，正如世尊所說：『有病人應當需要照顧。』寺廟中所有年長的比丘都來問候他的病情，問道：『四大（地、水、火、風）如何？』他回答說：『困頓虛弱。』當時老比丘們簡單地問候之後，便要離開，（鄔陀夷）說道：『老法師可以稍微停留片刻。』他們稍微停留後又要離開，如此反覆三次，老比丘說道：『鄔陀夷！你想要故意惱亂我們。』他回答說：『我進入寺廟，你們不與我說話，我只是暫時站立，為何說我打擾你們？』比丘們稟告佛陀，佛陀說：『如果諸位比丘故意惱亂他人，都將獲罪。』
又，事情的起因與之前相同，詳細情況如上所述，乃至鄔陀夷來到一座寺廟中，那裡有很多比丘在修習禪定。當時那些人知道鄔陀夷是惡行之人，沒有人與他交談。當時鄔陀夷看到這種情況，心生惱害，然而這座寺院才開始建造了一半，當時鄔陀夷便前往拜訪建造寺院的人，說道：『長者！既然有信心建造寺院，為何不早點完成？』
【English Translation】 English version Thereupon, he (Udayin) used his toe to clamp and discard (the excrement) outside. A Bhikshu arose at night wanting to relieve himself, but could not find a single earthenware pot, so he discarded his impurity at the water passage on the upper level. When dawn arrived, many faithful Brahmins and laymen entered the temple, prostrating reverently and inspecting the chambers. At that time, Udayin told the people, 'You should observe how these black bowls constantly commit evil deeds, defiling the Sangha's field, discarding their impurity on the upper level of the temple.' Upon hearing this, the laypeople felt disgusted. The Bhikshus then reported this matter to the Buddha, who said, 'If any Bhikshus intentionally disturb others, they will all incur offenses.'
Again, the circumstances are the same as before. At that time, Udayin, having no companions, wandered alone until he reached a temple. The Bhikshus, knowing his evil deeds, did not invite him in to rest. Udayin then thought, 'I should devise another way to trouble the monks of this temple, so that these black bowls know that I, Udayin, am not easily deceived.' He then took a large dose of laxatives and relieved himself everywhere in the warm room, as the World Honored One said, 'Those who are sick should be cared for.' All the elderly Bhikshus in the temple came to inquire about his illness, asking, 'How are the four elements (earth, water, fire, and wind)?' He replied, 'Weak and exhausted.' After the elderly Bhikshus briefly inquired, they were about to leave, (Udayin) said, 'Elder, please stay for a moment.' After they stayed for a moment, they were about to leave again, and this happened three times. The elderly Bhikshu said, 'Udayin! You want to intentionally disturb us.' He replied, 'I entered the temple, and you did not speak to me. I am only standing here temporarily, why do you say I am bothering you?' The Bhikshus reported to the Buddha, who said, 'If any Bhikshus intentionally disturb others, they will all incur offenses.'
Again, the circumstances are the same as before, described in detail as above, until Udayin arrived at a temple where many Bhikshus were practicing meditation. At that time, those people knew that Udayin was an evil-doer, and no one spoke to him. When Udayin saw this, he became annoyed. However, this temple had only been half-built. At that time, Udayin went to visit the person who was building the temple and said, 'Elder! Since you have faith to build a temple, why not complete it sooner?'
豈不佛說：
「『若勤修善時， 罪惡心不起； 于福不勤者， 心便造諸惡。』」
長者聞已告苾芻曰：「聖者！我今多有財物，此處匠者卒不可求。」報云：「長者！世尊有教：『若營作處苾芻助成。』」長者曰：「若共助成，斯為甚善。」鄔陀夷曰：「我當相助。」即便歸寺打揵稚已自為作業。如佛所教若聞揵稚眾僧應集。眾既總集，見鄔陀夷自擎磚墼，時諸苾芻亦共擎持，悉皆竟日執作不休，共相謂曰：「具壽！昔來此寺皆勤習定，豈謂今日盡共營勞，我等舍茲詣室羅伐。」彼諸舊人見客苾芻至各唱：「善來！」告言：「具壽！我聞彼寺皆並修禪，久愿往彼隨喜相見。仁有何事廢修靜慮得至此耶？」客苾芻報曰：「往時彼寺皆勤習定，至於今日盡共營勞。」問曰：「何意如此？」答曰：「由鄔陀夷遣令如此。」具以事告，時諸苾芻以事白佛，佛言：「若諸苾芻故心惱他者皆，得墮罪。」
又緣起同前，乃至鄔陀夷到一寺中，多有苾芻誦習為業，見鄔陀夷皆不共語。寺未成就，廣說乃至告彼寺主，令諸苾芻盡日營作，皆舍而去往至給園。苾芻白佛，佛言：「得罪同前。」
又緣起同前，乃至鄔陀夷到一寺中，當爾之時寺有賊怖。時諸苾芻見鄔陀夷來，知其惡行皆不共語。時鄔陀夷
【現代漢語翻譯】 現代漢語譯本：佛陀不是說過嗎： 『如果勤奮地修習善行，罪惡的念頭就不會生起； 對於善行不勤奮的人，內心就會造作各種惡業。』
長者聽后告訴比丘（bhiksu，佛教出家男眾）說：『聖者！我現在有很多財物，但是這裡的工匠一時無法找到。』比丘回答說：『長者！世尊（釋迦牟尼佛的尊稱）有教導：如果營建場所，比丘應當幫助完成。』長者說：『如果能共同幫助完成，那就太好了。』鄔陀夷（Udayi，人名，一位比丘）說：『我應當相助。』隨即回到寺廟敲打犍稚（ghantha，召集僧眾的法器），然後自己開始工作。按照佛陀的教導，如果聽到犍稚的聲音，眾僧應當集合。大家集合后，看到鄔陀夷親自搬運磚塊，當時其他的比丘也一起搬運，整天都在工作沒有休息，互相說道：『具壽（ayusmat，對年長比丘的尊稱）！過去這座寺廟一直勤奮地修習禪定，哪裡想到今天竟然一起勞作，我們離開這裡去室羅伐悉底（Sravasti，古印度城市）吧。』那些原來的僧人看到新來的比丘，都招呼說：『歡迎！』告訴他們說：『具壽！我聽說那座寺廟都在一同修習禪定，很久以來就想去那裡隨喜相見。你們有什麼事放棄修習禪定而來到這裡呢？』新來的比丘回答說：『過去那座寺廟一直勤奮地修習禪定，到了今天卻一起勞作。』問道：『為什麼會這樣呢？』回答說：『因為鄔陀夷命令這樣做的。』詳細地把事情告訴了他們，當時那些比丘把這件事稟告了佛陀，佛陀說：『如果那些比丘故意惱亂他人，都屬於犯戒。』
又一個因緣和前面一樣，直到鄔陀夷來到一座寺廟中，那裡有很多比丘以誦習為業，看到鄔陀夷都不和他說話。寺廟還沒有建成，詳細經過和前面一樣，直到他告訴那座寺廟的住持，讓那些比丘整天都在勞作，大家都捨棄寺廟離開了，前往給孤獨園（Jetavana，又稱祇園精舍，釋迦牟尼佛說法的重要場所）。比丘把這件事稟告佛陀，佛陀說：『犯的罪和前面一樣。』
又一個因緣和前面一樣，直到鄔陀夷來到一座寺廟中，當時寺廟裡有盜賊的威脅。當時那些比丘看到鄔陀夷來了，知道他的惡行，都不和他說話。當時鄔陀夷
【English Translation】 English version: Did the Buddha not say: 『If one diligently cultivates good deeds, evil thoughts will not arise; If one is not diligent in good deeds, the mind will create all kinds of evil.』
Having heard this, the householder said to the bhikshu (Buddhist monk): 『Venerable one! I have much wealth now, but craftsmen are not readily available here.』 The bhikshu replied: 『Householder! The World-Honored One (a respectful title for Shakyamuni Buddha) has taught: If a construction site is being managed, bhikshus should help to complete it.』 The householder said: 『If we can help together to complete it, that would be excellent.』 Udayi (a personal name, a bhikshu) said: 『I shall assist.』 Immediately he returned to the monastery, struck the ghantha (a bell used to summon the sangha), and began working himself. According to the Buddha's teaching, if the sound of the ghantha is heard, the sangha should assemble. Once everyone had gathered, they saw Udayi carrying bricks himself. At that time, the other bhikshus also carried them together, working all day without rest, saying to each other: 『Ayusmat (a term of respect for senior bhikshus)! In the past, this monastery diligently practiced meditation, but who would have thought that today we would all be laboring together? Let us leave here and go to Sravasti (an ancient Indian city).』 Those original monks, seeing the newly arrived bhikshus, greeted them, saying: 『Welcome!』 They told them: 『Ayusmat! I have heard that that monastery is practicing meditation together, and I have long wished to go there to rejoice and meet you. What has caused you to abandon the practice of meditation and come here?』 The newly arrived bhikshus replied: 『In the past, that monastery diligently practiced meditation, but today they are all laboring together.』 They asked: 『Why is it like this?』 They replied: 『It is because Udayi ordered it to be so.』 They told them the details of the matter. At that time, those bhikshus reported this matter to the Buddha. The Buddha said: 『If those bhikshus deliberately disturb others, they are all guilty of offenses.』
Another story arises similarly to the previous one, until Udayi arrives at a monastery where many bhikshus are engaged in recitation. Seeing Udayi, they do not speak to him. The monastery is not yet completed. The details are as before, until he tells the abbot of that monastery to have those bhikshus labor all day. Everyone abandons the monastery and leaves, going to Jetavana (also known as the Gethavana Vihara, an important place where Shakyamuni Buddha taught). The bhikshus reported this matter to the Buddha. The Buddha said: 『The offense is the same as before.』
Another story arises similarly to the previous one, until Udayi arrives at a monastery. At that time, the monastery is threatened by thieves. At that time, those bhikshus, seeing Udayi arrive, know of his evil deeds and do not speak to him. At that time, Udayi
見是事已遂相惱亂，至日暮時大開寺門，當閫而立。時授事人報云：「大德！勿當門立，我欲掩扉。」答曰：「汝之房戶自可牢閉，大眾之門何干汝事？」時諸苾芻通宵大怖不得睡眠。苾芻白佛，佛言：「故心惱他，皆得墮罪。」
又緣起同前，乃至鄔陀夷到寺中，寺無賊怖夜多開門。時苾芻出寺便利，時鄔陀夷見其不語便生忿怒，遂牢閉其門當閫而臥。時諸苾芻夜須便利，報云：「大德！勿復當閫，我出便利。」答言：「具壽！于汝房中穿墻而出，我行疲極，誰能為起！」時諸苾芻既無出處，或在檐前或門屋下或水竇處，或在中庭而棄不凈。至天明已諸信心者入寺禮拜，時鄔陀夷見而告曰：「仁等看此黑缽之類，每於寺中糞穢狼籍，仙人居處豈合如此！」作是語時令諸俗徒共生嫌賤。諸苾芻白佛，佛言：「若苾芻故心惱他苾芻者，皆得波逸底迦罪。」又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第二十九 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十
三藏法師義凈奉 制譯
故放身坐臥脫腳床學處第十八
爾時薄伽梵在室羅伐城逝多林給孤獨園。時具壽鄔波難陀至彼眾多少年苾芻處勸
【現代漢語翻譯】 現代漢語譯本 見到事情已經發生，他們互相惱亂，直到日落時分，才大開寺門，站在門檻處。當時負責授事的人報告說：『大德（Dàdé，尊稱，意為有德之人）！請不要站在門口，我想關門。』回答說：『你自己的房間可以牢牢關好，大眾的門與你何干？』當時各位苾芻（Bìchú，比丘的另一種音譯）整夜都非常害怕，無法入睡。苾芻稟告佛陀，佛陀說：『故意惱亂他人，都會犯墮罪。』
又一個緣起與之前相同，乃至鄔陀夷（Wūtuóyí）來到寺中，寺中沒有盜賊的恐懼，所以夜晚經常開著門。當時有苾芻出寺方便，鄔陀夷見他不說話便心生憤怒，於是牢牢地關上門，躺在門檻處睡覺。當時各位苾芻夜裡需要方便，報告說：『大德！請不要再躺在門檻處，我要出去方便。』回答說：『具壽（Jùshòu，對年長比丘的尊稱）！你可以在你的房間里穿墻而出，我行走疲憊，誰能為我起身！』當時各位苾芻既沒有出去的地方，有的在屋檐前，有的在門屋下，有的在水溝處，有的在中庭排泄不凈之物。到了天亮，各位有信心的居士進入寺廟禮拜，鄔陀夷看見后告訴他們說：『你們看看這些黑缽（hēibō，指比丘）之類的人，經常在寺廟中糞穢狼藉，仙人居住的地方怎麼能這樣！』說這些話的時候，讓各位俗人都對他產生了嫌棄和輕賤之心。各位苾芻稟告佛陀，佛陀說：『如果苾芻故意惱亂其他苾芻，都會犯波逸提迦（bāyìtíjiā）罪。』又沒有犯戒的情況，指的是最初犯戒的人，或者癡狂、心亂、被痛苦煩惱所纏繞的人。
《根本說一切有部毗奈耶》卷第二十九 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第三十
三藏法師義凈（Yìjìng）奉 制譯
故意放縱身體坐臥、脫腳床學處第十八
當時，薄伽梵（Bóqié fàn，佛的稱號，意為世尊）在室羅伐城（Shìluófá chéng）的逝多林（Shìduōlín）給孤獨園（Jídúgūyuán）。當時，具壽（Jùshòu，對年長比丘的尊稱）鄔波難陀（Wūbōnántuó）來到那些眾多少年苾芻（Bìchú，比丘的另一種音譯）處勸說
【English Translation】 English version Seeing that the matter had already occurred, they troubled each other. When it was dusk, they opened the temple gate wide and stood at the threshold. At that time, the person in charge reported, 'Venerable Sir (Dàdé, a respectful title meaning virtuous one)! Please do not stand at the door, I want to close it.' He replied, 'Your own room can be securely closed, what does the gate of the assembly have to do with you?' At that time, all the Bhikshus (Bìchú, another transliteration of Bhikkhu) were very frightened all night and could not sleep. The Bhikshus reported to the Buddha, and the Buddha said, 'Intentionally troubling others will result in a transgression.'
Another story begins similarly to the previous one, until Udayin (Wūtuóyí) arrived at the temple. Because there was no fear of thieves in the temple, the gate was often left open at night. At that time, a Bhikshu went out of the temple to relieve himself. When Udayin saw that he did not speak, he became angry, so he firmly closed the gate and lay down to sleep at the threshold. At that time, the Bhikshus needed to relieve themselves at night and reported, 'Venerable Sir! Please do not lie at the threshold, I need to go out to relieve myself.' He replied, 'Ayushman (Jùshòu, a respectful term for senior Bhikkhus)! You can break through the wall in your room to get out. I am exhausted from walking, who can get up for me!' At that time, the Bhikshus had nowhere to go out, some relieved themselves in front of the eaves, some under the door, some in the water drain, and some in the middle courtyard. When it dawned, the faithful laypeople entered the temple to worship. When Udayin saw this, he told them, 'Look at these people like black bowls (hēibō, referring to Bhikkhus), they often leave filth and mess in the temple. How can a place where immortals live be like this!' When he said these words, he caused all the laypeople to feel disgusted and contemptuous towards them. The Bhikshus reported to the Buddha, and the Buddha said, 'If a Bhikshu intentionally troubles another Bhikshu, he commits a Pāyantika (bāyìtíjiā) offense.' There is no offense for the first offender, or for those who are insane, mentally disturbed, or afflicted by pain and suffering.
Vinaya of the Mūlasarvāstivāda, Volume 29 Taisho Tripitaka Volume 23, No. 1442, Vinaya of the Mūlasarvāstivāda
Vinaya of the Mūlasarvāstivāda, Volume 30
Translated under imperial decree by the Tripiṭaka Master Yijing (Yìjìng)
The Eighteenth Training Rule on Intentionally Relaxing the Body in Sitting and Lying Down, and Removing Feet from the Bed
At that time, the Bhagavan (Bóqié fàn, title of the Buddha, meaning World-Honored One) was in the Jeta Grove (Shìduōlín) in Śrāvastī (Shìluófá chéng), at Anāthapiṇḍika's Park (Jídúgūyuán). At that time, the Ayushman (Jùshòu, a respectful term for senior Bhikkhus) Upananda (Wūbōnántuó) went to the place where many young Bhikshus (Bìchú, another transliteration of Bhikkhu) were and exhorted them.
喻曰：「汝等共我人間遊行，必當降伏他宗自獲名稱。汝等若欲讀誦禪思，及以衣食病緣所須皆令無闕。」時諸少年雖聞此勸，共知鄔波難陀稟性惡行不堪共居，竟無一人許共同去。時有乞食苾芻聞其覓伴，遂告鄔波難陀曰：「我共大德人間遊行。」有同行人報乞食者曰：「此鄔波難陀為人惡行，汝今隨去必遭惱觸。」遂報同梵行者曰：「我滿十夏不依止他，亦不就彼求受學業，彼於我處欲何所為？」知識報曰：「不相用語，后自當知。」不受勸言遂與同去，出至界外。時鄔波難陀報云：「乞食者汝可為我擎持衣袋，吾年衰朽且宜相助。」乞食者答曰：「大德！豈可不見佛法僧寶勝妙福田持以奉施，而多畜此生惱物耶？」報乞食者曰：「我遣擎物汝不肯持，亦未乖理。然汝非我二師輒相呵責，斯豈合耶？」時鄔波難陀便作是念：「此乞食者未須與語，且忍共去後自當知。」遂漸遊行至一聚落，即于林外詣井池邊俱共憩息。村中有寺打揵稚聲，時乞食者既聞聲已報言：「大德！寺鳴揵稚，我欲往看。」報言：「具壽！此乃多是黑缽之類懶修善品，鳴捶集僧別有作務，我等既疲道路誰能共彼執作？」乞食者曰：「或是分利揵稚，我既及界理合得之。」鄔波難陀曰：「汝宜可去，若是分利揵稚者亦取我分。」答云：「如是。
【現代漢語翻譯】 現代漢語譯本：鄔波難陀說：『你們如果和我一起去人間教化，必定能夠降伏其他宗派，自己獲得名聲。你們如果想要讀誦經典、禪思，以及衣食醫藥等生活所需，我都不會讓你們缺乏。』當時那些少年雖然聽了這些勸說，但都知道鄔波難陀（Upānanda，人名，意為歡喜近）稟性惡劣，行為不端，不堪與他共同生活，所以沒有一個人答應和他一起去。當時有個乞食的比丘（Bhiksu，佛教出家男眾）聽到他在找同伴，就告訴鄔波難陀說：『我願意和大德一起去人間教化。』有個同行的人告訴這個乞食者說：『這個鄔波難陀為人惡劣，你現在跟他去，必定會遭到惱害。』於是（乞食者）告訴那個同修梵行的人說：『我滿了十年，不依止他人，也不向他求學，他能對我做什麼呢？』知情的人告訴他說：『現在不聽勸告，以後自然會知道。』（乞食者）不聽勸告，就和他一起去了，出了國界。當時鄔波難陀說：『乞食者，你可以為我拿著衣袋，我年老體衰，應該互相幫助。』乞食者回答說：『大德！難道沒有看見佛法僧三寶（Buddha，Dharma，Sangha，佛教三寶）是殊勝的福田，應該拿著（財物）去奉獻佈施，而要多儲存這些讓人產生煩惱的東西呢？』鄔波難陀告訴乞食者說：『我讓你拿東西，你不肯拿，也算不上違背道理。然而你不是我的老師，卻來呵斥我，這難道合適嗎？』當時鄔波難陀就想：『這個乞食者，暫時不用和他爭辯，先忍耐著和他一起去，以後自然會知道。』於是他們逐漸地來到一個村落，就在林子外面，到井邊和水池邊一起休息。村中有寺廟敲打揵稚（Ghandi，寺廟中召集僧眾的法器）的聲音，當時乞食者聽到聲音后就說：『大德！寺廟敲打揵稚，我想去看看。』鄔波難陀說：『具壽（Ayusmat，對僧侶的尊稱）！這裡大多是些黑缽之類的人，懶於修行善法，敲打揵稚是爲了召集僧眾去做其他事務，我們已經疲憊不堪，誰能和他們一起勞作呢？』乞食者說：『或許是分配利益的揵稚，我已經到了界內，理應得到一份。』鄔波難陀說：『你可以去，如果是分配利益的揵稚，也取我一份。』（乞食者）回答說：『好的。』
【English Translation】 English version: Upānanda said: 'If you go with me to teach in the human realm, you will surely be able to subdue other sects and gain fame for yourselves. If you wish to recite scriptures, meditate, and have your needs for clothing, food, medicine, and other necessities met, I will not let you lack anything.' At that time, although those young men heard these exhortations, they all knew that Upānanda (name, meaning 'joyful near') was of a wicked nature and behaved improperly, making him unsuitable to live with, so not one of them agreed to go with him. At that time, a mendicant Bhiksu (Buddhist monk) heard that he was looking for a companion, and said to Upānanda: 'I am willing to go with the venerable one to teach in the human realm.' A fellow traveler told the mendicant: 'This Upānanda is of wicked character, and if you go with him now, you will surely be annoyed.' Thereupon, (the mendicant) told that fellow practitioner: 'I have completed ten years, and I do not rely on others, nor do I seek to learn from him. What can he do to me?' The knowledgeable one told him: 'If you do not heed the advice now, you will naturally know later.' (The mendicant) did not heed the advice and went with him, leaving the border. At that time, Upānanda said: 'Mendicant, you can carry my robe bag for me. I am old and frail, and we should help each other.' The mendicant replied: 'Venerable one! Have you not seen that the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism) are supreme fields of merit, and that one should take (offerings) to dedicate and give alms, rather than store up these things that cause affliction?' Upānanda told the mendicant: 'I asked you to carry something, and you refused to carry it, which is not unreasonable. However, you are not my teacher, yet you scold me. Is this appropriate?' At that time, Upānanda thought: 'There is no need to argue with this mendicant for now. I will endure and go with him, and he will naturally know later.' Thereupon, they gradually arrived at a village, and just outside the forest, they rested together by a well and a pond. In the village, there was the sound of a Ghandi (a temple instrument used to summon monks) being struck in a temple. At that time, the mendicant heard the sound and said: 'Venerable one! The temple is striking the Ghandi, and I want to go and see.' Upānanda said: 'Reverend one! These are mostly people of the black bowl type, lazy in cultivating good deeds. Striking the Ghandi is to gather the monks to do other tasks. We are already exhausted from the road, who can work with them?' The mendicant said: 'Perhaps it is a Ghandi for distributing benefits. I have already reached the border and should receive a share.' Upānanda said: 'You can go, and if it is a Ghandi for distributing benefits, take my share as well.' (The mendicant) replied: 'As you wish.'
」遂至寺中問知乃是分臥具揵稚。主人苾芻報云：「阿瑜率漫宜受臥具。」報言：「我有大者亦為受不？」問：「彼是誰？」報云：「是大德鄔波難陀。」答曰：「彼人眾所識知，亦為取分。」即便兩人臥具皆悉受之。時鄔波難陀在於井處，廣問諸人兼為說法，具如前說。諸人既散，時景將曛，便入寺中高聲大喚。彼乞食者在閣下房閉戶而臥，聞喚聲已報言：「大德何為高聲？我于上房已為敷置眠臥之具，及洗足物，並在一邊，就彼應臥。」報言：「乞食者可為開房，欲有商度。」彼作是念：「若容入房，乃至天明言未能了，我今宜臥不與開門。」報言：「大德！我行疲極無暇商量，設有平章待至天曉。」時鄔波難陀知其意止不為開門，即向上房洗足入室，問曰：「得涂足油，安在何處？」報曰：「近在床邊。」鄔波難陀善知聲相，觀其臥處即移床腳，安彼頭邊放身而坐。令床腳脫打破彼頭，報云：「大德！打破我頭，極為苦痛。」鄔波難陀報云：「乞食者何故頭破？」彼作是念：「我若苦言，或容更打。」即默爾而住。至天曉已便往就別。報言：「大德！我今欲去。」問曰：「汝欲何之？」答曰：「向室羅伐城。」報云：「且住！我當給汝病藥所須。」答言：「大德！我本無病，故破我頭；設更有疾，豈能瞻養？」
【現代漢語翻譯】 現代漢語譯本 於是他們來到寺廟，詢問后得知這是分配臥具的犍稚（寺廟中負責分配物品的人）。主人苾芻（出家人）說：『阿瑜率漫（尊者名）應該接受臥具。』阿瑜率漫問道：『如果我有一個更大的臥具，也可以接受嗎？』苾芻問：『那個人是誰？』阿瑜率漫回答：『是大德鄔波難陀（尊者名）。』苾芻回答說：『那個人大家都認識，也為他取一份吧。』於是兩個人的臥具都被接受了。當時，鄔波難陀在井邊，廣泛地向人們詢問，併爲他們說法，就像之前說的那樣。人們散去後，天色將晚，鄔波難陀便進入寺廟，高聲大喊。那個乞食者在樓下的房間里關著門睡覺，聽到喊聲后回答說：『大德，您為何如此高聲？我在樓上的房間里已經為您準備好了睡覺的用具，以及洗腳的東西，都放在一邊了，您應該去那裡睡覺。』鄔波難陀說：『乞食者，可以打開房門嗎？我想和你商量一些事情。』乞食者心想：『如果讓他進入房間，即使到天亮也說不完，我現在應該睡覺，不要給他開門。』於是回答說：『大德！我走得很疲憊，沒有時間商量，如果有事情要商量，等到天亮再說吧。』當時，鄔波難陀知道他不想開門，就直接上樓洗腳進入房間，問道：『涂腳的油在哪裡？』乞食者回答說：『就在床邊。』鄔波難陀很會聽聲音辨別方位，觀察到他睡覺的地方，就移動床腳，放在他的頭邊，然後放身坐下。結果床腳脫落，打破了他的頭，乞食者說：『大德！您打破了我的頭，非常痛苦。』鄔波難陀說：『乞食者，你為什麼頭破了？』乞食者心想：『如果我說很痛苦，或許會再被打。』於是默默地不說話。到了天亮，他就離開了。他說：『大德！我現在要走了。』鄔波難陀問：『你要去哪裡？』乞食者回答說：『去室羅伐城（地名）。』鄔波難陀說：『先住下！我應該給你治病的藥物。』乞食者回答說：『大德！我本來沒有病，是您打破了我的頭；如果我真的生病了，您怎麼會照顧我呢？』
【English Translation】 English version Then they arrived at the temple and, upon inquiring, learned that it was the distribution of bedding by the Ghandi (person in charge of distributing items in the temple). The host Bhikshu (monk) said, 'Ayusmat (name of a venerable one) should receive bedding.' Ayusmat asked, 'If I have a larger bedding, can it also be accepted?' The Bhikshu asked, 'Who is that?' Ayusmat replied, 'It is the great virtuous Upananda (name of a venerable one).' The Bhikshu replied, 'That person is known to all, let's take a share for him as well.' So the bedding for both of them was accepted. At that time, Upananda was at the well, widely inquiring of people and expounding the Dharma for them, as described earlier. After the people dispersed, as dusk approached, Upananda entered the temple and shouted loudly. The beggar, who was sleeping in the room downstairs with the door closed, heard the shouting and replied, 'Great virtuous one, why are you shouting so loudly? I have already prepared sleeping arrangements for you in the upstairs room, as well as things for washing your feet, all placed on one side; you should go there to sleep.' Upananda said, 'Beggar, can you open the door? I want to discuss something with you.' The beggar thought, 'If I let him into the room, I won't be able to finish talking even by dawn; I should sleep now and not open the door for him.' So he replied, 'Great virtuous one! I am very tired from walking and have no time to discuss anything; if there is anything to discuss, wait until dawn.' At that time, Upananda knew that he did not want to open the door, so he went upstairs directly, washed his feet, and entered the room, asking, 'Where is the oil for applying to the feet?' The beggar replied, 'It's near the bed.' Upananda, being skilled at discerning sounds and directions, observed where he was sleeping, moved the bed leg, placed it near his head, and then sat down heavily. As a result, the bed leg came off and broke the beggar's head. The beggar said, 'Great virtuous one! You broke my head, it is very painful.' Upananda said, 'Beggar, why is your head broken?' The beggar thought, 'If I say it is painful, perhaps I will be beaten again.' So he remained silent. At dawn, he left. He said, 'Great virtuous one! I am leaving now.' Upananda asked, 'Where are you going?' The beggar replied, 'To Sravasti (name of a city).' Upananda said, 'Stay here! I should give you the medicine you need for your illness.' The beggar replied, 'Great virtuous one! I was not sick to begin with, you broke my head; if I were really sick, how would you take care of me?'
說是語已舍之而去，還逝多林。時同梵行者見唱：「善來！」問：「安樂不？」報言：「被打頭破，何有安樂？」具以緣告。時諸苾芻聞是事已共生嫌賤：「云何苾芻在上棚臥，知脫腳床放身而坐，令床腳脫打破他頭？」以此因緣具白世尊。世尊集眾問鄔波難陀曰：「實作如是惱亂事不？」白言：「實爾。」世尊種種呵責，廣說乃至「為諸苾芻制其學處，應如是說：
「若復苾芻于僧住處，知重房棚上脫腳床及余坐物，放身坐臥者，波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
僧住處者亦如上。
知者，或時自作、或被他教。
重房者，謂居重閣危朽。
棚上脫腳床者，謂此床腳不連上蓋，及余諸座。
放身坐臥者，謂極縱身或坐、或臥，故令腳出傷損他人。
波逸底迦者，廣釋如上。
此中犯相其事云何？若苾芻知僧房舍有脫腳床，縱身坐臥欲惱他者，皆得墮罪。若是版棚或是磚地、或腳以版支或時仰著，此皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
用蟲水學處第十九
佛在憍閃毗瞿師羅園。爾時具壽闡陀以有蟲水澆草土牛糞等，諸苾芻見告云：「具壽闡陀！勿以有蟲水澆草土牛糞等。」闡陀報曰：「豈諸生命
【現代漢語翻譯】 現代漢語譯本：他說完這些話就離開了，前往多林。當時，其他的修行者看到他說：『歡迎！』並問：『安樂嗎？』他回答說：『被打得頭破血流，哪裡來的安樂？』於是詳細地把事情的經過告訴了他們。當時，其他的比丘聽說了這件事後，一起產生了嫌棄和鄙視：『為什麼這位比丘要在樓上的棚子里睡覺，明知道是脫腳床還放縱身體坐臥，導致床腳脫落打破別人的頭？』因為這件事，他們把情況詳細地稟告了世尊（釋迦牟尼佛）。世尊召集僧眾，問鄔波難陀（一位比丘的名字）說：『你真的做了這樣惱亂他人的事嗎？』鄔波難陀回答說：『確實如此。』世尊種種呵責他，廣泛地開示，乃至為所有的比丘制定戒律，應該這樣說： 『如果哪個比丘在僧眾居住的地方，明知道是樓上的棚子里有脫腳床以及其他的坐具，還放縱身體坐臥，就犯波逸底迦（一種罪名）。』 『如果哪個比丘』，指的是鄔波難陀，其他的含義如上所述。 『僧眾居住的地方』，也如上所述。 『知道』，指的是或者自己做，或者被別人教唆。 『重房』，指的是位於樓閣上，並且已經陳舊朽壞的房間。 『棚上脫腳床』，指的是這種床的腳沒有連線到上面的牀板，以及其他的座位。 『放縱身體坐臥』，指的是極度放縱身體，或者坐，或者臥，因此導致床腳脫落，傷害到他人。 『波逸底迦』，詳細的解釋如上所述。 這裡面犯戒的相狀是怎樣的呢？如果比丘明知道僧房裡有脫腳床，還放縱身體坐臥，想要惱亂他人，都算是犯戒。如果是木板棚子，或者是磚地，或者用木板支撐床腳，或者床腳是向上放置的，這些都不算犯戒。另外，沒有犯戒的情況包括：初犯者，或者癡呆、瘋狂、精神錯亂、被痛苦纏繞的人。 用蟲水學處第十九 佛陀在憍賞彌（古印度城市名）的瞿師羅園（寺院名）中。當時，具壽（對年長比丘的尊稱）闡陀（一位比丘的名字）用有蟲的水澆灌草地、泥土、牛糞等。其他的比丘看到后告訴他說：『具壽闡陀！不要用有蟲的水澆灌草地、泥土、牛糞等。』闡陀回答說：『難道這些生命』
【English Translation】 English version: Having spoken these words, he departed and went to Doralavana. At that time, other fellow practitioners saw him and said, 'Welcome!' They asked, 'Are you well?' He replied, 'Having been struck on the head and injured, how can I be well?' He then explained the situation in detail. When the other Bhikshus (Buddhist monks) heard about this, they all felt disgusted and contemptuous, saying, 'Why would this Bhikshu sleep on the upper level of the shed, knowing that it was a bed with detached legs, and then carelessly sit or lie down, causing the bed leg to break and injure someone else's head?' Because of this incident, they reported the situation in detail to the World Honored One (Shakyamuni Buddha). The World Honored One gathered the Sangha (monastic community) and asked Upananda (name of a Bhikshu), 'Did you really do such a disturbing thing?' Upananda replied, 'Indeed, I did.' The World Honored One scolded him in various ways, extensively explained the Dharma, and even established a precept for all the Bhikshus, which should be stated as follows: 'If any Bhikshu, in a Sangha dwelling place, knowingly sits or lies down carelessly on a bed with detached legs or other seating arrangements on an upper level of a shed, it is a Pacittiya (a type of offense).' 'If any Bhikshu' refers to Upananda; the other meanings are as explained above. 'Sangha dwelling place' is also as explained above. 'Knowingly' means either doing it oneself or being instructed by others. 'Heavy room' refers to a room located on an upper level of a building that is dilapidated and decaying. 'Bed with detached legs on a shed' refers to a bed whose legs are not connected to the upper frame, as well as other seats. 'Carelessly sitting or lying down' refers to extremely carelessly sitting or lying down, thus causing the legs to detach and injure others. 'Pacittiya' is explained in detail as above. What are the characteristics of committing an offense in this context? If a Bhikshu knowingly sits or lies down carelessly on a bed with detached legs in a Sangha dwelling, intending to disturb others, it is considered an offense. If it is a wooden plank shed, or a brick floor, or if the legs are supported by planks, or if the legs are facing upwards, then there is no offense. Furthermore, there is no offense for the first-time offender, or for someone who is mentally impaired, insane, mentally disturbed, or afflicted by pain. The Nineteenth Training Rule Regarding Water with Insects The Buddha was in the Ghositarama Garden (name of a monastery) in Kaushambi (name of an ancient Indian city). At that time, the Venerable (term of respect for senior Bhikshus) Chanda (name of a Bhikshu) was using water with insects to water grass, soil, cow dung, etc. The other Bhikshus saw this and told him, 'Venerable Chanda! Do not use water with insects to water grass, soil, cow dung, etc.' Chanda replied, 'Are these lives'
我喚將來？豈復有人數以相付？豈可欲去我不聽行？四海寬長因何不去？江河池沼盎甕瓶瓨何不走入？」諸有少欲苾芻聞是語已共生嫌賤：「云何苾芻以有蟲水將澆草等，自作使人不顧生命？」時諸苾芻以緣白佛。佛以此緣集諸苾芻，問闡陀曰：「汝實用蟲水及以教人澆草等耶？」「實爾。大德！」世尊以種種呵責，非出家人所應作事，讚歎少欲尊重戒者，廣說如前，乃至「制其學處，應如是說：
「若復苾芻知水有蟲，自澆草土、若和牛糞，及教人澆者，波逸底迦。」
若復苾芻者，謂是闡陀，余義如上。
知者，或自知、或他告語。
水，謂井、池等水。
蟲有二種：一為眼所見，二為羅所得。
若自用、若使他澆草澆土、若和牛糞等者，得波逸底迦，義如上說。
此中犯相其事云何？若苾芻于有蟲水作有蟲想，若自用、若教人用澆草等，得波逸底迦；疑亦如是。若水無蟲作有蟲想用時，得惡作罪；疑亦如是。若苾芻河池水處多有蟲魚，苾芻殺心決去其水，隨有蟲魚命斷之時，皆得墮罪；若不死者，皆得惡作。若於此水處偃之令斷，于其下畔隨蟲命斷，或時不死，得罪同前。若無殺心者無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
造大寺過限學
【現代漢語翻譯】 現代漢語譯本： 『我叫誰來呢？難道還有人可以按數交付給你嗎？難道你想走我不讓你走嗎？四海如此寬廣，為何不去？江河池沼、水缸水甕水瓶水罐，為何不走進去？』一些少欲知足的比丘聽了這些話后，共同生起嫌棄之心：『為何這位比丘用有蟲的水去澆草等，自己做還指使別人做，不顧惜生命？』當時，眾比丘將此事稟告了佛陀。佛陀因此事召集眾比丘，問闡陀（Chanda）說：『你真的用有蟲的水，並且教人澆草等嗎？』『確實如此，大德！』世尊用種種言辭呵責他，說這不是出家人應該做的事，讚歎少欲知足、尊重戒律的人，廣泛地宣說如前所述，乃至『制定學處，應該這樣說： 『如果比丘明知水中有蟲，自己澆草土，或者和牛糞，以及教人澆的，犯波逸提迦（Payantika）。』 『如果比丘』，指的是闡陀（Chanda），其餘意義如上所述。 『知』，或者自己知道，或者別人告訴。 『水』，指的是井、池等水。 蟲有兩種：一種是眼睛能看見的，一種是用羅網才能得到的。 如果自己用，或者指使他人澆草澆土，或者和牛糞等，犯波逸提迦（Payantika），意義如上所述。 這裡面犯戒的相狀是怎樣的呢？如果比丘對於有蟲的水，作有蟲的想法，如果自己用，或者教別人用去澆草等，犯波逸提迦（Payantika）；懷疑也是如此。如果水裡沒有蟲，卻作有蟲的想法而使用，得惡作罪；懷疑也是如此。如果比丘在河池水多的地方，有很多蟲魚，比丘以殺心決意排去那些水，隨著蟲魚生命斷絕的時候，都得墮罪；如果沒死的，都得惡作罪。如果把這個地方的水堰住讓它斷流，在它的下邊隨著蟲的生命斷絕，或者有時不死，得罪同前。如果沒有殺心，就沒有犯戒。又沒有犯戒的情況，指的是最初犯戒的人，或者癡呆、狂亂、心神不定、被痛苦煩惱所纏繞的人。 建造大寺廟超過限制的學處
【English Translation】 English version: 'Whom shall I call? Is there anyone who can be entrusted with numbers? Can I not allow you to leave if you wish to go? The four seas are so vast, why not go there? Why not enter the rivers, ponds, cisterns, jars, pots, and ewers?' Some Bhikshus (monks) with few desires, upon hearing these words, together felt disgust: 'Why does this Bhikshu use water with insects to water grass, doing it himself and ordering others to do it, disregarding life?' At that time, the Bhikshus reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikshus and asked Chanda (Chanda) : 'Did you really use water with insects and teach others to water grass, etc.?' 'Indeed, Greatly Virtuous One!' The World-Honored One rebuked him with various words, saying that this was not something a renunciant should do, praising those with few desires who respect the precepts, extensively explaining as before, even to the point of 'establishing the training rule, which should be stated as follows: 'If a Bhikshu (monk), knowing that there are insects in the water, personally waters grass and soil, or mixes it with cow dung, or instructs others to water, commits a Payantika (Payantika).' 'If a Bhikshu (monk)' refers to Chanda (Chanda); the remaining meaning is as stated above. 'Knowing' means either knowing oneself or being told by others. 'Water' refers to water from wells, ponds, etc. There are two types of insects: one that can be seen with the eyes, and one that can only be obtained with a net. If one uses it oneself, or instructs others to water grass and soil, or mixes it with cow dung, etc., one commits a Payantika (Payantika), the meaning of which is as stated above. What are the characteristics of the offense in this case? If a Bhikshu (monk) thinks of water with insects as having insects, and uses it himself or instructs others to use it to water grass, etc., he commits a Payantika (Payantika); the same applies to doubt. If there are no insects in the water but one thinks there are insects and uses it, one commits a Dukkhata (Dukkata) offense; the same applies to doubt. If a Bhikshu (monk) is in a place with rivers and ponds where there are many insects and fish, and the Bhikshu intentionally drains the water with the intention to kill, then as the insects and fish die, he commits a Patita (Patita) offense; if they do not die, he commits a Dukkhata (Dukkata) offense. If one dams up the water in this place to stop its flow, and the insects below die, or sometimes do not die, the offense is the same as before. If there is no intention to kill, there is no offense. Furthermore, there is no offense for the person who commits the offense for the first time, or for someone who is foolish, deranged, mentally disturbed, or afflicted by pain and suffering. Training rule on building large monasteries exceeding the limit.
處第二十
佛在憍閃毗瞿師羅園。爾時六眾苾芻每於他寺生輕賤心作如是語：「此寺崩隤猶如客舍象馬之廄。」諸苾芻聞已告言：「具壽！仁等於他住處得便居止，而自不能安一基石，依他處所強作譏嫌。」六眾聞已，時難陀、鄔波難陀共相告曰：「我等常被諸黑缽類之所欺輕，云：『汝恒居他寺自無居止，乃至一石不能安置。』我等今應共造一寺，令諸黑缽曾所未睹。」於時難陀告鄔波難陀曰：「若我六人皆營作者，諸餘黑缽得我瑕釁作如是說：『六眾苾芻不修善品悉皆營作。』我等所有施食之家勸令心變。我等宜應於六人內簡取一人，識性聰敏善解說法，能令細針引入粗杖。我等六人誰能如是？」鄔波難陀曰：「具壽闡陀！眾所識知辯才無礙，能作如是針杖相隨。」阿說迦曰：「若如是者應可詳去，共請其人勸為授事。」即便詳去告闡陀曰：「具壽當知，我等常被諸黑缽者之所欺弄，而云：『我輩恒居他寺多生譏恥，乃至不能自安一石。』今應共造一寺，令諸黑缽曾未見聞。我等共營恐招譏議云：『往時六眾，今作傭人。』」具陳可不，共請之曰：「大德！仁可發勇猛志作授事人，為諸僧伽造一住處。」報云：「善哉！既是勝田，我當爲作。」於時闡陀受眾勸已即便洗足，入已房中結跏而坐通宵不寐作如是
【現代漢語翻譯】 現代漢語譯本 第二十處
佛陀在憍閃毗（Kauśāmbī，古印度城市）的瞿師羅園（Ghosilarama）中。當時，六群比丘（Six Monks，指行為不端的六位比丘）常常對其他寺院產生輕視之心，並說這樣的話：『這寺院破敗不堪，就像客棧或者象馬的馬廄一樣。』其他比丘聽了之後就告訴他們說：『具壽（Ayushman，對年長比丘的尊稱）！你們在別人的住處得到方便居住，卻不能自己安放一塊基石，依靠別人的地方反而強行譏諷嫌棄。』六群比丘聽了之後，當時難陀（Nanda）和鄔波難陀（Upananda）互相說道：『我們常常被這些黑缽類（Black Bowl Group，指其他比丘）的人所欺負輕視，說：『你們總是住在別人的寺院裡，自己沒有住處，甚至連一塊石頭都不能安置。』我們現在應該共同建造一座寺院，讓這些黑缽類的人從來沒有見過。』當時，難陀告訴鄔波難陀說：『如果我們六個人都參與建造，其他的黑缽類的人就會抓住我們的把柄，說：『六群比丘不修習善法，全部都在忙於建造。』這樣會讓我們所有的施主改變心意。我們應該在六個人中挑選一個人，這個人要聰明敏銳，善於說法，能夠讓細針引導粗木杖（比喻善於管理）。我們六個人中誰能做到這樣呢？』鄔波難陀說：『具壽闡陀（Chanda）！大家都知道他辯才無礙，能夠做到像針引導杖一樣。』阿說迦（Asoka）說：『如果這樣的話，應該詳細地商議，共同去請他來，勸他承擔這件事。』於是就詳細地商議後去告訴闡陀說：『具壽您應該知道，我們常常被那些黑缽類的人所欺負嘲弄，說：『我們總是住在別人的寺院裡，多有譏諷羞恥，甚至不能自己安放一塊石頭。』現在應該共同建造一座寺院，讓那些黑缽類的人從來沒有見過聽過。我們一起建造恐怕會招來譏諷議論，說：『以前的六群比丘，現在成了傭人。』詳細地陳述了情況后，共同請求他說：『大德！您可以發勇猛心，承擔授事人的工作，為僧伽（Sangha，僧團）建造一個住處。』闡陀回答說：『好啊！既然是殊勝的福田，我應當為你們建造。』當時，闡陀接受了大家的勸請后，就洗了腳，進入自己的房間，結跏趺坐，通宵不眠，這樣思考著
【English Translation】 English version Chapter 20
The Buddha was in Ghosilarama (Ghosila's Garden) in Kausambi (an ancient city in India). At that time, the Six Monks (a group of monks known for their misconduct) often harbored contempt for other monasteries, saying things like, 'This monastery is dilapidated, like an inn or a stable for elephants and horses.' When other monks heard this, they told them, 'Venerable ones! You dwell comfortably in others' residences, yet you cannot even lay a single foundation stone yourselves. Relying on others' places, you forcefully criticize and despise them.' Upon hearing this, Nanda and Upananda said to each other, 'We are often bullied and looked down upon by these Black Bowl Group (referring to other monks), who say, 'You always live in others' monasteries, having no residence of your own, and cannot even place a single stone.' We should now jointly build a monastery, so that these Black Bowl Group have never seen before.' At that time, Nanda said to Upananda, 'If all six of us participate in the construction, the other Black Bowl Group will seize upon our faults, saying, 'The Six Monks do not cultivate virtuous qualities and are all busy with construction.' This will cause all our benefactors to change their minds. We should select one person from the six of us, someone who is intelligent and perceptive, skilled in teaching the Dharma, and able to guide a thick staff with a fine needle (a metaphor for skillful management). Who among us six can do this?' Upananda said, 'Venerable Chanda! Everyone knows that he has unimpeded eloquence and can do as the needle guides the staff.' Asoka said, 'If that is the case, we should discuss it in detail and jointly invite him to take on this task.' So, after discussing it in detail, they went to tell Chanda, 'Venerable one, you should know that we are often bullied and ridiculed by those Black Bowl Group, who say, 'We always live in others' monasteries, feeling much criticized and ashamed, and cannot even lay a single stone ourselves.' Now we should jointly build a monastery, so that those Black Bowl Group have never seen or heard of it. We fear that if we build it together, it will invite criticism and discussion, saying, 'The former Six Monks are now laborers.' After explaining the situation in detail, they jointly requested him, saying, 'Great Virtue! You can develop a courageous mind and take on the work of the administrator, building a residence for the Sangha (monastic community).' Chanda replied, 'Good! Since it is a supreme field of merit, I shall build it for you.' At that time, Chanda, having accepted everyone's invitation, washed his feet, entered his room, sat in the lotus position, and remained sleepless throughout the night, thinking thus
念：「以何方便我為僧伽能建大寺？」復更思惟：「今此世間人天諸眾，於世尊所普生敬信，彼某甲家于馬勝所偏生敬信、彼家于吠陀羅所、彼家于婆澀波所、彼家于大名所、彼家于滿慈所、彼家于無垢所、彼家于牛王所、彼家于舍利子所、彼家于大目連所，如是及余諸大苾芻，皆有施主別生敬信。我既無別施主，當憑告誰而能造寺？」時此城中有一長者，大富多財稟性慳吝，乃至滌器濁水亦不惠人。「若能化彼令生信敬，可為僧伽造成大寺。」
是時闡陀至天明已，著衣持缽入憍閃毗而行乞食。先於余家乞得麨已，便詣彼長者家欲入其舍。時守門者告言：「聖者！此是大長者家，無宜輒入。」闡陀報曰：「如佛世尊乞食之人但遮五處：一、唱令家；二、淫女家；三、酤酒家；四、旃荼羅家；五、王家。豈可此家是前五種！」時守門人報言：「聖者！大為譏弄，此非唱令乃至王家，然是某甲長者之宅，仁不須入。」是時闡陀便作是念：「求執衣裾尚不聽近，欲求余物其可得乎？」於時有一長者，新誕孩兒，為大歡慶奏諸鼓樂，多將舞者在門前過。彼守門者貪觀伎樂便離其門，是時闡陀即便竊入。時彼具壽威儀庠序如離欲人，長者遙見告曰：「善來大德闡陀！宜於此坐暫時居止。」而言談由緒未得其便，告長者曰
【現代漢語翻譯】 現代漢語譯本：闡陀心想：『我用什麼方法才能為僧團建造一座大寺廟呢？』他又進一步思考：『現在這個世間的人天大眾，普遍對世尊產生敬信。某某家對馬勝（Aśvajit，佛陀五比丘之一）特別敬信，某家對吠陀羅（Vedala）特別敬信，某家對婆澀波（Bhāṣpa）特別敬信，某家對大名（Mahānāma）特別敬信，某家對滿慈（Pūrṇa Maitrāyaṇīputra）特別敬信，某家對無垢（Vimala）特別敬信，某家對牛王（Gavāmpati）特別敬信，某家對舍利子（Śāriputra，佛陀十大弟子之一）特別敬信，某家對大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）。像這樣以及其他各位大比丘，都有施主特別對他們產生敬信。我既然沒有特別的施主，應當向誰求助才能建造寺廟呢？』 當時，這座城裡有一位長者，非常富有，但天性吝嗇，甚至連洗滌器皿的髒水都不肯施捨給別人。闡陀想：『如果能感化他，讓他產生敬信，就可以為僧團建造一座大寺廟了。』 於是，闡陀到了天亮之後，穿上衣服，拿著缽，進入憍賞彌（Kauśāmbī）城去乞食。他先在其他人家乞討到炒麵，然後來到那位長者家，想要進入他的宅院。這時，守門人告訴他說：『聖者！這是大長者的家，不應該隨便進入。』闡陀回答說：『佛陀世尊規定乞食的人只能遮止五種地方：一、娼妓家；二、**家；三、賣酒家；四、旃荼羅（Caṇḍāla，印度種姓制度中的賤民）家；五、王家。難道這家是前面五種嗎？』這時，守門人回答說：『聖者！您太會開玩笑了，這裡不是娼妓家，也不是王家，而是某某長者的宅院，您不必進去了。』這時，闡陀心想：『想要求他摸一下衣角都不讓靠近，想要向他求其他東西，怎麼可能得到呢？』 當時，有一位長者，剛生了一個孩子，正在大肆慶祝，演奏各種鼓樂，還帶著許多舞者在門前經過。那位守門人貪看歌舞，便離開了他的崗位，這時，闡陀就偷偷地進入了長者的宅院。當時，這位具壽（Bhagavān）威儀莊嚴，舉止安詳，就像遠離慾望的人一樣，長者遠遠地看見他，便說道：『歡迎您，大德闡陀！請在這裡坐一會兒。』但還沒有找到合適的談話機會，闡陀便對長者說：
【English Translation】 English version: Then Candaka thought: 'By what means can I build a great monastery for the Sangha?' He further contemplated: 'Now, the multitude of humans and devas in this world generally have faith and respect for the World-Honored One. So-and-so's family has particular faith and respect for Aśvajit (one of the Buddha's first five disciples), that family for Vedala, that family for Bhāṣpa, that family for Mahānāma, that family for Pūrṇa Maitrāyaṇīputra, that family for Vimala, that family for Gavāmpati, that family for Śāriputra (one of the Buddha's ten great disciples), that family for Mahāmaudgalyāyana (one of the Buddha's ten great disciples). Like this and other great Bhikshus, they all have patrons who have special faith and respect for them. Since I have no special patrons, who should I ask for help to build a monastery?' At that time, there was a wealthy and miserly elder in the city, who would not even give away the dirty water from washing his utensils. Candaka thought: 'If I can transform him and make him have faith and respect, I can build a great monastery for the Sangha.' So, when dawn came, Candaka put on his robes, took his bowl, and went into the city of Kauśāmbī to beg for food. He first begged for roasted flour from other families, and then went to the elder's house, wanting to enter his residence. At this time, the gatekeeper told him: 'Venerable one! This is the house of a great elder, you should not enter casually.' Candaka replied: 'The World-Honored Buddha has stipulated that those who beg for food can only be prevented from entering five places: 1. A prostitute's house; 2. A ** house; 3. A wine-selling house; 4. A Caṇḍāla (an untouchable in the Indian caste system)'s house; 5. A king's house. Is this house one of the first five?' At this time, the gatekeeper replied: 'Venerable one! You are joking too much, this is not a prostitute's house, nor a king's house, but the residence of Elder So-and-so, you don't need to enter.' At this time, Candaka thought: 'They won't even let me get close enough to touch the hem of his robe, how can I ask him for anything else?' At that time, an elder had just had a child, and was celebrating greatly, playing various drums and music, and many dancers were passing by in front of the gate. The gatekeeper was greedy to watch the singing and dancing, so he left his post, and at this time, Candaka secretly entered the elder's residence. At that time, this Bhagavan (Blessed One) had dignified demeanor and peaceful behavior, like someone who had abandoned desires, the elder saw him from afar and said: 'Welcome, Venerable Candaka! Please sit here for a while.' But before he could find a suitable opportunity to talk, Candaka said to the elder:
：「我已巡門乞得片麨，仁可為羅。」長者告婢可為羅麨，其婢為羅。是時闡陀觀所羅麨，長者問曰：「仁何所觀？」闡陀告曰：「我欲觀蟲，若有蟲者我不應食。」長者報曰：「若食蟲者，當有何過？」報曰：「如世尊言：『若殺生者由數習故，身壞命終墮于地獄、餓鬼、傍生受諸苦惱，設生人中短命多病。』」然闡陀苾芻妙閑三藏得無礙辯，善識時宜應機說法，即為長者宣說法要，贊修十善、毀行十惡。時彼長者既聞法已心生敬信，即便入舍令辦種種上妙飲食，並諸異味盛滿盤器持來供奉。闡陀見已即便生念：「我聞木釜一煮便休，若受此施即為前食亦為后供。」而告之曰：「施主！我已受得他所施麨，豈容見棄啖美食耶？」長者曰：「我等俗法，先得粗食后逢美妙，棄前惡食實無𠎝咎。」闡陀報曰：「長者！俗人無戒隨意所為，我受戒品豈得同彼受他信施輒輕棄耶？」是時長者聞此語已倍生深信，闡陀即便見辭而去。長者告曰：「大德！於時時間賜過我舍。」即便報曰：「我實欲得數數相過，而守門人猶如暴惡琰摩獄卒，不聽前進。」於時長者喚守門人告云：「汝見聖者闡陀入時不應遮止。」答曰：「依教。」是時闡陀便即思念：「若更有餘黑缽者入，不識機宜令其失信，我今宜可預設方便不令其入。」報守門
【現代漢語翻譯】 現代漢語譯本： 『我已經沿門乞討得到了一些炒麵，您可以幫我磨碎嗎？』長者告訴女僕可以幫忙磨碎炒麵，女僕就照做了。當時，闡陀（Chanda，人名，佛陀弟子）觀察著磨好的炒麵，長者問道：『您在看什麼呢？』闡陀回答說：『我想看看有沒有蟲子，如果有蟲子我就不應該吃。』長者說：『如果吃了蟲子，會有什麼過錯呢？』闡陀回答說：『正如世尊所說：『如果殺生，由於多次習染的緣故，身壞命終後會墮入地獄、餓鬼、畜生道，遭受各種苦惱，即使轉生為人，也會短命多病。』』 然而，闡陀比丘（Bhiksu，佛教出家男眾）精通三藏（Tripitaka，佛教經典的總稱），擁有無礙的辯才，善於識別時機，應機說法，於是為長者宣講佛法要義，讚揚修行十善，譴責行持十惡。當時，那位長者聽聞佛法後心生敬信，立即進入家中，準備了各種上等的美味飲食，盛滿盤碗，拿來供奉闡陀。 闡陀見后，心中便想：『我聽說木製的釜（一種烹飪器具）煮一次就不能再用了，如果接受這次供養，就等於既接受了之前的施捨，又接受了之後的供養。』於是對長者說：『施主！我已經接受了別人施捨的炒麵，怎麼能捨棄它而吃美食呢？』長者說：『我們世俗之人，先得到粗糙的食物，後來遇到美好的食物，捨棄之前的粗糙食物，實在沒有什麼過錯。』 闡陀回答說：『長者！世俗之人沒有戒律約束，可以隨意行事，我受持了戒律，怎麼能像他們一樣，接受別人的信施后就輕易捨棄呢？』當時，長者聽了這些話后，更加深信不疑，闡陀隨即告辭離去。長者說：『大德！請您有空時常來我家。』闡陀回答說：『我確實想經常來拜訪，但是守門人就像暴惡的閻摩（Yama，地獄之主）獄卒一樣，不讓我前進。』當時，長者叫來守門人，告訴他：『你見到聖者闡陀來時，不應該阻攔。』守門人回答說：『遵命。』 當時，闡陀便立刻思量：『如果再有其他的黑缽（指其他乞食的比丘）前來，守門人不識時機，可能會讓他們失去信心，我現在應該預先設定一些方便，不讓他們進來。』於是告訴守門人
【English Translation】 English version: 'I have already begged for some roasted barley flour from door to door. Could you grind it for me, please?' The elder told the maid to grind the roasted barley flour, and the maid did so. At that time, Chanda (a name, a disciple of the Buddha) was observing the ground roasted barley flour. The elder asked, 'What are you looking at?' Chanda replied, 'I want to see if there are any insects. If there are insects, I should not eat it.' The elder said, 'If you eat insects, what fault will there be?' Chanda replied, 'As the World Honored One said: 『If one kills living beings, due to repeated habits, after the body is destroyed and life ends, one will fall into hell, the realm of hungry ghosts, and the realm of animals, suffering all kinds of afflictions. Even if one is reborn as a human, one will have a short life and be prone to illness.』' However, Bhiksu (Buddhist monk) Chanda was well-versed in the Tripitaka (the three baskets, the complete Buddhist canon), possessed unimpeded eloquence, and was skilled at recognizing opportunities and teaching according to the situation. Therefore, he expounded the essentials of the Dharma to the elder, praising the practice of the ten virtues and condemning the practice of the ten evils. At that time, the elder, having heard the Dharma, developed reverence and faith in his heart. He immediately entered his house, prepared various superior and delicious foods, filled plates and bowls, and brought them to offer to Chanda. Upon seeing this, Chanda thought to himself: 'I have heard that a wooden pot (a cooking utensil) can only be used once. If I accept this offering, it would be like accepting both the previous alms and the subsequent offering.' So he said to the elder, 'Donor! I have already received the roasted barley flour that others have given me. How can I abandon it to eat delicious food?' The elder said, 'We worldly people, first obtain coarse food, and later encounter fine food. Abandoning the previous coarse food is really not a fault.' Chanda replied, 'Elder! Worldly people are not bound by precepts and can do as they please. I have received the precepts. How can I be like them, accepting others' offerings of faith and then lightly abandoning them?' At that time, the elder, having heard these words, developed even deeper faith. Chanda then took his leave and departed. The elder said, 'Virtuous One! Please grant me the favor of visiting my house from time to time.' Chanda replied, 'I really want to visit often, but the gatekeeper is like a violent and evil Yama (the lord of death) jailer, not allowing me to proceed.' At that time, the elder called the gatekeeper and told him, 'When you see the Venerable Chanda coming, you should not stop him.' The gatekeeper replied, 'As you command.' At that time, Chanda immediately thought: 'If other black-robed ones (referring to other begging monks) come, the gatekeeper may not recognize the opportunity and may cause them to lose faith. I should now set up some expedient means to prevent them from entering.' So he told the gatekeeper
者曰：「咄！男子汝今知不？此家長者我以大緣令其敬信。」門人報曰：「我已知之。」告云：「汝從今後，勿令諸餘黑缽之輩輒入此門，若放入者我令長者與汝重杖替以別人。」彼便報曰：「仁入此門非我所欲，豈令餘者而輒進耶？請勿為慮。」
是時闡陀於時時間來詣其舍，為長者夫婦宣揚妙法，令受三歸持五學處。時長者報曰：「聖者！若於資緣有所須者，於我家中隨意當取，請勿為外。」於時闡陀雖聞此告，一無所受。後於異時來過其宅，為彼長者贊說七種有事福業。長者聞說福利深生歡喜，白闡陀曰：「聖者！我今欲修有事福業。」答言：「賢首！今正是時，隨意當作。」長者曰：「欲作何事？」闡陀報曰：「可為眾僧營造住處。」長者便念：「我已屢將家貲奉施，乃至縷線曾不見受。今時雖許復為眾僧，觀此知足我深敬重。」白言：「大德！今我舍內多有財賄，得為僧伽造立住處，然無助我撿校之人。」闡陀報曰：「我願助汝成斯福事。」於時闡陀報長者曰：「仁今宜往詣僧伽處咨問大眾，求請我作撿校之人。」長者報云：「善哉！我去。」即與闡陀相隨向寺入大眾中，禮僧足已敬白大眾：「此聖者闡陀，樂為眾僧興造住處，我為施主，幸愿僧伽慈悲聽許差作授事人。」爾時舍利子為眾上座，見長
【現代漢語翻譯】 現代漢語譯本： 那人說：『咄！男子，你現在知道了嗎？這位長者（指有德行的居士）是我以大因緣令他敬信的。』門人回報說：『我已經知道了。』那人告訴門人說：『你從今以後，不要讓其他黑缽之輩（指外道）隨便進入此門，如果放入，我讓長者用重杖責打你，並換其他人來。』門人便回答說：『您進入此門都不是我所希望的，怎麼會讓其他人隨便進來呢？請不要為此擔憂。』 這時，闡陀（Chanda，阿羅漢名）時常來到長者家中，為長者夫婦宣揚妙法，讓他們受三歸（皈依佛、法、僧）持五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。當時長者告訴闡陀說：『聖者！如果對於資生之物有所需要的，在我家中隨意取用，請不要到外面去求。』當時闡陀雖然聽到了這些話，卻一無所取。後來在其他時候來到長者家中，為那位長者贊說七種有事福業（造寺、造塔、造僧房、供養僧眾、佈施醫藥、救濟貧困、放生）。長者聽了這些福利，內心深生歡喜，對闡陀說：『聖者！我現在想要修有事福業。』闡陀回答說：『賢首（對長者的尊稱）！現在正是時候，隨意去做吧。』長者問：『想要做什麼事呢？』闡陀回答說：『可以為眾僧建造住處。』長者心想：『我已經多次將家裡的資財奉獻出來，乃至一根線都沒有接受過。現在雖然允許我為眾僧做事，由此可見他的知足，我深深地敬重他。』便說：『大德！現在我的家中有很多財物，可以為僧伽（Samgha，僧團）建造住處，但是沒有幫助我檢查校對的人。』闡陀回答說：『我願意幫助你成就這件福事。』當時闡陀告訴長者說：『您現在應該前往僧伽處，諮詢大眾，請求他們讓我做檢查校對的人。』長者回答說：『好的！我去。』隨即與闡陀一同前往寺院，進入大眾之中，禮拜僧眾的腳，恭敬地告訴大眾：『這位聖者闡陀，樂意為眾僧興建住處，我是施主，希望僧伽慈悲允許，差遣他做授事人。』這時，舍利子（Sariputra，佛陀十大弟子之一，智慧第一）作為眾僧的上座，見到長
【English Translation】 English version: He said, 'Hey! Man, do you know now? This elder (referring to a virtuous layperson) is someone I have caused to have respect and faith through great causes.' The gatekeeper reported, 'I already know.' He told the gatekeeper, 'From now on, do not let any other black-robed ones (referring to non-Buddhist practitioners) casually enter this gate. If you let them in, I will have the elder beat you with a heavy stick and replace you with someone else.' The gatekeeper then replied, 'Your entering this gate was not even my wish, how could I let others casually enter? Please do not worry about it.' At this time, Chanda (an Arhat's name) frequently came to the elder's house, proclaiming the wonderful Dharma to the elder and his wife, causing them to take the Three Refuges (refuge in the Buddha, Dharma, and Sangha) and uphold the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants). At that time, the elder told Chanda, 'Venerable one! If you need any material resources, feel free to take them from my house. Please do not seek them outside.' Although Chanda heard these words, he took nothing. Later, at another time, he came to the elder's house, praising the seven meritorious deeds (building temples, building pagodas, building monasteries, offering to the Sangha, donating medicine, helping the poor, releasing animals) to that elder. The elder, hearing of these benefits, felt great joy in his heart and said to Chanda, 'Venerable one! I now wish to cultivate meritorious deeds.' Chanda replied, 'Worthy one (a respectful term for the elder)! Now is the right time, do as you please.' The elder asked, 'What deeds should I do?' Chanda replied, 'You can build dwellings for the Sangha (the monastic community).' The elder thought, 'I have repeatedly offered my family's wealth, and even a single thread has not been accepted. Now, although he allows me to do things for the Sangha, I can see his contentment, and I deeply respect him.' He then said, 'Great Virtue! Now, there are many riches in my house, enough to build dwellings for the Sangha, but there is no one to help me inspect and oversee the work.' Chanda replied, 'I am willing to help you accomplish this meritorious deed.' At that time, Chanda told the elder, 'You should now go to the Sangha, consult the assembly, and request that they allow me to be the inspector.' The elder replied, 'Good! I will go.' Immediately, he and Chanda went together to the monastery, entered the assembly, prostrated at the feet of the monks, and respectfully told the assembly, 'This venerable Chanda is willing to build dwellings for the Sangha, and I am the donor. I hope the Sangha will compassionately allow him to be appointed as the person in charge.' At that time, Sariputra (one of the Buddha's ten great disciples, foremost in wisdom) was the senior monk in the assembly, seeing that
者請便作是念：「此六眾輩比不被差常惱僧眾，況今差遣相惱不疑。」報言：「具壽闡陀！我昔營造逝多園林，誰復差我？具壽大準陀造此瞿師羅園，亦是誰差作？汝若欲為眾僧造住處者，當自撿校，何待眾差？」闡陀聞已便作是念：「黑缽之徒不欲見我，何況差許為授事人？」眾既不差，便共長者俱時起去，詣長者家多取錢物，往作磚人處告云：「賢首！汝等豈能於一日中，以成熟磚造三層寺一百口房不？」磚匠答曰：「若多與錢物，眾人共為，此應可辦。」即隨索多少給與其錢。次向疊磚匠處告云：「賢首！汝等豈能於一日中，刬削熟磚造三層寺不？」次向木匠處告云：「賢首！汝等豈能於一日中，總集諸木匠造三層寺不？」次向泥匠及畫工處，各隨所作問答同前。次復多覓傭力之人將入寺中，並功相助造三層寺，一日便成。然造寺時，下無水竇，上無泄渠，戶中窗牖皆不安置無疏通處，形若方篅，但有小門才通出入。營造既訖，便往至彼長者之家，報云：「長者造寺已成，應為慶贊。」長者答曰：「今時不辦，明日當作。」
爾時世尊便作是念：「六眾闡陀所造之寺，於後夜分必定崩隤，若我及僧眾不為受用所造寺者，彼之施主見寺崩壞生大懊惱，必歐熱血而取命終。」世尊告阿難陀曰：「汝今宜於瞿師
【現代漢語翻譯】 現代漢語譯本：於是闡陀心想：『這六群比丘經常無故地惱亂僧眾，更何況現在被差遣，肯定會更加惱亂。』便回答說：『具壽闡陀！我以前建造逝多園林（Jetavana，祇陀園），誰又差遣我了呢？具壽大準陀建造這瞿師羅園（Ghoshira Park），又是誰差遣他做的呢？你們如果想為眾僧建造住所，應當自己檢查，為何要等待僧眾差遣？』闡陀聽後心想：『黑缽（Black Bowl，指六群比丘）之流不想見到我，更何況差遣我允許我做授事人呢？』既然僧眾不差遣他，便與長者一同起身離去，到長者家拿了很多錢財，前往磚匠處告訴他們說：『賢首！你們能否在一天之內，用成熟的磚頭建造三層寺廟一百間房？』磚匠回答說：『如果多給錢財，眾人一起做，這應該可以辦到。』闡陀就按照他們索要的多少給予錢財。接著又到疊磚匠處告訴他們說：『賢首！你們能否在一天之內，削平成熟的磚頭建造三層寺廟？』接著又到木匠處告訴他們說：『賢首！你們能否在一天之內，召集所有木匠建造三層寺廟？』接著又到泥匠和畫工處，各自按照所做的工作問答，回答都與前面相同。接著又多找傭工，帶到寺廟中，一起幫忙建造三層寺廟，一天就建成了。然而建造寺廟時，下面沒有排水溝，上面沒有泄水渠，門中的窗戶都沒有安裝，沒有疏通的地方，形狀像個方形的穀倉，只有小門才能勉強出入。建造完畢后，便前往長者家，稟告說：『長者，寺廟已經建成，應該舉行慶典。』長者回答說：『現在沒空，明天再辦。』 這時世尊心想：『六群闡陀所建造的寺廟，在後半夜必定會崩塌，如果我和僧眾不為他所建造的寺廟受用，那麼施主看到寺廟崩塌，會生起極大的懊惱，必定會吐血而死。』世尊告訴阿難陀（Ananda，阿難）說：『你現在應該去瞿師
【English Translation】 English version: Then Chanda thought to himself: 'These six groups of monks constantly annoy the Sangha for no reason, let alone being dispatched now, they will definitely be even more annoyed.' He replied: 'Venerable Chanda! I built the Jetavana (Jetavana, 祇陀園) in the past, who dispatched me? Venerable Maha-Chunda built this Ghoshira Park (Ghoshira Park), who dispatched him to do it?' If you want to build a residence for the Sangha, you should check it yourself, why wait for the Sangha to dispatch you?' After hearing this, Chanda thought to himself: 'The Black Bowl (Black Bowl, 指六群比丘) crowd doesn't want to see me, let alone dispatch me to allow me to be the administrator?' Since the Sangha did not dispatch him, he got up and left with the elder, took a lot of money from the elder's house, and went to the bricklayers and told them: 'Worthies! Can you build a three-story temple with one hundred rooms with mature bricks in one day?' The bricklayers replied: 'If you give more money, everyone will do it together, this should be possible.' Chanda gave them the money according to the amount they asked for. Then he went to the bricklayers and told them: 'Worthies! Can you flatten the mature bricks to build a three-story temple in one day?' Then he went to the carpenters and told them: 'Worthies! Can you gather all the carpenters to build a three-story temple in one day?' Then he went to the plasterers and painters, and the answers to the questions were the same as before. Then he found more laborers and brought them into the temple, and helped to build a three-story temple together, which was completed in one day. However, when building the temple, there was no drainage ditch below, no drainage channel above, and the windows in the doors were not installed, and there was no place for ventilation. The shape was like a square granary, with only a small door for barely entering and exiting. After the construction was completed, he went to the elder's house and reported: 'Elder, the temple has been completed, and a celebration should be held.' The elder replied: 'I am not free now, I will do it tomorrow.' At this time, the World Honored One thought: 'The temple built by the six groups of Chanda will definitely collapse in the second half of the night. If I and the Sangha do not use the temple he built, then the benefactor will feel great annoyance when he sees the temple collapse, and will definitely vomit blood and die.' The World Honored One said to Ananda (Ananda, 阿難): 'You should go to Ghoshira now.'
羅園諸苾芻處而告之曰：『汝諸苾芻！我每為說密修善行、發露眾罪，汝等若有獲得勝定，當以定力于初夜分往詣闡陀所造寺中各修善品。』」時阿難陀奉佛教已，告諸苾芻曰：「諸具壽！世尊有教：『我每為說密修善行、發露眾罪，汝等若有獲得勝定，當以定力于初夜分往詣闡陀所造寺中各修善品。』」時諸苾芻聞是語已，得勝定者如佛所教往彼寺中隨修善品。世尊便於半夜亦往寺中起世俗心。諸佛常法若起世俗心者，帝釋諸天悉皆知意。是時帝釋諸天來詣佛所，禮佛足已在一面坐，佛為宣說諸法無常，禮佛足已忽然不現。時諸苾芻與佛俱去，至后夜時四面云起，風驚雷震便下大雨，滿彼寺中，形如大篅水無出處，其水浸漬寺便崩倒。至天明已六眾聞之，總生惶怖悉皆逃走。時彼施主即於是日車載種種上妙飲食，來詣寺所欲申慶贊，問苾芻曰：「我所造寺何者是耶？」有一苾芻晚暮出家，與彼六眾先有瑕隙，報長者曰：「此是汝寺，猶如駱駝蹲伏崩倒。汝須存意入己寺中，勿令門額觸汝頭髻。」長者見已作如是念：「我舍珍財其數無量，未曾受用遂見崩隤。」即便懊惱悶絕於地。時諸親族以冷水灑面，得少蘇息。世尊爾時命具壽阿難陀曰：「汝今宜往告彼長者曰：『多有施主奉為如來造立房舍，然佛世尊竟不受用，
【現代漢語翻譯】 羅園的各位比丘處，佛陀告訴他們：『各位比丘！我經常為大家講述秘密的修行善行、坦白地揭露各種罪過。你們如果有人獲得了殊勝的禪定，應當憑藉禪定的力量，在初夜時分前往闡陀（Chanda，人名）所建造的寺廟中，各自修行善法。』當時，阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）接受了佛陀的教誨后，告訴各位比丘說：『各位具壽！世尊有教導說：『我經常為大家講述秘密的修行善行、坦白地揭露各種罪過。你們如果有人獲得了殊勝的禪定，應當憑藉禪定的力量，在初夜時分前往闡陀（Chanda，人名）所建造的寺廟中，各自修行善法。』』當時，各位比丘聽了這話后，那些獲得殊勝禪定的人，就按照佛陀的教導，前往那座寺廟中各自修行善法。世尊也在半夜時分前往那座寺廟，生起了世俗之心。諸佛通常的規律是，如果生起世俗之心，帝釋（Indra，佛教的護法神）和諸天都會知道。當時，帝釋和諸天來到佛陀處，禮拜佛足后在一旁坐下，佛陀為他們宣說了諸法無常的道理，他們禮拜佛足后忽然消失不見。當時，各位比丘和佛陀一同離開，到了後半夜時，四面八方烏雲密佈，狂風大作，雷聲震耳欲聾，隨即下起了大雨，寺廟裡充滿了水，就像一個大竹筐一樣沒有出水口，水浸泡著寺廟，寺廟就崩塌了。到了天亮的時候，六群比丘（指行為不端的比丘團體）聽說了這件事，都感到非常害怕，全部都逃走了。當時，那位施主就在當天用車輛載著各種上好的美味飲食，來到寺廟想要慶賀讚歎，他問比丘說：『我所建造的寺廟是哪一座呢？』有一位比丘是傍晚才出家的，之前和那六群比丘有過矛盾，他告訴長者說：『這就是你的寺廟，就像駱駝蹲伏一樣崩塌了。你可要小心翼翼地進入你自己的寺廟，不要讓門楣碰到你的頭。』長者看到后，心中這樣想：『我捨棄了無數的珍貴財物，還沒來得及享用就看到寺廟崩塌了。』隨即感到懊惱，昏倒在地。當時，各位親屬用冷水灑在他的臉上，他才稍微甦醒過來。世尊當時命令具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）說：『你現在應該去告訴那位長者說：『有很多施主爲了如來奉獻建造房舍，然而佛世尊最終也沒有享用， '
【English Translation】 At the monastery in the Luo garden, the Buddha addressed the assembled Bhikshus (Bhikshu, Buddhist monks) saying: 'O Bhikshus! I often speak to you about the secret practice of virtuous conduct and the open confession of all sins. If any of you have attained superior Samadhi (Samadhi, a state of meditative consciousness), you should, by the power of Samadhi (Samadhi, a state of meditative consciousness), go to the temple built by Chanda (Chanda, a proper noun) in the first watch of the night and each cultivate virtuous deeds.' Then Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his exceptional memory) , having received the Buddha's teaching, told the Bhikshus (Bhikshu, Buddhist monks): 'O venerable ones! The World-Honored One has taught: 'I often speak to you about the secret practice of virtuous conduct and the open confession of all sins. If any of you have attained superior Samadhi (Samadhi, a state of meditative consciousness), you should, by the power of Samadhi (Samadhi, a state of meditative consciousness), go to the temple built by Chanda (Chanda, a proper noun) in the first watch of the night and each cultivate virtuous deeds.'' Then, when the Bhikshus (Bhikshu, Buddhist monks) heard these words, those who had attained superior Samadhi (Samadhi, a state of meditative consciousness), as the Buddha had taught, went to that temple and each cultivated virtuous deeds. The World-Honored One also went to the temple in the middle of the night and aroused worldly thoughts. It is the constant practice of all Buddhas that if they arouse worldly thoughts, Indra (Indra, a protective deity in Buddhism) and all the Devas (Devas, gods or celestial beings) will know their intention. At that time, Indra (Indra, a protective deity in Buddhism) and all the Devas (Devas, gods or celestial beings) came to the Buddha, prostrated themselves at his feet, and sat on one side. The Buddha expounded to them the impermanence of all Dharmas (Dharmas, teachings or laws), and they prostrated themselves at his feet and suddenly disappeared. Then the Bhikshus (Bhikshu, Buddhist monks) and the Buddha left together. In the last watch of the night, clouds arose from all directions, the wind roared, thunder crashed, and then a great rain fell, filling the temple like a large basket with no outlet. The water soaked the temple, and the temple collapsed. When dawn came, the group of six Bhikshus (Bhikshu, Buddhist monks) heard of it, and all were terrified and fled. At that time, the donor, on that very day, loaded various excellent foods onto carts and came to the temple, intending to offer congratulations and praise. He asked the Bhikshus (Bhikshu, Buddhist monks): 'Which is the temple that I built?' One Bhikshu (Bhikshu, Buddhist monks) who had left home late in the evening, and who had previously had conflicts with the group of six, told the elder: 'This is your temple, collapsed like a crouching camel. You must be careful to enter your own temple, lest the lintel touch your hair.' When the elder saw it, he thought to himself: 'I have given away countless precious treasures, and before I could enjoy them, I see the temple collapse.' He was immediately distressed and fainted to the ground. At that time, his relatives sprinkled cold water on his face, and he recovered slightly. The World-Honored One then instructed the venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his exceptional memory): 'You should now go and tell that elder: 'Many donors have offered to build houses for the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), but the Buddha, the World-Honored One, has ultimately not used them, '
于彼施主福亦隨生。何況汝寺于初夜時有耆宿德行苾芻皆入受用，於後夜分世尊自往，及帝釋諸天皆來雲集，入汝寺中共為受用，宣說妙法。汝之福利無量無邊，當須歡喜，勿為憂悒。』」時阿難陀奉佛教已，詣長者所具以佛語告之。長者聞已白阿難陀曰：「大德！世尊大悲入我寺中為受用耶？」阿難陀曰：「已為受用。」長者曰：「大德！若佛世尊入我寺中已為受用者，我能日日奉為世尊造斯住處。」爾時長者問諸人曰：「我善知識六眾苾芻今在何處？」六眾傳聞長者見問，皆疾來至到長者所。長者即便請其食已，便以新㲲人奉一張，苾芻所須資具之物，隨意供給。時諸苾芻見是事已，報六眾曰：「仁等能為長者造立大寺，實是牢固。」六眾答曰：「汝何見譏？我等六人能令長者深生敬信，雖復損失財物，然於我等敬信彌隆，供以上餐人奉一㲲，沙門資具隨意當給。」其少欲苾芻聞是語已共生嫌賤：「云何六眾苾芻，于所作事理應羞恥，反更自高？」時諸苾芻即以此緣具白世尊。世尊集僧告六眾曰：「汝等實作如是不端嚴事耶？」六眾白言：「實爾。大德！」世尊以種種呵責廣說如前，乃至「為諸苾芻制其學處，應如是說：
「若復苾芻作大住處，于門梐邊應安橫扂及諸窗牖，並安水竇。若起墻時是濕泥者，
【現代漢語翻譯】 現代漢語譯本：對於那位佈施者，福報也會隨之產生。更何況你的寺廟在初夜時分，有年長的、有德行的比丘都進入享用，在後夜時分，世尊親自前往，以及帝釋（Śakra，佛教的護法神）和諸天都來雲集，進入你的寺廟中共同享用，宣說微妙的佛法。你的福利無量無邊，應當歡喜，不要憂愁。』」，當時阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）接受了佛的教誨后，前往長者（指有錢有地位的居士）的住所，把佛的話全部告訴了他。長者聽了后對阿難陀說：『大德！世尊如此大慈大悲，進入我的寺廟中來享用嗎？』阿難陀說：『已經享用了。』長者說：『大德！如果佛世尊進入我的寺廟中已經享用過，我願意每天都為世尊建造這樣的住所。』當時長者問眾人說：『我的善知識六眾比丘（指行為不端的六位比丘）現在在哪裡？』六眾聽說長者在問他們，都很快來到長者那裡。長者就請他們吃了飯，然後每人奉上一張新的毛毯，比丘所需要的資具物品，隨意供給。當時眾比丘看到這件事後，告訴六眾說：『你們能為長者建造大寺，實在是牢固。』六眾回答說：『你們有什麼可譏諷的？我們六人能讓長者深深地產生敬信，即使損失財物，然而對於我們的敬信更加隆重，供給我們上等的飲食，每人奉上一張毛毯，沙門的資具隨意供給。』那些少欲的比丘聽到這些話后，共同生起嫌棄和鄙視：『為什麼六眾比丘，對於所做的事情理應感到羞恥，反而更加自高自大？』當時眾比丘就把這件事的緣由全部告訴了世尊。世尊召集僧眾，告訴六眾說：『你們真的做了這樣不端莊的事情嗎？』六眾回答說：『確實如此。大德！』世尊用種種呵責，廣泛地像之前那樣說，乃至『爲了眾比丘制定戒律，應當這樣說：』 『如果又有比丘建造大的住所，在門閂旁邊應當安裝橫木和各種窗戶，並且安裝排水孔。如果砌墻的時候是濕泥，
【English Translation】 English version: For that almsgiver, blessings will also arise accordingly. Moreover, in your monastery, during the first part of the night, elderly and virtuous Bhikshus (monks) all enter and partake, and in the later part of the night, the World-Honored One (Bhagavan, another name for Buddha) himself goes, and Śakra (the ruler of the Trāyastriṃśa Heaven in Buddhist cosmology) and all the devas (gods) come and gather, entering your monastery to partake together, proclaiming the wonderful Dharma (Buddhist teachings). Your blessings are immeasurable and boundless, you should rejoice and not be sorrowful.』 At that time, Ānanda (one of the principal disciples of the Buddha) having received the Buddha's teaching, went to the householder (a wealthy layperson) and told him all the Buddha's words. Having heard this, the householder said to Ānanda: 『Venerable One! Is the World-Honored One so compassionate as to enter my monastery to partake?』 Ānanda said: 『He has already partaken.』 The householder said: 『Venerable One! If the World-Honored Buddha has entered my monastery and already partaken, I am willing to build such a dwelling for the World-Honored One every day.』 At that time, the householder asked the people: 『Where are my good friends, the six-group Bhikshus (referring to a group of six monks known for their misconduct) now?』 The six-group, hearing that the householder was asking about them, quickly came to the householder's place. The householder then invited them to eat, and then offered each person a new woolen blanket, and provided the items needed by the Bhikshus as they pleased. At that time, the Bhikshus, seeing this, told the six-group: 『You are truly capable of building a great monastery for the householder, it is indeed solid.』 The six-group replied: 『What are you criticizing? We six can cause the householder to deeply generate respect and faith, even if he loses wealth, yet his respect and faith in us will be even greater, providing us with superior meals, offering each person a blanket, and providing the Shramana (ascetic) requisites as we please.』 Those Bhikshus with few desires, hearing these words, together generated disgust and contempt: 『Why do the six-group Bhikshus, for the things they have done, should feel ashamed, but instead become even more arrogant?』 At that time, the Bhikshus told the World-Honored One all the reasons for this matter. The World-Honored One gathered the Sangha (Buddhist monastic community) and told the six-group: 『Have you really done such an unseemly thing?』 The six-group replied: 『Indeed, Venerable One!』 The World-Honored One used various rebukes, extensively speaking as before, and even 『For the Bhikshus, establish the precepts, it should be said like this:』 『If a Bhikshu builds a large dwelling, a crossbar and various windows should be installed next to the door latch, and drainage holes should be installed. If the wall is built with wet mud,
應二三重齊橫扂處。若過者，波逸底迦。」
若復苾芻者，謂是六眾。
大者，有二種：一、施物大，二、形量大。此謂形量大。
言住處者，謂于其中得為行住坐臥四威儀事。
作者，或自作、或使人。
于門樞邊應安橫扂及窗牖水竇，若起墻時是濕泥者，始從治地筑基創起墻壁。是濕泥者，應二三重布其模墼。
若過著者，得波逸底迦，釋義如上。
此中犯相其事云何？若苾芻為僧造大寺，用濕泥墼及曳泥模，過二三重作者，皆得墮罪。若是熟磚及以石木，或可施主欲得疾成，雖過重數並皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
時諸苾芻咸皆有疑，請世尊曰：「具壽闡陀求僧差作授事人時，有何因故尊者舍利子方便遮止而不聽作？」佛告諸苾芻：「此舍利子非但今日以善方便遮止闡陀，乃往古昔亦曾遮止。汝等應聽！於過去世，雪山之中極深險處，有大群鳥依止而住。中有鳥王共相統領，因遭疾病遂致命終。時諸群鳥既無其主，更互相欺為不繞益。時諸群鳥共集一處而相告曰：『我等無主不可久存，欲覓鳥王同爲灌頂共相領立，我於何處當可得耶？』去斯不遠有老鵂鹠，眾皆議曰：『此鳥耆宿堪可為主，我等若扶必有弘益。去此非遠有一
【現代漢語翻譯】 現代漢語譯本： 『應在兩三層齊平的橫木處安裝橫閂。如果超過這個範圍，就犯波逸底迦罪。』
『若復苾芻者』，指的是六眾（指比丘僧團中的六種人）。
『大者』，有兩種：一是施物大，二是形量大。這裡指的是形量大。
『言住處者』，指的是可以在其中進行行、住、坐、臥四種威儀的地方。
『作者』，或是自己做，或是使喚他人。
在門樞旁邊應該安裝橫閂和窗戶水槽，如果砌墻時用的是濕泥，從平整地面、打地基開始，到建造墻壁。用濕泥時，應該用模具將泥土壓制成磚，然後兩三層地鋪設。
如果超過這個範圍，就犯波逸底迦罪，解釋如上。
這裡面犯戒的情況是怎樣的呢？如果比丘為僧團建造大寺廟，使用濕泥磚和拖泥模具，超過兩三層，都犯墮罪。如果是熟磚以及石頭木頭，或者施主想要快速完成，即使超過層數也沒有罪。另外，沒有罪的情況包括：最初犯戒的人，或者癡呆、瘋狂、心亂、被痛苦纏繞的人。
當時各位比丘都感到疑惑，請問世尊說：『具壽（對年長有德者的尊稱）闡陀請求僧團委派他做授事人時，因為什麼原因尊者（尊稱）舍利子用方便法門阻止而不讓他做呢？』佛告訴各位比丘：『這位舍利子不僅僅是今天用善巧方便阻止闡陀，在很久以前也曾阻止過。你們應該聽著！在過去世，雪山之中極其深險的地方，有一大群鳥依靠在那裡居住。其中有鳥王共同統領它們，因為遭遇疾病就去世了。當時各位鳥兒既然沒有了主人，就互相欺騙，不互相幫助。當時各位鳥兒聚集在一處互相告訴說：『我們沒有主人不能長久生存，想要尋找鳥王共同舉行灌頂儀式，共同擁立他，我們應該在哪裡可以找到呢？』距離這裡不遠的地方有一隻年老的鵂鹠（貓頭鷹），大家商議說：『這隻鳥年老有經驗，可以做我們的主人，我們如果扶持他一定會有很大的幫助。距離這裡不遠的地方有一隻
【English Translation】 English version: 『It should be installed at the place where two or three layers of horizontal bars are aligned. If it exceeds this range, a Pacittiya offense is committed.』
『If again a Bhikkhu,』 refers to the six groups (referring to the six types of people in the Bhikkhu Sangha).
『Great』 has two types: one is great in terms of offerings, and the other is great in terms of size. Here, it refers to great in terms of size.
『Speaking of dwelling place,』 refers to a place where one can perform the four dignities of walking, standing, sitting, and lying down.
『The maker』 either does it himself or has others do it.
Horizontal bars and window water troughs should be installed next to the door pivots. If wet mud is used when building the wall, from leveling the ground and laying the foundation to building the walls. When using wet mud, the mud should be pressed into bricks using molds, and then laid in two or three layers.
If it exceeds this range, a Pacittiya offense is committed, as explained above.
What are the circumstances of committing an offense in this case? If a Bhikkhu builds a large monastery for the Sangha, using wet mud bricks and mud-dragging molds, exceeding two or three layers, all commit an offense of falling. If it is fired brick, stone, or wood, or if the donor wants it to be completed quickly, even if the number of layers is exceeded, there is no offense. In addition, there is no offense in the following situations: the person who initially committed the offense, or someone who is demented, insane, mentally disturbed, or tormented by pain.
At that time, all the Bhikkhus were doubtful and asked the World Honored One, saying, 『When the Venerable（term of respect） Chanda requested the Sangha to appoint him as an ordination officer, for what reason did the Venerable（term of respect） Sariputta skillfully prevent him from doing so?』 The Buddha told the Bhikkhus, 『This Sariputta not only today skillfully prevented Chanda, but also prevented him in the distant past. You should listen! In the past, in the extremely deep and dangerous place in the Himalayas, a large group of birds lived there. Among them, there was a bird king who jointly ruled them, but he died due to illness. At that time, since the birds had no master, they deceived each other and did not help each other. At that time, the birds gathered in one place and told each other, 『We cannot survive for long without a master. We want to find a bird king to jointly perform the initiation ceremony and jointly support him. Where should we find him?』 Not far from here, there is an old owl. Everyone discussed, 『This bird is old and experienced and can be our master. If we support him, it will be of great help. Not far from here, there is a』
鸚鵡，稟性聰慧善識譏宜，我等共問扶鵂鹠為主是事可不？』即共往詣鸚鵡之處問言：『欲立鵂鹠為主，是事可不？』於時鸚鵡觀鵂鹠面而說頌曰：
「『我不愛鵂鹠， 以為眾鳥王； 不瞋面如此， 瞋發欲如何？』
「時諸群鳥聞此說已不立為主，便立鸚鵡以為其主。汝諸苾芻勿生異念，往時鸚鵡即舍利子是，老鵂鹠者即闡陀是。昔扶為王，方便遮止；今差授事亦方便不聽。」
又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
第三攝頌曰：
不差至日暮、 為食二種衣、 同路及乘船、 二屏教化食。
眾不差教授苾芻尼學處第二十一
內中攝頌曰：
佛令難鐸迦， 教誡苾芻尼， 為說甚深經， 皆證阿羅漢。
爾時佛在室羅伐城逝多林給孤獨園。佛於此處為夏安居，與五千苾芻俱。有耆宿苾芻尼亦在此王園寺而作安居，所謂準陀苾芻尼、民陀苾芻尼、末臘婆苾芻尼、大衣苾芻尼、善行苾芻尼、曠野苾芻尼、明月苾芻尼、安隱苾芻尼、少力苾芻尼、喬答彌、蓮花色、大世主苾芻尼等大聲聞尼咸於此住。時大世主苾芻尼，與五百苾芻尼以為侍從，往詣佛所，禮佛足已在一面坐。爾時世尊為大世主等宣說法要，示教利喜令歡慶已，告言
【現代漢語翻譯】 現代漢語譯本 鸚鵡，天性聰慧，善於辨識事理的是非曲直，我們一起擁立鵂鹠（xiū liú，貓頭鷹）為首領，這件事可以嗎？』於是大家一起前往鸚鵡那裡詢問說：『想要擁立鵂鹠為首領，這件事可以嗎？』當時鸚鵡觀察鵂鹠的面容后，用偈頌說道： 『我不喜歡鵂鹠，認為它不適合做眾鳥之王；連不生氣的時候面容都如此，如果發起怒來又會怎樣呢？』 當時眾鳥聽到這番話后，便沒有擁立鵂鹠為首領，而是擁立鸚鵡做了首領。你們這些苾芻（bì chú，比丘）不要產生其他的想法，過去的鸚鵡就是舍利子（Śāriputra）尊者，年老的鵂鹠就是闡陀（Chanda）比丘。過去擁立他為王，是爲了方便地阻止他；現在委派他做事，也是爲了方便地不聽從他。 另外，沒有犯戒的情況，指的是最初的犯戒者，或者是癡呆、精神錯亂、被痛苦煩惱所纏繞的人。 第三個總結的偈頌說： 不派遣到日暮、爲了食物兩種衣服、同路以及乘船、二屏障教化食物。 僧團不派遣教授比丘尼學處第二十一 內容總結的偈頌說： 佛陀命令難鐸迦（Nandaka），教誡比丘尼，為她們宣說甚深經典，都證得了阿羅漢（Arhat）果位。 當時佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana Anathapindika-arama）。佛陀在這裡進行夏季安居，與五千比丘在一起。有一些年長的比丘尼也在這王園寺中進行安居，她們是準陀（Chunda）比丘尼、民陀（Minda）比丘尼、末臘婆（Malava）比丘尼、大衣（Mahachivara）比丘尼、善行（Sucharita）比丘尼、曠野（Aranya）比丘尼、明月（Chandravati）比丘尼、安隱（Anopama）比丘尼、少力（Alpasakti）比丘尼、喬答彌（Gautami）、蓮花色（Utpalavarna）、大世主（Mahaprajapati）比丘尼等大聲聞尼都住在這裡。當時大世主比丘尼，與五百比丘尼作為侍從，前往佛陀處所，禮拜佛足后在一旁坐下。這時世尊為大世主等宣說法要，開示教導，使她們受益並心生歡喜，然後告訴她們說
【English Translation】 English version The parrot, by nature intelligent and good at discerning right from wrong, I and others together ask, is it appropriate to support the owl (Śyena) as our leader?' Then they all went to the parrot and asked, 'Is it appropriate to establish the owl as our leader?' At that time, the parrot, observing the owl's face, spoke in verse: 'I do not like the owl, to be the king of all birds; Even when not angry, its face is like this, what will it be like when it is angry?' When all the birds heard this, they did not establish the owl as their leader, but instead established the parrot as their leader. You bhikshus (monks), do not have different thoughts. The parrot of the past was Shariputra (Śāriputra), and the old owl was Chanda. In the past, supporting him as king was a skillful means to prevent him; now, assigning him tasks is also a skillful means to not listen to him. Furthermore, there is no offense for the initial offender, or one who is foolish, mentally disturbed, or afflicted by pain and suffering. The third summary verse says: Do not send until sunset, for food two kinds of robes, same road and by boat, two screens teaching food. The Sangha does not send to teach the Bhikshunis' precepts, the twenty-first. The summary verse within says: The Buddha ordered Nandaka, to instruct the Bhikshunis, to speak the profound sutras for them, and all attained Arhatship (Arhat). At that time, the Buddha was in Śrāvastī, in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama). The Buddha was there for the summer retreat, with five thousand bhikshus. Some senior bhikshunis were also in this King's Garden Monastery for the retreat, namely Chunda Bhikshuni, Minda Bhikshuni, Malava Bhikshuni, Mahachivara Bhikshuni, Sucharita Bhikshuni, Aranya Bhikshuni, Chandravati Bhikshuni, Anopama Bhikshuni, Alpasakti Bhikshuni, Gautami, Utpalavarna, Mahaprajapati Bhikshuni, and other great Shravika nuns were living there. At that time, Mahaprajapati Bhikshuni, with five hundred bhikshunis as attendants, went to the Buddha's place, bowed at the Buddha's feet, and sat on one side. Then the World Honored One preached the Dharma to Mahaprajapati and others, instructing and benefiting them, causing them to rejoice, and then told them
：「大世主！時至可去。」時大世主聞佛說法，頂戴受持禮佛足已即便出去。爾時世尊見大世主出去之後，告諸苾芻曰：「汝等應知！我今年衰老朽氣力羸惙，不復更能為諸四眾苾芻、苾芻尼、鄔波索迦、鄔波斯迦宣說法要。汝等從今已去，耆宿苾芻應為次第教授苾芻尼。」時諸苾芻聞佛教已，即依次第而為教授。時具壽難鐸迦次當教授，而不願去教授諸尼。時大世主苾芻尼，復與五百苾芻尼往詣佛所，廣說如前，乃至禮佛出去。
佛見大世主出去之後，告阿難陀曰：「今當次誰教授尼眾？」阿難陀曰：「比來皆是耆宿苾芻更次教授，今至具壽難鐸迦，而情不樂欲教授尼眾。」時難鐸迦亦在佛邊眾內而住。爾時佛告難鐸迦曰：「汝當教授苾芻尼，應為諸尼宣說法要。何以故？難鐸迦！我當隨力教授苾芻尼，汝亦教授苾芻尼。我為諸尼宣說法要，汝亦如是宣說法要。由此緣故，令彼諸尼眾得大利益、有大光輝，能廣增長獲究竟處。汝不應辭教彼尼眾。」時難鐸迦蒙佛教已，默然而受。時具壽難鐸迦過於夜分至天曉已，于日初分著衣持缽，入室羅伐城次第乞食。既得食已還至本處，飯食訖收衣缽，嚼齒木洗足已，旋入房中宴默而住。
時難鐸迦于晡后時從定而起，著僧伽胝，將一苾芻以為后從，向王園寺欲教
【現代漢語翻譯】 現代漢語譯本： 『大世主（Mahāpati，國王的尊稱）！時間到了，可以離開了。』當時大世主聽聞佛陀說法，頂戴受持，禮拜佛足后便出去了。這時，世尊見大世主出去之後，告訴各位比丘（bhikṣu，出家男眾）說：『你們應當知道！我今年老體衰弱，氣力不足，不能再為四眾——比丘、比丘尼（bhikṣuṇī，出家女眾）、鄔波索迦（upāsaka，在家男眾）、鄔波斯迦（upāsikā，在家女眾）宣講佛法要義了。你們從今以後，年長的比丘應當依次教授比丘尼。』當時各位比丘聽聞佛陀的教誨后，就按照次序為比丘尼教授佛法。當時，具壽（āyusmat，對年長有德者的尊稱）難鐸迦（Nandaka）輪到教授，但他不願意去教授各位比丘尼。當時，大世主比丘尼，又與五百位比丘尼一同前往佛陀處所，詳細陳述如前，乃至禮拜佛陀后離去。
佛陀見大世主出去之後，告訴阿難陀（Ānanda）說：『現在輪到誰教授尼眾？』阿難陀說：『向來都是年長的比丘輪流教授，現在輪到具壽難鐸迦，但他心裡不樂意教授尼眾。』當時難鐸迦也在佛陀身邊的僧眾之中。這時，佛陀告訴難鐸迦說：『你應當教授比丘尼，應當為各位比丘尼宣講佛法要義。為什麼呢？難鐸迦！我應當盡力教授比丘尼，你也教授比丘尼。我為各位比丘尼宣講佛法要義，你也像這樣宣講佛法要義。因為這個緣故，使那些比丘尼眾得到大利益、有大光輝，能夠廣泛增長，獲得究竟的解脫之處。你不應該推辭教導那些比丘尼眾。』當時難鐸迦蒙受佛陀的教誨后，默默地接受了。當時，具壽難鐸迦過了夜半直到天亮，在日出時分穿好衣服，拿著缽，進入室羅伐城（Śrāvastī）依次乞食。得到食物后回到原來的地方，吃完飯後收拾好衣缽，嚼齒木，洗完腳，回到房中安靜地住著。
當時難鐸迦在傍晚時分從禪定中起來，穿上僧伽胝（saṃghāṭī，一種袈裟），帶上一位比丘作為隨從，前往王園寺（Rājavana）想要教導...
【English Translation】 English version: 'Great Lord! The time has come to depart.' Then the Great Lord, having heard the Buddha's teaching, accepted it with reverence, bowed at the Buddha's feet, and then departed. Thereupon, the World-Honored One, seeing that the Great Lord had departed, said to the bhikṣus (monks): 'You should know that I am now old and frail, my strength is failing, and I am no longer able to expound the Dharma to the four assemblies—bhikṣus, bhikṣuṇīs (nuns), upāsakas (male lay followers), and upāsikās (female lay followers). From now on, senior bhikṣus should instruct the bhikṣuṇīs in turn.' Then the bhikṣus, having heard the Buddha's teaching, instructed them accordingly. At that time, the venerable Nandaka (Nandaka) was next in line to teach, but he was unwilling to go and instruct the nuns. Then the Great Lord bhikṣuṇī, together with five hundred bhikṣuṇīs, went to the Buddha's place, explained in detail as before, and then departed after bowing to the Buddha.
The Buddha, seeing that the Great Lord had departed, said to Ānanda (Ānanda): 'Whose turn is it now to instruct the nuns?' Ānanda said: 'It has always been the senior bhikṣus who instruct in turn, and now it is the venerable Nandaka's turn, but he is unwilling to instruct the nuns.' At that time, Nandaka was also present in the assembly near the Buddha. Then the Buddha said to Nandaka: 'You should instruct the bhikṣuṇīs, and you should expound the Dharma to the nuns. Why? Nandaka! I should teach the bhikṣuṇīs to the best of my ability, and you should also teach the bhikṣuṇīs. I expound the Dharma to the nuns, and you should also expound the Dharma in the same way. Because of this reason, may those nuns receive great benefit, have great radiance, be able to grow extensively, and attain the ultimate place of liberation. You should not refuse to teach those nuns.' Then Nandaka, having received the Buddha's teaching, silently accepted it. Then the venerable Nandaka, having passed the night until dawn, at sunrise put on his robes, took his bowl, entered the city of Śrāvastī (Śrāvastī) to beg for food in order. Having obtained food, he returned to his place, finished eating, put away his robes and bowl, chewed a toothpick, washed his feet, and returned to his room to dwell in silence.
Then Nandaka, in the late afternoon, arose from meditation, put on his saṃghāṭī (a type of robe), took a bhikṣu as an attendant, and went to the Rājavana (Rājavana) Monastery, intending to teach...
授苾芻尼。既至彼已，時諸尼眾遙見難鐸迦來，白言：「善來大德！」即為敷座請其安坐。時諸苾芻尼禮難鐸迦足已於一面坐，時難鐸迦告諸苾芻尼曰：「我今為諸姊妹說問答法門，汝等善聽。若解者言解，若不解者言不解，于義善解如理修行，于義不決當可覆問。」「大德！此言之義我未能解。」諸苾芻尼聞是教已白難鐸迦曰：「大德！我蒙善教深生希有慶悅無已，如是大德善教我等，我等咸皆隨所教事，而為問答順理修行。」時具壽難鐸迦告諸尼曰：「姊妹！汝知內眼處有我我所不？」諸尼答言：「大德！我不見有。」又問曰：「姊妹！如眼既爾，乃至耳鼻舌身意內處有我我所不？」答言：「大德！我不見有。何以故？大德！我等順修正行實作此解，以正慧見觀內六處實無有我，心生信解了無我故。」時難鐸迦報諸尼曰：「善哉姊妹！善能解了言所詮義，此內六處無我我所，如是應知。又于外色處有我我所不？」諸尼答言：「大德！我不見有。」又問曰：「姊妹！如色既爾，乃至聲香味觸法外處有我我所不？」答言：「大德！我不見有。何以故？大德！我等順修正行實作此解，以正慧見觀外六處實無有我，心生信解了無我故。」時難鐸迦報諸尼曰：「善哉姊妹！善能解了言所詮議，此外六處無我我所，如是應知。
【現代漢語翻譯】 現代漢語譯本 授比丘尼（bhikṣuṇī，佛教女性出家人）。難鐸迦（Nandaka）到達比丘尼僧團后，比丘尼們遠遠地看見他來了，便說道：『大德（bhadanta，對出家人的尊稱）吉祥！』然後為他鋪設座位，請他安坐。比丘尼們禮拜難鐸迦的腳后，在一旁坐下。難鐸迦對比丘尼們說：『我現在為各位姐妹講解問答法門，你們仔細聽。如果理解了就說理解，如果不理解就說不理解。對於義理透徹理解的，要如理修行；對於義理不確定的，可以反覆提問。』比丘尼們回答說：『大德！這個話的含義我們未能理解。』比丘尼們聽了教誨后，對難鐸迦說：『大德！我們蒙受您的善巧教導，內心感到非常稀有和慶幸，喜悅之情無以言表。大德如此善巧地教導我們，我們都將遵從您的教導，通過問答的方式，順應正理進行修行。』 具壽（āyuṣmat，對有德長老的尊稱）難鐸迦對比丘尼們說：『姐妹們！你們知道在內眼處有『我』或『我所』（ātman，屬於我的事物）嗎？』比丘尼們回答說：『大德！我們沒有見到有。』難鐸迦又問：『姐妹們！像眼睛這樣，乃至耳、鼻、舌、身、意這些內在的處所，有『我』或『我所』嗎？』她們回答說：『大德！我們沒有見到有。為什麼呢？大德！我們順應正道，如實修行，確實這樣理解，以正確的智慧觀察內在的六處，確實沒有『我』的存在，內心生起信心和理解，完全沒有『我』的執著。』 難鐸迦對比丘尼們說：『很好，姐妹們！你們很好地理解了語言所表達的含義，這內在的六處沒有『我』或『我所』，應當這樣理解。那麼，在外在的色處有『我』或『我所』嗎？』比丘尼們回答說：『大德！我們沒有見到有。』難鐸迦又問：『姐妹們！像色法這樣，乃至聲、香、味、觸、法這些外在的處所，有『我』或『我所』嗎？』她們回答說：『大德！我們沒有見到有。為什麼呢？大德！我們順應正道，如實修行，確實這樣理解，以正確的智慧觀察外在的六處，確實沒有『我』的存在，內心生起信心和理解，完全沒有『我』的執著。』 難鐸迦對比丘尼們說：『很好，姐妹們！你們很好地理解了語言所表達的含義，這外在的六處沒有『我』或『我所』，應當這樣理解。
【English Translation】 English version He instructed the Bhikshunis (bhikṣuṇī, Buddhist female renunciates). Having arrived there, the Bhikshunis, seeing Nandaka (Nandaka) from afar, said, 'Welcome, Venerable One (bhadanta, a term of respect for monastics)!' They then prepared a seat for him and invited him to sit down. After the Bhikshunis had paid homage to Nandaka's feet, they sat down to one side. Nandaka said to the Bhikshunis, 'I will now explain the question-and-answer Dharma method to you sisters. Listen carefully. If you understand, say that you understand; if you do not understand, say that you do not understand. If you thoroughly understand the meaning, practice accordingly; if you are uncertain about the meaning, you may ask again.' The Bhikshunis replied, 'Venerable One! We have not understood the meaning of this statement.' Having heard this teaching, the Bhikshunis said to Nandaka, 'Venerable One! We are deeply grateful for your skillful teaching, and we feel rare joy and happiness beyond measure. Venerable One, you teach us so skillfully, and we will all follow your teachings, engaging in question-and-answer and practicing in accordance with the principles.' The Venerable (āyuṣmat, a term of respect for senior monks) Nandaka said to the Bhikshunis, 'Sisters! Do you know whether there is 'self' or 'what belongs to self' (ātman, things that belong to me) in the internal eye base?' The Bhikshunis replied, 'Venerable One! We do not see any.' He then asked, 'Sisters! Just as with the eye, is there 'self' or 'what belongs to self' in the internal bases of ear, nose, tongue, body, and mind?' They replied, 'Venerable One! We do not see any. Why is that? Venerable One! We follow the right path, practice diligently, and truly understand this. With right wisdom, we observe that there is truly no 'self' in the internal six bases. Our minds generate faith and understanding, and there is completely no attachment to 'self'.' Nandaka said to the Bhikshunis, 'Well done, sisters! You have well understood the meaning expressed by the words. There is no 'self' or 'what belongs to self' in these internal six bases. This is how it should be understood. Now, is there 'self' or 'what belongs to self' in the external form base?' The Bhikshunis replied, 'Venerable One! We do not see any.' Nandaka then asked, 'Sisters! Just as with form, is there 'self' or 'what belongs to self' in the external bases of sound, smell, taste, touch, and mental objects?' They replied, 'Venerable One! We do not see any. Why is that? Venerable One! We follow the right path, practice diligently, and truly understand this. With right wisdom, we observe that there is truly no 'self' in the external six bases. Our minds generate faith and understanding, and there is completely no attachment to 'self'.' Nandaka said to the Bhikshunis, 'Well done, sisters! You have well understood the meaning expressed by the words. There is no 'self' or 'what belongs to self' in these external six bases. This is how it should be understood.'
複次姊妹！眼色為緣能生眼識，此之識性有我我所不？」「大德！無有。」「如是乃至意法為緣能生意識，此等識性有我我所不？」答言：「無有。何以故？如上廣說。」乃至「如是應知。複次姊妹！眼色為緣能生眼識，由此三和能生於觸。此觸有我我所不？乃至意法識三能生於觸，此觸有我我所不？」答言：「無有。何以故？如上廣說。」乃至「如是應知。複次姊妹！此眼色識三和生觸，能生於受。此受有我我所不？乃至后三因觸生受，此受有我我所不？」答言：「無有。何以故？如上廣說。」乃至「如是應知。複次姊妹！此眼色識三和生觸，此觸生受，此受生愛，此愛有我我所不？乃至后三之愛有我我所不？」答言：「無有。何以故？如上廣說。」乃至「如是應知。」
「複次姊妹！譬如因器油炷及火方有焰生。姊妹！如焰無常，乃至火炷油器皆亦無常。姊妹！若復有人作如是說：『器油炷火雖是無常，然依此等所生之焰，定是堅固不可變壞常住之法。』如是說時，可說此人為實語不？」答言：「大德！斯非實語。何以故？此器油等皆無常故，所生之焰豈得是常？」「姊妹！如是內六處無常。若復有人作如是說：『此內六處雖是無常，然依此等所生喜樂，定是堅固不可變壞常住之法。』如是說時，可說此人
【現代漢語翻譯】 現代漢語譯本 『再者，姊妹！以眼和色為緣能生起眼識，這眼識的自性有「我」和「我所」嗎？』『大德！沒有。』『像這樣乃至以意和法為緣能生起意識，這些識的自性有「我」和「我所」嗎？』回答說：『沒有。為什麼呢？如上面廣泛所說。』乃至『應當這樣理解。再者，姊妹！以眼和色為緣能生起眼識，由此三者和合能生起觸。這觸有「我」和「我所」嗎？乃至意、法、識三者能生起觸，這觸有「我」和「我所」嗎？』回答說：『沒有。為什麼呢？如上面廣泛所說。』乃至『應當這樣理解。再者，姊妹！這眼、色、識三者和合生起觸，能生起受。這受有「我」和「我所」嗎？乃至后三者因觸而生受，這受有「我」和「我所」嗎？』回答說：『沒有。為什麼呢？如上面廣泛所說。』乃至『應當這樣理解。再者，姊妹！這眼、色、識三者和合生起觸，這觸生起受，這受生起愛，這愛有「我」和「我所」嗎？乃至后三者的愛有「我」和「我所」嗎？』回答說：『沒有。為什麼呢？如上面廣泛所說。』乃至『應當這樣理解。』 『再者，姊妹！譬如因為有器皿、油、燈芯和火，才會有火焰產生。姊妹！正如火焰是無常的，乃至燈芯、油、器皿也都是無常的。姊妹！如果有人這樣說：「器皿、油、燈芯和火雖然是無常的，然而依靠這些所產生的火焰，一定是堅固不可變壞、常住的法。」像這樣說的時候，可以說這個人說的是實話嗎？』回答說：『大德！這不是實話。為什麼呢？因為器皿、油等都是無常的，所產生的火焰怎麼可能是常住的呢？』『姊妹！像這樣，內六處（內六處：眼、耳、鼻、舌、身、意）是無常的。如果有人這樣說：「這內六處雖然是無常的，然而依靠這些所產生的喜樂，一定是堅固不可變壞、常住的法。」像這樣說的時候，可以說這個人
【English Translation】 English version 『Furthermore, sister! Eye and form being the conditions, eye-consciousness arises. Does this nature of consciousness have 『I』 or 『mine』?』 『Venerable sir, it does not.』 『Likewise, up to mind and mental objects being the conditions, mind-consciousness arises. Do these natures of consciousness have 『I』 or 『mine』?』 The answer is: 『They do not. Why? As explained extensively above.』 Up to 『Thus it should be understood. Furthermore, sister! Eye and form being the conditions, eye-consciousness arises, and from this threefold combination, contact arises. Does this contact have 『I』 or 『mine』? Up to mind, mental objects, and consciousness being the three conditions for the arising of contact, does this contact have 『I』 or 『mine』?』 The answer is: 『It does not. Why? As explained extensively above.』 Up to 『Thus it should be understood. Furthermore, sister! This eye, form, and consciousness, in their threefold combination, give rise to contact, and this contact gives rise to feeling. Does this feeling have 『I』 or 『mine』? Up to the latter three conditions, through contact, feeling arises. Does this feeling have 『I』 or 『mine』?』 The answer is: 『It does not. Why? As explained extensively above.』 Up to 『Thus it should be understood. Furthermore, sister! This eye, form, and consciousness, in their threefold combination, give rise to contact, and this contact gives rise to feeling, and this feeling gives rise to craving. Does this craving have 『I』 or 『mine』? Up to the craving arising from the latter three conditions, does this craving have 『I』 or 『mine』?』 The answer is: 『It does not. Why? As explained extensively above.』 Up to 『Thus it should be understood.』 『Furthermore, sister! Just as a flame arises because of a container, oil, wick, and fire. Sister! Just as the flame is impermanent, so too are the wick, oil, and container all impermanent. Sister! If someone were to say: 『Although the container, oil, wick, and fire are impermanent, the flame that arises from them is certainly solid, unchangeable, and permanent.』 When someone says this, can it be said that they are speaking truthfully?』 The answer is: 『Venerable sir, that is not the truth. Why? Because the container, oil, and so on are all impermanent, how could the flame that arises from them be permanent?』 『Sister! Likewise, the six internal sense bases (internal sense bases: eye, ear, nose, tongue, body, mind) are impermanent. If someone were to say: 『Although these six internal sense bases are impermanent, the joy and pleasure that arise from them are certainly solid, unchangeable, and permanent.』 When someone says this, can it be said that this person
為實語不？」答言：「大德！斯非實語。何以故？乃至廣說。大德！我等順修正行實作此解，以正慧見觀內六處皆是無常。心生信解，由彼彼法生故此此法生，彼彼法滅故此此法滅，終能獲得寂靜清涼解脫之處。」難鐸迦報諸尼曰：「善哉！善哉！姊妹！若能解了言所詮義，心生信解了是無常，由彼彼法生故此此法生，彼彼法滅故此此法滅，終能獲得寂靜清涼解脫之處。」
「複次姊妹！譬如大樹，根莖內外枝葉花果貞實具足，此之大樹根是無常，乃至花葉皆亦無常。若復有人作如是說：『此樹根等皆悉無常，然而樹影定是堅固不可變壞常住之法。』如是說時，可說此人為實語不？」答言：「大德！斯非實語。何以故？此之大樹，根莖枝葉乃至花果皆悉無常，若無根等所依之物，能依之影皆不得有。」難鐸迦曰：「姊妹！外之六處皆悉無常亦復如是。若有人來作如是語：『外之六處皆是無常，然而依此所生樂觸，定是堅固不可變壞常住之法。』如是說時，可說此人為實語不？」答言：「大德！斯非實語。何以故？廣說如前，乃至終能獲得解脫之處。」
「複次姊妹！更說譬喻。汝等應聽！諸有智者以譬喻故能解其義。如善屠牛人及諸弟子，手執利刀斷其牛命，方便㓟剝外皮內肉皆不傷損。然于腹中肝肚腸
【現代漢語翻譯】 現代漢語譯本： 『這是真實的話語嗎？』回答說：『大德！這不是真實的話語。為什麼呢？』乃至廣說。『大德！我們順應修正行，真實地這樣理解，以正確的智慧觀察內在的六處（眼、耳、鼻、舌、身、意）都是無常的。心中產生信解，由於這個那個法生起，所以這個這個法也生起；這個那個法滅去，所以這個這個法也滅去，最終能夠獲得寂靜清涼解脫的境地。』難鐸迦（Nandaka）告訴眾比丘尼說：『好啊！好啊！姐妹們！如果能夠理解言語所表達的意義，心中產生信解，了知一切都是無常的，由於這個那個法生起，所以這個這個法也生起；這個那個法滅去，所以這個這個法也滅去，最終能夠獲得寂靜清涼解脫的境地。』
『再者，姐妹們！譬如一棵大樹，根、莖、內外枝葉、花果都真實具足。這棵大樹的根是無常的，乃至花葉也都是無常的。如果有人這樣說：『這樹的根等等都是無常的，然而樹影一定是堅固不可變壞常住的法。』這樣說的時候，可以說這個人說的是真實的話語嗎？』回答說：『大德！這不是真實的話語。為什麼呢？這棵大樹，根、莖、枝葉乃至花果都是無常的，如果沒有根等等所依靠的事物，能依靠的影子也就不會存在。』難鐸迦（Nandaka）說：『姐妹們！外在的六處（色、聲、香、味、觸、法）都是無常的，也是如此。如果有人來這樣說：『外在的六處都是無常的，然而依靠它們所產生的樂觸，一定是堅固不可變壞常住的法。』這樣說的時候，可以說這個人說的是真實的話語嗎？』回答說：『大德！這不是真實的話語。為什麼呢？』廣說如前，乃至最終能夠獲得解脫的境地。
『再者，姐妹們！再說一個譬喻。你們應當聽！有智慧的人因為譬喻的緣故能夠理解其中的意義。比如善於屠牛的人以及他的弟子們，手持鋒利的刀斷絕牛的性命，巧妙地剝下外皮，裡面的肉都沒有損傷。然而對於腹中的肝、肚、腸
【English Translation】 English version: 『Is this a true statement?』 They replied, 『Venerable Sir, this is not a true statement. Why is that?』 And so on, elaborating. 『Venerable Sir, we, in accordance with the correct practice, truly understand in this way, observing with correct wisdom that the inner six sense bases (eye, ear, nose, tongue, body, mind) are all impermanent. The mind generates faith and understanding, because when this and that condition arises, this and that result arises; when this and that condition ceases, this and that result ceases, ultimately able to attain the place of peaceful, cool liberation.』 Nandaka reported to the nuns, 『Excellent! Excellent! Sisters! If you can understand the meaning expressed by words, and the mind generates faith and understanding that all is impermanent, because when this and that condition arises, this and that result arises; when this and that condition ceases, this and that result ceases, ultimately able to attain the place of peaceful, cool liberation.』
『Furthermore, sisters! Suppose there is a large tree, with its roots, trunk, inner and outer branches, leaves, flowers, and fruits all truly complete. The roots of this large tree are impermanent, and even the flowers and leaves are also impermanent. If someone were to say, 『The roots of this tree, and so on, are all impermanent, but the shadow of the tree is definitely a permanent, unchangeable, and enduring phenomenon.』 When saying this, could it be said that this person is speaking truthfully?』 They replied, 『Venerable Sir, this is not a true statement. Why is that? This large tree, its roots, trunk, branches, leaves, and even flowers and fruits are all impermanent. If there are no things to rely on, such as the roots, then the shadow that relies on them cannot exist.』 Nandaka said, 『Sisters! The outer six sense bases (form, sound, smell, taste, touch, mental objects) are all impermanent, and it is the same. If someone were to come and say, 『The outer six sense bases are all impermanent, but the pleasant feeling arising from them is definitely a permanent, unchangeable, and enduring phenomenon.』 When saying this, could it be said that this person is speaking truthfully?』 They replied, 『Venerable Sir, this is not a true statement. Why is that?』 Elaborating as before, until ultimately able to attain the place of liberation.
『Furthermore, sisters! Let me tell another parable. You should listen! Wise people can understand the meaning through parables. For example, a skilled butcher and his disciples, holding a sharp knife, sever the life of a cow, skillfully skinning the outer hide without damaging the inner flesh. However, regarding the liver, stomach, and intestines in the belly
胃，細割斬截悉皆除棄，重取其皮周遍蓋覆。姊妹！有人見時作如是語：『此牛與皮相連不別，是有命牛。』可說此人是實語不？」答言：「大德！斯非實語。何以故？此屠牛人及余弟子，手執利刀斷牛命時，雖不損皮肉，然于腹中肝肚腸胃割截除棄，但重取皮周遍蓋覆，此肉與皮不相連著。」「姊妹！我舉此喻欲曉余義，如理應知。所言牛者，謂有色身粗重四大，父母精血羯剌羅等聚整合就。復以飲食共相資養，假籍涂香及澡浴等，終歸磨滅破壞銷散。言內肉者，謂內六處。言外皮者，謂外六處。腹中五藏者，謂欲貪等。言善屠牛人及余弟子者，謂是多聞利智聲聞弟子。言利刀者，謂智慧刀。謂佛弟子心持慧劍，斬彼相應繫縛煩惱及諸隨惑，對治損壞悉皆除棄。是故汝等了斯事已，當勤修學，勿為放逸後生悔恨。姊妹！若於汝等情所染著愛樂之處，當善防心。染未斷故，于可瞋境當善防心。瞋未斷故，于愚癡境當善防心。由癡未斷故，於四念住當善護心正觀而住。修念住已，於七菩提分法應善修習、多為修習。于菩提分既修習、多修習已，於八支道正念成就能除欲漏。除欲漏已，有漏、無明漏心當厭舍，生厭舍故便得解脫，得解脫已證解脫智見，即能了達：我生已盡、梵行已立、所作已辦、不受後有。汝等姊妹！如
【現代漢語翻譯】 現代漢語譯本 屠夫宰殺牛時，先將牛的內臟，如肝、肚、腸、胃等，全部切割並丟棄，然後重新取回牛皮，將牛身覆蓋起來。姐妹們！如果有人看到這種情況，說：『這頭牛的肉和皮緊密相連，沒有分離，所以這頭牛還是活的。』你們認為這個人說的是實話嗎？」她們回答說：「大德！這當然不是實話。為什麼呢？因為屠夫和他的助手們，在用鋒利的刀宰殺牛的時候，即使沒有損傷牛的皮肉，但是牛腹中的肝、肚、腸、胃已經被切割並丟棄了，只是重新取回牛皮覆蓋在上面，這些肉和皮並沒有真正連線在一起。」 「姐妹們！我用這個比喻是爲了讓你們明白其中的道理，應該如理如實地理解。這裡所說的牛，指的是由色身（rupa-kaya）粗重的四大（mahabhuta），以及父母的精血（sukra-sonita）、羯剌羅（kalala，受精卵）等聚集而成的身體。還要依靠飲食來滋養，藉助涂香和沐浴等來維持，但最終都會磨滅、破壞和消散。這裡所說的『內肉』，指的是內在的六處（ayatana）。這裡所說的『外皮』，指的是外在的六處（ayatana）。腹中的五臟，指的是欲貪（kama-tanha）等煩惱。這裡所說的『善於屠牛的屠夫和他的助手』，指的是博學多聞、具有敏銳智慧的聲聞（sravaka）弟子。這裡所說的『利刀』，指的是智慧之刀（jnana-khadga）。也就是說，佛陀的弟子心中持有智慧之劍，斬斷那些相應的束縛煩惱以及各種隨煩惱，通過對治將其損壞並全部丟棄。因此，你們明白了這些道理之後，應當勤奮修學，不要放逸，以免將來後悔。 「姐妹們！對於你們情感上染著和喜愛的事物，應當好好守護自己的心。在貪染（raga）沒有斷除之前，對於可能引起嗔恨的境界，應當好好守護自己的心。在嗔恨（dosa）沒有斷除之前，對於愚癡（moha）的境界，應當好好守護自己的心。由於愚癡沒有斷除，對於四念住（smrti-upasthana）應當好好守護自己的心，以正確的觀察安住其中。修習四念住之後，對於七菩提分法（sapta bodhyanga）應當好好修習、多多修習。對於菩提分既已修習、多多修習之後，在八支正道（astangika-marga）中正念（samyak-smrti）成就，就能夠去除欲漏（kama-asava）。去除欲漏之後，對於有漏（bhava-asava）、無明漏（avijja-asava）的心應當厭惡捨棄，產生厭惡捨棄之後便能得到解脫（vimoksha），得到解脫之後證得解脫智見（vimutti-nana-dassana），就能了達：我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不會再有來世。你們這些姐妹們！就像……」
【English Translation】 English version When a butcher slaughters a cow, he first cuts and discards all the internal organs, such as the liver, stomach, intestines, and bowels. Then, he takes the hide again and covers the body. Sisters! If someone sees this and says, 『This cow's flesh and skin are connected and not separate, so this is a living cow,』 would you say that person is speaking the truth?」 They replied, 「Venerable Sir, that is not the truth. Why? Because when the butcher and his assistants slaughter the cow with sharp knives, even if they do not damage the skin and flesh, the liver, stomach, intestines, and bowels inside the abdomen have been cut and discarded. They only take the hide again and cover it. The flesh and skin are not really connected.」 「Sisters! I use this analogy to make you understand the meaning, and you should understand it truthfully and correctly. The cow here refers to the physical body (rupa-kaya), which is composed of the gross four great elements (mahabhuta), and the parents' sperm and blood (sukra-sonita), kalala (the fertilized egg), etc. It also relies on food for nourishment and is maintained by applying fragrant oils and bathing, but eventually it will wear out, be destroyed, and dissipate. The 『inner flesh』 refers to the inner six sense bases (ayatana). The 『outer skin』 refers to the outer six sense bases (ayatana). The five internal organs in the abdomen refer to desires and cravings (kama-tanha), etc. The 『butcher and his assistants who are good at slaughtering cows』 refer to the well-learned and wise Sravaka (sravaka) disciples. The 『sharp knife』 refers to the sword of wisdom (jnana-khadga). That is, the Buddha's disciples hold the sword of wisdom in their hearts, cutting off the corresponding binding afflictions and various secondary afflictions, destroying them through counteraction and discarding them all. Therefore, after you understand these principles, you should diligently study and practice, and do not be negligent, lest you regret it in the future. 「Sisters! For the things that you are emotionally attached to and fond of, you should guard your minds well. Before greed (raga) is eradicated, you should guard your minds well against situations that may cause anger. Before anger (dosa) is eradicated, you should guard your minds well against situations of delusion (moha). Because delusion has not been eradicated, you should guard your minds well with the four foundations of mindfulness (smrti-upasthana), dwelling in correct observation. After practicing the four foundations of mindfulness, you should cultivate and practice the seven factors of enlightenment (sapta bodhyanga) well and extensively. After cultivating and practicing the factors of enlightenment well and extensively, when right mindfulness (samyak-smrti) is accomplished in the Noble Eightfold Path (astangika-marga), you will be able to eliminate the desire-asava (kama-asava). After eliminating the desire-asava, you should despise and abandon the mind of the becoming-asava (bhava-asava) and the ignorance-asava (avijja-asava). When aversion and abandonment arise, you will attain liberation (vimoksha), and after attaining liberation, you will realize the knowledge and vision of liberation (vimutti-nana-dassana), and you will understand: My birth has ended, the holy life has been established, what needed to be done has been done, and there will be no future existence. You sisters! Like...
是應學。」
爾時具壽難鐸迦為諸尼眾示教利喜，宣說法已從座而去。既至明日，時大世主與五百苾芻尼還至佛所，如常威儀聽妙法已禮佛而去。佛見大世主出去之後，告諸苾芻曰：「汝等觀此難鐸迦，為彼五百苾芻尼正教正誡，令得解脫而未證究竟。若於今日而命終者，我不見彼諸苾芻尼有一系縛煩惱而不除斷，由斯結惑為羈絆故，重來此世而更受生。汝等苾芻！譬如白月十四日月在空中，人皆觀見咸悉有疑，云：『此明月為滿、不滿？』然此明月不是圓滿，由未究竟故。如是難鐸迦苾芻，為彼五百苾芻尼正教正誡，令得解脫而未證究竟。若於今日而命終者，我不見彼諸苾芻尼有一系縛煩惱而不除斷，由斯結惑為羈絆故，重來此世而更受生。」爾時世尊記彼五百苾芻尼得不還果已，告難鐸迦曰：「汝當教誡諸苾芻尼，為說妙法令速出離。何以故？我及於汝，教誡諸尼令其解脫。」時難鐸迦聞佛教已默然受教。
時具壽難鐸迦至明日已，于初分時著衣持缽，入大城中次第乞已，還至本處飯食訖，收衣缽嚼齒木澡漱已，于外洗足，入房宴坐。至日晡時從定而起，著僧伽胝，將一苾芻以為從者，詣王園寺欲教授苾芻尼。既至彼已，時諸尼眾遙見難鐸迦來，白言：「善來大德！」即為敷座請其安坐。時諸苾芻尼
【現代漢語翻譯】 現代漢語譯本：『應當這樣學習。』
當時，具壽難鐸迦（Nandaka，一位長老）為眾比丘尼開示教導，使她們歡喜，宣講佛法后便從座位上離開。到了第二天，大世主（Mahaprajapati，佛陀的姨母）帶領五百位比丘尼來到佛陀處，如往常一樣恭敬地聽聞妙法后，向佛陀頂禮告退。佛陀看到大世主離開后，告訴眾比丘說：『你們看這位難鐸迦，為那五百位比丘尼正確地教導和告誡，使她們得到解脫，但尚未證得究竟。如果他在今天命終，我沒有看到這些比丘尼中還有任何一個繫縛煩惱沒有斷除的，由於這些煩惱的束縛，她們還會再次來到這個世間，再次受生。你們這些比丘！譬如白色的月亮在十四日時懸掛在空中，人們都觀看它，心中都疑惑，說：『這明月是圓滿，還是不圓滿？』然而這明月並不是圓滿的，因為它還沒有達到究竟。就像這樣，難鐸迦比丘為那五百位比丘尼正確地教導和告誡，使她們得到解脫，但尚未證得究竟。如果他在今天命終，我沒有看到這些比丘尼中還有任何一個繫縛煩惱沒有斷除的，由於這些煩惱的束縛，她們還會再次來到這個世間，再次受生。』當時，世尊記別那五百位比丘尼將證得不還果（Anagami，三果）后，告訴難鐸迦說：『你應該教誡眾比丘尼，為她們宣說妙法，使她們迅速出離。為什麼呢？我和你都要教誡這些比丘尼，使她們解脫。』當時，難鐸迦聽聞佛陀的教誨后，默默地接受了教導。
到了第二天，具壽難鐸迦在清晨時分穿好衣服，拿著缽，進入大城中依次乞食，回到住處吃完飯後，收拾好衣缽，嚼齒木，洗漱完畢，在外邊洗了腳，進入房間靜坐。到了傍晚時分，他從禪定中起身，穿上僧伽胝（Sanghati，一種袈裟），帶上一位比丘作為隨從，前往王園寺，想要教授比丘尼。到達那裡后，眾比丘尼遠遠地看見難鐸迦來了，說道：『大德，歡迎您來！』隨即為他鋪設座位，請他安坐。當時，眾比丘尼
【English Translation】 English version: 'It is proper to learn thus.'
At that time, the venerable Nandaka (Nandaka, an elder) was instructing, encouraging, and delighting the nuns, and after expounding the Dharma, he departed from his seat. The next day, Mahaprajapati (Mahaprajapati, Buddha's aunt) along with five hundred nuns, returned to the Buddha, and after listening to the wonderful Dharma with the usual reverence, they bowed to the Buddha and departed. After seeing Mahaprajapati leave, the Buddha said to the monks: 'Observe this Nandaka, he correctly teaches and admonishes those five hundred nuns, causing them to attain liberation, but not yet ultimate realization. If he were to die today, I do not see any of those nuns who have not severed the fetters of affliction. Due to these afflictions binding them, they will return to this world and be born again. You monks! It is like the white moon on the fourteenth day in the sky, people all see it and have doubts, saying: 'Is this bright moon full or not full?' However, this bright moon is not full, because it has not yet reached the ultimate. Just like that, the monk Nandaka correctly teaches and admonishes those five hundred nuns, causing them to attain liberation, but not yet ultimate realization. If he were to die today, I do not see any of those nuns who have not severed the fetters of affliction. Due to these afflictions binding them, they will return to this world and be born again.' At that time, the World Honored One predicted that those five hundred nuns would attain the state of Non-Returner (Anagami, the third fruit), and then told Nandaka: 'You should instruct the nuns, and expound the wonderful Dharma for them, so that they may quickly be liberated. Why? Both I and you should instruct these nuns, so that they may be liberated.' At that time, Nandaka, upon hearing the Buddha's teaching, silently accepted the instruction.
The next day, the venerable Nandaka, in the early morning, put on his robes, took his bowl, entered the great city to beg for food in order, and returned to his dwelling. After eating, he put away his robes and bowl, chewed a toothpick, washed his mouth, washed his feet outside, and entered his room to sit in meditation. In the evening, he arose from meditation, put on his Sanghati (Sanghati, a type of robe), and took a monk as an attendant, and went to the King's Garden Monastery, desiring to instruct the nuns. Having arrived there, the nuns saw Nandaka coming from afar and said: 'Welcome, great virtuous one!' They then spread out a seat for him and invited him to sit down. At that time, the nuns
禮難鐸迦足已於一面坐，時難鐸迦為諸尼眾，宣說法要示教利喜，既說法已從坐而去。時大世主苾芻尼將五百尼眾，往世尊所禮足已，廣說如前，乃至禮佛而去。爾時世尊尼眾去後，告諸苾芻曰：「汝等觀此難鐸迦苾芻，已正教誡五百苾芻尼，悉令解脫得究竟處不？是諸尼眾，若於今日而命終者，我不見彼一人于生死路而重遊履。故於今時盡諸苦際。汝等苾芻！譬如白月至十五日月處空中，人皆睹見無復生疑，云：『此明月為滿、不滿？』然此明月是極圓滿，由究竟故。如是難鐸迦苾芻，為彼五百苾芻尼正教正誡，令得解脫至究竟處，若於今日而命終者，流轉路絕不復受生。」爾時世尊記五百苾芻尼得阿羅漢果已，諸苾芻眾聞佛所說歡喜信受。
根本說一切有部毗奈耶卷第三十 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十一
三藏法師義凈奉 制譯眾不差輒教授苾芻尼學處第二十一之二
內攝頌曰：
六眾教非理， 大路及小路： 佛令彰勝德， 廣說昔因緣。 因鼠獲多財， 醫王心起慢； 為說智馬事， 非聖勿稱量。
爾時世尊令諸耆宿苾芻應為次第教授苾芻尼。時六眾苾芻，至其次日便往詣彼苾芻
【現代漢語翻譯】 現代漢語譯本 難鐸迦（Nandaka）行禮后在一旁坐下。當時，難鐸迦為眾比丘尼宣講佛法，開示教誨，使她們歡喜信受。說法完畢后，他從座位上離開。這時，大世主比丘尼帶領五百名比丘尼來到世尊處，行禮后，如前所述，乃至行禮后離開佛陀。 這時，世尊在比丘尼眾離開后，告訴眾比丘說：『你們看這位難鐸迦比丘，已經正確地教誡了五百名比丘尼，使她們全部解脫，證得究竟的境界了嗎？如果這些比丘尼在今天命終，我看不見她們中任何一人會在生死輪迴的道路上再次遊走。因此，她們在今天就斷盡了所有的痛苦。你們這些比丘！譬如一輪白月到了十五日，月亮在空中，人們都看見了，不會再生起疑問，說：『這輪明月是圓滿，還是不圓滿？』然而這輪明月是極其圓滿的，因為已經達到了究竟的程度。就像這樣，難鐸迦比丘為那五百名比丘尼正確地教導和勸誡，使她們得到解脫，到達究竟的境界，如果她們在今天命終，輪迴的道路就斷絕了，不會再受生。』 當時，世尊記別五百名比丘尼證得阿羅漢果位后，眾比丘聽聞佛陀所說，歡喜信受。
根本說一切有部毗奈耶卷第三十 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十一
三藏法師義凈奉 制譯眾不差輒教授苾芻尼學處第二十一之二
內攝頌曰：
六眾教非理， 大路及小路： 佛令彰勝德， 廣說昔因緣。 因鼠獲多財， 醫王心起慢； 為說智馬事， 非聖勿稱量。
這時，世尊命令各位年長的比丘應當依次為比丘尼們教授佛法。當時，六眾比丘，到了輪值的日子，便前往比丘尼處。
【English Translation】 English version Nandaka, having paid homage, sat down on one side. Then Nandaka expounded the Dharma, instructed, taught, and delighted the nuns. Having finished speaking the Dharma, he departed from his seat. At that time, the Bhikkhuni Mahaprajapati, along with five hundred nuns, went to the World Honored One, paid homage, and spoke as before, and then departed. Then, after the nuns had left, the World Honored One said to the Bhikkhus: 'Do you see this Bhikkhu Nandaka? He has correctly instructed five hundred Bhikkhunis, enabling them all to be liberated and attain the ultimate state. If these nuns were to die today, I do not see any one of them who would again wander on the path of Samsara. Therefore, they have exhausted all suffering in this very life. You Bhikkhus! Just as the white moon on the fifteenth day is in the sky, and everyone sees it without any doubt, saying: 『Is this bright moon full or not full?』 Yet this bright moon is extremely full, because it has reached the ultimate state. In the same way, Bhikkhu Nandaka has correctly taught and admonished those five hundred Bhikkhunis, enabling them to attain liberation and reach the ultimate state. If they were to die today, the path of transmigration would be cut off, and they would not be reborn.』 At that time, after the World Honored One had predicted that the five hundred Bhikkhunis would attain the Arhatship, the assembly of Bhikkhus, hearing what the Buddha had said, rejoiced and accepted it with faith.
Mūlasarvāstivāda Vinaya, Volume 30 Taisho Tripitaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 31
Translated under Imperial Decree by the Tripiṭaka Master Yijing: The Second of the Twenty-first Section on Teaching Bhikkhunis the Precepts Without Discrimination
Summary Verse:
The Six Groups teach unreasonably, on the main road and the small road: The Buddha causes the excellent virtues to be manifested, extensively explaining past causes and conditions. Because of a rat, much wealth is obtained, the King of Physicians becomes arrogant; For him, the matter of the wise horse is explained, the non-saints should not measure.
At that time, the World Honored One ordered the senior Bhikkhus to teach the Bhikkhunis in turn. Then the Six Groups of Bhikkhus, on their appointed day, went to the Bhikkhunis.
尼處，共彼諸尼言話戲笑，或以身手互相捫摸，于彼尼中有愛樂者共作非法；若不愛者即不隨彼，遂于廊下經行出嫌罵語。時彼苾芻尼樂少欲持戒者，便以其事往白苾芻，苾芻聞已具白世尊。世尊告曰：「雖當次第，不應令彼六眾苾芻教授尼眾。」時彼六眾雖聞此教，自為次第教授諸尼，還復如前共作非法。佛言：「若不眾差，不應教授。」是時六眾聞是語已，俱出界外自相差遣，還同前過。佛言：「不應界外而相差遣。」聞斯語已，是時六眾便於界內取病者欲，不問餘人。佛言：「不應如是別眾差人，當於十五日褒灑陀時眾僧普集，應當差遣教授尼人。應如是差，先當問能：『汝某甲能教授苾芻尼不？』彼應答言：『我能。』令一苾芻作白羯磨，應如是作：『大德僧伽聽！此苾芻某甲為教授苾芻尼人，此某甲樂欲當教授苾芻尼。若僧伽時至僧伽應許，僧伽今差苾芻某甲為教授苾芻尼人，此某甲樂欲當教授苾芻尼。白如是。』次作羯磨：『大德僧伽聽！此苾芻某甲為教授苾芻尼人，此某甲樂欲教授苾芻尼。若僧伽許差苾芻某甲為教授苾芻尼人，此某甲樂欲當教授苾芻尼。若諸具壽許差某甲為教授苾芻尼人者默然，若不許者說。』『僧伽今許差某甲當教授苾芻尼竟，由其默然故，我今如是持。』」
時諸苾芻聞世
【現代漢語翻譯】 現代漢語譯本 在尼庵中，那些比丘尼們互相嬉笑打鬧，或者用身體互相觸控，其中有互相愛慕的就一起做不合佛法的事情；如果不愛慕的就不順從，於是在走廊下走來走去，說些嫌棄責罵的話。當時，那些樂於清凈少欲、持守戒律的比丘尼，就把這些事告訴了比丘，比丘聽了之後，詳細地稟告了世尊（Buddha）。 世尊（Buddha）告誡說：『即使應當輪流，也不應該讓六眾比丘（Six Monks）去教導比丘尼們。』當時，那六眾比丘（Six Monks）雖然聽到了這個教誨，仍然自己輪流去教導那些比丘尼，還像之前一樣一起做不合佛法的事情。佛說：『如果沒有經過僧團推選，不應該去教導。』 當時，六眾比丘（Six Monks）聽了這話之後，就一起到界外互相推選，結果還和之前一樣犯錯。佛說：『不應該在界外互相推選。』聽了這話之後，當時六眾比丘（Six Monks）就在界內找生病的人，不詢問其他人。佛說：『不應該這樣私下推選人，應當在每月十五日的布薩（Posadha）時，僧眾全部聚集，應當推選教導比丘尼的人。應當這樣推選，先要問他能不能：『你某甲（specific name）能教導比丘尼嗎？』他應該回答說：『我能。』讓一位比丘作白羯磨（Karma），應當這樣做：『大德僧伽（Sangha）聽著！這位比丘某甲（specific name）作為教導比丘尼的人，這位某甲（specific name）樂意去教導比丘尼。如果僧伽（Sangha）認為時機已到，僧伽（Sangha）應該允許，僧伽（Sangha）現在推選比丘某甲（specific name）作為教導比丘尼的人，這位某甲（specific name）樂意去教導比丘尼。白如是。』 接著作羯磨（Karma）：『大德僧伽（Sangha）聽著！這位比丘某甲（specific name）作為教導比丘尼的人，這位某甲（specific name）樂意教導比丘尼。如果僧伽（Sangha）允許推選比丘某甲（specific name）作為教導比丘尼的人，這位某甲（specific name）樂意去教導比丘尼。如果各位具壽（Venerable Ones）允許推選某甲（specific name）作為教導比丘尼的人，就保持沉默；如果不允許，就說出來。』『僧伽（Sangha）現在允許推選某甲（specific name）去教導比丘尼完畢，因為大家保持沉默，所以我現在就這樣認可。』 當時，各位比丘聽到了世尊（Buddha）
【English Translation】 English version In the nunnery, those Bhikshunis (nuns) were joking and playing with each other, or touching each other with their bodies. Among them, those who loved each other would do things that were not in accordance with the Dharma; if they did not love each other, they would not comply, and then they would walk back and forth in the corridor, saying words of disgust and scolding. At that time, those Bhikshunis (nuns) who were happy to be pure, with few desires, and who upheld the precepts, told the Bhikshus (monks) about these things. After hearing this, the Bhikshus (monks) reported it in detail to the World Honored One (Buddha). The World Honored One (Buddha) warned: 'Even if it should be in order, the Six Monks (Six Monks) should not be allowed to teach the Bhikshunis (nuns).' At that time, although the Six Monks (Six Monks) heard this teaching, they still took turns to teach the Bhikshunis (nuns) themselves, and still did things that were not in accordance with the Dharma together as before. The Buddha said: 'If you have not been elected by the Sangha (community), you should not teach.' At that time, after hearing these words, the Six Monks (Six Monks) went outside the boundary together to elect each other, and as a result, they made mistakes as before. The Buddha said: 'You should not elect each other outside the boundary.' After hearing these words, the Six Monks (Six Monks) then looked for sick people within the boundary, without asking others. The Buddha said: 'You should not elect people privately like this. When the Sangha (community) gathers together on the fifteenth day of each month for the Posadha (Uposatha), you should elect someone to teach the Bhikshunis (nuns). You should elect in this way, first asking him if he can: 'Can you, so-and-so (specific name), teach the Bhikshunis (nuns)?' He should answer: 'I can.' Let a Bhikshu (monk) perform a white Karma (Karma), which should be done like this: 'Listen, Great Virtuous Sangha (Sangha)! This Bhikshu (monk), so-and-so (specific name), is to be the person to teach the Bhikshunis (nuns). This so-and-so (specific name) is willing to teach the Bhikshunis (nuns). If the Sangha (Sangha) thinks the time is right, the Sangha (Sangha) should allow it. The Sangha (Sangha) now elects Bhikshu (monk) so-and-so (specific name) to be the person to teach the Bhikshunis (nuns). This so-and-so (specific name) is willing to teach the Bhikshunis (nuns). So be it.' Then perform the Karma (Karma): 'Listen, Great Virtuous Sangha (Sangha)! This Bhikshu (monk), so-and-so (specific name), is to be the person to teach the Bhikshunis (nuns). This so-and-so (specific name) is willing to teach the Bhikshunis (nuns). If the Sangha (Sangha) allows the election of Bhikshu (monk) so-and-so (specific name) to be the person to teach the Bhikshunis (nuns), this so-and-so (specific name) is willing to teach the Bhikshunis (nuns), if all the Venerable Ones (Venerable Ones) allow the election of so-and-so (specific name) to be the person to teach the Bhikshunis (nuns), then remain silent; if you do not allow it, then speak.' 'The Sangha (Sangha) has now finished allowing the election of so-and-so (specific name) to teach the Bhikshunis (nuns), because everyone remains silent, so I now approve it in this way.' At that time, the Bhikshus (monks) heard the World Honored One (Buddha)
尊說，令差教授苾芻尼人，遂不簡擇即便差遣。佛言：「若自不調能調於他、若自不靜能靜於他、若自不安能安於他、自不斷滅能斷滅他、自陷欲泥能拯濟他者，無有是處。」告諸苾芻曰：「不應不為簡擇輒便差遣。若苾芻具七法者，眾應差教授苾芻尼。云何為七？一者持戒，二者多聞，三者住耆宿位，四者善都城語，五者不曾以身污苾芻尼，六、於八他勝法善能分別，七、於八尊重法能善解釋。云何名持戒？謂於四波羅市迦法一無虧犯。云何多聞？謂能善誦二部戒經。云何住耆宿位？謂受圓具滿二十夏，或復過此。云何善都城語？謂能善解王都言音語通方域。云何不以身污苾芻尼？謂曾不與尼以身相觸，設曾身觸此罪已如法說悔。云何分別八他勝法？謂于初八善識開遮。云何善解八尊重法？謂於八事善能開演。若苾芻具七法，眾應差作教授苾芻尼人。」如世尊說：「若具七法，眾應差遣教授尼眾者。」時六眾苾芻，雖不被差便行教授，少欲苾芻聞生嫌恥：「云何苾芻不被眾差，而便自往教授尼眾？」以此因緣具白世尊。世尊以此因緣集苾芻眾，便問六眾廣說如前種種呵責，乃至「我今為諸苾芻制其學處，應如是說：
「若復苾芻僧不差，自往教誡苾芻尼者，波逸底迦。」如是世尊為諸苾芻制學處已。
【現代漢語翻譯】 現代漢語譯本： 尊者說，您派遣教授比丘尼的人選，沒有經過仔細挑選就隨意差遣。佛說：『如果自己沒有調伏，卻能調伏他人；如果自己沒有安靜，卻能使他人安靜；如果自己沒有安穩，卻能使他人安穩；自己沒有斷滅煩惱，卻能斷滅他人的煩惱；自己深陷慾望的泥潭，卻能拯救他人，沒有這樣的道理。』告訴各位比丘：『不應該不經過仔細挑選就隨意差遣。如果比丘具備七種條件，僧團就應該派遣他去教授比丘尼。哪七種呢？一是持戒，二是多聞，三是處於耆宿之位，四是精通都城語言，五是不曾以身體玷污比丘尼，六是對八他勝法（比丘尼的八條重罪）善於分辨，七是對八尊重法（比丘尼應當尊重的八件事）能夠善於解釋。』 什麼叫做持戒？就是對於四波羅市迦法（四種根本戒）沒有絲毫違犯。什麼叫做多聞？就是能夠熟練背誦兩部戒經（比丘戒經和比丘尼戒經）。什麼叫做處於耆宿之位？就是受具足戒滿二十年，或者超過這個年限。什麼叫做精通都城語言？就是能夠很好地理解王都的語言，並且能夠與各地方的人溝通。什麼叫做不以身體玷污比丘尼？就是不曾與比丘尼有身體上的接觸，即使曾經有身體接觸，也已經如法懺悔。什麼叫做分辨八他勝法？就是對於最初的八條重罪能夠清楚地辨別開遮（允許和禁止）。什麼叫做善於解釋八尊重法？就是對於八件事能夠很好地開示和演說。如果比丘具備這七種條件，僧團就應該派遣他去擔任教授比丘尼的人選。』正如世尊所說：『如果具備這七種條件，僧團就應該派遣他去教授比丘尼。』 當時，六群比丘（指喜歡違反戒律的比丘）沒有被僧團派遣就自行前去教授比丘尼，少欲比丘（指安於少欲知足的比丘）聽了之後感到羞恥：『為什麼比丘沒有被僧團派遣，就自己前去教授比丘尼呢？』因為這個緣故，將此事稟告了世尊。世尊因為這個緣故召集了比丘僧眾，便問六群比丘，六群比丘詳細地說了之前的事情，世尊種種呵責他們，乃至說：『我現在為各位比丘制定學處（戒條），應當這樣說：』 『如果比丘沒有被僧團派遣，自己前去教誡比丘尼，犯波逸提迦（一種輕罪）。』就這樣，世尊為各位比丘制定了學處。
【English Translation】 English version: The Venerable one said, 'You dispatched the Bhikshuni (Buddhist nun) instructors without careful selection.' The Buddha said, 'If one is not self-disciplined, how can one discipline others? If one is not tranquil, how can one bring tranquility to others? If one is not secure, how can one secure others? If one has not extinguished defilements, how can one extinguish the defilements of others? If one is trapped in the mud of desire, how can one rescue others? There is no such possibility.' He told the Bhikshus (Buddhist monks), 'One should not dispatch instructors without careful selection. If a Bhikshu possesses seven qualities, the Sangha (Buddhist community) should appoint him to instruct Bhikshunis. What are the seven? First, upholding the precepts; second, being learned; third, holding the position of a senior; fourth, being proficient in the language of the capital city; fifth, never having defiled a Bhikshuni with his body; sixth, being able to clearly distinguish the eight Parajikas (defeats) [the most serious offenses for Bhikshunis]; seventh, being able to clearly explain the eight Gurudharmas (weighty rules) [the eight rules that Bhikshunis must respect].' What is meant by 'upholding the precepts'? It means not violating any of the four Parajika Dharmas (four root precepts). What is meant by 'being learned'? It means being able to recite the two sets of Pratimoksha Sutras (monastic codes) [for Bhikshus and Bhikshunis]. What is meant by 'holding the position of a senior'? It means having received full ordination for twenty years or more. What is meant by 'being proficient in the language of the capital city'? It means being able to understand the language of the royal capital well and being able to communicate with people from all regions. What is meant by 'not defiling a Bhikshuni with his body'? It means never having had physical contact with a Bhikshuni, and if there was physical contact, this offense has been confessed and repented according to the Dharma. What is meant by 'distinguishing the eight Parajikas'? It means being able to clearly distinguish the opening and closing (allowances and prohibitions) of the initial eight major offenses. What is meant by 'being able to explain the eight Gurudharmas'? It means being able to clearly expound on the eight matters. If a Bhikshu possesses these seven qualities, the Sangha should appoint him as an instructor for Bhikshunis.' As the World Honored One said, 'If one possesses these seven qualities, the Sangha should dispatch him to instruct the Bhikshuni Sangha.' At that time, the Six Group Bhikshus (referring to monks who liked to violate the precepts), even though they were not appointed, went to instruct the Bhikshunis on their own. The Bhikshus of few desires (referring to monks content with little) felt ashamed upon hearing this: 'Why would Bhikshus go to instruct the Bhikshunis on their own without being appointed by the Sangha?' Because of this reason, they reported the matter to the World Honored One. The World Honored One, because of this reason, gathered the Bhikshu Sangha and questioned the Six Group Bhikshus. The Six Group Bhikshus explained the previous events in detail, and the World Honored One rebuked them in various ways, even saying: 'Now I am establishing a training rule (precept) for the Bhikshus, and it should be stated as follows:' 'If a Bhikshu, without being appointed by the Sangha, goes to admonish a Bhikshuni, he commits a Pacittiya (a minor offense).' Thus, the World Honored One established the training rule for the Bhikshus.
佛在室羅伐城逝多林給孤獨園。於此城中有一婆羅門娶妻之後，婦每生子便即命終。後於異時妻復有娠，時婆羅門知是事已，以手支頰懷憂而坐。有鄰家老母，來至其所告言：「婆羅門何故懷憂支頰而住？」答曰：「我婦薄福，每所生子便即命終。今復有娠，設生還死，寧得不憂？」老母報曰：「若至汝妻誕孕之日，當宜喚我。」后時其妻至誕生日，即喚老母。母至婦所見誕一男，老母取兒凈澡浴已，持鮮白疊周匝裹身，上妙生酥置於口內，授與使女告云：「汝可抱此孩兒安四衢大路，若見沙門婆羅門行過之時，汝應殷重致敬告諸人言：『此小孩兒禮聖者足。』至日暮時若命存者，即可持歸。若命不存，隨處當棄，汝可歸還。」是時使女隨教抱兒，往四衢大路安在道邊。諸外道輩于晨朝時禮諸天廟，涉路而過。是時使女遙見彼來，遂便致敬，指示孩兒告言：「聖者！此小孩子禮聖者足。」彼咒愿云：「令汝孩子無病長壽天神擁護，父母所愿悉令圓滿。」復有眾多耆年苾芻，入室羅伐城欲行乞食，亦從此過。使女見之亦同前告白，時諸苾芻如上咒愿。
爾時世尊，于日初分著衣持缽，入室羅伐城欲行乞食，亦從此過。時彼使女見世尊來，殷重至心五輪著地禮世尊已，指示孩兒合掌白佛：「此小孩子禮世尊足。」世
【現代漢語翻譯】 現代漢語譯本：佛陀在室羅伐城（Śrāvastī，古印度城市名）的逝多林給孤獨園（Jetavana Anāthapiṇḍika-ārāma，釋迦牟尼傳教場所）說法。在這個城裡，有一個婆羅門（Brahmin，印度教祭司）娶妻之後，他的妻子每次生孩子都會死去。後來，他的妻子再次懷孕，婆羅門知道這件事後，用手托著臉頰，憂愁地坐著。鄰居的一位老婦人來到他那裡，問他說：『婆羅門，你為什麼憂愁地托著臉頰坐著？』他回答說：『我的妻子命薄，每次生孩子都會死去。現在她又懷孕了，如果生下來還是死，我怎麼能不憂愁呢？』老婦人說：『等到你妻子生產的那天，你應該叫我來。』後來，他的妻子到了生產的日子，就叫來了老婦人。老婦人來到產婦那裡，看到生了一個男孩。老婦人抱起孩子，給他洗乾淨澡，用潔白的細布將他全身包裹起來，把上好的酥油放在他的嘴裡，交給一個使女，告訴她說：『你可以抱著這個孩子，把他放在四通八達的大路口，如果看到沙門（Śrāmaṇa，佛教出家修行者）或婆羅門經過的時候，你應該恭敬地向他們致敬，告訴他們說：「這個小孩子向聖者們致敬。」到傍晚的時候，如果他還活著，就可以把他抱回來。如果死了，就隨便把他丟棄在哪裡，你就可以回來了。』當時，使女按照老婦人的吩咐，抱著孩子，把他放在四通八達的大路邊。一些外道（非佛教徒）在早晨禮拜諸天神廟后，從路上經過。當時，使女遠遠地看見他們來了，就向他們致敬，指著孩子告訴他們說：『聖者們！這個小孩子向聖者們致敬。』他們就祝願說：『愿你的孩子無病長壽，天神保佑他，父母的願望都能圓滿實現。』又有許多年長的比丘（Bhikṣu，佛教出家男眾），進入室羅伐城想要乞食，也從這裡經過。使女看見他們，也像之前一樣告訴他們，那些比丘也像之前一樣祝願。 當時，世尊（Bhagavan，佛陀的尊稱）在早上穿好衣服，拿著缽，進入室羅伐城想要乞食，也從這裡經過。當時，那個使女看見世尊來了，恭敬至誠地五體投地禮拜世尊，指著孩子合掌對佛說：『這個小孩子向世尊致敬。』
【English Translation】 English version: The Buddha was residing at the Jetavana Anāthapiṇḍika-ārāma (Jetavana Grove of Anathapindika) in Śrāvastī (an ancient city in India). In this city, there was a Brahmin (a member of the priestly class in Hinduism) who, after marrying, found that his wife died after each childbirth. Later, his wife became pregnant again. Knowing this, the Brahmin sat with his hand supporting his cheek, filled with worry. An old woman from his neighborhood came to him and asked, 'Brahmin, why do you sit there with your hand supporting your cheek, looking so worried?' He replied, 'My wife is unfortunate; she dies after every childbirth. Now she is pregnant again, and if she dies after giving birth, how can I not be worried?' The old woman said, 'When the day of your wife's delivery arrives, you should call me.' Later, when his wife reached her delivery date, he called the old woman. The old woman came to the woman and saw that she had given birth to a boy. The old woman took the child, bathed him clean, wrapped his body in fresh white cloth, placed the finest ghee (clarified butter) in his mouth, and handed him to a maidservant, telling her, 'You can hold this child and place him at the crossroads of the main road. If you see any Śrāmaṇas (wandering ascetics) or Brahmins passing by, you should respectfully greet them and say, "This little child pays homage to the holy ones." If he is still alive by evening, you can bring him back. If he dies, just abandon him anywhere, and you can return.' At that time, the maidservant followed the instructions, held the child, and placed him by the roadside at the crossroads. Some non-Buddhists, after worshiping the deities in the morning, passed by on the road. When the maidservant saw them coming from afar, she greeted them respectfully, pointed to the child, and said, 'Holy ones! This little child pays homage to the holy ones.' They blessed him, saying, 'May your child be free from illness, live long, be protected by the gods, and may all the wishes of his parents be fulfilled.' Many elderly Bhikṣus (Buddhist monks), entering Śrāvastī to beg for alms, also passed by. The maidservant saw them and told them the same thing as before, and those Bhikṣus blessed him as before. At that time, the Bhagavan (the Blessed One, a title for the Buddha), in the early morning, put on his robes, carried his bowl, and entered Śrāvastī to beg for alms, also passing by there. When the maidservant saw the Bhagavan coming, she respectfully prostrated herself before the Bhagavan with her five limbs touching the ground, pointed to the child, and said with her palms together, 'This little child pays homage to the Bhagavan.'
尊告曰：「令汝孩子無病長壽天神擁護，父母所愿悉令圓滿。」如是致敬至日暮時，就觀孩子見命尚存，抱持歸舍，家人見問：「孩子活不？」報言：「得活。」又問：「汝抱此兒安在何處？」報云：「在大路傍。」父母欣悅便集宗親為大宴樂，欲與孩兒施立名號，諸人議曰：「今此孩子初誕生已置之大路，宜與此兒名為大路(梵云莫訶半托迦)。」
此大路童子由勝資養身速長大，學諸藝能書算等技，廣如上說。于婆羅門所有法式，著衣啖食洗凈軌儀，唱誦音聲咸盡其妙，善四明論解六作業，具大智慧，有五百童子就其受學。時婆羅門不能離欲，如有說云：「若人渴逼便飲鹹水，渴更增多。如貪淫者習欲之時貪更增長。」婆羅門染欲不捨，婦更有娠，將誕之時還命老母。其母至已看其誕孕，見產一男，還復同前凈洗浴已，裹以白疊授與使女，告云：「可持此子安大道邊，如前教示。」時彼使女稟性懶惰，便抱孩子置小路邊，見有沙門婆羅門外道內道及以大師，同前指示，皆為咒愿，廣說如上。至日暮時孩兒存活，抱持歸舍父母歡喜問使女曰：「汝抱此兒安在何處？」報云：「安小路傍。」父母即便廣設大會與子立名，皆云：「此兒欲求長命置小路傍，應與此兒名為小路(梵云朱荼半托迦。朱荼是小，半托迦是
【現代漢語翻譯】 現代漢語譯本： 尊者告誡說：『愿你的孩子無病長壽，得到天神的擁護，父母的心願都能圓滿實現。』就這樣致敬直到日暮時分，（使女）去觀察孩子，見他尚有生命，便抱回家中。家人看見后問道：『孩子活了嗎？』（使女）回答說：『活了。』又問：『你把這孩子放在哪裡？』回答說：『在大路旁邊。』父母聽了非常高興，便召集宗族親眷舉行盛大的宴會，想要給孩子起個名字。大家商議說：『這個孩子剛出生就被放在大路邊，應該給這個孩子起名叫大路（梵文是莫訶半托迦）。』 這個名叫大路的童子，由於優越的資養，身體迅速長大，學習各種技藝，如書寫、算術等，內容如前所述。對於婆羅門所有的法式，如穿著、飲食、洗凈的規矩，以及唱誦的聲音，都精通其妙。他精通四明論，理解六種作業，具有大智慧，有五百個童子跟隨他學習。當時，這位婆羅門不能擺脫慾望，正如有人所說：『如果一個人感到口渴而被迫飲用鹹水，口渴反而會更加嚴重。就像貪戀淫慾的人，在習欲的時候，貪慾會更加增長。』這位婆羅門沉溺於慾望之中，不能捨棄，他的妻子再次懷孕，臨產時又命令老母親（去照看）。他的母親來到后，觀察她的生產情況，見她生了一個男孩，還像之前一樣，凈洗浴后，用白疊布包裹，交給使女，告訴她說：『可以把這個孩子放在大道邊，像之前那樣教示。』當時，那個使女天性懶惰，便抱著孩子放在小路邊，看見有沙門（指佛教出家人）、婆羅門（指婆羅門教修行者）、外道（指佛教以外的修行者）、內道（指佛教修行者）以及大師，像之前那樣指示，都為孩子咒愿，詳細情況如前所述。直到日暮時分，孩子還活著，（使女）便抱回家中。父母高興地問使女說：『你把這孩子放在哪裡？』回答說：『放在小路旁邊。』父母便廣設大會，給孩子起名字，都說：『這個孩子爲了求長命被放在小路旁邊，應該給這個孩子起名叫小路（梵文是朱荼半托迦。朱荼是小，半托迦是…』
【English Translation】 English version: The Venerable one advised: 'May your child be free from illness and live long, protected by the gods, and may all the wishes of his parents be fulfilled.' Thus, paying respects until dusk, (the maidservant) went to observe the child and, seeing that he was still alive, carried him back home. The family, upon seeing her, asked: 'Is the child alive?' (The maidservant) replied: 'He is alive.' They further asked: 'Where did you place this child?' She replied: 'Beside the main road.' The parents were overjoyed and gathered their relatives for a grand feast, intending to give the child a name. Everyone discussed and said: 'This child was placed by the main road immediately after birth, so it is fitting to name this child Main Road (Sanskrit: Maha Panthaka).' This child, named Main Road, grew rapidly due to excellent nourishment, learning various skills such as writing and arithmetic, as described above. He was proficient in all the Brahmanical customs, such as clothing, eating, and purification rituals, as well as the subtleties of chanting. He was skilled in the Four Vedas, understood the Six Auxiliary Sciences, possessed great wisdom, and had five hundred children studying under him. At that time, this Brahmin could not escape desire, just as it is said: 'If a person is thirsty and forced to drink salty water, the thirst will only increase. Similarly, when a person addicted to lust indulges in desire, the lust will only grow.' This Brahmin was immersed in desire and could not abandon it. His wife became pregnant again, and when she was about to give birth, he again ordered his old mother (to take care of it). His mother arrived and observed her labor, seeing that she had given birth to a boy. As before, after bathing him cleanly, she wrapped him in white cotton cloth and handed him to a maidservant, telling her: 'You can place this child by the main road, and instruct him as before.' At that time, that maidservant was naturally lazy, so she carried the child and placed him by a small road, seeing there were Sramanas (Buddhist renunciates), Brahmins (Brahminical practitioners), heretics (non-Buddhist practitioners), insiders (Buddhist practitioners), and masters, instructing him as before, all wishing blessings for the child, with details as described above. Until dusk, the child was still alive, so (the maidservant) carried him back home. The parents happily asked the maidservant: 'Where did you place this child?' She replied: 'Beside the small road.' The parents then held a grand assembly and gave the child a name, all saying: 'This child was placed beside the small road in order to seek long life, so this child should be named Small Road (Sanskrit: Chuta Panthaka. Chuta means small, Panthaka means...'
路。舊云周利槃特迦者，訛也)。」既漸長大令其受學，其師先教讀悉談章，稟性愚鈍，道談忘悉、道悉忘談。時親教師報其父曰：「我昔曾教眾多童子，未曾見此愚鈍小兒。大路童子少授之時多所領解，然此童子道悉忘談、道談忘悉，我實不能教其學問。」父聞語已便作是念：「非一切婆羅門皆有文學，宜可教其闇誦明論。」將付明師令教誦業，師乃教誦明論，道蓬忘甕、道甕忘蓬(此「蓬、甕」二聲是婆羅門四明論中秘密之字，能含多義、統攝人神，習誦之者廣生福智，凡厥初學皆以手逐聲令其誦習，亦云闡陀聲，是節斷義。然「悉、談、蓬、甕」字不可翻，是故存其梵韻)。
是時彼師告其父曰：「我昔曾教眾多童子，未曾見此愚鈍小兒，道蓬忘甕、道甕忘蓬，我實不能教其誦習。」時婆羅門聞斯語已，復作是念：「非一切婆羅門皆能誦習，但作種姓婆羅門自然得活，亦何事辛苦。」由此童子稟性愚鈍，時人皆悉喚為愚路。父于愚路偏鍾愛念，有請召處必將隨逐。後於異時父婆羅門身嬰重病，雖加醫藥漸就衰羸，告大路曰：「我歿世后汝無憂慮，然愚路無識，爾勿見輕，安危共同始終相濟盡兄弟義，當憶吾語。」如佛言曰：
「積聚皆銷散， 崇高必墮落； 會合終別離， 有命咸歸死。」
【現代漢語翻譯】 現代漢語譯本： 路。（舊時所說的周利槃特迦（Culapanthaka）這個名字，是訛傳。）既然漸漸長大，就讓他接受學習，他的老師先教他讀『悉談章』，但他天性愚鈍，念『談』就忘『悉』，念『悉』就忘『談』。當時親教師告訴他的父親說：『我過去曾經教過很多童子，從未見過如此愚鈍的小兒。大路童子稍微教一下就能理解很多，然而這個童子念『悉』就忘『談』，念『談』就忘『悉』，我實在不能教他學習。』父親聽了這話，便這樣想：『並非所有婆羅門都有文學才能，可以教他背誦明論。』於是把他交給明師，讓他學習背誦，老師就教他背誦明論，念『蓬』就忘『甕』，念『甕』就忘『蓬』（這『蓬』、『甕』二字是婆羅門四明論中秘密的字，能包含多種意義、統攝人神，學習背誦的人能廣泛地產生福德和智慧，凡是初學者都用手隨著聲音讓他誦習，也叫闡陀聲，是節斷義。然而『悉』、『談』、『蓬』、『甕』這些字不可翻譯，所以保留它們的梵語音韻）。
當時那位老師告訴他的父親說：『我過去曾經教過很多童子，從未見過如此愚鈍的小兒，念『蓬』就忘『甕』，念『甕』就忘『蓬』，我實在不能教他誦習。』當時婆羅門聽了這些話，又這樣想：『並非所有婆羅門都能誦習，只要作為種姓婆羅門自然就能活下去，又何必辛苦呢。』由於這個童子天性愚鈍，當時人們都叫他愚路。父親對愚路特別鍾愛，有請召的地方必定帶著他。後來在異時，父親婆羅門身患重病，雖然加以醫藥，但漸漸衰弱，告訴大路說：『我去世后你不用憂慮，然而愚路沒有見識，你不要輕視他，安危共同，始終互相幫助，盡到兄弟的情義，要記住我的話。』正如佛所說：
『積聚都會消散， 崇高必定墮落； 會合終將別離， 有命都將歸於死亡。』
【English Translation】 English version: Lu. The old saying of Culapanthaka (Culapanthaka), is a corruption.)' Since he gradually grew up, he was made to receive learning. His teacher first taught him to read the 'Siddham Chapter', but he was dull by nature. He would forget 'Siddham' when reciting 'Tan', and forget 'Tan' when reciting 'Siddham'. At that time, the preceptor told his father, 'I have taught many children in the past, but I have never seen such a dull child. The elder brother, Maha Panthaka, understands a lot when taught a little, but this child forgets 'Tan' when reciting 'Siddham', and forgets 'Siddham' when reciting 'Tan'. I really cannot teach him to learn.' After hearing this, the father thought, 'Not all Brahmins have literary talent. It is better to teach him to memorize the Minglun.' So he handed him over to a wise teacher to learn recitation. The teacher taught him to recite the Minglun, but he would forget 'Pung' when reciting 'Ong', and forget 'Ong' when reciting 'Pung' (These two words, 'Pung' and 'Ong', are secret words in the Brahmin's Four Vidyas, which can contain multiple meanings and govern gods and humans. Those who learn to recite them can generate extensive merit and wisdom. All beginners use their hands to follow the sound and have him recite. It is also called Chanda sound, which means segmentation. However, the words 'Siddham', 'Tan', 'Pung', and 'Ong' cannot be translated, so their Sanskrit rhymes are preserved).
At that time, the teacher told his father, 'I have taught many children in the past, but I have never seen such a dull child. He forgets 'Ong' when reciting 'Pung', and forgets 'Pung' when reciting 'Ong'. I really cannot teach him to recite.' When the Brahmin heard these words, he thought again, 'Not all Brahmins can recite. As long as he is born as a Brahmin, he will naturally be able to live. Why bother?' Because this child was dull by nature, people at that time all called him Gulu. The father was particularly fond of Gulu and would always take him along whenever he was invited somewhere. Later, at another time, the father Brahmin became seriously ill. Although he was given medicine, he gradually weakened. He told Maha Panthaka, 'You don't have to worry after I die. However, Gulu is ignorant, so don't despise him. Share weal and woe, help each other from beginning to end, fulfill the duty of brothers, and remember my words.' Just as the Buddha said:
'Accumulations will all dissipate, High positions will surely fall; Meetings will eventually lead to separation, All who have life will return to death.'
說是語已即便命終。二子悲號具辦兇禮，送至林所焚燒既訖，懷憂而歸。
是時舍利子及大目連，與五百苾芻詣憍薩羅國，人間遊行至室羅伐城。城中人眾聞舍利子及大目連與五百苾芻欲來至此，出城迎接。爾時大路於此城外在一樹下，領五百人授其學業，見諸大眾俱共出城，問學徒曰：「今此人眾欲何處去？」學徒報曰：「此諸人眾聞舍利子及大目連與五百苾芻欲來至此，共出迎候。」大路問曰：「彼二人者有何可觀？我昔聞彼俱棄最上婆羅門種，于第二族剎帝利種沙門喬答摩處而為出家，何足迎也？」彼門人中有摩納縛迦崇重三寶，前白師曰：「大師勿作是語，彼獲聖果有大威神，若大師聞彼說法，必當隨從而求出家。」時諸學徒，每於假日或觀城市、或往仙渠、或採祠薪、或禮天廟。后因休假學徒出行，大路唸曰：「摩納縛迦稱讚佛法，我今宜可竊往聽之。」便出城外，見一苾芻樹下經行，往詣其所告言：「苾芻！世尊妙法為說多少？」時彼苾芻即為廣說十惡業道、十善果報，大路聞已心生敬信，告言：「苾芻！我當不久還更重來。」遂舍而去。於後假日重詣彼苾芻所，還請說法。苾芻即為廣說十二緣生，彼既聞已倍生深信，白言：「聖者！我頗得於善說法律而為出家，在如來所修梵行不？」時彼苾
【現代漢語翻譯】 現代漢語譯本：說完這些話，老人就去世了。兩個兒子悲痛地準備了喪葬事宜，將他送到林中火化完畢，然後懷著憂傷回家。
當時，舍利子（Śāriputra，智慧第一的佛陀十大弟子之一）和大目連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一）與五百位比丘前往憍薩羅國（Kosala），在人間游化，到達室羅伐城（Śrāvastī）。城中的人們聽說舍利子和大目連將要帶領五百位比丘來到這裡，都出城迎接。當時，一位名叫大路的外道修行者在此城外的一棵樹下，帶領五百人傳授他們的學業。他看到眾人一起出城，就問他的學生們：『現在這些人要去哪裡？』學生回答說：『這些人聽說舍利子和大目連帶領五百位比丘要來到這裡，所以一起出城迎接。』大路問道：『那兩個人有什麼值得觀看的？我聽說他們都放棄了最高貴的婆羅門種姓，在第二等級的剎帝利種姓的沙門喬答摩（Śramaṇa Gautama，即釋迦牟尼佛）那裡出家，有什麼值得迎接的呢？』他的門徒中有一位摩納縛迦（Māṇavaka，年輕的婆羅門學生）非常崇敬三寶，上前對老師說：『大師不要這樣說，他們已經獲得了聖果，具有很大的威神力。如果大師聽他們說法，必定會跟隨他們而出家。』當時，這些學生們，每到假日，有的去觀看城市，有的去仙人居住的地方，有的去採集祭祀用的柴火，有的去禮拜天神廟。後來因為休假，學生們都外出了，大路心想：『摩納縛迦稱讚佛法，我現在應該偷偷地去聽聽。』於是他走出城外，看見一位比丘在樹下經行，就走到他那裡說：『比丘！世尊（Bhagavan，佛陀的尊稱）的妙法說了多少？』那位比丘就為他詳細地講述了十惡業道和十善果報，大路聽了之後，心中生起敬信，告訴他說：『比丘！我不久之後還會再來。』於是就離開了。在後來的假日，他又來到那位比丘那裡，再次請求說法。比丘就為他詳細地講述了十二緣起，他聽了之後，更加深信不疑，說道：『聖者！我可以在善說的法律中出家，在如來（Tathāgata，佛陀的稱號之一）那裡修習梵行嗎？』當時那位比丘
【English Translation】 English version: After saying these words, the old man passed away. His two sons grieved and prepared the funeral rites, taking him to the forest to be cremated. After the cremation, they returned home with sorrow.
At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), along with five hundred Bhikshus (monks), were traveling in the country of Kosala, wandering among the people, and arrived at the city of Śrāvastī. The people in the city heard that Śāriputra and Mahāmaudgalyāyana were coming with five hundred Bhikshus, and they went out of the city to welcome them. At that time, a non-Buddhist practitioner named Dāruka was outside the city under a tree, teaching his students. He saw the crowd going out of the city and asked his students, 'Where are these people going?' The students replied, 'These people heard that Śāriputra and Mahāmaudgalyāyana are coming with five hundred Bhikshus, so they are going out to welcome them.' Dāruka asked, 'What is there to see in those two? I heard that they both abandoned the highest Brahmin caste and became monks under the Śramaṇa Gautama (the ascetic Gautama, i.e., Shakyamuni Buddha) of the second-ranking Kshatriya caste. What is there to welcome?' One of his disciples, a Māṇavaka (young Brahmin student) who deeply revered the Three Jewels (Buddha, Dharma, Sangha), stepped forward and said to his teacher, 'Master, do not speak like that. They have attained the holy fruit and possess great spiritual power. If you hear them preach, you will surely follow them and seek ordination.' At that time, these students, on holidays, would either visit the city, go to the hermitage of sages, collect firewood for sacrifices, or worship at the temples of the gods. Later, during a holiday, the students went out, and Dāruka thought, 'The Māṇavaka praises the Buddha's teachings. I should secretly go and listen.' So he went out of the city and saw a Bhikshu walking under a tree. He went to him and said, 'Bhikshu! How much of the Blessed One's (Bhagavan, an epithet of the Buddha) wonderful Dharma has been spoken?' The Bhikshu then extensively explained the ten unwholesome paths of action and the ten wholesome results. After hearing this, Dāruka's heart was filled with reverence and faith, and he said, 'Bhikshu! I will return again soon.' Then he left. On a later holiday, he went to the Bhikshu again and requested him to preach. The Bhikshu then extensively explained the twelve links of dependent origination. After hearing this, he became even more deeply convinced and said, 'Venerable One! Can I be ordained in the well-spoken law and practice the pure life under the Tathāgata (one of the titles of the Buddha)?' At that time, the Bhikshu
芻作如是念：「我今宜可許其出家，令駕法轅令持法炬。」告婆羅門曰：「隨汝意樂。」婆羅門曰：「我於此處眾所知識，不能出家。當詣他方為出家事。」苾芻遂即將向余處，而與出家並授圓具，告言：「具壽！如佛所說有二種業：一者讀誦，二者禪思，於此二中汝樂何事？」答曰：「鄔波馱耶！二種俱作。」便於晝日讀誦眾經，未久之間善閑三藏，于初后夜觀察思惟，斷諸煩惱證阿羅漢，三明六通具八解脫得如實知：我生已盡、梵行已立、所作已辦、不受後有，心無障礙如手撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。
爾時大路既得果已便自生念：「我比讀誦勤苦思惟，所應得者今已獲得。我今宜往室羅伐城，禮世尊足承事供養。」遂與五百門徒執持衣缽，漸次遊歷至室羅伐城。時此城人聞具壽大路將五百人，從憍薩羅人間遊行欲來至此，時諸大眾咸皆出迎。時彼愚路與兄別後家業日衰，遂至貧窮乞求活命。見眾人出，問曰：「何意諸君俱出城郭？」諸人報曰：「聖者大路與五百人，從憍薩羅今來至此，是故諸人出城迎接。」愚路聞已作如是念：「此諸人等非彼兄弟亦非宗親，尚出相迎。我是其弟，因何不去？」即隨俱出與兄相見。兄慰問曰：「愚路與汝久別，
【現代漢語翻譯】 現代漢語譯本：芻作（Chuzuo，人名）這樣想：『我現在應該允許他出家，讓他駕馭佛法之車，讓他手持佛法之炬。』於是告訴婆羅門說：『隨你的意願吧。』婆羅門說：『我在這裡被很多人認識，不能在這裡出家。我應當去其他地方辦理出家之事。』苾芻（Bichu，比丘）於是就帶著他去其他地方，為他剃度出家並授予具足戒，告訴他說：『具壽（Jushou，對受過具足戒者的尊稱）！如佛所說，有兩種修行：一是讀誦經典，二是禪定思維。在這兩種修行中，你喜歡哪一種？』他回答說：『鄔波馱耶（Upotuoye，親教師）！兩種我都做。』於是白天讀誦各種經典，沒過多久就精通了三藏，在初夜和后夜觀察思維，斷除各種煩惱，證得阿羅漢果位，具備三明六通八解脫，如實地知道：我已經了脫生死，清凈的修行已經確立，該做的事情已經做完，不會再有來世了。心無障礙，如同用手在空中揮動一樣，刀割香涂都不會引起愛憎之情，看黃金和泥土一樣，沒有什麼區別，對於各種名利都毫不留戀地捨棄，釋天、梵天等諸天都恭敬他。 當時，大路（Dalu，人名）證得阿羅漢果后，就自己想：『我以前勤奮地讀誦和思維，現在已經得到了應該得到的。我現在應該去室羅伐城（Shi luo fa cheng，城市名），禮拜世尊的腳，承事供養。』於是帶著五百個門徒，拿著衣缽，逐漸遊歷到達室羅伐城。當時，這個城裡的人聽說具壽大路帶著五百人，從憍薩羅國（Jiao sa luo guo，國名）來到這裡，城裡的大眾都出來迎接。當時，愚路（Yulu，人名）和哥哥分別后，家業一天天衰敗，以至於貧窮到靠乞討為生。他看見眾人出城，就問：『各位出城是為什麼？』人們回答說：『聖者大路帶著五百人，從憍薩羅國來到這裡，所以我們出城迎接。』愚路聽了，心想：『這些人既不是他的兄弟，也不是他的親戚，尚且出來迎接。我是他的弟弟，為什麼不去呢？』於是也跟著出來和哥哥相見。哥哥慰問他說：『愚路，和你分別很久了，』
【English Translation】 English version: Chuzuo (name) thought thus: 'Now I should allow him to renounce the household life, let him drive the chariot of Dharma, let him hold the torch of Dharma.' He told the Brahmin: 'As you wish.' The Brahmin said: 'I am known by many here, and cannot renounce the household life here. I should go to another place for the matter of renunciation.' The Bhikshu (Buddhist monk) then took him to another place, ordained him and conferred upon him the full precepts, saying: 'Ayushman (term of respect for one who has received full ordination)! As the Buddha said, there are two kinds of practice: one is reciting the scriptures, and the other is meditative contemplation. Which of these two do you prefer?' He replied: 'Upadhyaya (preceptor)! I will do both.' So he recited various scriptures during the day, and before long he became well-versed in the Tripitaka (the three baskets of Buddhist scriptures). In the early and late watches of the night, he observed and contemplated, severed all afflictions, attained the Arhat (one who has attained enlightenment) fruit, possessed the three kinds of knowledge, the six supernormal powers, and the eight liberations, and truly knew: My birth is exhausted, the pure conduct has been established, what needed to be done has been done, there will be no further existence. The mind is without obstruction, like waving a hand in the air, neither love nor hate arises from being cut by a knife or smeared with fragrance, viewing gold and earth as equal without any difference, abandoning all fame and gain, and being respected by the Shakra (name of a deity), Brahma (name of a deity), and all the devas (deities).' At that time, Dalu (name) having attained the fruit of Arhatship, thought to himself: 'I used to diligently read and contemplate, and now I have obtained what I should have obtained. Now I should go to Shravasti (name of a city), to pay homage to the feet of the World Honored One and serve and make offerings.' So he took five hundred disciples, carrying robes and bowls, and gradually traveled to Shravasti. At that time, the people of this city heard that Ayushman Dalu was coming here with five hundred people from the Kosala country (name of a country), and the masses all came out to welcome him. At that time, Yulu (name), after separating from his brother, saw his family business decline day by day, and he became so poor that he lived by begging. Seeing the crowd going out of the city, he asked: 'What is the reason for all of you going out of the city?' The people replied: 'The Holy One Dalu is coming here with five hundred people from Kosala, so we are going out of the city to welcome him.' Yulu heard this and thought: 'These people are neither his brothers nor his relatives, yet they come out to welcome him. I am his younger brother, why shouldn't I go?' So he followed them out to meet his brother. His brother greeted him and said: 'Yulu, it has been a long time since we parted,'
若為存養？」答曰：「辛苦為活。」問曰：「何不出家？」答曰：「我既至愚至鈍，誰肯教我出家？」大路便念：「不知此弟有善根不？」因即觀察見有善根，雖有善根與誰相屬？觀知屬己，告言：「可來，與汝出家。」答曰：「善哉！」便與出家並授圓具，授一伽他令勤習誦。
「身語意業不造惡， 不惱世間諸有情； 正念觀知欲境空， 無益之苦當遠離。」
爾時愚路誦此伽他，雖經三月不能誦得。有諸牧人聞其誦聲悉皆闇得，是時愚路起恭敬心，詣牧人處請授伽他，彼便為說。然諸佛常法，於二時中聲聞弟子悉皆普集：一謂五月十五日欲安居時，二謂八月十五日隨意之時。若於初集來者，各于師所受其學業，所謂思惟讀誦。既授得已，便於城邑聚落而作安居。若後集來者，試曾授經更請新業，有所證悟皆悉白知。時具壽大路所有弟子門人各隨處安居已，至後集時詣大路所，試曾受經更請新業，有所證悟皆悉白知。若愚鈍者，於六眾邊共相承事。爾時愚路亦近六眾，六眾告曰：「愚路！汝之同學各向師所請受學業，汝何不去請新業耶？」答曰：「我於三月誦一伽他尚不能得，何假求新？」六眾告曰：「具壽！可不聞說：『所受之業，若不習者，日增生澀。』豈有不誦得伽暇耶？汝今宜可求教誦者
【現代漢語翻譯】 現代漢語譯本 『如果爲了生存而辛勤勞作呢？』回答說：『辛苦地爲了活命。』（大路尊者）問道：『為什麼不出家呢？』回答說：『我既極其愚笨遲鈍，誰肯教我出家呢？』大路（尊者）便想：『不知道這個弟弟有沒有善根？』因此就觀察，看見他有善根，雖然有善根，但與誰有緣呢？觀察得知與自己有緣，（大路尊者）告訴他說：『可以來，我為你出家。』回答說：『太好了！』便為他剃度出家並授予具足戒，授予一首伽他（gatha，偈頌）令他勤奮學習背誦。
『身語意業不造惡，不惱世間諸有情； 正念觀知欲境空，無益之苦當遠離。』
當時愚路（Gūlù）誦這首伽他，即使經過三個月也不能背誦。有些牧人聽見他誦讀的聲音，全都暗自學會了。這時愚路（Gūlù）生起恭敬心，到牧人那裡請求傳授伽他（gatha，偈頌），他們便為他說誦。然而諸佛通常的規矩，在兩個時候聲聞弟子都會全部聚集：一是五月十五日想要安居的時候，二是八月十五日隨意的時候。如果在第一次聚集時來的人，各自在師父那裡接受他們的學業，也就是思惟讀誦。已經接受之後，就在城邑聚落里進行安居。如果在之後的聚集時來的人，測試之前所學的經典，再請求新的學業，有所證悟都全部稟告。當時具壽大路（Dàlù）所有的弟子門人各自在各處安居之後，到之後的聚集時來到大路（Dàlù）那裡，測試之前所學的經典，再請求新的學業，有所證悟都全部稟告。如果愚笨遲鈍的人，就在六眾（liù zhòng）那裡共同互相承事。當時愚路（Gūlù）也接近六眾（liù zhòng），六眾（liù zhòng）告訴他說：『愚路（Gūlù）！你的同學各自向師父那裡請求接受學業，你為什麼不去請求新的學業呢？』回答說：『我三個月誦一首伽他（gatha，偈頌）尚且不能學會，何必請求新的（學業）呢？』六眾（liù zhòng）告訴他說：『具壽！難道沒聽說過：『所接受的學業，如果不練習，就會日益生疏。』難道有不誦讀就能得到空閑的嗎？你現在應該可以去請求教你誦讀的人。』
【English Translation】 English version 'What if it's toiling for a living?' He replied, 'Toiling hard to make a living.' (The Venerable Dalu) asked, 'Why not renounce the world?' He replied, 'Since I am extremely foolish and dull, who would be willing to teach me to renounce the world?' Dalu (the Venerable) then thought, 'I wonder if this brother has good roots?' Therefore, he observed and saw that he had good roots. Although he had good roots, to whom was he connected? Observing, he knew that he was connected to himself. (The Venerable Dalu) told him, 'You can come, I will ordain you.' He replied, 'Excellent!' Then he shaved his head and ordained him, and conferred the full precepts, giving him a gatha (verse) to diligently study and recite.
'Do not commit evil with body, speech, and mind, Do not harm sentient beings in the world; With right mindfulness, observe and know that the realm of desire is empty, Keep far away from suffering that is of no benefit.'
At that time, Gūlù recited this gatha, but even after three months, he could not memorize it. Some shepherds heard his recitation and all secretly learned it. At this time, Gūlù arose with a respectful mind and went to the shepherds to request the transmission of the gatha. They then recited it for him. However, the usual practice of all Buddhas is that the Shravaka disciples all gather at two times: one is on the fifteenth day of the fifth month when they want to enter retreat, and the other is on the fifteenth day of the eighth month at their leisure. If those who come at the first gathering, each receives their studies from their teacher, that is, contemplation and recitation. After receiving it, they then enter retreat in the cities and villages. If those who come at the later gathering, test the scriptures they have previously learned and request new studies, and report all their realizations. At that time, all the disciples and followers of the Venerable Dalu, after residing in various places, came to Dalu at the later gathering, tested the scriptures they had previously learned, requested new studies, and reported all their realizations. If there were those who were foolish and dull, they would jointly serve the six groups (liù zhòng). At that time, Gūlù also approached the six groups (liù zhòng). The six groups (liù zhòng) told him, 'Gūlù! Your classmates are each requesting to receive studies from their teachers, why don't you go and request new studies?' He replied, 'I cannot even learn one gatha (verse) in three months, why should I request new (studies)?' The six groups (liù zhòng) told him, 'Venerable one! Haven't you heard it said: 'If the studies one has received are not practiced, they will become increasingly unfamiliar.' How can one have leisure without reciting? You should now go and request someone to teach you to recite.'
。」是時愚路見苦勸進，便往到彼親教師邊，白言：「大師！幸愿授我教誦之人。」大路聞已作如是念：「為是愚路自發此心？為是傍人共相激發？又更觀察見被他人之所勸獎。復觀愚路，為因勸贊方能受化？為因呵責堪化度耶？」觀由呵責方能受化，遂乃手扼其項推令出房，責曰：「汝是至愚極愚、至鈍極鈍，汝于佛教欲何所為？」是時愚路乃于房外泣淚交胸而長嘆曰：「我非在俗復非出家，今受艱辛欲何控告？」
世尊常法，於時時中或遊山澗、或游林藪、或往尸林、或游于寺。爾時世尊有因緣故往大路房，到已便見愚路房外悲啼，問曰：「汝今何意房外悲啼？」白言：「世尊！我性愚鈍無聰慧力，被親教師驅出房外，既非居俗復非出家，今受艱辛無控告處。」世尊告曰：「理不如是，牟尼聖教非是汝師，於三無數大劫，備受無量百千苦行，圓滿修成六到彼岸之所持來。然此聖教，但是我于長時具修萬行而自持來，汝頗能於我邊親受誦不？」爾時愚路白佛言：「世尊！我既至愚極愚、至鈍極鈍，云何能得於大師所親受學業？」爾時世尊伽他告曰：
「愚人自說愚， 此名為智者； 愚者妄稱智， 此謂真愚癡。」
然佛世尊于受學者親教句字，無有是處。爾時佛告阿難陀曰：「汝可教授愚路
【現代漢語翻譯】 現代漢語譯本：當時，愚路（name of a person）看到苦行僧勸人精進，就去到他的親教師那裡，稟告說：『大師！希望您能教我誦經。』大路（name of a person）聽了之後，心想：『是愚路自己發起的這個心願呢？還是旁邊的人一起勸說的？』又進一步觀察，發現是被他人勸獎的。再觀察愚路，是因為勸贊才能接受教化呢？還是因為呵責才能被教化呢？』觀察發現用呵責才能使他接受教化，於是就用手扼住他的脖子，把他推出房間，責罵說：『你真是愚蠢至極、遲鈍至極，你在佛教中想要做什麼？』當時，愚路就在房間外面哭泣，雙手交叉在胸前，長嘆說：『我既不是在家之人，又不是出家之人，現在遭受艱辛，想要向誰控訴呢？』 世尊（Buddha）有個習慣，時常在山澗遊玩，或在樹林中游玩，或去往尸陀林（cemetery），或在寺廟中游玩。當時，世尊因為某種因緣來到大路的房間，到了之後就看到愚路在房間外面悲傷地哭泣，問道：『你現在是什麼意思，在房間外面悲傷地哭泣？』愚路稟告說：『世尊！我天性愚蠢遲鈍，沒有聰明的力量，被親教師趕出房間，既不是在家之人，又不是出家之人，現在遭受艱辛，沒有可以控訴的地方。』世尊告訴他說：『道理不是這樣的，牟尼（sage）的聖教不是你的老師所能代表的，我於三大阿僧祇劫（three countless eons）中，備受無量百千的苦行，圓滿修成了六到彼岸（six perfections）才得以傳承下來。然而這聖教，是我在長久的時間裡具足修行萬行才得以傳承下來的，你能不能在我這裡親自接受誦讀呢？』當時，愚路對佛說：『世尊！我既愚蠢至極、遲鈍至極，怎麼能夠在大師那裡親自接受學習呢？』當時，世尊用偈語說道： 『愚人如果自知是愚人，這就可以稱為智者；愚人如果妄自稱智，這才是真正的愚癡。』 然而佛世尊親自教受學者句字，是沒有這樣的先例的。當時佛告訴阿難陀（name of a person）說：『你可以教授愚路。
【English Translation】 English version: At that time, Yulu (name of a person), seeing the encouragement of ascetics to strive diligently, went to his personal teacher and reported, 'Master! I hope you can teach me to recite the scriptures.' Dalu (name of a person), upon hearing this, thought to himself, 'Did Yulu initiate this wish himself? Or was he encouraged by others?' He further observed that he was indeed encouraged by others. He then observed whether Yulu could be taught through praise or through reprimand. Observing that he could only be taught through reprimand, he grabbed him by the neck, pushed him out of the room, and scolded him, 'You are utterly foolish and extremely dull. What do you want to do in Buddhism?' At that time, Yulu wept outside the room, crossed his arms over his chest, and sighed deeply, 'I am neither a layman nor a monk. Now I suffer hardship, to whom can I complain?' It was the usual practice of the World Honored One (Buddha) to wander in mountain streams, forests, cemeteries (sitavana), or temples from time to time. At that time, the World Honored One, due to some cause, went to Dalu's room. Upon arriving, he saw Yulu weeping sadly outside the room and asked, 'What do you mean by weeping sadly outside the room?' Yulu reported, 'World Honored One! I am naturally foolish and dull, without the power of intelligence. I have been driven out of the room by my personal teacher. I am neither a layman nor a monk. Now I suffer hardship and have nowhere to complain.' The World Honored One told him, 'The principle is not like that. The teachings of Muni (sage) cannot be represented by your teacher. I have endured countless hundreds of thousands of ascetic practices for three great asamkhya kalpas (three countless eons), and have perfectly cultivated the six paramitas (six perfections) to pass them down. However, these teachings have been passed down by me through the complete cultivation of ten thousand practices over a long period of time. Can you personally receive recitation from me?' At that time, Yulu said to the Buddha, 'World Honored One! I am utterly foolish and extremely dull. How can I personally receive learning from the Master?' At that time, the World Honored One said in a gatha: 'A fool who knows he is a fool, is thereby wise; A fool who thinks he is wise, that is truly foolish.' However, there is no precedent for the Buddha personally teaching students the phrases and words. At that time, the Buddha told Ananda (name of a person), 'You can teach Yulu.'
。」時阿難陀唯然受敕教其讀誦，而彼不能受持學業。時阿難陀往詣佛所，禮雙足已在一面立，白佛言：「世尊！我既親侍大師受持法藏，指撝徒眾婆羅門等為其說法，而我無容得教愚路。」爾時世尊便喚愚路授兩句法：「我拂塵、我除垢。」此亦不能隨言記憶。世尊見已知其障重教令除滅，告愚路曰：「汝能與諸苾芻拂拭鞋履不？」白佛言：「能。」「汝今宜去為諸苾芻拂拭鞋履。」即既奉教而作，諸苾芻不許，佛言：「汝等勿遮，欲令此人除去業障，其兩句法汝等應教。」時諸苾芻令拂鞋履教兩句法，愚路精勤常誦此法，積功不已遂得通利。時愚路苾芻便於后夜時作如是念：「世尊令我誦兩句法『我拂塵、我除垢』者，此之字句，其義云何？塵垢有二：一、內，二、外。此之法言，為表于內？為表外耶？為是直詮？為是密說？」作是思惟忽然啟悟，善根發起業障消除，曾所不學三妙伽他，即於此時從心顯現：
「此塵是欲非土塵， 密說此欲為土塵； 智者能除此欲染， 非是無慚放逸人。 此塵是瞋非土塵， 密說此瞋為土塵； 智者能除此瞋恚， 非是無慚放逸人。 此塵是癡非土塵， 密說此癡為土塵； 智者能除此癡毒， 非是無慚放逸人。」
爾時愚路憶此頌義，如理
【現代漢語翻譯】 現代漢語譯本：當時，阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）唯唯諾諾地接受了佛陀的教誨，教愚路（Gūlù，人名，意為『愚笨的人』）讀誦佛法，但愚路卻無法接受和學習。阿難陀於是前往佛陀處，禮拜佛足後站立在一旁，稟告佛陀說：『世尊！我雖然親自侍奉大師，受持佛法寶藏，指導僧眾和婆羅門等，為他們說法，但我卻無法教導愚路。』 這時，世尊便叫來愚路，傳授他兩句法：『我拂塵、我除垢。』但愚路仍然無法記住。世尊見此情形，知道他的業障深重，便教他消除業障，告訴愚路說：『你能為眾比丘（bhikkhu，佛教出家男眾）拂拭鞋子嗎？』愚路回答佛陀說：『能。』佛陀說：『你現在就去為眾比丘拂拭鞋子吧。』愚路立刻遵從佛陀的教誨去做了。眾比丘不許他做，佛陀說：『你們不要阻止他，這是爲了讓他消除業障，這兩句法你們應該教他。』於是眾比丘讓他拂拭鞋子，並教他這兩句法。愚路精勤地常常誦唸這兩句法，積累功德不停止，最終得以通達領悟。 後來，愚路比丘在後半夜時這樣思念：『世尊讓我誦唸的兩句法「我拂塵、我除垢」，這兩句字句，它的含義是什麼呢？塵垢有兩種：一是內在的，二是外在的。這句法，是表達內在的呢？還是表達外在的呢？是直接的詮釋？還是隱秘的說法？』這樣思惟著，忽然間開悟了，善根發起，業障消除，以前從未學過的三種美妙的伽陀（gāthā，偈頌），就在此時從心中顯現出來： 『此塵是欲非土塵， 密說此欲為土塵； 智者能除此欲染， 非是無慚放逸人。 此塵是瞋非土塵， 密說此瞋為土塵； 智者能除此瞋恚， 非是無慚放逸人。 此塵是癡非土塵， 密說此癡為土塵； 智者能除此癡毒， 非是無慚放逸人。』 當時，愚路憶念這偈頌的意義，如理
【English Translation】 English version: Then, Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) obediently accepted the Buddha's instruction to teach Gūlù (a person's name, meaning 'foolish one') to recite the Dharma, but he was unable to receive and learn it. Thereupon, Ānanda went to the Buddha, prostrated himself at his feet, and stood to one side, reporting to the Buddha: 'World Honored One! Although I personally attend the Great Master, uphold the treasury of the Dharma, and guide the Sangha and Brahmins in expounding the Dharma to them, I am unable to teach Gūlù.' At that time, the World Honored One called Gūlù and imparted to him two phrases of Dharma: 'I sweep away the dust, I remove the defilement.' Yet, he was still unable to remember them. Seeing this, the World Honored One knew that his karmic obstacles were heavy, so he taught him to eliminate them, saying to Gūlù: 'Are you able to wipe the shoes of the Bhikkhus (Buddhist monks)?' Gūlù replied to the Buddha: 'Yes, I am.' The Buddha said: 'You should now go and wipe the shoes of the Bhikkhus.' Gūlù immediately obeyed the Buddha's teaching and did so. The Bhikkhus did not allow him to do it, but the Buddha said: 'Do not stop him, for this is to allow him to eliminate his karmic obstacles, and you should teach him these two phrases.' So the Bhikkhus had him wipe their shoes and taught him the two phrases. Gūlù diligently and constantly recited these phrases, accumulating merit without ceasing, and eventually attained understanding. Later, Gūlù Bhikkhu contemplated in the latter part of the night: 'The two phrases that the World Honored One had me recite, 'I sweep away the dust, I remove the defilement,' what is the meaning of these phrases? There are two kinds of dust and defilement: internal and external. Do these words express the internal? Or do they express the external? Are they a direct explanation? Or a secret teaching?' As he pondered in this way, he suddenly awakened, his roots of goodness arose, and his karmic obstacles were eliminated. The three wonderful Gāthās (verses) that he had never learned before manifested from his heart at that moment: 'This dust is desire, not earthly dust, Secretly speaking, this desire is earthly dust; The wise can remove this defilement of desire, Not those who are shameless and unrestrained. This dust is anger, not earthly dust, Secretly speaking, this anger is earthly dust; The wise can remove this anger, Not those who are shameless and unrestrained. This dust is delusion, not earthly dust, Secretly speaking, this delusion is earthly dust; The wise can remove this poison of delusion, Not those who are shameless and unrestrained.' At that time, Gūlù recalled the meaning of these verses, according to the truth
修行蠲除三毒，勤勇無怠斷諸煩惱，于須臾頃證阿羅漢果，平等運心愛憎無二，破無明㲉永出樊籠，釋梵諸天尊重供養，廣說如上。即于其處加趺未起。大路因行見其端坐，然阿羅漢若不觀察智見不生，乃牽其臂喚云：「具壽！且起習誦，然後思惟。」愚路苾芻見兄慈悲引臂喚起，不離於座長舒其手，如象王鼻隨逐而去，大路回顧見希有已，問言：「具壽！汝能證會此殊勝德。」愚路默然無對。
時彼愚路苾芻得勝果已，諸外道輩共起譏嫌：「沙門喬答摩自云：『我證甚深妙法，難知難悟非思量者之所能測，大聰智人方能解了。』者，斯誠妄說。何以故？今此愚路至愚極愚、至鈍極鈍，尚能證入，何甚深耶？」世尊知已作如是念：「我此弟子德若妙高，云何諸人皆起嫌謗？今者宜應顯揚其德。」爾時世尊告阿難陀曰：「汝今往敕愚路令教授苾芻尼。」時阿難陀奉佛教已，詣愚路所，告言：「具壽！大師有命，令具壽教授苾芻尼。」愚路聞已便作是念：「何意世尊舍諸耆宿大德苾芻，令我教授苾芻尼眾？意欲令我自彰勝德，今我宜應滿大師意。」時有苾芻尼來入寺中請教授師，問授事苾芻曰：「聖者！誰為我等作教授師？」報言：「具壽愚路。」彼尼聞已自相告曰：「仁可觀諸大德輕蔑女人，此之苾芻於三月中不
【現代漢語翻譯】 現代漢語譯本：修行以消除貪嗔癡三毒，勤奮努力毫不懈怠地斷除各種煩惱，在極短的時間內證得阿羅漢果（A luo han guo，佛教修行的果位，意為斷絕輪迴），平等對待一切眾生，沒有愛憎之分，破除無明（Wu ming，佛教術語，指對事物真相的迷惑）的遮蔽，永遠脫離輪迴的牢籠，釋天（Shi tian，佛教護法神）和梵天（Fan tian，印度教的創世神，佛教中也被視為護法神）等諸天都尊重供養他，（他的功德）廣泛流傳如上所述。他就在那個地方結跏趺坐，還沒有起身。大路（Da lu，人名）因為行走而看見他端坐著，然而阿羅漢如果不通過觀察，智慧和見解是不會產生的，於是拉著他的手臂呼喚說：『具壽（Ju shou，對出家人的尊稱）！先起來學習背誦，然後再去思考。』愚路苾芻（Yu lu bi qiu，人名，比丘是出家男性的稱謂）看見他的兄長慈悲地拉著他的手臂喚他起來，（愚路）沒有離開座位，只是伸長他的手，像象王的鼻子一樣跟隨而去，大路回頭看見這稀有的景象，問道：『具壽！你能夠證悟這殊勝的功德嗎？』愚路沉默不語。 當時，那些愚路苾芻證得殊勝的果位之後，那些外道（Wai dao，指佛教以外的其他宗教或哲學）之輩共同開始譏諷誹謗：『沙門喬答摩（Sha men Qiao da mo，釋迦牟尼佛的尊稱）自己說：『我證悟了甚深微妙的佛法，難以理解難以領悟，不是那些沒有經過思考的人所能測度的，只有那些具有大智慧的人才能理解。』這些話實在是虛妄的說法。為什麼這麼說呢？現在這個愚路，愚笨到了極點，遲鈍到了極點，尚且能夠證入，哪裡有什麼甚深可言呢？』世尊（Shi zun，對佛的尊稱）知道這件事後，這樣想：『我的這個弟子，他的功德像妙高山（Miao gao shan，須彌山，佛教宇宙觀中的中心山）一樣高大，為什麼這些人都要對他進行誹謗呢？現在應該顯揚他的功德。』當時，世尊告訴阿難陀（A nan tuo，釋迦牟尼佛的十大弟子之一）說：『你現在去命令愚路去教導比丘尼（Bi qiu ni，出家女性的稱謂）。』當時，阿難陀接受了佛的教令之後，前往愚路的住所，告訴他說：『具壽！大師有命令，讓具壽去教導比丘尼。』愚路聽了之後，便這樣想：『為什麼世尊捨棄那些年長的、有大德的比丘，而讓我去教導比丘尼眾呢？（世尊）是想要讓我自己彰顯殊勝的功德，現在我應該滿足大師的意願。』當時，有比丘尼來到寺廟中請求教授師，問負責授事的比丘說：『聖者！誰來為我們做教授師呢？』（比丘）回答說：『具壽愚路。』那些比丘尼聽了之後，互相告訴對方說：『你們看那些大德輕視女人，這個比丘在三個月內不...
【English Translation】 English version: Practicing to eliminate the three poisons (greed, hatred, and delusion), diligently and tirelessly cutting off all afflictions, attaining the state of Arhat (A luo han guo, a state of enlightenment in Buddhism, signifying the end of rebirth) in a very short time, treating all beings equally without love or hatred, breaking through the veil of ignorance (Wu ming, a Buddhist term referring to the delusion about the true nature of reality), and forever escaping the cage of samsara (cycle of rebirth). The gods like Shakra (Shi tian, a protector deity in Buddhism) and Brahma (Fan tian, the creator god in Hinduism, also regarded as a protector deity in Buddhism) respect and make offerings to him, and his virtues are widely proclaimed as mentioned above. He remained sitting in the lotus position in that very spot, not yet rising. Da Lu (Da lu, a name) saw him sitting there while passing by, but an Arhat's wisdom and insight do not arise without observation. So, he pulled his arm and called out, 'Venerable (Ju shou, an honorific title for monks)! First, get up and practice reciting, then contemplate.' The Bhikshu Yulu (Yu lu bi qiu, a name, Bhikshu is a term for ordained male monks) saw his brother compassionately pulling his arm to wake him up. (Yulu) did not leave his seat, but stretched out his hand like the trunk of an elephant king and followed him. Da Lu looked back and, seeing this rare sight, asked, 'Venerable! Are you able to realize this supreme virtue?' Yulu remained silent and did not answer. At that time, after those Bhikshu Yulu attained the supreme fruit, those of other sects (Wai dao, referring to religions or philosophies other than Buddhism) together began to mock and slander: 'The Shramana Gautama (Sha men Qiao da mo, an honorific title for Shakyamuni Buddha) himself says, 'I have realized the profound and subtle Dharma, difficult to understand and difficult to comprehend, not measurable by those who have not contemplated, only those with great wisdom can understand.' These words are truly false. Why is that? Now this Yulu, who is extremely foolish and extremely dull, is still able to attain it, so what is so profound about it?' The World Honored One (Shi zun, a title of respect for the Buddha), knowing this, thought, 'This disciple of mine, his virtues are as great as Mount Meru (Miao gao shan, Sumeru, the central mountain in Buddhist cosmology), why are all these people slandering him? Now I should proclaim his virtues.' At that time, the World Honored One told Ananda (A nan tuo, one of the ten great disciples of Shakyamuni Buddha), 'Now go and order Yulu to teach the Bhikshunis (Bi qiu ni, a term for ordained female monks).' At that time, Ananda, having received the Buddha's command, went to Yulu's residence and told him, 'Venerable! The Master has commanded that the Venerable teach the Bhikshunis.' Yulu, upon hearing this, thought, 'Why did the World Honored One abandon those elder Bhikshus with great virtue and have me teach the Bhikshuni Sangha? (The World Honored One) wants me to manifest my supreme virtues myself, now I should fulfill the Master's intention.' At that time, some Bhikshunis came to the temple to request a teacher, asking the Bhikshu in charge of assigning teachers, 'Venerable! Who will be our teacher?' (The Bhikshu) replied, 'Venerable Yulu.' Those Bhikshunis, upon hearing this, told each other, 'You see how those great virtues despise women, this Bhikshu has not...
持一頌，云何欲遣教授諸尼？然彼諸尼有閑三藏辯才無礙，是大法師，如何令彼來相教授，我等試當就禮其足。」至已致敬，白雲：「阿遮利耶存念！王園寺苾芻尼眾畔睇逝多林苾芻僧足，奉問大德少病少惱，起居輕利安樂行不？今令我等請教授師。」愚路答曰：「奧箄迦。」(譯為方便，此語意道：「汝所陳者皆是趣涅槃之方便。」若譯為：「好」或云：「爾」者，雖不異舊，便乖方便之理。為此時存本字耳)彼尼聞已自相告曰：「此亦解道奧箄迦。」即辭而去。至尼寺中，諸尼問曰：「姊妹！誰當欲來教授我等？」報言：「是聖者愚路。」時十二眾苾芻尼，聞斯說已共相告曰：「仁等觀諸大德輕蔑女人，彼苾芻於三月中不持一頌，云何欲遣教授諸尼？」廣說如上。遂相告曰：「姊妹！我等六人當敷師子座高十二肘。六人當往室羅伐城，于諸聚落衢路之所，遍相告令諸人當知：『明日王園寺有大法師，辯說無滯，來教授諸尼說殊勝法，若能聽者當得見諦，于生死內不復輪迴。』如是諸人來聽其法，愚路苾芻若當默然無有酬對，大眾嗤笑。由此緣故，令說愚者不復更來教授尼眾。」作是議已，六人數設高座，六人遍告坊城，隨所思惟咸皆作了。
爾時愚路于日初分著衣持缽，入室羅伐城次行乞食。既得食已還至
【現代漢語翻譯】 現代漢語譯本： 持一頌（背誦一首偈頌），憑什麼想派遣去教導那些比丘尼？況且那些比丘尼中有精通三藏（佛教經典的總稱）且辯才無礙的人，是大法師，怎麼能讓她們來互相教導，我們試著去禮拜她們的足。」到了之後致敬，稟告說：「阿遮利耶（梵語，意為軌範師，此處指長老）請留心！王園寺的比丘尼眾向祇樹給孤獨園（Jetavana-anāthapindika-ārāma）的比丘僧眾問候，奉問大德您少病少惱，起居輕便安樂嗎？現在讓我們來請教授師。」愚路回答說：「奧箄迦（Obyaka）。」（譯為方便，這句話的意思是說：『你們所陳述的都是趣向涅槃（Nirvana，佛教術語，指解脫）的方便。』如果翻譯成：『好』或者說：『是』，雖然不異於舊譯，便違背了方便的道理。因此這裡保留了本字）那些比丘尼聽了之後互相告訴說：「他也懂得說奧箄迦。」就告辭離開了。到了尼寺中，眾比丘尼問道：「姐妹們！誰要來教導我們？」回答說：「是聖者愚路。」當時十二眾比丘尼，聽了這話后互相告訴說：「你們看那些大德輕視女人，那個比丘三個月里不持一頌，憑什麼想派遣他去教導比丘尼？」（詳細經過如上所述）。於是互相告訴說：「姐妹們！我們六個人來鋪設十二肘高的獅子座。六個人前往室羅伐城（Śrāvastī），在各個聚落的街巷道路上，普遍告知眾人：『明天王園寺有大法師，辯才無礙，來教導比丘尼說殊勝的佛法，如果能聽聞的人就能證見真諦，在生死輪迴中不再受苦。』這樣一來，如果眾人來聽他說法，愚路比丘如果沉默不語沒有迴應，大眾就會嘲笑他。因為這個緣故，讓這個愚笨的人不再來教導比丘尼眾。」做出這個決定后，六個人設定高座，六個人遍告街巷，按照各自的想法都做好了準備。
當時愚路在早上穿好衣服，拿著缽，進入室羅伐城依次乞食。得到食物后回到...
【English Translation】 English version: Why would he, who cannot hold even one verse, be sent to instruct the nuns? Moreover, those nuns are well-versed in the Tripitaka (the three baskets of Buddhist scriptures) and possess unimpeded eloquence; they are great Dharma masters. How can they be instructed by him? Let us try to pay homage to their feet.' Having arrived, they paid their respects and reported, 'Ācārya (Master), please be mindful! The Bhikṣuṇī (Buddhist nun) community of the King's Garden Monastery sends greetings to the feet of the Bhikṣu (Buddhist monk) community of Jetavana-anāthapindika-ārāma (Jeta Grove), inquiring whether the Venerable Ones are free from illness and affliction, and whether their daily lives are light, easy, and peaceful. Now, we have been sent to request an instructor.' Gūlù (the name of a monk) replied, 'Obyaka (a term meaning 'expedient').' (For ease of understanding, this phrase means, 'What you have stated are all expedients towards Nirvana (liberation).' If translated as 'good' or 'yes,' although not different from the old translation, it would deviate from the principle of expediency. Therefore, the original term is retained here.) Upon hearing this, the nuns told each other, 'He also knows how to say Obyaka.' Then they took their leave. Arriving at the nunnery, the nuns asked, 'Sisters! Who is coming to instruct us?' They replied, 'It is the venerable Gūlù.' At that time, the twelve nuns, upon hearing this, told each other, 'Look at how those Venerable Ones despise women. That Bhikṣu cannot hold even one verse in three months. Why would he be sent to instruct the nuns?' (The detailed account is as described above.) Then they told each other, 'Sisters! Six of us will set up a lion throne twelve cubits high. Six of us will go to Śrāvastī (an ancient Indian city), and in the streets and lanes of various settlements, we will widely announce to the people: 'Tomorrow, at the King's Garden Monastery, there will be a great Dharma master, with unimpeded eloquence, coming to instruct the nuns on the supreme Dharma. Those who can hear it will attain the truth and will no longer suffer in the cycle of birth and death.' In this way, if people come to listen to his Dharma, and the Bhikṣu Gūlù remains silent and does not respond, the masses will laugh at him. For this reason, let this foolish one no longer come to instruct the nun community.' Having made this decision, six people set up the high seat, and six people widely announced in the streets, each preparing according to their own thoughts.
At that time, Gūlù, in the early morning, put on his robes, carried his bowl, and entered the city of Śrāvastī to beg for food in order. After obtaining food, he returned to...
本處，飯食訖收衣缽，洗足已旋入房中，繫念而住。至日晡后從禪定起，將一苾芻詣王園寺。時彼寺內有無量百千大眾雲集，或有先世善根之所警覺，或有現緣共相啟悟。時彼大眾見具壽愚路從遠而來，共相問曰：「兩人俱至，誰是法師？」有人告曰：「前是法師。」時諸大眾各生輕賤作如是語：「諸苾芻尼故心惱我，此之愚路於三月內一頌不持，豈能教授為我說法？」有作是說：「我等且觀，若能說法當可聽之。若故相調弄，起去非損，去亦非晚。」諸人咸坐共觀得失。是時具壽愚路見師子座高便作是念：「為相調弄？為敬重耶？」觀知相惱無心恭敬，時具壽愚路便舒右手如象王鼻，按其高座令使卑小安詳就坐。是時大眾處寬不能普見，法師即便斂心入定。既入定已隱身不現，即于東方騰空而上，現四威儀身出水火，作十八變，南西北方亦復如是。現神通已還居本座，告諸苾芻尼曰：「我於三月受一伽他，汝等樂欲聞其義不？假令我於七日七夜，於一一字句分別其義，亦未能盡。」即便為說伽他之義：
「身語意業不造惡者，佛說不令有情造諸惡業。所謂身造三惡：殺、盜、邪淫。語為四罪：妄語、離間語、粗惡語、綺雜語。意作三罪：貪、瞋、邪見。此等諸罪，世尊不欲令諸有情隨心造作。」如是半頌善為
【現代漢語翻譯】 現代漢語譯本： 此處，用過午飯後收好衣缽，洗完腳后回到房中，專注于禪定。到了傍晚時分，從禪定中起身，帶一位比丘前往王園寺。當時寺內聚集了無數的大眾，有的被前世的善根所喚醒，有的被當下的機緣互相啓發。當時大眾看到具壽愚路（Ayasma Uru，一位受尊敬的長老，此處指愚路尊者）從遠處走來，一起問道：『兩人都來了，誰是法師？』有人告訴他們：『走在前面的是法師。』當時大眾都輕視他，這樣說道：『這些比丘尼故意來煩擾我們，這個愚路三個月內連一首偈頌都記不住，怎麼能教導我們，為我們說法呢？』有人這樣說：『我們先看看，如果他能說法，就聽聽。如果故意戲弄我們，離開也不算損失，走也不遲。』大家坐著一起觀察他的表現。這時，具壽愚路看到獅子座很高，心想：『這是要戲弄我嗎？還是表示敬重呢？』觀察後知道他們是想戲弄，沒有恭敬之心，具壽愚路便伸出右手，像象王的鼻子一樣，按住高座，讓它變得矮小，然後安詳地坐下。當時大眾因為地方寬敞，不能全部看到，法師便收攝心神，進入禪定。進入禪定后，隱身不見，隨即在東方騰空而起，展現四種威儀，身上出水出火，變化出十八種神通，南西北方也是這樣。展現神通后，回到原來的座位，告訴比丘尼們：『我三個月里只接受了一首偈頌，你們想聽它的含義嗎？即使我用七天七夜的時間，對每一個字句分別解釋它的含義，也無法完全講完。』隨即為他們講解了偈頌的含義： 『身語意業不造惡者，佛說不令有情造諸惡業。所謂身造三惡：殺（prāṇātipāta，殺生）、盜（adattādāna，偷盜）、邪淫（kāmamithyācāra，不正當的性行為）。語為四罪：妄語（mṛṣāvāda，虛妄不實之語）、離間語（paiśunya，挑撥離間之語）、粗惡語（phāruṣya，粗魯惡毒之語）、綺雜語（saṃbhinna pralāpa，無意義的虛浮之語）。意作三罪：貪（abhidhyā，貪婪）、瞋（vyāpāda，嗔恨）、邪見（mithyā dṛṣṭi，錯誤的見解）。這些罪惡，世尊不希望眾生隨心所欲地去做。』像這樣解釋了半首偈頌的含義，非常善妙。
【English Translation】 English version: Here, after finishing the midday meal, he collected his robes and bowl, washed his feet, and returned to his dwelling, abiding in mindfulness. In the late afternoon, he arose from meditation and took a Bhikshu (Buddhist monk) to the King's Garden Monastery. At that time, countless hundreds and thousands of people had gathered in the monastery, some awakened by the good roots of past lives, and others mutually inspired by present circumstances. When the assembly saw the venerable Uru (Ayasma Uru, a respected elder, here referring to the venerable Uru) coming from afar, they asked together, 'Both of them have arrived, which one is the Dharma teacher?' Someone told them, 'The one in front is the Dharma teacher.' At that time, the assembly looked down on him, saying, 'These Bhikshunis (Buddhist nuns) are deliberately bothering us. This Uru cannot even remember a single verse in three months, how can he instruct us and expound the Dharma for us?' Some said, 'Let's observe first. If he can expound the Dharma, we will listen. If he is deliberately teasing us, leaving will not be a loss, and it won't be too late to leave.' Everyone sat down together to observe his performance. At that time, the venerable Uru saw that the lion throne was high and thought, 'Is this to mock me? Or to show respect?' Observing that they intended to mock him and had no respect, the venerable Uru stretched out his right hand like the trunk of an elephant king, pressed down on the high seat, making it lower, and then sat down peacefully. At that time, because the space was wide, the assembly could not see everything. The Dharma teacher then collected his mind and entered into meditation. Having entered meditation, he became invisible, and then rose into the air in the east, displaying the four dignities, emitting water and fire from his body, and manifesting eighteen kinds of supernatural powers. He did the same in the south, west, and north. After displaying his supernatural powers, he returned to his original seat and said to the Bhikshunis, 'I have received only one Gatha (verse) in three months. Do you wish to hear its meaning? Even if I were to explain the meaning of each word and phrase separately for seven days and seven nights, I would not be able to exhaust it completely.' Then he explained the meaning of the Gatha to them: 'Those who do not commit evil deeds with body, speech, and mind, the Buddha said that sentient beings should not commit evil deeds. That is, the body commits three evils: killing (prāṇātipāta, taking life), stealing (adattādāna, taking what is not given), and sexual misconduct (kāmamithyācāra, improper sexual behavior). Speech commits four sins: lying (mṛṣāvāda, false speech), divisive speech (paiśunya, divisive speech), harsh speech (phāruṣya, harsh and abusive speech), and idle chatter (saṃbhinna pralāpa, meaningless frivolous speech). The mind commits three sins: greed (abhidhyā, covetousness), hatred (vyāpāda, ill-will), and wrong views (mithyā dṛṣṭi, incorrect views). The World Honored One does not want sentient beings to create these sins as they wish.' In this way, he explained half of the verse, which was very good.'
譬喻說未了時，眾中一萬二千有情，皆悉遠塵離垢，得法眼凈，明見真諦、或得暖法、或得頂忍、或世第一法，或得預流、一來、不還、或有出家證阿羅漢果，或有發趣聲聞菩提、或獨覺菩提、或無上菩提。是時大眾咸悉歸依佛法僧寶，嘆未曾有。爾時具壽愚路既為諸人宣說法要，示教利喜已從座而去，苾芻尼眾歡喜奉行。時十二眾苾芻尼不遂所懷，默𧹞無說。
時六眾等遙見愚路從外而來，各作是念：「今日愚路令眾多人不生敬信。」六眾不能對面言告，但問從者苾芻曰：「愚路今日令幾人眾生不信耶？」答曰：「唯有希奇！曾無一人心生不信。然佛世尊于婆羅痆斯施鹿林所為人天眾三轉法輪，愚路今時更復隨轉，乃至半頌伽他說猶未了，令諸大眾獲果無邊，趣三菩提歸向三寶。」
是時愚路便詣佛所，禮佛雙足在一面坐。爾時世尊告諸苾芻曰：「汝諸苾芻！於我聲聞弟子之中心善解脫者，愚路是也。」爾時世尊讚歎持戒速得解脫，毀訾破戒沉溺生死，告諸苾芻曰：「前是創製、此是隨開，我今為諸苾芻重製學處，應如是說：
「若復苾芻僧不差遣，自往教誡苾芻尼者，除獲勝法，波逸底迦。」
若復苾芻者，謂是六眾，僧義如上。
不差遣者，謂不作白二法。
苾芻尼者，
【現代漢語翻譯】 現代漢語譯本：譬喻說完的時候，聽眾中有一萬二千個有情眾生，都遠離了塵垢，獲得了清凈的法眼（dharma-cakṣus），清楚地見到了真諦（satya）；或者獲得了暖法（uṣmagata）、或者獲得了頂忍（mūrdhāna-kṣānti）、或者獲得了世第一法（laukikāgradharma），或者獲得了預流果（srota-āpanna）、一來果（sakṛdāgāmin）、不還果（anāgāmin）；或者有出家眾證得了阿羅漢果（arhat），或者有人發起趣向聲聞菩提（śrāvaka-bodhi）、或者獨覺菩提（pratyeka-bodhi）、或者無上菩提（anuttarā-bodhi）之心。當時大眾都歸依佛法僧三寶（buddha-dharma-saṃgha），讚歎前所未有。這時，具壽愚路（Āyasmān Uru）為眾人宣說了佛法要義，開示教導，令他們歡喜受益，然後從座位上離開，比丘尼眾歡喜地奉行。當時十二位比丘尼沒有達到她們的願望，默默地感到失望，沒有說話。 當時六眾比丘遠遠地看見愚路（Uru）從外面來，各自心想：『今天愚路（Uru）讓很多人不生起敬信。』六眾比丘不能當面指責，只是問跟隨愚路（Uru）的比丘說：『愚路（Uru）今天讓多少人不生起信心呢？』跟隨的比丘回答說：『真是稀奇！沒有一個人心生不信。佛世尊在波羅奈斯（Vārāṇasī）的鹿野苑（Mṛgadāva）為人和天眾三轉法輪（tri-parivarta-dharma-cakra），愚路（Uru）現在又隨之轉法輪，乃至半首伽陀（gāthā）還沒說完，就讓大眾獲得了無邊的果報，趣向三菩提（tri-bodhi），歸向三寶（tri-ratna）。』 這時，愚路（Uru）便來到佛陀處所，禮拜佛陀雙足，在一旁坐下。這時，世尊告訴各位比丘說：『各位比丘！在我的聲聞弟子中，內心善於解脫的人，就是愚路（Uru）了。』這時，世尊讚歎持戒能迅速獲得解脫，批評毀犯戒律會沉溺於生死輪迴，告訴各位比丘說：『之前是最初制定，現在是隨事開聽，我現在為各位比丘重新制定學處（śikṣāpada），應當這樣說：』 『如果比丘沒有得到僧團的差遣，自己前去教誡比丘尼，除非是爲了獲得殊勝的佛法，否則就犯了波逸提迦（pāyantika）罪。』 『如果比丘，指的是六眾比丘，僧團的意義如前所述。』 『沒有差遣，指的是沒有按照白二羯磨（jñapti-dvitiya-karma）法。』 『比丘尼，指的是……』
【English Translation】 English version: When the simile was not yet finished, twelve thousand sentient beings in the assembly all became free from dust and defilement, and obtained the pure Dharma-eye (dharma-cakṣus), clearly seeing the true reality (satya); or they obtained the warmth stage (uṣmagata), or they obtained the peak forbearance (mūrdhāna-kṣānti), or the highest mundane dharma (laukikāgradharma), or they obtained the stream-enterer fruit (srota-āpanna), the once-returner fruit (sakṛdāgāmin), the non-returner fruit (anāgāmin); or some renunciants attained the Arhat fruit (arhat), or some developed the aspiration for Śrāvaka-bodhi, or Pratyeka-bodhi, or Anuttarā-bodhi. At that time, the assembly all took refuge in the Buddha, Dharma, and Saṃgha (buddha-dharma-saṃgha), and praised what had never happened before. At this time, the venerable Uru (Āyasmān Uru), having expounded the essential Dharma to the people, instructed and benefited them with joy, then departed from his seat, and the Bhikṣuṇī assembly joyfully practiced it. At that time, the twelve Bhikṣuṇīs did not achieve their wishes, and silently felt disappointed, without speaking. At that time, the group of six Bhikṣus saw Uru (Uru) coming from afar, and each thought: 'Today Uru (Uru) is causing many people not to generate faith.' The group of six Bhikṣus could not accuse him face to face, but asked the Bhikṣu who followed Uru (Uru): 'How many people has Uru (Uru) caused not to generate faith today?' The follower replied: 'It is truly amazing! Not a single person has lost faith. The Buddha, the World Honored One, turned the Dharma wheel (tri-parivarta-dharma-cakra) three times for humans and devas in the Deer Park (Mṛgadāva) at Vārāṇasī (Vārāṇasī), and Uru (Uru) is now turning the Dharma wheel again, and even before half a verse (gāthā) is finished, he has caused the assembly to obtain boundless fruits, turn towards the three Bodhis (tri-bodhi), and take refuge in the three jewels (tri-ratna).' At this time, Uru (Uru) went to the Buddha's place, prostrated at the Buddha's feet, and sat on one side. At that time, the World Honored One told the Bhikṣus: 'You Bhikṣus! Among my Śrāvaka disciples, the one who is good at liberation in his heart is Uru (Uru).' At that time, the World Honored One praised upholding the precepts for quickly attaining liberation, and criticized breaking the precepts for being submerged in the cycle of birth and death, and told the Bhikṣus: 'The previous was the initial establishment, and this is the subsequent allowance. I am now re-establishing the training rules (śikṣāpada) for you Bhikṣus, and it should be said as follows:' 'If a Bhikṣu, without being sent by the Saṃgha, goes to instruct a Bhikṣuṇī, unless it is to obtain superior Dharma, he commits a Pāyantika (pāyantika) offense.' 'If a Bhikṣu, refers to the group of six Bhikṣus, the meaning of Saṃgha is as mentioned above.' 'Without being sent, refers to not following the procedure of Jñapti-dvitiya-karma.' 'Bhikṣuṇī, refers to...'
謂此法中尼。
教誡者，謂以戒定慧法而教授之。
除獲勝法者，若得殊勝之法不差無過，是故言除，余如上釋。
此中犯相其事云何？若諸苾芻，于界外差人者，眾得惡作罪；被差之人，若往教誡，得墮罪。若雖于界內差人，而非褒灑陀日眾，得惡作罪；被差之人，若往教誡，得墮罪。若雖于界內復是褒灑陀日，然眾不集，得罪同前。若差法無過，然非持戒，得罪同前。雖復持戒，然非多聞，未滿二十夏；雖滿二十夏，然非善解都城之語；雖善解方言，然曾污苾芻尼不如法除悔；雖復清凈，然於八他勝法不能分別教示于尼；此雖能說，然於八尊法不能分別；此等諸法若不具足者，眾得惡作罪。被差之人，悉得墮罪。若差遣如法眾德圓滿，眾僧無過，教授者無犯。
若於住處無教授尼人者，應為略教授法。若苾芻尼來請教授人時，若上座若授事人應告彼曰：「姊妹！苾芻尼僧伽和合清凈無過犯不？今此眾中無人樂往教授尼眾，汝等僧伽當謹慎勿放逸。」答曰：「奧箄迦。」尼應禮足而去。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
時諸苾芻咸皆有疑，欲請世尊斷除疑惑，白佛言：「世尊！以何因緣有十二眾苾芻尼？又十二眾苾芻尼，何故欲與具壽愚路作無利事反成大益？唯
【現代漢語翻譯】 現代漢語譯本： 所謂此法中的尼（Bhiksuni，比丘尼）， 教誡者，是指用戒、定、慧的法來教授她們。 『除獲勝法者』，如果得到殊勝的法，沒有差錯和過失，所以說『除』，其餘的解釋如上文。 此中犯戒的情況是怎樣的呢？如果各位比丘在結界之外派遣人員，大眾會得到惡作罪（Dukkata）；被派遣的人，如果前去教誡，會得到墮罪（Patimokkha）。如果在結界之內派遣人員，但不是在布薩日（Posadha）派遣，大眾會得到惡作罪；被派遣的人，如果前去教誡，會得到墮罪。如果雖然在結界之內，又是布薩日，但大眾沒有集會，得到的罪過與前面相同。如果派遣的方法沒有過失，但被派遣的人不持戒，得到的罪過與前面相同。即使持戒，但不是博學多聞，未滿二十個夏臘；即使滿了二十個夏臘，但不善於理解都城的語言；即使善於理解方言，但曾經玷污比丘尼，沒有如法地懺悔清除；即使已經清凈，但對於八他勝法（Parajika）不能分辨教導比丘尼；即使能說，但對於八尊重法（Garudhamma）不能分辨；這些條件如果都不具備，大眾會得到惡作罪。被派遣的人，都會得到墮罪。如果派遣如法，大眾的功德圓滿，僧團沒有過失，教授者就沒有罪過。 如果在住處沒有教授比丘尼的人，應該為她們略說教授法。如果有比丘尼來請求教授的人時，如果是上座（Thera）或授事人，應該告訴她們說：『姊妹！比丘尼僧伽（Bhiksuni Sangha）和合清凈沒有過犯嗎？現在此眾中沒有人樂意前去教授比丘尼眾，你們僧伽應當謹慎，不要放逸。』回答說：『奧箄迦（Arya）。』比丘尼應該禮足而去。又沒有罪過的情況，是指最初犯戒的人，或者癡狂、心亂、被痛苦纏繞的人。 當時各位比丘都感到疑惑，想要請世尊（Bhagavan）斷除疑惑，稟告佛陀說：『世尊！因為什麼因緣有十二眾比丘尼？又十二眾比丘尼，為什麼想要與具壽（Ayasma）愚路（Uruvela-Kassapa）作無利的事反而成了大利益？』
【English Translation】 English version: 『Bhiksuni』 (nun) in this Dharma (teaching) refers to... 『Instructors』 refers to those who teach with the Dharma of Sila (discipline), Samadhi (concentration), and Prajna (wisdom). 『Except those who have attained superior Dharma』 means if one has attained superior Dharma without error or fault, hence the word 『except』; the rest is explained as above. What are the circumstances of offenses in this matter? If Bhikkhus (monks) send someone outside the boundary, the Sangha (community) incurs a Dukkata (wrongdoing) offense; the person sent, if they go to instruct, incurs a Patimokkha (defeat) offense. If someone is sent within the boundary, but not on Posadha (observance) day, the Sangha incurs a Dukkata offense; the person sent, if they go to instruct, incurs a Patimokkha offense. If, although within the boundary and on Posadha day, the Sangha does not assemble, the offense is the same as before. If the method of sending is without fault, but the person sent does not uphold the precepts, the offense is the same as before. Even if they uphold the precepts, but are not learned and have not completed twenty years of monastic life; even if they have completed twenty years, but are not good at understanding the language of the capital; even if they are good at understanding the local language, but have defiled a Bhiksuni and have not properly repented and cleansed themselves; even if they are pure, but cannot distinguish and teach Bhiksunis about the eight Parajikas (defeats); even if they can speak, but cannot distinguish the eight Garudhammas (weighty rules); if these conditions are not met, the Sangha incurs a Dukkata offense. The person sent incurs a Patimokkha offense. If the sending is in accordance with the Dharma, the Sangha's merits are complete, the Sangha has no fault, and the instructor has no offense. If there is no one to instruct Bhiksunis in the dwelling place, a brief teaching method should be provided for them. If a Bhiksuni comes to request an instructor, the Thera (elder) or the one in charge should tell them: 『Sister! Is the Bhiksuni Sangha harmonious, pure, and without fault? Now, there is no one in this Sangha who is willing to go and instruct the Bhiksuni Sangha. Your Sangha should be careful and not be negligent.』 The Bhiksuni should reply: 『Arya (Venerable One).』 The Bhiksuni should bow at their feet and leave. Furthermore, there is no offense for the person who commits the initial offense, or for those who are insane, mentally disturbed, or afflicted by pain. At that time, all the Bhikkhus were in doubt and wanted to ask the Bhagavan (Blessed One) to dispel their doubts, and they said to the Buddha: 『Bhagavan! What is the reason why there are twelve groups of Bhiksunis? And why did the twelve groups of Bhiksunis want to do something unprofitable with the Ayasma (Venerable) Uruvela-Kassapa, but instead it became a great benefit?』
愿世尊為說因緣。」世尊告曰：「汝等苾芻！非但今日欲作無利反成大益，乃往古昔，斯等諸尼欲作無利反招利益。汝等應聽！過去世時於一聚落有婆羅門，娶妻未久便生一息，於後復誕一男，如是乃至生十二子，年俱長大各並娶妻，廣為居宅。其母不久染患命終，父既年衰、兩目青盲一無所睹。時彼新婦兒不在時，便與外人行邪惡事。婆羅門善知聲相，聞行聲時，知是己子、知是他人。聞彼行聲知非己子，即呵叱彼新婦曰：『汝莫如是造邪惡行。』時彼新婦知其瞋已，共相告語：『此婆羅門當與我等作無利事，我今宜可絕其美食。』便與粗飯投以醋漿，時婆羅門年既衰耄不堪啖食。時婆羅門告諸子曰：『汝諸新婦與我粗食投以醋漿，豈能濟命？』時彼諸子告其婦曰：『汝等何因與父粗飯和以醋漿？』婦告夫曰：『大翁福盡，我等何過？每煮飯時于其釜中投以白米，變成赤飯；和以美酪變作醋漿。』其夫報曰：『何有斯理？』妻便答曰：『仁若不信當可親觀。』諸婦議曰：『我已告夫，需求免過。』遂至陶師處告曰：『賢首！汝頗能作兩枚瓦釜，口一腹二各容數升？』陶師曰：『與我倍價我當爲作。』報言：『善！』陶師作已，婦即酬直，持歸為翁作食。在私屏處，於二釜中一隔內投赤米、一隔內建醋漿，既對夫前，
【現代漢語翻譯】 現代漢語譯本： 『愿世尊為我們解說其中的因緣。』世尊告訴他們說：『你們這些比丘！不只是今天想要做無利的事情反而得到大利益，在很久以前，這些婦女也想要做無利的事情反而招來利益。你們應該聽著！過去世的時候，在一個村落里，有一個婆羅門（Brahman，古印度祭司），娶妻不久就生了一個女兒，之後又生了一個兒子，就這樣一直生了十二個兒子，年紀都長大了，各自娶了妻子，擴建了住宅。他們的母親不久后染病去世，父親年紀衰老，雙眼失明，什麼也看不見。當時那些媳婦趁著兒子不在家的時候，就和外人做不正當的事情。婆羅門（Brahman，古印度祭司）很會聽聲音辨別事物，聽到走路的聲音時，知道是自己的兒子，知道是其他人。聽到那些不正當的走路聲音，知道不是自己的兒子，就呵斥那些媳婦說：『你們不要這樣造作邪惡的行為。』當時那些媳婦知道他生氣了，就互相商量說：『這個婆羅門（Brahman，古印度祭司）將會給我們帶來不利的事情，我們現在應該斷絕他的美食。』就給他粗糙的飯，還澆上醋，當時婆羅門（Brahman，古印度祭司）年紀已經衰老，不能吃這些東西。當時婆羅門（Brahman，古印度祭司）告訴他的兒子們說：『你們的媳婦給我粗糙的食物，還澆上醋，這怎麼能活命呢？』當時那些兒子告訴他們的妻子說：『你們為什麼給父親粗糙的飯，還加上醋？』媳婦告訴丈夫說：『老翁的福報已經盡了，我們有什麼過錯呢？每次煮飯的時候，在他的鍋里放上白米，就變成了紅色的飯；加上美味的乳酪，就變成了醋。』他們的丈夫回答說：『怎麼會有這種道理？』妻子就回答說：『如果你不相信，可以親自看看。』那些媳婦商量說：『我已經告訴了丈夫，必須想辦法免除罪過。』於是就到陶工那裡，告訴他說：『賢者！你能不能做兩個瓦鍋，一個口，兩個腹，每個能裝幾升？』陶工說：『給我雙倍的價錢，我就給你們做。』她們回答說：『好！』陶工做好了，媳婦就付了錢，拿回家給老翁做飯。在私下隱蔽的地方，在兩個鍋里，一個隔間里放紅米，一個隔間里放醋，然後當著丈夫的面，
【English Translation】 English version: 『May the World-Honored One explain the causes and conditions.』 The World-Honored One told them: 『You Bhikshus! It is not only today that you wish to do something unprofitable but instead gain great benefit; in the ancient past, these women also wished to do something unprofitable but instead reaped benefits. You should listen! In the past, in a certain village, there was a Brahman (Brahmin, an ancient Indian priest) who married a wife and soon had a daughter, and later had a son, and so on until he had twelve sons, all of whom grew up, married wives, and expanded their dwellings. Their mother soon fell ill and died, and the father, being old and blind, could see nothing. At that time, when their sons were away, those daughters-in-law engaged in wicked deeds with outsiders. The Brahman (Brahmin, an ancient Indian priest) was skilled in recognizing sounds, and when he heard the sound of footsteps, he knew whether it was his son or someone else. When he heard the sound of those improper footsteps, he knew it was not his son, and he scolded those daughters-in-law, saying: 『You must not commit such evil deeds.』 At that time, those daughters-in-law, knowing that he was angry, conspired with each other, saying: 『This Brahman (Brahmin, an ancient Indian priest) will bring us unfavorable consequences; we should now cut off his delicious food.』 So they gave him coarse rice and poured vinegar on it, and the Brahman (Brahmin, an ancient Indian priest), being old and frail, could not eat it. At that time, the Brahman (Brahmin, an ancient Indian priest) told his sons: 『Your wives give me coarse food and pour vinegar on it; how can I survive?』 At that time, those sons told their wives: 『Why do you give our father coarse rice and add vinegar?』 The wives told their husbands: 『The old man's blessings are exhausted; what fault is it of ours? Every time we cook rice, when we put white rice in the pot, it turns into red rice; when we add delicious yogurt, it turns into vinegar.』 Their husbands replied: 『How can this be?』 The wives replied: 『If you do not believe it, you can see for yourselves.』 Those wives discussed, saying: 『I have already told my husband, and I must find a way to avoid blame.』 So they went to a potter and told him: 『Good sir! Can you make two tile pots, with one mouth and two bellies, each holding several liters?』 The potter said: 『Give me double the price, and I will make them for you.』 They replied: 『Good!』 The potter made them, and the wives paid him, took them home, and cooked for the old man. In a private and secluded place, they put red rice in one compartment of the two pots and vinegar in the other, and then in front of their husbands,
即便一隔內投白米，一隔內建美酪。二釜俱熟遂告夫曰：『為先與翁食？君先食耶？』夫曰：『先奉我父。』其妻即於一釜中斟與赤飯，次於一釜酌與醋漿。次至夫邊授以白糜，並安美酪，兒既見已白其父曰：『慈父福德實爾消亡，同一釜中，看著白米及安美酪，及其熟已變為赤飯醋漿。』其父聞已竊作是念：『我從少小不行欺誑，興立生計皆如法求財。何故今時福業消盡？蓋應是此惡行婦人，自為詐偽見欺於我。』老翁便伺人不在時，獨入廚中摸諸釜器，便闇捉兩釜俱腹中有隔，遂即持釜藏之屏處。諸子既至，持釜告曰：『汝等當知！非我福盡，釜令福盡。』說伽他曰：
「『諸子汝當知， 他釜一口腹； 吾今福業盡， 一釜兩腹生。』
「時彼諸子見斯事已，各忿其妻嚴加楚撻，告云：『若更如是者，當與重杖驅汝出舍。』是時諸婦聞是語已，遂相告曰：『此老婆羅門共兒計校欲害於我，我等宜應作余方便斷其命根。』時有弄蛇人來入其宅，諸婦問曰：『有毒蛇賣不？』答曰：『須何等蛇？為死？為活？』報言：『死者。』彼作是念：『何意諸婦從索死蛇？豈非有意當欲殺此老婆羅門耶？』問曰：『欲酬幾價？』答曰：『隨汝所索。』然諸毒蛇被逼惱時毒在兩處，謂頭及尾。蛇師乃出一黑蛇，
【現代漢語翻譯】 現代漢語譯本： 即便在一個鍋里放入白米，另一個鍋里放入美味的乳酪。兩個鍋都煮熟后，妻子問丈夫說：『先給父親吃，還是您先吃呢？』丈夫說：『先給我的父親吃。』妻子就從一個鍋里舀出紅飯，又從另一個鍋里舀出醋漿。然後到丈夫這邊，給他白粥，並放上美味的乳酪。兒子看見后告訴他的父親說：『慈父的福德確實已經消亡了，同一個鍋里，看著放入白米和美味乳酪，等到煮熟后卻變成了紅飯和醋漿。』他的父親聽了后暗自思忖：『我從小到大沒有做過欺騙的事情，建立家業都是通過合法的方式求財。為什麼現在福報都消盡了呢？大概是這個惡毒的婦人，自己做了欺詐的事情來欺騙我。』老翁便趁著沒人的時候，獨自進入廚房摸索那些鍋，便暗中發現兩個鍋的內部都有隔層，於是就把鍋藏到隱蔽的地方。兒子們回來后，拿著鍋告訴他們說：『你們應當知道！不是我的福報盡了，是鍋讓福報盡了。』於是說了偈語： 『孩子們你們要知道， 這些鍋都是雙層底； 我如今福報已盡， 一個鍋里生出兩樣東西。』 當時那些兒子們看到這件事後，都非常生氣，嚴厲地鞭打他們的妻子，告訴她們說：『如果再這樣，就要用重杖把你們趕出家門。』當時那些婦人聽到這些話后，就互相商量說：『這個老婆羅門（Bāluómén，指古印度僧侶階層）和他的兒子們合謀想要害我們，我們應該想別的辦法斷了他的命根。』當時有個弄蛇人來到他們家，婦人們問他說：『有毒蛇賣嗎？』回答說：『需要什麼樣的蛇？要死的？還是要活的？』回答說：『要死的。』弄蛇人心裡想：『這些婦人要死蛇做什麼？難道是想要殺死這個老婆羅門嗎？』問道：『你們要出多少錢？』回答說：『隨你要多少。』然而毒蛇在被逼迫的時候，毒液在兩個地方，一個是頭，一個是尾巴。弄蛇人拿出來一條黑蛇，
【English Translation】 English version: Even if one compartment is filled with white rice, and another compartment is filled with delicious ghee. After both pots are cooked, the wife asks her husband: 'Should I serve your father first, or you first?' The husband says: 'Serve my father first.' The wife then ladles out red rice from one pot and sour vinegar from the other. Then, she goes to her husband's side, gives him white porridge, and places the delicious ghee beside it. Upon seeing this, the son tells his father: 'Father, your blessings have truly diminished. In the same pot, we watched as white rice and delicious ghee were put in, but after cooking, they turned into red rice and sour vinegar.' His father, upon hearing this, secretly thinks: 'Since I was young, I have never deceived anyone, and I have built my livelihood through lawful means. Why have my blessings now been exhausted? It must be this wicked woman, who has deceived me with her own fraudulent actions.' The old man then waits for a time when no one is around, and secretly enters the kitchen to feel around the pots. He secretly discovers that both pots have compartments inside, and immediately hides the pots in a secluded place. When his sons arrive, he shows them the pots and says: 'You should know! It is not that my blessings have run out, but that the pots have caused the blessings to run out.' He then speaks the following gatha (gātuó, verse): 'My sons, you should know, These pots have double bottoms; My blessings are now exhausted, One pot produces two things.' At that time, when the sons saw this, they were all very angry and severely beat their wives, telling them: 'If you do this again, we will drive you out of the house with heavy sticks.' When the women heard these words, they discussed among themselves, saying: 'This old Brahmin (Bāluómén, referring to the ancient Indian priestly class) and his sons are plotting to harm us. We should find another way to end his life.' At that time, a snake charmer came to their house, and the women asked him: 'Do you have poisonous snakes for sale?' He replied: 'What kind of snake do you need? A dead one? Or a live one?' They replied: 'A dead one.' The snake charmer thought to himself: 'Why do these women want a dead snake? Could it be that they want to kill this old Brahmin?' He asked: 'How much will you pay?' They replied: 'Whatever you ask.' However, when poisonous snakes are forced, the venom is in two places, one is the head, and the other is the tail. The snake charmer took out a black snake,
以杖打瞋截去頭尾，取其中腹持付婦人。時彼得已將用作羹，羹既熟已，持至翁所，白言：『大翁有好肉羹，能得食不？』時婆羅門作是念：『何處得肉與我作羹，豈非方便欲殺於我？』復作是念：『我今老疾無濟念者，何用活為？從是、從非，我當啖食。』報新婦曰：『必有肉羹將來我食。』授與食訖，由羹氣故，眼膜便開漸能見物，然而詐云：『我死！我死！』諸婦聞已，愿速命終，白言：『尚有餘羹能盡食不？』報云：『能食。』其婦總皆授與，重更食之，眼轉明凈，顧眄左右悉皆明察，私心喜慶佯眠不起。彼諸新婦如患眼時，對婆羅門造諸非法，婆羅門把杖急起告云：『我今見汝勿復更然。』是時諸婦默𧹞無對。
「汝等苾芻勿生異念，昔時婆羅門者即愚路是，十二婦者即十二眾苾芻尼是。往時欲害其命反成大利，今時欲令恥辱更彰聖德。」
時諸苾芻更復有疑，問世尊曰：「具壽愚路先作何業得受人身至愚至鈍？」世尊告曰：「此愚路苾芻曾所作業，增長時熟果報現前。汝等苾芻！凡諸有情，自所作業善惡果報，非於外界地水火風令其成熟，但於己身蘊界處中而自成熟。說伽他曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「汝等苾芻！乃往過去人壽二
【現代漢語翻譯】 現代漢語譯本：用棍子擊打，將牛的頭尾砍去，取出中間的腹部交給婦人。當時婦人已經拿去做了肉羹，羹煮好后，端到翁（公公）那裡，說道：『大翁（公公）有好肉羹，能吃嗎？』當時婆羅門（Brahman，古印度僧侶）心想：『哪裡來的肉給我做羹，莫非是想方便殺害我？』又想：『我現在年老體弱，沒有人照顧，還不如死了算了？管它是不是，我吃了吧。』回答新婦說：『如果有肉羹，就拿來給我吃。』吃完后，因為肉羹的藥力，眼膜便打開了，漸漸能看見東西，然而假裝說：『我要死了！我要死了！』眾婦人聽了，希望他快點死，說道：『還有剩餘的肉羹，能全部吃完嗎？』回答說：『能吃。』婦人們全部都給他了，又吃了一遍，眼睛更加明亮清澈，環顧四周，一切都看得清清楚楚，心裡暗自高興，假裝睡覺不起。那些新婦像他眼睛有病時一樣，當著婆羅門的面做各種非法之事，婆羅門拿起棍子，急忙起身，說道：『我現在看見你們了，不要再這樣做了。』當時眾婦人默默無語，無言以對。 『你們這些苾芻（Bhikkhu，比丘）不要產生其他的想法，以前的婆羅門就是愚路（Uru，人名） ，十二個婦人就是十二個眾苾芻尼（Bhikkhuni，比丘尼）。過去想要害他的性命，反而成就了他的大利益，現在想要讓他感到恥辱，反而更加彰顯了他的聖德。』 當時眾苾芻（Bhikkhu，比丘）又產生了疑問，問世尊（Lord Buddha，佛陀）說：『具壽（Ayushman，對年長者的尊稱）愚路（Uru，人名）先前做了什麼業，得到這樣愚笨遲鈍的身體？』世尊（Lord Buddha，佛陀） 告訴他們說：『這位愚路（Uru，人名）苾芻（Bhikkhu，比丘）過去所造的業，增長成熟，果報現在顯現。你們這些苾芻（Bhikkhu，比丘）！凡是所有有情（sentient beings，眾生），自己所造的善惡果報，不是在外面的地、水、火、風中讓它成熟，而是在自己的身、蘊、界、處中自己成熟。』說了這首伽他（Gatha，偈頌）： 『假使經過百千劫，所造的業也不會消亡；因緣聚會的時候，果報還是自己承受。』 『你們這些苾芻（Bhikkhu，比丘）！從前過去人壽二萬歲的時候，
【English Translation】 English version: He struck with a staff, cut off the head and tail of the ox, took the middle belly and gave it to the woman. At that time, she had already used it to make soup. Once the soup was cooked, she brought it to the father-in-law's place and said, 'Great Elder (father-in-law), there is good meat soup, would you like to eat it?' At that time, the Brahman (Brahman, ancient Indian priest) thought, 'Where did the meat come from to make soup for me? Could it be a convenient way to kill me?' He further thought, 'Now I am old and sick, and no one cares for me, what is the point of living? Whether it is right or wrong, I will eat it.' He replied to the daughter-in-law, 'If there is meat soup, bring it to me to eat.' After eating it, because of the medicinal properties of the soup, the membrane of his eyes opened, and he gradually could see things. However, he pretended to say, 'I am dying! I am dying!' When the women heard this, they hoped he would die quickly and said, 'Is there any soup left? Can you finish it all?' He replied, 'I can eat it.' The women all gave it to him, and he ate it again. His eyes became brighter and clearer, and he looked around, seeing everything clearly. He was secretly happy and pretended to sleep and not get up. Those women, as when his eyes were sick, committed various illegal acts in front of the Brahman. The Brahman picked up his staff, hurriedly got up, and said, 'Now I see you, do not do it again.' At that time, the women were silent and had nothing to say. 'You Bhikkhus (Bhikkhu, monks), do not have other thoughts. The Brahman of the past was Uru (Uru, a name), and the twelve women were the twelve Bhikkhunis (Bhikkhuni, nuns). In the past, wanting to harm his life turned into a great benefit for him. Now, wanting to make him feel ashamed only further highlights his holy virtue.' At that time, the Bhikkhus (Bhikkhu, monks) had further doubts and asked the Lord Buddha (Lord Buddha, Buddha), 'Ayushman (Ayushman, term of respect for elders) Uru (Uru, a name), what karma did he commit in the past to get such a foolish and dull body?' The Lord Buddha (Lord Buddha, Buddha) told them, 'The karma that this Bhikkhu (Bhikkhu, monk) Uru (Uru, a name) committed in the past has grown and matured, and the karmic retribution is now manifesting. You Bhikkhus (Bhikkhu, monks)! All sentient beings (sentient beings, living beings), the good and bad karmic retributions they create themselves, do not mature in the external earth, water, fire, and wind, but mature themselves in their own body, aggregates, realms, and bases.' He spoke this Gatha (Gatha, verse): 'Even if hundreds of kalpas pass, the karma created will not perish; when the conditions meet, the karmic retribution will still be borne by oneself.' 'You Bhikkhus (Bhikkhu, monks)! In the past, when people lived for twenty thousand years,
萬歲時，有迦葉波佛出現世間，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、薄伽梵。時聲聞眾有二萬人，俱于婆羅痆斯國住。愚路是彼眾數，明閑三藏為大法師，稟性慳法曾不教人，乃至四句伽他亦不為說。命終之後生在天宮，從彼死已墮在人趣，生販豬家，年漸長大屠豬為業。于其村側有一大河，渡河不遠有一聚落。節會日至，屠者念言：『我今若多殺豬持肉賣者，儻無交易肉皆爛壞錢有損失，宜並豬命將至彼村，至日方屠以賣其肉，此無損失得利尤多。』遂以繩縛豬安在船上。豬相䖶觸搖動船艚，其豬及船一時傾沒，救濟無處豬並命終。時彼屠人亦隨流而去，于河岸邊有五百獨覺，依林而住。是時有一獨覺取水河濱，遙見一人隨流而下，乃作是念：『此沿流者為死？為活？』審細觀察知是活人，即現神通長舒右手如象王鼻，牽取其人，于干砂潬合面而去。時彼溺人吐水既盡，即便起立四觀方城，見有人蹤尋跡而行，至獨覺處致禮敬已，求依止住。于日日中為諸獨覺，採花摘果取諸根葉以相給侍。時彼獨覺各以殘食共相供濟，時諸獨覺咸加趺坐靜慮而住。屠人見已亦學加趺，頻修不已得無想定。於後命終生無想天處，從彼終已生此人中。汝諸苾芻勿生異念！往時屠豬人者即此愚路
苾芻是，由彼昔時慳吝於法，乃至四句伽他不為人說，又多屠殺諸畜生故，復由生在無想天中，由彼業緣至愚至鈍。是故汝等苾芻不應慳法，以清凈心為他說法，當如是學；于諸有情常生悲愍，遠離邪定，當如是學。」
根本說一切有部毗奈耶卷第三十一 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十二
三藏法師義凈奉 制譯眾不差輒教授苾芻尼學處第二十一之三
爾時諸苾芻見如上事咸復生疑，重白佛言：「世尊！何意愚路苾芻因少教誡自發正勤，于生死中速能出離，證得究竟安隱涅槃？」世尊告曰：「汝等當知！愚路苾芻非但今日因少教誡而能證悟，於過去時，亦因少教自發正勤，得大富貴安樂而住。汝等應聽！乃往古昔于某聚落有一長者，大富多財受用豐足，娶妻未久便生一子，容貌端正廣說如前。告其婦曰：『賢首！吾今有子費用處多，欲往海中求覓珍寶。』妻言：『隨意。』長者便念：『我若多留財物與婦人者，此必驕奢恐造非法。』遂便少與。於此聚落有一商主，是其知識，持余財貨皆悉寄之，告云：『今欲經求還期未卜，我婦若於衣食有乏當可給濟。』即持財貨入于大海，遭風破舶往而不歸，被寄之人不為存念。時長
【現代漢語翻譯】 現代漢語譯本：比丘們，這是因為他過去吝嗇于佛法，甚至連四句偈都不肯為人宣說，又多次屠殺各種牲畜的緣故，再加上他曾經生在無想天中，由於這些業緣導致他愚笨遲鈍。因此，你們這些比丘不應該吝惜佛法，要以清凈的心為他人說法，應當這樣學習；對於一切有情眾生，要常常生起悲憫之心，遠離錯誤的禪定，應當這樣學習。
根本說一切有部毗奈耶卷第三十一 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十二
三藏法師義凈奉旨翻譯。眾比丘不應擅自教授比丘尼學處，這是第二十一之三。
當時，各位比丘看到上述情況，都產生了疑問，再次向佛陀稟告說：『世尊！為什麼愚路（name of a monk）比丘因為少許的教誡就能自己發起精進，在生死輪迴中迅速解脫，證得究竟安穩的涅槃呢？』世尊告訴他們說：『你們應當知道，愚路（name of a monk）比丘不僅僅是今天因為少許的教誡就能證悟，在過去的時候，也是因為少許的教誡就能自己發起精進，得到大富大貴，安樂地生活。你們應該聽著！很久以前，在某個村落里，有一位長者（wealthy man），非常富有，生活富足，娶妻不久就生了一個兒子，容貌端正，（具體描述）如前所述。他告訴他的妻子說：『賢首（name of the wife）！我現在有了兒子，需要花費的地方很多，我想去海中尋找珍寶。』妻子說：『隨你便。』長者心想：『我如果留下太多的財物給婦人，她一定會驕奢淫逸，恐怕會做出不合法的事情。』於是就少給了她一些。在這個村落里，有一位商人，是他的朋友，長者把剩餘的財物都寄存在他那裡，告訴他說：『我現在要出海經商，歸期不定，我的妻子如果衣食不足，你可以給她一些。』隨即帶著財物進入大海，遭遇風暴，船隻破損，一去不回，被寄託財物的人也不為他著想。當時，
【English Translation】 English version: 'Monks, this is because in the past he was stingy with the Dharma, not even willing to speak a four-line verse for others, and also because he slaughtered many kinds of animals. Furthermore, due to being born in the Realm of Non-Perception (無想天), these karmic conditions led to his extreme foolishness and dullness. Therefore, you monks should not be stingy with the Dharma, but should speak the Dharma to others with a pure mind; you should learn in this way. Towards all sentient beings, you should constantly generate compassion and stay away from wrong concentration; you should learn in this way.'
Mūlasarvāstivāda-vinaya, Volume 31 Taishō Tripiṭaka, Volume 23, No. 1442, Mūlasarvāstivāda-vinaya
Mūlasarvāstivāda-vinaya, Volume 32
Translated under imperial decree by the Tripiṭaka Master Yijing. Monks should not arbitrarily teach the precepts to nuns; this is the third part of the twenty-first section.
At that time, the monks, seeing the above situation, all became doubtful and reported to the Buddha again, saying: 'Venerable One! Why is it that the monk Foolish Road (愚路) (name of a monk) , because of a little instruction, can generate diligent effort on his own, quickly escape from the cycle of birth and death, and attain ultimate peaceful Nirvana?' The World-Honored One told them: 'You should know that the monk Foolish Road (愚路) (name of a monk) not only today can attain enlightenment because of a little instruction, but also in the past, because of a little instruction, he could generate diligent effort on his own, obtain great wealth and honor, and live in peace and happiness. You should listen! Long ago, in a certain village, there was a wealthy man (長者) (wealthy man), very rich and living a life of abundance. Not long after marrying a wife, she gave birth to a son, with a handsome appearance, (described) as before. He told his wife: 'Worthy One (賢首) (name of the wife)! Now that I have a son, there are many places where expenses are needed. I want to go to the sea to seek treasures.' The wife said: 'As you wish.' The wealthy man thought: 'If I leave too much wealth to the woman, she will surely become arrogant and extravagant, and I fear she will commit unlawful acts.' So he gave her a little. In this village, there was a merchant, who was his friend. The wealthy man deposited the remaining wealth with him, telling him: 'I am now going to sea for business, and the return date is uncertain. If my wife is lacking in clothing and food, you can provide her with some.' Then he took the wealth and entered the sea, encountered a storm, the ship was wrecked, and he never returned. The person to whom the wealth was entrusted did not think of him. At that time,
者婦假親族力，及自營為養育其子，年漸長大問其母曰：『我之父祖作何生業得存家道？』母作是念：『我若報云入海興易，或恐此子亦往海中，遭難不還我受孤苦。』遂即報云：『汝之祖父於此興易以為活命。』子白母曰：『可與錢財我學興易。』母告之曰：『我於何處得有錢財？但假宗親貧力養汝，更無餘物遂汝所求。然某甲商主是汝之父故舊知識，可從覓物隨意經營。』
「其子聞已詣商主處，時商主家有人取錢，三返失利，彼正瞋責，求入無因。其家婢使持糞掃出，中有死鼠，俱欲棄之。長者懷恨告取錢人：『汝今知不？世間有人解求利者，能因此婢所棄之鼠產業豐盈。』彼長者子遙聞是說便作斯念：『此大商主終不虛言，豈不由此死鼠能得富樂。』即隨婢使觀其住止。婢以糞鼠棄于坑內，童子取鼠詣大市中，見有饑貓繫頸于柱，以鼠示之。彼貓見鼠遂便跳躑，是時貓主告童子曰：『可與死鼠。』童子報曰：『豈以空言便覓他物？若酬價直我當與鼠。』貓主便以一捧豌豆用酬其直。是時童子留鼠取豆，便於瓦上熬之令熟，即作是念：『我若盡食，本物全無。』遂以衣裾裹豆，瓶持冷水，出向村外，于賣樵人停息之處待彼歸還。時賣樵者日晚俱至，童子見來報言：『大兄！時既炎暑可且停息。』時賣樵人
【現代漢語翻譯】 現代漢語譯本：那寡婦依靠親族的力量，並且自己操勞來養育她的孩子。孩子漸漸長大后，問他的母親說：『我的父親和祖父是做什麼行業來維持家業的？』母親這樣想：『我如果告訴他出海做生意，恐怕這孩子也會去海上，遭遇災難回不來，我就會受孤單之苦。』於是就告訴他說：『你的祖父和父親在這裡做生意來維持生計。』兒子對母親說：『可以給我一些錢財，我學習做生意。』母親告訴他說：『我從哪裡能有錢財呢？只是依靠宗親微薄的力量養活你，再沒有多餘的東西來滿足你的要求。然而某甲（某甲）商主是你的父親過去的老朋友，可以向他要些東西，隨意經營。』 那孩子聽了之後，就到商主那裡去。當時商主家裡有人取錢，多次虧損，他正在生氣責罵，想進去也沒有機會。他家的婢女拿著糞便掃帚出來，裡面有一隻死老鼠，都想扔掉。長者懷恨在心，告訴取錢的人說：『你現在知道嗎？世間有人懂得求利，能因為這個婢女所丟棄的老鼠而產業豐盈。』那長者的兒子遠遠地聽到這話，就想：『這位大商主終究不會說假話，難道不能因為這隻死老鼠而得到富樂嗎？』就跟著婢女，觀察她住在哪裡。婢女把糞便和老鼠扔在坑裡，童子撿起老鼠，到大市場中，看見有一隻飢餓的貓被繩子拴在柱子上，把老鼠給它看。那貓看見老鼠就跳了起來，這時貓的主人告訴童子說：『可以把死老鼠給我。』童子回答說：『難道用空話就能換取別人的東西嗎？如果付出代價，我就把老鼠給你。』貓的主人就用一捧豌豆來抵償老鼠的價值。當時童子留下老鼠，拿了豌豆，就在瓦片上把豌豆炒熟，心想：『我如果都吃掉，本錢就全沒了。』於是用衣襟包著豌豆，拿著裝冷水的瓶子，走到村外，在賣柴人休息的地方等待他們回來。當時賣柴的人傍晚都到了，童子看見他們來了，就說：『各位大哥！天氣炎熱，可以先休息一下。』當時賣柴人
【English Translation】 English version: That widow relied on the strength of her relatives and worked hard herself to raise her child. As the child grew older, he asked his mother, 'What kind of business did my father and grandfather do to maintain the family fortune?' The mother thought to herself, 'If I tell him about going to sea to do business, I'm afraid this child will also go to sea, encounter disaster and not return, and I will suffer loneliness.' So she told him, 'Your grandfather and father did business here to make a living.' The son said to his mother, 'Can you give me some money so I can learn to do business?' The mother told him, 'Where can I get money? I'm just relying on the meager strength of our relatives to support you, and there's nothing extra to fulfill your request. However, merchant A (Mou Jia) is an old friend of your father's, you can ask him for something to manage as you wish.' After hearing this, the child went to the merchant. At that time, someone in the merchant's house had taken money and suffered losses many times. He was angry and scolding, and there was no way to get in. The maid of his house came out with a broom and feces, and there was a dead rat in it, and they all wanted to throw it away. The elder, holding a grudge, told the person who took the money, 'Do you know now? There are people in the world who know how to seek profit and can become wealthy because of this rat discarded by the maid.' The elder's son heard this from afar and thought, 'This great merchant will never lie, can't I get wealth and happiness because of this dead rat?' He followed the maid and observed where she lived. The maid threw the feces and rat into a pit. The boy picked up the rat and went to the big market. He saw a hungry cat tied to a pillar with a rope and showed it the rat. When the cat saw the rat, it jumped up. At this time, the cat's owner told the boy, 'You can give me the dead rat.' The boy replied, 'Can I get something from others with empty words? If you pay the price, I will give you the rat.' The cat's owner used a handful of peas to pay for the value of the rat. At that time, the boy left the rat and took the peas, and fried the peas on the tiles. He thought, 'If I eat them all, the capital will be gone.' So he wrapped the peas in his clothes, took a bottle of cold water, and went outside the village to wait for the wood sellers to return at the place where they rested. At that time, the wood sellers all arrived in the evening. When the boy saw them coming, he said, 'Brothers! The weather is hot, you can rest for a while first.' At that time, the wood sellers
即便暫止，童子遂將熟豆行與諸人，授以冷水。諸人問曰：『小弟！汝欲何去？』答曰：『我欲取樵。』報言：『我旦出城今始來至，汝今若去齊暮不還，徒事艱辛必無所獲。』時彼諸人各減一樵持以相惠。童子得樵合為一擔，詣市賣之，所得貝齒並買豌豆，悉皆熬熟，瓶持冷水，還之舊處以待樵人。諸人既來同前分佈，樵人見喜云：『賴蘇息。』報言：『汝當日日於此相看，我等人各剩持一樵以酬勞直。』童子緣此遂多獲利。是時童子報諸人曰：『兄等持柴勿向市賣，總積我舍，我為賣之計束酬價。』諸人許可與柴取直。後於異時遇天陰雨，霖過七日柴價增高，更多得利。童子自念：『我雖獲利終非久長，賣柴為活人所輕賤。』即買諸雜物自為小鋪，獲利轉多。復作是念：『此之雜物商人所恥。』便置香鋪依價而賣，倍獲多錢。復更思惟：『此無大用。』便設金鋪得利彌甚、映蔽諸鋪。
「商人嫉之，便與施號名鼠金鋪主。眾共議曰：『諸君當知！由此鼠金鋪主映奪我等交易不成，我等宜應共至其所，激令入海多求寶物，致令因此死而不歸。』即俱近鋪邊聞語聲處，共為議曰：『君等知不？觀諸世間不紹繼人，所為日退。譬如有人先時乘象后便乘馬、棄馬乘輿，復更棄輿步涉而行。此鼠金鋪主亦復如是，自祖
【現代漢語翻譯】 現代漢語譯本：即便暫時停下，這個童子還是將煮熟的豆子分給眾人，並給他們冷水。眾人問他說：『小兄弟！你想要去哪裡？』童子回答說：『我想要去砍柴。』眾人告訴他說：『我們早上出城現在才到這裡，你現在如果去，到晚上也回不來，白白地辛苦，一定不會有什麼收穫。』當時那些人各自減少一根柴，拿來贈送給他。童子得到這些柴，合起來成為一擔，到市場上去賣，得到的錢全部買了豌豆，全部煮熟，用瓶子裝著冷水，回到原來的地方等待砍柴的人。那些人來了，像之前一樣分給他們，砍柴的人見了很高興，說：『多虧你讓我們休息。』童子回答說：『你們每天都到這裡來，我等人每人每天節省一根柴來酬謝你們的勞力。』童子因此獲得了很多利益。這時童子告訴眾人說：『各位不要把柴拿到市場上去賣，全部堆積在我家，我為你們計劃好賣柴的方法，並給你們報酬。』眾人答應了，把柴給他換取報酬。後來在另外的時候，遇到天陰下雨，連續下了七天，柴的價格上漲，童子獲得更多的利益。童子心想：『我雖然獲得了利益，但終究不是長久之計，賣柴為生被人輕視。』於是就買了各種雜物，自己開了一個小店舖，獲得的利益更多。又想：『這些雜物是商人所不屑做的。』便開設香料店舖，按照價格出售，賺了更多的錢。又進一步思考：『這沒有大的用處。』便開設金鋪，獲得的利益更加豐厚，超過了其他的店舖。
商人嫉妒他，就給他起了個外號叫『鼠金鋪主』。大家一起商議說：『各位應該知道！因為這個鼠金鋪主搶奪了我們的生意，導致我們交易不成，我們應該一起到他的店舖，激他到海里去尋找寶物，導致他因此死在外面回不來。』於是都靠近店舖旁邊能聽到說話的地方，一起議論說：『你們知道嗎？看世間那些不能繼承祖業的人，所做的事情一天不如一天。譬如有人先是騎大象，後來就騎馬，放棄馬車，又放棄車子步行。這個鼠金鋪主也是這樣，從祖
【English Translation】 English version: Even if pausing briefly, the boy would distribute cooked beans to everyone and provide them with cold water. The people asked him, 'Little brother! Where do you want to go?' The boy replied, 'I want to gather firewood.' They told him, 'We left the city in the morning and have only just arrived here. If you go now, you won't return until evening. It will be a futile effort, and you will surely gain nothing.' At that time, each of those people reduced one piece of firewood and gave it to him as a gift. The boy received the firewood, combined it into a load, went to the market to sell it, and used all the money he earned to buy peas. He cooked all the peas, filled a bottle with cold water, and returned to the original place to wait for the woodcutters. When those people came, he distributed the peas and water as before. The woodcutters were delighted and said, 'Thanks to you, we can rest.' The boy replied, 'If you come here every day, I will save one piece of firewood each day to reward your labor.' The boy thus gained a lot of profit. At this time, the boy told the people, 'Do not take the firewood to the market to sell. Pile it all up at my house, and I will plan a way to sell it for you and give you compensation.' The people agreed and gave him the firewood in exchange for compensation. Later, at another time, it rained for seven consecutive days, and the price of firewood increased, so the boy gained even more profit. The boy thought to himself, 'Although I have gained profit, it is not a long-term solution. Making a living by selling firewood is looked down upon.' So he bought various miscellaneous goods and opened a small shop himself, gaining even more profit. He thought again, 'These miscellaneous goods are disdained by merchants.' Then he opened a spice shop, selling at the appropriate price, and earned even more money. He further considered, 'This is not of great use.' Then he opened a gold shop, and the profit he gained was even greater, overshadowing all the other shops.
The merchants were jealous of him, so they gave him the nickname 'Rat Gold Shop Owner'. Everyone discussed together, 'You should all know! Because this Rat Gold Shop Owner is taking away our business, causing us to fail in our transactions, we should all go to his shop and incite him to go to the sea to seek treasures, causing him to die out there and not return.' So they all approached the shop, near where they could hear voices, and discussed together, 'Do you know? Look at those in the world who cannot inherit their ancestral business, what they do becomes worse day by day. For example, someone who first rides an elephant, then rides a horse, abandons the horse-drawn carriage, and then abandons the carriage and walks on foot. This Rat Gold Shop Owner is also like that, from his ancestors
父已來皆入大海求好珍寶，自濟濟人遠近稱歎。此兒今日不自存立，開小金鋪貝齒交關辛苦求生，誠哉可念！』彼聞此語便問諸人：『君等向來談論何事？』諸人具以事答。聞是語已默然歸家問其母曰：『我之祖父曾入大海，求覓珍寶為富商主耶？』母作是念：『豈非此子他處聞知，今我不應自作欺誑，宜當依實以事告之。汝乃祖乃父皆入海中，為大商主人共稱歎。』白母言：『我今亦欲往海洲求覓珍寶。』母曰：『汝不須去。』不久更白，母知意正遂不遮止。見母許已即令遍告城邑：『諸君若有欲入大海求珍寶者，應隨鼠金商主，不輸稅物安隱去還，入海之貨當可預辦。』時有五百商人，聞告令已各辦海物佇望行期。
「時鼠金商主卜問良辰為吉祥事，遂共諸人將諸貨物，車馬擔運往適海濱。既至海已，諸興易人望海生怖咸有退意，不欲升舶。爾時商主恐人盡歸，告拖師曰：『仁可以實報知海中珍貨之物。』拖師即便告諸人曰：『汝贍部洲人各應善聽！此大海中多有奇貨珍玩之物，所謂末尼、真珠、吠琉璃寶、珊瑚、貝玉、金銀、赤珠、右旋妙螺，眾寶非一。汝等若能入大海中得此寶者，自於一形歡樂受用，父母妻子親族知識，及諸童僕無辛苦者，於時時間悉能給施沙門婆羅門等，當生善趣果報自隨，得往天
【現代漢語翻譯】 現代漢語譯本：他的祖父和父親都曾下海去尋找珍寶，（用獲得的財富）救濟他人，遠近的人都稱讚他們。這孩子現在卻不能自立，只能擺個小小的金鋪，用牙齒咬開貝殼來換取微薄的收入，真是可憐啊！』那個人聽到這些話，便問那些人：『你們剛才在談論什麼？』那些人便把事情的經過詳細地告訴了他。聽完之後，他默默地回到家中，問他的母親說：『我的祖父和父親曾經下海，尋找珍寶，做大商人嗎？』他的母親心想：『莫非這孩子是從別處聽說了這件事，現在我不應該欺騙他，應該如實地告訴他。你的祖父和父親都曾下海，做大商人，大家都稱讚他們。』他告訴母親說：『我現在也想去海島上尋找珍寶。』母親說：『你不要去。』不久，他又再次請求，母親知道他的心意已決，於是沒有再阻止。見母親答應了，他便通告全城：『各位如果有人想下海尋找珍寶的，應該跟隨鼠金商主（Ratna-kanaka, 鼠金），不用繳納稅物，可以平安地往返，入海的貨物可以提前準備。』當時有五百個商人，聽到通告后，各自準備了海貨，等待出發的日期。 當時，鼠金商主（Ratna-kanaka, 鼠金）占卜吉日，爲了吉祥順利，於是和眾人一起，用車馬馱運著各種貨物，前往海邊。到達海邊后，那些想做海外貿易的人，望見大海心生恐懼，都想退縮，不想上船。這時，商主（Ratna-kanaka, 鼠金）擔心人們都回去了，便告訴拖師（Taugika, 拖師）說：『你可以如實地告訴大家海中的珍寶貨物。』拖師（Taugika, 拖師）便告訴眾人說：『你們贍部洲（Jambudvipa, 贍部洲）的人都應該好好聽著！這大海中有很多奇特的貨物和珍貴的玩物，所謂的末尼（Mani, 末尼）、真珠（Pearl, 珍珠）、吠琉璃寶（Vaiḍūrya, 吠琉璃）、珊瑚（Coral, 珊瑚）、貝玉（Shell jade, 貝玉）、金銀（Gold and silver, 金銀）、赤珠（Red pearl, 赤珠）、右旋妙螺（Dakṣiṇāvarta-śaṅkha, 右旋妙螺），各種珍寶數不勝數。你們如果能進入大海中得到這些寶物，自己一生都能享受歡樂，父母妻子親族朋友，以及各種童僕都不會再受苦，隨時都能佈施給沙門（Śrāmaṇa, 沙門）、婆羅門（Brāhmaṇa, 婆羅門）等人，將來會生到善道，果報自然跟隨，可以前往天界。』
【English Translation】 English version: 『His father and grandfather went to the great ocean to seek fine treasures, and they helped others, near and far, who praised them. But this child today cannot support himself; he opens a small gold shop and uses his pearly teeth to open shells to make a meager living. Truly, it is pitiable!』 When he heard these words, he asked the people, 『What were you discussing just now?』 The people told him everything in detail. After hearing this, he silently returned home and asked his mother, 『Did my grandfather and father go to the great ocean to seek treasures and become wealthy merchants?』 His mother thought, 『Could it be that this child heard about it elsewhere? Now I should not deceive him; I should tell him the truth. Your grandfather and father both went to the ocean, became great merchants, and were praised by everyone.』 He said to his mother, 『Now I also want to go to the ocean islands to seek treasures.』 His mother said, 『You don』t need to go.』 Soon, he asked again, and his mother, knowing his determination, did not stop him. Seeing that his mother had agreed, he immediately announced throughout the city, 『If any of you wish to go to the great ocean to seek treasures, you should follow the merchant Ratna-kanaka (鼠金). You will not have to pay taxes and can return safely. The goods for the sea can be prepared in advance.』 At that time, five hundred merchants, hearing the announcement, each prepared their sea goods and waited for the departure date. At that time, the merchant Ratna-kanaka (鼠金) divined an auspicious day for good fortune. Then, together with the people, he transported various goods by carts and horses to the seashore. Having arrived at the sea, those who wanted to trade overseas became frightened at the sight of the ocean and had thoughts of retreating, not wanting to board the ship. At that time, the merchant (Ratna-kanaka, 鼠金), fearing that everyone would return, said to Taugika (拖師), 『You can truthfully tell everyone about the treasures and goods in the ocean.』 Taugika (拖師) then told the people, 『You people of Jambudvipa (贍部洲) should listen carefully! In this great ocean, there are many strange goods and precious objects, such as Mani (末尼), pearls (真珠), Vaiḍūrya (吠琉璃), coral (珊瑚), shell jade (貝玉), gold and silver (金銀), red pearls (赤珠), Dakṣiṇāvarta-śaṅkha (右旋妙螺), and countless other treasures. If you can enter the great ocean and obtain these treasures, you can enjoy happiness for the rest of your life. Your parents, wives, relatives, and friends, as well as all your servants, will no longer suffer. At any time, you can give alms to Śrāmaṇa (沙門), Brāhmaṇa (婆羅門), and others. In the future, you will be born in good realms, and the karmic rewards will naturally follow, allowing you to go to the heavens.』
宮受諸快樂，漸修勝福登涅槃路。若樂此者宜共升舶入大海中。』然世間人聞得富盛悉皆心喜，即俱升舶。人多舶重，商主便念：『既親勸上，今者如何更令下舶？』即告拖師曰：『汝今宜可說大海中過患之事。』是時拖師聞商主語，即便以實告諸人曰：『贍部洲人汝等當聽！此大海中有大怖畏，所謂摩竭大魚吞舟吐浪，洪波回洑森漫無邊，江㹠海狶在處為難，黑風卒起漂泊山隅，裂帆摧幢控告無處。復有青旗海賊非意忽來，打破大舶俱斷汝命，遂令汝等棄所愛身，父母宗親不復相見。汝等當自思察不去為善。』時諸人眾多怯少勇，聞斯告已下舶者多，其舶遂便輕重合度，三告令已便拔沈石，長風鼓扇大舶𣣋波，猶如駃云一翥而去，悉皆安隱得至寶洲。拖師告曰：『贍部洲中所有商客皆悉須知，此之寶洲多假琉璃與真寶相似，仁等應可善為試驗方可持之，勿至本鄉方生悔恨。又此寶洲有鳴鶴、羅剎依止而住，若見人時作諸方便，出柔軟語諂誑於人，遂令君等喪失身命。又此洲中多是醉果，人若食者於七日中不能醒覺，仁等須知可為警慎。又此洲處多有非人依止而住，於七日中共相容忍，過七日已便放大風吹破商船。』時諸商人聞是語已各自防固，多收珍寶如稻麻谷豆傾置船中。是時拖師候風便還贍部。如是七度安隱而
【現代漢語翻譯】 現代漢語譯本： 『享受著各種快樂，逐步修習殊勝的福報，最終登上涅槃之路。如果你們喜歡這樣，就應該一起登上這艘船，進入大海。』然而世間的人們聽到有如此豐盛的財富，都非常高興，就一起登上了船。因為人太多，船變得很重，商主便想：『我已經親自勸他們上船了，現在怎麼能再讓他們下船呢？』於是告訴拖師說：『你現在應該去說大海中的各種災難。』 當時拖師聽了商主的話，就如實地告訴眾人說：『贍部洲（Jambudvipa，我們所居住的這個世界）的人們，你們要聽好！這大海中有很多可怕的危險，比如摩竭大魚（Makara，一種海中巨獸）會吞噬船隻，吐出巨浪，巨大的波濤迴旋洶涌，茫茫無邊，江豚海狶（江豚和海豬）到處都是災難，黑色的狂風突然颳起，把船隻吹到山腳下，撕裂船帆，摧毀桅桿，呼天搶地也沒用。還有青旗海賊（海盜）會突然出現，打破大船，斷送你們的性命，讓你們拋棄所珍愛的身體，再也見不到父母親人。你們應該自己好好想想，不去才是最好的。』 當時眾人中膽小的人多，勇敢的人少，聽到這些話后，下船的人很多，船的重量才變得合適。三次宣告完畢后，就拔掉沉石，長風吹動船帆，大船乘風破浪，就像飛鳥一樣飛馳而去，所有人都平安地到達了寶洲（Ratnadvipa，充滿珍寶的島嶼）。拖師告誡說：『贍部洲（Jambudvipa，我們所居住的這個世界）所有的商客都要知道，這寶洲（Ratnadvipa，充滿珍寶的島嶼）有很多假的琉璃，和真寶很相似，你們應該好好地試驗鑑別，才可以拿走，不要到了家鄉才後悔。而且這寶洲（Ratnadvipa，充滿珍寶的島嶼）有鳴鶴、羅剎（Rakshasa，惡鬼）居住，它們看到人時會用各種方法，說出溫柔的話語來諂媚欺騙你們，從而讓你們喪失性命。還有這洲中有很多醉果，人如果吃了，七天之內都不能醒來，你們要知道，要警惕小心。還有這洲中有很多非人（A মনুষ্য，非人類的生物）居住，他們會和你們容忍相處七天，過了七天後，就會放出大風吹破商船。』 當時商人們聽到這些話后，各自防備，大量地收集珍寶，像稻穀豆子一樣傾倒在船中。當時拖師等待風向，就返回贍部洲（Jambudvipa，我們所居住的這個世界）。就這樣七次平安地往返。
【English Translation】 English version: 'Enjoying all kinds of pleasures, gradually cultivate supreme blessings and ascend the path to Nirvana. If you delight in this, you should all board this ship and enter the great ocean.' However, when the people of the world heard of such abundant wealth, they were all very happy and boarded the ship together. Because there were too many people, the ship became very heavy, and the merchant thought: 'I have already personally persuaded them to board the ship, how can I now ask them to disembark?' So he told the pilot: 'You should now speak of the dangers of the great ocean.' At that time, the pilot heard the merchant's words and truthfully told the people: 'People of Jambudvipa (the continent where we live), you must listen! There are many terrible dangers in this great ocean, such as Makara (a sea monster) swallowing ships and spewing waves, huge waves swirling and surging, boundless and vast, porpoises and sea pigs (dolphins and porpoises) are a source of trouble everywhere, black winds suddenly rise, blowing ships to the foot of mountains, tearing sails, destroying masts, and there is nowhere to appeal. There are also pirates with blue flags who may suddenly appear, break the great ship, and end your lives, causing you to abandon your beloved bodies and never see your parents and relatives again. You should think carefully for yourselves, it is best not to go.' At that time, many of the people were timid and few were brave. After hearing these words, many disembarked, and the ship's weight became suitable. After announcing three times, the anchor stones were pulled up, the long wind blew the sails, and the great ship sailed through the waves like a swift bird, and everyone safely reached Ratnadvipa (the Isle of Gems). The pilot warned: 'All merchants in Jambudvipa (the continent where we live) must know that this Ratnadvipa (the Isle of Gems) has many fake crystals that look like real treasures. You should carefully test and identify them before taking them, lest you regret it when you return home. Also, this Ratnadvipa (the Isle of Gems) is inhabited by herons and Rakshasas (demons), who will use various methods when they see people, speaking softly to flatter and deceive you, thereby causing you to lose your lives. Also, there are many intoxicating fruits on this island. If people eat them, they will not wake up for seven days. You must know this and be vigilant. Also, this island is inhabited by many Amanushyas (non-human beings), who will tolerate you for seven days, and after seven days, they will release great winds to break the merchant ships.' At that time, the merchants, hearing these words, each took precautions, collecting a large amount of treasure, pouring it into the ship like rice, sesame, and beans. At that time, the pilot waited for the wind and returned to Jambudvipa (the continent where we live). In this way, he safely traveled back and forth seven times.
歸。
「其母告曰：『汝可娶妻安置家業。』兒白母曰：『我還債後方隨母教。』母告子曰：『非汝祖父先有債息，因何今日云還債耶？』答曰：『我自知有。』即以四寶造鼠四枚，復以銀槃盛滿金粟，上置四鼠詣父知識商主之家。時彼商主共諸人眾論及鼠金：『諸君知不？鼠金商主有大福德，若執瓦石盡成金寶。』作是語時，守門之人告商主曰：『鼠金商主來在門外。』報言：『喚入！無宜見遮。』門人引入，即以寶鼠金槃前奉商主，白言：『此是本鼠，此是利直。』商主告曰：『我不曾憶與汝錢財，何故今時云酬本利？』答曰：『我為憶之。』便以往日棄鼠因緣具報商主。商主問言：『汝是誰子？』答云：『是某長者之子。』商主曰：『汝即是我知識之子，我宜與汝，豈汝酬還？汝父去日以多少物置在我處，尚未相還。』即以長女許彼為妻，瓔珞嚴身送至其宅。」
世尊告曰：「汝等苾芻勿生異念，往時商主即我身是，鼠金商主即愚路是。我于往日說少因緣，言及死鼠，遂令因此得大富盛。今時因我說少教授，便自策勵斷諸煩惱出生死岸，成勝妙果永證涅槃。」
爾時具壽愚路于善說法律中出家得果已，王舍城中有大醫王名侍縛迦，聞佛世尊與具壽愚路至愚至鈍而為出家，便作是念：「若佛世
【現代漢語翻譯】 現代漢語譯本： 其母對他說：『你可以娶妻成家立業了。』兒子對母親說：『我還完債后才能聽從母親的教誨。』母親告訴兒子說：『並非你祖父先欠下債務，為何今天說要還債呢？』兒子回答說：『我自己知道有債。』隨即用四寶製造了四隻老鼠，又用銀盤盛滿金粟，將四隻老鼠放在上面，送到父親的朋友，一位商人首領的家中。當時那位商人首領與眾人談論關於老鼠變金子的事情：『各位知道嗎？老鼠變金子的商人首領有很大的福德，如果他拿著瓦片石頭，都能變成金銀珠寶。』正在說話的時候，守門的人告訴商人首領說：『老鼠變金子的商人首領來到門外。』商人首領說：『叫他進來！不要阻攔。』門人將他引入，他立即將寶鼠和金盤呈獻給商人首領，說道：『這些是本金老鼠，這些是利息。』商人首領說：『我不記得曾經給你錢財，為何現在說要償還本金和利息？』他回答說：『我記得。』便將往日丟棄老鼠的因緣詳細地告訴了商人首領。商人首領問道：『你是誰的兒子？』回答說：『是某位長者的兒子。』商人首領說：『你就是我的朋友的兒子，我應該把東西給你，怎麼能說是你償還呢？你父親離開的時候，將多少東西放在我這裡，我還沒有還給他呢。』隨即把自己的大女兒許配給他為妻，用瓔珞裝飾她的身體，送到了他的家中。 世尊告訴眾比丘說：『你們不要產生其他的想法，往昔的商人首領就是我的前身，老鼠變金子的商人首領就是愚路（Gullu，人名）的前身。我于往昔說了很少的因緣，說到了死老鼠，於是讓他因此得到了巨大的財富。現在我因為說了很少的教授，他就自己勉勵斷除各種煩惱，脫離生死苦海，成就殊勝的妙果，永遠證得涅槃。』 當時，具壽愚路（Gullu，尊稱）在善說的法律中出家並證得果位后，王舍城中有一位偉大的醫王名叫侍縛迦（Jivaka，人名），聽說佛世尊與具壽愚路（Gullu，尊稱）在一起，愚路（Gullu）非常愚笨遲鈍卻能出家，便這樣想：『如果佛世
【English Translation】 English version: His mother told him: 'You can marry a wife and establish a family business.' The son said to his mother: 'I will follow your teachings after I repay my debts.' The mother told her son: 'It's not like your grandfather had debts first, why do you say you want to repay debts today?' The son replied: 'I know I have debts.' Immediately, he made four rats out of four treasures, and filled a silver plate with golden millet, placing the four rats on top, and sent them to the house of his father's acquaintance, a merchant leader. At that time, the merchant leader and the people were discussing the matter of the rat turning into gold: 'Do you all know? The merchant leader of the rat turning into gold has great blessings, if he holds tiles and stones, they can all turn into gold and jewels.' While he was speaking, the gatekeeper told the merchant leader: 'The merchant leader of the rat turning into gold has arrived outside the gate.' The merchant leader said: 'Call him in! Do not block him.' The gatekeeper led him in, and he immediately presented the treasure rats and the golden plate to the merchant leader, saying: 'These are the principal rats, and these are the interest.' The merchant leader said: 'I don't remember ever giving you money, why do you say you want to repay the principal and interest now?' He replied: 'I remember.' Then he told the merchant leader in detail about the cause and condition of abandoning the rat in the past. The merchant leader asked: 'Whose son are you?' He replied: 'I am the son of a certain elder.' The merchant leader said: 'You are the son of my acquaintance, I should give you the things, how can it be said that you are repaying? When your father left, he placed many things with me, and I have not yet returned them to him.' Immediately, he betrothed his eldest daughter to him as his wife, adorned her body with necklaces, and sent her to his house. The World Honored One told the Bhikshus: 'Do not have other thoughts, the merchant leader of the past was my previous life, and the merchant leader of the rat turning into gold was Gullu's (name of a person) previous life. In the past, I spoke of a small cause and condition, mentioning the dead rat, and thus he obtained great wealth. Now, because I spoke of a small teaching, he encouraged himself to cut off all kinds of afflictions, escape the sea of birth and death, achieve supreme wonderful fruit, and forever attain Nirvana.' At that time, after the Venerable Gullu (honorific title) left home and attained the fruit in the well-spoken Dharma, there was a great physician in Rajagriha named Jivaka (name of a person), who heard that the World Honored One Buddha was with the Venerable Gullu (honorific title), and that Gullu (name of a person) was very foolish and dull but was able to leave home, and he thought: 'If the Buddha
尊來至此者，我當請佛及苾芻僧伽，唯除愚路不在請限。」爾時世尊為欲化度諸有情故，從室羅伐漸漸遊行，至王舍城住羯闌鐸迦竹林園中。時侍縛迦聞佛來至在竹林園，往詣佛所禮佛足已卻坐一面，佛為說法要示教利喜。既聞法已從座而起，偏袒右肩右膝著地，合掌恭敬白佛言：「世尊唯愿世尊及苾芻僧伽，明日就舍受我微供。」世尊默然而受，時侍縛迦親睹世尊威德嚴重，不敢對面云除愚路，禮佛而退，往阿難陀所致敬白言：「大德！我于明日請佛及僧欲設微供，佛德尊重不敢親對云：『除愚路。』」時阿難陀報侍縛迦曰：「隨王子心，令福增長。」時彼王子禮足而去。時阿難陀，王子去後往愚路所報言：「具壽！仁今當知，侍縛迦王子明日請佛及僧就舍受食，唯除具壽一人。」是時愚路聞斯語已，報阿難陀曰：「隨王子心，令福增長。」時彼王子即于其夜備辦種種上妙飲食，至旦敷設安置水盆，遣使白佛：「今食已辦，唯愿知時。」
爾時世尊，于日初分著衣持缽，大眾隨行唯除愚路詣王子家，到已觀水無蟲、洗足就座而坐。
佛告阿難陀曰：「愚路坐處應可為留。」時阿難陀奉教留處。是時王子手執金瓶，盛滿清水從上欲行。爾時世尊不肯為受，侍縛迦白佛言：「世尊何不受水？」佛言：「王子
【現代漢語翻譯】 現代漢語譯本：『尊敬的來訪者，我應當邀請佛陀和比丘僧團，唯獨不邀請愚路。』當時，世尊爲了教化度脫一切有情眾生，從室羅伐城漸漸遊行，到達王舍城，住在羯闌鐸迦（Kalandaka）竹林園中。當時，侍縛迦（Jivaka，人名，著名醫生）聽說佛陀來到竹林園，便前往佛陀處，禮拜佛足後退坐在一旁，佛陀為他說法，開示教導，令他歡喜。聽聞佛法后，他從座位上起身，袒露右肩，右膝著地，合掌恭敬地對佛陀說：『世尊，唯愿世尊和比丘僧團，明日到我的住所接受我的微薄供養。』世尊默然應允。當時，侍縛迦親眼見到世尊威德莊嚴，不敢當面說不邀請愚路，於是向佛陀行禮後退下，前往阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）處，致敬說道：『大德！我明日邀請佛陀和僧團到我的住所接受飲食供養，但佛陀威德尊貴，我不敢當面說「不邀請愚路」。』當時，阿難陀告訴侍縛迦說：『隨王子的心意，令福德增長。』當時，那位王子行禮后離去。王子離去後，阿難陀前往愚路（Uru，比丘名）處告知他說：『具壽！你現在應當知道，侍縛迦王子明日邀請佛陀和僧團到他的住所接受飲食，唯獨不邀請具壽你一人。』當時，愚路聽到這些話后，告訴阿難陀說：『隨王子的心意，令福德增長。』當時，那位王子當晚就準備了各種上妙飲食，到了早晨，鋪設好座位，安置好水盆，派遣使者稟告佛陀：『齋飯已經準備完畢，唯愿世尊知時。』 當時，世尊在早上穿好衣服，拿著缽，大眾跟隨前往，唯獨沒有愚路，前往王子家，到達后觀察水中沒有蟲子，洗了腳就坐到座位上。 佛陀告訴阿難陀說：『愚路坐的地方應該留出來。』當時，阿難陀遵照佛陀的教導留出了座位。當時，王子手持金瓶，盛滿清水準備從上灑下。當時，世尊不肯接受，侍縛迦問佛陀說：『世尊為什麼不接受水呢？』佛陀說：『王子……』
【English Translation】 English version: 'Venerable Sir, I shall invite the Buddha and the Bhikshu Sangha, except for Uru (Uru, a bhikkhu's name), who is not included in the invitation.' At that time, the World Honored One, in order to transform and liberate all sentient beings, gradually traveled from Shravasti (Shravasti, an ancient city in India) to Rajagriha (Rajagriha, ancient city), and resided in the Kalantaka (Kalandaka) Bamboo Grove. At that time, Jivaka (Jivaka, a person's name, a famous doctor) heard that the Buddha had come to the Bamboo Grove, so he went to the Buddha's place, prostrated at the Buddha's feet, and sat to one side. The Buddha preached the Dharma to him, instructing and guiding him, causing him to rejoice. After hearing the Dharma, he rose from his seat, bared his right shoulder, knelt on his right knee, and respectfully said to the Buddha with his palms together: 'World Honored One, may the World Honored One and the Bhikshu Sangha, tomorrow come to my residence to receive my humble offering.' The World Honored One silently accepted. At that time, Jivaka personally witnessed the majestic virtue of the World Honored One, and did not dare to say in person that he would not invite Uru, so he bowed to the Buddha and withdrew, going to Ananda (Ananda, one of the Buddha's ten great disciples, known for his strong memory) and respectfully said: 'Great Virtue! Tomorrow I will invite the Buddha and the Sangha to my residence to receive food offerings, but the Buddha's virtue is revered, and I dare not say in person, "Do not invite Uru."' At that time, Ananda told Jivaka: 'Follow the prince's wishes, and may your blessings increase.' At that time, that prince bowed and departed. After the prince left, Ananda went to Uru and told him: 'Venerable Sir! You should know now that Prince Jivaka is inviting the Buddha and the Sangha to his residence tomorrow to receive food, except for you, Venerable Sir.' At that time, Uru, upon hearing these words, told Ananda: 'Follow the prince's wishes, and may your blessings increase.' At that time, that prince prepared various excellent foods that night, and in the morning, he laid out the seats and placed the water basins, sending a messenger to inform the Buddha: 'The meal is ready, may the World Honored One know the time.' At that time, the World Honored One, in the early morning, put on his robes, carried his bowl, and the assembly followed, except for Uru, and went to the prince's house. Upon arriving, he observed that there were no insects in the water, washed his feet, and sat down in his seat. The Buddha told Ananda: 'A place should be reserved for Uru to sit.' At that time, Ananda followed the Buddha's instructions and reserved a seat. At that time, the prince held a golden vase, filled with clear water, preparing to pour it from above. At that time, the World Honored One refused to accept it, and Jivaka asked the Buddha: 'World Honored One, why do you not accept the water?' The Buddha said: 'Prince...'
！苾芻僧伽猶未普集。」王子白佛：「誰未到來？」佛言：「愚路苾芻尚猶未至。」王子白佛：「我不請彼。」佛言：「王子豈汝不以佛為首普請僧眾？」白言：「世尊！普請大眾。」佛言：「王子！豈彼愚路在眾外耶？」王子曰：「不在眾外。」佛言：「若如是者應可往喚。」侍縛迦便作是念：「我敬佛故令人往喚，不能尊重施其飲食。」便命使者曰：「汝今可往竹林中喚具壽愚路。」是時愚路于竹林中知王子意，遂化作千二百五十苾芻，皆如愚路形容不殊。使者至寺喚：「具壽愚路，具壽愚路。」時諸苾芻一時咸應，使者不知誰是愚路？便即歸還報王子曰：「于竹林內滿中苾芻，我實不知誰是愚路？」佛告使者曰：「汝往寺中作如是語：『是真愚路當可出來。』」使者尋去到竹林中，喚言：「是真愚路當可出來。」是時愚路以神通力詣彼留處，就座而坐。時侍縛迦見其來已，供佛及僧次第行食，至愚路所不為殷重，雖復授與無信敬心。世尊便念：「我之弟子德重妙高，此侍縛迦以愚癡故而自傷損，我今宜可彰其勝德。」爾時世尊飯食訖，時阿難陀欲取佛缽，世尊不與。然世尊常法若未收缽，諸苾芻眾咸不收缽。愚路見諸苾芻飯食訖，不收缽者有何因緣？觀知欲彰我德，便移半座長舒其手，如象王鼻，至世尊所而取
其缽。是時王子在佛邊立，見其手已，「是何大德現此神通？」隨缽而行欲觀形狀，知是愚路。既見是已生大懊惱悶絕躄地，時諸親族以水灑面方乃穌息，便就愚路執足頂禮，求哀懺謝說伽他曰：
「栴檀之性恒涼冷， 嗢缽羅花體鎮香； 金盤常發妙光明， 吠琉璃寶常鮮凈。 罪惡之人常恚害， 猶如畫石卒難除； 聖人常與妙善俱， 幸愿哀憐容恕我！」
爾時愚路報王子曰：「我常懷忍，豈有恨心。」是時王子便詣佛所，禮佛足已敬辭而退。
時諸苾芻至住處已咸皆有疑，請世尊曰：「大德！何因緣故侍縛迦王子，未知具壽愚路真實德時即不恭敬，知已禮足求哀懺謝？」佛告諸苾芻：「非但今日作如是事，于往昔時亦復如是。汝等當聽！於過去世有一大王名梵摩達多，時北方有販馬商客，驅五百匹馬往詣中國。時彼商主有一草馬，忽因有娠，是智馬種。從懷胎日時諸群馬不復嘶鳴，商主便念：『我此群馬為有病耶？何因多日不復嘶鳴亦不跳躑？』后時馬生駒已，五百群馬垂耳而住，不敢噴啑作聲。是時商主見斯事已即便生念：『何因有此薄福有情生馬群內，由斯過故令我諸馬皆悉患生？』每常乘此草馬，上妙草谷皆不與之。漸次南行至中國境到一聚落，名曰恭侍。即於此處時逢
夏雨，商主便念：『我若去者馬盡漏蹄，因此患生多有損失，我今宜可於此居停。』既停住已，于相近處村邑諸人，隨其工巧各以奇物持奉商主。既至夏了商旅將行，時諸工人悉來送別，商主隨先所得準物相酬。時有陶師，先以瓦器見奉商主，聞其將去婦告之曰：『君今宜可往別商主，或容憶念以物相酬。』是時陶師聞妻言已，即將泥團作吉祥印，持見商主。商主見已告言：『男子！汝來太遲，我有貲財並已去訖，欲將何物以表念心？』然而商主于小馬駒情無愛惜，謂非吉相，告瓦師曰：『我今唯有此小馬駒，汝若須者隨意將去。』瓦師報曰：『我多用功造諸器物，將此駒子蹋之令碎，此無用物於我何須？』爾時馬駒聞是語已，跪就瓦師舐其雙足，瓦師見已便生愛心，遂即受取牽將至舍。妻見問曰：『往商主處得何財物？』夫曰：『得此馬駒。』妻曰：『善哉此物！勞我作器隨成蹋損。』駒聞此語便至妻所舐其雙足，其妻見已亦起愛心。時彼馬駒于諸生熟瓦器之間，行步周旋一無所損，妻報夫曰：『可愛小駒善能用意，行瓦器內竟無傷損。』是時瓦師遠去取土，此馬駒子隨後而行。時彼瓦師盛土滿袋，小駒便去低背就之，瓦師以袋安脊，徐負其土還來宅中。夫告妻曰：『可愛馬駒代我勞苦，我于田中以土袋安脊，汝在
【現代漢語翻譯】 現代漢語譯本：夏雨時節，商隊首領心想：『如果我現在出發，馬匹可能會蹄子磨損，因此產生疾病造成損失，我最好還是在這裡停留。』於是就停了下來，附近村莊的人們，各自拿出自己擅長製作的精巧物品來獻給商隊首領。夏天結束，商隊準備出發時，工匠們都來送別，商隊首領按照先前收到的物品價值給予酬謝。當時有個陶工，先前用瓦器獻給商隊首領，聽到商隊要離開，他的妻子對他說：『你現在應該去和商隊首領道別，或許他會記得你，給你一些東西作為酬謝。』陶工聽了妻子的話，就用泥團做了一個吉祥印，拿著去見商隊首領。商隊首領見到后說：『你來得太晚了，我的財物都已經分完了，要拿什麼來表達心意呢？』然而商隊首領對小馬駒並不喜愛，認為它不是吉祥的象徵，就對陶工說：『我現在只有這匹小馬駒，如果你需要就拿去吧。』陶工回答說：『我費力製作各種器物，用這小馬駒來踩碎它們嗎？這沒用的東西我有什麼用？』當時小馬駒聽到這些話，就跪在陶工面前舔他的雙腳，陶工見了便生起愛心，於是就接受了小馬駒，牽回家中。妻子見到后問：『去商隊首領那裡得到什麼財物？』丈夫說：『得到這匹小馬駒。』妻子說：『這東西好是好，但會讓我做的瓦器都被踩壞。』小馬駒聽到這話，就走到妻子面前舔她的雙腳，妻子見了也生起愛心。當時這匹小馬駒在各種生熟瓦器之間行走，卻一點也沒有損壞，妻子對丈夫說：『可愛的小馬駒很懂事，在瓦器中行走竟然沒有損傷。』這時陶工要到遠處取土，這小馬駒就跟在他後面。當時陶工把土裝滿袋子，小馬駒就走過去低下背讓陶工把袋子放在它背上，陶工慢慢地揹著土回到家中。丈夫對妻子說：『可愛的小馬駒代替我勞苦，我在田里用土袋放在背上，你在'
【English Translation】 English version: During the summer rains, the merchant leader thought: 'If I leave now, the horses' hooves will wear out, causing illness and losses. I should stay here.' So he stayed, and the people of the nearby villages each brought their skillfully crafted items to offer to the merchant leader. When summer ended and the caravan prepared to depart, the artisans came to say goodbye, and the merchant leader rewarded them according to the value of the items he had received earlier. At that time, there was a potter who had previously offered earthenware to the merchant leader. Hearing that the caravan was leaving, his wife said to him: 'You should go and say goodbye to the merchant leader now, perhaps he will remember you and give you something as a reward.' The potter, hearing his wife's words, made a lucky mark from clay and took it to see the merchant leader. The merchant leader, seeing it, said: 'You are too late, my wealth has already been distributed. What can I give you to express my gratitude?' However, the merchant leader did not cherish the little foal, considering it an unlucky omen, and said to the potter: 'I only have this little foal now, if you need it, take it.' The potter replied: 'I work hard to make all kinds of utensils, would I use this foal to trample them to pieces? What use is this useless thing to me?' At that time, the foal, hearing these words, knelt down and licked the potter's feet. The potter felt love for it and accepted the foal, leading it home. His wife, seeing it, asked: 'What wealth did you get from the merchant leader?' The husband said: 'I got this little foal.' The wife said: 'This thing is good, but it will cause the earthenware I make to be trampled and broken.' The foal, hearing these words, went to the wife and licked her feet. The wife also felt love for it. At that time, the foal walked among the various raw and fired earthenware without damaging anything. The wife said to her husband: 'The lovely foal is very sensible, walking among the earthenware without causing any damage.' At this time, the potter went far away to get soil, and the little foal followed him. When the potter filled the bag with soil, the little foal went and lowered its back so that the potter could put the bag on its back. The potter slowly carried the soil back home. The husband said to his wife: 'The lovely foal is taking my burden, I put the bag of soil on my back in the field, you are'
舍內可為擎下，常以稻糠和油麻滓用充其食。』
「爾時婆羅痆斯梵摩達多王有一智馬，因疾而終。時邊遠國聞王馬死，各遣使報王：『王今宜可輸我國稅，若不與者勿出城門。若更出者繩縛將來。』王雖聞語不與其物，怖不出城。時販馬商人至婆羅痆斯國，王既聞有北方馬至其數極多，告大臣曰：『我頃得勝皆由智馬，今時馬死，乘被欺輕。我欲幾時城內潛伏，卿等宜應為求智馬。』諸臣受教，共相馬人入馬商旅，觀五百匹馬，知此諸馬被智馬所調，然而遍求不見智馬。時相馬人見其草馬，告牧馬人曰：『君今知不？此之草馬必產智駒，何意不見？』共問商主曰：『君于馬眾曾有出賣或乞人耶？』報言：『不曾賣馬，然有一駒將為不吉，于某城邑乞瓦師家。』時相馬人告諸臣曰：『君等當知彼是智馬，商主頑愚不別良駿，棄醍醐上味持無用酥滓。』俱白王已，往恭侍城到瓦師所而問曰：『君今何用此馬駒耶？』報言：『我令負土。』相馬人曰：『我與汝驢共相博換。』報言：『不可。』大臣報曰：『四牛兼車肯相換不？』報言：『我愛此駒車牛無用。』諸臣曰：『汝可審思，明當重來。』即便辭去。馬駒雖居畜類智識過人，相時而動便為人語，諸臣去後馬駒告瓦師曰：『曏者人來欲何所覓？』報言：『覓汝。
【現代漢語翻譯】 現代漢語譯本：' 舍內或許可以為它搭建一個棚子，經常用稻糠和油麻的殘渣餵養它。'
『當時，波羅奈斯（Vārāṇasī，古印度城市名）的梵摩達多王（Brahmadatta，人名）有一匹聰明的馬，因病去世。當時邊遠的國家聽說國王的馬死了，各自派遣使者報告國王：『國王現在應該向我國進貢賦稅，如果不給，就不要出城門。如果再出來，就用繩子捆綁起來。』國王雖然聽了這些話，但不給他們財物，害怕得不敢出城。當時販馬的商人來到波羅奈斯國，國王聽說有從北方來的馬，數量非常多，告訴大臣們說：『我以前能夠戰勝敵人，都是因為有聰明的馬，現在馬死了，被人欺負輕視。我打算在城裡潛伏多久呢？你們應該為我尋找聰明的馬。』大臣們接受命令，和相馬的人一起進入馬商的隊伍，觀察五百匹馬，知道這些馬都被聰明的馬調教過，然而到處尋找也找不到聰明的馬。當時相馬的人看見那匹草馬，告訴牧馬人說：『您現在知道嗎？這匹草馬一定會生出聰明的馬駒，為什麼沒有發現呢？』一起問馬商的主人說：『您在馬群中曾經有賣掉或者送給別人馬駒嗎？』回答說：『不曾賣馬，但是有一匹馬駒，認為它不吉利，在某個城邑送給瓦匠家了。』當時相馬的人告訴大臣們說：『你們應當知道那就是聰明的馬，馬商愚蠢，不認識良馬，拋棄醍醐（tíhú，酥酪上凝聚的油）這樣的美味，拿著沒有用的酥渣。』一起稟告國王后，前往恭敬地來到瓦匠那裡，問道：『您現在用這匹馬駒做什麼呢？』回答說：『我讓它馱土。』相馬的人說：『我用驢和您交換。』回答說：『不行。』大臣說：『四頭牛加上車子，肯交換嗎？』回答說：『我喜歡這匹馬駒，車牛沒有用。』大臣們說：『您可以仔細考慮，明天再來。』就告辭離開了。馬駒雖然身處畜生道，但智慧見識超過常人，看準時機就說人話，大臣們離開后，馬駒告訴瓦匠說：『剛才那些人來想找什麼？』回答說：『找你。』
【English Translation】 English version: 'Perhaps a shed could be built for it inside the house, and it could be fed regularly with rice bran and oilseed residue.'
'At that time, King Brahmadatta (梵摩達多王, name of a king) of Vārāṇasī (波羅痆斯, an ancient Indian city) had a wise horse that died of illness. When the distant countries heard of the king's horse's death, they each sent messengers to inform the king: 'The king should now pay taxes to our country, and if he does not, he should not leave the city gate. If he comes out again, he will be tied up with ropes and brought back.' Although the king heard these words, he did not give them anything and was afraid to leave the city. At that time, horse traders came to the country of Vārāṇasī, and the king heard that there were horses from the north, and the number was very large. He told his ministers: 'I was able to defeat the enemy in the past because I had a wise horse, but now that the horse is dead, I am being bullied and despised. How long do I intend to hide in the city? You should find a wise horse for me.' The ministers accepted the order and, together with the horse appraisers, entered the ranks of the horse merchants and observed five hundred horses. They knew that these horses had been trained by a wise horse, but they searched everywhere and could not find the wise horse. At that time, the horse appraiser saw the grass horse and told the horse herder: 'Do you know now? This grass horse will surely produce a wise colt, why haven't you discovered it?' Together they asked the owner of the horse merchant: 'Have you ever sold or given away a colt in the herd of horses?' He replied: 'I have never sold a horse, but there was a colt that I considered unlucky, and I gave it to a tile maker's house in a certain city.' At that time, the horse appraiser told the ministers: 'You should know that that is the wise horse. The horse merchant is foolish and does not recognize a good horse. He abandons the deliciousness of ghee (醍醐, clarified butter) and holds useless butter dregs.' After reporting to the king together, they went respectfully to the tile maker and asked: 'What are you using this colt for now?' He replied: 'I am having it carry soil.' The horse appraiser said: 'I will exchange a donkey for it with you.' He replied: 'No.' The minister said: 'Are you willing to exchange four oxen and a cart?' He replied: 'I like this colt, the cart and oxen are useless.' The ministers said: 'You can think carefully, we will come again tomorrow.' Then they said goodbye and left. Although the colt was in the animal realm, its wisdom and knowledge surpassed ordinary people. It acted at the right time and spoke human language. After the ministers left, the colt told the tile maker: 'What were those people looking for when they came just now?' He replied: 'Looking for you.'
』『若相求者何不與之？仁今不應作如是念，令我終身為君負土，稻糠麻滓而充食耶？若有剎利大王受灌頂位，百枝金蓋擎以覆身，如是勝人我當持負。若我食時，于金盆內蜜和糠米隨意食之。若彼諸人明日來至問馬駒者，仁應報曰：「君等何故相輕？若稱智馬詐為不識，喚作馬駒。若論價者索一億金，或可以金盛之於袋，以我右足盡力牽來。若得此者當以相與。」』諸臣明日來問瓦師：『男子！汝思量未？』答曰：『我已思決。』曰：『與馬駒不？』瓦師即以智馬所言悉皆具答。時相馬人聞是語已，自相謂曰：『此之瓦師頑愚寡識，寧知此馬智非智耶？蓋應是馬思欲報恩，于昨夜中教其作計。』大臣告曰：『瓦師！隨智非智可論價直。』瓦師曰：『與真金一億當可隨意，或復滿袋盛金，令馬右足牽得為量。』諸臣議曰：『此有大力一倍牽金，宜酬一億斯為揩定。』諸臣遣使往白大王：『今獲智馬，索金一億。』王得信已告使者曰：『隨索多少與價將來。』便持億金令使取馬。其使到彼既與金已，便將智馬至婆羅痆斯，牽入馬廄安第一槽，便以穬麥並草喂之。馬不肯食，王自親觀見其不食，報掌馬人曰：『豈此智馬先有病耶？』白言：『大王！馬實無病，我今應問。』說伽他曰：
「『汝豈不憶陶師舍， 穀麥水
【現代漢語翻譯】 現代漢語譯本：『如果有人向你索要，為什麼不給他呢？你現在不應該這樣想，讓我終身為他背土，吃稻糠麻滓來充飢嗎？如果有剎帝利大王（Kshatriya，印度種姓制度中的第二等級，通常是統治者和戰士）接受灌頂之位（Abhisheka，一種宗教儀式，象徵著權力的授予），用一百根金枝製成的傘蓋遮蔽身體，這樣尊貴的人我才應該揹負。如果我吃飯的時候，在金盆裡用蜂蜜和糠米隨意食用。如果那些人明天來問馬駒的事情，你應該告訴他們：『你們為什麼要互相輕視？如果稱這匹聰明的馬為馬駒，那是假裝不認識它。如果要談論價格，就索要一億金幣，或者可以用袋子裝滿金幣，用我的右腳盡力拉來。如果能做到這些，我就把馬給你們。』 第二天，大臣們來問瓦師：『男子！你考慮好了嗎？』瓦師回答說：『我已經考慮清楚了。』大臣問：『給不給馬駒？』瓦師就把智馬所說的話全部詳細地回答了。當時，相馬的人聽到這些話后，互相說道：『這個瓦師愚蠢無知，怎麼會知道這馬是聰明還是不聰明呢？大概是這馬想要報恩，所以在昨天晚上教他這樣說的。』大臣說：『瓦師！不管馬聰明不聰明，都可以談論價格。』瓦師說：『給真金一億就可以隨意拿走，或者裝滿一袋金子，讓馬用右腳拉得動為準。』大臣們商議說：『這馬力氣很大，能拉動一倍的金子，應該給一億金幣，這樣就確定了。』大臣們派使者去稟告大王：『現在得到了聰明的馬，索要金幣一億。』大王得到訊息后告訴使者說：『按照他們索要的數目給錢，把馬帶回來。』於是就拿著一億金幣讓使者去取馬。使者到了那裡，給了金幣后，就把智馬帶到了波羅奈斯（Varanasi，古印度城市，是佛教的中心之一），牽入馬廄，安置在最好的馬槽里，用穬麥和草來餵它。馬不肯吃，國王親自去看，見它不吃，就告訴掌管馬的人說：『難道這匹聰明的馬先有病嗎？』掌管馬的人回答說：『大王！馬確實沒有病，我現在應該問問它。』於是說了下面的伽陀（Gatha，偈頌）： 『你難道不記得陶師的家，穀麥水』
【English Translation】 English version: 'If someone asks for something, why not give it? You shouldn't think like that now, making me carry soil for him for the rest of my life, and filling my stomach with rice husks and hemp dregs? If there is a Kshatriya (Kshatriya, the second rank in the Indian caste system, usually rulers and warriors) king receiving the Abhisheka (Abhisheka, a religious ceremony symbolizing the granting of power), with a hundred golden branches forming a canopy to cover his body, such a noble person I should carry. If I eat, I will eat honey and rice bran at will in a golden basin. If those people come tomorrow to ask about the colt, you should tell them: 'Why do you despise each other? If you call this intelligent horse a colt, you are pretending not to recognize it. If you want to talk about the price, ask for a hundred million gold coins, or you can fill a bag with gold coins and pull it with my right foot with all my strength. If you can do this, I will give you the horse.' The next day, the ministers came to ask the potter: 'Man! Have you thought about it?' The potter replied: 'I have thought it through.' The ministers asked: 'Will you give the colt?' The potter then answered in detail everything that the wise horse had said. At that time, the horse appraisers, hearing these words, said to each other: 'This potter is foolish and ignorant, how would he know whether this horse is intelligent or not? It must be that this horse wants to repay his kindness, so he taught him to say this last night.' The minister said: 'Potter! Regardless of whether the horse is intelligent or not, we can discuss the price.' The potter said: 'Give a hundred million in real gold and you can take it as you please, or fill a bag with gold, and let the horse pull it with its right foot as the measure.' The ministers discussed: 'This horse is very strong and can pull twice the gold, so we should pay a hundred million gold coins, and that's settled.' The ministers sent a messenger to report to the Great King: 'Now we have obtained the intelligent horse, and they are asking for a hundred million gold coins.' After receiving the message, the Great King told the messenger: 'Give the money according to the amount they are asking for and bring the horse back.' So he took a hundred million gold coins and sent the messenger to fetch the horse. When the messenger arrived there, he gave the gold coins, and then took the wise horse to Varanasi (Varanasi, an ancient Indian city, one of the centers of Buddhism), led it into the stable, placed it in the best manger, and fed it with coarse wheat and grass. The horse refused to eat, and the king went to see it himself, and seeing that it did not eat, he told the horse keeper: 'Could it be that this intelligent horse is sick?' The horse keeper replied: 'Great King! The horse is indeed not sick, I should ask it now.' Then he spoke the following Gatha (Gatha, verse): 'Do you not remember the potter's house, grain and water'
草常闕乏； 身體羸瘦唯皮骨， 饑虛自食野田苗。 日夜恒隨瓦師意， 身常負土遭困辱； 今為國王乘御首， 何因不食似懷憂？』
「爾時智馬心懷不忍，怒而報曰：
「『我有迅足心驍勇， 詳審智策眾無過； 所有勝德汝皆知， 何故令人共輕慢？ 唯汝能知于善惡， 不依古法相遵奉； 我今閉口寧當死， 不被他輕而得生。 縱被愚人久欺慢， 我分不生憂惱心； 見知己者暫生輕， 令我懷愁不望活。』
「時掌馬人聞此說已白大王曰：『王今宜可於智馬處，隨古仙法所為次第而供給之；若非次第必不肯食。』王曰：『如何次第？』答曰：『應可去城有三驛許，平治道路幡蓋莊嚴，王從四兵當自迎接，所安置處以赤銅鍱而砌其地，東宮太子自擎千枝金蓋而覆其上，王之長女執金寶莊拂為去蚊蠅，國大夫人蜜涂穬米盛以金盤，自手擎持用充其食，第一大臣親執金箕以承其糞。』王曰：『如斯供給，此即是王，我復何用？』掌馬人曰：『此非常爾，但齋七日，延迎法式理必須然。』王曰：『已過之事不可重為，余現前者應如法作。』即于廄中馬住之處布赤銅鍱，太子自持千枝金蓋而覆其上，王之長女執拂袪蠅，國大夫人金盤授食，大
【現代漢語翻譯】 現代漢語譯本 『常常缺乏草料； 身體瘦弱只剩下皮和骨頭，飢餓時只能自己吃野田里的莊稼。 日夜不停地聽從瓦工的意願，經常揹負泥土遭受困苦和羞辱； 現在卻成為國王乘坐的首選，為什麼不肯吃東西，好像懷著憂愁？』
『當時，智馬（擁有智慧的馬）心中充滿不忍，憤怒地回答說：
『我擁有快速的步伐和驍勇的心，周密的思考和策略無人能及； 我所有的優點你都知道，為什麼還讓人輕視我？ 只有你能夠分辨善惡，卻不按照古老的法則來遵奉； 我現在寧願閉口而死，也不願被他人輕視而茍活。 縱然被愚蠢的人長久地欺騙和輕慢，我也不至於產生憂愁和煩惱； 但是被瞭解我的人稍微輕視，就讓我感到憂愁，不想活下去。』
『當時，掌馬人聽到這些話后稟告國王說：『大王現在應該按照古代仙人的法則，按照次序來供給智馬（擁有智慧的馬）；如果不是按照次序，它一定不肯吃東西。』國王問：『應該按照什麼次序？』掌馬人回答說：『應該在距離城池三驛的地方，平整道路，用幡旗和傘蓋裝飾，大王親自率領軍隊去迎接，安置的地方用紅銅片鋪地，東宮太子親自舉著千枝金蓋覆蓋在上面，國王的長女拿著金寶裝飾的拂塵為它驅趕蚊蠅，王后用蜂蜜塗抹的精米盛在金盤裡，親自用手捧著餵它吃，第一大臣親自拿著金簸箕來承接它的糞便。』國王說：『如果這樣供給，那它就是國王了，我還有什麼用？』掌馬人說：『這並非尋常之事，只要齋戒七天，迎接的儀式理應如此。』國王說：『已經過去的事情無法重做，現在能做到的就按照這個方法做吧。』於是就在馬廄中智馬（擁有智慧的馬）居住的地方鋪上紅銅片，太子親自拿著千枝金蓋覆蓋在上面，國王的長女拿著拂塵驅趕蚊蠅，王后用金盤餵它食物，大』
【English Translation】 English version 『Often lacking grass and fodder; The body is emaciated, only skin and bones remain, and when hungry, it eats the crops in the wild fields. Day and night, it constantly follows the will of the tile maker, often carrying soil and suffering hardship and humiliation; Now it has become the king's preferred mount, why does it refuse to eat, as if harboring sorrow?』
『At that time, the wise horse (Zhi Ma) (horse of wisdom) felt unbearable and replied angrily:
『I have swift feet and a brave heart, and my careful thinking and strategies are unmatched; You know all my virtues, why do you still allow others to despise me? Only you can distinguish between good and evil, but you do not follow the ancient laws to honor me; I would rather close my mouth and die than live by being despised by others. Even if I am deceived and despised by foolish people for a long time, I would not feel sorrow or annoyance; But being slightly despised by someone who understands me makes me feel sorrow and unwilling to live.』
『At that time, the horse keeper, having heard these words, reported to the king: 『Your Majesty should now provide for the wise horse (Zhi Ma) (horse of wisdom) according to the ancient immortal's laws, in the proper order; if it is not in order, it will certainly refuse to eat.』 The king asked: 『What order should be followed?』 The horse keeper replied: 『The road should be leveled and decorated with banners and canopies three stages away from the city, and the king should personally lead the army to welcome it. The place of residence should be paved with red copper sheets, and the crown prince should personally hold a thousand-branched golden canopy to cover it. The king's eldest daughter should hold a gold-decorated whisk to drive away mosquitoes and flies for it, and the queen should fill a golden plate with honey-coated fine rice and personally hold it to feed it. The first minister should personally hold a golden dustpan to receive its dung.』 The king said: 『If it is provided for in this way, then it is the king, what use am I?』 The horse keeper said: 『This is no ordinary matter, but after fasting for seven days, the welcoming ceremony must be done in this way.』 The king said: 『What has passed cannot be done again, but what can be done now should be done according to this method.』 So, in the stable where the wise horse (Zhi Ma) (horse of wisdom) lived, red copper sheets were laid, the crown prince personally held a thousand-branched golden canopy to cover it, the king's eldest daughter held a whisk to drive away mosquitoes and flies, and the queen fed it food with a golden plate, and the great』
臣執箕為其承糞。馬見如是微妙供給即便啖食。時掌廄人說伽他曰：
「『大王今與汝， 上妙供給事； 所須皆稱意， 于王當盡心。』
「馬答彼人曰：『我隨君言，所應作者心無怠慢。』爾時大王欲詣苑園，臣以種種殊妙寶物而為鞍轡，莊嚴智馬至大王所。是時智馬見王將御，馬便偃脊。王曰：『馬患背耶？』御者答曰：『此不患背，恐王難升所以偃脊。』王便御馬行至河邊，馬不肯進。王問御者曰：『馬有怖心，不肯入水？』答曰：『此非怖水，恐有沾濕灑著王身，為斯不入。』即結其尾盛以金囊，涉水而過。王至苑內縱逸而住，遂經多日，四遠諸國聞王住居苑內，多興兵眾來投城門。王聞邊國兵眾俱至，便乘智馬欲取後門而入城內，于其中路有一大池名曰妙梵，多諸蓮華嗢缽羅等彌覆其上。是時智馬既至池邊，足蹈蓮花徐行而過，得入城中，邊賊逃散。時王大喜告諸臣曰：『卿等知不？若有能于灌頂剎利大王救其命者，彼欲如何以酬恩德？』諸臣白言：『合與半國。』王曰：『彼是畜生，如何與其半國之賞？宜應為彼於七日中廣設無遮，與作非時俱物頭會，隨所須者皆悉給之。』諸臣奉教悉皆為作。
「時販馬商主見設大會，問諸人曰：『何故非時作此大會？』諸人報曰：『君豈不
【現代漢語翻譯】 現代漢語譯本：我拿著糞箕為它承接糞便。馬看見這樣精妙的侍奉，便開始吃食。當時掌管馬廄的人說了這樣一段偈語： 『大王如今為你，提供上好的飲食；一切所需都如你意，你應該對大王盡心。』 馬回答那人說：『我遵從你的話，該做的事情我不會懈怠。』當時大王想要去苑園，我用各種珍奇美妙的寶物做成鞍轡，裝飾好智馬帶到大王那裡。當時智馬看見大王要騎它，便彎下脊背。大王說：『馬背有病嗎？』御者回答說：『它不是背有病，是恐怕大王難以登上，所以才彎下脊背。』大王便騎上馬走到河邊，馬不肯前進。大王問御者說：『馬是害怕，不敢下水嗎？』回答說：『它不是害怕水，是恐怕水沾濕了灑到大王身上，因此才不肯下水。』於是把它的尾巴紮起來，用金囊盛著，涉水而過。大王到了苑內，縱情遊樂，住了很多天。四方各國的諸侯聽說大王住在苑內，大多興起兵眾來攻打城門。大王聽說邊境的軍隊都來了，便騎上智馬想要從後門進入城內，在其中間有一大池，名叫妙梵（Miao Fan），池中長滿了蓮花、嗢缽羅（Utpala，青蓮花）等。當時智馬到了池邊，腳踩著蓮花，慢慢地走過去，得以進入城中，邊境的賊兵逃散了。當時大王非常高興，告訴各位大臣說：『你們知道嗎？如果有人能救灌頂剎利大王（Guan Ding Kshatriya，受過灌頂的剎帝利王）的性命，他想要如何報答這份恩德呢？』各位大臣回答說：『應該給他半個國家。』大王說：『它是個畜生，怎麼能給它半個國家的賞賜呢？應該為它在七天中廣設無遮大會（Wu Zhe Da Hui，一種不加限制的佈施大會），為它舉辦非時俱物頭會（Fei Shi Ju Wu Tou Hui，一種特殊的集會），凡是它所需要的，都全部供給它。』各位大臣遵從命令，全都照辦了。 當時販馬的商主看見舉辦盛大的集會，問眾人說：『為什麼不在正常的時間舉辦這個大會？』眾人回答說：『你難道不知道嗎？』
【English Translation】 English version: I held a dustpan to catch its dung. The horse, seeing such exquisite service, began to eat. At that time, the stable manager spoke this verse: 'The great king now provides you with the finest provisions; everything you need is to your liking; you should be devoted to the king.' The horse replied to that man, 'I will follow your words, and I will not be negligent in what I should do.' At that time, the great king wanted to go to the garden, so I used various rare and wonderful treasures to make a saddle and bridle, and adorned the wise horse to bring it to the great king. When the wise horse saw that the king was about to ride it, it bent its back. The king said, 'Is the horse's back ill?' The charioteer replied, 'It is not ill, but it is afraid that the king will have difficulty mounting, so it bends its back.' The great king then rode the horse to the riverbank, but the horse refused to go forward. The king asked the charioteer, 'Is the horse afraid and unwilling to enter the water?' The charioteer replied, 'It is not afraid of the water, but it is afraid that the water will wet and splash the king, so it is unwilling to enter.' Then they tied up its tail and put it in a golden bag, and crossed the water. The great king arrived in the garden, indulged in pleasure, and stayed for many days. The lords of various countries in all directions heard that the great king was staying in the garden, and many raised troops to attack the city gates. The great king heard that the border troops had all arrived, so he rode the wise horse to enter the city through the back gate. In the middle of the road, there was a large pond called Miao Fan (Miao Fan), which was covered with lotuses, utpalas (Utpala, blue lotus), and so on. At that time, the wise horse arrived at the pond, stepped on the lotuses, and slowly walked across, allowing them to enter the city, and the border bandits fled. At that time, the great king was very happy and told the ministers, 'Do you know? If someone can save the life of the crowned Kshatriya king (Guan Ding Kshatriya, a Kshatriya king who has received initiation), how would he want to repay this kindness?' The ministers replied, 'He should be given half the kingdom.' The king said, 'It is an animal, how can it be given half the kingdom as a reward? A great uninhibited assembly (Wu Zhe Da Hui, a kind of unrestricted almsgiving assembly) should be held for it for seven days, and a special gathering (Fei Shi Ju Wu Tou Hui, a special kind of gathering) should be held for it, and everything it needs should be provided.' The ministers obeyed the order and did everything accordingly. At that time, the horse trader saw the grand gathering and asked the people, 'Why is this assembly being held at an unusual time?' The people replied, 'Don't you know?'
憶于恭侍城以一馬駒乞瓦師耶？彼是智馬舉世稱珍，王以一億金就彼市得，能活王命。緣斯喜慶故設無遮。』商主聞已便作是念：『豈我留駒是其智馬？我今宜往觀彼形容。』既至廄所，智馬見已問言：『商主！所賣眾馬獲得幾何？我獨一身以一億金報瓦師訖。』商主聞已悶絕躄地，水灑方穌，便捧馬足申謝而去。」
爾時佛告諸苾芻：「汝等勿生異念！往時商主者即侍縛迦太子是，往時智馬者即愚路苾芻是。往昔商主未識智馬有勝德時便生輕蔑，知勝德已懺謝而去。今時侍縛迦未知愚路有勝德時便生慢心，及知具德禮足申謝。是故諸苾芻！凡夫之人自無慧目，不應於他輒生輕慢，當以智慧隨處觀察，如是應學。」
教授苾芻尼至日暮學處第二十二
佛在室羅伐城逝多林給孤獨園。佛令難鐸迦教授苾芻尼應為說法。時蓮花色苾芻尼與五百徒眾，來詣具壽難鐸迦所，俱禮足已在一面坐，求請教授宣揚妙法。時難鐸迦即以圓滿句義，美妙言辭為其說法，聽者忘疲遂至日暮。諸尼方去即至門所，城門已閉。時諸尼眾喚為開門，守門者曰：「門已關訖。」尼復告曰：「汝父敬信，何因遮我？當爲我開。」報云：「門鑰已付王家，無由能得。」時諸尼眾既不得入，遂相告曰：「去斯不遠有空園林，可共投宿。
【現代漢語翻譯】 現代漢語譯本：回憶起以前，我曾經侍奉國王，用一匹小馬駒向瓦師耶（Vasiya，人名）乞討。那是一匹智慧的馬，舉世稱讚珍貴，國王用一億金從市場上買到它，能夠挽救國王的性命。因為這件事的喜慶，所以舉辦了無遮大會（一種佛教儀式）。』商人聽了之後，就想：『難道我留下的那匹小馬駒就是那匹智慧的馬？我現在應該去看看它的樣子。』到了馬廄，那匹智慧的馬看見商人就問：『商人！你賣掉的那些馬總共獲得了多少錢？我獨自一匹馬就用一億金報答了瓦師耶。』商人聽了之後，悶絕倒地，用水潑才甦醒過來，於是捧著馬的腳表示感謝然後離開了。
當時，佛告訴各位比丘（bhiksu，佛教出家男眾）：『你們不要產生其他的想法！以前的那個商人就是侍縛迦太子（Sivaka，人名）的前身，以前的那匹智慧的馬就是愚路比丘（Ullu，人名）的前身。過去商人不瞭解智慧的馬有殊勝的德行時，就產生了輕視之心，瞭解了它的殊勝德行之後就懺悔謝罪離開了。現在侍縛迦不知道愚路有殊勝的德行時，就產生了傲慢之心，等到知道他具有德行之後就禮拜他的腳表示感謝。所以各位比丘！凡夫俗子自己沒有智慧的眼睛，不應該隨便輕視他人，應當用智慧隨時隨地觀察，應該這樣學習。』
教授比丘尼直到日暮學處第二十二
佛在室羅伐城（Sravasti，古印度城市）的逝多林給孤獨園（Jetavana-Anathapindika-arama，佛教寺院）。佛讓難鐸迦（Nandaka，人名）教授比丘尼去為她們說法。當時蓮花色比丘尼（Utpalavarna，人名）和她的五百個弟子，來到具壽難鐸迦（Ayusmat Nandaka，對年長有德比丘的尊稱）那裡，一起禮拜了他的腳，在一旁坐下，請求他教授宣揚妙法。當時難鐸迦就用圓滿的句義，美妙的言辭為她們說法，聽的人忘記了疲勞，直到日暮。各位比丘尼正要離開，到了門口，城門已經關閉。當時各位比丘尼呼喚守門人開門，守門人說：『門已經關好了。』比丘尼又告訴他說：『你父親是虔誠的信徒，為什麼阻攔我？應該為我打開。』守門人回答說：『門鑰匙已經交給王家了，沒有辦法得到。』當時各位比丘尼既然不能進去，就互相告訴說：『離這裡不遠有一個空曠的園林，可以一起去那裡投宿。
【English Translation】 English version: 'I recall that I once served the king and begged Vasiya (a person's name) with a colt. That was a wise horse, praised and cherished by the world. The king bought it from the market for a hundred million gold, and it could save the king's life. Because of this joyous event, an un遮 assembly (a type of Buddhist ceremony) was held.' Upon hearing this, the merchant thought: 'Could the colt I left behind be that wise horse? I should go and see its appearance now.' When he arrived at the stable, the wise horse saw the merchant and asked: 'Merchant! How much did you get for all the horses you sold? I alone repaid Vasiya with a hundred million gold.' Upon hearing this, the merchant fainted and fell to the ground. He was revived with water, then held the horse's feet, expressed his gratitude, and left.
At that time, the Buddha told the bhiksus (Buddhist monks): 'Do not have other thoughts! The merchant of the past was the previous life of Prince Sivaka (a person's name), and the wise horse of the past was the previous life of Bhiksu Ullu (a person's name). In the past, when the merchant did not understand that the wise horse had superior virtues, he developed contempt. After understanding its superior virtues, he repented and apologized before leaving. Now, Sivaka did not know that Ullu had superior virtues, so he developed arrogance. When he knew that he had virtues, he bowed at his feet to express his gratitude. Therefore, bhiksus! Ordinary people do not have the eyes of wisdom themselves, and should not casually despise others. They should observe with wisdom at all times and in all places. This is how you should learn.'
Instructing the Bhiksunis until Dusk, Chapter Twenty-Two
The Buddha was in the Jetavana-Anathapindika-arama (Buddhist monastery) in Sravasti (ancient Indian city). The Buddha instructed Nandaka (a person's name) to teach the bhiksunis and preach the Dharma to them. At that time, Bhiksuni Utpalavarna (a person's name) and her five hundred disciples came to Ayusmat Nandaka (a respectful title for an elder and virtuous bhiksu), bowed at his feet together, sat on one side, and requested him to teach and proclaim the wonderful Dharma. At that time, Nandaka used complete sentences and beautiful words to preach the Dharma to them. The listeners forgot their fatigue until dusk. As the bhiksunis were about to leave, they arrived at the gate, but the city gate was already closed. At that time, the bhiksunis called out to the gatekeeper to open the gate. The gatekeeper said: 'The gate is already closed.' The bhiksunis told him again: 'Your father is a devout believer, why are you stopping me? You should open it for me.' The gatekeeper replied: 'The key to the gate has already been handed over to the royal family, and there is no way to get it.' Since the bhiksunis could not enter, they told each other: 'There is an empty garden not far from here, we can all go there to spend the night.
」如世尊說：「雖居樹下亦依次共分。」彼便依次而分與之：此是聖者某甲樹，此是某甲地，便作諠聲令外聞徹。時有五百盜賊，欲至城傍而為偷竊，聞彼尼聲便相告曰：「未可近城，且當劫此諸老宮人。」時蓮華色尼觀知賊至，便作是念：「勿令群賊劫同梵行現可惡相，我當觀察，勿使由此諠聲生他不信。」觀見五百群賊欲來竊盜，遂化作毗盧宅家軍兵鼓聲四合。賊相告曰：「此是王軍四面圍合，必當殺我命在須臾。我等宜應四竄逃走。」賊既散已，時蓮花色尼告諸尼曰：「姊妹！有五百群賊夜聞語聲欲來相劫，我以神力令其逃竄。汝等宜應小聲分佈。」即於此宿旦乃入城。時婆羅門居士等見苾芻尼從外入來，便生譏謗作如是語：「沙門釋子大有妙法，男女雜居而修凈行。」少欲苾芻聞生嫌恥，即以此緣具白世尊。世尊集諸苾芻告難鐸迦曰：「汝實教授尼時乃至日暮耶？」答言：「實爾。」世尊種種呵責不知時宜不寂靜者，讚歎知時能修寂靜，告諸苾芻曰：「我今制其學處，應如是說：
「若復苾芻，雖被眾差教誡苾芻尼，乃至日沒時而教誡者，波逸底迦。」
若復苾芻者，謂難鐸迦，余義如上。
被眾差者，謂以白二。
教誡者，謂以三學法而教誡之。
此中犯相其事云何？若日
【現代漢語翻譯】 現代漢語譯本：正如世尊所說：『即使住在樹下，也要依次共同分配。』難鐸迦便依次分配給她們：『這是聖者某甲（指特定的聖者）的樹，這是某甲（指特定的人）的地。』於是製造喧譁的聲音，讓外面都聽得見。當時有五百個盜賊，想要到城邊進行偷竊，聽到這些比丘尼的聲音，便互相告知說：『不可靠近城池，不如先去搶劫這些年老的宮女。』當時蓮華色尼（Utpalavarna，一位著名的比丘尼）觀察到盜賊將至，便這樣想：『不要讓這些盜賊搶劫我的同修，現出可惡的醜態，我應當觀察，不要因為這些喧譁的聲音讓其他人失去信心。』她觀察到五百個盜賊想要前來偷盜，於是變化出毗盧宅家（Virocana，古代印度的一個富裕家族）的軍隊，鼓聲四面響起。盜賊互相告知說：『這是國王的軍隊從四面圍合而來，我們性命危在旦夕。我們應當四處逃竄。』盜賊散去之後，蓮花色尼告訴眾比丘尼說：『姐妹們！有五百個盜賊夜裡聽到聲音想要前來搶劫，我用神通力量讓他們逃竄了。你們應當小聲地進行分配。』當天晚上就在那裡住宿，第二天早晨才進入城中。當時婆羅門居士等人看見比丘尼從外面進來，便產生譏諷，說這樣的話：『沙門釋子（Shramana Shakya，釋迦牟尼的弟子）有很大的妙法，男女混雜居住卻修習清凈的行為。』少欲的比丘聽到後感到羞愧，便將這件事詳細地稟告了世尊。世尊召集眾比丘，告誡難鐸迦說：『你確實教授比丘尼直到日落時分嗎？』回答說：『確實如此。』世尊種種呵責他不知時宜，不保持寂靜，讚歎那些知道時機能夠修習寂靜的人，並告誡眾比丘說：『我現在制定學處（Siksha，佛教戒律），應當這樣說：』 『如果比丘被僧團委派教誡比丘尼，乃至到日落時分還在教誡，犯波逸提迦（Payantika，一種較輕的罪名）。』 『如果比丘』，指的是難鐸迦，其餘含義如上所述。 『被僧團委派』，指的是通過白二羯磨（Jnaptidvititya-karman，一種僧團的決議方式）。 『教誡』，指的是用三學（Trisiksa，戒定慧）的法來教誡她們。 這裡面的犯相是什麼情況呢？如果日...
【English Translation】 English version: As the World-Honored One said: 'Even when dwelling under a tree, one should share in turn.' Nanda then distributed to them in order: 'This is the tree of the venerable so-and-so (referring to a specific venerable one), this is the land of so-and-so (referring to a specific person).' Then he made a loud noise, so that it could be heard outside. At that time, there were five hundred thieves who wanted to go to the city to steal. Hearing the voices of the nuns, they said to each other: 'We cannot approach the city; let's rob these old palace women first.' At that time, the nun Utpalavarna (Utpalavarna, a famous bhikkhuni) observed that the thieves were coming and thought: 'Do not let these thieves rob my fellow practitioners and present a disgusting appearance. I should observe and not let others lose faith because of these noises.' She observed that five hundred thieves wanted to come and steal, so she transformed into the army of the Virocana (Virocana, a wealthy family in ancient India) household, with the sound of drums coming from all directions. The thieves said to each other: 'This is the king's army surrounding us from all sides; our lives are in danger. We should flee in all directions.' After the thieves dispersed, the nun Utpalavarna said to the nuns: 'Sisters! Five hundred thieves heard the voices at night and wanted to come and rob us. I used my supernatural powers to make them flee. You should distribute in a low voice.' They stayed there that night and entered the city the next morning. At that time, the Brahmin laypeople saw the bhikkhunis coming in from outside and began to criticize, saying: 'The Shramana Shakyas (Shramana Shakya, disciples of Shakyamuni) have great wonderful Dharma; men and women live together but practice pure conduct.' The bhikkhus with few desires felt ashamed and reported this matter in detail to the World-Honored One. The World-Honored One gathered the bhikkhus and admonished Nanda: 'Did you indeed teach the bhikkhunis until sunset?' He replied: 'Indeed, I did.' The World-Honored One variously rebuked him for not knowing the proper time, for not maintaining silence, and praised those who know the time and can practice silence, and told the bhikkhus: 'I now establish a training rule (Siksha, Buddhist precepts), which should be stated as follows:' 'If a bhikkhu, having been appointed by the Sangha to instruct bhikkhunis, continues to instruct them until sunset, he commits a Payantika (Payantika, a minor offense).' 'If a bhikkhu' refers to Nanda; the remaining meanings are as stated above. 'Having been appointed by the Sangha' refers to through Jnaptidvititya-karman (Jnaptidvititya-karman, a method of Sangha resolution). 'Instructing' refers to instructing them with the Dharma of the Three Learnings (Trisiksa, morality, concentration, and wisdom). What is the situation regarding the offense in this case? If the day...
暮日暮想及疑，皆得墮罪。若未日暮作日暮想、疑，得惡作罪。若不日暮作不日暮想，若雖日暮作不暮想者，無犯。若通宵說法，或寺門相近，或不閉城門，此皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
時諸苾芻請世尊曰：「大德！何因蓮花色尼護五百尼令免賊難？」佛告諸苾芻：「非但今日共相濟免，於過去時亦相救濟。汝等當聽！乃往過去于聚落中有一商主，娶妻未久，告曰：『我今欲往他方興易經紀。』妻言：『善好！既無子息我亦隨行。』夫曰：『長途險難誰相供給？可於此住，勿隨我行。』其婦見其遮遂便啼泣。行伴報曰：『何意須啼？』答言：『我欲相隨，不將我去。』行伴報商主曰：『可相隨去。』商主曰：『誰相供給？』伴曰：『我為供看。』即便將去。既涉長途宿在山險，諸人皆睡，唯商主婦一人警覺。時有師子來入商營，是時婦人手旋火頭趁卻師子。空中天見說伽他曰：
「『未必諸事業， 男子悉能為！ 雖復是女人， 有智驅師子。』」
佛告諸苾芻：「往時商主婦者，即蓮花色苾芻尼是。昔時于夜救諸商旅，今復能護五百諸尼，為驅群賊。」
謗他為飲食故教授苾芻尼學處第二十三
佛在室羅伐城逝多林給孤獨園。佛令難鐸迦教授
【現代漢語翻譯】 現代漢語譯本： 如果日已落，卻認為日未落，或者對此事有所懷疑，都會犯墮罪。如果當日未落時，誤以為日已落，或者對此事有所懷疑，會犯惡作罪。如果當日未落時，認為日未落，或者即使日已落，卻認為日未落，則不構成犯罪。如果通宵說法，或者寺廟靠近城門，或者城門沒有關閉，這些情況都不構成犯罪。此外，沒有犯罪的情況還包括：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
當時，眾位比丘請問世尊說：『大德！是什麼原因讓蓮花色尼（Utpalavarna，一位比丘尼的名字）保護五百位比丘尼免遭賊難？』佛告訴眾位比丘：『不只是今天互相救濟，在過去世也曾互相救濟。你們應當聽著！過去世在一個村落中，有一位商人，娶妻不久，告訴妻子說：『我現在想要到其他地方去做買賣。』妻子說：『很好！既然沒有子女，我也一同前往。』丈夫說：『長途跋涉，道路險峻，誰來供給照顧我們呢？你可以在這裡住下，不要隨我前往。』他的妻子見他阻止，於是便啼哭起來。同行的人問她說：『為什麼要哭呢？』她回答說：『我想要跟隨他，但他不帶我去。』同行的人告訴商人說：『可以讓她跟隨去。』商人說：『誰來供給照顧我們呢？』同行的人說：『我來供給照顧。』於是就帶著她一起去了。他們經過長途跋涉，夜晚宿在險峻的山中，眾人都睡著了，只有商人的妻子一人保持警覺。當時有一隻獅子來到商人的營地，這時婦人揮舞著燃燒的火把，趕走了獅子。空中的天人看見了，說了偈頌：
『未必所有的事情，男子都能做到！即使是女人，有智慧也能驅趕獅子。』
佛告訴眾位比丘：『往昔的商人妻子，就是現在的蓮花色比丘尼。過去在夜晚救助各位商人，現在又能保護五百位比丘尼，驅趕群賊。』
《謗他為飲食故教授比丘尼學處》第二十三
佛在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。佛命令難鐸迦（Nandaka）教授
【English Translation】 English version: If it is after sunset, but one thinks it is not, or doubts it, one commits a Dukkritta (an offense entailing confession). If it is not sunset, but one thinks it is, or doubts it, one commits a Dukkata (an offense of wrong-doing). If it is not sunset and one thinks it is not, or even if it is sunset but one thinks it is not, there is no offense. If one preaches the Dharma all night, or the monastery is near the city gate, or the city gate is not closed, there is no offense in these cases. Furthermore, there is no offense for the initial offender, or one who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering.
At that time, the Bhikkhus (monks) asked the World Honored One (Buddha): 'Venerable Sir! What is the reason that Utpalavarna Bhikkhuni (Utpalavarna, name of a Bhikkhuni) protected five hundred Bhikkhunis from the calamity of thieves?' The Buddha told the Bhikkhus: 'It is not only today that they mutually rescued each other; in the past, they also rescued each other. You should listen! In the past, in a village, there was a merchant who, not long after marrying his wife, told her: 'I now wish to go to other places to engage in trade.' The wife said: 'Very well! Since we have no children, I will also go with you.' The husband said: 'The journey is long and the road is dangerous; who will provide for and take care of us? You can stay here and not go with me.' His wife, seeing that he was preventing her, began to weep. A fellow traveler asked her: 'Why are you crying?' She replied: 'I want to follow him, but he will not take me.' The fellow traveler told the merchant: 'You can let her follow.' The merchant said: 'Who will provide for and take care of us?' The fellow traveler said: 'I will provide for and take care of you.' So he took her with him. After a long journey, they stayed overnight in a dangerous mountain. Everyone was asleep, except for the merchant's wife, who remained vigilant. At that time, a lion came into the merchant's camp. At this time, the woman waved a burning torch and drove away the lion. A Deva (god) in the sky saw this and spoke a Gatha (verse):
'Not all things, men are able to do! Even a woman, with wisdom, can drive away a lion.'
The Buddha told the Bhikkhus: 'The merchant's wife of the past is now Utpalavarna Bhikkhuni. In the past, she rescued the merchants at night; now, she can protect five hundred Bhikkhunis and drive away the band of thieves.'
The Twenty-third Training Rule: Accusing Others of Teaching Bhikkhunis for the Sake of Food
The Buddha was in Sravasti (Sravasti) at Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). The Buddha ordered Nandaka (Nandaka) to teach
苾芻尼併爲說法。時大世主苾芻尼與五百徒眾，詣難鐸迦處俱禮足已，求請說法卻坐一面。時難鐸迦以深妙音演說句義，女人少智卒未能解，懷怖懼心不敢咨問。時大世主及諸徒眾，既聞法已禮足而去，便詣佛所禮佛足已在一面坐。大世主白佛言：「世尊！我等適往聖者難鐸迦所求請說法，時彼聖者以深妙音演說句義，女人少智卒未能了，懷怖懼心不敢咨問。如佛所說：『由佈施故能得無畏。』若佛世尊許諸尼眾于苾芻邊設供養者，我當隨力而為供養。」佛言：「隨意應作。」時苾芻尼不知將何供養？佛言：「應以五種正食、或五嚼食、或與腰條等。」時有苾芻尼，躬持乳粥及以美團入逝多林，詣具壽難鐸迦處。時六眾苾芻每令一人在寺門前經行而住，時鄔波難陀于寺門前，見苾芻尼問言：「姊妹！所持何物？」答：「是乳粥及以美團。」問言：「欲與誰食？」答曰：「將奉尊者難鐸迦。」鄔波難陀曰：「姊妹！若我鄔波難陀常得乳粥及美團者，我亦常能教授尼眾。」次復有尼更持酪粥、或持諸餅，鄔波難陀見而報曰：「我比謂難鐸迦以如法心為尼說法，寧知但為小小飲食因緣而相教授。」少欲苾芻聞是語已便生嫌恥：「云何苾芻作如是語：『為飲食故教授諸尼。』」以此因緣具白世尊。世尊以此集苾芻眾，問鄔波難
【現代漢語翻譯】 現代漢語譯本： 比丘尼們也去請法。當時，大世主（Mahaprajapati，佛陀的姨母）比丘尼帶領五百名弟子，來到難鐸迦（Nandaka，一位尊者）處，向他頂禮后，請求說法，然後坐在一旁。當時，難鐸迦用深奧微妙的聲音演說經句的含義，但女人們智慧較淺，最終未能理解，心中懷著恐懼，不敢提問。 當時，大世主和她的弟子們，聽完法后，頂禮離去，然後來到佛陀處，頂禮佛足後坐在一旁。大世主對佛陀說：『世尊！我們剛才去聖者難鐸迦處請求說法，當時那位聖者用深奧微妙的聲音演說經句的含義，但女人們智慧較淺，最終未能理解，心中懷著恐懼，不敢提問。正如佛所說：『由於佈施的緣故，能夠獲得無畏。』如果佛世尊允許尼眾在比丘處設供養，我將盡力而為。』 佛陀說：『可以隨意去做。』當時，比丘尼們不知道應該供養什麼？佛陀說：『應該用五種正食、或者五種嚼食、或者腰帶等。』當時，有一位比丘尼，親自拿著乳粥和精美的米團進入逝多林（Jetavana，祇園精舍），去拜訪具壽難鐸迦處。當時，六群比丘（The Group of Six，指六位惡比丘）總是安排一個人在寺門前經行而住，當時鄔波難陀（Upananda，一位比丘的名字）在寺門前，看見比丘尼問道：『姊妹！拿著什麼東西？』 回答說：『是乳粥和精美的米團。』問道：『想給誰吃？』回答說：『將要供奉尊者難鐸迦。』鄔波難陀說：『姊妹！如果我鄔波難陀經常能得到乳粥和精美的米團，我也經常能教授尼眾。』接著又有尼姑拿著酪粥、或者拿著各種餅，鄔波難陀看見后說道：『我之前還以為難鐸迦用如法的心為尼姑說法，哪裡知道只是爲了小小的飲食因緣而互相教授。』 少欲的比丘聽到這些話后，便感到羞恥：『怎麼會有比丘說這樣的話：『爲了飲食的緣故教授尼眾。』』因此將這些情況詳細地稟告了世尊。世尊因此召集比丘眾，詢問鄔波難陀。
【English Translation】 English version: The Bhikkhunis also went to ask for Dharma teachings. At that time, Mahaprajapati (Buddha's aunt) Bhikkhuni, along with five hundred disciples, went to Nandaka (an elder), prostrated at his feet, requested him to teach the Dharma, and then sat aside. At that time, Nandaka expounded the meaning of the verses with a profound and subtle voice, but the women, being of shallow wisdom, ultimately failed to understand and were afraid to ask questions. At that time, Mahaprajapati and her disciples, after listening to the Dharma, prostrated and left, then went to the Buddha, prostrated at his feet, and sat aside. Mahaprajapati said to the Buddha: 'Venerable One! We just went to the venerable Nandaka to request Dharma teachings. At that time, that venerable one expounded the meaning of the verses with a profound and subtle voice, but the women, being of shallow wisdom, ultimately failed to understand and were afraid to ask questions. As the Buddha said: 'Because of giving, one can obtain fearlessness.' If the Buddha allows the Bhikkhunis to make offerings to the Bhikkhus, I will do my best to make offerings.' The Buddha said: 'You may do as you wish.' At that time, the Bhikkhunis did not know what to offer. The Buddha said: 'You should offer five kinds of proper food, or five kinds of chewable food, or waistbands, etc.' At that time, a Bhikkhuni personally carried milk porridge and exquisite rice cakes into Jetavana (Ganden Monastery) to visit the venerable Nandaka. At that time, the Group of Six (referring to the six evil Bhikkhus) always arranged for one person to walk and stay in front of the temple gate. At that time, Upananda (name of a Bhikkhu) saw the Bhikkhuni in front of the temple gate and asked: 'Sister! What are you holding?' She replied: 'It is milk porridge and exquisite rice cakes.' He asked: 'Who do you want to give it to?' She replied: 'I am going to offer it to the venerable Nandaka.' Upananda said: 'Sister! If I, Upananda, can often get milk porridge and exquisite rice cakes, I can also often teach the Bhikkhunis.' Then another Bhikkhuni brought cheese porridge or various cakes. Upananda saw it and said: 'I thought Nandaka was teaching the Dharma to the Bhikkhunis with a Dharma-abiding mind. How could I know that it was just for the sake of small food offerings that they were teaching each other?' The Bhikkhus with few desires felt ashamed after hearing these words: 'How can a Bhikkhu say such things: 'Teaching the Bhikkhunis for the sake of food offerings.' Therefore, they reported these situations in detail to the Buddha. The Buddha therefore gathered the Bhikkhu assembly and questioned Upananda.
陀曰：「汝實作是語：『諸苾芻為飲食故教授于尼。』耶？」鄔波難陀曰：「實爾。大德！」世尊種種呵責，乃至「我今為制學處，應如是說：
「若復苾芻向諸苾芻作如是語：『汝為飲食供養故教誡苾芻尼。』者，波逸底迦。」
若復苾芻者，鄔波難陀，余義如上。
飲食者，謂五啖、五嚼，余並同前。
此中犯相其事云何？若苾芻向他苾芻作如是語：「為飲食故教授苾芻尼。」者，皆得波逸底迦。若見苾芻實為飲食教授尼者，說之無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
與非親苾芻尼衣學處第二十四
佛在室羅伐城逝多林給孤獨園。於此城中有一長者，夫妻共居更無男女，至年衰邁，親舊知識物產資生悉皆將盡，告其婦曰：「賢首！我今年老不能經紀，欲求出家。」婦曰：「我亦出家。」報言：「隨意。」即便相隨詣大世主處，頂禮足已白言：「聖者！我妻欲于善說法律而求出家，唯愿聖者與其出家並受圓具。」時大世主問知無難，即與出家並受圓具。時大世主報其夫曰：「賢首！女人之法體多愛著，仁可時時來相看問。」報言：「甚善！」夫即往詣逝多林中一苾芻處，求哀出家。苾芻問已即與出家並受圓具。時城內人聞長者出家，嗟嘆希有，諸人皆以
【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『你確實說了這樣的話：『各位比丘爲了飲食的緣故教導比丘尼』嗎？』鄔波難陀回答：『確實如此，世尊！』世尊種種呵斥，乃至說：『我現在制定學處，應當這樣說： 『如果哪個比丘對比丘們說：『你們爲了飲食供養的緣故教誡比丘尼。』，就犯波逸提迦罪。』 『如果哪個比丘』，指鄔波難陀，其餘意義如上文所述。 『飲食』，指五啖、五嚼，其餘都與前面相同。 這裡面的犯相是怎麼回事呢？如果比丘對比丘說：『爲了飲食的緣故教授比丘尼。』，都犯波逸提迦罪。如果看見比丘確實爲了飲食而教授比丘尼，說出來沒有罪。又沒有罪的情況包括：最初的犯人，或者癡狂、心神錯亂、被痛苦煩惱所纏繞。 與非親比丘尼衣學處第二十四 佛陀在室羅伐悉底（Śrāvastī，古印度城市名，意為『聞者歡喜』）城的逝多林（Jetavana，祇園精舍）給孤獨園（Anāthapiṇḍika-ārāma，意為『無依者之園』）。在這個城中有一位長者，夫妻共同生活沒有子女，到了年老體衰的時候，親戚朋友的資財都快用盡了，就告訴他的妻子說：『賢首！我今年老了不能再操持家業，想要出家。』妻子說：『我也要出家。』長者回答說：『隨你便。』於是他們一起去拜見大世主（Mahāprajāpatī，佛陀的姨母摩訶波阇波提），頂禮她的雙足后稟告說：『聖者！我的妻子想要在善說法律中出家，唯愿聖者允許她出家並受具足戒。』當時大世主詢問后得知沒有障礙，就允許她出家並受具足戒。當時大世主告訴她的丈夫說：『賢首！女人的習性多有愛戀執著，你可以時常來看望她。』長者回答說：『很好！』丈夫就前往逝多林中一位比丘處，哀求出家。比丘詢問后就允許他出家並受具足戒。當時城裡的人聽說長者出家了，都讚歎稀有，人們都以
【English Translation】 English version: The Buddha said: 'Did you really say these words: 'The Bhikshus (bhikkhu, Buddhist monks) teach the Bhikshunis (bhikkhuni, Buddhist nuns) for the sake of food'?' Upananda (Upānanda, a disciple of the Buddha) replied: 'Indeed, Venerable One!' The World-Honored One (referring to the Buddha) scolded him in various ways, and even said: 'I am now establishing a precept, which should be stated as follows: 'If any Bhikshu says to other Bhikshus: 'You teach the Bhikshunis for the sake of food offerings,' he commits a Pācittiya (Pācittiya, a type of offense in Buddhist monastic rules).' 'If any Bhikshu,' refers to Upananda, and the remaining meaning is as mentioned above. 'Food' refers to the five kinds of eating and the five kinds of chewing; the rest is the same as before. What is the nature of the offense here? If a Bhikshu says to another Bhikshu: 'You teach the Bhikshunis for the sake of food,' he commits a Pācittiya offense. If one sees a Bhikshu actually teaching Bhikshunis for the sake of food, there is no offense in reporting it. Furthermore, there is no offense for the original offender, or if one is insane, mentally disturbed, or afflicted by pain and suffering. The Twenty-Fourth Training Rule Concerning Giving Robes to Non-Relative Bhikshunis The Buddha was in the Jetavana (Jetavana, a famous monastery near Śrāvastī) of Anathapindika-arama (Anāthapiṇḍika-ārāma, the park of Anathapindika) in the city of Śrāvastī (Śrāvastī, an ancient city in India, meaning 'He who causes joy'). In this city, there was an elder (wealthy householder) who lived with his wife and had no children. As they grew old, their relatives and possessions were almost exhausted. He said to his wife: 'Wise one! I am old and can no longer manage the household. I wish to renounce the world.' His wife said: 'I also wish to renounce the world.' He replied: 'As you wish.' Then they went together to Mahāprajāpatī (Mahāprajāpatī, Buddha's foster mother), bowed at her feet, and said: 'Venerable One! My wife wishes to renounce the world in the well-spoken Dharma and Vinaya (Dharma and Vinaya, the teachings and monastic rules of Buddhism). I beseech you to allow her to renounce the world and receive full ordination.' Mahāprajāpatī inquired and, finding no obstacles, allowed her to renounce the world and receive full ordination. Then Mahāprajāpatī said to her husband: 'Wise one! Women are prone to attachment. You may come and visit her from time to time.' The elder replied: 'Very well!' The husband then went to a Bhikshu in Jetavana and begged to renounce the world. The Bhikshu inquired and allowed him to renounce the world and receive full ordination. When the people in the city heard that the elder had renounced the world, they praised it as rare and wonderful. People all
飲食、衣服、臥具、湯藥而為供養，冀希勝福。彼于異時披著上服，往尼寺中詣故二尼處。尼禮足已在一面坐，頻頻舉目觀僧伽胝，是時苾芻報言：「姊妹！汝意欲得此大衣耶？」答曰：「必有盈餘，施亦佳矣！」苾芻便念：「此意難違，我與此衣，更作餘者。」即與衣而去。爾時世尊告阿難陀曰：「汝可告諸苾芻：『世尊欲向人間遊行，若有愿樂隨佛去者，當持衣服。』」時阿難陀奉教告知，世尊便與大眾寂靜圍繞，如上廣說。世尊欲往摩揭陀國，世尊常法將出行時，即以全身右旋而顧，如大象王觀察徒眾，恐諸苾芻衣服不整。見彼苾芻唯著上下二衣欲出遊行，世尊見已告阿難陀曰：「苾芻豈可安居之處不得夏衣耶？」白佛言：「得。」佛言：「何故此苾芻無僧伽胝，但著二衣隨我遊行？」時阿難陀具以事白，世尊告曰：「苾芻以衣與非親尼耶？」白佛言：「與。」佛言：「若非親尼者不知籌量，有衣無衣得時便受，親則不爾。」世尊以此因緣問彼苾芻：「汝實以衣與非親尼耶？」白言：「實爾。」世尊種種呵責廣說如前，乃至「制其學處，應如是說：
「若復苾芻與非親苾芻尼衣，除換易，波逸底迦。」
若復苾芻者，謂此法中，余義如上。
衣有七種，並如上說。
此中犯相其事云何
【現代漢語翻譯】 現代漢語譯本 用飲食、衣服、臥具、湯藥來供養他，希望獲得殊勝的福報。後來有一天，這個比丘穿上他的上衣，去尼寺拜訪以前認識的兩位比丘尼。比丘尼向他頂禮后在一旁坐下，頻繁地抬頭看他的僧伽胝（samghati，大衣）。這時，比丘問她們：『姊妹們！你們想要這件大衣嗎？』她們回答說：『如果有多餘的，佈施給我們也是好的！』比丘心想：『她們的心意難以違背，我把這件衣服給她們，再做一件其他的。』於是就把衣服給了她們，然後離開了。 這時，世尊（Buddha）告訴阿難陀（Ananda）說：『你可以告訴所有的比丘：『世尊將要前往人間（此處原文有缺失，指遊行教化），如果有人願意跟隨佛陀前往，應當攜帶好自己的衣服。』』』當時，阿難陀遵照佛陀的教導告知了大家，世尊便與大眾在寂靜中被圍繞著，如上面所詳細描述的那樣。世尊想要前往摩揭陀國（Magadha），世尊通常的做法是，在將要出發的時候，會以全身向右旋轉並環顧四周，就像大象王觀察它的隊伍一樣，擔心比丘們的衣服不整齊。他看到那個比丘只穿著上下兩件衣服就要出發（此處原文有缺失，指遊行教化），世尊看到后告訴阿難陀說：『比丘難道在可以安居的地方沒有夏衣嗎？』阿難陀回答說：『有。』佛陀說：『為什麼這個比丘沒有僧伽胝，只穿著兩件衣服跟隨我**（此處原文有缺失，指遊行教化）？』這時，阿難陀把事情的經過全部告訴了世尊，世尊說：『比丘把衣服給了非親屬的比丘尼嗎？』阿難陀回答說：『是的。』佛陀說：『如果是非親屬的比丘尼，她們不知道衡量，無論有沒有衣服，得到的時候就接受，親屬的比丘尼就不會這樣。』 世尊因為這個因緣詢問那個比丘：『你真的把衣服給了非親屬的比丘尼嗎？』比丘回答說：『確實是這樣。』世尊種種呵責，詳細情況如前所述，乃至『制定學處，應當這樣說： 『如果哪個比丘把衣服給非親屬的比丘尼，除了換衣服的情況，犯波逸提迦（payattika，一種罪名）。』 『如果哪個比丘』，是指在這個法中，其餘的意義如上所述。 衣服有七種，都如上面所說。 這裡面觸犯戒相的情況是怎樣的呢？
【English Translation】 English version He made offerings of food, clothing, bedding, and medicine, hoping for supreme blessings. Later, one day, this Bhikkhu, wearing his upper robe, went to the nunnery to visit the two nuns he knew before. The nuns bowed at his feet and sat to one side, frequently looking at his Samghati (Samghati, outer robe). At that time, the Bhikkhu said to them, 'Sisters! Do you want this outer robe?' They replied, 'If there is any extra, it would be good to give it away!' The Bhikkhu thought, 'Their intention is difficult to refuse. I will give them this robe and make another one.' So he gave them the robe and left. At this time, the Buddha (Buddha) said to Ananda (Ananda), 'You can tell all the Bhikkhus: 'The Buddha is about to go to the human world (missing text in the original, referring to traveling and teaching). If anyone is willing to follow the Buddha, they should bring their clothes.' At that time, Ananda followed the Buddha's instructions and informed everyone. The Buddha was then surrounded by the assembly in silence, as described in detail above. The Buddha wanted to go to Magadha (Magadha). The Buddha's usual practice was that when he was about to depart, he would turn his whole body to the right and look around, just like an elephant king observing his troop, worried that the Bhikkhus' clothes were not neat. He saw that Bhikkhu was only wearing his upper and lower robes and was about to depart (missing text in the original, referring to traveling and teaching). The Buddha saw this and said to Ananda, 'Don't the Bhikkhus have summer robes in a place where they can live peacefully?' Ananda replied, 'Yes.' The Buddha said, 'Why doesn't this Bhikkhu have a Samghati and is only wearing two robes to follow me **(missing text in the original, referring to traveling and teaching)?' At this time, Ananda told the Buddha the whole story. The Buddha said, 'Did the Bhikkhu give the robe to a non-relative Bhikkhuni?' Ananda replied, 'Yes.' The Buddha said, 'If they are non-relative Bhikkhunis, they do not know how to measure. Whether they have clothes or not, they will accept them when they get them, but relatives will not.' Because of this cause, the Buddha asked that Bhikkhu: 'Did you really give the robe to a non-relative Bhikkhuni?' The Bhikkhu replied, 'Indeed, I did.' The Buddha scolded him in various ways, the details of which are as described above, and even 'Formulated the training rules, which should be said as follows: 'If any Bhikkhu gives a robe to a non-relative Bhikkhuni, except for the case of exchanging clothes, he commits a Payattika (payattika, a kind of offense).' 'If any Bhikkhu', refers to in this Dharma, the rest of the meaning is as described above. There are seven kinds of clothes, all as described above. What is the situation of violating the precepts here?
？若於非親作非親想、疑，與衣者得墮罪。若親作非親想、疑，與衣者得惡作罪。若親親想、非親親想，與衣者無犯。若見遭難無衣服者，與之無犯；或因說法愛樂美言持大㲲施、或因受戒而施、或復賣與、或博換與。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第三十二 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十三
三藏法師義凈奉 制譯
與非親苾芻尼作衣學處第二十五
爾時薄伽梵在室羅伐城逝多林給孤獨園。時笈多苾芻尼五衣破壞，多有餘衣，便作是念：「誰當爲我刺作大衣？」如是念時，有餘諸尼來至其所，告言：「笈多！何故似有憂色？」彼便報言：「姊妹！我之五衣並多朽故，而僧伽胝極是破碎。我今多有疊衣，不知欲遣誰作？」諸尼報曰：「汝豈持金缽從他乞食耶？汝有聖者鄔陀夷眾所知識，寧容憂念無人刺衣？」報言：「彼是尊德，豈能為我？」答言：「或容為汝。」報曰：「彼定不能。」答言：「豈有將涉渡人聞水流聲即脫靴履？可持疊去，或能為刺。」是時笈多即持白疊，往鄔陀夷所禮足而坐。時鄔陀夷見其大疊報言：「笈多！若人得此新好白疊，刺作復僧伽胝衣隨
【現代漢語翻譯】 現代漢語譯本：如果對於非親屬的尼姑，產生是或者懷疑是親屬的想法，那麼給予衣物的人會犯墮罪（Dūluózuì）。如果對於親屬的尼姑，產生不是或者懷疑不是親屬的想法，那麼給予衣物的人會犯惡作罪（Èzuòzuì）。如果認為是親屬或者認為不是親屬，那麼給予衣物的人不犯戒。如果看見有人遭受災難沒有衣服，給予衣物不犯戒；或者因為說法，喜愛美妙的言辭而施捨大量的布匹，或者因為受戒而施捨，或者賣給她們，或者交換給她們。另外，不犯戒的情況包括：最初的犯戒者，或者癡呆、瘋狂、精神錯亂、被痛苦煩惱所纏繞的人。
《根本說一切有部毗奈耶》卷第三十二 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第三十三
三藏法師義凈（Yìjìng）奉 旨翻譯
與非親比丘尼作衣學處第二十五
當時，薄伽梵（Bóqiéfàn，Bhagavan，世尊）在室羅伐城（Shìluófácheng，Śrāvastī）的逝多林給孤獨園（逝多林給孤獨園，Jetavana Anathapindika-arama）。當時，笈多（Jí duō，Gupta）比丘尼的五衣破損，雖然有很多剩餘的布料，便想：『誰能為我縫製大衣呢？』這樣想著的時候，有其他的尼姑來到她的住所，告訴她說：『笈多！為什麼你看起來好像有憂愁的樣子？』她便回答說：『姐妹們！我的五衣都破舊了，而且僧伽胝（Sēngqiézhī，Saṃghāṭī，大衣）也極其破爛。我現在有很多布料，不知道要送給誰做？』尼姑們回答說：『難道你拿著金缽向別人乞食嗎？你有聖者鄔陀夷（Wūtuóyí，Udayin）大家都認識，怎麼會擔心沒有人為你縫製衣服呢？』她回答說：『他是尊貴的長老，怎麼會為我做呢？』尼姑們回答說：『或許會為你做。』她回答說：『他肯定不會。』尼姑們回答說：『難道有將要渡河的人，聽到水流的聲音就脫掉鞋子嗎？你可以拿著布料去，或許他會為你縫製。』當時，笈多就拿著白布，前往鄔陀夷的住所，禮拜他的腳然後坐下。當時，鄔陀夷看見她拿著大量的布料，便說：『笈多！如果有人得到這麼好的新白布，縫製僧伽胝衣，那真是太好了。』
【English Translation】 English version: If, regarding a Bhikkhuni (female monastic) who is not a relative, one thinks or doubts that she is a relative, the giver incurs a 'Dūluózuì' (墮罪, expiable offense). If, regarding a Bhikkhuni who is a relative, one thinks or doubts that she is not a relative, the giver incurs an 'Èzuòzuì' (惡作罪, offense of wrong-doing). If one thinks she is a relative or thinks she is not a relative, the giver is without offense. If one sees someone in distress without clothes, giving clothes is without offense; or if one gives a large amount of cloth because of Dharma teaching, loving beautiful words, or because of ordination, or sells it to them, or exchanges it with them. Furthermore, those who are without offense include: the initial offender, or one who is idiotic, mad, mentally disturbed, or afflicted by pain and suffering.
《Mūlasarvāstivāda Vinaya》Volume 32 Taisho Tripitaka Volume 23, No. 1442 《Mūlasarvāstivāda Vinaya》
《Mūlasarvāstivāda Vinaya》Volume 33
Translated under Imperial Order by the Tripiṭaka Master Yìjìng (義凈)
The Twenty-fifth Training Rule on Giving Clothes to Bhikkhunis Who Are Not Relatives
At one time, the Bhagavan (薄伽梵, World Honored One) was in the Jetavana Anathapindika-arama (逝多林給孤獨園) in Śrāvastī (室羅伐城). At that time, the five robes of the Bhikkhuni Gupta (笈多) were damaged, and although she had many remaining cloths, she thought: 'Who will sew a large robe for me?' As she was thinking this, some other Bhikkhunis came to her place and told her: 'Gupta! Why do you look so worried?' She then replied: 'Sisters! My five robes are all old and decayed, and the Saṃghāṭī (僧伽胝, outer robe) is extremely tattered. I now have a lot of cloth, but I don't know who to send it to for sewing?' The Bhikkhunis replied: 'Are you begging for food with a golden bowl? You have the venerable Udayin (鄔陀夷) who is known by everyone; how can you worry that no one will sew clothes for you?' She replied: 'He is a venerable elder; how could he do it for me?' The Bhikkhunis replied: 'Perhaps he will do it for you.' She replied: 'He definitely won't.' The Bhikkhunis replied: 'Would someone about to cross a river take off their shoes upon hearing the sound of the water? You can take the cloth there; perhaps he will sew it for you.' At that time, Gupta took the white cloth and went to Udayin's residence, bowed at his feet, and sat down. At that time, Udayin saw that she was carrying a large amount of cloth and said: 'Gupta! If someone were to get such good new white cloth and sew a Saṃghāṭī, that would be wonderful!'
時受用，修諸善品日有增益。」笈多曰：「大德若須，理合持奉。然我大衣極成破碎，今將此疊憑為作衣。」時鄔陀夷便作斯念：「我與刺者，十二眾尼若有刺衣皆來憑我，我復何容為他勞苦？若不刺者笈多見恨，我今宜可作法刺之，令如木釜一煮便壞，不復更來令我縫刺。」報笈多曰：「可留疊去。」時六眾苾芻來，見大疊問言：「大德！此是誰疊？」報言：「是所愛人物。」問言：「誰是所愛？」報：「是笈多。」「若如是者，我等共為。」即截其疊尋便刺了。時鄔陀夷持此大衣詣經行處，以五色線刺作自身共笈多尼相抱之像，便持大衣置房中架上。笈多既至，問：「衣成未？」報言：「衣始刺成，汝即來至。」遂便以衣置彼肩上，告曰：「乃至未染已來不得輒開，開便獲罪。」是時笈多持衣而去。彼同伴尼告言：「笈多可將衣來，我試為觀，不知尊者如何刺作？」笈多報曰：「汝可不聞聖者鄔陀夷作如是語：『乃至未染已來勿輒開衣，若開得罪。』」既至寺內諸尼報曰：「我試看衣，刺作何似？」報言：「聖者鄔陀夷作如是語：『乃至未染已來，不應輒開，若開得罪。』」時有得意苾芻尼強就肩上抽取大衣遂便開張。諸尼見已皆大譏笑作如是語：「聖者鄔陀夷久與笈多不能相見，今日始得交頸同居。」時喬答彌
【現代漢語翻譯】 現代漢語譯本： 『這樣就能時時受用，修行各種善行，每天都有所增益。』笈多（Gupta，人名）說：『大德如果需要，理應奉獻。但我這件大衣非常破舊，現在將這塊布料奉上，請您幫忙做一件衣服。』當時鄔陀夷（Udayin，人名）心想：『如果我和十二個比丘尼的衣服都需要縫補，都來找我，我怎麼能為他人勞苦呢？如果不縫補，笈多（Gupta）會怨恨我，我現在應該施法縫補它，讓它像木鍋一樣，一煮就壞，以後不再來讓我縫補。』於是告訴笈多（Gupta）說：『可以把布料留下。』當時六個比丘（Bhikkhu）來了，看見這塊大布料，問道：『大德！這是誰的布料？』回答說：『是所愛之人的東西。』問道：『誰是所愛之人？』回答說：『是笈多（Gupta）。』『如果是這樣，我們一起幫忙。』於是截開布料，很快就縫補好了。當時鄔陀夷（Udayin）拿著這件大衣到經行處，用五色線繡上自己和笈多尼（Guptani，比丘尼名）相擁抱的影象，然後把大衣放在房間里的架子上。笈多（Gupta）來了之後，問道：『衣服做好了嗎？』回答說：『衣服剛縫好，你就來了。』於是把衣服放在她的肩膀上，告訴她：『在染色之前，不得隨意打開，打開就會獲罪。』當時笈多（Gupta）拿著衣服離開了。她的同伴比丘尼告訴她：『笈多（Gupta），把衣服拿來，我試著看看，不知道尊者繡成什麼樣子？』笈多（Gupta）回答說：『你沒聽聖者鄔陀夷（Udayin）說嗎：『在染色之前，不要隨意打開衣服，如果打開就會獲罪。』』到了寺廟裡，眾比丘尼說：『我試試看衣服，繡成什麼樣子？』回答說：『聖者鄔陀夷（Udayin）這樣說：『在染色之前，不應該隨意打開，如果打開就會獲罪。』』當時有個得意的比丘尼強行從她肩膀上抽出大衣，打開一看。眾比丘尼看見后都大聲譏笑，說：『聖者鄔陀夷（Udayin）很久沒和笈多（Gupta）見面了，今天終於可以交頸同居了。』當時喬答彌（Gautami，人名）
【English Translation】 English version: 『Thus, one can benefit from it at all times, and the practice of various virtuous deeds will increase daily.』 Gupta (name of a person) said, 『Venerable sir, if you need it, it is proper to offer it. However, my robe is extremely worn out. Now I offer this piece of cloth, relying on you to make a robe.』 At that time, Udayin (name of a person) thought, 『If I have to mend the robes of myself and the twelve nuns, and they all come to me, how can I labor for others? If I don't mend it, Gupta (name of a person) will resent me. Now I should use a magical method to mend it, so that it will break as soon as it is boiled, like a wooden pot, and they will not come to me again to have it mended.』 He told Gupta (name of a person), 『You can leave the cloth.』 At that time, six Bhikkhus (monks) came and saw the large piece of cloth and asked, 『Venerable sir! Whose cloth is this?』 He replied, 『It belongs to a beloved person.』 They asked, 『Who is the beloved person?』 He replied, 『It is Gupta (name of a person).』 『If that is the case, we will help together.』 So they cut the cloth and quickly mended it. At that time, Udayin (name of a person) took this robe to the walking meditation area and embroidered an image of himself and Guptani (name of a Bhikkhuni, a nun) embracing each other with five-colored threads, and then placed the robe on a shelf in the room. When Gupta (name of a person) arrived, she asked, 『Is the robe finished?』 He replied, 『The robe has just been mended, and you have already arrived.』 Then he placed the robe on her shoulder and told her, 『Before it is dyed, you must not open it casually, or you will incur a sin.』 At that time, Gupta (name of a person) took the robe and left. Her companion Bhikkhuni told her, 『Gupta (name of a person), bring the robe here, I will try to see what the Venerable one has embroidered.』 Gupta (name of a person) replied, 『Have you not heard the Venerable Udayin (name of a person) say: 『Before it is dyed, do not open the robe casually, or you will incur a sin.』 When they arrived at the temple, the nuns said, 『Let me try to see the robe, what does it look like?』 She replied, 『The Venerable Udayin (name of a person) said: 『Before it is dyed, you should not open it casually, or you will incur a sin.』』 At that time, a proud Bhikkhuni forcibly pulled the robe from her shoulder and opened it. When the nuns saw it, they all laughed loudly and said, 『The Venerable Udayin (name of a person) has not seen Gupta (name of a person) for a long time, and today they can finally live together with their necks intertwined.』 At that time, Gautami (name of a person)
大世主報諸尼曰：「汝等頭上無發腋下毛長，有何歡情而更誼笑？」諸尼白言：「聖者！鄔陀夷作非法事，由斯見笑。」遂問其故，尼以事白。時大世主告諸尼曰：「彼常惡行虧損聖教，令法河岸日見崩隤。」諸苾芻尼以此因緣白諸苾芻，諸苾芻眾聞生嫌恥，具以白佛。佛告鄔陀夷：「汝實與非親尼作衣耶？」白言：「實爾。大德！」世尊集諸苾芻，種種呵責鄔陀夷已，乃至「制其學處，應如是說：
「若復苾芻與非親苾芻尼作衣者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
此中犯相其事云何？得罪輕重六句同前，無犯如上。
與苾芻尼同道行學處第二十六
佛在室羅伐城逝多林給孤獨園。時六眾苾芻難陀、鄔波難陀，作如是念共相告曰：「此諸黑缽用獼猴脂以涂其足，常游四方，將欲行時受他利養，行還之日復受供給，多人愛敬。我等猶若井蛙未曾遊歷，是故無緣得他利養。我今宜可告姊妹知。」于日初分著衣持缽，往十二眾苾芻尼處告言：「姊妹！汝等善住，我欲遊方隨處教化。」時彼諸尼聞皆啼泣。鄔陀夷問言：「姊妹！何故啼泣？」答曰：「大德行矣！給苑空虛。」報言：「姊妹！大師處世百千聖眾，汝等何故輒謂空虛？」答曰：「諸黑缽者聞我名時尚不歡喜，
【現代漢語翻譯】 現代漢語譯本：大世主（Mahasthamaprapta，大勢至菩薩）告訴眾比丘尼說：『你們頭上沒有頭髮，腋下長著毛髮，有什麼可高興的而這樣嬉笑？』眾比丘尼回答說：『聖者！鄔陀夷（Udayin，人名）做了不合規矩的事情，因此我們才嘲笑他。』於是大世主詢問緣由，比丘尼們將事情的經過說了出來。當時大世主告訴眾比丘尼說：『他經常做惡行，損害聖教，使得佛法之河的堤岸日漸崩塌。』眾比丘尼因此事告訴了眾比丘，眾比丘聽聞後感到羞恥，將事情的經過稟告了佛陀。佛陀告訴鄔陀夷：『你真的給非親屬的比丘尼做了衣服嗎？』鄔陀夷回答說：『確實如此，大德！』世尊召集眾比丘，種種呵斥鄔陀夷之後，乃至制定了學處（Śikṣāpada，戒條），應當這樣說： 『如果再有比丘給非親屬的比丘尼做衣服，犯波逸提迦（Pāyantika，一種罪名）。』 『如果再有比丘』，指的是鄔陀夷，其餘的含義如上所述。 這裡面觸犯戒相的情況是怎樣的？得罪的輕重，六句的解釋與之前相同，沒有觸犯的情況也與之前相同。 與比丘尼一同行走的學處，第二十六 佛陀在室羅伐城（Śrāvastī，古印度城市名）的逝多林（Jetavana，祇園）給孤獨園（Anāthapiṇḍika-ārāma，寺院名）。當時六群比丘難陀（Nanda，人名）、鄔波難陀（Upananda，人名），這樣想著互相說道：『那些黑缽（指托鉢僧）用獼猴的油脂塗抹他們的腳，經常遊歷四方，將要出行的時候接受別人的供養，回來的時候又接受供給，很多人愛戴敬重他們。我們就像井底之蛙一樣沒有遊歷過，所以沒有機會得到別人的供養。我現在應該告訴那些比丘尼姊妹們。』於是在早上穿好衣服，拿著缽，前往十二群比丘尼處告訴她們說：『姊妹們！你們好好住著，我們想要遊歷四方，隨處教化。』當時那些比丘尼聽了都哭泣起來。鄔陀夷問道：『姊妹們！為什麼哭泣？』回答說：『大德要走了！給孤獨園要空虛了。』鄔陀夷回答說：『姊妹們！大師在世，還有成百上千的聖眾，你們為什麼說要空虛了呢？』回答說：『那些黑缽聽到我們的名字尚且不歡喜，
【English Translation】 English version: The Great Lord of the World (Mahasthamaprapta, the Bodhisattva Mahasthamaprapta) said to the nuns: 'You have no hair on your heads and long hair under your armpits. What joy is there that you are laughing and joking like this?' The nuns replied, 'Holy One! Udayin (Udayin, a person's name) has done something improper, and that is why we are laughing at him.' Then the Great Lord of the World asked for the reason, and the nuns told the story. At that time, the Great Lord of the World told the nuns: 'He often does evil deeds, damaging the Holy Teaching, causing the banks of the river of Dharma to collapse day by day.' The nuns told the monks about this matter, and the monks felt ashamed when they heard about it, and reported the story to the Buddha. The Buddha said to Udayin: 'Did you really make clothes for nuns who are not relatives?' Udayin replied, 'Indeed, Great Virtue!' The World-Honored One gathered the monks and scolded Udayin in various ways, and even established a precept (Śikṣāpada, a monastic rule), which should be said as follows: 'If any monk makes clothes for a nun who is not a relative, he commits a Pāyantika (Pāyantika, an offense).' 'If any monk', refers to Udayin, and the rest of the meaning is as above. What are the circumstances of violating the precept here? The severity of the offense, the explanation of the six phrases is the same as before, and the circumstances of not violating the precept are also the same as before. The twenty-sixth precept on walking with nuns The Buddha was in the Jetavana (Jetavana, a monastery) of Śrāvastī (Śrāvastī, an ancient Indian city) in the Anāthapiṇḍika-ārāma (Anāthapiṇḍika-ārāma, a monastery). At that time, the group of six monks, Nanda (Nanda, a person's name) and Upananda (Upananda, a person's name), thought and said to each other: 'Those black bowls (referring to alms-begging monks) smear their feet with monkey oil, and often travel around. When they are about to travel, they receive offerings from others, and when they return, they receive supplies again. Many people love and respect them. We are like frogs in a well and have never traveled, so we have no chance to receive offerings from others. I should tell those nun sisters now.' So in the early morning, they put on their clothes, took their bowls, and went to the group of twelve nuns and told them: 'Sisters! Stay well, we want to travel around and teach everywhere.' At that time, those nuns all cried when they heard this. Udayin asked, 'Sisters! Why are you crying?' They replied, 'Great Virtue is leaving! The Jetavana Garden will be empty.' Udayin replied, 'Sisters! The Master is in the world, and there are hundreds of thousands of holy beings, why do you say it will be empty?' They replied, 'Those black bowls are not happy even when they hear our names,
豈容至彼許我安坐，賜以言談為宣妙法？」鄔波難陀曰：「若如是者可相隨去。」吐罹難陀尼曰：「苾芻與尼同一道行，是事合不？」鄔波難陀曰：「道理合去，誰復相遮？多辦路糧可相隨去。」時苾芻尼隨言辦訖，六眾苾芻著衣持缽入城乞食，既得食已往尼寺中。十二眾見白言：「聖者！可食小食。」六眾為受，所有路糧悉皆食盡，告諸尼曰：「姊妹！汝等造得路糧，應可將來觀其好不？」尼便報曰：「曏者小食並是路糧，今已食盡。」六眾曰：「若如是者何得長途共相支濟？更可多作，若少乏者當受饑苦。」彼更營辦俱投商旅。時有乞食苾芻亦欲隨去，諸人報曰：「斯等六人並皆惡行，若同去者被惱不疑。」乞食者曰：「我不從彼受業，亦不依止為師，彼以何緣而相惱亂？」不受勸言遂即同去。是時六眾既至界外，自相謂曰：「我等何能久事容範？宜各隨意作自威儀。」是時難陀與難陀苾芻尼、難陀弟子及尼弟子，乃至求寂及求寂女，同在一處隨路而行，其鄔波難陀等亦復如是。時有婆羅門居士等，見其合雜作如是語：「此是沙門婦、此是男、此是女、此是兒婦、此是孫子，與俗不殊，何有正法？」鄔波難陀聞而告曰：「儜惡婆羅門！假令我今腳蹋汝咽，多畜妻子，法與非法何干汝事？」時彼乞食苾芻聞已生念：
【現代漢語翻譯】 現代漢語譯本：『怎麼能到那邊允許我安坐，賜予我言談來宣講微妙的佛法呢？』鄔波難陀（Upananda，比丘名）說：『如果這樣，可以一起去。』吐罹難陀尼（Thullanandani，比丘尼名）說：『比丘和比丘尼一起同行，這件事合適嗎？』鄔波難陀說：『道理上可以一起去，誰又會阻止呢？多準備些路上的食物就可以一起去了。』當時，這位比丘尼聽從了他的話，準備完畢。六眾比丘（指行為不端的比丘）穿著袈裟，拿著缽進入城中乞食，得到食物后就去了比丘尼的寺廟。十二眾（指其他比丘）看見后稟告說：『聖者！可以吃些小食。』六眾接受了，把所有的路糧都吃光了，然後告訴眾比丘尼說：『姊妹們！你們做的路糧，應該可以拿來讓我們看看好不好？』比丘尼們回答說：『剛才的小食就是路糧，現在已經吃光了。』六眾說：『如果這樣，怎麼能在漫長的旅途中互相幫助呢？應該再多做一些，如果缺少的話，會遭受飢餓的痛苦。』她們又重新準備，一起加入商隊。當時，有個乞食的比丘也想一起去，其他人告訴他說：『這些人都是惡行之人，如果和他們一起去，肯定會被騷擾。』乞食的比丘說：『我不接受他們的教導，也不依靠他們為師，他們憑什麼來騷擾我呢？』不聽勸告，最終還是和他們一起去了。這時，六眾到達邊界之外，互相說道：『我們怎麼能長期保持容範呢？應該各自隨意地做自己的威儀。』當時，難陀（Nanda，比丘名）和難陀比丘尼（Nanda，比丘尼名）、難陀的弟子和比丘尼的弟子，乃至求寂（Sramanera，沙彌）和求寂女（Sramanerika，沙彌尼），都在一處，沿著道路行走，那鄔波難陀等人也是這樣。當時，有婆羅門（Brahmin，印度教祭司）居士等人，看見他們混雜在一起，就說：『這是沙門的妻子、這是男人、這是女人、這是兒媳、這是孫子，和世俗之人沒什麼區別，哪裡有什麼正法？』鄔波難陀聽了，就呵斥道：『你這可惡的婆羅門！即使我現在用腳踩著你的喉嚨，你多養妻子，這和佛法與非法有什麼關係？』當時，那個乞食的比丘聽了，心中想：
【English Translation】 English version: 'How can I go there and be allowed to sit in peace, and be granted the opportunity to speak and expound the wonderful Dharma?' Upananda (name of a Bhikkhu) said, 'If that is the case, we can go together.' Thullanandani (name of a Bhikkhuni) said, 'Is it appropriate for Bhikkhus and Bhikkhunis to travel together?' Upananda said, 'It is reasonable to go together, who would object? Prepare more provisions for the journey and we can go together.' At that time, the Bhikkhuni followed his words and made preparations. The group of six Bhikkhus (referring to Bhikkhus with misconduct) wearing robes and carrying bowls, entered the city to beg for food, and after obtaining food, they went to the Bhikkhuni's monastery. The group of twelve (referring to other Bhikkhus) saw them and reported, 'Venerable ones! You can eat some snacks.' The group of six accepted, and ate all the provisions for the journey, and then told the Bhikkhunis, 'Sisters! The provisions you have made for the journey, you should bring them out for us to see if they are good?' The Bhikkhunis replied, 'The snacks just now were the provisions for the journey, and they have already been eaten.' The group of six said, 'If that is the case, how can we support each other on the long journey? You should make more, if there is a shortage, we will suffer from hunger.' They prepared again and joined the merchant caravan. At that time, a Bhikkhu who begged for food also wanted to go with them, but others told him, 'These six people are all of evil conduct, if you go with them, you will undoubtedly be harassed.' The Bhikkhu who begged for food said, 'I do not receive teachings from them, nor do I rely on them as teachers, why would they harass me?' He did not heed the advice and eventually went with them. At this time, the group of six, having reached beyond the boundary, said to each other, 'How can we maintain our proper conduct for a long time? We should each act according to our own customs.' At that time, Nanda (name of a Bhikkhu) and Nanda Bhikkhuni (name of a Bhikkhuni), Nanda's disciples and the Bhikkhuni's disciples, even Sramaneras (novice monks) and Sramanerikas (novice nuns), were all in one place, walking along the road, and so were Upananda and the others. At that time, some Brahmin (Hindu priest) householders, seeing them mixed together, said, 'This is the Shramana's wife, this is a man, this is a woman, this is a daughter-in-law, this is a grandson, they are no different from ordinary people, where is there any true Dharma?' Upananda, hearing this, scolded, 'You vile Brahmin! Even if I were to step on your throat right now, and you have many wives, what does that have to do with Dharma and non-Dharma?' At that time, the Bhikkhu who begged for food heard this and thought:
「我寧身死，誰能共此惡行之人共為遊歷？」遂即旋返至逝多林。時諸苾芻見而問曰：「善來！行李安樂不？」答言：「具壽！寧有安樂？我共六眾同道而行，彼行惡事虧損佛法。」問曰：「彼作何事？」即便具答。少欲苾芻聞生嫌賤：「云何苾芻與尼同路人間遊行？」以此因緣具白世尊。世尊知已待六眾至，集眾問曰：「汝等六人實作如是不端嚴事耶？」答言：「實爾。」世尊種種呵責，乃至「制其學處，應如是說：若復苾芻與苾芻尼同一道行者，波逸底迦。」如是世尊為諸苾芻制學處已。
佛在給孤獨園。有眾多苾芻尼在王舍城，于王園寺三月安居。夏既終已，欲詣給園禮世尊足，出求商旅。于商人中見有苾芻，遂相謂曰：「姊妹！此有苾芻，不合同去，當更別求。」諸商旅中皆有苾芻，復相告曰：「我雖久覓皆有苾芻，不可同行。」但遙望商旅隨後而去。時苾芻尼在後行時趁伴不及，便被盜賊劫奪衣資，漸漸遊行至室羅伐，詣苾芻尼寺。尼既見已告言：「姊妹！行李安樂不？」答曰：「寧有安樂？在路遭賊劫我衣物。」諸尼報曰：「豈無商旅與同行耶？」答言：「有。」「若爾，何因遭賊？」答：「有苾芻不合同去，緣斯在後，遂遭賊劫。」諸尼曰：「九十六種諸外道類，皆悉慈愍不棄女人，唯佛世尊獨
【現代漢語翻譯】 現代漢語譯本： 『我寧願死去，誰能和這些行為惡劣的人一起旅行呢？』於是立刻轉身返回逝多林（Śītavana，寒林）。當時，一些比丘（bhikṣu，佛教出家男眾）看見他，問道：『歡迎回來！旅途平安嗎？』他回答說：『各位長老！哪裡有什麼平安？我和六眾（指六個比丘）一起走，他們做惡事，損害佛法。』比丘們問：『他們做了什麼事？』他便詳細地回答了。少欲的比丘聽了，心生厭惡：『怎麼能有比丘和比丘尼（bhikṣuṇī，佛教出家女眾）同路行走，做出人間醜事？』因此，他將此事詳細地稟告了世尊（Śākyamuni，釋迦牟尼佛）。世尊知道后，等待六眾到來，召集僧眾問道：『你們六人真的做了這樣不莊嚴的事情嗎？』他們回答說：『確實如此。』世尊種種呵責，乃至制定戒律，應該這樣說：『如果再有比丘和比丘尼同路行走，犯波逸提迦（pāyantika，一種罪名）。』就這樣，世尊為眾比丘制定了戒律。
佛陀住在給孤獨園（Anāthapiṇḍada-ārāma，又稱祇樹給孤獨園）。當時，有很多比丘尼在王舍城（Rājagṛha）的王園寺（Venuvana-vihāra，竹林精舍）進行三個月的安居（vassa，雨季安居）。安居結束后，她們想去給孤獨園拜見世尊，於是出去尋找商隊。在商人中，她們看到有比丘，就互相說道：『姐妹們！這裡有比丘，不能一起走，我們再另外找。』在各個商隊中都有比丘，她們又互相告知說：『我找了很久，都有比丘，不能同行。』只能遠遠地望著商隊，跟在後面走。當時，這些比丘尼因為走在後面，趕不上隊伍，就被盜賊搶走了衣物和財物，漸漸地到達室羅伐（Śrāvastī），來到比丘尼寺。寺里的比丘尼們看到她們，問道：『姐妹們！旅途平安嗎？』她們回答說：『哪裡有什麼平安？在路上被盜賊搶走了衣物。』比丘尼們問道：『難道沒有商隊和你們一起走嗎？』她們回答說：『有。』『如果這樣，為什麼會被盜賊搶劫呢？』她們回答說：『因為有比丘，我們不能一起走，因此落在後面，就被盜賊搶劫了。』比丘尼們說：『九十六種外道（tīrthika，指佛教以外的修行者），都慈悲憐憫，不拋棄女人，只有佛陀世尊獨自……』
【English Translation】 English version: 『I would rather die; who could travel with those who commit such evil deeds?』 Immediately, he turned back to Śītavana (Cold Forest). At that time, the bhikṣus (Buddhist monks) saw him and asked, 『Welcome back! Is your journey peaceful?』 He replied, 『Venerable ones! Where is there peace? I traveled with six individuals (referring to six bhikṣus), and they committed evil deeds, harming the Buddha's Dharma.』 The bhikṣus asked, 『What did they do?』 He then answered in detail. The bhikṣus with few desires, upon hearing this, felt disgusted: 『How can bhikṣus walk on the same road with bhikṣuṇīs (Buddhist nuns), committing such disgraceful acts?』 Therefore, he reported this matter in detail to the Śākyamuni (Buddha). Knowing this, the Buddha waited for the six individuals to arrive, gathered the Sangha (community) and asked, 『Did you six really do such an unseemly thing?』 They replied, 『Indeed, we did.』 The Buddha rebuked them in various ways, and even established a precept, saying: 『If any bhikṣu travels on the same road with a bhikṣuṇī, it is a pāyantika (an offense).』 Thus, the Buddha established a precept for the bhikṣus.
The Buddha was residing in Anāthapiṇḍada-ārāma (Jeta Grove). At that time, many bhikṣuṇīs were in Rājagṛha (Royal City), observing the three-month vassa (rain retreat) at Venuvana-vihāra (Bamboo Grove Monastery). After the retreat ended, they wanted to go to Anāthapiṇḍada-ārāma to pay homage to the Buddha, so they went out to seek a caravan. Among the merchants, they saw bhikṣus and said to each other, 『Sisters! There are bhikṣus here; we cannot go together. Let's look for another caravan.』 In every caravan, there were bhikṣus, and they told each other, 『I have been searching for a long time, but there are bhikṣus everywhere; we cannot travel together.』 They could only watch the caravan from afar and follow behind. At that time, because these bhikṣuṇīs were walking behind and could not keep up with the group, they were robbed of their clothes and belongings by thieves, and gradually reached Śrāvastī, arriving at the bhikṣuṇī monastery. The bhikṣuṇīs in the monastery saw them and asked, 『Sisters! Is your journey peaceful?』 They replied, 『Where is there peace? We were robbed of our clothes on the road.』 The bhikṣuṇīs asked, 『Didn't you travel with a caravan?』 They replied, 『Yes.』 『If so, why were you robbed?』 They replied, 『Because there were bhikṣus, we could not travel together, so we fell behind and were robbed.』 The bhikṣuṇīs said, 『The ninety-six kinds of heretics (tīrthika, non-Buddhist practitioners) all have compassion and do not abandon women, only the Buddha alone...』
棄我等，令無依怙，被賊劫奪。」諸苾芻尼聞已諸白苾芻，諸苾芻白佛。佛言：「除時因緣。」
復于異時有眾多苾芻，隨逐商旅人間遊行，飲食有闕，佛言：「應持路糧。」如佛所教持路糧者，諸苾芻不知遣誰持去？佛言：「應令男凈人或女凈人；此若無者，令求寂男求寂女；此若無者，苾芻苾芻尼應更互持去更互授食。」又有眾多苾芻人間遊行，有染患者，諸苾芻棄之而去，佛言：「不應棄去，應可輿行。」苾芻力少不能持去，佛言：「若有苾芻尼應共輿去。」苾芻近頭、尼在足處，便生染心，佛言：「苾芻近足、尼在頭邊。」行至村坊俱看病人，不行乞食遂闕飲食，佛言：「應留一人看守病者，余皆乞食。若苾芻尼病，亦應準此將去。」
爾時世尊告諸苾芻曰：「前是創製、此是隨開。」乃至「應如是說：
「若復苾芻與苾芻尼共商旅期行者，除余時，波逸底迦。余時者，謂有恐怖、畏難處，此是時。」
若復苾芻者，謂是六眾苾芻。
尼者，謂十二眾。
期者，謂同結伴。
行者，謂涉路而去。
除時因緣者，謂有難緣得同商旅，若無商旅不能得去。恐怖畏難乃至結罪，並如上說。
此中犯相其事云何？若苾芻共苾芻尼商旅同路行時，若越半半拘盧
【現代漢語翻譯】 現代漢語譯本：'拋棄我們，讓我們沒有依靠，被盜賊搶劫。'眾比丘尼聽后稟告眾比丘，眾比丘稟告佛陀。佛陀說：'除非有特殊情況。'
又在其他時候，有眾多比丘跟隨商隊在人間遊行乞食，食物有所短缺，佛陀說：'應該攜帶路上的乾糧。'按照佛陀的教導攜帶路糧時，眾比丘不知道該派誰去攜帶？佛陀說：'應該讓男凈人或女凈人去；如果這些人沒有，就讓沙彌男或沙彌女去；如果這些也沒有，比丘和比丘尼應該輪流攜帶，輪流分發食物。'又有眾多比丘在人間遊行乞食，有感染疾病的人，眾比丘拋棄他們離去，佛陀說：'不應該拋棄離去，應該用擔架抬著走。'比丘力氣小不能抬走，佛陀說：'如果有比丘尼，應該一起抬著走。'比丘靠近病人的頭部，比丘尼在腳部，於是生起染污之心，佛陀說：'比丘靠近腳部，比丘尼在頭部。'走到村莊里一起看護病人，沒有去乞食導致食物短缺，佛陀說：'應該留一個人看守病人，其餘的人都去乞食。如果是比丘尼生病，也應該按照這個方法抬走。'
這時，世尊告訴眾比丘說：'之前是最初的規定，這是隨後的開許。'乃至'應該這樣說：'
'如果又有比丘與比丘尼一起約定結伴同行，除非有特殊情況，犯波逸提迦罪（Pācittiya，一種輕罪）。特殊情況是指有恐怖、畏懼困難的地方，這就是特殊情況。'
'如果又有比丘'，指的是六群比丘。
'尼'，指的是十二群比丘尼。
'期'，指的是共同結伴。
'行'，指的是在路上行走。
'除非有特殊情況'，指的是有困難的情況才能與商隊同行，如果沒有商隊就無法前行。恐怖畏懼困難乃至結罪，都如上面所說。
此中犯戒的相狀是什麼樣的呢？如果比丘與比丘尼商隊同路行走時，如果超過半個拘盧舍（krośa，一種長度單位）...
【English Translation】 English version: 'They abandon us, leaving us without support, robbed by thieves.' Having heard this, the Bhikkhunis reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha said, 'Except for specific circumstances.'
At another time, many Bhikkhus were traveling among people following merchants, and their food was lacking. The Buddha said, 'They should carry provisions for the journey.' When those who followed the Buddha's teaching carried provisions, the Bhikkhus did not know whom to send to carry them. The Buddha said, 'They should have a male attendant or a female attendant; if these are not available, they should have a male novice or a female novice; if these are not available, the Bhikkhus and Bhikkhunis should take turns carrying and distributing the food.' Again, many Bhikkhus were traveling among people, and some became infected with illness. The Bhikkhus abandoned them and left. The Buddha said, 'They should not be abandoned and left; they should be carried on a stretcher.' The Bhikkhus were too weak to carry them. The Buddha said, 'If there are Bhikkhunis, they should carry them together.' The Bhikkhus were near the patient's head, and the Bhikkhunis were at the feet, and they developed impure thoughts. The Buddha said, 'The Bhikkhus should be near the feet, and the Bhikkhunis should be at the head.' They went to the village together to care for the patient, but they did not go begging for food, and they lacked food. The Buddha said, 'One person should stay to care for the patient, and the rest should go begging for food. If a Bhikkhuni is sick, she should also be carried away in this manner.'
At that time, the World Honored One said to the Bhikkhus, 'The previous was the initial rule, and this is the subsequent allowance.' And so on, 'It should be said thus:'
'If a Bhikkhu and a Bhikkhuni agree to travel together in a caravan, except for specific circumstances, it is an offense of Pācittiya (a minor offense). Specific circumstances refer to places where there is terror or fear of difficulty; this is a specific circumstance.'
'If again a Bhikkhu,' refers to the group of six Bhikkhus.
'Ni' refers to the group of twelve Bhikkhunis.
'Period' refers to traveling together.
'Traveling' refers to going on the road.
'Except for specific circumstances' refers to difficult situations where one can travel with a caravan; if there is no caravan, one cannot travel. Terror, fear of difficulty, and even incurring offenses are as described above.
What is the nature of the offense in this case? If a Bhikkhu and a Bhikkhuni travel together on the same road in a caravan, if they exceed half a krośa (a unit of distance)...
舍，皆得惡作；滿滿拘盧舍，皆得墮罪。或從村詣野、或從野詣村，里數結罪，咸皆準此。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
與苾芻尼同乘一船學處第二十七
佛在室羅伐城逝多林給孤獨園。時六眾苾芻難陀、鄔波難陀共相謂曰：「此諸黑缽用獼猴脂以涂其足。」如是等廣說如前。乃至告十二眾知，彼便啼泣，令辦路糧遂共同船男女交雜，諸人譏笑。諸苾芻聞以緣白佛，佛便呵責，乃至「制其學處，應如是說：
「若復苾芻與苾芻尼同乘一船者，波逸底迦。」如是世尊為諸苾芻制學處已。
在給園中去斯不遠有河，名曰難渡。於此河外有村，名曰白鴿。村有長者，造立大寺修營既畢，欲施與僧，便請二部僧尼就彼設供。時有一尼勤修善品，作如是念：「我於今日不行乞食，且當作業，待至臨中我當赴供。」既修禪誦見日欲中遂到河岸，見諸苾芻先在船上，是時船主報言：「聖者！宜可上船。」尼言：「賢首！我不合去，宜待后船。」船更回來，取人將去，復喚尼上。尼見苾芻，復云：「在後。」船到彼岸繫纜而去。時苾芻尼遂便叫喚船人：「船人！可來取我。」船人不肯，尼乃佇立河邊，見日過午即便歸寺，乃至食勢尚存能為習誦，饑虛既逼倚臥一邊。是時諸尼赴供回已
【現代漢語翻譯】 現代漢語譯本：如果僧人走完一俱盧舍（Krosa，長度單位），沒有必要的事情，卻因為懶惰而停止行走，就會犯下惡作罪；如果走完滿滿一俱盧舍，就會犯下墮罪。或者從村莊走到野外，或者從野外走到村莊，按照行走的里數來判罪，都按照這個標準執行。沒有犯戒的情況包括：最初犯戒的人，或者是因為癡呆、精神錯亂、被痛苦纏繞。
【English Translation】 English version: If a Bhiksu (monk) travels one Krosa (unit of length) and stops walking due to laziness without a necessary reason, he commits an offense of Dukkrta (evil deed); if he travels a full Krosa, he commits an offense of Patayantika (an offense requiring confession). Whether going from a village to the wilderness or from the wilderness to a village, the offense is determined by the number of leagues traveled, all according to this standard. There is no offense for: the first offender, or one who is mentally deficient, mentally disturbed, or overwhelmed by pain.
，問此尼曰：「聖者！食是他物，腹豈他耶？多食貪餮飽悶而臥。」報曰：「我不去食，何悶之有？」問曰：「何因不食？」具以其事告語諸尼。尼白苾芻，苾芻白佛。佛言：「除直渡。」世尊以此因緣告諸苾芻曰：「前是創製，此是隨開。為制學處應，如是說：
「若復苾芻與苾芻尼期乘一船，若沿波若溯流，除直渡，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
期乘一船者，謂共乘船過津濟處。
沿波者，謂下水。
溯流者，謂上水。
直渡者，謂正趣傍岸。
此中犯相其事云何？若苾芻共尼同乘船，計其遠近，得罪輕重同前道行。若篙棹折隨流而去，或復柂折或避灘磧，或柂師不用其語，此皆無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
獨與女人在屏處坐學處第二十八
佛在室羅伐城逝多林給孤獨園。時具壽鄔陀夷，于日初分著衣持缽入城乞食，次至故二笈多之舍。是時笈多遙見鄔陀夷來，即為敷座告言：「善來！聖者可於此坐。」即共笈多相對而坐。時鄔陀夷為其說法，憶昔同歡告笈多曰：「汝憶昔日于彼園中或天祠處，敷設如是臥具、然如是燈明、食如是飲食，作如是歡戲不？」答言：「我憶。」時有乞食苾芻亦至笈多舍，
【現代漢語翻譯】 現代漢語譯本： 比丘問這個比丘尼說：『聖者！吃的食物是別人的，肚子難道也是別人的嗎？吃太多貪婪的食物，飽脹煩悶就睡覺。』比丘尼回答說：『我沒有去吃，哪裡來的煩悶？』比丘問：『什麼原因不吃？』比丘尼詳細地把事情告訴了各位比丘尼。比丘尼稟告比丘，比丘稟告佛陀。佛陀說：『除了直接橫渡。』世尊因為這個因緣告訴各位比丘說：『之前是初次制定，這是隨情況而開許。爲了制定學處，應當這樣說：』 『如果比丘和比丘尼約定乘坐同一條船，無論是順流而下還是逆流而上，除了直接橫渡，都犯波逸提迦。』 『如果比丘』，指的是六眾比丘，其餘意義如上。 『約定乘坐同一條船』，指的是共同乘船渡過渡口。 『順流』，指的是順著水流向下。 『逆流』，指的是逆著水流向上。 『直接橫渡』，指的是直接向對岸行駛。 這裡面的犯相情況是怎樣的呢？如果比丘和比丘尼一同乘船，根據距離的遠近，判定的罪行輕重與之前的道路行走相同。如果船篙或船槳折斷，隨水漂流而去，或者船舵折斷，或者爲了躲避沙灘和淺灘，或者船伕不聽從指揮，這些情況都沒有犯戒。另外，沒有犯戒的情況包括：初犯者，或者癡狂、心亂、被痛苦煩惱所纏繞的人。 獨與女人在屏處坐學處第二十八 佛陀在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍika-ārāma）。當時，具壽鄔陀夷（Āyasmān Udayin）在清晨穿好衣服，拿著缽進入城中乞食，然後來到了以前的二笈多（Gupta）的住所。當時，笈多遠遠地看見鄔陀夷來了，就為他鋪設座位，告訴他說：『歡迎！聖者可以在這裡坐。』於是就和笈多相對而坐。當時，鄔陀夷為笈多說法，回憶起以前一同歡樂的情景，告訴笈多說：『你還記得以前在那園林中或者天神廟的地方，鋪設這樣的臥具、點燃這樣的燈、吃這樣的飲食、做這樣的歡快遊戲嗎？』笈多回答說：『我記得。』當時，有一個乞食的比丘也來到了笈多的住所。
【English Translation】 English version: The Bhikṣu asked the Bhikṣuṇī, 'Venerable one! The food eaten is another's, but is the stomach also another's? Eating too much greedy food, one becomes full, bored, and sleeps.' The Bhikṣuṇī replied, 'I did not eat, so how can I be bored?' The Bhikṣu asked, 'What is the reason for not eating?' The Bhikṣuṇī explained the matter in detail to the other Bhikṣuṇīs. The Bhikṣuṇīs reported to the Bhikṣu, and the Bhikṣu reported to the Buddha. The Buddha said, 'Except for crossing directly.' The World-Honored One, because of this cause, told the Bhikṣus, 'The previous one was the initial enactment, this is a subsequent allowance. To establish the training rule, it should be said thus:' 'If a Bhikṣu and a Bhikṣuṇī agree to ride in the same boat, whether going downstream or upstream, except for crossing directly, it is a Pāyantika (an offense entailing expiation).' 'If a Bhikṣu,' refers to the six kinds of Bhikṣus, the remaining meaning is as above. 'Agree to ride in the same boat,' refers to jointly riding a boat to cross a ferry. 'Downstream,' refers to going down with the water current. 'Upstream,' refers to going up against the water current. 'Crossing directly,' refers to going directly to the opposite shore. What are the circumstances of offenses in this case? If a Bhikṣu and a Bhikṣuṇī ride in the same boat, the severity of the offense is determined by the distance, similar to the previous rule about traveling on the road. If the punting pole or oar breaks and drifts away with the current, or if the rudder breaks, or to avoid sandbanks and shoals, or if the boatman does not listen to instructions, these are all without offense. Also, there is no offense for: the first offender, or one who is insane, mentally disturbed, or afflicted by pain and suffering. The Twenty-eighth Training Rule: Sitting Alone with a Woman in a Secluded Place The Buddha was in Śrāvastī (室羅伐城) at the Jetavana (逝多林) in Anāthapiṇḍika-ārāma (給孤獨園). At that time, the Venerable Udayin (鄔陀夷), in the early morning, put on his robes, took his bowl, and entered the city to beg for food, and then arrived at the former residence of Gupta (笈多). At that time, Gupta saw Udayin coming from afar, and immediately prepared a seat for him, saying, 'Welcome! Venerable one, please sit here.' So he sat facing Gupta. At that time, Udayin spoke Dharma to Gupta, recalling their past joyful times, and said to Gupta, 'Do you remember in that garden or at the shrine of the gods, we spread out such bedding, lit such lamps, ate such food, and engaged in such joyful games?' Gupta replied, 'I remember.' At that time, a Bhikṣu begging for food also arrived at Gupta's residence.
笈多見已作如是念：「我今若起與食恐絕言談。」即便撝手令去。時鄔陀夷見其撝手，告言：「笈多！汝對我前情無羞恥，便與外人手相撝遣。」報言：「聖者！我實不與外人漫相撝遣，然有乞食苾芻欲來求食，我作是念：『若起與食恐絕言談。』遂以手撝，更無別意。」鄔陀夷曰：「豈我為汝說四聖諦法而畏絕耶？然我于昔時常自舉手，從他乞丐得斯產業，舍而出家。汝今不能助成福事惠施乞人。」於時笈多即便重喚乞者，以上妙飯食授與滿缽。時乞食者得食便去，其鄔陀夷於此飯食訖歸逝多林。彼乞食者便作是念：「我今宜往大德鄔陀夷所助其歡喜。」往彼告言：「大德當生慶喜，我於今日受仁妙供。」鄔陀夷曰：「汝初入舍見作何事？」答曰：「見以手遮。」問曰：「後作何事？」答曰：「彼出好食持以相施。」報曰：「當爾之時我在舍內，令施汝食。」問曰：「大德當時共女人一處坐耶？」答言：「爾。」曰：「此事合不？」答：「從合不合我已作訖，何干汝事？若汝不能共容忍者，當告苾芻制其學處。」答曰：「我豈相舍！」即以此事白諸苾芻。少欲者聞各生嫌恥：「云何苾芻與女人屏處獨坐？」時諸苾芻以此因緣具白世尊，世尊乃至問鄔陀夷，廣說如前，「制其學處，應如是說：若復苾芻獨與一女人屏處
【現代漢語翻譯】 現代漢語譯本 笈多（Gupta，人名）見他已經這樣想：『我現在如果起身給他食物，恐怕會中斷談話。』就揮手示意讓他離開。當時鄔陀夷（Udayin，人名）看見他揮手，就說：『笈多！你對我以前的情誼毫無羞恥之心，竟然對外人揮手驅趕。』笈多回答說：『聖者！我實在不是隨便對外人揮手驅趕，而是有個乞食的比丘（bhiksu，佛教出家男眾）想要來乞討食物，我心想：『如果起身給他食物，恐怕會中斷談話。』所以才用手示意，沒有別的意思。』鄔陀夷說：『難道我為你宣說四聖諦（Four Noble Truths）的佛法，你會害怕中斷嗎？想當年我常常自己舉手，向他人乞討才得到這些產業，然後捨棄出家。你現在卻不能幫助成就福德之事，惠施給乞討的人。』當時笈多立刻重新叫回乞討者，用上好的飯食裝滿缽給他。乞討者得到食物后就離開了，鄔陀夷吃完這些飯食后回到逝多林（Jetavana，祇樹給孤獨園）。那位乞討者心想：『我現在應該去大德鄔陀夷那裡，幫助他感到歡喜。』於是前往告訴他說：『大德應該感到慶幸歡喜，我今天受到了您的美好供養。』鄔陀夷說：『你剛進屋子時，看見我在做什麼事？』回答說：『看見你用手遮擋。』鄔陀夷問：『後來又做了什麼事？』回答說：『他拿出好的食物施捨給我。』鄔陀夷說：『當時我在屋子裡，讓他施捨食物給你。』乞討者問：『大德當時和女人一起坐著嗎？』鄔陀夷回答說：『是的。』乞討者問：『這件事合乎規矩嗎？』鄔陀夷回答說：『合乎不合乎規矩我已經做完了，與你何干？如果你不能容忍，就去告訴比丘們，制定戒律來約束。』乞討者回答說：『我怎麼會捨棄呢！』於是將這件事告訴了各位比丘。少欲知足的比丘們聽了，各自感到羞恥：『怎麼會有比丘和女人在隱蔽的地方單獨坐著？』當時各位比丘將這件事的因緣詳細地稟告了世尊（Buddha，佛陀），世尊甚至親自詢問鄔陀夷，詳細情況如前所述，『制定戒律，應該這樣說：如果又有比丘單獨與一個女人在隱蔽的地方……』
【English Translation】 English version Gupta (Gupta, a name) saw that he had already thought like this: 'If I get up to give him food now, I'm afraid it will interrupt the conversation.' So he waved his hand to signal him to leave. At that time, Udayin (Udayin, a name) saw him waving his hand and said, 'Gupta! You have no shame for your previous affection for me, and you actually wave your hand to drive away outsiders.' Gupta replied, 'Venerable! I really don't wave my hand to drive away outsiders casually, but there is a begging bhiksu (bhiksu, a Buddhist monk) who wants to beg for food. I thought to myself: 'If I get up to give him food, I'm afraid it will interrupt the conversation.' So I gestured with my hand, with no other intention.' Udayin said, 'Are you afraid of interrupting me when I explain the Four Noble Truths to you? Back then, I often raised my hand myself and begged from others to get these properties, and then gave them up to become a monk. Now you can't help to accomplish meritorious deeds and give alms to beggars.' At that time, Gupta immediately called the beggar back and filled his bowl with the best food. After the beggar got the food, he left. After Udayin finished eating the food, he returned to Jetavana (Jetavana, the Garden of Jeta). That beggar thought to himself: 'I should go to the virtuous Udayin now to help him feel happy.' So he went and told him: 'Venerable, you should feel happy and rejoice, I have received your wonderful offering today.' Udayin said, 'When you first entered the house, what did you see me doing?' He replied, 'I saw you blocking with your hand.' Udayin asked, 'What did you do later?' He replied, 'He took out good food and gave it to me.' Udayin said, 'I was in the house at that time, and I asked him to give you food.' The beggar asked, 'Venerable, were you sitting with a woman at that time?' Udayin replied, 'Yes.' The beggar asked, 'Is this matter in accordance with the rules?' Udayin replied, 'Whether it is in accordance with the rules or not, I have already done it, what does it have to do with you? If you cannot tolerate it, go and tell the bhiksus to make precepts to restrain it.' The beggar replied, 'How can I abandon it!' So he told the bhiksus about this matter. The bhiksus who were content with little and knew enough felt ashamed: 'How can a bhiksu sit alone with a woman in a secluded place?' At that time, the bhiksus reported the cause and condition of this matter in detail to the Buddha (Buddha, the enlightened one), and the Buddha even personally questioned Udayin, the details are as described above, 'Make precepts, it should be said like this: If there is another bhiksu alone with a woman in a secluded place...'
坐者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
女人者，謂堪行淫女。
獨者，謂無第三人。
屏處有三：謂墻、柵及幔。
坐者，謂一尋內縱身而坐，結罪同前。
此中犯相其事云何？若苾芻獨與女人在屏處縱身而坐，無第三人，得波逸底迦。若在門屋下或在房門前，或令女人獨於此處摩煮諸藥，大開其門，來往諸人皆得見者，無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
與苾芻尼屏處坐學處第二十九
佛在室羅伐城逝多林給孤獨園。是時笈多既出家已，次當授事。時諸尼眾，于日初分著衣持缽皆行乞食，唯有笈多獨在寺住。時鄔陀夷入城乞食，至苾芻尼寺。是時笈多躬為灑掃，于寺門前遙見鄔陀夷來，告言：「善來聖者！」即便放彗，前禮其足在一面立。時鄔陀夷便為說法，說法既久憶昔同歡，告笈多曰：「汝憶往日于彼園中，廣說如前。」乃至答言：「我憶。」時有老病苾芻尼在門屋下坐，作如是念：「此之二人乃至母嫁時事亦共評論。」時既延久，笈多報曰：「聖者！應去。諸苾芻尼欲來入寺，見不掃除恐生嫌恨，我當掃灑。」鄔陀夷遂去。笈多掃灑，諸尼見問：「掃地何少？」答曰：「自汝去後我立不坐。」老尼聞已報曰：
【現代漢語翻譯】 現代漢語譯本：
『坐』，犯波逸底迦罪（Pācittiya，一種較輕的戒律罪名）。 如果再有比丘（Bhikkhu，佛教僧侶），這裡指的是鄔陀夷（Udayin），其餘解釋如上。 『女人』，指可以行**的女子。 『獨』，指沒有第三個人在場。 『屏處』有三種：指墻壁、柵欄和帷幔。 『坐』，指在一尋（古代長度單位）之內，縱身而坐，定罪方式與之前相同。 此中犯戒的情況是怎樣的呢？如果比丘單獨與女人在隱蔽的地方縱身而坐，沒有第三者在場，就犯波逸底迦罪。如果在門屋下或在房門前，或者讓女人獨自在那裡研磨藥物，大開著門，來來往往的人都能看見，就不算犯戒。此外，沒有犯戒的情況包括：初犯者，或者癡呆、精神錯亂、被痛苦煩惱所困擾的人。 與比丘尼（Bhikkhuni，佛教女尼）在屏處坐的學處，第二十九條。 佛陀（Buddha）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana Anāthapindika-ārāma）時。當時笈多（Gupta）出家后，輪到她負責事務。當時，眾比丘尼在早上穿好衣服，拿著缽去乞食，只有笈多獨自留在寺院裡。當時，鄔陀夷進城乞食，來到了比丘尼寺。當時，笈多親自灑掃，在寺門前遠遠地看見鄔陀夷來了，就告訴他說：『聖者，歡迎！』隨即放下掃帚，上前禮拜他的腳，站在一邊。當時，鄔陀夷就為她說法，說法很久之後，回憶起以前一同歡樂的情景，告訴笈多說：『你還記得以前在那花園裡……』（內容如前所述）。乃至笈多回答說：『我記得。』當時，有一位年老生病的比丘尼在門屋下坐著，心裡想：『這兩個人甚至連母親出嫁時的事情都一起評論。』時間過了很久，笈多告訴鄔陀夷說：『聖者，您應該走了。眾比丘尼快要回到寺院了，看見沒有打掃乾淨，恐怕會心生嫌恨，我應該去打掃了。』鄔陀夷於是離開了。笈多打掃完畢，眾比丘尼看見后問：『你掃地怎麼這麼慢？』笈多回答說：『自從你們離開后，我一直站著沒有坐下。』老比丘尼聽了之後說：
【English Translation】 English version:
'Sitting', incurs a Pācittiya (a minor offense in Buddhist monastic rules). If again a Bhikkhu (Buddhist monk), referring to Udayin, the remaining meaning is as above. 'Woman', refers to a woman capable of engaging in **. 'Alone', means without a third person present. 'Secluded place' has three types: namely, a wall, a fence, and a curtain. 'Sitting', means sitting within one 'span' (an ancient unit of length), fully sitting down, the determination of the offense is the same as before. What is the nature of the offense in this case? If a Bhikkhu sits alone with a woman in a secluded place, without a third person present, he commits a Pācittiya. If it is under the eaves of a house or in front of a door, or if he allows a woman to grind medicines alone in such a place, with the door wide open so that people coming and going can see, there is no offense. Furthermore, there is no offense for the first-time offender, or for one who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering. The twenty-ninth training rule: Sitting in a secluded place with a Bhikkhuni (Buddhist nun). The Buddha was at Śrāvastī in the Jetavana Anāthapindika-ārāma. At that time, Gupta, having been ordained, was next in line to be assigned duties. At that time, the Bhikkhunis, having dressed and taken their bowls in the early morning, all went to beg for food, except for Gupta, who remained alone in the monastery. At that time, Udayin entered the city to beg for food and came to the Bhikkhuni monastery. At that time, Gupta was personally sweeping and, seeing Udayin coming from afar in front of the monastery gate, said, 'Welcome, Venerable One!' Immediately, she put down the broom, went forward to bow at his feet, and stood to one side. At that time, Udayin then taught her the Dharma, and after teaching for a long time, recalling their past joys, he said to Gupta, 'Do you remember the days of old in that garden...' (as described before). And Gupta replied, 'I remember.' At that time, an old and sick Bhikkhuni was sitting under the eaves of the house, thinking, 'These two are even discussing matters from when their mothers were married.' After a long time had passed, Gupta said, 'Venerable One! You should leave. The Bhikkhunis are about to return to the monastery, and if they see that it is not swept, they may become resentful. I should sweep.' Udayin then left. After Gupta had swept, the Bhikkhunis saw her and asked, 'Why were you so slow in sweeping?' Gupta replied, 'Since you left, I have been standing and have not sat down.' The old Bhikkhuni, having heard this, said:
「仁等去後笈多不坐，其事實爾。然大德鄔陀夷來至於此，立共笈多恣意言話，乃至母嫁亦並評章。」諸苾芻尼問笈多曰：「實作如是不端嚴事耶？」答言：「實爾。」諸尼聞已咸生嫌恥：「云何苾芻與苾芻尼獨在屏處立？」以此因緣白諸苾芻，諸苾芻白佛。佛以此緣集苾芻眾，問答呵責廣說如前，乃至「為制學處，應如是說：若復苾芻獨與一苾芻尼屏處坐者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
釋獨等義廣說如前。
此中犯相立臥皆犯，余如前說。
知苾芻尼讚歎得食學處第三十
佛在室羅伐城逝多林給孤獨園。爾時具壽大迦攝波在城東園鹿子母舍，時迦攝波于晡后時從靜慮起，往世尊所禮佛足已退坐一面。爾時佛告迦攝波曰：「汝今年衰朽老，所著布糞掃衣極成重滯，此應棄捨。當隨我教依眾而住，受別請食及施主衣，應以刀截並染壞色而守持之。」時迦攝波奉教歡喜禮佛而去。於此城中有一長者，于長夜中作如是念：「善哉！大迦攝波合受人天恭敬供養，我當何時於己舍中得設微供延請來食？」長者聞佛令迦攝波依眾而住並受別請，往詣其所禮足已在一面坐。時迦攝波為彼長者說微妙法示教利喜，長者便念：「我若獨請大德詣舍食者，或容不肯受，我今宜可通
【現代漢語翻譯】 現代漢語譯本： 『仁等離開后，笈多沒有否認，事情確實如此。』然而，大德鄔陀夷來到這裡，站著和笈多隨意交談，甚至連母親改嫁的事情都評論了一番。」眾比丘尼問笈多說：「真的做了這樣不莊嚴的事情嗎？」笈多回答說：「確實如此。」眾比丘尼聽了之後都感到羞恥和厭惡：「為什麼比丘和比丘尼單獨在隱蔽的地方站著？」因此，她們將此事稟告給眾比丘，眾比丘又稟告給佛陀。佛陀因為這件事召集了比丘僧眾，像之前一樣問話、責備，廣泛地說明情況，乃至說：「爲了制定學處（戒律），應當這樣說：如果任何比丘單獨與一個比丘尼在隱蔽的地方坐著，犯波逸提迦（一種罪名）。」
『若復苾芻者』，指的是鄔陀夷（Udaiyi），其餘含義如上所述。
解釋『獨』等含義，如前所述。
此中，站立和躺臥都犯戒，其餘如前所述。
知比丘尼讚歎得食學處第三十
佛陀在室羅伐悉底（Śrāvastī）城的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時，具壽大迦葉波（Mahākāśyapa）在城東園的鹿子母舍（Migāramātupāsāda）。這時，迦葉波在下午從禪定中起身，前往世尊處，禮拜佛足後退坐在一旁。這時，佛陀告訴迦葉波說：「你今年衰老，所穿的糞掃衣（pāṃśukūla）非常沉重，應該捨棄。應當聽從我的教導，依靠僧眾而住，接受特別的邀請供養和施主的衣服，應該用刀割破並染壞顏色來守護它。」當時，迦葉波接受教導，歡喜地禮拜佛陀離去。在這座城中，有一位長者（householder），在漫長的夜晚中這樣想：『太好了！大迦葉波應該接受人天恭敬供養，我什麼時候才能在自己的家中設定微薄的供養，邀請他來吃飯呢？』長者聽說佛陀讓迦葉波依靠僧眾而住，並接受特別的邀請供養，就前往迦葉波處，禮拜他的腳後坐在一旁。當時，迦葉波為那位長者說了微妙的佛法，開示教導，使他歡喜，長者便想：『如果我單獨邀請大德到我家吃飯，或許他不會接受，我應該通
【English Translation】 English version: 'After Ren and others left, Gupta did not deny it; that was indeed the case.' However, the venerable Udaiyi came here and stood talking casually with Gupta, even commenting on the matter of her mother's remarriage.」 The Bhikṣuṇīs (nuns) asked Gupta, 「Did you really do such an unseemly thing?」 Gupta replied, 「Indeed, I did.」 Upon hearing this, the Bhikṣuṇīs felt ashamed and disgusted: 「How can a Bhikṣu (monk) and a Bhikṣuṇī stand alone in a secluded place?」 Therefore, they reported this matter to the Bhikṣus, who in turn reported it to the Buddha. Because of this incident, the Buddha gathered the assembly of Bhikṣus, questioned and rebuked them as before, explaining the situation extensively, and even said: 「To establish a Śikṣāpada (precept), it should be said thus: If any Bhikṣu sits alone with a Bhikṣuṇī in a secluded place, it is a Pāyantika (an offense).'
'If any Bhikṣu,' refers to Udaiyi (Udaiyi), the rest of the meaning is as explained above.
The explanation of 'alone' etc., is as explained before.
Here, both standing and lying down are offenses, the rest is as explained before.
Knowing the Thirtieth Śikṣāpada on Praising a Bhikṣuṇī to Obtain Food
The Buddha was in Śrāvastī (Śrāvastī), at the Jetavana (Jetavana) in Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma). At that time, the venerable Mahākāśyapa (Mahākāśyapa) was in the Migāramātupāsāda (Migāramātupāsāda) in the eastern garden of the city. Then, Kāśyapa arose from meditation in the afternoon and went to the World Honored One, bowed at the Buddha's feet, and sat down to one side. At that time, the Buddha said to Kāśyapa, 「You are old and frail this year, and the rag robes (pāṃśukūla) you wear are very heavy and cumbersome; you should discard them. You should follow my teachings, dwell relying on the Sangha (community), accept special invitations and robes from donors, and should cut them with a knife and dye them a spoiled color to keep them.」 At that time, Kāśyapa accepted the teachings, joyfully bowed to the Buddha, and departed. In this city, there was a householder (householder) who thought thus during the long night: 'Excellent! Mahākāśyapa should receive the respectful offerings of humans and devas (gods). When will I be able to set up a meager offering in my own house and invite him to eat?' The householder heard that the Buddha had instructed Kāśyapa to dwell relying on the Sangha and accept special invitations, so he went to Kāśyapa, bowed at his feet, and sat down to one side. At that time, Kāśyapa spoke the subtle Dharma (teachings) to that householder, instructing and guiding him, making him joyful. The householder then thought: 'If I invite the venerable one to my house alone, perhaps he will not accept. I should
請四人。」長者即從座起偏袒右肩合掌禮敬白言：「聖者！唯愿大德並已四人，明日就家受我微供。」是時尊者默然受請。時彼長者見受請已禮足而去，既至舍已告其妻曰：「賢首！我于長夜作如是念：『善哉！大迦攝波合受人天恭敬供養，我當何時于已舍中得設微供延請來食？』我于曏者延請大德通已四人，明來我舍為受供養。彼已慈悲許受我請，賢首宜可多辦清凈上妙飲食。」其妻聞已尋皆備辦，應合冷食今日修營，堪熱食者明朝當作。
時彼長者至明日清旦便作是念：「我今若於三層舍下敷設坐席，乞食諸人共相諠鬧。若在第三層上，烏鳥亂飛恐污飲食，宜於中層敷其座褥。」
既敷設已即令使者往白尊者迦攝波：「大德！飲食已辦，幸愿知時。」如佛所說：「若為先首受他請者應在前赴。」時大迦攝波于日初分通己四人往長者舍，既至彼已便升中閣就坐而坐。是時長者禮尊者迦攝波足已在一面坐，時大迦攝波為其說法示教利喜。時吐罹難陀苾芻尼亦來乞食前入長者舍，告其婦曰：「妙相無病長壽，當施好食。」長者婦見報言：「聖者！今日稍忙無暇相與。」問言：「何為？」答曰：「尊者大迦攝波一切人天皆恭敬供養，今我舍內聊設疏供，請彼四人來此受食，時將欲至，仁可且去。」尼便報曰：
【現代漢語翻譯】 現代漢語譯本 『請四位。』長者立刻從座位上起身，袒露右肩，合掌恭敬地說道：『聖者！唯愿大德連同四位，明日到我家接受我的微薄供養。』當時，尊者默然接受了邀請。這時，長者見尊者接受了邀請，便禮拜尊者的雙足離去，回到家中后告訴他的妻子說：『賢首！我長久以來一直這樣想：『太好了！大迦攝波（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）合該受到人天恭敬供養，我什麼時候才能在自己的家中設下微薄的供養，邀請他來吃飯呢？』我剛才已經邀請了大德連同四位，明天來我家接受供養。他已經慈悲地答應了我的邀請，賢首應該多準備清凈上妙的飲食。』他的妻子聽后，立刻準備妥當，應該冷食的今天就準備好，適合熱食的明天早上再做。
第二天清晨，長者便這樣想：『如果我在三層樓下的廳堂里鋪設座位，乞食的人們會互相喧鬧。如果在第三層樓上，烏鴉鳥雀會亂飛，恐怕會弄髒飲食，應該在中層鋪設座位。』
鋪設完畢后，他立刻派使者去告訴尊者迦攝波（Kāśyapa）說：『大德！飲食已經準備好了，希望您知道時間。』正如佛陀所說：『如果作為先被邀請的人，應該提前前往。』當時，大迦攝波在日出時分，帶著四位同伴前往長者的家中，到達后便登上中層樓閣就座。這時，長者禮拜尊者迦攝波的雙足后，在一旁坐下，大迦攝波為他說法，開示教導，使他歡喜。當時，吐罹難陀（Thullananda）比丘尼也來乞食，走到長者的家門前，告訴他的妻子說：『妙相無病長壽，應該施捨好的食物。』長者的妻子見到她后回答說：『聖者！今天稍微有些忙，沒有時間招待你。』比丘尼問道：『為什麼？』答道：『尊者大迦攝波是所有人和天都恭敬供養的對象，現在我家中略設簡單的供養，邀請他和他的四位同伴來這裡吃飯，時間快到了，您可以先離開了。』比丘尼便說道：
【English Translation】 English version 'Please, four people.' The elder immediately rose from his seat, bared his right shoulder, and reverently said with palms joined: 'Venerable one! I only wish that the Greatly Virtuous One, along with four others, would come to my home tomorrow to receive my humble offering.' At that time, the Venerable One silently accepted the invitation. Seeing that he had accepted, the elder bowed at his feet and departed. Upon returning home, he told his wife: 'Worthy Consort! For a long time, I have been thinking: 'Excellent! Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) is worthy of the reverence and offerings of humans and gods. When will I be able to set up a humble offering in my own home and invite him to eat?' I have just invited the Greatly Virtuous One, along with four others, to come to our home tomorrow to receive offerings. He has compassionately accepted my invitation. Worthy Consort, you should prepare abundant, pure, and excellent food.' Upon hearing this, his wife immediately made preparations. Those foods that should be cold were prepared today, and those that should be hot will be made tomorrow morning.
The next morning, the elder thought: 'If I set up seats in the hall on the lower level of the three-story house, the beggars will be noisy and disruptive. If it is on the third floor, birds will fly around and may contaminate the food. It is best to set up the seats on the middle floor.'
After setting up the seats, he immediately sent a messenger to inform the Venerable Kāśyapa: 'Greatly Virtuous One! The food is ready, I hope you know the time.' As the Buddha said: 'If you are the first to be invited, you should go early.' At that time, Mahākāśyapa, at the beginning of the day, went to the elder's house with his four companions. Upon arriving, they ascended to the middle floor and took their seats. Then, the elder bowed at the feet of the Venerable Kāśyapa and sat to one side. Mahākāśyapa then preached the Dharma to him, instructing and guiding him, bringing him joy. At that time, the Bhikshuni Thullananda (name of a Bhikkhuni) also came to beg for food and entered the elder's house, saying to his wife: 'Beautiful appearance, without illness, long life, you should give good food.' The elder's wife saw her and replied: 'Venerable One! Today I am a little busy and do not have time to attend to you.' The Bhikshuni asked: 'Why?' The wife replied: 'The Venerable Mahākāśyapa is revered and offered to by all humans and gods. Now, my house is setting up a simple offering, inviting him and his four companions to come here to eat. The time is approaching, you may leave for now.' The Bhikshuni then said:
「彼是外道出家至愚至鈍，多有諸餘釋迦上族出家具戒，為大法師三藏俱明詞辯無礙，何不供養乃施餘人？」時大迦攝波聞此語聲作如是念：「勿令此尼廣為惡業。」故作謦欬，金聲雅亮響遍宅中。尼聞妙音知是迦攝波，作如是語：「彼大龍像已至宅中。」長者聞已遂作是念：「前云：『外道出家至愚至鈍。』后更說云：『是大龍象。』」便起怒心從閣而下。彼下閣時急行震響，尼聞行聲便作是念：「聽此行步響異尋常，必當於我作無利事，宜可急出勿令見我。」即抬裙急步疾出其舍，長者告曰：「禿沙門尼！何故逃走？更不得來入我宅內。」尼遙報曰：「汝家如廁、如獄、停旃荼羅，我蒙國王同宮內人無有障礙。汝若觸著我者，當截汝雙腕。」長者告曰：「禿沙門尼！諸耆宿尼蒙王恩澤，非汝貪恚無識之人，且放汝去。」長者自持種種上妙飲食竭誠供養，飯食既訖收缽澡手嚼齒木已，長者及妻卑席而坐，聽說妙法。時大迦攝波為說法要示教利喜，從座而去。
至住處已往詣佛所，禮佛足已卻坐一面，白佛言：「世尊！我蒙佛教令依眾住受別請食，由斯乃是外道出家至愚至鈍，復是佛弟子中為大龍象。我於今日得斯譭譽。大德！我于長夜自居闌若、贊住闌若，自常乞食、贊常乞食，自居樹下、著糞掃衣，贊居樹
【現代漢語翻譯】 現代漢語譯本： 『那些外道出家的人非常愚蠢遲鈍，而有很多釋迦族出身的出家人，他們持守戒律，精通佛法，明瞭三藏，辯才無礙，為什麼不去供養他們，反而佈施給其他人呢？』當時，摩訶迦葉（Mahākāśyapa，佛教十大弟子之一，以頭陀苦行著稱）聽到這些話，心想：『不要讓這個比丘尼造下更多的惡業。』於是咳嗽了一聲，那金石般的聲音清亮悅耳，響徹整個宅院。比丘尼聽到這美妙的聲音，知道是迦葉來了，便說：『那位大龍像已經來到宅中了。』長者聽了，心想：『之前還說『外道出家的人非常愚蠢遲鈍』，之後又說『是大龍象』。』便怒火中燒，從樓閣上下來。他下樓時腳步急促，發出震響，比丘尼聽到腳步聲，心想：『聽這腳步聲不同尋常，必定要對我做不利的事情，應該趕快離開，不要讓他看見我。』於是提起裙子，快步跑出了那家宅。長者喊道：『你這禿頭的沙門尼（Śrāmaṇerī，佛教術語，指出家修行的女子）！為什麼要逃走？以後不許再進入我的宅內。』比丘尼遠遠地回答說：『你家如同廁所、如同監獄、如同旃荼羅（Caṇḍāla，古印度社會最下等的種姓）居住的地方，我蒙受國王和後宮之人的恩待，出入沒有障礙。你如果敢碰我，我就砍斷你的雙手。』長者說：『你這禿頭的沙門尼！那些年長的比丘尼蒙受國王的恩澤，不是你這種貪婪、嗔恨、沒有見識的人可以相比的，暫且放你走吧。』長者親自拿著各種上好的美味飲食，竭盡誠意地供養摩訶迦葉，飯食完畢，收起缽，洗手，嚼完齒木后，長者和他的妻子在低矮的座位上坐下，聽聞摩訶迦葉宣說妙法。當時，摩訶迦葉為他們宣說佛法的要義，開示教導，令他們心生歡喜，然後從座位上離開。
回到住處后，摩訶迦葉前往佛陀（Buddha，佛教創始人，意為覺悟者）的住所，禮拜佛足后，退到一旁坐下，對佛陀說：『世尊！我蒙受佛陀的教誨，依止僧團居住，接受特別的邀請供養，因此既被認為是外道出家的人，非常愚蠢遲鈍，又被認為是佛陀弟子中的大龍象。我今天得到了這樣的譭譽。大德！我長久以來獨自居住在寂靜處（Araṇya，指遠離人煙的場所），讚歎居住在寂靜處的功德，自己常常乞食，讚歎乞食的功德，自己居住在樹下，穿著糞掃衣，讚歎居住在樹下』
【English Translation】 English version: 『Those non-Buddhist renunciates are extremely foolish and dull-witted, while there are many renunciates from the Śākya clan who uphold the precepts, are well-versed in the Dharma, understand the Tripiṭaka (Tipitaka, the three baskets of Buddhist scriptures), and possess unobstructed eloquence. Why not offer to them instead of giving to others?』 At that time, Mahākāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) heard these words and thought, 『Lest this Bhikkhuni (Bhikkhunī, a fully ordained female monastic) create more evil karma.』 So he cleared his throat, and the golden sound was clear and melodious, resonating throughout the house. The Bhikkhuni heard this wonderful sound and knew it was Kāśyapa, so she said, 『That great Nāga (Nāga, a mythical serpent-like being, often used metaphorically to describe powerful individuals) has come to the house.』 The householder heard this and thought, 『Earlier she said, 『non-Buddhist renunciates are extremely foolish and dull-witted,』 and now she says, 『is a great Nāga.』 So he became enraged and came down from the pavilion. As he descended, his footsteps were rapid and resounding. The Bhikkhuni heard the sound of his footsteps and thought, 『Hearing this unusual sound of footsteps, he must be planning to do something unfavorable to me. I should leave quickly and not let him see me.』 So she lifted her skirt and quickly ran out of the house. The householder shouted, 『You bald-headed Śrāmaṇerī (a female novice monastic)! Why are you running away? You are not allowed to enter my house again.』 The Bhikkhuni replied from afar, 『Your house is like a toilet, like a prison, like a place where Caṇḍālas (an outcast group in ancient Indian society) dwell. I am favored by the king and the people in the palace, and there are no obstacles for me. If you dare to touch me, I will cut off both your arms.』 The householder said, 『You bald-headed Śrāmaṇerī! Those senior Bhikkhunis are favored by the king, not like you, who are greedy, hateful, and ignorant. I will let you go for now.』 The householder personally took various excellent and delicious foods and offered them to Mahākāśyapa with utmost sincerity. After the meal was finished, he put away the bowl, washed his hands, and chewed on a toothpick. The householder and his wife sat on low seats and listened to Mahākāśyapa expound the wonderful Dharma. At that time, Mahākāśyapa explained the essentials of the Dharma to them, instructed and guided them, bringing them joy, and then departed from his seat.
After returning to his dwelling, Mahākāśyapa went to the Buddha's (the founder of Buddhism, meaning 'the awakened one') residence, bowed at the Buddha's feet, and sat down to one side. He said to the Buddha, 『World Honored One! I have received the Buddha's teaching to live in the Sangha (Saṃgha, the Buddhist monastic community), and to accept special invitations for food. Therefore, I am considered both a non-Buddhist renunciate, extremely foolish and dull-witted, and a great Nāga among the Buddha's disciples. Today I have received such praise and criticism. Great Virtue! For a long time, I have lived alone in the Araṇya (a secluded place, away from human habitation), praised the merits of living in the Araṇya, often begged for food myself, praised the merits of begging for food, lived under trees myself, wore robes made of discarded rags, praised living under trees』
下、著糞掃衣。」佛告大迦攝波：「汝見何利自居闌若、讚歎闌若，自常乞食、讚歎乞食，自居樹下、讚歎樹下，自著糞掃衣、讚歎糞掃衣。」大迦攝波白佛言：「世尊！我見二利。云何為二？一者于現世中得安樂住，二者于未來世能與多人作大燈炬示其正路。時彼諸人咸共聞知作如是語：『佛在世時有大德苾芻，舍俗出家凈修梵行。大師所贊智者所稱，自居闌若乃至示其正路。』時諸苾芻等聞是事已各自策勵，如說修行勤求出道，彼于長夜得安樂住。」說是語已，佛告大迦攝波：「善哉！善哉！汝能如是，于長夜中與未來世同梵行者作大饒益，哀愍世間人天等眾，惠利一切令得解脫。迦攝波！若有毀訾杜多行者，我毀其人；若有讚歎杜多行者，我贊其人。何以故？迦攝波！我于長夜讚歎行此杜多功德，稱揚顯說諸行中最。迦攝波！汝從今日常住闌若，讚歎他人住闌若處，乃至廣說。汝等應當勤心修學。」時迦攝波奉教修習。此是緣起，仍未制學處。
佛在室羅伐城逝多林給孤獨園。時世饑饉乞求難得，時有凈信婆羅門長者居士等，于諸大德尊宿苾芻常為供養。時六眾苾芻入城乞食，詣十二眾尼所。時彼諸尼見六眾至，報言：「聖者！就座可食小食。」鄔波難陀曰：「誰當授我？」答言：「我等。」報曰：「今
【現代漢語翻譯】 現代漢語譯本：然後，他穿著糞掃衣。』佛陀告訴摩訶迦葉波（Mahākāśyapa，大迦葉）：『你看到什麼利益，自己住在蘭若（araṇya，寂靜處）、讚歎住在蘭若，自己常常乞食、讚歎乞食，自己住在樹下、讚歎住在樹下，自己穿著糞掃衣、讚歎穿著糞掃衣？』摩訶迦葉波對佛陀說：『世尊！我看到兩種利益。哪兩種呢？第一，在現世中得到安樂的住處；第二，在未來世能夠為很多人做大燈炬，指示他們正確的道路。那時，那些人們都共同聽聞並知道，說這樣的話：『佛陀在世的時候，有大德的比丘（bhikṣu，出家男眾），捨棄世俗出家，清凈地修行梵行（brahmacarya，清凈行）。大師所讚歎、智者所稱揚，自己住在蘭若，乃至指示他們正確的道路。』那時，諸位比丘等聽到這件事後，各自策勵自己，如所說的那樣修行，勤求出離之道，他們在長夜中得到安樂的住處。』說完這些話后，佛陀告訴摩訶迦葉波：『好啊！好啊！你能夠這樣，在長夜中為未來世的同梵行者做大的饒益，哀憐世間的人天等眾，施予利益一切眾生，令他們得到解脫。迦葉波！如果有譭謗頭陀行（dhūta，苦行）的人，我譭謗那個人；如果有讚歎頭陀行的人，我讚歎那個人。為什麼呢？迦葉波！我在長夜中讚歎修行這種頭陀功德，稱揚顯說在各種修行中最為殊勝。迦葉波！你從今天起常常住在蘭若，讚歎他人住在蘭若處，乃至廣泛地說。你們應當勤心修學。』當時，迦葉波奉教修習。這是緣起，仍然沒有制定學處。
佛陀在室羅伐城（Śrāvastī，舍衛城）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇樹給孤獨園）。當時世間饑饉，乞求食物難以得到，當時有具凈信的婆羅門（brāhmaṇa，印度教祭司）長者、居士等，常常為諸位大德尊宿比丘供養。當時六眾比丘進入城中乞食，前往十二眾比丘尼（bhikṣuṇī，出家女眾）那裡。當時那些比丘尼看到六眾到來，告訴他們說：『聖者！請就座食用少量食物。』鄔波難陀（Upananda）說：『誰來給我？』回答說：『我們。』他說：『現在』
【English Translation】 English version: 'Then, he wears robes made of discarded rags.' The Buddha said to Mahākāśyapa (大迦葉): 'What benefit do you see in dwelling in the wilderness (araṇya, 寂靜處), praising dwelling in the wilderness, always begging for food, praising begging for food, dwelling under trees, praising dwelling under trees, wearing robes made of discarded rags, and praising wearing robes made of discarded rags?' Mahākāśyapa said to the Buddha: 'World-Honored One! I see two benefits. What are the two? First, in the present life, one obtains a peaceful dwelling; second, in the future, one can be a great lamp for many, showing them the right path. At that time, those people will all hear and know, saying such words: 'When the Buddha was in the world, there were virtuous bhikṣus (比丘, monks), who renounced the world and practiced pure conduct (brahmacarya, 清凈行). Praised by the master and commended by the wise, they dwelt in the wilderness and showed them the right path.' When the bhikṣus hear of this, they will encourage themselves, practice as instructed, diligently seek the path of liberation, and they will obtain a peaceful dwelling in the long night.' After saying these words, the Buddha said to Mahākāśyapa: 'Good! Good! You are able to do this, to greatly benefit those who practice the holy life in the future, to have compassion for the beings of the world, including humans and gods, to benefit all beings, and to enable them to attain liberation. Kāśyapa! If there are those who criticize the practice of dhūta (頭陀, asceticism), I criticize them; if there are those who praise the practice of dhūta, I praise them. Why? Kāśyapa! For a long time, I have praised the merit of practicing dhūta, extolling and proclaiming it as the most excellent of all practices. Kāśyapa! From today onwards, you should always dwell in the wilderness, praise others for dwelling in the wilderness, and so on. You should diligently study and practice.' At that time, Kāśyapa received the teaching and practiced accordingly. This is the origin, but the precepts have not yet been established.
The Buddha was in Śrāvastī (舍衛城) at the Jetavana-anāthapiṇḍada-ārāma (祇樹給孤獨園). At that time, there was a famine in the world, and it was difficult to obtain food. At that time, there were faithful brāhmaṇas (婆羅門, Hindu priests), elders, laypeople, and others who regularly made offerings to the virtuous and venerable bhikṣus. At that time, the group of six bhikṣus entered the city to beg for food and went to the group of twelve bhikṣuṇīs (比丘尼, nuns). When the bhikṣuṇīs saw the group of six arrive, they said to them: 'Venerable ones! Please take a seat and eat a small meal.' Upananda (鄔波難陀) said: 'Who will give it to me?' They replied: 'We will.' He said: 'Now'
日雖爾，明朝遣誰？」答曰：「我當還奉。」報言：「姊妹！說得此食，未能支濟。汝等若能順我等意為饒益者，諸婆羅門等先所供給諸大苾芻種種供養，汝當勸彼回施於我。若能如是得好供給，我當支濟。」時吐罹難陀尼白言：「聖者！我苾芻尼合作此事不？」鄔波難陀曰：「深是合作，誰復相遮？豈令我等受餓而死。」尼曰：「我等奉教。」時吐罹難陀苾芻尼入城乞食，到彼尊者憍陳如施主之舍，至彼舍中作如是語：「仁比于誰以食供養？」答曰：「聖者憍陳如我常供養。」報曰：「汝若能于釋種出家，明閑三藏辯才無礙，是大法師為供養者，仁等必當獲殊勝福。」彼便問曰：「誰是釋種具斯眾德？」報曰：「聖者難陀即其人也。」答曰：「我隨教作。」長者遂便以憍陳如供養回與難陀。如是諸餘耆宿尊德所有供養，悉皆回與六眾苾芻。
爾時六眾于日初分著衣持缽入城乞食，至施食家受諸飲食，餅果之類盛滿角袋，並持飯缽還歸住處。諸苾芻見問曰：「袋中盛滿何處將來？」報言：「愿我姊妹無病長壽，緣彼教化我得美食。」諸苾芻曰：「具壽！合遣諸尼教化飲食而受用耶？」答曰：「據何不合？深誠應理。豈我不食自餓而死！」少欲苾芻聞生嫌賤：「云何苾芻令苾芻尼教化飲食而受用耶？」以此因緣具
【現代漢語翻譯】 現代漢語譯本： 日子雖然這樣，明天派誰去呢？』回答說：『我應當回去稟告。』回報說：『姐妹們！說得到這些食物，還不能夠維持生活。你們如果能夠順從我們的意思來做有益的事情，那些婆羅門等先前所供給的各位大苾芻種種供養，你們應當勸他們回過來佈施給我們。如果能夠這樣做，得到好的供給，我們就可以維持生活。』當時吐罹難陀尼稟告說：『聖者！我們比丘尼可以合作這件事嗎？』鄔波難陀說：『非常可以合作，誰會阻止呢？難道讓我們受餓而死嗎？』尼姑們說：『我們遵從教導。』當時吐罹難陀比丘尼入城乞食，到那位尊者憍陳如（Kaundinya，最初的五比丘之一）的施主家，到他家后這樣說：『您用食物供養誰呢？』回答說：『我經常供養聖者憍陳如。』（吐罹難陀尼）回報說：『您如果能夠供養從釋迦族出家，精通三藏，辯才無礙的大法師，您們必定會獲得殊勝的福報。』那人便問：『誰是釋迦族中具有這些功德的人呢？』（吐罹難陀尼）回報說：『聖者難陀（Nanda，阿難陀的異名）就是那個人。』（施主）回答說：『我遵從您的教導去做。』長者於是便把供養憍陳如的食物回過來供養難陀。像這樣，其餘各位年長的尊者所得到的供養，全部都回過來供養六眾比丘。
當時六眾在早上穿好衣服，拿著缽入城乞食，到施食人家接受各種飲食，餅和水果之類的東西裝滿了角袋，並且拿著飯缽返回住處。各位比丘看見了，問道：『袋子里裝滿了什麼東西，從哪裡拿來的？』（六眾比丘）回答說：『祝願我的姐妹們無病長壽，因為她們的教化，我才得到美食。』各位比丘說：『具壽！可以派遣尼姑教化（施主）得到飲食而受用嗎？』（六眾比丘）回答說：『根據什麼不可以？非常應該。難道我不吃東西自己餓死嗎！』少欲的比丘聽了，產生了嫌棄之心：『怎麼可以比丘讓比丘尼教化（施主）得到飲食而受用呢？』因為這個因緣，（下略）
【English Translation】 English version: Even so, whom shall we send tomorrow?' They replied, 'I shall return to report.' They reported back, 'Sisters! Obtaining this food is not enough to sustain us. If you can follow our intentions to do beneficial things, you should persuade those Brahmins and others who previously provided various offerings to the great Bhikshus to redirect their offerings to us. If you can do this and obtain good provisions, we can sustain ourselves.' At that time, Thullananda (Thullananda, a bhikkhuni) reported, 'Venerable ones! Can we Bhikkhunis cooperate in this matter?' Upananda (Upananda, one of the six monks) said, 'It is very appropriate to cooperate, who would object? Would you rather have us starve to death?' The nuns said, 'We will follow your teachings.' At that time, Thullananda Bhikkhuni entered the city to beg for food, and went to the house of the donor of the Venerable Kaundinya (Kaundinya, the first of the five monks), and said in his house, 'Whom do you offer food to?' He replied, 'I always offer to the Venerable Kaundinya.' (Thullananda) reported, 'If you can offer to a great Dharma master who has left the Shakya clan, is well-versed in the Tripitaka, and has unimpeded eloquence, you will surely obtain extraordinary blessings.' The man then asked, 'Who in the Shakya clan possesses these virtues?' (Thullananda) reported, 'The Venerable Nanda (Nanda, another name for Ananda) is that person.' The donor replied, 'I will follow your teachings.' The elder then redirected the offerings meant for Kaundinya to Nanda. In this way, all the offerings received by the other senior and virtuous ones were redirected to the group of six Bhikshus.
At that time, the group of six, in the early morning, put on their robes, carried their bowls, and entered the city to beg for food. They went to the houses of donors and received various foods, filling their bags with cakes and fruits, and returned to their dwellings with their rice bowls. The Bhikshus saw them and asked, 'What are you carrying in your bags, and where did you get it?' (The group of six Bhikshus) replied, 'May my sisters be free from illness and live long, because of their teachings, I have obtained delicious food.' The Bhikshus said, 'Venerable ones! Is it appropriate to send nuns to teach (donors) to obtain food and then enjoy it?' (The group of six Bhikshus) replied, 'According to what is it not appropriate? It is very reasonable. Would I rather not eat and starve to death!' The Bhikshus with few desires heard this and felt disgusted: 'How can Bhikshus allow Bhikkhunis to teach (donors) to obtain food and then enjoy it?' Because of this cause, (omitted below)
白世尊。世尊乃至廣為問答，「為制學處，應如是說：
「若復苾芻知苾芻尼讚歎因緣得食，食者，波逸底迦。」如是世尊為諸苾芻制學處已。
室羅伐城有一長者，為二種業：一、謂興易，二、謂營農。于曠野中耕地既訖下糠麥種，即于田處葺作小廬，復持錢財余處興易。時有乞食苾芻，人間遊行至室羅伐。出城觀望見彼小廬，作如是念：「此處閑靜堪為止宿。」即便每日入城乞食權停小盧，由人氣故諸餘鳥鹿不來侵損，復蒙時雨苗實極成。時彼長者他處經求安隱得至，藏舉貨物，洗浴食已告其婦曰：「我于先時于某處田中下糠麥種，遂出經求。不知今時可得種不？」遂往田中見苗實成熟，便作是念：「我所種苗不作籬柵，亦不使人而為守護。何故今時非意成熟？」即便按行，見有人跡，尋蹤而去至舊草廬，窺戶內觀見乞食者加趺端坐宴默禪思。長者便念：「我田得成由此人力。」遂前問曰：「聖者！住斯？」答言：「如是。」長者告言：「聖者！此是我田，幸可依住。若須花葉及齒木者，隨意當取，明就我家為受疏供。」苾芻報曰：「我是乞食人不受他請。」便不相許。時彼長者禮足而去，既至家已報婦曰：「賢首！應料理倉庫，田麥極成。」婦曰：「仁誑我耶？」夫曰：「我先下種不安籬柵，亦不
【現代漢語翻譯】 現代漢語譯本 白世尊（Bhagavan，佛陀的尊稱）。世尊乃至廣泛地進行問答，『爲了制定學處（Śikṣāpada，戒律），應當這樣說：』 『如果比丘（Bhikṣu，出家男眾）知道比丘尼（Bhikṣuṇī，出家女眾）因為讚歎因緣而獲得食物，食用者，犯波逸提迦（Pācittiya，一種輕罪）。』 像這樣，世尊為各位比丘制定了學處。 在室羅伐城（Śrāvastī）有一位長者（Śreṣṭhin，富有的居士），從事兩種行業：一是經商貿易，二是經營農業。在曠野中耕地完畢后播下糠麥種子，就在田地旁邊搭建了一個小茅屋，又帶著錢財到其他地方經商貿易。當時有一位乞食的比丘，在人間游化來到了室羅伐城。他出城觀望，看見了那個小茅屋，心想：『這裡清靜，可以作為止宿的地方。』 於是每天進城乞食，暫時停留在小茅屋裡，因為有人氣，所以各種鳥獸不敢來侵擾破壞，又蒙受及時的雨水，田里的莊稼長勢極好。當時那位長者在其他地方經商，平安地回來了，把貨物藏好，洗浴完畢吃過飯後告訴他的妻子說：『我先前在某處的田里播下了糠麥種子，就出去經商了。不知道現在能不能收成？』 於是前往田地，看見莊稼已經成熟，便心想：『我所種的莊稼沒有設定籬笆，也沒有派人看守。為什麼現在竟然意外地成熟了？』 於是就仔細檢視，發現了人的足跡，順著足跡找到了舊茅屋，從門縫裡向里看，看見那位乞食者結跏趺坐，安靜地禪思。長者便想：『我的田地能夠豐收，是因為這個人力的緣故。』 於是上前問道：『聖者！住在這裡嗎？』 回答說：『是的。』 長者告訴他說：『聖者！這是我的田地，希望您可以住在這裡。如果需要花葉和齒木（danta-kāṣṭha，漱口用的樹枝）等，可以隨意取用，明天到我家接受齋飯供養。』 比丘回答說：『我是乞食的人，不接受別人的邀請。』 便沒有答應。當時那位長者行禮后離開了，回到家后告訴妻子說：『賢首（bhadra，對妻子的尊稱）！應該整理倉庫，田里的麥子已經成熟。』 妻子說：『您在騙我嗎？』 丈夫說：『我先前播種的時候沒有設定籬笆，也沒有
【English Translation】 English version 『Bai (white) World-Honored One (Bhagavan, title for the Buddha). The World-Honored One even extensively engaged in questions and answers, saying, 'To establish the training rules (Śikṣāpada, precepts), it should be said as follows:' 『If a Bhikṣu (Buddhist monk) knows that a Bhikṣuṇī (Buddhist nun) obtains food because of praising a donor, the one who eats it commits a Pācittiya (a minor offense).』 Thus, the World-Honored One established the training rules for the Bhikṣus. In Śrāvastī, there was a householder (Śreṣṭhin, wealthy layperson) who engaged in two kinds of business: one was trading, and the other was farming. After plowing the field in the wilderness and sowing the seeds of husked wheat, he built a small hut next to the field and went elsewhere to trade with his money. At that time, a Bhikṣu who was wandering for alms arrived in Śrāvastī. He went out of the city and saw the small hut, thinking, 'This place is quiet and suitable for lodging.' So he went into the city to beg for food every day and temporarily stayed in the small hut. Because of his presence, various birds and deer did not come to invade and damage the crops, and the timely rain also helped the crops grow very well. At that time, the householder returned safely from his business trip, stored his goods, took a bath, and after eating, told his wife, 'I sowed the seeds of husked wheat in a field somewhere before I went out to do business. I don't know if there will be a harvest now?' So he went to the field and saw that the crops were ripe, and he thought, 'The crops I planted were not fenced, nor did I have anyone guard them. Why are they unexpectedly ripe now?' So he carefully examined the area and found human footprints, following them to the old hut. He peeked inside and saw the alms-seeking Bhikṣu sitting in full lotus posture, quietly meditating. The householder thought, 'My field was able to yield a good harvest because of this person's help.' So he went forward and asked, 'Venerable one! Are you staying here?' He replied, 'Yes.' The householder told him, 'Venerable one! This is my field, I hope you can stay here. If you need flowers, leaves, or tooth sticks (danta-kāṣṭha, twigs used for cleaning teeth), you can take them as you please, and come to my house tomorrow to receive a meal offering.' The Bhikṣu replied, 'I am an alms-seeker and do not accept invitations from others.' So he did not agree. At that time, the householder bowed and left, returning home and telling his wife, 'Bhadra (auspicious one, term of address for wife)! You should prepare the warehouse, the wheat in the field is ripe.' His wife said, 'Are you deceiving me?' Her husband said, 'When I sowed the seeds before, I did not set up a fence, nor did I
使人而為守護，今極成熟。何事相誑？汝勿致疑！」婦問其故，答曰：「我于田邊造一草室，有乞食者于彼居停，由其力故苗實成熟。」婦曰：「若如是者，何不請來就舍受食？」答曰：「我已言請，彼不肯受。自云：『我是乞食之人，不受他請。』」婦曰：「彼乞食者，日曆百家乞求辛苦，方能滿腹。仁不慇勤，所以不受。宜可更去，苦相邀屈，必應為受。」時彼長者聞婦勸已，遂便復去，至已禮足白言：「聖者！幸愿慈悲，明當就宅，受我微供。」苾芻報曰：「長者我是乞食人，不受他請。」長者報曰：「愿當降意，明至我家，略受疏食，勿違所請。」時乞食人見彼長者慇勤不已，遂默然受。長者見受禮足而去，既至舍已告其婦曰：「賢首！乞食苾芻已受我請，明日許來，應可為辦上妙飲食。」其婦聞已即便備辦，堪冷食者今日預為，須熱食者明日營作。是時有餘乞食苾芻來至田中草室之內，喚乞食者曰：「可來共行。」乞食報曰：「有別長者來請我食，時至當赴，不及相隨。」余乞食者作如是語：「汝大福德能獲利養，為物受請，時至當行。」
爾時吐罹難陀苾芻尼，于日初分著衣持缽入城乞食，巡次至彼設供之家，便入其舍，見長者婦報言：「妙相！愿汝無病長壽，當施我食。」婦人答曰：「聖者！且
【現代漢語翻譯】 現代漢語譯本： 『派人守護莊稼，現在已經完全成熟。為什麼要欺騙我呢？你不要懷疑！』婦人問他原因，長者回答說：『我在田邊建造了一個草屋，有一個乞食者住在那裡，因為他的緣故，莊稼才得以豐收。』婦人說：『如果是這樣，為什麼不請他到家裡來接受供養呢？』長者回答說：『我已經邀請過了，但他不肯接受。他自己說：『我是乞食之人，不接受別人的邀請。』』婦人說：『那位乞食者，每天走過百家乞討食物，非常辛苦，才能吃飽肚子。你不夠慇勤，所以他才不接受。應該再去邀請，懇切地邀請他，他一定會接受的。』 當時那位長者聽了婦人的勸告后，於是又去了，到了之後頂禮他的雙足，說道：『聖者！希望您能慈悲，明天到我家來，接受我一點微薄的供養。』苾芻（bhiksu，比丘，指出家受戒的男性佛教徒）回答說：『長者，我是乞食之人，不接受別人的邀請。』長者回答說：『希望您能答應，明天到我家，稍微吃點粗茶淡飯，不要違揹我的請求。』當時乞食人見那位長者如此慇勤，於是默然答應了。長者見他答應了，頂禮他的雙足后離開了，回到家后告訴他的妻子說：『賢首！乞食的苾芻已經接受我的邀請，明天答應來了，應該準備上好的飲食。』他的妻子聽了后，立即準備起來，可以冷吃的食物今天就預先做好，需要熱吃的食物明天再做。 這時，有其他的乞食苾芻來到田邊的草屋裡，叫那個乞食者說：『可以一起去乞食了。』乞食者回答說：『有別的長者邀請我吃飯，時間到了我就去，不能和你一起去了。』其他的乞食者這樣說：『你真是有大福德，能夠獲得供養，因為被邀請，時間到了就去吧。』 這時，吐罹難陀（Tulānanda）苾芻尼（bhiksuni，比丘尼，指出家受戒的女性佛教徒），在早上穿好衣服，拿著缽進入城裡乞食，依次來到那家準備供養的家裡，便進入他的家，見到長者的妻子說道：『妙相！希望你沒有疾病，長壽，請施捨我食物。』婦人回答說：『聖者！請稍等。』
【English Translation】 English version: 『Having someone guard the crops, now they are fully ripe. Why deceive me? Do not doubt!』 The woman asked him the reason, and the elder replied, 『I built a grass hut by the field, and a beggar lives there. Because of his efforts, the crops have become fruitful.』 The woman said, 『If that is the case, why not invite him to the house to receive offerings?』 The elder replied, 『I have already invited him, but he refuses to accept. He says, 『I am a beggar and do not accept invitations from others.』』 The woman said, 『That beggar goes to hundreds of homes every day to beg for food, working very hard to fill his stomach. You are not diligent enough, so he does not accept. You should go again and earnestly invite him; he will surely accept.』 At that time, the elder, having heard his wife's advice, went again. Upon arriving, he prostrated at his feet and said, 『Venerable one! I hope you will be compassionate and come to my house tomorrow to receive my humble offering.』 The bhiksu (bhiksu, a Buddhist monk) replied, 『Elder, I am a beggar and do not accept invitations from others.』 The elder replied, 『I hope you will condescend to come to my house tomorrow, partake of some simple food, and not refuse my request.』 At that time, the beggar, seeing the elder's earnestness, silently agreed. The elder, seeing that he had accepted, prostrated at his feet and left. Upon returning home, he told his wife, 『Virtuous one! The begging bhiksu has accepted my invitation and promised to come tomorrow. We should prepare excellent food.』 His wife, upon hearing this, immediately began to prepare. Food that could be eaten cold was prepared in advance today, and food that needed to be eaten hot would be prepared tomorrow. At this time, another begging bhiksu came to the grass hut in the field and called to the beggar, 『Let's go begging together.』 The beggar replied, 『Another elder has invited me to eat, and when the time comes, I will go. I cannot go with you.』 The other beggar said, 『You are very fortunate to receive offerings. Since you have been invited, go when the time comes.』 At this time, the bhiksuni (bhiksuni, a Buddhist nun) Tulānanda, in the early morning, put on her robes, took her bowl, and entered the city to beg for food. She came in turn to the house that was preparing the offering, entered the house, and said to the elder's wife, 『Beautiful one! I hope you are free from illness and live long. Please give me food.』 The woman replied, 『Venerable one! Please wait a moment.』
去我有憂愁，無容授食。」問曰：「何憂？」答曰：「請乞食者許來就舍，今既不至恐其絕食，是故壞憂。」尼便報曰：「我若喚來，與我食不？」報言：「與食。」尼曰：「我雖蒙食，其伴如何？」報言：「亦與。」「守寺之尼誰當與食？」報言：「亦與。」吐罹難陀便作是念：「入城乞人今皆欲出，新來入者即是其人。」尼往城門遙望而住。其乞食者作如是念：「我既受請，不為乞食且修善品，時至當行。」看時欲至，著衣持缽往赴城中。時吐罹難陀見而便念：「此之來者是受請人。」即前問曰：「聖者！于某甲舍受其請耶？」答言：「爾。」尼曰：「我于彼家已相讚歎。」報言：「姊妹！我先令汝相讚歎耶？」便作是念：「如世尊說：『若苾芻尼讚歎得食，即不應食。』我今寧可忍饑絕食，不緣此故而犯其罪。」即欲回還。吐罹難陀見其欲去，報言：「聖者！我不知仁名字氏族，云何輒爾共相讚歎？」時乞食者報言：「姊妹！若先是實，后便妄語；若后是實，前言是虛。」說是語已遂還本處。尼極羞恥，便行乞食。時彼苾芻還歸草室，乃至食力未盡已來修諸善品，食力消已遂便倚臥。余乞食者來問之曰：「食是他物，腹豈他耶？」答曰：「我何所作？」報曰：「多貪飽食，遂使不能修諸善品。」問：「誰貪飽食
？」答曰：「汝是多貪。」報曰：「我不曾食。」問曰：「有何因緣？」時乞食者具以其事白諸苾芻，諸苾芻以緣白佛。佛言：「除施主先有意受，食無犯。」爾時世尊讚歎持戒呵破戒者，告諸苾芻曰：「前是創製，此是隨開。為諸苾芻制其學處，應如是說：若復苾芻知苾芻尼讚歎因緣得食食，除施主先有意，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
苾芻尼者，謂吐罹難陀。
讚歎者有其二種：一、讚歎持戒，二、讚歎多聞。
食有二種，已如上說。
食者，謂吞嚥也。
除施主先有意者，若施主先有心請此苾芻。設令讚歎食之無犯。
此中犯相其事云何？如有眾多苾芻受俗家請，若苾芻尼先往其舍作如是語：「仁等設供請何苾芻？」報言：「某甲。」尼曰：「欲行何麨？」施主報曰：「欲行粗麨。」尼曰：「應與細麨。」彼苾芻或有證得預流果者，或得一來果者，或得不還果者，或有證得阿羅漢果者，尼曰：「欲行何酥？」報曰：「羊酥。」尼曰：「應與牛酥，彼苾芻得四果故。」尼曰：「欲行何鹽？」報言：「鹹鹽。」尼曰：「應與石鹽，彼苾芻得四果故。」若行醋漿應與酪漿，乃至諸菜餅果悉皆勸與勝上好者，欲與非時沙糖漿，尼曰：「應與石蜜漿。
【現代漢語翻譯】 現代漢語譯本：佛陀問：『你是否貪婪？』回答說：『我不曾吃。』問：『有什麼因緣？』當時乞食的人詳細地把事情告訴了各位比丘（bhiksu，男性出家人），各位比丘把情況稟告了佛陀。佛陀說：『除非施主事先有意願，否則食用就是犯戒。』當時世尊讚歎持戒，呵斥破戒的人，告訴各位比丘說：『之前是最初的規定，這是隨情況而開許。爲了各位比丘制定學處，應該這樣說：如果比丘知道比丘尼（bhiksuni，女性出家人）因為讚歎的因緣而得到食物，除非施主事先有意願，否則就犯波逸提迦（payattika，一種戒律名稱）。』
『如果比丘』，指的是六眾（指僧團中的六種人，包括比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷），其餘意義如前所述。
『比丘尼』，指的是吐罹難陀（Tulānanda，人名）。
『讚歎』有兩種：一、讚歎持戒，二、讚歎多聞。
『食物』有兩種，已如上所述。
『食用』，指的是吞嚥。
『除非施主事先有意願』，如果施主事先有心意請這位比丘，即使因為讚歎而食用也沒有犯戒。
這裡面犯戒的情況是怎樣的呢？如果有很多比丘接受了俗家的邀請，如果比丘尼先到他家，這樣說：『你們準備供養哪位比丘？』回答說：『某甲。』比丘尼說：『準備用什麼粗糧？』施主回答說：『準備用粗糧。』比丘尼說：『應該用細糧。』那位比丘或者有證得預流果（srota-āpanna，佛教修行果位之一）的，或者有證得一來果（sakrdāgāmin，佛教修行果位之一）的，或者有證得不還果（anāgāmin，佛教修行果位之一）的，或者有證得阿羅漢果（arhat，佛教修行果位之一）的，比丘尼說：『準備用什麼酥油？』回答說：『羊酥。』比丘尼說：『應該用牛酥，因為那位比丘證得了四果。』比丘尼說：『準備用什麼鹽？』回答說：『鹹鹽。』比丘尼說：『應該用石鹽，因為那位比丘證得了四果。』如果準備用醋漿，應該用酪漿，乃至各種蔬菜餅果都勸說給予更好更上等的，準備給予非時沙糖漿，比丘尼說：『應該給予石蜜漿。』
【English Translation】 English version: The Buddha asked: 'Are you greedy?' He replied: 'I have not eaten.' The Buddha asked: 'What is the reason?' At that time, the alms-seeker explained the matter in detail to the bhiksus (bhiksu, male monastic), and the bhiksus reported the situation to the Buddha. The Buddha said: 'Unless the donor has a prior intention, eating is an offense.' At that time, the World Honored One praised those who uphold the precepts and rebuked those who break them, telling the bhiksus: 'The previous one was the initial rule, this is a subsequent allowance. To establish the precepts for the bhiksus, it should be said like this: If a bhiksu knows that a bhiksuni (bhiksuni, female monastic) obtains food because of praise, unless the donor has a prior intention, it is an offense of payattika (payattika, a type of monastic rule).'
'If a bhiksu' refers to the six groups (referring to the six types of people in the Sangha, including bhiksus, bhiksunis, siksamana, sramanera, sramanerika, upasaka, and upasika), the remaining meaning is as mentioned above.
'Bhiksuni' refers to Tulānanda (Tulānanda, a personal name).
'Praise' has two types: one, praising upholding the precepts; two, praising extensive learning.
'Food' has two types, as mentioned above.
'Eating' refers to swallowing.
'Unless the donor has a prior intention,' if the donor has a prior intention to invite this bhiksu, even if eating is due to praise, there is no offense.
What is the situation of offenses here? If many bhiksus receive invitations from lay families, if a bhiksuni goes to their house first and says: 'Which bhiksu are you preparing to offer to?' They reply: 'So-and-so.' The bhiksuni says: 'What kind of coarse grain are you preparing?' The donor replies: 'Preparing to use coarse grain.' The bhiksuni says: 'You should use fine grain.' That bhiksu may have attained the srota-āpanna fruit (srota-āpanna, one of the Buddhist stages of enlightenment), or attained the sakrdāgāmin fruit (sakrdāgāmin, one of the Buddhist stages of enlightenment), or attained the anāgāmin fruit (anāgāmin, one of the Buddhist stages of enlightenment), or attained the arhat fruit (arhat, one of the Buddhist stages of enlightenment), the bhiksuni says: 'What kind of ghee are you preparing?' They reply: 'Sheep ghee.' The bhiksuni says: 'You should use cow ghee, because that bhiksu has attained the four fruits.' The bhiksuni says: 'What kind of salt are you preparing?' They reply: 'Salty salt.' The bhiksuni says: 'You should use rock salt, because that bhiksu has attained the four fruits.' If preparing to use vinegar soup, you should use yogurt soup, and even all kinds of vegetable cakes and fruits should be encouraged to give better and superior ones, preparing to give out-of-season sugar syrup, the bhiksuni says: 'You should give rock honey syrup.'
」欲與粟米飯，尼曰：「應與粳米飯。」欲與菜羹，尼曰：「應與肉羹，彼苾芻得四果故。」若諸苾芻，知苾芻尼見彼施主行粗食時勸贊行好，贊彼苾芻獲得勝果。若苾芻知如是虛相讚歎，食其食者，皆得波逸底迦。若苾芻尼讚歎苾芻，云持三藏應與好食者，得惡作罪。若苾芻實得諸果，實解三藏，尼雖讚歎食之無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第三十三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十四
三藏法師義凈奉 制譯
第四攝頌曰：
數食一宿處、 受缽不為余、 足食別非時、 觸不受妙食。
展轉食學處第三十一
爾時薄伽梵在王舍城羯蘭鐸迦池竹林園中。時具壽大目乾連於時時中，常往捺落迦、傍生、餓鬼、人、天諸趣慈愍觀察，于捺落迦中見諸有情備受刀劍斬斫其身，尸糞煻煨猛焰爐炭燒煮等苦；于傍生中見其更互相食啖等苦；于餓鬼處見為種種飢渴所逼等苦；于諸天處見將墜墮愛別離苦；於人趣中見有種種艱辛求覓資生衣食殺罰等苦。既見是已，於四眾中普皆宣告：「諸人當知！如我所見五趣差別，苦樂之報皆悉不虛。汝等應信，勿致疑
【現代漢語翻譯】 現代漢語譯本 有人想供養糙米飯，比丘尼說：『應該供養精米飯。』有人想供養蔬菜羹，比丘尼說：『應該供養肉羹，因為那位比丘已經證得四果（Sotapanna, Sakadagami, Anagami, Arahat）。』如果各位比丘知道比丘尼看到施主供養粗糙食物時，勸說讚歎供養好的食物，讚歎那位比丘獲得殊勝的果位。如果比丘知道這是虛假的讚歎，還食用那些食物，都犯波逸提迦（Payattika，一種罪名）。如果比丘尼讚歎比丘，說他精通三藏（Tripitaka），應該供養好的食物，就犯惡作罪（Dukkata，一種輕罪）。如果比丘確實證得各種果位，確實精通三藏，比丘尼即使讚歎，食用這些食物也沒有罪過。另外，沒有罪過的情況包括：最初犯戒的人，或者癡呆、瘋狂、精神錯亂、被痛苦纏繞的人。
《根本說一切有部毗奈耶》卷第三十三 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第三十四
三藏法師義凈奉 皇帝旨意翻譯
第四攝頌說：
數數食和一宿處，接受缽食不為其他， 充足的食物和別食非時食，觸控和不接受美好的食物。
展轉食學處第三十一
那時，薄伽梵（Bhagavan，世尊）在王舍城（Rajagrha）羯蘭鐸迦池（Kalandaka）竹林園中。當時，具壽大目乾連（Mahamaudgalyayana）時常前往地獄（Naraka）、傍生（動物）、餓鬼（Preta）、人（Manushya）、天（Deva）等各道，以慈悲心觀察。在地獄中，他看到眾生備受刀劍砍斫身體，尸糞、熾熱的灰燼、猛烈的火焰、爐炭燒煮等痛苦；在傍生中，他看到它們互相吞食等痛苦；在餓鬼處，他看到它們被種種飢渴所逼迫等痛苦；在諸天處，他看到他們將要墜落和愛別離的痛苦；在人道中，他看到有種種艱辛，求覓資生衣食、殺戮刑罰等痛苦。看到這些之後，他在四眾（比丘、比丘尼、優婆塞、優婆夷）中普遍宣告：『各位應當知道！正如我所見到的五道差別，苦樂的果報都是真實不虛的。你們應當相信，不要產生懷疑！』
【English Translation】 English version If someone wants to offer coarse rice, the Bhikshuni (Buddhist nun) says: 'You should offer fine rice.' If someone wants to offer vegetable soup, the Bhikshuni says: 'You should offer meat soup, because that Bhikshu (Buddhist monk) has attained the Four Fruits (Sotapanna, Sakadagami, Anagami, Arahat).' If the Bhikshus know that the Bhikshuni, seeing the donor offering coarse food, encourages and praises the offering of good food, praising that the Bhikshu has attained superior fruits, and if the Bhikshu knows that this is false praise and eats that food, they all commit a Payattika (an offense). If a Bhikshuni praises a Bhikshu, saying that he is well-versed in the Tripitaka (Three Baskets of Buddhist scriptures) and should be offered good food, she commits a Dukkata (a minor offense). If the Bhikshu has actually attained the various fruits and is truly well-versed in the Tripitaka, even if the Bhikshuni praises him, there is no offense in eating that food. Furthermore, there is no offense in cases such as: the first offender, or someone who is idiotic, mad, mentally disturbed, or afflicted by pain.
Mulasarvastivada Vinaya, Volume 33 Taisho Tripitaka, Volume 23, No. 1442, Mulasarvastivada Vinaya
Mulasarvastivada Vinaya, Volume 34
Translated by the Tripitaka Master Yijing under Imperial Decree
The Fourth Summary Verse says:
Frequent eating and staying overnight, Receiving alms bowl not for others, Sufficient food and separate non-timely food, Touching and not accepting exquisite food.
The Thirty-first Training Rule on Transferred Food
At that time, the Bhagavan (the Blessed One) was in the Bamboo Grove Garden at Kalandaka Pond in Rajagrha (Royal City). At that time, the Venerable Mahamaudgalyayana (Great Maudgalyayana) often went to the various realms of Naraka (Hell), Tiryak (Animals), Preta (Hungry Ghosts), Manushya (Humans), and Deva (Gods), observing them with compassion. In Naraka, he saw beings suffering from being cut and chopped by swords, being cooked in excrement, hot ashes, fierce flames, and burning coals; in Tiryak, he saw them suffering from devouring each other; in Preta, he saw them suffering from various kinds of hunger and thirst; in Deva, he saw them suffering from the pain of falling and separation from loved ones; in Manushya, he saw various hardships, seeking livelihood, food, clothing, killing, and punishment. Having seen these, he proclaimed to the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas): 'You should know! Just as I have seen the differences in the five realms, the retribution of suffering and happiness is all true and not false. You should believe, do not have doubts!'
惑。受苦報者惡業所招，謂殺、盜、邪淫，乃至邪見，不敬三寶、欺慢尊親，無慈愍心不持禁戒，由斯惡行得苦異熟。受樂報者善業所感，謂不殺盜乃至不邪見，崇信三寶、敬重尊親，具慈愍心奉持禁戒，由斯善行得樂異熟。」諸人聞已嘆未曾有，悉皆舉手高聲唱言：「善哉！聖者能為我等盲冥之輩，但見現在不睹未來，親於五趣，觀善惡事還來相告，我等始知報應影響必不唐捐。從今已去改惡修福，希生善道不墮惡趣。」是時四眾既自聞已皆作是念：「我之男女或弟子等常為惡業，不勤修習清凈梵行。」欲令棄捨諸惡業故，悉皆將至聖者大目乾連處，令其聽法。既聞法已冀修善行，免墮惡趣證殊勝果。當爾之時四眾雲集來聽法要，人眾諠囂。世尊知而故問具壽阿難陀曰：「何故大目乾連處四眾雲集？」時阿難陀白佛言：「世尊具壽大目乾連遊行五趣見諸苦惱，於四眾中具說其事，由此諸人為聽法故皆來集會。」
爾時世尊告阿難陀：「非一切時處常有大目乾連，如是之輩頗亦難得，是故我今敕諸苾芻，于寺門屋下畫生死輪。」時諸苾芻不知畫法，世尊告曰：「應隨大小圓作輪形處中安轂，次安五輻表五趣之相。當轂之下畫捺洛迦，于其二邊畫傍生、餓鬼。次於其上可畫人、天，於人趣中應作四洲：東毗提訶、
【現代漢語翻譯】 現代漢語譯本：有人疑惑：遭受苦報是由於什麼惡業招致的呢？是由於殺生、偷盜、邪淫，乃至邪見，不尊敬三寶、欺騙輕慢尊長親人，沒有慈悲憐憫之心，不持守戒律，由於這些惡行而得到痛苦的果報。享受樂報是由於什麼善業感得的呢？是由於不殺生、不偷盜，乃至沒有邪見，崇尚信仰三寶、尊敬重視尊長親人，具有慈悲憐憫之心，奉行持守戒律，由於這些善行而得到快樂的果報。』眾人聽了之後，讚歎說從未有過這樣的事情，都舉起手高聲說道：『太好了！聖者您能為我們這些盲昧無知的人，只看到現在卻看不到未來的人，親自到五趣中去觀察善惡之事，回來告訴我們，我們這才知道報應的影響必定不會落空。從今以後，我們要改正惡行，修習善福，希望能夠往生善道，不墮落到惡趣。』當時，四眾弟子聽了之後，都這樣想：『我的兒女或者弟子們常常造作惡業，不勤奮修習清凈的梵行。』爲了讓他們捨棄各種惡業，都把他們帶到聖者大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）處，讓他們聽聞佛法。希望他們聽聞佛法之後，能夠修習善行，免於墮落惡趣，證得殊勝的果位。當時，四眾弟子云集而來聽聞佛法要義，人聲喧鬧。世尊知道后，故意問具壽阿難陀（Ānanda，佛陀十大弟子之一，以多聞著稱）說：『為什麼大目乾連處四眾弟子云集呢？』這時，阿難陀告訴佛說：『世尊，具壽大目乾連在五趣中見到了各種苦惱，在四眾弟子中詳細地說了這些事情，因此這些人爲了聽聞佛法都來了。 爾時世尊告訴阿難陀：『不是任何時候任何地方都有大目乾連這樣的人，這樣的人也很難得，所以我現在命令各位比丘（bhikṣu，佛教出家男眾），在寺廟門屋下畫生死輪。』當時各位比丘不知道畫法，世尊告訴他們說：『應該根據大小畫成圓形的輪廓，在中間安上輪轂，然後安上五根輻條，表示五趣的景象。在輪轂的下面畫捺洛迦（Naraka，地獄），在它的兩邊畫傍生（動物）和餓鬼（preta，一種受苦的鬼）。然後在它的上面可以畫人（manusya）和天（deva），在人趣中應該畫出四大洲：東毗提訶（Pūrvavideha），
【English Translation】 English version: Some are doubtful: 『What evil deeds cause one to suffer painful retribution?』 It is caused by killing, stealing, sexual misconduct, and even wrong views, disrespecting the Three Jewels, deceiving and slighting elders and relatives, lacking compassion, and not upholding precepts. Due to these evil deeds, one obtains painful consequences. 『What good deeds cause one to enjoy pleasurable retribution?』 It is caused by not killing, not stealing, and even not having wrong views, revering and believing in the Three Jewels, respecting and valuing elders and relatives, possessing compassion, and observing precepts. Due to these good deeds, one obtains pleasurable consequences.』 Having heard this, the people exclaimed that they had never heard of such a thing before, and they all raised their hands and loudly proclaimed: 『Excellent! The Holy One is able to, for us ignorant beings who only see the present and not the future, personally observe good and evil deeds in the five realms and return to tell us. Only now do we know that the effects of retribution will certainly not be in vain. From now on, we will correct our evil deeds and cultivate blessings, hoping to be reborn in good realms and not fall into evil realms.』 At that time, the fourfold assembly, having heard this, all thought: 『My sons and daughters or disciples often commit evil deeds and do not diligently cultivate pure Brahma-conduct.』 In order to make them abandon all evil deeds, they all brought them to the place of the Holy Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), to let them hear the Dharma. Hoping that after hearing the Dharma, they would cultivate good deeds, avoid falling into evil realms, and attain supreme fruits. At that time, the fourfold assembly gathered to hear the essential Dharma, and the crowd was noisy. The World-Honored One, knowing this, deliberately asked the Venerable Ānanda (one of the ten great disciples of the Buddha, known for his great learning): 『Why is the fourfold assembly gathered at the place of Mahāmaudgalyāyana?』 At that time, Ānanda told the Buddha: 『World-Honored One, the Venerable Mahāmaudgalyāyana saw various sufferings in the five realms and explained these matters in detail to the fourfold assembly, and therefore these people have come to hear the Dharma.』 Then the World-Honored One told Ānanda: 『It is not at all times and in all places that there are people like Mahāmaudgalyāyana, such people are quite rare. Therefore, I now command all bhikṣus (Buddhist monks) to paint the Wheel of Life and Death under the eaves of the temple gate.』 At that time, the bhikṣus did not know how to paint it, and the World-Honored One told them: 『You should draw a circular shape according to its size, place a hub in the middle, and then place five spokes to represent the appearance of the five realms. Below the hub, draw Naraka (hell), and on its two sides, draw animals and pretas (hungry ghosts). Then, above it, you can draw humans (manusya) and devas (gods). In the human realm, you should draw the four continents: Pūrvavideha (East Videha),
南贍部洲、西瞿陀尼、北拘盧洲，于其轂處作圓白色，中畫佛像，于佛像前應畫三種形：初作鴿形表多貪染，次作蛇形表多瞋恚，後作豬形表多愚癡，于其輞處應作溉灌輪像，多安水罐畫作有情生死之像。生者于罐中出頭，死者于罐中出足，於五趣處各像其形，周圓復畫十二緣生生滅之相，所謂無明緣行乃至老死，無明支應作羅剎像，行支應作瓦輪像，識支應作獼猴像，名色支應作乘船人像，六處支應作六根像，觸支應作男女相摩觸像，受支應作男女受苦樂像，愛支應作女人抱男女像，取支應作丈夫持瓶取水像，有支應作大梵天像，生支應作女人誕孕像，老支應作男女衰老像，病應作男女帶病像，死支應作輿死人像，憂應作男女憂戚像，悲應作男女啼哭像，苦應作男女受苦之像，惱應作男女挽難調駱駝像。于其輪上應作無常大鬼蓬髮張口，長舒兩臂抱生死輪，于鬼頭兩畔書二伽他曰：
「『汝當求出離， 于佛教勤修， 降伏生死軍， 如象摧草舍。 於此法律中， 常為不放逸， 能竭煩惱海， 當盡苦邊際。』
「次於無常鬼上應作白圓壇，以表涅槃圓凈之像。」如佛所教，于門屋下應作生死輪者，時諸苾芻奉教而作。諸有敬信婆羅門居士等見畫輪像，問言：「聖者！此之畫輪欲表
【現代漢語翻譯】 現代漢語譯本 在南贍部洲（Jambudvipa，我們所居住的大陸）、西瞿陀尼（Aparagodaniya，西方的洲）、北拘盧洲（Uttarakuru，北方的洲），在它們的中心位置畫一個圓形的白色區域，中間畫佛像。在佛像前應該畫三種形象：首先畫鴿子，代表過多的貪婪；其次畫蛇，代表過多的嗔恨；最後畫豬，代表過多的愚癡。在圓圈的邊緣應該畫灌溉用的輪子的影象，大量地畫水罐，並畫上有情眾生死循環的影象。活著的人從罐中伸出頭，死去的人從罐中伸出腳。在五道（地獄、餓鬼、畜生、人、天）之處，各自畫出相應的形象。在周圍再畫十二因緣生滅的景象，也就是無明緣行乃至老死。無明支應該畫羅剎（Rakshasa，惡鬼）的形象，行支應該畫瓦輪的形象，識支應該畫獼猴的形象，名色支應該畫乘坐船的人的形象，六處支應該畫六根（眼、耳、鼻、舌、身、意）的形象，觸支應該畫男女相互觸控的形象，受支應該畫男女感受苦樂的形象，愛支應該畫女人擁抱男女的形象，取支應該畫丈夫拿著瓶子取水的形象，有支應該畫大梵天（Mahabrahma，色界天的天主）的形象，生支應該畫女人生產的形象，老支應該畫男女衰老的形象，病支應該畫男女生病的形象，死支應該畫用輿車抬死人的形象，憂支應該畫男女憂愁的形象，悲支應該畫男女啼哭的形象，苦支應該畫男女受苦的形象，惱支應該畫男女拉著難以馴服的駱駝的形象。在這個輪子上應該畫一個無常大鬼，頭髮蓬亂，張著嘴，伸出兩臂抱住生死輪。在鬼頭兩邊寫兩句偈語： 『你應該尋求出離，在佛教中勤奮修行，降伏生死大軍，就像大象摧毀草屋一樣。 在這個法律（佛法）中，常常保持不放逸，能夠竭盡煩惱之海，應當窮盡痛苦的邊際。』 其次在無常鬼上面應該畫一個白色的圓形壇，用來表示涅槃（Nirvana，解脫）圓滿清凈的形象。』正如佛所教導的，在門屋下面應該畫生死輪。當時各位比丘（Bhikkhu，出家修行的僧人）遵照教導而作。各位具有敬信的婆羅門（Brahmin，古印度僧侶階層）居士等看到所畫的輪像，問道：『聖者！這所畫的輪子想要表達什麼呢？』
【English Translation】 English version In Jambudvipa (the continent we inhabit), Aparagodaniya (the western continent), and Uttarakuru (the northern continent), in their central locations, draw a circular white area, with a Buddha image in the middle. In front of the Buddha image, three images should be drawn: first, a pigeon, representing excessive greed; second, a snake, representing excessive hatred; and finally, a pig, representing excessive ignorance. At the edge of the circle, an image of an irrigation wheel should be drawn, with many water jars, and images of sentient beings' cycle of birth and death. The living should have their heads emerging from the jars, and the dead should have their feet emerging from the jars. In the five realms (hell, hungry ghosts, animals, humans, and gods), draw the corresponding images for each realm. Around the circumference, draw the cycle of the twelve links of dependent origination, that is, ignorance conditioning volitional action, and so on, up to old age and death. The link of ignorance should be depicted as a Rakshasa (demon), the link of volitional action as a potter's wheel, the link of consciousness as a monkey, the link of name and form as people in a boat, the link of the six sense bases as the six sense organs (eye, ear, nose, tongue, body, and mind), the link of contact as men and women touching each other, the link of feeling as men and women experiencing pleasure and pain, the link of craving as a woman embracing men and women, the link of grasping as a man holding a bottle and drawing water, the link of becoming as Mahabrahma (lord of the Form Realm), the link of birth as a woman giving birth, the link of old age as men and women aging, the link of sickness as men and women suffering from illness, the link of death as a corpse being carried on a litter, the link of sorrow as men and women grieving, the link of lamentation as men and women weeping, the link of suffering as men and women experiencing suffering, and the link of distress as men and women pulling an untamed camel. On this wheel, a great impermanent demon should be drawn, with disheveled hair, an open mouth, and outstretched arms embracing the wheel of birth and death. On either side of the demon's head, write two gathas (verses): 『You should seek liberation, diligently cultivate the Buddha's teachings, subdue the army of birth and death, just as an elephant destroys a grass hut. In this law (Dharma), always maintain diligence, be able to exhaust the ocean of afflictions, and reach the end of suffering.』 Next, above the impermanent demon, a white circular altar should be drawn, to represent the perfect purity of Nirvana (liberation).』 As the Buddha taught, the wheel of life and death should be drawn below the door. At that time, the Bhikkhus (monks) acted according to the teachings. The Brahmins (ancient Indian priestly class), lay practitioners, and others with faith, seeing the drawn wheel, asked: 『Venerable ones! What is the meaning of this drawn wheel?』
何事？」苾芻答曰：「我亦不知何所表示？」諸人報曰：「若不解者何因圖畫？」時諸苾芻默無所對，即以此緣具白世尊。世尊告曰：「應差苾芻于門屋下坐，為來往諸人婆羅門等，指示生死輪轉因緣。」如佛所教令指示者，時諸苾芻遂不簡擇，令無識解者開導其事，不生物信更招譏丑，佛言：「令知解者指示諸人。」
時王舍城有一長者，娶妻未久便誕一男，顏容端正人所樂見，告其妻曰：「賢首！我今有子，多有費用，宜入大海經求珍貨。」妻告言：「善。」長者即便持諸雜物入大海中，因風破舶往而不返。其妻辛苦，或假宗親、或以自力長養小兒，以孤貧養育名曰貧生。時貧生童子既漸長大，付師受業，遂與同學往竹林園。至寺門下見畫五趣生死之輪，問言：「聖者！此名何物？」苾芻報曰：「此是五趣生死之輪。」白言：「聖者！為我宣說。」苾芻告曰：「汝當善聽！所謂捺洛迦、傍生、餓鬼、人、天趣別。」又問：「聖者！此捺洛迦有情，曾作何業受斯斬斫碎身等苦？」苾芻報曰：「賢首！此於十惡業道，以極重心數作不息，由彼業力今受斯苦。」又問：「聖者！此傍生趣，曾作何業受斯負重相食等苦？」苾芻報曰：「賢首！此由造作十惡業道，以輕微心數作不息，由彼業力今受斯苦。」又問：「聖
【現代漢語翻譯】 現代漢語譯本 『何事？』（什麼事？）』苾芻（比丘）回答說：『我也不知道它表示什麼？』眾人說：『如果不理解，為什麼要畫它呢？』當時的比丘們沉默無言，就把這件事詳細地稟告了世尊（佛陀）。世尊告訴他們：『應該安排比丘坐在門屋下，為來往的婆羅門（祭司）等人，指示生死輪轉的因緣。』按照佛陀所教導的指示，當時的比丘們沒有選擇，讓沒有知識理解的人來開導這件事，不能使人生起信心，反而招來譏諷和醜聞。佛說：『要讓理解的人來指示眾人。』 當時，在王舍城（古印度城市）有一位長者（富人），娶妻不久就生了一個男孩，容貌端正，人見人愛。他告訴妻子說：『賢首（賢內助）！我現在有了兒子，花費很多，應該進入大海去尋求珍貴的貨物。』妻子回答說：『好。』長者就帶著各種雜物進入大海，因為遇到風暴，船被打壞，一去不回。他的妻子辛苦地，或者依靠宗親，或者依靠自己的力量來撫養小孩，因為孤兒貧窮，所以取名叫貧生（窮孩子）。當時，貧生童子漸漸長大，拜師學習，於是和同學一起前往竹林園（佛教寺院）。到了寺廟門下，看見畫著五趣（五道）生死之輪，問道：『聖者（尊敬的人）！這叫什麼？』比丘回答說：『這是五趣生死之輪。』貧生說：『聖者！請為我宣說。』比丘告訴他：『你應該好好聽！所謂捺洛迦（地獄）、傍生（畜生）、餓鬼（餓鬼）、人（人類）、天（天神）趣別的差別。』又問：『聖者！這些捺洛迦的有情（眾生），曾經做了什麼業（行為）才遭受這種斬斫（砍殺）、碎身（身體破碎）等痛苦？』比丘回答說：『賢首！這些人對於十惡業道（十種惡行），以極重的心理多次不停地造作，由於那種業力，現在才遭受這種痛苦。』又問：『聖者！這些傍生趣，曾經做了什麼業才遭受這種負重（揹負重物）、相食（互相殘食）等痛苦？』比丘回答說：『賢首！這些人由於造作十惡業道，以輕微的心理多次不停地造作，由於那種業力，現在才遭受這種痛苦。』又問：『聖者！這』
【English Translation】 English version 『What is it?』 The Bhikshu (Buddhist monk) replied, 『I also do not know what it represents.』 The people said, 『If you do not understand it, why did you draw it?』 At that time, the Bhikshus were silent and had nothing to say, so they reported this matter in detail to the World Honored One (Buddha). The World Honored One told them, 『You should arrange for a Bhikshu to sit under the doorway, to explain the causes and conditions of the cycle of birth and death to the Brahmins (priests) and others who come and go.』 According to the instructions of the Buddha, the Bhikshus at that time did not choose carefully, and allowed those without knowledge and understanding to explain this matter, which did not generate faith and instead invited ridicule and scandal. The Buddha said, 『Let those who understand explain it to the people.』 At that time, in Rajagriha (ancient Indian city), there was a wealthy man (householder) who married a wife and soon had a son, whose appearance was dignified and pleasing to everyone. He told his wife, 『Virtuous one! Now that I have a son, there are many expenses, I should go to the sea to seek precious goods.』 His wife replied, 『Good.』 The wealthy man then took various items and entered the sea, but due to a storm, the ship was destroyed and he never returned. His wife worked hard, either relying on relatives or relying on her own strength to raise the child. Because he was an orphan and poor, he was named Poor Born. At that time, the boy Poor Born gradually grew up and was sent to a teacher to study. Then, he went to the Bamboo Grove Garden (Buddhist monastery) with his classmates. When he arrived at the temple gate, he saw the Wheel of the Five Realms (Five Paths) of Birth and Death painted there, and asked, 『Venerable one! What is this called?』 The Bhikshu replied, 『This is the Wheel of the Five Realms of Birth and Death.』 Poor Born said, 『Venerable one! Please explain it to me.』 The Bhikshu told him, 『You should listen carefully! These are the differences between Naraka (hell), animals (beasts), hungry ghosts (pretas), humans (men), and Deva (gods).』 He also asked, 『Venerable one! What karma (actions) did these beings in Naraka (hell) commit to suffer such torments as being chopped, cut, and having their bodies crushed?』 The Bhikshu replied, 『Virtuous one! These beings repeatedly and unceasingly committed the ten evil deeds (ten unwholesome actions) with a very heavy mind. Due to that karma, they now suffer such torments.』 He also asked, 『Venerable one! What karma did these beings in the animal realm commit to suffer such torments as carrying heavy loads and devouring each other?』 The Bhikshu replied, 『Virtuous one! These beings repeatedly and unceasingly committed the ten evil deeds with a slight mind. Due to that karma, they now suffer such torments.』 He also asked, 『Venerable one! These』
者！此餓鬼趣，曾作何業受斯飢渴燒然等苦？」苾芻報曰：「賢首！此由慳惜己物不肯惠施，見他施時便為遮止，於三寶處、父母親族無分佈心，數習不已，由彼業力今受斯苦。」又問：「聖者！此之天趣，曾作何業受勝妙樂？」苾芻報曰：「賢首！此由以殷重心修十善業，敬信三寶受持禁戒，由彼業力今得生天受勝妙樂。」又問：「聖者！此之人趣，曾作何業受處中樂，而有馳求活命等苦？」苾芻報曰：「賢首！此於十善業道，以輕微心而數修習，由彼業力今得人身受處中樂，而有馳求活命等苦。」童子白言：「聖者！下三惡趣我所不欲，生人天中情有欽尚。聖者！我作何業生彼天中？」答曰：「汝若能于佛正教中善說法律而出家者，于現世中策勵修習，斷諸煩惱盡苦邊際。若不獲果，有餘煩惱而命終者，當生天上。」「聖者！若出家者當作何業？」答曰：「乃至命終無虧梵行。」曰：「我不能作，更有何業得生天上？」「若受八支及五學處為近住近事。」曰：「此作何事？」答曰：「若一日夜或至盡形，不殺、盜、淫、不妄語等。」曰：「此亦不能，更作何業當得生天？」答曰：「若以飲食供佛及僧，由此福因當生天上。」「聖者！可用幾物得為飲食供佛及僧？」答曰：「可用五百金錢。」「聖者！此事可辦。」
【現代漢語翻譯】 現代漢語譯本： 童子問道：『聖者！這些餓鬼道的眾生，曾經造了什麼業，要承受這種飢渴焚燒的痛苦？』 苾芻回答說：『賢首！這是因為他們吝嗇自己的財物，不肯佈施，看到別人佈施時就加以阻止，對於三寶（佛、法、僧）、父母親族沒有分享之心，多次這樣做，由於這種業力，現在才受這種痛苦。』 童子又問：『聖者！這些天道的眾生，曾經造了什麼業，能享受這種殊勝美妙的快樂？』 苾芻回答說：『賢首！這是因為他們以殷重的心修習十善業，恭敬信仰三寶，受持戒律，由於這種業力，現在才能生到天上，享受殊勝美妙的快樂。』 童子又問：『聖者！這些人道的眾生，曾經造了什麼業，能享受中等的快樂，卻又有奔波勞碌、求取活命的痛苦？』 苾芻回答說：『賢首！這是因為他們對於十善業道，以輕微的心而多次修習，由於這種業力，現在才能得到人身，享受中等的快樂，卻又有奔波勞碌、求取活命的痛苦。』 童子說道：『聖者！下三惡趣（地獄、餓鬼、畜生）我一點都不想去，生到人天道中我很嚮往。聖者！我做什麼業才能生到天道中呢？』 答道：『你如果能在佛陀的正教中善於宣說法律而出家，在現世中努力修習，斷除各種煩惱，達到痛苦的盡頭。如果不能證得果位，還有剩餘的煩惱而命終，應當能生到天上。』 『聖者！如果出家，應當做什麼業呢？』 答道：『乃至生命終結都不要虧損清凈的修行。』 童子說：『我不能做到，還有什麼業可以讓我生到天上呢？』 『如果能受持八關齋戒以及五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒），作為近住男、近住女（在家居士）。』 童子問：『這要做什麼事呢？』 答道：『如果能一日一夜乃至盡形壽，不殺生、不偷盜、不邪淫、不妄語等等。』 童子說：『這個我也不能做到，再做什麼業才能生到天上呢？』 答道：『如果用飲食供養佛和僧眾，由於這種福德因緣，應當能生到天上。』 『聖者！可以用多少財物來飲食供養佛和僧眾呢？』 答道：『可以用五百金錢。』 『聖者！這件事我可以辦到。』
【English Translation】 English version: The boy asked: 'Venerable one! What deeds did these beings in the realm of hungry ghosts commit to suffer such torments of hunger and thirst?' The Bhikshu (monk) replied: 'Worthy one! This is because they were stingy with their own possessions and unwilling to give alms. When they saw others giving, they would obstruct them. They had no intention of sharing with the Three Jewels (Buddha, Dharma, Sangha), parents, and relatives. They repeatedly engaged in such actions, and due to the power of those deeds, they now suffer such torments.' The boy further asked: 'Venerable one! What deeds did these beings in the realm of gods commit to enjoy such supreme and wonderful bliss?' The Bhikshu replied: 'Worthy one! This is because they diligently cultivated the Ten Virtuous Deeds with earnest hearts, respectfully believed in the Three Jewels, and upheld the precepts. Due to the power of those deeds, they are now born in the heavens and enjoy supreme and wonderful bliss.' The boy further asked: 'Venerable one! What deeds did these beings in the human realm commit to experience moderate happiness, yet also suffer the hardships of striving and seeking to sustain their lives?' The Bhikshu replied: 'Worthy one! This is because they cultivated the Ten Virtuous Paths with a light heart and repeatedly engaged in them. Due to the power of those deeds, they now obtain human bodies and experience moderate happiness, yet also suffer the hardships of striving and seeking to sustain their lives.' The boy said: 'Venerable one! I have no desire for the lower three evil realms (hell, hungry ghosts, animals), but I deeply admire being born in the realms of humans and gods. Venerable one! What deeds should I perform to be born in those heavenly realms?' The Bhikshu replied: 'If you can skillfully expound the Dharma (law) and become a renunciate (leave home) within the Buddha's true teachings, diligently cultivate in this present life, sever all afflictions, and reach the end of suffering. If you do not attain the fruit (of enlightenment) and pass away with remaining afflictions, you should be born in the heavens.' 'Venerable one! If one becomes a renunciate, what deeds should one perform?' The Bhikshu replied: 'Until the end of one's life, do not defile the pure conduct (brahmacharya).' The boy said: 'I cannot do that. What other deeds can I perform to be born in the heavens?' 'If you observe the Eight Precepts and the Five Training Rules (not killing, not stealing, not engaging in sexual misconduct, not lying, not consuming intoxicants) as a lay practitioner (upasaka/upasika).' The boy asked: 'What does this entail?' The Bhikshu replied: 'If for one day and one night, or even for the rest of your life, you abstain from killing, stealing, sexual misconduct, lying, and so on.' The boy said: 'I cannot do this either. What other deeds can I perform to be born in the heavens?' The Bhikshu replied: 'If you offer food to the Buddha and the Sangha (monastic community), due to this meritorious cause, you should be born in the heavens.' 'Venerable one! How much wealth is needed to offer food to the Buddha and the Sangha?' The Bhikshu replied: 'Five hundred gold coins will suffice.' 'Venerable one! This I can manage.'
即從座起禮足而去。
還家白母曰：「我于曏者詣竹林園，于寺門下見有彩畫五趣生死之輪，所謂捺洛迦、傍生、餓鬼及以人、天。下三惡趣我所不欲，上之二趣心有愛樂，母今欲得生人天不？」母曰：「欲得。」「若如是者，當可與我五百金錢，奉佛及僧一中供養，當得生天。」母曰：「汝少失父孤煢養育，或以自力、或假宗親，今始成人付師受業，束脩之直尚自不充，五百金錢卒何能得？」白言：「若貧無者，我當傭力求覓金錢。」母曰：「汝今少年氣力微劣，何能客作求覓珍財？」答曰：「我當戮力望及餘人。」母見慇勤即放令去，往市店所求自傭賃。時有婆羅門居士等來覓作人，曾不見問乃至日暮，佇立行中諸人散盡，遂便還舍。母問曰：「得傭力處不？」答言：「曾無見問。」母曰：「豈有作人如汝束帶。凡作人者，頭蒙塵土著破弊衣，在作行中他人見問。」既至明朝如母所說，著粗衣服住作行中。時有長者欲造宅舍，來至行中覓傭力者，將餘人去不問貧生。於時貧生報長者曰：「我亦客作，何不相雇？」長者曰：「汝容貌柔軟，豈能執作？」答曰：「傭力之人豈先與價？」長者曰：「日暮方酬。」貧生曰：「我且為作，至日晡時若稱作功當酬價直，若不愜意物不須與。」長者將歸令其作務，諸餘作
【現代漢語翻譯】 現代漢語譯本 隨即從座位上起身，向佛陀行禮后離開了。
回到家中，貧生告訴他的母親：『我今天去了竹林園，在寺廟門口看到了彩繪的五道輪迴圖，也就是地獄（Narakas，受苦的地方）、畜生（animals）、餓鬼（Pretas，遭受飢渴折磨的鬼魂），以及人和天。下三道惡趣我不想去，上面的兩道善趣我心生嚮往。母親您想往生人道或天道嗎？』母親回答說：『我想。』貧生說：『如果這樣，您應該給我五百金錢，用來供養佛和僧眾一次齋飯，這樣就能往生天道。』母親說：『你年少喪父，我孤身一人把你養大，有時靠自己的力量，有時靠親戚的幫助。你現在剛成年，拜師學習，學費都還不夠，哪裡能一下子拿出五百金錢呢？』貧生說：『如果家裡沒有，我就去打工掙錢。』母親說：『你現在年紀小，力氣弱，怎麼能靠打工掙到錢呢？』貧生回答說：『我會盡力去做，希望能趕上其他人。』母親見他如此懇切，就放他去了。貧生來到市場店舖尋找僱傭的機會。當時有婆羅門（Brahmin，古印度僧侶）居士等人來找工人，但沒有人問他，直到日暮，站在路上的工人都散盡了，他才回家。母親問他：『找到打工的地方了嗎？』他回答說：『沒有人問我。』母親說：『哪有像你這樣穿著整潔的工人？凡是打工的人，都應該滿頭灰塵，穿著破舊的衣服，站在工人堆里，別人才會來問。』第二天早上，貧生按照母親說的，穿著粗布衣服站在工人堆里。當時有一位長者（wealthy man）要建造房屋，來到工人堆里尋找工人，他帶走了其他人，卻沒有問貧生。這時，貧生對長者說：『我也是來打工的，為什麼不僱傭我呢？』長者說：『你容貌柔弱，怎麼能幹活呢？』貧生回答說：『僱傭工人難道要先談價錢嗎？』長者說：『傍晚才給工錢。』貧生說：『我先幹活，到傍晚的時候，如果覺得我幹得好，就給我工錢，如果不滿意，就不用給我錢。』長者就把他帶回家，讓他幹活，其他的工人
【English Translation】 English version Then he rose from his seat, paid homage at the Buddha's feet, and departed.
Returning home, he said to his mother, 'Today I went to the Bamboo Grove Garden and saw a painted Wheel of the Five Destinies at the temple gate, namely, the hells (Narakas, places of suffering), animals, hungry ghosts (Pretas, ghosts tormented by hunger and thirst), as well as humans and gods. I do not desire the three lower realms, but I am drawn to the two upper realms. Mother, do you wish to be reborn as a human or a god?' His mother replied, 'I wish to.' The poor man said, 'If so, you should give me five hundred gold coins to make an offering of a meal to the Buddha and the Sangha (monastic community), so that you may be reborn in heaven.' His mother said, 'You lost your father at a young age, and I raised you alone, sometimes by my own strength, sometimes with the help of relatives. Now that you have just come of age and are studying with a teacher, even the tuition fees are not enough. Where can I suddenly get five hundred gold coins?' The poor man said, 'If we don't have it, I will work as a laborer to earn the money.' His mother said, 'You are young and weak, how can you earn money by working as a laborer?' The poor man replied, 'I will try my best to keep up with others.' Seeing his earnestness, his mother let him go. The poor man went to the market to look for work. At that time, Brahmins (ancient Indian priests) and lay people came to look for workers, but no one asked him. By evening, all the workers standing on the road had dispersed, and he returned home. His mother asked him, 'Did you find work?' He replied, 'No one asked me.' His mother said, 'How can a worker dress as neatly as you? All laborers should be covered in dust, wearing ragged clothes, and standing among the workers, then others will ask.' The next morning, the poor man followed his mother's advice, wearing coarse clothes and standing among the workers. At that time, a wealthy man (longzhe) wanted to build a house and came to the workers to look for laborers. He took the others but did not ask the poor man. At this time, the poor man said to the wealthy man, 'I am also here to work, why don't you hire me?' The wealthy man said, 'You look delicate, how can you do the work?' The poor man replied, 'Do you ask for the price before hiring a worker?' The wealthy man said, 'I will pay you in the evening.' The poor man said, 'I will work first, and if you think I have done well in the evening, you can pay me. If you are not satisfied, you don't have to pay me.' The wealthy man took him home and had him work, along with the other workers.
者並不齊心，唯此貧生盡力為作。諸人報曰：「觀汝形勢，未解客作，但可度日，何苦自身？」貧生報曰：「兄等知不？我由惡業生在貧家，今更欺人當生何道？」諸人報曰：「汝今未解，且事勤勞，不久之間懶劇於我。」時彼貧生善能談說，為諸作者巧說當機，諸人樂聞執作隨走，欲聽其話不暇徐行，貧生引之乃至終日，一日之作比余兩倍。長者至暮自來檢察，睹其所作倍勝於常，問當作人曰：「汝於今日加作人耶？」報言：「不加。」「若爾，何故兩倍於前？」其當作人以事具告，長者聞已極生歡喜，遂與貧人兩倍之價。貧人問曰：「兩日之價，豈並相酬？」長者曰：「我心愧汝，故倍酬直。」貧人曰：「若稱意者，乃至宅成常容我作，所有價直且未須還，作了之辰一時當付。」長者曰：「善哉！」遂常令執作，至宅功畢長者算錢欲酬作直，唯得四百五十未滿所期。貧人見已遂便啼泣，長者曰：「何故啼泣？豈我于汝相欺負耶！」答曰：「長者大人無容欺負，然我本心求錢五百，于佛及僧擬申供養，錢既未足更復苦身，為此因緣我悲啼耳！」長者曰：「若緣福事我願助成。」貧人報曰：「長者添滿自成福業，乖我本願不得生天。」長者曰：「汝以信心奉佛眾不？」報言：「如是。」「若爾，汝可往問世尊，如佛所
【現代漢語翻譯】 現代漢語譯本 這些人並不齊心，只有這個貧窮的年輕人盡力去做。其他人對他說：『看你的樣子，不像會做客工的，只能勉強度日，何苦這樣為難自己呢？』貧窮的年輕人回答說：『各位知道嗎？我因為過去的惡業而生在貧窮的家庭，現在如果再欺騙別人，將來會墮入什麼道呢？』其他人說：『你現在還不明白，只知道努力工作，過不了多久就會像我們一樣懶惰了。』 當時，這個貧窮的年輕人很會說話，他巧妙地為工人們講解道理，工人們都喜歡聽，一邊工作一邊跟著他走，爲了聽他說話，連慢慢走路的時間都沒有。這個貧窮的年輕人引導他們，一直到一天結束，一天的工作量比平時多了一倍。 長者傍晚親自來檢查，看到他們所做的工作比平時多了一倍，就問工人們說：『你們今天增加了人手嗎？』工人們回答說：『沒有增加。』『如果沒增加，為什麼比以前多了一倍呢？』工人們就把事情的經過都告訴了長者，長者聽了非常高興，於是給了這個貧窮的年輕人雙倍的工錢。 貧窮的年輕人問道：『兩天的工錢，難道一起付給我了嗎？』長者說：『我心裡對你感到慚愧，所以給你雙倍的工錢。』貧窮的年輕人說：『如果可以的話，直到房子建成，都讓我來做，所有的工錢暫時不用還給我，等做完的時候一起付給我。』長者說：『好啊！』於是經常讓他來工作，等到房子建成，長者計算工錢，發現只有四百五十，沒有達到之前承諾的數目。 貧窮的年輕人看到后就哭了起來，長者說：『你為什麼哭呢？難道我欺騙了你嗎？』他回答說：『長者大人不會欺騙我，但我本來想求得五百錢，用來供養佛和僧眾，現在錢不夠，還要繼續辛苦工作，因為這個原因我才哭啊！』長者說：『如果是爲了做功德的事情，我願意幫助你完成。』貧窮的年輕人回答說：『長者您添滿，雖然能成就您的福業，但違背了我本來的願望，我就不能昇天了。』長者說：『你以信心供奉佛和僧眾嗎？』他回答說：『是的。』『如果是這樣，你可以去問世尊，按照佛所
【English Translation】 English version These people were not of one mind, only this poor young man did his best. The others said to him, 'Looking at your situation, you don't seem like someone who knows how to work as a hired laborer, barely making a living. Why make things so difficult for yourself?' The poor young man replied, 'Do you all know? I was born into a poor family because of my past evil deeds. If I deceive others now, what path will I be born into in the future?' The others said, 'You don't understand yet. You only know how to work hard. Before long, you will become as lazy as we are.' At that time, this poor young man was very good at speaking. He skillfully explained the principles to the workers. The workers all liked to listen and followed him while working. In order to listen to him, they didn't even have time to walk slowly. This poor young man guided them until the end of the day, and the amount of work done in one day was twice as much as usual. The elder came to inspect in the evening and saw that the work they had done was twice as much as usual. He asked the workers, 'Did you add manpower today?' The workers replied, 'No, we didn't.' 'If you didn't add manpower, why is there twice as much work done as before?' The workers told the elder the whole story. The elder was very happy and gave the poor young man double the wages. The poor young man asked, 'Are you paying me two days' wages all at once?' The elder said, 'I feel ashamed in my heart for you, so I am giving you double the wages.' The poor young man said, 'If it is acceptable, let me work until the house is completed. You don't have to pay me all the wages for now. Pay me all at once when the work is finished.' The elder said, 'Good!' So he often had him work. When the house was completed, the elder calculated the wages and found that there were only four hundred and fifty, which did not reach the previously promised amount. When the poor young man saw this, he cried. The elder said, 'Why are you crying? Did I deceive you?' He replied, 'Elder, you would not deceive me, but I originally wanted to seek five hundred coins to make offerings to the Buddha (the awakened one) and the Sangha (the monastic community). Now that I don't have enough money, I have to continue to work hard. That's why I'm crying!' The elder said, 'If it is for the sake of doing meritorious deeds, I am willing to help you complete it.' The poor young man replied, 'Elder, if you add to it, although it will accomplish your meritorious deeds, it will violate my original wish, and I will not be able to be reborn in heaven.' The elder said, 'Do you offer to the Buddha and the Sangha with faith?' He replied, 'Yes.' 'If that is the case, you can go and ask the World Honored One (世尊, Shìzūn, an epithet for the Buddha), according to what the Buddha
說汝當奉行。」
時彼貧人尋詣佛所，禮佛足已在一面坐，白佛言：「世尊！我為供佛僧眾，自賃己身求五百金錢，在某長者家多時客作，及至作了五百不充。長者見欠為我添滿，為當取耶？為不取耶？」佛言：「童子！應可取之。」白佛言：「世尊！他物相助恐不生天。」佛言：「童子！汝初發心當生天處，何況舍施不生天耶？」奉佛教已歡喜而去，至長者家取五百金錢還詣母所，白言：「慈母！此是五百金錢，幸愿營辦供佛及僧。」母曰：「汝豈不知，家道先貧觸途闕乏，食手器具座褥皆無，欲請佛僧若為能濟？汝今可去白傭力處長者，令知彼舍寬容或能為作。」貧人聞告，詣長者處白言：「今我家貧觸途匱乏，食手器具座席並無，欲請佛僧事不能濟，敢欲憑告就此宅中為辦所須，請佛僧食是事得不？」長者便念：「我造新宅得供佛僧斯成善事。」告曰：「汝可留物往請佛僧，來就宅中為受供養。」時彼貧生留物而去，遂于明日往詣佛所，禮佛足已長跪合掌白言：「世尊！唯愿明日就某宅中哀受微供。」
爾時世尊默然受請。見佛受已禮足而去，報長者知時。彼長者即為具辦種種上妙飲食，于晨朝時敷設座褥，安大水器佈列香花，令使白佛：「飲食已辦，愿佛知時。」爾時世尊，于日初分著衣持缽，
【現代漢語翻譯】 現代漢語譯本：'我告訴你應當奉行。'
當時那個窮人立刻前往佛陀所在的地方，禮拜佛足后在一旁坐下，對佛說：'世尊！我爲了供養佛和僧眾，自己出賣勞力掙了五百金錢，在某位長者家做了很久的僱工，等到做完了，五百金錢還不夠。長者見我欠缺，替我補滿了，我應該接受嗎？還是不應該接受呢？' 佛說：'童子！你應該接受它。' 窮人又對佛說：'世尊！接受別人的幫助恐怕不能往生天界。' 佛說：'童子！你最初發心的時候就能往生天界，更何況是佈施呢，怎麼會不能往生天界呢？'
接受了佛的教誨后，他歡喜地離開了，到長者家取了五百金錢，回到母親那裡，對母親說：'慈母！這是五百金錢，希望您能用來籌辦供養佛和僧眾的事宜。' 母親說：'你難道不知道，我們家境貧寒，處處缺乏，連吃飯的餐具和坐墊都沒有，想要請佛和僧眾，怎麼能辦到呢？你現在可以去告訴僱用你的長者，讓他知道我們家的情況，或許他能提供寬容，幫我們籌辦。' 窮人聽了母親的話，前往長者處，對長者說：'現在我家貧窮，處處匱乏，連吃飯的餐具和坐席都沒有，想要請佛和僧眾，這件事無法辦到，我敢於請求您允許我在這宅中籌辦所需之物，請佛和僧眾吃飯，這件事可以嗎？' 長者心想：'我建造新宅，能夠供養佛和僧眾，這真是善事。' 於是告訴他說：'你可以留下財物，去邀請佛和僧眾，到我的宅中來接受供養。'
當時那個窮人留下財物離開了，於是在第二天前往佛陀所在的地方，禮拜佛足后長跪合掌，對佛說：'世尊！唯愿您明天到我的宅中，哀憫接受我的微薄供養。'
當時世尊默然接受了他的邀請。窮人見佛接受了邀請，禮拜佛足后離開了，去告訴長者時間。那位長者立刻準備了種種上妙飲食，在早晨的時候鋪設了座褥，安置了盛水器皿，佈置了香花，派人去告訴佛：'飲食已經準備好了，希望佛知道時間。' 當時世尊在太陽剛升起的時候，穿上衣服，拿著缽，
【English Translation】 English version: 'I tell you, you should practice it.'
At that time, that poor man immediately went to where the Buddha was, bowed at the Buddha's feet, and sat to one side, saying to the Buddha: 'World Honored One! For the sake of making offerings to the Buddha and the Sangha (community of monks), I hired myself out to earn five hundred gold coins, working as a hired laborer at the house of a certain elder for a long time. When the work was finished, five hundred gold coins were not enough. The elder, seeing that I was short, filled it up for me. Should I accept it? Or should I not accept it?' The Buddha said: 'Child! You should accept it.' The poor man then said to the Buddha: 'World Honored One! Accepting help from others, I fear, will prevent me from being reborn in the heavens.' The Buddha said: 'Child! When you first made the aspiration, you were already able to be reborn in the heavens. How much more so now that you are giving alms, how could you not be reborn in the heavens?'
Having received the Buddha's teaching, he happily left, went to the elder's house, took the five hundred gold coins, and returned to his mother, saying: 'Kind mother! This is five hundred gold coins. I hope you can use it to prepare offerings for the Buddha and the Sangha.' The mother said: 'Don't you know that our family is poor and lacks everything? We don't even have eating utensils or cushions. How can we invite the Buddha and the Sangha? You can go and tell the elder who hired you, let him know our situation, and perhaps he can be generous and help us prepare.' Hearing his mother's words, the poor man went to the elder's place and said to the elder: 'Now my family is poor and lacks everything. We don't even have eating utensils or seating. We want to invite the Buddha and the Sangha, but we cannot do it. I dare to ask you to allow me to prepare what is needed in this house, to invite the Buddha and the Sangha to eat. Is this possible?' The elder thought: 'I am building a new house, and being able to make offerings to the Buddha and the Sangha would be a good deed.' So he told him: 'You can leave the money and invite the Buddha and the Sangha to come to my house to receive offerings.'
At that time, the poor man left the money and departed. Then, the next day, he went to where the Buddha was, bowed at the Buddha's feet, knelt with his palms together, and said to the Buddha: 'World Honored One! I only wish that you would come to my house tomorrow and compassionately accept my humble offering.'
At that time, the World Honored One silently accepted his invitation. Seeing that the Buddha had accepted the invitation, the poor man bowed at the Buddha's feet and left, going to inform the elder of the time. That elder immediately prepared all kinds of excellent and wonderful food. In the morning, he laid out cushions, placed water vessels, and arranged incense and flowers, sending someone to tell the Buddha: 'The food is ready, I hope the Buddha knows the time.' At that time, the World Honored One, at the first division of the day, put on his robes, held his bowl,
與諸聖眾詣長者家。是時六眾苾芻問授事人曰：「今日誰家請佛僧眾？」報言：「某長者子。」六眾議曰：「彼客作人有何飲食？我今宜往余相識處求覓小食。」至彼舍已，彼言：「聖者！可食小食。」即皆飽食方詣請處。爾時世尊並諸大眾至長者家，各洗足已就座而坐。是時貧生便以清凈上妙飲食，手自供給悉令飽滿，見六眾苾芻不能美食，便詣佛所白言：「世尊！我見眾中有諸聖者不能美食，將非由此障我生天？」佛言：「賢首！但施座褥定得生天，何況佛僧為受飲食。」是時貧人見佛僧眾飯食既訖，收缽器已，便持小席在佛前坐，聽說妙法。佛為宣說示教利喜從座而去。
當爾之時有五百商人，從大海來過王舍城，初至之日遇大節會，所將珍貨無人交易，共相議曰：「既無交易事欲如何？飲食所須無求覓處。」中有一人，曾近苾芻諳知法式，告諸人曰：「宜可散問，今朝何處供佛及僧？其家必有餘殘飲食，我等往彼而求覓之。」訪知某甲長者之宅已供佛僧，「我等往彼當以價直而求贖之。」即便至舍白言：「長者！佛僧食訖必有餘殘，求贖多少？」長者報言：「非是我食，是此少年所設飲食。」商人就彼同前求覓。貧人報曰：「我不須錢，直爾相惠。」時彼商人悉皆恣食，既飽滿已咸並稱嘆，白長者曰：
【現代漢語翻譯】 現代漢語譯本 與眾多聖賢一同前往長者（Gṛhapati，富有的家族首領）的家中。當時，六群比丘（ṣaḍvargika bhikṣu，指六個行為不端的比丘）問負責齋供的人說：『今天是誰家邀請佛和僧眾？』那人回答說：『是某長者的兒子。』六群比丘商議說：『那個客作人（僱工）能有什麼好飲食？我們現在應該去相識的地方求些小吃。』到了那些地方后，那些人說：『聖者們！可以吃些小吃。』他們都吃飽了才去應邀之處。當時，世尊（Bhagavān，佛的尊稱）和所有大眾到達長者家，各自洗了腳后就座。這時，貧生（窮人家的孩子）便用乾淨美好的飲食，親手供養，使大家都吃飽。他看到六群比丘不能好好享用美食，便到佛陀那裡稟告說：『世尊！我看到大眾中有聖者不能好好享用美食，莫非是因為這個會障礙我生天？』佛陀說：『賢首（尊稱）！僅僅是佈施座位臥具，也必定能生天，更何況是供養佛和僧眾飲食。』當時，這個窮人看到佛和僧眾飯食完畢，收拾了缽器后，便拿著小蓆子在佛陀面前坐下，聽聞妙法。佛陀為他宣說開示，使他受益歡喜，然後離座而去。 當時有五百個商人，從大海而來，經過王舍城（Rājagṛha，古代印度城市）。剛到的時候正趕上大的節日集會，他們所帶的珍貴貨物無人交易，大家一起商議說：『既然沒有交易，那該怎麼辦呢？飲食所需也沒有地方可以求取。』其中有一個人，曾經親近比丘，熟悉規矩，告訴大家說：『應該分散打聽一下，今天早上哪裡供養佛和僧眾？那家一定會有剩餘的飲食，我們可以去那裡求取。』打聽到是某長者的宅邸已經供養了佛和僧眾，『我們可以去那裡用價錢來求購。』於是就到了長者家，稟告說：『長者！佛和僧眾吃完后一定會有剩餘的，想要求購一些，需要多少錢？』長者回答說：『不是我提供的食物，是這個少年所設的飲食。』商人們就向那個窮人，像之前一樣請求購買。窮人回答說：『我不需要錢，直接贈送給你們。』當時那些商人都隨意享用，吃飽喝足后都讚歎不已，對長者說：
【English Translation】 English version Accompanied by numerous holy beings, they went to the house of the Gṛhapati (householder, wealthy family head). At that time, the ṣaḍvargika bhikṣus (group of six monks known for misbehavior) asked the person in charge of the offering, 'Whose family is hosting the Buddha and the Sangha (monastic community) today?' The person replied, 'The son of a certain Gṛhapati.' The ṣaḍvargika bhikṣus discussed, 'What kind of food could that hired laborer have? We should go to acquaintances and seek some snacks.' After arriving at those places, the people said, 'Venerable ones! You can have some snacks.' They all ate their fill before going to the place of invitation. At that time, the Bhagavan (the Blessed One, epithet of the Buddha) and all the assembly arrived at the Gṛhapati's house, washed their feet, and took their seats. Then, the poor-born (child from a poor family) personally offered clean and exquisite food, satisfying everyone. Seeing that the ṣaḍvargika bhikṣus could not enjoy the delicious food, he went to the Buddha and reported, 'Bhagavan! I see that among the assembly there are holy ones who cannot enjoy the delicious food. Could this be an obstacle to my being born in heaven?' The Buddha said, 'Good man! Even just offering seating and bedding will surely lead to rebirth in heaven, how much more so when offering food to the Buddha and the Sangha.' At that time, the poor man, seeing that the Buddha and the Sangha had finished their meal and collected their bowls, took a small mat and sat before the Buddha, listening to the wonderful Dharma (teachings). The Buddha expounded and instructed him, bringing him benefit and joy, and then departed from his seat. At that time, there were five hundred merchants who came from the great sea, passing through Rājagṛha (ancient Indian city). Upon their arrival, they encountered a large festival gathering, and no one was trading for the precious goods they brought. They discussed together, 'Since there is no trade, what should we do? There is nowhere to seek the food we need.' Among them was a person who had been close to the bhikṣus and knew the customs, and he told everyone, 'We should inquire separately where the Buddha and the Sangha are being offered food this morning. That family must have leftover food, and we can go there to seek it.' They inquired and learned that the house of a certain Gṛhapati had already offered food to the Buddha and the Sangha. 'We can go there and offer a price to purchase it.' So they went to the Gṛhapati's house and reported, 'Gṛhapati! After the Buddha and the Sangha have eaten, there must be leftovers. How much will it cost to purchase some?' The Gṛhapati replied, 'The food was not provided by me, but by this young man.' The merchants then approached the poor man and requested to purchase it, as before. The poor man replied, 'I do not need money, I will give it to you directly.' At that time, those merchants all freely enjoyed the food, and after they were full, they all praised it and said to the Gṛhapati:
「仁於今日獲大善利，於己舍內供佛及僧，我等商人亦蒙飽足。」長者報曰：「此非我食，是此少年所設供養。」問曰：「今此少年是誰之子？」報云：「是某甲長者子。」商主報曰：「此人即是我知識之子。」便以大疊敷之於地，並安珍寶普相告曰：「諸君當知！我聞眾縷成衣渧水盈器，仁有施者宜安此處。」須臾之間便成寶聚。商主報曰：「當受此物。」貧生曰：「我但施食，無求物心。」商主曰：「斯非食價，此中一寶能成百供，非關食直，以慶喜心共相贈遺。」報言：「我今設食求覓生天，仁雖見惠我不敢取，勿緣此故障我生天。」商主曰：「汝信佛不？」答言：「我信。」「若信佛者可往問佛，隨佛所教當奉行之。」時長者子往詣佛所，禮佛足已白言：「世尊！我向設供尚有餘食，與五百商人皆令飽滿。時彼歡喜以眾多珍寶見惠於我，為受此物為不受耶？」佛言：「受取。」白言：「世尊！勿緣此寶障我生天！」佛言：「此是花報，果報在後。」時長者子禮佛而去，為受珍寶。
爾時王舍城中有一首望長者，遇疾身亡更無子息，眾人議曰：「長者身死，首望交無，欲覓于誰共相領攝？宜應共覓大福德人立為首望。」諸人議曰：「如何得知是大福德？」中有智者，告諸人曰：「應以眾多種子置一𤬪中，
【現代漢語翻譯】 現代漢語譯本： 『仁者今日獲得了巨大的善利，在自己的家中供養佛和僧侶，我們這些商人也蒙受了飽足。』長者回答說：『這不是我的食物，是這位少年所設的供養。』（商人們）問道：『現在這位少年是誰的兒子？』（長者）回答說：『是某甲長者的兒子。』商主說道：『這個人就是我認識的（某甲）長者的兒子。』便將一大塊疊好的布鋪在地上，並且安放珍寶，普遍告知大家說：『各位請注意！我聽說眾多的絲線可以織成衣服，點滴的水可以盈滿容器，有佈施的人應該把財物安放在這裡。』一會兒的功夫就堆積成了寶物堆。商主說道：『應當接受這些財物。』貧生說：『我只是佈施食物，沒有求取財物的心。』商主說：『這不是食物的價錢，這裡面一件寶物就能成就百次供養，與食物的價值無關，是以慶賀歡喜的心情共同贈送給你的。』（貧生）回答說：『我現在設定齋飯是爲了求得往生天界，您雖然好意贈送給我，我不敢接受，不要因為這些東西障礙我往生天界。』商主說：『你相信佛嗎？』（貧生）回答說：『我信。』『如果相信佛，可以前往請問佛陀，依照佛陀的教導來奉行。』當時，長者子前往佛陀所在的地方，禮拜佛足后稟告說：『世尊！我先前設定齋飯，還剩下一些食物，讓五百個商人都吃飽了。當時他們歡喜地用眾多的珍寶贈送給我，是應該接受這些財物還是不應該接受呢？』佛陀說：『接受。』（長者子）稟告說：『世尊！不要因為這些寶物障礙我往生天界！』佛陀說：『這是花報，果報在後面。』當時，長者子禮拜佛陀后離去，接受了珍寶。
當時，王舍城中有一位德高望重的長者，因病去世，沒有留下子嗣，眾人商議說：『長者去世了，首領和希望都沒有了，想要尋找誰來共同領導我們呢？應該共同尋找一位大福德之人來擔任首領。』眾人議論說：『如何得知誰是大福德之人呢？』其中有位智者，告訴大家說：『應該將各種種子放在一個容器中，』
【English Translation】 English version: 『The benevolent one has obtained great merit today, offering food to the Buddha and the Sangha in his own home, and we merchants have also been satisfied.』 The elder replied, 『This is not my food, but the offering made by this young man.』 (The merchants) asked, 『Who is this young man』s son?』 (The elder) replied, 『He is the son of Elder Moujia (a placeholder name).』 The merchant leader said, 『This person is the son of Elder Moujia (a placeholder name) whom I know.』 Then he spread a large folded cloth on the ground and placed treasures on it, announcing to everyone, 『Everyone should know! I have heard that many threads can be woven into clothing, and drops of water can fill a vessel. Those who give should place their wealth here.』 In a short time, a pile of treasures was formed. The merchant leader said, 『You should accept these things.』 The poor-born (Pin Sheng) said, 『I am only giving food, and I have no desire to seek wealth.』 The merchant leader said, 『This is not the price of the food. One treasure here can accomplish a hundred offerings. It has nothing to do with the value of the food. It is a gift given to you with a joyful heart.』 (Pin Sheng) replied, 『I am now setting up a meal to seek rebirth in the heavens. Although you kindly give it to me, I dare not accept it. Do not let these things hinder my rebirth in the heavens.』 The merchant leader said, 『Do you believe in the Buddha?』 (Pin Sheng) replied, 『I believe.』 『If you believe in the Buddha, you can go and ask the Buddha, and follow the Buddha』s teachings.』 At that time, the elder』s son went to the place where the Buddha was, prostrated himself at the Buddha』s feet, and reported, 『World Honored One! I previously set up a meal, and there was some food left over, which made five hundred merchants full. At that time, they happily gave me many treasures. Should I accept these things or not?』 The Buddha said, 『Accept them.』 (The elder』s son) reported, 『World Honored One! Do not let these treasures hinder my rebirth in the heavens!』 The Buddha said, 『This is the flower reward; the fruit reward is later.』 At that time, the elder』s son bowed to the Buddha and left, accepting the treasures.
At that time, in the city of Wangshe (Rajagrha), there was a respected elder who died of illness without leaving any descendants. The people discussed, 『The elder has passed away, and there is no leader or hope. Who should we seek to lead us together? We should jointly seek a person of great merit to serve as the leader.』 The people discussed, 『How can we know who is a person of great merit?』 Among them, there was a wise man who told everyone, 『We should place various seeds in a container,』
令彼諸人以手探取。若得一色種子者，當立其人以為首望。」即便如議，以雜種子置一瓨中，眾人各探鹹得雜種，獨此貧生得純色種子。眾人雖見而僉議曰：「我等豈可立客作人以為首望？」便令三取，皆得純色。諸人既見共生希有，云：「是天神之所加護，我等今者宜可同心請為尊首。」是時郭邑共拜貧生以為首望。時設供長者見是事已，即以眾寶瓔珞嚴飾其女而娉與之，時貧生善業力故宅中珍寶忽然自生，眾人因此號曰善生。時善生長者作如是念：「今我宅中所受果報，皆是世尊威神之力，我今宜可請佛及僧，來至宅中受我供養。」是時善生長者往詣佛所，禮佛足已在一面坐，佛為說法既聞法已，即起長跪整衣一肩，合掌恭敬白佛言：「世尊！唯愿慈悲與諸苾芻，明當就宅為受微供。」爾時世尊默然為受。善生長者見佛受已，即禮佛足從坐而去。時善生長者，即于其夜備辦種種上妙飲食，廣說如前，手自持食奉佛僧眾。見收缽已為欲聽法，便持小席在佛前坐。爾時世尊知彼長者意樂根性隨機說法，令彼長者心得開悟，即于座上夫婦二人以金剛智杵，摧破二十種薩迦耶見山，得預流果。既見諦已，白佛言：「世尊！我等由佛得解脫果，此非父母、高祖、人王，及諸天眾、沙門、婆羅門、親友、眷屬之所能作。我逢世
【現代漢語翻譯】 現代漢語譯本：讓他們這些人用手去摸取。如果有人得到一種顏色的種子，就應當推舉這個人作為領袖。』大家立刻按照這個建議，把各種顏色的種子放在一個瓦罐中，眾人各自摸取，都得到雜色種子，唯獨這個貧窮的年輕人得到純色的種子。眾人雖然看見了，卻都議論說：『我們怎麼可以推舉一個打工的人作為領袖呢？』於是讓他摸取三次，都得到純色的種子。眾人見此情景，都覺得非常稀有，說：『這是天神的加護啊，我們現在應該同心協力，請他做我們的領袖。』當時，整個城鎮的人都推舉這個貧窮的年輕人作為領袖。當時，設供的長者見到這件事後，就用各種珍寶瓔珞裝飾他的女兒，然後把女兒嫁給了他。當時，因為善生前世的善業力，他家中忽然自然生出各種珍寶，眾人因此稱他為善生。當時，善生長者這樣想：『現在我在家中所得到的果報，都是世尊的威神之力，我現在應該邀請佛和僧眾，到我家來接受我的供養。』當時，善生長者前往佛陀所在的地方，禮拜佛足后在一旁坐下，佛為他說法，聽完法后，他立刻起身長跪，整理衣襟，單露右肩，合掌恭敬地對佛說：『世尊！希望您慈悲，和各位比丘，明天到我家來接受我的微薄供養。』當時，世尊默然接受了他的請求。善生長者見佛接受后，就禮拜佛足，從座位上離開。當時，善生長者，就在當晚準備了各種上好的美味飲食，詳細情況如前所述，親自拿著食物供養佛和僧眾。見佛陀收缽完畢后，爲了聽法，就拿著小蓆子在佛前坐下。當時，世尊知道這位長者的意樂根性，就隨機說法，使這位長者心開意解，就在座位上，夫婦二人以金剛智杵，摧毀了二十種薩迦耶見山，證得了預流果。證悟真諦后，他們對佛說：『世尊！我們因為佛陀才得到解脫的果報，這不是父母、高祖、人王，以及諸天眾、沙門、婆羅門、親友、眷屬所能做到的。我們遇到了世尊，』 English version: Let those people pick with their hands. If someone gets a seed of one color, then that person should be established as the leader.' Immediately, according to the suggestion, various colored seeds were placed in a pot, and everyone picked, all getting mixed seeds, except for this poor young man who got pure-colored seeds. Although the people saw it, they all discussed and said, 'How can we establish a hired worker as the leader?' So they had him pick three times, and each time he got pure-colored seeds. When the people saw this, they all felt it was rare and said, 'This is the protection of the gods, we should now wholeheartedly invite him to be our leader.' At that time, the whole town elected this poor young man as the leader. At that time, the elder who provided the offerings, seeing this, adorned his daughter with various precious jewels and married her to him. At that time, because of the good karma of Shan Sheng (善生, 'Born Good'), various treasures suddenly appeared in his house, so everyone called him Shan Sheng. At that time, the elder Shan Sheng thought, 'Now the rewards I receive in my house are all due to the power of the World Honored One, I should now invite the Buddha and the Sangha to come to my house to receive my offerings.' At that time, the elder Shan Sheng went to where the Buddha was, bowed at the Buddha's feet, and sat on one side. The Buddha preached the Dharma to him, and after hearing the Dharma, he immediately rose, knelt down, arranged his clothes, bared one shoulder, and respectfully said to the Buddha with his palms together, 'World Honored One! May you be compassionate and, with all the Bhikshus (苾芻, monks), come to my house tomorrow to receive my humble offerings.' At that time, the World Honored One silently accepted. The elder Shan Sheng, seeing that the Buddha had accepted, bowed at the Buddha's feet and left his seat. At that time, the elder Shan Sheng, that night, prepared various excellent and delicious foods, as described before, and personally offered the food to the Buddha and the Sangha. Seeing that the Buddha had finished receiving the alms bowl, in order to hear the Dharma, he took a small mat and sat in front of the Buddha. At that time, the World Honored One, knowing the elder's inclinations and nature, preached the Dharma accordingly, causing the elder to have his mind opened and enlightened. In that seat, the husband and wife, with the Vajra Wisdom Pestle, destroyed the twenty kinds of Satkayadrishti (薩迦耶見, self-view) mountains and attained the Srotapanna (預流果, stream-enterer) fruit. Having realized the truth, they said to the Buddha, 'World Honored One! We have attained the fruit of liberation because of the Buddha. This is not something that parents, ancestors, human kings, or the gods, Shramanas (沙門, wandering ascetics), Brahmanas (婆羅門, priests), relatives, or family members could do. We have met the World Honored One,'
【English Translation】 Let those people pick with their hands. If someone gets a seed of one color, then that person should be established as the leader.』 Immediately, according to the suggestion, various colored seeds were placed in a pot, and everyone picked, all getting mixed seeds, except for this poor young man who got pure-colored seeds. Although the people saw it, they all discussed and said, 『How can we establish a hired worker as the leader?』 So they had him pick three times, and each time he got pure-colored seeds. When the people saw this, they all felt it was rare and said, 『This is the protection of the gods, we should now wholeheartedly invite him to be our leader.』 At that time, the whole town elected this poor young man as the leader. At that time, the elder who provided the offerings, seeing this, adorned his daughter with various precious jewels and married her to him. At that time, because of the good karma of Shan Sheng (善生, 'Born Good'), various treasures suddenly appeared in his house, so everyone called him Shan Sheng. At that time, the elder Shan Sheng thought, 『Now the rewards I receive in my house are all due to the power of the World Honored One, I should now invite the Buddha and the Sangha to come to my house to receive my offerings.』 At that time, the elder Shan Sheng went to where the Buddha was, bowed at the Buddha's feet, and sat on one side. The Buddha preached the Dharma to him, and after hearing the Dharma, he immediately rose, knelt down, arranged his clothes, bared one shoulder, and respectfully said to the Buddha with his palms together, 『World Honored One! May you be compassionate and, with all the Bhikshus (苾芻, monks), come to my house tomorrow to receive my humble offerings.』 At that time, the World Honored One silently accepted. The elder Shan Sheng, seeing that the Buddha had accepted, bowed at the Buddha's feet and left his seat. At that time, the elder Shan Sheng, that night, prepared various excellent and delicious foods, as described before, and personally offered the food to the Buddha and the Sangha. Seeing that the Buddha had finished receiving the alms bowl, in order to hear the Dharma, he took a small mat and sat in front of the Buddha. At that time, the World Honored One, knowing the elder's inclinations and nature, preached the Dharma accordingly, causing the elder to have his mind opened and enlightened. In that seat, the husband and wife, with the Vajra Wisdom Pestle, destroyed the twenty kinds of Satkayadrishti (薩迦耶見, self-view) mountains and attained the Srotapanna (預流果, stream-enterer) fruit. Having realized the truth, they said to the Buddha, 『World Honored One! We have attained the fruit of liberation because of the Buddha. This is not something that parents, ancestors, human kings, or the gods, Shramanas (沙門, wandering ascetics), Brahmanas (婆羅門, priests), relatives, or family members could do. We have met the World Honored One,』
尊大善知識故，于地獄、傍生、餓鬼趣中拔濟令出，安置人天勝妙之處，當盡苦際得涅槃樂，干竭血海超越骨山，無始積集所有身見，悉皆除滅獲得初果。我今歸依佛法僧寶，唯愿世尊證知我是鄔波索迦、鄔波斯迦，始從今日乃至命終，受五學處：不殺生乃至不飲酒。」說是語已俱禮佛足歡喜奉行。爾時世尊為彼夫婦宣說法要，示教利喜得勝果已，從座而去。
至住處已，時諸苾芻咸皆有疑，請世尊曰：「彼善生長者曾作何業？由彼業力為客作人，復作何業于其宅中珍寶自出？」世尊告曰：「今此善生先所作業，緣合成熟果報不失。凡諸有情先身所作善惡之業，非於外界地水火風而令成熟，然于自身蘊界處中業果成熟。」即說頌曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「汝等苾芻！此之因緣，汝等應聽！過去世時于聚落中有一長者，大富多財受用豐足，春陽之月眾花遍開，茂林清池皆可愛樂，異色諸鳥發和雅音，所謂舍利、鸚鵡、百舌之類。時彼長者將諸男女，詣花林中共為遊觀。爾時世間無佛，有獨覺者出興於世，于貧窶類常懷哀愍，住下房舍及以粗食，譬如麟角獨現世間。時此獨覺為愍物故，人間遊行至斯聚落，于日初分著衣持缽欲行乞食，復自思念：『我今
【現代漢語翻譯】 現代漢語譯本：因為依止了大善知識的緣故，（善知識：指能夠引導人們走向解脫的良師益友）能夠從地獄、傍生（傍生：指畜生道）、餓鬼道中救拔出來，安置在人天界這些殊勝美妙的地方，最終能夠脫離痛苦，獲得涅槃的快樂，使血海乾涸，超越堆積如山的白骨，將無始以來積聚的所有身見（身見：執著于身體為真實存在的錯誤觀念）全部消除，獲得初果（初果：指聲聞乘修行證得的第一個果位，即須陀洹果）。我現在歸依佛、法、僧三寶，只希望世尊能夠證明我是優婆塞（優婆塞：指在家男居士）、優婆夷（優婆夷：指在家女居士），從今天開始直到生命終結，受持五條戒律：不殺生，乃至不飲酒。』說完這些話后，他們一起禮拜佛的腳，歡喜地遵照執行。當時，世尊為這對夫婦宣講佛法要義，開示教導，使他們獲得利益和喜悅，證得了殊勝的果位，然後從座位上離開了。 回到住處后，眾比丘（比丘：指佛教中的出家男眾）都感到疑惑，請問世尊說：『那位善生長者（善生：人名）過去做了什麼業？因為這個業力而成為客作人（客作人：指受僱傭的勞動者），又做了什麼業，以至於在他家中珍寶自己涌現出來？』世尊告訴他們說：『現在這位善生過去所造的業，因緣聚合已經成熟，果報不會消失。所有有情眾生前世所造的善業或惡業，不是在外在的地、水、火、風中使其成熟，而是在自身的蘊、界、處中，業果才會成熟。』於是說了這首偈頌： 『縱然經過百千劫，所造之業不會亡失；因緣條件一旦聚合，果報最終還是自受。』 『你們這些比丘！這個因緣，你們應當仔細聽！過去世的時候，在一個村落中，有一位長者（長者：指有財富、有地位的人），非常富有，享受的資財非常豐足。在春光明媚的季節，各種花朵盛開，茂盛的樹林和清澈的池塘都非常可愛，各種顏色的鳥兒發出和諧美妙的聲音，比如舍利鳥、鸚鵡、百舌鳥等等。當時，這位長者帶著他的家人，到花林中一起遊玩觀賞。那時世間沒有佛，有一位獨覺（獨覺：又稱辟支佛，指不依靠佛陀的教導，自己通過觀察因緣而覺悟的人）出現於世，對於貧窮困苦的人們常常懷有哀憐之心，住在簡陋的房屋裡，吃粗糙的食物，就像麒麟角一樣獨自出現在世間。當時這位獨覺爲了憐憫眾生，來到人間，到達了這個村落，在早晨的時候穿好衣服，拿著缽，準備去乞食，心中思念：『我現在
【English Translation】 English version: Because of relying on a great and virtuous spiritual friend (Kalyanamitra: a virtuous friend who guides people towards liberation), one can be rescued from the realms of hell, animals (Tiryagyoni: the animal realm), and hungry ghosts, and be placed in the superior and wonderful realms of humans and gods. Eventually, one can be free from suffering and attain the bliss of Nirvana, dry up the sea of blood, transcend the mountain of bones, and completely eliminate all the accumulated self-views (Satkayadrishti: the false notion of a permanent self) from beginningless time, thereby attaining the first fruit (Sotapanna: the first stage of enlightenment in the Hearer Vehicle). I now take refuge in the Buddha, the Dharma, and the Sangha. May the World-Honored One (Bhagavan: an epithet of the Buddha) acknowledge that I am a Upasaka (Upasaka: a male lay Buddhist) or Upasika (Upasika: a female lay Buddhist), and from this day until the end of my life, I will observe the five precepts: not to kill, and so on, not to drink alcohol.』 After saying these words, they bowed at the Buddha』s feet together and joyfully put them into practice. At that time, the World-Honored One expounded the essential teachings of the Dharma to the couple, instructing and benefiting them, enabling them to attain the supreme fruit, and then departed from his seat. After returning to his dwelling, the Bhikshus (Bhikshu: a Buddhist monk) were all filled with doubt and asked the World-Honored One, 『What deeds did that Good-Born Elder (Sudatta: a proper noun) perform in the past? By what karmic force did he become a hired laborer (Karmakara: a hired laborer), and what deeds did he perform that caused treasures to emerge from his house on their own?』 The World-Honored One told them, 『The deeds that this Good-Born performed in the past have now ripened due to the convergence of conditions, and the karmic retribution will not be lost. All sentient beings' good or bad deeds performed in previous lives do not ripen in the external earth, water, fire, or wind, but rather the karmic results ripen within their own aggregates, realms, and bases.』 Then he spoke this verse: 『Even after hundreds of kalpas (Kalpa: an aeon), the deeds performed will not perish; when the conditions come together, the karmic retribution will be received by oneself.』 『You Bhikshus! You should listen carefully to this cause and condition! In the past, in a village, there was an elder (Grihapati: a wealthy householder) who was very rich and enjoyed abundant wealth. In the spring season, all kinds of flowers were in full bloom, and the lush forests and clear ponds were all lovely and delightful. Birds of various colors emitted harmonious and beautiful sounds, such as the Sarika bird, parrots, and larks. At that time, the elder took his family members to the flower forest to enjoy the scenery together. At that time, there was no Buddha in the world, but a Pratyekabuddha (Pratyekabuddha: a self-enlightened being who attains enlightenment without relying on a teacher) appeared in the world, who always had compassion for the poor and destitute, lived in humble dwellings, and ate coarse food, appearing in the world alone like a unicorn's horn. At that time, this Pratyekabuddha, out of compassion for beings, came to the human world and arrived at this village. In the early morning, he put on his robes, held his bowl, and prepared to go begging for food, thinking to himself, 『Now I』
何故為難滿身辛苦入村多處求食？宜住園內。若有節會人來，隨彼所施用自充足。』是時獨覺即往園中。長者遙見身心湛寂容儀詳序，彌加信敬起渴仰心，便就禮足白言：『聖者！仁為求食，我為求福，宜住園中受我供養。』時彼獨覺默然許之，長者于日日中奉施飲食。后時長者有事須詣余村，告其婦曰：『賢首！我今有事須往某村，汝于聖者如常供養勿令有闕。』告已便去。時長者婦晨朝早起備辦飲食，其子問曰：『母今辛苦每日為誰？』母曰：『為上福田。』聞已怒曰：『彼不傭力而受他食。』母便訶叱：『汝莫作此口業重罪。』長者后還問其妻曰：『聖者飲食無闕乏不？』婦報之曰：『所供飲食無闕時須，然我童兒于聖者處作口業罪。』具陳子語。長者便念：『小兒無識自害其軀，當墮惡趣。』即攜童兒詣尊者處。時彼獨覺遙見長者與子俱來，便作是念：『長者比來獨行而至，何故今日與伴俱來？』觀知事已，不用口言以身說法，為愍彼故踴身空界，猶若鵝王，現大神通作十八變，上騰紅焰下流清水，卷舒自在令生深信。凡夫之人見神通時，速能發悟如摧大樹，頓首歸依遙禮尊足，白言：『尊者慈悲凈意，唯愿哀愍速為下來受我微誠略申供養。』時彼聖者為哀愍故縱身而下，長者即以隨時香花慇勤供養，父子悉
【現代漢語翻譯】 現代漢語譯本 『為何要費力辛苦地進入村莊多處乞食呢？應該住在園林里。如果有什麼節日集會，人們自然會來佈施，足夠你用的。』當時，那位獨覺（Pratyekabuddha，不依賴他人教導，獨自悟道的聖者）就前往園林中。長者（Grihapati，古印度在家修行，有財富和社會地位的人）遠遠地看見他，身心平靜，容貌莊嚴，更加信敬，生起渴慕之心，便上前禮拜他的腳，說道：『聖者！您是爲了求食，我是爲了求福，應該住在園林里接受我的供養。』當時那位獨覺默然應允。長者每天都供養飲食。後來，長者有事需要去別的村莊，告訴他的妻子說：『賢首（善於持家理財的妻子）！我現在有事需要去某個村莊，你對聖者的供養要像往常一樣，不要缺少。』說完就離開了。長者的妻子早晨早早起來準備飲食，她的兒子問道：『母親現在每天這麼辛苦是為誰啊？』母親說：『爲了種上好的福田（積累功德）。』兒子聽了生氣地說：『他不出力幹活卻接受別人的食物。』母親便呵斥道：『你不要造這種口業重罪。』長者回來后問他的妻子說：『聖者的飲食沒有缺少吧？』妻子回答說：『所供養的飲食沒有缺少，但是我的孩子在聖者那裡造了口業。』詳細地陳述了兒子說的話。長者便想：『小孩子沒有見識，自己傷害自己的身體，將會墮入惡趣（不好的輪迴）。』於是帶著孩子去見尊者。當時那位獨覺遠遠地看見長者和孩子一起來，便這樣想：『長者之前都是獨自前來，為什麼今天和同伴一起來呢？』觀察得知了事情的緣由，不用口說，而是用身體來說法，爲了憐憫他們，踴身飛入空中，就像鵝王一樣，顯現大神力，變化出十八種景象，向上騰起紅色的火焰，向下流淌清澈的流水，捲起舒展隨意自在，使他們生起深深的信心。凡夫俗子看見神通的時候，很快就能醒悟，就像摧毀大樹一樣，立刻叩頭歸依，遙遠地禮拜尊者的腳，說道：『尊者慈悲清凈，希望您能憐憫我們，快點下來接受我們微薄的誠意，略微表達一下供養。』當時那位聖者爲了憐憫的緣故，縱身而下，長者立刻用應時的香花慇勤地供養，父子都 悉
【English Translation】 English version 『Why trouble yourself to enter villages and seek food in many places? You should stay in the garden. If there are festivals, people will come and offer alms, which will be sufficient for you.』 At that time, the Pratyekabuddha (one who attains enlightenment independently without relying on the teachings of others) went to the garden. The Grihapati (a wealthy householder in ancient India) saw him from afar, his body and mind serene, his appearance dignified, and his faith and respect increased. He developed a longing heart and bowed at his feet, saying: 『Venerable one! You seek food for sustenance, and I seek merit. You should stay in the garden and receive my offerings.』 At that time, the Pratyekabuddha silently agreed. The Grihapati offered food daily. Later, the Grihapati had business to attend to in another village and told his wife: 『Worthy one! I have business to attend to in a certain village. You should continue to offer to the Venerable one as usual, without any deficiency.』 Having said this, he left. The Grihapati's wife arose early in the morning and prepared food. Her son asked: 『Mother, who are you working so hard for every day?』 The mother said: 『For planting a field of supreme merit (accumulating good deeds).』 Upon hearing this, the son angrily said: 『He does not work but receives food from others.』 The mother scolded him: 『Do not create such heavy sins of speech.』 After the Grihapati returned, he asked his wife: 『Is the Venerable one's food lacking in any way?』 The wife replied: 『The food offered is never lacking, but my child has committed sins of speech towards the Venerable one.』 She recounted the son's words in detail. The Grihapati then thought: 『The child is ignorant and harms his own body, and will fall into the evil realms (unfavorable rebirths).』 He then took the child to see the Venerable one. At that time, the Pratyekabuddha saw the Grihapati and his child coming together from afar and thought: 『The Grihapati used to come alone, why has he come with a companion today?』 Having observed and understood the matter, he did not use words but used his body to teach the Dharma. Out of compassion for them, he leaped into the sky, like a king of geese, displaying great supernatural powers, manifesting eighteen transformations, ascending with red flames and descending with clear water, contracting and expanding freely, causing them to develop deep faith. When ordinary people see supernatural powers, they can quickly awaken, like a great tree being felled. They immediately prostrated and took refuge, bowing from afar at the Venerable one's feet, saying: 『Venerable one, with your compassionate and pure intention, we hope that you will have mercy on us and quickly descend to receive our humble sincerity and offer our slight offerings.』 At that time, the Venerable one, out of compassion, descended, and the Grihapati immediately offered timely fragrant flowers with great reverence, and both father and son all
皆頂禮尊足，而發願言：『此大福田是應供養，而反為惡罵出傭力言，愿于當來勿受苦報。所有勤誠供養功德，愿于來世生大富家，並得如是殊勝之果，勝此大師我當承事不生厭背。』
「汝等苾芻勿生異念，往時長者子者即今善生長者是，由於獨覺所發瞋怒心作傭力語，遂於五百生中常為客作，至今傭力惡業方盡。復由至誠供養功德生大富家，由昔愿言並得如是殊勝果者，今於我所得見真諦。又愿勝此大師我當承事不生厭背者，我勝獨覺百千億倍，供養於我無厭背心。是故汝等苾芻！若作純黑業得純黑異熟，若作純白業得純白異熟，若作黑白雜業得雜異熟。汝等苾芻！應離純黑及以雜業，當修純白業得純白報，如是應學。」此是緣起，尚未制戒。
爾時世尊出王舍城詣廣嚴城，住獼猴池側高閣堂中。時有長者名曰勇利，聞佛來至在高閣堂中，便詣佛所禮佛足已卻坐一面，佛為說法示教利喜，令歡悅已默然而住。時勇利長者即從座起，頂禮佛足白言：「世尊！唯愿哀愍，佛及眾僧明就我家為受微供。」世尊爾時默然而受。是時長者見佛受已禮足而去，既至宅已告家人曰：「我已請佛及僧明當就食，然佛僧眾疲於道路，汝等多辦上妙飲食。」時彼家人依言備辦。長者于晨朝時敷設座褥安大水器，遣使白佛：
【現代漢語翻譯】 現代漢語譯本 他們都頂禮佛陀的雙足，並且發願說：『這位大福田本應受到供養，卻反而被我們惡語謾罵，說出讓他做傭工的話，愿我們在未來不要遭受這樣的苦報。所有我們虔誠供養的功德，愿我們在來世出生于大富之家，並且得到如此殊勝的果報，勝過這位大師，我們應當承事他，永不厭倦背離。』
『你們這些比丘不要產生其他的想法，過去的那個長者子就是現在的善生長者（指人名，一位長者），由於對獨覺（指獨自覺悟的人）生起嗔怒心，說了讓他做傭工的話，所以在五百世中常常做傭工，直到現在做傭工的惡業才算結束。又由於至誠供養的功德，出生于大富之家，由於過去發願並且得到如此殊勝果報的原因，現在才能在我這裡得到真諦。又因為發願勝過這位大師，我應當承事他，永不厭倦背離的原因，我勝過獨覺百千億倍，供養我的人沒有厭倦背離之心。所以你們這些比丘！如果造作純粹的黑業，就會得到純粹的黑異熟果報，如果造作純粹的白業，就會得到純粹的白異熟果報，如果造作黑白混雜的業，就會得到混雜的異熟果報。你們這些比丘！應當遠離純粹的黑業以及混雜的業，應當修習純粹的白業，得到純粹的白報，應當這樣學習。』這是緣起，尚未制定戒律。
當時，世尊從王舍城（Rājagṛha，古印度城市名）前往廣嚴城（Vaiśālī，古印度城市名），住在獼猴池（Markaṭahrada，池塘名）旁的高閣堂中。當時，有一位長者名叫勇利（Vīrya，人名），聽說佛陀來到廣嚴城，住在高閣堂中，便前往佛陀所在的地方，頂禮佛足後退坐在一旁，佛陀為他說法，開示教導，使他心生歡喜，然後默然不語。這時，勇利長者從座位上站起來，頂禮佛足，稟告佛陀說：『世尊！唯愿您慈悲憐憫，佛陀和眾僧明天到我家接受微薄的供養。』世尊當時默然接受。這位長者見佛陀已經應允，便頂禮佛足離去，回到家中后告訴家人說：『我已經邀請佛陀和僧眾明天到我家用餐，然而佛陀和僧眾長途跋涉，一定很疲勞，你們多準備上好的美味飲食。』當時，他的家人按照他的吩咐準備妥當。長者在清晨時分鋪設好座位和坐墊，安放好盛水器，派遣使者稟告佛陀：
【English Translation】 English version They all prostrated at the Blessed One's feet and made a vow, saying: 'This great field of merit should be offered to, but instead, we have cursed and spoken of hiring him as a laborer. May we not receive such suffering in the future. May all the merits of our sincere offerings cause us to be born into wealthy families in future lives, and may we obtain such excellent results, surpassing this great master, whom we should serve without aversion or turning away.'
'You Bhikshus (monks)! Do not have different thoughts. The son of the elder in the past is now the Elder Good Growth (Śubhavṛddhi, a person's name, an elder). Because of the anger towards the Pratyekabuddha (one who attains enlightenment on their own) and the words of hiring him as a laborer, he was a hired worker for five hundred lifetimes, and only now has the evil karma of being a hired worker come to an end. Furthermore, due to the merits of sincere offerings, he was born into a wealthy family. Because of the vows made in the past and obtaining such excellent results, he is now able to attain the truth in my presence. Also, because of the vow to surpass this great master, whom I should serve without aversion or turning away, I surpass the Pratyekabuddha by hundreds of thousands of billions of times, and those who offer to me have no aversion or turning away. Therefore, you Bhikshus! If you create purely black karma, you will obtain purely black results; if you create purely white karma, you will obtain purely white results; if you create mixed black and white karma, you will obtain mixed results. You Bhikshus! You should stay away from purely black karma and mixed karma, and you should cultivate purely white karma to obtain purely white results. This is how you should learn.' This is the origin, and the precepts have not yet been established.
At that time, the World Honored One departed from Rājagṛha (name of an ancient Indian city) and went to Vaiśālī (name of an ancient Indian city), staying in the high pavilion by Markaṭahrada (name of a pond). At that time, there was an elder named Vīrya (a person's name), who heard that the Buddha had come to Vaiśālī and was staying in the high pavilion. He went to the place where the Buddha was, prostrated at the Buddha's feet, and sat down to one side. The Buddha spoke the Dharma for him, instructing and teaching him, causing him to rejoice, and then remained silent. At this time, the Elder Vīrya rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One! May you have compassion and allow the Buddha and the Sangha (monastic community) to come to my house tomorrow to receive a humble offering.' The World Honored One then silently accepted. When the elder saw that the Buddha had agreed, he prostrated at the Buddha's feet and departed. After returning home, he told his family: 'I have invited the Buddha and the Sangha to come to our house for a meal tomorrow. However, the Buddha and the Sangha must be tired from traveling a long distance, so you should prepare the best and most delicious food.' At that time, his family prepared everything according to his instructions. In the early morning, the elder set up seats and cushions, placed large water vessels, and sent a messenger to inform the Buddha:
「飲食已辦，愿佛知時。」六眾苾芻前至此城往門徒舍，彼見致敬，報言：「聖者！當食小食。」答曰：「我受他請。」又復白言：「可食少許庵沒羅餅。」答言：「好。」遂即飽食。時有乞食苾芻從門前過，長者出見亦喚食餅，苾芻報曰：「我一坐食，不應二處。」長者曰：「若如是者，隨意將去就彼俱食。」即以小缽受取赴彼請家。爾時世尊不去赴請，苾芻皆往。有五因緣佛遣取食。云何為五？一為自宴默，二為諸天說法，三為觀病者，四為觀臥具，五為弟子制其學處。此中所為欲制學處，住在堂中令人取食。時勇利長者睹眾坐定，手自奉獻種種清凈上妙飲食，悉令飽滿。時彼長者行食之時見乞食者于小缽中所持之飯，行食將了在乞食者前立，乞食苾芻作如是念：「今此長者獨觀於我欲有言說，乃至此未發言我當先語。」報言：「長者！何但我獨食此庵沒羅餅？彼六眾苾芻亦皆食訖。」長者答言：「聖者！是何言歟？」乞食者曰：「非我獨食庵沒羅餅，彼之六眾亦皆食訖。」長者聞已忿怒作色，告言：「聖者！豈我宅內無斯餅耶？」告家人曰：「汝可行此庵沒羅餅。」彼即行餅。時取食苾芻受得食已，往詣佛所頂禮佛足在一面立。世尊常法與取食人共相言問：「今日眾僧飲食飽不？」白言：「世尊！上妙飲食悉皆
【現代漢語翻譯】 現代漢語譯本 『齋飯已經準備好了，希望佛陀知道時間。』六群比丘前往這座城市，來到信徒的住所，信徒們見到他們，表示敬意，說道：『聖者們！請用一些小點心。』比丘們回答說：『我已經接受了別人的邀請。』信徒又說道：『可以吃一點庵沒羅（Āmra，芒果）餅。』比丘們回答說：『好的。』於是就吃飽了。當時，有一位乞食比丘從門前經過，長者出來看見，也邀請他吃餅，比丘回答說：『我一次只在一個地方吃東西，不應該在兩個地方。』長者說：『如果這樣，您可以隨意拿走，到他們那裡一起吃。』於是用小缽盛取餅，前往被邀請的信徒家。當時，世尊（Śākyamuni，釋迦牟尼）沒有去應邀，比丘們都去了。有五種因緣，佛陀派遣比丘們去乞食。哪五種呢？一是為自己安靜獨處，二是為諸天說法，三是觀察病人，四是觀察臥具，五是為弟子們制定學處。這裡是爲了制定學處，住在堂中讓人取食。當時，勇利長者看到大家都坐定了，親手奉獻各種清凈上妙的飲食，讓大家都吃飽。當時，這位長者在佈施食物的時候，看見乞食者拿著小缽里的飯，佈施完畢後站在乞食者面前，乞食比丘心想：『現在這位長者單獨看著我，想要對我說些什麼，趁他還沒說話，我先說。』於是對比丘說道：『長者！難道只有我一個人吃這庵沒羅餅嗎？那六群比丘也都吃完了。』長者回答說：『聖者！這是什麼話？』乞食者說：『不是我一個人吃庵沒羅餅，那六群比丘也都吃完了。』長者聽了，生氣變了臉色，說道：『聖者！難道我的家裡沒有這種餅嗎？』告訴家人說：『你去拿庵沒羅餅來。』家人就拿來了餅。當時，取食的比丘得到食物后，前往佛陀那裡，頂禮佛足，站在一邊。世尊的習慣是與取食的人互相問候：『今天僧眾飲食飽了嗎？』比丘回答說：『世尊！上妙的飲食都
【English Translation】 English version 『The food is ready, may the Buddha (Buddha, 覺悟者) know the time.』 The six Bhikshus (Bhikshu, 比丘) went to this city, to the house of a disciple, who, seeing them, paid their respects, saying, 『Venerable ones! Please have some snacks.』 The Bhikshus replied, 『I have accepted another invitation.』 The disciple further said, 『You may eat a little Āmra (Āmra, 芒果) cake.』 The Bhikshus replied, 『Good.』 Then they ate their fill. At that time, a Bhikshu who was begging for food passed by the door, and the elder came out and invited him to eat cake as well. The Bhikshu replied, 『I eat in one place at a time, and should not eat in two places.』 The elder said, 『If that is the case, take it away as you wish and eat with them.』 So he took the cake in a small bowl and went to the house of the invited disciple. At that time, the World-Honored One (Śākyamuni, 釋迦牟尼) did not go to the invitation, but all the Bhikshus went. There were five reasons why the Buddha sent the Bhikshus to beg for food. What are the five? First, to be alone in silence; second, to preach the Dharma to the Devas (Deva, 天神); third, to observe the sick; fourth, to observe the bedding; and fifth, to establish precepts for the disciples. Here, it was to establish precepts, staying in the hall and having people bring food. At that time, the brave and virtuous elder saw that everyone was seated, and personally offered various pure and wonderful foods, satisfying everyone. At that time, as the elder was distributing food, he saw the Bhikshu who was begging for food holding rice in a small bowl. After the distribution was completed, he stood in front of the Bhikshu who was begging for food. The Bhikshu thought to himself, 『Now this elder is looking at me alone, wanting to say something to me. Before he speaks, I will speak first.』 He said to the elder, 『Is it only I who am eating this Āmra cake? The six Bhikshus have also finished eating it.』 The elder replied, 『Venerable one! What are you saying?』 The Bhikshu said, 『It is not only I who am eating Āmra cake, the six Bhikshus have also finished eating it.』 The elder heard this and became angry, saying, 『Venerable one! Is there no such cake in my house?』 He told his family, 『Go and bring Āmra cake.』 The family then brought the cake. At that time, the Bhikshu who had taken the food went to the Buddha, prostrated himself at the Buddha's feet, and stood to one side. The Buddha's custom was to greet the person who had taken the food, asking, 『Are the Sangha (Sangha, 僧伽) full of food today?』 The Bhikshu replied, 『World-Honored One! All the wonderful foods are』
飽滿，然彼勇利長者有忿僧眾。」佛言：「何意？」時彼苾芻以事具白。佛言：「勇利長者出忿恨言，是應道理。」爾時世尊飯食訖收衣缽，澡漱已出外洗足，旋入房中宴默而坐。于晡后時便從定起，詣常集處於僧眾前就座而坐，告六眾曰：「汝等實作展轉食耶？」六眾白言：「實爾。大德！」世尊種種呵責：「汝非威儀、非隨順行、非清凈法，所不應為。云何汝等作展轉食？」既呵責已告諸苾芻，廣說如前，乃至「為制學處，應如是說：
「若復苾芻展轉食者，波逸底迦。」如是世尊為諸苾芻制其學處。
佛在廣嚴城高閣堂中，時有苾芻身嬰疾苦，有解醫者來入寺中。苾芻見已報言：「賢首！宜觀我病為處藥方。」醫言：「聖者！可食小食。」報言：「賢首！世尊不許。」醫言：「此即是藥，非余能療。」苾芻答曰：「世尊制戒不許我食。」醫曰：「世尊大悲，為有病緣必應聽食。」時諸苾芻聞斯事已以緣白佛，佛言：「除病因緣。」
又有苾芻為營僧務，或為窣睹波事，身體饑虛遂便偃臥廢修善品。時有凈信婆羅門居士等來入寺中，見其偃臥作如是語：「聖者！世尊教法一向勤修，何故今時偃臥而住？」答言：「賢首！我極虛羸。」報言：「應食小食。」答曰：「佛制不許。」諸苾芻白佛，佛
【現代漢語翻譯】 現代漢語譯本：飽滿，然而那位勇利（Yongli，人名）長者對僧眾懷有忿恨。』佛陀問道：『什麼原因？』當時那位比丘將事情的來龍去脈全部稟告了佛陀。佛陀說：『勇利長者發出忿恨之言，這是應該的。』當時世尊用完餐，收好衣缽，洗漱完畢後到外面洗腳，然後回到房中安靜地坐著。到了傍晚時分，便從禪定中起身，前往僧眾經常聚集的地方，在座位上坐下，告訴六眾（指六群比丘）說：『你們真的做了展轉食（指接受重複供養的食物）嗎？』六眾回答說：『確實如此，大德！』世尊種種呵責他們：『你們這樣做不合威儀、不隨順修行、不是清凈之法，是不應該做的。為什麼你們要接受展轉食？』呵責完畢后，告訴眾比丘，詳細說明了之前的事情，乃至『爲了制定學處（戒律），應該這樣說：』 『如果哪個比丘接受展轉食，犯波逸提迦（Payattika，一種罪名）。』就這樣，世尊為眾比丘制定了學處。 佛陀在廣嚴城（Vaisali）的高閣堂中，當時有位比丘身患疾病，有位懂得醫術的人來到寺中。比丘看見后告訴他：『賢首（賢者），請你看看我的病，為我開個藥方。』醫生說：『聖者，可以吃些小食。』比丘回答說：『賢首，世尊不允許。』醫生說：『這就算是藥，沒有其他方法可以治療。』比丘回答說：『世尊制定了戒律，不允許我吃。』醫生說：『世尊大慈大悲，因為有生病的緣故，一定允許吃。』當時眾比丘聽說了這件事，將情況稟告了佛陀，佛陀說：『因為生病的原因可以（吃）。』 又有比丘爲了處理僧團事務，或者爲了窣堵波（Stupa，佛塔）的事情，身體飢餓虛弱，於是便躺下休息，停止了修行善法。當時有位虔誠的婆羅門（Brahman）居士等人來到寺中，看見他躺著，就說：『聖者，世尊的教法一向是勤奮修行的，為什麼現在躺著休息呢？』回答說：『賢首，我非常虛弱。』他們說：『應該吃些小食。』回答說：『佛陀制定了戒律，不允許。』眾比丘將此事稟告了佛陀，佛陀
【English Translation】 English version: 'Full, but that Elder Yongli (Yongli, a name) has resentment towards the Sangha.' The Buddha said, 'What is the reason?' At that time, that Bhikshu (monk) reported the whole matter in detail. The Buddha said, 'It is reasonable that Elder Yongli utters words of resentment.' At that time, after the World Honored One finished his meal, he put away his robes and bowl, washed and rinsed, then went outside to wash his feet, and returned to his room to sit quietly. In the late afternoon, he arose from Samadhi (meditative state), went to the place where the Sangha (monastic community) usually gathered, sat down, and told the Six Groups (referring to the group of six monks): 'Did you really partake in successive meals (accepting repeated offerings of food)?' The Six Groups replied, 'Indeed, Greatly Virtuous One!' The World Honored One scolded them in various ways: 'Your behavior is not dignified, not in accordance with practice, not a pure Dharma (teaching), and should not be done. Why do you partake in successive meals?' After scolding them, he told the Bhikshus, explaining the previous matter in detail, up to 'In order to establish a training rule (precept), it should be said as follows:' 'If any Bhikshu partakes in successive meals, it is a Payattika (Payattika, a type of offense).' Thus, the World Honored One established the training rule for the Bhikshus. The Buddha was in the high pavilion hall in Vaisali (Vaisali, a city), at that time there was a Bhikshu suffering from illness, and a person who understood medicine came to the temple. The Bhikshu saw him and said, 'Wise one, please examine my illness and prescribe a remedy for me.' The doctor said, 'Venerable one, you can eat some small snacks.' The Bhikshu replied, 'Wise one, the World Honored One does not allow it.' The doctor said, 'This is medicine, there is no other way to cure it.' The Bhikshu replied, 'The World Honored One has established a precept that does not allow me to eat.' The doctor said, 'The World Honored One is greatly compassionate, and because of the cause of illness, he will surely allow eating.' At that time, the Bhikshus heard about this matter and reported the situation to the Buddha, and the Buddha said, 'Because of the cause of illness, it is allowed.' Again, there was a Bhikshu who, in order to handle Sangha affairs or for the sake of the Stupa (Stupa, a Buddhist monument), became hungry and weak, so he lay down to rest and stopped practicing virtuous deeds. At that time, a devout Brahman (Brahman, a member of the priestly caste) householder and others came to the temple, saw him lying down, and said, 'Venerable one, the Buddha's teachings are always diligently practiced, why are you lying down resting now?' He replied, 'Wise one, I am very weak.' They said, 'You should eat some small snacks.' He replied, 'The Buddha has established a precept that does not allow it.' The Bhikshus reported this matter to the Buddha, and the Buddha
言：「除作因緣。」
爾時世尊從廣嚴城往給孤獨園。時有苾芻，疲於道路身體羸損，共相謂曰：「我身疲倦。若佛世尊聽許我等食小食者，雖涉長途身不勞倦。」以事白佛，佛言：「除道行時。」
爾時世尊至室羅伐城給孤獨園。時此城中有一長者，自立要期，每於月八日、十五日、二十三日、月盡日，於此四日受聖八支近住學處。又作要期，請苾芻就舍而食，乃至苾芻未來食者必不先食。同於此日有餘長者，請佛及僧就舍受食。佛及僧眾赴請之後，長者遂遣使人往詣寺中請僧來食。使者至寺不見苾芻，還報長者：「我于寺內不見一人。」長者曰：「彼何處去？」答曰：「有別長者請佛僧眾就舍而食。」長者曰：「彼食苾芻隨喚取一。」使人去喚，見彼苾芻悉皆食訖從舍而出，白言：「聖者！某甲長者家中設食，唯愿慈悲無違所請。」苾芻曰：「我已食訖。」還報長者：「苾芻食訖。」長者曰：「汝更疾去白言：『聖者！可來就食，食了之後，以大㲲施。』」使者復去報苾芻曰：「可來就食，食了之後，以大㲲施。」苾芻曰：「我已足食，隨㲲大小無宜更去。」使報長者：「苾芻足食更不肯來，隨衣大小無宜重食。」時彼長者為待苾芻日時已過，遂便一日絕食。時彼鄰人聞是事已共生嫌賤：「云何此諸
【現代漢語翻譯】 說：『除了造作因緣。』
當時，世尊從廣嚴城前往給孤獨園（Jetavana，祇陀園）。當時有一些比丘（bhiksu，佛教出家男眾），因為長途跋涉而身體疲憊，他們互相說道：『如果我們佛陀世尊允許我們吃一些小食，即使走長路也不會感到疲勞。』他們將此事稟告佛陀，佛陀說：『除了在趕路的時候。』
當時，世尊到達室羅伐城（Sravasti）的給孤獨園。這時，城裡有一位長者（wealthy householder），自己定下規矩，每月初八、十五、二十三和月末這四天，都遵守聖八支近住學處（Astanga-samannagata-uposatha，八關齋戒）。他還定下規矩，邀請比丘到他家吃飯，如果比丘沒有來吃飯，他一定不先吃。恰好在同一天，另一位長者邀請佛陀和僧眾到他家接受供養。佛陀和僧眾應邀前往後，這位長者就派人到寺院請僧人來吃飯。使者到了寺院，沒有看見比丘，就回去稟告長者：『我在寺院裡沒有看見一個人。』長者問：『他們到哪裡去了？』使者回答說：『有別的長者邀請佛陀和僧眾到他家吃飯。』長者說：『隨便叫一個正在吃飯的比丘來。』使者去叫比丘，看見那些比丘都已經吃完飯從長者家出來了，使者稟告說：『聖者！某甲長者家準備了齋飯，希望您慈悲應允他的邀請。』比丘說：『我已經吃飽了。』使者回去稟告長者：『比丘已經吃飽了。』長者說：『你再去快點稟告說：『聖者！可以來吃飯，吃完飯後，會供養您大㲲（thick woolen cloth）。』』使者又去稟告比丘說：『可以來吃飯，吃完飯後，會供養您大㲲。』比丘說：『我已經吃飽了，無論㲲的大小，都不應該再去。』使者稟告長者：『比丘已經吃飽了，不肯再來，無論衣服大小，都不應該再吃。』當時那位長者因為等待比丘，時間已經過了，於是就一天沒有吃飯。當時他的鄰居聽到這件事後，都感到不滿和鄙視：『為什麼這些
【English Translation】 He said: 'Except for creating causes and conditions.'
At that time, the World Honored One (Bhagavan) was traveling from Guangyan City to Jetavana (Givetavana-arama, 祇陀園). At that time, there were some bhiksus (bhiksu, Buddhist monks) who were tired from traveling and their bodies were weak. They said to each other: 'If the Buddha, the World Honored One, would allow us to eat some small snacks, we would not feel tired even if we traveled a long distance.' They reported this matter to the Buddha, and the Buddha said: 'Except when traveling.'
At that time, the World Honored One arrived at Jetavana in Sravasti (Sravasti). At that time, there was a wealthy householder (wealthy householder) in this city who made a vow to observe the Astanga-samannagata-uposatha (Astanga-samannagata-uposatha, eight precepts) on the eighth, fifteenth, twenty-third, and last day of each month. He also made a vow to invite bhiksus to his house for meals, and he would not eat before the bhiksus arrived. On the same day, another wealthy householder invited the Buddha and the Sangha (Sangha, monastic community) to his house for a meal. After the Buddha and the Sangha accepted the invitation, this wealthy householder sent a messenger to the monastery to invite the monks to eat. The messenger arrived at the monastery and did not see any bhiksus, so he returned and reported to the wealthy householder: 'I did not see anyone in the monastery.' The wealthy householder asked: 'Where did they go?' The messenger replied: 'Another wealthy householder invited the Buddha and the Sangha to his house for a meal.' The wealthy householder said: 'Just call one of the bhiksus who is eating.' The messenger went to call the bhiksus and saw that they had all finished eating and were leaving the house. The messenger reported: 'Venerable ones! So-and-so wealthy householder has prepared a meal, I hope you will be compassionate and accept his invitation.' The bhiksu said: 'I have already eaten.' The messenger returned and reported to the wealthy householder: 'The bhiksu has already eaten.' The wealthy householder said: 'Go quickly and report: 'Venerable ones! You can come and eat, and after the meal, I will offer you a large thick woolen cloth (thick woolen cloth).'' The messenger went again and reported to the bhiksu: 'You can come and eat, and after the meal, I will offer you a large thick woolen cloth.' The bhiksu said: 'I am already full, no matter how big the cloth is, I should not go again.' The messenger reported to the wealthy householder: 'The bhiksu is full and refuses to come again, no matter how big the clothes are, he should not eat again.' At that time, that wealthy householder had waited for the bhiksus and the time had passed, so he went without food for a day. At that time, his neighbors heard about this and were all disgusted and despised him: 'Why are these
沙門釋子他施衣時亦不肯食。違彼長者信敬之心，由不受請令他絕食。」諸苾芻聞以此因緣具白世尊，世尊告曰：「除施衣時。」爾時世尊讚歎少欲持戒敬重戒者，說隨順法告諸苾芻曰：「前是創製，此是隨開。」廣說如前。「我今為諸苾芻制其學處，應如是說：
「若復苾芻展轉食者，除余時，波逸底迦。余時者，病時、作時、道行時、施衣時，此是時。」
若復苾芻者，謂是六眾也，余義如上。
展轉食者，謂數數食。
除余時者，謂除其時。此中時者，謂是病時。病時者，若苾芻於一坐時不能飽足。作時者，若於窣睹波所有營作及眾僧事業，或時掃灑大如席許，或復涂拭如牛臥處。道行時者，若行半驛回還，或直行一驛。施衣時者，謂如拭巾、裙量、縵條量等，此皆無犯，結罪同前。
此中犯相其事云何？施衣之時請有多種，謂有衣施、或無衣施等有十六番。
若苾芻前請有食有衣、后請有食有衣，兩請俱受二處皆食，並悉無犯。若苾芻前請有衣、后請無衣，應受前請，勿受后請。若受已，應轉與餘人，若不轉與人，受時惡作，食得墮罪。若苾芻前請有衣、后請有衣有衣直，俱受無犯。若苾芻前請有衣、后請無衣無衣直，應受前請，勿受后請。若受已，應轉與餘人，若不
【現代漢語翻譯】 現代漢語譯本： 沙門釋子（Śramaṇa Śākya-putra，釋迦牟尼的出家弟子）在接受佈施衣物的時候，也不肯接受食物。這是違背了長者（Gṛhapati，在家信徒）的信敬之心，因為不接受邀請會導致長者斷食。』眾比丘（Bhikṣu，出家男眾）聽聞此事，將因緣詳細稟告世尊（Śākyamuni，釋迦牟尼佛），世尊說：『除了施衣的時候。』當時，世尊讚歎少欲知足、持戒精嚴、敬重戒律的人，宣說隨順佛法的教義，告訴眾比丘：『之前是最初的規定，現在是隨情況開許。』詳細的解釋如前所述。『我現在為眾比丘制定學處（Śikṣāpada，戒律），應當這樣說： 『如果比丘輾轉接受食物，除了特殊情況，犯波逸提迦（Pāyantika，一種罪名）。特殊情況是指：生病時、工作時、趕路時、接受佈施衣物時，這些是特殊情況。』 如果說是比丘，指的是六眾（指六種不同型別的比丘，包括初學比丘等），其餘含義如前所述。 輾轉食，指的是多次食用。 除余時，指的是排除特殊情況。這裡所說的特殊情況，指的是生病的時候。生病的時候，如果比丘一次坐著不能吃飽。工作的時候，如果爲了佛塔（Stūpa）進行營建工作，或者爲了僧團（Saṃgha）的事業，有時清掃的面積像蓆子一樣大，或者塗抹擦拭的面積像牛臥的地方一樣大。趕路的時候，如果行走半個驛站（約五里）返回，或者直接行走一個驛站（約十里）。接受佈施衣物的時候，比如像擦拭用的手巾、裙子的尺寸、縵條的尺寸等等，這些都沒有犯戒，結罪的情況與之前相同。 這裡所說的犯戒情況是怎樣的呢？接受佈施衣物的時候，請求的情況有很多種，比如有食物有衣物的佈施，或者沒有衣物的佈施等等，總共有十六種情況。 如果比丘之前被邀請有食物有衣物，之後又被邀請有食物有衣物，兩次邀請都接受，兩個地方都食用，完全沒有犯戒。如果比丘之前被邀請有衣物，之後被邀請沒有衣物，應該接受之前的邀請，不要接受之後的邀請。如果接受了之後的邀請，應該轉送給其他人，如果不轉送給其他人，接受的時候犯惡作罪（Duṣkṛta，一種輕罪），食用則犯墮罪（Pāyantika，一種罪名）。如果比丘之前被邀請有衣物，之後被邀請有衣物和衣物折價的錢，都接受沒有犯戒。如果比丘之前被邀請有衣物，之後被邀請沒有衣物和衣物折價的錢，應該接受之前的邀請，不要接受之後的邀請。如果接受了之後的邀請，應該轉送給其他人，如果不
【English Translation】 English version: When a Śramaṇa Śākya-putra (a renunciate disciple of Śākyamuni) receives robes as alms, he also refuses to eat. This is contrary to the faith and respect of the Gṛhapati (householder), because refusing the invitation causes him to fast.』 The Bhikṣus (monks) heard of this and reported the cause and conditions in detail to the Blessed One (Śākyamuni Buddha), who said: 『Except for the time of offering robes.』 At that time, the Blessed One praised those who were content with little, who upheld the precepts, and who respected the precepts. He spoke in accordance with the Dharma and told the Bhikṣus: 『The former was the initial rule, and this is now allowed according to the circumstances.』 The detailed explanation is as before. 『I am now establishing the Śikṣāpada (precepts) for the Bhikṣus, and it should be said as follows: 『If a Bhikṣu repeatedly eats, except for certain times, he commits a Pāyantika (an offense). The certain times are: when sick, when working, when traveling, and when receiving robes as alms; these are the certain times.』 When it says 'Bhikṣu', it refers to the six groups (referring to six different types of monks, including novice monks, etc.), and the remaining meanings are as mentioned above. 'Repeatedly eating' refers to eating multiple times. 『Except for certain times』 refers to excluding those times. The 'certain times' mentioned here refer to when one is sick. 'When sick' means if a Bhikṣu cannot be fully satisfied in one sitting. 'When working' means if one is engaged in construction work for a Stūpa, or for the affairs of the Saṃgha (community), sometimes sweeping an area as large as a mat, or plastering and wiping an area as large as where an ox lies down. 'When traveling' means if one travels half a yojana (about five li) and returns, or travels one yojana (about ten li) directly. 'When receiving robes as alms' means things like wiping cloths, the size of a skirt, the size of a maṇḍala, etc.; these are all without offense, and the consequences are the same as before. What are the circumstances of the offenses mentioned here? When receiving robes as alms, there are many kinds of requests, such as offerings with food and robes, or offerings without robes, etc., totaling sixteen kinds. If a Bhikṣu is invited with food and robes before, and then invited with food and robes later, accepting both invitations and eating in both places is completely without offense. If a Bhikṣu is invited with robes before, and then invited without robes later, he should accept the former invitation and not accept the latter. If he accepts the latter invitation, he should give it to someone else; if he does not give it to someone else, he commits a Duṣkṛta (a minor offense) when accepting, and commits a Pāyantika (an offense) when eating. If a Bhikṣu is invited with robes before, and then invited with robes and money in lieu of robes later, accepting both is without offense. If a Bhikṣu is invited with robes before, and then invited without robes and money in lieu of robes later, he should accept the former invitation and not accept the latter. If he accepts the latter invitation, he should give it to someone else; if he does not
轉與餘人，受時惡作，食得墮罪(此是初番，余句應準此)。
若苾芻前請無衣、后請有衣，俱受無犯。若苾芻前請無衣、后請無衣，應受前舍后。若苾芻前請無衣、后請有衣有衣直，俱受無犯。若苾芻前請無衣、后請無衣無衣直，應受前請，勿受后請。若受已，應轉與餘人，若不轉與人，受時惡作，食得墮罪(此是第二四番)。
若苾芻前請有衣有衣直、后請有衣，俱受無犯。若苾芻前請有衣有衣直、后請無衣，應受前舍后。若苾芻前請有衣有衣直、后請有衣有衣直，俱受無犯。若苾芻前請有衣有衣直、后請無衣無衣直，應受前請，勿受后請。若受已，應轉與餘人，若不轉與人，受時惡作，食得墮罪(此是第三四番)。
若苾芻前請無衣無衣直、后請有衣，俱受無犯。若苾芻前請無衣無衣直、后請無衣，應受前舍后。若苾芻前請無衣無衣直、后請有衣有衣直，俱受無犯。若苾芻前請無衣無衣直、后請無衣無衣直，應受前請，勿受后請。若受已，應轉與餘人，若不轉與餘人，受時惡作，食得墮罪(此是第四四番)。
又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第三十四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本
【現代漢語翻譯】 現代漢語譯本： 如果將（佈施）轉給其他人，接受時會因行為不當而犯戒，食用所得之物會犯墮罪（這是第一種情況，其餘情況應參照此例）。 如果比丘（bhiksu，佛教出家男眾）先前請求佈施衣物但沒有得到，之後又請求佈施衣物並得到了，兩次接受都沒有犯戒。如果比丘先前請求佈施衣物但沒有得到，之後又請求佈施衣物也沒有得到，應該接受之前的請求，放棄之後的請求。如果比丘先前請求佈施衣物但沒有得到，之後又請求佈施衣物並得到了衣物或錢財，兩次接受都沒有犯戒。如果比丘先前請求佈施衣物但沒有得到，之後又請求佈施衣物也沒有得到衣物或錢財，應該接受之前的請求，不要接受之後的請求。如果接受了之後的請求，應該將（佈施）轉給其他人，如果不轉給其他人，接受時會因行為不當而犯戒，食用所得之物會犯墮罪（這是第二種四種情況）。 如果比丘先前請求佈施衣物或錢財並得到了，之後又請求佈施衣物並得到了，兩次接受都沒有犯戒。如果比丘先前請求佈施衣物或錢財並得到了，之後又請求佈施衣物但沒有得到，應該接受之前的請求，放棄之後的請求。如果比丘先前請求佈施衣物或錢財並得到了，之後又請求佈施衣物或錢財並得到了，兩次接受都沒有犯戒。如果比丘先前請求佈施衣物或錢財並得到了，之後又請求佈施衣物也沒有得到衣物或錢財，應該接受之前的請求，不要接受之後的請求。如果接受了之後的請求，應該將（佈施）轉給其他人，如果不轉給其他人，接受時會因行為不當而犯戒，食用所得之物會犯墮罪（這是第三種四種情況）。 如果比丘先前請求佈施衣物或錢財但沒有得到，之後又請求佈施衣物並得到了，兩次接受都沒有犯戒。如果比丘先前請求佈施衣物或錢財但沒有得到，之後又請求佈施衣物也沒有得到，應該接受之前的請求，放棄之後的請求。如果比丘先前請求佈施衣物或錢財但沒有得到，之後又請求佈施衣物或錢財並得到了，兩次接受都沒有犯戒。如果比丘先前請求佈施衣物或錢財但沒有得到，之後又請求佈施衣物也沒有得到衣物或錢財，應該接受之前的請求，不要接受之後的請求。如果接受了之後的請求，應該將（佈施）轉給其他人，如果不轉給其他人，接受時會因行為不當而犯戒，食用所得之物會犯墮罪（這是第四種四種情況）。 此外，沒有犯戒的情況包括：最初的犯戒者，或者是因為愚癡、瘋狂、精神錯亂、被痛苦煩惱所困擾。
【English Translation】 English version: If it is transferred to others, accepting it will result in a transgression due to improper conduct, and consuming what is obtained will result in a 'pattyantika' (a type of offense). (This is the first case; the remaining sentences should follow this example). If a 'bhiksu' (Buddhist monk) previously requested clothing but did not receive it, and later requested clothing and received it, there is no offense in accepting both times. If a 'bhiksu' previously requested clothing but did not receive it, and later requested clothing and did not receive it, he should accept the former request and abandon the latter. If a 'bhiksu' previously requested clothing but did not receive it, and later requested clothing and received clothing or money, there is no offense in accepting both times. If a 'bhiksu' previously requested clothing but did not receive it, and later requested clothing and did not receive clothing or money, he should accept the former request and not accept the latter. If he has accepted the latter request, he should transfer it to others; if he does not transfer it to others, accepting it will result in a transgression due to improper conduct, and consuming what is obtained will result in a 'pattyantika' (This is the second set of four cases). If a 'bhiksu' previously requested clothing or money and received it, and later requested clothing and received it, there is no offense in accepting both times. If a 'bhiksu' previously requested clothing or money and received it, and later requested clothing but did not receive it, he should accept the former request and abandon the latter. If a 'bhiksu' previously requested clothing or money and received it, and later requested clothing or money and received it, there is no offense in accepting both times. If a 'bhiksu' previously requested clothing or money and received it, and later requested clothing and did not receive clothing or money, he should accept the former request and not accept the latter. If he has accepted the latter request, he should transfer it to others; if he does not transfer it to others, accepting it will result in a transgression due to improper conduct, and consuming what is obtained will result in a 'pattyantika' (This is the third set of four cases). If a 'bhiksu' previously requested clothing or money but did not receive it, and later requested clothing and received it, there is no offense in accepting both times. If a 'bhiksu' previously requested clothing or money but did not receive it, and later requested clothing and did not receive it, he should accept the former request and abandon the latter. If a 'bhiksu' previously requested clothing or money but did not receive it, and later requested clothing or money and received it, there is no offense in accepting both times. If a 'bhiksu' previously requested clothing or money but did not receive it, and later requested clothing and did not receive clothing or money, he should accept the former request and not accept the latter. If he has accepted the latter request, he should transfer it to others; if he does not transfer it to others, accepting it will result in a transgression due to improper conduct, and consuming what is obtained will result in a 'pattyantika' (This is the fourth set of four cases). Furthermore, there is no offense for the initial offender, or for one who is foolish, insane, mentally disturbed, or afflicted by pain and suffering.
說一切有部毗奈耶卷第三十五
三藏法師義凈奉 制譯
施一食處過受學處第三十二
爾時薄伽梵在室羅伐城逝多林給孤獨園。于邊方處大聚落中有一長者，信心殷重，為諸四方沙門婆羅門等造一住處，若有於此停住者，施以飲食。爾時世尊于室羅伐城現大神變，時諸外道皆被驅逐，人天咸悉深心歡喜敬仰世尊。然外道輩奔趣邊方，有六十露形外道至斯聚落，詣長者所作如是語：「仁獲法利！仁獲法利！」長者問曰：「仁等是何今來至此？」答曰：「我是出家人。」長者告曰：「善來！我為四方沙門、婆羅門等造此住處，仁可於斯隨意停息，所須飲食我自供承。」時諸外道即於此住，受長者供給。時室羅伐城有凈信居士，將諸賄貨至此聚落，亦于長者店舖停止，便與長者情敦布素。時彼長者手自授與露形外道餅果飲食，長者令使命居士曰：「仁可暫來共我供養勝上福田。」居士聞已便作是念：「此言殷重多是佛之弟子，我今宜往頂禮其足。」既至彼已見是無慚露形外道，然而不能對面非毀，遂默然而住。時彼外道食了而去，長者報居士曰：「好田好種，豈不善乎？」居士答曰：「種實精好，而田下惡，鹹鹵磽確，終無所收，露形無慚常懷惡見。」長者報曰：「除斯之外有勝田耶？」居士曰：「有！
【現代漢語翻譯】 現代漢語譯本 《一切有部毗奈耶》卷第三十五
三藏法師義凈 奉 譯
施一食處過受學處第三十二
那時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。在邊遠地區的一個大村落中，有一位長者（gṛhapati，富有的居士），信心非常堅定，為來自四方的沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）等人建造了一處住所，凡是到這裡停留的人，都供給飲食。當時，世尊在室羅伐城顯現大神變，當時所有的外道都被驅逐，人和天都深感歡喜，敬仰世尊。然而，那些外道之輩逃奔到邊遠地區，有六十個露形外道來到這個村落，到長者那裡，對長者說：『您獲得了法的利益！您獲得了法的利益！』長者問道：『你們是什麼人，現在來到這裡？』他們回答說：『我們是出家人。』長者告訴他們說：『歡迎你們！我為來自四方的沙門、婆羅門等人建造了這處住所，你們可以在這裡隨意停留，所需的飲食我自會供給。』當時，這些外道就住在這裡，接受長者的供給。當時，室羅伐城有一位具有清凈信仰的居士，帶著各種貨物來到這個村落，也在長者的店舖里停留，便與長者建立了深厚的友誼。當時，那位長者親手將餅、果、飲食授給露形外道，長者派人告訴居士說：『您可以暫時過來，和我一起供養殊勝的福田。』居士聽了之後，便這樣想：『這話說得如此慇勤，多半是佛的弟子，我現在應該去頂禮他的腳。』到了那裡之後，看到的是無慚的露形外道，然而不能當面非議，於是默默地站在那裡。當時，那些外道吃完東西就離開了，長者告訴居士說：『好的田地，好的種子，難道不好嗎？』居士回答說：『種子確實精良美好，但是田地低劣惡劣，又鹹又硬，最終不會有什麼收穫，露形外道無慚無愧，常常懷有邪惡的見解。』長者問道：『除了這些人之外，還有更好的福田嗎？』居士說：『有！』
【English Translation】 English version Sarvāstivāda Vinaya, Volume 35
Translated by Tripiṭaka Master Yijing under Imperial Decree
Chapter 32: Transgression of Accepting Alms in a Place Where Food is Given
At one time, the Bhagavan (Bhagavan, the World-Honored One) was in Śrāvastī (Śrāvastī) at the Jetavana-anāthapiṇḍada-ārāma (Jetavana Grove of Anathapindada). In a large village in a remote area, there was a householder (gṛhapati, wealthy layman) with deep faith who built a dwelling for śrāmaṇas (śrāmaṇa, wandering ascetics), brāhmaṇas (brāhmaṇa, priests), and others from all directions, providing food for those who stayed there. At that time, the World-Honored One manifested great miraculous powers in Śrāvastī, and all the heretics were driven out. Humans and gods were filled with joy and revered the World-Honored One. However, those heretics fled to remote areas. Sixty naked ascetics came to this village and approached the householder, saying, 'You have obtained the benefit of the Dharma! You have obtained the benefit of the Dharma!' The householder asked, 'Who are you, and why have you come here?' They replied, 'We are renunciants.' The householder told them, 'Welcome! I have built this dwelling for śrāmaṇas, brāhmaṇas, and others from all directions. You may stay here as you please, and I will provide the food you need.' At that time, these heretics stayed there, receiving the householder's provision. At that time, a layman with pure faith from Śrāvastī came to this village with various goods and stayed at the householder's shop, establishing a deep friendship with the householder. At that time, the householder personally handed cakes, fruits, and food to the naked ascetics. The householder sent a messenger to tell the layman, 'You may come for a while and join me in making offerings to the supreme field of merit.' Upon hearing this, the layman thought, 'These words are so earnest, they must be disciples of the Buddha. I should go and prostrate at his feet.' When he arrived there, he saw the shameless naked ascetics, but he could not openly criticize them, so he stood there silently. At that time, those heretics finished eating and left. The householder told the layman, 'Good field, good seeds, isn't it good?' The layman replied, 'The seeds are indeed excellent, but the field is inferior and bad, salty and barren, and ultimately there will be no harvest. The naked ascetics are shameless and always harbor evil views.' The householder asked, 'Besides these, is there a better field of merit?' The layman said, 'Yes!'
謂如來大師聲聞弟子。」長者曰：「彼若來者我當四事而為供給。」時彼居士聞此語已默記於懷，舊貨既盡更收新物，即便還至室羅伐城。到市店中安置貨物已，往逝多林禮苾芻僧足。然六眾常法多於門首經行，時鄔波難陀在門外立，遙見居士從遠而來，遂便迎接告言：「善來居士！猶如初月久而方現，比於何處興易經求？」居士答曰：「敬禮阿遮利耶！我比在某聚落，彼有長者造一住處，招攜四方諸沙門等，並好飲食常為供養，于佛弟子情懷渴仰。」鄔波難陀聞已便念：「若更有餘黑缽之類聞此語者，當在我前至彼住處。我今宜可責彼居士勿使語人。」告曰：「居士！汝常謂我不習禪思、不勤讀誦，恒念衣食以自活耶？」居士便念：「世間多貪不知厭足，鄔波難陀是當一數。此聞我告尚起譏嫌，況復諸餘大德之類，聞我此說重責何疑？」於是默然不復陳告。時鄔波難陀見長者去，往語六眾苾芻曰：「具壽！我等何能久受辛苦於此居住？」諸人告曰：「大德！頗有好訊息耶？」答言：「具壽！亦有多少。」鄔陀夷曰：「訊息如何？」鄔波難陀曰：「于某聚落有一長者，以信施心造一住處，並以飲食供養四方沙門婆羅門無礙受用，宜可共行受其供養。」諸人問曰：「豈可六人悉皆往彼？」報言：「並去理亦何傷。」即六
【現代漢語翻譯】 現代漢語譯本： 稱作如來大師的聲聞弟子。』長者說：『他們如果來的話，我應當用四事供養來供給他們。』當時那位居士聽到這些話后默默記在心裡，舊的貨物賣完后又收購新的貨物，隨即返回到室羅伐城（Śrāvastī）。到達市場店舖安置好貨物后，前往逝多林（Jetavana）禮拜比丘僧的腳。然而六眾比丘（指六位行為不端的比丘）常常在門口走動，當時鄔波難陀（Upānanda）站在門外，遠遠地看見居士從遠處走來，便上前迎接並說道：『善來居士！你就像初生的月亮一樣，很久才出現一次，你從什麼地方做買賣回來？』居士回答說：『敬禮阿遮利耶（Ācārya，導師）！我之前在某個村落，那裡有一位長者建造了一處住所，招徠四方各地的沙門（Śramaṇa）等，並且用美味的飲食常常供養他們，對於佛陀的弟子們懷有渴求仰慕之心。』鄔波難陀聽了之後心想：『如果再有其他像我一樣貪圖供養的人聽到這些話，一定會搶在我前面到達那個住所。我現在應該責備這位居士，不要讓他告訴別人。』於是對居士說：『居士！你是不是常常認為我不學習禪思，不勤奮讀誦，總是想著衣食來養活自己呢？』居士心想：『世間上貪婪的人很多，不知滿足，鄔波難陀就是其中之一。他聽到我告訴他這些就已經開始譏諷嫌棄，更何況其他有德行的人，聽到我說這些，責備我更是毫無疑問了。』於是沉默不語，不再陳述。當時鄔波難陀看見長者離開后，前往告訴六眾比丘說：『諸位具壽（Āyuṣmant，對年長比丘的尊稱）！我們怎麼能長久地在這裡受苦呢？』眾人問道：『大德！有什麼好訊息嗎？』鄔波難陀回答說：『具壽！也算是有一些。』鄔陀夷（Udayin）說：『訊息如何？』鄔波難陀說：『在某個村落有一位長者，以信施之心建造了一處住所，並且用飲食供養四方沙門婆羅門，讓他們無礙地享用，我們可以一起去接受他的供養。』眾人問道：『難道我們六個人都可以一起去嗎？』鄔波難陀回答說：『一起去又有什麼妨礙呢？』於是六眾比丘
【English Translation】 English version: They are called the Śrāvakās (disciples) of the Tathāgata (the Thus-Gone One), the great teacher.』 The elder said, 『If they come, I will provide them with the four requisites.』 At that time, that householder, having heard these words, silently kept them in mind. When his old goods were exhausted, he collected new ones and returned to Śrāvastī. Having arrived at the market shop and arranged his goods, he went to Jetavana (the Grove of Jeta) to pay homage to the feet of the Bhikṣus (monks). However, the six groups (referring to the six misbehaving monks) often walked around at the entrance. At that time, Upānanda (one of the six) was standing outside the gate and saw the householder coming from afar. He went to greet him and said, 『Welcome, householder! You are like the new moon, appearing after a long time. Where have you been trading and seeking profit?』 The householder replied, 『I pay homage to Ācārya (teacher)! I was in a certain village where an elder had built a residence, inviting Śramaṇas (ascetics) from all directions, and he always provided them with good food and drink, cherishing a longing for the Buddha's disciples.』 Upon hearing this, Upānanda thought, 『If others of the same kind as me, who are greedy for offerings, hear these words, they will arrive at that residence before me. I should now rebuke this householder and prevent him from telling others.』 He said, 『Householder! Do you always think that I do not practice meditation, do not diligently recite scriptures, and only think about food and clothing to support myself?』 The householder thought, 『There are many greedy people in the world who are never satisfied, and Upānanda is one of them. He is already criticizing and disliking me for telling him this, how much more would other virtuous ones rebuke me if they heard me say this?』 Therefore, he remained silent and did not say anything more. At that time, Upānanda, seeing the elder leave, went to tell the six groups of Bhikṣus, 『Venerable ones! How can we endure suffering here for a long time?』 The others asked, 『Venerable sir! Is there any good news?』 Upānanda replied, 『Venerable ones! There is some.』 Udayin (another monk) said, 『What is the news?』 Upānanda said, 『In a certain village, there is an elder who has built a residence with a faithful heart, and he provides food and drink for Śramaṇas and Brahmins from all directions, allowing them to enjoy it without hindrance. We can go together to receive his offerings.』 The others asked, 『Can all six of us go together?』 Upānanda replied, 『What harm is there in going together?』 So, the six groups of Bhikṣus
人俱行詣彼聚落。時露形外道共相謂曰：「我等宜應暫出觀化，必有好處移就彼方。」便留一人令其看守，余皆悉去。
是時六眾漸次遊行到彼聚落，至長者家，既相見已告長者曰：「愿無病長壽。」長者問曰：「仁等是何？」答曰：「是佛世尊聲聞弟子。」長者告曰：「善來聖者！我比翹心願見佛眾，仁今得至，深稱本懷。我有宿心造一住處，並設飲食，意為四方沙門婆羅門等作停止處，仁今可住。」六眾報曰：「彼處頗有床座、臥褥、被枕以不？」答曰：「先無。」六眾曰：「彼若無者豈地上坐耶？」長者即送諸床座並以褥席。是時六人往彼舍中，時一外道見而告曰：「汝沙門釋子何故輒來？此舍非是汝等住處。」報言：「外道！非汝住處，是何言歟？汝若默者得容且住，若更出言必見治罰。」外道便念：「此有六人我唯單己，誰能共彼以相禦敵？勿令見辱宜當走避。」六人日日恒于長者家食。后時長者有緣須往余處，白六眾曰：「我有少緣詣某聚落，仁當如舊於我舍中受其供養，至我回還。」長者即告家人曰：「汝等如常供養聖者，至我回還勿令闕乏。」長者便去，六眾如常受食。時鄔陀夷報鄔波難陀曰：「誰能默然無語于長時中依他軌範，宜當顯露作自威儀。」鄔波難陀曰：「斯亦善哉！」時諸女人來
【現代漢語翻譯】 現代漢語譯本：眾人一同前往那個村落。當時，裸形外道們互相商量說：『我們應該暫時出去觀察教化，必定有好處可以轉移到那個地方。』便留下一個人讓他看守，其餘的人都離開了。
這時，六眾（指佛教中的六群比丘）逐漸到達那個村落，到了長者（指有德行的富人）的家，見面后告訴長者說：『愿您無病長壽。』長者問道：『你們是什麼人？』回答說：『是佛世尊的聲聞弟子。』長者告訴他們說：『聖者們，歡迎你們的到來！我一直希望能夠見到佛眾，你們今天到來，非常符合我的心願。我之前就想建造一個住所，並準備飲食，想為四方的沙門（指佛教出家人）、婆羅門（指古印度教祭司）等提供一個停留的地方，你們現在可以住在這裡。』六眾回答說：『那裡有床座、臥具、被子和枕頭嗎？』長者回答說：『之前沒有。』六眾說：『那裡如果沒有這些，難道要坐在地上嗎？』長者立刻送來各種床座以及褥子和蓆子。這時，六個人前往那個住所，當時一個外道（指佛教以外的修行者）看見了，告訴他們說：『你們這些沙門釋子（指佛教出家人）為什麼隨便來這裡？這個住所不是你們住的地方。』六眾回答說：『外道！不是你住的地方，這話是什麼意思？你如果沉默不語，還可以容許你暫時住在這裡，如果再出言不遜，必定會受到懲罰。』外道心想：『他們有六個人，我只有自己一個人，誰能和他們對抗？不要讓他們羞辱我，還是趕緊逃走吧。』六眾每天都到長者家吃飯。後來，長者有事需要前往其他地方，告訴六眾說：『我有點事情要到某個村落去，你們像往常一樣在我的家中接受供養，等我回來。』長者就告訴家人說：『你們像往常一樣供養聖者們，等我回來，不要讓他們缺少什麼。』長者就離開了，六眾像往常一樣接受供養。當時，鄔陀夷（Udayin，人名）告訴鄔波難陀（Upananda，人名）說：『誰能長時間默默無語地按照別人的規矩行事呢？應該顯露出自己的威儀。』鄔波難陀說：『這個主意不錯！』這時，女人們來了
【English Translation】 English version: The people all went together to that village. At that time, the naked ascetics discussed among themselves, saying, 'We should go out temporarily to observe the teachings, there must be some benefit to be transferred to that place.' Then they left one person to guard the place, and the rest all left.
At this time, the Six Groups (referring to the six groups of monks in Buddhism) gradually arrived at that village, and went to the house of the Elder (referring to a virtuous and wealthy person). After meeting, they told the Elder, 'May you be free from illness and live long.' The Elder asked, 'Who are you?' They replied, 'We are disciples of the Buddha, the World Honored One.' The Elder told them, 'Welcome, Holy Ones! I have always wished to see the Buddhist community, and your arrival today fulfills my wish. I had previously intended to build a dwelling and prepare food and drink, to provide a place for monks (referring to Buddhist renunciants), Brahmins (referring to ancient Indian priests), and others from all directions to stay. You can stay here now.' The Six Groups replied, 'Are there beds, bedding, blankets, and pillows there?' The Elder replied, 'There were none before.' The Six Groups said, 'If there are none, are we supposed to sit on the ground?' The Elder immediately sent various beds, as well as mattresses and mats. At this time, the six people went to that dwelling, and a non-Buddhist ascetic (referring to practitioners outside of Buddhism) saw them and told them, 'Why have you Shramana Shakyaputras (referring to Buddhist renunciants) come here without permission? This dwelling is not a place for you to stay.' The Six Groups replied, 'Ascetic! What do you mean by saying it is not a place for you to stay? If you remain silent, you may be allowed to stay here temporarily, but if you speak disrespectfully again, you will surely be punished.' The ascetic thought, 'There are six of them, and I am only one person. Who can fight against them? I should avoid being humiliated and run away.' The Six Groups ate at the Elder's house every day. Later, the Elder had some business to attend to in another place, and told the Six Groups, 'I have some business to go to a certain village. You should receive offerings in my house as usual until I return.' The Elder then told his family, 'You should offer to the Holy Ones as usual until I return, and do not let them lack anything.' The Elder left, and the Six Groups received offerings as usual. At that time, Udayin (Udayin, a name) told Upananda (Upananda, a name), 'Who can silently follow other people's rules for a long time? We should reveal our own dignity.' Upananda said, 'That's a good idea!' At this time, the women came
授飲食，鄔陀夷告難陀鄔波難陀曰：「汝等觀此美女，眼耳口鼻腰髀手足悉皆端正真堪受用。」女人聞已各並著慚潛居室內，待其食了取器而去。長者事了回還至家，問家人曰：「汝等自我去來供養福田無虧乏不？」家人報曰：「何用如是惡福田耶？」長者問曰：「何出粗言？」女人答曰：「比見癡狂調弄舞樂之流，出粗鄙言，無如仁家福田所出之語。」長者曰：「彼作何事？」答曰：「此出鄙言，調弄倡優所未曾說，我等聞已慚恥疚懷。」長者便念：「凡是女人樂觀男子，露形之類遂彼染心，由此因緣情生愛樂。沙門釋子軌式端嚴衣服覆形，女人不樂。」即便告曰：「外道露形汝等樂見，沙門覆體情不欲觀。」其妻報曰：「若不信者當令自驗。」長者便念：「我試自觀察其虛實。」數日停住告六眾曰：「聖者！我尚有事暫須出行，仁等如常可受供給。」即於密室潛形窺覘。六眾時至就其食處，長者之妻躬自授食，六眾同前出言調戲：「可觀此女面首端正眉目纖長，形儀合度實堪愛念。」長者聞已作如是念：「如婦女言，非福田也。我今不應頓絕供給，宜設方便令其自去。」及至明日減其一餅，闡陀告難陀鄔波難陀：「今朝餅果，何意疏薄？」難陀曰：「具壽！我于日日持其殘餅佈施貧兒，從今已去不復當與。」至第
【現代漢語翻譯】 現代漢語譯本 授與飲食時，鄔陀夷（Udayi，人名）告訴難陀（Nanda，人名）和鄔波難陀（Upananda，人名）說：『你們看這些美女，眼睛、耳朵、嘴巴、鼻子、腰、臀、手、腳，都端正美好，真值得享用。』女人們聽了，都感到羞愧，躲進房間里，等他們吃完飯，收走餐具就離開了。長者（指供養者）辦完事回到家，問家人說：『自從我離開后，供養福田（指僧人）的事情有沒有疏忽？』家人回答說：『要這樣的惡福田有什麼用呢？』長者問：『為什麼說粗俗的話？』女人們回答說：『即使是那些輕浮狂妄、戲弄歌舞的人，說的話也沒有像您家供養的福田那樣粗鄙。』長者問：『他們做了什麼？』回答說：『他們說的那些下流話，是戲子們都不曾說過的，我們聽了感到羞愧難當。』長者心想：『凡是女人都喜歡看男人，如果男人裸露身體，就會引起她們的愛慾之心，因此產生愛戀。而沙門（指僧人）釋子（指佛教徒）的儀軌端莊嚴肅，衣服遮蓋身體，女人反而不喜歡。』於是就說：『外道（指佛教以外的修行者）裸露身體，你們就喜歡看，沙門遮蓋身體，你們就不想看。』他的妻子說：『如果不相信，可以自己去驗證。』長者心想：『我應該親自觀察一下，看看她們說的是真是假。』 過了幾天，長者告訴六眾（指六個僧人）說：『聖者們！我還有事要暫時出門，你們可以像往常一樣接受供養。』然後就在密室裡偷偷地觀察。六眾到了吃飯的地方，長者的妻子親自給他們送飯，六眾像之前一樣出言調戲：『看看這位女子，面容端正，眉目纖長，身材合度，實在令人愛慕。』長者聽了，心想：『正如女人們所說，他們不是福田。我不應該立刻停止供養，應該想個辦法讓他們自己離開。』到了第二天，長者減少了一個餅的供應，闡陀（Chanda，人名）告訴難陀和鄔波難陀：『今天的餅果，為什麼這麼少？』難陀說：『具壽（對年長僧人的尊稱）！我每天都把剩下的餅佈施給窮人，從今以後，我不再給他們了。』到了第三天，
【English Translation】 English version While offering food, Udayi (name of a person) said to Nanda (name of a person) and Upananda (name of a person): 'Look at these beautiful women, their eyes, ears, mouths, noses, waists, hips, hands, and feet are all well-proportioned and beautiful, truly worthy of enjoyment.' The women, upon hearing this, felt ashamed and hid in their rooms, waiting for them to finish eating before taking away the utensils. The elder (referring to the donor), having completed his affairs, returned home and asked his family: 'Since I left, has there been any negligence in the offerings to the field of merit (referring to the monks)?' The family members replied: 'What use is such an evil field of merit?' The elder asked: 'Why do you speak such vulgar words?' The women replied: 'Even those who are frivolous, wild, and engage in playful singing and dancing do not speak as vulgarly as the field of merit you are supporting.' The elder asked: 'What did they do?' They replied: 'The vulgar words they spoke are things that even actors have never said; we felt ashamed and embarrassed upon hearing them.' The elder thought: 'All women like to look at men; if men expose their bodies, it will arouse their lustful desires, thus creating love and attachment. But the demeanor of the Shramanas (referring to monks) and Shakyaputras (referring to Buddhists) is dignified and solemn, and their clothes cover their bodies, so women do not like them.' Therefore, he said: 'You like to see the naked bodies of the heretics (referring to practitioners outside of Buddhism), but you do not want to look at the Shramanas who cover their bodies.' His wife said: 'If you do not believe it, you can verify it yourself.' The elder thought: 'I should observe it myself to see if what they say is true.' After a few days, the elder told the six monks (referring to six monks): 'Venerable ones! I still have some matters to attend to and must leave temporarily; you may receive offerings as usual.' Then he secretly observed them from a hidden room. When the six monks arrived at the place for eating, the elder's wife personally served them food, and the six monks, as before, spoke flirtatious words: 'Look at this woman, her face is beautiful, her eyebrows are slender, her figure is well-proportioned, truly worthy of love and affection.' Upon hearing this, the elder thought: 'As the women said, they are not fields of merit. I should not stop the offerings immediately; I should find a way to make them leave on their own.' The next day, the elder reduced the supply of cakes by one. Chanda (name of a person) said to Nanda and Upananda: 'Why are the cakes and fruits so meager today?' Nanda said: 'Reverend Sir (a respectful term for senior monks)! I have been giving the leftover cakes to the poor every day; from now on, I will no longer give them away.' On the third day,
二日更除一餅，阿說迦曰：「具壽！今朝餅果，全見空疏。」鄔波難陀曰：「我比食竟缽有餘餅，從今已去無復遺余。」如是漸減，乃至但有赤餅醋漿以充其食。補㮈伐素曰：「具壽！飲食既盡，我等可行。」鄔陀夷曰：「具壽！既絕望心，今應行矣！」未去之頃，時語彼防守外道曰：「我等好食斷絕，事由於汝，汝可出去。」彼便出外遊行，逢見諸餘先出外道，問曰：「仁等比來四出求覓，頗得多少好門徒不？」諸人告曰：「令汝看守，因何出行？」答曰：「彼驅出我。」問：「是何人？」曰：「是沙門釋子。」問曰：「現有幾人？」答曰：「唯有六人。」外道議曰：「我等六十豈可不能禁六人耶？打令熟手驅之令出。」時彼上座告諸人曰：「我今共去至彼舍中，我若發聲道作事時，汝等諸人十人捉一，好打令熟曳出村隅，作此平章共入村內。」上座告曰：「我等先當見彼長者。」既至彼已問其安不？尋便問曰：「長者仁之住處本為于誰？」答曰：「我造住處無準的心，在中住者供給飲食。」外道曰：「長者中平意無偏黨。」即俱至常住處，問言：「汝沙門釋子此非住處，宜應急出，勿更居停，若不出者與汝毒手。」鄔波難陀聞而告曰：「拔髮外道出無義言：『沙門釋子此非住處。』若非我者豈屬汝耶？」時彼露形
【現代漢語翻譯】 現代漢語譯本 第二天，鄔波難陀（Upananda）每天減少一塊餅。阿說迦（Asoka）說：『具壽（Bhante，對年長比丘的尊稱）！今天的餅和水果，看起來完全是空的，很少了。』鄔波難陀說：『我每次吃完飯，缽里都還有剩餘的餅，從今以後不會再有剩餘了。』就這樣逐漸減少，直到只剩下紅色的餅和醋漿來充飢。補㮈伐素（Punavasu）說：『具壽！飲食已經吃完了，我們應該走了。』鄔陀夷（Udayi）說：『具壽！既然已經絕望了，現在應該走了！』 還沒走的時候，他們告訴那個負責防守的外道說：『我們美味的食物斷絕了，事情都是因為你，你可以出去了。』那個人就出去了，遇到了其他先出去的外道，問道：『各位仁者最近四處尋找，有沒有找到多少好的門徒？』那些人回答說：『讓你看守，為什麼自己出來了？』他回答說：『他們把我趕出來了。』問道：『是什麼人？』回答說：『是沙門釋子（釋迦牟尼的弟子）。』問道：『現在有幾個人？』回答說：『只有六個人。』外道們商議說：『我們六十個人難道還不能制服六個人嗎？狠狠地打他們，把他們趕出去。』 這時，上座（長老）告訴眾人說：『我現在和你們一起去到他們的住所，我如果發出聲音或開始動手的時候，你們每個人十個人捉住一個，狠狠地打他們，然後拖到村子的角落裡。』他們這樣商量好后，一起進入村子。 上座說：『我們先去見那位長者（村裡的富人）。』到了長者那裡后，問他是否安好？接著就問道：『長者，您建造的住所原本是給誰住的？』長者回答說：『我建造住所沒有特定的想法，誰住在這裡就供給他們飲食。』外道說：『長者您真是公正無私。』 他們一起到了常住處，問道：『你們這些沙門釋子，這裡不是你們的住所，應該趕快離開，不要再住在這裡，如果不離開，就對你們不客氣。』鄔波難陀聽到后說：『拔髮外道說出沒有道理的話：『沙門釋子這裡不是你們的住所。』如果不是我的，難道是屬於你的嗎？』這時，那些裸形外道...
【English Translation】 English version The next day, Upananda reduced one cake each day. Asoka said, 'Bhante (Venerable Sir, an honorific for senior monks)! Today's cakes and fruits appear completely empty, very little.' Upananda said, 'Every time I finish eating, there are leftover cakes in my bowl. From now on, there will be no leftovers.' They gradually reduced it until only red cakes and vinegar soup remained to fill their stomachs. Punavasu said, 'Bhante! The food is finished, we should leave.' Udayi said, 'Bhante! Since we have lost all hope, we should leave now!' Before leaving, they told the heretic guarding the outside, 'Our delicious food has been cut off, and it's all because of you. You can leave.' That person went out and met other heretics who had gone out earlier, and asked, 'Have you gentlemen been searching everywhere recently and found many good disciples?' Those people replied, 'You were supposed to be guarding, why did you come out?' He replied, 'They drove me out.' They asked, 'Who were they?' He replied, 'They are the Shramana Shakyaputras (disciples of Shakyamuni).' They asked, 'How many are there now?' He replied, 'There are only six people.' The heretics discussed, 'Can't we sixty subdue six people? Beat them hard and drive them out.' At this time, the Elder (senior monk) told everyone, 'I will go with you to their residence now. If I make a sound or start to act, each of you ten should grab one, beat them hard, and drag them to the corner of the village.' After they discussed this, they entered the village together. The Elder said, 'Let's go see the Elder (wealthy person in the village) first.' After arriving at the Elder's place, they asked if he was well. Then they asked, 'Elder, who was this residence originally built for?' The Elder replied, 'I built the residence without a specific intention. Whoever lives here, I will provide them with food and drink.' The heretics said, 'Elder, you are truly fair and impartial.' They went together to the permanent residence and asked, 'You Shramana Shakyaputras, this is not your residence. You should leave quickly and not stay here any longer. If you don't leave, we will be ruthless to you.' Upon hearing this, Upananda said, 'The hair-plucking heretics are speaking nonsense: 'This is not your residence, Shramana Shakyaputras.' If it's not mine, does it belong to you?' At this time, those naked heretics...
怒而告曰：「汝等作事。」時諸外道十人捉一，即便打搭。難陀告曰：「具壽！各各自當護其眼耳，無令損瞎為同梵行者所嗤。」告外道曰：「行者可打肩膊及以腰胯。」時諸外道打棒疲勞手足皆困，遂便停歇。闡陀告曰：「諸具壽！次我作事。」時彼六人俱有大力，展右手時撲五外道，次舒左手復倒五人，或以錫杖或以手足，拳打腳蹴恣意熟捶。鄔陀夷曰：「諸具壽！當護本罪，莫使命斷，勿令我等得波羅市迦。」既熟打已悉皆推出。諸婆羅門等見已相告：「汝觀釋子共外道鬥，必定天神當下大雨。」是時六眾驅外道已，訶說迦曰：「諸具壽！我今戰勝不辱僧徒，宜可俱行詣室羅伐。」
爾時南方有一外道論師，名鄔陀夷，是盧迦臾，多說無後世，為求論議來至室羅伐城，入逝多林。詣尊者了教憍陳如處作如是語：「苾芻！我曾師邊受少學業，欲于仁處共立論端。」時尊者憍陳如報言：「婆羅門諸樂論議者，汝可共論，此之言談非我所愛。」時婆羅門遍皆至彼諸大德所：尊者馬勝、尊者賢善、尊者大名、尊者名稱、尊者圓滿、尊者無垢、尊者牛王、尊者妙臂等，既至其所求申論議，皆如尊者憍陳如不共言論。次至具壽舍利子所作如是語：「苾芻！我前曾習少多學業，欲于仁處共立論端。」時舍利子聞其語已作
【現代漢語翻譯】 現代漢語譯本： 他憤怒地告訴他們：『你們開始動手吧。』當時，十個外道抓住一個人就打。難陀（Nanda，阿難陀的兄弟）說：『各位具壽（Ayushman，對年長僧侶的尊稱）！各自保護好自己的眼睛和耳朵，不要被打瞎了，免得被同梵行者（Sabrahmachari，一起修行的同伴）嘲笑。』他又對外道說：『修行者們可以打他們的肩膀、背部和腰胯。』當時，外道們打得精疲力盡，手腳都睏乏了，於是就停了下來。闡陀（Chanda，佛陀的車伕）說：『各位具壽！接下來該我動手了。』當時，那六個人都很有力氣，伸出右手就打倒五個外道，接著伸出左手又打倒五個人，或者用錫杖，或者用手腳，拳打腳踢，隨意地狠狠捶打。鄔陀夷（Udayi，人名）說：『各位具壽！要小心不要犯根本罪（Mulapatti，佛教戒律中的重罪），不要使他們喪命，不要讓我們犯波羅夷罪（Parajika，佛教戒律中最嚴重的罪）。』打完之後，就把他們都推出了寺院。婆羅門（Brahmin，印度教祭司階層）等人看見后互相說道：『你們看，這些釋迦弟子（Shakya，佛陀的種族）和外道打架，必定會有天神降下大雨。』當時，六眾比丘驅趕走外道后，訶說迦（Kahaka，人名）說：『各位具壽！我今天戰勝了，沒有辱沒僧團，我們應該一起去室羅伐城（Sravasti，古印度城市）。』
當時，南方有一位外道論師，名叫鄔陀夷（Udayi，人名），是盧迦臾（Lokayata，順世論者），經常宣揚沒有後世的理論。爲了尋求辯論，他來到室羅伐城（Sravasti，古印度城市），進入逝多林（Jetavana，祇樹給孤獨園）。他去拜訪尊者了教憍陳如（Ajnatakaundinya，五比丘之一）處，這樣說道：『苾芻（Bhikkhu，比丘）！我曾經在老師那裡學過一些學業，想和您一起確立辯論的論點。』當時，尊者憍陳如回答說：『婆羅門（Brahmin，印度教祭司階層），那些喜歡辯論的人，你可以和他們辯論，這種言談不是我所喜歡的。』當時，那位婆羅門到處拜訪那些大德：尊者馬勝（Asvajit，五比丘之一）、尊者賢善（Bhadravarga，人名）、尊者大名（Mahanama，人名）、尊者名稱（Yasa，人名）、尊者圓滿（Purna，人名）、尊者無垢（Vimala，人名）、尊者牛王（Gavampati，人名）、尊者妙臂（Subahu，人名）等，到了他們那裡尋求辯論，他們都像尊者憍陳如一樣，不和他辯論。接著，他去拜訪具壽舍利子（Sariputra，佛陀的十大弟子之一）處，這樣說道：『苾芻（Bhikkhu，比丘）！我以前曾經學習過一些學業，想和您一起確立辯論的論點。』當時，舍利子聽到他的話后，作...
【English Translation】 English version: Filled with anger, he told them: 'You all start working.' At that time, ten non-Buddhist ascetics grabbed one person and immediately began to beat them. Nanda (Nanda, brother of Ananda) said: 'Venerable ones! Each of you should protect your eyes and ears, lest you be blinded and ridiculed by your fellow Brahmacharis (Sabrahmachari, fellow practitioners).' He told the non-Buddhists: 'Practitioners, you may strike their shoulders, backs, and hips.' At that time, the non-Buddhists, exhausted from beating, with their hands and feet weary, stopped. Chanda (Chanda, Buddha's charioteer) said: 'Venerable ones! It's my turn to work next.' At that time, those six people were all very strong. Extending their right hands, they knocked down five non-Buddhists. Then, extending their left hands, they knocked down another five. Some used their staffs, others their hands and feet, punching and kicking as they pleased, thoroughly thrashing them. Udayi (Udayi, a personal name) said: 'Venerable ones! Be careful not to commit a fundamental offense (Mulapatti, a serious offense in Buddhist precepts), do not cause them to die, lest we incur a Parajika (Parajika, the most serious offense in Buddhist precepts).' After thoroughly beating them, they pushed them all out. The Brahmins (Brahmin, the priestly class in Hinduism) and others, seeing this, said to each other: 'Look, these Shakya disciples (Shakya, Buddha's clan) are fighting with the non-Buddhists. Surely the gods will send down a great rain.' At that time, after the six monks had driven away the non-Buddhists, Kahaka (Kahaka, a personal name) said: 'Venerable ones! Today I have won the battle and have not disgraced the Sangha (Sangha, the Buddhist monastic community). We should all go together to Sravasti (Sravasti, an ancient Indian city).'
At that time, there was a non-Buddhist teacher from the South named Udayi (Udayi, a personal name), a Lokayata (Lokayata, a materialist), who often preached that there is no afterlife. Seeking debate, he came to the city of Sravasti (Sravasti, an ancient Indian city) and entered Jetavana (Jetavana, the Jetavana Grove). He went to Venerable Ajnatakaundinya (Ajnatakaundinya, one of the first five disciples of the Buddha) and said: 'Bhikkhu (Bhikkhu, a Buddhist monk)! I have learned a little from my teacher and wish to establish a point of debate with you.' At that time, Venerable Kaundinya replied: 'Brahmin (Brahmin, the priestly class in Hinduism), those who enjoy debate, you may debate with them. Such talk is not what I love.' At that time, that Brahmin went everywhere to visit those great elders: Venerable Asvajit (Asvajit, one of the first five disciples of the Buddha), Venerable Bhadravarga (Bhadravarga, a personal name), Venerable Mahanama (Mahanama, a personal name), Venerable Yasa (Yasa, a personal name), Venerable Purna (Purna, a personal name), Venerable Vimala (Vimala, a personal name), Venerable Gavampati (Gavampati, a personal name), Venerable Subahu (Subahu, a personal name), etc. Arriving at their places, seeking to engage in debate, they all, like Venerable Kaundinya, did not debate with him. Next, he went to Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha) and said: 'Bhikkhu (Bhikkhu, a Buddhist monk)! I have previously learned a little, and I wish to establish a point of debate with you.' At that time, Sariputra, hearing his words,...
如是念：「試觀此人有善根不？」即便觀見有少善根，雖有善根緣在誰處？即觀此人與我相屬。復更思念：「更有如斯有情之類，因觀論議能受化不？」觀知更有彼受化者。何時當集？知至第七日皆來集會。即於是日少立論宗，尚留余義，於六日中悉皆如是。至第七日，四遠咸聞，南方論師是無後世外道，來至於此，與舍利子共相擊論竟無勝負。時有百千萬億有情，皆生喜樂，或有先世善根之所警覺咸來集會。時舍利子知眾既集，觀時復至，即以深法伏彼外道令使無言。時彼外道既被屈已，起敬信心，合掌恭敬作如是白：「大德！我願于善說法律而為出家，並受圓具成苾芻性，於世尊所而修梵行。」時舍利子即與出家，並受圓具教其法式。彼便專心自勵斷諸煩惱證阿羅漢，三明六通具八解脫，得如實知：我生已盡、梵行已立、所作已辦、不受後有，心無障礙如手撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。是時大眾咸生希有作如是言：「諸人當知！此大論師人無敵者，今舍利子以無礙辯令其降伏，與授學處，證阿羅漢果。」諸來大眾敬信倍常。時舍利子，知諸大眾意樂隨眠界性差別，當機說法，遂令十二億有情，或證燸、頂、忍法、世第一法，或得預流果乃至出家，獲得阿羅
漢果。時諸大眾或發聲聞心，或發獨覺心，或發無上大菩提心者，皆於三寶深生敬信。
時舍利子于日初分摧彼外道，于食后時六眾苾芻從彼聚落來至給園。時諸苾芻既相見已告言：「善來具壽！比者隔闊，從何處來？」報言：「從某處大聚落來。」諸人告曰：「仁等薄福不睹大事，近舍利子降伏南方論師外道，令其舍俗得阿羅漢，巨億徒眾獲果發心。」
爾時六眾聞是語已報言：「諸具壽！此未希有。何以故？其舍利子是第二大法將，助佛轉法輪，伏一外道何足可稱？假令舍利子被他屈時，尚有大師共相救濟，未為奇特。我等所作實成希有，以我六人降六十外道。」苾芻問曰：「以何明術？」難陀報曰：「純用棒術。」又問曰：「說何法義？」答曰：「以身說法。」問曰：「為當並死？為命存耶？」答曰：「當時命在，至於今日死活寧知？」時諸苾芻具問知已各生嫌賤：「云何苾芻作極惡事，理應羞恥，而更因斯反生驕逸？」時諸苾芻以此因緣具白世尊。爾時世尊集諸苾芻問六眾曰：「汝等實作如是不端嚴事損我法耶？」白言：「實爾。大德！」世尊種種呵責，廣說如前，乃至「為制學處，應如是說：
「若復苾芻于外道住處得經一宿一食，若更受者，波逸底迦。」如是世尊為諸苾芻制學處已。
【現代漢語翻譯】 現代漢語譯本 漢果。當時，在場的聽眾中，有的發聲聞心（希求通過聽聞佛法而證悟阿羅漢果的心），有的發獨覺心（希求不依賴他人教導，獨自證悟的心），有的發無上大菩提心（希求證得無上圓滿的佛果的心），都對佛、法、僧三寶生起了深深的敬信。
當時，舍利子（佛陀十大弟子之一，以智慧著稱）在清晨時分降伏了那些外道，到了午飯過後，六個惡比丘從那個村落來到了給孤獨園（祇園精舍的別稱）。比丘們見面后互相問候：『善來，具壽（對有德長老的尊稱）！分別許久，你們從哪裡來？』他們回答說：『我們從某處的大村落來。』其他人告訴他們：『你們真是沒有福氣，錯過了大事！不久前，舍利子降伏了南方的外道論師，使他們捨棄世俗出家，證得了阿羅漢果，數以億計的徒眾因此獲得了利益，併發起了菩提心。』
當時，六個惡比丘聽了這些話后說：『各位具壽！這沒什麼稀奇的。為什麼呢？因為舍利子是第二大法將，是協助佛陀轉法輪（傳播佛法）的人，降伏一個外道有什麼值得稱道的？就算舍利子被別人難倒了，還有大師（指佛陀）會來救助他，這也不算奇特。我們所做的事情才真正稀有，我們六個人降伏了六十個外道。』比丘們問：『用什麼方法？』難陀（六群比丘之一）回答說：『純粹用棒術。』又問：『說了什麼法義？』回答說：『用身體說法。』問：『是把他們都打死了？還是他們還活著？』回答說：『當時是活著的，至於今天死活就不知道了。』當時，比丘們詳細詢問了解情況后，都感到厭惡和鄙視：『這些比丘怎麼能做出如此惡劣的事情，理應感到羞恥，反而因此而驕傲自滿？』比丘們將這些情況詳細地稟告了世尊。
當時，世尊召集所有比丘，問六個惡比丘說：『你們真的做了如此不端莊的事情，損害我的佛法嗎？』回答說：『確實如此，大德！』世尊種種呵斥他們，詳細情形如前所述，乃至『爲了制定戒律，應當這樣說：』
『如果比丘在外道居住的地方過夜或接受一份食物，如果再接受，就犯波逸提迦（一種輕罪）。』就這樣，世尊為比丘們制定了戒律。
【English Translation】 English version At that time, among the assembly, some aroused the Śrāvakacitta (the mind seeking Arhatship through hearing the Dharma), some aroused the Pratyekabuddhacitta (the mind seeking enlightenment independently), and some aroused the Anuttarā-samyak-saṃbodhicitta (the mind seeking unsurpassed complete enlightenment, Buddhahood), all generating deep respect and faith in the Three Jewels (Triratna).
Then, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) subdued the heretics (Tirthikas) in the early morning. After the meal, the group of six wicked Bhikshus (monks) came from that village to Jetavana (Anāthapiṇḍika's Park). The Bhikshus, having met each other, greeted, 'Welcome, venerable ones! We have been separated for a while; where have you come from?' They replied, 'We came from a large village in a certain place.' The others told them, 'You are truly unfortunate not to have witnessed the great event! Recently, Śāriputra subdued the heretical teachers of the South, causing them to renounce the world and attain Arhatship, and countless followers benefited and aroused the Bodhicitta (mind of enlightenment).'
At that time, the group of six, having heard these words, replied, 'Venerable ones! This is not rare. Why? Because Śāriputra is the second great Dharma general, assisting the Buddha in turning the Dharma wheel (Dharmacakra), so subduing one heretic is not worth mentioning. Even if Śāriputra were defeated by others, there would still be the Master (the Buddha) to rescue him, so it is not extraordinary. What we have done is truly rare; the six of us subdued sixty heretics.' The Bhikshus asked, 'By what skillful means?' Nanda (one of the group of six) replied, 'Purely by the art of the stick.' They further asked, 'What Dharma meaning did you explain?' They replied, 'We taught the Dharma with our bodies.' They asked, 'Did they all die? Or are they still alive?' They replied, 'They were alive at the time, but who knows whether they are alive or dead today?' At that time, the Bhikshus, having inquired and understood the situation in detail, all felt disgust and contempt: 'How can these Bhikshus commit such evil deeds, which they should be ashamed of, and instead become arrogant and complacent?' The Bhikshus reported these circumstances in detail to the World-Honored One (Bhagavan).
At that time, the World-Honored One gathered all the Bhikshus and asked the group of six, 'Did you truly commit such unseemly acts, harming my Dharma?' They replied, 'Indeed, Great Master!' The World-Honored One rebuked them in various ways, as described before, even to the point of saying, 'To establish a precept, it should be said thus:'
'If a Bhikshu stays overnight or receives one meal at the dwelling place of a heretic, and if he receives more, he commits a Pāyantika (a minor offense).' Thus, the World-Honored One established the precept for the Bhikshus.
時彼信心居士，還持商貨到前聚落，至舊長者店上安置。長者猶尚供養露形，還令使來喚彼居士，共為隨喜與福田食。居士聞已便作是念：「我試往觀，多是世尊聲聞弟子。」于彼見已仍是外道露形無有羞恥。居士不能對面有所言說，默爾而住。露形食已從座而去。時彼長者報居士曰：「好田好種廣說如前。勝上田者，謂是世尊聲聞弟子。」長者聞已作如是語：「知識！莫道彼字，我不願聞，何況欲見？」問曰：「彼已來耶？」答曰：「已來。」又問：「是何人？」答言：「六眾。」居士曰：「彼至於此作何事耶？」長者具報其事，居士曰：「汝往大海收假琉璃。」長者曰：「豈復世尊有好弟子？」居士曰：「有。」長者曰：「彼字何等？」答曰：「謂舍利子、大目乾連等，仁若見者必起殊勝信敬之心，獲希有事。」長者曰：「彼若來者我當供養。」居士便念：「我若還彼當白世尊。」時彼居士交易既了，更取余貨還室羅伐城，安貨物已往詣佛所，頂禮佛足白佛言：「世尊！于某聚落有一長者，彼為四方沙門婆羅門等造一住處，若有來者施其飲食，于佛弟子情懷欽慕。善哉！世尊！為愍彼故，令苾芻往，遂彼信心。」世尊爾時默然許之。是時居士知佛許已禮辭而去。爾時世尊作如是念：「誰于長者及其眷屬並
【現代漢語翻譯】 現代漢語譯本 當時，那位有信心的居士帶著貨物回到之前的村落，在以前那位長者的店舖里安頓下來。長者仍然供養著裸形外道，還派人來叫那位居士，一起隨喜並供養福田齋飯。居士聽了之後心想：『我試著去看看，多半是世尊的聲聞弟子。』結果到了那裡一看，仍然是外道裸形，毫無羞恥之心。居士不好當面說什麼，默默地待在那裡。裸形外道吃完飯後就從座位上離開了。當時，那位長者告訴居士說：『好田好種』，（接下來的話）像之前說的那樣。（長者認為）殊勝的上等福田，指的是世尊的聲聞弟子。 長者聽了之後這樣說：『朋友！不要說那個字，我不願意聽，更何況是想見他們？』（居士）問道：『他們已經來過了嗎？』（長者）回答說：『已經來過了。』又問：『是什麼人？』回答說：『六眾（六群比丘）。』居士說：『他們到這裡來做什麼？』長者詳細地說了事情的經過，居士說：『你這是到大海里去撈假的琉璃啊！』長者說：『難道世尊真的有好弟子嗎？』居士說：『有。』長者說：『他們叫什麼名字？』回答說：『像舍利子（智慧第一的弟子）、大目乾連（神通第一的弟子）等，您如果見到他們，一定會生起殊勝的信心和敬意，獲得稀有的事情。』長者說：『他們如果來，我應當供養。』居士心想：『我如果回去，應當稟告世尊。』 當時，那位居士交易完畢，又拿了其他的貨物回到室羅伐城（舍衛城），安頓好貨物后，前往佛陀的住所，頂禮佛足，稟告佛陀說：『世尊！在某個村落里有一位長者，他為四方的沙門（出家修道者）、婆羅門（祭司）等建造了一處住所，如果有人來，就施捨飲食，（但是）對佛陀的弟子卻懷有欽慕之情。善哉！世尊！爲了憐憫他的緣故，請讓比丘前往，成全他的信心。』世尊當時默默地答應了。當時，居士知道佛陀已經答應了，就告辭離開了。當時，世尊這樣想：『誰能讓長者以及他的眷屬都……』
【English Translation】 English version At that time, that faithful householder returned to the previous village with merchandise and settled down at the shop of the old elder. The elder was still making offerings to the naked ascetics and even sent someone to summon the householder to join in rejoicing and offering food to the field of merit. Upon hearing this, the householder thought: 'I will try to go and see; mostly they are disciples of the World-Honored One.' But upon seeing them, they were still naked ascetics of other paths, without any sense of shame. The householder could not say anything to their faces and remained silent. After the naked ascetics had eaten, they left their seats. At that time, the elder told the householder: 'Good field, good seed,' speaking extensively as before. 'The superior field refers to the disciples of the World-Honored One.' Upon hearing this, the elder said: 'Friend! Do not mention that name; I do not wish to hear it, let alone see them!' (The householder) asked: 'Have they already come?' (The elder) replied: 'They have already come.' He further asked: 'Who are they?' He replied: 'The Six Monks (the group of six monks).' The householder said: 'What are they doing here?' The elder described the matter in detail. The householder said: 'You are going to the great ocean to collect fake lapis lazuli!' The elder said: 'Does the World-Honored One really have good disciples?' The householder said: 'Yes.' The elder said: 'What are their names?' He replied: 'Like Shariputra (disciple foremost in wisdom), Maudgalyayana (disciple foremost in supernatural powers), etc. If you were to see them, you would surely develop supreme faith and reverence and obtain rare things.' The elder said: 'If they come, I shall make offerings.' The householder thought: 'If I return, I should report to the World-Honored One.' At that time, after the householder had completed his transactions, he took other goods back to Shravasti, settled the goods, and went to the Buddha's residence, prostrated himself at the Buddha's feet, and reported to the Buddha: 'World-Honored One! In a certain village, there is an elder who has built a dwelling for monks (ascetics) and Brahmins (priests) from all directions. If anyone comes, he provides food, (but) he cherishes admiration for the Buddha's disciples. Excellent! World-Honored One! For the sake of compassion for him, please send a Bhikshu (monk) to fulfill his faith.' The World-Honored One then silently agreed. At that time, the householder knew that the Buddha had agreed, so he took his leave and departed. At that time, the World-Honored One thought: 'Who can cause the elder and his family to all...'
諸人眾有宿緣耶？」即便觀知，唯舍利子于彼有緣，能令受化。告舍利子曰：「汝可往某聚落度彼長者及其眷屬並諸人眾。」時舍利子從佛聞已，即奉佛教將五百苾芻，以為圍繞詣彼聚落。既至彼已，便於長者施食之處而為停息。長者聞有尊者舍利子，將五百徒眾來至住處，即便往詣舍利子所，頂禮雙足在一面坐。時舍利子為彼長者宣說妙法，示教利喜默然而住。
時彼長者即從座起，整衣左肩合掌稽首，白言：「大德並諸大眾！明就我家哀受微供。」時舍利子默然受之。長者見舍利子默然受已，禮足而去。即于其夜具辦種種上妙飲食，至天明已，敷設座席安大水瓶。即命使者往白舍利子及諸大眾：「飲食已辦，幸愿知時。」時舍利子于日初分著衣持缽，並諸大眾詣長者家就座而坐。時彼長者見眾坐定，自手行食悉令飽滿。時舍利子知眾食已澡漱復訖，便收缽器。是時長者自持小席，于上座前合掌而坐，白舍利子曰：「大德！當爲說法。」時舍利子報長者曰：「若樂聞法者，可於廣博顯敞之處多敷座席，擊鼓唱令普告諸人：『仁等若樂聞妙法者，明當總集，聽大德舍利子宣揚法義。』」作如是語教長者已，為彼長者隨時咒愿說伽他曰：
「所為佈施者， 必獲其義利； 若為樂故施， 后必得安樂。」
【現代漢語翻譯】 現代漢語譯本： 佛陀問：『這些人與我是否有過去的因緣？』 佛陀立即觀察得知，只有舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）與他們有緣，能夠使他們接受教化。於是佛陀告訴舍利子說：『你可以前往某個村落，度化那裡的長者（指有德望的富人）及其家眷，以及所有民眾。』 當時，舍利子從佛陀那裡聽到這些話后，立即遵奉佛陀的教誨，帶領五百位比丘（bhikṣu，出家受具足戒的男性佛教徒）作為隨從，前往那個村落。到達之後，他就在長者準備施食的地方停下來休息。長者聽說有尊者舍利子帶領五百位弟子來到他的住處，就立刻前去拜見舍利子，頂禮他的雙足，然後在一旁坐下。當時，舍利子為那位長者宣講微妙的佛法，用各種方法開示、教導，使他受益和歡喜，然後默默地住在那裡。
當時那位長者立刻從座位上站起來，整理好衣服，左肩袒露，合起手掌，恭敬地說道：『尊者和大德們！請慈悲應允到我家接受微薄的供養。』 當時，舍利子默默地接受了他的請求。長者見舍利子默許之後，就向他行禮告退。當晚，長者準備了各種上等的美味佳餚，到了天亮，他鋪設好座位，安置好盛滿水的大瓶子。然後，他派人去告訴舍利子和所有僧眾：『齋飯已經準備好了，希望你們知道時間。』 當時，舍利子在早上穿好衣服，拿著缽，與所有僧眾一起前往長者的家中，按照次序坐下。當時，那位長者見大家都已坐定，就親自為大家分發食物，讓大家都吃飽。當時，舍利子知道大家都已經吃完，洗漱完畢后，就收起缽。這時，長者自己拿著一個小座墊，在上座前合掌而坐，對舍利子說：『尊者！請為我們說法。』 當時，舍利子對長者說：『如果喜歡聽法，可以在寬敞明亮的地方多鋪設座位，擊鼓宣告，普遍告知眾人：『各位如果喜歡聽聞妙法，明天可以聚集在一起，聽大德舍利子宣揚佛法的意義。』說完這些話教導長者后，舍利子為那位長者隨時隨地地祝福，並說了這樣的偈頌：
『凡是行佈施的人，必定獲得其中的利益；如果爲了快樂而佈施，將來必定得到安樂。』
【English Translation】 English version: The Buddha asked, 'Do these people have past connections with me?' Immediately perceiving, he knew that only Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) had a connection with them and could lead them to be transformed. The Buddha then told Śāriputra, 'You may go to a certain village to convert the elder (referring to a virtuous and wealthy man), his family, and all the people.' At that time, after hearing these words from the Buddha, Śāriputra immediately followed the Buddha's teachings, leading five hundred bhikṣus (ordained male Buddhist monks) as attendants, and went to that village. Upon arriving, he stopped to rest at the place where the elder was preparing to offer food. The elder heard that the venerable Śāriputra had come to his residence with five hundred disciples, so he immediately went to see Śāriputra, prostrated at his feet, and sat down to one side. At that time, Śāriputra expounded the wonderful Dharma to that elder, instructing, teaching, benefiting, and delighting him in various ways, and then remained silently.
Then the elder immediately rose from his seat, arranged his robes, bared his left shoulder, and respectfully said with his palms together, 'Venerable and virtuous ones! Please have compassion and accept my humble offerings at my home.' At that time, Śāriputra silently accepted his request. Seeing that Śāriputra had acquiesced, the elder bowed and took his leave. That night, the elder prepared various excellent and delicious foods. At dawn, he set up seats and placed large water pitchers. Then, he sent a messenger to inform Śāriputra and all the monks, 'The food is ready; I hope you know the time.' At that time, Śāriputra put on his robes, carried his bowl, and went with all the monks to the elder's house, where they sat down in order. Then, seeing that everyone was seated, the elder personally distributed food to everyone, ensuring that they were all full. Then, Śāriputra knew that everyone had finished eating and washing, so he put away his bowl. At this time, the elder took a small cushion and sat with his palms together before the seat of honor, saying to Śāriputra, 'Venerable one! Please preach the Dharma for us.' Then, Śāriputra said to the elder, 'If you enjoy hearing the Dharma, you can set up more seats in a spacious and bright place, beat the drum, and proclaim to everyone: 'If you wish to hear the wonderful Dharma, you can gather together tomorrow to listen to the venerable Śāriputra expound the meaning of the Dharma.' After saying these words to instruct the elder, Śāriputra blessed the elder at any time and place, and spoke this verse:
'Those who give alms will surely obtain the benefits thereof; if one gives for the sake of happiness, one will surely obtain peace in the future.'
如是等頌，教以福利資及存亡，普為有情離障解脫，為咒愿已從座而去。然此長者于大聚落中最為稱首，如尊者教，遂于空地多敷座席，擊鼓宣令咸皆告知：「明日尊者法將舍利子為說妙法，若仁等樂聞咸皆普集，當希見諦，不于生死久沒輪迴。」
時尊者舍利子至明日已，于小食時與諸僧眾，就法場處升座而坐，無量百千大眾雲集，諸有情輩皆生喜樂，或有先世善根之所警覺令樂聽法。時舍利子知諸大眾意樂，隨眠界性差別，稱機說法，遂令彼長者並諸眷屬及百千有情，得四善根獲四勝果，於三菩提隨緣發趣，於三寶處敬信彌隆。時舍利子久為說法背發風勞，復為佛先制戒，時過不食。時彼長者請舍利子及大眾曰：「愿於我舍留神久住，當以四事共相供給。」時舍利子報長者曰：「以汝為緣，佛為苾芻當制學處，我今欲去。」
爾時舍利子身帶風疾斷食饑虛，將諸大眾詣室羅伐。既至彼已，時諸苾芻問舍利子弟子曰：「善來具壽！行李安不？」報言：「有安、不安。」彼問：「何故？」答曰：「我鄔波馱耶！廣為濟度，斯成安樂。然說法時久，背纏風疾，一日不食遂涉長途，此不安樂。」時諸苾芻聞是事已以緣白佛，佛言：「聽諸苾芻應畜偃帶以自安息，又施食處應除病緣。」爾時世尊贊持戒
【現代漢語翻譯】 現代漢語譯本： 如是等等的偈頌，教導人們關於福利、資財以及存亡之事，普遍爲了使一切有情眾生遠離障礙、得到解脫，唸誦咒愿之後便從座位上離開了。那位長者在那大的村落中是最受尊敬的首領，他按照尊者（尊者指舍利子）的教導，于空地上鋪設了許多座位，擊鼓宣告，告知眾人：『明日尊者法將舍利子（Śāriputra）[佛陀十大弟子之一，以智慧著稱]將為大家宣說妙法，希望各位仁者樂於聽聞，都來聚集，應當希望能夠親見真諦，不要在生死輪迴中長久沉沒。』 當時，尊者舍利子（Śāriputra）到了第二天，在小食時分與眾僧人一同來到法會場地，登上座位坐下，無數百千的大眾聚集而來，所有有情眾生都心生喜悅，有些人是由於前世善根的警覺而樂於聽聞佛法。當時，舍利子（Śāriputra）知道各位大眾的心意、喜好，以及隨眠煩惱的界限和根性上的差別，便根據他們的根器和接受能力來宣說佛法，於是使得那位長者以及他的家眷和成百上千的有情眾生，得到了四種善根，獲得了四種殊勝的果報，對於證得無上菩提，隨各自的因緣而發起意願，對於佛、法、僧三寶之處，敬重和信心更加增進。當時，舍利子（Śāriputra）因為長久說法而背部引發風疾勞損，又因為佛陀先前制定了戒律，過了時間就不能進食。當時那位長者邀請舍利子（Śāriputra）和大眾說：『希望您能在我的住所長久住留，我將以衣食、臥具、醫藥四事來供養。』當時舍利子（Śāriputra）告訴長者說：『因為你的緣故，佛陀將為比丘們制定學處（戒律），我現在要離開了。』 當時，舍利子（Śāriputra）身上帶著風疾，又因斷食而感到飢餓虛弱，帶領著大眾前往室羅伐（Śrāvastī）。到達那裡之後，各位比丘問舍利子（Śāriputra）的弟子說：『善來，具壽！旅途平安嗎？』回答說：『有平安，也有不安。』他們問：『為什麼這樣說？』回答說：『我的鄔波馱耶（Upādhyāya）[親教師]，爲了廣為救濟眾生，這算是安樂。然而說法時間太久，背部纏繞風疾，一天沒有吃飯又走了很長的路，這是不安樂。』當時各位比丘聽到這件事後，將情況稟告了佛陀，佛陀說：『允許各位比丘應當持有腰帶用來休息，另外在施食的地方應當去除導致疾病的因緣。』當時世尊讚歎持戒。
【English Translation】 English version: Such verses as these, teaching about welfare, resources, and existence and death, universally for all sentient beings to be free from obstacles and attain liberation, after reciting blessings, he departed from his seat. This elder was the most respected leader in that large village. As the Venerable (Venerable refers to Śāriputra) taught, he spread many seats in an open space, beat the drum to announce and inform everyone: 'Tomorrow, the Venerable Dharma General Śāriputra (Śāriputra) [one of the Buddha's ten great disciples, known for his wisdom] will expound the wonderful Dharma for everyone. If you, benevolent ones, are happy to hear it, please gather together. You should hope to see the truth and not be submerged in the cycle of birth and death for a long time.' At that time, Venerable Śāriputra (Śāriputra), on the next day, during the time for a small meal, together with the monks, came to the Dharma assembly place, ascended the seat and sat down. Countless hundreds of thousands of people gathered, and all sentient beings felt joy. Some were awakened by the good roots of their past lives and were happy to listen to the Dharma. At that time, Śāriputra (Śāriputra) knew the intentions and preferences of the assembly, as well as the limits and nature of their latent afflictions, so he expounded the Dharma according to their capacity and receptivity. Thus, he enabled that elder, his family, and hundreds of thousands of sentient beings to obtain the four good roots and the four excellent fruits. Regarding the attainment of unsurpassed Bodhi, they aroused their aspirations according to their respective conditions. Towards the Buddha, Dharma, and Sangha, their respect and faith increased even more. At that time, Śāriputra (Śāriputra) developed wind-related ailments and fatigue in his back due to prolonged Dharma exposition, and because the Buddha had previously established precepts, he could not eat after the appointed time. At that time, the elder invited Śāriputra (Śāriputra) and the assembly, saying: 'I hope you can stay in my residence for a long time. I will provide you with the four necessities: clothing, food, bedding, and medicine.' At that time, Śāriputra (Śāriputra) told the elder: 'Because of you, the Buddha will establish the training rules (precepts) for the Bhikshus. I want to leave now.' At that time, Śāriputra (Śāriputra), suffering from wind-related ailments and feeling hungry and weak due to fasting, led the assembly to Śrāvastī (Śrāvastī). After arriving there, the Bhikshus asked Śāriputra's (Śāriputra) disciple: 'Welcome, Venerable One! Is the journey peaceful?' He replied: 'There is peace and there is unease.' They asked: 'Why do you say that?' He replied: 'My Upādhyāya (Upādhyāya) [preceptor], in order to widely save sentient beings, this is considered peace. However, the Dharma exposition was too long, his back was afflicted with wind-related ailments, and he traveled a long distance without eating for a day, this is the unease.' At that time, the Bhikshus, after hearing about this, reported the situation to the Buddha. The Buddha said: 'Allow the Bhikshus to carry a waistband for resting, and in the place where food is offered, the causes of illness should be removed.' At that time, the World Honored One praised upholding the precepts.
者如前廣說，告諸苾芻：「前是創製，此是隨開。應如是說：若復苾芻于外道住處得經一宿一食，除病因緣，若過者波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
于外道住處者，謂彼施主以其住處先與外道，此處應受一食。
除病因緣者，若有病緣過食無犯。若無病者，過食得墮罪，余並同前。
此中犯相其事云何？若苾芻于別住處已受一食，若更經宿得惡作罪；若受食者，便得墮罪。若於此宿余處受食，宿時惡作，食時無犯。若於余處宿、此處食，宿時無過，食得墮罪。若余處宿、余處食，暫來此者無犯。若此處所是多人共作，或施主見留，或是親族造此住處，過食無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
過三缽受食學處第三十三
佛在室羅伐城逝多林給孤獨園。爾時北方有大商主，來至此城郭外停止。六眾聞之共相告曰：「難陀、鄔波難陀！我聞北方有大商主，來至此城郭外停息，我今暫往就彼相看，必有容者少多勸化。」難陀報曰：「此亦善哉！」即便俱往，自相告曰：「彼諸商人若喚我等食者，應可報云：『我有飲食且得充濟，若施衣者是要所須。』」既到彼已問言：「商主自遠而至不疲勞耶？」答言：「聖者！勞此相問。」六眾曰：「必
【現代漢語翻譯】 現代漢語譯本： 如前文廣泛所述，佛告誡眾比丘：『之前是最初的規定，這是隨後的補充說明。應當這樣說：如果又有比丘在外道的住所得到超過一宿一食的供養，除非是因為生病的原因，如果超過這個限制，就犯波逸提迦罪。』 『若複比丘』，指的是六眾比丘，其餘含義如前所述。 『于外道住處』，指的是施主先把住所給了外道，這個地方應該接受一食的供養。 『除病因緣』，如果因為生病的原因而超過一食的限制，就沒有犯戒。如果沒有生病，超過一食的限制就犯墮罪，其餘情況與之前相同。 這種情況下的犯相是怎樣的呢？如果比丘在別的住所已經接受了一食，如果又在這裡過夜，就犯惡作罪；如果又接受食物，就犯墮罪。如果在這裡過夜，在其他地方接受食物，過夜時犯惡作罪，接受食物時沒有犯戒。如果在其他地方過夜，在這裡接受食物，過夜時沒有犯戒，接受食物時犯墮罪。如果在其他地方過夜，在其他地方接受食物，只是暫時來到這裡，就沒有犯戒。如果這個地方是很多人共同建造的，或者施主挽留，或者是親族建造了這個住所，超過一食的限制就沒有犯戒。此外，沒有犯戒的情況包括：最初的犯戒者，或者癡狂、心神錯亂、被痛苦纏繞的人。 過三缽受食學處第三十三 佛陀在室羅伐城（Śrāvastī）逝多林（Jetavana）給孤獨園（Anāthapindika's Park）中。當時，北方有一位大商人，來到這座城市外停下來。六眾比丘聽到后互相告知說：『難陀（Nanda）、鄔波難陀（Upananda）！我聽說北方有一位大商人，來到這座城市外停息，我們現在暫時去看看他，一定有希望勸化他佈施一些財物。』難陀回答說：『這樣很好！』於是他們一起前往，互相告知說：『那些商人如果邀請我們吃飯，我們應該回答說：『我們有飲食，暫時足夠，如果能佈施衣服，才是我們需要的。』』到達那裡后，他們問道：『商主從遠方而來，不感到疲勞嗎？』商人回答說：『聖者！感謝您的慰問。』六眾比丘說：『必
【English Translation】 English version: As previously explained in detail, the Buddha told the Bhikshus (monks): 'The previous one was the initial rule, this is a subsequent clarification. It should be said like this: If a Bhikshu (monk) stays and receives more than one night and one meal at a non-Buddhist's residence, unless due to illness, then exceeding this limit constitutes a Pācittiya (an offense requiring confession).' 'If again a Bhikshu (monk),' refers to the six groups of Bhikshus (monks), the remaining meanings are as previously stated. 'At a non-Buddhist's residence,' refers to a situation where the donor has given the residence to non-Buddhists first, and this place should receive one meal's worth of offerings. 'Except for reasons of illness,' if exceeding the one-meal limit is due to illness, there is no offense. If there is no illness, exceeding the one-meal limit constitutes a Dukkaṭa (an offense of wrong-doing), the remaining situations are the same as before. What is the nature of the offense in this situation? If a Bhikshu (monk) has already received one meal at another residence, and then stays overnight here, it constitutes a Dukkaṭa (an offense of wrong-doing); if they also receive food, it constitutes a Pācittiya (an offense requiring confession). If they stay overnight here and receive food elsewhere, staying overnight constitutes a Dukkaṭa (an offense of wrong-doing), but receiving food does not constitute an offense. If they stay overnight elsewhere and receive food here, staying overnight does not constitute an offense, but receiving food constitutes a Pācittiya (an offense requiring confession). If they stay overnight elsewhere and receive food elsewhere, and only come here temporarily, there is no offense. If this place is built jointly by many people, or the donor insists on them staying, or relatives built this residence, exceeding the one-meal limit does not constitute an offense. Furthermore, situations where there is no offense include: the initial offender, or someone who is insane, mentally disturbed, or afflicted by pain. The Thirty-Third Training Rule: Exceeding Three Bowls of Food The Buddha was in Śrāvastī (city in ancient India), at Jetavana (monastery) in Anāthapindika's Park (park donated by Anathapindika). At that time, a great merchant from the north came and stopped outside the city. The six groups of Bhikshus (monks), upon hearing this, told each other: 'Nanda (name), Upananda (name)! I heard that a great merchant from the north has come and stopped outside the city. Let's go and see him temporarily, there is certainly hope to persuade him to donate some wealth.' Nanda (name) replied: 'That's good!' So they went together, telling each other: 'If those merchants invite us to eat, we should reply: 'We have food, it is temporarily sufficient, if you can donate clothes, that is what we need.'' Having arrived there, they asked: 'Merchant, coming from afar, are you not tired?' The merchant replied: 'Venerable ones! Thank you for your concern.' The six groups of Bhikshus (monks) said: 'Surely
有容者暫可聽法。」時彼商主恭敬合掌即便聽法。既聞法已商人請曰：「聖者！可於此食。」答言：「賢首！我自充濟不勞辛苦。」便於他日更復相看為其說法，商主慇勤請其受食，復還報曰：「我不須食。」後於異時商人議曰：「此處乏草，當向某村逐草放牧。」即將牛馬往詣彼方。是時六眾明日還去，就彼商人慾為說法，既至彼已不見商人，懷憂而住。時有人來問言：「大德！何故憂愁？」鄔波難陀曰：「此有商人是我相識資貨豐贍，不見告辭舍我而去。」報言：「聖者！彼非全去，為此乏草暫往某村，逐草放牧兼賣貨物，不久還來。」鄔波難陀曰：「愿汝無病長壽。」作是語已即往彼村，遙見商人說伽他曰：
「邊方險路不應往， 設令去者勿居停； 非但處所不堪行， 彼人勿共為親友。 山險居人初見好， 如金揩石創鮮明； 中方居者則不然， 始終不動如山嶽。」
時諸商人聞此語已，答聖者曰：「何因致恨，苦見譏誚？」六眾曰：「賢首！已與仁等略申情義，廢我善品頻為說法。何不言別遂即私來？」答言：「聖者！非我長來，隨草故爾。如其歸日還至室羅伐城，相與告別。」闡陀曰：「賢首！更可暫來聽我說法。」時彼諸人即共敬禮，各取卑座坐而聽法。為說法已，商主曰
【現代漢語翻譯】 現代漢語譯本：『心胸寬廣的人才可以暫時聽聞佛法。』當時那位商主恭敬地合掌，隨即聽聞佛法。聽聞佛法后，商人邀請說：『聖者！可以在這裡用餐。』回答說：『賢首（對有德者的尊稱）！我自己可以滿足所需，不需要勞煩。』之後，又在其他日子裡再次探望，為他們說法，商主慇勤地邀請他接受齋飯，又回覆說：『我不需要食物。』後來在另一天，商人商議說：『這裡缺乏草料，應當前往某村尋找草料放牧。』於是帶著牛馬前往那個地方。當時六眾（佛教僧團中的六位比丘）第二天返回，去找那位商人想要為他說法，到達那裡后沒有見到商人，心中憂慮而住。當時有人來問說：『大德（對僧人的尊稱）！為何憂愁？』鄔波難陀（Upananda）說：『這裡有一位商人，是我認識的人，資財豐厚，沒有告訴我一聲就離開了我。』那人回答說：『聖者！他並非完全離開，因為這裡缺乏草料，暫時前往某村，尋找草料放牧兼賣貨物，不久就會回來。』鄔波難陀說：『愿你無病長壽。』說完這些話后，就前往那個村莊，遠遠地看見商人，說了這首伽陀（Gatha，偈頌）： 『邊遠地方的險路不應該前往，即使去了也不要停留； 不僅僅是那個地方不適合行走，也不要和那裡的人結交為親友。 山險之處的居民初次見面時感覺很好，就像用金子擦拭石頭，創口鮮明； 中原地方的居民則不是這樣，始終不動搖，如同山嶽。』 當時各位商人聽到這些話后，回答聖者說：『因為什麼原因而怨恨，如此譏諷我們？』六眾說：『賢首！我已經和你們略微表達了情義，你們荒廢了我的善行，我頻繁地為你們說法。為何不告別就私自離開？』回答說：『聖者！我並非長期離開，只是爲了尋找草料罷了。如果回來的日子，返回室羅伐城（Sravasti），會和您告別的。』闡陀（Chanda）說：『賢首！可以暫時過來聽我說法。』當時那些人就一起恭敬地行禮，各自取了低矮的座位坐下聽法。說法完畢后，商主說
【English Translation】 English version: 'Those with tolerance may temporarily listen to the Dharma.' At that time, the merchant respectfully joined his palms and listened to the Dharma. After hearing the Dharma, the merchant invited, 'Venerable One! You may eat here.' He replied, 'Worthy one! I am self-sufficient and do not need to trouble you.' Then, on other days, he visited again to preach the Dharma to them. The merchant earnestly invited him to accept food, but he replied again, 'I do not need food.' Later, on another day, the merchants discussed, 'This place lacks grass, we should go to a certain village to find grass for grazing.' So they took their cattle and horses to that place. At that time, the Six Monks (the group of six monks in the Buddhist Sangha) returned the next day, intending to preach the Dharma to the merchant, but when they arrived, they did not see the merchant and stayed there with worry. Then someone came and asked, 'Great Virtue (a respectful term for monks)! Why are you worried?' Upananda (Upananda) said, 'There is a merchant here, whom I know, who is wealthy, and he left without telling me.' The person replied, 'Venerable One! He has not left completely, because this place lacks grass, he has temporarily gone to a certain village to find grass for grazing and to sell goods, and he will return soon.' Upananda said, 'May you be free from illness and live long.' After saying these words, he went to that village and saw the merchant from afar, and spoke this Gatha (Gatha, verse): 'You should not go to dangerous roads in remote areas, and even if you go, do not stay there; Not only is that place not suitable for walking, but do not make friends with the people there. The residents in dangerous mountainous areas seem good at first sight, like gold rubbing against stone, the wound is bright; The residents in the central plains are not like that, they remain steadfast, like mountains.' At that time, the merchants, upon hearing these words, replied to the Venerable One, 'What is the reason for your resentment, that you mock us so bitterly?' The Six Monks said, 'Worthy ones! I have already expressed my feelings to you, you have abandoned my good deeds, and I have frequently preached the Dharma to you. Why did you not say goodbye and leave privately?' They replied, 'Venerable One! I am not leaving for a long time, but only to find grass. If on the day of our return, we return to Sravasti (Sravasti), we will say goodbye to you.' Chanda (Chanda) said, 'Worthy ones! You can come and listen to my Dharma for a while.' At that time, those people together respectfully bowed, each took a low seat and sat down to listen to the Dharma. After the Dharma was preached, the merchant said
：「聖者！可於此食。」答曰：「不須。」時彼商主告諸人曰：「仁等數請受食皆言不須，豈非聖者乏少衣服？仁等宜應隨己所有以衣奉施。」諸人報曰：「斯亦善哉！」遂便人人各以一張上好毛緂持用奉施，闡陀便與咒愿：「此之施物，福利無邊。」鄔陀夷既得物已告言：「賢首！汝比頻頻請我受食，今可將來，是何供養？」時彼商人即持餅果羅列目前，鄔陀夷便舒大缽報言：「賢首！可著此中。」商主意念：「此缽絕大，若與滿者可足六人充一中食。」即盛以滿缽奉鄔陀夷。時馬勝苾芻復更舒缽，還與滿缽。乃至六人悉皆舒缽，商人俯仰咸並與之。所有路糧無不罄盡，乃至釜中飲食亦用相供。時諸商人告苾芻曰：「聖者！我所現作多少路糧，並皆罄盡。」時諸商人報苾芻曰：「我欲令人相逐往至城中更覓路糧，仁當看買，回還之日幸給援人，勿使中途致遭賊盜。」難陀報曰：「當爲汝看。」時彼商人遣人隨去，既至寺已馬勝報曰：「賢首！可為我作如是事業。」隨言為作，尋復告言：「為作此事。」如是展轉至日將暮，告言：「男子汝可歸還。」時彼使人出城而去，途經險處為賊所劫。既入營中，諸人問曰：「路糧何似？」報言：「幾將失命，寧有路糧。」問曰：「豈不聖者與汝援人。」答曰：「準理即是彼令賊
【現代漢語翻譯】 現代漢語譯本：『聖者！可以在這裡用餐。』鄔陀夷回答說：『不需要。』當時那位商主告訴眾人說：『各位多次請求聖者接受供養，他們都說不需要，難道是聖者缺少衣服嗎？各位應該把自己所有的衣服拿出來供養。』眾人回答說：『這個主意很好！』於是大家各自拿出一張上好的毛毯奉獻給他們，闡陀便為他們祝願：『這些施捨的物品，福利無邊。』鄔陀夷得到物品后告訴商主說：『賢首！你之前多次請我接受飲食，現在可以拿來了，是什麼供養呢？』當時那位商人立刻把餅和水果羅列在他們面前，鄔陀夷便展開大缽說：『賢首！可以放在這裡面。』商主心想：『這個缽非常大，如果裝滿的話，足夠六個人吃一頓中等飯食。』於是就盛滿了整個缽奉獻給鄔陀夷。當時阿說示比丘又展開缽，商主又給他裝滿。直到六個人都展開缽，商人都一一給他們裝滿。所有的路上的乾糧都用完了，甚至連鍋里的食物也用來供養。當時眾商人告訴比丘們說：『聖者！我們現在所準備的少量的乾糧，都已經用完了。』當時眾商人對比丘說：『我想派人跟隨你們到城裡再去尋找乾糧，您們負責看顧購買，等他返回的時候，希望您們能派人護送，不要讓他在中途遭遇盜賊。』難陀回答說：『我會為你們看顧的。』當時那位商人派人跟隨他們去了，到達寺院后，阿說示說：『賢首！可以為我做這樣的事情。』那人就按照他的話去做，不久阿說示又說：『為我做這件事。』就這樣一件接一件地安排，直到太陽快要落山的時候，阿說示才說：『男子，你可以回去了。』當時那位使者出城而去，途中經過危險的地方被盜賊搶劫。回到營地后，眾人問他說：『乾糧怎麼樣了？』他回答說：『差點丟了性命，哪裡還有乾糧。』眾人問：『難道聖者沒有派人護送你嗎？』他回答說：『按道理說是他派賊來的。』 English version: 『Venerable ones! You may eat here.』 Udayin replied, 『No need.』 At that time, the merchant chief told the people, 『You have repeatedly asked the venerable ones to accept offerings, but they all say no. Could it be that the venerable ones lack clothing? You should offer whatever clothes you have.』 The people replied, 『That's a good idea!』 So everyone took out a fine woolen blanket and offered it to them. Chanda then blessed them, 『These offerings will bring boundless blessings.』 After receiving the items, Udayin told the merchant chief, 『Good sir! You have repeatedly asked me to accept food. Now you can bring it. What offerings do you have?』 At that time, the merchant immediately arranged cakes and fruits before them. Udayin then spread out his large bowl and said, 『Good sir! You can put them in here.』 The merchant thought, 『This bowl is huge. If it is filled, it would be enough for six people to have a medium-sized meal.』 So he filled the entire bowl and offered it to Udayin. At that time, Ashvajit Bhikshu also spread out his bowl, and the merchant filled it again. This continued until all six people had spread out their bowls, and the merchant filled them all. All the provisions for the journey were used up, and even the food in the pot was used for offerings. At that time, the merchants told the bhikshus, 『Venerable ones! The small amount of provisions we had prepared has all been used up.』 At that time, the merchants told the bhikshu, 『I want to send someone to follow you to the city to find more provisions. You are responsible for overseeing the purchase. When he returns, I hope you can send someone to escort him, so that he does not encounter thieves on the way.』 Nanda replied, 『I will take care of it for you.』 At that time, the merchant sent someone to follow them. After arriving at the monastery, Ashvajit said, 『Good sir! You can do this for me.』 The man did as he was told. Soon after, Ashvajit said again, 『Do this for me.』 This continued one thing after another until the sun was about to set. Then Ashvajit said, 『Man, you can go back now.』 At that time, the messenger left the city and was robbed by thieves on the way through a dangerous place. After returning to the camp, the people asked him, 『How are the provisions?』 He replied, 『I almost lost my life. Where are the provisions?』 The people asked, 『Didn't the venerable ones send someone to escort you?』 He replied, 『In principle, it was he who sent the thieves.』
【English Translation】 『Venerable ones! You may eat here.』 The answer was: 『No need.』 At that time, that merchant chief told everyone: 『Good people, you have repeatedly asked to receive food, but they all say no, isn't it that the venerable ones lack clothes? Good people, you should offer clothes as much as you have.』 The people replied: 『This is also good!』 Then everyone took out a piece of fine woolen cloth and offered it, and Chanda gave a blessing: 『This offering has boundless benefits.』 After Udayin got the items, he said: 『Virtuous one! You have repeatedly asked me to receive food, now you can bring it, what is the offering?』 At that time, the merchant immediately arranged cakes and fruits in front of them, and Udayin spread out his big bowl and said: 『Virtuous one! You can put it in here.』 The merchant thought: 『This bowl is so big, if it is full, it will be enough for six people to have a medium meal.』 Then he filled the bowl and offered it to Udayin. At that time, Ashvajit Bhikshu also spread out his bowl, and he filled it again. Until all six people spread out their bowls, the merchant filled them all. All the road rations were exhausted, and even the food in the pot was used for the offering. At that time, the merchants told the Bhikshus: 『Venerable ones! The amount of road rations we have prepared are all exhausted.』 At that time, the merchants told the Bhikshu: 『I want to send someone to follow you to the city to find more road rations, you should watch and buy them, and when you return, please give us assistance, so that we will not encounter thieves on the way.』 Nanda replied: 『I will watch for you.』 At that time, the merchant sent someone to follow them, and when they arrived at the temple, Ashvajit said: 『Virtuous one! You can do this for me.』 He did as he was told, and soon Ashvajit said: 『Do this for me.』 In this way, it went on until the sun was about to set, and he said: 『Boy, you can go back.』 At that time, the messenger left the city, and was robbed by thieves on the way through a dangerous place. When he entered the camp, the people asked: 『How are the road rations?』 He replied: 『I almost lost my life, how can there be road rations.』 He asked: 『Didn't the venerable one give you assistance?』 He replied: 『In principle, it was he who sent the thieves.』
劫。」問：「其何故？」答曰：「彼至寺中令我作務，憑看市易總不言及，至日將暮方遣出城，由此夜行遂遭賊劫。」時諸商人聞是語已咸共譏嫌：「此諸釋子失沙門行。云何委寄反被相欺？」此是緣起，尚未制戒。
佛在室羅伐城逝多林給孤獨園。時此城中有一長者，娶妻未久便誕一女，眇其右目。后漸長大，同年女伴皆並娉人，唯此一女眇目無相，其年雖大人無娶者。於此城內復有居士，于同望族娶女為妻，未經多時妻遂身死，更娶第二亦復身亡。如是乃至第七娶妻，悉皆身死。時人並皆喚為妨婦，即因此事以立其名。時妨婦長者更欲娶妻，人皆不與，作如是語：「我今豈可令女死耶？我不能與。」復求寡婦欲娶為妻，彼便告曰：「我於己命豈不吝惜入汝舍乎？」時彼長者求妻不得，躬自營勞檢校家事。後於異時有舊知識，來至其家，見其作務告曰：「仁何所為？」答曰：「我營家事。」彼便告曰：「何意仁今自知家務？」曰：「已娶七婦皆悉身亡，無第二人可知家業。」友人報曰：「何不求余？」答言：「比日雖求，人不見與，皆云：『我豈不惜女耶？娉向汝家令其早死。』」「若如是者，何不更求諸餘寡婦？」長者具以事答：「雖求寡婦亦不肯來。」知友曰：「某家有女，眇其右目，何不見求？」答曰
【現代漢語翻譯】 現代漢語譯本 『劫。』問：『這是什麼緣故？』回答說：『他到寺廟中讓我做工，只顧著看市場交易，總不提及我的事情，直到天快黑了才讓我出城，因此我晚上趕路就遭遇了盜賊搶劫。』當時，各位商人聽了這些話后，都一起譏諷責怪：『這些釋迦弟子失去了沙門的德行。怎麼能委託他們事情反而被欺騙呢？』這是事情的緣起，當時還沒有制定戒律。
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『豐德』或『聞者歡喜』）的逝多林（Jetavana，祇樹給孤獨園的簡稱）給孤獨園（Anāthapiṇḍika-ārāma，意為『無依者之庇護所』）中。當時，在這個城中有一位長者（富有的家族首領），娶妻不久就生了一個女兒，她的右眼是瞎的。後來漸漸長大，同年齡的女伴都紛紛出嫁，只有這個獨眼女兒因為相貌不好，即使年紀大了也沒有人來娶她。在這個城裡還有一位居士（在家信徒），在同等地位的家族中娶了一個女子為妻，沒過多久妻子就去世了，又娶了第二個妻子也同樣去世了。像這樣一直到娶了第七個妻子，都全部去世了。當時人們都稱他為『妨婦』，就因為這件事而給他起了這個名字。當時，這位『妨婦』長者還想再娶妻子，人們都不願意把女兒嫁給他，這樣說：『我現在怎麼能讓我的女兒去送死呢？我不能把女兒嫁給你。』他又去尋找寡婦想娶為妻，那些寡婦就告訴他說：『我難道不珍惜自己的性命，要到你家去嗎？』當時那位長者求妻不得，只好親自操勞管理家裡的事務。後來在另一天，有位老朋友來到他家，看見他在忙碌，就問他說：『您在做什麼呢？』回答說：『我在管理家裡的事務。』那人就問：『為什麼您現在要親自管理家務呢？』他說：『已經娶了七個妻子都去世了，沒有第二個人可以管理家業。』朋友告訴他說：『為什麼不另外找找呢？』回答說：『近來雖然尋找，人們都不願意把女兒嫁給我，都說：『我難道不愛惜我的女兒嗎？嫁到你家讓她早死。』『如果這樣的話，為什麼不另外找一些寡婦呢？』長者詳細地把事情告訴了他：『即使尋找寡婦，她們也不肯來。』朋友說：『某家有個女兒，右眼是瞎的，為什麼不去求娶呢？』回答說：
【English Translation】 English version 『Robbery.』 He asked: 『What is the reason for this?』 He replied: 『He made me work at the temple, only concerned with watching the market transactions and never mentioning my affairs. He only let me leave the city when it was almost dark, so I was robbed on my way home at night.』 At that time, all the merchants, upon hearing these words, together ridiculed and blamed: 『These disciples of Śākya have lost the conduct of a Śrāmaṇa (Buddhist ascetic). How can entrusting them with matters result in being deceived?』 This is the origin of the matter, and no precepts had been established at that time.
The Buddha was in the Jeta Grove (Jetavana) at the Anāthapiṇḍika-ārāma (Anathapindika's monastery) in the city of Śrāvastī (ancient Indian city, meaning 'abundance of merit' or 'listener's delight'). At that time, in this city, there was a wealthy householder (Gṛhapati, wealthy family head) who, not long after marrying, had a daughter born with a blind right eye. Later, as she grew older, her female companions of the same age were all betrothed, but this one-eyed daughter, due to her unattractive appearance, had no suitors even as she grew older. In this city, there was also a householder (Gṛhapati, wealthy family head) who married a woman from a family of equal status, but not long after, his wife died. He married a second wife, who also died. In this way, up to his seventh wife, all of them died. At that time, people all called him 『wife-killer,』 and this name was given to him because of this matter. At that time, this 『wife-killer』 householder wanted to marry again, but people were unwilling to give him their daughters, saying: 『How can I let my daughter go to her death? I cannot give her to you.』 He then sought widows to marry, but they told him: 『Do I not cherish my own life, that I should enter your house?』 At that time, that householder could not find a wife and had to personally manage the affairs of his household. Later, on another day, an old acquaintance came to his house, saw him working, and asked: 『What are you doing?』 He replied: 『I am managing my household affairs.』 The man then asked: 『Why are you now personally managing your household affairs?』 He said: 『I have married seven wives, and all of them have died. There is no one else to manage the family business.』 The friend told him: 『Why don't you look elsewhere?』 He replied: 『Although I have been looking recently, people are unwilling to give me their daughters, saying: 『Do I not cherish my daughter? Marrying her to your house would cause her to die early.』 『If that is the case, why don't you look for some widows?』 The householder explained the matter in detail: 『Even if I look for widows, they are unwilling to come.』 The friend said: 『There is a daughter in a certain family who is blind in her right eye. Why don't you seek her hand?』 He replied:
：「彼亦不與。」知友曰：「試往求之，或容相許。」是時長者便詣彼家，至已問家長曰：「比得安不？」彼問：「何意得來？」答曰：「欲求娶仁女。」問曰：「何女？」答曰：「眇右目者。」父曰：「隨意為婚。」問曰：「欲取何日？」父曰：「某日吉辰，可得成禮。」既見許已歡喜而去，還至家中待其吉日。時彼知友既勸喻已作如是念：「我令知友覓眇目女共為婚媾，是所不應。彼有惡相，勿令至舍妨我知識。」時彼知友作是念已，詣長者所問曰：「得眇目女不？」答言：「求得。」是時知友說伽他曰：
「波羅舍條將凈齒， 若人頭向西出眠； 眇右目女娶為妻， 此亦能虧天帝釋。 兩惡相逢必有損， 譬如刀石共相投； 夫婦皆是妨害人， 若娶定當遭死事。」
說是語已報長者曰：「女眇右目是妨不疑，仁若娶者恐遭夭喪，宜可棄之。我有一妹，比者孀居，若相應者共為偶匹。」長者曰：「已有言交，不可即棄，宜設方便，勿失彼情。」知識曰：「善。」時眇目父母，欲至吉辰即為營辦種種會設。六眾苾芻共彼長者先是相識，六眾便於小食時著衣持缽入城乞食。至長者家見其營造奇妙餅食，難陀問曰：「姊妹！作何節會？」其母報曰：「聖者！仁外甥女欲娉他宗，將至吉辰為斯
【現代漢語翻譯】 現代漢語譯本： 『她也不會給你的。』朋友說：『試試去求求她，或許會答應。』當時，長者便前往那家，到了之後問家長說：『近來安好？』那人問：『你來有什麼意圖？』回答說：『想要求娶你的女兒。』問：『哪個女兒？』答：『就是那個右眼是眇眼的。』父親說：『隨你的意願結婚吧。』問：『想選哪天迎娶？』父親說：『某日是吉日良辰，可以舉行婚禮。』長者見對方答應了，歡喜地離去，回到家中等待吉日。當時，那位朋友勸說之後，心中這樣想：『我讓朋友去尋找眇眼女結婚，這是不應該的。她有不好的面相，不要讓她到家裡妨礙我的朋友。』當時，那位朋友這樣想之後，就到長者那裡問道：『找到眇眼女了嗎？』回答說：『求到了。』這時，朋友說了這樣一段伽陀（偈頌）： 『波羅舍樹（一種樹名）旁有潔白的牙齒，如果有人頭朝西邊睡覺；娶右眼是眇眼的女子為妻，這也能損害天帝釋（佛教護法神）。兩種惡相相遇必定有損害，譬如刀和石頭互相碰撞；夫婦都是妨害之人，如果娶了她必定會遭遇死亡之事。』 說完這段話后，告訴長者說：『女子右眼是眇眼，這是妨害無疑的，你如果娶了她恐怕會遭遇夭折，應該拋棄她。我有一個妹妹，最近剛守寡，如果合適的話可以結為夫妻。』長者說：『已經有了婚約，不可以立即拋棄，應該想個方便的辦法，不要失去對方的情意。』朋友說：『好。』當時，眇眼女的父母，將要到吉日良辰，就為婚禮準備各種各樣的宴會。六眾苾芻（六群比丘）和那位長者先前就認識，六眾就在小食的時候穿著袈裟，拿著缽進入城中乞食。到了長者家，看見他們營造奇妙的餅食，難陀（佛陀的堂弟）問道：『姊妹！在做什麼節日聚會？』她的母親回答說：『聖者！我的外甥女要嫁到別家，將要到吉日良辰，為此……』
【English Translation】 English version: 『He will not give her either.』 The friend said, 『Try to ask him, perhaps he will agree.』 At that time, the elder went to that house, and upon arriving, asked the head of the household, 『Are you well lately?』 That person asked, 『What is your intention in coming?』 He replied, 『I wish to ask for your daughter in marriage.』 He asked, 『Which daughter?』 He replied, 『The one with the impaired right eye.』 The father said, 『Marry her as you wish.』 He asked, 『Which day would you like to choose for the wedding?』 The father said, 『A certain day is an auspicious time, and the ceremony can be held then.』 The elder, seeing that he had agreed, happily departed and returned home to await the auspicious day. At that time, that friend, after advising him, thought to himself: 『It is not right for me to have my friend seek out a one-eyed woman to marry. She has an inauspicious appearance; do not let her come to the house and hinder my friend.』 At that time, that friend, after thinking this, went to the elder and asked, 『Did you find the one-eyed woman?』 He replied, 『I did.』 At this time, the friend spoke this Gatha (verse): 『Beside the Palasa tree (a type of tree) are clean teeth, if a person sleeps with their head facing west; marrying a woman with an impaired right eye, this can also harm Sakra, Lord of the Devas (Buddhist protector deity). Two inauspicious appearances meeting will surely bring harm, like a knife and a stone colliding; husband and wife are both harmful people, if you marry her, you will surely encounter death.』 After saying these words, he told the elder, 『The woman's impaired right eye is undoubtedly a hindrance; if you marry her, I fear you will encounter an untimely death, you should abandon her. I have a younger sister who is recently widowed; if she is suitable, you can marry her.』 The elder said, 『There is already a marriage agreement, it cannot be abandoned immediately, a convenient way should be devised so as not to lose the other party's feelings.』 The friend said, 『Good.』 At that time, the parents of the one-eyed woman, as the auspicious day was approaching, were preparing various feasts for the wedding. The Six Group Bhikshus (group of six monks) were previously acquainted with that elder, and the Six Group, during the time for a small meal, wore their robes and carried their bowls into the city to beg for food. Arriving at the elder's house, they saw them preparing wonderful cakes and food, and Nanda (Buddha's cousin) asked, 『Sisters! What festival gathering are you preparing for?』 Her mother replied, 『Venerable ones! My niece is going to marry into another family, and the auspicious day is approaching, so we are doing this...』
營辦。」難陀答曰：「姊妹！我於今日得嘗少多不」？母曰：「聖者！此是仁物，豈待他授。」難陀報曰：「余時惠施自是常途，今日珍羞且與多少。」時彼婦女稟性寬恕，遂將餅食盡授六人。既受得已即為咒愿：「無病長壽。」從舍而出。時彼長者來見餅無，問言：「何故？」婦曰：「有福田來，我皆持施，仁今可往報彼夫家，更待他辰別為營辦。」長者報曰：「彼定不肯延至他日，且先嫁女，後設宗親。」婦曰：「彼既妨妻，誰當與女？令待餘日一時總費。」長者既受婦勸便向夫家，報言：「賢首！我家營辦所擬宗親，六眾福田並皆持去。現未能辦，可待后時。」其人報曰：「已卜吉辰不能移轉，若依舊日我娶為妻，若更在後必當見棄。」長者還家以言告婦，婦曰：「彼多妨妻，誰卒與女？留至他日方共交婚。」婦即漸辦餅食遂過先期。夫家聞已，遂娶知友之妹孀居寡婦以為妻室。其婦餅食既辦，更令長者往命成婚，報夫家曰：「我餅食皆辦，可為親禮。」彼人答曰：「前期既過，我不須女。」長者發怒引至官司，斷官準理，長者不如。還報其婦，婦便大哭：「我女久居今始欲嫁，事緣六眾棄不成婚。」鄰伍聞之共生嫌賤：「六眾苾芻失沙門法壞清凈眾，令成婚女為夫所棄。」諸苾芻聞以緣白佛。佛便集眾問彼六
【現代漢語翻譯】 現代漢語譯本 『操辦。』Nanda（難陀，人名）回答說：『姊妹！我今天是否能嚐到一點？』母親說：『聖者！這些都是您的東西，難道還要別人授予嗎？』Nanda（難陀）回答說：『平時的佈施是常有的，今天的美食就多給一些吧。』當時那位婦女天性寬厚，於是將餅食全部給了六個人。他們接受后就為她祝願：『無病長壽。』然後從她家出來。當時那位長者回來，看到餅沒有了，就問：『為什麼？』婦人說：『有福田來了，我都拿去佈施了，您可以去告訴男方，改天再另行操辦。』長者說：『他們一定不會同意延到其他日子，而是先娶妻，然後再設宴請宗親。』婦人說：『他們既然嫌棄妻子，誰會把女兒嫁給他們？不如等到其他日子一起操辦。』長者聽了婦人的勸告，就去男方家，告訴他們：『賢首！我家操辦的宴席，以及為六位福田準備的食物，都被他們拿走了。現在沒法辦了，可以等到以後。』那人回答說：『已經選定了吉日，不能更改，如果按照原定的日子，我就娶她為妻，如果再往後拖延，肯定會被拋棄。』長者回家把情況告訴了婦人，婦人說：『他們這麼嫌棄妻子，誰會立刻把女兒嫁給他們？不如留到其他日子再一起結婚。』婦人就開始準備餅食，超過了原定的日期。男方家聽說后，就娶了知己朋友的妹妹，一個守寡的婦人，作為妻子。那位婦人餅食準備好后，又讓長者去通知男方成婚，告訴男方家：『我的餅食都準備好了，可以舉行婚禮了。』那人回答說：『之前的日期已經過了，我不需要你的女兒了。』長者發怒，把事情告到官府，斷官按照道理判決，長者敗訴。長者回家告訴了婦人，婦人就大哭：『我的女兒很久才要出嫁，因為六眾的原因，導致婚事不成。』鄰居們聽說了，都開始嫌棄：『六眾苾芻（bhiksu，比丘）失去了沙門（śrāmaṇa，出家求道者）的法則，破壞了清凈的僧團，導致要結婚的女子被丈夫拋棄。』各位苾芻（比丘）聽說了這件事，就把情況告訴了佛陀。佛陀就召集大眾，詢問那六位』
【English Translation】 English version 『To manage.』 Nanda (Nanda, a name) replied, 『Sister! Will I be able to taste a little today?』 The mother said, 『Venerable one! These are your things, why wait for someone else to give them?』 Nanda (Nanda) replied, 『Usual almsgiving is common, but give me more of today's delicacies.』 At that time, the woman was generous by nature, so she gave all the cakes to the six people. After receiving them, they wished her: 『May you be free from illness and live long.』 Then they left her house. At that time, the elder returned and saw that the cakes were gone, and asked, 『Why?』 The woman said, 『A field of merit has come, and I have given them all away. You can tell the man's family to make other arrangements on another day.』 The elder said, 『They will definitely not agree to postpone it to another day, but will marry the wife first, and then hold a banquet for the relatives.』 The woman said, 『Since they dislike the wife, who will marry their daughter to them? It is better to wait for another day to handle it together.』 The elder listened to the woman's advice and went to the man's house and told them, 『Virtuous one! The banquet prepared by my family, and the food prepared for the six fields of merit, have all been taken away by them. I can't do it now, I can wait until later.』 That person replied, 『The auspicious day has been chosen and cannot be changed. If it is according to the original day, I will marry her as my wife. If it is delayed any further, I will definitely be abandoned.』 The elder returned home and told the woman the situation. The woman said, 『They dislike the wife so much, who will marry their daughter to them immediately? It is better to keep it until another day to get married together.』 The woman began to prepare cakes and food, exceeding the original date. When the man's family heard about it, they married the younger sister of a close friend, a widow, as their wife. After the woman had prepared the cakes and food, she asked the elder to inform the man's family to get married, and told the man's family, 『My cakes and food are all ready, and the wedding can be held.』 That person replied, 『The previous date has passed, I don't need your daughter.』 The elder became angry and took the matter to the government. The judge ruled according to reason, and the elder lost the case. The elder returned home and told the woman, and the woman cried loudly, 『My daughter has been living at home for a long time and is only now going to get married. Because of the six groups, the marriage has failed.』 When the neighbors heard about it, they began to despise them: 『The six bhiksus (bhiksu, monks) have lost the rules of the śrāmaṇa (śrāmaṇa, ascetic), destroyed the pure sangha, and caused the woman who was about to get married to be abandoned by her husband.』 When the bhiksus (monks) heard about this, they told the Buddha about the situation. The Buddha gathered the crowd and asked the six』
人，呵責同前，乃至「為制學處，應如是說：
「若復眾多苾芻往俗家中，有凈信婆羅門居士，慇勤請與餅麨。苾芻須者應兩三缽受，若過受者波逸底迦。既受得已還至住處，若有苾芻應共分食，此是時。」
若復苾芻者，謂六眾也。過二已去名曰眾多。
俗家謂白衣家婆羅門等。
往者，謂到其所。
凈信者，謂信三寶深心歸敬。
慇勤者，謂心至極。
請者，謂發言延。
請麨餅者，謂所施食。
須者，謂情樂也。
兩三缽者，缽有三種：謂上、中、下。上者，謂受摩揭陀國二升米飯；中者，謂受一升半米飯；小者，謂受一升米飯。
應兩三缽受者，指其限齊。
還至住處者，謂至寺中。
若有苾芻應共分食者，謂與同梵行者共相分佈。
若過受得波逸底迦者，釋罪如前。
此中犯相其事云何？若苾芻以三大缽受他食時，得惡作罪；若吞啖者，得波逸底迦。若以二大缽、一中缽受他食時，同得惡作罪；吞啖之時，得波逸底迦。若以二大缽、一小缽受他食時，得惡作罪；吞啖之時，得波逸底迦。若以二中缽、一大缽受他食時，得罪輕重同前。要而言之，若苾芻乃至取他食時，過四升半米飯份量已上，皆得波逸底迦。
【現代漢語翻譯】 現代漢語譯本：
對於人，呵責的方式與之前相同，乃至『爲了制定學處（Śikṣāpada，戒律），應當這樣說：』 『如果有很多比丘（Bhikṣu，出家男眾）前往俗家，有具凈信的婆羅門（Brāhmaṇa）居士，慇勤地請求給予餅和炒麵。比丘如果需要，應該接受兩三個缽的量，如果超過這個量，就犯了波逸提迦（Pāyantika，一種罪名）。接受之後回到住處，如果有其他比丘，應該一起分享食物，這是適宜的。』 『如果』是指比丘，這裡特指六群比丘。超過兩個（比丘）以上，就稱為『眾多』。 『俗家』指的是在家白衣，比如婆羅門等。 『前往』指的是到達那個地方。 『凈信』指的是對三寶（佛、法、僧）具有深刻的信心和歸敬。 『慇勤』指的是心意非常真摯。 『請』指的是用言語邀請。 『請麨餅』指的是所佈施的食物。 『須者』指的是心裡的喜好。 『兩三缽』，缽有三種：上缽、中缽、下缽。上缽可以裝摩揭陀國（Magadha）二升米飯；中缽可以裝一升半米飯；小缽可以裝一升米飯。 『應兩三缽受』指的是限定的量。 『還至住處』指的是回到寺廟中。 『若有比丘應共分食』指的是與同修梵行的人一起分享。 『若過受得波逸提迦』，解釋罪名與之前相同。 此處的犯相是怎麼樣的呢？如果比丘用三個大缽接受他人的食物，就犯了惡作罪（Duḥkṛta，一種輕罪）；如果吞食了，就犯了波逸提迦。如果用兩個大缽、一個中缽接受他人的食物，同樣犯了惡作罪；吞食的時候，犯波逸提迦。如果用兩個大缽、一個小缽接受他人的食物，犯惡作罪；吞食的時候，犯波逸提迦。如果用兩個中缽、一個大缽接受他人的食物，得罪的輕重與之前相同。總而言之，如果比丘接受他人的食物，超過四升半米飯的量，都犯波逸提迦。
【English Translation】 English version:
Regarding a person, the rebuke is the same as before, even to 'For the establishment of a training rule (Śikṣāpada, rule of discipline), it should be said thus:' 'If many monks (Bhikṣu, ordained male) go to a lay household, and a lay devotee of the Brahmin (Brāhmaṇa) caste, with pure faith, earnestly requests to give cakes and roasted flour. If a monk needs it, he should accept two or three bowls' worth; if he accepts more than that, he commits a Pāyantika (Pāyantika, a type of offense). After receiving it, he should return to the dwelling place, and if there are other monks, they should share the food together; this is appropriate.' 'If' refers to a monk, specifically the group of six monks. More than two (monks) are called 'many'. 'Lay household' refers to the home of a layperson, such as a Brahmin. 'Going' refers to arriving at that place. 'Pure faith' refers to having deep faith and reverence for the Three Jewels (Buddha, Dharma, Sangha). 'Earnestly' refers to a very sincere intention. 'Requests' refers to inviting with words. 'Requests cakes and roasted flour' refers to the food that is given as alms. 'Needs' refers to the desire in the mind. 'Two or three bowls', there are three types of bowls: upper, middle, and lower. The upper bowl can hold two 'sheng' of rice from Magadha (Magadha); the middle bowl can hold one and a half 'sheng' of rice; the small bowl can hold one 'sheng' of rice. 'Should accept two or three bowls' worth' refers to the limited amount. 'Return to the dwelling place' refers to returning to the monastery. 'If there are monks, they should share the food together' refers to sharing with those who practice the holy life together. 'If one accepts more and commits a Pāyantika', the explanation of the offense is the same as before. What is the nature of the offense here? If a monk accepts food from others with three large bowls, he commits a Duḥkṛta (Duḥkṛta, a minor offense); if he consumes it, he commits a Pāyantika. If he accepts food from others with two large bowls and one medium bowl, he also commits a Duḥkṛta; when he consumes it, he commits a Pāyantika. If he accepts food from others with two large bowls and one small bowl, he commits a Duḥkṛta; when he consumes it, he commits a Pāyantika. If he accepts food from others with two medium bowls and one large bowl, the severity of the offense is the same as before. In short, if a monk accepts food from others, exceeding the amount of four and a half 'sheng' of rice, he commits a Pāyantika.
若取一大缽、一中缽、一小缽，或惟二大，或二中、一小，或二小、一大，或二小、一中，或三中，或三小等，此皆無犯。又若施主任取多少者，取亦無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第三十五 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十六
三藏法師義凈奉 制譯
足食學處第三十四
爾時薄伽梵在室羅伐城逝多林給孤獨園，告諸苾芻曰：「我為一坐食時常得少欲無病，起居輕利氣力康強安樂而住。汝等亦應為一坐食，由一坐食故亦得少欲無病，起居輕利氣力康強安樂而住。」
如佛所說，一坐食時有如是功德，時諸苾芻皆一坐食。然正食時見阿遮利耶、鄔波馱耶及余耆宿來至其處，即便離座。既離座已，將為足食，更不敢食。由少食故，顏色痿黃身體羸瘦。世尊見已知而故問阿難陀：「我一坐食乃至得安樂住，教諸苾芻亦一坐食得安樂住。何故諸苾芻顏色痿黃身體羸瘦？」阿難陀白佛言：「世尊！如佛所說：『我一坐食得安樂住，汝等亦應為一坐食得安樂住。』時諸苾芻如佛所教為一坐食，正啖食時見二師來及諸尊宿，即起離座。既離座已，將為足食，更不敢食。
【現代漢語翻譯】 現代漢語譯本 如果取一個大缽、一個中缽、一個小缽，或者只取兩個大缽，或者兩個中缽、一個小缽，或者兩個小缽、一個大缽，或者兩個小缽、一個中缽，或者三個中缽，或者三個小缽等等，這些都沒有犯戒。又如果施主（Dānapati，指供養者）允許（比丘）取多少，（比丘）取用也沒有犯戒。又沒有犯戒的情況是指最初犯戒的人，或者因為愚癡、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
《根本說一切有部毗奈耶》卷第三十五 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第三十六
三藏法師義凈 奉 制譯
足食學處第三十四
那時，薄伽梵（Bhagavān，指佛）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma），告訴眾苾芻（Bhikṣu，指比丘）說：『我因為奉行一坐食的緣故，常常能夠少欲知足、沒有疾病，起居輕便敏捷、氣力充沛強健，安樂而住。你們也應當奉行一坐食，因為一坐食的緣故，也能少欲知足、沒有疾病，起居輕便敏捷、氣力充沛強健，安樂而住。』
正如佛所說，一坐食有這樣的功德，當時眾苾芻都奉行一坐食。然而在正要進食的時候，看見阿遮利耶（Ācārya，指軌範師）、鄔波馱耶（Upādhyāya，指親教師）以及其他年長的比丘來到這裡，就立即離開座位。既然離開了座位，（他們）認為已經足夠了，就不敢再吃。因為吃得太少，所以臉色萎黃、身體瘦弱。世尊看見了，明知故問阿難陀（Ānanda）：『我因為一坐食的緣故，乃至能夠安樂而住，教導眾苾芻也一坐食能夠安樂而住。為什麼眾苾芻臉色萎黃、身體瘦弱？』阿難陀稟告佛說：『世尊！正如佛所說：『我因為一坐食的緣故能夠安樂而住，你們也應當奉行一坐食能夠安樂而住。』當時眾苾芻按照佛的教導奉行一坐食，正在吃東西的時候，看見兩位老師以及各位尊宿，就起身離開座位。既然離開了座位，（他們）認為已經足夠了，就不敢再吃。
【English Translation】 English version If one takes a large bowl, a medium bowl, and a small bowl, or only two large ones, or two medium ones and one small one, or two small ones and one large one, or two small ones and one medium one, or three medium ones, or three small ones, etc., all these are without offense. Furthermore, if the donor (Dānapati, referring to the almsgiver) allows taking however much, taking it is also without offense. Moreover, those without offense are the initial offenders, or those who are foolish, mad, mentally disturbed, or afflicted by pain and suffering.
Mūlasarvāstivāda-vinaya, Volume 35 Taishō Tripiṭaka, Volume 23, No. 1442, Mūlasarvāstivāda-vinaya
Mūlasarvāstivāda-vinaya, Volume 36
Translated under Imperial Order by the Tripiṭaka Master Yijing
The Thirty-fourth Training Rule on Sufficient Food
At that time, the Bhagavan (Bhagavān, referring to the Buddha) was in the Jetavana-anāthapindika-ārāma (Jetavana Grove of Anathapindika) in Śrāvastī (Śrāvastī), and told the Bhikṣus (Bhikṣu, referring to monks): 'Because I practice eating one meal a day, I am always able to be content with little, without illness, with light and agile movements, with strong and robust energy, and dwell in peace. You should also practice eating one meal a day, because by eating one meal a day, you can also be content with little, without illness, with light and agile movements, with strong and robust energy, and dwell in peace.'
Just as the Buddha said, eating one meal a day has such merits, at that time all the Bhikṣus practiced eating one meal a day. However, when they were about to eat, they saw the Ācārya (Ācārya, referring to preceptor), the Upādhyāya (Upādhyāya, referring to instructor), and other senior Bhikṣus coming to that place, they immediately left their seats. Having left their seats, (they) thought they had had enough, and dared not eat any more. Because they ate too little, their complexions were sallow and their bodies were emaciated. The World-Honored One saw this, and knowingly asked Ānanda (Ānanda): 'Because I eat one meal a day, I am able to dwell in peace, and I teach the Bhikṣus to also eat one meal a day to dwell in peace. Why are the Bhikṣus' complexions sallow and their bodies emaciated?' Ānanda reported to the Buddha: 'World-Honored One! Just as the Buddha said: 'Because I eat one meal a day, I am able to dwell in peace, and you should also practice eating one meal a day to dwell in peace.' At that time, the Bhikṣus followed the Buddha's teaching and practiced eating one meal a day, and when they were eating, they saw the two teachers and the venerable elders, and they got up and left their seats. Having left their seats, (they) thought they had had enough, and dared not eat any more.'
由少食故，顏色痿黃身體羸瘦。」佛告阿難陀：「若苾芻食時，乃至未足已來隨意飽食，若受食已更不應起。」
如佛所教，乃至未足已來隨意飽食，若受食已更不應起者，時諸苾芻隨得多少羹菜之類，及食熟豆，即謂足食，起已更不敢食。由此因緣身皆瘦損。世尊見已問阿難陀曰：「我教諸苾芻，凡欲食時行鹽已去乃至未足已來隨意飽食，若受食已更不應起。何故諸苾芻身體羸瘦不能充悅？」時阿難陀即以上緣具白世尊，乃至身體羸瘦不能充悅。世尊以是因緣告阿難陀曰：「有五種珂但尼食(是嚼嚙義也)，若食不成足食。云何為五？謂一、根，二、莖，三、葉，四、花，五、果。食此五時不成足食。有五種蒲繕尼食(是含啖義也)，食成足食。云何為五？一、飯，二、麥豆飯，三、麨，四、肉，五、餅，啖此五時名為足食。若苾芻先食五種嚼食，后時得食五種啖食。若先食五種啖食，更不應食五種嚼食。若更食者，得越法罪。」
如世尊說五種嚼食不名足食，五種啖食名足食者，時諸苾芻所受得食才食少許，有緣起已，即謂成足更不敢食，身皆瘦損。世尊見已知而故問阿難陀曰：「我說五種嚼食不成足食，五種啖食方是足食，皆令飽食。何意苾芻身形瘦損？」阿難陀白佛言：「如佛所說五種嚼食不名
【現代漢語翻譯】 現代漢語譯本：'因為吃得少，所以臉色蠟黃，身體瘦弱。'佛陀告訴阿難陀：'如果比丘在吃飯時，直到沒有吃飽之前都可以隨意吃飽，如果已經接受了食物，就不應該再起身。' 如同佛陀所教導的，直到沒有吃飽之前都可以隨意吃飽，如果已經接受了食物，就不應該再起身。當時，各位比丘隨便得到多少羹湯蔬菜之類的食物，以及煮熟的豆子，就認為已經足夠了，起身之後再也不敢吃。因為這個緣故，身體都變得瘦弱。世尊見到后問阿難陀說：'我教導各位比丘，凡是想吃飯的時候，從行鹽開始，直到沒有吃飽之前都可以隨意吃飽，如果已經接受了食物，就不應該再起身。為什麼各位比丘身體瘦弱，不能充滿喜悅呢？'當時，阿難陀就把以上緣由全部告訴世尊，乃至身體瘦弱，不能充滿喜悅。世尊因為這個緣故告訴阿難陀說：'有五種珂但尼食（Kotthani 食，是嚼嚙的意思），如果吃了這些食物，不能算是吃飽。哪五種呢？第一是根，第二是莖，第三是葉，第四是花，第五是果。吃了這五種食物，不能算是吃飽。有五種蒲繕尼食（Bhojani 食，是含啖的意思），吃了這些食物，才算是吃飽。哪五種呢？第一是飯，第二是麥豆飯，第三是炒麵，第四是肉，第五是餅。吃了這五種食物，才叫做吃飽。如果比丘先吃了五種嚼食，之後又得到五種啖食，如果先吃了五種啖食，就不應該再吃五種嚼食。如果再吃的話，就犯了越法罪。' 如同世尊所說，五種嚼食不能算是吃飽，五種啖食才算是吃飽。當時，各位比丘所接受得到的食物，才吃了一點點，有事情發生了，就認為已經足夠了，再也不敢吃，身體都變得瘦弱。世尊見到后，明知故問阿難陀說：'我說五種嚼食不能算是吃飽，五種啖食才是吃飽，都是爲了讓你們吃飽。為什麼比丘們的身形卻瘦弱呢？'阿難陀告訴佛陀說：'如同佛陀所說，五種嚼食不能算是吃飽'
【English Translation】 English version: 'Because of eating too little, their complexions are sallow and their bodies are emaciated.' The Buddha told Ananda: 'If a Bhikshu is eating, he may eat as much as he pleases until he is full, but once he has accepted food, he should not get up again.' As the Buddha taught, one may eat as much as one pleases until one is full, but once one has accepted food, one should not get up again. At that time, the Bhikshus, having obtained some soup, vegetables, and cooked beans, considered it sufficient and dared not eat any more after getting up. Because of this, their bodies became thin and weak. When the World Honored One saw this, he asked Ananda: 'I taught the Bhikshus that whenever they want to eat, they should start with salt and eat as much as they please until they are full, but once they have accepted food, they should not get up again. Why are the Bhikshus' bodies so thin and weak that they cannot be filled with joy?' At that time, Ananda told the World Honored One all the reasons mentioned above, even to the point of their bodies being thin and weak and unable to be filled with joy. Because of this, the World Honored One told Ananda: 'There are five kinds of Kotthani food (珂但尼食, meaning 'to chew'), which, if eaten, do not constitute a full meal. What are the five? They are: first, roots; second, stems; third, leaves; fourth, flowers; and fifth, fruits. Eating these five does not constitute a full meal. There are five kinds of Bhojani food (蒲繕尼食, meaning 'to swallow'), which, if eaten, constitute a full meal. What are the five? They are: first, rice; second, rice with barley and beans; third, fried flour; fourth, meat; and fifth, cakes. Eating these five is called a full meal. If a Bhikshu eats the five kinds of chewable food first, and then obtains the five kinds of swallowable food, or if he eats the five kinds of swallowable food first, he should not eat the five kinds of chewable food again. If he eats them again, he commits a transgression.' As the World Honored One said that the five kinds of chewable food do not constitute a full meal, and the five kinds of swallowable food do constitute a full meal, at that time, the Bhikshus, having received only a small amount of food, and having some reason to get up, considered it sufficient and dared not eat any more, and their bodies became thin and weak. When the World Honored One saw this, knowing the reason, he deliberately asked Ananda: 'I said that the five kinds of chewable food do not constitute a full meal, and the five kinds of swallowable food do constitute a full meal, all in order to let you eat your fill. Why are the Bhikshus' bodies so thin and weak?' Ananda told the Buddha: 'As the Buddha said, the five kinds of chewable food do not constitute a full meal.'
足食，五種啖食是足食者，時諸苾芻所受得食才食少許，有緣起已，即謂成足更不敢食。由是因緣身形損瘦。」佛告阿難陀：「有五因緣方成足食，復有五緣不成足食。云何五緣成足食？一、知是食，二、知有授食人，三、知受得而食，四、知遮食，五、知舍威儀。云何知食？謂知是五嚼食、五啖食。云何知有授食人？謂知女、男、半擇迦等。云何知受得而食？謂二五食從他受得而食。云何知遮食？謂遮二五食。云何知舍威儀？謂於此坐舍之而起，具此五緣名為足食。云何五種不名足食？謂知非是食、知無授人、知受得未食、知不遮食、知未離座，是名五種不足食。復有五種足食。云何為五？一、是清凈食，二、少有不凈食相雜，三、非惡觸食，四、少有惡觸食相雜，五、舍其本座，是名五種足食。復有五種不名足食。云何為五？一、是不清凈食，二、多有不凈食相雜，三、惡觸食，四、多有惡觸食相雜，五、未離本座。是謂五種不名足食。復有五種足食。云何為五？謂見行食者與食之時，苾芻報云：『我不須。』或云：『去。』或云：『休。』或云：『已足食。』或云：『已了。』斯五皆是決斷不取無餘之言，作此語時即名足食。復有五種不足食。云何為五？謂見行食者與食之時，苾芻報云：『我且未須。』或云：
【現代漢語翻譯】 現代漢語譯本： 世尊說，『食物充足』，有五種啖食是食物充足的人所為。有時，一些比丘（Bhikkhu，佛教僧侶）接受供養的食物，只吃一點點，稍微有點感覺飽了，就認為已經足夠，不敢再吃。因為這個原因，身體變得消瘦。』佛陀告訴阿難陀（Ananda，佛陀的十大弟子之一）: 『有五種因緣才能算是食物充足，又有五種因緣不能算是食物充足。哪五種因緣算是食物充足呢？第一，知道這是食物；第二，知道有施食的人；第三，知道接受了食物並且吃了；第四，知道適可而止；第五，知道離開座位。』 『怎樣算是知道這是食物呢？就是知道這是五種嚼食和五種啖食。怎樣算是知道有施食的人呢？就是知道有女人、男人、半擇迦（Pandaka，不具男女性徵的人）等。怎樣算是知道接受了食物並且吃了呢？就是知道這兩種五食是從他人那裡接受而吃的。怎樣算是知道適可而止呢？就是知道對這兩種五食適可而止。怎樣算是知道離開座位呢？就是知道從這個座位上離開並起身。具備這五種因緣，就稱為食物充足。』 『哪五種情況不能算是食物充足呢？就是知道這不是食物、知道沒有施食的人、知道接受了但沒有吃、知道不知道適可而止、知道沒有離開座位，這五種情況就叫做食物不充足。』 『又有五種情況算是食物充足。哪五種呢？第一，是清凈的食物；第二，少量不乾淨的食物混雜其中；第三，不是令人厭惡的食物；第四，少量令人厭惡的食物混雜其中；第五，離開原來的座位，這五種情況就叫做食物充足。』 『又有五種情況不能算是食物充足。哪五種呢？第一，是不清凈的食物；第二，大量不乾淨的食物混雜其中；第三，令人厭惡的食物；第四，大量令人厭惡的食物混雜其中；第五，沒有離開原來的座位。這五種情況就叫做食物不充足。』 『又有五種情況算是食物充足。哪五種呢？就是看見施食的人正在施食的時候，比丘回答說：『我不需要。』或者說：『走開。』或者說：『停止。』或者說：『我已經吃飽了。』或者說：『我已經夠了。』這五種都是決斷不接受，沒有剩餘的言語。說這些話的時候，就叫做食物充足。』 『又有五種情況不能算是食物充足。哪五種呢？就是看見施食的人正在施食的時候，比丘回答說：『我暫時還不需要。』或者說：
【English Translation】 English version: 『Being well-fed,』 five kinds of consuming food are actions of those who are well-fed. Sometimes, when the Bhikkhus (Buddhist monks) receive food offerings, they eat only a little. Feeling slightly full, they consider themselves satisfied and dare not eat more. Because of this, their bodies become thin.』 The Buddha told Ananda (one of the Buddha's ten principal disciples): 『There are five causes for being well-fed, and five causes for not being well-fed. What are the five causes for being well-fed? First, knowing that it is food; second, knowing there is a giver of food; third, knowing that one has received and eaten the food; fourth, knowing when to stop; fifth, knowing to leave the seat.』 『How does one know it is food? It is knowing that it is the five kinds of chewable food and the five kinds of edible food. How does one know there is a giver of food? It is knowing there are women, men, Pandakas (persons without male or female characteristics), and so on. How does one know that one has received and eaten the food? It is knowing that these two kinds of five foods are received from others and eaten. How does one know when to stop? It is knowing to stop at these two kinds of five foods. How does one know to leave the seat? It is knowing to leave this seat and get up. Possessing these five causes is called being well-fed.』 『What are the five situations that are not considered being well-fed? It is knowing that it is not food, knowing there is no giver of food, knowing that one has received but not eaten, knowing not to stop, knowing not to leave the seat. These five situations are called not being well-fed.』 『There are also five situations that are considered being well-fed. What are the five? First, it is pure food; second, a small amount of impure food is mixed in; third, it is not repulsive food; fourth, a small amount of repulsive food is mixed in; fifth, leaving the original seat. These five situations are called being well-fed.』 『There are also five situations that are not considered being well-fed. What are the five? First, it is impure food; second, a large amount of impure food is mixed in; third, it is repulsive food; fourth, a large amount of repulsive food is mixed in; fifth, not leaving the original seat. These five situations are called not being well-fed.』 『There are also five situations that are considered being well-fed. What are the five? It is when seeing the giver of food offering food, the Bhikkhu replies: 『I do not need it.』 Or says: 『Go away.』 Or says: 『Stop.』 Or says: 『I am already full.』 Or says: 『I have had enough.』 These five are decisive words of not accepting, with nothing remaining. When saying these words, it is called being well-fed.』 『There are also five situations that are not considered being well-fed. What are the five? It is when seeing the giver of food offering food, the Bhikkhu replies: 『I do not need it for now.』 Or says:
『且去。』或云：『且休。』或云：『且待食。』或云：『且待了。』斯五皆是未為決斷有餘之言，作此語時不名足食。」
如世尊說：「苾芻不應飽足食已更復受食。」時六眾苾芻隨足未足更復啖食，少欲苾芻聞之嫌恥作如是語：「云何苾芻違佛所教，隨足不足更受而食？」即以此緣具白世尊。世尊以此因緣集苾芻眾，問答知實，廣說如上種種呵責，告諸苾芻，乃至「十利故為制學處，應如是說：
「若復苾芻足食竟，更食者波逸底迦。」如是世尊為諸苾芻制學處已。
時有長者請佛及僧就舍而食，有眾多苾芻身嬰病苦。其瞻病人亦去就食，既自食已，併爲病者持食而歸。時諸病人不能盡食，瞻病之人自足食已更不敢食，復無求寂、凈人可與令食，便將殘食並棄一邊，便成大聚。時諸烏鳥競來啖食，遂致諠聲。爾時世尊聞其聲已，知而故問阿難陀曰：「此之烏鳥因何作聲？」阿難陀白佛言：「世尊！今日長者請佛及僧于舍受食，於此住處多病苾芻。時看病人為持食來，其病苾芻不能食盡，看病之人自足食已更不敢食，復無求寂、凈人可與，將所殘食棄在寺外，便成大聚，遂有烏鳥競來啖食，因致諠聲。」世尊聞斯語已便作是念：「我今宜可為諸苾芻得安樂住故，及彼施主得受用福故，聽作餘食法
{ "translations": [ "『先走吧。』或者說：『先休息吧。』或者說：『先等等吃飯吧。』或者說：『先等等做完吧。』這五種說法都是還沒有完全下定決斷的話，說這些話的時候不能算是已經吃飽了。」, "", "就像世尊所說：『比丘（Bhikkhu，佛教出家男眾）不應該吃飽了之後又再接受食物。』當時六群比丘（refers to a group of monks known for their misconduct）隨自己的食量，不管夠不夠都繼續吃，少欲的比丘（Bhikkhu，佛教出家男眾）聽了之後感到羞恥，這樣說：『為什麼比丘（Bhikkhu，佛教出家男眾）違背佛陀的教導，隨自己的食量，不管夠不夠都繼續吃呢？』於是就把這件事詳細地告訴了世尊。世尊因為這件事召集了比丘（Bhikkhu，佛教出家男眾）僧團，問清楚了事實，像上面那樣詳細地責備了他們，告訴各位比丘（Bhikkhu，佛教出家男眾），乃至『爲了十種利益才制定學處（Siksa-pada，戒條），應該這樣說：』", "", "『如果比丘（Bhikkhu，佛教出家男眾）已經吃飽了，又再吃東西，就犯了波逸提迦（Pācittiya，一種輕罪）。』就這樣，世尊為各位比丘（Bhikkhu，佛教出家男眾）制定了學處（Siksa-pada，戒條）。", "", "當時有位長者（householder）邀請佛陀和僧團到他家吃飯，有很多比丘（Bhikkhu，佛教出家男眾）身上有病。那些照顧病人的人也去吃飯了，吃完之後，就為病人拿著食物回去。當時那些病人不能全部吃完，照顧病人的人自己吃飽了之後，又不敢再吃，又沒有沙彌（Sramanera，佛教出家男眾）或凈人（Upasaka/Upasika，在家男女居士）可以給他們吃，就把剩下的食物都扔到一邊，就變成了一大堆。當時有很多烏鴉飛來吃東西，於是就發出了很大的聲音。當時世尊聽到這個聲音之後，明知故問阿難陀（Ananda，佛陀的十大弟子之一）說：『這些烏鴉因為什麼發出聲音？』阿難陀（Ananda，佛陀的十大弟子之一）告訴佛陀說：『世尊！今天長者（householder）邀請佛陀和僧團到他家吃飯，在這個住處有很多生病的比丘（Bhikkhu，佛教出家男眾）。當時照顧病人的人為他們拿著食物來，那些生病的比丘（Bhikkhu，佛教出家男眾）不能全部吃完，照顧病人的人自己吃飽了之後，又不敢再吃，又沒有沙彌（Sramanera，佛教出家男眾）或凈人（Upasaka/Upasika，在家男女居士）可以給他們吃，就把剩下的食物扔在寺廟外面，就變成了一大堆，於是就有烏鴉飛來吃東西，因此發出了很大的聲音。』世尊聽到這些話之後，就想：『我現在應該爲了讓各位比丘（Bhikkhu，佛教出家男眾）能夠安樂地居住，以及讓那些施主（donor）能夠得到福報，允許他們實行餘食法（allowing the practice of leftover food）。』" ], "english_translations": [ "'Let's go.' Or they say: 'Let's rest.' Or they say: 'Let's wait for food.' Or they say: 'Let's wait to finish.' These five are all words of not yet having made a complete decision; when saying these words, it is not considered having eaten enough.", "", "As the World Honored One said: 'Bhikkhus (Buddhist monks) should not receive more food after having eaten their fill.' At that time, the group of six Bhikkhus (refers to a group of monks known for their misconduct), regardless of whether they had enough or not, continued to eat. The Bhikkhus (Buddhist monks) of few desires, upon hearing this, felt ashamed and said: 'Why do the Bhikkhus (Buddhist monks) disobey the Buddha's teachings and continue to eat regardless of whether they have had enough?' They then reported this matter in detail to the World Honored One. The World Honored One, because of this matter, gathered the Bhikkhu (Buddhist monks) sangha, inquired and knew the truth, and extensively rebuked them as described above, telling the Bhikkhus (Buddhist monks), even 'For the sake of ten benefits, the precepts (Siksa-pada) are established; it should be said thus:'", "", "'If a Bhikkhu (Buddhist monk), having eaten his fill, eats again, it is a Pacittiya (a minor offense).』 Thus, the World Honored One established the precepts (Siksa-pada) for the Bhikkhus (Buddhist monks).", "", "At that time, a householder invited the Buddha and the sangha to eat at his home, and many Bhikkhus (Buddhist monks) were suffering from illness. Those who were caring for the sick also went to eat, and after eating, they brought food back for the sick. At that time, the sick Bhikkhus (Buddhist monks) could not finish all the food, and the caregivers, having eaten their fill, did not dare to eat any more. Furthermore, there were no Sramaneras (novice monks) or Upasakas/Upasikas (lay practitioners) to give the food to, so they discarded the leftover food to one side, and it became a large pile. At that time, many crows came to eat the food, resulting in a loud noise. At that time, the World Honored One, upon hearing the noise, knowingly asked Ananda (one of the ten principal disciples of the Buddha): 'Why are these crows making noise?' Ananda (one of the ten principal disciples of the Buddha) replied to the Buddha: 'World Honored One! Today, a householder invited the Buddha and the sangha to eat at his home, and in this dwelling place, there are many sick Bhikkhus (Buddhist monks). At that time, the caregivers brought food for them, but the sick Bhikkhus (Buddhist monks) could not finish all the food. The caregivers, having eaten their fill, did not dare to eat any more, and there were no Sramaneras (novice monks) or Upasakas/Upasikas (lay practitioners) to give the food to, so they discarded the leftover food outside the monastery, and it became a large pile, resulting in crows coming to eat the food, hence the loud noise.' Upon hearing these words, the World Honored One thought: 'I should now, for the sake of the Bhikkhus (Buddhist monks) being able to live in peace and for the sake of the donors (donor) being able to receive blessings, allow them to practice the leftover food (allowing the practice of leftover food).'" ] }
食。」告阿難陀：「我今聽諸苾芻作餘食法隨意而食。」如佛所言，聽作餘食法食。時諸苾芻不知云何作餘食法？即以此緣往白世尊。世尊告曰：「若有苾芻已足食竟，更有施主與五嚼、五啖美好餘食。時諸苾芻情希欲食者，彼苾芻應凈洗手受取其食，可詣彼現食苾芻未離座者，目前而立作如是語：『具壽存念！我苾芻某甲已飽滿足食竟，更復得此珂但尼食、蒲繕尼食等情希更食。具壽當與我作餘食法。』時彼苾芻即應為作餘食法，食二三口已告曰：『可去，此是汝物，隨意當食。』時彼苾芻既作法已，持向一邊任意飽食。若苾芻既足食已，情希更食，不作余法而食者，得越法罪。」
有五因緣不成作餘食法。云何為五？謂住界外、或遠處障處、或居背後、或在傍邊、或所對人已離本座，此皆不成作餘食法。有五因緣成作餘食法。云何為五？謂同一界內、在相近無障處、非背後、非傍邊、其所對人亦非離座，此成作餘食法。復有五緣不成作餘食法。云何為五？謂在界外、或遠障處、或不以器盛、或手不持捧、或所對者已離本座，此不名為作餘食法。有五因緣成作餘食法。云何為五？謂同一界內、在相近無障處、或以器盛、或手物持捧、其所對者未離本座，此乃名為作餘食法。若其一人作餘食法已，有眾多苾芻來
【現代漢語翻譯】 現代漢語譯本： 『吃吧。』 佛陀告訴阿難陀（Ānanda）：『我現在允許各位比丘（bhiksu）實行餘食法，可以隨意食用。』 佛陀這樣說了之後，允許實行餘食法。當時，各位比丘不知道該如何實行餘食法，於是將此事稟告世尊（Buddha）。世尊說：『如果有比丘已經吃飽了，又有施主供養五嚼、五啖的美好剩餘食物。這時，如果有些比丘很想吃，那麼這些比丘應該洗凈雙手，接過食物，走到那些正在用餐且未離座的比丘面前，站在他們面前這樣說：『具壽（ayusmat）請留意！我，比丘某甲，已經吃飽了，但又得到了這些珂但尼食（khadanī，可咀嚼的食物）、蒲繕尼食（bhojanī，可吞嚥的食物）等，很想再吃一些。請具壽為我實行餘食法。』 這時，那位比丘就應該為他實行餘食法，吃兩三口后告訴他：『可以走了，這是你的東西，可以隨意食用。』 這位比丘實行餘食法后，就可以拿著食物到一邊，隨意吃飽。如果比丘已經吃飽了，但還想吃，卻不實行餘食法就吃，就犯了越法罪。』
有五種因緣不能成功實行餘食法。是哪五種呢？就是在界外、或遠處有障礙的地方、或在背後、或在旁邊、或所面對的人已經離開了座位，這些都不能成功實行餘食法。有五種因緣可以成功實行餘食法。是哪五種呢？就是在同一個界內、在相近沒有障礙的地方、不在背後、不在旁邊、所面對的人也沒有離開座位，這些可以成功實行餘食法。又有五種因緣不能成功實行餘食法。是哪五種呢？就是在界外、或遠處有障礙的地方、或不用器皿盛放、或不用手拿著、或所面對的人已經離開了座位，這些都不能稱為實行餘食法。有五種因緣可以成功實行餘食法。是哪五種呢？就是在同一個界內、在相近沒有障礙的地方、用器皿盛放、用手拿著、所面對的人沒有離開座位，這些才稱為實行餘食法。如果一個人實行了餘食法，有很多比丘來了
【English Translation】 English version: 'Eat.' The Buddha told Ānanda: 'I now allow all bhiksus (monks) to practice the 'remaining food' method, and they may eat as they wish.' As the Buddha said, he allowed the practice of the 'remaining food' method. At that time, the bhiksus did not know how to practice the 'remaining food' method, so they reported this matter to the Buddha. The Buddha said: 'If a bhiksu has already eaten his fill, and a donor offers delicious remaining food that can be chewed five times or swallowed five times, and if some bhiksus desire to eat it, then those bhiksus should wash their hands, receive the food, and go to those bhiksus who are still eating and have not left their seats. Standing before them, they should say: 'Venerable one (ayusmat), please be mindful! I, the bhiksu so-and-so, have already eaten my fill, but I have received this khadanī food (chewable food), bhojanī food (swallowable food), etc., and I desire to eat some more. Please, venerable one, perform the 'remaining food' method for me.' Then that bhiksu should perform the 'remaining food' method for him, eat two or three mouthfuls, and then say: 'You may go, this is your property, you may eat it as you wish.' After that bhiksu has performed the method, he may take the food to one side and eat his fill. If a bhiksu has already eaten his fill but desires to eat more, and eats without performing the 'remaining food' method, he commits a transgression.'
There are five conditions under which the 'remaining food' method cannot be successfully performed. What are the five? They are: being outside the boundary, or in a distant obstructed place, or behind, or beside, or if the person being addressed has already left his seat. These conditions prevent the successful performance of the 'remaining food' method. There are five conditions under which the 'remaining food' method can be successfully performed. What are the five? They are: being within the same boundary, in a nearby unobstructed place, not behind, not beside, and the person being addressed has not left his seat. These conditions allow the successful performance of the 'remaining food' method. There are also five conditions under which the 'remaining food' method cannot be successfully performed. What are the five? They are: being outside the boundary, or in a distant obstructed place, or not using a container, or not holding it in one's hand, or if the person being addressed has already left his seat. These are not considered to be performing the 'remaining food' method. There are five conditions under which the 'remaining food' method can be successfully performed. What are the five? They are: being within the same boundary, in a nearby unobstructed place, using a container, holding it in one's hand, and the person being addressed has not left his seat. These are considered to be performing the 'remaining food' method. If one person has performed the 'remaining food' method, and many bhiksus come
共食者，悉皆無犯，勿致疑惑。
爾時世尊讚歎持戒及敬重戒者，為諸苾芻說隨順法，告諸苾芻曰：「前是創製，此是隨開。為諸苾芻重製學處，應如是說：
「若復苾芻足食竟，不作餘食法更食者，波逸底迦。」
若復苾芻者，謂六眾也，余義如上。
足食竟者，謂飽食已離其本座。
不作餘食法者，謂不持二五等食對他作法。
更食者，謂是吞嚥。
此中犯相其事云何？若苾芻足食足食想及疑，皆得墮罪。不足食足食想及疑，得惡作罪。不足食不足食想、足食不足想，無犯。
爾時鄔波離白佛言：「世尊！食何等粥名為足食？」佛告鄔波離：「若粥新熟豎匙不倒，或指等鉤畫其跡不滅，食此粥時名為足食。」「大德！食何等麨名為足食？」佛言：「若初和水攪時豎匙不倒，或五指鉤其跡不滅，食此麨時名為足食。又鄔波離！凡是薄粥、薄麨皆非足食。」
又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
勸他足食學處第三十五
爾時佛在室羅伐城逝多林給孤獨園。時此城中有一長者，娶妻既久竟無男女，所有親戚亦並喪亡。家道日貧年將衰邁，報其婦曰：「賢首！我今年老，不復更能營辦生業，欲舍俗務而為出家。」其婦報曰：「必有
【現代漢語翻譯】 現代漢語譯本： 共食者，都不會有罪，不要產生疑惑。
當時，世尊讚歎持戒以及敬重戒律的人，為眾比丘宣說隨順佛法的教義，告訴眾比丘說：『之前是最初的制定，現在是隨情況而開許。爲了眾比丘重新制定學處，應當這樣說：』
『如果比丘已經吃飽，不按照規定的方法將剩餘的食物處理，又繼續食用，就犯了波逸提迦罪。』
『如果』比丘，指的是六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）。其餘的意義如前所述。
『足食竟』，指的是已經吃飽，並且離開了原來的座位。
『不作餘食法』，指的是不按照規定的方法，比如不持二指、五指等，將剩餘的食物對他人作法（即表示供養）。
『更食』，指的是吞嚥。
這裡面犯戒的情況是怎樣的呢？如果比丘已經吃飽，認為是吃飽了，或者對此有懷疑，都會犯墮罪。如果沒有吃飽，認為是吃飽了，或者對此有懷疑，會犯惡作罪。如果沒有吃飽，認為沒有吃飽；或者已經吃飽，認為沒有吃飽，就沒有罪。
當時，鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛說：『世尊！吃什麼樣的粥才算是吃飽了呢？』佛告訴鄔波離：『如果粥是新煮好的，把勺子豎在粥里不會倒，或者用手指等在粥上劃線，痕跡不會消失，吃這樣的粥才算是吃飽了。』『大德！吃什麼樣的炒麵才算是吃飽了呢？』佛說：『如果剛用水攪拌的時候，把勺子豎在裡面不會倒，或者用五指在上面劃線，痕跡不會消失，吃這樣的炒麵才算是吃飽了。還有，鄔波離！凡是稀粥、稀炒麵都不是吃飽了。』
另外，沒有罪的情況包括：最初犯戒的人，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。
勸他足食學處第三十五
當時，佛在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。當時，這個城裡有一位長者，娶妻很久都沒有生兒育女，所有的親戚也都去世了。家道一天天貧困，年紀也漸漸衰老，他告訴他的妻子說：『賢首！我今年紀大了，不能再操持生計了，想要捨棄世俗事務而出家。』他的妻子回答說：『一定有』 English version: Those who eat together are all without offense; do not harbor doubts.
At that time, the World Honored One praised those who uphold the precepts and those who respect them, and spoke the Dharma in accordance with the teachings to the Bhikshus (monks), saying: 'The former was the initial establishment, and this is the subsequent allowance. For the Bhikshus, the precepts are re-established, and it should be said thus:'
'If a Bhikshu, having eaten his fill, does not perform the remaining food procedure and eats again, it is a Pacittiya (an offense requiring confession).'
'If' a Bhikshu, refers to the six groups (Bhikshus, Bhikshunis, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika). The remaining meanings are as above.
'Having eaten his fill' means having eaten to satisfaction and having left his seat.
'Does not perform the remaining food procedure' means not performing the procedure of offering the remaining food to others, such as not holding two or five fingers (to indicate the offering).
'Eats again' means swallowing.
What are the characteristics of offenses in this context? If a Bhikshu has eaten his fill, thinks he has eaten his fill, or is doubtful about it, he commits a Dukkrta (an offense). If he has not eaten his fill, thinks he has eaten his fill, or is doubtful about it, he commits a Dukkata (an offense of wrong doing). If he has not eaten his fill and thinks he has not eaten his fill, or has eaten his fill but thinks he has not eaten his fill, there is no offense.
At that time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the Buddha: 'World Honored One! What kind of porridge is considered having eaten one's fill?' The Buddha told Upali: 'If the porridge is freshly cooked, and a spoon can stand upright in it without falling, or if one can draw a line on it with a finger and the mark does not disappear, eating this porridge is considered having eaten one's fill.' 'Great Virtue! What kind of roasted flour is considered having eaten one's fill?' The Buddha said: 'If, when initially mixed with water and stirred, a spoon can stand upright in it without falling, or if one can draw a line on it with five fingers and the mark does not disappear, eating this roasted flour is considered having eaten one's fill. Furthermore, Upali! All thin porridge and thin roasted flour are not considered having eaten one's fill.'
Furthermore, there is no offense for: the first offender, or one who is foolish, mad, mentally disturbed, or afflicted by pain and suffering.
The thirty-fifth precept regarding encouraging others to eat their fill.
At that time, the Buddha was in Jeta Grove (Jetavana) in Sravasti (Sravasti), at Anathapindika's Park (Anathapindika-arama). At that time, there was a wealthy man in this city who had been married for a long time but had no children, and all his relatives had also passed away. His family fortune was declining day by day, and he was growing old. He said to his wife: 'Virtuous One! I am old this year and can no longer manage the affairs of life. I wish to abandon worldly affairs and become a renunciate.' His wife replied: 'There must be'
【English Translation】 Those who eat together are all without offense; do not harbor doubts.
At that time, the World Honored One praised those who uphold the precepts and those who respect them, and spoke the Dharma in accordance with the teachings to the Bhikshus (monks), saying: 'The former was the initial establishment, and this is the subsequent allowance. For the Bhikshus, the precepts are re-established, and it should be said thus:'
'If a Bhikshu, having eaten his fill, does not perform the remaining food procedure and eats again, it is a Pacittiya (an offense requiring confession).'
'If' a Bhikshu, refers to the six groups (Bhikshus, Bhikshunis, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika). The remaining meanings are as above.
'Having eaten his fill' means having eaten to satisfaction and having left his seat.
'Does not perform the remaining food procedure' means not performing the procedure of offering the remaining food to others, such as not holding two or five fingers (to indicate the offering).
'Eats again' means swallowing.
What are the characteristics of offenses in this context? If a Bhikshu has eaten his fill, thinks he has eaten his fill, or is doubtful about it, he commits a Dukkrta (an offense). If he has not eaten his fill, thinks he has eaten his fill, or is doubtful about it, he commits a Dukkata (an offense of wrong doing). If he has not eaten his fill and thinks he has not eaten his fill, or has eaten his fill but thinks he has not eaten his fill, there is no offense.
At that time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the Buddha: 'World Honored One! What kind of porridge is considered having eaten one's fill?' The Buddha told Upali: 'If the porridge is freshly cooked, and a spoon can stand upright in it without falling, or if one can draw a line on it with a finger and the mark does not disappear, eating this porridge is considered having eaten one's fill.' 'Great Virtue! What kind of roasted flour is considered having eaten one's fill?' The Buddha said: 'If, when initially mixed with water and stirred, a spoon can stand upright in it without falling, or if one can draw a line on it with five fingers and the mark does not disappear, eating this roasted flour is considered having eaten one's fill. Furthermore, Upali! All thin porridge and thin roasted flour are not considered having eaten one's fill.'
Furthermore, there is no offense for: the first offender, or one who is foolish, mad, mentally disturbed, or afflicted by pain and suffering.
The thirty-fifth precept regarding encouraging others to eat their fill.
At that time, the Buddha was in Jeta Grove (Jetavana) in Sravasti (Sravasti), at Anathapindika's Park (Anathapindika-arama). At that time, there was a wealthy man in this city who had been married for a long time but had no children, and all his relatives had also passed away. His family fortune was declining day by day, and he was growing old. He said to his wife: 'Virtuous One! I am old this year and can no longer manage the affairs of life. I wish to abandon worldly affairs and become a renunciate.' His wife replied: 'There must be'
信心可隨意去。」長者遂去至逝多林，見一年少苾芻就禮足已，白言：「大德！我欲出家，唯愿慈悲隨我所欲。」苾芻答曰：「我今年少不應為人作出家事。」長者曰：「我今創來至大德所，幸愿將導指授餘人，得遂本心為出家事。」時少年苾芻有親教師，常修寂定住空林野，便將長者往詣師處，禮足已白言：「鄔波馱耶！此善男子欲于善說法律而為出家，愿親教師與其出家並授圓具，慈愍故！」時親教師報弟子曰：「具壽！我無容暇。如世尊說：『寧作屠兒常為殺害，不與他出家、受圓具已而不教授。』」弟子白言：「愿親教師與其出家並受圓具，我當教授讀誦作業。」師聞是語便許可之，即問難法知清凈已，遂與出家並受圓具，告言：「賢首！此是汝阿遮利耶！汝當就其受諸學業，所有進止並須咨問。」時阿遮利耶教彼讀誦及諸事業，時老弟子年既衰邁不能記憶，數有所犯。其教授師頻令長跪發露罪咎，時老弟子作如是念：「此阿遮利耶日日令我目前長跪說其罪過，作何方便令彼對我長跪說過？」時有長者，請佛及僧就舍而食。爾時世尊著衣持缽，將諸大眾詣長者家。飯食訖為彼長者說妙法已，並諸大眾從座而去。時教授師與老弟子相隨而出，往親識家，到已，主人白言：「聖者！可食。」苾芻曰：「我已食訖。
【現代漢語翻譯】 現代漢語譯本： 『信心可以隨意捨棄。』長者於是前往逝多林（Jetavana，祇陀林），見到一位年輕的比丘，向他頂禮后說道：『大德！我想要出家，只希望您能慈悲地隨順我的意願。』比丘回答說：『我今年紀還小，不應該為人主持出家之事。』長者說：『我剛來到大德這裡，希望您能引導我，指點其他人，讓我能夠達成出家的心願。』當時，這位年輕比丘有一位親教師，經常修習寂靜禪定，住在空曠的林野中，於是他便帶著長者去拜見他的老師，頂禮后說道：『鄔波馱耶（Upadhyaya，親教師）！這位善男子想要在善說法律的教法中出家，希望親教師能為他主持出家並授予具足戒，請您慈悲憐憫！』當時，親教師對弟子說：『具壽（Ayushman，對年長比丘的尊稱）！我沒有空閑。正如世尊所說：『寧可做屠夫，經常殺害生命，也不要為他人主持出家、授予具足戒后而不教導。』』弟子說道：『希望親教師能為他主持出家並授予具足戒，我將教導他讀誦和修行。』老師聽了這話便答應了，經過問難，確認他清凈后，就為他主持了出家並授予了具足戒，告訴他說：『賢首（賢者）！這位是你的阿遮利耶（Acharya，導師）！你應該跟隨他學習各種學業，所有進退都要向他請教。』當時，阿遮利耶教他讀誦和各種修行，但這位年老的弟子因為年紀大了，記性不好，經常犯錯。他的教授師經常讓他長跪，發露懺悔罪過。這位年老的弟子心想：『這位阿遮利耶每天都讓我當衆長跪，說我的罪過，要用什麼方法才能讓他對我長跪認錯呢？』當時，有一位長者，邀請佛陀和僧眾到他家吃飯。那時，世尊穿好衣服，拿著缽，帶領大眾前往長者家。飯後，世尊為長者宣說了妙法，然後和大眾一起離開了座位。當時，教授師和老弟子一起出來，前往一位親戚家，到了之後，主人說道：『聖者！可以吃飯了。』比丘說：『我已經吃過了。』
【English Translation】 English version: 『Confidence can be relinquished at will.』 The elder then went to Jetavana (Jetavana, meaning 'Jeta's Grove'), where he saw a young Bhikshu (monk). After bowing at his feet, he said, 『Venerable Sir! I wish to renounce the world and become a monk. I only hope that you will compassionately grant my wish.』 The Bhikshu replied, 『I am too young to perform the ordination ceremony for others.』 The elder said, 『I have just arrived at your place, Venerable Sir, and I hope you can guide me and point me to someone else who can fulfill my wish to become a monk.』 At that time, the young Bhikshu had a preceptor (Upadhyaya), who often practiced quiet meditation and lived in a secluded forest. So he took the elder to see his teacher, bowed at his feet, and said, 『Upadhyaya! This good man wishes to renounce the world and become a monk in the well-spoken Dharma and Vinaya (law). May the preceptor kindly ordain him and grant him full ordination (upasampada) out of compassion!』 At that time, the preceptor said to his disciple, 『Ayushman (a term of respect for senior monks)! I have no time. As the World-Honored One (Bhagavan) said: 『It is better to be a butcher, constantly killing, than to ordain someone and grant them full ordination without teaching them.』』 The disciple said, 『May the preceptor ordain him and grant him full ordination, and I will teach him the recitations and practices.』 Upon hearing this, the teacher agreed. After questioning him and confirming his purity, he ordained him and granted him full ordination, saying, 『Good man! This is your Acharya (teacher)! You should learn all the teachings from him, and all your actions should be consulted with him.』 At that time, the Acharya taught him the recitations and various practices, but the old disciple, being old, had a poor memory and often made mistakes. His teacher often made him kneel and confess his faults. The old disciple thought to himself, 『This Acharya makes me kneel and confess my faults in public every day. What can I do to make him kneel and confess to me?』 At that time, there was an elder who invited the Buddha and the Sangha (community of monks) to his house for a meal. Then, the World-Honored One, wearing his robes and carrying his bowl, led the assembly to the elder's house. After the meal, the World-Honored One preached the wonderful Dharma to the elder, and then left his seat with the assembly. At that time, the teacher and the old disciple came out together and went to a relative's house. When they arrived, the host said, 『Venerable Sir! You can eat.』 The Bhikshu said, 『I have already eaten.』
」長者曰：「若如是者日時未過，隨意持去，作餘食法慈愍食之。」師問老者曰：「汝欲得不？」答言：「欲得。」即持二分至寺外池邊，時教授師報老弟子曰：「汝為濾水？為作餘食法耶？」老弟子曰：「我作餘食法。」師便取水，彼即入寺詣未足食苾芻處，便將己分作餘食法，師分不作。師取水已來入寺中，問言：「具壽！作餘食法未？」報言：「已作。」即便取食。師既食已，老者白言：「愿見容許，欲詰犯事。」報言：「隨意。」老者曰：「師今有罪，應如法悔。」師曰：「我不見罪。」答曰：「不作餘食法食。」報言：「具壽！我豈不問汝：『作餘食法未？』汝云：『已作。』何意食已方云不作？」答曰：「我分已作，非阿遮利耶分。」師曰：「具壽！我實無罪，準斯道理，汝當有過。」即以此事告諸苾芻，苾芻聞已共生嫌賤作如是語：「云何苾芻知餘食不作餘食法，故令他食？」時諸苾芻以此因緣具白世尊。世尊以緣集苾芻眾，問答因緣廣如上說，乃至：「云何苾芻知食未作餘食法故令他食？」世尊種種呵責已，告諸苾芻，乃至「為十利故，制其學處，應如是說：
「若復苾芻，知他苾芻足食竟，不作餘食法勸令更食，告言：『具壽！當啖此食。』以此因緣欲使他犯生憂惱者，波逸底迦。」
【現代漢語翻譯】 現代漢語譯本： 長者說：『如果這樣，時間還沒過，你隨意拿去，做成餘食法，慈悲地食用它。』 僧人問老者說：『你想要嗎？』 回答說：『想要。』 僧人就拿了兩份到寺外的池邊，當時教授師告訴年輕的弟子說：『你是在濾水？還是在做餘食法？』 年輕的弟子說：『我在做餘食法。』 教授師便去取水，年輕的弟子就進入寺廟，到那些沒有吃飽的僧人那裡，就把自己的一份做成餘食法，教授師的那份沒有做。 教授師取水回來進入寺廟中，問道：『具壽（jùshòu，對年長僧人的尊稱）！做餘食法了嗎？』 回答說：『已經做了。』 教授師就取來食物食用。 教授師吃完后，老者稟告說：『希望允許我，我想指出您的過失。』 教授師回答說：『隨意。』 老者說：『您現在有罪，應該如法懺悔。』 教授師說：『我不認為自己有罪。』 老者回答說：『您沒有做餘食法就吃了。』 教授師回答說：『具壽（jùshòu，對年長僧人的尊稱）！我難道沒有問你：『做餘食法了嗎？』 你說：『已經做了。』 為什麼吃完后才說沒有做？』 年輕的弟子回答說：『我那份已經做了，不是阿遮利耶（āzhēlíyé， आचार्य，老師）的那份。』 教授師說：『具壽（jùshòu，對年長僧人的尊稱）！我實在沒有罪，按照這個道理，你應當有過失。』 教授師就把這件事告訴了各位僧人，僧人們聽了之後，共同生起嫌棄，這樣說道：『為什麼這位僧人明知道餘食沒有做餘食法，還故意讓別人吃？』 當時，各位僧人因為這件事，詳細地稟告了世尊（shìzūn，釋迦牟尼佛的尊稱）。 世尊（shìzūn，釋迦牟尼佛的尊稱）因為這件事召集了僧眾，問答的因緣詳細情況如上面所說，乃至：『為什麼這位僧人明知道食物沒有做餘食法，還故意讓別人吃？』 世尊（shìzūn，釋迦牟尼佛的尊稱）種種呵責之後，告訴各位僧人，乃至『爲了十種利益，制定這個學處，應當這樣說：』
『如果又有僧人，知道其他僧人已經吃飽了，沒有做餘食法，卻勸他繼續吃，告訴他說：『具壽（jùshòu，對年長僧人的尊稱）！吃這個食物吧。』 因為這個因緣，想要使他犯戒，產生憂愁煩惱的，犯波逸提迦（bōyìtíjiā， एकोनत्रिंशत्तम，一種罪名）。』
【English Translation】 English version: The elder said, 'If that's the case, the time hasn't passed yet. Take it as you wish, make it into 'yu shi fa' (餘食法, food left over), and compassionately eat it.' The monk asked the old man, 'Do you want it?' He replied, 'I want it.' Then the monk took two portions to the pond outside the temple. At that time, the professor told the young disciple, 'Are you filtering water? Or are you making 'yu shi fa' (餘食法, food left over)?' The young disciple said, 'I am making 'yu shi fa' (餘食法, food left over).' The professor then went to fetch water, and the young disciple entered the temple, went to those monks who had not eaten enough, and made his portion into 'yu shi fa' (餘食法, food left over), but the professor's portion was not made. After the professor fetched water and entered the temple, he asked, 'Bhante (具壽, jùshòu, a term of respect for senior monks)! Has 'yu shi fa' (餘食法, food left over) been made?' He replied, 'It has been made.' Then the professor took the food and ate it. After the professor had eaten, the old man reported, 'I wish to be allowed to point out your fault.' The professor replied, 'As you wish.' The old man said, 'You are now guilty and should repent according to the Dharma.' The professor said, 'I do not see any fault.' The old man replied, 'You ate without making 'yu shi fa' (餘食法, food left over).' The professor replied, 'Bhante (具壽, jùshòu, a term of respect for senior monks)! Did I not ask you, ''Has 'yu shi fa' (餘食法, food left over) been made?'' You said, ''It has been made.'' Why do you say it was not made after eating?' The young disciple replied, 'My portion has been made, not the Acariya's (阿遮利耶, āzhēlíyé, आचार्य, teacher) portion.' The professor said, 'Bhante (具壽, jùshòu, a term of respect for senior monks)! I am really not guilty. According to this reasoning, you should be at fault.' The professor then told all the monks about this matter. The monks, after hearing this, together felt disgusted and said, 'Why does this monk knowingly allow others to eat food that has not been made into 'yu shi fa' (餘食法, food left over)?' At that time, all the monks, because of this matter, reported in detail to the World Honored One (世尊, shìzūn, a respectful title for Shakyamuni Buddha). The World Honored One (世尊, shìzūn, a respectful title for Shakyamuni Buddha) gathered the Sangha because of this matter. The causes and conditions of the questions and answers were as described above, even to: 'Why does this monk knowingly allow others to eat food that has not been made into 'yu shi fa' (餘食法, food left over)?' After the World Honored One (世尊, shìzūn, a respectful title for Shakyamuni Buddha) had scolded them in various ways, he told all the monks, even to 'For the sake of ten benefits, this precept is established, and it should be said as follows:'
'If again, a monk, knowing that another monk has finished eating, without making 'yu shi fa' (餘食法, food left over), encourages him to eat more, saying, 'Bhante (具壽, jùshòu, a term of respect for senior monks)! Eat this food.' Because of this cause, wanting to make him violate the precepts and cause him sorrow and distress, it is a Pacittiya (波逸提迦, bōyìtíjiā, एकोनत्रिंशत्तम, a type of offense).'
若復苾芻者，謂老苾芻，余義如上。
知者，或自覺知、或因他告。
他苾芻者，謂此法中人。
足食竟者，謂飽食已。
不作餘食法者，謂不對於人他不取食。
勸者，謂遣更食。
以此為緣欲令他犯，結罪釋義並廣如前。
此中犯相其事云何？若苾芻知他足食，不作餘食法勸他令食此可啖嚼者，波逸底迦。又無犯者，廣說如前。
別眾食學處第三十六
佛在王舍城羯闌鐸迦池竹林園中。爾時提婆達多與眾多苾芻在近寺處別眾而食。少欲苾芻共生嫌恥：「云何苾芻于近寺處別眾而食？」以此因緣具白世尊。世尊集苾芻眾，問答因緣廣說如上。乃至「云何苾芻別眾而食？」世尊種種呵責已，「為十利故，與諸苾芻制其學處，應如是說：
「若復苾芻別眾食者，波逸底迦。」如是世尊為諸苾芻制學處已。
時有眾多苾芻身嬰疾苦，有一醫人來至寺中，諸苾芻問言：「賢首！此苾芻染患，請說方藥。」報言：「聖者！當服如是如是藥，兼與小食。」病苾芻曰：「誰能施與？」醫曰：「我能施與。」苾芻曰：「一切僧伽悉能施不？」報言：「非諸僧伽，仁病當與。」答曰：「世尊制戒不許別眾食。」醫曰：「仁之大師常有慈悲，緣斯事故必當開許。
【現代漢語翻譯】 若再有比丘（苾芻：佛教出家男眾），指的是年老的比丘，其他含義如前所述。
『知者』，或者自己知道，或者因為別人告知。
『他比丘』，指的是這個佛法中的人。
『足食竟者』，指的是已經吃飽了。
『不作餘食法者』，指的是不向其他人索取食物。
『勸者』，指的是勸人再吃。
『以此為緣想要使他人犯戒』，定罪的解釋和範圍如前所述。
此處的犯戒情況是怎樣的呢？如果比丘知道他人已經吃飽，不使用不索取剩餘食物的方法，還勸他吃這些可以咀嚼的食物，就犯了波逸提迦（波逸底迦：一種輕罪）。如果沒有犯戒的情況，詳細的說明如前所述。
別眾食學處第三十六
佛陀在王舍城（王舍城：古印度摩揭陀國首都）羯闌鐸迦池（羯闌鐸迦池：竹林精舍附近的一個池塘）的竹林園中。當時，提婆達多（提婆達多：佛陀的堂弟，後背叛佛教）與許多比丘在寺廟附近分開聚眾而食。一些少欲知足的比丘對此感到羞愧和不滿：『為什麼比丘要在寺廟附近分開聚眾而食呢？』因為這件事，他們將情況詳細地稟告了世尊（世尊：對佛陀的尊稱）。世尊召集了比丘僧眾，問答的因緣和詳細說明如前所述。乃至問到『為什麼比丘要分開聚眾而食？』世尊進行了各種呵斥之後，『爲了十種利益，為各位比丘制定戒律，應該這樣說：』
『如果再有比丘分開聚眾而食，就犯了波逸提迦。』就這樣，世尊為各位比丘制定了戒律。
當時，有很多比丘身患疾病，有一位醫生來到寺廟中，各位比丘問道：『賢首（賢首：對醫生的尊稱）！這位比丘染上了疾病，請您開個藥方。』醫生回答說：『聖者（聖者：對出家人的尊稱）！應該服用這樣這樣的藥，同時配合一些小食。』生病的比丘說：『誰能提供這些食物呢？』醫生說：『我能提供。』比丘說：『所有的僧伽（僧伽：佛教僧團）都能提供嗎？』醫生回答說：『不是所有的僧伽，我是專門給您提供的。』比丘回答說：『世尊制定了戒律，不允許分開聚眾而食。』醫生說：『您的大師（大師：指佛陀）一向慈悲，因為這個原因，一定會開許的。
【English Translation】 English version: Furthermore, if a Bhikshu (苾芻: Buddhist monk), specifically an elderly Bhikshu, the other meanings are as mentioned above.
'Knower' refers to either knowing oneself or being informed by others.
'Other Bhikshu' refers to a person within this Dharma.
'Finished eating' refers to having eaten one's fill.
'Not making the practice of seeking extra food' refers to not taking food from other people.
'Advising' refers to advising someone to eat more.
'Using this as a reason to make others transgress', the explanation and scope of the offense are as previously stated.
What is the nature of the offense here? If a Bhikshu knows that another has had enough to eat, and without using the method of not seeking extra food, advises him to eat these chewable foods, he commits a Payattika (波逸底迦: a minor offense). If there is no offense, the detailed explanation is as previously stated.
The Thirty-Sixth Training Rule on Separate Group Eating
The Buddha was in the Bamboo Grove Garden at Karandaka Pond (羯闌鐸迦池: a pond near the Bamboo Grove Monastery) in Rajagriha (王舍城: the capital of the ancient Magadha kingdom in India). At that time, Devadatta (提婆達多: Buddha's cousin who later betrayed Buddhism) and many Bhikshus were eating separately in groups near the monastery. Some Bhikshus who were content with little felt ashamed and displeased: 'Why are the Bhikshus eating separately in groups near the monastery?' Because of this, they reported the situation in detail to the World Honored One (世尊: a respectful title for the Buddha). The World Honored One gathered the Bhikshu Sangha (僧伽: Buddhist monastic community), and the causes and conditions of the questions and answers were explained in detail as before. Even to the point of asking 'Why are the Bhikshus eating separately in groups?' After the World Honored One had given various rebukes, 'For the sake of ten benefits, I am establishing precepts for the Bhikshus, which should be stated as follows:'
'If any Bhikshu eats separately in groups, he commits a Payattika.' Thus, the World Honored One established the precepts for the Bhikshus.
At that time, many Bhikshus were suffering from illnesses. A doctor came to the monastery, and the Bhikshus asked him: 'Virtuous One (賢首: a respectful title for a doctor)! This Bhikshu is suffering from an illness, please prescribe a remedy.' The doctor replied: 'Venerable Ones (聖者: a respectful title for monks)! You should take such and such medicine, and also have some light food.' The sick Bhikshu said: 'Who can provide these foods?' The doctor said: 'I can provide them.' The Bhikshu said: 'Can the entire Sangha (僧伽: Buddhist monastic community) provide them?' The doctor replied: 'Not the entire Sangha, I am providing them specifically for you.' The Bhikshu replied: 'The World Honored One has established a precept that does not allow eating separately in groups.' The doctor said: 'Your Teacher (大師: referring to the Buddha) is always compassionate, and for this reason, he will surely make an exception.'
」時諸苾芻以此因緣具白世尊，世尊告曰：「除病因緣。」
又諸苾芻為窣睹波事及營眾事，身生疲極隨處偃臥廢修善品。時有信心長者入寺見已，問言：「聖者！佛之教法務在精勤，何故晝眠不修善業？」苾芻報曰：「賢首！我身饑乏。」長者報曰：「何不小食？」答曰：「賢首！誰當與我？」報言：「我與。」苾芻報曰：「一切僧伽悉能施不？」報曰：「非諸僧伽，仁困當與。」答曰：「世尊制戒不許別眾食。」長者報曰：「仁之大師常有慈愍，緣斯事故必當聽許。」時諸苾芻以緣白佛，佛言：「除作因緣。」
又諸苾芻與商旅同行至一聚落乞食，時至報諸人曰：「賢首！暫時為住，我欲入村乞少飲食。」商人曰：「聖者！此處險途多諸賊盜，可隨我去，我當與食。」苾芻曰：「一切僧伽悉能施不？」答曰：「不能，或可隨力與二、三、四等。」苾芻曰：「世尊制戒不許別眾。」時諸苾芻並皆絕食，廣說如前，乃至佛言：「除道行時。」
又諸苾芻附船而去，人間遊行次至一村，時諸苾芻報船人曰：「暫時為住，我欲入村乞求飲食。」船人報曰：「此處河險多有賊盜，可宜共去，我與仁食。」苾芻報曰：「為一？為眾？」答曰：「我不能多，或與三、四、五等。」苾芻報曰：「世尊制戒不許別
【現代漢語翻譯】 現代漢語譯本：當時，眾比丘將此事原原本本地稟告了世尊（Bhagavan）。世尊說：『因為生病的原因，可以破例。』
又，眾比丘爲了建造窣堵波（Stupa，塔）以及經營其他事務，身體疲憊不堪，隨處躺臥，荒廢了修行善法。當時，有一位有信心的長者進入寺廟，看到這種情況后，問道：『聖者！佛陀的教法注重精進勤奮，為何你們白天睡覺，不修習善業呢？』比丘回答說：『賢首（尊稱）！我身體飢餓乏力。』長者說：『為何不稍微吃點東西呢？』回答說：『賢首！誰會給我食物呢？』長者說：『我給你。』比丘說：『一切僧伽（Samgha，僧團）都能得到施捨嗎？』長者說：『不是所有僧伽，只是你疲睏，我才給你。』比丘回答說：『世尊制定戒律，不允許個別接受供養。』長者說：『你們的導師世尊常常慈悲憐憫，因為這個緣故，必定會允許的。』當時，眾比丘將此事稟告佛陀，佛陀說：『因為勞作的原因，可以破例。』
又，眾比丘與商隊同行，來到一個村落乞食。到了吃飯的時間，比丘告訴眾人說：『賢首！請暫時停留，我想要進入村莊乞討一些飲食。』商人說：『聖者！這裡是危險的道路，有很多盜賊，可以跟隨我們一起去，我給你食物。』比丘說：『一切僧伽都能得到施捨嗎？』回答說：『不能，或許可以根據我的能力給二、三、四人等。』比丘說：『世尊制定戒律，不允許個別接受供養。』當時，眾比丘都斷絕了飲食，詳細情況如前所述，乃至佛陀說：『因為在路上的原因，可以破例。』
又，眾比丘乘坐船隻前往某地，（船隻）依次到達一個村莊。當時，眾比丘告訴船伕說：『請暫時停留，我想要進入村莊乞求飲食。』船伕說：『這裡河道危險，有很多盜賊，可以一起去，我給你食物。』比丘說：『是給一個人，還是給所有人？』回答說：『我不能給很多人，或許給三、四、五人等。』比丘說：『世尊制定戒律，不允許個別接受供養。
【English Translation】 English version: At that time, the Bhikshus (monks) reported this matter in detail to the Bhagavan (the Blessed One, the Buddha). The Bhagavan said, 'Due to the cause of illness, it is permissible.'
Furthermore, the Bhikshus, for the sake of Stupa (a dome-shaped structure containing relics) affairs and managing various tasks, became physically exhausted and lay down to rest wherever they were, neglecting the cultivation of virtuous qualities. At that time, a faithful householder entered the monastery and, upon seeing this, asked, 'Venerable ones! The Buddha's teachings emphasize diligence and effort. Why are you sleeping during the day and not cultivating virtuous deeds?' The Bhikshu replied, 'Worthy sir! My body is hungry and weak.' The householder said, 'Why not eat a little?' The Bhikshu replied, 'Worthy sir! Who will give me food?' The householder said, 'I will give it to you.' The Bhikshu said, 'Can the entire Samgha (community of monks) receive alms?' The householder said, 'Not the entire Samgha, but I will give it to you because you are tired.' The Bhikshu replied, 'The Bhagavan has established a precept that does not allow individual acceptance of offerings.' The householder said, 'Your teacher, the Bhagavan, is always compassionate and merciful. For this reason, he will surely permit it.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'Due to the cause of labor, it is permissible.'
Furthermore, the Bhikshus were traveling with a merchant caravan and arrived at a village to beg for food. When it was time to eat, the Bhikshus told the people, 'Worthy sirs! Please stop for a moment, I want to enter the village to beg for some food.' The merchant said, 'Venerable ones! This is a dangerous road with many thieves and robbers. You can come with us, and I will give you food.' The Bhikshu said, 'Can the entire Samgha receive alms?' The merchant replied, 'No, perhaps I can give to two, three, or four people according to my ability.' The Bhikshu said, 'The Bhagavan has established a precept that does not allow individual acceptance of offerings.' At that time, all the Bhikshus abstained from food. The details are as described before, until the Buddha said, 'Due to the cause of traveling on the road, it is permissible.'
Furthermore, the Bhikshus were traveling by boat, and (the boat) sequentially arrived at a village. At that time, the Bhikshus told the boatman, 'Please stop for a moment, I want to enter the village to beg for food.' The boatman said, 'This river is dangerous, with many thieves and robbers. You can go together, and I will give you food.' The Bhikshu said, 'Is it for one person or for everyone?' The boatman replied, 'I cannot give to many people, perhaps to three, four, or five people.' The Bhikshu said, 'The Bhagavan has established a precept that does not allow individual
眾食。」時諸苾芻皆一日絕食。以緣白佛，佛言：「除船行時。」
如世尊說五年六年應作頂髻大會，時有無量苾芻總集。有凈信居士等，別請苾芻曰：「聖者！來食。」苾芻報曰：「為一？為總？」居士報曰：「我不及眾，但可二十、三十隨力供養。」答曰：「賢首！世尊制戒不許別食。」時諸苾芻以緣白佛，佛言：「除大施會時。」
爾時影勝王未得見諦，以竹林園施露形外道，及生凈信得見諦已，遂廢外道奉施佛僧而為受用。時影勝王舅在外道中出家，王白僧曰：「此是我舅，愿且留住，乃至過失未生任其住止，若過起者當遣出去，王自供食。」時諸苾芻于初后夜警覺思惟，外道見已起敬信心，報苾芻曰：「我與苾芻食。」苾芻曰：「善！為一？為眾？」答曰：「我不能多，我之飲食從王處來，或十、或二十，事容得濟。」苾芻報曰：「世尊不許別眾食。」苾芻白佛，佛言：「除沙門施食時。」爾時世尊讚歎少欲及尊重戒者，為說法已告諸苾芻：「前是創製，此是隨開。我今為制學處，應如是說：若復苾芻別眾食者，除余時，波逸底迦。余時者，病時、作時、道行時、船行時、大眾食時、沙門施食時，此是時。」
若復苾芻者，謂提婆達多，余義如上。
別眾食者，謂別別而食。
【現代漢語翻譯】 現代漢語譯本 『眾食。』當時，各位苾芻（bhiksu，比丘）都有一天不吃飯。他們將此事稟告佛陀，佛陀說：『除了在船上的時候。』 如同世尊所說，每五年或六年應該舉行一次頂髻大會。當時有無數的苾芻（bhiksu，比丘）聚集在一起。有些有虔誠信仰的居士等，分別邀請苾芻（bhiksu，比丘）說：『聖者！請來吃飯。』苾芻（bhiksu，比丘）回答說：『是請一位？還是請大家？』居士回答說：『我無法供養所有人，只能供養二十位、三十位，盡我的能力。』苾芻（bhiksu，比丘）回答說：『賢首！世尊制定戒律不允許個別飲食。』當時，各位苾芻（bhiksu，比丘）將此事稟告佛陀，佛陀說：『除了大型佈施法會的時候。』 當時，影勝王還沒有證得真諦，將竹林園佈施給裸形外道。後來，他生起虔誠的信仰並證得真諦后，就廢除了對外道的供養，轉而供養佛僧並讓他們受用。當時，影勝王的舅舅在外道中出家，國王對僧眾說：『這是我的舅舅，希望暫時讓他留在這裡，在他沒有犯錯之前允許他住在這裡，如果犯了錯就將他遣送出去，國王自己供養他的飲食。』當時，各位苾芻（bhiksu，比丘）在初夜和后夜保持警覺並進行思考，外道看到後生起了敬信心，對外道說：『我供養苾芻（bhiksu，比丘）飲食。』苾芻（bhiksu，比丘）說：『好！是供養一位？還是供養大家？』外道回答說：『我不能供養太多，我的飲食是從國王那裡來的，或許可以供養十位、二十位，勉強可以維持。』苾芻（bhiksu，比丘）回答說：『世尊不允許個別供養飲食。』苾芻（bhiksu，比丘）將此事稟告佛陀，佛陀說：『除了沙門佈施飲食的時候。』當時，世尊讚歎少欲知足以及尊重戒律的人，為他們說法后告訴各位苾芻（bhiksu，比丘）：『之前是最初的制定，現在是隨情況而開許。我現在制定學處，應該這樣說：如果又有苾芻（bhiksu，比丘）個別接受供養飲食，除了特殊情況，就犯了波逸提迦（payattika，一種罪名）。特殊情況是指：生病時、工作時、在路上行走時、在船上時、大眾一起用餐時、沙門佈施飲食時，這些是特殊情況。』 『若復苾芻（bhiksu，比丘）者』，指的是提婆達多（Devadatta）。其餘的意義如上所述。 『別眾食者』，指的是個別地接受飲食。
【English Translation】 English version 『Eating in a group.』 At that time, all the bhikshus (bhiksu, monks) were fasting for one day. They reported this matter to the Buddha, and the Buddha said, 『Except when traveling by boat.』 As the World Honored One said, a hair-knot gathering should be held every five or six years. At that time, countless bhikshus (bhiksu, monks) gathered together. Some laypeople with pure faith, etc., separately invited bhikshus (bhiksu, monks), saying, 『Venerable ones! Please come and eat.』 The bhikshus (bhiksu, monks) replied, 『Is it for one? Or for all?』 The laypeople replied, 『I cannot provide for everyone, but I can provide for twenty or thirty, according to my ability.』 The bhikshus (bhiksu, monks) replied, 『Virtuous ones! The World Honored One has established a precept not allowing separate eating.』 At that time, all the bhikshus (bhiksu, monks) reported this matter to the Buddha, and the Buddha said, 『Except during large almsgiving gatherings.』 At that time, King Shadow-Victorious had not yet attained the truth and had given the Bamboo Grove Garden to the naked ascetics. Later, he developed pure faith and attained the truth, so he abolished the offerings to the ascetics and instead offered them to the Buddha and the Sangha for their use. At that time, King Shadow-Victorious's uncle had left home among the ascetics. The king said to the Sangha, 『This is my uncle, I hope he can stay here temporarily, and allow him to stay here until he makes a mistake. If he makes a mistake, he will be sent away, and the king will provide his food.』 At that time, all the bhikshus (bhiksu, monks) were vigilant and thoughtful in the early and late nights. The ascetics, seeing this, developed respectful faith and said to the bhikshus (bhiksu, monks), 『I will offer food to the bhikshus (bhiksu, monks).』 The bhikshus (bhiksu, monks) said, 『Good! Is it for one? Or for all?』 The ascetics replied, 『I cannot offer too much, my food comes from the king, perhaps I can offer ten or twenty, which is barely enough.』 The bhikshus (bhiksu, monks) replied, 『The World Honored One does not allow separate offerings of food.』 The bhikshus (bhiksu, monks) reported this matter to the Buddha, and the Buddha said, 『Except when the shramanas (ascetics) are offering food.』 At that time, the World Honored One praised those who were content with little and respected the precepts, and after teaching them the Dharma, he told the bhikshus (bhiksu, monks), 『The previous was the initial establishment, and this is the allowance according to the circumstances. I am now establishing a training rule, which should be said as follows: If another bhikshu (bhiksu, monk) separately accepts offerings of food, except in special circumstances, he has committed a payattika (payattika, a type of offense). Special circumstances are: when sick, when working, when traveling on the road, when on a boat, when eating together as a group, when shramanas (ascetics) are offering food, these are the special circumstances.』 『If another bhikshu (bhiksu, monk)』 refers to Devadatta (Devadatta). The remaining meaning is as stated above. 『Separate eating』 refers to individually accepting food.
除余時者，謂除別時。病時者，於一食時不能安坐。作時者，或窣睹波、或是眾事，下至掃地大如席許、或時涂拭如牛臥處。道行時者，若行半驛或一驛往來。船行時者，若附他船、或半驛一驛。大會者，謂多人聚集。沙門者，謂佛法外諸外道類亦名沙門，以彼勞身求道故。此是隨開，結罪同前。
此中犯相其事云何？若苾芻于同界內作同界想及疑，為別眾食，得波逸底迦。若在界外作界內想疑，得惡作罪。若在界外作界外想，及在界內為界外想者，無犯。凡言住處有二種：一、根本住處，二、院外住處。若於本處苾芻食時，應問院外苾芻同來食不？若不問而食者，得惡作罪。若院外苾芻食時，應問本處苾芻來同食不？若不問知，四人同食者，得波逸底迦。若三人食、一人不食，若三圓具、一未圓具食，皆無犯。若以食送彼，乃至鹽一匕、或草葉一握，與彼眾處食，皆無犯。或時施主作如是語：「但來入者我皆與食。」或時施主造別房施云：「於我房中住者我皆與食。」斯亦無過。又無犯者，謂最初犯人，余如上說。
非時食學處第三十七
佛在室羅伐城逝多林給孤獨園。爾時大目乾連，與十七眾出家並受圓具。以小鄔波離為首，悉皆少壯，于小食時著衣持缽入城乞食。女人之行以貪愛為首，
【現代漢語翻譯】 現代漢語譯本： 『除余時者』，是指除了規定的時間之外的時間。『病時者』，是指在一次進食的時間內無法安穩坐好的人。『作時者』，是指正在進行某種工作，例如建造窣堵波（stupa，佛塔），或者處理大眾事務，小到掃地像蓆子那麼大，或者擦拭地面像牛臥的地方那麼大。『道行時者』，是指行走在道路上的時候，例如行走半驛或一驛的距離。『船行時者』，是指乘坐船隻的時候，例如搭乘別人的船，或者航行半驛或一驛的距離。『大會者』，是指多人聚集的場合。『沙門者』，是指佛教以外的各種外道，他們也自稱為沙門，因為他們通過苦行來尋求真理。這些都是隨情況開許的例外情況，違犯的罪責與之前相同。
此中違犯戒相的情況是怎樣的呢？如果比丘在同一個戒律管轄範圍內，認為是同一個戒律管轄範圍，或者對此有所懷疑，而進行別眾食，就會犯波逸提迦罪（pāyantika，一種輕罪）。如果在戒律管轄範圍外，認為是戒律管轄範圍內的，或者對此有所懷疑，就會犯惡作罪（dukkata，一種輕罪）。如果在戒律管轄範圍外，認為是戒律管轄範圍外的，或者在戒律管轄範圍內，認為是戒律管轄範圍外的，就沒有犯戒。凡是說到『住處』，有兩種：一、根本住處，二、院外住處。如果在根本住處，比丘進食的時候，應該詢問院外的比丘是否一同前來進食？如果不詢問就進食，就會犯惡作罪。如果在院外住處，比丘進食的時候，應該詢問根本住處的比丘是否一同前來進食？如果不詢問，並且知道有四個人一同進食，就會犯波逸提迦罪。如果是三個人進食，一個人不進食，如果是三個受過具足戒的比丘，一個未受具足戒的比丘進食，都沒有犯戒。如果把食物送給他們，哪怕是一小勺鹽，或者一小把草葉，給他們在眾人聚集的地方食用，都沒有犯戒。或者有時施主這樣說：『只要來的人我都給食物。』或者有時施主建造單獨的房間佈施說：『在我房間里住的人我都給食物。』這些也沒有過失。此外，沒有犯戒的情況，是指最初犯戒的人，其餘情況如上所述。
非時食學處第三十七
佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma）中。當時，大目乾連（Mahāmaudgalyāyana）與十七位僧眾一起出家並受了具足戒。以小鄔波離（Cūḷopāli）為首，他們都非常年輕力壯，在小食時穿好衣服，拿著缽進入城中乞食。女人的行為以貪愛為首，
【English Translation】 English version: 『Except for other times』 refers to times other than the prescribed times. 『Sick time』 refers to when one cannot sit still during a mealtime. 『Work time』 refers to when one is engaged in some work, such as building a stupa (stupa, a Buddhist monument), or handling communal affairs, down to sweeping the floor as large as a mat, or wiping the ground as large as a cow's lying place. 『Road travel time』 refers to when one is traveling on the road, such as traveling half a yojana or one yojana. 『Boat travel time』 refers to when one is traveling by boat, such as being on someone else's boat, or traveling half a yojana or one yojana. 『Large gathering』 refers to occasions when many people gather. 『Śrāmaṇa』 refers to various non-Buddhist ascetics outside of Buddhism, who are also called śrāmaṇas because they seek truth through ascetic practices. These are exceptions allowed according to the circumstances, and the offenses are the same as before.
What are the circumstances of violating the precepts in this case? If a bhikṣu (bhikkhu, Buddhist monk) within the same boundary thinks it is the same boundary, or doubts it, and engages in separate group eating, he commits a pāyantika (pāyantika, a minor offense). If he is outside the boundary and thinks it is within the boundary, or doubts it, he commits a dukkata (dukkata, an offense of wrong-doing). If he is outside the boundary and thinks it is outside the boundary, or if he is within the boundary and thinks it is outside the boundary, there is no offense. Whenever 『dwelling place』 is mentioned, there are two types: one, the fundamental dwelling place; two, the dwelling place outside the courtyard. If in the fundamental dwelling place, when a bhikṣu is eating, he should ask the bhikṣus outside the courtyard whether they will come to eat together. If he eats without asking, he commits a dukkata. If in the dwelling place outside the courtyard, when a bhikṣu is eating, he should ask the bhikṣus in the fundamental dwelling place whether they will come to eat together. If he does not ask, and knows that four people are eating together, he commits a pāyantika. If three people eat and one does not eat, if three are fully ordained bhikṣus and one is not fully ordained, there is no offense. If food is sent to them, even a spoonful of salt, or a handful of grass leaves, to be eaten in a public place, there is no offense. Or sometimes a donor says: 『I will give food to whoever comes.』 Or sometimes a donor builds a separate room and donates it, saying: 『I will give food to whoever lives in my room.』 These are also without fault. Furthermore, there is no offense for the first offender; the remaining circumstances are as described above.
The Thirty-Seventh Training Rule on Eating at the Wrong Time
The Buddha was in Śrāvastī (Śrāvastī) at the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma). At that time, Mahāmaudgalyāyana (Mahāmaudgalyāyana), together with seventeen monks, left home and received full ordination. Led by Cūḷopāli (Cūḷopāli), they were all young and strong. During the small mealtime, they put on their robes, carried their bowls, and entered the city to beg for food. The behavior of women is led by greed and attachment,
時有眾多少年女人，見十七眾年少苾芻持缽乞食，即皆以手捶胸，作如是語：「此諸苾芻從小至大，勞母養育曾無報德便捨出家，有何果利？何不生已，將土填口棄之坑塹？」時十七眾聞斯語已咸生愧恥，共相謂曰：「我今寧可絕粒忍饑，不復巡家聞他惡說。」各歸寺所斷食而住，乃至食力未盡已來修諸善品，食力既盡悉皆偃臥。時鄔波難陀見而問曰：「汝十七眾，食是他物，腹豈他耶？云何飽食而臥不修善品？」彼言：「大德！誰飽食耶？」答：「是汝等。」時十七眾即以上事告知，鄔波難陀聞已默去。是時有諸俗侶，在園林中游戲歡宴，日已過中。時十七眾亦至園內，于眾人前自摩其腹，說伽他曰：
「佛說美妙語， 遍滿於世間； 苦中無越饑， 斯言最為實。」
諸人見已問言：「聖者！欲得食耶？」答曰：「欲得。」諸人以好飲食而持與之，彼皆飽食，既飽滿已各還本所，兩兩相隨高聲誦習。時鄔波難陀聞誦習聲，來至其所問言：「汝十七眾，何故今時發起精進，高聲誦習倍異於常？」十七眾答曰：「豈不曾聞世尊有說：『若心歡樂者能演於法義。』」鄔波難陀曰：「汝於今日得好食耶？」答言：「于彼園中得飽足食。」鄔波難陀曰：「向我問汝云並饑虛，何故今時乃云飽足？豈可汝等非時
【現代漢語翻譯】 現代漢語譯本：當時有很多年輕的女子，看見十七個年輕的比丘拿著缽乞食，就都用手捶打自己的胸口，這樣說道：『這些比丘從小到大，依靠母親養育，還沒有報答恩德就捨棄家庭出家了，有什麼好處呢？為什麼不生下來的時候，就用土堵住他們的嘴巴，把他們丟到坑裡去呢？』當時這十七個比丘聽了這些話后，都感到慚愧，互相說道：『我們寧可斷絕食物忍受飢餓，也不再挨家挨戶地去乞食，聽別人說這些惡毒的話。』於是各自回到寺廟裡斷食而住，在食物的能量還沒有耗盡的時候，還修行各種善法，食物的能量耗盡后，就都躺倒在地。當時鄔波難陀（Upananda）看見了，就問道：『你們這十七個人，食物是別人的，難道肚子也是別人的嗎？為什麼吃飽了就躺著，不修行善法呢？』他們說：『大德！誰吃飽了呢？』鄔波難陀回答說：『是你們這些人。』當時這十七個比丘就把之前的事情告訴了他，鄔波難陀聽了之後默默地離開了。當時有一些在家信徒，在園林中嬉戲歡宴，太陽已經過了正午。當時這十七個比丘也來到了園林里，在眾人面前摸著自己的肚子，說了這樣一段伽陀（gatha）： 『佛（Buddha）說了美妙的語言，遍佈於世間；苦中沒有超過飢餓的，這句話是最真實的。』 眾人看見后問道：『聖者！你們想要食物嗎？』回答說：『想要。』眾人用好的飲食拿給他們，他們都吃飽了，吃飽之後各自回到原來的地方，兩人一起高聲誦讀學習。當時鄔波難陀聽到了誦讀學習的聲音，來到他們那裡問道：『你們這十七個人，為什麼現在發起精進，高聲誦讀學習比平時更加努力？』十七個比丘回答說：『難道您沒有聽說世尊（Bhagavan）說過：『如果內心快樂，就能演說佛法真義。』』鄔波難陀說：『你們今天得到好的食物了嗎？』回答說：『在那園林中得到了充足的食物。』鄔波難陀說：『之前我問你們說你們飢餓，為什麼現在卻說飽足？難道你們是吃非時食嗎？』
【English Translation】 English version: At that time, there were many young women who, upon seeing seventeen young Bhikshus (monks) carrying alms bowls and begging for food, would beat their chests with their hands and say, 'These Bhikshus, from childhood to adulthood, relied on their mothers for nourishment, and without repaying their kindness, they abandoned their homes to become monks. What benefit is there in this? Why weren't they filled with earth and thrown into ditches when they were born?' When the seventeen Bhikshus heard these words, they all felt ashamed and said to each other, 'We would rather starve and endure hunger than go from house to house begging for food and hearing such malicious words.' So they returned to the monastery and stayed there, fasting. While the energy from their previous meals had not yet been exhausted, they cultivated various virtuous qualities. When the energy from their meals was depleted, they all lay down. Then Upananda (a senior monk) saw them and asked, 'You seventeen, the food belongs to others, but is your stomach also someone else's? Why do you lie down after eating your fill instead of cultivating virtuous qualities?' They said, 'Venerable One! Who has eaten their fill?' Upananda replied, 'It is you all.' Then the seventeen Bhikshus told him what had happened. Upananda listened and silently left. At that time, some lay followers were playing and feasting in a garden, and the sun had passed noon. The seventeen Bhikshus also came to the garden and, in front of the crowd, rubbed their bellies and recited this gatha (verse): 'The Buddha (enlightened one) spoke beautiful words, which fill the world; among sufferings, there is none greater than hunger; this saying is most true.' When the people saw them, they asked, 'Venerable ones! Do you want food?' They replied, 'We do.' The people gave them good food, and they all ate their fill. After they were full, they returned to their respective places, reciting and studying aloud in pairs. Then Upananda heard the sound of their reciting and studying and came to them, asking, 'You seventeen, why are you now exerting yourselves with diligence, reciting and studying aloud, which is more than usual?' The seventeen Bhikshus replied, 'Have you not heard the Bhagavan (the blessed one) say, 'If the mind is joyful, one can expound the meaning of the Dharma (teachings)?'' Upananda said, 'Did you get good food today?' They replied, 'We got plenty of food in that garden.' Upananda said, 'Before, I asked you and you said you were hungry, but why do you now say you are full? Could it be that you are eating at an improper time?'
食耶？」答曰：「午前不得中后不餐，豈我忍饑而取命過？」少欲苾芻聞生嫌恥共作是語：「云何苾芻非時而食？」以此因緣具白世尊。世尊即便集苾芻眾，問答緣起廣說如上，乃至：「云何苾芻非時而食？」世尊種種呵責，告諸苾芻：「為十利故制其學處，應如是說：
「若復苾芻非時食者，波逸底迦。」
若復苾芻者，謂十七眾，余義如上。
言非時者，有其二種：一、謂過中已去，二、謂明相未出已來，結罪同前。
此中犯相其事云何？若苾芻非時非時想及疑，食者波逸底迦。若時非時想及疑，食得惡作罪。若時作時想、非時時想，無犯。又無犯者，謂最初犯人，余如上說。
食曾觸食學處第三十八
佛在室羅伐城逝多林給孤獨園。時具壽哥羅常法如是，每居村邑，于小食時著衣持缽，入村邑中次第乞食，威儀詳審防護諸根善安念住。若得食時，是濕飯者以缽受之，若是乾飯置缽巾內。既得食已，所有濕飯當日食之，乾飯曬曝舉之甕內。若遇風寒陰雨，即以暖水潤漬用充其食。既飽食已，便受靜慮解脫等持等至微妙之樂。諸佛常法安住世間，於時時中往捺洛迦、傍生、餓鬼、人、天諸趣，及山林河澗停屍之所，或苾芻住處而為觀察，此中因緣為觀住處。爾時世尊便往具壽
【現代漢語翻譯】 現代漢語譯本： 比丘問道：『你吃了嗎？』回答說：『中午之前不吃，中午之後也不吃，難道我會爲了活命而忍飢挨餓嗎？』少欲的比丘聽到後感到羞愧，一起議論說：『為什麼這位比丘在非時食用食物？』因為這件事，他們將情況詳細地稟告了世尊（Buddha，佛陀）。世尊隨即召集比丘僧眾，詢問事情的緣由，詳細地說明了事情的經過，乃至問道：『為什麼這位比丘在非時食用食物？』世尊進行了種種呵責，並告訴各位比丘：『爲了十種利益，我制定了這條戒律，應當這樣說：』 『如果任何比丘在非時食用食物，犯波逸提迦（Pācittiya，一種罪名）。』 『任何比丘』，指的是十七種僧眾，其餘含義如前所述。 『非時』，有兩種：一是過了中午之後，二是明相（dawn，黎明）未出現之前，定罪與之前相同。 這種情況下的犯相是怎樣的呢？如果比丘在非時，認為是或懷疑是非時而食用食物，犯波逸提迦。如果在時，認為是或懷疑是非時而食用食物，犯惡作罪（Dukkata，一種輕罪）。如果在時，認為是時；在非時，認為是非時，則不犯戒。此外，初犯者不犯戒，其餘情況如前所述。 食曾觸食學處第三十八 佛陀（Buddha）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma）中。當時，具壽哥羅（Gola）有個習慣，經常居住在村莊里，在小食時穿好衣服，拿著缽，進入村莊中依次乞食，威儀詳審，防護諸根，善於安住正念。如果得到濕飯，就用缽來接受；如果是乾飯，就放在缽巾內。得到食物后，當天的濕飯就當天吃掉，乾飯則曬乾后儲存在甕內。如果遇到颳風、寒冷或陰雨天氣，就用溫水浸泡乾飯來充飢。飽食之後，便享受靜慮、解脫、等持、等至等微妙的快樂。諸佛（Buddhas）有個常法，安住在世間，時常前往捺洛迦（Naraka，地獄）、傍生（Tiryagyoni，畜生）、餓鬼（Preta，餓鬼）、人、天等諸趣，以及山林、河澗、停屍之處，或者比丘（Bhikkhu，出家男眾）居住的地方進行觀察，其中的因緣是爲了觀察住處。當時，世尊（Bhagavān，世尊）便前往具壽
【English Translation】 English version: A Bhikkhu asked: 'Have you eaten?' He replied: 'I do not eat before noon, nor do I eat after noon. How could I endure hunger to prolong my life?' The Bhikkhus who desired little felt ashamed upon hearing this and discussed among themselves, saying: 'Why is this Bhikkhu consuming food at an improper time?' Because of this matter, they reported the situation in detail to the Blessed One (Buddha). The Blessed One then gathered the Bhikkhu Sangha, inquired about the cause of the matter, and explained the situation in detail, even asking: 'Why is this Bhikkhu consuming food at an improper time?' The Blessed One gave various rebukes and told the Bhikkhus: 'For ten benefits, I have established this precept, which should be stated as follows:' 'If any Bhikkhu consumes food at an improper time, it is a Pācittiya (an offense requiring confession).' 'Any Bhikkhu' refers to the seventeen groups of the Sangha; the remaining meaning is as previously stated. 'Improper time' has two meanings: one is after noon, and the other is before the dawn (dawn) appears. The determination of the offense is the same as before. What is the nature of the offense in this situation? If a Bhikkhu consumes food at an improper time, thinking or doubting that it is an improper time, it is a Pācittiya. If it is the proper time, but he thinks or doubts that it is an improper time, he commits a Dukkata (a minor offense). If it is the proper time and he thinks it is the proper time, or if it is an improper time and he thinks it is an improper time, there is no offense. Furthermore, the first offender is exempt from the offense; the remaining situations are as previously stated. The Thirty-eighth Training Rule on Eating Food That Has Been Touched Before The Buddha (Buddha) was in the Jetavana-anāthāpindika-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (a major city in ancient India). At that time, the Venerable Gola (name of a monk) had a habit of residing in villages. During the time for a small meal, he would put on his robes, carry his bowl, and enter the village to beg for food in an orderly manner, with careful deportment, guarding his senses, and maintaining mindfulness. If he received wet rice, he would accept it in his bowl; if it was dry rice, he would place it inside his bowl-cloth. After obtaining the food, he would eat the wet rice on the same day, and the dry rice would be dried in the sun and stored in a jar. If he encountered windy, cold, or rainy weather, he would soak the dry rice in warm water to eat. After eating his fill, he would enjoy the subtle bliss of meditative absorption, liberation, concentration, and attainment. The Buddhas (Buddhas) have a constant practice of residing in the world, frequently going to the Naraka (hell), Tiryagyoni (animal realm), Preta (hungry ghost realm), human, and deva realms, as well as to forests, riverbanks, places where corpses are abandoned, or places where Bhikkhus (Buddhist monks) reside, to observe. The reason for this is to observe the dwelling places. At that time, the Blessed One (Bhagavān) went to the Venerable
哥羅所住之房，見曬乾飯，告阿難陀曰：「今此曬者是誰幹飯？」時阿難陀具以哥羅乞食之事如前廣說，乃至受微妙樂。佛告阿難陀：「頗有苾芻食曾觸食耶？」阿難陀白佛言：「有。」世尊集眾種種呵責，嫌毀不寂靜，贊知足行，告諸苾芻曰：「我今為諸苾芻制其學處，應如是說：若復苾芻食曾經觸食者，波逸底迦。」
若復苾芻者，謂哥羅苾芻，余義如上。
曾經觸者，有二種觸：一、謂中前受過午觸，二、謂過午受過更觸。若苾芻知是曾觸食，不作法而重吞嚥者，結罪同前。
此中犯相其事云何？若苾芻于曾觸食作曾觸想及疑，食者波逸底迦。若非曾觸作曾觸想疑，得惡作罪。若非觸非觸想，或觸作非觸想，無犯。佛言：「若諸苾芻曾所觸缽未好凈洗，若小缽、若匙、若銅盞、若安鹽器，而用飲用食者，皆得波逸底迦罪。若手觸缽袋、若拭巾錫杖、若戶鑰及鎖，如是等物若觸捉已不凈洗手，捉余飲食乃至果等，吞嚥之時皆得波逸底迦罪。若苾芻欲飲水時不凈洗口，吞嚥之時得惡作罪。若以澡豆土等清凈澡漱者無犯。」又無犯者，謂最初犯人，余如上說。
不受食學處第三十九
佛在室羅伐城逝多林給孤獨園。爾時具壽大哥羅苾芻，於一切時常用深摩舍那處缽(謂是棄死屍處，舊
【現代漢語翻譯】 現代漢語譯本：哥羅所住的房間里，（阿難陀）看見曬乾的米飯，（佛陀）告訴阿難陀說：『現在這些曬著的米飯是誰的？』當時阿難陀詳細地把哥羅乞食的事情像之前一樣說了，乃至（說了他）享受微妙的快樂。佛告訴阿難陀：『有沒有比丘吃過曾經被觸碰過的食物？』阿難陀回答佛說：『有。』世尊召集大眾，用各種方式責備他，嫌棄他毀壞了（僧團的）清凈，讚揚知足常樂的行為，告訴各位比丘說：『我現在為各位比丘制定戒律，應該這樣說：如果哪個比丘吃了曾經被觸碰過的食物，犯波逸提迦（一種罪名）。』
『如果哪個比丘』，指的是哥羅比丘，其他的含義如上所述。
『曾經觸碰過的』，有兩種觸碰：第一種，指的是中午之前接受的食物，過了中午又觸碰；第二種，指的是過了中午接受的食物，又經過一次觸碰。如果比丘知道這是曾經被觸碰過的食物，不按照規定方法處理就吞嚥下去，所犯的罪和之前一樣。
這裡面所犯的相是什麼情況呢？如果比丘對於曾經被觸碰過的食物，產生是曾經被觸碰過的想法或者懷疑，吃了，犯波逸提迦。如果不是曾經被觸碰過的食物，產生是曾經被觸碰過的想法或者懷疑，犯惡作罪（一種較輕的罪）。如果不是觸碰過的食物，也沒有觸碰過的想法，或者觸碰過的食物，產生了不是觸碰過的想法，沒有罪。佛說：『如果各位比丘曾經觸碰過的缽沒有好好清洗乾淨，無論是小缽、勺子、銅盞、還是放鹽的器皿，就用來飲用或者食用，都犯波逸提迦罪。如果手觸碰了缽袋、擦拭巾、錫杖、門上的鑰匙和鎖，像這些東西如果觸碰之後不洗乾淨手，就拿其他的飲食乃至水果等，吞嚥的時候都犯波逸提迦罪。如果比丘想要喝水的時候不洗乾淨嘴，吞嚥的時候犯惡作罪。如果用澡豆或者泥土等清洗乾淨，就沒有罪。』另外，沒有罪的情況，指的是最初犯的人，其他的如上所述。
不受食學處第三十九
佛在室羅伐城（梵Śrāvastī，古印度城市）逝多林給孤獨園（Jetavana Anathapindika-arama，祇園精舍）。當時具壽（Ayasma，德高望重的）大哥羅比丘，在任何時候都經常使用深摩舍那處缽（smasana-patra，指的是丟棄死屍的地方，舊
【English Translation】 English version: In the room where Kāla (name of a monk) was staying, (Ānanda) saw dried rice being sunned. (The Buddha) said to Ānanda, 'Whose dried rice is this being sunned?' At that time, Ānanda explained in detail about Kāla's alms-begging, as before, and even (mentioned) his enjoyment of subtle pleasures. The Buddha said to Ānanda, 'Are there any bhikshus (monks) who have eaten food that has been touched before?' Ānanda replied to the Buddha, 'Yes.' The World-Honored One gathered the assembly and rebuked him in various ways, disliking his disruption of tranquility, and praised the practice of contentment. He told the bhikshus, 'I am now establishing a precept for the bhikshus, which should be stated as follows: If any bhikshu eats food that has been previously touched, it is a pāyantika (an offense requiring confession).'
'If any bhikshu,' refers to the bhikshu Kāla; the other meanings are as above.
'Previously touched' refers to two kinds of touching: first, receiving food before noon and touching it again after noon; second, receiving food after noon and touching it again. If a bhikshu knows that it is food that has been previously touched and swallows it without following the prescribed procedure, the offense is the same as before.
What are the circumstances of the offense here? If a bhikshu has the thought or doubt that food has been previously touched, and eats it, he commits a pāyantika offense. If it is not food that has been previously touched, but he has the thought or doubt that it has been, he commits a dukkaṭa offense (a minor offense). If it is not touched food and he has no thought of it being touched, or if it is touched food and he has the thought that it is not touched, there is no offense. The Buddha said, 'If any bhikshus do not properly wash the bowls they have touched, whether small bowls, spoons, copper cups, or salt containers, and use them for drinking or eating, they all commit a pāyantika offense. If their hands touch bowl bags, wiping cloths, staffs, door keys, or locks, and they do not wash their hands after touching such things, and then take other food, even fruits, and swallow them, they all commit a pāyantika offense. If a bhikshu does not wash his mouth before drinking water, he commits a dukkaṭa offense when he swallows. If he cleanses and rinses with soap beans or earth, there is no offense.' Furthermore, there is no offense for the first offender; the rest is as mentioned above.
The Thirty-Ninth Training Rule on Not Receiving Food
The Buddha was in Śrāvastī (ancient Indian city) at Jetavana Anathapindika-arama (Jeta Grove). At that time, the venerable (Ayasma, respected) Elder Kāla Bhikshu always used a smasana-patra (referring to a place where corpses are discarded, old
云「尸陀」者，訛也)，著深摩舍那處衣，食深摩舍那處食，受用深摩舍那處臥具。云何深摩舍那缽？若有人死棄在野田，時諸親族以瓦甌缽而為祭器，時大哥羅取以充缽。云何死人衣？是諸親族以衣贈死棄之田野，時大哥羅取以浣染縫刺為衣。云何死人食？是諸親族以五團食祭饗亡靈，時大哥羅取而充食。云何死人臥具？此大哥羅常在尸處而為眠臥。是謂尸林缽衣食臥具也。若人多死時，大哥羅身體肥盛，不復數往城中乞食。若無人死時，大哥羅身形羸瘦，數往城中巡門乞食。時守門者作心記念：「大哥羅苾芻若人多死身則肥盛，若死人少身便羸瘦，豈非聖者大哥羅食死人肉耶？」時此城中有一婆羅門，娶妻未久便誕一女，女既長大父遂身亡。時諸親族具嚴喪禮，送至尸林焚已歸舍，其妻及女哭在一邊。時大哥羅看燒死屍，時女見已告其母曰：「今此聖者大哥羅猶如瞎烏，守尸而住。」時有人聞來告苾芻，苾芻白佛，佛言：「彼婆羅門女，自為損害我聲聞弟子德若妙高，作粗惡言共相輕毀，緣斯惡業於五百生中常為瞎烏。」時遠近人眾咸聞世尊記婆羅門女於五百生中常為瞎烏。其母聞已作如是語：「佛記我女五百生內常為瞎烏，何苦之甚！」母即將女往世尊所，禮佛足已白佛言：「世尊！唯愿慈悲恕此小女，緣無識
【現代漢語翻譯】 現代漢語譯本： 關於『尸陀』（Śīta，寒林，實為訛傳）的說法，是指穿著深摩舍那（Śmaśāna，墳場）處的衣服，吃深摩舍那處的食物，使用深摩舍那處的臥具。什麼是深摩舍那缽？如果有人死了被遺棄在荒野，親屬們用瓦罐作為祭祀的器皿，這時大哥羅（Agraka）取來充當缽。什麼是死人衣？是親屬們把衣服贈送給死者遺棄的荒野，這時大哥羅取來洗滌、染色、縫補作為衣服。什麼是死人食？是親屬們用五團食物祭祀亡靈，這時大哥羅取來充當食物。什麼是死人臥具？這位大哥羅常常在屍體旁邊睡覺。這就是所謂的尸林缽、衣、食、臥具。如果死人很多的時候，大哥羅身體肥胖，不再經常去城裡乞食。如果沒有人死的時候，大哥羅身形消瘦，經常去城裡挨家挨戶乞食。當時守門的人心裡想：『這位大哥羅比丘如果死人多，身體就肥胖，如果死人少，身體就消瘦，難道這位聖者大哥羅是吃死人肉的嗎？』當時城裡有一個婆羅門，娶妻不久就生了一個女兒，女兒長大後父親就去世了。親屬們準備了隆重的喪禮，送到尸林焚燒后回家，他的妻子和女兒在一旁哭泣。當時大哥羅觀看焚燒的屍體，女兒看見后告訴她的母親說：『現在這位聖者大哥羅就像一隻瞎烏鴉，守著屍體住。』當時有人聽見后告訴了比丘，比丘稟告了佛陀，佛陀說：『那位婆羅門女，自己損害我的聲聞弟子，他的德行猶如妙高山，用粗惡的語言互相輕視譭謗，因為這種惡業，在五百世中常常做瞎烏鴉。』當時遠近的人們都聽說世尊預言婆羅門女在五百世中常常做瞎烏鴉。她的母親聽了后這樣說：『佛陀預言我的女兒在五百世中常常做瞎烏鴉，這是多麼痛苦啊！』母親就帶著女兒去見世尊，禮拜佛足后對佛陀說：『世尊！希望您慈悲寬恕這個小女兒，因為她沒有見識。
【English Translation】 English version: Regarding the term 'Śīta' (cold forest, actually a misnomer), it refers to wearing clothes from the Śmaśāna (cremation ground), eating food from the Śmaśāna, and using bedding from the Śmaśāna. What is a Śmaśāna bowl? If someone dies and is abandoned in the wilderness, relatives use earthenware pots as sacrificial vessels. Then, Agraka (the foremost one) takes them to use as his bowl. What are the clothes of the dead? These are the clothes that relatives give to the dead, abandoning them in the wilderness. Then, Agraka takes them, washes, dyes, and sews them into clothes. What is the food of the dead? It is the five balls of food that relatives offer to the spirits of the deceased. Then, Agraka takes them to use as his food. What is the bedding of the dead? This Agraka often sleeps near the corpses. These are what are called the cremation ground bowl, clothes, food, and bedding. When many people die, Agraka's body becomes fat and he no longer frequently goes into the city to beg for food. When no one dies, Agraka's body becomes thin and he frequently goes from door to door in the city to beg for food. At that time, the gatekeeper thought to himself: 'This Bhikshu (monk) Agraka becomes fat when many people die, and becomes thin when few people die. Could it be that this holy Agraka is eating the flesh of the dead?' At that time, there was a Brahmin (priest) in the city who married a wife and soon had a daughter. After the daughter grew up, her father died. The relatives prepared a grand funeral and sent the body to the cremation ground to be burned before returning home. His wife and daughter wept on the side. At that time, Agraka watched the burning corpse. The daughter saw this and said to her mother: 'Now this holy Agraka is like a blind crow, guarding the corpse.' At that time, someone heard this and told the Bhikshu. The Bhikshu reported to the Buddha. The Buddha said: 'That Brahmin woman, she herself harms my Śrāvaka (disciple), whose virtue is like Mount Myōkō (Mount Sumeru), using coarse language to despise and slander each other. Because of this evil karma, she will always be a blind crow for five hundred lifetimes.' At that time, people far and near heard that the World Honored One (Buddha) predicted that the Brahmin woman would always be a blind crow for five hundred lifetimes. Her mother heard this and said: 'The Buddha predicted that my daughter will always be a blind crow for five hundred lifetimes, how painful!' The mother then took her daughter to see the World Honored One, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One! May you have compassion and forgive this little daughter, because she is ignorant.'
故，非毒害心輒出此言，愿見容舍。」世尊告曰：「豈我為惡咒令彼受耶？由此女子輕心粗語墮傍生中，若重噁心當墮地獄。」女人聞已從座而去。
時城中人見守門者云：「具壽大哥羅食死人肉。」復聞小女所出惡言，諸人即便作如是語：「我等宜應往尸林所看，具壽大哥羅云食死人其事虛實？」復共議曰：「我等如何得知虛實？可令一人作死人狀，諸人共舁至尸林處。」遂遣一人為死屍相，其人報曰：「豈欲令彼食我肉耶？」諸人報曰：「汝不須憂我當相護。」時彼即便作死人像，以黃薑油遍體涂拭，臥在床上安祭食五團，共舁出城向尸林所。時大哥羅入城乞食，見舁尸出便作是念：「我今回去食此五團，何假巡門辛苦求乞。」時佯死人見苾芻回，告諸人曰：「大哥羅來必欲食我。」諸人報曰：「我共相護汝不須憂。」即便舁至尸林置之於地，各入叢薄伺彼苾芻。有一野干欲向尸處食彼五團，時大哥羅便作是念：「忽此野干啖其祭食，令我一日受其飢餓。」即便疾去驅彼野干。時佯死人見苾芻來遂便大叫：「吃我！吃我！」時彼諸人各執棒杖來至其所，告苾芻曰：「聖者！汝著大仙服舍俗出家，而更於今作重惡業。」苾芻報曰：「我作何事？」諸人告曰：「汝食人肉。」答曰：「仁等見我持刀割肉而啖食耶
【現代漢語翻譯】 現代漢語譯本：因此，並非出於毒害之心才說出這樣的話，希望您能寬容原諒。』世尊告訴她說：『難道我會惡毒地詛咒讓她受報嗎？這個女子因為輕率粗魯的言語會墮入畜生道中，如果懷著更重的惡意，就會墮入地獄。』那女人聽了之後，就從座位上離開了。
當時城裡的人聽到守門人說：『具壽（ayushman，擁有壽命者，此處指有德行的比丘）大哥羅（Mahakashyapa）吃死人肉。』又聽到小女孩說出的惡語，眾人就說：『我們應該去尸陀林（Shmashana，墓地）看看，具壽大哥羅吃死人肉這件事是真是假？』又一起商議說：『我們如何才能知道事情的真假呢？可以找一個人裝扮成死人的樣子，大家一起抬到尸陀林去。』於是就找了一個人裝扮成死屍的樣子，那人說：『難道你們想讓他吃我的肉嗎？』眾人回答說：『你不用擔心，我們會保護你的。』當時那人就裝扮成死人的樣子，用黃薑油涂遍全身，躺在床上，放上五團祭祀用的食物，大家一起擡出城，向尸陀林走去。當時大哥羅進城乞食，看見有人抬著屍體出來，就想：『我這次回去吃這五團食物，何必辛苦地挨家挨戶乞討呢？』當時裝死的人看見比丘回來了，就告訴眾人說：『大哥羅來了，肯定要吃我。』眾人回答說：『我們會保護你的，你不用擔心。』隨即抬到尸陀林，放在地上，各自躲進叢林里，觀察那個比丘。
有一隻野干（jackal，一種犬科動物）想要到屍體那裡吃那五團祭祀用的食物，當時大哥羅就想：『如果這隻野干吃了祭祀用的食物，那我今天就要捱餓了。』於是就趕緊跑過去驅趕那隻野干。當時裝死的人看見比丘來了，就大叫：『吃我！吃我！』當時那些人各自拿著棍棒來到他那裡，對比丘說：『聖者！您穿著大仙的服裝，捨棄世俗出家，如今卻又造作嚴重的惡業。』比丘回答說：『我做了什麼事？』眾人說：『你吃人肉。』回答說：『你們看見我拿著刀割肉吃了嗎？』
【English Translation】 English version: 'Therefore, these words were not spoken out of a malicious heart; I hope you will forgive me.' The World-Honored One (世尊, The title of Buddha) told her, 'Would I maliciously curse her to suffer retribution? This woman, because of her frivolous and rude speech, will fall into the animal realm. If she harbors even greater malice, she will fall into hell.' After hearing this, the woman left her seat.
At that time, the people in the city heard the gatekeeper say, 'The Venerable (具壽, Ayushman, one who possesses longevity, here referring to a virtuous Bhikshu) Mahakashyapa (大哥羅) eats human flesh.' They also heard the evil words spoken by the little girl. The people then said, 'We should go to the Shmashana (尸陀林, cemetery) to see if it is true that the Venerable Mahakashyapa eats human flesh.' They discussed together, 'How can we know the truth? We can have someone pretend to be a dead person and have everyone carry him to the Shmashana.' So they sent someone to pretend to be a corpse. That person said, 'Do you want him to eat my flesh?' The people replied, 'Don't worry, we will protect you.' At that time, that person pretended to be a corpse, smeared his body with turmeric oil, lay on the bed, placed five balls of sacrificial food, and everyone carried him out of the city towards the Shmashana. At that time, Mahakashyapa entered the city to beg for food, saw people carrying a corpse out, and thought, 'This time I will go back and eat these five balls of food. Why should I go through the hardship of begging from door to door?' At that time, the person pretending to be dead saw the Bhikshu (苾芻, a Buddhist monk) returning and told the people, 'Mahakashyapa is coming, he will definitely eat me.' The people replied, 'We will protect you, don't worry.' Then they carried him to the Shmashana, placed him on the ground, and each hid in the bushes to observe the Bhikshu.
A jackal (野干) wanted to go to the corpse to eat the five balls of sacrificial food. At that time, Mahakashyapa thought, 'If this jackal eats the sacrificial food, I will be hungry today.' So he quickly ran over to drive away the jackal. At that time, the person pretending to be dead saw the Bhikshu coming and shouted, 'Eat me! Eat me!' At that time, those people each came to him with sticks, and said to the Bhikshu, 'Venerable One! You are wearing the clothes of a great ascetic, renouncing the world to become a monk, but now you are committing a serious evil deed.' The Bhikshu replied, 'What have I done?' The people said, 'You eat human flesh.' He replied, 'Did you see me holding a knife, cutting the flesh, and eating it?'
？」答言：「不見。」諸人曰：「若如是者，何意疾走向死人邊？」哥羅報曰：「我見野干來餐祭食，此若食者我受饑虛，意欲疾驅更無惡念。」諸人報曰：「任汝所言隨食何物，然聲遍城郭云：『汝食人。』」作是語已相隨而去告諸苾芻。時諸苾芻聞是語已具白世尊，世尊聞已作如是念：「凡諸苾芻由不受食有此過生，是故我今敕諸苾芻，受取應食令他證知故。」如佛所教受取方食。諸苾芻不知如何成受？佛言：「有五種受：一、身與身受；二、身與物受；三、物與身受；四、物與物受；五、置地受。云何身與身受？謂他手授，以手受取。云何身與物受？謂他以手授，以缽受取。云何物與身受？謂他以缽授，以手受取。云何物與物受？謂他以缽授，以缽受取。云何置地受？汝等苾芻應知，有一邊國人多惡賤，乃至父母兄弟姊妹情多嫌惡不用相近。若苾芻至此國時，可於巷陌乞食之處作小曼荼羅壇，應置缽已在一邊住，心緣于缽。有施食者令著缽中，即名為受。又有五種受：或床、或座、或枮、或衣、或缽。苾芻應可用心，仰手承其一邊，令彼懸放，皆名為受。有五種不成受食。云何為五？謂在界外、或見遠處障處、或在傍邊、或居背後、或時合手，是謂五種不成受食。有五成受，反上應知。」
時有凈信婆羅
【現代漢語翻譯】 現代漢語譯本 問：『你看見了嗎？』回答說：『沒看見。』眾人說：『如果這樣，為什麼急忙跑到死人旁邊？』哥羅回答說：『我看見野干（一種野獸）來吃祭祀的食物，如果它吃了，我就要捱餓，所以想快點趕走它，沒有其他惡意。』眾人說：『隨便你說吃了什麼，但你的聲音傳遍城裡，說『你吃人』。』說完這些話，他們就一起去告訴各位比丘（佛教僧侶）。當時各位比丘聽到這些話后，詳細地告訴了世尊（釋迦牟尼佛）。世尊聽后這樣想：『所有比丘因為不接受食物才產生這樣的過失，所以我現在命令各位比丘，接受應該接受的食物，讓別人知道。』按照佛的教導接受食物才吃。各位比丘不知道如何才算接受？佛說：『有五種接受方式：一、身與身受；二、身與物受；三、物與身受；四、物與物受；五、置地受。什麼是身與身受？就是別人用手遞給你，你用手接過來。什麼是身與物受？就是別人用手遞給你，你用缽（僧侶用具）接過來。什麼是物與身受？就是別人用缽遞給你，你用手接過來。什麼是物與物受？就是別人用缽遞給你，你用缽接過來。什麼是置地受？你們各位比丘應該知道，有一個邊遠國家的人大多兇惡卑賤，甚至父母兄弟姐妹之間也互相嫌棄，不願親近。如果比丘來到這個國家，可以在街巷乞食的地方做一個小小的曼荼羅壇（壇城），應該把缽放在一邊，心裡想著缽。有施捨食物的人把食物放在缽里，這就叫做接受。』又有五種接受方式：或者床、或者座位、或者枮（木墩）、或者衣服、或者缽。比丘應該可以用心，仰起手托住它的一邊，讓它懸空放下，都叫做接受。有五種情況不能算作接受食物。哪五種？就是在界限之外、或者看見遠處有障礙物的地方、或者在旁邊、或者在背後、或者雙手合十的時候，這五種情況不能算作接受食物。有五種情況算作接受，與上面相反的情況就應該知道。 當時有一位虔誠的婆羅（古印度祭司階層）
【English Translation】 English version 『Did you see it?』 They replied, 『No.』 The people said, 『If that's the case, why did you rush to the side of the dead person?』 Gola replied, 『I saw a jackal (a type of wild animal) coming to eat the sacrificial food. If it eats it, I will go hungry, so I wanted to drive it away quickly, with no other malicious intent.』 The people said, 『Whatever you say you ate, your voice spread throughout the city saying, 『You eat people.』』 After saying these words, they went together to tell the Bhikshus (Buddhist monks). At that time, the Bhikshus, having heard these words, told the World Honored One (Shakyamuni Buddha) in detail. The World Honored One, having heard this, thought thus: 『All Bhikshus have this fault because they do not receive food. Therefore, I now command all Bhikshus to receive the food that should be received, so that others may know.』 They eat after receiving food according to the Buddha's teachings. The Bhikshus did not know how to receive. The Buddha said, 『There are five ways to receive: first, body to body; second, body to object; third, object to body; fourth, object to object; fifth, placing on the ground. What is body to body? It is when another person hands it to you, and you receive it with your hand. What is body to object? It is when another person hands it to you, and you receive it with your bowl (a monk's utensil). What is object to body? It is when another person hands it to you with a bowl, and you receive it with your hand. What is object to object? It is when another person hands it to you with a bowl, and you receive it with your bowl. What is placing on the ground? You Bhikshus should know that there is a remote country where the people are mostly fierce and lowly, and even parents, siblings, and sisters dislike each other and do not want to be close. If a Bhikshu comes to this country, he can make a small Mandala altar (a sacred diagram) in a place where he begs for food in the streets, and should place the bowl aside, focusing his mind on the bowl. If someone gives food, let them put it in the bowl, and this is called receiving.』 There are also five ways to receive: either a bed, or a seat, or a stump (wooden block), or clothing, or a bowl. The Bhikshu should be able to use his mind to lift one side of it with his hand, letting it hang in the air, and all are called receiving. There are five situations in which it is not considered receiving food. What are the five? That is, outside the boundary, or seeing a distant obstructed place, or beside, or behind, or when joining hands, these five are not considered receiving food. There are five ways to receive, and the opposite should be known. At that time, there was a devout Brahmin (an ancient Indian priestly class)
門居士，以諸好果供養苾芻，苾芻不受。諸人報曰：「若佛未出世，我等皆以外道而為福田。既出世間，我等以仁為福田處，我有所施仁不受者，我等豈可舍善資糧欲行他世，幸愿慈悲為我受取。」時諸苾芻以緣白佛，佛言：「應為受取，作凈應食。」苾芻不知如何作凈？佛言：「有五種作凈。云何為五？謂火凈、刀凈、爪凈、蔫乾淨、鳥啄凈，是謂為五。復有五種作凈：謂拔根凈、手摺凈、截斷凈、劈破凈、無子凈。云何火凈？謂以火觸著。云何刀凈？謂以刀損壞。云何爪凈？謂以爪甲傷損。云何蔫乾淨？謂自蔫幹不堪為種。云何鳥啄凈？謂鳥㭰啄損。次五易知。」
如佛所教作凈應食，苾芻即便一一作凈，遂至過中不得啖食，佛言：「所有果等應為一聚，應以火、刀於三四處而觸損之，此名為凈。」如世尊說受果應食，時諸苾芻一一別受，日遂過中，佛言：「隨食總取，不應別受。」又僧家凈人行果之時，不能均等，佛言：「應令求寂行之。」此復不均，佛言：「應大苾芻受取自行。」仍不能均，佛言：「應為三等，謂上、中、下，應觀好惡均等與之。」其行果人所應得分行了方與，或得惡者、或可總無，佛言：「應先出分。」便出好者，苾芻見嫌，佛言：「彼之二師應為受分。」仍得好者便起悔心，佛言
【現代漢語翻譯】 現代漢語譯本： 門居士用各種好的水果供養比丘（bhiksu，佛教出家男眾），比丘不受。這些人稟告說：『如果佛陀沒有出世，我們都以外道作為福田。既然佛陀已經出世，我們以仁者為福田之處，我們有所佈施而仁者不受，我們怎麼可以捨棄善的資糧而想去來世呢？希望慈悲為我們接受這些供養。』當時，各位比丘將此事稟告佛陀，佛陀說：『應該為他們接受，做了凈之後就可以食用。』比丘不知道如何做凈。佛陀說：『有五種做凈的方法。哪五種呢？就是火凈、刀凈、爪凈、蔫乾淨、鳥啄凈，這就是五種。』又有五種做凈的方法：就是拔根凈、手摺凈、截斷凈、劈破凈、無子凈。什麼是火凈呢？就是用火觸碰。什麼是刀凈呢？就是用刀損壞。什麼是爪凈呢？就是用指甲傷損。什麼是蔫乾淨呢？就是自己蔫了幹了，不能用來做種子。什麼是鳥啄凈呢？就是被鳥啄食損壞。後面的五種很容易理解。 按照佛陀所教導的做凈之後應該食用，比丘就一一做凈，於是到了中午過了吃飯的時間，佛陀說：『所有的水果等應該放在一起，應該用火、刀在三四個地方觸碰損壞它，這叫做凈。』如同世尊所說接受水果應該食用，當時各位比丘一一分別接受，時間就過了中午，佛陀說：『隨著食用總量拿取，不應該分別接受。』又僧家的凈人在分發水果的時候，不能平均分配，佛陀說：『應該讓沙彌（sramanera，佛教出家男子，年齡未滿二十歲者）來分發。』這樣還是不平均，佛陀說：『應該讓年長的比丘接受后自己分發。』仍然不能平均，佛陀說：『應該分為三等，就是上等、中等、下等，應該觀察好壞平均地分給他們。』分發水果的人應該在分完自己應得的部分之後再分給別人，或者得到不好的，或者可能什麼都得不到，佛陀說：『應該先分出屬於自己的那份。』便先分出好的，比丘們看到後心生嫌隙，佛陀說：『他們的兩位老師應該為他們接受一份。』仍然得到好的，便生起後悔之心，佛陀說：
【English Translation】 English version: A householder, with various good fruits, made offerings to the bhikshus (bhiksu, Buddhist monks), but the bhikshus did not accept them. The people reported, 'If the Buddha had not appeared in the world, we would all have regarded non-Buddhists as fields of merit. Now that the Buddha has appeared in the world, we regard the benevolent as fields of merit. If we make offerings and the benevolent do not accept them, how can we abandon the resources of good deeds and desire to go to the next life? We hope for compassion and ask you to accept them.' At that time, the bhikshus reported this matter to the Buddha, and the Buddha said, 'They should be accepted, and after purification, they can be eaten.' The bhikshus did not know how to purify them. The Buddha said, 'There are five ways to purify. What are the five? They are fire purification, knife purification, nail purification, withered purification, and bird-peck purification. These are the five.' There are also five ways to purify: root removal purification, hand-breaking purification, cutting purification, splitting purification, and seedless purification. What is fire purification? It means touching with fire. What is knife purification? It means damaging with a knife. What is nail purification? It means damaging with fingernails. What is withered purification? It means that it is withered and dry and cannot be used as a seed. What is bird-peck purification? It means being pecked and damaged by birds. The next five are easy to understand. According to the Buddha's teachings, after purification, it should be eaten. The bhikshus purified them one by one, and it became past noon, and they could not eat. The Buddha said, 'All the fruits, etc., should be gathered together, and they should be touched and damaged in three or four places with fire or a knife. This is called purification.' As the World Honored One said that fruits should be accepted and eaten, the bhikshus accepted them separately, and the time passed noon. The Buddha said, 'Take the total amount to eat, and do not accept them separately.' Also, when the lay attendants of the Sangha (Buddhist monastic community) distributed fruits, they could not distribute them equally. The Buddha said, 'They should have a sramanera (sramanera, a young Buddhist monk under the age of twenty) distribute them.' This was still not equal. The Buddha said, 'The senior bhikshus should accept them and distribute them themselves.' Still, they could not distribute them equally. The Buddha said, 'They should be divided into three grades, namely, upper, middle, and lower, and they should be distributed equally according to good and bad.' The person distributing the fruits should distribute them after distributing his own share, or he may get bad ones, or he may get nothing at all. The Buddha said, 'You should first take out your own share.' Then he took out the good ones, and the bhikshus were displeased. The Buddha said, 'Their two teachers should receive a share for them.' Still, they got good ones and became remorseful. The Buddha said:
：「至於座次應為受取。」時比座苾芻起而為受，佛言：「不應起受，隨手及處應為受取。」置缽中時果便轉去，苾芻更受，佛言：「不應更受，隨手及處應取食之，手不及處應須更受。」苾芻行果時器物重大不能獨舉，俗人來見，報言：「大德！我相助行。」苾芻不許，佛言：「應可共行。」苾芻與俗各執一邊，俗人先報苾芻在後，佛言：「不應爾。苾芻應先受取，執一邊已次令俗人執，后共行之。」俗人先放苾芻在後，佛言：「不應爾，應苾芻先放，俗人在後。」苾芻行時，諸苾芻更受而食，佛言：「若於苾芻邊受得者，即成舊受。若俗人邊受得者，便成新受。」時有凈信施主，以𤬪盛酥密油及沙糖來施現前僧，諸苾芻不肯受，佛言：「應受，苾芻應行。」行時污衣，佛言：「應以草替。」若置地時𤬪便轉側，佛言：「下安支物。」行酥蜜已𤬪歸本主，彼言：「聖者！豈施酥蜜𤬪不施耶？此亦隨仁所須受用。」苾芻不知得成凈不？佛言：「應取，置深水中漬七八日，待諸魚鱉唼盡油膩，應與僧家凈廚處用。」
如佛所說受取應食，六眾苾芻隨受不受取之而食。少欲苾芻見已嫌恥：「云何苾芻故違聖教不受而食？」以此因緣具白世尊，世尊集諸苾芻問其虛實，廣說如前，乃至「為諸苾芻，為十利故制其學處，
【現代漢語翻譯】 現代漢語譯本： 『至於座次應當接受。』當時一位比丘（bhiksu，佛教出家男眾）起身接受，佛陀說：『不應該起身接受，應該在手能夠到的地方接受。』放置在缽（patra，食器）中時，水果就滾走了，比丘再次接受，佛陀說：『不應該再次接受，應該在手能夠到的地方取來食用，手不能夠到的地方才需要再次接受。』比丘分發水果時，器物太重不能獨自舉起，一位俗人（指在家信徒）看見了，說：『大德（bhadanta，對出家人的尊稱）！我來幫助您分發。』比丘不允許，佛陀說：『應該可以一起分發。』比丘和俗人各自執一邊，俗人先說讓比丘在後面，佛陀說：『不應該這樣。比丘應該先接受，執一邊后，再讓俗人執另一邊，然後一起分發。』俗人先放下讓比丘在後面，佛陀說：『不應該這樣，應該比丘先放下，俗人在後面。』比丘分發時，其他比丘又接受來吃，佛陀說：『如果在比丘那裡接受到的，就成為舊的接受。如果在俗人那裡接受到的，就成為新的接受。』當時有位虔誠的施主，用𤬪（一種容器）盛著酥（ghrta，澄清的奶油）、蜜（madhu，蜂蜜）、油（taila，植物油）和砂糖來供養現前的僧眾，各位比丘不肯接受，佛陀說：『應該接受，比丘應該分發。』分發時弄髒了衣服，佛陀說：『應該用草來代替。』如果放置在地上時𤬪就滾動，佛陀說：『下面安放支撐物。』分發完酥蜜后𤬪歸還給本主，那人說：『聖者（arya，對修行有成就者的尊稱）！難道只佈施酥蜜而不佈施𤬪嗎？這個也隨您所需要受用。』比丘不知道是否能算作清凈的（允許使用的），佛陀說：『應該取來，放置在深水中浸泡七八天，等待魚鱉吃盡油膩，應該交給僧家的凈廚處使用。』 如佛所說接受后應該食用，六眾比丘（指行為不端的比丘）隨便接受，不接受就食用。少欲比丘（指慾望少的比丘）看見后嫌棄說：『為什麼比丘故意違背佛陀的教導，不接受就食用？』因此將此事詳細稟告世尊（Bhagavan，佛陀的尊稱），世尊召集各位比丘詢問事情的真假，詳細的敘述如同前面所說，乃至『爲了各位比丘，爲了十種利益的緣故制定戒律。』
【English Translation】 English version: 『As for the seating arrangement, it should be accepted.』 At that time, a bhiksu (Buddhist monk) rose to receive it, but the Buddha said, 『One should not rise to receive it; it should be accepted wherever the hand can reach.』 When placed in the patra (bowl), the fruit rolled away, and the bhiksu received it again. The Buddha said, 『One should not receive it again; one should take and eat it wherever the hand can reach, and one should receive it again only where the hand cannot reach.』 When the bhiksu was distributing the fruit, the container was too heavy to lift alone. A layman (householder) came and said, 『Bhadanta (venerable sir)! I will help you distribute it.』 The bhiksu did not allow it, but the Buddha said, 『It should be allowed to distribute it together.』 The bhiksu and the layman each held one side. The layman said first, letting the bhiksu be behind. The Buddha said, 『It should not be so. The bhiksu should receive it first, hold one side, and then let the layman hold the other side, and then distribute it together.』 The layman put it down first, letting the bhiksu be behind. The Buddha said, 『It should not be so; the bhiksu should put it down first, and the layman should be behind.』 When the bhiksu was distributing, the other bhiksus received and ate it again. The Buddha said, 『If it is received from the bhiksu, it becomes an old acceptance. If it is received from the layman, it becomes a new acceptance.』 At that time, a devout donor came with a 𤬪 (a type of container) filled with ghrita (clarified butter), madhu (honey), taila (oil), and sugar to offer to the present sangha (community of monks). The bhiksus were unwilling to accept it, but the Buddha said, 『It should be accepted, and the bhiksu should distribute it.』 When distributing, the clothes were soiled. The Buddha said, 『Grass should be used to replace it.』 If the 𤬪 rolls when placed on the ground, the Buddha said, 『Place a support underneath.』 After distributing the ghrita and madhu, the 𤬪 was returned to its owner, who said, 『Arya (noble one)! Are you only giving ghrita and madhu and not the 𤬪? Please use this as you need.』 The bhiksu did not know if it could be considered pure (allowed to be used). The Buddha said, 『It should be taken and soaked in deep water for seven or eight days, waiting for the fish and turtles to eat all the grease, and it should be given to the sangha's clean kitchen for use.』 As the Buddha said, one should eat after receiving. The six groups of bhiksus (referring to monks with misconduct) accepted casually and ate without receiving properly. The bhiksus with few desires (referring to monks with few desires) saw this and were disgusted, saying, 『Why do the bhiksus deliberately violate the Buddha's teachings and eat without receiving?』 Therefore, they reported this matter in detail to the Bhagavan (the Blessed One, a title for the Buddha). The Buddha gathered the bhiksus and asked about the truth of the matter, explaining in detail as mentioned before, up to 『For the sake of the bhiksus, for the sake of ten benefits, the precepts are established.』
應如是說：
「若復苾芻不受食，舉著口中而啖咽者，波逸底迦。」如是世尊為制學處已。
時有阿闌若苾芻，水及齒木無人授與，便舍靜處至聚落中。世尊見已知而故問：「阿難陀！何處闌若苾芻棄彼住處來入聚落？」時阿難陀白佛言：「如佛所制不受之物不置口中而為吞嚥，為此闌若苾芻水及齒木無人授與，皆來入村求授與人。」佛告阿難陀：「除水及齒木。」
時有諸苾芻人間遊行，經過險路無人授食。時有菩薩為調伏有情故，現作智馬、獼猴、熊羆，為諸苾芻授其果食。苾芻不受，時諸苾芻回還白佛。佛言：「若諸有情知授未授，皆得授食，勿致疑心。」由此因緣告諸苾芻曰：「前是創製，此是隨開，應如是說：
「若復苾芻不受食，舉著口中而啖咽者，除水及齒木，波逸底迦。」
若復苾芻者，謂大哥羅也，余義如上。
不受者，謂不從他受得也。
食者，謂二五等。
啖咽者，謂吞嚥也。
除水及齒木者，謂除此物余皆須受，結罪同前。
此中犯相其事云何？若苾芻不受食作不受想及疑等，二重、二輕，后二無犯。及無犯事，廣如上說。
時諸苾芻咸皆有疑，請世尊曰：「大德！具壽大哥羅曾作何業，常樂住在深摩舍那，依佛出家
【現代漢語翻譯】 現代漢語譯本： 應如是說：
『如果再有比丘不接受食物，拿起放到口中咀嚼吞嚥的，犯波逸提迦。』世尊這樣制定了學處。
當時有阿蘭若（Aranya，指遠離人煙的寂靜處）比丘，沒有別人給予水和齒木，便捨棄靜處到村落中。世尊看見后明知故問：『阿難陀（Ananda，佛陀的十大弟子之一）！為何阿蘭若比丘捨棄住處來到村落？』當時阿難陀稟告佛陀說：『因為佛陀所制定的不接受之物不可放入口中吞嚥，因此阿蘭若比丘沒有別人給予水和齒木，都來到村莊請求別人給予。』佛陀告訴阿難陀：『水和齒木除外。』
當時有眾多比丘在人間乞食，經過危險的道路沒有人給予食物。當時有菩薩爲了調伏有情眾生，顯現為智馬、獼猴、熊羆，為眾比丘給予果實食物。比丘們不接受，當時眾比丘返回稟告佛陀。佛陀說：『如果眾有情知道給予或未給予，都可以接受食物，不要產生疑心。』因此因緣告訴眾比丘說：『之前是初次制定，現在是隨事開許，應如是說：』
『如果再有比丘不接受食物，拿起放到口中咀嚼吞嚥的，除了水和齒木，犯波逸提迦。』
『若複比丘』，是指大哥羅（Mahakosthila，佛陀弟子名），其餘含義如上。
『不受』，是指不從他人處接受。
『食』，是指二五等（指五種食物或食物的種類）。
『啖咽』，是指吞嚥。
『除水及齒木』，是指除了這些東西，其餘都需要接受，結罪與之前相同。
這裡面的犯相情況是怎樣的呢？如果比丘不接受食物，產生不接受的想法以及疑惑等，犯二重、二輕，后兩種情況沒有犯。以及沒有犯的情況，詳細如上所述。
當時眾比丘都產生疑問，請問世尊說：『大德！具壽大哥羅曾經做了什麼業，常常喜歡住在深摩舍那（Shimashana，墳場），依佛出家？』 English version: It should be said thus:
'If again a Bhikshu (Bhikshu, a Buddhist monk) does not receive food, and lifts it to his mouth to chew and swallow, it is a Payattika (Payattika, one of the offenses in Buddhist monastic rules).' Thus, the World Honored One (世尊) established the precept.
At that time, there were Aranya (Aranya, a secluded place away from human habitation) Bhikshus who, without anyone to give them water and toothpicks, abandoned their quiet places and went to villages. The World Honored One saw this and knowingly asked: 'Ananda (Ananda, one of the ten great disciples of the Buddha)! Why have the Aranya Bhikshus abandoned their dwellings and come to the villages?' At that time, Ananda reported to the Buddha: 'Because the Buddha has established that things not received should not be put in the mouth and swallowed, these Aranya Bhikshus, without anyone to give them water and toothpicks, have all come to the villages to request them from others.' The Buddha told Ananda: 'Except for water and toothpicks.'
At that time, many Bhikshus were begging for food among humans, passing through dangerous roads where no one gave them food. At that time, a Bodhisattva (Bodhisattva, an enlightened being) manifested as intelligent horses, monkeys, and bears to give fruit and food to the Bhikshus in order to tame sentient beings. The Bhikshus did not accept it, and then the Bhikshus returned and reported to the Buddha. The Buddha said: 'If sentient beings know whether they have given or not, it is permissible to accept the food, do not have doubts.' Because of this reason, he told the Bhikshus: 'The previous one was the initial establishment, this is a subsequent allowance, it should be said thus:'
'If again a Bhikshu does not receive food, and lifts it to his mouth to chew and swallow, except for water and toothpicks, it is a Payattika.'
'If again a Bhikshu' refers to Mahakosthila (Mahakosthila, name of a disciple of the Buddha), the remaining meaning is as above.
'Not receiving' means not receiving from others.
'Food' refers to the two fives, etc. (referring to the five kinds of food or types of food).
'Chewing and swallowing' means swallowing.
'Except for water and toothpicks' means that except for these things, everything else needs to be received, and the consequences are the same as before.
What are the circumstances of the offense in this? If a Bhikshu does not receive food and has the thought of not receiving and doubts, etc., he commits two heavy and two light offenses, the latter two are not offenses. And the circumstances of not committing an offense are as described above in detail.
At that time, all the Bhikshus had doubts and asked the World Honored One: 'Great Virtue! What karma did the Venerable Mahakosthila commit that he always likes to live in Shimashana (Shimashana, graveyard) and become a monk following the Buddha?'
【English Translation】 It should be said thus:
'If again a Bhikshu does not receive food, and lifts it to his mouth to chew and swallow, it is a Payattika.' Thus, the World Honored One established the precept.
At that time, there were Aranya Bhikshus who, without anyone to give them water and toothpicks, abandoned their quiet places and went to villages. The World Honored One saw this and knowingly asked: 'Ananda! Why have the Aranya Bhikshus abandoned their dwellings and come to the villages?' At that time, Ananda reported to the Buddha: 'Because the Buddha has established that things not received should not be put in the mouth and swallowed, these Aranya Bhikshus, without anyone to give them water and toothpicks, have all come to the villages to request them from others.' The Buddha told Ananda: 'Except for water and toothpicks.'
At that time, many Bhikshus were begging for food among humans, passing through dangerous roads where no one gave them food. At that time, a Bodhisattva manifested as intelligent horses, monkeys, and bears to give fruit and food to the Bhikshus in order to tame sentient beings. The Bhikshus did not accept it, and then the Bhikshus returned and reported to the Buddha. The Buddha said: 'If sentient beings know whether they have given or not, it is permissible to accept the food, do not have doubts.' Because of this reason, he told the Bhikshus: 'The previous one was the initial establishment, this is a subsequent allowance, it should be said thus:'
'If again a Bhikshu does not receive food, and lifts it to his mouth to chew and swallow, except for water and toothpicks, it is a Payattika.'
'If again a Bhikshu' refers to Mahakosthila, the remaining meaning is as above.
'Not receiving' means not receiving from others.
'Food' refers to the two fives, etc.
'Chewing and swallowing' means swallowing.
'Except for water and toothpicks' means that except for these things, everything else needs to be received, and the consequences are the same as before.
What are the circumstances of the offense in this? If a Bhikshu does not receive food and has the thought of not receiving and doubts, etc., he commits two heavy and two light offenses, the latter two are not offenses. And the circumstances of not committing an offense are as described above in detail.
At that time, all the Bhikshus had doubts and asked the World Honored One: 'Great Virtue! What karma did the Venerable Mahakosthila commit that he always likes to live in Shimashana and become a monk following the Buddha?'
斷除諸惑成阿羅漢，而被謗讟云汝食人？」世尊告曰：「此大哥羅自所作業，若善若惡。因緣會合果熟之時，還於自身蘊界處受，不于外界地水火風而令成熟。」即說頌曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「汝等善聽！於過去世時婆羅痆斯城有一獨覺，名曰希尚，依此城外古仙住處而為居止，常有無量百千萬億諸天徒眾隨遂其後。每入城中須乞食時，常在尸林邊。過此棄屍處有一藥叉，依止而住食死人肉。若希尚獨覺從林過時，由諸天威勢此藥叉神即便逃避。時諸死屍便被野干貍狗之所食啖。藥叉作如是念：『此出家者常惱於我，我今宜作不吉祥事令不復來。』便以死人手棄彼缽中令諸人見，時此城人皆傳惡響：『此出家者每食人肉。』獨覺知已便生是念：『勿當令此無識藥叉受諸苦報。』為憐愍故即于其前踴升虛空，現大神變上出煙焰上流清水，作不思議令生正信。諸異生類見神通時疾能改悔，投身於地如大樹摧，遙禮聖足求哀懺謝作如是語：『愿大福田速放身下，我之無識沉惡行泥，幸降慈悲授手相濟。』時彼聖人即放身下，藥叉便於缽中取死人手棄之於外，告城中人曰：『非出家者實啖人肉，是我噁心為此誹謗，禮足申謝。我作惡業惱勝福田，勿于當來受大苦
【現代漢語翻譯】 現代漢語譯本 斷除所有迷惑，成就阿羅漢（Arhat，佛教修行者，已達到涅槃的境界），卻被人誹謗說『你吃人』？」世尊（釋迦牟尼佛）告訴他們說：「這是大哥羅（Mahākalā，人名）自己所造的業，無論是善是惡。當因緣聚合，果報成熟的時候，還是在他自身的五蘊、十二入、十八界（蘊界處，佛教構成世界的要素）中承受，不會在外界的地、水、火、風（四大元素）中成熟。」於是說了這首偈： 『縱然經過百千劫，所造之業也不會消亡；因緣際會相遇之時，果報終究還是自己承受。』 『你們仔細聽好！在過去世的時候，波羅奈斯城（Varanasi，古印度城市）有一位獨覺（Pratyekabuddha，不依師而自悟的修行者），名叫希尚（Hīśāna，音譯），依靠這座城市外的古仙人居住的地方作為住所，經常有無數百千萬億的天人徒眾跟隨在他身後。每次進入城中需要乞食的時候，常常在尸陀林（Śivavana，埋葬屍體的地方）旁邊。經過這個丟棄屍體的地方，有一個藥叉（Yaksa，一種守護神），依靠那裡居住，以死人肉為食。如果希尚獨覺從林中經過的時候，由於諸天威勢，這個藥叉神就會逃避。這時，那些死屍就被野干（豺狼）、狐貍、狗等動物所食。藥叉這樣想：『這個出家人經常困擾我，我現在應該做些不吉祥的事情，讓他不再來。』於是就把死人的手丟進他的缽（BOWL，僧人化緣的器具）中，讓人們看見，這時，城裡的人都傳播著惡劣的傳言：『這個出家人經常吃人肉。』獨覺知道后，就生起這樣的念頭：『不要讓這個沒有見識的藥叉遭受各種痛苦的果報。』爲了憐憫他，就在他面前踴身升到空中，顯現大神變，身上冒出煙焰，身上流出清水，做出不可思議的事情，使他生起正信。那些凡夫俗子看到神通的時候，很快就能悔改，像大樹倒塌一樣投身於地，遙遠地禮拜聖人的腳，哀求懺悔，這樣說道：『愿大福田（指獨覺）快點放下身體，我因為沒有見識而沉溺在罪惡的泥潭中，希望您能降下慈悲，伸出援手來救濟我。』這時，那位聖人就放下了身體，藥叉就從缽中取出死人手丟到外面，告訴城裡的人說：『不是出家人真的吃人肉，是我的噁心才做了這樣的誹謗，請禮拜他的腳來表達歉意。我造作了惡業，惱亂了殊勝的福田，希望將來不要遭受巨大的痛苦。』
【English Translation】 English version Having eradicated all delusions and become an Arhat (a Buddhist practitioner who has attained Nirvana), he was slandered, saying, 'You eat people?' The World Honored One (Sakyamuni Buddha) told them, 'This is the karma created by Mahākalā (a name), whether good or bad. When the conditions come together and the karmic result ripens, it will be experienced within his own skandhas, āyatanas, and dhātus (the elements that constitute the world in Buddhism), and will not ripen in the external elements of earth, water, fire, and wind.' Then he spoke this verse: 'Even after hundreds of kalpas (an immense period of time), the karma created will not disappear; when the conditions meet, the karmic result will still be borne by oneself.' 'Listen carefully! In the past, in the city of Varanasi (an ancient Indian city), there was a Pratyekabuddha (a practitioner who attains enlightenment independently, without a teacher) named Hīśāna (transliteration). He resided outside the city, at the dwelling place of ancient immortals, and was constantly followed by countless hundreds of thousands of millions of celestial beings. Whenever he entered the city to beg for food, he would often be near the Śivavana (a place for burying corpses). Passing by this place where corpses were discarded, there was a Yaksa (a type of guardian deity) who lived there and ate the flesh of dead people. If Hīśāna the Pratyekabuddha passed through the forest, the Yaksa god would flee due to the power of the celestial beings. At this time, the corpses would be eaten by jackals, foxes, and dogs. The Yaksa thought, 'This renunciate is constantly bothering me. I should do something inauspicious to prevent him from coming again.' So he threw a dead person's hand into his bowl (a monk's alms bowl), so that people would see it. At this time, the people of the city spread the malicious rumor: 'This renunciate constantly eats human flesh.' When the Pratyekabuddha learned of this, he thought, 'I must not let this ignorant Yaksa suffer various painful consequences.' Out of compassion for him, he leaped into the air in front of him, displaying great supernatural powers, emitting smoke and flames from his body, and flowing clear water from his body, performing inconceivable feats to inspire faith in him. When those ordinary beings saw the supernatural powers, they quickly repented, throwing themselves to the ground like collapsing trees, bowing from afar to the saint's feet, begging for forgiveness, and saying, 'May the great field of merit (referring to the Pratyekabuddha) quickly lower his body. I am mired in the mud of evil deeds due to my ignorance. I hope you will show compassion and extend a helping hand to save me.' At this time, the saint lowered his body, and the Yaksa took the dead person's hand from the bowl and threw it outside, telling the people of the city, 'It is not the renunciate who actually eats human flesh, but my evil mind that caused this slander. Please bow to his feet to express your apology. I have created evil karma and disturbed the supreme field of merit. I hope that I will not suffer great pain in the future.'
報，深心禮敬所有懺謝功德，于未來世富遇勝此無上大師，承事供養當獲聖果。』」佛告諸苾芻：「汝等勿生異念！往時藥叉者即大哥羅是，由於獨覺噁心誹謗彰惡聲故，復生悔恨求哀懺謝。由惡業故於五百生中常被惡聲之所謗說，由生悔心發誓愿故，得值遇我而為出家，斷眾煩惱證羅漢果。我勝羅漢百千萬億，得相遭遇恭敬供養心無厭舍。汝等苾芻！若作純黑業得純黑異熟、若作黑白雜業得雜異熟、若作純白業得純白異熟，是故汝等舍餘二業當修純白，如是應修。」
后攝頌曰：
常處於尸林， 及以守門者， 諸人作佯死， 共觀虛實事。 受食有五種， 苾芻開自行， 險途許畜生， 哥羅緣最後。
根本說一切有部毗奈耶卷第三十六 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十七
三藏法師義凈奉 制譯
索美食學處第四十
爾時薄伽梵在釋迦住處人間遊行，至劫比羅城多根樹園。時釋子大名，聞佛世尊今來至此多根樹園中，即便往詣。既至彼已頂禮佛足在一面坐，佛為說法示教利喜默然而住。時釋子大名即從座起，偏露右肩合掌恭敬白佛言：「世尊！唯愿慈悲，佛及僧眾明日就舍受我微供
【現代漢語翻譯】 現代漢語譯本：
『稟告世尊，我以至誠之心禮敬並懺悔所有罪業，愿未來世能夠有幸遇到勝過這位無上大師的佛陀，承事供養，從而獲得聖果。』
佛陀告訴各位比丘：『你們不要產生其他的想法！往昔的藥叉（Yaksa，一種鬼神）就是現在的大哥羅（Mahakala）了，由於當時對獨覺（Pratyekabuddha）心懷惡意，誹謗並宣揚惡名，後來又感到後悔，祈求哀憐並懺悔。因為惡業的緣故，他在五百世中常常被惡名所誹謗，由於生起悔恨之心並立下誓願，所以今生能夠遇到我而出家，斷除各種煩惱，證得阿羅漢果。我勝過百千萬億的阿羅漢，（大哥羅）能夠與我相遇，恭敬供養，內心沒有厭倦和捨棄。你們這些比丘！如果造作純粹的黑業，就會得到純粹的黑異熟果報；如果造作黑白混雜的業，就會得到混雜的異熟果報；如果造作純粹的白業，就會得到純粹的白異熟果報。因此，你們應當捨棄其餘兩種業，修習純粹的白業，應當這樣修習。』
後面的總結偈說：
常處於尸陀林，以及守門的人，
這些人裝作死亡，共同觀察虛實之事。
接受食物有五種，比丘可以自行開始，
在危險的道路上允許畜養牲畜，大哥羅的因緣是最後一件。
《根本說一切有部毗奈耶》卷第三十六
《大正藏》第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第三十七
三藏法師義凈奉詔翻譯
索美食學處第四十
當時，薄伽梵（Bhagavan，世尊）在釋迦（Sakya）族人居住的地方人間**，到達劫比羅城（Kapilavastu）的多根樹園。當時，釋迦族的大名（Mahanama）聽到佛世尊現在來到這個多根樹園中，就前去拜見。到達后，他頂禮佛足，在一旁坐下，佛陀為他說法，開示教導，使他心生歡喜，然後默然不語。當時，釋迦族的大名從座位上站起來，袒露右肩，合掌恭敬地對佛陀說：『世尊！希望您慈悲，佛陀和僧眾明天到我家接受我的微薄供養。』
【English Translation】 English version:
'Report, with deep sincerity, I pay homage and repent all meritorious deeds of repentance, hoping to encounter in future lives a Buddha who surpasses this supreme master, and by serving and making offerings, attain the sacred fruit.'
The Buddha told the Bhikshus (Bhikshu, monks): 'Do not entertain other thoughts! The Yaksa (Yaksa, a type of spirit) of the past is now Mahakala (Mahakala), due to harboring malicious thoughts towards the Pratyekabuddha (Pratyekabuddha, a solitary Buddha), slandering and spreading evil names, and later feeling regret, pleading for mercy and repenting. Because of the evil karma, he was constantly slandered by evil names in five hundred lives. Because he developed a sense of remorse and made a vow, he was able to encounter me in this life and become a monk, cutting off all kinds of afflictions and attaining the Arhat (Arhat, enlightened being) fruit. I surpass hundreds of thousands of millions of Arhats, and (Mahakala) was able to encounter me, respectfully making offerings without weariness or abandonment. You Bhikshus! If you create purely black karma, you will receive purely black Vipaka (Vipaka, result of karma); if you create mixed black and white karma, you will receive mixed Vipaka; if you create purely white karma, you will receive purely white Vipaka. Therefore, you should abandon the other two types of karma and cultivate purely white karma; you should cultivate in this way.'
The concluding verse says:
Always dwelling in the charnel ground, and those who guard the gate,
These people pretend to be dead, jointly observing the truth and falsehood of things.
There are five kinds of receiving food, Bhikshus can start on their own,
On dangerous roads, it is permissible to keep livestock; the cause of Mahakala is the last thing.
Mulasarvastivada Vinaya, Volume 36
Tripitaka Volume 23, No. 1442, Mulasarvastivada Vinaya
Mulasarvastivada Vinaya, Volume 37
Translated under imperial decree by the Tripitaka Master Yijing
The Fortieth Training Rule on Seeking Delicious Food
At that time, the Bhagavan (Bhagavan, the Blessed One) was dwelling in the human realm of the Sakyas (Sakya, a clan), and arrived at the Many-Rooted Tree Garden in Kapilavastu (Kapilavastu, a city). At that time, Mahanama (Mahanama, a name), a Sakya, heard that the Buddha, the World-Honored One, had now come to this Many-Rooted Tree Garden, and went to visit him. Having arrived, he prostrated at the Buddha's feet and sat down on one side. The Buddha preached the Dharma to him, instructing and teaching him, causing him to rejoice, and then remained silent. At that time, Mahanama, the Sakya, rose from his seat, bared his right shoulder, and respectfully said to the Buddha with his palms joined: 'World-Honored One! I hope you will be compassionate, and that the Buddha and the Sangha (Sangha, monastic community) will come to my house tomorrow to accept my humble offerings.'
。」爾時世尊默然而受。時釋子大名見佛默然為受請已，禮佛而去。既至舍中告家人曰：「佛及僧眾新來至此，道路艱辛，汝等宜應具辦美食，冀解疲倦。」時彼家人既承教已，即于其夜備辦種種上妙飲食。時六眾苾芻晨朝起已共聚一處，上座難陀告諸人曰：「諸具壽！我等宜可詣親友家觀其好不？」諸人報曰：「如是應行。」是時六眾共詣俗舍，親友見之白言：「聖者！可於此食。」六眾曰：「我等已受釋子大名請食。」諸人曰：「若如是者明當來食。」答言：「爾。」時釋子大名遣使往白：「飲食已辦，愿聖知時。」爾時世尊並諸大眾往大名舍，于所設座就之而坐。大名既見佛僧坐已，即奉種種上妙飲食，大眾食訖乃至為其說法，佛及大眾從座而去。時釋子大名隨從佛后既出舍已，繞佛三匝還入舍中，于高樓上修習施觀。時彼家人收攝座耨及餘食已，是時六眾於三十家勸覓食已，更相告曰：「日時將至可往請家。」既至釋子大名舍內，見無坐處復無飲食，闡陀報曰：「請佛及僧就舍受供，不見敷座復無飲食，欲令佛眾於一日中而絕食耶？」家人報曰：「仁豈晝寢不覺他行，佛及僧眾食了皆去。」闡陀曰：「看爾意況不與我食。」家人報曰：「聖者！暫住待白家尊。」即便入白：「六眾苾芻今來索食。」大名曰：「
所有殘餘任與令食。」遂命安坐授與飲食，見彼單疏互相告曰：「釋子大名大張其口，請佛僧眾受供家中，如此輕微得請佛僧者，我鄔陀夷亦能日日請佛及僧，然此貧窮何所啖嚼？」告家人曰：「咄男子！汝向某家取好乳來、某家取酪、某家取酥、某家取魚肉及干脯等。」家人即為取來，既飽滿已便歸寺內。諸苾芻問曰：「仁等今朝何處受食？」答曰：「與仁同處。」諸苾芻曰：「我不相見。」答曰：「我在後至。」問曰：「食何飲食？」答曰：「乳酪、酥、肉，是事豐盈。」諸苾芻曰：「我于彼家無如是食。」阿說迦曰：「彼貧窮人寧有此食，我自從彼親友之家索來飽食。」諸苾芻曰：「仁等豈合於白衣家從索如是美好飲食？」六眾曰：「從合不合我已食訖，豈令我等餓腹經宵？」少欲苾芻聞是語已共生嫌恥：「云何苾芻于白衣家從索如是美好飲食？」以緣白佛。佛以此緣集苾芻眾，問六眾曰：「汝諸苾芻！如我所說上妙美食：謂乳酪、生酥、魚肉、干脯如是美食，汝于俗舍而乞食耶？」答言：「實爾。大德！」爾時世尊種種呵責，廣說如前，告諸苾芻，乃至「為十利故，制其學處，應如是說：如世尊說上妙飲食：乳酪、生酥、魚及肉。若苾芻為己詣他家乞取食者，波逸底迦。」如是世尊為諸苾芻制學處已。
【現代漢語翻譯】 現代漢語譯本 『所有剩餘的食物都任由你們食用。』於是命令他們安坐，並給予飲食。那些單疏（Dānshū，指一種人）互相告知說：『這個釋子（Shìzǐ，指佛教出家人）的名聲很大，竟然請佛和僧眾到家中接受供養。如此輕微的付出就能請到佛和僧眾，我鄔陀夷（Wūtuóyí，人名）也能每天都請佛和僧。然而這個貧窮的人家哪裡來的食物呢？』於是告訴家人說：『喂，你們去某家取好乳來，去某家取酪，去某家取酥，去某家取魚肉和乾肉脯等。』家人就為他們取來了。他們吃飽喝足后便回到寺內。諸位苾芻（Bìchú，指比丘，佛教出家男眾）問道：『你們今天早上在哪裡接受供養？』答道：『和你們在同一個地方。』諸位苾芻說：『我沒有看見你們。』答道：『我在後面才到。』問道：『吃了什麼飲食？』答道：『乳酪、酥、肉，這些食物非常豐盛。』諸位苾芻說：『我在那家沒有吃到這樣的食物。』阿說迦（Āshuōjiā，人名）說：『這些貧窮的人家哪裡會有這些食物，我是從他們的親友家索取來吃飽的。』諸位苾芻說：『你們怎麼可以到白衣（báiyī，指在家信徒）家去索取這樣美好的飲食？』六眾（liùzhòng，指六群比丘，行為不端的比丘團體）說：『合不合規矩，我們已經吃完了，難道要讓我們餓著肚子過夜嗎？』少欲的苾芻聽到這些話后，都感到羞恥：『怎麼會有苾芻到白衣家去索取這樣美好的飲食？』於是將此事稟告佛陀。佛陀因此事召集了苾芻眾，問六眾說：『你們這些苾芻！正如我所說的上妙美食：乳酪、生酥、魚肉、乾肉脯這些美食，你們在俗舍（súshè，指在家信徒的住所）乞討到了嗎？』回答說：『確實如此。大德（dàdé，對佛陀的尊稱）！』這時，世尊種種呵責，詳細情形如前所述，告訴諸位苾芻，乃至『爲了十種利益的緣故，制定學處（xuéchù，指戒律），應當這樣說：正如世尊所說的上妙飲食：乳酪、生酥、魚和肉。如果苾芻爲了自己到他人家乞討這些食物，就犯了波逸提迦（bōyìtíjiā，一種戒律罪名）。』就這樣，世尊為諸位苾芻制定了學處。
【English Translation】 English version 『All the remaining food is yours to eat.』 Then he ordered them to sit down and gave them food. Those Dānshū (a type of person) told each other, 『This Shìzǐ (Buddhist monk) has a great reputation, actually inviting the Buddha and the Sangha to his home to receive offerings. With such a small effort, he can invite the Buddha and the Sangha. I, Wūtuóyí (a person's name), can also invite the Buddha and the Sangha every day. But where does this poor family get the food?』 Then he told his family, 『Hey, you go to so-and-so's house to get good milk, go to so-and-so's house to get cheese, go to so-and-so's house to get ghee, go to so-and-so's house to get fish, meat, and dried meat, etc.』 The family then brought them. After they were full, they returned to the temple. The Bhikshus (Bìchú, Buddhist monks) asked, 『Where did you receive offerings this morning?』 They replied, 『In the same place as you.』 The Bhikshus said, 『I didn't see you.』 They replied, 『I arrived later.』 They asked, 『What food did you eat?』 They replied, 『Milk, cheese, ghee, meat, these foods were very plentiful.』 The Bhikshus said, 『I didn't eat such food at that house.』 Āshuōjiā (a person's name) said, 『How could these poor families have such food? I begged it from their relatives' houses to eat my fill.』 The Bhikshus said, 『How can you beg for such fine food from the homes of laypeople (báiyī, lay devotees)?』 The Six Groups (liùzhòng, a group of six unruly monks) said, 『Whether it's appropriate or not, we've already eaten. Should we let ourselves go hungry all night?』 The Bhikshus with few desires, upon hearing these words, felt ashamed: 『How can Bhikshus beg for such fine food from the homes of laypeople?』 Then they reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikshu Sangha and asked the Six Groups, 『You Bhikshus! As I said, the supreme and wonderful foods: milk, cheese, ghee, fish, meat, dried meat, did you beg for these foods in the homes of laypeople (súshè, the residences of lay devotees)?』 They replied, 『Indeed, Greatly Virtuous One (dàdé, a respectful term for the Buddha)!』 At that time, the World Honored One scolded them in various ways, as described earlier, and told the Bhikshus, even 『For the sake of ten benefits, establish the precepts (xuéchù, monastic rules), it should be said like this: As the World Honored One said, the supreme and wonderful foods: milk, cheese, ghee, fish, and meat. If a Bhikshu begs for these foods from other people's homes for himself, he commits a Pāyantika (bōyìtíjiā, a type of monastic offense).』 In this way, the World Honored One established the precepts for the Bhikshus.
時有苾芻身嬰患苦，問醫人曰：「賢首！為我處方冀愈斯疾。」醫人報曰：「聖者！宜可飲乳。」報言：「賢首！誰與我乳？」答言：「聖者！于門徒家乞取當飲。」報言：「賢首！世尊制戒不許從乞。」醫曰：「由病因緣佛當聽許。」苾芻以緣白佛，佛言：「有病因緣乞好美食者無犯。」爾時世尊讚歎持戒及尊重戒者，為說法已，告諸苾芻曰：「前是創製，此是隨開。重為制戒，應如是說：
「如世尊說上妙飲食：乳酪、生酥、魚及肉。若苾芻無病為己詣他家乞取食者，波逸底迦。」
如世尊說者，謂如來、應、正等覺。
上妙飲食，謂乳酪等。
無病者，謂無病苦。
為己者，謂自欲得不為餘人。
他家者，謂四姓等。
乞取者，謂乞覓也。
食者，謂吞嚥也。結罪同前。
此中犯相其事云何？若苾芻無病乞美食無病而食，乞時惡作，食便墮罪。苾芻無病時乞、有病而食，乞時惡作，食時無犯。苾芻有病時乞、無病而食，乞時無犯，食時墮罪。若有病乞、有病食，無犯。若苾芻入村乞食至彼門前，女人見已持飯而出，苾芻若須余物者，勿受其飯默然而住。女人問曰：「聖者！欲何所須？」作此言時即是表其隨情所欲，苾芻須者即可隨覓，此無有犯。又
【現代漢語翻譯】 現代漢語譯本： 當時有一位比丘（bhiksu，佛教出家男眾）身患疾病，問醫生說：『賢首（xián shǒu，對醫生的尊稱）！請為我開個藥方，希望能夠治好這個病。』醫生回答說：『聖者（shèng zhě，對出家人的尊稱）！應該可以喝牛奶。』比丘說：『賢首！誰給我牛奶呢？』醫生回答說：『聖者！可以去信徒家乞討來喝。』比丘說：『賢首！世尊（shì zūn，對釋迦牟尼佛的尊稱）制定戒律不允許乞討。』醫生說：『因為生病的原因，佛陀（fó tuó，對佛的尊稱）應當會允許的。』比丘將此事稟告佛陀，佛陀說：『因為生病的原因，乞討好的食物是可以的，沒有罪過。』當時，世尊讚歎持戒以及尊重戒律的人，為他們說法后，告訴各位比丘說：『之前是初次制定，現在是隨情況開許。重新制定戒律，應當這樣說：』 『如世尊所說上等的美味食物：乳酪（rǔ lào，奶製品）、生酥（shēng sū，未經煉製的酥油）、魚以及肉。如果比丘沒有生病，爲了自己去別人家乞討食物，犯波逸提迦（bō yì tí jiā，一種戒律名稱）。』 『如世尊所說』，是指如來（rú lái，佛的稱號之一）、應（yìng，佛的稱號之一）、正等覺（zhèng děng jué，佛的稱號之一）。 『上妙飲食』，是指乳酪等。 『無病者』，是指沒有病痛。 『為己者』，是指自己想要得到，不是爲了其他人。 『他家者』，是指四姓（sì xìng，指婆羅門、剎帝利、吠舍、首陀羅四個種姓）等。 『乞取者』，是指乞討尋找。 『食者』，是指吞嚥。判罪與之前相同。 這裡面犯戒的情況是怎樣的呢？如果比丘沒有生病，乞討美食，沒有生病卻吃了，乞討時犯惡作罪（è zuò zuì，一種輕罪），吃了就犯墮罪（duò zuì，較重的罪）。比丘沒有生病時乞討，有病時吃，乞討時犯惡作罪，吃的時候沒有罪過。比丘有病時乞討，沒有生病時吃，乞討時沒有罪過，吃的時候犯墮罪。如果有病時乞討，有病時吃，沒有罪過。如果比丘進入村莊乞討食物，到了別人家門前，女人看見后拿著飯出來，比丘如果需要其他東西，不要接受她的飯，默默地站在那裡。女人問道：『聖者！想要什麼？』說這句話的時候，就是表明可以隨她的心意索取所需，比丘如果需要什麼就可以去尋找，這沒有罪過。還有
【English Translation】 English version: At that time, there was a bhiksu (bhiksu, a Buddhist monk) suffering from illness, who asked a doctor: 'Wise one! Please prescribe a remedy for me, hoping to cure this disease.' The doctor replied: 'Venerable one! It is appropriate to drink milk.' The bhiksu said: 'Wise one! Who will give me milk?' The doctor replied: 'Venerable one! You can beg for it from the homes of devotees and drink it.' The bhiksu said: 'Wise one! The World-Honored One (shì zūn, a respectful title for Shakyamuni Buddha) has established precepts that do not allow begging.' The doctor said: 'Because of the cause of illness, the Buddha (fó tuó, a title for the Buddha) should permit it.' The bhiksu reported this matter to the Buddha, who said: 'Because of the cause of illness, begging for good food is permissible, and there is no offense.' At that time, the World-Honored One praised those who uphold the precepts and respect the precepts, and after teaching them the Dharma, told the bhiksus: 'The previous one was the initial establishment, and this is a subsequent allowance. I am re-establishing the precepts, and it should be said as follows:' 'As the World-Honored One said, the supreme and wonderful foods are: milk curds (rǔ lào, dairy products), ghee (shēng sū, clarified butter before refining), fish, and meat. If a bhiksu is not ill and goes to another's home to beg for food for himself, he commits a Payattika (bō yì tí jiā, a type of precept).' 'As the World-Honored One said' refers to the Tathagata (rú lái, one of the Buddha's titles), Arhat (yìng, one of the Buddha's titles), Samyak-sambuddha (zhèng děng jué, one of the Buddha's titles). 'Supreme and wonderful foods' refers to milk curds, etc. 'Without illness' refers to being free from suffering. 'For oneself' refers to wanting to obtain it for oneself, not for others. 'Another's home' refers to the four castes (sì xìng, referring to the four castes of Brahmins, Kshatriyas, Vaishyas, and Shudras), etc. 'Begging' refers to seeking through begging. 'Food' refers to swallowing. The judgment of offense is the same as before. What are the circumstances of committing an offense in this case? If a bhiksu is not ill and begs for delicious food, and eats it without being ill, he commits an offense of wrong-doing (è zuò zuì, a minor offense) when begging, and commits a downfall offense (duò zuì, a more serious offense) when eating. If a bhiksu begs when not ill but eats when ill, he commits an offense of wrong-doing when begging, but there is no offense when eating. If a bhiksu begs when ill but eats when not ill, there is no offense when begging, but he commits a downfall offense when eating. If he begs when ill and eats when ill, there is no offense. If a bhiksu enters a village to beg for food and arrives at someone's door, and a woman sees him and brings out food, if the bhiksu needs other things, he should not accept her food but stand there silently. If the woman asks: 'Venerable one! What do you need?' Saying this indicates that he can ask for whatever he desires according to her willingness. If the bhiksu needs something, he can then seek it, and there is no offense. Furthermore,
若施主見苾芻時報言：「聖者！有所須者隨意當索。」苾芻隨覓何物，皆無有犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
第五攝頌曰：
蟲水二食舍、 無服往觀軍、 兩夜覿遊兵、 打擬覆粗過。
受用蟲水學處第四十一
佛在憍閃毗國瞿師羅園。爾時闡陀苾芻用有蟲水，時諸苾芻見而告曰：「具壽闡陀！何因故心用有蟲水？」闡陀報曰：「此水內蟲誰數付我？諸餘盎甕江河池沼，四大海水何不往耶？自生自死於我何過？」少欲苾芻聞是語已，共生嫌恥作如是語：「云何苾芻知水有蟲故心受用？」時諸苾芻以此因緣具白世尊。世尊以此因緣集苾芻眾問其實不？廣說如上。世尊種種呵責已，告諸苾芻，乃至「為十利故，制其學處，應如是說：
「若復苾芻知水有蟲受用者，波逸底迦。」
若復苾芻者，謂闡陀，余義如上。
知者，或自知、或他告。
水有蟲者，蟲有二種：一、謂才觀即見，二、羅漉方見。水謂諸水。用水有二：一；謂內受用，二、謂外受用。云何內受用？謂是內身所有受用，洗浴飲啖、或嚼齒木、或洗手足。云何外受用？謂于身外所有受用，謂洗濯衣缽、若浣染衣、若灑地、若牛糞涂拭等。
波逸底迦，釋義如上。
【現代漢語翻譯】 現代漢語譯本： 若有施主看見比丘（Bhikkhu，佛教僧侶）時說：『聖者！您有什麼需要的，請隨意索取。』比丘（Bhikkhu）隨後尋找任何東西，都不會有任何違犯。此外，沒有違犯的情況包括：最初的犯戒者，或者因為癡呆、瘋狂、精神錯亂、被痛苦纏繞的人。
第五攝頌說：
『蟲、水、二食舍，無服往觀軍，兩夜覿遊兵，打擬覆粗過。』
受用蟲水學處第四十一
佛陀在憍賞彌國（Kauśāmbī）的瞿師羅園（Ghoṣira Park）中。當時，闡陀比丘（Chanda Bhikkhu）使用有蟲的水。其他比丘（Bhikkhu）看見后告訴他說：『具壽闡陀（Ayasma Chanda）！你為什麼故意使用有蟲的水？』闡陀（Chanda）回答說：『這水裡的蟲，誰數清楚了要我負責？其他的甕、江河、池沼，四大海水，你們為什麼不去問？它們自己生自己死，與我有什麼關係？』少欲的比丘（Bhikkhu）聽到這些話后，都感到羞愧，這樣說道：『為什麼比丘（Bhikkhu）明知水裡有蟲，還要故意使用？』當時，眾比丘（Bhikkhu）將此事全部稟告了世尊。世尊因此事召集比丘（Bhikkhu）大眾，詢問事情是否屬實？詳細情況如上所述。世尊進行了種種呵責后，告訴眾比丘（Bhikkhu），乃至『爲了十種利益，制定這條學處，應當這樣說：』
『如果比丘（Bhikkhu）明知水裡有蟲還使用，犯波逸提罪（Pāyantika）。』
『若複比丘（Bhikkhu）者』，指的是闡陀（Chanda），其餘含義如上所述。
『知者』，或者自己知道，或者別人告知。
『水有蟲者』，蟲有兩種：一種是剛看就能看見的，另一種是需要用羅網過濾才能看見的。『水』指的是各種水。『用水』有兩種：一種是內部使用，一種是外部使用。什麼是內部使用？指的是在自身上使用的，比如洗澡、飲用、吃東西、或者咀嚼齒木、或者洗手洗腳。什麼是外部使用？指的是在身體之外使用的，比如洗滌衣缽、或者洗染衣服、或者灑水、或者用牛糞塗抹等。
『波逸提迦（Pāyantika）』，含義如上所述。
【English Translation】 English version: If a donor sees a Bhikkhu (Buddhist monk) and says, 'Venerable one! Whatever you need, please ask for it freely,' the Bhikkhu (Buddhist monk) then seeks whatever he needs, there is no offense. Moreover, there is no offense for the first offender, or one who is demented, insane, mentally disturbed, or afflicted by pain.
The fifth summary verse says:
'Insects, water, two food offerings, going to observe the army without robes, encountering patrolling soldiers for two nights, striking, intending to cover up a gross transgression.'
The forty-first training rule regarding the use of water with insects
The Buddha was in the Ghosira Park in Kauśāmbī. At that time, the Bhikkhu (Buddhist monk) Chanda was using water with insects. The other Bhikkhus (Buddhist monks) saw this and said to him, 'Venerable Chanda (Ayasma Chanda)! Why do you intentionally use water with insects?' Chanda (Chanda) replied, 'Who has counted the insects in this water and will hold me responsible? Why don't you go to the other jars, rivers, ponds, and the four great oceans? What is my fault if they are born and die on their own?' The Bhikkhus (Buddhist monks) of few desires, upon hearing these words, felt ashamed and said, 'Why does the Bhikkhu (Buddhist monk) knowingly use water with insects?' At that time, the Bhikkhus (Buddhist monks) reported this matter in full to the World Honored One. The World Honored One, because of this matter, gathered the assembly of Bhikkhus (Buddhist monks) and asked if it was true. The details are as described above. After the World Honored One had given various rebukes, he told the Bhikkhus (Buddhist monks), even 'For the sake of ten benefits, this training rule is established, and it should be stated as follows:'
'If any Bhikkhu (Buddhist monk) knowingly uses water with insects, it is a Pāyantika (an offense requiring confession).'
'If any Bhikkhu (Buddhist monk)' refers to Chanda (Chanda), the remaining meaning is as described above.
'Knowing' means either knowing oneself or being informed by others.
'Water with insects' means there are two types of insects: one that can be seen immediately upon observation, and another that can only be seen after filtering with a net. 'Water' refers to all kinds of water. 'Using water' has two types: internal use and external use. What is internal use? It refers to use on one's own body, such as bathing, drinking, eating, chewing toothpicks, or washing hands and feet. What is external use? It refers to use outside of one's body, such as washing robes and bowls, washing and dyeing clothes, sprinkling water, or smearing with cow dung, etc.
'Pāyantika' meaning as described above.
此中犯相其事云何？苾芻用蟲水作有蟲想及疑，皆得波逸底迦。若水無蟲作有蟲想疑，得惡作罪，餘二無犯。若苾芻知麨、蜜糖、油、醋水漿及醋乳酪、餅果等有蟲而受用者，皆得墮罪。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
知有食家強坐學處第四十二
佛在室羅伐城逝多林給孤獨園。爾時具壽鄔陀夷解俗法術預知他事，時鄔陀夷晨朝著衣持缽入城乞食。時此城中有一賣香少年初為婚娶。至香鋪所才始開舖便生邪念，欲還舍內與婦交歡，還閉香鋪。時鄔陀夷見而生念：「自余諸鋪今始開張，此一少年何因掩閉？」即以他心道術而觀察之，知其欲歸共婦歡戲：「我今宜可廢彼欲情。」即在少年前往其宅內，就座而坐，告彼婦曰：「汝來此坐我為說法。」婦便敬禮聽受法義。正說法時少年來至，告其婦曰：「汝宜取食與聖者鄔陀夷令其歸寺。」時鄔陀夷報少年曰：「賢首！我廢善品來汝宅中，令增信心為汝說法，汝不樂聽欲何所為？」即強喚坐令其聽法，既久聽已慾念便歇，鄔陀夷知已從座而去。時彼少年極生嫌賤作如是語：「云何苾芻知他俗人有欲樂意，故相惱亂使失望心，令於己妻不得自在？此則何有沙門之法？」少欲苾芻聞是語已咸生嫌恥：
「云何苾芻知有食家強為住止？
【現代漢語翻譯】 現代漢語譯本 如果觸犯了與蟲有關的戒相，情況是怎樣的呢？比丘如果用水時，明知水中有蟲，或者懷疑有蟲，都犯波逸提迦罪（Pāyantika，一種輕罪）。如果水裡沒有蟲，卻以為有蟲或者懷疑有蟲，則犯惡作罪（Dukkata，一種輕罪），其他兩種情況則不犯戒。如果比丘明知炒麵、蜜糖、油、醋、水漿以及醋乳酪、餅果等食物中有蟲，仍然食用，都犯墮罪（Patayantika，一種較重的罪）。此外，以下情況不犯戒：初犯者，或者癡呆、瘋狂、精神錯亂、被痛苦纏繞的人。 『知有食家強坐學處』第四十二 佛陀住在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時，具壽鄔陀夷（Āyasmān Udayin）懂得世俗的法術，能夠預知他人的事情。有一天早上，鄔陀夷穿好衣服，拿著缽進入城中乞食。當時，城裡有一個賣香的年輕人，剛剛結婚。他來到香鋪，剛開始營業，就生起了邪念，想要回到家中與妻子交歡，於是就關了香鋪。鄔陀夷看見了，心想：『其他的店舖現在才剛剛開張，這個年輕人為什麼卻關門了呢？』於是用他心通（Paracitta-jñāna）觀察，知道他想要回家與妻子行樂，便想：『我現在應該消除他的慾念。』於是就到這個年輕人的家中，坐在那裡，告訴他的妻子說：『你到這裡來坐，我為你說法。』他的妻子便恭敬地禮拜，聽受佛法。正在說法的時候，年輕人回來了，告訴他的妻子說：『你應該拿食物給聖者鄔陀夷，讓他回寺廟去。』這時，鄔陀夷對年輕人說：『賢首（Bhadanta，對有德者的尊稱）！我放棄了美好的事情來到你家，爲了增長你的信心而為你說法，你不喜歡聽，想要做什麼呢？』於是強行讓他坐下聽法，聽了很久之後，他的慾念便消退了，鄔陀夷知道后，就從座位上離開了。當時，那個年輕人非常厭惡，這樣說道：『為什麼比丘知道其他俗人有欲樂的想法，故意去打擾，使人失望，使人不能與自己的妻子自在？這算是什麼沙門（Śrāmana，出家修行者）的法？』少欲的比丘們聽了這些話，都感到羞愧： 『為什麼比丘明知有人供養食物，還要強行留住？』
【English Translation】 English version What are the circumstances of violating the precepts related to insects? If a Bhikshu (monk) uses water knowing or suspecting it contains insects, he commits a Pāyantika (a minor offense). If the water has no insects, but he thinks or suspects it does, he commits a Dukkata (an offense of wrong-doing); in the other two cases, there is no offense. If a Bhikshu knows that there are insects in fried flour, honey, oil, vinegar, water, sour milk, cheese, cakes, fruits, etc., and still consumes them, he commits a Patayantika (a more serious offense). Furthermore, there is no offense for the first-time offender, or one who is idiotic, mad, mentally disturbed, or afflicted by pain. The Forty-Second Training Rule: 'Knowing There is a Meal Provider, Forcibly Staying' The Buddha was residing in the Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (a major city in ancient India). At that time, the Venerable Āyasmān Udayin (an elder monk) understood worldly arts and could foresee the affairs of others. One morning, Udayin put on his robes, carried his bowl, and entered the city to beg for food. In this city, there was a young incense seller who had just gotten married. When he arrived at his incense shop, he had just opened the shop when he had an impure thought, wanting to return home to enjoy himself with his wife, so he closed the shop. When Udayin saw this, he thought: 'All the other shops are just opening now, why is this young man closing his shop?' He then used his Paracitta-jñāna (knowledge of others' minds) to observe and knew that he wanted to go home and enjoy himself with his wife, so he thought: 'I should now eliminate his desire.' He then went to the young man's house, sat down, and said to his wife: 'Come and sit here, I will teach you the Dharma.' The wife then respectfully bowed and listened to the Dharma. While he was teaching the Dharma, the young man returned and said to his wife: 'You should get food for the holy Udayin and let him return to the monastery.' At this time, Udayin said to the young man: 'Bhadanta (virtuous one)! I abandoned good deeds to come to your house, to increase your faith and teach you the Dharma, you do not want to listen, what do you want to do?' He then forcibly made him sit down and listen to the Dharma. After listening for a long time, his desire subsided, and Udayin, knowing this, left his seat and departed. At that time, the young man was extremely disgusted and said: 'Why does the Bhikshu (monk) know that other laypeople have desires and intentionally disturb them, causing disappointment, making them unable to be free with their wives? What kind of Śrāmana (ascetic) practice is this?' The Bhikshus with few desires, upon hearing these words, all felt ashamed: Why does the Bhikshu, knowing that there is someone offering food, forcibly stay?
」即以此緣具白世尊。世尊以此因緣集苾芻眾，具問鄔陀夷，廣說如上。世尊種種呵責已，告諸苾芻，乃至「為十利故，制其學處，應如是說：
「若復苾芻知有食家強安坐者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
知義如上。
有食者，男以女為食、女以男為食，更相愛故，名之為食。
家者，謂四姓等。
強者，謂他不許強縱自心。
坐者，謂放身而坐，結罪如上。
此中犯相其事云何？若苾芻知他男女有欲意，強於家中而坐者，得波逸底迦。若知無慾心者，無犯。又無犯者，謂最初犯人，具如上說。
知有食家強立學處第四十三
佛在室羅伐城逝多林給孤獨園。爾時具壽鄔陀夷晨朝乞食，見賣香少年初為婚娶，開閉香鋪染念歸家。鄔陀夷見已前詣其舍，廣說如前。鄔陀夷既入舍已，于戶扇後藏蔽其身，家有婢使，見苾芻默爾無言。時彼少年從市歸家，捉其婦臂牽至屏處欲行非法。其婢報曰：「家主！此戶扇後有尊者鄔陀夷！」少年聞已作色而住，報其婢曰：「聖者鄔陀夷！在自房中修習諸定受三摩地樂，因何至此？」便觀戶扇后見鄔陀夷，欲情遂歇，作如是語：「云何苾芻失沙門法，來至俗家屏處強立，令他俗人于自妻室不得自
【現代漢語翻譯】 現代漢語譯本：
即以此事稟告世尊（Bhagavan，佛陀的尊稱）。世尊因此因緣召集比丘（bhiksu，佛教出家男眾）僧團，詳細詢問鄔陀夷（Udayin，人名），如上所述。世尊種種呵責之後，告訴諸位比丘，乃至『爲了十種利益，制定此學處（siksa-pada，戒條），應當這樣說：』 『如果比丘明知有以男女互相愛戀為「食」的在家，強行安坐其中，犯波逸提迦（payattika，一種罪名）。』 若複比丘者，指的是鄔陀夷，其餘含義如上。 知，含義如上。 有食者，男人以女人為食，女人以男人為食，因為互相愛戀的緣故，稱之為食。 家者，指的是四姓（caturvarna，古印度社會四個種姓階層：婆羅門、剎帝利、吠舍、首陀羅）等等。 強者，指的是對方不允許，卻強行放縱自己的心意。 坐者，指的是放鬆身體而坐，定罪如上所述。 此中犯相的情況是怎樣的呢？如果比丘明知他人男女之間有情慾，還強行在他人家中坐著，就犯波逸提迦。如果知道沒有情慾，就沒有犯戒。另外，沒有犯戒的情況，指的是最初的犯戒者，具體情況如上所述。 知有食家強立學處第四十三 佛陀（Buddha）在室羅伐悉底（Sravasti，古印度城市）的逝多林給孤獨園（Jetavana-Anathapindika-arama，祇園精舍）中。當時，具壽（Ayusman，對年長有德比丘的尊稱）鄔陀夷早上乞食，看見賣香的少年剛剛結婚，開關香鋪，心中思念回家。鄔陀夷看見后，走到他家，詳細情況如前所述。鄔陀夷進入他家后，藏身在門扇後面，這家有個婢女，看見比丘默默不語。當時，那個少年從市場回家，抓住他妻子的手臂，拉到屏風後面想要行非法之事。婢女稟告說：『家主！這門扇後面有尊者鄔陀夷！』少年聽了之後，臉色大變，停了下來，對婢女說：『聖者鄔陀夷！應該在自己的房間里修習各種禪定，享受三摩地（samadhi，禪定）的快樂，為何來到這裡？』便觀看門扇後面，看見鄔陀夷，欲情隨即消退，說了這樣的話：『為何比丘失去沙門（sramana，出家修行者）的法度，來到俗人家中隱蔽之處強行站立，使得其他俗人對自己的妻子都不能自在？』
【English Translation】 English version:
Then, based on this circumstance, he reported to the Blessed One (Bhagavan, an honorific title for the Buddha). Due to this cause, the Blessed One gathered the community of monks (bhiksu, ordained male Buddhist monastics) and questioned Udayin (Udayin, a personal name) in detail, as described above. After various rebukes, the Blessed One addressed the monks, saying, 'For ten benefits, I will establish this training rule (siksa-pada, precept), which should be stated as follows:' 'If a monk knowingly sits in a house where there is 'food' (referring to the mutual love between men and women), he commits a payattika (payattika, a type of offense).' The 'monk' refers to Udayin, and the rest of the meaning is as above. 'Knowingly' means as above. 'Food' refers to men using women as food and women using men as food, because of their mutual love. 'House' refers to the four castes (caturvarna, the four social classes in ancient India: Brahmins, Kshatriyas, Vaishyas, and Shudras), etc. 'Forcibly' means going against the other person's wishes and indulging one's own desires. 'Sitting' refers to sitting in a relaxed manner, and the judgment is as described above. What is the nature of the offense in this case? If a monk knows that there is lust between a man and a woman and forcibly sits in their house, he commits a payattika. If he knows that there is no lust, there is no offense. Furthermore, there is no offense for the first offender, as described above. The Forty-Third Training Rule on Knowingly Standing Forcibly in a House Where There Is Food The Buddha (Buddha) was in Jeta's Grove, Anathapindika's Park (Jetavana-Anathapindika-arama, Jeta Grove) in Sravasti (Sravasti, an ancient Indian city). At that time, the Venerable (Ayusman, an honorific title for senior and virtuous monks) Udayin was begging for food in the morning when he saw a young perfume seller who had just gotten married, opening and closing his perfume shop, thinking of going home. When Udayin saw this, he went to his house, as described before. After Udayin entered the house, he hid behind the door leaf. There was a maid in the house who saw the monk silently. At that time, the young man returned home from the market, grabbed his wife's arm, and pulled her behind a screen, intending to commit an unlawful act. The maid reported, 'Master! Venerable Udayin is behind this door leaf!' The young man's expression changed upon hearing this, and he stopped. He said to the maid, 'The Venerable Udayin should be in his own room practicing various meditations and enjoying the bliss of samadhi (samadhi, meditative absorption). Why has he come here?' He looked behind the door leaf and saw Udayin. His lust immediately subsided, and he said, 'Why has the monk lost the ways of a sramana (sramana, a renunciate practitioner), come to a secluded place in a layman's house, and stood forcibly, preventing other laymen from being free with their own wives?'
在？」少欲苾芻聞是語已共生嫌賤，以此因緣具白世尊。世尊即便集諸苾芻，問答同前。世尊種種呵責已，告諸苾芻，乃至「為十利故，制其學處，應如是說：
「若復苾芻知有食家屏處強立者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
釋此戒相，廣說同前，但屏立為異，余並可知，乃至痛惱所纏。
與無衣外道男女食學處第四十四
佛在王舍城羯闌鐸迦池竹林園中。時此城內有諸商人來詣佛所，頂禮雙足在一面坐。爾時世尊為諸商人說微妙法，示教利喜默然而住。時諸商人既聞法已深心歡喜，禮佛而去。復詣具壽阿難陀所，禮已而坐。尊者為說法要，乃至默然而住。時諸商人既聞法已，即從坐起白言：「大德！世尊於此夏安居了當向何處？」阿難陀曰：「人等自可往問世尊。」商人答曰：「世尊大師威德嚴重，我等何敢輒有咨問？」時阿難陀報商人曰：「我亦見佛威德尊重，豈能專輒有所咨白！」商人曰：「大德阿難陀若不問者，云何得知如來大師三月夏了欲向某處？」阿難陀曰：「由觀相貌及以言說，方知世尊欲向某處。」商人問曰：「觀何相貌及何言說，得知如來欲向某處？」阿難陀曰：「若望彼方而坐嚼齒木者，此是相貌。若贊彼方人物者，此是言說。」商人復
【現代漢語翻譯】 現代漢語譯本： 『在嗎？』少欲比丘（Śramaṇa，佛教出家修行者）聽到這話后，共同對此事感到嫌惡，因此將事情的緣由全部稟告了世尊（釋迦牟尼佛）。世尊隨即召集眾比丘，問答的內容與之前相同。世尊種種呵斥之後，告訴眾比丘，乃至『爲了十種利益的緣故，制定這些學處（戒律），應當這樣說：』 『如果又有比丘明知有施主家，在隱蔽的地方強行站立，犯波逸提迦（一種戒律）。』 『如果又有比丘』，指的是鄔陀夷（Udayin，人名），其餘的意義如上文所述。 解釋這條戒律的相狀，詳細的說明與之前相同，只是『屏立』（在隱蔽處站立）這一點不同，其餘的都可以理解，乃至被痛苦煩惱所纏繞。 與無衣外道男女一起吃飯的學處，第四十四條 佛陀在王舍城（Rājagṛha）羯闌鐸迦池（Karaṇḍaka）的竹林園（Veṇuvana）中。當時，城裡的一些商人來到佛陀所在的地方，頂禮佛陀的雙足，在一旁坐下。這時，世尊為這些商人宣說微妙的佛法，用開示教導使他們受益，然後默默地住于禪定之中。這些商人聽聞佛法后，內心深感歡喜，向佛陀頂禮后離去。他們又去拜訪具壽阿難陀（Ānanda，佛陀的十大弟子之一），頂禮後坐下。尊者阿難陀為他們宣說佛法的要義，乃至默默地住于禪定之中。這些商人聽聞佛法后，從座位上站起來稟告說：『大德！世尊在此地安居過夏之後，將要前往何處？』阿難陀說：『你們自己可以去問世尊。』商人回答說：『世尊大師威德莊嚴，我們怎麼敢輕易地去請教呢？』這時，阿難陀告訴商人說：『我也覺得佛陀威德莊嚴，怎麼能擅自去稟告什麼事情呢！』商人說：『大德阿難陀如果不去問，怎麼能知道如來大師三個月的夏安居結束后，想要去什麼地方呢？』阿難陀說：『通過觀察他的相貌以及言語，就可以知道世尊想要去什麼地方。』商人問道：『觀察什麼樣的相貌，以及什麼樣的言語，可以知道如來想要去什麼地方呢？』阿難陀說：『如果面向那個方向而坐，並且咀嚼齒木（清潔牙齒的工具），這就是相貌。如果讚美那個方向的人物，這就是言語。』商人又
【English Translation】 English version: 『Are you there?』 The monks with few desires (Śramaṇa, Buddhist renunciates) upon hearing this, collectively felt disgusted and reported the entire matter to the World Honored One (Śākyamuni Buddha). The World Honored One immediately gathered the monks and questioned them, the answers being the same as before. After various rebukes, the World Honored One told the monks, 『For the sake of ten benefits, these precepts (rules of conduct) are established, and should be stated as follows:』 『If a monk knowingly stands forcefully in a secluded place within a donor's house, it is an offense of expiation (Pāyantika, a type of offense).』 『If a monk』 refers to Udayin (personal name), the rest of the meaning is as mentioned above. Explaining the characteristics of this precept, the detailed explanation is the same as before, except for the 『standing in a secluded place』 aspect, the rest is understandable, even when afflicted by pain and suffering. The forty-fourth precept regarding eating with naked non-Buddhist men and women. The Buddha was in the Bamboo Grove (Veṇuvana) at Karaṇḍaka Pond in Rājagṛha (city name). At that time, some merchants from the city came to the place where the Buddha was, bowed at the Buddha's feet, and sat to one side. Then, the World Honored One spoke the subtle Dharma for the merchants, instructing and benefiting them, and then remained silently in meditation. After hearing the Dharma, the merchants felt deeply joyful and departed after bowing to the Buddha. They then went to visit the Venerable Ānanda (Ānanda, one of the Buddha's ten great disciples), bowed, and sat down. The Venerable One spoke the essentials of the Dharma for them, and then remained silently in meditation. After hearing the Dharma, the merchants rose from their seats and said, 『Venerable Sir, after the World Honored One completes the summer retreat here, where will he go?』 Ānanda said, 『You may ask the World Honored One yourselves.』 The merchants replied, 『The World Honored One, the great teacher, is of majestic virtue and dignity, how dare we casually inquire?』 Then, Ānanda told the merchants, 『I also see the Buddha's majestic virtue and dignity, how can I presume to report anything on my own!』 The merchants said, 『Venerable Ānanda, if you do not ask, how can we know where the Tathāgata (another name for Buddha) will go after the three-month summer retreat?』 Ānanda said, 『By observing his appearance and speech, one can know where the World Honored One intends to go.』 The merchants asked, 『What kind of appearance and what kind of speech can reveal where the Tathāgata intends to go?』 Ānanda said, 『If he sits facing that direction and chews on a toothpick (tool for cleaning teeth), that is the appearance. If he praises the people and things of that direction, that is the speech.』 The merchants further
問：「比者世尊向何方處而嚼齒木？復於何處讚歎其人？」阿難陀曰：「近者世尊向憍薩羅而嚼齒木，讚歎室羅伐城所有人物。」時諸商人聞是語已，知佛世尊不久當向室羅伐城，禮足而去。時諸商人，即便收覓入室羅伐城所有賄貨。
爾時世尊三月夏了，命阿難陀曰：「汝可告諸苾芻：『世尊今欲往憍薩羅人間遊行，若有情願隨逐如來出行者，應可料理衣服。』」時阿難陀奉佛教已，告諸苾芻，如前具說，乃至料理衣服。時諸商人聞阿難陀告苾芻眾：「世尊欲往憍薩羅國室羅伐城。」時彼商人往詣佛所，禮雙足已在一面坐。爾時世尊為諸商人宣說妙法，示教利喜默然而住。商人皆起稽首合掌白佛言：「世尊！我聞如來欲往室羅伐城，經游道路所須四事，佛及僧眾我悉供養，唯愿慈悲為我哀受。」於時世尊默然為受。時諸商人見佛受已，禮佛而去，便詣尊者阿難陀所，禮已白言：「大德！世尊一日可行幾許？」阿難陀曰：「猶如輪王。」復問：「輪王之法日行幾多？」答曰：「兩逾繕那。」時諸商人準當程路每兩逾繕那安置所須，于日初分供佛及僧，食既了已商人前去，如是準置乃至室羅伐城。爾時世尊將諸大眾隨路而行，自寂靜故寂靜圍繞，阿羅漢、阿羅漢圍繞，如是等廣說如前，往室羅伐。
時商旅
【現代漢語翻譯】 現代漢語譯本 問：『比丘們，世尊面向哪個方向嚼齒木？又在何處讚歎那裡的人？』阿難陀（Ananda，佛陀的十大弟子之一）說：『最近世尊面向憍薩羅（Kosala，古印度十六雄國之一）嚼齒木，讚歎室羅伐城（Sravasti，憍薩羅國首都）的所有人物。』當時，一些商人聽到這些話后，知道佛世尊不久將前往室羅伐城，便禮拜佛足后離開了。這些商人立即開始收集和尋找可以在室羅伐城出售的貨物。
那時，世尊結束了三個月的夏季安居，命令阿難陀說：『你可以告訴各位比丘：「世尊現在想要前往憍薩羅國游化人間，如果有誰願意跟隨如來一同前往，就應該準備好衣物。」』當時，阿難陀奉行佛的教導后，告訴各位比丘，像之前說的那樣，直到他們準備好衣物。當時，一些商人聽到阿難陀告訴比丘們：「世尊想要前往憍薩羅國的室羅伐城。」這些商人便前往佛陀所在的地方，禮拜佛的雙足后在一旁坐下。這時，世尊為這些商人宣說微妙的佛法，用各種開示教導他們，使他們受益並感到歡喜，然後默默地停止了說法。商人們都站起來，稽首合掌對佛說：『世尊！我們聽說如來想要前往室羅伐城，沿途所需的四事供養（飲食、衣服、臥具、醫藥），佛陀和僧眾的份我們都願意供養，只希望您能慈悲地接受我們的供養。』這時，世尊默默地接受了他們的供養。這些商人看到佛陀接受了供養后，便禮拜佛陀離開了，然後前往尊者阿難陀那裡，禮拜后說道：『大德！世尊一天可以走多少路？』阿難陀說：『就像轉輪聖王（Chakravarti，擁有統治世界的理想明君）一樣。』他們又問：『轉輪聖王的規矩是一天走多少路？』阿難陀回答說：『兩逾繕那（Yojana，古印度長度單位）。』這些商人便按照每天兩逾繕那的路程安排所需的物資，每天在清晨供養佛陀和僧眾，用齋完畢后，商人們就先出發前往下一個地點準備，就這樣一直安排到室羅伐城。這時，世尊帶領著大眾沿著道路行走，因為自身寂靜的緣故，被寂靜所圍繞；阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）被阿羅漢所圍繞，像這樣等等，廣泛地像之前所說的那樣，前往室羅伐城。
當時的商隊
【English Translation】 English version Question: 'Monks, which direction did the Blessed One face when chewing his toothpick? And where did he praise the people?' Ananda (one of the ten principal disciples of the Buddha) said, 'Recently, the Blessed One faced Kosala (one of the sixteen Mahajanapadas of ancient India) while chewing his toothpick, and praised all the people of Sravasti (the capital of Kosala).' At that time, some merchants, having heard these words, knew that the Blessed Buddha would soon go to Sravasti, and after bowing at his feet, they departed. These merchants immediately began to collect and seek out goods that could be sold in Sravasti.
Then, the Blessed One, having completed the three months of the summer retreat, commanded Ananda, 'You should tell the monks: "The Blessed One now wishes to travel to Kosala to wander among the people. If anyone wishes to follow the Tathagata (another name for the Buddha) on his journey, they should prepare their robes."』 At that time, Ananda, following the Buddha's instructions, told the monks, as previously stated, until they prepared their robes. At that time, some merchants heard Ananda tell the monks, 'The Blessed One wishes to go to Sravasti in the country of Kosala.' These merchants then went to where the Buddha was, bowed at his feet, and sat down to one side. Then, the Blessed One expounded the wonderful Dharma (the teachings of the Buddha) to these merchants, instructing and benefiting them, and then remained silent. The merchants all stood up, bowed their heads, and said to the Buddha, 'Blessed One! We have heard that the Tathagata wishes to go to Sravasti, and we wish to provide all the four requisites (food, clothing, bedding, and medicine) needed along the way for the Buddha and the Sangha (the monastic community). We only hope that you will compassionately accept our offerings.' At that time, the Blessed One silently accepted their offerings. These merchants, seeing that the Buddha had accepted their offerings, bowed to the Buddha and departed, then went to the Venerable Ananda, bowed, and said, 'Venerable Sir! How far can the Blessed One travel in a day?' Ananda said, 'Like a Chakravarti (the ideal universal ruler).' They further asked, 'How far does a Chakravarti travel in a day according to the rules?' Ananda replied, 'Two Yojanas (an ancient Indian unit of distance).' These merchants then arranged the necessary supplies every two Yojanas along the route, providing offerings to the Buddha and the Sangha early each day. After the meal, the merchants would go ahead to prepare for the next location, and so they continued to arrange everything until Sravasti. At that time, the Blessed One led the great assembly along the road, surrounded by stillness because of his own stillness; Arhats (one who has attained Nirvana) surrounded by Arhats, and so on, extensively as previously stated, going to Sravasti.
The caravan at that time
內有露形外道亦與隨行，於時外道每於行路為飢渴所逼，作如是念：「我今云何得設方便免斯饑苦？」便作是念：「應投釋子共為徒伴可免饑虛，雖涉長途而不勞倦。」即詣苾芻所白言：「聖者！仁之大師性愛美好，常以金犁而為耕種，許仁等弟子受百味食著千金衣，上妙房舍價直一億。由斯仁等於現在世得安樂住，命終之後必定生天當得解脫。我之大師性愛粗惡，麻滓之犁亦不耕種，令我弟子拔髮露形，乞食人間寢居硬地。由斯我等於現在世身常受苦，命終之後生地獄中久淪苦海。」時諸苾芻聞是語已便作是念：「此之外道有信敬心。」告言：「外道！汝今情樂苾芻所有，缽食之餘而能食不？」外道聞已遂生唸曰：「苾芻殘食我不餐者，必當饑虛受餓而死。」報苾芻言：「聖者！我能食之。」苾芻答曰：「眾僧食時汝于見處隨意而住，苾芻當以缽中餘食見惠于汝。」答言：「極善。」便持大銅甌隨教而住。時諸苾芻既並食已，各持殘食授與露形，餅果之類填滿其器。時彼外道得滿器已，持之出外，于其門首，商主見怪問曰：「誰以餅果見惠于仁？」答商主曰：「汝之所重為福田者，我與彼類而作福田，彼以餅果見贈於我。」商主聞已語外道曰：「苾芻于汝起慈悲心持以相遺，汝今乃說為彼福田，此非善事。若其世尊
【現代漢語翻譯】 現代漢語譯本 內中還有一些裸形外道也跟隨著隊伍一起行走。當時，這些外道經常在路上因為飢渴所逼迫，心中想道：『我現在要如何才能想個辦法，免除這飢餓的痛苦呢？』於是他們就想：『應該去投靠釋迦牟尼佛的弟子，和他們一起做同伴，就可以免除飢餓，即使走很遠的路也不會感到勞累。』 於是他們就去到比丘（Bhikkhu，佛教出家男眾）那裡，對比丘說：『聖者！你們的導師非常美好，經常用金色的犁來耕種，允許你們這些弟子享用各種美味的食物，穿著價值千金的衣服，住在價值一億的上等精妙的房舍里。因此，你們在現在這一世能夠安樂地生活，命終之後必定能夠昇天，最終獲得解脫。而我的導師非常粗陋惡劣，連麻滓做的犁都不耕種，讓我們這些弟子剃光頭髮，裸露身體，在人間乞討食物，睡在堅硬的地上。因此，我們在現在這一世身體經常遭受痛苦，命終之後會墮入地獄，長久地沉淪在苦海之中。』 當時，各位比丘聽到這些話后，心中想道：『這個外道對我們有信敬之心。』於是對比丘說：『外道！你現在如果喜歡比丘們所有的東西，能吃我們缽里剩下的食物嗎？』外道聽了之後，心中想道：『如果我不吃比丘們剩下的食物，肯定會飢餓而死。』於是回答比丘說：『聖者！我能吃。』 比丘回答說：『僧眾吃飯的時候，你就在你能看到的地方隨意待著，比丘們會把缽里剩下的食物給你。』外道回答說：『非常好。』於是拿著一個大銅碗，按照比丘們所說的去做。 當時，各位比丘吃完飯後，各自拿著剩下的食物給那個裸形外道，餅和水果之類的東西裝滿了他的碗。當時那個外道得到裝滿食物的碗后，拿著碗走到外面，在門口，一個商人看到覺得奇怪，問道：『是誰把餅和水果送給你的？』 外道回答商人說：『你們所看重的福田，我和他們一起作為福田，他們就把餅和水果贈送給我。』商人聽了之後，對外道說：『比丘們對你生起慈悲心，才把食物送給你，你現在卻說他們是你的福田，這不是好事。如果世尊（Buddha，對佛陀的尊稱）
【English Translation】 English version There were also some naked ascetics following along. At that time, these ascetics were often driven by hunger and thirst on the road, and they thought to themselves: 'How can I find a way to avoid this suffering of hunger?' So they thought: 'I should go and join the disciples of Shakyamuni (釋迦牟尼), and be their companions, so that I can avoid hunger, and even if I walk a long way, I will not feel tired.' So they went to the Bhikkhus (苾芻, Buddhist monks) and said to them: 'Venerable ones! Your teacher is very good, he often uses golden plows to cultivate the land, and allows you disciples to enjoy all kinds of delicious food, wear clothes worth a thousand gold, and live in superior and exquisite houses worth a hundred million. Therefore, you can live happily in this present life, and after death you will surely be reborn in heaven and eventually attain liberation. But my teacher is very crude and bad, he doesn't even plow with plows made of hemp dregs, and he makes us disciples shave our heads, expose our bodies, beg for food in the human world, and sleep on hard ground. Therefore, we often suffer in this present life, and after death we will fall into hell and sink into the sea of suffering for a long time.' At that time, when the Bhikkhus heard these words, they thought to themselves: 'This ascetic has faith and respect for us.' So they said to the ascetic: 'Ascetic! If you now like everything that the Bhikkhus have, can you eat the food left over in our bowls?' When the ascetic heard this, he thought to himself: 'If I don't eat the food left over by the Bhikkhus, I will surely starve to death.' So he replied to the Bhikkhus: 'Venerable ones! I can eat it.' The Bhikkhu replied: 'When the Sangha (僧眾, monastic community) is eating, you can stay wherever you can see us, and the Bhikkhus will give you the food left over in their bowls.' The ascetic replied: 'Very good.' So he took a large copper bowl and did as the Bhikkhus said. At that time, after the Bhikkhus had finished eating, they each took the remaining food and gave it to the naked ascetic, and the bowl was filled with things like cakes and fruits. At that time, after the ascetic got the bowl full of food, he took the bowl and walked outside, and at the door, a merchant saw it and felt strange, and asked: 'Who gave you the cakes and fruits?' The ascetic replied to the merchant: 'The field of merit that you value, I and they are together as a field of merit, and they gave me cakes and fruits.' After the merchant heard this, he said to the ascetic: 'The Bhikkhus had compassion for you and gave you food, but now you say that they are your field of merit, this is not a good thing. If the World Honored One (世尊, respectful term for the Buddha)
聞此語者，必緣斯事為諸苾芻制立學處。」外道聞已情懷愧色，報商人曰：「向是戲言勿以為意。」即便辭去。於時有別商旅從室羅伐城來，彼商旅中有一露形外道。彼既見此問言：「仁於行路有道糧不？」答言：「有。」問曰：「從何而得？」答曰：「有禿居士為我濟辦。」時彼外道怒而告曰：「汝不知恩，蒙彼惠給得免饑虛，乃出粗言云『禿居士』。然我見彼釋子苾芻數有五百，獲阿羅漢入般涅槃，我等群類外道之中，頗曾見有一涅槃不？」作是語已說伽他曰：
「云何汝身不陷地？ 云何舌不百片裂？ 云何諸神見此事， 不以霹靂破汝身？ 野干每食師子殘， 而常有念害師子； 十力聖眾以食濟， 汝今見罵不知恩。 彼定證得一切智， 于友非友心平等； 汝等外道可惡人， 尚亦相依蒙濟給。 若人不識恩與義， 當知此類不如狗： 狗於人處解施恩， 汝似惡蛇常吐毒。」
時彼露形外道說伽他已舍之而去，此是緣起，尚未制戒。
爾時世尊于憍薩羅國人間遊行，漸至室羅伐城。時此城中於一園處有五百女人，依此園林捻劫貝線以自活命。時諸女人見佛世尊三十二相八十種好，諸功德法悉皆顯現，身如火聚放大光明，亦如金輪映發燈炬，尊重徐進如移
【現代漢語翻譯】 現代漢語譯本：聽到這些話的人，一定會因為這件事為各位比丘（Bhikkhus，佛教僧侶）制定戒律。』外道（Tirthikas，指佛教以外的修行者）聽後感到羞愧，對商人說：『剛才只是開玩笑，不要放在心上。』說完就離開了。當時有另一批商人從室羅伐城（Śrāvastī，古印度城市）來，這批商人中有一個露形外道（naked Tirthikas，不穿衣服的外道修行者）。他見到之前那批商人，問道：『你們在路上有足夠的食物嗎？』回答說：『有。』問道：『從哪裡得到的？』回答說：『有禿頭居士（shaven-headed householders，指佛教徒）為我們提供。』當時那個外道生氣地說道：『你們不知感恩，蒙受他們的恩惠才免於飢餓，竟然說出粗魯的話，稱他們為『禿頭居士』。我見過那些釋迦牟尼的弟子比丘，數量有五百，證得阿羅漢（Arhat，佛教修行 достигший высшей цели）果位而入般涅槃（Parinirvana，佛教中的最終涅槃），我們這些外道之中，可曾見過有一個入涅槃的嗎？』說完，他說了以下偈頌： 『為什麼你的身體沒有陷進地裡？為什麼你的舌頭沒有裂成一百片？為什麼諸神看到這件事，不用霹靂擊碎你的身體？野干（Jackal，一種動物）常常吃獅子吃剩的食物，卻常常想著要傷害獅子；十力（Ten Powers，佛陀的十種力量）的聖眾用食物救濟你們，你們現在卻謾罵他們，不知感恩。他們必定證得一切智（Omniscience，佛陀的智慧），對於朋友和非朋友都一樣平等對待；你們這些可惡的外道，尚且互相依靠才能得到救濟。如果有人不識恩義，應當知道這種人不如狗：狗在人那裡還懂得報恩，你卻像毒蛇一樣常常吐毒。』 當時那個露形外道說完偈頌就離開了，這就是事情的緣起，當時還沒有制定戒律。 當時，世尊在憍薩羅國（Kosala，古印度王國）游化人間，漸漸來到室羅伐城。當時在這個城裡的一座園林里，有五百個女人，依靠這個園林捻劫貝線（Kapok thread，木棉線）來維持生計。這些女人見到佛世尊（Bhagavan，佛陀的尊稱）具有三十二相（Thirty-two Marks，佛陀的三十二種殊勝的身體特徵）和八十種好（Eighty Minor Marks，佛陀的八十種較小的身體特徵），各種功德法都顯現出來，身體像火堆一樣放出大光明，也像金輪一樣照亮燈火，以莊重緩慢的步伐前進，如同移動…
【English Translation】 English version: 'Those who hear these words will surely establish precepts for the Bhikkhus (Bhikkhus, Buddhist monks) because of this matter.' The Tirthikas (Tirthikas, non-Buddhist practitioners) felt ashamed upon hearing this and said to the merchant, 'It was just a joke, don't take it to heart.' Then they departed. At that time, another group of merchants came from Śrāvastī (Śrāvastī, an ancient Indian city), and among them was a naked Tirthika (naked Tirthikas, non-Buddhist practitioners who do not wear clothes). When he saw the previous merchants, he asked, 'Do you have enough provisions for your journey?' They replied, 'Yes.' He asked, 'Where did you get them?' They replied, 'Some shaven-headed householders (shaven-headed householders, referring to Buddhists) provided for us.' At that, the Tirthika angrily said, 'You are ungrateful. You are saved from hunger by their kindness, yet you utter rude words, calling them 'shaven-headed householders.' I have seen those disciples of Śākyamuni, the Bhikkhus, numbering five hundred, attain Arhatship (Arhat, a Buddhist practitioner who has reached the highest goal) and enter Parinirvana (Parinirvana, the final Nirvana in Buddhism). Among us Tirthikas, have we ever seen one enter Nirvana?' Having said this, he spoke the following verses: 'Why does your body not sink into the ground? Why does your tongue not split into a hundred pieces? Why do the gods, seeing this, not shatter your body with thunderbolts? The jackal (Jackal, an animal) always eats the leftovers of the lion, yet constantly thinks of harming the lion; the holy assembly of the Ten Powers (Ten Powers, the ten powers of the Buddha) sustains you with food, yet now you curse them, ungrateful. They have surely attained omniscience (Omniscience, the wisdom of the Buddha), treating friends and non-friends with equal impartiality; you detestable Tirthikas, you still rely on each other to receive aid. If a person does not recognize kindness and righteousness, know that such a person is inferior to a dog: a dog knows how to repay kindness to humans, but you are like a venomous snake, constantly spitting poison.' Having spoken these verses, the naked Tirthika left them. This is the origin of the matter, and the precepts had not yet been established. At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha) was wandering among humans in the country of Kosala (Kosala, an ancient Indian kingdom), gradually reaching Śrāvastī. At that time, in a garden in this city, there were five hundred women who made a living by spinning Kapok thread (Kapok thread, cotton thread) in this garden. These women saw the Bhagavan with the Thirty-two Marks (Thirty-two Marks, the thirty-two auspicious physical characteristics of the Buddha) and the Eighty Minor Marks (Eighty Minor Marks, the eighty minor physical characteristics of the Buddha), all kinds of meritorious qualities manifested, his body emitting great light like a fire, also like a golden wheel illuminating a lamp, advancing with dignified and slow steps, like a moving…
寶山，又如金幢莊以雜寶，光明清凈智無所畏。時諸女人既見佛已心大歡喜，譬如有人於十二年中勤修妙定，忽然通悟心生悅樂，如貧窮人遇珍寶藏，如無子人獲得子息，如求王者得灌頂位，女人歡喜復過於此。時諸女人便詣佛所，頂禮佛足退坐一面。爾時世尊為彼女人演說妙法示教利喜，既說法已默然而住。時諸女人更相謂曰：「若佛世尊入王城已，暫求禮敬亦無由得，我等宜可即於今時請佛及僧為受微供。」作是議已俱從座起，各禮佛足白佛言：「唯愿世尊及苾芻眾，明當受我所設供養。」於時世尊默然而受。時諸女人見佛受已辭佛而去，諸女即便詣尊者阿難陀所，禮足已白言：「王子！供佛僧眾可費幾多？」阿難陀曰：「可用五百金錢。」時彼女人各留一錢以充供直，作如是語：「王子！我等貧人無有器具及諸座席。唯愿王子為辦供設及諸所須，我等至時手自行食。」阿難陀報曰：「我當爲作。」時諸女人留錢而去。
時給孤獨長者聞佛世尊游化至此，往詣佛所禮佛足已在一面坐，佛為說法乃至默然而住。是時長者即從座起，整衣左肩合掌恭敬，而白佛言：「唯愿世尊及苾芻眾，明當就舍受我微供。」世尊告曰：「長者！我已受彼五百女人明日請食。」長者聞已心生隨喜禮佛而去。時給孤獨長者次往具壽
【現代漢語翻譯】 現代漢語譯本：寶山，又如以各種珍寶裝飾的金幢，光明清凈的智慧無所畏懼。當時，這些女人們見到佛陀后，心中非常歡喜，就像有人十二年中勤奮修行妙定，忽然通達領悟，心中生起喜悅；又像貧窮的人遇到珍寶寶藏，像沒有兒子的人得到子嗣，像尋求成為國王的人得到灌頂的地位，這些女人們的歡喜超過了這些。當時，這些女人們便來到佛陀處所，頂禮佛足，退到一旁坐下。這時，世尊為這些女人們演說微妙的佛法，開示教導，令她們歡喜。說完法后，世尊默默地住于禪定之中。當時，這些女人們互相說道：『如果佛陀世尊進入王城之後，想要暫時求得禮敬的機會也沒有了，我們不如就在現在，請佛陀和僧眾接受我們所設的微薄供養。』做出這樣的決定后，她們一起從座位上站起來，各自禮拜佛足，對佛陀說：『唯愿世尊和比丘（bhiksu）眾，明天接受我們所設的供養。』當時，世尊默默地接受了。這些女人們見佛陀接受了，便告辭佛陀離去。這些女人們隨即來到尊者阿難陀（Ananda）處所，禮拜他的腳后說道：『王子！供養佛陀和僧眾大概需要花費多少？』阿難陀說：『大概需要五百金錢。』當時，這些女人們各自留下一錢來充當供養的費用，並這樣說道：『王子！我們這些窮人沒有器具和座席。唯愿王子為我們準備供養的設施和各種所需之物，我們到時親手自己準備食物。』阿難陀回答說：『我應當為你們準備。』當時，這些女人們留下錢便離開了。 當時，給孤獨長者（Anathapindika）聽說佛陀世尊游化來到這裡，便前往佛陀處所，禮拜佛足后在一旁坐下，佛陀為他說法，直到默默地住于禪定之中。這時，長者立即從座位上站起來，整理衣服，左肩袒露，合掌恭敬，對佛陀說：『唯愿世尊和比丘（bhiksu）眾，明天到我的住所接受我微薄的供養。』世尊告訴他說：『長者！我已經接受了那五百個女人明天請齋的邀請。』長者聽了之後，心中生起隨喜之心，禮拜佛陀后離去。當時，給孤獨長者接著前往具壽（Ayusmat）...
【English Translation】 English version: 'O Treasure Mountain, it is also like a golden banner adorned with various treasures, fearless in the light of pure wisdom.' At that time, the women, having seen the Buddha, were greatly delighted, like someone who diligently cultivates wonderful samadhi for twelve years and suddenly attains enlightenment, their hearts filled with joy; like a poor person encountering a treasure trove, like a childless person obtaining offspring, like someone seeking to become a king obtaining the position of consecration, the women's joy surpassed all of these. At that time, the women went to the Buddha's place, prostrated at his feet, and sat to one side. Then, the World Honored One expounded the wonderful Dharma to the women, instructing and guiding them, causing them to rejoice. After speaking the Dharma, the World Honored One remained in silence. At that time, the women said to each other, 'If the Buddha, the World Honored One, enters the royal city, there will be no way to seek an opportunity to pay respects even temporarily. It would be better for us to invite the Buddha and the Sangha to accept our humble offerings right now.' Having made this decision, they rose together from their seats, each bowing at the Buddha's feet, and said to the Buddha, 'May the World Honored One and the Bhikshus (bhiksu) accept our offerings tomorrow.' At that time, the World Honored One silently accepted. The women, seeing that the Buddha had accepted, took their leave of the Buddha. The women then went to the Venerable Ananda (Ananda), bowed at his feet, and said, 'Prince! How much will it cost to make offerings to the Buddha and the Sangha?' Ananda said, 'It will cost about five hundred gold coins.' At that time, the women each left one coin to cover the cost of the offerings, and said, 'Prince! We poor people do not have utensils or seats. May the Prince prepare the offering facilities and all that is needed for us, and we will prepare the food ourselves when the time comes.' Ananda replied, 'I will prepare it for you.' At that time, the women left the money and departed. At that time, the Elder Anathapindika (Anathapindika) heard that the Buddha, the World Honored One, had come here on a pilgrimage, so he went to the Buddha's place, bowed at his feet, and sat to one side. The Buddha spoke the Dharma to him, until he remained in silence. Then, the Elder immediately rose from his seat, arranged his clothes, bared his left shoulder, joined his palms respectfully, and said to the Buddha, 'May the World Honored One and the Bhikshus (bhiksu) accept my humble offerings at my residence tomorrow.' The World Honored One said to him, 'Elder! I have already accepted the invitation of those five hundred women to a meal tomorrow.' Upon hearing this, the Elder's heart was filled with joy, and he bowed to the Buddha and departed. At that time, the Elder Anathapindika then went to the venerable Ayusmat...
阿難陀所，致敬禮足在一面坐，見彼金錢問言：「尊者此是誰物？」答曰：「有五百女人留此金錢，明當請佛及僧一中供養。仁可持此金錢更添己物，營造妙供明日持來。」長者於是持錢而去，既至家中更添己物，營辦上供送至給園。時阿難陀遣使報諸女曰：「營辦既了可來行食。」諸女俱至白阿難陀：「仁是我等真善知識，幸見慈愍自手助我供佛及僧。」時阿難陀即共行食。有二女人：一老、一少，少是露形外道，來從乞食。諸女報曰：「此是王子之供。」時露形女詣阿難陀從乞飲食，白言：「王子！我等饑乏，愿惠余餐。」阿難陀曰：「坐與汝食。」彼二便坐。時阿難陀授食之時，不善觀察餅有相黏，老者與一，少者得二。於時老者既食餅已，問少者曰：「汝得幾餅？」報云：「得二。」老者曰：「王子與我一餅，汝便得二。定知于汝心生愛念，當自嚴飾。」少者曰：「勿作是語！今此王子棄上宮闈出家厭俗，脫屣塵勞如捐涕唾。豈當於我垢穢容儀而生顧盻。」老母曰：「汝豈不知，凡諸丈夫于女人處愛樂不同，觀斯意況似求于汝。」時少欲苾芻聞是說已，各生嫌恥作如是語：「云何苾芻自手與諸露形外道及餘外道男女飲食餅果之類？」時諸苾芻即以此緣具白世尊。世尊因此集苾芻眾，廣說如前，問答呵責，種種
【現代漢語翻譯】 現代漢語譯本 阿難陀（Ananda，佛陀的十大弟子之一）所在之處，（長者）致敬禮足后在一旁坐下，看見那些金錢，問道：『尊者，這些是誰的東西？』阿難陀回答說：『有五百個女人留下這些金錢，說明天要請佛陀和僧眾一起接受供養。您可以拿著這些金錢，再添上自己的財物，營造美好的供養，明天帶來。』長者於是拿著錢離開了，回到家中又添上自己的財物，準備了上等的供養送到給孤獨園（Jetavana）。 當時，阿難陀派人告訴那些女人說：『準備完畢，可以來行食了。』眾女都來到阿難陀處，對阿難陀說：『您是我們的真善知識，希望您能慈悲憐憫，親自幫助我們供養佛陀和僧眾。』當時阿難陀就一起幫助她們行食。有兩個女人：一個年老，一個年輕，年輕的是露形外道（裸體外道），前來乞食。眾女告訴她們說：『這是王子（指阿難陀）的供養。』 當時，露形女來到阿難陀處乞求飲食，說道：『王子！我們飢餓乏力，希望您能施捨一些剩餘的食物。』阿難陀說：『坐下，給你們食物。』她們二人便坐下。當時阿難陀分發食物的時候，沒有仔細觀察，餅有粘連在一起的，給老婦一個，給年輕的兩個。當時老婦吃完餅后，問年輕的婦人說：『你得到幾個餅？』回答說：『得到兩個。』老婦說：『王子給我一個餅，你卻得到兩個。一定是對你心生愛念，應當好好打扮自己。』 年輕的婦人說：『不要說這樣的話！現在這位王子捨棄了上等的宮闈而出家，厭惡世俗，拋棄塵世的勞苦就像丟棄鼻涕唾沫一樣。怎麼會對我這污穢的容貌產生顧念呢？』老婦說：『你難道不知道，凡是男人對女人的愛戀各有不同，看這情形，好像是在追求你。』當時少欲的比丘（Bhikkhu，佛教出家男眾）聽到這些話后，各自感到羞恥，這樣說道：『怎麼能親自將餅果之類的食物給那些露形外道以及其他外道的男女呢？』當時眾比丘就將這些緣由全部告訴了世尊（Buddha）。世尊因此召集比丘眾，廣泛地像之前一樣說法，問答呵責，種種。
【English Translation】 English version Ananda (one of the ten principal disciples of the Buddha) was present, and after paying homage at his feet, a (layman) sat to one side. Seeing the gold coins, he asked: 'Venerable one, whose are these?' Ananda replied: 'Five hundred women have left these gold coins, stating that tomorrow they will invite the Buddha and the Sangha (community of monks) to receive offerings together. You may take these gold coins, add your own wealth, prepare excellent offerings, and bring them tomorrow.' The layman then took the money and left, adding his own wealth at home, and prepared superior offerings to send to Jetavana (a famous monastery). At that time, Ananda sent a messenger to tell the women: 'The preparations are complete, you may come to serve the food.' All the women came to Ananda and said: 'You are our true good friend, we hope you will be compassionate and personally help us offer food to the Buddha and the Sangha.' At that time, Ananda helped them serve the food together. There were two women: one old and one young, the young one was a naked ascetic (a type of heterodox practitioner), who came to beg for food. The women told them: 'This is the offering of the prince (referring to Ananda).' At that time, the naked ascetic came to Ananda to beg for food, saying: 'Prince! We are hungry and weak, we hope you can give us some leftover food.' Ananda said: 'Sit down, I will give you food.' The two of them sat down. At that time, when Ananda was distributing the food, he did not observe carefully, and some of the cakes were stuck together, so he gave one to the old woman and two to the young woman. At that time, after the old woman had eaten the cake, she asked the young woman: 'How many cakes did you get?' She replied: 'I got two.' The old woman said: 'The prince gave me one cake, but you got two. He must have affection for you, you should dress yourself up nicely.' The young woman said: 'Do not say such things! Now this prince has abandoned the superior palace and renounced the world, detesting worldly customs, discarding the troubles of the world like spitting out phlegm. How could he have any regard for my filthy appearance?' The old woman said: 'Don't you know that all men have different kinds of love for women, looking at this situation, it seems like he is pursuing you.' At that time, the monks (Bhikkhus, Buddhist monks) of little desire, after hearing these words, each felt ashamed, and said: 'How can he personally give food such as cakes and fruits to those naked ascetics and other heterodox men and women?' At that time, the monks told all these reasons to the World-Honored One (Buddha). Therefore, the World-Honored One gathered the monks, and extensively spoke the Dharma as before, questioning, answering, and rebuking, in various ways.
方便贊寂靜行毀不寂靜，告諸苾芻，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻自手授與無衣外道及餘外道男女食者，波逸底迦。」
若復苾芻者，謂阿難陀。
自手等者，謂以手授食。食義同前。
無衣者，謂是露形之儔，及余雜類外道，皆得波逸底迦，余義如上。
此中犯相其事云何？若諸苾芻自手與諸外道男女食者，皆得墮罪。若是親族、或是病人，與者無犯。或欲以食因緣除彼惡見，與亦無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
觀軍學處第四十五
佛在室羅筏城逝多林給孤獨園。時憍薩羅國邊隅反叛，勝光大王令一大將領兵征伐，其軍至彼遂被他降，如是再三皆被他破。是時大將歸白王曰：「叛者兵強王師力弱，自非大王親臨無由降伏，愿王整旆除彼不臣。」時勝光王擊鼓宣令敕國人曰：「若有解武用者悉可從軍，無由放免，若不去者罰五百金錢。」時六眾苾芻聞兵欲去，共相告曰：「難陀、鄔波難陀！我等宜去觀大勝王軍士何如？所發四兵堪能戰不？」便往路所見象軍來，難陀問曰：「君向何處？」答言：「聖者！今有邊隅不臣，王命我等欲去除其叛逆。」難陀報曰：「癡人！如此象軍豈能降彼，我觀汝象其狀如豬，邊隅
【現代漢語翻譯】 現代漢語譯本： 方便贊同寂靜的行為，譭謗不寂靜的行為，佛陀告訴各位比丘，乃至說：『我觀察到十種利益，所以為各位比丘制定這些學處，應當這樣說：』 『如果比丘親手將食物給予沒有衣服的外道以及其他外道的男女，就犯波逸提迦罪。』 『如果』比丘，指的是阿難陀（Ananda）。 『親手』等，指的是用手給予食物。食物的意義和前面一樣。 『沒有衣服』的人，指的是裸形外道一類，以及其他各種外道，都犯波逸提迦罪，其餘意義和上面一樣。 這裡面犯戒的情況是怎樣的呢？如果各位比丘親手將食物給予外道的男女，都犯墮罪。如果是親族、或者是病人，給予食物就沒有罪。或者想要用食物的因緣來消除他們的邪見，給予食物也沒有罪。又沒有罪的情況包括：初犯的人，或者癡呆、瘋狂、心神錯亂、被痛苦纏繞的人。 觀軍學處第四十五 佛陀在室羅筏城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindada-ārāma）。當時憍薩羅國（Kośala）的邊境發生叛亂，勝光大王（Prasenajit）命令一位大將率領軍隊去征討，軍隊到達那裡就被對方打敗，像這樣再三都被對方打敗。當時大將回來稟告國王說：『叛軍兵力強大，而我們的軍隊力量薄弱，如果不是大王親自前往，沒有辦法降伏他們，希望大王整理軍隊，剷除那些不臣服的人。』當時勝光王擊鼓宣告命令全國人民說：『如果有懂得軍事的人都可以從軍，沒有理由可以免除，如果不去就要罰五百金錢。』當時六群比丘聽到要出兵，互相告訴說：『難陀（Nanda）、鄔波難陀（Upananda）！我們應該去看看勝光大王的軍隊怎麼樣？所發動的四種軍隊能不能打仗？』於是就前往道路，看見象軍來了，難陀問：『你們要去哪裡？』回答說：『聖者！現在有邊境不臣服，國王命令我們去除掉他們的叛逆。』難陀說：『癡人！這樣的象軍怎麼能降伏他們，我看你們的象像豬一樣，邊境
【English Translation】 English version: He praises the practice of serenity and denounces the lack of serenity. The Buddha told the Bhikshus, saying, 'I have observed ten benefits, therefore I have established these training rules for the Bhikshus, and it should be said as follows:' 'If a Bhikshu personally gives food to naked non-Buddhists or other non-Buddhist men and women, it is a Pāyantika offense.' 'If' a Bhikshu, refers to Ananda (Ānanda). 'Personally' etc., refers to giving food with one's own hand. The meaning of 'food' is the same as before. 'Without clothes' refers to the naked ascetics and other various types of non-Buddhists, all of whom incur a Pāyantika offense. The remaining meanings are as above. What are the circumstances of committing an offense in this case? If the Bhikshus personally give food to non-Buddhist men and women, they all commit a Dukkhata offense. If they are relatives or sick people, there is no offense in giving food. Or if one wants to eliminate their wrong views through the cause of food, there is also no offense in giving food. Furthermore, there is no offense in the case of a first-time offender, or someone who is foolish, insane, mentally disturbed, or afflicted by pain. The Forty-fifth Training Rule on Observing the Army The Buddha was at Jetavana-anāthapindada-ārāma in Śrāvastī (Śrāvastī). At that time, the border of Kośala (Kośala) rebelled, and King Prasenajit (Prasenajit) ordered a general to lead troops to conquer them. The army was defeated there, and this happened three times. Then the general returned and reported to the king, saying, 'The rebel army is strong, and our army is weak. If Your Majesty does not go in person, there is no way to subdue them. I hope Your Majesty will organize the army and eliminate those who do not submit.' At that time, King Prasenajit beat the drum and announced to the people of the country, saying, 'If anyone understands military affairs, they can join the army. There is no reason to be exempt. If they do not go, they will be fined five hundred gold coins.' At that time, the group of six Bhikshus heard that troops were going to be sent, and they told each other, 'Nanda (Nanda) and Upananda (Upananda)! We should go and see what King Prasenajit's army is like? Are the four types of troops that are being sent capable of fighting?' So they went to the road and saw the elephant army coming. Nanda asked, 'Where are you going?' They replied, 'Venerable ones! Now there is a border that does not submit, and the king has ordered us to remove their rebellion.' Nanda said, 'Foolish people! How can such an elephant army subdue them? I see your elephants are like pigs, the border
大象形如山嶽，看汝形勢有去無歸。汝可暫還與宗親取別，以苣勝水共相祭祀方可從軍。」時彼諸人聞此語已，情懷不樂在一邊住。次見馬軍來，鄔波難陀問曰：「君向何處？」答言：「聖者！今有邊方不奉王命，我等欲去征彼不臣。」報曰：「癡人！如此馬軍豈能降彼，我觀汝馬狀如鈍牛，邊隅之馬其形若象，看汝形勢有去無歸，汝可還家。」廣如上說。次見車軍來，六眾見已問答同前。報曰：「癡人！如此車軍豈能降彼，我觀汝車形狀朽壞，彼車牢固形若峰樓，汝可還家。」廣如上說。次見步軍來，六眾見已問答同前，報曰：「癡人！我觀汝等兵士如縛草為人，彼之兵眾如勇健藥叉，汝可還家。」廣如上說。時勝光王整軍后至，見兵不進，問曰：「汝等軍士何故不行？」白言：「大王！我等奉命出征恐成不利，今禿沙門披割壞服出無義言，令我憂惱。」王問：「是誰？」答曰：「聖者六眾。」王曰：「彼是豪貴沙門隨情出語，君等宜去不應採錄。」時勝光王便作是念：「勿使沙門數相惱亂。」命使者曰：「汝今可往詣世尊所，頂禮足已當傳我言：『敬問世尊：少病少惱、起居輕利、氣力調適、安樂行不？』復傳我語：『唯愿大德為諸聖眾少有憶念為制學處，勿令苾芻往觀軍陣。』」時彼使人既奉王教往詣佛所，禮
【現代漢語翻譯】 現代漢語譯本 大象的體型像山嶽一樣巨大，我看你們的形勢是有去無回。你們可以暫時回去和宗親們告別，用苣勝水一起祭祀之後才可以從軍。』當時那些人聽到這些話后，心情不悅地待在一邊。接著看見馬軍來了，鄔波難陀（Upananda，六群比丘之一）問道：『你們要去哪裡？』回答說：『聖者！現在有邊遠地方不聽從國王的命令，我們想要去征討那些不臣服者。』鄔波難陀說：『愚癡的人啊！這樣的馬軍怎麼能降伏他們，我看你們的馬像遲鈍的牛一樣，邊境地方的馬體型像大象一樣，我看你們的形勢是有去無回，你們可以回家了。』（詳細情況如上所述）。接著看見車軍來了，六眾比丘看見后問答和之前一樣。鄔波難陀說：『愚癡的人啊！這樣的車軍怎麼能降伏他們，我看你們的車形狀朽壞，他們的車堅固得像山峰上的樓閣一樣，你們可以回家了。』（詳細情況如上所述）。接著看見步軍來了，六眾比丘看見后問答和之前一樣。鄔波難陀說：『愚癡的人啊！我看你們這些士兵像用草捆起來的人一樣，他們的士兵像勇猛健壯的藥叉（Yaksa，一種神），你們可以回家了。』（詳細情況如上所述）。當時勝光王（King Bimbisara）整理軍隊後來到，看見軍隊不前進，問道：『你們這些軍士為什麼不走？』回答說：『大王！我們奉命出征恐怕會不利，現在這些禿頭的沙門（Sramana，出家修行者）披著破爛的衣服說些沒有意義的話，讓我們憂愁煩惱。』國王問道：『是誰？』回答說：『是聖者六眾比丘。』國王說：『他們是豪門貴族的沙門，隨心所欲地說些話，你們應該出發，不應該聽信他們。』當時勝光王心想：『不要讓這些沙門屢次來擾亂。』命令使者說：『你現在可以前往世尊（Lord Buddha）那裡，頂禮他的雙足之後，傳達我的話：『恭敬地問候世尊：少病少惱、起居輕便、氣力調和、安樂嗎？』再傳達我的話：『希望大德爲了各位聖眾稍微考慮一下，制定一些戒律，不要讓比丘（Bhikkhu，出家男子）前往觀看軍隊的陣勢。』當時那位使者接受了國王的命令，前往佛陀那裡，行禮
【English Translation】 English version The elephants are as huge as mountains; judging from your situation, you will go and never return. You should go back temporarily to bid farewell to your relatives, and only after jointly offering sacrifices with kusa grass and water should you join the army.' At that time, when those people heard these words, they felt unhappy and stayed on the side. Next, they saw the cavalry coming, and Upananda (one of the six monks) asked, 'Where are you going?' They replied, 'Venerable One! Now there are border regions that do not obey the king's orders, and we want to go and conquer those who do not submit.' He said, 'Foolish people! How can such cavalry subdue them? I see that your horses are like dull oxen, while the horses in the border regions are as huge as elephants. Judging from your situation, you will go and never return; you should go home.' (The details are as described above). Next, they saw the chariot army coming, and the six monks asked and answered as before. He said, 'Foolish people! How can such chariot army subdue them? I see that your chariots are dilapidated, while their chariots are as solid as towers on mountain peaks. You should go home.' (The details are as described above). Next, they saw the infantry coming, and the six monks asked and answered as before. He said, 'Foolish people! I see that your soldiers are like people tied up with grass, while their soldiers are like brave and strong yakshas (a type of spirit). You should go home.' (The details are as described above). At that time, King Bimbisara (King Bimbisara) arrived after organizing his army. Seeing that the army was not advancing, he asked, 'Why are you soldiers not moving?' They replied, 'Great King! We are afraid that going on this expedition by order will be unfavorable. Now these bald sramanas (wandering ascetics) wearing tattered robes are uttering meaningless words, causing us worry and distress.' The king asked, 'Who are they?' They replied, 'The venerable six monks.' The king said, 'They are sramanas from noble families, speaking whatever they please. You should depart and not heed them.' At that time, King Bimbisara thought, 'Do not let these sramanas repeatedly disturb us.' He ordered a messenger, 'You may now go to the Lord Buddha (Lord Buddha), bow at his feet, and convey my words: 'I respectfully inquire of the Lord Buddha: Are you free from illness and affliction, light in movement, harmonious in strength, and living in peace?' And convey my words: 'I hope that the Great Virtuous One will consider for the sake of all the venerable ones and establish precepts, so that bhikkhus (ordained monks) will not go to watch military formations.' At that time, that messenger received the king's order and went to the Buddha, and bowed
佛足已在一面立，白言：「世尊！勝光大王故遣我來，禮世尊足敬問世尊：少病少惱、起居輕利、氣力調適、安樂行不？」爾時世尊告使者曰：「勝光大王得安樂不？汝身健不？」使者曰：「王有啟白！『今諸聖眾來觀軍陣，極相擾惱。唯愿世尊少有憶念為制學處，勿令苾芻往觀軍陣。』」爾時世尊聞使語已默然而許。時彼使者知佛許已禮足而去。世尊以此因緣集苾芻眾，問六眾曰：「汝等實往觀整裝軍耶？」答言：「實爾。」世尊即便種種呵責，廣說如前，乃至「為十利故，與諸苾芻制其學處，應如是說：
「若復苾芻往觀整裝軍者，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
整裝軍者，謂將欲戰整帶甲冑裝束軍儀。有一類軍謂唯有象，有二類軍謂兼以馬，有三類軍謂兼以車，有四類軍謂兼以步。
往觀者，謂向其處，結罪如上。
此中犯相其事云何？若苾芻觀整裝軍者，得波逸底迦。若苾芻為行乞食路見軍來，或時寺近大路，或軍入寺，或苾芻為王所喚，或夫人太子大臣及諸人等所請，設見軍時，並皆無犯。若見軍時不應說其好惡。又八難緣隨一現前，見亦無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
軍中過二宿學處第四十六
佛在室羅伐
【現代漢語翻譯】 現代漢語譯本：佛陀的腳印剛剛在一面墻上站定，使者便稟告說：『世尊！勝光大王（King Sheng Guang）特地派遣我前來，禮拜世尊的雙足，恭敬地問候世尊：是否少病少惱、起居輕便順利、氣力調和適中、安樂自在？』當時，世尊告訴使者說：『勝光大王（King Sheng Guang）安樂嗎？你身體健康嗎？』使者回答說：『大王有話稟告！現在許多聖眾前來觀看軍隊的陣勢，極大地擾亂了他們。唯愿世尊稍加留意，為此制定戒條，不要讓比丘前往觀看軍隊的陣勢。』當時，世尊聽了使者的話后，默許了。當時，那位使者知道佛陀已經允許了，便禮拜佛足離去了。世尊因為這件事召集了比丘僧眾，問六眾說：『你們真的去觀看整裝待發的軍隊了嗎？』回答說：『確實如此。』世尊隨即種種呵責，詳細的說法如前所述，乃至『爲了十種利益的緣故，為各位比丘制定戒條，應當這樣說： 『如果又有比丘前往觀看整裝待發的軍隊，犯波逸提迦（Payattika）罪。』 如果又有比丘，指的是六眾，其餘的意義如上所述。 整裝軍，指的是將要作戰，整理穿戴鎧甲頭盔，裝束軍容的軍隊。有一種軍隊只有象，有兩種軍隊兼有馬，有三種軍隊兼有車，有四種軍隊兼有步兵。 前往觀看，指的是走向那個地方，定罪如上所述。 這裡面觸犯戒相的情況是怎樣的呢？如果比丘觀看整裝待發的軍隊，得波逸提迦（Payattika）罪。如果比丘爲了乞食行走，在路上看見軍隊來了，或者有時寺廟靠近大路，或者軍隊進入寺廟，或者比丘被國王召喚，或者被夫人、太子、大臣以及其他人等邀請，即使看見軍隊，都沒有罪。如果看見軍隊時不應該說軍隊的好壞。又有八難（Eight Difficulties）的因緣，其中任何一種出現，看見也沒有罪。又沒有罪的情況，指的是最初犯戒的人，或者癡狂、心亂、被痛苦煩惱所纏繞的人。 軍中過二宿學處第四十六 佛陀在室羅伐（Shi luofa）城。
【English Translation】 English version: The Buddha's footprint had just been placed on one side of the wall when the messenger reported: 'Venerable One! King Sheng Guang (King Sheng Guang) has specially sent me to pay homage to the feet of the Venerable One and respectfully inquire of the Venerable One: Are you free from illness and affliction, is your daily life light and smooth, is your energy harmonious and moderate, and are you at ease and happy?' At that time, the World Honored One said to the messenger: 'Is King Sheng Guang (King Sheng Guang) at peace? Is your body healthy?' The messenger replied: 'The King has something to report! Now many holy beings have come to view the military formations, greatly disturbing them. May the World Honored One pay a little attention and establish precepts for this, so that the Bhikkhus will not go to view the military formations.' At that time, the World Honored One, having heard the messenger's words, silently permitted it. At that time, that messenger, knowing that the Buddha had permitted it, bowed at his feet and departed. The World Honored One, because of this matter, gathered the Bhikkhu Sangha and asked the Six Groups: 'Did you really go to view the army preparing for battle?' They replied: 'Indeed.' The World Honored One then rebuked them in various ways, explaining in detail as before, even to the point of saying, 'For the sake of ten benefits, I establish precepts for the Bhikkhus, which should be stated as follows:' 'If any Bhikkhu again goes to view an army preparing for battle, he commits a Payattika (Payattika) offense.' If any Bhikkhu again, refers to the Six Groups, the rest of the meaning is as stated above. An army preparing for battle, refers to an army that is about to fight, arranging and wearing armor and helmets, and preparing its military appearance. There is one type of army that only has elephants, there are two types of armies that also have horses, there are three types of armies that also have chariots, and there are four types of armies that also have infantry. Going to view, refers to going to that place, the determination of the offense is as stated above. What are the circumstances of violating the precepts in this case? If a Bhikkhu views an army preparing for battle, he commits a Payattika (Payattika) offense. If a Bhikkhu is walking to beg for food and sees an army coming on the road, or sometimes the temple is near a main road, or the army enters the temple, or the Bhikkhu is summoned by the king, or invited by the queen, the crown prince, ministers, or other people, even if he sees the army, there is no offense. If one sees the army, one should not speak of its good or bad qualities. Also, if any one of the Eight Difficulties (Eight Difficulties) appears, there is no offense in seeing it. Also, there is no offense in the case of the first offender, or one who is foolish, deranged, or afflicted by pain and suffering. The Forty-Sixth Precept: Staying More Than Two Nights in an Army Camp The Buddha was in Shi luofa (Shi luofa) city.
城逝多林給孤獨園。時憍薩羅國邊隅叛逆，王命討罰同前被破，大臣白王：「廣說乃至罰錢五百。」於時大王親帥軍旅自往邊城，至彼合圍尚未降伏。大臣白王曰：「給孤獨長者有大福力，彼若來者或可歸降。」王曰：「此亦善哉！應與敕書命來至此，令使赍敕至長者處。」長者奉敕頂戴而受，白世尊已尋詣王營，雖在軍中彼仍不伏。時給孤長者身形羸瘦，時王見已問言：「長者！豈可長者憶男女耶？」長者答曰：「不思男女，但思聖眾。」時勝光王即便以書白諸僧眾：「今有少緣欲見聖眾，使往眾內宣王敕書。」大眾聞已即遣行籌，諸老宿苾芻作如是語：「我年朽老不復堪行，其少年者亦云不堪，我豈至彼為他添瓶取水耶？為王說法我等不解，空往何益？」時彼六眾共相告曰：「難陀、鄔波難陀！今既大師住世，我等亦存，無上正法廣流化世。若大師涅槃弟子隨滅，所有正教悉亦淪亡。我等今時幸有餘力，于聖教轅當牽莫倦。」遂即取籌赴王軍所。既至彼已為王說法，王大歡喜。夫人、太子及大臣等悉為說法，咸皆欣慶。王命諸將曰：「好整軍兵共破邊賊。」六眾聞已即相告曰：「我等豈能多日作他威儀，今可作自儀式隨意而住，可共觀彼大勝王所整軍兵其狀何似？」便詣路所見象軍來，告軍人曰：「君欲何為？」
【現代漢語翻譯】 現代漢語譯本： 在城逝多林給孤獨園（Jetavana Anathapindika's Monastery）的時候，憍薩羅國（Kosala）邊境發生了叛亂，國王下令討伐，情況和之前一樣沒有成功。大臣稟告國王說：『詳細情況是，（叛軍）甚至罰款五百也不屈服。』當時，國王親自率領軍隊前往邊城，到達后包圍了叛軍，但他們仍然沒有投降。大臣對國王說：『給孤獨長者（Anathapindika）有很大的福德和力量，如果他能來，或許叛軍就會投降。』國王說：『這也好啊！應該寫一道敕令，命他前來這裡。』於是派使者帶著敕令前往長者處。 長者恭敬地接受了敕令，稟告了世尊（Buddha）后，就前往國王的軍營。即使到了軍營，叛軍仍然不肯投降。當時給孤獨長者身體瘦弱，國王見到后問道：『長者！您是不是思念您的子女呢？』長者回答說：『我不思念子女，只是思念聖眾（Sangha）。』當時勝光王（King Pasenadi）就寫信告訴僧眾：『現在有一點事情想見聖眾，請派人到軍營宣讀我的敕令。』 大眾聽了之後，就開始行籌（抽籤決定）。一些年老的比丘（bhikkhu）說：『我們年老體衰，不能前往了。』年輕的比丘也說自己不能去，『我們難道去那裡給他們添水倒水嗎？為國王說法我們也不懂，去了有什麼用呢？』當時六群比丘（the group of six monks）互相說道：『難陀（Nanda）、鄔波難陀（Upananda）！現在大師（Buddha）還在世，我們也在，無上的正法（Dharma）正在廣為流傳。如果大師涅槃了，弟子們也隨之逝去，所有的正教也會淪喪。我們現在還有餘力，應該為聖教拉車，不要懈怠。』於是他們就拿了籌，前往國王的軍營。 到達那裡后，他們為國王說法，國王非常高興。夫人、太子和大臣們也都聽他們說法，都非常欣喜。國王命令各位將領說：『好好整頓軍隊，一起攻破叛賊。』六群比丘聽了之後，互相說道：『我們難道要多日做別人的儀仗隊嗎？現在可以按照自己的方式隨意而住，我們可以一起看看大勝王（King Pasenadi）所整頓的軍隊是什麼樣子。』於是他們就走到路邊，看見象軍來了，就問軍人說：『你們想要做什麼？』
【English Translation】 English version: At Jetavana Anathapindika's Monastery in Sravasti. At that time, there was a rebellion in the border region of Kosala. The king ordered a punitive expedition, but it was unsuccessful as before. The ministers reported to the king, 'To elaborate, they won't even yield to a fine of five hundred.' At that time, the king personally led the army to the border city, and upon arriving, they besieged the rebels, but they still did not surrender. A minister said to the king, 'The elder Anathapindika has great merit and power. If he were to come, perhaps they would surrender.' The king said, 'That is good! A royal decree should be issued, ordering him to come here.' So, a messenger was sent with the decree to the elder. The elder respectfully received the decree, informed the World-Honored One (Buddha), and then went to the king's camp. Even in the camp, the rebels still did not surrender. At that time, Anathapindika was weak and thin. When the king saw him, he asked, 'Elder! Could it be that you are missing your children?' The elder replied, 'I do not miss my children, but I miss the Sangha (holy community).' Then King Pasenadi wrote a letter to the Sangha, 'There is a small matter for which I wish to see the Sangha. Please send someone to the camp to proclaim my decree.' Upon hearing this, the assembly began to draw lots (to decide who would go). Some of the elder bhikkhus (monks) said, 'We are old and frail and cannot go.' The younger bhikkhus also said they could not go, 'Are we to go there to fetch water for them? We do not understand how to preach the Dharma (teachings) to the king, so what is the use of going?' At that time, the group of six monks said to each other, 'Nanda, Upananda! Now that the Master (Buddha) is still in the world and we are still here, the supreme Dharma is spreading widely. If the Master enters Nirvana and the disciples pass away, all the true teachings will also be lost. We are fortunate to still have strength, so we should pull the cart of the holy teachings and not be weary.' So, they took the lots and went to the king's army. Having arrived there, they preached the Dharma to the king, and the king was very pleased. The queen, the prince, and the ministers also listened to their preaching and were all delighted. The king ordered the generals, 'Prepare the troops well and together break the rebel bandits.' Upon hearing this, the group of six monks said to each other, 'Are we to be someone else's ceremonial escort for many days? Now we can stay as we please in our own way. Let us see what the army that the great King Pasenadi has prepared looks like.' So, they went to the road and saw the elephant army coming, and they asked the soldiers, 'What do you want to do?'
報曰：「欲戰。」告曰：「汝等此象其狀若豬，如何欲戰？」便捉象牙撲之於地。見馬兵來，同前問答：「此馬如牛。」即便捉尾擲置一邊。見車兵來，云：「此破車。」即便捉軸拔之路左。見步兵來，云：「如草人。」便扼其項擲之軍外。時彼四兵既見陵辱無可奈何，各在一邊懷憂而住。王仗后至，問言：「卿等何故不行？」軍人答曰：「大王當知，我等豈能降伏叛逆，今禿沙門以惡身語極相折辱。」王曰：「是誰？」答云：「六眾。」王曰：「卿等宜戰，彼是豪貴沙門無勞採錄。」時勝光王便作是念：「勿彼聖者，數相惱亂。」命使者曰：「汝持我語往世尊處，如前廣說。唯愿世尊為諸聖眾少有憶念制其學處，勿復更令久住軍內。」使者便去，如前廣說，問起居已辭佛而去。爾時世尊以此因緣集苾芻眾，問答同前，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻有因緣往軍中應齊二夜，若過宿者，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
有緣者，謂是王等乃至眾庶所有請喚。
軍中者，謂軍兵欲戰。四兵如前。
齊二夜者，二夜應宿，過此不應。若過宿者，波逸底迦。
此中犯相其事云何？若諸苾芻至軍中過二夜而止宿者，皆得波逸底迦。若其
【現代漢語翻譯】 現代漢語譯本 報告說：『想要戰鬥。』國王說：『你們這些像兵，它們的形狀像豬，怎麼能戰鬥？』於是（六眾）就抓住象牙，把它們摔在地上。見到騎兵來了，（六眾）像之前一樣問答：『這些馬像牛。』隨即抓住馬尾巴，把它們扔到一邊。見到車兵來了，說：『這些是破車。』立刻抓住車軸，把它拔到路邊。見到步兵來了，說：『像草人一樣。』便抓住他們的脖子，把他們扔到軍營外。當時那些士兵們被這樣侮辱，無可奈何，各自在一邊懷著憂愁待著。國王在後面乘車來到，問道：『你們為什麼不前進？』士兵們回答說：『大王應該知道，我們怎麼能降伏這些叛逆，現在這些禿頭的沙門用惡劣的言語極盡侮辱。』國王問：『是誰？』回答說：『是六眾。』國王說：『你們應該戰鬥，他們是豪門貴族的沙門，不必顧慮。』當時勝光王便這樣想：『不要讓這些聖者，多次擾亂我。』命令使者說：『你拿著我的話去世尊（Bhagavan）那裡，像之前那樣詳細說明。只希望世尊爲了各位聖眾稍微憶念，制定戒律，不要再讓他們長久住在軍營內。』使者便去了，像之前那樣詳細說明，問候起居后就告辭佛陀離開了。那時世尊因為這個因緣召集比丘（bhiksu）眾，問答和之前一樣，乃至『我觀察到十種利益，為各位比丘制定戒律，應該這樣說：』 『如果比丘因為某種因緣前往軍營中，應該只停留兩個晚上，如果超過這個時間，就犯波逸提迦（Payattika）。』 『如果比丘，指的是六眾，其餘的意義如上所述。』 『有因緣，指的是國王等乃至民眾的所有邀請。』 『軍中，指的是軍隊準備戰鬥。四種軍隊如前所述。』 『只停留兩個晚上，指的是兩個晚上應該住宿，超過這個時間不應該。如果超過這個時間，就犯波逸提迦。』 『這裡面犯戒的情況是怎樣的呢？如果各位比丘到軍營中超過兩個晚上而住宿，都犯波逸提迦。如果他們……』
【English Translation】 English version The report said: 'We want to fight.' The king said: 'You elephant soldiers, your shapes are like pigs, how can you fight?' Then (the Six Monks) grabbed the tusks of the elephants and threw them to the ground. Seeing the cavalry coming, (the Six Monks) asked and answered as before: 'These horses are like cows.' Immediately, they grabbed the tails of the horses and threw them aside. Seeing the chariots coming, they said: 'These are broken carts.' They immediately grabbed the axles and pulled them to the side of the road. Seeing the infantry coming, they said: 'They are like straw men.' Then they grabbed their necks and threw them outside the army camp. At that time, those soldiers were humiliated in this way, and they were helpless, each staying on the side with sorrow. The king arrived later in a chariot and asked: 'Why are you not advancing?' The soldiers replied: 'Your Majesty should know that how can we subdue these rebels, now these bald-headed Shramanas (ascetics) are using evil words to insult us to the extreme.' The king asked: 'Who are they?' The answer was: 'The Six Monks.' The king said: 'You should fight, they are Shramanas of noble families, no need to worry about them.' At that time, King Sheng Guang (Victorious Light) thought: 'Do not let these holy ones disturb me many times.' He ordered the messenger: 'You take my words to Bhagavan (World Honored One), explain in detail as before. I only hope that the Bhagavan, for the sake of all the holy ones, will slightly remember and formulate precepts, and do not let them live in the army camp for a long time.' The messenger went, explained in detail as before, greeted him and then bid farewell to the Buddha and left. At that time, the Bhagavan gathered the Bhiksu (monk) assembly because of this cause, the questions and answers were the same as before, and even 'I have observed ten benefits, and formulated precepts for all Bhiksus, which should be said like this:' 'If a Bhiksu goes to the army camp for some reason, he should only stay for two nights, and if he stays longer than this, he will commit a Payattika (expiation).' 'If a Bhiksu, refers to the Six Monks, the rest of the meaning is as described above.' 'Having a reason, refers to all invitations from the king, etc., and even the people.' 'In the army camp, refers to the army preparing to fight. The four types of armies are as described above.' 'Staying for only two nights, refers to staying for two nights, and it should not be longer than this. If it is longer than this, it is a Payattika.' 'What is the situation of breaking the precepts here? If all the Bhiksus go to the army camp and stay for more than two nights, they will all commit a Payattika. If they...'
王等請留住宿及八難事，過宿無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
擾亂軍兵學處第四十七
佛在室羅伐城逝多林給孤獨園，同前邊隅叛逆。王師既去令命給孤長者，遣使白眾，對眾行籌，六眾取籌，乃至為其說法咸皆喜慶。王整軍兵將欲出戰，六眾共行觀兵何似為勇？為怯？遂于險林之處預先藏伏，四兵欲至便作叫聲，所有軍師逃走驚怖。六眾就問：「君等何驚？」答言：「賊城兵出，我等逃竄。」六眾報曰：「非是賊來，是我笑耳。若彼賊城知汝怯弱者，每於日日繩系汝頸牽入城中，我欲為汝安布軍陣必望得勝。」諸人許可便與象軍，見小象時云：「此何所用？」便撲一邊。次與馬軍，見患腳馬：「此何所用？」捉尾棄卻。次與車軍，見有舊車：「此何所用？」即便捉軸棄在一邊。次與步軍，見㒓額人云：「禿頭人！此何所用？」便扼其項棄在一邊舍之而去。時諸四兵既被辱已，各在一邊懷憂而住。王仗既至，問諸人曰：「何不佈陣？」諸人答曰：「臣等何有情賴欲佈兵軍求決勝事？」王問：「何故？」廣答如前，乃至「彼是豪貴苾芻，言何採錄？卿等宜應自布軍陣。」王作是念：「勿令六眾更為擾惱，我今宜可白世尊知。」便命使者敬問世尊，述起居事已白佛言：「世尊！六
【現代漢語翻譯】 現代漢語譯本 國王等人請求（僧侶）留宿，以及關於『八難』（沒有機會修行佛法的八種障礙）的事情，如果過夜沒有違犯戒律，是可以的。此外，沒有違犯的情況還包括：最初的犯戒者，或者是癡呆、瘋狂、精神錯亂、被痛苦煩惱所纏繞的人。
擾亂軍兵學處第四十七
佛陀在室羅伐城（梵文：Śrāvastī，古印度城市）的逝多林給孤獨園（Jetavana Anathapindika-arama，祇樹給孤獨園，釋迦牟尼佛傳法的重要場所）時，情況與之前邊境地區發生叛亂時相似。國王的軍隊已經出發，國王命令給孤獨長者（Anathapindika，一位富有的商人，也是佛陀的贊助人），派遣使者告知大眾，當著大眾的面進行抽籤（以決定事務）。六眾（指六群比丘，行為不端的僧侶群體）也來取籌，（佛陀）甚至為他們說法，他們都感到高興慶幸。國王整頓軍隊，將要出戰，六眾一起觀看軍隊，評論他們是勇敢還是怯懦。於是在險要的樹林之處預先藏伏，四種軍隊（象軍、馬軍、車軍、步軍）將要到達時，便發出叫喊聲，所有的軍官士兵都驚慌逃走。六眾就問：『你們為何驚慌？』（士兵）回答說：『敵城的軍隊出來了，我們正在逃竄。』六眾說：『不是敵人來了，是我們在笑罷了。如果敵城知道你們怯弱，每天都會用繩子繫住你們的脖子，把你們拉進城中。我們想為你們安排軍陣，一定能獲得勝利。』眾人允許了。於是（六眾）給他們象軍，（六眾）見到小象時說：『這有什麼用？』便把它推到一邊。接著給他們馬軍，見到有腳病的馬：『這有什麼用？』抓住馬尾巴扔掉。接著給他們車軍，見到有舊車：『這有什麼用？』便抓住車軸扔在一邊。接著給他們步軍，見到額頭上有疤的人說：『禿頭人！這有什麼用？』便扼住他的脖子，把他扔在一邊，捨棄他們離開了。當時，所有的軍隊都被侮辱了，各自在一邊憂愁地待著。國王親自來到，問眾人說：『為何不佈陣？』眾人回答說：『我們有什麼能力和指望來佈置軍隊，尋求決勝的事情呢？』國王問：『為什麼？』眾人詳細地像之前那樣回答，乃至說：『他們是豪門貴族出身的比丘，他們的話有什麼可採納的？你們應該自己佈置軍陣。』國王心想：『不要讓六眾再次擾亂，我現在應該稟告世尊。』便命令使者恭敬地問候世尊，陳述起居之事後稟告佛陀說：『世尊！六眾……』
【English Translation】 English version The king and others requested to stay overnight, and regarding the matter of the 'eight difficulties' (aṣṭāvināśa, eight obstacles that prevent one from practicing the Dharma), it is permissible if there is no violation of precepts during the overnight stay. Furthermore, there is no violation in cases involving the initial offender, or those who are mentally impaired, insane, mentally disturbed, or afflicted by pain and suffering.
The Forty-Seventh Training Rule on Disturbing the Military
When the Buddha was at Jetavana Anathapindika-arama (Jetavana Anāthapiṇḍikārāma, a major site for the Buddha's teachings) in Śrāvastī (an ancient city in India), the situation was similar to the previous rebellion in the border region. The king's army had already departed, and the king ordered Anathapindika (a wealthy merchant and patron of the Buddha) to send a messenger to inform the public, and to draw lots in front of the public (to decide matters). The six groups (referring to the group of six monks known for their misconduct) also came to draw lots, and (the Buddha) even preached to them, and they all felt happy and rejoiced. The king organized his troops, preparing to go to battle, and the six groups went together to observe the army, commenting on whether they were brave or cowardly. So they hid in advance in a dangerous forest area, and when the four types of troops (elephant troops, horse troops, chariot troops, and infantry) were about to arrive, they shouted, and all the officers and soldiers fled in panic. The six groups then asked: 'Why are you panicking?' (The soldiers) replied: 'The enemy's city troops have come out, and we are fleeing.' The six groups said: 'It's not the enemy who has come, we were just laughing. If the enemy city knows you are weak, they will tie ropes around your necks every day and drag you into the city. We want to arrange a military formation for you, and we will surely win.' The people agreed. So (the six groups) gave them elephant troops, and when (the six groups) saw a small elephant, they said: 'What is this for?' and pushed it aside. Then they gave them horse troops, and seeing a horse with a leg problem: 'What is this for?' they grabbed its tail and threw it away. Then they gave them chariot troops, and seeing an old chariot: 'What is this for?' they grabbed the axle and threw it aside. Then they gave them infantry, and seeing a person with a scar on their forehead, they said: 'Bald head! What is this for?' and strangled his neck, threw him aside, and abandoned them and left. At that time, all the troops were humiliated, and each stayed on one side in sorrow. The king arrived in person and asked the people: 'Why don't you deploy the formation?' The people replied: 'What ability and hope do we have to deploy troops and seek victory?' The king asked: 'Why?' The people answered in detail as before, and even said: 'They are monks from noble families, what is there to adopt from their words? You should deploy the military formation yourselves.' The king thought: 'Don't let the six groups disturb again, I should now report to the World Honored One.' So he ordered the messenger to respectfully greet the World Honored One, and after stating the matters of daily life, he reported to the Buddha: 'World Honored One! The six groups...'
眾苾芻久宿軍中擾動兵眾，唯愿世尊少有憶念為制學處，令諸聖眾雖過二夜在軍中宿，勿觀軍士共相擾亂。」使受王語往世尊處，皆悉白知，世尊默許。使去之後，佛集僧眾問答呵責如前廣說，乃至「我觀十利，為諸苾芻制立學處，應如是說：
「若復苾芻在軍中經二宿，觀整裝軍見先旗兵及看佈陣者，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
過二宿者，謂過二日二夜。
整裝軍者，謂將欲戰往佈陣處。
旗者有四種：一、師子旗，二、大牛旗，三、鯨魚旗，四、金翅鳥旗。兵有四種：謂象、馬、車、步。陣有四種：一、槊刃勢，二、車轅勢，三、半月勢，四、鵬翼勢。若觀此等軍陣之時，苾芻便得波逸底迦罪。
此中犯相其事云何？若苾芻二夜在軍中，若觀四兵未著甲冑未執杖者，得惡作罪；若觀整裝者得波逸底迦。若其王等請留住者及八難事，見亦無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
打苾芻學處第四十八
佛在室羅伐城逝多林給孤獨園。大目乾連與十七眾出家並受圓具，此十七眾咸皆親近六眾苾芻共為狎習。時鄔陀夷報言：「汝等可來作如是如是事業。」彼便答曰：「仁等豈復是我親教師、軌範師耶？所有處分我不能作。
【現代漢語翻譯】 現代漢語譯本：眾比丘（Bhiksu，佛教術語，指出家受具足戒的男性佛教徒）長期駐紮在軍隊中，擾亂了士兵們。我們希望世尊（釋迦牟尼佛的尊稱）能稍加留意，制定戒律，使僧團即使在軍中駐紮超過兩夜，也不觀看士兵們互相擾亂的情景。』他們讓使者帶著國王的話去見世尊，將情況全部稟告，世尊默許了。使者離開后，佛陀召集僧眾，像之前那樣廣泛地問答和呵責，直到說：『我觀察到十種利益，為比丘們制定戒律，應該這樣說： 『如果比丘在軍隊中超過兩夜，觀看整裝待發的軍隊，看到先行的旗幟兵，以及觀看佈陣的人，就犯波逸提迦（Payattika，一種較輕的罪名）。』 若複比丘者，指的是六眾（指行為不端的六種比丘），其餘含義如上所述。 過二宿者，指的是超過兩天兩夜。 整裝軍者，指的是將要戰鬥前往佈陣的地方。 旗幟有四種：一是獅子旗，二是大牛旗，三是鯨魚旗，四是金翅鳥旗。士兵有四種：指象兵、馬兵、車兵、步兵。陣法有四種：一是槊刃勢，二是車轅勢，三是半月勢，四是鵬翼勢。如果觀看這些軍隊陣法的時候，比丘就犯波逸提迦罪。 這裡面的犯相情況是怎樣的呢？如果比丘在軍隊中住了兩夜，如果觀看四種士兵沒有穿戴盔甲、沒有拿著武器，就犯惡作罪（Dukkata，一種輕微的罪過）；如果觀看整裝待發的士兵，就犯波逸提迦罪。如果國王等人請求留下，或者遇到八難（指沒有機會修行佛法的八種障礙）的事情，觀看也沒有罪過。另外，沒有犯戒的情況包括：初犯者，或者癡狂、心神錯亂、被痛苦煩惱所纏繞的人。 打比丘學處第四十八 佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。大目犍連（Mahamaudgalyayana，釋迦牟尼佛的十大弟子之一，以神通著稱）與十七位出家人一起出家並受了具足戒，這十七位都親近六眾比丘，共同狎昵。當時鄔陀夷（Udayin，佛陀的弟子）說：『你們可以來做這樣這樣的事情。』他們便回答說：『你們難道是我的親教師、軌範師嗎？你們所有的吩咐我都不能做。』
【English Translation】 English version: The Bhiksus (Bhiksu, Buddhist term referring to a male Buddhist monastic who has taken full ordination) had been staying in the army for a long time, disturbing the soldiers. We wish that the World Honored One (a respectful title for Sakyamuni Buddha) would pay some attention and establish precepts so that even if the Sangha (Buddhist monastic community) stays in the army for more than two nights, they would not watch the soldiers disturbing each other.』 They sent a messenger with the king's words to see the World Honored One, and reported the situation in full. The World Honored One remained silent in assent. After the messenger left, the Buddha gathered the Sangha and, as before, extensively questioned and rebuked them, until he said: 『I have observed ten benefits and established precepts for the Bhiksus, which should be stated as follows: 『If a Bhiksu stays in the army for more than two nights, watching the army preparing for battle, seeing the vanguard flag bearers, and watching those arranging the battle formation, he commits a Payattika (Payattika, a minor offense).』 『If a Bhiksu』 refers to the six groups (referring to six types of Bhiksus with misconduct), and the remaining meanings are as stated above. 『Staying for more than two nights』 refers to exceeding two days and two nights. 『Army preparing for battle』 refers to going to the place of battle formation. There are four types of flags: first, the lion flag; second, the great bull flag; third, the whale flag; and fourth, the Garuda (mythical bird) flag. There are four types of soldiers: elephant soldiers, horse soldiers, chariot soldiers, and infantry soldiers. There are four types of formations: first, the spear-blade formation; second, the chariot-shaft formation; third, the half-moon formation; and fourth, the Garuda-wing formation. If a Bhiksu watches these army formations, he commits a Payattika offense. What are the circumstances of committing the offense here? If a Bhiksu stays in the army for two nights, if he watches the four types of soldiers without wearing armor or holding weapons, he commits a Dukkata (Dukkata, a minor offense); if he watches the soldiers preparing for battle, he commits a Payattika offense. If the king or others request him to stay, or if he encounters the eight difficulties (referring to eight obstacles that prevent one from practicing the Dharma), watching is not an offense. Furthermore, situations where there is no offense include: the first-time offender, or someone who is foolish, insane, mentally disturbed, or afflicted by pain and suffering. The Forty-Eighth Precept Regarding Striking a Bhiksu The Buddha was in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). Mahāmaudgalyāyana (Mahamaudgalyayana, one of the ten great disciples of Sakyamuni Buddha, known for his supernatural powers) and seventeen monks ordained and received full ordination together. These seventeen all associated closely with the six groups of Bhiksus and were intimate with them. At that time, Udayin (Udayin, a disciple of the Buddha) said: 『You can come and do such and such things.』 They replied: 『Are you my preceptor or instructor? I cannot do all your commands.』
」時鄔陀夷便搭一人報云：「癡物！汝等更復作何事業不受我言？」時十七人悉皆仰倒啼泣，而言：「打我。」諸苾芻見已問鄔陀夷曰：「何故打彼少年？」答曰：「我唯打一，十七皆倒高聲啼泣。」苾芻問曰：「彼唯打一，何故總啼？」報言：「上座！若不總啼，皆被打搭。」少欲苾芻聞是事已，各生嫌賤作如是語：「云何苾芻以瞋恚心打他苾芻？」以此因緣往白世尊。世尊由此集苾芻眾，問答呵責，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻瞋恚故不喜打苾芻者，波逸底迦。」若復苾芻者，謂鄔陀夷，余義如上。
瞋者，謂恚纏心起忿惱時。
打者，謂打搭也。
苾芻者，謂此法中人已受圓具。釋罪如上。
此中犯相其事云何？若苾芻以內身份、或以外物、或兩俱兼。云何內身？苾芻以瞋恚心，若以一指打苾芻時，得一墮罪；若二得二，乃至以五指打時得五墮罪。若以拳肘頭肩胯膝乃至足指，皆得墮罪，是謂內身。云何外物？苾芻心瞋恚心將細草莛、或以箭簳及余器具，乃至棗核、或掬芥子遙打擲他，隨一著時皆得墮罪，是謂外物。云何二俱？若苾芻手執刀杖打擊前人，及餘種種兵器之類，乃至帚莛樹葉，隨所著處皆得墮罪，是謂二俱。若為令彼怖，或為成就
【現代漢語翻譯】 現代漢語譯本： 當時鄔陀夷便抓住一個人，並（向其他人）宣告說：『愚蠢的東西！你們再做什麼事都不聽我的話嗎？』當時十七個人都仰面跌倒，哭泣著說：『打我了。』眾比丘看到后問鄔陀夷說：『你為什麼打那些少年？』他回答說：『我只打了一個，十七個人都跌倒並高聲哭泣。』比丘們問：『他只打了一個，為什麼都哭呢？』（那些少年）回答說：『上座！如果不一起哭，都會被打的。』少欲的比丘聽到這件事後，各自心生嫌惡，這樣說道：『怎麼會有比丘以嗔恨心毆打其他比丘呢？』因此，他們將此事稟告了世尊（Buddha，佛陀）。世尊因此召集比丘僧眾，問明情況並加以呵責，乃至說：『我觀察到十種利益，為眾比丘制定戒律，應當這樣說：』 『如果比丘因嗔恚而不高興地毆打其他比丘，犯波逸提迦（Pācittiya，一種罪名）。』『如果比丘』，指的是鄔陀夷，其餘含義如前所述。 『嗔』，指的是被嗔恚纏繞，心中生起忿怒惱恨的時候。 『打』，指的是毆打。 『比丘』，指的是在此法中已經受過具足戒的人。解釋罪名如前所述。 這裡面觸犯戒相的情況是怎樣的呢？如果比丘用自身的一部分、或者用外物、或者兩者都用。什麼是自身的一部分呢？比丘以嗔恚心，如果用一根手指打比丘時，得一個墮罪（Pāpa，惡業）；如果用兩根手指打，得兩個墮罪，乃至用五根手指打時，得五個墮罪。如果用拳頭、肘部、頭、肩膀、胯部、膝蓋乃至腳趾，都得墮罪，這稱為自身的一部分。什麼又是外物呢？比丘心懷嗔恚，拿著細小的草莖、或者用箭桿以及其他器具，乃至棗核、或者用手掬起芥菜籽遙遠地投擲他人，只要有一個擊中，都得墮罪，這稱為外物。什麼又是兩者都用呢？如果比丘手持刀杖打擊他人，以及其他各種兵器之類，乃至掃帚柄、樹葉，只要擊中對方，都得墮罪，這稱為兩者都用。如果是爲了使對方感到害怕，或者爲了成就（某種目的）。
【English Translation】 English version: Then Udayin seized one person and announced, 'Foolish things! Will you do anything without listening to me?' At that time, seventeen people all fell backward, weeping and saying, 'He hit me.' When the Bhikshus (monks) saw this, they asked Udayin, 'Why are you hitting those young men?' He replied, 'I only hit one, but seventeen fell and cried loudly.' The Bhikshus asked, 'He only hit one, why are they all crying?' (The young men) replied, 'Venerable Sirs! If we don't all cry together, we will all be hit.' The Bhikshus of few desires, upon hearing this, each felt disgust and said, 'How can a Bhikshu strike another Bhikshu with anger?' Because of this, they reported the matter to the Buddha (Enlightened One). The Buddha, therefore, gathered the Bhikshu Sangha (community), inquired about the situation, and rebuked (Udayin), even saying, 'I have observed ten benefits and established precepts for the Bhikshus, which should be stated as follows:' 'If a Bhikshu, out of anger and displeasure, strikes another Bhikshu, it is a Pācittiya (an offense).』 『If a Bhikshu,』 refers to Udayin, the remaining meaning is as above. 'Anger' refers to being entangled by anger, when resentment and annoyance arise in the mind. 'Striking' refers to hitting. 'Bhikshu' refers to a person in this Dharma (teaching) who has received full ordination. The explanation of the offense is as above. What are the circumstances of violating the precepts in this case? If a Bhikshu uses a part of his own body, or an external object, or both. What is a part of one's own body? If a Bhikshu, with an angry mind, strikes a Bhikshu with one finger, he commits one Pāpa (demerit); if he strikes with two fingers, he commits two Pāpas, and so on, up to five fingers, he commits five Pāpas. If he uses his fist, elbow, head, shoulder, hip, knee, or even toe, he commits an offense, this is called a part of one's own body. What is an external object? If a Bhikshu, with an angry mind, takes a thin blade of grass, or an arrow shaft, or other implements, even a jujube pit, or scoops up mustard seeds and throws them from afar, whenever one hits, he commits an offense, this is called an external object. What is using both? If a Bhikshu holds a knife or staff to strike another person, and other kinds of weapons, even a broom handle or leaves, wherever it hits, he commits an offense, this is called using both. If it is to make the other person afraid, or to accomplish (some purpose).
咒術打搭前人，此皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第三十七 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十八
三藏法師義凈奉 制譯
擬手向苾芻學處第四十九
爾時薄伽梵在室羅伐城住逝多林給孤獨園。時具壽大目乾連與十七眾出家並受圓具，廣說如前，令其執作，彼不隨教。時鄔陀夷即便瞋忿，努手向一，彼十七人一時皆倒高聲啼泣。余苾芻問其故：「何因瞋一，十七俱倒？」答曰：「我若不俱倒地恐皆被打。」苾芻嫌賤，以事白佛。佛便呵責，乃至「我觀十利，為制學處，應如是說：
「若復苾芻瞋恚故不喜，擬手向苾芻者，波逸底迦。」
若復苾芻等者，事並同前。
言擬手者，謂舉手擬他。釋罪同前。
此中犯相其事云何？有內外俱：內謂苾芻努其一指擬苾芻時，得一墮罪，乃至五指得五墮罪，或以拳肘從頭至足，準事如前，是謂為內。外者，將草莛等擲擬前人，如上廣說。俱者，謂手執杖等以擬前人，皆得墮罪。若為利益令彼恐怖，或復欲令咒術成就努擬前人，並皆無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
【現代漢語翻譯】 現代漢語譯本 用咒語或法術恐嚇他人，這些都沒有犯戒。此外，沒有犯戒的情況包括：初犯者，或者因為癡呆、精神錯亂、被痛苦煩惱所困擾的人。
《根本說一切有部毗奈耶》卷第三十七 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第三十八
三藏法師義凈 奉 制譯
擬手向苾芻學處第四十九
當時，薄伽梵（Bhagavan，世尊）住在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時，具壽大目乾連（Mahāmaudgalyāyana）帶領十七位出家人受了具足戒，詳細情況如前所述，讓他們做事情，他們不聽從教導。當時鄔陀夷（Udayin）就生氣了，舉手指向其中一人，那十七個人一時都倒地，高聲啼哭。其他比丘問他們原因：『為什麼對一人發怒，十七人都倒地？』他們回答說：『如果我們不一起倒地，恐怕都會被打。』比丘們嫌棄這件事，稟告了佛陀。佛陀就呵斥鄔陀夷，乃至說：『我觀察到十種利益，所以制定學處，應當這樣說：』
『如果比丘因為嗔恚而不高興，舉手指向比丘，犯波逸底迦（Pāyantika，一種罪名）。』
『如果比丘』等等，事情和前面相同。
『舉手』是指舉起手指向他人。解釋罪行和前面相同。
這裡面犯戒的情況是怎樣的呢？有內外兩種情況：內是指比丘伸出一根手指指向比丘時，得一個墮罪，乃至伸出五根手指得五個墮罪，或者用拳頭、肘部從頭到腳，按照前面的情況類推，這叫做內。外是指將草莖等投擲指向他人，如上面詳細所說。俱是指手持棍杖等指向他人，都得墮罪。如果爲了利益他人，使他感到恐怖，或者想要咒術成就而指向他人，這些都沒有犯戒。此外，沒有犯戒的情況包括：初犯者，或者因為癡呆、精神錯亂、被痛苦煩惱所困擾的人。
【English Translation】 English version Using incantations or magic to frighten others, all these are not offenses. Furthermore, there are no offenses in the case of the first offender, or one who is demented, mentally disturbed, or afflicted by pain and suffering.
Mūlasarvāstivāda-vinaya Volume 37 Taisho Tripitaka Volume 23 No. 1442 Mūlasarvāstivāda-vinaya
Mūlasarvāstivāda-vinaya Volume 38
Translated under Imperial Order by the Tripiṭaka Master Yijing
The Forty-ninth Training Rule on Pointing a Hand at a Bhikṣu
At one time, the Bhagavan (Bhagavan, the World-Honored One) was dwelling in Śrāvastī (Śrāvastī) at the Jetavana (Jetavana) in Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma). At that time, the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana) led seventeen monks to receive full ordination, as described in detail before, and instructed them to do things, but they did not follow his teachings. Then Udayin (Udayin) became angry and pointed his hand at one of them, and all seventeen of them fell to the ground at once, crying loudly. Other bhikṣus asked them the reason: 'Why did seventeen of you fall down when he was angry at one?' They replied: 'If we didn't fall down together, we were afraid we would all be beaten.' The bhikṣus despised this matter and reported it to the Buddha. The Buddha then rebuked Udayin, saying: 'I have observed ten benefits, so I have established the training rules, and it should be said thus:'
'If a bhikṣu, out of anger and displeasure, points his hand at another bhikṣu, it is a Pāyantika (Pāyantika, a type of offense).'
'If a bhikṣu' etc., the matter is the same as before.
'Pointing a hand' means raising a hand and pointing at another. The explanation of the offense is the same as before.
What are the circumstances of the offense here? There are both internal and external aspects: internal refers to when a bhikṣu extends one finger to point at another bhikṣu, he incurs one offense of expiation; even extending five fingers incurs five offenses of expiation, or using a fist or elbow from head to foot, analogously to the previous situation, this is called internal. External refers to throwing grass stalks etc. to point at another person, as described in detail above. 'Both' refers to holding a staff etc. in the hand to point at another person, all incur offenses of expiation. If it is for the benefit of others, to make them feel fear, or wanting to accomplish incantations and pointing at others, all these are not offenses. Furthermore, there are no offenses in the case of the first offender, or one who is demented, mentally disturbed, or afflicted by pain and suffering.
覆藏他罪學處第五十
佛在室羅伐城逝多林給孤獨園。時六眾苾芻與他出家，並受圓具而為共住。時諸弟子若未知彼是惡行人，悉皆承事親近供養；后既知已便舍而去，與善苾芻共相狎習，然為敬佛教故每日三時親為敬禮。其難陀苾芻有親弟子名曰達摩，彼未知師是惡行者，與之共住；后既知已舍之而去，與善苾芻同居。敬佛教故每日三時常來禮謁，因白師曰：「鄔波馱耶存念！我今請白，欲向寺園閑靜之處隨情作業。」難陀報曰：「爾當謹慎。」鄔波難陀聞是語已報達摩曰：「汝持我座，共爾俱行。」達摩白言：「豈阿遮利耶亦于晝日詣閑林處而逐靜耶？」鄔波難陀曰：「癡人！汝意謂我心常散亂無所了知。何靜慮門我不通解？」達摩答曰：「我實不敢作此思惟，但問軌範師向晝日遊處不？」是時達摩便持彼座，往晝游處置一樹下，即自斂身詣一靜處，加趺而坐繫念思惟。鄔波難陀隨後而至，達摩遙見白言：「大師！彼處樹下已安座訖，宜當就彼安靜而住。」時鄔波難陀即便往彼就座而坐，衣覆頭面斂念思惟心不能安，還從座起週迴四顧。見一女人毀籬欲入，鄔波難陀遙喚達摩曰：「達摩！汝今知不？有人毀籬。」達摩報曰：「阿遮利耶！幸可思念《逝多林經》。」鄔波難陀曰：「癡人！汝今方解依經而住，
【現代漢語翻譯】 現代漢語譯本： 第五十條覆藏他人罪行的學處
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『豐饒』）的逝多林給孤獨園（Jetavana Anāthapindika-ārāma，祇園精舍，位於古印度室羅伐悉底城南，是佛教的著名寺院）安住。當時，六群比丘（Chabbaggiya，佛教僧團中的一群行為不端的比丘）與新出家的比丘一起居住，並一起受具足戒。這些新比丘一開始不知道他們是行為惡劣的人，所以都承事、親近和供養他們；後來知道了，就離開他們，與善良的比丘親近。但因為尊敬佛陀的教誨，每天三次親自前去禮拜。
難陀比丘（Nanda，佛陀的堂弟）有一個親近的弟子名叫達摩（Dharma，意為『法』），達摩不知道他的老師是行為惡劣的人，所以和他住在一起；後來知道了，就離開了他，與善良的比丘同住。因為尊敬佛陀的教誨，每天三次都來禮拜。達摩對他的老師說：『鄔波馱耶（Upādhyāya，親教師）請您記住！我現在稟告您，我想去寺院的僻靜之處，隨意做些事情。』難陀回答說：『你應該謹慎。』
鄔波難陀（Upananda，六群比丘之一）聽到這話后對達摩說：『你拿著我的座位，我們一起去。』達摩說：『難道阿遮利耶（Ācārya，導師）也會在白天去僻靜的林中尋求安靜嗎？』鄔波難陀說：『愚癡的人！你以為我的心總是散亂，什麼都不知道。什麼禪定之門我不通曉？』達摩回答說：『我實在不敢這樣想，只是問軌範師（指鄔波難陀）是否在白天遊蕩。』
這時，達摩就拿著他的座位，到白天遊玩的地方，放在一棵樹下，然後自己端正身體，到一處安靜的地方，結跏趺坐，繫念思惟。鄔波難陀隨後趕到，達摩遠遠地看見他，說：『大師！座位已經在那棵樹下安放好了，您應該到那裡安靜地住下。』這時，鄔波難陀就走到那裡，坐在座位上，用衣服遮住頭臉，收斂心念思惟，但心不能安定，就從座位上站起來，四處張望。他看見一個女人正在毀壞籬笆想要進入，鄔波難陀遠遠地叫達摩說：『達摩！你知道嗎？有人正在毀壞籬笆。』達摩回答說：『阿遮利耶！希望您能思念《逝多林經》（Jetavana Sutta）。』鄔波難陀說：『愚癡的人！你現在才懂得依靠經典而住，'
【English Translation】 English version: The Fiftieth Training Rule on Concealing the Offenses of Others
The Buddha was residing at the Jetavana Anāthapindika-ārāma (Jetavana Grove of Anathapindika, a famous monastery in Śrāvastī, ancient Indian city meaning 'abundance') in Śrāvastī (ancient Indian city). At that time, the group of six bhikkhus (Chabbaggiya, a group of misbehaving monks in the Buddhist monastic community) were living together with newly ordained bhikkhus, and they had all received full ordination together. These new bhikkhus initially did not know that they were evildoers, so they attended to, associated with, and made offerings to them; later, when they found out, they left them and associated with virtuous bhikkhus. However, out of respect for the Buddha's teachings, they personally went to pay their respects three times a day.
The bhikkhu Nanda (Buddha's cousin) had a close disciple named Dharma (meaning 'law' or 'teaching'). Dharma did not know that his teacher was an evildoer, so he lived with him; later, when he found out, he left him and lived with virtuous bhikkhus. Out of respect for the Buddha's teachings, he came to pay his respects three times a day. Dharma said to his teacher: 'Upādhyāya (preceptor), please remember! I am now informing you that I wish to go to a secluded place in the monastery and do whatever I please.' Nanda replied: 'You should be cautious.'
Upon hearing this, Upananda (one of the group of six bhikkhus) said to Dharma: 'Take my seat, and we will go together.' Dharma said: 'Does Ācārya (teacher) also go to the secluded forest during the day to seek quietude?' Upananda said: 'Fool! Do you think that my mind is always scattered and that I know nothing? What meditative state is there that I do not understand?' Dharma replied: 'I really dare not think that way, but I am asking whether the disciplinarian (referring to Upananda) wanders around during the day.'
At this time, Dharma took his seat to a place for daytime wandering, placed it under a tree, and then composed himself, went to a quiet place, sat cross-legged, and focused his mind on contemplation. Upananda arrived shortly after, and Dharma saw him from afar and said: 'Master! The seat has been placed under that tree, you should go there and dwell quietly.' At this time, Upananda went there, sat on the seat, covered his face with his robe, and tried to calm his mind and contemplate, but his mind could not be settled. He got up from the seat and looked around. He saw a woman destroying the fence and trying to enter. Upananda called out to Dharma from afar: 'Dharma! Do you know? Someone is destroying the fence.' Dharma replied: 'Ācārya! I hope you can contemplate the Jetavana Sutta (Jetavana Discourse).' Upananda said: 'Fool! You only now understand how to abide by the scriptures,'
汝豈不聞世尊之教，于僧祇物不應捨棄，我今自往遮彼女人。」即從座起，既至彼已，問言：「少女！何意毀籬。」女人便笑，時鄔波難陀染心遂起，即便捉臂遍抱女身，鳴𠯗其口舍之而去，往達摩所問言：「汝何所見？」答曰：「唯除交會，餘事皆見。」鄔波難陀曰：「具壽！雖知汝見勿告餘人。」報言：「大師！乃至未見，善苾芻來我終不說。」鄔波難陀曰：「汝親教師有鄙惡事，我當覆蓋，汝見我過不藏護耶？」達摩曰：「大師！知他有粗惡罪共相覆護，如此之事我當先說。」達摩便去，告諸苾芻。諸少欲者聞生嫌賤，舉以白佛。佛集苾芻，乃至「我觀十利，為制學處，應如是說：
「若復苾芻知他苾芻有粗惡罪，覆藏者波逸底迦。」
若復苾芻者，鄔波難陀，余義如上。
知義亦如上。
苾芻者謂是難陀。
粗惡罪者有二種：謂波羅市迦罪、僧伽伐尸沙罪。何故此二名為粗惡？自體及因皆粗弊可惡，故言粗惡。
覆藏者，謂掩蔽也。釋罪同前。
此中犯相其事云何？若復苾芻見苾芻犯他勝罪時，作心覆藏，乃至明相未出已來，得惡作罪；明相出已便得墮罪。若覆他殘罪事亦同此。若苾芻見苾芻犯波逸底迦罪時，作心覆藏，乃至明相未出已來，得惡作罪；明相出已
【現代漢語翻譯】 現代漢語譯本：你難道沒聽過世尊的教誨嗎，對於僧團的財物不應該捨棄，我現在親自去阻止那個女人。』說完就從座位上站起來，到了那裡之後，問道：『少女！你為什麼要毀壞籬笆？』那女人就笑了，當時鄔波難陀（Upananda，人名，比丘）生起了淫慾之心，就抓住她的手臂，擁抱她的身體，親吻她的嘴，然後離開了，去達摩（Dharma，人名，比丘）那裡問道：『你看到了什麼？』達摩回答說：『除了交合，其他的事情都看到了。』鄔波難陀說：『具壽（Ayushman，對年長比丘的尊稱）！即使你知道了，也不要告訴其他人。』達摩回答說：『大師！在沒有見到好的比丘來之前，我終究不會說的。』鄔波難陀說：『你的親教師有卑鄙惡劣的事情，我應當掩蓋，你看到我的過失卻不隱瞞嗎？』達摩說：『大師！知道別人有粗暴惡劣的罪行，互相掩蓋，這樣的事情我應當先說出來。』達摩就離開了，告訴了各位比丘。那些少欲的比丘聽了之後，產生了嫌棄和鄙視，稟告了佛陀。佛陀召集比丘，乃至說：『我觀察到十種利益，所以制定學處（Siksa-pada，戒條），應當這樣說： 『如果又有比丘知道其他比丘有粗暴惡劣的罪行，卻加以隱瞞，犯波逸提迦（Payantika，一種罪名）。』 『如果又有比丘』，指的是鄔波難陀，其他含義如上。 『知道』的含義也如上。 『比丘』指的是難陀（Nanda，人名）。 『粗暴惡劣的罪行』有兩種：指波羅夷罪（Parajika，斷頭罪）和僧伽伐尸沙罪（Sanghavasesa，僅次於波羅夷的重罪）。為什麼這兩種罪被稱為粗暴惡劣？因為罪行本身以及導致罪行的原因都粗鄙可惡，所以稱為粗暴惡劣。 『覆藏』，就是掩蓋的意思。解釋罪名與前面相同。 這裡面犯戒的相狀是怎樣的呢？如果又有比丘看到比丘犯了他勝罪（Parajika，斷頭罪）時，心裡想著要隱瞞，乃至到第二天黎明之前，會得到惡作罪（Dukkata，輕罪）；黎明到來之後，就犯了墮罪（Payantika，一種罪名）。如果隱瞞其他殘罪，情況也與此相同。如果比丘看到比丘犯了波逸提迦罪（Payantika，一種罪名）時，心裡想著要隱瞞，乃至到第二天黎明之前，會得到惡作罪（Dukkata，輕罪）；黎明到來之後
【English Translation】 English version: Have you not heard the Buddha's teachings, that one should not abandon the property of the Sangha? I will go myself to stop that woman.' Then he rose from his seat, and when he arrived there, he asked, 'Young woman! Why are you destroying the fence?' The woman then laughed, and at that time Upananda (Upananda, a name, a bhikkhu) developed lustful thoughts, and he grabbed her arm, embraced her body, kissed her mouth, and then left, going to Dharma (Dharma, a name, a bhikkhu) and asking, 'What did you see?' Dharma replied, 'I saw everything except intercourse.' Upananda said, 'Ayushman (Ayushman, a term of respect for older bhikkhus)! Even if you know, do not tell others.' Dharma replied, 'Master! Until I see a good bhikkhu come, I will not say anything.' Upananda said, 'Your preceptor has despicable and evil deeds, I should cover them up, but you see my faults and do not conceal them?' Dharma said, 'Master! Knowing that others have coarse and evil sins, we should cover them up for each other, I should say such things first.' Dharma then left and told the bhikkhus. Those bhikkhus with few desires, upon hearing this, felt disgusted and contemptuous, and reported it to the Buddha. The Buddha gathered the bhikkhus, and said, 'I have observed ten benefits, so I establish the Siksa-pada (Siksa-pada, precepts), it should be said thus: 'If there is again a bhikkhu who knows that another bhikkhu has coarse and evil sins, but conceals them, he commits a Payantika (Payantika, a type of offense).' 'If there is again a bhikkhu', this refers to Upananda, the other meanings are as above. The meaning of 'knows' is also as above. 'Bhikkhu' refers to Nanda (Nanda, a name). 'Coarse and evil sins' are of two types: referring to Parajika (Parajika, expulsion offense) and Sanghavasesa (Sanghavasesa, offense requiring initial and subsequent meetings). Why are these two sins called coarse and evil? Because the sin itself and the cause leading to the sin are both coarse, base, and detestable, therefore they are called coarse and evil. 'Concealing' means covering up. The explanation of the offense is the same as before. What is the nature of the offense here? If there is again a bhikkhu who sees a bhikkhu committing a Parajika (Parajika, expulsion offense), and intends to conceal it, until the dawn of the next day, he will incur a Dukkata (Dukkata, minor offense); after dawn, he commits a Payantika (Payantika, a type of offense). If he conceals other residual offenses, the situation is the same. If a bhikkhu sees a bhikkhu committing a Payantika (Payantika, a type of offense), and intends to conceal it, until the dawn of the next day, he will incur a Dukkata (Dukkata, minor offense); after dawn
亦得惡作。如是別悔法乃至惡作罪，覆藏亦爾。若說罪者恐他與為障礙之事、或為梵行等難、或復緣此令僧破者，覆皆無犯。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
第六攝頌曰：
伴惱觸火欲、 同眠法非障、 未舍求寂染、 收寶極炎時。
共至俗家不與食學處第五十一
佛在室羅伐城逝多林給孤獨園。難陀苾芻有弟子名曰達摩，性懷慚恥于犯追悔，廣說如前，乃至重佛教故日別三時就師致禮。時鄔波難陀語難陀曰：「大德當知！達摩於我先有仇隙，我必對佛僧及餘眾前，彰其惡響作不饒益事，或令一日絕食受饑。」難陀報曰：「此之達摩稟性持戒，愧恥為懷追悔在心，曾無有犯。何能與彼作無益事？」鄔波難陀曰：「我今必當令彼無食受餓。」難陀聞已便作是念：「寧使絕食，不可令其漫彰余過。」時有長者來請難陀、鄔波難陀就舍而食。是時難陀報鄔波難陀：「今日我令達摩絕食。」鄔波難陀曰：「今正是時。」達摩時至欲得乞食，便詣師所禮拜合掌白言：「鄔波馱耶存念！我今欲行乞食。」師便報曰：「我於今日有一施主，來請我食並弟子一人，汝可與我就彼而食。」便白師曰：「豈我比來曾隨師后受請食耶？」鄔波難陀聞其語已而告之曰：「達摩！我先別聞與今
【現代漢語翻譯】 亦會因此產生惡作（ākṛtya，對已做錯事的後悔）。像這樣，對於別悔法（pratideśanīya dharma，一種懺悔方式）乃至惡作罪（ākṛtya āpatti，因惡作而產生的罪過），覆藏（隱瞞）也是同樣的道理。如果說出罪過恐怕他人會製造障礙之事、或者對梵行（brahmacarya，清凈的修行生活）等造成困難、或者又因此導致僧團分裂，那麼隱瞞罪過就沒有犯戒。此外，沒有犯戒的情況包括：初犯者，或者癡狂者、心神錯亂者、被痛苦煩惱所纏繞者。
第六攝頌（saṃgraha-gāthā，總結偈）說：
伴侶、惱怒、接觸、火、慾望， 同眠、法、非障礙， 未捨棄求寂染， 收取寶物極熱時。
共至俗家不與食學處第五十一
佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）時。難陀苾芻（Nanda bhikṣu，比丘名）有個弟子名叫達摩（Dharma，法），生性懷有慚愧之心，對於犯戒之事感到追悔，詳細情況如前所述，乃至因為尊重佛教的緣故，每天三次到老師那裡行禮。當時鄔波難陀（Upananda，比丘名）對難陀說：『大德（bhadanta，對僧人的尊稱）應當知道！達摩之前與我有仇怨，我必定在佛陀、僧團以及其他眾人面前，宣揚他的惡名，做對他不利的事情，或者讓他一天沒有食物而捱餓。』難陀回答說：『這個達摩秉性持戒，心中懷有慚愧和追悔，從來沒有犯戒。怎麼能對他做無益的事情呢？』鄔波難陀說：『我現在一定要讓他沒有食物而捱餓。』難陀聽了之後便這樣想：『寧可自己絕食，也不能讓他隨便宣揚別人的過失。』當時有位長者（gṛhapati，在家信徒）來邀請難陀、鄔波難陀到他家吃飯。這時難陀告訴鄔波難陀：『今天我讓達摩沒有飯吃。』鄔波難陀說：『現在正是時候。』達摩到吃飯的時候想要去乞食，便到老師那裡禮拜合掌說道：『鄔波馱耶（upādhyāya，親教師）請您留意！我現在想要去乞食。』老師便回答說：『我今天有一位施主（dānapati，佈施者），來邀請我吃飯，還有一位弟子，你可以和我一起到他家吃飯。』達摩便對老師說：『難道我之前曾經跟隨老師後面接受邀請去吃飯嗎？』鄔波難陀聽到他的話后便告訴他說：『達摩！我之前另外聽說與現在
【English Translation】 One also incurs ākṛtya (remorse for wrongdoing). Similarly, concealing pratideśanīya dharma (a method of confession) and even ākṛtya āpatti (an offense arising from remorse) is also subject to the same principle. If disclosing an offense risks causing obstacles, difficulties for brahmacarya (pure monastic life), or even division within the Saṅgha (monastic community), then concealing it is not an offense. Furthermore, there is no offense for a first-time offender, or someone who is mentally impaired, confused, or overwhelmed by pain and suffering.
The sixth summary verse (saṃgraha-gāthā) states:
Companion, anger, contact, fire, desire, Sleeping together, Dharma, non-obstacle, Not abandoning the defilement of seeking solitude, Collecting treasures in extremely hot weather.
The Fifty-First Training Rule: Not Going to a Layperson's Home Together and Not Giving Food
The Buddha was in Śrāvastī, at Jetavana-anāthapiṇḍada-ārāma. The bhikṣu Nanda had a disciple named Dharma, who was by nature ashamed and remorseful for offenses, as described previously. Out of respect for the Buddha's teachings, he paid respects to his teacher three times a day. At that time, Upananda said to Nanda: 'Venerable sir (bhadanta), you should know that Dharma has a previous feud with me. I will surely proclaim his bad reputation before the Buddha, the Saṅgha, and other people, and do things that are not beneficial to him, or make him go without food and starve for a day.' Nanda replied: 'This Dharma is by nature disciplined, with shame and remorse in his heart, and has never committed an offense. How can you do something unbeneficial to him?' Upananda said: 'I will surely make him go without food and starve.' Upon hearing this, Nanda thought: 'I would rather go without food myself than let him casually proclaim the faults of others.' At that time, a householder (gṛhapati) came to invite Nanda and Upananda to his home for a meal. Then Nanda told Upananda: 'Today I will make Dharma go without food.' Upananda said: 'Now is the right time.' When it was time for Dharma to seek alms, he went to his teacher, bowed, and said with palms together: 'Upādhyāya, please be mindful! I want to go seek alms now.' The teacher replied: 'Today I have a donor (dānapati) who has invited me for a meal, along with one disciple. You can come with me and eat at his house.' Dharma said to his teacher: 'Have I ever followed you to accept an invitation for a meal before?' Upon hearing his words, Upananda told him: 'Dharma! I have heard differently before and now
見異，我意謂汝稟性持戒慚愧為懷，遵奉師言情無違逆，豈複本師以不凈物而勸于汝，何故汝今見違上命？」是時達摩既蒙大德呵責默然而止，復白師曰：「我取水羅及乞食缽方從師去。」鄔波難陀報言：「具壽！更復何用水羅缽為，于彼舍中自有凈器，其水先濾亦復無蟲，即可與我相隨而去。」是時達摩尋從師后。有一乞食苾芻見而問曰：「具壽達摩！欲何所適？」報言：「欲往請處。」乞食者報曰：「具壽！知量而食。」達摩曰：「大德！事未可知，為當得食？為絕食耶？」時乞食者相隨而去入室羅伐城。時難陀、鄔波難陀與其弟子至一店所，其難陀、達摩便住於此。鄔波難陀即往施主家，飽足食已還來店上，難陀次往就舍而食。達摩便白鄔波難陀曰：「阿遮利耶時將欲至，我當行矣。」鄔波難陀報曰：「彼施主家眾事皆辦，至便啖食，更何所憂，待至臨中我當共去。」達摩即起以足量影。鄔波難陀報達摩曰：「癡人！汝言謂我不護尸羅、心常懈慢非時食耶？汝今宜去！若住於此令我不樂，若語若坐無有歡心，不如獨住，汝勿居此。」達摩唸曰：「我若持羅及缽來至此者，當行乞食，今既無羅及缽，其欲如何？」遂歸寺所，乃至食力未盡已來專修善品，及食力衰委脅而臥。時乞食者還至寺中，見達摩臥告曰：「具
【現代漢語翻譯】 現代漢語譯本： 』見到不同之處，我認為你天性秉持戒律，心懷慚愧，遵從師父的教誨從不違背，師父怎麼會用不乾淨的東西來勸你呢？為什麼你現在違背師父的命令？』當時，達摩（Dharma，人名）受到大德的呵斥，沉默不語，又對師父說：』我拿了濾水器（水羅）和乞食缽（乞食缽）就離開師父。』鄔波難陀（Upananda，人名）回答說：』具壽（Bhikkhu，對出家人的尊稱）！還要濾水器和缽做什麼，在那家舍中自有乾淨的器皿，那裡的水已經過濾過也沒有蟲子，你可以和我一起去。』當時，達摩就跟在師父後面。有一位乞食的比丘（Bhikkhu）看見了就問：』具壽達摩！想去哪裡？』回答說：』想去應邀之處。』乞食者說：』具壽！要適量而食。』達摩說：』大德！事情還很難說，是能得到食物呢？還是要斷食呢？』當時，乞食者也跟隨著一起去了室羅伐城（Sravasti，古印度城市名）。當時，難陀（Nanda，人名）、鄔波難陀和他們的弟子到了一家店舖，難陀、達摩就住在這裡。鄔波難陀就去施主家，飽餐一頓后回到店裡，難陀接著也去舍中吃飯。達摩就對鄔波難陀說：』阿遮利耶（Acariya，老師）時間快到了，我該走了。』鄔波難陀說：』那施主家眾事都已準備妥當，到了就可以吃，還擔心什麼，等到中午我一起去。』達摩就起身用腳測量影子。鄔波難陀對達摩說：』癡人！你說我不守護戒律（尸羅，Sila）、內心常常懈怠，非時而食嗎？你現在應該離開！如果住在這裡讓我不快樂，說話或坐著都沒有歡心，不如獨自居住，你不要住在這裡。』達摩心想：』我如果帶著濾水器和缽來到這裡，就可以去乞食，現在既沒有濾水器也沒有缽，該怎麼辦呢？』於是回到寺廟，在食物的能量還沒有耗盡之前，專心修習善法，等到食物的能量衰竭就側臥休息。當時，乞食者回到寺廟，看見達摩躺著就說：』具』
【English Translation】 English version: 』Seeing the difference, I thought you were by nature upholding the precepts, harboring shame, and following the teacher's instructions without ever disobeying. How could the teacher use impure things to advise you? Why are you now disobeying the teacher's orders?』 At that time, Dharma (Dharma, a name) was rebuked by the great virtuous one and remained silent. He then said to the teacher: 』I will take the water strainer (水羅) and the alms bowl (乞食缽) and leave the teacher.』 Upananda (Upananda, a name) replied: 』Venerable one (Bhikkhu, an honorific for monks)! What is the use of the water strainer and bowl? In that house, there are clean utensils, and the water there has been filtered and has no insects. You can go with me.』 At that time, Dharma followed behind the teacher. A begging Bhikkhu saw him and asked: 』Venerable Dharma! Where do you want to go?』 He replied: 』I want to go to the invited place.』 The beggar said: 』Venerable one! Eat in moderation.』 Dharma said: 』Great virtuous one! Things are still uncertain. Will I get food? Or will I have to fast?』 At that time, the beggar also followed and went to Sravasti (Sravasti, name of an ancient Indian city). At that time, Nanda (Nanda, a name), Upananda, and their disciples arrived at a shop, and Nanda and Dharma stayed here. Upananda went to the benefactor's house, ate his fill, and returned to the shop. Nanda then went to the house to eat. Dharma then said to Upananda: 』Acariya (Acariya, teacher), the time is approaching, I should go.』 Upananda said: 』The benefactor's house has prepared everything, and you can eat when you arrive. What are you worried about? I will go with you at noon.』 Dharma then got up and measured the shadow with his feet. Upananda said to Dharma: 』Fool! Are you saying that I do not guard the precepts (尸羅, Sila), that my mind is often lazy, and that I eat at the wrong time? You should leave now! If you stay here, it will make me unhappy. There is no joy in speaking or sitting. It is better to live alone. Do not stay here.』 Dharma thought: 』If I had come here with the water strainer and bowl, I could go begging for food. Now that I have neither the water strainer nor the bowl, what should I do?』 So he returned to the temple, and before the energy of the food was exhausted, he focused on cultivating good qualities. When the energy of the food was exhausted, he lay down on his side to rest. At that time, the beggar returned to the temple and saw Dharma lying down and said: 』Venerable』
壽達摩！食是他物腹豈他耶？恣意飽餐遂令不能作業。」答言：「大德！誰餐飽食？」報云：「豈非今日受他請食？」答曰：「不食。」問言：「何故？」即以上緣次第陳告。時乞食者告諸苾芻，苾芻聞已各生嫌賤作如是語：「云何苾芻故心令他苾芻絕食？」以緣白佛。佛集僧眾，問答虛實，廣說如前，乃至「我觀十利，制其學處，應如是說：若復苾芻語余苾芻作如是語：『具壽！共汝詣俗家，當與汝美好飲食令得飽滿。』彼苾芻至俗家竟不與食，語言：『具壽！汝去。我與汝共坐共語不樂，我獨坐獨語樂。』作是語時欲令生惱者，波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
余苾芻者，此法中人。
共至俗家者，謂四姓家。
言美好飲食，謂五嚼食及五啖食。
令得飽滿者，謂恣意而食。
汝去等者，是驅遣言。語謂讀誦，坐謂禪思。
獨坐等樂者，明作惱意令彼絕食，以此為緣，不為餘事。釋罪同前。
此中犯相其事云何？若苾芻故心令他苾芻絕食者，得波逸底迦。若為病緣醫遣絕食，不與無犯。又無犯者，謂初犯人，如上。
觸火學處第五十二
佛在室羅伐城逝多林給孤獨園。時此城中有諸商人，往詣佛所禮雙足已，次至阿難陀處問
【現代漢語翻譯】 現代漢語譯本：壽達摩（Suddharma）！吃的是他的食物，肚子難道也是他的嗎？恣意飽餐，最終導致不能做功課。』回答說：『大德！誰吃飽了？』（提問者）說：『難道不是今天接受了別人的齋飯嗎？』（壽達摩）回答說：『我沒吃。』（提問者）問：『為什麼？』（壽達摩）隨即把事情的經過依次陳述告知。（當時）乞食的人告訴了各位比丘（bhiksu），比丘們聽了之後，各自心生嫌棄，這樣說道：『怎麼會有比丘故意讓其他比丘斷食呢？』於是將事情的緣由稟告了佛陀。佛陀召集僧眾，詢問事情的真假，詳細敘述如前，乃至『我觀察到十種利益，制定戒律，應當這樣說：如果又有比丘對比丘說這樣的話：『具壽（ayushman）！我們一起去信徒家，（他們）會給你美好的飲食，讓你吃飽。』那位比丘到了信徒家，（信徒）最終沒有給他食物，（反而）說：『具壽！你走吧。我和你一起坐著、一起說話不快樂，我獨自坐著、獨自說話才快樂。』說這樣的話，想要使（對方）生惱怒的，犯波逸提迦（payattika）。』
『如果又有比丘』，指的是鄔波難陀（Upananda），其餘含義如上。
『其他比丘』，指的是佛法中的人。
『一起去信徒家』，指的是四種姓的家。
『美好的飲食』，指的是五種嚼食和五種啖食。
『讓你吃飽』，指的是恣意地吃。
『你走吧』等等，是驅趕的話。『語』指的是讀誦，『坐』指的是禪思。
『獨自坐著等快樂』，說明（比丘）是帶著惱怒的心意，讓對方斷食，以此為緣由，不是因為其他事情。解釋罪行與之前相同。
這裡面犯戒的相狀是怎樣的呢？如果比丘故意讓其他比丘斷食，就犯波逸提迦。如果是爲了生病的原因，醫生讓（他）斷食，不給（他食物）就沒有犯戒。還有沒有犯戒的情況，指的是初犯的人，如上所述。
觸火學處第五十二
佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。當時，這座城市裡有一些商人，前往佛陀處禮拜雙足后，接著到阿難陀（Ananda）處詢問。
【English Translation】 English version: Suddharma! Is it his stomach if he eats his food? Indulging in a full meal eventually leads to being unable to do homework.』 (The other bhiksu) replied: 『Venerable sir! Who has eaten their fill?』 (The questioner) said: 『Was it not you who received alms today?』 (Suddharma) replied: 『I did not eat.』 (The questioner) asked: 『Why?』 (Suddharma) then recounted the events in order. (At that time) the alms-seeker told the bhiksus (bhiksu), and the bhiksus, upon hearing this, each felt disgusted and said: 『How can a bhiksu deliberately cause another bhiksu to fast?』 Thereupon, they reported the cause of the matter to the Buddha. The Buddha gathered the Sangha, inquired about the truth of the matter, and explained in detail as before, up to 『I have observed ten benefits and established precepts, which should be stated as follows: If another bhiksu says to another bhiksu: 『Ayushman (ayushman)! Let us go together to a layperson's house, (they) will give you fine food and drink to satisfy you.』 That bhiksu goes to the layperson's house, (the layperson) ultimately does not give him food, (but instead) says: 『Ayushman! You go. I am not happy sitting and talking with you, I am happy sitting and talking alone.』 Saying such words, intending to cause (the other bhiksu) annoyance, commits a payattika (payattika).』
『If another bhiksu,』 refers to Upananda (Upananda), the remaining meanings are as above.
『Another bhiksu,』 refers to a person within the Dharma.
『Go together to a layperson's house,』 refers to the house of the four castes.
『Fine food and drink,』 refers to the five kinds of chewable food and the five kinds of edible food.
『To satisfy you,』 refers to eating at will.
『You go,』 etc., are words of expulsion. 『Speech』 refers to recitation, 『sitting』 refers to meditation.
『Sitting alone, etc., is happy,』 indicates that (the bhiksu) is with the intention of annoyance, causing the other person to fast, for this reason, not for other matters. The explanation of the offense is the same as before.
What is the nature of the offense here? If a bhiksu deliberately causes another bhiksu to fast, he commits a payattika. If it is for the reason of illness, and the doctor tells (him) to fast, not giving (him food) is not an offense. Also, there is no offense in the case of a first-time offender, as mentioned above.
The Fifty-second Training Rule on Touching Fire
The Buddha was in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, there were some merchants in this city who went to the Buddha to pay homage to his feet, and then went to Ananda (Ananda) to ask.
曰：「世尊！夏了欲向何處？」阿難陀具答，廣說如前，觀其先兆欲向王舍城。商主問：「知行日多少？」即皆預辦供設所須。時阿難陀每日常在商主前行，遂見岐路奉待世尊。世尊見已，問言：「汝今何故住此不行？」阿難陀曰：「大德！今此二路：一是直道，多有獅子虎豹恐怖難行。一是曲路，安隱無礙。我今不知欲趣何路？」佛告阿難陀：「宜取直路，怛他揭多離諸怖畏故。」爾時世尊便取直路至一聚落。時聚落中有二童子，在村門戲，一人持鼓、一人執弓。時二童子見世尊來，即便禮足白佛言：「世尊！善來！善來！因何世尊欲從險道而為游涉？唯愿世尊勿生恐怖，我等為佛作引導人。」一在前行鳴鼓而去，一持弓矢隨後而來。世尊見去便作是念：「此二童子久植善根，今遭遇我。」告曰：「汝等二人今可歸去，如來大師久離怖畏，獅子虎豹何所能為？」一人佛前聲鼓，一人對佛彈弓，禮佛足已遂還本處。爾時世尊即現微笑，有種種光從口而出，所謂青黃赤白紅頗胝色。此之光明或有沉下或覆上升，其光下者下至速活地獄、黑繩、眾合、小叫、大叫、小熱、大熱、阿毗地獄及八寒地獄。光既至彼，若諸有情受炎熱者皆得清涼，若處寒冰便獲溫暖。彼諸有情離苦安樂皆作是言：「我與汝等為從地獄死生余處耶？
【現代漢語翻譯】 現代漢語譯本： 他說：『世尊（Bhagavan，佛陀）！夏了（Xia Liao）想要去哪裡？』阿難陀（Ananda，佛陀的侍者）詳細地回答，像之前說的那樣，觀察他的預兆，他想要去王舍城（Rajagrha）。商主（Shang Zhu，商人首領）問：『知道每天要走多少路嗎？』然後就預先準備好供應和需要的物品。當時阿難陀每天都在商主前面走，於是看到了岔路，就等待世尊。世尊看見后，問道：『你現在為什麼停在這裡不走？』阿難陀說：『大德（Mahatma，尊稱）！現在這裡有兩條路：一條是直路，有很多獅子、老虎、豹子，恐怖難以行走。一條是彎路，安全沒有阻礙。我現在不知道該走哪條路？』佛告訴阿難陀：『應該走直路，怛他揭多（Tathagata，如來）已經遠離各種怖畏。』 當時世尊就走直路，到達一個村落。當時村落里有兩個童子，在村門口玩耍，一個人拿著鼓，一個人拿著弓。當時兩個童子看見世尊來了，就禮拜佛足，對佛說：『世尊！歡迎！歡迎！為什麼世尊要從危險的道路行走呢？希望世尊不要害怕，我們為佛陀做引導人。』一個在前面敲鼓而去，一個拿著弓箭在後面跟隨而來。世尊看見他們離去，就想：『這兩個童子很久以前就種下善根，現在遇到了我。』告訴他們說：『你們兩個人現在可以回去了，如來大師（Tathagata，如來）很久以前就遠離了怖畏，獅子、老虎、豹子能做什麼呢？』一個人在佛前敲鼓，一個人對著佛陀彈弓，禮拜佛足后就回到了原來的地方。當時世尊就顯現微笑，有各種各樣的光芒從口中發出，所謂青色、黃色、赤色、白色、紅色、頗胝（Sphatika，水晶）色。這些光明有的沉下，有的上升，光芒向下沉的，下到速活地獄（Samjiva-naraka）、黑繩地獄（Kalasutra-naraka）、眾合地獄（Samghata-naraka）、小叫地獄（Raurava-naraka）、大叫地獄（Maharaurava-naraka）、小熱地獄（Tapana-naraka）、大熱地獄（Pratapana-naraka）、阿毗地獄（Avici-naraka）及八寒地獄。光芒到達那裡，如果那些有情眾生正在遭受炎熱，都得到清涼，如果處在寒冰中，便獲得溫暖。那些有情眾生脫離痛苦，得到安樂，都這樣說：『我和你們是從地獄死去，生到其他地方了嗎？』
【English Translation】 English version: He said, 'World Honored One (Bhagavan, the Buddha)! Where does Xia Liao want to go?' Ananda (Ananda, the Buddha's attendant) answered in detail, as mentioned before, observing his omens, he wanted to go to Rajagrha (Rajagrha). The merchant leader (Shang Zhu, leader of the merchants) asked, 'Do you know how much distance to travel each day?' Then he prepared the necessary supplies and provisions in advance. At that time, Ananda walked in front of the merchant leader every day, and then saw the fork in the road, and waited for the World Honored One. When the World Honored One saw him, he asked, 'Why are you stopping here and not walking?' Ananda said, 'Great Virtue (Mahatma, honorific title)! Now there are two roads here: one is a straight road, with many lions, tigers, and leopards, which is terrifying and difficult to walk. One is a winding road, which is safe and unobstructed. I don't know which road to take?' The Buddha told Ananda, 'You should take the straight road, for the Tathagata (Tathagata, Thus Come One) has already left all fears.' At that time, the World Honored One took the straight road and arrived at a village. At that time, there were two boys in the village, playing at the village gate, one holding a drum and one holding a bow. When the two boys saw the World Honored One coming, they bowed at the Buddha's feet and said to the Buddha, 'World Honored One! Welcome! Welcome! Why does the World Honored One want to walk on a dangerous road? May the World Honored One not be afraid, we will be guides for the Buddha.' One went ahead beating the drum, and one followed behind with a bow and arrow. When the World Honored One saw them leaving, he thought, 'These two boys have planted good roots a long time ago, and now they have encountered me.' He told them, 'You two can go back now, the Tathagata Master (Tathagata, Thus Come One) has long been away from fear, what can lions, tigers, and leopards do?' One beat the drum in front of the Buddha, and one drew the bow at the Buddha, bowed at the Buddha's feet, and then returned to their original place. At that time, the World Honored One showed a smile, and various kinds of light emanated from his mouth, so-called blue, yellow, red, white, crimson, and crystal (Sphatika, crystal) colors. Some of these lights sank down, and some rose up. The light that sank down went down to the Samjiva-naraka (Samjiva-naraka), Kalasutra-naraka (Kalasutra-naraka), Samghata-naraka (Samghata-naraka), Raurava-naraka (Raurava-naraka), Maharaurava-naraka (Maharaurava-naraka), Tapana-naraka (Tapana-naraka), Pratapana-naraka (Pratapana-naraka), Avici-naraka (Avici-naraka) and the eight cold hells. When the light reached there, if those sentient beings were suffering from heat, they all received coolness, and if they were in the ice, they obtained warmth. Those sentient beings, freed from suffering and obtaining happiness, all said, 'Have you and I died from hell and been born elsewhere?'
」爾時世尊為欲令彼諸有情類生信喜故，便遣化身往地獄內，彼見化已咸作是說：「我等不於此死而生余處，必是由此希奇大人威德力故，令我身心除苦得樂。」既生信已便能消滅地獄諸苦，於人天趣受勝妙身，常為法器能見諦理。其上升者上至四大王眾天、三十三天、夜摩天、睹史多天、化樂天、他化自在天、梵眾、梵輔、大梵、少光、無量光、光音、少凈、無量凈、遍凈、無雲、福生、廣果、無煩、無熱、善見、善現、色究竟天。所至之處光中演說苦空無常無我等法，並復說此二伽他曰：
「汝當求出離， 于佛教精勤， 降伏生死軍， 如象摧草舍。 於此法律中， 常修不放逸， 能竭煩惱海， 當盡苦邊際。」
時彼光明遍照三千大千世界已，還至佛所。若佛世尊說過去事，光從背入；若說未來事，光于胸入；若說地獄事，光從足下入；若說傍生事，光從足跟入；若說餓鬼事，光從足指入；若說人事，光從膝入；若說力輪王事，光從左手掌入；若說轉輪王事，光從右手掌入；若說天事，光從臍入；若說聲聞事，光從口入；若說獨覺事，光從眉間入；若說阿耨多羅三藐三菩提，光從頂入。是時光明繞佛三匝從頂而入，時具壽阿難陀合掌恭敬白佛言：「世尊！如來、應、正等覺，非無因
緣熙怡微笑。」即說伽他曰：
「世尊遠離掉憍慢， 于有情中第一尊； 降伏煩惱及諸怨， 若無因緣不微笑。 如來自證真妙覺， 諸有聽者皆樂聞； 牟尼最勝愿宣揚， 大眾疑心為開決。」
佛告阿難陀：「如是！如是！如來、應、正等覺，非無因緣而現微笑。汝見二童子引導我不？」白佛言：「見。」佛告阿難陀：「以此善根于當來世十三劫內，不墮惡趣生人天中，于最後身得成無上正等菩提，一名法鼓音如來、二名施無畏如來。」爾時世尊說是記已隨路而去，至一村隅林中而宿。如佛所說，苾芻住處乃至樹下亦應隨次共分。時六眾苾芻分得一枯樹，夜被寒逼以火燒樹，於此樹中有蛇依止，蛇被煙燻緣枝而上垂身欲下。六眾見蛇高聲唱言：「欲墮！欲墮！」時諸商人聞是聲已咸作斯念：「有師子入營跳躑而墮。」便大驚怖四向奔走。於時世尊告阿難陀曰：「何意商旅四面逃奔？」阿難陀白佛言：「大德！如佛教敕：凡諸苾芻所在之處，應隨長幼而共分之。六眾苾芻今宵宿處分得枯樹，被寒所逼以火燒樹，於此樹中有蛇依止，蛇被煙燻緣枝而上放身欲下。六眾見蛇高聲唱言：『欲墮！欲墮！』時諸商人聞是聲已咸作斯念：『有師子入營跳躑而墮。』便大驚怖四面奔逃。」世尊告曰：「
【現代漢語翻譯】 現代漢語譯本 緣熙怡（緣熙怡，人名）微笑，說道偈語： 『世尊您遠離了掉舉和驕慢，在所有有情眾生中最為尊貴； 降伏了煩惱和各種怨敵，如果沒有因緣是不會微笑的。 如來自證了真實而微妙的覺悟，所有聽聞的人都樂於聽聞； 牟尼（牟尼，佛的稱號）您是最殊勝的，愿您宣揚佛法，為大眾開解心中的疑惑。』 佛陀告訴阿難陀（阿難陀，佛陀的弟子）: 『是的！是的！如來、應供、正等覺，不是沒有原因就顯現微笑的。你看到兩個童子引導我嗎？』阿難陀回答佛陀說：『看到了。』佛陀告訴阿難陀：『他們以此善根，在未來的十三劫中，不會墮入惡道，會生於人天之中，在最後一生將證得無上正等菩提，一位名叫法鼓音如來，一位名叫施無畏如來。』當時世尊說完這些授記后，就沿著道路離去，到了一處村莊附近的樹林中住宿。按照佛陀所說，比丘（比丘，佛教出家男眾）居住的地方，乃至樹下，也應該按照次序共同分配。當時六眾比丘（六眾比丘，指行為不端的比丘）分到了一棵枯樹，晚上因為寒冷而用火燒樹，這棵樹中有一條蛇棲息，蛇被煙燻，沿著樹枝向上爬，身體垂下來想要下來。六眾比丘看見蛇，高聲喊道：『要掉下來了！要掉下來了！』當時一些商人聽到這個聲音，都以為是『有獅子進入營地跳躍而掉下來了』，便非常驚恐，四處奔逃。這時世尊告訴阿難陀說：『為什麼商人們四處逃跑？』阿難陀稟告佛陀說：『大德！按照佛陀的教導：凡是比丘所在的地方，都應該按照年齡大小共同分配。六眾比丘今晚住宿的地方分到了一棵枯樹，因為寒冷而用火燒樹，這棵樹中有一條蛇棲息，蛇被煙燻，沿著樹枝向上爬，放開身體想要下來。六眾比丘看見蛇，高聲喊道：『要掉下來了！要掉下來了！』當時一些商人聽到這個聲音，都以為是『有獅子進入營地跳躍而掉下來了』，便非常驚恐，四處奔逃。』世尊說：『
【English Translation】 English version Yuan Xiyi (Yuan Xiyi, a name) smiled and spoke in verse: 'World Honored One, you are far from agitation and arrogance, the most尊貴 among all sentient beings; You have subdued afflictions and all enemies; you would not smile without a cause. The Tathagata (Tathagata, an epithet of the Buddha) has personally realized true and wonderful enlightenment; all who hear it are delighted to listen; Muni (Muni, an epithet of the Buddha), you are the most supreme, may you proclaim the Dharma and resolve the doubts in the hearts of the assembly.' The Buddha said to Ananda (Ananda, the Buddha's disciple): 'So it is! So it is! The Tathagata, Arhat, Samyak-sambuddha, does not show a smile without a cause. Did you see the two boys guiding me?' Ananda replied to the Buddha, 'I saw them.' The Buddha told Ananda: 'With this good root, they will not fall into evil realms in the next thirteen kalpas (kalpas, eons), they will be born in the realms of humans and gods, and in their last life they will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), one named Dharma Drum Sound Tathagata, and the other named Fearless Giving Tathagata.' At that time, after the World Honored One spoke these predictions, he left along the road and stayed overnight in a forest near a village. According to what the Buddha said, the places where Bhikshus (Bhikshus, Buddhist monks) reside, even under trees, should be shared in order. At that time, the Six Group Bhikshus (Six Group Bhikshus, referring to monks with misconduct) were assigned a枯 tree, and because of the cold at night, they burned the tree with fire. There was a snake dwelling in this tree. The snake was smoked by the smoke, climbed up the branches, and hung down, wanting to come down. The Six Group Bhikshus saw the snake and shouted loudly, 'It's going to fall! It's going to fall!' At that time, some merchants heard this sound and all thought, 'A lion has entered the camp, jumping and falling.' They were very frightened and fled in all directions. At this time, the World Honored One said to Ananda, 'Why are the merchants fleeing in all directions?' Ananda reported to the Buddha, 'Great Virtue! According to the Buddha's teachings: wherever Bhikshus are, they should be shared according to age. The Six Group Bhikshus were assigned a枯 tree for tonight's lodging, and because of the cold, they burned the tree with fire. There was a snake dwelling in this tree. The snake was smoked by the smoke, climbed up the branches, and let go of its body, wanting to come down. The Six Group Bhikshus saw the snake and shouted loudly, 'It's going to fall! It's going to fall!' At that time, some merchants heard this sound and all thought, 'A lion has entered the camp, jumping and falling.' They were very frightened and fled in all directions.' The World Honored One said, '
汝可急去報諸商人，如來在處離師子怖，速命商旅勿復驚惶。」時阿難陀奉教告知，諸人咸至。時諸苾芻見是事已悉皆有疑，俱來白佛：「大德！何意六眾作墮落聲驚諸商旅？」世尊因此重為安慰令離憂怖。
佛告阿難陀：「非但今日驚怖商旅，乃往古昔已曾恐懼於他，令彼四面逃走，我為安慰令離憂惱。汝等當聽！於過去世在彼水側有頻螺果林，於此林中有其六兔，共為知友依止而居。時頻螺果熟墮水作聲。於時六兔聞果落聲，形小志怯，便大驚怖四向逃走。時有野干，見其奔走來問其故。兔曰：『我聞水內有非常之聲，將非猛獸慾來害我，緣此事故我等逃奔。』野干亦走，如是豬鹿、牛象、豺狼、虎豹及小師子等，各相詰問，聞斯語已悉皆奔竄。去斯不遠於山谷中，有一猛師子王依止而住。於時師子見諸獸類惶怖奔馳而問之曰：『汝等皆有爪牙勇力，何所怖懼各見驚馳？』皆悉報言：『我聞惡聲非常可畏，定有猛獸來害於我，為此驚惶求安靡地。』師子報曰：『在何處所而作惡聲？』諸獸答曰：『我亦不知何處作聲？』師子報曰：『若未委者，君等莫走，我為審觀是何聲耶？』即問虎曰：『汝何處聞？』答曰：『我從豹聞。』如是展轉問詰至兔，兔云：『此之怖聲是我親證，非是傳聞。仁等俱來共觀聲處。
【現代漢語翻譯】 現代漢語譯本：你應立即去告知各位商人，如來（Tathagata，佛的稱號）就在這裡，可以讓他們遠離獅子的恐懼，迅速告訴商旅們不要再驚慌。」當時阿難陀（Ananda，佛陀的十大弟子之一）接受佛的教導去告知他們，所有人都來了。當時各位比丘（bhiksu，佛教出家男眾）見到這件事後都感到疑惑，一同來稟告佛陀：「大德！為什麼六眾（指六群比丘）發出墮落的聲音驚嚇各位商旅？」世尊（Lokajyestha，對佛的尊稱）因此再次安慰他們，讓他們遠離憂愁和恐懼。
佛告訴阿難陀：「不僅是今天驚嚇了商旅，在很久以前也曾使他們感到恐懼，讓他們向四面八方逃跑，我曾安慰他們，讓他們遠離憂愁和煩惱。你們應當聽著！在過去世，在那水邊有一片頻螺果林（Pinyaka fruit forest），在這片樹林里有六隻兔子，它們是朋友，依靠著這裡居住。當時頻螺果成熟掉落水中發出聲音。當時六隻兔子聽到果實掉落的聲音，因為體型小而且膽怯，就非常驚恐地向四面八方逃跑。當時有一隻野干（jackal），看到它們奔跑過來詢問原因。兔子說：『我們聽到水裡有不尋常的聲音，恐怕是有兇猛的野獸來傷害我們，因為這個緣故我們才逃跑。』野干也跑了，像這樣豬、鹿、牛、象、豺狼、虎、豹以及小獅子等，各自互相詢問，聽到這些話后都全部奔逃。距離這裡不遠的山谷中，有一隻猛獅子王依靠著那裡居住。當時獅子看到各種野獸驚慌地奔跑，就問它們說：『你們都有爪牙和勇氣，為什麼如此害怕而驚慌逃跑？』它們都回答說：『我們聽到非常可怕的惡聲，一定是兇猛的野獸來傷害我們，因此感到驚慌，尋求安全的地方。』獅子問：『在什麼地方發出惡聲？』各種野獸回答說：『我們也不知道在什麼地方發出聲音？』獅子說：『如果還沒有弄清楚，你們就不要跑，我來仔細觀察是什麼聲音。』就問老虎說：『你在什麼地方聽到的？』老虎回答說：『我從豹子那裡聽到的。』像這樣輾轉詢問到兔子，兔子說：『這可怕的聲音是我親耳聽到的，不是傳聞。你們一起來，一起去觀察發出聲音的地方。』
【English Translation】 English version: 'You should quickly go and inform all the merchants that the Tathagata (title of the Buddha) is here, which can keep them away from the fear of lions. Quickly tell the merchants not to panic anymore.' At that time, Ananda (one of the ten major disciples of the Buddha) accepted the Buddha's teaching and informed them, and everyone came. At that time, all the bhiksus (Buddhist monks) were puzzled when they saw this, and they came together to report to the Buddha: 'Great Virtue! Why did the six groups (referring to the six groups of bhiksus) make a falling sound to frighten the merchants?' The Lokajyestha (a respectful term for the Buddha) therefore comforted them again, so that they could stay away from sorrow and fear.
The Buddha told Ananda: 'It is not only today that the merchants are frightened. In the distant past, they were also frightened, causing them to flee in all directions. I comforted them and kept them away from sorrow and annoyance. You should listen! In the past, there was a Pinyaka fruit forest on the side of that water. In this forest, there were six rabbits who were friends and lived there. At that time, the ripe Pinyaka fruits fell into the water and made a sound. At that time, the six rabbits heard the sound of the fruit falling, and because they were small and timid, they fled in all directions in great panic. At that time, a jackal saw them running and asked why. The rabbit said: 'We heard an unusual sound in the water. I am afraid that a fierce beast will come to harm us. That is why we are running away.' The jackal also ran away. Like this, pigs, deer, cattle, elephants, jackals, tigers, leopards, and small lions, etc., each asked each other, and after hearing these words, they all fled. Not far from here in the valley, there lived a fierce lion king. At that time, the lion saw all kinds of beasts running in panic, and asked them: 'You all have claws and courage, why are you so afraid and running away in panic?' They all replied: 'We heard a very terrible evil sound. A fierce beast must be coming to harm us. Therefore, we are panicking and seeking a safe place.' The lion asked: 'Where is the evil sound coming from?' All the beasts replied: 'We don't know where the sound is coming from?' The lion said: 'If you haven't figured it out yet, don't run. I will carefully observe what the sound is.' He asked the tiger: 'Where did you hear it?' The tiger replied: 'I heard it from the leopard.' In this way, they asked the rabbit in turn, and the rabbit said: 'I heard this terrible sound with my own ears, not hearsay. You all come together and observe the place where the sound is coming from together.'
』於時諸獸咸悉共至頻螺林所，兔曰：『此是驚怖起處。』須臾暫住，還聞果落墮水作聲。師子報曰：『此是食果，非關恐怖。』爾時空中有天，見已說伽他曰：
「『不應聞他語便信， 當須親自審觀察； 勿如樹果落池中， 山林諸獸皆驚走。』
「汝等苾芻勿生異念，往時師子王者即我身是，往時六兔驚恐諸獸，我已為其作安隱事，六兔者即六眾是。今時復緣驚諸商旅，我亦為其作安慰事。」爾時世尊為說昔緣，令諸苾芻斷疑惑已，告阿難陀曰：「汝今可去遍告商人：『汝等今日不應先去，如來當在商旅前行。』」時阿難陀如佛所教具告商旅：「汝勿先去。」爾時世尊及諸僧眾皆在前行，至險林中有師子王欲來害佛。世尊見來便舒右手，於五指頭化出五師子，彼聞此氣即便奔走。世尊便於四面化為猛火，紅焰侵天飛光裂地，八方遍合求避無由，唯見佛邊清涼可愛。是時師子便詣佛所頂禮雙足，爾時世尊便以百福莊嚴、眾相具足、無畏右手摩師子頭，告言：「賢首！汝于先世已作惡業墮傍生中，復於今時常以害心斷他生命活自己身，於此命終還生惡趣。賢首！諸行無常、諸法無我、涅槃寂滅。汝於我所應生信心，于傍生趣深起厭離。」時諸苾芻亦以手觸師子，師子見觸作不忍聲，佛告諸苾芻：「
【現代漢語翻譯】 現代漢語譯本：當時，各種野獸都一起來到頻螺林（Pinluo Forest）這個地方。兔子說：『這裡是驚恐產生的地方。』大家稍微停了一會兒，又聽到果實掉落水中發出的聲音。獅子說道：『這是果實掉落的聲音，與恐怖無關。』這時，空中有一位天人，看到這種情況后，說了這樣一段偈語： 『不應該聽信別人的話就輕易相信，應當親自審察觀察；不要像樹上的果實掉進池塘中一樣，讓山林中的野獸都驚慌逃跑。』 『你們這些比丘不要產生其他的想法，過去的獅子王者就是我的前身，過去那六隻兔子驚嚇了各種野獸，我已經為它們做了安撫的事情，那六隻兔子就是現在的六眾。現在又因為驚嚇了這些商旅，我也會為他們做安撫的事情。』當時，世尊為他們講述了過去的因緣，讓各位比丘斷除了疑惑之後，告訴阿難陀（Ananda）：『你現在可以去告訴商人們：『你們今天不應該先走，如來應當在商旅的前面行走。』』當時阿難陀按照佛的教導，告訴商人們：『你們不要先走。』當時世尊和各位僧眾都在前面行走，走到險峻的森林中，有一隻獅子王想要來加害佛陀。世尊看到它來了，便伸出右手，從五個指頭化出五隻獅子，那獅子王聞到這種氣息，立刻就逃走了。世尊又在四面八方化為猛烈的火焰，紅色的火焰衝向天空，飛濺的光芒撕裂大地，八個方向全部合圍，想要逃避也沒有辦法，只能看到佛陀身邊清涼可愛。這時，獅子便來到佛陀面前，頂禮佛陀的雙足，當時世尊便用具有百福莊嚴、各種相好具足、無畏的右手，撫摸獅子的頭，告訴它說：『賢首（Xianshou）！你在前世已經造作了惡業，墮落到畜生道中，現在又經常用傷害其他生命來養活自己，這樣命終之後還會墮落到惡趣中。賢首！諸行無常、諸法無我、涅槃寂滅。你應該對我生起信心，對畜生道深深地生起厭離。』當時各位比丘也用手觸控獅子，獅子被觸控后發出了難以忍受的聲音，佛陀告訴各位比丘：
【English Translation】 English version: At that time, all the beasts came together to the Pinluo Forest. The rabbit said, 'This is where the fear arises.' They paused for a moment, and then heard the sound of fruit falling into the water. The lion replied, 'This is the sound of fruit falling, it is not related to fear.' At that time, a deva (deity) in the sky, seeing this, spoke this gatha (verse): 'One should not believe others' words easily, one should personally examine and observe; do not be like the fruit falling into the pond, causing all the beasts in the mountains and forests to run away in fright.' 'You bhikshus (monks) should not have other thoughts. The lion king of the past was my former self. In the past, the six rabbits frightened the various beasts, and I have already done things to reassure them. Those six rabbits are the present six groups. Now, because of frightening these merchants, I will also do things to reassure them.' At that time, the World Honored One told them about the past causes and conditions, and after the bhikshus had dispelled their doubts, he told Ananda (Ananda): 'You can now go and tell the merchants: 'You should not go first today, the Tathagata (Thus Come One) should walk in front of the merchants.'' At that time, Ananda, according to the Buddha's teaching, told the merchants: 'You should not go first.' At that time, the World Honored One and all the sangha (monastic community) walked in front, and when they reached the dangerous forest, there was a lion king who wanted to harm the Buddha. The World Honored One saw it coming and stretched out his right hand, transforming five lions from his five fingertips. The lion king smelled this scent and immediately ran away. The World Honored One then transformed into fierce flames on all sides, the red flames soared into the sky, and the flying light tore the earth apart. All eight directions were surrounded, and there was no way to escape, only seeing the coolness and loveliness beside the Buddha. At this time, the lion came to the Buddha and prostrated at the Buddha's feet. At that time, the World Honored One used his right hand, adorned with a hundred blessings, complete with all kinds of marks, and fearless, to stroke the lion's head, and told him, 'Worthy One (Xianshou)! In your past life, you have already committed evil deeds and fallen into the animal realm. Now, you often harm other lives to feed yourself. After this life ends, you will still be reborn in the evil realms. Worthy One! All conditioned things are impermanent, all dharmas (teachings) are without self, and nirvana (liberation) is quiescent. You should have faith in me, and deeply renounce the animal realm.' At that time, the bhikshus also touched the lion with their hands, and the lion made an unbearable sound when touched. The Buddha told the bhikshus:
汝等勿觸師子。何以故？猛獸獷烈性難親附，若輒觸者致有損傷。是故汝等莫觸師子。若諸苾芻觸師子時，得惡作罪。若觸石師子、草師子、或泥土作及畫者，並皆無犯。」調師子已佛與苾芻隨路而去。
時師子王辭佛而住，便作是念：「我今不應親于佛所聞三句法，更斷他命而活己身，我今宜應要心絕食不復餐啖。」凡諸畜類火力增強不堪忍饑，遂便命過生四大王眾天。初生天者法爾有三種念：「我於何處死？今於何處生？由何等業招斯異熟？」即便自知從畜趣死，今生四大王眾天。曾作何業？由於佛邊生凈信心。時此天子復作是念：「我今宜應往詣佛所承事供養。」於時天子以天瓔珞莊嚴其身，以天妙花盛滿衣角，過於夜分放大光明來詣佛所，即以天嗢缽花、俱牟陀花、缽沓摩花、分陀利花，佈列佛前而為供養，禮佛足已在一面坐。由此天身光明赫奕周遍晃耀，闌若林中悉皆明顯。
爾時世尊隨彼天子意樂隨眠根性差別，而為說法，能令悟入四真諦理。是時天子既聞法已，即于座上以金剛智杵摧破二十種薩迦耶見山，得預流果。既見諦已白世尊曰：「大德！由世尊故，令我證得解脫之果。此非父母高祖人王天眾沙門婆羅門親友眷屬之所能作，我逢世尊善知識故，于地獄傍生餓鬼趣中拔濟令出，安置人
【現代漢語翻譯】 現代漢語譯本： 『你們不要觸碰獅子。』為什麼呢？因為猛獸兇猛暴烈，難以親近依附，如果貿然觸碰，會導致損傷。所以你們不要觸碰獅子。如果比丘觸碰了獅子，會犯下惡作罪（一種輕罪）。如果觸碰石獅子、草獅子，或者泥土製作以及畫的獅子，都不會有罪。』佛陀調伏了獅子后，與比丘們沿著道路離去。
當時，獅子王告別佛陀后獨自停留，心中思忖：『我不應該在佛陀那裡聽聞了三句法（指佛法要義），反而繼續斷其他生命來維持自己的生命，我現在應該下定決心絕食，不再進食。』一般來說，畜生道的眾生火力強盛，難以忍受飢餓，於是便因此喪命，轉生到四大王眾天（佛教六慾天之一）。剛出生為天人時，自然而然地會有三種念頭：『我從哪裡死亡？現在又在哪裡出生？由什麼業力招感了這種異熟果報？』隨即就知道了自己是從畜生道死亡，現在出生在四大王眾天。曾作了什麼業呢？由於在佛陀身邊生起了清凈的信心。當時，這位天子又思忖：『我現在應該前往佛陀那裡承事供養。』於是，天子用天上的瓔珞裝飾自己的身體，用天上的美妙鮮花盛滿衣角，在夜深人靜時放出大光明，來到佛陀所在的地方，隨即用天上的烏缽羅花（Utpala，青蓮花）、俱牟陀花（Kumuda，白睡蓮）、缽沓摩花（Padma，紅蓮花）、分陀利花（Pundarika，白蓮花），排列在佛陀面前作為供養，禮拜佛足后在一旁坐下。由於天人的身體光明赫奕，周遍照耀，使得蘭若（Aranya，寂靜處，寺院）林中都變得明亮起來。
這時，世尊隨著那位天子的意樂、隨眠（Anusaya，煩惱的潛在傾向）和根性差別，為他說法，能夠使他領悟並進入四真諦（Catuh-satya，苦、集、滅、道）的道理。當時，天子聽聞佛法后，就在座位上用金剛智杵摧毀了二十種薩迦耶見（Satkayadristi，有身見）山，證得了預流果（Srotapanna，須陀洹果，小乘初果）。證見真理后，他稟告世尊說：『大德！由於世尊的緣故，使我證得了脫之果。這並非父母、高祖、人王、天眾、沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）、親友眷屬所能做到的，我遇到世尊這樣的善知識的緣故，才從地獄、傍生、餓鬼趣中拔救出來，安置在人道之中。』
【English Translation】 English version: 'You should not touch the lion.' Why? Because fierce beasts are wild and difficult to approach. If you touch them rashly, it may cause injury. Therefore, you should not touch the lion. If the Bhikshus (monks) touch a lion, they commit a Dukkrta (a minor offense). If they touch a stone lion, a grass lion, or one made of clay or painted, there is no offense.' After taming the lion, the Buddha and the Bhikshus went on their way.
At that time, the Lion King bid farewell to the Buddha and stayed behind, thinking to himself: 'I should not have heard the three phrases of Dharma (Buddhist teachings) from the Buddha, and then continue to take the lives of others to sustain my own life. I should now resolve to fast and no longer eat.' Generally, animals have strong digestive fire and cannot endure hunger. Therefore, he died and was reborn in the Catur Maharajika Heaven (Heaven of the Four Great Kings, one of the six heavens of desire). When he was first born as a Deva (god), he naturally had three thoughts: 'Where did I die? Where am I born now? What Karma (action) caused this Vipaka (result)?' He immediately knew that he had died from the animal realm and was now born in the Catur Maharajika Heaven. What Karma had he done? He had generated pure faith near the Buddha. At that time, this Deva thought again: 'I should now go to the Buddha to serve and make offerings.' Then, the Deva adorned himself with heavenly necklaces, filled the corners of his robe with heavenly beautiful flowers, and in the middle of the night, emitted great light and came to the Buddha's place. He then arranged heavenly Utpala flowers (blue lotus), Kumuda flowers (white water lily), Padma flowers (red lotus), and Pundarika flowers (white lotus) before the Buddha as offerings, prostrated at the Buddha's feet, and sat on one side. Because the Deva's body was radiant and shone everywhere, the Aranya (quiet place, monastery) forest was completely illuminated.
At this time, the World Honored One, according to the Deva's inclinations, Anusaya (latent tendencies of afflictions), and the differences in his faculties, taught him the Dharma, which enabled him to understand and enter the Four Noble Truths (Catuh-satya, suffering, origin, cessation, path). At that time, after hearing the Dharma, the Deva, in his seat, used the Vajra (diamond) wisdom pestle to destroy the twenty kinds of Satkayadristi (view of self) mountains and attained the Srotapanna (stream-enterer) fruit. After seeing the truth, he said to the World Honored One: 'Great Virtue! Because of the World Honored One, I have attained the fruit of liberation. This is something that parents, ancestors, human kings, Devas, Sramanas (ascetics), Brahmanas (Hindu priests), relatives, and family members could not do. Because I met a Kalyanamitra (virtuous friend) like the World Honored One, I was rescued from the hell, animal, and hungry ghost realms and placed in the human realm.'
天勝妙之處，當盡生死趣涅槃路，干竭血海超越骨山，無始積集薩迦耶見山，以金剛智杵而摧破之，得預流果。我今歸依佛法僧寶。唯愿世尊！證知我是鄔波索迦，始從今日乃至命存受五學處，不殺生乃至不飲酒。」作是語已，時彼天子深心歡喜得未曾有，禮佛而去還適天宮。
時諸苾芻于初后夜，警覺用心思惟而住，見世尊處有大光明，周遍晃耀闌若林中，便生疑念：「有何天眾來詣佛所？由彼福力光遍林中。」至天曉已往詣佛所，頂禮尊足在一面坐，而白佛言：「我于昨夜見大光明遍滿林中，便生是念：『豈非梵世諸天及天帝釋，或四天王及余殊勝大威德天，來詣佛所親承供養，由彼力故光遍林中。』」爾時世尊告諸苾芻曰：「昨夜光明非是梵王、帝釋及余天眾威神之力，汝豈不見林中大師子王，親於我邊聞三句法？」諸苾芻白佛言：「我等已見。」佛言：「彼師子王從我聞法，於此命過生四大王眾天。既受天身報恩供養，來至我所奉獻天花，我為說法。既聞法已便得見諦還本天宮，由彼力故光遍林中。」
時諸苾芻聞是語已請世尊曰：「我等不知彼師子天曾作何業？由彼業故招異熟報墮師子中。復由何業命終之後，生在四天王天？復作何緣聞佛法已獲預流果，得未曾有還本天宮？」世尊告曰：「汝
【現代漢語翻譯】 現代漢語譯本：那天人所獲得的殊勝之處，在於能夠窮盡生死輪迴，踏上通往涅槃的道路，枯竭血海，超越骨山，用金剛智慧杵摧毀無始以來積聚的薩迦耶見山（我見山），從而證得預流果（須陀洹果）。我如今歸依佛、法、僧三寶。唯愿世尊！能夠證明我是優婆塞（在家男居士），從今天開始直到生命終結，受持五條學處，即不殺生，乃至不飲酒。』說完這些話后，那位天子內心深感歡喜，獲得了前所未有的體驗，向佛陀頂禮后離去，返回天宮。
當時，眾比丘在初夜和后夜，保持警覺，用心思維，看到世尊所在之處有巨大的光明，周遍照耀著蘭若林（寂靜的樹林）中，便心生疑惑：『是有什麼天眾來到佛陀這裡嗎？因為他們的福力，光明才遍佈林中。』到了天亮，他們前往佛陀所在之處，頂禮佛足后在一旁坐下，對佛陀說：『我們在昨夜看到巨大的光明遍滿林中，便生起這樣的念頭：『莫非是梵世諸天以及天帝釋（帝釋天），或者四大天王以及其他殊勝的大威德天，來到佛陀這裡親自承事供養，因為他們的力量，光明才遍佈林中。』』當時，世尊告訴眾比丘說：『昨夜的光明並非是梵王、帝釋以及其他天眾的威神之力，你們難道沒有看見林中的大師子王（獅子王），親自在我這裡聽聞三句法嗎？』眾比丘對佛陀說：『我們已經看見了。』佛陀說：『那獅子王從我這裡聽聞佛法后，在此命終，轉生到四大王眾天（四大天王所統領的天界）。既然已經獲得了天人的身體，爲了報答佛恩前來供養，來到我這裡奉獻天花，我為它說法。聽聞佛法后，它便證得了見諦（證悟真理），返回了原本的天宮，因為它的力量，光明才遍佈林中。』
當時，眾比丘聽了這些話后，請問世尊說：『我們不知道那獅子天曾經做了什麼業？因為那樣的業力，招感了異熟果報，墮落為獅子。又因為什麼樣的業力，命終之後，轉生在四天王天？又因為什麼樣的因緣，聽聞佛法后獲得了預流果，獲得了前所未有的體驗，返回了原本的天宮？』世尊告訴他們說：『你們…
【English Translation】 English version: The wondrous attainment of that Deva (heavenly being) lies in exhausting the cycle of birth and death, treading the path to Nirvana, drying up the sea of blood, transcending the mountain of bones, and shattering the mountain of Sakaya-ditthi (belief in a permanent self) accumulated since beginningless time with the Vajra (diamond) wisdom club, thereby attaining the Srotapanna-phala (stream-enterer fruit). I now take refuge in the Buddha, Dharma, and Sangha (Three Jewels). May the World-Honored One! Bear witness that I am an Upasaka (lay male devotee), from this day forth until the end of my life, I will observe the five precepts, namely, not to kill, and not to drink alcohol.』 Having spoken these words, that Deva felt deeply joyful, attained what he had never attained before, prostrated to the Buddha, and departed, returning to his heavenly palace.
At that time, the Bhikkhus (monks), in the early and late watches of the night, remained vigilant and mindful, contemplating, and saw a great light in the place where the World-Honored One was, shining brightly throughout the Aranya (quiet forest). They then conceived a doubt: 『What Devas have come to the Buddha? Because of their meritorious power, the light pervades the forest.』 At dawn, they went to the place where the Buddha was, prostrated at his feet, and sat to one side, and said to the Buddha: 『Last night we saw a great light filling the forest, and we thought: 『Could it be that the Devas of the Brahma world and Sakra, Lord of the Devas (Indra), or the Four Heavenly Kings and other supremely powerful Devas, have come to the Buddha to personally attend and make offerings, and because of their power, the light pervades the forest?』』 At that time, the World-Honored One said to the Bhikkhus: 『The light of last night was not the power of Brahma, Sakra, or other Devas. Have you not seen the great lion king in the forest, personally hearing three phrases of Dharma from me?』 The Bhikkhus said to the Buddha: 『We have seen it.』 The Buddha said: 『That lion king, after hearing the Dharma from me, passed away here and was reborn in the Caturmaharajika-deva (heaven of the Four Great Kings). Having received a Deva body, he came to offer gratitude and make offerings, coming to me to offer heavenly flowers, and I spoke the Dharma for him. Having heard the Dharma, he attained the vision of truth and returned to his original heavenly palace, and because of his power, the light pervades the forest.』
At that time, the Bhikkhus, having heard these words, asked the World-Honored One: 『We do not know what karma that lion Deva had performed? Because of that karma, he experienced the Vipaka (result) of falling into the state of a lion. And because of what karma, after his death, was he reborn in the Caturmaharajika-deva? And because of what cause and condition, after hearing the Buddha's Dharma, did he attain the Srotapanna-phala, attain what he had never attained before, and return to his original heavenly palace?』 The World-Honored One said to them: 『You...』
等當聽！此之天子前身作業，因緣運合至成熟時，不于外界地水火風令使成熟，還於自身蘊界處中內善惡業而受其報。」即說頌曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「汝等苾芻應至心聽！於過去世人壽二萬歲時，有佛出世名迦攝波，十號具足。有二萬弟子以為眷屬，在婆羅痆斯國而為住止。彼迦攝波佛未出世時，於此城中有婆羅門，學善四明博通諸論。時世人眾極生尊重，同心敬仰以為大師。彼迦攝波佛出世之後，人皆敬佛，不復就彼共相承事。時迦攝波應正等覺，于無量百千大眾之中宣揚妙法。時婆羅門在眾邊過，見彼世尊于百千眾中而為說法，便生嫉妒口出鄙語，作如是說：『此之沙門不知怖畏，猶如師子在大眾中為他說法，諸餘聽者猶如小獸敬受其法。』時彼世尊聞此語聲告婆羅門曰：『婆羅門！汝于天人師處出粗惡言，當於地獄受諸苦報。汝今宜可來至我所至心說罪，罪得輕薄。』時婆羅門聞佛教已內興恥愧，於世尊前自言其過。既說罪已，即于佛邊歸依三寶，受五學處為鄔波索迦。汝等苾芻！勿生異念。往時婆羅門者，由其惡口親于佛前作輕慢語，因彼惡業雖復說罪尚有餘報，於五百生中常為師子，或受余報今猶未息。由於我所生正信心聞三句法，得生天
【現代漢語翻譯】 現代漢語譯本： 『仔細聽著！這位天子前世所造的業，因緣聚合到了成熟的時候，不是在外面的地、水、火、風中使其成熟，而是還在他自身的五蘊、十二界、十八處中，承受自己所造的善惡業報。』於是說了頌語： 『縱然經過百千劫，所造的業也不會消亡；因緣際會的時候，果報還是要自己承受。 『你們這些比丘應當專心聽著！在過去世人壽二萬歲的時候，有一尊佛出世，名叫迦攝波（Kashyapa，過去七佛之一），具足十種名號。有二萬弟子作為眷屬，在婆羅痆斯國（Varanasi，古印度城市，今貝拿勒斯）居住。在迦攝波佛沒有出世的時候，在這個城中有一位婆羅門（Brahmin，印度教祭司），學習精通四吠陀，廣泛通曉各種論典。當時世人非常尊重他，同心敬仰他，把他當作大師。在迦攝波佛出世之後，人們都敬重佛陀，不再去親近他，不再供養他。當時迦攝波應正等覺（Kashyapa，如來十號之一），在無量百千的大眾之中宣揚微妙的佛法。當時這位婆羅門在人群旁邊經過，看見世尊在百千大眾之中說法，便心生嫉妒，口出惡語，這樣說道：『這個沙門（Shramana，出家修行者）不知畏懼，就像獅子在大眾中為他們說法，那些聽法的人就像小獸一樣恭敬地接受他的教法。』當時世尊聽到這些話，告訴婆羅門說：『婆羅門！你對天人導師說了粗惡的語言，應當在地獄中承受各種苦報。你現在應該來到我這裡，真心誠意地懺悔罪過，罪業才能減輕。』當時婆羅門聽了佛的教誨，內心感到羞愧，在世尊面前承認了自己的過錯。說了罪過之後，就在佛陀那裡皈依三寶，受持五戒，成為優婆塞（Upasaka，在家男居士）。你們這些比丘！不要產生其他的想法。過去的那個婆羅門，因為惡口，親自在佛前說了輕慢的話，因為那個惡業，即使說了罪過，還有剩餘的果報，在五百世中常常變為獅子，或者承受其他的果報，現在還沒有停止。因為對我生起了真正的信心，聽聞了三句佛法，得以昇天。
【English Translation】 English version: 『Listen carefully! The deeds of this Deva (天子, celestial being) in his previous life, when the conditions ripened, did not mature in the external elements of earth, water, fire, and wind. Instead, they matured within his own five skandhas (蘊, aggregates), twelve ayatanas (界, sense bases), and eighteen dhatus (處, elements), where he experiences the rewards of his good and bad karma.』 Then he spoke this verse: 『Even after hundreds of kalpas (劫, eons), the deeds one has done will not perish; when the conditions meet, the consequences will be borne by oneself. 『You Bhikshus (苾芻, monks) should listen attentively! In the past, when people lived for twenty thousand years, a Buddha appeared in the world named Kashyapa (迦攝波, one of the past seven Buddhas), complete with the ten titles of a Buddha. He had twenty thousand disciples as his retinue, and he resided in the country of Varanasi (婆羅痆斯, ancient Indian city, now Benares). Before Kashyapa Buddha appeared in the world, there was a Brahmin (婆羅門, Hindu priest) in this city who had mastered the four Vedas and was well-versed in various treatises. At that time, people greatly respected him and revered him as their master. After Kashyapa Buddha appeared in the world, people revered the Buddha and no longer approached the Brahmin or made offerings to him. Then Kashyapa, the Perfectly Enlightened One (應正等覺, one of the ten titles of a Buddha), proclaimed the wonderful Dharma among countless hundreds of thousands of people. The Brahmin passed by the crowd and saw the World Honored One teaching the Dharma among hundreds of thousands of people. He became jealous and uttered vulgar words, saying, 『This Shramana (沙門, wandering ascetic) does not know fear, like a lion preaching the Dharma in the midst of the crowd, while the listeners are like small animals respectfully receiving his teachings.』 At that time, the World Honored One heard these words and said to the Brahmin, 『Brahmin! You have spoken harsh words to the teacher of gods and humans, and you will suffer various torments in hell. You should come to me now and sincerely confess your sins, so that your sins may be lessened.』 When the Brahmin heard the Buddha's teachings, he felt ashamed and confessed his faults before the World Honored One. After confessing his sins, he took refuge in the Three Jewels at the Buddha's side, received the five precepts, and became an Upasaka (鄔波索迦, lay male devotee). You Bhikshus! Do not have any other thoughts. The Brahmin of the past, because of his harsh words and disrespectful speech before the Buddha, still had residual consequences from that bad karma even after confessing his sins. For five hundred lives, he was constantly reborn as a lion, or suffered other retributions, which have not yet ceased. Because he developed true faith in me and heard three phrases of the Dharma, he was able to be reborn in heaven.
上。由於迦攝波佛前歸依三寶受五學處，緣彼業力今於我所證真諦理，得預流果，還本天宮。是故苾芻，汝等當知！作純黑業得純黑異熟，作純白業得純白異熟，若作雜業受雜異熟。汝等從今當舍黑業及以雜業，當莫放逸修純白業，如是應學。」時諸苾芻及人天眾，聞佛說已信受奉行。
爾時世尊漸次遊行到摩揭陀，至王舍城住羯闌鐸迦池竹林園中。時六眾苾芻于燃火處，各以火頭共相調弄，或作日月形。外道見時各生輕賤作如是語：「仁等知不？沙門釋子火頭調戲，與彼童兒有何異相？云何減割妻子之分，給此禿人充其缽食？」時諸苾芻聞是語已具白世尊。
爾時世尊集諸苾芻廣說如前，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻若自然火、若教他燃者，波逸底迦。」爾時世尊為諸苾芻制其學處，不應觸火。諸苾芻眾于如來窣睹波處，更不燒香然燈以為供養，亦不承事親教師軌範師以暖湯水，及熏缽染衣等並不復作。爾時世尊知而故問具壽阿難陀曰：「阿難陀！何故苾芻不燒香燃燈供養如來窣睹波處，及以二師湯水等事？」阿難陀曰：「由佛世尊為制學處不得觸火，以此因緣諸苾芻眾，遂便斷絕供養等事。」佛告阿難陀：「若觸火者作時守持，雖觸無犯。」時諸苾芻不知云何
【現代漢語翻譯】 現代漢語譯本： 上面說到，由於過去在迦攝波佛（Kashyapa Buddha）前皈依三寶並受持五條戒律，憑藉那時的業力，現在在我這裡證悟真諦，獲得了預流果（Srotapanna，須陀洹果），返回本來的天宮。所以比丘們，你們應當知道！造作純粹的黑業，會得到純粹的黑異熟果報；造作純粹的白業，會得到純粹的白異熟果報；如果造作雜業，就會承受雜異熟果報。你們從今以後應當捨棄黑業以及雜業，不要放逸，要修習純粹的白業，應當這樣學習。』當時，各位比丘以及人天大眾，聽了佛的教誨后，都信受奉行。 當時，世尊逐漸游化到達摩揭陀國（Magadha），到達王舍城（Rajagriha），住在羯闌鐸迦池（Kalandaka）邊的竹林園中。當時，六群比丘在燃火的地方，各自用火頭互相嬉戲玩耍，或者用火擺成日月形狀。外道們看見后，都輕視他們，說這樣的話：『你們知道嗎？這些沙門釋子（Shramana Shakya，釋迦族的出家弟子）玩弄火頭，和那些小孩子有什麼區別？為什麼減少妻子兒女的口糧，供給這些禿頭的人，讓他們吃飽肚子？』當時，各位比丘聽了這些話后，都詳細地告訴了世尊。 當時，世尊召集各位比丘，廣泛地像之前那樣說法，乃至說：『我觀察到十種利益，才為各位比丘制定戒律，應當這樣說：』 『如果哪個比丘，無論是自己點火，還是教別人點火，都犯波逸提迦（Payattika，一種罪名）。』當時，世尊為各位比丘制定戒律，不應該觸碰火。各位比丘們在如來的窣堵波（Stupa，佛塔）處，不再燒香點燈來供養，也不再為親教師（Upadhyaya）和軌範師（Acharya）提供熱水，以及薰染缽和衣服等事情都不再做了。當時，世尊明知故問具壽阿難陀（Ananda）說：『阿難陀！為什麼比丘們不燒香點燈供養如來的窣堵波，以及為兩位老師提供熱水等事了？』阿難陀說：『由於佛世尊制定了戒律，不得觸碰火，因為這個緣故，各位比丘們就斷絕了供養等事。』佛告訴阿難陀：『如果觸碰火的時候，能夠守護自己的心念，即使觸碰了也沒有罪過。』當時，各位比丘不知道該怎麼辦。
【English Translation】 English version: Above, it was mentioned that due to taking refuge in the Triple Gem and observing the five precepts before Kashyapa Buddha, by the power of that karma, he now attains the truth in my presence, achieves the Srotapanna fruit (stream-enterer), and returns to his original heavenly palace. Therefore, monks, you should know! Creating purely black karma will result in purely black vipaka (result); creating purely white karma will result in purely white vipaka; if you create mixed karma, you will receive mixed vipaka. From now on, you should abandon black karma and mixed karma, do not be negligent, and cultivate purely white karma. You should learn in this way.』 At that time, the monks and the assembly of humans and devas, after hearing the Buddha's teachings, all believed and practiced accordingly. At that time, the World Honored One gradually traveled to Magadha, arrived at Rajagriha, and stayed in the Bamboo Grove Garden by the Kalandaka Pond. At that time, the six groups of monks were playing with fire at the burning place, each using the fire heads to tease each other, or making the shapes of the sun and moon. When the heretics saw it, they all despised them and said, 『Do you know? These Shramana Shakyas are playing with fire, what is the difference between them and those children? Why reduce the rations of wives and children to provide for these bald people, so that they can eat their fill?』 At that time, the monks, after hearing these words, told the World Honored One in detail. At that time, the World Honored One gathered the monks and spoke extensively as before, even saying, 『I have observed ten benefits, and therefore established precepts for the monks, which should be said as follows:』 『If any monk, whether he lights a fire himself or teaches others to light a fire, commits a Payattika offense.』 At that time, the World Honored One established precepts for the monks, that they should not touch fire. The monks no longer burned incense or lit lamps at the stupa of the Tathagata as offerings, nor did they provide hot water for their Upadhyaya and Acharya, and they no longer did things like fumigating and dyeing bowls and clothes. At that time, the World Honored One knowingly asked the Venerable Ananda, 『Ananda! Why do the monks no longer burn incense or light lamps to offer to the stupa of the Tathagata, and provide hot water for the two teachers?』 Ananda said, 『Because the World Honored One has established a precept that one must not touch fire, for this reason, the monks have cut off offerings and other things.』 The Buddha told Ananda, 『If one can guard one's mind when touching fire, there is no offense even if one touches it.』 At that time, the monks did not know what to do.
作時守持？佛言：「凡觸火時作如是念：『我為供養佛故今須觸火。』或云『為法為僧、為鄔波馱耶、阿遮利耶及己自受用並同梵行者，為某事故今須觸火。』」諸苾芻為染衣熏缽等事數數觸火，觸時忘念而不持心，便生悔恨起惡作心：「我今如何故犯此罪？」即以此緣具白世尊，佛言：「應云：『乃至事了長時守持。』」時一苾芻身苦風病，詣醫人所，報言：「賢首！為我準如是病而處方藥。」醫人報曰：「凡是風病得火為良，當須近火。」報言：「賢首！世尊制戒不許向火。」醫曰：「聖者！世尊大慈，緣斯事故必定開許。」以緣白佛。佛言：「前是創製，今更隨開，應如是說：
「若復苾芻無病為身，若自燃火、若教他燃者，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
無病者，謂除其病。
自他等義如前廣說。
此中犯相其事云何？若苾芻以火頭共相戲弄，或作日月輪形，皆得墮罪。凡苾芻燃火之時，應觀其事而守持之；若不守持輒燃輒觸者，得波逸底迦。若滅火者，亦得墮罪。若苾芻捉火頭前火、或抽火頭、或翻轉火炭、或翻轉糠䴰等火，隨作何事，謂作食煮水燃燈燒香等，觸著之時皆惡作罪。若以毛髮爪唾等棄火中者，亦得惡作罪。若此等事作時守持者無犯。又
【現代漢語翻譯】 現代漢語譯本 作時如何守持？佛說：『凡是接觸火的時候，應當這樣想：』我爲了供養佛的緣故，現在需要接觸火。『或者說』爲了佛法爲了僧團、爲了鄔波馱耶（Upadhyaya，親教師）、阿遮利耶（Acharya，軌範師）以及自己受用，並且和同梵行的人，爲了某種事情現在需要接觸火。『』眾比丘因為染衣、熏缽等事情多次接觸火，接觸的時候忘記正念而不守護心念，便生起後悔，產生厭惡之心：『我現在怎麼會犯這種罪？』於是將這些情況詳細地稟告世尊，佛說：『應當說：』乃至事情完畢，長時間守護正念。『』當時有一位比丘身患苦風病，去拜訪醫生，告訴醫生說：『賢首！請你根據我的病情開藥方。』醫生回答說：『凡是風病，用火治療效果最好，應當靠近火。』比丘說：『賢首！世尊制定戒律不允許向火。』醫生說：『聖者！世尊大慈大悲，因為這種緣故必定會開許。』於是將這些情況稟告佛陀。佛說：『之前是最初制定，現在重新隨順開許，應當這樣說： 『如果比丘沒有疾病，爲了自身，或者自己點火，或者教他人點火，犯波逸底迦（Payattika，單墮罪）。』 『如果比丘』，指的是六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、在家優婆塞和優婆夷），其餘含義如上所述。 『沒有疾病』，指的是排除疾病的情況。 自己、他人等含義如前面詳細解釋的。 這裡面犯戒的情況是怎樣的呢？如果比丘用火頭互相戲弄，或者做成日月輪的形狀，都會犯墮罪。凡是比丘點火的時候，應當觀察所做的事情而守護正念；如果不守護正念，隨意點火、隨意接觸火，得波逸底迦（Payattika，單墮罪）。如果熄滅火，也得墮罪。如果比丘拿著火頭在火前、或者抽出火頭、或者翻轉火炭、或者翻轉糠秕等火，無論做什麼事情，比如做飯、煮水、點燈、燒香等，接觸到火的時候都犯惡作罪。如果把毛髮、指甲、唾液等丟到火中，也得惡作罪。如果做這些事情的時候守護正念，就沒有罪過。還有：
【English Translation】 English version How to maintain mindfulness while doing it? The Buddha said: 'Whenever touching fire, one should think like this: 'I need to touch fire now for the sake of making offerings to the Buddha.' Or say, 'For the sake of the Dharma, for the sake of the Sangha, for the sake of Upadhyaya (親教師, Preceptor), Acharya (軌範師, Teacher), and for my own use, and for those who practice the Brahmacharya (梵行, pure conduct) together, I need to touch fire now for a certain reason.' The Bhikshus (比丘, monks) often touch fire for dyeing robes, smoking bowls, etc. When touching fire, they forget mindfulness and do not maintain their minds, and then they regret and feel disgusted: 'How could I commit this sin?' Then they reported these circumstances to the World Honored One in detail. The Buddha said: 'It should be said: 'Even until the matter is completed, maintain mindfulness for a long time.' At that time, a Bhikshu (比丘, monk) suffered from a painful wind disease and went to see a doctor. He told the doctor: 'Wise one! Please prescribe medicine for my illness.' The doctor replied: 'For wind disease, fire is the best treatment, so you should get close to the fire.' The Bhikshu (比丘, monk) said: 'Wise one! The World Honored One has established a precept that does not allow approaching fire.' The doctor said: 'Venerable one! The World Honored One is greatly compassionate, and for this reason, he will surely allow it.' Then he reported these circumstances to the Buddha. The Buddha said: 'The previous one was the initial establishment, and now it is reopened accordingly. It should be said like this: 'If a Bhikshu (比丘, monk) is not sick and does it for himself, either lighting a fire himself or teaching others to light a fire, it is a Payattika (波逸底迦, expiatory offense).' 'If a Bhikshu (比丘, monk)', refers to the six groups (指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、在家優婆塞和優婆夷, Bhikshu, Bhikshuni, Shikshamana, Shramanera, Shramanerika, Upasaka and Upasika), and the rest of the meaning is as mentioned above. 'Without illness' refers to excluding the case of illness. The meaning of self, others, etc. is explained in detail as before. What are the circumstances of violating the precepts here? If a Bhikshu (比丘, monk) teases each other with fire heads, or makes the shape of the sun and moon wheels, they will all commit an offense. Whenever a Bhikshu (比丘, monk) lights a fire, he should observe what he is doing and maintain mindfulness; if he does not maintain mindfulness, and lights and touches the fire at will, he will get a Payattika (波逸底迦, expiatory offense). If he extinguishes the fire, he will also commit an offense. If a Bhikshu (比丘, monk) holds a fire head in front of the fire, or pulls out a fire head, or turns over the burning charcoal, or turns over the chaff and other fire, whatever he does, such as cooking, boiling water, lighting lamps, burning incense, etc., he will commit a Dukata (惡作, offense of wrong doing) when he touches the fire. If he throws hair, nails, saliva, etc. into the fire, he will also commit a Dukata (惡作, offense of wrong doing). If he maintains mindfulness when doing these things, there is no offense. Also:
無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
與欲已更遮學處第五十三
佛在室羅伐城逝多林給孤獨園。時具壽鄔陀夷斷除煩惱得阿羅漢果已，時闡陀苾芻遂往憍閃毗國靜緣而住，其阿說迦、補捺伐素二俱命過，其難陀、鄔波難陀在逝多林年並衰邁。彼十七眾苾芻年漸長大，勇健有力善三藏教，便共詳議咸作是說：「我于長時常被六眾之所欺輕，于彼眾中難陀、鄔波難陀常為毒害，於二人中鄔波難陀更為苦切，我等宜應為作舍置羯磨。」一人告眾曰：「上座難陀即是其兄，善明法務，我等何能與作羯磨？」一人議曰：「我今應權為誘誑不令入眾，我等即便共為羯磨。」作是議已，遂至其所告言：「畔睇阿遮利耶！」答言：「愿具壽無病！」白言：「上座所著支伐羅，非常垢膩，何不浣濯？」報言：「具壽！我今年朽，弟子門人見是衰邁各起輕心，誰復肯為洗濯衣服？」彼便答言：「大德！可與我衣，當爲浣濯。」於時難陀便以一衣付與令洗。彼復報曰：「一種辛苦，可總與衣俱時浣濯。」即便披一破服總與三衣。彼得衣已咸悉漬以灰汁，即往集處敷座席已，便鳴健椎。俱至難陀所白言：「大德！眾僧有事，健椎已鳴，宜可暫入眾中共觀其事。」難陀報曰：「具壽！我今如此形儀，何得入眾？若於眾
【現代漢語翻譯】 現代漢語譯本 無犯者，指的是最初的犯戒之人，或者是由於愚癡、精神錯亂、被痛苦煩惱所纏繞的人。
與欲已更遮學處第五十三
佛陀住在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時，具壽鄔陀夷（Āyushman Udayin）斷除了煩惱，證得了阿羅漢果位。這時，闡陀比丘（Chanda bhikṣu）前往憍閃毗國（Kauśāmbī）靜處居住。阿說迦（Aśoka）、補捺伐素（Punarvasu）二人都已去世，難陀（Nanda）、鄔波難陀（Upananda）在逝多林年老體衰。那十七位年輕的比丘，年歲漸長，勇猛強健，精通三藏教義，便共同商議說：『我們長久以來常常被六群比丘欺負輕視，在那群人中，難陀、鄔波難陀常常作惡為害，在二人之中鄔波難陀更加惡劣，我們應該對他們作舍置羯磨（utsarjana-karma，驅擯羯磨）。』其中一人對大家說：『上座難陀是他們的兄長，精通佛法事務，我們怎麼能對他作羯磨呢？』另一人提議說：『我們現在應該暫時用計誘騙他，不讓他進入僧眾之中，我們就可以共同作羯磨。』 作出這個決定后，他們就到難陀那裡，對他說：『畔睇阿遮利耶（bhante ācārya，尊者阿阇梨）！』難陀回答說：『愿具壽無病！』他們稟告說：『上座所穿的支伐羅（cīvara，袈裟），非常髒污，為什麼不洗呢？』難陀回答說：『具壽！我今年老體衰，弟子門人見我如此衰老，都起了輕慢之心，誰還肯為我洗衣服呢？』他們便回答說：『大德！可以把衣服給我，我來為您洗。』當時，難陀便把一件衣服交給他們去洗。他們又說：『只洗一件太辛苦了，可以把所有的衣服都給我，一起洗了吧。』難陀便把一件破舊的衣服和三衣都給了他們。他們得到衣服后，全部浸泡在灰汁中，然後前往集會之處，鋪設好座位，便敲響了健椎（ghaṇṭā，犍稚）。大家一起到難陀那裡，稟告說：『大德！僧眾有事，健椎已經敲響，您可以暫時進入僧眾之中，共同觀看此事。』難陀回答說：『具壽！我現在這個樣子，怎麼能進入僧眾之中呢？如果在僧眾之中
【English Translation】 English version 『No offense』 refers to the initial offender, or someone who is foolish, mentally disturbed, or afflicted by pain and distress.
The Fifty-Third Training Rule on Giving Consent and Then Obstructing Learning
The Buddha was residing in the Jetavana (Jetavana-ārāma) of Śrāvastī (Śrāvastī), in Anāthapiṇḍada's Park (Anāthapiṇḍada-ārāma). At that time, the Venerable Udayin (Āyushman Udayin), having eradicated his defilements, attained the state of an Arhat. Then, the Bhikṣu Chanda (Chanda bhikṣu) went to reside in a quiet place in Kauśāmbī (Kauśāmbī). Aśoka (Aśoka) and Punarvasu (Punarvasu) had both passed away, while Nanda (Nanda) and Upananda (Upananda) were old and frail in Jetavana. The seventeen young Bhikṣus, having grown in age, were brave, strong, and well-versed in the teachings of the Tripiṭaka (Tripiṭaka). They deliberated together and said: 『For a long time, we have often been bullied and belittled by the group of six Bhikṣus. Among them, Nanda and Upananda often commit evil and cause harm. Of the two, Upananda is even more wicked. We should perform an act of abandonment (utsarjana-karma, expulsion karma) against them.』 One of them said to the others: 『The elder Nanda is their brother and is well-versed in Dharma affairs. How can we perform an act of abandonment against him?』 Another suggested: 『We should temporarily deceive him and prevent him from entering the Sangha, then we can jointly perform the act of abandonment.』 Having made this decision, they went to Nanda and said to him: 『Bhante Ācārya (bhante ācārya, Venerable Teacher)!』 Nanda replied: 『May the Venerable be free from illness!』 They reported: 『The cīvara (cīvara, robe) worn by the elder is very dirty. Why don't you wash it?』 Nanda replied: 『Venerable ones! I am old and frail this year. My disciples and followers, seeing my decline, have become disrespectful. Who would be willing to wash my clothes for me?』 They then replied: 『Great Virtue! You can give the clothes to me, and I will wash them for you.』 At that time, Nanda gave them one piece of clothing to wash. They further said: 『Washing just one piece is too much trouble. You can give me all the clothes, and I will wash them all together.』 Nanda then gave them an old, tattered garment and his three robes. After obtaining the clothes, they soaked them all in lye, then went to the assembly place, set up the seats, and rang the ghaṇṭā (ghaṇṭā, gong). Everyone went to Nanda and reported: 『Great Virtue! The Sangha has business to attend to. The ghaṇṭā has been rung. You can temporarily enter the Sangha and observe the matter together.』 Nanda replied: 『Venerable ones! In my current state, how can I enter the Sangha? If in the Sangha』
中有如法僧事，我當與欲。」即便與欲。彼持其欲往至眾中，為陳說已，一人即起詣上座鄔波難陀所，作如是語：「大德有罪，我欲詰問，幸見容許。」報云：「隨意。」白言：「大德！頗憶于某時某處自作是語：『我當破汝等腹決取中腸繞逝多林。』其事實不？」鄔波難陀聞斯語已報言：「具壽！豈已差之瘡重更傷損，此事過去，何勞在言？」白言：「大德！如來大師亦依過去事為諸弟子而制學處。」即便強與作舍置羯磨。大眾散已，時鄔波難陀詣難陀所啼泣而住，難陀問曰：「爾有何事今忽悲啼？」報言：「被諸黑缽與我作舍置羯磨。」難陀報曰：「彼與我弟作羯磨者，便是自於村坊城邑三界之內驅遣其身，于弟何過？然我今時當爲申謝。又彼僧伽作別眾羯磨，作法不成，我不赴集。」餘人報曰：「豈非大德前與欲耶？」難陀曰：「若作如是非所愛事，我不與欲。持欲不成，是惡與欲。」少欲苾芻聞是語已各生嫌賤：「云何苾芻先時與欲，后更追悔作如是語：『還我欲來不與汝欲。』」時諸苾芻以是因緣具白世尊。佛以此緣告諸苾芻，問答虛實，廣說乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻與他苾芻欲已，后便悔言：『還我欲來，不與汝。』者，波逸底迦。」
若復苾芻者，謂
【現代漢語翻譯】 現代漢語譯本：如果僧團正在進行如法的僧事，我應當給予贊同。』他便給予了贊同。那個人拿著他的贊同前往僧團中，陳述完畢后，其中一人起身前往上座鄔波難陀（Upananda，人名）那裡，這樣說道：『大德有罪，我想要詰問，希望您能允許。』鄔波難陀回答說：『隨意。』那人稟告說：『大德！您是否記得在某時某地自己說過這樣的話：『我將剖開你們的肚子，取出裡面的腸子，纏繞在逝多林（Jetavana，祇園精舍）周圍。』這件事是真的嗎？』鄔波難陀聽到這些話后回答說：『具壽！難道已經痊癒的瘡疤還要重新揭開，這件事已經過去了，何必再提？』那人稟告說：『大德！如來大師也依據過去的事情為弟子們制定學處。』隨即強行對他進行了舍置羯磨（tajjaniya-kamma，擯罰羯磨）。大眾散去後，當時鄔波難陀前往難陀（Nanda，人名）那裡哭泣著站立，難陀問道：『你有什麼事現在忽然悲傷哭泣？』鄔波難陀回答說：『被那些黑缽（指僧人）對我進行了舍置羯磨。』難陀回答說：『他們對我弟弟進行羯磨，就等於自己把自己驅逐出村莊、城鎮和三界之內，對我弟弟有什麼過錯？然而我現在應當為他申辯。而且那個僧團所作的別眾羯磨（sanghabheda-kamma，破僧羯磨），作法不成，我不去參加。』其他人回答說：『難道大德您之前沒有給予贊同嗎？』難陀說：『如果要做這樣不合我意的事情，我就不給予贊同。拿著贊同也不成事，這是惡意的贊同。』少欲的比丘聽到這些話后各自產生嫌棄：『為什麼這位比丘先前給予了贊同，後來又後悔，說出這樣的話：『還我贊同來，我不給你贊同。』』當時諸位比丘因為這件事，詳細地稟告了世尊。佛陀因為這件事告訴諸位比丘，詢問事情的虛實，廣泛地講述，乃至說：『我觀察到十種利益，為諸位比丘制定學處，應當這樣說：』 『如果又有比丘給予其他比丘贊同后，又後悔說：『還我贊同來，不給你。』的，犯波逸提迦（pacittiya，一種罪名）。』 若複比丘者，謂
【English Translation】 English version: 'If there is a lawful Sangha matter, I will give my consent.' He then gave his consent. That person, holding his consent, went to the Sangha, and after stating it, one person arose and went to the elder Upananda (Upananda, a name), and said thus: 'Venerable Sir, you are guilty, I wish to question you, I hope you will allow it.' He replied, 'As you wish.' He reported, 'Venerable Sir! Do you remember at such and such a time, in such and such a place, you said these words yourself: 'I will cut open your bellies, take out the intestines, and wrap them around Jetavana (Jetavana, a monastery).' Is that the truth?' Upon hearing these words, Upananda replied, 'Venerable Sir! Why reopen a wound that has already healed? This matter is in the past, why bother mentioning it?' He reported, 'Venerable Sir! The Tathagata Master also established the training rules for the disciples based on past events.' Then he forcibly performed the Tajjaniya-kamma (tajjaniya-kamma, act of censure) on him. After the assembly dispersed, Upananda went to Nanda (Nanda, a name) weeping and stood there. Nanda asked, 'What is the matter with you that you are suddenly weeping?' Upananda replied, 'I have been subjected to Tajjaniya-kamma by those black bowls (referring to monks).' Nanda replied, 'Those who perform Kamma on my brother are essentially banishing themselves from the villages, towns, and the three realms. What fault is there in my brother? However, I will now intercede on his behalf. Moreover, the Sangha's act of separate assembly Kamma (sanghabheda-kamma, act of dividing the Sangha) is invalid, I will not attend.' Others replied, 'Didn't you give your consent earlier, Venerable Sir?' Nanda said, 'If such an undesirable thing is to be done, I will not give my consent. Holding consent is not successful, it is malicious consent.' The monks with few desires, upon hearing these words, each felt disgust: 'Why did this monk give his consent earlier, and then regret it, saying such words: 'Give me back my consent, I will not give you my consent.'' At that time, the monks, because of this matter, reported it in detail to the World Honored One. The Buddha, because of this matter, told the monks, inquired about the truth of the matter, and spoke extensively, even saying: 'I have observed ten benefits, and established the training rules for the monks, it should be said thus:' 'If a monk, having given consent to another monk, later regrets it and says: 'Give me back my consent, I will not give it to you,' it is a Pacittiya (pacittiya, an offense).' If a monk, meaning
是難陀，余義如上。
又苾芻者，謂此法中人。
與欲已者，謂先已言與。
后便等者，是索欲詞。釋罪同前。
此中犯相其事云何？若苾芻先與欲已，后便生悔報眾云：「還我欲來，我不樂與。」者，便得墮罪。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第三十八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十九
三藏法師義凈奉 制譯
與未近圓人同室宿過二夜學處第五十四
爾時薄伽梵在室羅伐城逝多林給孤獨園。時有眾多敬信施主來至寺中，白諸苾芻曰：「聖者！幸為我等宣揚正法，樂欲聽聞。」苾芻報曰：「賢首！汝等有心樂聞法者，當詣佛所，佛自為說。」彼云：「聖者！唯一大師，瞻仰者眾，天龍人鬼皆愿聞法，知欲為誰而演法要？仁等亦可為我誦經。」苾芻報曰：「世尊未許。」諸俗聞已共起譏嫌舍之而去。時諸苾芻以緣白佛，佛言：「我今聽諸苾芻隨時誦經。」世尊既許苾芻誦經，彼便日日誦經不息。諸有福德閑暇者，晝常來聽，既歸家已，便於夜中告諸無福營作之人，作如是語：「君等當知！彼諸聖眾于日日中常誦正法，言詞美妙令眾樂聞，聽
【現代漢語翻譯】 現代漢語譯本： 是難陀（Nanda），其餘的意義如上文所說。
又，苾芻（bhiksu，比丘）是指這佛法中的人。
『與欲已者』，是指先前已經說過同意給予。
『后便等者』，是索要同意的言辭。解釋罪行與前面相同。
這裡面所犯的相狀是怎樣的呢？如果比丘先前已經給予同意，之後又後悔，告訴僧眾說：『還我同意，我不樂意給予。』那麼，便會因此而獲罪。又，沒有犯戒的情況是指最初的犯戒者，或者是癡呆、瘋狂、心神錯亂、被痛苦所纏繞的人。
根本說一切有部毗奈耶卷第三十八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第三十九
三藏法師義凈 奉 制譯
與未近圓人同室宿過二夜學處第五十四
那時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。當時有很多敬信佛法的施主來到寺廟中，對比丘們說：『聖者！請為我們宣揚正法，我們很樂意聽聞。』比丘們回答說：『賢首！如果你們真心想聽聞佛法，應當去佛陀那裡，佛陀會親自為你們說法。』他們說：『聖者！只有一位大師，瞻仰他的人很多，天龍人鬼都希望聽聞佛法，（佛陀）要知道應該為誰演說佛法的要義呢？你們也可以為我們誦經。』比丘們回答說：『世尊沒有允許。』這些在家信徒聽了之後，一起產生不滿，捨棄離去。當時，比丘們將此事稟告佛陀，佛陀說：『我現在允許比丘們隨時誦經。』世尊既然允許比丘們誦經，他們便日日誦經不停歇。那些有福德有閑暇的人，白天常常來聽經，回家之後，便在夜晚告訴那些沒有福德忙於生計的人，這樣說道：『你們應當知道！那些聖眾每天都在誦讀正法，言辭美妙，使人樂於聽聞，聽
【English Translation】 English version: Yes, Nanda, the remaining meaning is as explained above.
Furthermore, a bhiksu (monk) refers to a person within this Dharma.
'Having given consent' refers to having previously stated agreement to give.
'Later then, etc.' are words requesting consent. The explanation of the offense is the same as before.
What is the nature of the offense here? If a bhiksu has previously given consent, but later regrets it and tells the Sangha, 'Return my consent, I am not happy to give it,' then he will incur an offense. Furthermore, there is no offense for the initial offender, or for someone who is idiotic, insane, mentally disturbed, or afflicted by pain.
Mūlasarvāstivāda Vinaya, Volume 38 Taisho Tripitaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 39
Translated under Imperial Order by the Tripitaka Master Yijing
The 54th Training Rule: Dwelling in the Same Room with One Not Yet Fully Ordained for More Than Two Nights
At one time, the Bhagavan (World-Honored One) was in the Jeta Grove, Anathapindika-arama (Anathapindika's Monastery) in Sravasti (Savatthi). At that time, many faithful donors came to the monastery and said to the bhiksus (monks): 'Venerable ones! Please proclaim the true Dharma for us, we are happy to listen.' The bhiksus replied: 'Virtuous ones! If you sincerely wish to hear the Dharma, you should go to the Buddha, the Buddha himself will speak for you.' They said: 'Venerable ones! There is only one Master, and there are many who look up to him. Gods, dragons, humans, and ghosts all wish to hear the Dharma. Who should (the Buddha) know to preach the essentials of the Dharma to? You can also recite the sutras for us.' The bhiksus replied: 'The World-Honored One has not permitted it.' When these lay followers heard this, they all became displeased, abandoned the place, and left. At that time, the bhiksus reported this matter to the Buddha, and the Buddha said: 'I now permit the bhiksus to recite the sutras at any time.' Since the World-Honored One had permitted the bhiksus to recite the sutras, they recited the sutras daily without ceasing. Those who had merit and leisure often came to listen during the day, and after returning home, they told those who had no merit and were busy with their livelihoods at night, saying: 'You should know! Those venerable ones are constantly reciting the true Dharma every day, their words are beautiful and make people happy to hear. Listening
者忘疲如蜂食蜜。」時營作者聞斯語已報諸人曰：「仁等有福逢佛出世，得聞法要獲大利益，于日日中得未曾有。」報作人曰：「汝何不聽？」答曰：「仁有福德，雖晝聽經家生得濟，我等薄福作業求活，恒去聞經終當餓死。若其聖者夜誦經者，我亦樂聽。」時諸苾芻聞是語已，便往白佛，佛言：「雖在夜中亦誦經法。」彼便通夜而為誦經，因生疲苦，佛言：「不應晝夜誦經。」苾芻隨時少宣其法，諸來聽者共生嫌意，佛言：「不應隨宜，當圓滿說。」時諸苾芻夜夜常誦，諸作業人無暇鎮來。時有福人，既至家已同前為說，作人自嘆：「我等薄福不得聞經。若諸聖者每於月八日、十五日、二十三日、月盡日通夜誦者，我等常聞能生福利。」苾芻以緣白佛，佛言：「當於月八日、十五日、二十三日、月盡日通夜誦經。」時有乞食苾芻，在阿蘭若住，告同住者曰：「今是十五日，我欲向寺共為長凈並復聽經。」便詣寺所慇勤聽法乃至夜半，時乞食者作如是念：「今既非時，無緣得往蘭若之處，且留此住於一面坐。」諸聽法俗人亦住於此。時知寺人將滅燈燭，俗人告言：「聖者！勿去燈明，我助油燭。」有摩訶羅苾芻，共於此臥不用心眠，便在夢中見與故二共為聚集，遂即䆿言說非法事。俗人聞已遂即遍觀，見摩訶羅仰腹而
【現代漢語翻譯】 現代漢語譯本 『忘記疲勞就像蜜蜂採蜜。』當時正在工作的人聽到這些話后，告訴其他人說：『你們真有福氣，趕上佛陀出世，能夠聽聞佛法要義，獲得大利益，每天都能得到前所未有的好處。』又對幹活的人說：『你為什麼不聽呢？』回答說：『你們有福德，即使白天聽經也能維持生計，我們這些薄福之人，要靠勞動才能活命，如果一直去聽經，最終會餓死。如果聖者們在晚上誦經，我們也樂意聽。』當時，各位比丘聽了這些話后，便去稟告佛陀，佛陀說：『即使在晚上也可以誦經說法。』他們便整夜誦經，因此感到疲憊痛苦，佛陀說：『不應該晝夜誦經。』比丘們有時隨意簡略地宣講佛法，前來聽法的人心生不滿，佛陀說：『不應該隨意簡略，應當圓滿地宣說。』當時，各位比丘每晚都誦經，幹活的人沒有時間前來。這時，有位有福德的人，到家後像之前一樣為他們講述，幹活的人感嘆道：『我們真是薄福，不能聽聞佛法。如果聖者們能在每月的初八、十五、二十三、月末之日通宵誦經，我們就能經常聽到，從而產生福利。』比丘們將此事稟告佛陀，佛陀說：『應當在每月的初八、十五、二十三、月末之日通宵誦經。』當時，有位乞食的比丘，住在阿蘭若（Aranya，意為寂靜處），告訴同住的人說：『今天是十五日，我想去寺廟一起參加長凈（Posadha，意為布薩）並聽經。』便前往寺廟，慇勤地聽法直到半夜，這時，這位乞食的比丘心想：『現在時間已晚，沒有辦法回到阿蘭若了，還是留在這裡，在一旁坐著吧。』一些聽法的俗人也留在這裡。這時，管理寺廟的人準備熄滅燈燭，俗人說道：『聖者！請不要熄滅燈，我來添油。』有位摩訶羅（Mahala）比丘，也在這裡睡覺，沒有用心睡眠，便在夢中夢見與以前的兩個同伴聚集在一起，於是便胡言亂語，說一些非法的事情。俗人聽了之後，便四處檢視，看見摩訶羅仰面躺著，並且
【English Translation】 English version 『Forgetting fatigue like a bee eating honey.』 At that time, the workers, upon hearing these words, reported to the others, saying, 『You are truly blessed to encounter the Buddha's appearance in the world, to be able to hear the essence of the Dharma, and to obtain great benefits, receiving unprecedented advantages every day.』 They then said to the workers, 『Why don't you listen?』 The workers replied, 『You have merit, and even if you listen to the scriptures during the day, you can still make a living. We, with little merit, must work to survive. If we constantly go to listen to the scriptures, we will eventually starve to death. If the holy ones recite the scriptures at night, we would gladly listen.』 At that time, the Bhikshus (Bhikshu, meaning monks) heard these words and went to report to the Buddha. The Buddha said, 『Even at night, the Dharma can be recited.』 They then recited the scriptures all night, and as a result, they felt tired and suffered. The Buddha said, 『One should not recite the scriptures day and night.』 The Bhikshus sometimes briefly proclaimed the Dharma as they pleased, and those who came to listen felt dissatisfied. The Buddha said, 『One should not be brief and arbitrary; one should proclaim it completely.』 At that time, the Bhikshus recited the scriptures every night, and the workers had no time to come. Then, a blessed person, after arriving home, told them as before. The workers lamented, 『We are truly without merit, unable to hear the Dharma. If the holy ones could recite the scriptures throughout the night on the eighth, fifteenth, twenty-third, and last day of each month, we could often hear them and generate benefits.』 The Bhikshus reported this matter to the Buddha. The Buddha said, 『One should recite the scriptures throughout the night on the eighth, fifteenth, twenty-third, and last day of each month.』 At that time, a Bhikshu who begged for food, residing in Aranya (Aranya, meaning a quiet place), told his fellow residents, 『Today is the fifteenth day; I want to go to the temple to participate in Posadha (Posadha, meaning Uposatha) together and listen to the scriptures.』 He went to the temple and diligently listened to the Dharma until midnight. At this time, the Bhikshu who begged for food thought, 『Now it is late, and there is no way to return to Aranya. I will stay here and sit on one side.』 Some laypeople who listened to the Dharma also stayed here. At this time, the person in charge of the temple was about to extinguish the lamps, and the laypeople said, 『Venerable one! Please do not extinguish the lamps; I will add oil.』 There was a Mahala (Mahala) Bhikshu, who was also sleeping here, not sleeping mindfully, and in a dream, he saw himself gathering with two former companions, and then he spoke nonsense, saying unlawful things. The laypeople heard this and looked around, seeing Mahala lying on his back, and
臥，口說䆿言說非法事。諸俗見已共作是議：「仁等觀此年老苾芻，尚為斯事。諸餘少壯當欲如何？」時乞食者聞俗嫌議，旦詣林中，于蘭若內習定之人見而問曰：「具壽！于彼寺中同梵行者夜誦經時，能令諸俗人生凈信不？」報言：「聽微妙法皆生喜信，然而有一年老苾芻，起俗譏嫌。」彼問：「何故？」即以事具答，諸苾芻聞以緣白佛，佛言：「由諸苾芻與未圓具者同一室宿及然燈燭，有是過生。是故我今不聽苾芻與未圓具人同一室宿及燃燈燭。」此是緣起，尚未制學處。
佛在憍閃毗妙音園中。時尊者舍利子有二求寂：一是準陀，二是羅怙羅。於時羅怙羅有緣須至晝日遊處，有客苾芻來入寺中，見授事人已覓停止處。其授事人見羅怙羅出外不在，即便令客權止房中。其客苾芻即取羅怙羅所有衣缽置之房外。時羅怙羅從外靜處還至本房，見其衣缽在房門外悵然而立。於時準陀來至其所，問言：「具壽！何故愁然似帶憂色？」答曰：「我暫出遊，有客來至以我衣缽棄在房前，日時欲暮天覆將雨，我於今夜何處當臥？」準陀報曰：「隨處隨時，且容身臥，詎勞憂悒徙倚房前？」答曰：「仁具福德有大威神，化作草菴即堪止宿。我無威力其欲如何？」準陀聞已默然而去。時有凈信施主，為佛及僧以妙香泥塗拭圊廁
【現代漢語翻譯】 現代漢語譯本：有比丘口中說虛妄不實之語，以及做不合佛法的事情。一些在家居士看到后，一起議論說：『各位看看這位年老的比丘，尚且做這樣的事情。其他的年輕力壯的比丘又會怎麼樣呢？』當時，有乞食的比丘聽到在家居士的議論，早上來到林中。在蘭若（Aranya，指遠離人煙的寂靜處）內修習禪定的人看到他，問道：『具壽（Ayushman，對年長比丘的尊稱）！在那寺廟中，一起修梵行的人晚上誦經時，能讓在家居士生起清凈的信心嗎？』乞食比丘回答說：『聽聞微妙的佛法，大家都生起歡喜和信心，然而有一位年老的比丘，引起了在家居士的譏諷和嫌棄。』修禪定的人問：『什麼緣故？』乞食比丘就把事情的經過詳細地說了。眾比丘聽聞后，將此事稟告佛陀。佛陀說：『因為比丘們與未受具足戒的人同住一室，以及點燃燈燭，才會有這樣的過失產生。所以，我現在不允許比丘與未受具足戒的人同住一室，以及點燃燈燭。』這是事情的緣起，當時尚未制定相應的戒律。
佛陀在憍閃毗（Kaushambi）的妙音園中。當時，尊者舍利子（Sariputra）有兩個沙彌（Sramanera，佛教出家沙彌的通稱）：一個是準陀（Chunda），一個是羅怙羅（Rahula）。當時，羅怙羅因為有事需要白天外出，有客比丘來到寺廟中，見到負責安排事務的人，想要找個地方休息。負責安排事務的人見羅怙羅外出不在，就讓客人暫時住在羅怙羅的房間里。那位客比丘就把羅怙羅所有的衣缽放在房間外面。當時，羅怙羅從外面安靜的地方回到自己的房間，看到自己的衣缽在房門外，悵然地站在那裡。當時，準陀來到他那裡，問道：『具壽！為什麼愁眉不展，好像帶著憂愁的樣子？』羅怙羅回答說：『我暫時出去了一下，有客人來了，把我的衣缽扔在房前，時間將晚，天又要下雨，我今天晚上在哪裡睡覺呢？』準陀回答說：『隨便找個地方，隨時都可以容身睡覺，何必憂愁地在房前徘徊呢？』羅怙羅回答說：『您有福德，有大神力，可以變化出草菴來居住。我沒有威力，又能怎麼樣呢？』準陀聽了，默默地離開了。當時，有位虔誠的施主，爲了佛陀和僧眾，用美妙的香泥塗抹廁所。
【English Translation】 English version: A Bhikshu (Buddhist monk) was speaking untruths and engaging in unlawful activities. Some laypeople, upon witnessing this, conferred and said, 'Look at this elderly Bhikshu, still engaging in such behavior. What will the younger ones do?' At that time, a Bhikshu who was out begging heard the laypeople's criticism and went to the forest in the morning. Those practicing meditation in the Aranya (secluded place) saw him and asked, 'Ayushman (term of respect for an elder monk)! When those practicing the holy life together in that monastery recite scriptures at night, does it inspire pure faith in the laypeople?' The begging Bhikshu replied, 'Hearing the subtle Dharma (Buddhist teachings) brings joy and faith to everyone, but there is an elderly Bhikshu who is causing criticism and dislike among the laypeople.' They asked, 'Why?' The begging Bhikshu explained the matter in detail. Upon hearing this, the Bhikshus reported the matter to the Buddha. The Buddha said, 'It is because the Bhikshus are lodging in the same room with those who have not received full ordination and are lighting lamps, that such faults arise. Therefore, I now forbid Bhikshus from lodging in the same room with those who have not received full ordination and from lighting lamps.' This is the origin of the matter, and the precepts had not yet been established at that time.
The Buddha was in the Mrigarama (Deer Park) in Kaushambi (ancient city in India). At that time, Venerable Sariputra (one of the chief disciples of the Buddha) had two Sramaneras (novice monks): one was Chunda (name of a monk), and the other was Rahula (the Buddha's son). At that time, Rahula had to go out during the day for some reason. A guest Bhikshu came to the monastery and, upon seeing the person in charge, sought a place to stay. The person in charge, seeing that Rahula was out, allowed the guest to stay in Rahula's room temporarily. The guest Bhikshu then placed all of Rahula's robes and alms bowl outside the room. When Rahula returned from his quiet place outside, he saw his robes and alms bowl outside the door and stood there dejectedly. At that time, Chunda came to him and asked, 'Ayushman! Why do you look so sad and worried?' Rahula replied, 'I went out for a while, and a guest came and threw my robes and alms bowl in front of the room. It is getting late, and it is about to rain. Where am I going to sleep tonight?' Chunda replied, 'Find a place anywhere, you can always find a place to sleep. Why worry and linger in front of the room?' Rahula replied, 'You have merit and great power, and you can transform a grass hut to live in. I have no power, so what can I do?' Upon hearing this, Chunda left in silence. At that time, a devout donor was plastering the toilet with fragrant mud for the Buddha and the Sangha (Buddhist monastic community).
，羅怙羅見已便作是念：「非時見佛，欲有咨問，無有是處。我今宜可於此眠宿以度今宵。」遂入廁屋權時而臥。即于其夜天降大雨，去斯不遠於地穴中，有大毒蛇依止而住。水滿穴中，其蛇遂出便往廁上。如來大師得無忘心作如是念：「若彼毒蛇螫羅怙羅者，此必當死但有其名。又釋迦種自恃高慢，便生不信作如是語：『若羅怙羅不出家者繼轉輪王位，今既出家無所依怙，臥于廁上被蛇所螫枉苦身亡。』」作是念已便舒右手如象王鼻，到羅怙羅所擎取其身，至己房內安自床上。佛於是夜時行時坐以至天明。有餘苾芻，于晨朝時嚼齒木澡漱訖，往世尊所欲申禮敬。世尊常法，若欲為諸聲聞制學處者，未至苾芻待其總集，其現至者不即令去。時求寂準陀至羅怙羅所彈指警覺，告言：「羅怙羅！汝何處臥？」彼既覺已知是佛床，即便驚起惶怖而立。準陀告曰：「羅怙羅！向使世尊不念汝者，被毒蛇螫必定無常，但空名在。」爾時世尊告諸苾芻曰：「凡諸求寂無父無母，唯有汝等同梵行人共相慈念。此等多是阿羅漢胎終將出離，汝等若不共相愍護，誰當見憂？是故我今聽諸苾芻，與未圓具人齊二夜同宿無犯。」
時有苾芻忽得下痢不凈污足，房無燈燭求洗無由，遂垂足床前偃臥經宿。天將欲曉，弟子門人入房參問：「
【現代漢語翻譯】 現代漢語譯本：羅睺羅（Rahula，佛陀之子）看見佛陀後心想：『現在不是見佛陀的時機，想請教問題也沒有機會。我今晚最好就在這裡睡覺，度過今夜。』於是就到廁所暫時睡覺。當晚下起了大雨，離這裡不遠的地穴中，住著一條大毒蛇。水灌滿了洞穴，毒蛇就爬出來，到了廁所上面。如來大師沒有忘記這件事，心想：『如果那條毒蛇咬了羅睺羅，他一定會死，只留下一個名字。而且釋迦族人會自恃高傲，不相信佛法，會這樣說：「如果羅睺羅不出家，就能繼承轉輪王的王位，現在他既然出家了，無依無靠，睡在廁所里被蛇咬死，白白地丟了性命。」』想到這裡，佛陀就伸出右手，像象王的長鼻一樣，到羅睺羅那裡，把他抱起來，放到自己的房間里，安放在自己的床上。佛陀整夜時而行走，時而坐著，直到天亮。有其他的比丘，在早晨嚼完齒木，洗漱完畢后，去世尊那裡想要行禮。世尊有個習慣，如果要為眾聲聞制定戒律，不會在比丘沒有到齊的時候就宣佈，而是會等待大家到齊。當時，求寂準陀（Cunda，一位比丘的名字）到羅睺羅那裡，彈指提醒他，說：『羅睺羅！你睡在哪裡？』羅睺羅醒來后，知道那是佛陀的床，就驚慌地站了起來。準陀告訴他說：『羅睺羅！如果世尊沒有想到你，你被毒蛇咬了肯定就沒命了，只留下一個空名。』這時，世尊告訴眾比丘說：『所有求寂的比丘，沒有父母，只有你們這些同修梵行的人互相慈悲關愛。這些人大多是阿羅漢的種子，最終會解脫生死，你們如果不互相憐憫保護，誰會關心他們呢？所以，我現在允許各位比丘，和沒有受具足戒的人一起睡兩個晚上，沒有罪過。』 當時，有個比丘突然得了痢疾，不小心弄髒了腳，房間里沒有燈燭，想洗腳也沒有辦法，就垂著腳在床前躺了一夜。天快亮的時候，弟子們進入房間問候：
【English Translation】 English version: Seeing the Buddha, Rahula (Rahula, Buddha's son) thought to himself: 'This is not the right time to see the Buddha, and there is no opportunity to ask questions. I should just sleep here tonight and pass the night.' So he went to the toilet to sleep temporarily. That night, it rained heavily, and in a burrow not far from here, there lived a large poisonous snake. The burrow was filled with water, so the poisonous snake crawled out and went on top of the toilet. The Tathagata Master did not forget this matter and thought to himself: 'If that poisonous snake bites Rahula, he will surely die, leaving only a name. Moreover, the Sakya clan will be arrogant and will not believe in the Dharma, saying: "If Rahula had not renounced the world, he could have inherited the throne of a Chakravartin King. Now that he has renounced the world, he is helpless, sleeping in the toilet and being bitten to death by a snake, losing his life in vain."' Thinking of this, the Buddha stretched out his right hand, like the trunk of an elephant king, went to Rahula, picked him up, and placed him in his own room, on his own bed. The Buddha walked and sat throughout the night until dawn. Some other Bhikkhus, after chewing toothpicks and washing in the morning, went to the World Honored One to pay their respects. The World Honored One had a habit that if he wanted to establish precepts for the Sravakas, he would not announce them until all the Bhikkhus had arrived, but would wait for everyone to arrive. At that time, the novice Cunda (Cunda, the name of a Bhikkhu) went to Rahula, snapped his fingers to remind him, and said: 'Rahula! Where are you sleeping?' When Rahula woke up, knowing that it was the Buddha's bed, he stood up in panic. Cunda told him: 'Rahula! If the World Honored One had not thought of you, you would have been bitten by a poisonous snake and would surely have died, leaving only an empty name.' At this time, the World Honored One told the Bhikkhus: 'All novice Bhikkhus, without parents, only you fellow practitioners of pure conduct show compassion and love to each other. Most of these people are seeds of Arhats and will eventually be liberated from birth and death. If you do not have compassion and protect each other, who will care for them? Therefore, I now allow you Bhikkhus to sleep with those who have not received full ordination for two nights without any offense.' At that time, a Bhikkhu suddenly contracted dysentery and accidentally soiled his feet. There were no lamps in the room, and there was no way to wash his feet, so he lay down in front of the bed with his feet hanging down for the night. As dawn approached, the disciples entered the room to greet him:
不審鄔波馱耶，四大安不？」答曰：「不安。」問言：「何故？」具以患狀告彼令知，諸苾芻聞以緣白佛，佛言：「應置燈明。」時諸苾芻置燈明已，有病不眠因斯更重，佛言：「苾芻有病須燃燈者，對臥無犯，勿致疑心。」時看病人亦不敢臥，因加疾病，佛言：「其看病人雖臥燈明，亦無有犯。」時彼病者須受藥食，無人為授遂闕所須，佛言：「未受具人應令共宿。」時諸苾芻過二宿已遂不敢睡，因更病生，佛言：「病人雖過二夜共宿無犯。」有病苾芻不能自啖，令受具者哺而方食。時受具人出行不在，佛言：「未受具者亦聽哺食。若無此人，雖大苾芻自取而哺。」時諸苾芻于日月光下不敢睡眠，佛言：「日月之光非所避物，臥時無犯。」
如佛所制：苾芻不得與未受具人過二夜宿。時諸苾芻過二夜已驅出寺外，被賊惡獸及蚊蟻等之所損傷，佛言：「不應遣彼令出寺外。」時諸苾芻遣出檐外，佛言：「不應驅出檐外，應離房門勢分令其止宿。」時有苾芻畜一求寂，夜令出宿，有罪惡苾芻從外來至，問求寂曰：「汝於今夜何處當宿？」答言：「于門屋下。」時彼師主聞其語聲，問言：「彼說何事？」弟子具答，師主聞已喚入房中一處止宿，自便通夜，或行或坐以徹天明。時弟子門人共來參問：「不審鄔波馱耶宿
【現代漢語翻譯】 現代漢語譯本： 『不審鄔波馱耶（Upadhyaya，親教師），四大（四大元素：地、水、火、風）安不？』答曰：『不安。』問言：『何故？』具以患狀告彼令知，諸苾芻（bhiksu，比丘）聞以緣白佛，佛言：『應置燈明。』時諸苾芻置燈明已，有病不眠因斯更重，佛言：『苾芻有病須燃燈者，對臥無犯，勿致疑心。』時看病人亦不敢臥，因加疾病，佛言：『其看病人雖臥燈明，亦無有犯。』時彼病者須受藥食，無人為授遂闕所須，佛言：『未受具人應令共宿。』時諸苾芻過二宿已遂不敢睡，因更病生，佛言：『病人雖過二夜共宿無犯。』有病苾芻不能自啖，令受具者哺而方食。時受具人出行不在，佛言：『未受具者亦聽哺食。若無此人，雖大苾芻自取而哺。』時諸苾芻于日月光下不敢睡眠，佛言：『日月之光非所避物，臥時無犯。』 如佛所制：苾芻不得與未受具人過二夜宿。時諸苾芻過二夜已驅出寺外，被賊惡獸及蚊蟻等之所損傷，佛言：『不應遣彼令出寺外。』時諸苾芻遣出檐外，佛言：『不應驅出檐外，應離房門勢分令其止宿。』時有苾芻畜一求寂，夜令出宿，有罪惡苾芻從外來至，問求寂曰：『汝於今夜何處當宿？』答言：『于門屋下。』時彼師主聞其語聲，問言：『彼說何事？』弟子具答，師主聞已喚入房中一處止宿，自便通夜，或行或坐以徹天明。時弟子門人共來參問：『不審鄔波馱耶（Upadhyaya，親教師）宿』
【English Translation】 English version: 'Is Upadhyaya (Upadhyaya, preceptor) well? Are the four elements (the four great elements: earth, water, fire, and wind) in harmony?' He replied, 'Not in harmony.' He asked, 'Why?' He fully informed him of his illness. When the bhiksus (bhiksu, monks) heard of this, they reported the matter to the Buddha. The Buddha said, 'A lamp should be lit.' When the bhiksus lit the lamp, the sick person could not sleep, and his condition worsened. The Buddha said, 'If a bhiksu is sick and needs a lamp, there is no offense in sleeping opposite him. Do not be suspicious.' At that time, the caretaker also dared not sleep, which worsened the illness. The Buddha said, 'Even if the caretaker sleeps with the lamp lit, there is no offense.' At that time, the sick person needed medicine and food, but no one gave it to him, so he lacked what he needed. The Buddha said, 'An unordained person should be allowed to sleep with him.' At that time, the bhiksus did not dare to sleep after two nights, and their illness worsened. The Buddha said, 'There is no offense if a sick person sleeps together for more than two nights.' A sick bhiksu could not eat by himself, so he had an ordained person feed him. At that time, the ordained person was away. The Buddha said, 'An unordained person is also allowed to feed him. If there is no such person, even a senior bhiksu should take it himself and feed him.' At that time, the bhiksus dared not sleep in the light of the sun and moon. The Buddha said, 'The light of the sun and moon is not something to be avoided. There is no offense in sleeping in it.' As the Buddha prescribed: A bhiksu must not sleep with an unordained person for more than two nights. At that time, the bhiksus drove them out of the temple after two nights, and they were harmed by thieves, evil beasts, mosquitoes, and ants. The Buddha said, 'They should not be sent out of the temple.' At that time, the bhiksus sent them out under the eaves. The Buddha said, 'They should not be driven out under the eaves, but should be allowed to stay away from the door of the room.' At that time, a bhiksu kept a novice and made him sleep outside at night. A sinful bhiksu came from outside and asked the novice, 'Where will you sleep tonight?' He replied, 'Under the eaves of the door.' At that time, the teacher heard his voice and asked, 'What is he saying?' The disciple answered in detail. After hearing this, the teacher called him into the room and let him sleep in the same place, spending the whole night either walking or sitting until dawn. At that time, the disciples came to inquire, 'Is Upadhyaya (Upadhyaya, preceptor) sleeping well?'
夜以來，起居輕利氣力安不？」答曰：「不安。」問言：「何故？」是時師主具以事答。弟子聞已白師主曰：「師豈不聞，如佛所言：『有二種事方成大人：一者知是不可為事即不應為；二者已為其事即不應舍可令究竟。』師既愍彼求寂已為攝養，當存終始，豈得辭勞？」師聞便默。爾諸苾芻聞以緣白佛，佛言：「若有如此罪惡人來，能驅擯者應共斥逐。若不可者應將求寂往余寺中。若於夏內安居已后，有惡苾芻來寺中者，時彼師主應與求寂同房而宿，以至夏終，勿致疑惑。至夏罷已，能驅逐者可擯斥之，若不可者應將求寂別詣余寺。」時有眾多苾芻，隨路而去並將求寂，過二夜已便令出宿，遂被惡獸之所傷害。以緣白佛，佛言：「不應令出，應分苾芻以為二處，隨夜未滿共宿無犯。」時諸求寂夜起之時于路睡著，苾芻棄之而去，亦被傷害，佛言：「不應棄去，應令在前。」時彼求寂于小食時從索飲食，苾芻不與，佛言：「應與。」至午還索，苾芻報曰：「已與朝食因何更索？」遂不與食。佛言：「少年火盛，更可與食。」又與未具隨伴道行，苾芻相告曰：「如佛所制：過二夜已不許與未圓具者同宿。」彼便警覺通夜不眠，遂生勞倦，佛言：「應護明相，不假通宵。」時諸苾芻猶尚疲勞，佛言：「如在行路通夜應眠，
【現代漢語翻譯】 現代漢語譯本： 『自昨夜以來，您的起居是否輕便，氣力是否安適？』回答說：『不安適。』（師）問：『什麼緣故？』當時，師父將事情的緣由詳細地回答了。（弟子）聽聞后稟告師父說：『師父難道沒聽說過，如佛所說：『有兩種事才能成就大人：一是知道不可為的事就不應該做；二是已經做了的事就不應該放棄，可以令其究竟。』師父既然憐憫那位求寂（Śrāmaṇera，沙彌），已經為他攝受供養，應當堅持到底，怎麼能推辭勞苦呢？』師父聽了便沉默了。眾比丘（bhikṣu，和尚）聽說了這件事，將緣由稟告了佛陀，佛陀說：『如果有如此罪惡的人來，能夠驅逐的，就應該一起斥責驅逐。如果不能驅逐，就應該將求寂送到其他的寺廟中。如果在夏季安居（Varṣa，雨季安居）之後，有惡比丘來到寺廟中，那時那位師父應該與求寂同房而睡，直到夏季結束，不要引起疑惑。到夏季結束之後，能夠驅逐的就可以擯斥他，如果不能驅逐，就應該將求寂送到其他的寺廟。』當時有眾多比丘，沿著道路而去，帶著求寂，過了兩夜之後便讓他出去住宿，於是被惡獸所傷害。將緣由稟告佛陀，佛陀說：『不應該讓他出去，應該將比丘分為兩處，隨夜未滿一同住宿，沒有犯戒。』當時各位求寂在夜起的時候在路上睡著了，比丘拋棄他們而去，也被傷害了，佛陀說：『不應該拋棄，應該讓他們在前面走。』當時那位求寂在小食（早餐）的時候索要飲食，比丘不給，佛陀說：『應該給。』到中午還索要，比丘回答說：『已經給了早飯，為何還要索要？』於是沒有給食物。佛陀說：『少年人火氣旺盛，可以再給食物。』又與未具足戒的比丘一同趕路，比丘們相互告知說：『如佛所制定：過了兩夜之後不允許與未受具足戒的人同宿。』他便警覺，整夜不眠，於是產生勞倦，佛陀說：『應該守護明相（黎明），不必整夜不睡。』當時各位比丘仍然疲勞，佛陀說：『如果在行路中，整夜應該睡覺。』
【English Translation】 English version: 『Since last night, has your daily life been easy and your strength comfortable?』 He replied, 『Not comfortable.』 (The teacher) asked, 『What is the reason?』 At that time, the teacher explained the reasons in detail. After hearing this, (the disciple) reported to the teacher, 『Has the teacher not heard what the Buddha said: 『There are two things that make a great person: first, knowing that something is impossible and should not be done; second, once something has been done, it should not be abandoned but should be brought to completion.』 Since the teacher has compassion for that Śrāmaṇera (novice), and has already taken him in and provided for him, he should persevere to the end. How can he refuse to work hard?』 The teacher was silent after hearing this. The bhikṣus (monks) heard about this and reported the reason to the Buddha. The Buddha said, 『If such a wicked person comes, those who can drive him away should rebuke and expel him together. If this is not possible, the Śrāmaṇera should be sent to another monastery. If, after the summer retreat (Varṣa), an evil bhikṣu comes to the monastery, then that teacher should sleep in the same room with the Śrāmaṇera until the end of the summer, so as not to cause suspicion. After the end of the summer, those who can expel him may expel him. If this is not possible, the Śrāmaṇera should be sent to another monastery.』 At that time, many bhikṣus went along the road, taking the Śrāmaṇera with them. After two nights, they made him sleep outside, and he was harmed by wild beasts. They reported the reason to the Buddha. The Buddha said, 『He should not be allowed to go out. The bhikṣus should be divided into two groups, and they should sleep together until the end of the night without violating the precepts.』 At that time, the Śrāmaṇeras fell asleep on the road when they got up at night. The bhikṣus abandoned them and left, and they were also harmed. The Buddha said, 『They should not be abandoned. They should be made to walk in front.』 At that time, the Śrāmaṇera asked for food at breakfast, but the bhikṣus did not give it to him. The Buddha said, 『It should be given.』 He asked again at noon, and the bhikṣus replied, 『Breakfast has already been given, why do you ask for more?』 So they did not give him food. The Buddha said, 『Young people have strong fire, and more food can be given.』 He also traveled with bhikṣus who were not fully ordained. The bhikṣus told each other, 『As the Buddha has prescribed: after two nights, it is not allowed to sleep with those who are not fully ordained.』 He became alert and did not sleep all night, and became tired. The Buddha said, 『The sign of dawn (sunrise) should be protected, and there is no need to stay up all night.』 At that time, the bhikṣus were still tired. The Buddha said, 『If you are on the road, you should sleep all night.』
勿生疑惑。」
時鄔波難陀有二求寂：一名利刺，二名長大，與此二弟子過二夜宿。諸苾芻見告言：「具壽！佛制不許二夜共宿。仁今何意故違佛語？當可改之。」鄔波難陀曰：「此第二夜與第三夜有何異相？又第三夜豈可飲酒食蔥蒜耶？」時有少欲苾芻，聞是語已便生嫌賤：「云何苾芻不奉佛教？世尊不聽過二夜與未受具人同室宿，而故違聖教，與之同宿。」即以此緣具白世尊。世尊集眾問答虛實，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻與未近圓人同室宿，過二夜者波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
有二圓具，謂苾芻、苾芻尼。余非圓具，謂求寂等，余義可解。
室有四種：一、總覆總障，如諸房舍及客堂樓觀等，上總遍覆四壁皆遮；二、總覆多障，於四壁少安窗戶；三、多覆總障，即四面舍，於四邊安壁，中間豎柱，四檐內入，或低或平；四、多覆多障，謂三面舍，於四面舍無其一邊。若半障半覆、或多覆少障、或檐際等，並皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
不捨惡見違諫學處第五十五
佛在室羅伐城逝多林給孤獨園。時有苾芻名曰無相，自生惡見作如是語：「如佛所說：『障礙之法不應習
【現代漢語翻譯】 現代漢語譯本：不要產生疑惑。'
當時鄔波難陀（Upānanda，人名，一位比丘）有兩個沙彌弟子：一個叫利刺（Lila），一個叫長大（Dirgha），和這兩個弟子一起住了超過兩夜。眾比丘看見后告訴他說：『具壽（Ayushman，對年長比丘的尊稱）！佛陀規定不允許一起住超過兩夜。您現在為什麼故意違背佛陀的教導？應當改正。』鄔波難陀說：『這第二夜和第三夜有什麼不同？而且第三夜難道就可以喝酒吃蔥蒜了嗎？』當時有少欲的比丘，聽到這些話后就產生了嫌棄：『怎麼會有比丘不遵守佛陀的教導？世尊不允許和沒有受具足戒的人同住一室超過兩夜，卻故意違背聖教，和他們同住。』就將此事全部稟告了世尊。世尊召集大眾，問明情況是否屬實，乃至說：『我觀察到十種利益，為眾比丘制定戒律，應當這樣說：』
『如果比丘和沒有受近圓戒（Upasampadā，比丘戒）的人同住一室，超過兩夜，就犯波逸提迦（Pāyantika，一種罪名）。』
『如果比丘』，指的是鄔波難陀，其餘含義如上。
『有二圓具』，指的是比丘、比丘尼。其餘不是圓具的，指的是沙彌等，其餘含義可以理解。
房間有四種：一、完全覆蓋完全遮擋，如各種房屋和客堂樓觀等，上面完全覆蓋，四壁全部遮擋；二、完全覆蓋多數遮擋，在四壁上稍微安一些窗戶；三、多數覆蓋完全遮擋，就是四面房舍，在四邊安上墻壁，中間豎立柱子，四面屋檐向內收，或低或平；四、多數覆蓋多數遮擋，就是三面房舍，在四面房舍中缺少一面。如果半遮擋半覆蓋、或多數覆蓋少數遮擋、或屋檐邊緣等，都不算違犯。另外沒有違犯的情況，指的是最初犯戒的人，或者癡狂、心亂、被痛苦纏繞。
不捨棄惡見違背勸諫學處第五十五
佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma） 。當時有一位比丘名叫無相（Arūpa），自己產生了惡見，說了這樣的話：『如佛陀所說：『障礙之法不應該修習。』
【English Translation】 English version: 'Do not give rise to doubts.'
At that time, Upānanda (Upānanda, a name, a bhikkhu) had two novice disciples: one named Lila and the other named Dirgha, and he stayed with these two disciples for more than two nights. The bhikkhus saw this and told him, 'Venerable (Ayushman, a term of respect for senior bhikkhus)! The Buddha has stipulated that it is not allowed to stay together for more than two nights. Why are you now deliberately violating the Buddha's teachings? You should correct this.' Upānanda said, 'What is the difference between this second night and the third night? And is it permissible to drink alcohol and eat onions and garlic on the third night?' At that time, a bhikkhu with few desires, upon hearing these words, became disgusted: 'How can there be a bhikkhu who does not follow the Buddha's teachings? The Blessed One does not allow staying in the same room with someone who has not received full ordination (Upasampadā, bhikkhu ordination) for more than two nights, yet he deliberately violates the sacred teachings and stays with them.' He then reported the entire matter to the Blessed One. The Blessed One gathered the assembly, inquired into the truth of the matter, and even said, 'I have observed ten benefits and established precepts for the bhikkhus, which should be stated as follows:'
'If a bhikkhu stays in the same room with someone who has not received near-perfect ordination (Upasampadā, bhikkhu ordination) for more than two nights, he commits a Pāyantika (Pāyantika, a type of offense).'
'If a bhikkhu' refers to Upānanda, and the remaining meanings are as above.
'Having two fully ordained' refers to bhikkhus and bhikkhunis. The remaining ones who are not fully ordained refer to novices, etc., and the remaining meanings can be understood.
There are four types of rooms: 1. Completely covered and completely obstructed, such as various houses and guest halls, pavilions, etc., with the top completely covered and all four walls obstructed; 2. Completely covered with mostly obstructed, with a few windows installed on the four walls; 3. Mostly covered with completely obstructed, which are four-sided houses with walls on all four sides, pillars erected in the middle, and the four eaves receding inward, either low or level; 4. Mostly covered with mostly obstructed, which are three-sided houses, lacking one side of a four-sided house. If it is half-obstructed and half-covered, or mostly covered with few obstructions, or the edge of the eaves, etc., there is no offense. Also, there is no offense for the person who commits the offense for the first time, or who is insane, mentally disturbed, or afflicted by pain.
The fifty-fifth training rule on not abandoning wrong views and disobeying admonishment
The Buddha was in Śrāvastī (Śrāvastī) at the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma). At that time, there was a bhikkhu named Arūpa (Arūpa) who developed a wrong view and said, 'As the Buddha said, 'Practices that are obstacles should not be cultivated.'
行。』我知此法習行之時非是障礙。」時有眾多苾芻，聞是語已往白世尊。世尊告曰：「汝等苾芻眾！應與彼無相苾芻作別諫事。若復更有如斯等類，應如是作。往至其所而告之曰：『汝無相莫作是語：「如佛所說：『障礙之法不應習行。』我知此法習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。汝無相，世尊不說障礙法非障礙法，以種種方便說是障礙法，若習行者定是障礙法。無相！汝今應舍如是惡見。』如是應諫。」諸苾芻奉教而去，至無相所，如佛所教諫誨之時，于其惡見固執不捨，作如是語：「我說是實，余皆虛妄。」時諸苾芻見諫不隨，便詣佛所作如是語：「大德！我已如佛所教別諫無相，諫誨之時彼于惡見固執不捨。」乃至廣說。佛言：「汝諸苾芻！應作白四羯磨諫彼苾芻。應如是作，鳴槌集眾，眾既集已，令一苾芻作白羯磨，應如是作：『大德僧伽聽！此無相苾芻自生惡見作如是語：「如佛所說：『障礙之法不應習行。』我知此法習行之時非是障礙。」時諸苾芻為作別諫。別諫之時，所有惡見堅執其事不肯棄捨，云：「我說是實，余皆虛妄。」若僧時到聽者，僧伽應許僧伽今與汝無相苾芻作白四羯磨開曉其事。「汝無相莫作是語：『如佛所說：「障礙之法不應習行。」我知此法習行之時非障礙法。
【現代漢語翻譯】 現代漢語譯本： 『我知道修習此法的時候，它不是障礙。』當時有很多比丘，聽到這話後去稟告世尊。世尊告訴他們：『你們這些比丘！應該對那個無相（Nirakara，無表相）比丘進行別諫（Pravāraṇā，僧團內的勸誡）。如果再有像他這樣的人，也應該這樣做。去到他那裡告訴他：『你，無相，不要說這樣的話：「如佛所說：『障礙之法不應修習。』我知道修習此法的時候，它不是障礙。」你不要誹謗世尊，誹謗世尊是不好的。你，無相，世尊不是說障礙法不是障礙法，而是用種種方法說明這是障礙法，如果修習它，一定是障礙法。無相！你現在應該捨棄這種邪惡的見解。』應該這樣勸誡。』眾比丘接受教誨離去，到了無相那裡，按照佛陀的教導勸誡他，但他對自己的邪惡見解固執不捨，說這樣的話：『我說的是真實的，其餘都是虛妄的。』當時眾比丘見勸誡不聽從，便去佛那裡稟告說：『大德！我們已經按照佛陀的教導對無相進行了別諫，勸誡的時候，他對自己的邪惡見解固執不捨。』乃至廣說。佛說：『你們這些比丘！應該用白四羯磨（jñāna-karma，四次宣告的羯磨）來勸誡那個比丘。應該這樣做，敲槌集眾，眾集齊后，讓一位比丘作白羯磨，應該這樣做：『大德僧伽（Saṃgha，僧團）聽著！這個無相比丘自己產生邪惡見解，說這樣的話：「如佛所說：『障礙之法不應修習。』我知道修習此法的時候，它不是障礙。」當時眾比丘對他進行了別諫。別諫的時候，他對自己的邪惡見解堅決固執，不肯捨棄，說：「我說的是真實的，其餘都是虛妄的。」如果僧伽認為時機已到，聽者同意，僧伽應該允許現在與你無相比丘進行白四羯磨，開導曉喻這件事。』你，無相，不要說這樣的話：『如佛所說：「障礙之法不應修習。」我知道修習此法的時候，它不是障礙法。』
【English Translation】 English version: 'I know that when this Dharma is practiced, it is not an obstacle.' At that time, there were many Bhikshus (monks), who, upon hearing these words, went and reported to the World-Honored One (Buddha). The World-Honored One said, 'You Bhikshus! You should perform a Pravāraṇā (admonishment) for that Nirakara (formless) Bhikshu. If there are others of his kind, you should do the same. Go to him and tell him: 'You, Nirakara, do not say such things: 'As the Buddha said: 'The Dharma of obstacles should not be practiced.' I know that when this Dharma is practiced, it is not an obstacle.' You must not slander the World-Honored One; slandering the World-Honored One is not good. You, Nirakara, the World-Honored One does not say that the Dharma of obstacles is not the Dharma of obstacles, but explains in various ways that it is the Dharma of obstacles, and if it is practiced, it is definitely the Dharma of obstacles. Nirakara! You should now abandon such evil views.' This is how you should admonish him.' The Bhikshus, receiving the teaching, departed and went to Nirakara. When they admonished him according to the Buddha's teaching, he stubbornly clung to his evil views and did not abandon them, saying such words: 'What I say is true; the rest is false.' At that time, the Bhikshus, seeing that he did not heed the admonishment, went to the Buddha and reported, 'Great Virtue! We have already performed a Pravāraṇā for Nirakara according to the Buddha's teaching. When we admonished him, he stubbornly clung to his evil views and did not abandon them.' And so on, extensively. The Buddha said, 'You Bhikshus! You should perform a jñāna-karma (formal act of declaration) with four announcements to admonish that Bhikshu. You should do it like this: strike the gavel to gather the Sangha (community), and when the Sangha has gathered, have one Bhikshu perform the jñāna-karma, doing it like this: 'Great Virtue Sangha, listen! This Bhikshu Nirakara has himself generated evil views, saying such words: 'As the Buddha said: 'The Dharma of obstacles should not be practiced.' I know that when this Dharma is practiced, it is not an obstacle.' At that time, the Bhikshus performed a Pravāraṇā for him. During the Pravāraṇā, he firmly clung to his evil views and refused to abandon them, saying, 'What I say is true; the rest is false.' If the Sangha deems the time appropriate and the listeners agree, the Sangha should permit the performance of a jñāna-karma with four announcements for you, Bhikshu Nirakara, to enlighten and explain this matter.' You, Nirakara, do not say such things: 'As the Buddha said: 'The Dharma of obstacles should not be practiced.' I know that when this Dharma is practiced, it is not the Dharma of obstacles.'
』莫謗世尊，謗世尊者不善。汝無相！世尊以種種方便說欲是障礙法，若習行者定為障礙。汝無相當舍如是惡見。」白如是。』次作羯磨，應準白成。」
時諸苾芻作白羯磨，開諫之時無相苾芻所有惡見堅執不捨，云：「此事是實，余皆虛妄。」時諸苾芻見其不改，即以不隨諫事具白世尊。世尊告曰：「諸苾芻！應與無相苾芻作不捨惡見舍置羯磨。應如是作，余亦如是。鳴槌集眾等，令一苾芻作白羯磨。
「『大德僧伽聽！此無相苾芻自生惡見，廣說如前，乃至若僧伽時至聽者，僧伽應許僧伽今與無相苾芻作不捨惡見舍置羯磨，乃至此無相苾芻如是惡見未舍已來，眾僧不應共語共說，可惡極惡如旃荼羅。白如是。』次作羯磨，應準白成。」
時諸苾芻雖與無相作舍置羯磨，然彼惡見堅執不捨。時諸苾芻以緣白佛。佛集僧眾問無相曰：「汝實作此語：『如佛所說障礙之法，我知非障礙，習行之時不為障礙。』」白佛言：「實爾。大德！」世尊種種呵責廣如前說，乃至「我觀十利，為諸苾芻制其學處，應如是說：若復苾芻作如是語：『我知佛所說法，欲是障礙者，習行之時非是障礙。』諸苾芻應語彼苾芻言：『汝莫作是語：「我知佛所說，欲是障礙法者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不
【現代漢語翻譯】 現代漢語譯本：』不要誹謗世尊（Śākyamuni Buddha，釋迦牟尼佛），誹謗世尊是不好的。你，無相（Nirākāra，比丘名）！世尊用各種方便法門說慾望是修行的障礙，如果有人去實踐它，一定會成為障礙。你，無相，應當捨棄這種錯誤的見解。』這樣稟告之後，接著進行羯磨（karma，僧團的儀式），應該按照稟告的內容完成。
當時，各位比丘（bhikkhu，佛教出家男眾）做了白羯磨（jñapti-karma，一種宣告儀式），在勸諫的時候，無相比丘對於他所持有的錯誤見解，堅持不肯放棄，說：『這件事是真實的，其餘的都是虛假的。』當時，各位比丘見他沒有改變，就將不聽從勸諫的事情全部稟告了世尊。世尊告訴各位比丘說：『各位比丘！應該對無相比丘進行不捨棄惡見的舍置羯磨（utsāraṇa-karma，驅擯儀式）。應該這樣做，其餘的也像這樣。敲槌集合大眾等等，讓一位比丘做白羯磨。
『大德僧伽（saṃgha，僧團）請聽！這位無相比丘自己產生了錯誤的見解，詳細情況如前所述，乃至如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在對無相比丘進行不捨棄惡見的舍置羯磨，乃至這位無相比丘沒有捨棄這種錯誤見解之前，眾僧不應該和他一起說話，一起討論，他就像旃荼羅（caṇḍāla，印度種姓制度中的賤民）一樣，令人厭惡至極。這樣稟告之後，接著進行羯磨，應該按照稟告的內容完成。』
當時，各位比丘雖然對無相進行了舍置羯磨，然而他仍然堅持不肯放棄錯誤的見解。當時，各位比丘將這件事稟告了佛陀。佛陀召集僧眾，問無相說：『你確實說了這樣的話：『如佛所說的障礙之法，我知道不是障礙，修行的時候不會成為障礙。』』無相稟告佛陀說：『確實是這樣，大德！』世尊用各種方法呵責他，詳細情況如前所述，乃至『我觀察到十種利益，為各位比丘制定了學處（śikṣāpada，戒條），應該這樣說：如果又有比丘說了這樣的話：『我知道佛所說的法，慾望是障礙，修行的時候不是障礙。』各位比丘應該對那位比丘說：『你不要說這樣的話：「我知道佛所說，慾望是障礙法，修行的時候不是障礙。」你不要誹謗世尊，誹謗世尊是不好的。
【English Translation】 English version: 'Do not slander the World-Honored One (Śākyamuni Buddha), for slandering the World-Honored One is unwholesome. You, Nirākāra (name of a bhikkhu)! The World-Honored One, through various skillful means, has said that desire is an obstacle to the Dharma, and if one practices it, it will certainly be an obstacle. You, Nirākāra, should abandon such evil views.' Having announced thus, then perform the karma (saṃgha ritual), which should be completed according to the announcement.
At that time, the bhikkhus (Buddhist monks) performed the jñapti-karma (a type of announcement ritual), and during the time of admonishment, the bhikkhu Nirākāra stubbornly refused to abandon his evil views, saying, 'This matter is real, and all others are false.' At that time, the bhikkhus, seeing that he did not change, reported the matter of his disobedience to the World-Honored One. The World-Honored One said to the bhikkhus, 'Bhikkhus! You should perform the utsāraṇa-karma (expulsion ritual) of abandoning evil views on the bhikkhu Nirākāra. It should be done like this, and the rest should be done in the same way. Strike the gavel to gather the assembly, etc., and have one bhikkhu perform the jñapti-karma.
'Venerable Saṃgha (monastic community), listen! This bhikkhu Nirākāra has generated evil views, as described in detail above, and if the Saṃgha deems it timely to listen, the Saṃgha should permit the Saṃgha to now perform the utsāraṇa-karma of abandoning evil views on the bhikkhu Nirākāra, and until this bhikkhu Nirākāra abandons such evil views, the Saṃgha should not speak or discuss with him, for he is as abominable as a caṇḍāla (outcaste in the Indian caste system). Having announced thus, then perform the karma, which should be completed according to the announcement.'
At that time, although the bhikkhus performed the utsāraṇa-karma on Nirākāra, he still stubbornly refused to abandon his evil views. At that time, the bhikkhus reported this matter to the Buddha. The Buddha gathered the Saṃgha and asked Nirākāra, 'Did you indeed say these words: 'As for the Dharma of obstacles spoken by the Buddha, I know it is not an obstacle, and it will not be an obstacle during practice.'?' Nirākāra reported to the Buddha, 'Indeed, Venerable One!' The World-Honored One rebuked him in various ways, as described in detail above, even saying, 'I have observed ten benefits and established the śikṣāpada (precepts) for the bhikkhus, and it should be said like this: If there is another bhikkhu who says these words: 'I know the Dharma spoken by the Buddha, that desire is an obstacle, but it is not an obstacle during practice,' the bhikkhus should say to that bhikkhu, 'Do not say such words: "I know that what the Buddha said, that desire is an obstacle, is not an obstacle during practice." Do not slander the World-Honored One, for slandering the World-Honored One is unwholesome.'
善。世尊不作是語，世尊以無量門于諸欲法說為障礙，汝可棄捨如是惡見。』諸苾芻如是諫時，舍者善；若不捨者應可再三慇勤正諫，隨教應詰令舍是事。舍者善，若不捨者波逸底迦。」
若復苾芻者，謂是無相，余義如上。
作如是語者，說其事也。
我知佛所說法者，謂如來、應、正等覺，法謂佛說、或聲聞說，說是障礙義。
障礙法者，謂四他勝及眾教、二不定、三十捨墮、九十一墮、四別悔、眾學法。
習行之時非障礙者，謂不能障沙門聖果。
謗者，謂出非理言。
不善者，招惡異熟。
諸苾芻見是語時應作別諫，若不捨者作羯磨諫，乃至結竟，廣說如前。
此中犯相其事云何？若苾芻作如是語：「我知佛所說等。」諸苾芻見是語時應作別諫。舍者善，若不捨者得惡作罪。羯磨諫時，若作白時及初二羯磨，若不捨者皆惡作罪；若三羯磨竟時便得墮罪。若作非法等羯磨者，彼無有犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
隨舍置人學處第五十六
時無相苾芻得舍置羯磨，往鄔波難陀處啼泣而住。鄔波難陀告言：「具壽無相！何故啼泣？」報言：「諸黑缽者為我作舍置羯磨。」鄔波難陀曰：「設與城邑聚落及三界有情作舍
【現代漢語翻譯】 現代漢語譯本：『夠了。世尊不會這樣說，世尊用無數種方法說明各種慾望之法是修行的障礙，你應該拋棄這種錯誤的見解。』當各位比丘這樣勸誡時，如果他願意捨棄這種見解就好；如果不捨棄，就應該再三懇切地勸誡，按照教導來責問他，讓他捨棄這種想法。如果他捨棄了就好，如果不捨棄，就犯了波逸提迦（Pāyantika，一種戒律）。
『若復苾芻者』，指的是無相（Anabhijñaka）比丘，其他含義如前所述。
『作如是語者』，是指說出這件事。
『我知佛所說法者』，指的是如來（Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha）所說的法，這個法指的是佛陀所說，或者聲聞（Śrāvaka）所說，說的是障礙的含義。
『障礙法者』，指的是四他勝（Pārājika，四種最重的罪）、以及僧眾的教誡、二不定（Aniyata，兩種不確定的罪）、三十捨墮（Nissaggiya Pāyantika，需要捨棄物品才能懺悔的罪）、九十一墮（Pāyantika，一種罪）、四別悔（Prātideśanīya，需要向他人懺悔的罪）、以及眾多的學法。
『習行之時非障礙者』，指的是不能夠障礙沙門（Śrāmaṇa，出家修行者）證得聖果。
『謗者』，指的是說出不合道理的話。
『不善者』，會招致惡的異熟果報。
各位比丘見到這種言論時，應該分別勸誡，如果不捨棄這種言論，就進行羯磨（Karma，僧團的儀式）勸誡，乃至羯磨結束，詳細的說明如前所述。
這裡所說的犯戒情況是怎樣的呢？如果比丘說出這樣的話：『我知道佛陀所說的等等。』各位比丘見到這種言論時，應該分別勸誡。如果捨棄這種言論就好，如果不捨棄，就犯了惡作罪（Duṣkṛta，一種輕罪）。在進行羯磨勸誡時，如果作白（Jñapti，宣告）時以及最初的兩次羯磨時，如果不捨棄這種言論，都犯惡作罪；如果三次羯磨結束時，就犯了墮罪（Pāyantika）。如果進行非法的羯磨等等，那麼就沒有犯戒。此外，沒有犯戒的情況包括：最初犯戒的人，或者癡呆、瘋狂、心神錯亂、被痛苦所纏繞的人。
隨舍置人學處第五十六
當時，無相（Anabhijñaka）比丘被施予舍置羯磨（Tajjaniyakarman，一種懲罰），前往鄔波難陀（Upānanda）處哭泣著住下。鄔波難陀（Upānanda）問他說：『具壽（Āyusmat，對年長比丘的尊稱）無相（Anabhijñaka）！你為什麼哭泣？』無相（Anabhijñaka）回答說：『那些黑缽者（Kāḷakapāla，指僧團）對我作了舍置羯磨（Tajjaniyakarman）。』鄔波難陀（Upānanda）說：『即使對城邑聚落以及三界有情作舍
【English Translation】 English version: 'Enough. The Blessed One does not speak in this way. The Blessed One, through countless means, has said that these things related to desires are obstacles. You should abandon such evil views.' When the Bhikshus (monks) thus admonish him, it is good if he abandons it; if he does not abandon it, he should be earnestly admonished again and again, and questioned according to the teachings, so that he abandons this thought. It is good if he abandons it; if he does not abandon it, he commits a Pāyantika (an offense).
'If again a Bhikshu (monk),' refers to the Anabhijñaka (nameless) Bhikshu (monk); the other meanings are as above.
'Speaks in this way,' refers to speaking about this matter.
'I understand the Dharma (teachings) spoken by the Buddha,' refers to the Dharma (teachings) spoken by the Tathāgata (Thus Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One); the Dharma (teachings) refers to what the Buddha spoke, or what the Śrāvaka (disciple) spoke, saying that it is an obstacle.
'Obstacle Dharma (teachings),' refers to the four Pārājika (defeats, the four gravest offenses), as well as the Sangha's (community) teachings, the two Aniyata (undetermined offenses), the thirty Nissaggiya Pāyantika (offenses requiring forfeiture), the ninety-one Pāyantika (offenses), the four Prātideśanīya (offenses requiring confession), and the many training rules.
'When practicing, not an obstacle,' refers to not being able to obstruct a Śrāmaṇa (ascetic) from attaining the holy fruit.
'Slanderer,' refers to uttering unreasonable words.
'Not good,' will bring about evil Vipāka (result).
When the Bhikshus (monks) see these words, they should admonish him separately; if he does not abandon these words, they should perform Karma (ritual) admonishment, until the conclusion of the Karma (ritual), as described in detail above.
What is the nature of the offense here? If a Bhikshu (monk) speaks such words: 'I understand what the Buddha said, etc.,' when the Bhikshus (monks) see these words, they should admonish him separately. It is good if he abandons these words; if he does not abandon them, he commits a Duṣkṛta (wrongdoing) offense. When performing Karma (ritual) admonishment, if he does not abandon these words during the Jñapti (announcement) and the first two Karma (rituals), he commits a Duṣkṛta (wrongdoing) offense; if the three Karma (rituals) are completed, he commits a Pāyantika (offense). If an unlawful Karma (ritual) etc. is performed, then there is no offense. Furthermore, there is no offense for the person who committed the offense initially, or for someone who is idiotic, insane, mentally disturbed, or afflicted by pain.
The fifty-sixth training rule concerning one who is expelled.
At that time, the Anabhijñaka (nameless) Bhikshu (monk), having been given the Tajjaniyakarman (act of censure), went to Upānanda (name of a monk) and stayed there weeping. Upānanda (name of a monk) said: 'Āyusmat (Venerable) Anabhijñaka (nameless)! Why are you weeping?' Anabhijñaka (nameless) replied: 'Those Kāḷakapāla (black bowl ones, referring to the Sangha) have performed the Tajjaniyakarman (act of censure) against me.' Upānanda (name of a monk) said: 'Even if they were to perform the Tajjaniyakarman (act of censure) against a city, town, and the sentient beings of the three realms,
置羯磨者，豈城邑等而非有耶？且勿憂惱當求懺謝。」如是教已便共言說、受用衣食、同室而臥。時少欲苾芻見是事已共生嫌賤：「云何苾芻知彼苾芻是惡見人，眾與羯磨未行隨法，而與言談為同住事？」即以此緣具白世尊。世尊集眾問其虛實，種種呵責，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻，知如是語人未為隨法不捨惡見，共為言說、共住受用、同室而宿者，波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
如是語人者，謂是無相。
未為隨順法者，未作隨順懺摩之法。
不捨惡見共為言說等者，謂作教授依止等事，於四室中同宿天明，結罪如上。
此中犯相其事云何？若苾芻知如是語人未作隨法，為言論共住等事，便得墮罪。若彼身病，看侍無犯。或共同居令舍惡見，此亦無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
攝受惡見不捨求寂學處第五十七
佛在室羅伐城住逝多林給孤獨園。時鄔波難陀有二求寂：一名利刺，二名長大。時有異處眾多苾芻來至其所，與二求寂以為共住，言戲掉舉身相摩觸。時諸苾芻後生懊悔，便自克責所犯之罪，應責心者責心而悔，應對說者對說而除，發勇猛心起決定意，斷諸煩惱證阿
【現代漢語翻譯】 現代漢語譯本： 置羯磨者（執行羯磨的人），難道城邑等等就不是存在的嗎？而且不要憂愁煩惱，應當尋求懺悔謝罪。』像這樣教導之後，他們便一起交談、享用衣食、同住一室。當時，少欲的比丘見到這些事後，共同產生嫌棄之心：『為什麼比丘明知那些比丘是持有邪見的人，大眾所行的羯磨還沒有依法進行，就與他們交談，做共同居住的事情呢？』隨即把這些情況詳細地稟告了世尊。世尊召集僧眾，查問事情的虛實，種種呵責他們，乃至說：『我觀察到十種利益，為眾比丘制定學處，應當這樣說：』 『如果又有比丘，明知像這樣說話的人還沒有依法行事，不捨棄邪見，還共同交談、共同居住、共同享用、同住一室的，犯波逸提迦罪。』 若復苾芻者，指的是鄔波難陀（一位比丘的名字），其餘含義如前所述。 如是語人者，指的是無相（指持有邪見的人）。 未為隨順法者，指沒有做隨順懺摩之法（符合佛法的懺悔儀式）。 不捨惡見共為言說等者，指做教授、依止等事，在四種住所中同住到天亮，定罪如前所述。 此中犯相的情況是怎樣的呢？如果比丘明知像這樣說話的人沒有依法行事，還為他們做言論、共同居住等事，便會墮入罪過。如果那個人身患疾病，看護他沒有罪過。或者共同居住是爲了令他捨棄邪見，這也沒有罪過。此外，沒有罪過的情況還有：最初的犯事人，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。 攝受惡見不捨求寂學處第五十七 佛陀住在室羅伐城（古印度城市名）的逝多林給孤獨園（寺廟名）。當時，鄔波難陀有兩個求寂（沙彌）：一個名叫利刺，一個名叫長大。當時，有其他地方的眾多比丘來到他們那裡，與這兩個求寂共同居住，言語嬉戲、行為輕浮、身體互相觸控。當時，這些比丘後來產生懊悔，便自我剋制，責備自己所犯的罪過，應該責備內心的就責備內心而懺悔，應該當眾坦白的就當眾坦白而消除罪過，發起勇猛之心，立下堅定的決心，斷除各種煩惱，證得阿羅漢果。
【English Translation】 English version: 'Do those who perform Karma (羯磨者) think that cities and the like do not exist? Moreover, do not worry or be distressed; you should seek repentance and atonement.' After teaching in this way, they spoke together, shared food and clothing, and slept in the same room. At that time, the Bhikshus (苾芻) with few desires, seeing these things, together felt disgusted: 'Why do the Bhikshus, knowing that those Bhikshus are people with wrong views, and the Karma performed by the Sangha (眾) has not been done according to the Dharma (法), still talk to them and live together?' Immediately, they reported these circumstances in detail to the World Honored One (世尊). The World Honored One gathered the Sangha, inquired about the truth of the matter, and scolded them in various ways, even saying: 'I have observed ten benefits and established the precepts for the Bhikshus, which should be said as follows:' 'If there is again a Bhikshu who knows that such a person has not acted according to the Dharma and does not abandon wrong views, yet still talks together, lives together, shares in consumption, and sleeps in the same room, he commits a Payattika (波逸底迦) offense.' '若復苾芻者' refers to Upananda (鄔波難陀, a Bhikshu's name); the remaining meanings are as mentioned above. '如是語人者' refers to Nirartha (無相, referring to a person holding wrong views). '未為隨順法者' refers to not performing the Dharma of following repentance (隨順懺摩之法, a repentance ritual in accordance with the Dharma). '不捨惡見共為言說等者' refers to doing things like teaching and relying on each other, staying together in the four types of residences until dawn; the determination of the offense is as mentioned above. What is the situation regarding the characteristics of the offense in this case? If a Bhikshu knows that such a person has not acted according to the Dharma and still engages in discussions and lives together with them, he will fall into offense. If that person is sick and is being cared for, there is no offense. Or if living together is for the purpose of causing him to abandon wrong views, there is also no offense. Furthermore, there is no offense in the case of the original offender, or someone who is idiotic, crazy, mentally disturbed, or afflicted by pain and suffering. Accepting Wrong Views and Not Abandoning the Siksamana (求寂) Training, the Fifty-Seventh. The Buddha (佛) was staying in Jeta Grove (逝多林) at Anathapindika's Park (給孤獨園) in Sravasti (室羅伐城, an ancient Indian city). At that time, Upananda had two Siksamana (求寂, novices): one named Lirala (利刺) and the other named Dirghayu (長大). At that time, many Bhikshus from other places came to their place and lived together with these two Sikshamanas, engaging in playful talk, frivolous behavior, and physical touching. At that time, these Bhikshus later felt remorse, and they restrained themselves, blaming themselves for the offenses they had committed. Those who should blame their minds blamed their minds and repented; those who should confess publicly confessed publicly and eliminated their offenses. They aroused courageous minds, made firm resolutions, cut off all afflictions, and attained Arhatship (阿羅漢果).
羅漢，獲大神通。後於異時彼二求寂林中採花，于虛空中見彼苾芻乘空而至，遂遙問曰：「仁等是誰？」苾芻答言：「我是某甲。」彼二報曰：「仁等豈不昔與我等而為共住，言戲掉舉身相摩觸作諸罪業，云何於今獲增上證？」彼便答曰：「此事實爾，然我后時情生懊悔，深自克責所犯之罪，如前具說，乃至獲得道果。」求寂聞已便作是念：「此諸苾芻昔與我等共作如是如是非法之事，云何於今得增上果？以此因緣，我知佛所說法雲：『習諸欲是障礙』者，此非障礙。」具以此事告諸苾芻。時少欲者聞是語已不嫌不喜，具以其事往白世尊。世尊爾時告諸苾芻：「此二求寂所言非理，汝等應可作別諫法而開曉之。若有餘人作斯事者，亦如是諫，告言：『汝利刺、長大莫作是語：「我知佛所說法『欲是障礙』者，此非是障。」勿作是語謗讟世尊，謗世尊者不善。世尊不作是語，佛以種種方便說：「行諸欲是障礙法。」汝今二人當舍惡見。』」
時諸苾芻奉佛教已，往二求寂所如佛所教曉喻其事。如是諫時，彼二求寂所有惡見堅執不捨，作如是語：「此事是實，余皆虛妄。」時諸苾芻即以此緣具白世尊：「我等奉教別諫彼二求寂時，彼之惡見堅執不捨，而云：『我說是實，余皆虛妄。』」佛言：「汝諸苾芻！應作白四
【現代漢語翻譯】 現代漢語譯本 兩位阿羅漢（Arhat，已證得涅槃的聖者），獲得了大神通。後來在不同的時間，他們在寂靜的林中採花，在天空中看見那位比丘（Bhiksu，佛教僧侶）乘空而來，於是遠遠地問道：『你們是誰？』比丘回答說：『我是某甲。』他們二人回答說：『你們難道不是過去和我們一起居住，言語嬉戲，行為輕浮，身體互相接觸，做了各種罪業的人嗎？為什麼現在獲得了增上證悟？』那位比丘便回答說：『此事確實如此，然而我後來心中生起懊悔，深深地責備自己所犯的罪過，如之前詳細所說的那樣，最終獲得了道果。』 兩位求寂（seeking solitude）聽了之後便這樣想：『這些比丘過去和我們一起做了這樣那樣的非法之事，為什麼現在卻能得到增上果位？因為這個緣故，我知道佛陀所說的『習諸欲是障礙』這句話，並非是障礙。』於是將此事詳細地告訴了各位比丘。當時少欲知足的比丘聽了這些話，既不嫌棄也不歡喜，將事情的經過稟告了世尊（釋迦牟尼佛）。 世尊當時告訴各位比丘：『這兩位求寂所說的話不合道理，你們應當可以採用別諫法來開導曉喻他們。如果還有其他人做這種事，也應當這樣勸諫，告訴他們：『你們這些愚鈍之人，不要說這樣的話：「我知道佛陀所說的『欲是障礙』這句話，並非是障礙。」』不要說這樣的話來誹謗世尊，誹謗世尊是不好的。世尊不會這樣說，佛陀用種種方便來說明『行諸欲是障礙之法』。你們現在二人應當捨棄這種錯誤的見解。』 當時各位比丘遵奉佛陀的教誨，前往兩位求寂處，按照佛陀所教導的來曉喻此事。這樣勸諫的時候，那兩位求寂所有的錯誤見解，堅持固執而不肯捨棄，說這樣的話：『這件事是真實的，其餘的都是虛妄的。』當時各位比丘就將這件事的因緣詳細地稟告了世尊：『我們遵奉佛陀的教導，分別勸諫那兩位求寂的時候，他們的錯誤見解堅持固執而不肯捨棄，並且說：「我說的是真實的，其餘的都是虛妄的。」』佛陀說：『你們各位比丘！應當採用白四羯磨（Karma，佛教儀式）……』
【English Translation】 English version Two Arhats (enlightened beings who have attained Nirvana) obtained great supernormal powers. Later, at different times, they were picking flowers in a secluded forest when they saw a Bhiksu (Buddhist monk) flying through the air. They asked from afar, 'Who are you?' The Bhiksu replied, 'I am so-and-so.' The two replied, 'Weren't you the ones who used to live with us, engaging in playful talk, frivolous behavior, physical contact, and committing various sins? How have you now attained higher realization?' The Bhiksu then replied, 'This is indeed true, but later I felt remorse and deeply reproached myself for the sins I had committed, as I described in detail before, and eventually attained the fruit of the Path.' The two seekers of solitude (seeking solitude) heard this and thought, 'These Bhiksus used to do such and such unlawful things with us, so how can they now attain higher fruits? Because of this, I know that the Buddha's saying that 'practicing desires is an obstacle' is not an obstacle.' They then told all the Bhiksus about this in detail. At that time, the Bhiksus who were content with little, neither disliked nor rejoiced upon hearing these words, and reported the matter to the World-Honored One (Shakyamuni Buddha). The World-Honored One then told the Bhiksus, 'What these two seekers of solitude said is unreasonable. You should use a separate method of admonishment to enlighten them. If there are others who do this, you should also admonish them in this way, telling them, 'You foolish people, do not say such things as, "I know that the Buddha's saying that 'desire is an obstacle' is not an obstacle."' Do not say such things to slander the World-Honored One, for slandering the World-Honored One is not good. The World-Honored One would not say such things. The Buddha uses various means to explain that 'practicing desires is an obstacle.' You two should now abandon this wrong view.' At that time, the Bhiksus followed the Buddha's teachings and went to the two seekers of solitude, explaining the matter as the Buddha had taught. When they were admonished in this way, the two seekers of solitude stubbornly clung to their wrong views and refused to abandon them, saying, 'This matter is true, and the rest is false.' At that time, the Bhiksus reported the cause of this matter in detail to the World-Honored One, 'When we followed the Buddha's teachings and separately admonished those two seekers of solitude, they stubbornly clung to their wrong views and refused to abandon them, and said, "What I say is true, and the rest is false."' The Buddha said, 'You Bhiksus! You should perform the White Four Karmas (Karma, Buddhist ritual) ...'
羯磨諫二求寂。如是應作，鳴槌集眾。眾既集已，令二求寂離聞處在見處，應令一人作白羯磨，應如是作：
「『大德僧伽聽！此利刺、長大二求寂，自起如是惡見，作如是語：「我知佛所說法『欲是障礙』者，此非是障。」苾芻與作別諫之時，彼二惡見堅執不捨，作如是語：「此事是實，余皆虛妄。」若僧伽時至聽者，僧伽應許僧伽今與彼二人作白四羯磨曉喻其事。「汝等二人莫作是語：『如佛所說「障礙之法不應習行。」我知此法習行之時非是障礙。』莫謗世尊，謗世尊者不善。世尊不作是說，世尊以種種方便說：『欲是障礙法，若習行者定為障礙。』汝之二人當舍如是惡見。」此是其白。』一苾芻向二人所報言：『眾僧與汝作白四羯磨，已作白竟，汝今應舍惡見。』若舍者善；若不捨者，彼苾芻應還眾中，告言：『惡見不捨。』次作羯磨：『大德僧伽聽！準白應作，乃至初羯磨了。』如前令問。若不捨者，還報眾知。次作第二、第三了時，亦如前問，如是應作。」
時諸苾芻奉佛教已，喚彼二人為作白四羯磨曉喻之時，彼于惡見堅執不捨云：「此事是實，余皆虛妄。」時諸苾芻即以此緣具白世尊：「我等已作白四羯磨諫彼二人，彼于惡見堅執不捨，云：『此事是實，余皆虛妄。』」佛言：「汝等苾
【現代漢語翻譯】 現代漢語譯本 羯磨諫二求寂（尋求寂靜的修行者）。應該這樣做：鳴槌集眾。大眾聚集完畢后，讓兩位求寂離開聽法處，到能被看見的地方，應該讓一人作白羯磨（宣告羯磨），應該這樣做： 『大德僧伽（僧團）聽！這兩位名叫利刺和長大的求寂，自己產生了這樣的邪惡見解，說這樣的話：「我知道佛陀所說的『慾望是障礙』，但這不是障礙。」當比丘（出家男眾）勸誡他們放棄這種見解時，他們卻固執己見，不肯放棄，還說：「這件事是真實的，其他的都是虛假的。」如果僧伽認為時機已到，願意聽取，那麼僧伽應該允許現在為他們二人作白四羯磨（四次宣告羯磨），曉喻這件事。「你們二人不要再說這樣的話：『如佛所說「障礙之法不應習行。」我知道此法習行之時非是障礙。』不要誹謗世尊（佛陀），誹謗世尊是不好的。世尊不是這樣說的，世尊用種種方便說：『慾望是障礙法，如果習行它，必定會成為障礙。』你們二人應當捨棄這樣的邪惡見解。」這就是宣告的內容。』一位比丘向兩位求寂宣告說：『眾僧要為你們作白四羯磨，現在已經宣告完畢，你們現在應該捨棄邪惡見解。』如果捨棄了就好；如果不捨棄，那位比丘應該回到僧眾中，告知說：『他們不肯捨棄邪惡見解。』接下來作羯磨：『大德僧伽聽！按照宣告的內容應該這樣做，乃至第一次羯磨結束。』像之前那樣詢問。如果不捨棄，就回報給僧眾知道。接下來作第二次、第三次羯磨結束時，也像之前那樣詢問，應該這樣做。」 當時，各位比丘奉行佛陀的教誨后，叫來那兩位求寂，為他們作白四羯磨曉喻時，他們卻固執己見，不肯放棄，說：「這件事是真實的，其他的都是虛假的。」當時，各位比丘就把這件事的緣由全部稟告了世尊：「我們已經作了白四羯磨勸誡他們二人，他們卻固執己見，不肯放棄，說：『這件事是真實的，其他的都是虛假的。』」佛陀說：「你們比丘們……」
【English Translation】 English version Karma admonition to two Śrāmaṇeras (seekers of tranquility). This is how it should be done: strike the gavel to gather the Saṅgha (community). Once the Saṅgha has gathered, have the two Śrāmaṇeras leave the place of hearing and be in a place where they can be seen. One person should perform the White Karma (declaration of Karma), and it should be done as follows: 『Venerable Saṅgha, listen! These two Śrāmaṇeras, named Līlā and Cāngdà, have arisen with such evil views, saying such words: 「I know that the Buddha said, 『Desire is an obstacle,』 but this is not an obstacle.」 When the Bhikṣus (ordained monks) admonished them to abandon this view, they stubbornly clung to it and refused to give it up, saying, 「This matter is true, and all else is false.」 If the Saṅgha deems it timely and is willing to listen, then the Saṅgha should permit the performance of the White Four Karmas (four declarations of Karma) for these two, to explain this matter to them. 「You two should not say such words: 『As the Buddha said, 「Practices that are obstacles should not be engaged in.」 I know that when this practice is engaged in, it is not an obstacle.』 Do not slander the Blessed One (Buddha), for slandering the Blessed One is not good. The Blessed One did not say this. The Blessed One, in various ways, said: 『Desire is an obstacle, and if it is engaged in, it will certainly become an obstacle.』 You two should abandon such evil views.」 This is the content of the declaration.』 A Bhikṣu declares to the two Śrāmaṇeras: 『The Saṅgha is performing the White Four Karmas for you, and the declaration is now complete. You should now abandon your evil views.』 If they abandon them, that is good; if they do not abandon them, that Bhikṣu should return to the Saṅgha and report, 『They do not abandon their evil views.』 Next, perform the Karma: 『Venerable Saṅgha, listen! According to the declaration, this should be done, until the first Karma is completed.』 Ask as before. If they do not abandon them, report it to the Saṅgha. Next, when the second and third Karmas are completed, also ask as before. This is how it should be done.」 At that time, the Bhikṣus, having followed the Buddha's teachings, called the two Śrāmaṇeras and performed the White Four Karmas to explain the matter to them. However, they stubbornly clung to their evil views and refused to give them up, saying, 「This matter is true, and all else is false.」 At that time, the Bhikṣus reported the entire situation to the Blessed One: 「We have performed the White Four Karmas to admonish these two, but they stubbornly cling to their evil views and refuse to give them up, saying, 『This matter is true, and all else is false.』」 The Buddha said, 「You Bhikṣus…」
芻！應與彼二求寂作不捨惡見擯羯磨。如是應作。鳴槌集眾。眾既集已，令一苾芻作白羯磨：『大德僧伽聽！彼利刺、長大二求寂，自起惡見，如前廣說。僧伽為作別諫，及白四羯磨曉喻之時，堅執不捨，云：「此事是實，余皆虛妄。」若僧時到聽者，僧伽應許僧伽今與此二人作不捨惡見擯羯磨，應告之曰：「汝等二人從今已去，不得更云：『如來、應、正等覺是我大師。』亦復不應隨苾芻后同一道行。如余求寂與大苾芻二夜同室宿，汝今無是事。汝愚癡人！今可滅去！」白如是。』應一苾芻向二人所報言：『眾今與汝二人作白四擯羯磨，已作白訖，汝等應舍如是惡見。』若舍者善，若不捨者還至眾中具告其事，廣說如上。次應與作羯磨，準白應為。作一番訖還令苾芻向彼陳說：『眾已與汝作初羯磨訖，應舍惡見。』廣說如上。乃至第三羯磨竟，結文準作。」諸苾芻白佛言：「大德！應如是作。」
時諸苾芻承佛教已，喚二求寂為作驅擯羯磨已，惡見不捨，便往鄔波難陀所啼泣而住。鄔波難陀問曰：「汝二具壽！何汝啼泣？」答言：「諸黑缽者已為我等作擯羯磨，今欲如何？」鄔波難陀曰：「若彼為諸村坊城邑乃至三界作擯羯磨，豈村坊等而非有耶？汝勿憂惱，當就懺摩。」便受彼二供給供養，言談同宿。少欲
【現代漢語翻譯】 現代漢語譯本： 『那麼！應該對那兩個求寂（尋求寂靜者）進行不捨棄惡見的擯羯磨（驅擯儀式）。應該這樣做：鳴槌集結僧眾。僧眾聚集完畢后，讓一位比丘（出家男子）宣讀白羯磨（宣告）：『大德僧伽（僧團）聽著！那利刺和長大兩個求寂，自己產生了惡見，如前面詳細所說。僧伽已經為他們進行了別諫（分別勸誡），以及白四羯磨（四次宣告）曉喻的時候，他們仍然堅持不捨棄，說：「這件事是真實的，其餘都是虛妄的。」如果僧伽認為時機已到，聽者同意，僧伽現在應該允許為這兩個人進行不捨棄惡見的擯羯磨，應該告訴他們說：「你們兩個人從今以後，不得再說：『如來（證悟者）、應（應供者）、正等覺（完全覺悟者）是我的大師。』也不應該再跟隨比丘之後一同修行。如同其他求寂與大比丘可以兩夜同室居住，你們現在沒有這種資格。你們這些愚癡的人！現在應該滅除惡見！」像這樣宣告。』 應該讓一位比丘向這兩個人宣告說：『僧眾現在為你們兩個人進行白四擯羯磨，已經宣告完畢，你們應該捨棄這樣的惡見。』如果捨棄了就好，如果不捨棄，就回到僧眾中詳細報告這件事，詳細說明如上。接下來應該為他們進行羯磨，按照白羯磨的模式進行。進行一番后，再讓比丘向他們陳述：『僧眾已經為你們進行了第一次羯磨，應該捨棄惡見。』詳細說明如上。直到第三次羯磨結束，結尾的文字也按照這個模式進行。』眾比丘稟告佛陀說：『大德！應該這樣做。』 當時，眾比丘接受了佛陀的教誨后，召集那兩個求寂，為他們進行了驅擯羯磨。但他們仍然不捨棄惡見，於是就跑到鄔波難陀（人名）那裡啼哭著住下。鄔波難陀問道：『你們兩位具壽（長者）！為什麼啼哭？』他們回答說：『那些黑缽者（指比丘）已經為我們進行了擯羯磨，現在該怎麼辦？』鄔波難陀說：『如果他們為各個村坊、城邑乃至三界（欲界、色界、無色界）進行擯羯磨，難道村坊等就不存在了嗎？你們不要憂愁煩惱，應該去懺摩（懺悔）。』於是接受了這兩個人的供給供養，與他們一同交談同住。少欲（少欲知足）的比丘們呵斥他們說：『你們怎麼能和被擯棄的人同住呢？』
【English Translation】 English version: 『Then! A biskarma (act of expulsion) for not abandoning evil views should be performed on those two sramaneras (novice monks). It should be done as follows: strike the gavel to gather the sangha (monastic community). Once the sangha has gathered, have a bhiksu (monk) recite the biskarma of declaration: 『Venerable sangha, listen! Those two sramaneras, Lirila and Changda, have themselves arisen with evil views, as previously described in detail. The sangha has already given them separate admonishments, and during the four declarations of the biskarma of notification, they have stubbornly refused to abandon them, saying: 「This matter is true, and all else is false.」 If the sangha deems the time is right, and those who are listening agree, the sangha should now permit the performance of the biskarma of expulsion for not abandoning evil views on these two individuals, and should tell them: 「From this day forward, you two must not say: 『The Tathagata (the thus-gone one), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) is my master.』 Nor should you follow behind the bhiksus in the same practice. Just as other sramaneras can stay in the same room with senior bhiksus for two nights, you no longer have that privilege. You foolish people! You should now extinguish your evil views!」 Declare it thus.』 A bhiksu should announce to the two individuals: 『The sangha is now performing the four biskarmas of expulsion on you two, and the declaration has been made. You should abandon such evil views.』 If they abandon them, that is good. If they do not abandon them, return to the sangha and report the matter in detail, explaining as above. Next, a biskarma should be performed for them, following the model of the declaration. After performing it once, have the bhiksu state to them: 『The sangha has already performed the first biskarma for you, and you should abandon your evil views.』 Explain in detail as above. Continue until the third biskarma is completed, and conclude the text accordingly.』 The bhiksus reported to the Buddha: 『Venerable One! It should be done in this way.』 At that time, the bhiksus, having received the Buddha's teachings, summoned the two sramaneras and performed the biskarma of expulsion for them. But they still did not abandon their evil views, so they went to Upananda (name of a person) and stayed there weeping. Upananda asked: 『You two venerable ones! Why are you weeping?』 They replied: 『Those black-robed ones (referring to the bhiksus) have already performed the biskarma of expulsion on us, what should we do now?』 Upananda said: 『If they perform the biskarma of expulsion on all the villages, towns, and even the three realms (desire realm, form realm, formless realm), does that mean the villages and so on cease to exist? Do not worry or be distressed, you should go and seek ksama (repentance).』 So he accepted the offerings and support of the two individuals, and talked and stayed with them. The bhiksus who were content with little rebuked them, saying: 『How can you stay with those who have been expelled?』
苾芻見是事已，生嫌賤心作如是語：「云何苾芻，具知如是惡見求寂，大眾與作擯羯磨已，受彼供承言談同宿？」即以此緣具白世尊。世尊集眾問鄔波難陀，廣說如上，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻，見有求寂作如是語：『我知佛所說法「欲是障礙法」者，習行之時非是障礙。』諸苾芻應語彼求寂言：『汝莫作是語：「我知佛所說『欲是障礙法』者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。世尊不作是語，世尊以無量門于諸欲法說為障礙，汝可棄捨如是惡見。』諸苾芻語彼求寂時，舍此事者善；若不捨者乃至二、三，隨正應諫、隨正應教令舍是事。舍者善，若不捨者諸苾芻應語彼求寂言：『汝從今已去，不應說言：「如來、應、正等覺是我大師。」若有尊宿及同梵行者，不應隨行。如余求寂得與苾芻二夜同宿，汝今無是事。汝愚癡人！可速滅去。』若苾芻知是被擯求寂，而攝受饒益同室宿者，波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
有求寂者，謂利刺、長大。
佛者，謂如來、應、正等覺。說者，開導義。法者，若佛說、若聲聞說。
欲是障礙者，謂是五欲。
習行者，謂作其事。
非是障礙者，謂不能障沙門
【現代漢語翻譯】 現代漢語譯本 比丘見到這件事後，心生嫌惡，這樣說道：『為什麼比丘們，明明知道這個人懷有如此邪惡的見解，卻還為他做了擯斥羯磨（Binchikemo，佛教術語，指驅逐出僧團的儀式）之後，還接受他的供養，與他交談，甚至同住呢？』於是將此事詳細稟告了世尊（Shizun，對佛陀的尊稱）。世尊召集僧眾，詢問鄔波難陀（Upananda，人名），詳細情況如上所述，乃至世尊說：『我觀察到十種利益，才為比丘們制定學處（Xuechu，戒律），應當這樣說：』
『如果又有比丘，見到有求寂（Qiuji，佛教術語，指準備出家但尚未正式受戒的人）這樣說：『我知道佛陀所說的「慾望是障礙」的教法，在實際修行的時候並不是障礙。』眾比丘應當告訴那個求寂說：『你不要這樣說：「我知道佛陀所說『慾望是障礙』的教法，在實際修行的時候並不是障礙。」你不要誹謗世尊，誹謗世尊是不好的。世尊不是這樣說的，世尊用無數種方法說明各種慾望是修行的障礙，你應該拋棄這種邪惡的見解。』眾比丘勸告那個求寂的時候，如果他放棄這種見解是好的；如果不放棄，就應該再三勸諫、教導，讓他放棄這種見解。如果他放棄了是好的，如果不放棄，眾比丘應當告訴那個求寂說：『從今以後，你不應該再說：「如來（Rulai，佛的稱號之一）、應供（Yinggong，佛的稱號之一）、正等覺（Zhengdengjue，佛的稱號之一）是我的大師。」如果有年長的或與你一同修行的，你不應該跟隨他們。其他求寂可以與比丘同住兩夜，你現在沒有這種資格。你這個愚癡的人！趕快離開這裡。』如果比丘明知是被擯斥的求寂，還接納他，給他提供幫助，與他同住一室，就犯了波逸提迦（Bayitijia，一種戒律名稱）。』
『如果又有比丘』，指的是鄔波難陀，其他含義如上所述。
『有求寂』，指的是利刺、長大（Lila、Zhangda，人名）。
『佛』，指的是如來、應供、正等覺。『說』，是開導的意思。『法』，指的是佛陀所說，或是聲聞（Shengwen，聽聞佛法而修行證果的人）所說。
『慾望是障礙』，指的是五欲（Wuyu，色、聲、香、味、觸）。
『習行』，指的是做這件事。
『不是障礙』，指的是不能障礙沙門（Shamen，出家修行的人）。
【English Translation】 English version Having seen this matter, the Bhikshus (Bhikshu, Buddhist monks) developed a sense of disgust and spoke thus: 'How is it that the Bhikshus, knowing that this person holds such evil views and seeks solitude, have performed the Bink羯磨 (Binchikemo, a Buddhist term referring to the ritual of expulsion from the Sangha) for him, and yet accept his offerings, converse with him, and even dwell with him?' Thereupon, they reported the matter in detail to the World Honored One (Shizun, a respectful title for the Buddha). The World Honored One gathered the Sangha and questioned Upananda (Upananda, a personal name), recounting the details as above, even to the point where the World Honored One said: 'Having observed ten benefits, I have established these precepts for the Bhikshus, which should be stated as follows:'
'If again a Bhikshu sees a seeker of solitude (Qiuji, a Buddhist term referring to someone preparing to become a monk but not yet formally ordained) saying thus: 'I know that the Buddha's teaching that 'desire is an obstacle' is not an obstacle when practiced.' The Bhikshus should tell that seeker of solitude: 'Do not say thus: 'I know that the Buddha's teaching that 'desire is an obstacle' is not an obstacle when practiced.' Do not slander the World Honored One, for slandering the World Honored One is not good. The World Honored One did not say this; the World Honored One has explained in countless ways that various desires are obstacles to practice, and you should abandon this evil view.' When the Bhikshus advise that seeker of solitude, it is good if he abandons this view; if he does not abandon it, they should admonish and teach him two or three times, urging him to abandon this view. If he abandons it, it is good; if he does not abandon it, the Bhikshus should tell that seeker of solitude: 'From now on, you should not say: 'The Tathagata (Rulai, one of the titles of the Buddha), Arhat (Yinggong, one of the titles of the Buddha), Perfectly Enlightened One (Zhengdengjue, one of the titles of the Buddha) is my teacher.' If there are elders or those who practice the same Dharma, you should not follow them. Other seekers of solitude may dwell with Bhikshus for two nights, but you do not have this privilege. You foolish person! Depart quickly from here.' If a Bhikshu knows that he is an expelled seeker of solitude and yet receives him, provides him with assistance, and dwells with him in the same room, he commits a Payantika (Bayitijia, a type of precept).'
'If again a Bhikshu' refers to Upananda, and the other meanings are as explained above.
'A seeker of solitude' refers to Lila and Zhangda (Lila, Zhangda, personal names).
'Buddha' refers to the Tathagata, Arhat, Perfectly Enlightened One. 'Saying' means explaining. 'Dharma' refers to what the Buddha has said, or what the Sravakas (Shengwen, those who hear the Buddha's teachings and practice to attain enlightenment) have said.
'Desire is an obstacle' refers to the five desires (Wuyu, form, sound, smell, taste, and touch).
'Practicing' refers to doing this thing.
'Not an obstacle' refers to not being able to obstruct the Sramana (Shamen, a renunciate or ascetic).
聖果。
苾芻者，謂此法中人。
語彼求寂等者，述其惡見，與作別諫及與眾諫。
若不捨者，應擯羯磨語言：「汝從今已去廣說其事，是不應作共行同宿。汝是癡人！可速滅去。」若苾芻者，謂鄔波難陀。
知者，或自知、或從他聞。
攝受者，與作依止。饒益者，謂給衣食。同室者，四種室中與其同宿，結罪同前。
此中犯相其事云何？若苾芻知是彼擯求寂，乃至同室宿者，波逸底迦。
若是親族、或時帶病、若復令彼冀舍惡見，雖權攝受並皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
著不壞色衣學處第五十八
佛在王舍城住竹林園。時此城中有二龍王，一名祇利，一名跋窶。由此二龍威神力故，于王舍城有五百溫泉及諸池沼常流不絕，時降甘雨五穀熟成。爾時世尊調伏難陀、鄔波難陀二龍王已，此二龍王每於月八日、十五日、二十三日、月盡日，從大海出升妙高峰，來詣佛所為欲供養及聽法故。時祇利、跋窶二龍王，見難陀、鄔波難陀來至佛所而申供養，自相謂曰：「此二龍王每月於四齋日，遠從余處來至此城，承事世尊並聞妙法。我等云何在此城中不申禮敬？我今宜往供養世尊。」是時二龍王來詣佛所，禮雙足已在一面坐。爾時世
【現代漢語翻譯】 現代漢語譯本 聖果。 苾芻（bhiksu，比丘）者，謂此法中人。 語彼求寂等者，述其惡見，與作別諫及與眾諫。 若不捨者，應擯羯磨語言：『汝從今已去廣說其事，是不應作共行同宿。汝是癡人！可速滅去。』若苾芻（bhiksu，比丘）者，謂鄔波難陀（Upananda）。 知者，或自知、或從他聞。 攝受者，與作依止。饒益者，謂給衣食。同室者，四種室中與其同宿，結罪同前。 此中犯相其事云何？若苾芻（bhiksu，比丘）知是彼擯求寂，乃至同室宿者，波逸底迦（payattika，一種罪名）。 若是親族、或時帶病、若復令彼冀舍惡見，雖權攝受並皆無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。 著不壞色衣學處第五十八 佛在王舍城（Rajagrha）住竹林園（Venuvana）。時此城中有二龍王，一名祇利（Giri），一名跋窶（Bhadraku）。由此二龍威神力故，于王舍城（Rajagrha）有五百溫泉及諸池沼常流不絕，時降甘雨五穀熟成。爾時世尊調伏難陀（Nanda）、鄔波難陀（Upananda）二龍王已，此二龍王每於月八日、十五日、二十三日、月盡日，從大海出升妙高峰，來詣佛所為欲供養及聽法故。時祇利（Giri）、跋窶（Bhadraku）二龍王，見難陀（Nanda）、鄔波難陀（Upananda）來至佛所而申供養，自相謂曰：『此二龍王每月於四齋日，遠從余處來至此城，承事世尊並聞妙法。我等云何在此城中不申禮敬？我今宜往供養世尊。』是時二龍王來詣佛所，禮雙足已在一面坐。爾時世
【English Translation】 English version The Holy Fruit. A Bhiksu (monk) is one who belongs to this Dharma. Speaking to those who are seeking solitude, etc., describing their evil views, giving them separate admonishments and admonishments from the Sangha. If they do not renounce these views, the act of expulsion should be carried out with these words: 'From this day forward, you should widely proclaim these matters; it is not appropriate to associate, walk together, or sleep in the same dwelling. You are a foolish person! You should quickly disappear.' The Bhiksu (monk) referred to here is Upananda. One who knows, either knows by oneself or hears from others. To accept and support means to provide them with a refuge. To benefit means to provide them with clothing and food. To share a room means to sleep in the same of the four types of dwellings; the offense is the same as before. What is the nature of the offense in this matter? If a Bhiksu (monk) knows that someone is an expelled seeker of solitude and even shares a room with them, it is a Payattika (an offense requiring confession). If they are relatives, or sometimes ill, or if one hopes that they will abandon their evil views, then even temporary support is without offense. Furthermore, there is no offense for the original offender, or one who is insane, mentally disturbed, or afflicted by pain and suffering. The Fifty-eighth Training Rule on Wearing Undyed Clothes The Buddha was dwelling in the Bamboo Grove (Venuvana) in Rajagrha (Royal City). At that time, there were two Dragon Kings in this city, one named Giri and the other named Bhadraku. Due to the majestic and divine power of these two dragons, there were five hundred hot springs and various ponds in Rajagrha (Royal City) that flowed continuously, and timely rains brought about the ripening of the five grains. At that time, after the World Honored One had tamed the two Dragon Kings, Nanda and Upananda, these two Dragon Kings would emerge from the great ocean on the eighth, fifteenth, twenty-third, and last day of each month, ascend the Wonderful Peak, and come to the Buddha's place to make offerings and listen to the Dharma. When the two Dragon Kings, Giri and Bhadraku, saw Nanda and Upananda coming to the Buddha's place to make offerings, they said to each other: 'These two Dragon Kings come from afar to this city on the four fast days of each month to serve the World Honored One and hear the wonderful Dharma. How can we not pay our respects in this city? We should now go and make offerings to the World Honored One.' At that time, the two Dragon Kings came to the Buddha's place, bowed at his feet, and sat to one side. At that time, the World
尊為彼二龍宣說法要，令歸三寶受五學處，從此已後身及貲財並皆增盛。既增盛已即共議曰：「我等宜可往大海中，隨廣博處而為居止。」作是議已往詣佛所，致敬既畢在一面坐，白佛言：「大德！我從世尊受歸戒已，身及資財並皆增盛。若大悲世尊哀憐許者，我等今欲往大海中隨寬而住。」佛見請已告二龍曰：「影勝大王是國之主，汝等欲去，宜可白知。」時二龍王辭佛而去，便相謂曰：「如佛所言似不容許。」便依舊住。然二龍王若於夜中來見佛者，依本形狀，若於晝日作長者形。
后異時中龍于晝日在世尊所聽佛說法，影勝大王亦于彼時往竹林園，既至門所命左右曰：「汝往佛所觀有何人？」時彼左右奉教而去，既至佛所禮佛足已，見二長者在世尊處，即還王所，白言：「大天！有二長者在世尊處。」王作是念：「彼二長者是我國人，見我來至敢不起耶？」時影勝王欲至佛所，彼二龍王見大王來，白世尊曰：「大德！我今先且敬法？為敬王耶？」世尊告曰：「諸佛世尊及阿羅漢等咸敬於法。」以此因緣說三伽他曰：
「若過去諸佛， 及以未來者； 現在諸世尊， 能斷一切憂。 皆共尊敬法， 言說及行住； 常於一切時， 尊重於正法。 是故求益者， 欲希富盛樂； 應當
【現代漢語翻譯】 現代漢語譯本 這兩條龍爲了表示尊敬，向佛陀請教佛法要義，佛陀便勸導它們皈依三寶，遵守五戒，此後它們的身體和財富都日益增長。在增長之後，它們共同商議說：『我們應該前往大海之中，到更廣闊的地方居住。』 做出這個決定后，它們前往佛陀處所，恭敬地行禮完畢后在一旁坐下，對佛陀說：『大德！自從我們從世尊您這裡接受皈依戒律后，身體和財富都日益增長。如果大慈大悲的世尊您哀憐允許，我們現在想去大海中居住在更寬廣的地方。』 佛陀聽了它們的請求后，告訴這兩條龍說：『影勝大王（Bimbisara，頻婆娑羅王）是這個國家的統治者，你們如果想離開，應該稟告他。』 當時，這兩條龍王告別佛陀離去，然後互相說道：『聽佛陀所說的話，好像是不允許我們離開。』 於是就依舊留在這裡居住。然而，這兩條龍王如果晚上來見佛陀，就顯現原本的龍的形狀，如果在白天來，就變化成長者的模樣。
後來，在不同的時間裡，龍在白天的時候在世尊處聽佛陀說法，影勝大王（Bimbisara，頻婆娑羅王）也在那個時候前往竹林園。到達門口后，他命令左右侍從說：『你們去佛陀那裡看看有什麼人？』 當時，那些侍從接受命令前往，到達佛陀處所后，禮拜佛足，看見有兩位長者在世尊那裡，就返回到大王那裡，稟告說：『大王！有兩位長者在世尊那裡。』 大王心想：『那兩位長者是我的國民，看見我來了竟然不站起來嗎？』 當時，影勝王（Bimbisara，頻婆娑羅王）想要前往佛陀處所，那兩條龍王看見大王來了，對世尊說：『大德！我們現在應該先尊敬佛法呢？還是先尊敬國王呢？』 世尊告訴它們說：『諸佛世尊以及阿羅漢等都尊敬佛法。』 因為這個因緣，說了三首偈頌：
『無論是過去的諸佛，以及未來的諸佛； 現在的諸世尊，能夠斷除一切憂愁。 都共同尊敬佛法，言語、行為、居住； 常常在一切時候，尊重於正法。 因此，追求利益的人，想要希望財富興盛安樂； 應當...
【English Translation】 English version Out of respect, the two dragons inquired about the essential teachings of the Dharma from the Buddha, who then advised them to take refuge in the Triple Gem and observe the five precepts. Thereafter, their bodies and wealth increased day by day. After this increase, they conferred together, saying, 'We should go to the great ocean and reside in a more expansive place.' Having made this decision, they went to the Buddha's abode, respectfully paid their respects, and sat to one side. They said to the Buddha, 'Venerable One! Since we received the precepts of refuge from the World-Honored One, our bodies and wealth have increased day by day. If the compassionate World-Honored One would be merciful and permit it, we now wish to go to the great ocean and reside in a more spacious place.' Upon hearing their request, the Buddha told the two dragons, 'King Bimbisara (影勝大王, the ruler of the country, is the master of this country. If you wish to leave, you should inform him.' At that time, the two dragon kings bid farewell to the Buddha and departed, then said to each other, 'From what the Buddha said, it seems that we are not permitted to leave.' So they remained there as before. However, if the two dragon kings came to see the Buddha at night, they would appear in their original dragon form; if they came during the day, they would transform into the appearance of elders.
Later, at a different time, the dragons were listening to the Buddha preach the Dharma at the World-Honored One's place during the day. King Bimbisara (影勝大王) also went to the Bamboo Grove at that time. Upon arriving at the gate, he ordered his attendants, 'Go to the Buddha's place and see who is there.' At that time, those attendants accepted the order and went. Upon arriving at the Buddha's place, they bowed at the Buddha's feet and saw two elders at the World-Honored One's place. They returned to the king and reported, 'Great King! There are two elders at the World-Honored One's place.' The king thought, 'Those two elders are my subjects; seeing me arrive, how dare they not stand up?' At that time, King Bimbisara (影勝大王) wanted to go to the Buddha's place. The two dragon kings, seeing the king arrive, said to the World-Honored One, 'Venerable One! Should we now respect the Dharma first, or respect the king first?' The World-Honored One told them, 'All Buddhas, World-Honored Ones, and Arhats respect the Dharma.' Because of this cause, he spoke three gathas:
'Whether past Buddhas, and future ones; Present World-Honored Ones, able to cut off all sorrows. All together respect the Dharma, in speech, action, and dwelling; Always at all times, respect the True Dharma. Therefore, those who seek benefit, desiring wealth, prosperity, and happiness; Should...'
尊敬法， 常思諸佛教。」
時彼二龍聞佛世尊說敬法事，雖見王來而不修敬。王既見已便作是念：「此二長者是我國人，見我來至不相敬重。」便生瞋恨。至世尊所禮雙足已在一面坐，佛知王意有瞋恚心，別作余言不為說法。時影勝王請世尊曰：「唯愿大師為我說法。」爾時世尊以此因緣說伽他曰：
「若無清凈心， 而懷瞋恨意， 不能解諸佛， 所說微妙法。 降伏斗諍心， 及無不凈意， 能除于忿害， 方解微妙法。」
時影勝王聞伽陀已作如是念：「由二長者遂令世尊不時為我演說法要。」便從座起禮佛而去，命左右曰：「汝可伺彼佛邊長者辭佛去時，應告之曰：『大王有教，爾等二人宜當速去，勿居我國。』」於時使人奉命而往。彼二龍王既聞妙法，禮佛而去將出竹園。使人報曰：「大王有教，爾等二人宜當速去，勿居我國。」二龍聞已便作是念：「我比長夜情所樂者，今不為勞而能遂願。」即起密雲降注洪雨，從諸渠澗次入江河，展轉隨流至於大海，身及資財轉更增盛。
龍去之後，王舍城側五百溫泉並皆枯涸，於時時中不降甘雨，五穀不成人懷憂戚。時影勝王見此事已便作是念：「王舍城內有二龍王，一名山，二名勝，常居此城。由彼威力能令五百溫泉及諸
【現代漢語翻譯】 尊敬佛法僧三寶，應當時常思念諸佛的教誨。
當時，那兩條龍聽到佛世尊宣說尊敬佛法的事，即使見到國王到來也不表示敬意。國王看到后，心中便想：『這兩位長者是我的國民，見到我來卻不尊敬。』於是心生嗔恨。到達世尊處，禮拜雙足后在一旁坐下，佛知道國王心中懷有嗔恚，便說了其他的話，沒有為他說法。當時影勝王請求世尊說：『希望大師能為我說法。』這時世尊因為這個因緣說了偈語：
『如果內心沒有清凈心，卻懷著嗔恨的意念，就不能理解諸佛所說的微妙佛法。降伏爭鬥之心，以及各種不清凈的意念，能夠去除憤怒和傷害，才能理解微妙的佛法。』
當時影勝王聽了偈語后，心中這樣想：『因為這兩位長者，才使得世尊沒有及時為我演說佛法的要義。』於是從座位上起身，向佛禮拜后離去，命令左右的人說：『你們可以伺機等候那兩位佛邊的長者辭別佛陀離去時，就告訴他們說：「大王有令，你們二人應該趕快離開，不要居住在我國。」』當時使者奉命前往。那兩位龍王聽聞妙法后，向佛禮拜告辭，將要走出竹園時，使者回報說：『大王有令，你們二人應該趕快離開，不要居住在我國。』兩位龍聽到后，心中這樣想：『我過去長久以來所愛樂的，現在不費力氣就能如願了。』隨即興起濃密的雲彩，降下大雨，雨水從各個渠道流入江河，輾轉隨著水流到達大海，自身和資財反而更加增多。
龍離開之後，王舍城旁的五百個溫泉全部枯竭，當時經常不下雨，五穀不能成熟，人們心中憂愁。當時影勝王看到這件事後，心中這樣想：『王舍城內有兩條龍王，一名山（Mountain，龍名），二名勝（Victory，龍名），常居住在這座城裡。因為它們的神力，能夠使五百個溫泉以及各種...
【English Translation】 Respect the Buddha, the Dharma, and the Sangha, and constantly contemplate the teachings of all Buddhas.
At that time, the two dragons, upon hearing the World Honored One (Buddha) speak of respecting the Dharma, did not show respect even when they saw the king arrive. Upon seeing this, the king thought, 'These two elders are my people, yet they do not respect me upon my arrival.' Thus, he became angry. Arriving at the World Honored One's place, he bowed at his feet and sat to one side. The Buddha, knowing that the king harbored anger, spoke of other matters and did not expound the Dharma for him. Then, King Bimbisara (影勝王) requested the World Honored One, saying, 'May the Great Teacher expound the Dharma for me.' At that time, the World Honored One, because of this circumstance, spoke this verse:
'If there is no pure mind, and one harbors thoughts of anger, one cannot understand the subtle Dharma spoken by all Buddhas. Subduing the mind of strife, and all impure thoughts, able to remove anger and harm, only then can one understand the subtle Dharma.'
At that time, King Bimbisara (影勝王), upon hearing the verse, thought, 'Because of these two elders, the World Honored One did not promptly expound the essence of the Dharma for me.' Thus, he rose from his seat, bowed to the Buddha, and departed, instructing his attendants, 'You may wait for those two elders by the Buddha's side to take their leave. Then, tell them, 「The Great King commands that you two should leave quickly and not reside in my kingdom.」' At that time, the messengers went forth as commanded. The two dragon kings, having heard the wonderful Dharma, bowed to the Buddha and took their leave. As they were about to exit the Bamboo Grove (竹園), the messengers reported, 'The Great King commands that you two should leave quickly and not reside in my kingdom.' Upon hearing this, the two dragons thought, 'What I have long desired, I can now achieve without effort.' Immediately, they stirred up dense clouds and sent down torrential rain, which flowed from all channels into the rivers, and eventually into the ocean, causing their bodies and wealth to increase even more.
After the dragons left, the five hundred hot springs beside Rajagriha (王舍城) all dried up, and sweet rain did not fall in season, causing the five grains to fail and the people to be filled with sorrow. At that time, King Bimbisara (影勝王), upon seeing this, thought, 'Within Rajagriha (王舍城) there are two dragon kings, one named Mountain (山, dragon name), and the other named Victory (勝, dragon name), who constantly reside in this city. Because of their power, they are able to cause the five hundred hot springs and all...
池沼常流不絕，於時時中每降甘澤，五穀熟成無所乏少。忽於今時溫泉池沼並皆干竭，多時無雨五穀不成，豈二龍王而命過耶？或復逃竄向余方國，或咒龍者之所攝持，成金翅鳥王之所啖食。然佛世尊具一切智無不觀察，我今宜往問彼所由。」時影勝王往竹林中，禮佛足已在一面坐，白佛言：「大德！有二龍王在此城住，具述威力盛衰所由，不委今時居止何處？」爾時世尊告影勝王曰：「大王當知！非彼二龍身死命過，乃至亦無金翅所食，然是大王自為驅擯。」王曰：「我曾不憶與彼相見，況驅擯乎？」世尊告曰：「我為大王憶驅擯事。王豈不憶，曾於一時來至我所，見二長者在我邊坐，大王於時共作何語？」影勝白佛言：「世尊！我不共語，遣使留言報二長者：『勿居我國。』」佛言：「彼二長者即是龍王，化作人身來聽法要。」王曰：「彼二龍王今向何處？」佛言：「往大海中。」王聞語已便帶憂色而白佛言：「大德！我之國界將衰損耶？」佛言：「王之國界未至衰損，然可愧謝彼二龍王。」王曰：「彼在海中我住城邑，既不相見，求謝無由。」佛言：「每於四齋日來至我所而申禮敬，王至此日宜可自來，我指示之當申懺謝。」王曰：「我懺謝時為禮彼足耶？」佛言：「不應禮足，宜申右手告龍王曰：『愿容恕我
【現代漢語翻譯】 現代漢語譯本 池塘和沼澤里的水長流不斷，時時降下甘甜的雨水，五穀成熟豐收，什麼都不缺乏。忽然到了現在，溫泉池塘和沼澤都乾涸了，很久沒有下雨，五穀不能成熟，難道是兩條龍王壽命到了盡頭嗎？或者逃竄到其他國家，或者被會咒語的人抓走了，或者被金翅鳥王吃掉了。然而佛世尊具有一切智慧，無所不知，我現在應該去問他原因。』當時影勝王前往竹林中，禮拜佛的腳后在一旁坐下，對佛說：『大德！有兩條龍王住在這座城裡，我想知道他們威力盛衰的原因，不知道現在住在哪裡？』 這時世尊告訴影勝王說：『大王應該知道！不是那兩條龍身死命終，甚至也沒有被金翅鳥吃掉，而是大王您自己把他們趕走了。』國王說：『我不記得曾經見過他們，更何況是趕走他們呢？』世尊說：『我為大王回憶一下趕走他們的事。大王難道不記得，曾經有一次來到我這裡，看見兩位長者在我身邊坐著，大王當時和他們說了什麼話？』影勝對佛說：『世尊！我沒有和他們說話，只是派使者留言告訴兩位長者：『不要住在我的國家。』』佛說：『那兩位長者就是龍王，他們化作人身來聽聞佛法要義。』國王說：『那兩條龍王現在去了哪裡？』佛說：『去了大海中。』國王聽了這話，面帶憂色地對佛說：『大德！我的國家將要衰敗了嗎？』佛說：『您的國家還沒有到衰敗的地步，但是應該向那兩條龍王道歉。』國王說：『他們在海中，我住在城裡，既然不能相見，就無法道歉。』佛說：『可以在每個月的四齋日（指農曆每月初一、十五、三十、二十四）來到我這裡表示敬意，國王可以在這一天親自來，我指示您如何向他們懺悔道歉。』國王說：『我懺悔道歉的時候要禮拜他們的腳嗎？』佛說：『不應該禮拜他們的腳，應該伸出右手告訴龍王說：『希望你們原諒我』
【English Translation】 English version 'The ponds and marshes constantly flow without ceasing, and sweet rain descends in due season, causing the five grains to ripen and flourish without any lack. Suddenly, at this present time, the hot springs, ponds, and marshes have all dried up, and there has been no rain for a long time, so the five grains cannot ripen. Could it be that the two Dragon Kings have reached the end of their lives? Or have they fled to other countries, or been captured by those who chant spells, or been devoured by the King of the Garuda (golden-winged bird, a mythical bird)? However, the World Honored One, the Buddha, possesses all wisdom and observes everything without exception. I should now go and ask him the reason for this.' At that time, King Shadow-Victory went to the Bamboo Grove, bowed at the Buddha's feet, and sat to one side, saying to the Buddha, 'Great Virtue! There are two Dragon Kings living in this city. I wish to know the reasons for their power and decline, but I do not know where they reside now.' At that time, the World Honored One said to King Shadow-Victory, 'Great King, you should know! It is not that those two dragons have died or reached the end of their lives, nor have they been eaten by the Garuda. Rather, it is you, Great King, who have driven them away.' The king said, 'I do not remember ever seeing them, let alone driving them away.' The World Honored One said, 'I will remind you, Great King, of the event of driving them away. Do you not remember that once you came to me and saw two elders sitting beside me? What did you say to them at that time?' Shadow-Victory said to the Buddha, 'World Honored One! I did not speak to them directly, but I sent a message through an envoy to the two elders, saying, 'Do not reside in my country.'' The Buddha said, 'Those two elders were the Dragon Kings, who had transformed into human bodies to listen to the Dharma (teachings of the Buddha).' The king said, 'Where have those two Dragon Kings gone now?' The Buddha said, 'They have gone to the great ocean.' Upon hearing these words, the king looked worried and said to the Buddha, 'Great Virtue! Will my kingdom decline?' The Buddha said, 'Your kingdom has not yet reached the point of decline, but you should apologize to those two Dragon Kings.' The king said, 'They are in the ocean, and I live in the city. Since we cannot meet, there is no way to apologize.' The Buddha said, 'Every month on the four fast days (the first, fifteenth, thirtieth, and twenty-fourth days of the lunar month), come to me and show your respect. On this day, the king should come in person, and I will instruct you on how to repent and apologize to them.' The king said, 'When I repent and apologize, should I bow at their feet?' The Buddha said, 'You should not bow at their feet, but you should extend your right hand and say to the Dragon Kings, 'I hope you will forgive me.'
，勿恨前言。』彼二龍王自當容忍。」
後於異時至褒灑陀日，彼二龍王來至佛所，禮佛足已在一面坐；其影勝王，亦於是日來禮佛足一面而坐。爾時世尊即便現相示其處所，此是二大龍王。時影勝王便舒右手告二龍曰：「龍王！於我愿見懺摩。」龍王報曰：「懺摩。大王！」王曰：「若容恕者，愿還來此住我國中。」二龍告曰：「我從此處至大海已，身及資財非常廣大，若來此者無處相容。」王曰：「若如是者當失我國。」龍曰：「唯愿大王勿憂失國，可於城外造二神堂，一名祇利龍神堂，二名跋窶龍神堂。我令眷屬住此堂中，六月一時盛興大會，我等自來觀王國土不令闕乏。」王曰：「善！當如是作。」時影勝王即于城外林泉之所造二神堂，每年二時至節會日，遍六大城所有諸人並皆雲集。
曾於一時至節會日，有南方樂者來至王城，時彼樂人自相謂曰：「我等作何方便得使眾人情生歡愛，多獲財利以自供身？」時有一人作如是議：「若說大人殊勝行跡，可使眾人情生歡愛多獲財物。」諸人報曰：「若如是者世間殊勝無過於佛，一切有情共所欽敬。我若讚歎攝引眾人，因此得財永無闕乏。」時彼樂人俱共往詣六眾之所，禮足而白：「唯愿聖者為我宣說，如佛往昔為菩薩時，在睹史天宮將欲下生贍部洲
【現代漢語翻譯】 現代漢語譯本：『不要記恨之前的話。』那兩位龍王自然會寬容的。」
後來在另一個時候，到了布薩日（褒灑陀日，指佛教的齋戒日），那兩位龍王來到佛陀處，禮拜佛足后在一旁坐下；影勝王（其影勝王，國王名）也在同一天來禮拜佛足在一旁坐下。當時世尊就顯現神通指示他們所在之處，說這是兩位大龍王。當時影勝王便伸出右手告訴兩位龍王說：『龍王！希望你們能原諒我。』龍王回答說：『大王，請您原諒。』國王說：『如果你們能寬恕我，希望你們能再來這裡住在我的國家裡。』兩位龍王告訴他說：『我們從這裡到大海，身體和財富都非常廣大，如果來到這裡就沒有地方容身。』國王說：『如果這樣，我將失去我的國家。』龍王說：『希望大王不要憂慮失去國家，可以在城外建造兩座神堂，一座名叫祇利龍神堂（祇利龍神堂，神堂名），另一座名叫跋窶龍神堂（跋窶龍神堂，神堂名）。我讓我的眷屬住在這兩座神堂中，每六個月舉行一次盛大的集會，我們自己會來觀看大王的國土，不會讓它有所缺乏。』國王說：『好！就照這樣辦。』當時影勝王就在城外的林泉之處建造了兩座神堂，每年兩次在節日集會的時候，遍及六大城市的所有人都聚集在一起。
曾經有一次到了節日集會的時候，有南方的樂人來到王城，當時那些樂人互相商量說：『我們用什麼方法才能使眾人心情歡喜，獲得更多的財利來供養自身呢？』當時有一個人提出這樣的建議：『如果講述大人物殊勝的行跡，就可以使眾人心情歡喜，獲得更多的財物。』眾人回答說：『如果這樣，世間殊勝的沒有超過佛陀的，一切有情共同欽敬。如果我們讚歎佛陀來吸引眾人，因此得到的財物就永遠不會缺乏。』當時那些樂人一起前往六眾（六眾，指佛教僧團）所在的地方，禮拜他們的腳后稟告說：『希望聖者們為我們宣說，如佛陀往昔作為菩薩時，在兜率天宮（睹史天宮，佛教欲界天之一）將要下生到贍部洲（贍部洲，佛教用語，指我們所居住的世界）
【English Translation】 English version: 'Do not resent what was said before.' Those two Dragon Kings will naturally be tolerant."
Later, at another time, on the Uposatha day (褒灑陀日, referring to the Buddhist fasting day), those two Dragon Kings came to the Buddha, bowed at his feet, and sat to one side; King Śreṇika (其影勝王, the king's name) also came on the same day, bowed at the Buddha's feet, and sat to one side. At that time, the World-Honored One manifested his power and indicated their location, saying, 'These are the two great Dragon Kings.' Then King Śreṇika extended his right hand and said to the two dragons, 'Dragon Kings! I hope you will forgive me.' The Dragon Kings replied, 'Great King, please forgive us.' The King said, 'If you forgive me, I hope you will come back here and live in my kingdom.' The two Dragon Kings told him, 'From here to the great ocean, our bodies and wealth are very vast. If we come here, there will be no place to accommodate us.' The King said, 'If that is the case, I will lose my kingdom.' The Dragons said, 'May the Great King not worry about losing the kingdom. You can build two shrines outside the city, one named Giri Dragon Shrine (祇利龍神堂, the name of the shrine) and the other named Bakkula Dragon Shrine (跋窶龍神堂, the name of the shrine). I will have my retinue live in these two shrines, and every six months we will hold a grand gathering. We ourselves will come to observe the Great King's kingdom and will not let it be lacking.' The King said, 'Good! It shall be done as such.' Then King Śreṇika built two shrines in the forest springs outside the city, and every year, twice on festival days, all the people from the six great cities gathered together.
Once, on a festival gathering day, musicians from the south came to the royal city. At that time, those musicians discussed among themselves, 'What method can we use to make everyone happy and obtain more wealth to support ourselves?' Then one person suggested, 'If we tell of the great person's excellent deeds, we can make everyone happy and obtain more wealth.' The others replied, 'If that is the case, there is nothing more excellent in the world than the Buddha, who is revered by all sentient beings. If we praise the Buddha to attract people, the wealth we obtain will never be lacking.' Then those musicians went together to the place of the Six Groups (六眾, referring to the Buddhist Sangha), bowed at their feet, and reported, 'We hope that the Holy Ones will tell us, as the Buddha in the past, when he was a Bodhisattva, in the Tuṣita Heaven (睹史天宮, one of the heavens in the Buddhist desire realm), was about to descend to Jambudvipa (贍部洲, a Buddhist term referring to the world we live in),
內，作四種觀察。欲界六天隨應作事咸皆為作，降神母腹及誕生時，漸至童年出門遊觀見老病死等，遂適林中苦行六年，將為無益道成正覺普濟群迷，如是等緣愿皆為說。」六眾報曰：「汝等聞此，欲何所為？」樂人告曰：「我欲修入管絃緝為歌曲。」時鄔陀夷聞已告曰：「癡人！汝將我佛法勝事奏入絃歌，汝可即行，不能為說。」時諸樂人默然捨去，詣尼寺中至吐罹難陀一芻尼處，禮而告曰：「唯愿聖者為我宣說，如佛往昔為菩薩時，在睹史天上來此下生，乃至普濟群迷，愿為我說。」吐罹難陀聞而告曰：「汝樂聞此欲作何事？」樂人答曰：「我今欲取其事奏入管絃欲為舞曲。」尼便報曰：「共作要契，方可為陳。汝若與我餅果直者，當爲汝說。」樂人曰：「此是小事，必當奉與。」其吐罹難陀尼具足多聞善閑三藏，即為宣說始從生位終至菩提，樂人聞已咸取其事修入絃歌。樂人於時共相告曰：「此之勝事令信敬人情發歡喜，作何方便令不信者亦起歡心？我當一時俱呈兩伎，令信不信咸唱善哉！」遂即遍覓希奇還入僧寺，見闡陀苾芻飽食已訖復舍威儀，忽有施主持妙飲食來與闡陀。於時闡陀情希更食，洗手受已往鄔陀夷所。其鄔陀夷食尚未起，即對其前蹲踞而住，作如是語：「大德鄔陀夷存念！我苾芻闡陀已足食訖
【現代漢語翻譯】 現代漢語譯本 『內在』，要作四種觀察。對於欲界六天的眾生，隨其根器和需要，佛都會去做相應的事情，例如降生到神母的子宮，以及誕生的時候。逐漸長大到童年，出門遊玩看到衰老、疾病、死亡等等，於是進入森林苦行六年，認識到苦行並非解脫之道，最終成就正覺，普度眾生。像這樣的因緣，希望您能為我們講述。』六眾回答說：『你們聽了這些，想要做什麼呢？』樂人回答說：『我們想要將這些事蹟編入管絃樂曲中。』當時鄔陀夷聽了之後，呵斥道：『愚癡的人！你們竟然想將我佛如此殊勝的事蹟編入絃歌之中！你們可以離開了，我不能為你們講述。』當時這些樂人默默地離開了，前往尼寺，拜訪吐罹難陀（Turananda，一位比丘尼的名字），向她行禮並說道：『唯愿聖者為我們宣說，佛陀往昔作為菩薩時，在兜率天（Tushita Heaven，佛教的欲界天之一）降生到人間，乃至普度眾生的事蹟，希望您能為我們講述。』吐罹難陀聽了之後，問道：『你們想聽這些，想要做什麼呢？』樂人回答說：『我們現在想將這些事蹟編入管絃樂曲中，作為舞曲。』比丘尼便回答說：『要先立下約定，我才可以為你們講述。你們如果給我餅和水果作為報酬，我就為你們講述。』樂人說：『這只是小事，一定奉上。』這位吐罹難陀比丘尼博學多聞，精通三藏（Tripitaka，佛教經典的總稱），於是就為他們宣講了從佛陀降生到最終成就菩提（Bodhi，覺悟）的全部事蹟。樂人聽了之後，都將這些事蹟編入了絃歌之中。樂人當時互相說道：『這些殊勝的事蹟能讓信徒心生歡喜，用什麼方法能讓不信的人也心生歡喜呢？我們應當同時表演兩種技藝，讓信與不信的人都讚歎稱善！』於是他們四處尋找稀奇之物，然後回到僧寺，看到闡陀（Chanda，人名）比丘吃飽喝足之後，又捨棄了威儀，這時正好有施主拿著美味的食物來供養闡陀。當時闡陀心生貪念，想要再吃，於是洗了手，前往鄔陀夷（Udayin，人名）所在之處。當時鄔陀夷還沒有吃完，闡陀就在他面前蹲下，說道：『大德鄔陀夷，請您記住！我比丘闡陀已經吃飽了』
【English Translation】 English version 『Internally,』 make four kinds of observations. For the beings in the six desire realms, the Buddha will do whatever is appropriate according to their faculties and needs, such as descending into the womb of a divine mother and at the time of birth. Gradually growing into childhood, going out to see old age, sickness, death, etc., and then entering the forest to practice asceticism for six years, realizing that asceticism is not the path to liberation, and finally attaining perfect enlightenment to universally save all beings. Such causes and conditions, I hope you can tell us about.』 The six people replied: 『What do you want to do after hearing this?』 The musicians replied: 『We want to compose these events into orchestral music.』 At that time, Udayin, after hearing this, scolded: 『Foolish people! You actually want to compose such a supreme event of my Buddha into string music! You can leave now, I cannot tell you.』 At that time, these musicians silently left and went to the nunnery, visiting Turananda (name of a Bhikkhuni), bowing to her and saying: 『May the venerable one explain to us, when the Buddha was formerly a Bodhisattva, descending from Tushita Heaven (one of the heavens in the desire realm of Buddhism) to this world, and even the events of universally saving all beings, I hope you can tell us.』 Turananda, after hearing this, asked: 『What do you want to do after hearing this?』 The musicians replied: 『We now want to compose these events into orchestral music, as dance music.』 The Bhikkhuni then replied: 『You must first make an agreement before I can tell you. If you give me cakes and fruits as a reward, I will tell you.』 The musicians said: 『This is just a small matter, we will definitely offer it.』 This Bhikkhuni Turananda was learned and well-versed in the Tripitaka (the general term for Buddhist scriptures), so she explained to them all the events from the Buddha's birth to the final attainment of Bodhi (enlightenment). After hearing this, the musicians all composed these events into string music. The musicians then said to each other: 『These supreme events can make believers rejoice, what method can make unbelievers also rejoice? We should perform two kinds of skills at the same time, so that both believers and unbelievers will praise and applaud!』 So they searched everywhere for rare things, and then returned to the monastery, seeing Chanda (a personal name) Bhikkhu, after eating and drinking his fill, abandoning his dignified manner, at this time a donor came to offer delicious food to Chanda. At that time, Chanda had a greedy thought, wanting to eat again, so he washed his hands and went to where Udayin (a personal name) was. At that time, Udayin had not finished eating, Chanda squatted in front of him and said: 『Venerable Udayin, please remember! I, Bhikkhu Chanda, have already eaten my fill』
，復得如是美好飲食，今欲更食，愿與我作餘食法。」時鄔陀夷取兩三口食已，告曰：「去，此是汝食，隨意餐啖。」時彼樂人見斯事已便作是念：「此好緣由，我若作者能令不信之輩亦發歡心。」即便往彼作樂之處，手振鼗鼓廣集諸人作眾伎樂，始從菩薩睹史天下迄至普濟群迷，並悉奏入管絃盛為舞樂。敬信之類生希有心，皆云：「奇哉！樂人善為歌唱。」多贈錢賄，有異常倫。於時樂者復更思惟：「不信之人終須汲引。」遂令一人作闡陀形，復遣一人作鄔陀夷狀，卻坐而食。其闡陀形者，即以瓦碗盛灰滿中上置沙糖，至鄔陀夷處蹲踞而住，報言：「大德鄔陀夷存念！我闌陀苾芻已飽足食，復得如是美好飲食，情希更食，愿與我作餘食之法。」時鄔陀夷樂人取沙糖食，便以灰碗覆彼頭上，告云：「此是汝物，隨意餐啖。」時不信人見其希有，並皆大笑唱言美樂，多遺珍財。時諸看人戲散之後，隨所至處如前次第話向餘人。
六眾苾芻展轉聞說，共相議曰：「無識倡優摸我形狀，戲場之內用作希奇。我今宜可與彼樂兒作無益事。」即相謂曰：「我等宜應向姊妹邊共憶戲事。」即便至彼而告之曰：「姊妹！如我世尊為菩薩時所有行跡，當時有一樂者名高臘婆，取菩薩行歌入管絃。我等雖看有憶不憶，即便共歌，其
【現代漢語翻譯】 現代漢語譯本：又得到了這樣美好的食物，現在還想再吃，希望你能給我做剩餘食物的處理。」當時鄔陀夷吃了兩三口食物后，告訴他說：『拿去，這是你的食物，隨便吃吧。』當時那個樂人看到這件事後，就想：『這是個好機會，我如果這樣做，能讓不信的人也生起歡喜心。』就立刻前往表演音樂的地方，搖動手鼓，廣泛召集眾人，表演各種技藝音樂，從菩薩在兜率天下生，一直到普遍救濟迷惑的眾生，全都編入管絃樂中，盛大地演奏舞蹈音樂。敬信的人們生起稀有之心，都說：『真奇妙啊！樂人善於歌唱。』紛紛贈送錢財禮物，非常豐厚。當時樂人又進一步思考：『不信的人終究需要引導。』於是讓一個人裝扮成闡陀（Chanda，侍者）的樣子，又派一個人裝扮成鄔陀夷（Udayin，比丘）的樣子，坐著吃飯。那個裝扮成闡陀的人，就用瓦碗盛滿灰，上面放上沙糖，到裝扮成鄔陀夷的人那裡蹲著，說道：『大德鄔陀夷，請您記住！我闡陀比丘已經吃飽了，又得到了這樣美好的食物，很想再吃，希望您能給我做剩餘食物的處理。』當時裝扮成鄔陀夷的樂人拿起沙糖吃，然後把灰碗扣在他的頭上，告訴他說：『這是你的東西，隨便吃吧。』當時不信的人看到這種稀奇的事情，都大笑起來，稱讚說美妙快樂，紛紛贈送珍貴的財物。當時觀看的人們在戲散之後，把所見所聞像之前一樣告訴其他人。 六群比丘輾轉聽說這件事，共同商議說：『那些沒有見識的藝人模仿我們的樣子，在戲場里用來製造稀奇。我們現在應該給那些樂人制造一些麻煩。』就互相說道：『我們應該到那些婦女那裡，一起回憶過去的事情。』就到她們那裡告訴她們說：『各位姊妹！就像我們世尊作為菩薩時所有的行為事蹟，當時有一個樂人名叫高臘婆（Kalapa，樂人名），把菩薩的行為編成歌曲，加入管絃樂中。我們雖然看過，但記不清楚了，大家一起唱，那
【English Translation】 English version: 'Having received such wonderful food, I now desire to eat more. Please grant me the remaining food.' Thereupon, Udayin, having taken two or three mouthfuls, said, 'Go, this is your food, eat it as you please.' When the musician saw this, he thought, 'This is a good opportunity. If I do this, I can make even the unbelievers rejoice.' Immediately, he went to the place where music was performed, shook his hand drum, widely gathered people, and performed various arts and music. From the Bodhisattva's descent from Tushita heaven to the universal salvation of deluded beings, all were incorporated into the orchestral music, and performed with great dance and music. Those who had faith developed a rare feeling, and all said, 'How wonderful! The musician is good at singing.' They gave money and gifts generously, which was extraordinary. At that time, the musician further thought, 'Unbelievers must ultimately be guided.' So he had one person dress up as Chanda (attendant), and another person dress up as Udayin (bhikkhu), and they sat down to eat. The one dressed as Chanda filled a clay bowl with ashes, placed sugar on top, and squatted down in front of the one dressed as Udayin, saying, 'Venerable Udayin, please remember! I, the bhikkhu Chanda, am already full, and have received such wonderful food. I desire to eat more, please grant me the remaining food.' Thereupon, the musician dressed as Udayin took the sugar and ate it, then overturned the bowl of ashes on his head, saying, 'This is your thing, eat it as you please.' At that time, the unbelievers saw this rare thing, and all laughed loudly, praising it as wonderful and joyful, and gave precious wealth. After the audience dispersed, they told others what they had seen and heard, just as before. The group of six bhikkhus heard about this and discussed it together, saying, 'Those ignorant performers are imitating our appearance and using it to create novelty in the theater. We should now create some trouble for those musicians.' They said to each other, 'We should go to those women and reminisce about the past together.' They went to them and said, 'Sisters! Just like all the deeds of our World-Honored One when he was a Bodhisattva, at that time there was a musician named Kalapa (musician's name) who composed the Bodhisattva's deeds into songs and incorporated them into orchestral music. Although we have seen it, we don't remember it clearly. Let's sing it together, that
事無有遺失。」遂即往至二神堂所，去其不遠張設戲場，青布傍遮紅禪上覆，既佈置已六眾俱來。時鄔波難陀即著俗服，以彩疊纏頭手拍鼗鼓，自余諸伴皆為舞樂。鼓聲才發大眾云奔，棄彼戲場皆集斯處。時彼樂人聞音奇絕，亦並俱來觀其所為，咸成絕代。共相謂曰：「此等為是天？為龍、藥叉、乾闥婆等來此歌戲？」各生奇異共舍資財。於時六眾戲訖散場，所有錢財並收將去。時諸樂人亦隨其後觀知住處，便見六眾入竹園中，樂人在門伺看其事。時鄔陀夷出寺門外，于其耳側尚有雌黃，樂人見之問言：「向為伎樂豈聖者耶？」答言：「是我故欲辱汝癡人！豈容汝等假我威光以為活命，反相調弄，作我形儀對眾人前以當訶笑。若汝去處我必隨行，令汝長時一無所獲。我等不將戲具借覓權充。汝等擎持諸事辛苦。」見是語已樂人請曰：「唯愿聖者恕我一愆。」鄔陀夷曰：「若汝得財悉當與我，共為盟要即我不隨行。」樂人議曰：「我若不與相惱未休。」是故今時得者皆與，遂還本處咸共憂愁。彼有知識來問之曰：「仁等何因各懷憂色？」答曰：「我今被罰，豈得不憂？」問曰：「是誰？」答言：「釋子。」問言：「何意？」即以上事具悉告知。時彼知識俱生嫌賤：「云何苾芻著俗白衣躬為伎弄，雖諸樂人並不免輸物？」
時諸苾芻聞是語已具白世尊。世尊爾時集苾芻眾，如俗譏嫌問知虛實，乃至「我觀十利，為諸苾芻制其學處，應如是說：若復苾芻得新衣，當作三種染壞色：若青、若泥、若赤，隨一而壞。若不作三種壞色而受用者，波逸底迦。」
若復苾芻者，謂六眾也，余義如上。
新衣者，有二種新：一謂衣體是新，二謂新從他得。此中新者，謂是新衣。
衣有七種，具如上說。
青者，謂青色。泥者，謂赤石。赤者，謂樹赤皮。
染壞色者，謂壞其白色。
若不染壞而受用者，得罪同前。
此中犯相其事云何？若諸苾芻得新衣，於三種色中不隨一而壞者，皆得墮罪。無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第三十九 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十
三藏法師義凈奉 制譯
捉寶學處第五十九
爾時薄伽梵在王舍城鷲峰山，于日初分執持衣缽，下鷲峰山入城乞食，將尊者阿難陀以為侍者。於時遇天大雨水蕩崖崩，見劫初人所安伏藏，光色晃耀。世尊告阿難陀曰：「汝應觀此，是大黑蛇是大害毒。」阿難陀曰：「是可畏毒。」作是語時，去斯不
【現代漢語翻譯】 現代漢語譯本 當時，眾比丘（Bhikkhus，佛教僧侶）聽了這些話后，都稟告了世尊（釋迦牟尼佛）。世尊當時召集了比丘僧團，像世俗之人一樣詢問，瞭解事情的真實情況，乃至說：『我觀察到有十種利益，所以為眾比丘制定了學處（Siksa，戒律），應當這樣說：如果比丘得到新衣服，應當用三種顏色來破壞其原色：或者用青色，或者用泥色，或者用紅色，任選一種來破壞。如果不做這三種顏色的破壞就受用這件新衣服，就犯了波逸提迦（Payantika，一種罪名）。』
『若複比丘者』，指的是六眾（指六種不同根性的眾生），其餘含義如前所述。
『新衣者』，有兩種新：一是衣服本身是新的，二是新從他人處獲得。這裡所說的新，指的是新衣服。
衣服有七種，具體如前所述。
『青者』，指的是青色。『泥者』，指的是赤石。『赤者』，指的是樹的紅色樹皮。
『染壞色者』，指的是破壞衣服的白色。
如果不染色破壞就受用，所得罪過與之前相同。
這裡所說的犯相，事情是怎樣的呢？如果各位比丘得到新衣服，在三種顏色中不選擇任何一種來破壞，都將犯墮罪。沒有犯戒的情況是：最初的犯戒者，或者癡狂、心亂、被痛苦煩惱所纏繞的人。
《根本說一切有部毗奈耶》卷第三十九 大正藏第23冊No.1442《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第四十
三藏法師義凈奉制譯
捉寶學處第五十九
當時，薄伽梵（Bhagavan，世尊）在王舍城（Rajagrha）的鷲峰山（Gridhrakuta），在早晨拿著衣缽，從鷲峰山下來進入城中乞食，帶著尊者阿難陀（Ananda）作為侍者。當時遇到天下大雨，水流衝擊導致山崖崩塌，看見劫初之人所埋藏的伏藏，光芒耀眼。世尊告訴阿難陀說：『你應該看這個，這是大黑蛇，是大害毒。』阿難陀說：『這是可怕的毒。』說完這些話，就離開了那裡。
【English Translation】 English version At that time, the Bhikkhus (Buddhist monks) reported to the Blessed One (Sakyamuni Buddha) what they had heard. The Blessed One then gathered the assembly of Bhikkhus and, like ordinary people, inquired into the truth of the matter, even saying: 'I have observed ten benefits, and therefore I have established the Siksa (precepts) for the Bhikkhus, which should be stated as follows: If a Bhikkhu obtains new clothing, he should spoil its original color with one of three colors: either blue, or mud color, or red. If he uses this new clothing without spoiling it with one of these three colors, he commits a Payantika (an offense).'
'If a Bhikkhu,' refers to the six assemblies (referring to six kinds of beings with different faculties), the remaining meaning is as previously stated.
'New clothing' refers to two kinds of newness: one is that the clothing itself is new, and the other is that it is newly obtained from another. Here, 'new' refers to new clothing.
There are seven kinds of clothing, as described above.
'Blue' refers to the color blue. 'Mud color' refers to red stone. 'Red' refers to the red bark of a tree.
'Spoiling the color' refers to spoiling the white color of the clothing.
If one uses it without spoiling the color, the offense is the same as before.
What is the nature of the offense here? If the Bhikkhus obtain new clothing and do not choose any of the three colors to spoil it, they will all commit an offense. There is no offense in the case of the first offender, or one who is insane, mentally disturbed, or afflicted by pain and suffering.
Mulasarvastivada Vinaya, Volume 39 Taisho Tripitaka Volume 23, No. 1442, Mulasarvastivada Vinaya
Mulasarvastivada Vinaya, Volume 40
Translated under imperial order by the Tripitaka Master Yijing
The Fifty-ninth Training Rule on Handling Treasures
At that time, the Bhagavan (Blessed One) was in Rajagrha (Royal City) on Gridhrakuta (Vulture Peak Mountain). In the early morning, holding his robe and bowl, he descended from Gridhrakuta and entered the city to beg for food, accompanied by the Venerable Ananda (bliss) as his attendant. At that time, there was a great rain, and the water washed away the cliffs, causing them to collapse, revealing a hidden treasure buried by people at the beginning of the kalpa (aeon), its light shining brightly. The Blessed One said to Ananda: 'You should look at this; it is a great black snake, a great poison.' Ananda said: 'It is a terrible poison.' After saying these words, they departed from that place.
遠有一貧人，常采根果以自活命，聞稱毒聲便生是念：「我試往觀，所云害毒其狀如何？勿令于夜蜇害於我。」既至其所見是伏藏光彩外發，於時貧人見已欣喜竊生是念：「愿此毒蛇恒蜇於我，父母妻子所有眷屬亦不辭痛。」遂將葉蓋，細細持歸漸興宅舍，以供衣食，共諸親族隨意受用，便大富盛。時未生怨殺父自立，便令使者遍觀國邑誰有多財。時彼使人見得伏藏者，舍宅昌熾衣食豐盈，奴婢牛羊有異常日，便問之曰：「汝于昔時貧無衣食，何故今日忽然富盛？豈非竊得王家伏藏耶？」即便執捉送至王所。王便問曰：「汝今卒富，得我伏藏耶？」彼便拒諱，王曰：「此違我命準法當死，所有眷屬並收繫獄，此應斷命。」時彼獄官即將其人慾往刑戮，于其路中作如是語：「阿難陀！此是大黑蛇、是大害毒。阿難陀曰：『是可畏毒。』」然王國法，將刑之人所有語言必須反奏，見是語已即白王知。王曰：「可喚將來。」既至王所，王自問曰：「如汝所言，有何義理？」彼人具陳昔事。王于爾時於世尊所創發信心，問彼人曰：「咄！男子，汝信佛語？」答言：「大王！我實深信。」時王聞已淚落沾衣，報彼人曰：「此物與汝，眷屬皆放。」時彼男子既得脫已喜不自勝，作如是念：「我之所有富盛家業皆由世尊之所致也，我
【現代漢語翻譯】 現代漢語譯本：從前有一個窮人，靠採摘草根和野果來維持生計。他聽到人們談論『毒』（指伏藏的危險性）時，心中便產生了一個念頭：『我試著去看看，他們所說的害人的毒究竟是什麼樣子？免得它在夜晚蜇傷我。』於是他到了那個地方，看到的是伏藏（Nidhana，埋藏的寶藏）散發出的光彩。當時，這個窮人看到后欣喜若狂，暗自想道：『我希望這條毒蛇（指伏藏的危險性）總是蜇我，我的父母、妻子和所有親屬也不怕疼痛。』於是他用樹葉蓋住伏藏，小心翼翼地帶回家，逐漸建造房屋，用它來供給衣食，和親戚朋友們隨意享用，便變得非常富有。當時，他還沒有產生怨恨，便殺害了他的父親，自己當上了國王，然後命令使者遍觀全國，看看誰擁有很多財富。當時，那些使者看到了得到伏藏的人，他們的房屋興旺發達，衣食豐足，奴婢牛羊比往常更多，便問他們說：『你過去貧窮得沒有衣食，為什麼今天突然變得如此富有？莫非是偷了王家的伏藏？』於是他們便將這些人抓住，送到國王那裡。國王便問道：『你現在突然變得富有，是不是得到了我的伏藏？』他們便拒絕承認。國王說：『這違背了我的命令，按照法律應當處死，所有親屬都要被關進監獄，應當處死。』當時，獄官便將這個人帶往刑場，在路上，這個人說出了這樣的話：『阿難陀（Ananda，佛陀的十大弟子之一）！這是大黑蛇，是大害毒。』阿難陀說：『這是可怕的毒。』然而，按照王國的法律，即將被處刑的人所說的話必須如實稟報，獄官聽到這句話后，便稟告了國王。國王說：『可以把他叫來。』這個人來到國王面前后，國王親自問道：『正如你所說，有什麼意義？』這個人便詳細地陳述了過去的事情。國王當時對世尊（Bhagavan，佛陀的尊稱）產生了信心，問那個人說：『咄！男子，你相信佛陀的話嗎？』回答說：『大王！我確實深信。』當時，國王聽了后淚流滿面，沾濕了衣服，對那個人說：『這東西給你，你的親屬都釋放了。』當時，那個男子脫險后欣喜若狂，心中暗自想道：『我所有的財富和家業都是世尊所賜予的，我 English version: Once upon a time, there was a poor man who lived by gathering roots and fruits. When he heard people talking about 'poison' (referring to the danger of Nidhana), he had a thought: 'I'll try to see what this harmful poison they're talking about looks like, so it doesn't sting me at night.' So he went to that place and saw the radiance emanating from the Nidhana (Nidhana, buried treasure). At that time, the poor man was overjoyed when he saw it and thought to himself: 'I hope this poisonous snake (referring to the danger of Nidhana) always stings me, and my parents, wife, and all relatives are not afraid of the pain.' So he covered the Nidhana with leaves, carefully took it home, gradually built houses, used it to provide food and clothing, and shared it with relatives and friends at will, and became very rich. At that time, he had not yet developed resentment, so he killed his father and became the king himself, and then ordered messengers to look all over the country to see who had a lot of wealth. At that time, those messengers saw the people who had obtained the Nidhana, their houses were prosperous, their food and clothing were abundant, and their servants, cattle, and sheep were more than usual, so they asked them: 'You used to be so poor that you had no food or clothing, why have you suddenly become so rich today? Could it be that you stole the royal Nidhana?' So they arrested these people and sent them to the king. The king asked: 'You have suddenly become rich now, did you get my Nidhana?' They refused to admit it. The king said: 'This violates my order and should be put to death according to the law, and all relatives should be imprisoned and put to death.' At that time, the prison officer took the man to the execution ground, and on the way, the man said these words: 'Ananda (Ananda, one of the Buddha's ten great disciples)! This is a big black snake, a great poison.' Ananda said: 'This is terrible poison.' However, according to the law of the kingdom, the words spoken by a person about to be executed must be reported truthfully, and the prison officer, after hearing this sentence, reported it to the king. The king said: 'You can call him here.' After the man came to the king, the king personally asked: 'As you said, what is the meaning?' The man described the past in detail. At that time, the king developed faith in the Bhagavan (Bhagavan, an honorific title for the Buddha), and asked the man: 'Hey! Man, do you believe in the Buddha's words?' He replied: 'Great King! I really believe it deeply.' At that time, the king shed tears and wet his clothes, and said to the man: 'This thing is given to you, and your relatives are all released.' At that time, the man was overjoyed after escaping danger, and thought to himself: 'All my wealth and family property are given by the Bhagavan, I
【English Translation】 English version: Once upon a time, there was a poor man who lived by gathering roots and fruits. When he heard people talking about 'poison' (referring to the danger of Nidhana), he had a thought: 'I'll try to see what this harmful poison they're talking about looks like, so it doesn't sting me at night.' So he went to that place and saw the radiance emanating from the Nidhana (Nidhana, buried treasure). At that time, the poor man was overjoyed when he saw it and thought to himself: 'I hope this poisonous snake (referring to the danger of Nidhana) always stings me, and my parents, wife, and all relatives are not afraid of the pain.' So he covered the Nidhana with leaves, carefully took it home, gradually built houses, used it to provide food and clothing, and shared it with relatives and friends at will, and became very rich. At that time, he had not yet developed resentment, so he killed his father and became the king himself, and then ordered messengers to look all over the country to see who had a lot of wealth. At that time, those messengers saw the people who had obtained the Nidhana, their houses were prosperous, their food and clothing were abundant, and their servants, cattle, and sheep were more than usual, so they asked them: 'You used to be so poor that you had no food or clothing, why have you suddenly become so rich today? Could it be that you stole the royal Nidhana?' So they arrested these people and sent them to the king. The king asked: 'You have suddenly become rich now, did you get my Nidhana?' They refused to admit it. The king said: 'This violates my order and should be put to death according to the law, and all relatives should be imprisoned and put to death.' At that time, the prison officer took the man to the execution ground, and on the way, the man said these words: 'Ananda (Ananda, one of the Buddha's ten great disciples)! This is a big black snake, a great poison.' Ananda said: 'This is terrible poison.' However, according to the law of the kingdom, the words spoken by a person about to be executed must be reported truthfully, and the prison officer, after hearing this sentence, reported it to the king. The king said: 'You can call him here.' After the man came to the king, the king personally asked: 'As you said, what is the meaning?' The man described the past in detail. At that time, the king developed faith in the Bhagavan (Bhagavan, an honorific title for the Buddha), and asked the man: 'Hey! Man, do you believe in the Buddha's words?' He replied: 'Great King! I really believe it deeply.' At that time, the king shed tears and wet his clothes, and said to the man: 'This thing is given to you, and your relatives are all released.' At that time, the man was overjoyed after escaping danger, and thought to himself: 'All my wealth and family property are given by the Bhagavan, I
今宜應禮世尊足，請佛僧眾就舍而食。」廣說乃至食已聞法，即于座上見四諦法獲預流果，廣如余說。此是緣起，尚未制戒。
佛在王舍城鷲峰山，時鄔波難陀于日初分執持衣缽入城乞食，于路見教射人不申禮敬，巡家漸次至教射堂中，見無師主唯有諸徒，鄔波難陀告諸人曰：「汝等學射徒費日功未能成就。」即自執弓箭在右而射，放箭皆中，告言：「汝等當覓上好師匠而學技能。」鄔波難陀告已而出。時彼射師還至堂中，諸人見時不致恭敬，問曰：「汝等何故傲慢異常？」諸人報曰：「我廢生業欲學技能，看此形勢似空費日。」師問其故，諸人具以事答。師聞語已便往寺中覓鄔波難陀，見已禮足作如是語：「阿遮利耶！斯乃是我活命之緣，幸愿慈悲勿相破壞。」鄔波難陀報言：「癡人！弓射之術是我技能，汝將活命無束脩禮。」其人禮而謝曰：「事已往者，請勿致責，自今已去謹隨上命。」即便貨賣教射之具，所得之物送與鄔波難陀，至射堂中憂懷而住。親友見問：「何故憂愁？」彼以事答，時人聞已便生譏議：「沙門釋子所作非法，云何令他教射之人遂至貧乏？」此亦緣起，尚未制戒。
緣起同前，入城乞食，時鄔波難陀乃至巡家至教樂堂中，見師不在自取樂器具奏八音，廣說如前，乃至其人貨賣樂
【現代漢語翻譯】 現代漢語譯本：現在應該以禮儀來拜世尊的足，邀請佛和僧眾到家中來應供齋飯。』（省略中間的詳細描述）直到用齋完畢聽聞佛法，當即在座位上證悟四諦之法，獲得須陀洹果（預流果），（省略中間的詳細描述）。這是事件的緣起，當時佛陀尚未制定戒律。
佛陀住在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa），當時鄔波難陀（Upananda）在清晨拿著衣缽進入城中乞食，在路上看見教人射箭的（射師）沒有受到（他人）禮敬。他挨家挨戶地乞食，逐漸來到教射箭的場所，看見沒有老師只有學生，鄔波難陀告訴這些人說：『你們學習射箭只是白費時間，不能成功。』於是親自拿起弓箭，用右手拉弓射箭，箭無虛發。他告誡說：『你們應當尋找好的老師來學習技能。』鄔波難陀說完就離開了。當時那位射箭的老師回到場所，學生們看見他時沒有表示恭敬，（老師）問道：『你們為什麼這樣傲慢無禮？』學生們回答說：『我們荒廢了生計想要學習技能，看現在的形勢好像是白費時間。』老師問他們原因，學生們詳細地把事情說了出來。老師聽了之後就前往寺廟尋找鄔波難陀，見到后禮拜他的足，這樣說道：『阿遮利耶（Ācārya，老師）！這（教射箭）是我的活命之本，希望您慈悲，不要破壞它。』鄔波難陀回答說：『愚癡的人！射箭的技藝是我的技能，你靠它活命卻沒有束脩之禮。』那人行禮道歉說：『過去的事情，請不要責怪，從今以後謹遵您的吩咐。』隨即變賣了教射箭的工具，把得到的錢財送給鄔波難陀，自己卻憂愁地待在射箭場所。親友看見他，問他：『為什麼憂愁？』他把事情說了出來，當時人們聽了之後就產生了譏諷議論：『沙門釋子（Śrāmaṇa，佛教出家眾）所做的事情不合法度，怎麼能讓教射箭的人落到貧困的地步？』這也是事件的緣起，當時佛陀尚未制定戒律。
事件的緣起與之前相同，（鄔波難陀）進入城中乞食，當時鄔波難陀（省略中間的詳細描述）挨家挨戶地乞食來到教音樂的場所，看見老師不在，就自己拿起樂器演奏各種樂曲，（省略中間的詳細描述）直到那人變賣了樂器。
【English Translation】 English version: 'Now it is appropriate to pay respects to the feet of the World Honored One, and invite the Buddha and the Sangha to my home for a meal.' (Extensive details omitted) After the meal and hearing the Dharma, he immediately attained the Dharma of the Four Noble Truths and achieved the Stream-enterer fruit (Sotāpanna) while seated. (Extensive details omitted). This was the origin of the event, and the precepts had not yet been established.
The Buddha was residing at Vulture Peak Mountain (Gṛdhrakūṭa) in Rājagṛha (王舍城). At that time, Upananda (鄔波難陀) entered the city with his robes and bowl to beg for food in the early morning. On the road, he saw archery instructors not being shown respect. He went from house to house begging for food, gradually arriving at the archery training ground. Seeing that there was no teacher, only students, Upananda said to them, 'Your archery practice is a waste of time and will not succeed.' He then took a bow and arrow himself, drew the bow with his right hand, and shot, hitting every target. He advised, 'You should seek out good teachers to learn skills.' Upananda finished speaking and left. At that time, the archery teacher returned to the training ground. The students did not show him respect when they saw him. The teacher asked, 'Why are you so arrogant and rude?' The students replied, 'We have abandoned our livelihoods to learn skills, but it seems like a waste of time.' The teacher asked them the reason, and the students explained the matter in detail. After hearing this, the teacher went to the monastery to find Upananda. Upon seeing him, he bowed at his feet and said, 'Ācārya (阿遮利耶, Teacher)! This (teaching archery) is my means of livelihood. I hope you will be compassionate and not destroy it.' Upananda replied, 'Fool! Archery is my skill. You make a living from it, but you have not offered me the teacher's fee.' The man bowed and apologized, saying, 'Please do not blame me for what has happened. From now on, I will follow your instructions.' He then sold his archery equipment and gave the proceeds to Upananda, while he himself remained at the archery training ground, filled with sorrow. Friends and relatives saw him and asked, 'Why are you so sad?' He told them what had happened. When people heard this, they began to criticize and gossip, saying, 'The Śrāmaṇa (沙門, Buddhist monastic) is acting unlawfully. How can he cause an archery teacher to become impoverished?' This was also the origin of the event, and the precepts had not yet been established.
The origin of the event is the same as before. (Upananda) entered the city to beg for food. At that time, Upananda (details omitted) went from house to house begging for food and arrived at the music teaching hall. Seeing that the teacher was not there, he took the musical instruments and played various tunes. (details omitted) Until that person sold the musical instruments.
具遂至貧乏。此亦緣起，尚未制戒。
爾時世尊隨緣施化，從王舍城至廣嚴城，住高閣堂中。時鄔波難陀于日初分時執持衣缽入城乞食，于其中路見栗姑毗多諸童男，以瓔珞具置在一邊而共遊戲。鄔波難陀見其瓔珞，謂藥叉物遂即收取。時諸童子見取瓔珞，便各競來牽其手足，咸以塵土而散擲之，遂還瓔珞。鄔波難陀塵土坌身方還入寺，苾芻見問：「豈與童子而共戲乎？」鄔波難陀具以事答，此亦緣起，尚未制戒。
佛在廣嚴城，乃至六眾苾芻入城乞食，路次栗姑毗園，便入園中見諸戲具，即取鼓樂如法擊奏，猶如凈飯王所奏音樂，及未生怨戰鼓之響。時城內人聞斯聲已皆大驚怖，作如是語：「定是未生怨王來襲我國。」即嚴兵革出大城門共相拒敵。是時六眾便棄鼓樂俱出園外，諸人見六眾來，問言：「聖者！未生怨王所有兵眾今在何處？」六眾曰：「彼未生怨何因至此？」問曰：「若不來者，彼之戰鼓因何響振？」六眾答曰：「此是我等聊為戲笑，非是王軍。」餘人報曰：「仁可急去，勿住此中，栗姑毗來必是相辱。」即還入寺。諸苾芻問：「何故空缽而歸？」具以事答。少欲苾芻聞是語已共生嫌賤：「云何苾芻共作如是不端嚴事？」乃至白佛，廣說如前。佛言：「我觀十利，制其學處，應如是說：
【現代漢語翻譯】 現代漢語譯本：於是（該比丘）最終變得貧困潦倒。這也是因緣生起，當時佛陀尚未制定戒律。
當時，世尊隨順因緣教化眾生，從王舍城來到廣嚴城，住在高閣堂中。當時，鄔波難陀在清晨時分拿著衣缽進入城中乞食，在路途中看見栗姑毗（Licchavi，古印度部族名）的許多童男，將瓔珞（頸飾）放在一邊一起玩耍。鄔波難陀看見他們的瓔珞，以為是藥叉（Yaksha，一種鬼神）之物，於是就拿走了。當時，那些童子看見他拿走瓔珞，便都跑來拉扯他的手腳，還用塵土撒向他，（他）於是歸還了瓔珞。鄔波難陀滿身塵土回到寺廟，其他比丘看見后問：『你難道是和童子們一起玩耍了嗎？』鄔波難陀將事情的經過全部說了出來。這也是因緣生起，當時佛陀尚未制定戒律。
佛陀住在廣嚴城時，乃至六眾比丘（指六個行為不端的比丘）進入城中乞食，路過栗姑毗園，便進入園中看見各種玩具，就拿起鼓樂像模像樣地敲打起來，就像凈飯王（Suddhodana，釋迦牟尼佛的父親）演奏音樂一樣，以及像未生怨王（Ajatasattu，古印度摩揭陀國國王）的戰鼓聲響。當時城裡的人聽到這個聲音后都非常驚恐，說：『一定是未生怨王來襲擊我國了。』於是就準備好兵器，走出城門共同抵抗敵人。當時，六眾比丘便丟下鼓樂一起跑出園外，眾人看見六眾比丘過來，問道：『聖者！未生怨王的軍隊現在在哪裡？』六眾比丘說：『那個未生怨王為何會到這裡來？』（眾人）問道：『如果沒來，那戰鼓的聲音為何如此響亮？』六眾比丘回答說：『這是我們隨便玩玩，不是王軍。』其他人說：『你們快點離開，不要待在這裡，栗姑毗人來了肯定會侮辱你們。』（六眾比丘）便回到寺廟。其他比丘問：『為何空著缽回來了？』（六眾比丘）將事情的經過全部說了出來。少欲知足的比丘聽到這些話后，都感到厭惡鄙視：『為何這些比丘會做出如此不莊嚴的事情？』乃至稟告佛陀，詳細地說了事情的經過。佛陀說：『我觀察到十種利益，制定戒律，應當這樣說：』
【English Translation】 English version: Consequently, he ended up in poverty. This was also due to conditions arising, and the precepts had not yet been established.
At that time, the World Honored One, according to circumstances, was teaching and transforming, traveling from Rajagrha (Wangshecheng, city of royal palace) to Vaishali (Guangyan cheng, broad and solemn city), residing in a high pavilion. At that time, Upa-Nanda (Upanantuo, one of the ten great disciples of the Buddha) in the early morning, carrying his robes and bowl, entered the city to beg for food. On the way, he saw the Licchavi (Ligupi, an ancient Indian tribe) boys, who had placed their necklaces aside and were playing together. Upa-Nanda saw their necklaces and, thinking they were the possessions of Yakshas (Yacha, a type of spirit), took them. When the boys saw him taking the necklaces, they all rushed to pull at his hands and feet, and threw dust at him, so he returned the necklaces. Upa-Nanda, covered in dust, returned to the monastery. The Bhikshus (Bichu, monks) asked, 'Were you playing with the boys?' Upa-Nanda explained the whole situation. This was also due to conditions arising, and the precepts had not yet been established.
The Buddha was in Vaishali. The group of six Bhikshus (Liuzhong Bichu, a group of six misbehaving monks) entered the city to beg for food. On the way, they passed the Licchavi garden and entered it. Seeing various toys, they picked up drums and other musical instruments and began to play them skillfully, like the music played by King Suddhodana (Jingfan wang, father of Siddhartha Gautama) and the sound of King Ajatasattu's (Weisheng yuan wang, king of Magadha) war drums. When the people in the city heard this sound, they were greatly frightened and said, 'Surely King Ajatasattu is attacking our country.' They prepared their weapons and went out of the city gate to resist the enemy. At that time, the group of six Bhikshus abandoned the drums and musical instruments and ran out of the garden. The people saw them coming and asked, 'Venerable ones! Where are King Ajatasattu's troops?' The group of six Bhikshus said, 'Why would King Ajatasattu come here?' They asked, 'If he is not coming, why is the sound of the war drums so loud?' The group of six Bhikshus replied, 'We were just playing around, it was not the king's army.' The others said, 'You should leave quickly and not stay here, the Licchavis will surely insult you.' They returned to the monastery. The Bhikshus asked, 'Why did you return with empty bowls?' They explained the whole situation. The Bhikshus who desired little and were content, upon hearing these words, felt disgusted and despised them, saying, 'How can these Bhikshus do such unseemly things?' They reported this to the Buddha, explaining the situation in detail. The Buddha said, 'I have observed ten benefits and will establish precepts, which should be stated as follows:'
「若復苾芻寶及寶類，若自捉、教人捉者，波逸底迦。」
爾時世尊從廣嚴城，至憍薩羅國室羅伐城，住逝多林給孤獨園。時毗舍佉鹿子母，聞佛來至欲申敬禮，具諸瓔珞周遍嚴身，稟性懷慚恥將見佛，遂脫瓔珞付其從者，著鮮白服入見世尊。禮佛足已聽聞妙法，從座而去。時彼從者以其瓔珞置花樹下，遂忘歸家。時阿難陀見其瓔珞便作是念：「世尊所制由此當開。」即便收取自往白佛，佛言：「善哉！善哉！阿難陀！我雖未許汝已知時。若說戒時應云：『除時因緣。』」
復于異時，毗舍佉問從者曰：「將瓔珞來。」報言：「寺中樹下忘不持來。」報云：「往取。」子聞語已白其母曰：「豈如庫內令彼取來，寺中多人彼物定失。」母曰：「我在生來物不遺失，汝但往取，必定應得。」從者承命遂往寺中，阿難陀見之便授瓔珞。從者持至，母告子曰：「我不失財，斯言非謬。」子作是念：「我當試驗其事實不？」便取其母金印指環投于井中；汲水之時隨水而得。其子復將擲于江內，魚見吞食；漁人獲得詣市賣之，家人買歸破腹而得。復以金囊棄之於路，時人見者皆謂是蛇避之而去，子還收取。既作如是多種試驗，方知其母不失於物。復有苾芻行至寺外，見遺金囊持之而去。後有人來，苾芻報曰：「
【現代漢語翻譯】 現代漢語譯本： 『如果再有比丘，對於寶物以及寶物之類的東西，無論是自己拿取，還是教唆別人拿取，都觸犯波逸提迦（Pācittiya，一種戒律）。』
當時，世尊從廣嚴城（Vaiśālī，古印度城市）來到憍薩羅國（Kosala，古印度王國）的室羅伐城（Śrāvastī，古印度城市），住在逝多林給孤獨園（Jetavana Anāthapiṇḍika-ārāma，祇園精舍）。當時，毗舍佉·鹿子母（Viśākhā Migāramātā，一位著名的女居士）聽說佛陀來到，想要前去恭敬禮拜，於是用各種瓔珞裝飾全身，但她天性害羞，不好意思直接見佛，便脫下瓔珞交給隨從，換上潔白的衣服去見世尊。禮拜佛足后，聽聞了精妙的佛法，然後從座位上離開。當時，她的隨從將瓔珞放在花樹下，結果忘記帶回家了。當時，阿難陀（Ānanda，佛陀的十大弟子之一）看見了那些瓔珞，心想：『世尊所制定的戒律，應該由此而開許。』於是就將瓔珞收起來，親自去稟告佛陀。佛陀說：『很好！很好！阿難陀！我雖然還沒有開許，但你已經知道時機了。如果說戒律時，應該說：『除了因時制宜的情況。』』
後來，在另一天，毗舍佉問隨從說：『把瓔珞拿來。』隨從回答說：『忘記拿了，還在寺廟的樹下。』毗舍佉說：『去取回來。』她的兒子聽了，對母親說：『不如從庫房裡拿來，讓別人去取，寺廟裡人多，東西肯定會丟。』母親說：『我自從出生以來，東西從來沒有遺失過，你只管去取，肯定能找到。』隨從聽命后就去了寺廟，阿難陀看見了他，就把瓔珞交給了他。隨從拿著瓔珞回來后，母親告訴兒子說：『我不會丟失財物，這話不是假的。』兒子心想：『我應該試驗一下，看看是不是真的。』於是就拿了他母親的金印戒指扔到井裡；打水的時候，隨著水一起得到了。他的兒子又將戒指扔到江里，被魚吞食；漁夫捕到魚后拿到市場上去賣，家人買回來剖開魚腹，得到了戒指。他又將金囊丟棄在路上，當時看見的人都以為是蛇，避開離開了，他的兒子又回去將金囊撿了回來。做了這樣多種試驗后，才知道他的母親確實不會丟失東西。 又有比丘走到寺廟外面，看見遺失的金囊，就拿走了。後來有人來尋找，比丘告訴他說：『
【English Translation】 English version: 『Furthermore, if a Bhikṣu (monk) himself takes, or instructs another to take, precious items or things of value, he commits a Pācittiya (an offense requiring confession).』
At that time, the World-Honored One (Bhagavan, Buddha) traveled from Vaiśālī (a city in ancient India) to Śrāvastī (a city in the kingdom of Kosala, ancient India), residing in the Jetavana Anāthapiṇḍika-ārāma (Jeta Grove). At that time, Viśākhā Migāramātā (a prominent female lay disciple), hearing that the Buddha had arrived, wished to pay her respects. Adorned with various jewels, she felt ashamed due to her inherent modesty to appear before the Buddha in such finery. Therefore, she removed her jewelry and entrusted it to her attendant, donning simple white garments before approaching the World-Honored One. After bowing at the Buddha's feet and listening to the wonderful Dharma (teachings), she departed from her seat. Her attendant, placing the jewelry under a flower tree, forgot to take it home. Then, Ānanda (one of the ten principal disciples of the Buddha) saw the jewelry and thought: 『The rule established by the World-Honored One should be relaxed because of this.』 He then collected the jewelry and personally went to inform the Buddha. The Buddha said: 『Excellent! Excellent! Ānanda! Although I have not yet permitted it, you already know the appropriate time. When reciting the precepts, it should be said: 『Except for reasons of circumstance.』』
Later, at another time, Viśākhā asked her attendant: 『Bring the jewelry here.』 The attendant replied: 『I forgot to bring it; it's still under the tree at the monastery.』 Viśākhā said: 『Go and retrieve it.』 Her son, hearing this, said to his mother: 『Wouldn't it be better to have it brought from the storehouse? If someone else goes to get it, it will surely be lost, as there are many people at the monastery.』 The mother said: 『Since I was born, I have never lost anything. Just go and get it; you will definitely find it.』 The attendant obeyed and went to the monastery. Ānanda, seeing him, handed over the jewelry. When the attendant brought it back, the mother told her son: 『I do not lose wealth; this statement is not false.』 The son thought: 『I should test whether this is true.』 So he took his mother's gold signet ring and threw it into a well; when drawing water, he found it along with the water. Her son then threw it into the river, where a fish swallowed it; a fisherman caught the fish and took it to the market to sell it, and the family bought it, cut open its belly, and found the ring. He also discarded a gold pouch on the road, and those who saw it thought it was a snake and avoided it, so her son went back and picked it up. After conducting such various tests, he realized that his mother indeed did not lose things. Furthermore, a Bhikṣu (monk) walking outside the monastery saw a lost gold pouch and took it away. Later, someone came looking for it, and the Bhikṣu (monk) told him: 『
此是汝囊不？」彼人言：「是。」便與持去。次有一人急走而來，問苾芻曰：「見我金囊不？」報曰：「我已與他將去。」其人聞已懊惱命終。世尊知已告諸苾芻：「不應如是輒即與人。應問記驗相應者與，不同者勿與。」復有苾芻，見盛金囊棄之而去，佛言：「不應棄去，應以葉覆。」彼以葉覆棄之而去，佛言：「不應棄去，可以物蓋。應于其處七八日中來去看守，有人來認，問相當者應可與之；若不相當者，將歸寺中可貯僧庫。經五六月若有主來認，相當應與；無主來者，應將此物買牢器物而舉用之。後有主認，若記同者應將物示：『此是汝物買得，隨意將去。』若索利者，應報彼云：『汝物合失，得本應喜。何不知恩更求利物？』」爾時世尊以此因緣集苾芻眾，讚歎持戒告曰：「前是創製，此是隨開。乃至我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻寶及寶類，若自捉、教人捉，除在寺內及白衣舍，波逸底迦。若在寺內及白衣舍見寶及寶類，應作是念然後當取：『若有認者我當與之。』此是時。」
若復苾芻者，謂六眾也。
寶，謂七寶。
寶類者，謂諸兵器弓刀之屬，及音樂具鼓笛之流。
自捉使人及以結罪，廣如上說。
苾芻在寺中及以俗舍，若見寶等聽
【現代漢語翻譯】 現代漢語譯本： 『這是你的囊嗎？』那個人說：『是的。』比丘就給了他拿走了。之後有一個人急匆匆地跑來，問比丘說：『你有沒有看到我的金囊？』比丘回答說：『我已經給別人拿走了。』那個人聽了之後懊惱地死去了。世尊知道后告訴各位比丘：『不應該這樣隨便就給人。應該問清楚記號驗證相符的才給，不相符的就不要給。』 又有一個比丘，看到裝滿金子的囊就丟棄離開了，佛說：『不應該丟棄，應該用樹葉覆蓋。』他用樹葉覆蓋后丟棄離開了，佛說：『不應該丟棄，可以用東西蓋住。應該在那個地方七八天中來回看守，有人來認領，問清楚相符的應該可以給他；如果不相符，就帶回寺廟中可以儲存在僧眾的倉庫里。經過五六個月如果有人來認領，相符的應該給他；沒有人來認領，應該將這些東西買堅固的器物來使用。』 『之後有人來認領，如果記號相同，應該將東西展示給他看：『這是用你的東西買來的，隨意拿走吧。』如果索要利息，應該告訴他：『你的東西本來就該丟失了，得到原本的東西應該高興。為什麼不知感恩還要索要利息呢？』』 當時世尊因為這個因緣召集比丘眾，讚歎持戒，告訴他們說：『前面是最初制定，這是隨情況開許。乃至我觀察到十種利益，為各位比丘制定這些學處，應該這樣說：』 『如果又有比丘，對於寶物以及寶物之類的東西，無論是自己拿取、教別人拿取，除了在寺廟內以及在家居士的住所，犯波逸提迦（Pācittiya，一種戒律罪名）。如果在寺廟內以及在家居士的住所看到寶物以及寶物之類的東西，應該這樣想然後才拿取：『如果有人來認領，我應當給他。』這是允許的。』 如果又有比丘，指的是六眾（Chabbaggiya，指六群比丘）。 寶，指的是七寶（Saptaratna，佛教中的七種珍寶）。 寶類，指的是各種兵器弓箭刀具之類的，以及音樂器具鼓笛之類的。 自己拿取使喚別人，以及因此結罪，詳細情況如上面所說。 比丘在寺廟中以及在家居士的住所，如果看到寶物等，是允許的。
【English Translation】 English version: 『Is this your bag?』 That person said, 『Yes.』 The Bhikkhu then gave it to him to take away. Afterwards, a person came running anxiously and asked the Bhikkhu, 『Have you seen my gold bag?』 The Bhikkhu replied, 『I have already given it to someone else to take away.』 Upon hearing this, that person died in distress. Knowing this, the World Honored One told the Bhikkhus, 『You should not give things away so casually. You should ask for identifying marks and only give it to those whose verification matches; do not give it to those whose verification does not match.』 Another Bhikkhu saw a bag full of gold and discarded it, leaving. The Buddha said, 『You should not discard it; you should cover it with leaves.』 He covered it with leaves and discarded it, leaving. The Buddha said, 『You should not discard it; you can cover it with something. You should come back and watch over that place for seven or eight days. If someone comes to claim it, you should ask for verification and if it matches, you may give it to them; if it does not match, you can take it back to the monastery and store it in the Sangha's (community) treasury. After five or six months, if someone comes to claim it, you should give it to them if the verification matches; if no one comes to claim it, you should use these items to buy sturdy utensils for use.』 『Later, if someone comes to claim it, and if the identifying marks are the same, you should show them the item: 『This was bought with your item; take it as you please.』 If they demand interest, you should tell them: 『Your item was originally meant to be lost; you should be happy to get the original item back. Why are you ungrateful and demanding interest?』』 At that time, the World Honored One gathered the Bhikkhu Sangha (community) because of this incident, praised the upholding of precepts, and told them: 『The previous one was the initial establishment, this is a permission based on circumstances. Even to the point that I observe ten benefits, I establish these training rules for the Bhikkhus, and it should be said like this:』 『If again a Bhikkhu, regarding treasures and items of the nature of treasures, whether taking them himself or instructing others to take them, except within the monastery and in the dwelling of a layperson, it is a Pācittiya (a type of disciplinary offense). If in the monastery and in the dwelling of a layperson, seeing treasures and items of the nature of treasures, one should think thus before taking them: 『If someone comes to claim them, I shall give them to him.』 This is permissible.』 If again a Bhikkhu, refers to the Chabbaggiya (the group of six Bhikkhus). Treasure, refers to the Saptaratna (the seven treasures). Items of the nature of treasures, refers to various weapons such as bows, arrows, and knives, as well as musical instruments such as drums and flutes. Taking it oneself or instructing others, and the resulting offense, the details are as described above. If a Bhikkhu in the monastery and in the dwelling of a layperson, sees treasures etc., it is permissible.
作是念然後收取：「若有主來我當持與。」
此中犯相其事云何？若苾芻自手、使人捉諸寶物，已磨治者皆得墮罪；未磨治者但得惡作，乃至捉假琉璃亦惡作罪。若捉嚴身瓔珞之具，皆得墮罪；乃至麥莛結為鬘者，捉亦惡作。若捉琵琶等諸雜樂具有弦柱者，便得墮罪；無弦，惡作，乃至竹筒作一弦琴，執亦惡作。若諸䗍貝是堪吹者，捉得墮罪；不堪吹者，惡作。諸鼓樂具堪與不堪，得罪重輕亦同此說。若執弓時有弦㣅者，便得墮罪；無者，惡作。若刀有刃箭有鏃頭，皆得本罪；異斯，惡作。乃至彈毛弓及草莛箭，亦皆惡作。若像有舍利，執得墮罪；無舍利者，惡作。若作大師想擎持者無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
時諸苾芻咸皆有疑，以何因緣毗舍佉母不失錢財？佛告諸苾芻：「汝等應聽！乃往古昔迦攝波佛涅槃之後，有一老母奉持戒行。時訖栗枳王，宮人遊戲園中遺瓔珞具，時彼老母得此瓔珞，系竹竿頭欲求本主。時王遣人尋此瓔珞，于老母處得已奉王。王見物喜怪其奇異，嗟嘆老母問曰：『既有好心理合嘉賞，今何所欲？』老母白王：『更無所欲，不求現利，愿以此緣于未來世所生之處得不失財報。』由昔凈心今受斯果，往時老母者即今毗舍佉母是。由於往時不藏他物，
【現代漢語翻譯】 現代漢語譯本：心中這樣想，然後將東西收起來：『如果失主來了，我就把東西還給他。』
這種情況下的犯戒行為是怎樣的呢？如果比丘親自或指使他人拿取經過打磨的寶物，都犯墮罪（Pattaniya，一種較重的罪）；如果拿取未經打磨的寶物，只犯惡作罪（Dukkata，一種較輕的罪），甚至拿取假的琉璃也犯惡作罪。如果拿取裝飾身體的瓔珞等飾品，都犯墮罪；即使是麥稈結成的花環，拿取也犯惡作罪。如果拿取琵琶等各種樂器，有弦和柱的，就犯墮罪；沒有弦的，犯惡作罪，甚至是竹筒做成的單絃琴，拿取也犯惡作罪。如果各種螺貝是能夠吹奏的，拿取犯墮罪；不能吹奏的，犯惡作罪。各種鼓樂器具，能演奏和不能演奏，得罪的輕重也與此相同。如果拿著弓，弓上有弦和弓弦繫結裝置，就犯墮罪；沒有的，犯惡作罪。如果刀有刀刃，箭有箭頭，都犯根本罪；不是這種情況，犯惡作罪。甚至是彈毛的弓和草稈做的箭，也都犯惡作罪。如果佛像里有舍利（Sarira，佛陀或高僧火化后的遺物），拿取犯墮罪；沒有舍利的，犯惡作罪。如果作大師想而擎持佛像，則沒有罪過。另外，沒有罪過的情況包括：最初的犯戒者，或者癡呆、瘋狂、心神錯亂、被痛苦纏繞的人。
當時，各位比丘都感到疑惑，因為什麼因緣毗舍佉母（Visakha，一位著名的女居士）不會丟失錢財？佛陀告訴各位比丘：『你們應當聽！在很久以前，迦攝波佛（Kassapa Buddha，過去七佛之一）涅槃（Nibbana，佛教術語，指熄滅煩惱，達到解脫）之後，有一位老婦人奉持戒律。當時，訖栗枳王（Kikaki，古代國王）的宮女在園中游玩時遺失了瓔珞飾品，這位老婦人撿到這個瓔珞，繫在竹竿頭上想要尋找失主。當時，國王派人尋找這個瓔珞，從老婦人那裡得到后獻給國王。國王見到失物非常高興，覺得很奇異，讚歎老婦人並問道：『你既然有這麼好的心，理應嘉獎，現在你想要什麼？』老婦人對國王說：『我沒有別的想要的，不求現在的利益，只希望以此因緣在未來世所生之處能夠得到不丟失錢財的果報。』由於過去清凈的心，現在才承受這樣的果報，往時的老婦人就是現在的毗舍佉母。由於往時沒有藏匿他人的東西，』
【English Translation】 English version: Thinking thus, then collect it: 'If the owner comes, I will give it to them.'
What is the nature of the offense in this case? If a Bhikkhu (Buddhist monk) personally or instructs another to take jewels that have been polished, they all incur a Pattaniya (an offense requiring confession); if they take unpolished ones, they only incur a Dukkata (a minor offense), even taking fake glass incurs a Dukkata offense. If they take ornaments for adorning the body, they all incur a Pattaniya offense; even if it is a garland made of wheat stalks, taking it also incurs a Dukkata offense. If they take various musical instruments such as a pipa (a Chinese lute), if it has strings and pegs, they incur a Pattaniya offense; if it has no strings, a Dukkata offense, even a single-stringed zither made of bamboo, holding it also incurs a Dukkata offense. If various conch shells are suitable for blowing, taking them incurs a Pattaniya offense; if they are not suitable for blowing, a Dukkata offense. The severity of the offense for various drums and musical instruments, whether suitable or unsuitable for playing, is the same as described above. If holding a bow, if it has a string and a string-tying device, they incur a Pattaniya offense; if it does not, a Dukkata offense. If a knife has a blade and an arrow has a head, they all incur the original offense; otherwise, a Dukkata offense. Even a bow for shooting fluff and an arrow made of grass stalks, they all incur a Dukkata offense. If a statue has Sarira (relics of the Buddha or a high-ranking monk), holding it incurs a Pattaniya offense; if it has no Sarira, a Dukkata offense. If one holds the statue with the thought of it being the master, there is no offense. Furthermore, there is no offense for the initial offender, or one who is idiotic, insane, mentally disturbed, or afflicted by pain.
At that time, the Bhikkhus all had doubts, for what reason did Visakha (a female lay disciple) not lose her wealth? The Buddha told the Bhikkhus: 'You should listen! In the distant past, after the Nibbana (passing away) of Kassapa Buddha (one of the past Buddhas), there was an old woman who upheld the precepts. At that time, the palace women of King Kikaki (an ancient king) were playing in the garden and lost their ornaments. The old woman found these ornaments, tied them to the end of a bamboo pole, and wanted to find the owner. At that time, the king sent people to look for these ornaments, and they obtained them from the old woman and presented them to the king. The king was very happy to see the lost items, found it strange and wonderful, praised the old woman, and asked: 'Since you have such a good heart, you should be rewarded. What do you want?' The old woman said to the king: 'I want nothing else, I do not seek present benefits, I only wish that by this cause, in future lives, I may receive the reward of not losing wealth.' Because of her pure heart in the past, she now receives this result. The old woman of the past is now Visakha. Because she did not hide the belongings of others in the past,'
發願力故，于生生中雖失珍財終還獲得。是故苾芻！得他物時，勿盜藏舉，如是應學。」
非時洗浴學處第六十
佛在王舍城，時此城傍有三溫泉：一、王自洗浴，二、是王宮人，三、諸雜人。其王洗浴處苾芻亦洗，宮人浴處苾芻尼亦浴。於時六眾苾芻洗浴之際，便生是念：「我今試王信心厚薄。」意欲相惱沉吟久之不時速出，王遂遣人取水別處而浴，不入溫泉。既洗沐已往詣佛所，頂禮雙足聽聞妙法，辭佛而退。時具壽阿難陀聞是事已便往白佛，佛言：「由諸苾芻為洗浴故有是過生，諸苾芻等不應洗浴。」時諸苾芻身不洗沐體多垢膩，乞食之時婆羅門居士等見而問曰：「聖者！豈復仁等身持垢穢將為清凈耶？何因不洗？」時諸苾芻以緣白佛，佛言：「半月應為洗浴。」于暑熱時彼諸苾芻不數洗故，身體萎黃。諸人見問：「聖者何故似帶病耶？」答曰：「我由世尊不許數洗身體煩熱，致使之然。」諸人告曰：「世尊大悲以此為緣必當開許。」以緣白佛，佛言：「熱時應洗。」有苾芻病醫人令洗，答言：「世尊不許。」以緣白佛，佛言：「病時應洗。」苾芻或營眾作或窣睹波，身垢不凈，人見譏嫌，以緣白佛，佛言：「作時應洗。」諸苾芻涉道行時，來往疲極委身而臥，諸人見怪問曰：「仁等何不策修善品
【現代漢語翻譯】 現代漢語譯本： 『因為發願力的緣故，所以在生生世世中即使失去了珍貴的財物，最終還是能夠獲得。所以，各位苾芻（bhiksu，比丘）！得到別人的東西時，不要偷盜隱藏，應當這樣學習。』
第六十條 非時洗浴學處
佛陀在王舍城（Rajagrha）時，這座城旁邊有三個溫泉：第一處是國王自己洗浴的地方，第二處是王宮嬪妃洗浴的地方，第三處是各種人洗浴的地方。比丘們在國王洗浴的地方洗浴，比丘尼們在王宮嬪妃洗浴的地方洗浴。當時，六群比丘在洗浴的時候，就生起這樣的念頭：『我現在要試試國王的信心是深是淺。』他們想要戲弄國王，故意慢慢吞吞地不快點出來，國王於是派人取水到別的地方洗浴，不再進入溫泉。洗浴完畢后，國王前往佛陀所在的地方，頂禮佛陀的雙足，聽聞佛陀講授的妙法，然後告辭退下。當時，具壽阿難陀（Ananda）聽說了這件事，就去稟告佛陀，佛陀說：『由於這些比丘洗浴的緣故，才產生了這樣的過失，各位比丘等不應該洗浴。』當時，各位比丘身體不洗浴，身上有很多污垢，乞食的時候，婆羅門（Brahmana）居士等看見了就問：『聖者！難道你們認為身上帶著污垢就是清凈嗎？為什麼不洗浴呢？』各位比丘把事情的緣由告訴了佛陀，佛陀說：『應該半個月洗浴一次。』在炎熱的時候，那些比丘因為不經常洗浴，身體變得萎靡發黃。人們看見了就問：『聖者為什麼看起來像生病了一樣？』他們回答說：『因為世尊不允許經常洗浴，身體感到煩熱，才導致這樣的。』人們告訴他們說：『世尊大慈大悲，一定會以此為緣允許你們洗浴的。』他們把事情的緣由告訴了佛陀，佛陀說：『炎熱的時候應該洗浴。』有比丘生病了，醫生讓他洗浴，他回答說：『世尊不允許。』他們把事情的緣由告訴了佛陀，佛陀說：『生病的時候應該洗浴。』比丘或者從事大眾事務，或者建造窣堵波（stupa，塔），身上污垢不乾淨，人們看見了就譏笑嫌棄，他們把事情的緣由告訴了佛陀，佛陀說：『做事的時候應該洗浴。』各位比丘在道路上行走的時候，來來往往非常疲憊，就躺下休息，人們看見了覺得奇怪，問：『你們為什麼不努力修行善法呢？』
【English Translation】 English version: 'Because of the power of vows, even if precious wealth is lost in lifetimes, it will eventually be regained. Therefore, Bhikshus (bhiksu, monks)! When you obtain something belonging to others, do not steal or hide it; you should learn in this way.'
The Sixtieth Training Rule: Bathing at Inopportune Times
The Buddha was in Rajagrha (Wangshe City). At that time, there were three hot springs near the city: the first was for the king's personal use, the second was for the king's palace women, and the third was for various people. Bhikshus bathed in the king's bathing place, and Bhikshunis bathed in the palace women's bathing place. At that time, the group of six Bhikshus, while bathing, had this thought: 'I will now test how deep the king's faith is.' Intending to annoy the king, they lingered for a long time and did not come out quickly. The king then sent people to fetch water to bathe elsewhere, no longer entering the hot spring. After bathing, the king went to where the Buddha was, prostrated at the Buddha's feet, listened to the wonderful Dharma, and then took his leave. At that time, the Venerable Ananda (Ananda) heard about this and went to inform the Buddha. The Buddha said, 'Because these Bhikshus bathed, this fault arose. Bhikshus should not bathe.' At that time, the Bhikshus did not bathe, and their bodies were covered in dirt. When they went begging for food, the Brahmanas (Brahmana) and laypeople saw them and asked, 'Venerable ones! Do you consider having dirt on your bodies to be pure? Why don't you bathe?' The Bhikshus told the Buddha the reason. The Buddha said, 'You should bathe once every half month.' During the hot season, because those Bhikshus did not bathe frequently, their bodies became withered and yellow. People saw them and asked, 'Venerable ones, why do you look like you are sick?' They replied, 'Because the World Honored One does not allow us to bathe frequently, our bodies feel hot and uncomfortable, which has caused this.' The people told them, 'The World Honored One is greatly compassionate and will surely allow you to bathe because of this.' They told the Buddha the reason. The Buddha said, 'You should bathe during the hot season.' A Bhikshu was sick, and the doctor told him to bathe, but he replied, 'The World Honored One does not allow it.' They told the Buddha the reason. The Buddha said, 'You should bathe when you are sick.' Bhikshus were either engaged in communal work or building stupas (stupa, pagodas), and their bodies were dirty and unclean. People saw them and ridiculed them. They told the Buddha the reason. The Buddha said, 'You should bathe when you are working.' When Bhikshus were walking on the road, they became very tired from traveling back and forth, so they lay down to rest. People saw them and found it strange, asking, 'Why don't you diligently cultivate good qualities?'
，晝寢而住。」苾芻以緣白佛，佛言：「若道行時應洗。」苾芻被風吹時身多塵坌，垢穢不凈人見譏笑，同前白佛，佛言：「風時應洗。」又觸雨時又風雨時，泥污身體，同前白佛，佛言：「若雨時、若風雨時，隨意應洗。」爾時世尊讚歎持戒，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻半月應洗浴，故違而浴者，除余時，波逸底迦。余時者，熱時、病時、作時、行時、風時、雨時、風雨時，此是時。」
若復苾芻者，謂六眾也。
半月應洗浴者，謂齊十五日一度聽浴。
故違者，謂不依教行。
除余時者，若在余時此則無犯。熱時者，春餘一月半在，謂有一月半在當作安居(謂從四月一日至五月半是)，及夏初一月，謂入夏一月(謂從五月十六日至六月半是)，此兩月半名極熱時。若病時者，若苾芻有病除多洗浴，不能安隱者是。作時者，謂為三寶所有作務，下至掃地大如席許，或時涂拭如牛臥處。行時者，謂行一逾膳那或半逾膳那還來者是。風時者，乃至風吹衣角搖動者是。雨時者，乃至兩三渧雨落身上者是。風雨時者，謂二俱有。此是時者，是隨聽法，結罪同前。
此中犯相其事云何？若苾芻每於開限洗浴之時，常須心念口言而為守持，應云：「在某
【現代漢語翻譯】 現代漢語譯本：',白天睡覺。' 一位比丘將此事稟告佛陀，佛陀說：'如果在路上行走時，應該洗浴。' 比丘被風吹時，身上沾染很多塵土，污垢不乾淨，被人看見譏笑，同樣稟告佛陀，佛陀說：'颳風時應該洗浴。' 又遇到下雨時，又遇到颳風下雨時，泥土玷汙身體，同樣稟告佛陀，佛陀說：'如果下雨時，如果颳風下雨時，可以隨意洗浴。' 當時，世尊讚歎持戒，乃至說：'我觀察到十種利益，為各位比丘制定學處，應該這樣說： '如果比丘每半個月應該洗浴一次，故意違背而洗浴的，除了規定的時間外，犯波逸提迦罪（Pācittiya，一種輕罪）。規定的時間是：炎熱時、生病時、作務時、行路時、颳風時、下雨時、颳風下雨時，這些是規定的時間。' '如果比丘'，指的是六眾（指惡性比丘集團）。 '半月應洗浴者'，指的是每隔十五天允許洗浴一次。 '故違者'，指的是不按照教導去做。 '除余時者'，如果在規定的時間之外洗浴，則不犯戒。炎熱時，指的是春季剩餘的一個半月，即準備安居（Vassa，雨季安居）的一個半月（指從四月初一到五月半），以及夏季開始的一個月（指從五月十六到六月半），這兩個半月稱為極熱時。如果生病時，指的是比丘生病，除了多洗浴外，不能安穩休息。作務時，指的是為三寶（Triratna，佛、法、僧）所做的事務，小到掃地，大到像蓆子一樣，或者擦拭像牛臥的地方。行路時，指的是行走一逾繕那（Yojana，古印度長度單位，約合7-9英里）或半逾繕那返回。颳風時，指的是風吹動衣角搖動。下雨時，指的是兩三滴雨落在身上。颳風下雨時，指的是兩種情況都有。'此是時者'，是隨聽法，結罪與之前相同。 此中犯戒的相狀是怎樣的呢？如果比丘在每次允許洗浴的時間，常常需要心中默唸，口中說出，以此來守持，應該說：'在某
【English Translation】 English version: ', sleeping during the day.' A Bhikkhu (Buddhist monk) reported this matter to the Buddha, who said, 'If one is walking on the road, one should bathe.' When a Bhikkhu was blown by the wind, his body was covered with dust, and his dirtiness caused others to laugh at him. He reported this to the Buddha, who said, 'When it is windy, one should bathe.' Also, when encountering rain, or when encountering wind and rain, and mud soiled the body, he reported this to the Buddha. The Buddha said, 'If it is raining, or if it is windy and raining, one may bathe at will.' At that time, the World Honored One praised upholding the precepts, even saying, 'I have observed ten benefits, and for the sake of all Bhikkhus, I have established these rules of training, which should be stated as follows: 'If a Bhikkhu should bathe every half month, and deliberately violates this by bathing, except for the permitted times, it is an offense of Pācittiya (a minor offense). The permitted times are: hot weather, sickness, work, travel, windy weather, rainy weather, and windy and rainy weather. These are the permitted times.' 'If a Bhikkhu' refers to the group of six (referring to a group of wicked Bhikkhus). 'Bathing every half month' refers to being allowed to bathe once every fifteen days. 'Deliberately violating' refers to not acting according to the teachings. 'Except for the permitted times' means that if one bathes outside of the permitted times, there is no offense. Hot weather refers to the remaining one and a half months of spring, which is the one and a half months of preparing for the Vassa (rainy season retreat) (referring to from April 1st to May 15th), and the first month of summer (referring to from May 16th to June 30th). These two and a half months are called the extremely hot time. Sickness refers to when a Bhikkhu is sick and cannot rest peacefully without bathing more often. Work refers to the tasks done for the Triratna (Three Jewels: Buddha, Dharma, Sangha), from small tasks like sweeping the floor to large tasks like cleaning an area the size of a mat, or wiping a place where a cow lies down. Travel refers to traveling one Yojana (an ancient Indian unit of distance, approximately 7-9 miles) or half a Yojana and returning. Windy weather refers to when the wind blows and the corner of the robe is shaking. Rainy weather refers to when two or three drops of rain fall on the body. Windy and rainy weather refers to when both conditions are present. 'These are the permitted times' refers to following the permitted rules, and the offense is the same as before. What are the characteristics of committing an offense in this context? If a Bhikkhu, at each permitted bathing time, always needs to silently recite in his heart and speak with his mouth to uphold this, he should say: 'At such and such'
時中我今洗浴。」若不守持者，以水洗身水未至臍，得惡作罪；水至臍者，即得墮罪。若入水洗者準此應知。若先以暖水后以冷水如上浴時，得罪同前。或先池后河等，事亦同此。
時有苾芻，于河彼岸有請喚事，不敢入水往赴其請，佛言：「應去，勿致疑惑。」苾芻有事渡河，腳跌墮水，心生疑悔，佛言：「無犯。」苾芻渡橋墮落悶絕，餘人見之便以水灑，苾芻起已便生疑悔，佛言：「無犯。」
又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
第七攝頌曰：
殺傍生故惱、 擊攊水同眠、 怖藏資索衣， 無根女同路。
殺傍生學處第六十一
佛在室羅伐城。爾時具壽鄔陀夷日初分時入城乞食，遂至教射堂中。其師出外但有諸生，見教射處所置堋垛事無準的。時鄔陀夷遂取五箭仰視虛空，時有一烏飛騰而過。鄔陀夷便射四箭遮烏四邊，烏乃上飛，遂以箭貫從口而出，告諸生曰：「少年汝等應當求如是師傅學斯技術。」后教射師回至射堂，弟子具說其事，師作是念：「勿令苾芻數來相惱。」即設方計，令彼諸生持其死烏，系竹竿上隨鄔陀夷后，令彼惡響周遍十方，作如是說：「仁等當知！大德鄔陀夷有斯技藝，空中落羽箭入烏腸。」時諸婆羅門居士等，見斯事已各起
【現代漢語翻譯】 現代漢語譯本： 當時我說：『我現在要洗浴。』如果不遵守戒律，用水洗身時，水未到達肚臍，會犯惡作罪；水到達肚臍，就會犯墮罪。如果進入水中洗浴，也應按此理解。如果先用熱水後用冷水，像上面洗浴的情況一樣，犯的罪過也相同。或者先在池塘后在河流等地方洗浴，情況也與此相同。 當時有位比丘（bhiksu，佛教出家男眾），在河的對岸有應邀之事，但不敢下水前往應邀，佛陀說：『應該去，不要產生疑惑。』有位比丘有事要過河，腳滑跌入水中，心中產生疑慮和後悔，佛陀說：『沒有犯戒。』有位比丘過橋時跌落昏迷，其他人看見后便用水潑灑，比丘醒來后便產生疑慮和後悔，佛陀說：『沒有犯戒。』 另外，沒有犯戒的情況包括：最初的犯戒者，或者癡呆、瘋狂、精神錯亂、被痛苦纏繞的人。 第七攝頌說： 殺害傍生故，惱亂他人故，擊打身體故，與水同眠故， 因恐懼而藏匿財物故，強行索取衣物故，與沒有性功能的女人同路故。 殺傍生學處第六十一 佛陀在室羅伐城（Śrāvastī）的時候。當時，具壽鄔陀夷（Udayin）在清晨時分進入城中乞食，來到了教射箭的場所。教射箭的老師外出了，只有學生們在。他們看到教射箭的地方所設定的箭靶沒有準頭。當時，鄔陀夷拿起五支箭，仰望天空，這時有一隻烏鴉飛過。鄔陀夷便射出四支箭遮住烏鴉的四個方向，烏鴉向上飛，結果被箭從口中貫穿而出。鄔陀夷告訴學生們說：『少年們，你們應當尋找像我這樣的師傅學習這種技術。』後來，教射箭的老師回到射箭場所，弟子們詳細地說了這件事，老師心想：『不要讓這位比丘多次來騷擾我。』於是就想出一個辦法，讓學生們拿著死烏鴉，綁在竹竿上，跟在鄔陀夷身後，讓這種惡名聲傳遍四面八方，並這樣說：『你們應當知道！大德鄔陀夷有這種技藝，能從空中射落羽毛，箭能射入烏鴉的腸子。』當時，各位婆羅門（Brahmin）居士等，看到這件事後，都感到震驚。
【English Translation】 English version: At that time, I said, 'I am now going to bathe.' If one does not uphold the precepts, when washing the body with water, if the water does not reach the navel, one commits a sin of wrong-doing (duṣkṛta); if the water reaches the navel, one commits a sin of downfall (styānapattya). If one enters the water to bathe, it should be understood accordingly. If one uses warm water first and then cold water, as in the above bathing situation, the offense is the same. Or if one bathes first in a pond and then in a river, the situation is also the same. At that time, there was a bhiksu (bhiksu, a Buddhist monk) who had an invitation on the other side of the river, but he did not dare to enter the water to attend the invitation. The Buddha said, 'You should go, do not have doubts.' A bhiksu had something to do and was crossing the river when he slipped and fell into the water. He felt doubt and regret in his heart. The Buddha said, 'There is no offense.' A bhiksu fell off a bridge and fainted. Others saw him and sprinkled water on him. After the bhiksu woke up, he felt doubt and regret. The Buddha said, 'There is no offense.' Furthermore, there is no offense in the following situations: the first offender, or someone who is idiotic, insane, mentally disturbed, or tormented by pain. The seventh summary verse says: Killing sentient beings, causing annoyance, striking the body, sleeping in water, Hiding wealth out of fear, forcibly demanding clothing, traveling on the road with a woman without sexual function. The sixty-first precept regarding killing sentient beings The Buddha was in Śrāvastī (Śrāvastī). At that time, the venerable Udayin (Udayin) entered the city to beg for food early in the morning and arrived at a place where archery was taught. The archery teacher was out, and only the students were there. They saw that the targets set up at the archery range were inaccurate. At that time, Udayin took five arrows and looked up at the sky. Then a crow flew by. Udayin shot four arrows to block the four sides of the crow. The crow flew upwards, but was pierced by an arrow from its mouth. Udayin told the students, 'Young men, you should seek a teacher like me to learn this skill.' Later, the archery teacher returned to the archery range, and the disciples told him about the incident in detail. The teacher thought, 'Don't let this bhiksu bother me so many times.' So he devised a plan to have the students take the dead crow, tie it to a bamboo pole, and follow Udayin, spreading this bad reputation in all directions, saying, 'You should know! The great virtuous Udayin has this skill, he can shoot feathers from the sky, and the arrow can enter the crow's intestines.' At that time, the Brahmins (Brahmin) and lay people were shocked when they saw this.
譏嫌：「云何苾芻自執弓箭殺諸禽鳥？此則肉不堪食筋皮無用，于不應處而為惡業。」少欲苾芻聞生嫌恥，以緣白佛。爾時世尊廣說如前，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻故斷傍生命者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
故者，明非錯誤。
傍生者，謂是飛烏，或復諸餘禽獸之類。
斷命者，謂殺其命根。釋罪同前。
此中犯相其事云何？言斷傍生命者，謂以三事：內、外、及俱，而興方便斷彼命根。若苾芻作殺害心，乃至以一指損害傍生，因此命終者，得波逸底迦；或當時不死，后時因此死者，亦得墮罪；若后時不死者，得惡作罪。如是廣說，如前斷人命學處具說。又無犯者，謂最初犯人，如前廣說。
故惱苾芻學處第六十二
佛在室羅伐城逝多林給孤獨園。時大目乾連與十七眾出家並受近圓，彼十七眾遂便親近六眾苾芻。時鄔陀夷告十七眾作如是語：「具壽！汝等為我作如是如是事。」答曰：「我不能作，豈仁是我阿遮利耶、鄔波馱耶令我執作。」鄔陀夷見是語已，即便驅遣不許同住。時十七眾遂向余處而為讀誦，鄔陀夷便詣鄔波難陀處告言：「上座知不？此諸小師不受我語，事欲如何？」鄔波難陀曰：「汝
【現代漢語翻譯】 現代漢語譯本 譏嫌：『為何比丘（Bhikkhu，佛教出家男眾）親自拿著弓箭射殺各種禽鳥？這些鳥的肉不能吃，筋和皮也沒有用處，在不應該的地方造作惡業。』少欲的比丘（Bhikkhu，佛教出家男眾）聽了感到羞愧，將此事稟告了佛陀。當時，世尊詳細地像之前一樣解說，乃至說：『我觀察到十種利益，為各位比丘（Bhikkhu，佛教出家男眾）制定戒律，應當這樣說： 『如果比丘（Bhikkhu，佛教出家男眾）故意斷絕旁生的性命，犯波逸提迦（Pācittiya，一種輕罪）。』 『如果比丘（Bhikkhu，佛教出家男眾）』，指的是鄔陀夷（Udayi，人名），其餘的意義如前所述。 『故意』，說明不是錯誤。 『旁生』，指的是飛鳥，或者其他的禽獸之類。 『斷命』，指的是殺死它們的命根。解釋罪行與之前相同。 這裡面犯戒的情況是怎樣的呢？說『斷絕旁生的性命』，指的是通過三種方式：內在的、外在的、以及兩者結合，來設法斷絕它們的命根。如果比丘（Bhikkhu，佛教出家男眾）產生殺害的心，乃至用一根手指傷害旁生，因此導致旁生死亡的，得波逸提迦（Pācittiya，一種輕罪）；或者當時沒有死，後來因此死亡的，也得墮罪；如果後來沒有死的，得惡作罪。像這樣詳細地解說，如之前斷人命的戒律中詳細說明的一樣。又沒有犯戒的情況，指的是最初的犯戒者，如之前詳細說明的一樣。 故意惱害比丘（Bhikkhu，佛教出家男眾）學處第六十二 佛陀在室羅伐城（Śrāvastī，古印度城市名）的逝多林給孤獨園（Jetavana Anāthapiṇḍika-ārāma，祇園精舍）中。當時，大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一）與十七位僧眾一起出家並受具足戒，這十七位僧眾於是就親近六眾比丘（Bhikkhu，佛教出家男眾）。當時，鄔陀夷（Udayi，人名）告訴這十七位僧眾說：『各位具壽（Āyasmant，對出家人的尊稱）！你們為我做這樣這樣的事情。』他們回答說：『我不能做，難道您是我的阿遮利耶（Ācārya，軌範師，教授戒律的老師）、鄔波馱耶（Upādhyāya，親教師，剃度師），讓我們必須去做。』鄔陀夷（Udayi，人名）聽到這些話后，就驅趕他們，不許他們一起居住。這十七位僧眾於是就到其他地方去誦經，鄔陀夷（Udayi，人名）就到鄔波難陀（Upananda，人名）那裡告狀說：『上座（長老）您知道嗎？這些小沙彌不聽我的話，這事打算怎麼辦？』鄔波難陀（Upananda，人名）說：『你
【English Translation】 English version Accusation: 'Why does a Bhikkhu (Buddhist monk) personally hold a bow and arrow to kill various birds? The meat of these birds is not edible, and their tendons and skin are useless. He is creating evil karma in an inappropriate place.' A Bhikkhu (Buddhist monk) of few desires felt ashamed upon hearing this and reported the matter to the Buddha. At that time, the World-Honored One explained in detail as before, even saying: 'I have observed ten benefits and have established precepts for the Bhikkhus (Buddhist monks). It should be said as follows: 'If a Bhikkhu (Buddhist monk) intentionally kills a sentient being, he commits a Pācittiya (a minor offense).' 'If a Bhikkhu (Buddhist monk),' refers to Udayi (a personal name); the rest of the meaning is as mentioned above. 'Intentionally' indicates that it is not a mistake. 'Sentient being' refers to flying birds or other kinds of birds and beasts. 'Killing' refers to killing their life force. The explanation of the offense is the same as before. What are the circumstances of committing an offense in this case? 'Killing a sentient being' means using three methods: internal, external, and both combined, to devise means to cut off their life force. If a Bhikkhu (Buddhist monk) has the intention to kill, even harming a sentient being with one finger, and this causes the sentient being to die, he commits a Pācittiya (a minor offense); or if it does not die at that time but dies later because of this, he also incurs an offense; if it does not die later, he commits a Dukkata (an offense of wrong-doing). Such detailed explanations are as described in detail in the precept regarding killing a human being. Also, there is no offense for the initial offender, as explained in detail before. The sixty-second precept regarding intentionally annoying a Bhikkhu (Buddhist monk) The Buddha was in the Jetavana Anāthapiṇḍika-ārāma (Jeta Grove, Anathapindika's Monastery) in Śrāvastī (an ancient Indian city). At that time, Mahāmaudgalyāyana (one of the Buddha's ten great disciples) and seventeen monks ordained and received full ordination together. These seventeen monks then became close to the six Bhikkhus (Buddhist monks). At that time, Udayi (a personal name) told these seventeen monks, saying: 'Venerable ones! Do such and such things for me.' They replied: 'We cannot do it. Are you our Ācārya (teacher who teaches the precepts), or Upādhyāya (preceptor who ordains), that we must do it?' Udayi (a personal name), upon hearing these words, drove them away and did not allow them to live together. These seventeen monks then went to other places to recite the scriptures. Udayi (a personal name) then went to Upananda (a personal name) to complain, saying: 'Elder, do you know? These young novices do not listen to me. What should be done about this?' Upananda (a personal name) said: 'You
今應可令彼小師各生惱悔廢其習讀，當作是語，廣說惱緣。」時鄔陀夷聞是教已，如言即作，告十七眾曰：「具壽！汝等豈復能得漏盡入正定聚耶？由汝皆是減年受具，既無戒足眾善不生，如是廣說，乃至作法不成。」時十七眾便以此事告大目乾連。時大目乾連為除疑悔復告之曰：「佛說初人無犯，況汝無過。然復誰向汝等作如是語令生追悔？」報言：「尊者鄔陀夷！」少欲苾芻聞是語已便生嫌賤：「云何苾芻故令苾芻心生悔惱？」以緣白佛，廣說乃至「制其學處，應如是說：
「若復苾芻故惱他苾芻，乃至少時不樂，以此為緣者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
故惱者，欲令心生惡作發起追悔。
少時不樂者，乃至須臾情不安隱。
以此為緣者，非餘事也。結罪如上。
此中犯相其事云何？謂問其別事，又問律教相應。云何問別事？若苾芻於他苾芻處作惱亂心，往詣其所作如是言：「具壽！汝憶某王及某長者不？」答言：「彼已多時，我不記憶。」報言：「具壽！彼非多時，汝不憶者，即是生年未滿二十而受圓具，更可近圓。」作是語時，設彼苾芻心不生惱，然此苾芻亦得墮罪。如是問言：「汝憶某時日蝕、月蝕、儉歲、豐年？」廣說如上。云何問律教
【現代漢語翻譯】 現代漢語譯本：現在應該讓那些小沙彌各自產生煩惱後悔，荒廢他們的學習誦讀，就這樣說，廣泛地陳述使人煩惱的原因。』當時鄔陀夷（Udayin，人名）聽到這個教導后，就像他說的那樣做了，告訴那十七位比丘說：『諸位具壽（Ayushman，對年長僧侶的尊稱）！你們難道還能證得漏盡（Nirodha，煩惱止息）而進入正定聚（Samma Samadhi，正確的禪定）嗎？因為你們都是減少年齡而受具足戒（Upasampada，佛教中的正式出家儀式），既沒有戒行圓滿，各種善法也不能生起。』像這樣廣泛地述說，乃至導致作法不成。當時，這十七位比丘便將此事告訴了大目乾連（Mahamaudgalyayana，佛陀的著名弟子）。當時，大目乾連爲了消除他們的疑慮後悔，又告訴他們說：『佛陀說過初犯者沒有罪過，何況你們沒有過錯。然而又是誰向你們說了這樣的話，讓你們產生追悔？』他們回答說：『是尊者鄔陀夷！』少欲的比丘聽到這些話后，便產生了嫌棄輕賤之心：『怎麼能有比丘故意讓其他比丘心中產生後悔煩惱呢？』他們將事情的緣由稟告佛陀，詳細陳述，乃至佛陀制定學處，應該這樣說： 『如果又有比丘故意使其他比丘煩惱，哪怕是極短的時間內不快樂，以此為緣由，犯波逸提迦（Payattika，一種較輕的罪名）。』 『如果又有比丘』，指的是鄔陀夷（Udayin），其餘的意義如上所述。 『故意惱』，是指想要讓對方心中產生惡作（Kukkritya，後悔）而發起追悔。 『少時不樂』，是指哪怕是短暫的時間內心情不安穩。 『以此為緣』，不是因為其他的事情。判罪如上所述。 這裡面所犯的相狀是怎樣的呢？是指詢問對方其他的事情，或者詢問與戒律教義相關的事情。什麼是詢問其他的事情呢？如果某個比丘對其他比丘產生惱亂之心，前往他的住所，這樣說：『具壽！你還記得某位國王和某位長者嗎？』回答說：『那已經很久了，我不記得了。』（提問者）回答說：『具壽！那並沒有很久，你不記得，就是因為你出生年份未滿二十歲就受了具足戒，可以重新受戒。』說這些話的時候，即使那位比丘心中沒有產生煩惱，說這些話的比丘也已經犯了墮罪。像這樣問：『你還記得某時的日蝕、月蝕、饑荒年、豐收年嗎？』詳細的說法如上所述。什麼是詢問戒律教義？
【English Translation】 English version: 'Now, we should cause those young novices to feel vexation and regret, abandoning their study and recitation. We should speak in this way, extensively explaining the causes of vexation.' At that time, Udayin (Udayin, a name) heard this teaching and acted accordingly, telling the seventeen monks: 'Venerable ones! Are you still able to attain the extinction of outflows (Nirodha, cessation of defilements) and enter the right concentration (Samma Samadhi, correct meditation)? Because you all received full ordination (Upasampada, formal Buddhist ordination) having reduced your age, lacking the perfection of precepts, various good dharmas cannot arise.' He spoke extensively in this way, even causing the procedures to fail. At that time, these seventeen monks told Mahāmaudgalyāyana (Mahamaudgalyayana, one of the Buddha's foremost disciples) about this matter. Then, Mahāmaudgalyāyana, in order to dispel their doubts and regrets, told them: 'The Buddha said that the first offense is without fault, how much more so when you have no fault. However, who spoke to you in such a way as to cause you to feel regret?' They replied: 'It was the venerable Udayin!' The monks of few desires, hearing these words, felt aversion and contempt: 'How can a monk intentionally cause other monks to feel regret and vexation?' They reported the matter to the Buddha, explaining in detail, until the Buddha established a precept, which should be stated as follows: 'If any monk intentionally causes another monk to feel vexation, even for a short time causing unhappiness, based on this cause, it is a Payattika (Payattika, a minor offense).' 'If any monk,' refers to Udayin (Udayin), the remaining meaning is as stated above. 'Intentionally vexes,' means wanting to cause the other person to feel remorse (Kukkritya, regret) and initiate repentance. 'A short time of unhappiness,' means even for a brief moment, the mind is not at peace. 'Based on this cause,' it is not due to other matters. The judgment of the offense is as stated above. What is the nature of the offense in this case? It refers to asking the other person about other matters, or asking about matters related to the precepts and teachings. What is asking about other matters? If a monk has a mind of vexation towards another monk, goes to his residence, and says: 'Venerable one! Do you remember such and such a king and such and such a householder?' If the other replies: 'That was a long time ago, I do not remember.' (The questioner) replies: 'Venerable one! That was not long ago, if you do not remember, it is because you received full ordination before you were twenty years old, you can receive ordination again.' When these words are spoken, even if that monk does not feel vexation in his heart, the monk who spoke these words has already committed an offense. In this way, asking: 'Do you remember the solar eclipse, lunar eclipse, famine year, harvest year of such and such a time?' The detailed explanation is as stated above. What is asking about the precepts and teachings?
相應？如作惱心問言：「具壽！汝先於何處所而受近圓？」答言：「某處。」報曰：「彼處先無大界，不結界場大眾不集，便成別住，非善受近圓，汝應更受。」又問：「具壽！誰是汝阿遮利耶、鄔波馱耶？」答言：「彼是我二師。」報曰：「彼人破戒不合為師，汝則不名善受近圓。」又問：「汝向某處不？」答言：「去。」「若向彼處皆是愚癡破戒之人，或鄙惡類，非是善伴，汝定破戒。」作如是等語惱亂他時，隨彼前人惱與不惱，但使聞知皆得墮罪。又問：「具壽！汝取二師衣不？」答言：「曾取。」報言：「汝若取者，有賊心故，犯他勝罪。」問言：「具壽！汝頗曾說諸行無常、諸法無我、涅槃寂滅不？」答言：「我說。」報曰：「汝若說此上人法者，犯他勝罪，如是說時作惱亂心，皆得墮罪。」
此中無犯者，如有苾芻詣苾芻所作如是問：「具壽！汝憶某王及某長者不？」答言：「我不憶。」報言：「具壽！彼已多時，汝雖不憶亦是年滿二十善受近圓。」又日月薄蝕年歲豐儉，如上應知。是謂問其別事。如有苾芻詣苾芻所作如是問：「具壽！汝先於何處所而受近圓？」答言：「某處。」報曰：「我知某處，先有大界舊結界場，汝即善受近圓。」如是問其二師？問所向處？問取師衣？答曰：「此皆無過。
【現代漢語翻譯】 現代漢語譯本： 如果有人以惱怒的心情發問：『具壽（jushou，對年長僧人的尊稱）！你最初是在哪裡受的具足戒（jin yuan，佛教中的正式出家戒）？』回答說：『在某處。』然後責備說：『那個地方先前沒有大界（da jie，劃定的僧團活動範圍），沒有結界場（jie jie chang，舉行結界儀式的場所），大眾沒有聚集，就成了別住（bie zhu，指不合規的居住），你受具足戒是不合法的，你應該重新受戒。』又問：『具壽！誰是你的阿遮利耶（achelieliye，梵文Acarya的音譯，指教授戒律的老師）、鄔波馱耶（wobotuoye，梵文Upadhyaya的音譯，指親教師）？』回答說：『他們是我的兩位老師。』然後責備說：『那些人破戒，不適合做老師，你就不算合法受了具足戒。』又問：『你曾經去過某處嗎？』回答說：『去過。』然後責備說：『如果去過那個地方，那裡的人都是愚癡破戒的人，或者是卑賤惡劣的人，不是好的同伴，你肯定也破戒了。』像這樣用言語惱亂他人，無論被惱亂的人是否真的因此煩惱，只要聽見這些話的人都知道，說這些話的人就犯了墮罪（duo zui，佛教戒律中的一種罪過）。又問：『具壽！你拿過你老師的衣服嗎？』回答說：『拿過。』然後責備說：『如果你拿過，就是因為有盜竊的心，犯了他勝罪（ta sheng zui，佛教中最嚴重的罪過之一）。』問：『具壽！你曾經說過諸行無常（zhu xing wu chang，一切事物都在變化）、諸法無我（zhu fa wu wo，一切事物沒有永恒不變的自我）、涅槃寂滅（nie pan ji mie，佛教追求的最終解脫狀態）嗎？』回答說：『我說過。』然後責備說：『如果你說了這種上人法（shang ren fa，指高深的佛法），就犯了他勝罪。』像這樣說話時懷著惱亂的心，都會犯墮罪。
這裡沒有犯戒的情況是，如果有比丘（biqiu，佛教出家男眾）去另一位比丘那裡，這樣問：『具壽！你還記得某位國王和某位長者（zhang zhe，有地位的居士）嗎？』回答說：『我不記得了。』然後說：『具壽！那已經是很久以前的事了，即使你不記得了，也已經年滿二十歲，合法地受了具足戒。』又比如問及日月薄蝕（ri yue bo shi，日食月食）和年歲豐歉（nian sui feng qian，年景好壞），都應該像上面那樣理解。這叫做詢問其他事情。如果有比丘去另一位比丘那裡，這樣問：『具壽！你最初是在哪裡受的具足戒？』回答說：『在某處。』然後說：『我知道那個地方，先前有大界，舊的結界場，你就是合法地受了具足戒。』像這樣詢問他的兩位老師，詢問他去過的地方，詢問他是否拿過老師的衣服，回答說：『這些都沒有過錯。』
【English Translation】 English version: Suppose someone, with an intention to cause distress, asks: 'Ayya (respectful term for a senior monk)! Where did you first receive your Upasampada (full ordination)?' And the monk replies: 'At such and such place.' Then the person rebukes, saying: 'That place previously had no Sima (boundary), no consecrated ground, and the Sangha (community) was not assembled. It was an improper residence, and your Upasampada was not valid. You should receive it again.' Or asks: 'Ayya! Who were your Acarya (preceptor) and Upadhyaya (teacher)?' And the monk replies: 'They were my two teachers.' Then the person rebukes, saying: 'Those people have broken their precepts and are not fit to be teachers. You are not considered to have received a valid Upasampada.' Or asks: 'Have you been to such and such place?' And the monk replies: 'I have.' Then the person rebukes, saying: 'If you have been to that place, all the people there are foolish and have broken their precepts, or are of low and despicable character, not good companions. You must have broken your precepts.' When causing distress to others with such words, whether the person being distressed is actually bothered or not, as long as those who hear it know, the one who speaks these words commits an offense entailing expulsion. Or asks: 'Ayya! Have you ever taken the robes of your teachers?' And the monk replies: 'I have.' Then the person rebukes, saying: 'If you have taken them, it is because you had the mind of a thief, and you have committed a Parajika (defeat, the most serious offense).』 Asks: 'Ayya! Have you ever said that all conditioned things are impermanent (Anicca), all phenomena are without self (Anatta), and Nibbana (Nirvana) is peace?' And the monk replies: 'I have said so.' Then the person rebukes, saying: 'If you have spoken of these superior human qualities, you have committed a Parajika.' Speaking in this way with the intention to cause distress, all commit an offense entailing expulsion.
In this case, there is no offense if a Bhikkhu (monk) goes to another Bhikkhu and asks: 'Ayya! Do you remember such and such king and such and such householder (a lay person of status)?' And the monk replies: 'I do not remember.' Then the person says: 'Ayya! That was a long time ago. Even if you do not remember, you are already twenty years old and have received a valid Upasampada.' Also, regarding solar and lunar eclipses and the abundance or scarcity of the year, it should be understood as above. This is called asking about other matters. If a Bhikkhu goes to another Bhikkhu and asks: 'Ayya! Where did you first receive your Upasampada?' And the monk replies: 'At such and such place.' Then the person says: 'I know that place. It previously had a Sima, an old consecrated ground, and you have received a valid Upasampada.' Asking about his two teachers in this way, asking about the places he has been, asking whether he has taken the robes of his teachers, the reply is: 'These are all without fault.'
」又問：「具壽！汝說諸行無常乃至涅槃寂滅。」答言：「我說。」報曰：「汝不自稱得此上人法不？」答言：「不也。」若如言者說亦無過，是謂問與律教相應。又無犯者，謂最初犯人，廣說如上。
以指擊攊學處第六十三
佛在室羅伐城逝多林給孤獨園。時大目乾連既與十七眾出家，廣說乃至但有營事，即十七人共相撿挍更互助成，如前殺戒中具言其事。時十六人從一乞懺，見彼不言，即皆以指擊攊令其大笑，因而致死。少欲苾芻聞生嫌恥：「云何苾芻以指擊攊斷他命根？」以緣白佛，佛言：「廣說乃至我觀十利，為諸苾芻制其學處，應如是說：若復苾芻以指擊攊他者，波逸底迦。」
若復苾芻者，謂十七眾，余義如上。
以指擊攊者，謂是身業，結罪如上。
此中犯相其事云何？若苾芻以一指頭擊攊他者，得一墮罪；乃至五指便得五罪。若以拳擊攊，得一墮罪。若以足指，準手應知。若以指端示其靨處，或指瘡處或指蚊蟲，或示旋毛等，並皆無犯。又無犯者，謂最初犯人，廣說如上。
水中戲學處第六十四
佛在室羅伐城逝多林給孤獨園。時十七眾中有最大苾芻，名鄔波離，斷諸煩惱證阿羅漢果已，便作是念：「我始觀察于久共住同梵行者，於此眾中誰有善根？誰
【現代漢語翻譯】 現代漢語譯本 又問：『具壽（Ayasma，德高望重的長老）！您說諸行無常，乃至涅槃寂滅。』回答說：『我說。』（對方）回報說：『您不自稱已得到這超凡的法嗎？』回答說：『沒有。』如果如（你所）說，（那麼你的）說法也沒有過錯，這叫做問與律教相應。又沒有犯戒的情況，指的是最初犯戒的人，詳細的解釋如前所述。
以指擊攊學處第六十三
佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。當時，大目乾連（Mahamaudgalyayana）已經與十七眾一起出家，詳細情況如前所述，但凡有需要經營的事情，這十七個人就共同檢查，互相幫助完成，就像之前的殺戒中所詳細描述的那樣。當時，十六個人向一個人乞求懺悔，見他不說話，就都用手指彈擊他，讓他大笑，因而導致死亡。少欲的比丘（Bhikkhu，佛教出家男眾）聽了，感到羞恥：『怎麼會有比丘用手指彈擊，斷送他人的性命？』因為這件事稟告佛陀，佛陀說：『詳細情況如前所述，我觀察到十種利益，為眾比丘制定戒律，應該這樣說：如果又有比丘用手指彈擊他人，犯波逸提迦（Payantika，一種輕罪）。』
若複比丘者，指的是十七眾，其餘含義如前所述。
以指擊攊者，指的是身體的行為，定罪情況如前所述。
這裡面犯戒的情況是怎樣的呢？如果比丘用一根手指彈擊他人，得一個墮罪（Payantika）；乃至用五根手指，便得五個墮罪。如果用拳頭擊打，得一個墮罪。如果用腳趾，參照手指的情況來判斷。如果用指尖指著別人的酒窩處，或者指著瘡處，或者指著蚊蟲，或者指著旋毛等，都沒有犯戒。又沒有犯戒的情況，指的是最初犯戒的人，詳細的解釋如前所述。
水中戲學處第六十四
佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。當時，十七眾中有一位最年長的比丘（Bhikkhu，佛教出家男眾），名叫鄔波離（Upali），斷除了一切煩惱，證得了阿羅漢果（Arhat）之後，便這樣想：『我開始觀察長期共同居住、一起修梵行的人，在這僧團中誰有善根？誰
【English Translation】 English version Again he asked: 'Ayasma (Reverend Sir)! You say that all conditioned things are impermanent, even to Nirvana is quiescent.' He answered: 'I say so.' He replied: 'Do you not claim to have attained this superior human state?' He answered: 'No.' If what you say is true, then your statement is without fault. This is called a question that corresponds to the Vinaya teaching. Moreover, there is no offense for the first offender, as explained above in detail.
The Sixty-Third Training Rule Concerning Striking with a Finger
The Buddha was dwelling in the Jetavana Anathapindika-arama in Sravasti. At that time, Mahamaudgalyayana had already ordained with the group of seventeen. As described in detail before, whenever there was business to be done, these seventeen would jointly examine and help each other, as detailed in the previous precept against killing. At that time, sixteen people asked one person for forgiveness. Seeing that he did not speak, they all struck him with their fingers, causing him to laugh, which led to his death. The bhikkhus (Buddhist monks) of few desires were disgusted and ashamed: 'How can a bhikkhu strike another with his finger, cutting off his life?' They reported this matter to the Buddha. The Buddha said: 'As described in detail before, I have observed ten benefits and established this training rule for the bhikkhus, which should be recited as follows: If any bhikkhu strikes another with his finger, there is an offense of Payantika (a minor offense).'
'If any bhikkhu' refers to the group of seventeen; the remaining meaning is as above.
'Striking with a finger' refers to a bodily action; the determination of the offense is as above.
What is the nature of the offense in this case? If a bhikkhu strikes another with one finger, he incurs one offense of Payantika; even if he uses five fingers, he incurs five offenses. If he strikes with a fist, he incurs one offense of Payantika. If he uses a toe, it should be judged according to the case of the finger. If he points with his fingertip at another's dimple, or at a sore, or at a mosquito, or at a whorl of hair, etc., there is no offense. Moreover, there is no offense for the first offender, as explained above in detail.
The Sixty-Fourth Training Rule Concerning Playing in Water
The Buddha was dwelling in the Jetavana Anathapindika-arama in Sravasti. At that time, among the group of seventeen, there was a senior bhikkhu (Buddhist monk) named Upali, who, having eradicated all defilements and attained the fruit of Arhat (Enlightened Being), thought to himself: 'I will now observe those who have lived together for a long time and practiced the holy life together. Who in this Sangha (community) has good roots? Who
無善根？」觀已知有系屬於誰？知屬於我。時鄔波離為作引導，方便相隨俱往阿市羅跋底河，濾水添瓶。觀察水已正念用心為洗浴事，既洗浴竟住在一邊。時十六人亦皆澡浴，既入河中乍浮乍沒、或往彼岸、或還此岸、或沿波、或沂流、或打水鼓、或擊水蛙、或為水索、或為水杵，如是等類作眾伎樂，身手掉舉共為戲笑。時勝光大王于高樓上遙見彼戲，告勝鬘夫人曰：「試當觀汝所重福田。」夫人白言：「大王！此輩少年顏容盛壯能修梵行，王不稱奇。王雖年邁未能靜息，彼水中戲亦何見責？」時具壽鄔波離觀彼王心知生輕慢，欲令信故告諸人曰：「仁等可各整衣服，俱持水瓶共還住處。」時鄔波離以神通力，與同梵行者各升虛空，于王樓上飛騰而過。時勝鬘夫人俯觀其影仰視希奇，便白王曰：「王可觀此勝妙福田騰空而去。」王言：「夫人！豈有證阿羅漢者水中戲耶？」夫人答曰：「此則是王之所聞知，有未聞事王所不知。」王曰：「何謂也。」夫人曰：「心如電光須臾改易，以堅固定猶若金剛，剎那之間破無明惑，王不應怪。」王聞語已默然無答。時勝鬘夫人見斯事已，便令使者禮拜世尊，並申請白：「見諸聖者在水中戲，唯愿世尊于諸聖者而為憶念，勿令水中而為戲樂。」爾時世尊聞是事已，乃至「我觀十利，
【現代漢語翻譯】 現代漢語譯本 『無善根？』（沒有善的根基嗎？）觀（觀察）已知有系屬於誰？（觀察後知道這些人隸屬於誰？）知屬於我。（知道這些人是屬於我的。） 這時，鄔波離（Upali）（佛陀的十大弟子之一，持戒第一）為他們作引導，方便地跟隨他們一同前往阿市羅跋底河（Aciravati River），過濾水並裝滿瓶子。觀察水后，以正念和專注的心進行洗浴。洗浴完畢后，站在一邊。 這時，十六個人也都洗浴完畢，進入河中，時而浮起時而沉沒，或者前往彼岸，或者返回此岸，或者順著波浪，或者逆著水流，或者拍打水面，或者擊打水中的青蛙，或者用水做繩索，或者用水做杵，像這樣做出各種各樣的遊戲，揮舞著身手，共同嬉戲歡笑。 這時，勝光大王（King Prasenajit）在高樓上遠遠地看見他們的嬉戲，告訴勝鬘夫人（Queen Srimala）說：『你可以看看你所尊重的福田。』夫人回答說：『大王！這些少年容顏盛壯，能夠修行梵行（brahmacarya，清凈的行為），大王您不稱讚他們。大王您雖然年邁，卻未能安靜休息，他們在水中嬉戲，又有什麼可責備的呢？』 這時，具壽鄔波離（Ayasma Upali）觀察到國王心中產生了輕慢之意，爲了讓他生起信心，告訴眾人說：『各位可以各自整理好衣服，一起拿著水瓶返回住處。』 這時，鄔波離（Upali）以神通力，與一同修梵行的人各自升到空中，在國王的樓上飛騰而過。這時，勝鬘夫人（Srimala）俯視著他們的影子，仰視著他們，覺得非常稀奇，便告訴國王說：『大王可以看看這些殊勝的福田騰空而去。』 國王說：『夫人！難道有證得阿羅漢果位的人會在水中嬉戲嗎？』夫人回答說：『這些是國王您所聽聞和知道的，還有一些未曾聽聞的事情是國王您所不知道的。』 國王說：『那是什麼呢？』夫人說：『心像閃電一樣，須臾之間就會改變，如果能堅定下來，就像金剛一樣，剎那之間就能破除無明的迷惑，大王您不應該感到奇怪。』國王聽了這些話，沉默不語。 這時，勝鬘夫人（Srimala）見到這件事後，便派使者禮拜世尊（Bhagavan，佛陀的尊稱），並稟告說：『我看見這些聖者在水中嬉戲，唯愿世尊對這些聖者加以憶念，不要讓他們在水中嬉戲。』 這時，世尊（Bhagavan）聽到了這件事，乃至『我觀察到十種利益，』
【English Translation】 English version 'Without good roots?' Observing, already knew to whom they belonged? Knew they belonged to me. At that time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) acted as their guide, conveniently accompanying them to the Aciravati River, filtering water and filling their bottles. After observing the water, he mindfully and attentively performed the bathing ritual. Having finished bathing, he stood aside. At that time, the sixteen individuals also completed their bathing, entering the river, sometimes floating, sometimes sinking, or going to the other shore, or returning to this shore, or following the waves, or going against the current, or slapping the water, or striking the frogs in the water, or making ropes with water, or making pestles with water, engaging in various kinds of games, waving their hands and arms, and laughing together. At that time, King Prasenajit, from a high tower, saw their play from afar and said to Queen Srimala: 'You can observe the field of merit you respect.' The Queen replied: 'Great King! These young men are full of youthful vigor and are able to practice brahmacarya (pure conduct), and you do not praise them. Although you are old, you have not been able to rest quietly, so what is there to blame in their playing in the water?' At that time, the venerable Upali, observing that the king's mind had given rise to contempt, in order to make him have faith, told the people: 'You may each tidy your clothes and together take your water bottles and return to your dwelling place.' At that time, Upali, by means of his supernatural powers, together with those who practiced brahmacarya with him, each ascended into the sky, flying over the king's tower. At that time, Queen Srimala looked down at their shadows and looked up at them with wonder, and said to the king: 'Great King, you can see these excellent fields of merit ascending into the sky and leaving.' The king said: 'Madam! How can those who have attained the state of Arhat play in the water?' The Queen replied: 'These are what the king has heard and knows, and there are some unheard things that the king does not know.' The king said: 'What are they?' The Queen said: 'The mind is like lightning, changing in an instant. If it can be firm and fixed like a diamond, it can break through the delusion of ignorance in an instant. The king should not be surprised.' The king heard these words and remained silent. At that time, Queen Srimala, seeing this matter, sent a messenger to pay homage to the Bhagavan (the Blessed One, an epithet of the Buddha), and reported: 'I have seen these holy ones playing in the water. May the Bhagavan remember these holy ones and not let them play in the water.' At that time, the Bhagavan, having heard this matter, even to 'I observe ten benefits,'
為諸苾芻制其學處，應如是說：
「若復苾芻水中戲者，波逸底迦。」
若復苾芻者，謂十七眾，余義如上。
若苾芻於水中戲，如上所說浮沒掉舉等事，皆得墮罪。
此中犯相其事云何？有其九事能生於犯。云何為九？謂自喜、教他喜，自戲、教他戲，自跳、教他跳，掉舉、弄影、身相打拍。若苾芻作水中戲意，從床而起帶持衣服，往詣河池所脫上衣，著洗裙身入水中，乃至未沒已來，皆惡作罪；身若沒時，便得墮罪。出時亦爾。若作求涼冷意者，出沒無犯。或從此岸向彼岸、從彼岸向此岸、或沿波或沂流等，皆犯墮罪；若作學浮意者無犯。若打水鼓，廣說如前，乃至以指彈作聲，皆得墮罪。若瓶瓨甌器盛水而戲者，波逸底迦；乃至指彈得惡作罪。若羹臛碗中打作鼓聲，乃至指畫為跡作調戲心，得惡作罪；欲令冷者無犯。又無犯者，謂初犯人，廣如上說。
與女人同室宿學處第六十五
佛在室羅伐城逝多林給孤獨園。時具壽阿尼盧陀斷眾結惑證阿羅漢，彼既自受解脫勝樂作如是念：「世尊於我已作大恩，我於世尊欲作何事而能報德？我今宜可利益有情，此即名為酬恩中勝。」作斯念已，執持衣缽人間遊行至一聚落。此聚落中有一長者，二男、一女。其女長成行不貞謹，彼二兄
【現代漢語翻譯】 現代漢語譯本： 為諸位比丘制定學處，應當這樣說： 『如果又有比丘在水中嬉戲，犯波逸提迦罪。』（波逸提迦：一種輕罪） 若複比丘，指十七眾（十七眾：指出家僧團的各種成員），其餘意義如前所述。 如果比丘在水中嬉戲，如前面所說的浮、沒、掉舉等行為，都會構成墮罪。 這裡所說的犯相是什麼情況呢？有九種行為會產生犯戒。哪九種呢？就是自己喜歡、教他人喜歡，自己嬉戲、教他人嬉戲，自己跳躍、教他人跳躍，掉舉、弄影、身體互相拍打。如果比丘有在水中嬉戲的想法，從床上起來，帶著衣服，前往河池，脫掉上衣，穿著洗裙進入水中，直到身體沒入水中之前，都犯惡作罪（惡作罪：一種輕微的罪過）；身體沒入水中時，就犯墮罪。出來的時候也是一樣。如果爲了求涼快，出入水中沒有罪過。或者從這岸到那岸、從那岸到這岸、或者順著水流或者逆著水流等，都犯墮罪；如果爲了學習游泳，沒有罪過。如果打水鼓，詳細情況如前所述，甚至用手指彈水發出聲音，都犯墮罪。如果用瓶、瓨、甌等器皿盛水嬉戲，犯波逸提迦罪；甚至用手指彈水，犯惡作罪。如果在羹、臛碗中敲打發出鼓聲，甚至用手指在碗中畫出痕跡，心懷調戲，犯惡作罪；爲了使食物變涼，沒有罪過。此外，沒有罪過的情況，包括初犯者，詳細情況如前所述。 與女人同室住宿學處第六十五 佛陀在室羅伐城（室羅伐城：古印度城市名）的逝多林給孤獨園（逝多林給孤獨園：佛教寺院）中。當時，具壽阿尼盧陀（阿尼盧陀：佛陀的弟子）斷除了所有煩惱，證得了阿羅漢果（阿羅漢果：佛教修行所能達到的最高果位）。他既然親自體驗了解脫的喜悅，就想：『世尊對我恩德深重，我應該做些什麼來報答他的恩德呢？我現在應該利益眾生，這才是報恩的最好方式。』這樣想著，就拿著衣缽，在人間游化，來到一個聚落。這個聚落中有一位長者，有兩個兒子，一個女兒。這個女兒長大後行為不端正，她的兩個哥哥
【English Translation】 English version: For the Bhikshus, the training rules should be established as follows: 'If any Bhikshu engages in playing in the water, it is a Payattika.' (Payattika: A minor offense) 』If any Bhikshu,』 refers to the seventeen assemblies (seventeen assemblies: refers to various members of the monastic community), the remaining meaning is as mentioned above. If a Bhikshu plays in the water, such as floating, submerging, or frivolous actions as mentioned above, all constitute an offense. What are the characteristics of the offense in this context? There are nine actions that can lead to an offense. What are the nine? They are: enjoying oneself, causing others to enjoy, playing oneself, causing others to play, jumping oneself, causing others to jump, frivolity, playing with shadows, and striking each other's bodies. If a Bhikshu has the intention of playing in the water, gets up from the bed, takes his clothes, goes to the river or pond, takes off his upper garment, puts on his bathing skirt, and enters the water, until his body is submerged, he commits a Dukkhata offense (Dukkhata: A minor offense); when his body is submerged, he commits a Payattika offense. It is the same when coming out. If it is for the purpose of seeking coolness, there is no offense in entering and exiting the water. Or going from this shore to that shore, from that shore to this shore, or along the current or against the current, all constitute a Payattika offense; if it is for the purpose of learning to swim, there is no offense. If one beats the water like a drum, as described in detail above, even making a sound by flicking the water with a finger, one commits a Payattika offense. If one plays with water in a bottle, ewer, or bowl, it is a Payattika offense; even flicking the water with a finger constitutes a Dukkhata offense. If one beats a soup bowl to make a drum sound, or even draws marks in the bowl with a finger with a playful mind, one commits a Dukkhata offense; if it is to cool the food, there is no offense. Furthermore, there is no offense for a first-time offender, as described in detail above. The Sixty-Fifth Training Rule: Dwelling in the Same Room with a Woman The Buddha was in the Jeta Grove Anathapindika's Park (Jeta Grove Anathapindika's Park: A Buddhist monastery) in Shravasti (Shravasti: An ancient Indian city). At that time, the Venerable Anuruddha (Anuruddha: A disciple of the Buddha) had severed all bonds of affliction and attained Arhatship (Arhatship: The highest state of attainment in Buddhism). Since he had personally experienced the joy of liberation, he thought: 'The World Honored One has shown me great kindness, what should I do to repay his kindness? I should now benefit sentient beings, this is the best way to repay his kindness.' Thinking this, he took his robes and bowl and wandered among humans, arriving at a village. In this village, there was a householder with two sons and one daughter. This daughter had grown up and her behavior was not virtuous, her two brothers
弟因與他競，他人告曰：「汝妹未嫁與外人私通。」兄弟聞已問妹虛實。妹即答曰：「我實清謹，世人謾說。」於後不久遂便有娠，兄弟問曰：「汝言清謹，何處得斯？」妹曰：「曾有禿人強逼於我，因即有娠。」后遂生男，時人名為禿子，母號禿子母。是時具壽阿尼盧陀既至此村，日將欲暮求宿處所。時諸童子報言：「聖者！彼處有禿子母舍，必相容宿。」時具壽阿尼盧陀隨言即去，投彼家宿。時禿子母遂相容止，便生邪念，即于夜中就尊者所欲相抱捉。於時尊者知其惡見，以神通力上升虛空。女人見已生希有心，求哀懺謝仰而告曰：「唯愿聖者慈愍我故，當爲下來。」是時聖者為利益故，縱身而下為其說法，如聞法已心便啟悟證獲初果。既至明日，其女兄弟至還見譏：「汝之姊妹非但俗旅，雖釋迦子亦被拘牽。」彼二聞已俱生忿怒，便就其舍欲殺苾芻。是時尊者觀二童子及諸有情根機時熟，即升虛空現十八變作希有事。時彼聚落四近諸人，各並云奔共觀異相。尊者復坐即便為眾宣說法要，令彼兄弟及萬二千人皆得見諦。廣說乃至阿尼盧陀見斯過已，更不復于俗舍之中而為止宿。
復于異時阿尼盧陀於一村隅苑園中宿，即於此夜有諸賊侶，欲偷劫此村過苑園中，見苾芻宿共相議曰：「我欲盜財見不祥相，我今
【現代漢語翻譯】 現代漢語譯本： 弟弟因為和他人爭執，那人就告發說：『你妹妹還沒出嫁就和外人私通。』弟弟聽了之後就問妹妹事情的真假。妹妹回答說：『我確實清白謹慎，是世人胡說八道。』之後不久，妹妹就懷孕了，弟弟問她說：『你說你清白謹慎，這孩子是從哪裡來的？』妹妹說：『曾經有個禿頭的人強迫我，因此就懷孕了。』後來生了個男孩，當時的人就叫他禿子的兒子，母親也被叫做禿子母。 當時，具壽阿尼盧陀（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）來到了這個村子，天色將晚，想要找個地方借宿。一些小孩告訴他說：『聖者！那邊有禿子母的家，肯定會讓你借宿的。』當時，具壽阿尼盧陀聽了他們的話就去了，到她家借宿。當時禿子母就答應讓他住了，卻生起了邪念，就在夜裡去尊者那裡想要擁抱他。當時尊者知道她心懷惡意，就用神通力升到空中。女人見了之後生起了稀有的敬畏之心，哀求懺悔，仰頭說道：『希望聖者慈悲憐憫我，下來吧。』當時聖者爲了利益她，就縱身下來為她說佛法，她聽了佛法之後心便開悟，證得了初果。 到了第二天，那女人的兄弟回來，看見了就譏諷說：『你的姐妹不只是和普通人，就連釋迦牟尼的弟子也被她勾引。』那兩兄弟聽了之後都非常憤怒，就到她家想要殺掉那位比丘（bhiksu，佛教出家男眾）。當時尊者觀察到兩個童子以及其他有情眾生的根機已經成熟，就升到空中，現出十八種變化，做了稀有的事情。當時那個村落附近的所有人，都紛紛跑來觀看這奇異的景象。尊者又坐下來，就為大眾宣說佛法的要義，讓那兩兄弟以及一萬二千人都證得了真諦。總而言之，阿尼盧陀見到這種過失之後，就不再在俗人的家中借宿了。 又有一次，阿尼盧陀在一個村子的角落的苑園中住宿，就在這天夜裡，有一夥盜賊，想要偷劫這個村子，經過苑園的時候，看見了比丘住宿，就一起商議說：『我們想要偷盜錢財，卻看見了不吉祥的景象，我們現在……』
【English Translation】 English version: Because the younger brother was competing with someone else, that person reported, 'Your sister is having secret affairs with outsiders before she is married.' After hearing this, the younger brother asked his sister if it was true. The sister replied, 'I am indeed pure and cautious; the world is just slandering me.' Not long after, she became pregnant. The younger brother asked, 'You said you were pure and cautious; where did this child come from?' The sister said, 'There was once a bald man who forced himself upon me, and that's how I became pregnant.' Later, she gave birth to a boy, whom people at the time called the son of the bald man, and the mother was called the bald man's mother. At that time, the Venerable Aniruddha (Aniruddha, one of the ten great disciples of the Buddha, known for his foremost divine eye) arrived at this village. As evening approached, he sought a place to stay. Some children told him, 'Venerable One! There is the house of the bald man's mother over there; she will surely accommodate you.' At that time, the Venerable Aniruddha listened to their words and went to her house to seek lodging. The bald man's mother agreed to let him stay, but then she developed wicked thoughts and went to the Venerable One in the night, wanting to embrace him. At that time, the Venerable One, knowing her evil intentions, used his supernatural powers to ascend into the sky. Upon seeing this, the woman developed a rare sense of awe and repentance, and looking up, she said, 'May the Venerable One have compassion on me and come down.' At that time, for her benefit, the Venerable One descended and preached the Dharma to her. After hearing the Dharma, her mind was enlightened, and she attained the first fruit of enlightenment (Sotapanna). The next day, the woman's brothers returned and saw this, and they mocked, 'Your sister is not only involved with ordinary people, but even a disciple of Shakyamuni has been seduced by her.' Upon hearing this, the two brothers became very angry and went to her house, wanting to kill the bhiksu (bhiksu, a Buddhist monk). At that time, the Venerable One observed that the faculties of the two boys and other sentient beings were ripe, so he ascended into the sky and manifested eighteen transformations, performing rare and wondrous deeds. At that time, all the people in the surrounding villages rushed to watch this extraordinary sight. The Venerable One then sat down and proclaimed the essence of the Dharma to the assembly, causing the two brothers and twelve thousand people to attain the truth. In short, after seeing this fault, Aniruddha no longer stayed in the homes of laypeople. On another occasion, Aniruddha was staying in a garden in a corner of a village. On this night, a group of thieves, intending to rob the village, passed through the garden and saw the bhiksu staying there. They discussed together, 'We want to steal wealth, but we have seen an inauspicious sign. Now we...'
宜可殺此苾芻。」時賊將軍先是尊者寺內作人，既遙見之遂相憶識，告諸人曰：「君等當知！昔有商客入大海中遭諸厄難，稱其名者安隱而歸，如此之人不應造次便為殺戮。我等且去入村，若不得物回殺未晚。」諸賊相隨入村劫盜，多獲財物還至園中。是時尊者便為群賊宣說法要示教利喜，皆令見諦得預流果。時彼諸人皆留盜物還彼村人。其夜有天告村人曰：「汝等諸人賊所盜物，皆由尊者阿尼盧陀威神力故，所有財物並在村外苑園之中，皆不將去，汝至天明各往收取。」時彼村人聞天告命，至天曉已便往園中，到尊者所各禮足已在一面坐，尊者為其說法，令萬二千人亦皆見諦。時彼賊侶有五百人，便求尊者而為出家。時阿尼盧陀將五百人詣世尊所，世尊見至便命善來苾芻，皆成出家並即圓具，蒙佛教誡不久皆證阿羅漢果。
時諸苾芻問阿尼盧陀尊者：「得安樂行不？」答曰：「有安樂行，亦有苦行。」問言：「云何？」答曰：「我利有情斯成樂行，幾遭斬首是為苦行。」問言：「何故？」即便具答投女宿事。諸苾芻曰：「合與女人共室宿耶？」答曰：「只由不合有此過生。」少欲苾芻聞已嫌賤：「云何苾芻與女人同室宿？」以緣白佛，佛言，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾
【現代漢語翻譯】 現代漢語譯本 『應該殺死這個苾芻（bhiksu，比丘）。』當時，賊將軍先前是尊者（指阿尼盧陀，Aniruddha）寺內的僕人，遠遠地看見了他，便認了出來，告訴眾人說：『你們應當知道！過去有商人進入大海中遭遇各種災難，稱念他的名字就能平安返回，這樣的人不應該隨便殺害。我們暫且去村子裡，如果得不到財物，回來殺他也不遲。』眾賊便跟隨他進入村子搶劫，獲得大量財物后回到園中。當時，尊者便為群賊宣講佛法要義，開示教導，使他們心生歡喜，都證得了見諦（dṛṣṭi，真諦），獲得了預流果（srota-āpanna-phala，須陀洹果）。當時那些人都留下盜取的財物還給村裡人。當天夜裡，有天神告訴村裡人說：『你們這些人被盜取的財物，都是由於尊者阿尼盧陀的威神力，所有的財物都在村外的園林之中，都沒有被拿走，你們到天亮后各自去收取。』當時那些村人聽到天神的告誡，到天亮后便前往園中，到尊者那裡各自禮拜雙足后在一旁坐下，尊者為他們說法，使一萬二千人也都證得了見諦。當時那些盜賊同夥中有五百人，便請求尊者為他們出家。當時阿尼盧陀將五百人帶到世尊（釋迦牟尼佛）那裡，世尊見到他們到來，便命令『善來苾芻（bhiksu，比丘）』，他們都成了出家人，並立即受了具足戒，蒙受佛教誨，不久都證得了阿羅漢果（arhat）。
當時眾苾芻（bhiksu，比丘）問阿尼盧陀尊者：『您得到安樂行嗎？』回答說：『有安樂行，也有苦行。』問：『怎麼說？』回答說：『我利益有情眾生，這便是安樂行；幾次遭遇被斬首的危險，這就是苦行。』問：『為什麼？』他便詳細地回答了投宿女人的事情。眾苾芻（bhiksu，比丘）說：『可以和女人同室而宿嗎？』回答說：『正因為不應該同宿，才會有這樣的過失產生。』少欲的苾芻（bhiksu，比丘）聽了之後，感到厭惡輕賤：『怎麼會有苾芻（bhiksu，比丘）和女人同室而宿呢？』便將此事稟告了佛陀，佛陀說，乃至『我觀察到十種利益，為眾苾芻（bhiksu，比丘）制定戒律，應當這樣說：
『如果再有苾'
【English Translation】 English version 'It is fitting to kill this bhiksu (monk).' At that time, the thief general, who had previously worked in the Venerable One's (Aniruddha's) monastery, recognized him from afar and told the others, 'You should know that in the past, merchants who encountered various calamities in the great ocean were able to return safely by invoking his name. Such a person should not be killed rashly. Let us go to the village first, and if we cannot obtain anything, it will not be too late to return and kill him.' The thieves then followed him into the village to rob, and after obtaining a large amount of wealth, they returned to the garden. At that time, the Venerable One preached the essential teachings of the Dharma to the group of thieves, instructing and delighting them, causing them all to attain the vision of truth (dṛṣṭi) and the fruit of stream-entry (srota-āpanna-phala). At that time, those people left the stolen goods and returned them to the villagers. That night, a deva (god) told the villagers, 'The wealth that you have been robbed of is all due to the power of the Venerable Aniruddha. All the wealth is in the garden outside the village and has not been taken away. Go and collect it yourselves at dawn.' When the villagers heard the deva's message, they went to the garden at dawn. They went to the Venerable One, bowed at his feet, and sat down on one side. The Venerable One preached the Dharma to them, causing twelve thousand people to attain the vision of truth. At that time, five hundred of the thieves requested the Venerable One to ordain them. Aniruddha then took the five hundred people to the World Honored One (Shakyamuni Buddha). When the World Honored One saw them arrive, he commanded, 'Welcome, bhiksus (monks)!' They all became monks and immediately received full ordination. Receiving the Buddha's teachings, they soon all attained the fruit of arhat.
At that time, the bhiksus (monks) asked the Venerable Aniruddha, 'Do you have peaceful conduct?' He replied, 'There is peaceful conduct, and there is also difficult conduct.' They asked, 'How so?' He replied, 'My benefiting sentient beings is peaceful conduct; encountering the danger of being beheaded several times is difficult conduct.' They asked, 'Why?' He then explained in detail the matter of lodging with the woman. The bhiksus (monks) said, 'Is it permissible to lodge in the same room with a woman?' He replied, 'It is precisely because it is not permissible that such a fault arises.' The bhiksus (monks) of few desires, upon hearing this, felt disgust and contempt: 'How can a bhiksu (monk) lodge in the same room with a woman?' They reported this matter to the Buddha, who said, 'Having observed ten benefits, I establish the precepts for the bhiksus (monks). It should be said thus:
'If again there is a bhik'
芻共女人同室宿者，波逸底迦。」
若復苾芻者，謂具壽阿尼盧陀，余義如上。
共者，兼彼也。
女人者，若婦、若童女，謂堪行淫境。
同室宿者，室有四種如上。釋罪同前。
此中犯相其事云何？若苾芻與女同宿，身在中閣、女人在閣下，應拔梯令上、或門安扂鑰、或遣人看守。若異此者，乃至明相未出已來，得惡作罪；若過明相，便得墮罪。若苾芻在閣下、女在中閣，或苾芻在中閣、女在上閣，或復翻此，廣說如前。或苾芻在房、女在檐前，唯除梯一事，余並如前。若女在房中、苾芻檐下，應外系其戶，余如前說。若在門屋下，苾芻門內、女在門前，應內安關扂，翻斯外系，余並同前。假令共室，若有夫主守護者無犯。又無犯者，謂初犯人，廣說如上。
時諸苾芻咸皆有疑，白佛言：「世尊！具壽阿尼盧陀曾作何業生富貴家，出家斷惑證阿羅漢，廣化有情為大利益？唯愿為說。」佛告諸苾芻：「汝等當聽！乃往過去迦攝佛時有一苾芻，于聚落中住，建大寺宇躬為撿挍，設上供養愿求解脫，共住弟子有五百人。時聚落中所有人民，于苾芻處信敬深重，乃至廣說。由昔撿挍供養眾僧故生富貴家，由發願力故證阿羅漢。彼五百弟子即今五百阿羅漢是。昔聚落中所有居人，即所
【現代漢語翻譯】 現代漢語譯本：與女人在同一房間過夜的比丘（Bhikkhu，佛教僧侶），犯波逸提迦（Pācittiya，一種戒律）。
若復苾芻者，指的是具壽阿尼盧陀（Ānil陀，佛陀的弟子），其餘解釋如前。
共者，包含她在內。
女人者，無論是已婚婦女還是未婚少女，指的是可以進行性行為的對象。
同室宿者，房間有四種情況，如前所述。定罪方式與之前相同。
這種情況下的犯戒行為是怎樣的呢？如果比丘與女人同在一個房間里過夜，比丘在樓上，女人在樓下，應該把梯子拿走不讓她上來，或者把門鎖上，或者派人看守。如果不是這樣，直到天亮之前，都犯惡作罪（Dukkata，一種輕罪）；如果過了天亮，就犯墮罪（Pācittiya，一種重罪）。如果比丘在樓下，女人在樓上，或者比丘在樓上，女人在更高的樓上，或者情況相反，詳細解釋如前。或者比丘在房間里，女人在屋檐下，除了梯子這件事，其餘都和前面一樣。如果女人在房間里，比丘在屋檐下，應該從外面把門繫上，其餘如前所述。如果在門屋下，比丘在門內，女人在門前，應該從裡面把門關上，反之則從外面繫上，其餘都和前面一樣。如果是在同一個房間里，有丈夫守護，則不犯戒。此外，初犯者不犯戒，詳細解釋如前。
當時，眾比丘都感到疑惑，問佛陀說：『世尊！具壽阿尼盧陀過去做了什麼業，才能出生在富貴人家，出家斷除煩惱證得阿羅漢果（Arhat，佛教修行最高果位），廣泛教化眾生獲得大利益？請您為我們解說。』佛陀告訴眾比丘：『你們仔細聽！過去在迦葉佛（Kassapa Buddha，過去七佛之一）時期，有一位比丘住在聚落中，建造大型寺廟，親自負責管理，設定上等供養，發願求解脫，與他一起居住的弟子有五百人。當時聚落中的所有人民，對比丘非常尊敬，乃至（省略詳細描述）。因為過去管理和供養僧眾的緣故，所以出生在富貴人家，因為發願的力量，所以證得阿羅漢果。那五百位弟子就是現在的五百位阿羅漢。過去聚落中的所有居民，就是現在所……』
【English Translation】 English version: 'A Bhikkhu (Buddhist monk) who sleeps in the same room with a woman commits a Pācittiya (an offense requiring expiation).'
'If again a Bhikkhu, this refers to the venerable Ānil陀 (a disciple of the Buddha); the remaining meaning is as above.'
'Together means including her.'
'Woman means whether a married woman or an unmarried girl, referring to one capable of engaging in sexual activity.'
'Sleeping in the same room means the room has four types as mentioned above. The determination of the offense is the same as before.'
'What is the nature of the offense in this case? If a Bhikkhu sleeps in the same room with a woman, the Bhikkhu being upstairs and the woman downstairs, he should remove the ladder to prevent her from coming up, or lock the door, or have someone guard it. If it is otherwise, until dawn, he commits a Dukkata (a minor offense); if it is past dawn, he commits a Pācittiya (a major offense). If the Bhikkhu is downstairs and the woman is upstairs, or the Bhikkhu is upstairs and the woman is on a higher floor, or the reverse, the detailed explanation is as before. Or if the Bhikkhu is in the room and the woman is under the eaves, except for the matter of the ladder, the rest is the same as before. If the woman is in the room and the Bhikkhu is under the eaves, he should tie the door from the outside, the rest as described before. If under the gatehouse, the Bhikkhu inside the gate and the woman in front of the gate, he should secure the door from the inside, and conversely tie it from the outside, the rest is the same as before. If they are in the same room, and there is a husband guarding her, there is no offense. Also, a first-time offender does not commit an offense, the detailed explanation is as before.'
'At that time, the Bhikkhus were all in doubt and asked the Buddha: 'Venerable One! What deeds did the venerable Ānil陀 perform in the past to be born into a wealthy family, renounce the world, sever afflictions, attain Arhatship (the highest state of enlightenment in Buddhism), and widely benefit sentient beings? Please explain this to us.' The Buddha told the Bhikkhus: 'Listen carefully! In the past, during the time of Kassapa Buddha (one of the past seven Buddhas), there was a Bhikkhu who lived in a village, built a large monastery, personally managed it, set up superior offerings, and vowed to seek liberation, and there were five hundred disciples living with him. At that time, all the people in the village had deep faith and respect for the Bhikkhu, and so on (omitting detailed descriptions). Because of managing and offering to the Sangha (Buddhist monastic community) in the past, he was born into a wealthy family, and because of the power of his vows, he attained Arhatship. Those five hundred disciples are the present five hundred Arhats. All the residents in the village in the past are now what...'
化諸人是。」又問：「何因得妙天眼，佛弟子中最為第一？」佛言：「昔迦羅村馱佛制底之處興大供養，時有群賊欲行竊盜入制底中，見其燈闇遂便挑舉，睹佛尊容情生歡喜，即發大愿：『愿我來世得遇大師承事無倦，得妙天眼人中第一。』由彼願力今獲天眼最為第一。汝諸苾芻當如是學。」
根本說一切有部毗奈耶卷第四十 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十一
三藏法師義凈奉 制譯
恐怖苾芻學處第六十六
爾時薄伽梵在室羅伐城逝多林給孤獨園。時具壽大目乾連度十七眾，出家並受近圓已。此十七人便與六眾而為共住，於六眾邊受學法義，自相謂曰：「我等無知不閑經典，常被六眾之所輕忽，宜各策勵勤為習誦。」六眾知已，時鄔陀夷便於初夜彼誦習時，即反披毛緂作可畏聲云：「藥叉來欲害於汝。」共相恐怖，時十七眾各大驚惶。復於他日其十七人恨相恐懼，即便共打鄔陀夷幾將命斷，以油涂身委頓而臥。苾芻見已問言：「何故？」答曰：「我為少許戲笑之事致斯困辱。」以緣具告。少欲苾芻聞是語已共生嫌賤：「云何苾芻怖他苾芻令生不樂？」諸苾芻以緣白佛，佛言乃至「我觀十利，為諸苾芻制其學處，
【現代漢語翻譯】 現代漢語譯本：佛陀說：『這些人都是（過去）發願要度化眾生的人。』又問：『是什麼原因能獲得最殊勝的天眼，成為佛弟子中的第一呢？』佛陀說：『過去在迦羅村馱佛制底（Kālaragrāma-buddha-caitya，迦羅村馱佛塔）這個地方舉行盛大的供養時，當時有一群盜賊想要入塔偷盜，看見塔里的燈光昏暗，於是就挑亮燈火，看到佛像莊嚴的容貌，心中生起歡喜，就發下大愿：『愿我來世能夠遇到大師，承事大師永不疲倦，獲得殊勝的天眼，成為人中第一。』由於他們過去所發的願力，今生獲得了天眼，成為弟子中的第一。你們這些比丘應當這樣學習。』 《根本說一切有部毗奈耶》卷第四十 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
現代漢語譯本：《根本說一切有部毗奈耶》卷第四十一 三藏法師義凈奉詔翻譯 恐怖比丘學處第六十六 當時，薄伽梵（Bhagavān，世尊）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時，具壽大目乾連（Mahāmaudgalyāyana）度化了十七個人，讓他們出家並受了具足戒。這十七個人就和六眾比丘一起居住，向六眾比丘學習佛法，他們私下互相說道：『我們無知，不熟悉經典，常常被六眾比丘輕視，應該各自努力，勤奮地學習背誦。』六眾比丘知道后，當時鄔陀夷（Udayin）就在初夜時分，當他們誦習的時候，就反披著毛毯，發出可怕的聲音說：『有藥叉（yaksa，夜叉）來想要加害你們。』共同製造恐怖，當時十七眾比丘都非常驚慌。又過了幾天，這十七個人因為害怕而怨恨，就一起毆打鄔陀夷，幾乎把他打死，用油塗抹全身，委頓地躺在地上。比丘們看見后問道：『發生了什麼事？』他們回答說：『我因為一點小小的玩笑，導致了這樣的困辱。』把事情的經過全部告訴了大家。少欲比丘聽了這些話后，共同生起嫌棄之心：『怎麼能有比丘恐嚇其他比丘，使他們感到不快樂呢？』諸位比丘把這件事稟告了佛陀，佛陀說：『我觀察到有十種利益，所以為諸位比丘制定學處，（如下）。』
【English Translation】 English version: The Buddha said, 'These people are those who made vows (in the past) to liberate all beings.' He further asked, 'What causes one to attain the wondrous divine eye, becoming the foremost among the Buddha's disciples?' The Buddha said, 'In the past, during a grand offering at the Kālaragrāma-buddha-caitya (Kālaragrāma-buddha-caitya, the Buddha's stupa in Kālaragrāma), a group of thieves intended to enter the stupa to steal. Seeing the dim light, they lit the lamps. Upon beholding the dignified countenance of the Buddha, joy arose in their hearts, and they made a great vow: 'May I in future lives encounter the great teacher, serve the teacher tirelessly, attain the wondrous divine eye, and become the foremost among humans.' Due to the power of their past vows, they now possess the divine eye and are the foremost among the disciples. You, bhikshus, should learn in this way.' Mūlasarvāstivāda-vinaya, Volume 40 Taishō Tripiṭaka, Volume 23, No. 1442, Mūlasarvāstivāda-vinaya
English version: Mūlasarvāstivāda-vinaya, Volume 41 Translated under imperial decree by the Tripiṭaka Master Yijing The Sixty-sixth Training Rule on Terrifying Bhikshus At one time, the Bhagavan (Bhagavān, the World-Honored One) was in Śrāvastī (Śrāvastī), at the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma). At that time, the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana) ordained seventeen people, allowing them to leave home and receive full ordination. These seventeen people then lived together with the group of six bhikshus, learning the Dharma from them. They said to each other privately, 'We are ignorant and unfamiliar with the scriptures, and are often looked down upon by the group of six bhikshus. We should each strive to diligently study and recite.' When the group of six bhikshus learned of this, Udayin (Udayin) then, in the early part of the night, when they were reciting, draped a woolen blanket backwards and made a terrifying sound, saying, 'A yaksha (yaksa, a type of spirit) has come to harm you.' They created terror together, and the seventeen bhikshus were greatly alarmed. After a few more days, these seventeen people, out of fear and resentment, together beat Udayin, almost to the point of death, and smeared oil on his body, lying prostrate on the ground. The bhikshus, seeing this, asked, 'What happened?' They replied, 'I caused this humiliation because of a small joke.' They told everyone the whole story. The bhikshus of few desires, upon hearing these words, together felt disgust: 'How can a bhikshu frighten other bhikshus, causing them to be unhappy?' The bhikshus reported this matter to the Buddha, who said, 'I have observed ten benefits, and therefore I establish a training rule for the bhikshus (as follows).'
應如是說：
「若復苾芻，若自恐怖、若教人恐怖他苾芻，下至戲笑者，波逸底迦。」
若復苾芻者，謂鄔陀夷，余義如上。
他苾芻者，謂此法中人。
此中犯相其事云何？若苾芻為恐怖他意，便作種種可畏形狀，所謂諸雜色類如燒杌樹、或復作諸鬼神等像云：「來食汝、斷汝命根。」隨彼苾芻怖與不怖，而此苾芻得波逸底迦罪。若苾芻作恐怖他意，便作種種可畏諸聲，所謂師子虎豹及諸鬼神等聲云：「來食汝。」余並同前。若苾芻作恐怖他意，便作種種可畏諸氣，所謂大小便氣或鬼神等氣云：「此諸物慾來害汝。」余並同前。若苾芻作恐怖他意，作不可意觸，所謂粗硬席薦及諸鬼神惡觸之事云：「來害汝。」余並同前。若苾芻作恐怖他意，便作種種可愛之色，所謂國王、大臣、長者、居士、天神等像云：「此來害汝。」隨彼苾芻怖與不怖，得惡作罪。若作可愛聲，所謂琵琶、笙笛、天龍等聲云：「此諸聲欲來害汝。」若作可愛氣，所謂栴檀、沉水、龍腦、鬱金、天龍等氣：「欲來害汝。」若作可愛觸，謂繒彩細疊等上妙諸觸，及天龍等觸云：「此諸觸欲來害汝。」隨彼苾芻怖與不怖，皆得惡作罪。若欲令前人生厭離心，為說捺洛迦、傍生、餓鬼、人、天諸趣所有苦樂之事，令發怖心者，
【現代漢語翻譯】 現代漢語譯本： 應如是說：
『如果又有比丘，自己感到恐怖，或者教唆他人使其他比丘感到恐怖，哪怕是開玩笑，都犯波逸提迦罪。』（波逸提迦：一種輕罪）
『若復苾芻』（苾芻：佛教出家受具足戒的男性）者，指的是鄔陀夷（Udayi），其餘含義如前所述。
『他苾芻』者，指的是佛法中的人。
此中犯戒的情況是怎樣的呢？如果比丘爲了恐嚇他人，就做出各種可怕的形狀，比如各種雜色的東西，如燃燒的樹樁，或者做出各種鬼神等的形象，說：『來吃你，斷你的命根。』無論那個比丘是否感到害怕，這個比丘都犯波逸提迦罪。如果比丘爲了恐嚇他人，就發出各種可怕的聲音，比如獅子、老虎、豹子以及各種鬼神等的聲音，說：『來吃你。』其餘情況與前面相同。如果比丘爲了恐嚇他人，就製造各種可怕的氣味，比如大小便的氣味或者鬼神等的氣味，說：『這些東西要來害你。』其餘情況與前面相同。如果比丘爲了恐嚇他人，就製造令人不快的觸感，比如粗硬的蓆子、墊子以及各種鬼神帶來的令人厭惡的觸感，說：『來害你。』其餘情況與前面相同。如果比丘爲了恐嚇他人，就做出各種可愛的形象，比如國王、大臣、長者（村中德高望重的人）、居士（在家信佛的男子）、天神等的形象，說：『這要來害你。』無論那個比丘是否感到害怕，都犯惡作罪（惡作罪：一種懺悔罪）。如果製造可愛的聲音，比如琵琶、笙、笛、天龍（天上的龍）等的聲音，說：『這些聲音要來害你。』如果製造可愛的氣味，比如栴檀（檀香的一種）、沉水（一種香木）、龍腦（一種香料）、鬱金（一種香料）、天龍等的氣味，說：『要來害你。』如果製造可愛的觸感，比如絲綢、彩色的細布等上好的觸感，以及天龍等帶來的觸感，說：『這些觸感要來害你。』無論那個比丘是否感到害怕，都犯惡作罪。如果想要讓對方產生厭離心，就講述地獄（Narakas）、傍生（animals）、餓鬼（Pretas）、人、天等各道眾生的苦樂之事，使對方產生恐懼心，
【English Translation】 English version: It should be said thus:
'If again a Bhikshu (Buddhist monk), either himself is terrified, or teaches others to terrify other Bhikshus, even in jest, it is a Pacittiya.' (Pacittiya: A minor offense)
'If again a Bhikshu' refers to Udayi, the remaining meaning is as above.
'Other Bhikshu' refers to a person within this Dharma.
What is the nature of the offense in this? If a Bhikshu, with the intention of terrifying another, then makes various kinds of fearful shapes, such as various colored things like a burning tree stump, or makes images of ghosts and spirits, saying: 'Come eat you, cut off your life force.' Whether that Bhikshu is frightened or not, this Bhikshu incurs a Pacittiya offense. If a Bhikshu, with the intention of terrifying another, then makes various kinds of fearful sounds, such as the sounds of lions, tigers, leopards, and various ghosts and spirits, saying: 'Come eat you.' The rest is the same as before. If a Bhikshu, with the intention of terrifying another, then creates various kinds of fearful smells, such as the smell of urine and feces or the smell of ghosts and spirits, saying: 'These things want to harm you.' The rest is the same as before. If a Bhikshu, with the intention of terrifying another, then creates unpleasant touches, such as coarse and hard mats and cushions, and unpleasant touches from ghosts and spirits, saying: 'Come harm you.' The rest is the same as before. If a Bhikshu, with the intention of terrifying another, then makes various kinds of lovely images, such as images of kings, ministers, elders (respected person in the village), laymen (male Buddhist devotee), gods, etc., saying: 'This wants to harm you.' Whether that Bhikshu is frightened or not, he incurs a Dukkhata offense (Dukkhata: An offense requiring confession). If he makes lovely sounds, such as the sounds of the pipa (Chinese lute), sheng (Chinese mouth organ), flute, dragons (heavenly dragons), etc., saying: 'These sounds want to harm you.' If he makes lovely smells, such as the smell of sandalwood (a type of sandalwood), agarwood (a type of fragrant wood), borneol (a type of fragrance), turmeric (a type of spice), dragons, etc., saying: 'Want to harm you.' If he makes lovely touches, such as fine silk fabrics and other exquisite touches, and touches from dragons, etc., saying: 'These touches want to harm you.' Whether that Bhikshu is frightened or not, he incurs a Dukkhata offense. If he wants to cause the other person to develop a sense of aversion, he tells of the suffering and happiness of beings in the hells (Narakas), animals (Tiryagyoni), hungry ghosts (Pretas), humans, gods, and other realms, causing the other person to develop fear,
此皆無犯。又無犯者，謂最初犯人，廣說如上。
藏他苾芻等衣缽學處第六十七
佛在室羅伐城逝多林給孤獨園。時有長者請佛及僧就舍而食。諸苾芻赴請，世尊不去。六眾苾芻與十七眾在後徐行至一池所，六眾即便告十七眾曰：「具壽！未須急去，且共入池徐徐澡浴。」既入池已告十七眾曰：「共汝俱沒誰后出頭？」十七眾既沒，六眾即便疾出，取彼衣裳藏草叢下急行而去。十七眾良久方始出頭，四顧瞻望不見衣服，各處而住。時尊者舍利子及大目乾連，人間遊行回至於此，諸人遙見知是其師，白言：「鄔波馱耶！我等俱被六眾藏置衣裳，無緣得往俗家受供。我等今者知欲云何？」時大目連即為觀察，見其衣服藏草叢下，遂取衣裳與十七眾。彼著衣已往赴請處，既到坐次令苾芻起。苾芻怪問：「何故後來共相紛擾？」十七眾答諸人曰：「大德！我向無鄔波馱耶者，我等悉皆絕食終日。」問言：「何故？」即以事具答，少欲苾芻聞生嫌恥：「云何苾芻藏他衣服共相惱亂？」時諸苾芻還至寺內，以緣白佛。佛言乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻，知是苾芻、苾芻尼、若正學女、求寂、求寂女衣缽及余資具，若自藏、若教人藏者，波逸底迦。」如是世尊為諸苾芻制學處已。
【現代漢語翻譯】 現代漢語譯本：這些情況都不算違犯戒律。此外，沒有違犯的情況包括最初的犯戒者，詳細的解釋如前所述。
藏匿其他比丘衣缽的學處第六十七
佛陀在室羅伐悉底城（Śrāvastī，古印度城市，意為『豐德』或『聞者歡喜』）的逝多林給孤獨園（Jetavana-anāthapindada-ārāma，祇園精舍的完整名稱，意為『給孤獨園』）時。當時，一位長者邀請佛陀和僧眾到他家應供。眾比丘應邀前往，但世尊沒有去。六群比丘和十七群比丘在後面慢慢地走，走到一個池塘邊。六群比丘就對十七群比丘說：『具壽（āyuṣmant，對年長僧侶的尊稱）！不必著急趕路，不如我們一起下池塘慢慢洗浴。』進入池塘后，六群比丘又對十七群比丘說：『我們一起潛水，看誰最後露出頭？』十七群比丘潛入水中，六群比丘立刻迅速上岸，拿走他們的衣物，藏在草叢下，然後快速離去。十七群比丘過了很久才露出頭，四處張望，卻找不到衣服，只好各自待在原地。當時，尊者舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）和大目乾連（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著稱）在人間游化后返回此處，人們遠遠地看見他們，知道是他們的老師，就說：『鄔波馱耶（upādhyāya，親教師）！我們都被六群比丘藏起了衣物，無法前往俗家應供。我們現在該怎麼辦？』當時，大目乾連就進行觀察，看見他們的衣服藏在草叢下，於是取回衣物交給十七群比丘。他們穿上衣服后前往應供之處，到達后佔據了座位，導致其他比丘不得不站起來。其他比丘奇怪地問：『為什麼來晚了還擾亂秩序？』十七群比丘回答說：『大德（bhadanta，對有德長老的尊稱）！我們今天沒有鄔波馱耶，我們一整天都將無法進食。』他們問：『為什麼？』十七群比丘就把事情的經過詳細地說了出來。少欲知足的比丘聽了，心生嫌惡：『怎麼會有比丘藏匿他人的衣服，擾亂他人呢？』當時，眾比丘回到寺院，將此事稟告佛陀。佛陀說：『我觀察到有十種利益，所以為眾比丘制定學處，應當這樣說：』
『如果比丘明知是其他比丘、比丘尼（bhikṣuṇī，女性出家人）、正學女（śikṣamāṇā，預備成為比丘尼的沙彌尼）、求寂（śrāmaṇera，沙彌）、求寂女（śrāmaṇerikā，沙彌尼）的衣缽以及其他資具，自己藏匿或教唆他人藏匿，犯波逸提迦（pāyantika，一種輕罪）。』就這樣，世尊為眾比丘制定了學處。
【English Translation】 English version: All these are without offense. Moreover, there is no offense for the first offender, as explained above in detail.
The Sixty-Seventh Training Rule on Concealing the Robes and Bowls of Other Bhikshus
The Buddha was dwelling in the Jetavana-anāthapindada-ārāma (Jetavana Grove of Anathapindada, meaning 'the grove of the one who gives to the unprotected') in Śrāvastī (ancient Indian city, meaning 'abundance of merit' or 'that which is heard with joy'). At that time, a householder invited the Buddha and the Sangha to his home for a meal. The bhikshus (monks) accepted the invitation, but the World-Honored One did not go. The group of six bhikshus and the group of seventeen bhikshus were walking slowly behind, and when they reached a pond, the group of six bhikshus said to the group of seventeen bhikshus: 'Āyuṣmant (term of respect for senior monks)! There is no need to rush. Let us enter the pond together and bathe slowly.' After entering the pond, the group of six bhikshus said to the group of seventeen bhikshus: 'Let us all dive together and see who comes up last?' The group of seventeen bhikshus dived, and the group of six bhikshus quickly came out, took their robes and bowls, hid them under the grass, and hurried away. After a long time, the group of seventeen bhikshus finally came up, looked around, and could not find their clothes, so they stayed where they were. At that time, the Venerable Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), after wandering in the human realm, returned to this place. People saw them from afar and knew that they were their teachers, and said: 'Upādhyāya (preceptor)! Our robes have been hidden by the group of six bhikshus, and we have no way to go to the householder's home for the offering. What should we do now?' At that time, Mahāmaudgalyāyana observed and saw their robes hidden under the grass, so he took the robes and gave them to the group of seventeen bhikshus. After they put on their robes, they went to the place of the offering, and when they arrived, they took their seats, causing the other bhikshus to stand up. The other bhikshus asked strangely: 'Why are you late and causing confusion?' The group of seventeen bhikshus replied: 'Bhadanta (term of respect for virtuous elders)! We did not have an Upādhyāya today, and we will all go without food all day.' They asked: 'Why?' The group of seventeen bhikshus explained the matter in detail. The bhikshus who were content with little and knew satisfaction felt ashamed and disgusted: 'How can bhikshus hide the robes of others and disturb them?' At that time, the bhikshus returned to the monastery and reported the matter to the Buddha. The Buddha said: 'I have observed ten benefits, so I have established the training rules for the bhikshus, and it should be said as follows:'
'If a bhikshu knowingly conceals the robes, bowls, or other belongings of another bhikshu, bhikṣuṇī (female monastic), śikṣamāṇā (female novice training to be a bhikshuni), śrāmaṇera (male novice), or śrāmaṇerikā (female novice), or instructs others to conceal them, it is a pāyantika (minor offense).' Thus, the World-Honored One established the training rules for the bhikshus.
時有苾芻寄余苾芻衣，苾芻但藏自衣不藏他衣。時有賊至盜他衣去，苾芻因此衣服廢闕，佛言：「除時因緣，藏者無犯。前是創製，此是隨開。應如是說：
「若復苾芻自藏苾芻、苾芻尼、若正學女、求寂、求寂女衣缽及余資具，若教人藏，除余緣故，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
苾芻等五眾，並此法中人。
衣有七種，腰絳有三，及所餘文並如上說。
此中犯相其事云何？若苾芻自藏他苾芻等衣缽資具，若教人藏，鹹得墮罪。除余緣故者，謂八難等，並皆無犯。又無犯者，謂初犯人，廣如上說。
受他寄衣不問主輒著學處第六十八
佛在室羅伐城逝多林給孤獨園。時鄔陀夷斷諸煩惱惑證阿羅漢已，廣說如余，難陀、鄔波難陀依眾而住。時鄔波難陀年衰朽老，弟子門人無承事者，衣裳垢膩欲為浣染，持與弟子告言：「此衣我，無所用，與汝將去。」時彼弟子心貪衣故，即取浣染料理訖。爾時世尊欲往人間遊行，弟子即便持所浣衣寄親教師，隨佛而去。鄔波難陀后取其衣，著用垢膩舉之舊處，如是乃至世尊還來。時有施主請佛及僧就舍而食。時鄔波難陀弟子作如是念：「我今宜取新浣染衣俗舍而食。」開袋見衣悉皆垢膩不堪披服，便著隨宜
【現代漢語翻譯】 現代漢語譯本： 當時有一位比丘（Bhikkhu，佛教僧侶）將自己的衣服寄存在另一位比丘處，但後者只收藏自己的衣服，不收藏別人的衣服。後來有盜賊來偷走了寄放的衣服，導致那位比丘因此缺少衣服。佛陀說：『除了特殊情況，收藏者沒有罪過。之前是最初的規定，現在是隨情況開許。』應該這樣說： 『如果又有比丘自己收藏比丘、比丘尼（Bhikkhuni，佛教女僧侶）、正學女（Siksamana，見習女僧）、求寂（Sramanera，沙彌）、求寂女（Sramaneri，沙彌尼）的衣缽以及其他資具，或者教唆他人收藏，除非有其他原因，否則犯波逸提迦（Payattika，一種戒律）。』 『若複比丘』，指的是六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷七眾，此處可能省略了優婆塞和優婆夷），其餘含義如前所述。 比丘等五眾，以及此法中的人。 衣服有七種，腰絳有三種，以及其餘文字都如前所述。 這裡所說的犯戒情況是怎樣的呢？如果比丘自己收藏其他比丘等的衣缽資具，或者教唆他人收藏，都會犯墮罪。『除非有其他原因』，指的是八難（指沒有機會修行佛法的八種障礙）等情況，都沒有罪過。另外，沒有罪過的情況，指的是初犯者，詳細情況如前所述。 受他寄衣不問主輒著學處第六十八 佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。當時鄔陀夷（Udayin）斷除了各種煩惱，證得了阿羅漢（Arhat，已證悟的聖者）果位，詳細情況如前所述。難陀（Nanda）、鄔波難陀（Upananda）依靠僧團而住。當時鄔波難陀年老體衰，沒有弟子侍奉，衣服又臟又膩，想要清洗，就拿給弟子說：『這件衣服我沒什麼用了，給你拿去吧。』當時那位弟子貪圖這件衣服，就拿去清洗料理完畢。這時世尊想要到人間**，弟子就拿著洗好的衣服寄存在親教師那裡，跟隨佛陀而去。鄔波難陀後來取回那件衣服，穿上臟膩的舊衣服，放在原來的地方，直到世尊回來。當時有施主邀請佛陀和僧眾到家中吃飯。鄔波難陀的弟子這樣想：『我現在應該穿著新洗的衣服到俗捨去吃飯。』打開袋子一看，衣服全都臟膩不堪，不能穿，就穿著隨便的衣服去了。
【English Translation】 English version: At that time, a Bhikkhu (Buddhist monk) entrusted his robe to another Bhikkhu, but the latter only kept his own robe and not the other's. Later, thieves came and stole the entrusted robe, causing the Bhikkhu to lack clothing. The Buddha said, 'Except for special circumstances, the keeper is not at fault. The former was the original rule, and this is a subsequent allowance.' It should be said as follows: 'If a Bhikkhu again personally keeps the robes and requisites of a Bhikkhu, Bhikkhuni (Buddhist nun), Siksamana (female trainee monk), Sramanera (male novice monk), Sramaneri (female novice monk), or other belongings, or instructs others to keep them, except for other reasons, it is a Payattika (an offense requiring confession).' 'If a Bhikkhu again' refers to the six groups (Bhikkhus, Bhikkhunis, Siksamana, Sramaneras, Sramaneris, Upasakas, Upasikas, but here Upasakas and Upasikas may be omitted), and the remaining meanings are as previously stated. The five groups of Bhikkhus, etc., and the people in this Dharma. There are seven types of robes, three types of waistbands, and the remaining text is as previously stated. What is the nature of the offense here? If a Bhikkhu personally keeps the robes and requisites of other Bhikkhus, etc., or instructs others to keep them, they will all incur an offense. 'Except for other reasons' refers to situations such as the eight difficulties (eight obstacles to practicing the Dharma), in which case there is no offense. Furthermore, there is no offense for first-time offenders, as detailed above. The 68th training rule: Having received a robe for safekeeping, wearing it without asking the owner. The Buddha was in the Jetavana Anathapindika-arama (Jetavana Grove of Anathapindika) in Sravasti (a major city in ancient India). At that time, Udayin (a disciple of the Buddha) had eradicated all afflictions and attained the state of Arhat (one who has attained enlightenment), as detailed above. Nanda (another disciple of the Buddha) and Upananda (another disciple of the Buddha) resided relying on the Sangha (monastic community). At that time, Upananda was old and frail, and had no disciples to attend to him. His robes were dirty and greasy, and he wanted to wash them, so he gave them to a disciple and said, 'These robes are of no use to me, take them away.' The disciple, being greedy for the robes, took them and washed and prepared them. At that time, the World Honored One (Buddha) wanted to go among the people to **, so the disciple took the washed robes and entrusted them to his preceptor, and followed the Buddha. Upananda later retrieved the robes, put on the dirty and greasy old robes, and placed them in their original place, until the World Honored One returned. At that time, a donor invited the Buddha and the Sangha to his house for a meal. Upananda's disciple thought, 'I should wear the newly washed robes to the householder's house for the meal.' He opened the bag and saw that the robes were all dirty and greasy and could not be worn, so he wore whatever robes were available.
破弊之衣往赴請處。余苾芻問：「何意著此垢衣而來受供？」即以事白。少欲苾芻聞生嫌恥：「云何苾芻受他寄衣，不問輒著？」以緣白佛。佛言乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻受他寄衣，后時不問主輒自著用者，波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
不問主者，謂隨自意不從藉著。
此中犯相其事云何？若苾芻受他寄衣不問而用者，結罪同前。若是得意相知，或是聞用歡喜，雖復不問，著用無犯。又無犯者，謂初犯人，廣說如上。
以眾教罪謗清凈苾芻學處第六十九
佛在王舍城羯蘭鐸迦池竹林園中。時具壽實力子住鷲峰山，于積石池邊經行遊履。時嗢缽羅苾芻尼遙見尊者，來申禮敬。彼苾芻尼剃髮未久，低頭禮拜欲起之時，頭戴實力子大衣而起，乃至友、地二苾芻見斯事已，遂還住處告諸苾芻曰：「諸具壽！欲令我等於何人處生信仰心？而我自見實力子共嗢缽羅苾芻尼身相摩觸。」廣說其事。時諸苾芻聞已白佛，佛告諸苾芻：「汝等善當究問，彼二苾芻何所見？云何見？以何事故，汝等往彼見身相觸？」時諸苾芻奉佛教已，問彼二人所見虛實，彼二答言：「諸具壽！我等實不見實力子與嗢缽羅尼身相摩觸，但見禮拜以頭舉衣
【現代漢語翻譯】 現代漢語譯本：
他穿著破舊的衣服前往接受供養的地方。其他的比丘問：『你為什麼穿著這件臟衣服來接受供養？』他便將事情的經過說了出來。少欲的比丘聽了之後感到羞恥：『怎麼能有比丘接受別人寄放的衣服，不問一聲就穿呢？』於是將這件事稟告了佛陀。佛陀說：『我觀察到有十種利益，所以為比丘們制定了學處，應當這樣說：』 『如果比丘接受了別人寄放的衣服，之後不問主人就自己穿用，犯波逸提迦罪。』 『如果』比丘，指的是鄔波難陀（Upananda），其餘的意義如前所述。 『不問主人』，指的是隨自己的意思，沒有經過借用就穿。 這裡面犯戒的情況是怎樣的呢？如果比丘接受了別人寄放的衣服，不問就穿用，所犯的罪和前面一樣。如果是關係親密，彼此瞭解，或者聽說穿用會感到高興，即使不問，穿用也沒有罪。另外，沒有罪的情況，指的是初犯的人，詳細的說明如前所述。 以眾教罪來誹謗清凈比丘的學處第六十九。 佛陀在王舍城（Rajagrha）羯蘭鐸迦（Kalandaka）池邊的竹林園中。當時，具壽實力子（Saktiputra）住在鷲峰山（Gridhrakuta），在積石池邊經行。當時，嗢缽羅（Utpala）比丘尼遠遠地看見尊者，前來行禮。那位比丘尼剃髮不久，低頭禮拜想要起身的時候，頭戴著實力子的大衣站了起來，乃至友（Mitra）、地（Bhumi）兩位比丘看見了這件事，於是回到住處告訴其他的比丘說：『各位具壽！你們想讓我們對於什麼樣的人產生信仰心呢？我親眼看見實力子和嗢缽羅比丘尼的身體互相接觸。』詳細地說了這件事。當時，眾比丘聽了之後稟告佛陀，佛陀告訴眾比丘：『你們應當好好地調查，那兩位比丘看見了什麼？怎麼看見的？因為什麼緣故，你們看見了身體的接觸？』當時，眾比丘接受了佛陀的教誨，問那兩個人所見是否屬實，那兩個人回答說：『各位具壽！我們確實沒有看見實力子和嗢缽羅比丘尼的身體互相接觸，只是看見禮拜的時候頭舉起了衣服。』
【English Translation】 English version:
He went to the place of offering wearing tattered clothes. Other Bhikshus asked: 'Why are you wearing these dirty clothes to receive offerings?' He then explained the matter. Bhikshus with few desires felt ashamed upon hearing this: 'How can a Bhikshu accept clothes left in his care by others and wear them without asking?' They reported this matter to the Buddha. The Buddha said: 'I have observed ten benefits, so I have established the precepts for the Bhikshus, which should be stated as follows:' 'If a Bhikshu accepts clothes left in his care by others, and later wears them without asking the owner, he commits a Payantika offense.' 'If' Bhikshu, refers to Upananda, the rest of the meaning is as mentioned above. 'Without asking the owner', refers to following one's own will, wearing the clothes without borrowing them. What are the circumstances of committing an offense in this case? If a Bhikshu accepts clothes left in his care by others and wears them without asking, the offense is the same as before. If they are close and understand each other, or if they are happy to hear that the clothes are being worn, even if they are worn without asking, there is no offense. Also, there is no offense for the first-time offender, as explained in detail above. The sixty-ninth precept is about slandering pure Bhikshus with accusations of offenses. The Buddha was in the Bamboo Grove Garden by the Kalandaka Pond in Rajagrha (王舍城). At that time, the Venerable Saktiputra (實力子) was staying on Vulture Peak Mountain (鷲峰山), walking near the Stone Pile Pond. At that time, the Bhikshuni Utpala (嗢缽羅) saw the Venerable One from afar and came to pay her respects. The Bhikshuni had recently shaved her head, and when she bowed her head to pay respects and wanted to get up, she stood up with Saktiputra's robe on her head. Then, the two Bhikshus, Mitra (友) and Bhumi (地), saw this and returned to their residence to tell the other Bhikshus: 'Venerable ones! Who do you want us to have faith in? I saw Saktiputra and the Bhikshuni Utpala touching each other's bodies.' They explained the matter in detail. At that time, the Bhikshus heard this and reported it to the Buddha. The Buddha told the Bhikshus: 'You should investigate carefully, what did those two Bhikshus see? How did they see it? For what reason did you see the bodies touching?' At that time, the Bhikshus accepted the Buddha's teachings and asked the two people if what they saw was true. The two replied: 'Venerable ones! We did not actually see Saktiputra and the Bhikshuni Utpala touching each other's bodies, but we saw the robe being lifted by the head during the bow.'
。我有瞋恨忿心故作是說。」少欲苾芻聞是語已共生嫌恥：「云何苾芻于清凈無犯之人，以無根僧伽伐尸沙法謗？」即以緣白佛。佛言乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻瞋恚故，知彼苾芻清凈無犯，以無根僧伽伐尸沙法謗者，波逸底迦。」
若復苾芻者，謂友、地二人，余義如上。
瞋恚者，謂懷忿恨。
清凈苾芻者，謂實力子。
無根者，謂無三根見、聞、疑事，余如上說。
此中犯相其事云何？謂知清凈人以無根法謗，十事成犯，五事無犯。云何為十？謂不見其事、不聞、不疑，便作如是虛誑解想，實無見等，妄言：「我有見、聞、疑。」作是說時得波逸底迦。或聞而忘、或疑而忘，作如是解作如是想，而云：「我聞、疑不忘。」作是說時得波逸底迦。或聞而信、或聞不信，而言我見；或聞而疑，或聞不疑、或但自疑，而云：「我見。」作是說時得波逸底迦，是謂十事成犯。云何五事無犯？謂彼不見、不聞、不疑，有見等解有見等想，作如是語：「我見、聞、疑。」者無犯。或聞而忘或疑而忘，有聞疑想而言聞等，亦無有犯。如謗清凈人時，十事成犯，五事無犯。若謗清凈似不清凈人，亦復如是。若謗不清凈人，十一事成犯。六事無犯。云何十
【現代漢語翻譯】 現代漢語譯本： 「我因為懷有瞋恨和忿怒之心，所以才說了這樣的話。」那些少欲（知足少欲）的比丘聽了這話后，都感到嫌惡和羞恥：「怎麼會有比丘對清凈無罪的人，用毫無根據的僧伽伐尸沙法（僧團所制定的，關於僧侶行為的戒律）進行誹謗呢？」於是他們將此事稟告了佛陀。佛陀說：「我觀察到十種利益，所以為比丘們制定了這些學處（戒條），應當這樣說： 『如果某個比丘因為瞋恚的緣故，明知對方是清凈無罪的比丘，卻用毫無根據的僧伽伐尸沙法進行誹謗，就犯了波逸提迦（一種較輕的罪名）。』 『若複比丘』，是指朋友和同住一處的兩個人，其餘的含義如前所述。 『瞋恚』，是指懷有忿恨之心。 『清凈比丘』，是指真正的修行人。 『無根』，是指沒有親眼所見、親耳所聞、或者心生懷疑這三種情況，其餘的如前所述。 這裡所說的犯戒情況是怎樣的呢？就是指明知對方是清凈的人，卻用毫無根據的罪名去誹謗，有十種情況會構成犯罪，五種情況不會構成犯罪。哪十種情況呢？就是指沒有親眼見到那件事、沒有親耳聽到那件事、也沒有對此事產生懷疑，卻憑空捏造虛假的理解和想法，實際上並沒有見到等等情況，卻謊稱：『我親眼見到了、親耳聽到了、我對此事有所懷疑。』當這樣說的時候，就犯了波逸提迦罪。或者聽到了這件事但忘記了、或者對此事有所懷疑但忘記了，卻按照自己的理解和想法，說：『我聽到了、我懷疑這件事，而且沒有忘記。』當這樣說的時候，就犯了波逸提迦罪。或者聽到了這件事就相信了、或者聽到了這件事不相信，卻說自己親眼見到了；或者聽到了這件事就懷疑、或者聽到了這件事不懷疑、或者只是自己懷疑，卻說：『我親眼見到了。』當這樣說的時候，就犯了波逸提迦罪，這就是所說的十種情況構成犯罪。哪五種情況不會構成犯罪呢？就是指他沒有親眼見到那件事、沒有親耳聽到那件事、也沒有對此事產生懷疑，但是有見到等等的理解和想法，並且說：『我見到了、聽到了、懷疑了。』這樣就沒有犯戒。或者聽到了這件事但忘記了、或者對此事有所懷疑但忘記了，但是有聽到和懷疑的想法，並且說聽到了等等，也沒有犯戒。就像誹謗清凈的人時，有十種情況構成犯罪，五種情況不會構成犯罪。如果誹謗看起來像不清凈但實際上清凈的人，也是如此。如果誹謗不清凈的人，有十一種情況構成犯罪，六種情況不會構成犯罪。哪十
【English Translation】 English version: 『I said this because I had hatred and anger in my heart.』 The Bhikshus (monks) who were content with little, upon hearing this, felt disgusted and ashamed: 『How can a Bhikshu slander someone who is pure and innocent with groundless Sanghavasesha (rules established by the Sangha regarding monastic conduct)?』 They then reported this matter to the Buddha. The Buddha said, 『I have observed ten benefits, so I have established these training rules for the Bhikshus, and it should be said as follows: 『If a Bhikshu, out of anger, knowingly slanders another Bhikshu who is pure and innocent with a groundless Sanghavasesha charge, he commits a Payattika (a minor offense).』 『If a Bhikshu,』 refers to two people who are friends or live in the same place; the rest of the meaning is as mentioned above. 『Anger』 refers to harboring resentment. 『Pure Bhikshu』 refers to a true practitioner. 『Groundless』 refers to not having seen, heard, or suspected something; the rest is as mentioned above. What are the circumstances of committing an offense in this case? It refers to knowingly slandering a pure person with a groundless charge. Ten situations constitute an offense, and five situations do not. What are the ten? They are: not having seen the matter, not having heard it, and not suspecting it, yet fabricating false understandings and thoughts, and falsely claiming, 『I have seen, heard, and suspected.』 When saying this, one commits a Payattika offense. Or having heard something but forgetting it, or having suspected something but forgetting it, yet according to one's own understanding and thoughts, saying, 『I heard, I suspected, and I have not forgotten.』 When saying this, one commits a Payattika offense. Or having heard something and believing it, or having heard something and not believing it, yet saying that one has seen it; or having heard something and suspecting it, or having heard something and not suspecting it, or only suspecting oneself, yet saying, 『I have seen it.』 When saying this, one commits a Payattika offense. These are the ten situations that constitute an offense. What are the five situations that do not constitute an offense? They are: not having seen the matter, not having heard it, and not suspecting it, but having understandings and thoughts of having seen, etc., and saying, 『I have seen, heard, and suspected.』 This does not constitute an offense. Or having heard something but forgetting it, or having suspected something but forgetting it, but having thoughts of having heard and suspected, and saying that one has heard, etc., this also does not constitute an offense. Just as when slandering a pure person, ten situations constitute an offense, and five situations do not. If slandering someone who appears impure but is actually pure, it is the same. If slandering an impure person, eleven situations constitute an offense, and six situations do not. What are the ten
一？謂不見、不聞、不疑，作如是解作如是想，實無見等，妄言：「我有見聞疑。」作如是說時得波逸底迦。或見而忘、或聞而忘、或疑而忘，作如是解作如是想，而云：「見、聞、疑不忘。」作如是說時得波逸底迦。或聞而信、或聞不信，而言：「我見。」或聞而疑、或聞不疑、或但自疑，而云：「我見。」作是說時得波逸底迦。是謂十一事成犯。云何六事無犯？謂彼不見、不聞、不疑，有見等解有見等想，作如是說：「我有聞疑。」者無犯。或見而忘、或聞而忘、或疑而忘，有見等解有見等想，而言見聞等，亦皆無犯，是謂六事無犯。又無犯者，謂初犯人，廣說如上。
與女人同道行學處第七十
佛在王舍城羯蘭鐸迦池竹林園中。時此城中有一織師，稟性粗獷難為共住，諸餘織師知其性惡不共婚娶，便往室羅伐城娶織師女為妻，將歸故里住王城中，常加苦楚鎮無樂意。時彼鄰家有一老母，其女詣之告云：「阿母！我遠嫁此得惡夫婿，恒加杖楚無有樂心，我欲逃走，其事如何？」母默無對。其女出外見有苾芻往室羅伐，即與相隨尋路而去。是時織師尋蹤急逐，見一苾芻共婦隨路。織師遙見待至一村，喚諸相識共打苾芻幾將至死，少得穌息漸至室羅伐城。苾芻見問：「行李安樂不？」答言：「寧有安樂！
【現代漢語翻譯】 現代漢語譯本： 一、如果（比丘）沒有看見、沒有聽見、沒有懷疑，卻這樣理解、這樣認為，實際上沒有看見等等，卻妄言：『我已看見、聽見、懷疑。』像這樣說的時候，就觸犯了波逸提迦罪。或者看見了卻忘記了、或者聽見了卻忘記了、或者懷疑了卻忘記了，卻這樣理解、這樣認為，卻說：『看見、聽見、懷疑沒有忘記。』像這樣說的時候，就觸犯了波逸提迦罪。或者聽見了就相信、或者聽見了不相信，卻說：『我看見了。』或者聽見了就懷疑、或者聽見了不懷疑、或者只是自己懷疑，卻說：『我看見了。』像這樣說的時候，就觸犯了波逸提迦罪。這叫做十一種情況構成犯罪。什麼是六種情況不構成犯罪？就是他沒有看見、沒有聽見、沒有懷疑，卻有看見等的理解、有看見等的想法，像這樣說：『我聽見了、懷疑了。』這樣就沒有犯戒。或者看見了卻忘記了、或者聽見了卻忘記了、或者懷疑了卻忘記了，卻有看見等的理解、有看見等的想法，而說看見聽見等，也都不構成犯罪，這叫做六種情況不構成犯罪。另外，沒有犯戒的情況，包括初犯的人，詳細的解釋如上所述。
與女人同路行走的學處第七十
佛陀住在王舍城（Rājagṛha）的羯蘭鐸迦池（Kalandaka）竹林園中。當時，這個城裡有一個織工，天性粗暴難以相處，其他的織工知道他品性惡劣，不和他結親，就到室羅伐城（Śrāvastī）娶了一個織工的女兒為妻，帶回故鄉王舍城居住，經常對她虐待，沒有一點快樂。當時，他家鄰居有一位老母親，她的女兒來找她，告訴她說：『母親！我遠嫁到這裡，嫁了個惡劣的丈夫，經常對我鞭打虐待，沒有一點快樂，我想逃走，這件事該怎麼辦？』老母親沉默不語。她的女兒出門后，看見有比丘（bhikṣu）前往室羅伐城，就跟隨他一起上路。當時，織工沿路追蹤，急忙追趕，看見一個比丘和他的妻子一起走在路上。織工遠遠地看見，等到到達一個村莊，叫來一些相識的人，一起毆打這個比丘，幾乎把他打死，稍微得到喘息后，才慢慢地到達室羅伐城。比丘看見他，問道：『行李平安嗎？』他回答說：『哪裡有什麼平安！』 English version: One, if (a bhikkhu) has not seen, has not heard, has not doubted, but understands it thus, thinks it thus, actually has not seen etc., but falsely says: 'I have seen, heard, doubted.' When speaking thus, he commits a pācittiya (波逸底迦) offense. Or having seen but forgotten, or having heard but forgotten, or having doubted but forgotten, but understands it thus, thinks it thus, and says: 'Seeing, hearing, doubting is not forgotten.' When speaking thus, he commits a pācittiya offense. Or having heard but believed, or having heard but not believed, but says: 'I have seen.' Or having heard but doubted, or having heard but not doubted, or only doubting himself, but says: 'I have seen.' When speaking thus, he commits a pācittiya offense. This is called eleven cases constituting an offense. What are the six cases that do not constitute an offense? That is, he has not seen, has not heard, has not doubted, but has the understanding of seeing etc., has the thought of seeing etc., and says thus: 'I have heard, doubted.' This does not constitute an offense. Or having seen but forgotten, or having heard but forgotten, or having doubted but forgotten, but has the understanding of seeing etc., has the thought of seeing etc., and speaks of seeing, hearing, etc., all do not constitute an offense, this is called six cases that do not constitute an offense. Furthermore, cases that do not constitute an offense include the first-time offender, the detailed explanation is as described above.
The Seventieth Training Rule on Traveling on the Same Road with a Woman
The Buddha was residing in the Bamboo Grove Garden at Kalandaka (羯蘭鐸迦) Pond in Rājagṛha (王舍城). At that time, there was a weaver in this city, whose nature was rough and difficult to get along with. The other weavers, knowing his bad character, did not marry him their daughters, so he went to Śrāvastī (室羅伐城) to marry a weaver's daughter, brought her back to his hometown of Rājagṛha, and constantly mistreated her, giving her no joy. At that time, there was an old mother in his neighborhood, whose daughter came to her and said: 'Mother! I have married far away to this place, and married a bad husband who constantly beats and mistreats me, giving me no joy. I want to run away, what should I do?' The old mother remained silent. Her daughter went outside and saw a bhikkhu (比丘) going to Śrāvastī, so she followed him on the road. At that time, the weaver traced her steps and hurried to catch up, and saw a bhikkhu and his wife walking together on the road. The weaver saw them from afar, waited until they reached a village, called some acquaintances, and together beat the bhikkhu, almost killing him. After a little respite, he slowly reached Śrāvastī. The bhikkhu saw him and asked: 'Is the luggage safe?' He replied: 'Where is there any safety!'
【English Translation】 English version: One, if (a bhikkhu) has not seen, has not heard, has not doubted, but understands it thus, thinks it thus, actually has not seen etc., but falsely says: 'I have seen, heard, doubted.' When speaking thus, he commits a pācittiya (波逸底迦) offense. Or having seen but forgotten, or having heard but forgotten, or having doubted but forgotten, but understands it thus, thinks it thus, and says: 'Seeing, hearing, doubting is not forgotten.' When speaking thus, he commits a pācittiya offense. Or having heard but believed, or having heard but not believed, but says: 'I have seen.' Or having heard but doubted, or having heard but not doubted, or only doubting himself, but says: 'I have seen.' When speaking thus, he commits a pācittiya offense. This is called eleven cases constituting an offense. What are the six cases that do not constitute an offense? That is, he has not seen, has not heard, has not doubted, but has the understanding of seeing etc., has the thought of seeing etc., and says thus: 'I have heard, doubted.' This does not constitute an offense. Or having seen but forgotten, or having heard but forgotten, or having doubted but forgotten, but has the understanding of seeing etc., has the thought of seeing etc., and speaks of seeing, hearing, etc., all do not constitute an offense, this is called six cases that do not constitute an offense. Furthermore, cases that do not constitute an offense include the first-time offender, the detailed explanation is as described above.
The Seventieth Training Rule on Traveling on the Same Road with a Woman
The Buddha was residing in the Bamboo Grove Garden at Kalandaka (羯蘭鐸迦) Pond in Rājagṛha (王舍城). At that time, there was a weaver in this city, whose nature was rough and difficult to get along with. The other weavers, knowing his bad character, did not marry him their daughters, so he went to Śrāvastī (室羅伐城) to marry a weaver's daughter, brought her back to his hometown of Rājagṛha, and constantly mistreated her, giving her no joy. At that time, there was an old mother in his neighborhood, whose daughter came to her and said: 'Mother! I have married far away to this place, and married a bad husband who constantly beats and mistreats me, giving me no joy. I want to run away, what should I do?' The old mother remained silent. Her daughter went outside and saw a bhikkhu (比丘) going to Śrāvastī, so she followed him on the road. At that time, the weaver traced her steps and hurried to catch up, and saw a bhikkhu and his wife walking together on the road. The weaver saw them from afar, waited until they reached a village, called some acquaintances, and together beat the bhikkhu, almost killing him. After a little respite, he slowly reached Śrāvastī. The bhikkhu saw him and asked: 'Is the luggage safe?' He replied: 'Where is there any safety!'
」遂問其故，具答所由。諸苾芻曰：「汝合與女人更無男子隨路行耶？」報云：「只由不合遭斯厄難。」少欲苾芻聞生譏恥：「云何苾芻與無男子女人隨路而去？」以緣白佛。佛言乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻共女人同道行更無男子，乃至一村間者，波逸底迦。」
若復苾芻者，謂此法中人，余義如上。
女人者，謂堪行淫境。
更無男子者，但有二人。
道，謂曠遠路。
此中犯相其事云何？若苾芻獨與女人于迥遠路相隨而去者，得波逸底迦。若一村間有一拘盧舍，如是至七，若未滿拘盧舍，皆得惡作；若滿，皆得墮罪。或從村至野，或從野至村，里數得罪與上相似。若於其處他遣女人為引導者無犯。或時苾芻迷於道路，女人來為指授者，此亦無犯。又無犯者，謂初犯人，廣說如上。
第八攝頌曰：
賊徒年未滿、 掘地請違教、 竊聽默然去、 不敬酒非時。
與賊同行學處第七十一
佛在室羅伐城逝多林給孤獨園。有一苾芻于王舍城竹林中住，為夏安居。時彼苾芻夏了作衣竟，欲往室羅伐城禮世尊足，出求商旅。時有商人慾向室羅伐城，此之商人是偷稅者，苾芻不知，共相隨去，欲至稅所便取餘路偷道而行
【現代漢語翻譯】 現代漢語譯本：於是（他們）問他緣故，他詳細地回答了事情的經過。眾苾芻（bhiksu，比丘）說：『你本不應該和女人在沒有其他男子陪伴的情況下一起趕路。』他回答說：『只是因為不應該遭遇這樣的災難。』一位少欲的苾芻（bhiksu，比丘）聽了，心生譏諷：『怎麼能有苾芻（bhiksu，比丘）和沒有男子陪伴的女人一起趕路呢？』於是將此事稟告了佛陀。佛陀說：『我觀察到十種利益，為眾苾芻（bhiksu，比丘）制定學處，應當這樣說：』 『如果又有苾芻（bhiksu，比丘）與女人同行，沒有其他男子，甚至達到一個村落的距離，就犯波逸底迦（pāyantika，一種罪名）。』 『如果又有苾芻（bhiksu，比丘），是指在此法中的人，其餘含義如前所述。』 『女人，是指適合行淫的對象。』 『沒有其他男子，是指只有兩個人。』 『道，是指曠遠的路。』 『這裡面的犯相是怎麼樣的呢？如果苾芻（bhiksu，比丘）獨自與女人在偏遠的路途上相隨而行，就犯波逸底迦（pāyantika，一種罪名）。如果一個村落的距離有一拘盧舍（krosa，古印度長度單位），這樣直到七個拘盧舍（krosa，古印度長度單位），如果未滿一個拘盧舍（krosa，古印度長度單位），都得惡作（dukkhata，一種罪名）；如果滿了，都得墮罪。或者從村落到野外，或者從野外到村落，計算里數定罪與上述相似。如果在那地方有人派遣女人作為引導，就沒有罪。或者有時苾芻（bhiksu，比丘）迷路了，女人來為他指路，這也沒有罪。此外，沒有罪的情況還包括初犯者，詳細的解釋如前所述。 第八攝頌說： 『賊徒年未滿、掘地請違教、竊聽默然去、不敬酒非時。』 與賊同行學處第七十一 佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindika-ārāma）中。有一位苾芻（bhiksu，比丘）在王舍城（Rājagrha）的竹林中居住，進行夏季安居。當時那位苾芻（bhiksu，比丘）結束了夏季安居，做完衣服后，想要前往室羅伐城（Śrāvastī）禮拜世尊的足，於是外出尋找商隊。當時有一隊商人想要前往室羅伐城（Śrāvastī），這隊商人是偷稅的，苾芻（bhiksu，比丘）不知道，就和他們一起走了，想要到達稅卡的地方，他們就改走其他的路偷逃過去。
【English Translation】 English version: Then (they) asked him the reason, and he explained the whole story in detail. The Bhiksus (bhiksu, monks) said, 'You should not have traveled with a woman without any other men accompanying you.' He replied, 'It was just that I shouldn't have encountered such a disaster.' A Bhiksu (bhiksu, monk) of few desires, upon hearing this, felt scorn and said, 'How can a Bhiksu (bhiksu, monk) travel with a woman without any men accompanying her?' So he reported the matter to the Buddha. The Buddha said, 'I have observed ten benefits and established the precepts for the Bhiksus (bhiksu, monks), which should be stated as follows:' 'If another Bhiksu (bhiksu, monk) travels with a woman on the same road without any other men, even for the distance of one village, it is a pāyantika (pāyantika, an offense).' 'If another Bhiksu (bhiksu, monk)' refers to a person within this Dharma; the remaining meanings are as previously stated.' 'Woman' refers to an object suitable for sexual activity.' 'Without any other men' means there are only two people.' 'Road' refers to a remote and distant path.' 'What is the nature of the offense here? If a Bhiksu (bhiksu, monk) travels alone with a woman on a remote road, it is a pāyantika (pāyantika, an offense). If the distance of one village is one krosa (krosa, an ancient Indian unit of length), and it continues up to seven krosas (krosa, an ancient Indian unit of length), if it is less than one krosa (krosa, an ancient Indian unit of length), it is a dukkhaṭa (dukkhata, an offense); if it is full, it is a fallen offense. Whether from village to field, or from field to village, the calculation of the offense is similar to the above. If someone sends a woman to guide the way, there is no offense. Or if a Bhiksu (bhiksu, monk) gets lost and a woman comes to show him the way, there is also no offense. Furthermore, there is no offense for a first-time offender, as explained in detail above.' The eighth summary verse says: 'Thieves, underage, digging, requesting violation of the teachings, eavesdropping, leaving silently, disrespecting alcohol at the wrong time.' The seventy-first precept regarding traveling with thieves. The Buddha was in the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma) in Śrāvastī (Śrāvastī). There was a Bhiksu (bhiksu, monk) residing in the Bamboo Grove in Rājagrha (Rājagrha), observing the summer retreat. At that time, after the Bhiksu (bhiksu, monk) finished the summer retreat and completed his robes, he wanted to go to Śrāvastī (Śrāvastī) to pay homage to the feet of the World Honored One, so he went out to look for a merchant caravan. At that time, there was a group of merchants who wanted to go to Śrāvastī (Śrāvastī). These merchants were tax evaders, but the Bhiksu (bhiksu, monk) did not know this, so he went with them. When they were about to reach the tax checkpoint, they took another road to evade the tax.
。時彼稅官伺知偷路，遂便捉獲俱縛將來，知苾芻無過即便放去。既得脫已漸至給園。諸苾芻見問言：「善來！行李安樂不？」答言：「何有安樂？」問言：「何故？」具以事答。諸苾芻問言：「具壽！豈合與賊相隨而行！」答曰：「只由不合見斯難苦。」少欲苾芻聞生嫌恥：「云何苾芻與賊同道行？」以緣白佛。佛言乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻與賊商旅共同道行，乃至一村間者，波逸底迦。」
若復苾芻者，謂此法中人。
與賊者，謂破壞村坊及偷關稅。
同道行者，謂迥遠處共為伴侶，乃至一村間，得波逸底迦。
此中犯相其事云何？若苾芻與賊同行者，得波逸底迦。若一村間有一拘盧舍，乃至七村，廣說如上，皆得墮罪。若以賊為防援引導人者，同行無犯，或迷失道彼來指示者，雖同道去此亦無犯。又無犯者，謂初犯人，廣說如上。
與減年者受近圓學處第七十二
佛在室羅伐城逝多林給孤獨園。時大目乾連與十七眾出家受近圓。時諸童子既近圓已，通夜不食而至天明，飢火所燒身形羸瘦，遂便啼泣。爾時世尊聞邊房中有小童子啼泣聲，告阿難陀曰：「邊房之內何意有童子啼泣聲？」時阿難陀白言：「世尊！是十七眾出家近圓，
【現代漢語翻譯】 當時，那個稅官發現了偷稅漏稅的道路，於是便抓住了他們，捆綁起來帶走。得知這位比丘（Bhikkhu，佛教僧侶）沒有過錯，就放他走了。他脫身後，漸漸來到了給孤獨園（Jetavana，祇園精舍）。眾比丘見到他，問道：『善來！旅途平安嗎？』他回答說：『哪裡有什麼平安？』眾比丘問：『什麼緣故？』他便把事情的經過詳細地說了出來。眾比丘問道：『具壽（Ayushman，對年長僧侶的尊稱）！怎麼能和盜賊一起同行呢！』他回答說：『只是因為不想遇到這樣的艱難困苦。』少欲的比丘聽了，心生嫌惡和羞恥：『怎麼能有比丘和盜賊同路而行呢？』於是將此事稟告了佛陀。佛陀說：『我觀察到有十種利益，所以為比丘們制定學處（Siksa-pada，戒條），應當這樣說：』 『如果比丘和盜賊、商人一起同行，哪怕只是一村的距離，都犯波逸提迦（Payattika，一種輕罪）。』 『若複比丘』，是指佛法中的人。 『與賊者』，是指破壞村莊和偷逃關稅的人。 『同道行者』，是指在偏遠的地方結伴而行，哪怕只是一村的距離，都犯波逸提迦。 這裡面犯戒的情況是怎樣的呢？如果比丘和盜賊同行，就犯波逸提迦。如果一村的距離有一拘盧舍（krosa，古印度長度單位），乃至七村，詳細情況如上所述，都屬於墮罪。如果把盜賊當作防衛或引導的人，一起同行沒有罪過。或者迷路了，盜賊來指路，即使同路也沒有罪過。另外，沒有罪過的情況還包括初犯的人，詳細情況如上所述。 與減年者受近圓學處第七十二 佛陀在室羅伐城（Sravasti，舍衛城）的逝多林給孤獨園（Jetavana，祇園精舍）。當時，大目乾連（Maha Moggallana，神通第一的佛陀弟子）與十七眾一起出家受近圓（Upasampada，比丘的正式出家儀式）。這些童子受了近圓之後，整夜沒有吃東西直到天亮，被飢餓所困擾，身體虛弱，於是便啼哭起來。這時，世尊（Bhagavan，佛陀的尊稱）聽到隔壁房間里有小童子的哭聲，告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『隔壁房間里為什麼有童子的哭聲？』阿難陀回答說：『世尊！是十七眾出家受了近圓，'
【English Translation】 At that time, the tax collector discovered the route for tax evasion, so he caught them, tied them up, and brought them away. Upon learning that the Bhikkhu (Buddhist monk) was innocent, he released him. After escaping, he gradually arrived at Jetavana (G園精舍). The Bhikkhus, seeing him, asked: 'Welcome! Is your journey peaceful?' He replied: 'Where is there any peace?' The Bhikkhus asked: 'What is the reason?' He then explained the whole matter in detail. The Bhikkhus asked: 'Ayushman (尊稱), how could you travel with thieves!' He replied: 'It was only because I didn't want to encounter such hardship.' The Bhikkhus of few desires, upon hearing this, felt disgusted and ashamed: 'How can a Bhikkhu travel on the same road with thieves?' So they reported this matter to the Buddha. The Buddha said: 'I have observed ten benefits, so I have established the Siksa-pada (戒條) for the Bhikkhus, it should be said like this:' 'If a Bhikkhu travels on the same road with thieves or merchants, even for the distance of one village, it is a Payattika (一種輕罪).' 'If a Bhikkhu' refers to a person in the Dharma. 'With thieves' refers to those who destroy villages and evade customs duties. 'Traveling on the same road' refers to traveling together in remote places, even for the distance of one village, it is a Payattika. What are the circumstances of violating the precepts here? If a Bhikkhu travels with thieves, it is a Payattika. If the distance of one village is one krosa (古印度長度單位), or even seven villages, the details are as described above, all are considered offenses. If the thieves are used as guards or guides, there is no offense in traveling together. Or if they get lost and the thieves point the way, even if they travel on the same road, there is no offense. In addition, situations where there is no offense also include first-time offenders, the details are as described above. Receiving the Upasampada (比丘的正式出家儀式) for those with reduced years, Siksa-pada seventy-two The Buddha was in Sravasti (舍衛城), at Jetavana (祇園精舍). At that time, Maha Moggallana (神通第一的佛陀弟子) and seventeen others left home and received Upasampada. After these young boys received Upasampada, they did not eat all night until dawn, and were tormented by hunger, their bodies were weak, so they began to cry. At this time, the Bhagavan (佛陀的尊稱) heard the sound of young boys crying in the next room, and told Ananda (佛陀的十大弟子之一): 'Why is there the sound of young boys crying in the next room?' Ananda replied: 'Bhagavan! It is because seventeen people have left home and received Upasampada,'
無非時食忍饑不堪，因此啼泣。」世尊告曰：「豈諸苾芻與減年者而受近圓成苾芻性耶？」白言：「世尊！與受近圓。」佛告阿難陀：「若人未滿二十，不能忍受寒熱飢渴，乃至巡家乞食皆並不能。以此緣故，乃至我觀十利，為諸苾芻制其學處，應如是說：若復苾芻知年未滿二十，與受近圓成苾芻性者，波逸底迦。此非近圓，諸苾芻得罪。」
若復苾芻者，謂此法中人，余義如上。
未滿二十者，謂減年人不堪進具。
言成苾芻性者，雖以白四羯磨法受而不成苾芻。
此非近圓，諸苾芻得罪者，謂除本師，所餘諸人皆得惡作罪。
此中犯相其事云何？若人年未滿二十作未滿想，欲受近圓，諸苾芻問言：「汝滿二十未？」答言：「未滿。」若苾芻與受近圓者，此人元不得戒，本師犯墮罪，餘人得惡作。若餘人共住同受用者，亦皆惡作。
若人未滿二十作未滿想，欲受近圓，諸苾芻問言：「汝年滿二十未？」答言：「我自憶知心無疑惑，未滿二十。」諸苾芻與受近圓，此人不得戒，得罪同前。若人年未滿二十，作年滿想，欲受近圓，諸苾芻問言：「汝滿二十未？」答言：「我滿二十。」諸苾芻與受近圓，此人得戒成苾芻性，本師無犯，餘人亦無犯。
若人年未滿二十，作年滿
【現代漢語翻譯】 現代漢語譯本：'無非是因為沒有按時進食，難以忍受飢餓，因此啼哭。'世尊（Śākyamuni，釋迦牟尼）說：'難道比丘（bhikṣu，佛教出家男眾）們給那些未滿年齡的人授予近圓戒（upasampadā，比丘戒），使他們成為比丘嗎？'回答說：'世尊！是的，授予了近圓戒。'佛（Buddha，覺悟者）告訴阿難陀（Ānanda，佛陀的十大弟子之一）：'如果有人未滿二十歲，不能忍受寒冷、炎熱、飢餓、口渴，甚至挨家挨戶乞食都不能做到。因為這個緣故，我考慮到十種利益，為比丘們制定了學處（śikṣāpada，戒條），應當這樣說：如果比丘明知某人未滿二十歲，還給他授予近圓戒，使他成為比丘，就犯了波逸提迦（pāyantika，一種罪名）。此人不得近圓戒，諸位比丘有罪。' '若複比丘'，是指佛法中的人，其餘含義如前所述。 '未滿二十'，是指年齡不夠，不具備受具足戒（upasampadā，比丘戒）的資格。 '言成比丘性者'，即使通過白四羯磨法（jñapti-caturtha-karma，一種僧團儀式）受戒，也不能成為比丘。 '此非近圓，諸比丘得罪者'，除了本師（upādhyāya，戒師），其餘的人都犯了惡作罪（duḥkṛta，一種輕罪）。 這種情況的犯相是怎樣的呢？如果有人未滿二十歲，並且認為是未滿，想要受近圓戒，比丘們問：'你滿二十歲了嗎？'回答說：'未滿。'如果比丘給他授予近圓戒，此人根本得不到戒，本師犯墮罪（pāyantika，一種罪名），其餘的人犯惡作罪。如果其餘的人和他共同居住，共同受用，也都會犯惡作罪。 如果有人未滿二十歲，並且認為是未滿，想要受近圓戒，比丘們問：'你滿二十歲了嗎？'回答說：'我自己記得清楚，心裡沒有疑惑，未滿二十歲。'比丘們給他授予近圓戒，此人得不到戒，得罪情況與前面相同。如果有人未滿二十歲，認為是已滿，想要受近圓戒，比丘們問：'你滿二十歲了嗎？'回答說：'我滿二十歲了。'比丘們給他授予近圓戒，此人得到戒，成為比丘，本師沒有犯戒，其餘的人也沒有犯戒。 如果有人未滿二十歲，認為是已滿
【English Translation】 English version: 'It is simply because they cannot eat on time and cannot bear hunger, hence they weep.' The World-Honored One (Śākyamuni) said, 'Do the monks (bhikṣu) grant the upasampadā ordination (upasampadā, full ordination for monks) to those who are underage, making them monks?' They replied, 'World-Honored One! Yes, they grant the upasampadā ordination.' The Buddha (Buddha, the awakened one) told Ānanda (Ānanda, one of the Buddha's ten great disciples), 'If someone is not yet twenty years old and cannot endure cold, heat, hunger, or thirst, and cannot even go from house to house begging for food, then for this reason, considering ten benefits, I have established the precepts (śikṣāpada) for the monks, and it should be said thus: If a monk knowingly grants the upasampadā ordination to someone who is not yet twenty years old, making him a monk, he commits a pāyantika offense (pāyantika, a type of offense). This person does not receive the upasampadā ordination, and the monks are guilty.' 'If again a monk' refers to a person within this Dharma, the remaining meaning is as above. 'Not yet twenty' refers to a person who is not old enough and not qualified to receive full ordination (upasampadā). 'Saying he becomes a monk' means that even if he receives the ordination through the jñapti-caturtha-karma procedure (jñapti-caturtha-karma, a Sangha ritual), he does not become a monk. 'This is not upasampadā, the monks are guilty' means that, except for the preceptor (upādhyāya), all the remaining people commit a duḥkṛta offense (duḥkṛta, a minor offense). What is the nature of the offense in this situation? If someone is not yet twenty years old and thinks he is not yet twenty, and wants to receive the upasampadā ordination, the monks ask, 'Are you twenty years old yet?' He replies, 'Not yet.' If the monks grant him the upasampadā ordination, this person does not receive the precepts at all, the preceptor commits a pāyantika offense, and the remaining people commit a duḥkṛta offense. If the remaining people live with him and share things with him, they will also commit a duḥkṛta offense. If someone is not yet twenty years old and thinks he is not yet twenty, and wants to receive the upasampadā ordination, the monks ask, 'Are you twenty years old yet?' He replies, 'I remember clearly myself, and there is no doubt in my mind, I am not yet twenty years old.' The monks grant him the upasampadā ordination, this person does not receive the precepts, and the offense is the same as before. If someone is not yet twenty years old and thinks he is twenty years old, and wants to receive the upasampadā ordination, the monks ask, 'Are you twenty years old yet?' He replies, 'I am twenty years old.' The monks grant him the upasampadā ordination, this person receives the precepts and becomes a monk, the preceptor does not commit an offense, and the remaining people also do not commit an offense. If someone is not yet twenty years old and thinks he is twenty years old
想，欲受近圓，諸苾芻問言：「汝滿二十未？」答言：「我自憶知心無疑惑，年滿二十。」諸苾芻與受近圓，此人得戒成苾芻性，本師無犯，餘人亦無犯。
若人未滿二十，然不自知心無疑惑，欲受近圓，諸苾芻亦不曾問，設有問時亦不酬答，然諸苾芻與受近圓。此人得戒成苾芻性，本師有犯，餘人亦有犯，共住等無犯。
若人滿二十作不滿想，欲受近圓，諸苾芻問言：「汝滿二十未？」答言：「未滿。」時諸苾芻與受近圓，此人得戒成苾芻性，本師及眾並皆有犯，共住等無犯。
若人年滿二十作不滿想，欲受近圓，諸苾芻問言：「汝年滿二十未？」答言：「我自憶知心無疑惑，未滿二十。」諸苾芻與受近圓，此人得戒，本師有犯，餘人亦有犯，共住等無犯。
若人年滿二十，作滿二十想，欲受近圓，諸苾芻問言：「汝年滿二十未？」答言：「滿二十。」諸苾芻與受近圓，此人得戒，本師及眾並皆無犯。
若人年滿三十作滿二十想，欲受近圓，諸苾芻問言：「汝滿二十未？」答言：「我自憶知心無疑惑，年滿二十。」諸苾芻與受近圓，此人得戒，諸苾芻無犯。
若人年滿二十，然不自知心無疑惑，欲受近圓，諸苾芻不問，設問彼復不答，諸苾芻與受近圓。此人得戒，諸苾芻有犯
【現代漢語翻譯】 現代漢語譯本：如果有人想要受近圓戒（Upasampada，比丘戒），眾比丘問他說：『你滿二十歲了嗎？』他回答說：『我自己記得清楚，心中沒有疑惑，已經滿二十歲了。』眾比丘給他受近圓戒，這個人得戒，成為比丘，本師（Upajjhaya，戒師）沒有犯戒，其他人也沒有犯戒。 如果有人未滿二十歲，但是自己不知道，心中沒有疑惑，想要受近圓戒，眾比丘也沒有問，即使問了也不回答，但是眾比丘還是給他受近圓戒。這個人得戒，成為比丘，本師有犯戒，其他人也有犯戒，一起居住等沒有犯戒。 如果有人滿二十歲，卻認為自己未滿，想要受近圓戒，眾比丘問他說：『你滿二十歲了嗎？』他回答說：『未滿。』這時眾比丘給他受近圓戒，這個人得戒，成為比丘，本師和大眾都有犯戒，一起居住等沒有犯戒。 如果有人年滿二十歲，卻認為自己未滿，想要受近圓戒，眾比丘問他說：『你年滿二十歲了嗎？』他回答說：『我自己記得清楚，心中沒有疑惑，未滿二十歲。』眾比丘給他受近圓戒，這個人得戒，本師有犯戒，其他人也有犯戒，一起居住等沒有犯戒。 如果有人年滿二十歲，認為自己已滿二十歲，想要受近圓戒，眾比丘問他說：『你年滿二十歲了嗎？』他回答說：『滿二十歲了。』眾比丘給他受近圓戒，這個人得戒，本師和大眾都沒有犯戒。 如果有人年滿三十歲，卻認為自己滿二十歲，想要受近圓戒，眾比丘問他說：『你滿二十歲了嗎？』他回答說：『我自己記得清楚，心中沒有疑惑，年滿二十歲了。』眾比丘給他受近圓戒，這個人得戒，眾比丘沒有犯戒。 如果有人年滿二十歲，但是自己不知道，心中沒有疑惑，想要受近圓戒，眾比丘不問，即使問了，他也不回答，眾比丘給他受近圓戒。這個人得戒，眾比丘有犯戒。
【English Translation】 English version: If someone desires to receive Upasampada (full ordination), and the Bhikshus (monks) ask him, 'Are you twenty years old yet?' He replies, 'I remember clearly myself, and have no doubt in my mind, that I am twenty years old.' The Bhikshus then grant him Upasampada. This person obtains the precepts and becomes a Bhikshu. The Upajjhaya (preceptor) is without fault, and the others are also without fault. If someone is not yet twenty years old, but does not know it himself and has no doubt in his mind, and desires to receive Upasampada, and the Bhikshus do not ask him, or if they ask, he does not answer, but the Bhikshus still grant him Upasampada. This person obtains the precepts and becomes a Bhikshu. The Upajjhaya is at fault, and the others are also at fault, but living together is without fault. If someone is twenty years old, but thinks he is not yet twenty, and desires to receive Upasampada, and the Bhikshus ask him, 'Are you twenty years old yet?' He replies, 'Not yet.' Then the Bhikshus grant him Upasampada. This person obtains the precepts and becomes a Bhikshu. The Upajjhaya and the Sangha (community) are all at fault, but living together is without fault. If someone is twenty years old, but thinks he is not yet twenty, and desires to receive Upasampada, and the Bhikshus ask him, 'Are you twenty years old yet?' He replies, 'I remember clearly myself, and have no doubt in my mind, that I am not yet twenty years old.' The Bhikshus then grant him Upasampada. This person obtains the precepts. The Upajjhaya is at fault, and the others are also at fault, but living together is without fault. If someone is twenty years old, and thinks he is twenty years old, and desires to receive Upasampada, and the Bhikshus ask him, 'Are you twenty years old yet?' He replies, 'I am twenty years old.' The Bhikshus then grant him Upasampada. This person obtains the precepts, and the Upajjhaya and the Sangha are all without fault. If someone is thirty years old, but thinks he is twenty years old, and desires to receive Upasampada, and the Bhikshus ask him, 'Are you twenty years old yet?' He replies, 'I remember clearly myself, and have no doubt in my mind, that I am twenty years old.' The Bhikshus then grant him Upasampada. This person obtains the precepts, and the Bhikshus are without fault. If someone is twenty years old, but does not know it himself and has no doubt in his mind, and desires to receive Upasampada, and the Bhikshus do not ask, or if they ask, he does not answer, and the Bhikshus grant him Upasampada. This person obtains the precepts, and the Bhikshus are at fault.
，共往等無犯，同前廣說。此中初二非受近圓，若與善苾芻同在一處，若二、若三為褒灑陀，是賊住故此應滅擯。若人年未滿二十作滿二十想，此成近圓，有親屬來問言：「此人年未滿二十，誰與受具？」者，應與此人計胎中月及閏月，若滿者善。若不滿者退為求寂，更與受戒。若不退為求寂、不更受戒者，與善苾芻同在一處，若二、若三為褒灑陀，是賊住故此應滅擯。若人年十九而與近圓，若未經一歲便自憶知未滿二十，應計胎中月及閏月，若滿者善，若不滿者，應退為求寂更與近圓。若不爾者，與善苾芻同在一處，若二、若三為褒灑陀，此應滅擯。若經一歲而憶知者，名善受近圓。汝諸苾芻！若人于善說法律出家近圓成苾芻性，難值遇故。若人年十八而與近圓，若未一歲憶未滿者，應退為求寂更與近圓。若不爾者，與善苾芻同在一處，若二、若三為褒灑陀，此應滅擯。若經一歲憶未滿者，計胎中月及閏月，滿者善，若不滿者，應移其處更與近圓。若不爾者，同前滅擯。若經二歲方憶知者，此即名為善受近圓，廣說如上。聖教難遇故，若人未滿二十而有疑心，此應為作憶念計其年月實滿不滿，除去疑情。若未滿者，應以胎閏而為計之，若滿者善，若不滿者廣說如前。若人年滿二十作不滿想，希求具戒與受近圓，名為
【現代漢語翻譯】 現代漢語譯本：共同前往，如同沒有犯戒一樣，如同前面廣泛解釋的那樣。這裡最初的兩種情況（指年未滿二十者受近圓戒）不應被授予近圓戒。如果他們與合格的比丘住在一起，即使只有兩三個比丘為他們舉行布薩（Uposatha，佛教僧團的集會），也是賊住（Thieves dwelling together），因此應該被驅逐。如果有人年齡未滿二十歲，卻自認為已滿二十歲，並因此受了近圓戒，如果他的親屬來詢問說：『這個人年齡未滿二十歲，是誰為他授戒的？』，應該為此人計算胎中月份和閏月，如果加起來滿了二十歲就好。如果不足二十歲，就應該讓他退回沙彌（求寂，Śrāmaṇera）的身份，重新為他授戒。如果不讓他退回沙彌身份，也不重新為他授戒，那麼他與合格的比丘住在一起，即使只有兩三個比丘為他舉行布薩，也是賊住，因此應該被驅逐。如果有人十九歲時被授予近圓戒，如果未經一年就自己回憶起未滿二十歲，應該計算胎中月份和閏月，如果加起來滿了二十歲就好，如果不足二十歲，就應該讓他退回沙彌的身份，重新授予近圓戒。如果不這樣做，他與合格的比丘住在一起，即使只有兩三個比丘為他舉行布薩，也應該被驅逐。如果經過一年才回憶起未滿二十歲，這就被認為是善受近圓戒。你們這些比丘！如果有人在善說法律（指佛陀的教法）中出家並受近圓戒，成就比丘的身份，這是很難遇到的。如果有人十八歲時被授予近圓戒，如果未滿一年就回憶起未滿二十歲，應該讓他退回沙彌的身份，重新授予近圓戒。如果不這樣做，他與合格的比丘住在一起，即使只有兩三個比丘為他舉行布薩，也應該被驅逐。如果經過一年才回憶起未滿二十歲，計算胎中月份和閏月，加起來滿了二十歲就好，如果不足二十歲，應該把他移到其他地方，重新授予近圓戒。如果不這樣做，如同前面一樣被驅逐。如果經過兩年才回憶起，這就被稱為善受近圓戒，如同上面廣泛解釋的那樣。聖教（指佛陀的教法）很難遇到，因此，如果有人未滿二十歲而心存疑慮，應該為他進行憶念，計算他的年月，確定是否真的滿了二十歲，消除他的疑慮。如果未滿二十歲，應該用胎中月份和閏月來計算，如果加起來滿了二十歲就好，如果不足二十歲，如同前面廣泛解釋的那樣。如果有人已滿二十歲，卻自認為未滿二十歲，希望得到具足戒（近圓戒）並被授予近圓戒，這被稱為
【English Translation】 English version: Together they proceed without transgression, as explained extensively before. Here, the first two cases (referring to those under twenty years of age receiving ordination) should not be granted higher ordination. If they dwell with virtuous Bhikshus (monks), even if only two or three Bhikshus hold the Uposatha (Buddhist monastic assembly) for them, it is considered 'Thieves dwelling together,' and they should be expelled. If someone is not yet twenty years old but believes they are, and thus receives higher ordination, and if their relatives come and ask, 'This person is not yet twenty years old, who ordained them?', one should calculate the months in the womb and any intercalary months for this person. If it totals twenty years, that is good. If it is less than twenty years, they should be reverted to the status of a Śrāmaṇera (novice), and higher ordination should be conferred again. If they are not reverted to Śrāmaṇera status and higher ordination is not conferred again, then if they dwell with virtuous Bhikshus, even if only two or three Bhikshus hold the Uposatha for them, it is 'Thieves dwelling together,' and they should be expelled. If someone is given higher ordination at nineteen years of age, and if, before a year has passed, they remember that they were not yet twenty, one should calculate the months in the womb and any intercalary months. If it totals twenty years, that is good. If it is less than twenty years, they should be reverted to Śrāmaṇera status, and higher ordination should be conferred again. If this is not done, and they dwell with virtuous Bhikshus, even if only two or three Bhikshus hold the Uposatha for them, they should be expelled. If they remember after a year has passed, it is considered a valid higher ordination. You Bhikshus! If someone leaves home and receives higher ordination in the well-spoken Dharma and Vinaya (the Buddha's teachings and monastic discipline), attaining the state of a Bhikshu, it is a rare occurrence. If someone is given higher ordination at eighteen years of age, and if, before a year has passed, they remember that they were not yet twenty, they should be reverted to Śrāmaṇera status, and higher ordination should be conferred again. If this is not done, and they dwell with virtuous Bhikshus, even if only two or three Bhikshus hold the Uposatha for them, they should be expelled. If they remember after a year has passed, calculate the months in the womb and any intercalary months. If it totals twenty years, that is good. If it is less than twenty years, they should be moved to another place, and higher ordination should be conferred again. If this is not done, they are expelled as before. If they remember after two years have passed, this is considered a valid higher ordination, as explained extensively above. Because the Holy Teaching (referring to the Buddha's teachings) is difficult to encounter, if someone is not yet twenty years old and has doubts, one should perform a recollection for them, calculating their years and months to determine whether they are truly twenty years old, removing their doubts. If they are not yet twenty years old, one should calculate using the months in the womb and any intercalary months. If it totals twenty years, that is good. If it is less than twenty years, as explained extensively before. If someone is twenty years old but believes they are not, and desires to receive full ordination (higher ordination) and is granted higher ordination, this is called
善受。若人年滿二十作年滿想，希求具戒受近圓，名為善受。又無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。
壞生地學處第七十三
佛在室羅伐城逝多林給孤獨園。時六眾苾芻自手掘地或教人掘，或造堤防或損蟻封等，諸外道見皆共譏嫌：「云何出家苾芻作諸俗務，掘地害命情無悲愍？」少欲苾芻聞已白佛。佛集苾芻，以種種方便讚歎持戒少欲知足，呵責多欲作無益事，廣說乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻自手掘地、若教人掘者，波逸底迦。」若復苾芻者，謂是六眾，余義如上。
自他同前。
地者，有其二種：謂生地、非生地。云何生地？謂性是生地，或因發掘於三月中經天大雨，是名生地。若無雨者，經六月後方名為生。釋罪如上。
此中犯相其事云何？
攝頌曰：
生想舉地皮， 釘橛並畫地， 牛糞崩河岸， 泥墻濕性連。 畫壁青衣損， 砂石土相和， 吉辰無凈人， 釘杙深四指。
若苾芻掘損生地，得波逸底迦；若非生地者，得惡作罪。若苾芻舉地皮時，若與地性相連者，波逸底迦；若不相連者，得惡作罪。若苾芻釘橛者，波逸底迦；若拔橛者，得惡作罪。若苾芻輒畫地者，得惡作罪；若輕為
【現代漢語翻譯】 現代漢語譯本 善受：如果有人年滿二十歲，並認為自己已經成年，希望受具足戒（Bhikkhu ordination，比丘戒），從而獲得近圓戒（upasampadā，出家），這被稱為善受（well received）。此外，沒有犯戒的人，指的是初犯者，或者因為愚癡、精神錯亂、心煩意亂、痛苦纏身而犯戒的人。
壞生地學處第七十三
佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana Anāthapindika-ārāma）時。當時，六眾比丘（the group of six monks）親自挖掘土地或教唆他人挖掘，或者建造堤壩，或者破壞蟻穴等。一些外道（non-Buddhist）看見后，都一起譏諷說：『為什麼出家的比丘要做這些世俗的事情，挖掘土地傷害生命，心中沒有絲毫的悲憫？』一些少欲知足的比丘聽了之後，稟告了佛陀。佛陀召集比丘們，用各種方法讚歎持戒、少欲知足，呵斥多欲、做無益的事情，廣泛地宣說，乃至說：『我觀察到十種利益，為比丘們制定學處（śikṣāpada，戒條），應當這樣說：』
『如果比丘親自挖掘土地，或者教唆他人挖掘土地，犯波逸提迦（pāyantika，一種罪名）。』這裡所說的『如果比丘』，指的是六眾比丘，其餘的含義如前所述。
自己或他人，含義同前。
『土地』，有兩種：即生地和非生地。什麼是生地呢？指的是本質上是生地，或者因為挖掘，在三個月中經過大雨，這被稱為生地。如果沒有下雨，經過六個月后才被稱為生地。解釋罪行如上所述。
這裡所說的犯相，具體情況是怎樣的呢？
攝頌說：
『認為是生地而掀起地皮，釘木樁並畫地，牛糞崩塌河岸，泥墻濕潤相連。 畫壁青衣損壞，砂石土相混合，吉辰沒有凈人，釘木樁深四指。』
如果比丘挖掘損壞生地，犯波逸提迦；如果是非生地，犯惡作罪（duhkrita，一種輕罪）。如果比丘掀起地皮時，如果與地性相連，犯波逸提迦；如果不相連，犯惡作罪。如果比丘釘木樁，犯波逸提迦；如果拔木樁，犯惡作罪。如果比丘擅自畫地，犯惡作罪；如果輕率地（為之）
【English Translation】 English version Well Received: If a person is twenty years old and thinks they are of age, desiring to receive the full ordination (Bhikkhu ordination), thus obtaining upasampadā (higher ordination), this is called 'well received'. Also, one who has not transgressed, referring to a first-time offender, or one who is foolish, mentally disturbed, confused, or afflicted by pain.
The Seventy-Third Training Rule on Damaging Living Ground
The Buddha was dwelling at Jetavana Anāthapindika-ārāma in Śrāvastī. At that time, the group of six monks were personally digging the ground or instructing others to dig, or building embankments, or destroying ant mounds, etc. Some non-Buddhists, upon seeing this, all ridiculed them, saying: 'Why are the monks doing these worldly tasks, digging the ground and harming living beings, without any compassion in their hearts?' Some monks who were content with little, upon hearing this, reported it to the Buddha. The Buddha gathered the monks and, using various methods, praised those who uphold the precepts, are content with little, and know satisfaction, and rebuked those who are greedy and do useless things, extensively explaining, even saying: 'I have observed ten benefits and established these training rules (śikṣāpada) for the monks, which should be recited as follows:'
'If a monk personally digs the ground, or instructs others to dig the ground, it is pāyantika (an offense).』 Here, 『if a monk』 refers to the group of six monks; the remaining meaning is as previously stated.
Self or other, the meaning is the same as before.
'Ground' is of two types: living ground and non-living ground. What is living ground? It refers to ground that is inherently living, or that, due to digging, has experienced heavy rain for three months, which is called living ground. If there is no rain, it is called living ground after six months. The explanation of the offense is as stated above.
What are the specific circumstances of the offense here?
The summary verse says:
'Thinking it is living ground and lifting the sod, driving stakes and drawing on the ground, cow dung collapsing the riverbank, mud walls wet and connected. Damaging painted walls and blue clothing, mixing sand and stones with soil, an inauspicious time without a clean person, driving stakes four finger-widths deep.』
If a monk digs and damages living ground, it is pāyantika; if it is non-living ground, it is duhkrita (a minor offense). If a monk lifts the sod, if it is connected to the living ground, it is pāyantika; if it is not connected, it is duhkrita. If a monk drives a stake, it is pāyantika; if a monk pulls out a stake, it is duhkrita. If a monk draws on the ground without permission, it is duhkrita; if one lightly (does so)
記數者無犯。若苾芻牛糞著地而發起者，得惡作罪；若但取牛糞者無犯。若苾芻崩河岸時損生地者，波逸底迦；若有璺裂而崩墮者，得惡作罪。若苾芻搖動河池中泥者，得惡作罪。若瓨在泥處而擎起者，得惡作罪。若墻上釘杙者，波逸底迦。若牛糞著墻發舉者，得惡作罪。若推墻壁與濕性相連者，得波逸底迦。若有璺裂者，得惡作罪。若畫壁，得惡作罪；若作記數想者無犯。若墻上生青衣損動者，得惡作罪。若掘石地石少土多者，得波逸底迦罪；若土少者，得惡作罪；若純石者無犯。若掘砂地砂少土多者，得波逸底迦；若砂多者得惡作；若純砂者無犯。若營作苾芻欲定基時，得好星候吉辰無有凈人，應自以橛釘地欲記疆界，深四指者無犯。又無犯者，謂初犯人，如上。
過四月索食學處第七十四
佛于釋迦處人間遊行，漸至劫比羅城在多根樹園。時釋迦大名知佛來至，便往佛所頂禮佛足在一面坐，佛為說法示教利喜。即從座起合掌向佛，白言：「世尊！愿佛及僧慈悲哀愍，受我三月飲食供養，並及一切所須之物。」世尊默然而受，見佛受已從座而去。既至宅中告家人曰：「我請佛僧三月供養，汝等當辦勿令有闕。」時六眾苾芻聞是事已，便作是念：「我等云何於三月中啖好飲食，常得消化身輕安隱無病苦
【現代漢語翻譯】 現代漢語譯本：記數者沒有罪過。如果比丘（Bhikkhu，佛教僧侶）因為牛糞粘在地上而將其掀起，犯惡作罪（Dukkata，一種輕微的違戒）；如果只是拿走牛糞，則沒有罪過。如果比丘崩塌河岸時損壞了生長的植物，犯波逸提迦罪（Pacittiya，一種較重的違戒）；如果河岸已經有裂縫而崩塌，犯惡作罪。如果比丘搖動河池中的泥土，犯惡作罪。如果瓦罐在泥濘的地方，將其拿起，犯惡作罪。如果在墻上釘木樁，犯波逸提迦罪。如果因為牛糞粘在墻上而將其掀起，犯惡作罪。如果推動墻壁，而墻壁與潮濕的地面相連，犯波逸提迦罪。如果墻壁已經有裂縫，犯惡作罪。如果在墻上繪畫，犯惡作罪；如果只是爲了做記號，則沒有罪過。如果墻上長了青苔，損壞或移動了青苔，犯惡作罪。如果挖掘石頭地，石頭少土多，犯波逸提迦罪；如果土少，犯惡作罪；如果全是石頭，則沒有罪過。如果挖掘沙地，沙少土多，犯波逸提迦罪；如果沙多，犯惡作罪；如果全是沙子，則沒有罪過。如果營建的比丘想要確定地基，得到了好的星象和吉利的時刻，但沒有凈人（Kappiyakaraka，負責處理僧侶不便觸碰之物的居士），應該自己用木橛釘在地上，想要標記疆界，深度不超過四指，則沒有罪過。此外，沒有罪過的情況包括：初犯者，以及上述情況。 過四月索食學處第七十四 佛在釋迦族居住的人間游化，逐漸到達劫比羅城（Kapilavatthu，古印度城市，釋迦牟尼佛的故鄉）的多根樹園。當時釋迦族的大名人士得知佛陀到來，便前往佛陀處，頂禮佛足，在一旁坐下，佛陀為他說法，開示教導，令其歡喜。他隨即從座位起身，合掌向佛陀，說道：『世尊！愿佛陀和僧團慈悲憐憫，接受我三個月的飲食供養，以及一切所需的物品。』世尊默然接受。他見佛陀接受后，便從座位離去。回到家中，告訴家人說：『我已邀請佛陀和僧團接受三個月的供養，你們應當準備，不要有所缺失。』當時六群比丘聽到這件事後，便這樣想：『我們如何才能在這三個月中吃到好的飲食，常常能夠消化，身體輕安，沒有病痛？』
【English Translation】 English version: There is no offense for the one who is counting. If a Bhikkhu (Buddhist monk) lifts up cow dung that is stuck to the ground, he commits a Dukkata (an offense of wrong-doing); if he merely takes the cow dung, there is no offense. If a Bhikkhu collapses a riverbank and damages growing plants, he commits a Pacittiya (an offense entailing expiation); if it collapses because it was already cracked, he commits a Dukkata. If a Bhikkhu stirs up mud in a river or pond, he commits a Dukkata. If a pot is in a muddy place and he lifts it up, he commits a Dukkata. If he hammers a stake into a wall, he commits a Pacittiya. If he lifts up cow dung that is stuck to a wall, he commits a Dukkata. If he pushes against a wall that is connected to damp ground, he commits a Pacittiya. If the wall is already cracked, he commits a Dukkata. If he paints on a wall, he commits a Dukkata; if he is merely making a mark for counting, there is no offense. If green moss grows on a wall and he damages or moves it, he commits a Dukkata. If he digs in stony ground where there is little stone and much earth, he commits a Pacittiya; if there is little earth, he commits a Dukkata; if it is pure stone, there is no offense. If he digs in sandy ground where there is little sand and much earth, he commits a Pacittiya; if there is much sand, he commits a Dukkata; if it is pure sand, there is no offense. If a Bhikkhu who is building wants to establish a foundation and obtains an auspicious astrological sign and a lucky time, but there is no Kappiyakaraka (a lay attendant who handles things that monks are not allowed to touch), he may himself drive a stake into the ground to mark the boundary, as long as it is no more than four finger-widths deep, there is no offense. Furthermore, there is no offense in the case of the first offender, and in the cases mentioned above. The Seventy-Fourth Training Rule: Soliciting Food After Four Months The Buddha was wandering among humans in the land of the Sakyas (Sakya, an ancient tribe in India), gradually reaching the Banyan Grove in Kapilavatthu (an ancient city in India, the birthplace of Siddhartha Gautama). At that time, a prominent member of the Sakya clan, knowing that the Buddha had arrived, went to the Buddha, bowed at his feet, and sat to one side. The Buddha taught him the Dharma, instructing and gladdening him. Then, rising from his seat, he folded his hands and said to the Buddha: 'Venerable Sir! May the Buddha and the Sangha (the Buddhist monastic order) have compassion and accept my offering of food for three months, along with all necessary items.' The Buddha accepted in silence. Seeing that the Buddha had accepted, he departed from his seat. Returning to his house, he told his family: 'I have invited the Buddha and the Sangha to accept offerings for three months; you should prepare everything and not be lacking in anything.' At that time, the group of six Bhikkhus, hearing of this matter, thought to themselves: 'How can we eat good food for these three months, always digest it well, and have a light and comfortable body without illness?'
耶？」即往醫人處問其方藥。醫人告曰：「先食油膩后當痢下，雖多食啖而能消化。」時鄔波難陀聞斯語已，皆如醫教於三月中常啖好食，三月既了尚從廚人索好美食，謂肉羹等，從索不得。時彼廚人往報大名施主，時彼聞已便起譏嫌，少欲苾芻聞是語已極生嫌恥：「云何苾芻受他請了非分強索？」以緣白佛。
佛言：「汝等勿復從他施主強為乞索因生忿惱。汝等當聽！乃往過去于靜林中，在大池側有一仙人，跏趺而坐繫念思惟。時有龍子從池中出，以身繞仙為遮寒苦，並復報云：『仁何所須？』如是日日常以身繞。時彼仙人由斯惱故，遂嬰疾病懷憂而住。有餘仙人來至其所，問言：『何故身體衰羸頓至如是？』以事具答，彼仙告曰：『龍子若來，頂有明珠，應可從乞，彼惜珠故不復更來。』仙人聞已見彼龍來，即從乞珠慇勤不已，龍遂遠去，說伽他曰：
「『飲食及衣服， 皆由珠所致； 仁雖強乞求， 我實不能與。 汝從我乞珠， 出言如利劍； 亦如大石壓， 從今更不來。』
「汝諸苾芻！彼之龍子是傍生類，聞強乞求因即遠去，何況於人。是故汝等不應從他強為乞覓。複次汝應更聽，于往昔時有一仙人，于大林中修習靜慮，時此林中多諸飛鳥，鳴聲喧聒令彼仙人心不
【現代漢語翻譯】 現代漢語譯本：鄔波難陀（Upananda，人名）心想：『我該怎麼辦呢？』於是就去醫生那裡詢問藥方。醫生告訴他說：『先吃油膩的食物，然後就會腹瀉，即使吃很多也能消化。』當時鄔波難陀聽到這些話后，完全按照醫生教的，在三個月里經常吃美味的食物，三個月結束后還向廚師索要美味的食物，比如肉羹等，但沒有要到。當時那個廚師去稟告了大名施主（Danamasrestha，慷慨的施主），當時這位施主聽了之後便開始譏諷嫌棄。少欲比丘（Alpecchabhiksus，知足少欲的比丘）聽到這些話后，非常羞愧：『為什麼比丘接受了別人的供養，還要非分地強行索取？』於是將此事稟告了佛陀。
佛陀說：『你們不要再向施主強行乞討，以免引起他們的憤怒。你們應當聽著！過去在寂靜的樹林中，在一個大池塘邊，有一位仙人，結跏趺坐，專心致志地思考。當時有一條龍子從池塘中出來，用身體纏繞著仙人，為他遮擋寒冷，並且回報說：『您有什麼需要的嗎？』像這樣每天都用身體纏繞著他。當時那位仙人因為這種困擾，於是生病了，憂愁地住著。有其他的仙人來到他那裡，問道：『為什麼你的身體如此衰弱？』仙人將事情全部告訴了他，那位仙人告訴他說：『如果龍子來了，它的頭頂有一顆明珠，你應該向它乞討，它因為愛惜明珠就不會再來了。』仙人聽了之後，見到那條龍來了，就向它乞討明珠，慇勤不已，龍於是遠遠地離開了，說了這樣一段伽陀（Gatha，偈頌）：
『飲食和衣服，都是由明珠帶來的；你雖然強行乞討，我實在不能給你。你向我乞討明珠，說出的話像鋒利的劍；也像大石頭壓著我，從今以後我再也不來了。』
『你們這些比丘！那條龍子是傍生（動物）之類，聽到強行乞討就遠遠地離開了，更何況是人呢。所以你們不應該向別人強行乞討。再次你們應該聽著，在過去的時候，有一位仙人，在大森林中修習禪定，當時這片森林中有很多飛鳥，鳴叫的聲音喧鬧嘈雜，使得那位仙人的心不能…
【English Translation】 English version: Upanda thought: 'What should I do?' So he went to the doctor to ask for a prescription. The doctor told him: 'First eat greasy food, then you will have diarrhea, and even if you eat a lot, you can digest it.' At that time, Upanda, after hearing these words, completely followed the doctor's instructions, and often ate delicious food for three months. After the three months were over, he still asked the cook for delicious food, such as meat soup, but he didn't get it. At that time, the cook reported to the great benefactor Danamasrestha (generous benefactor), who, upon hearing this, began to ridicule and dislike it. The Alpecchabhiksus (contented and desiring little monks), upon hearing these words, felt very ashamed: 'Why does a monk, after receiving offerings from others, still forcibly demand what is not due to him?' So he reported this matter to the Buddha.
The Buddha said: 'You should no longer forcibly beg from benefactors, lest you cause their anger. You should listen! In the past, in a quiet forest, by a large pond, there was a hermit, sitting in the lotus position, concentrating on thinking. At that time, a dragon son came out of the pond, wrapped his body around the hermit to shield him from the cold, and reported: 'What do you need?' Like this, he wrapped his body around him every day. At that time, that hermit, because of this trouble, became ill and lived in sorrow. Other hermits came to his place and asked: 'Why is your body so weak?' The hermit told him everything, and that hermit told him: 'If the dragon son comes, he has a bright pearl on his head, you should beg it from him, and because he cherishes the pearl, he will not come again.' After hearing this, the hermit saw the dragon coming, and begged him for the pearl, earnestly and endlessly, so the dragon went far away, and said this Gatha (verse):
'Food and clothing, are all brought by the pearl; Although you forcibly beg, I really cannot give it to you. You beg me for the pearl, the words you speak are like sharp swords; Also like a large stone pressing on me, from now on I will never come again.'
'You monks! That dragon son is a being of the animal realm, and when he heard the forced begging, he went far away, let alone a human being. Therefore, you should not forcibly beg from others. Again, you should listen, in the past, there was a hermit, who practiced meditation in a large forest. At that time, there were many birds in this forest, and the sound of their chirping was noisy and chaotic, so that the hermit's mind could not...'
能定。有餘仙人來至其所，見不得定，問言：『何故不定？』即以事答。彼仙告曰：『仁今可於夜中然大炬火，于彼林下作如是語：「汝等可與我翼，並與我卵及小鳥兒，以充食用。」』時彼諸鳥聞是語已，銜卵將兒移向諸處。汝諸苾芻！彼是鳥類，聞強乞時尚皆遠去，況復於人。」爾時世尊廣引譬喻種種呵責已，告諸苾芻，乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻有四月請，須時應受。若過受者，波逸底迦。」
如是世尊制學處已，漸次遊行至王舍城，住竹林園中至坐夏。時影勝大王請佛及僧三月供養。時具壽畢鄰陀跋蹉姊夫復請供養，畢鄰陀跋蹉遂便白佛，佛言：「今我隨開。若別別請者，苾芻應受無犯。」復有客苾芻來，作如是念：「我不被王請。」遂行乞食。王因見之問言：「我請眾僧，何因乞食？」答言：「我不受請。」王曰：「諸有苾芻我更請之。」以事白佛，佛言：「若更請者，苾芻應受。」時諸苾芻作如是念：「王務繁多或容廢忘，我行乞食。」王復遙見：「我已更請何意乞食？」苾芻告曰：「王法事繁或容廢忘。」王曰：「我更慇勤重請，愿受我食。」以事白佛，佛言：「若慇勤重請，當可受之。」時影勝王請佛僧食。時既滿已巡行乞食，王復遙見：「何因聖者
【現代漢語翻譯】 現代漢語譯本 能定。有餘仙人來到他的地方，見他不能入定，問道：『什麼緣故不能入定？』他便把事情說了。那仙人告訴他說：『你現在可以在夜裡點燃巨大的火炬，在那樹林下這樣說：「你們可以把翅膀給我，並把卵和小鳥給我，來充當食物。」』當時那些鳥聽到這話后，就銜著卵帶著小鳥遷往各處。你們這些比丘！那些是鳥類，聽到強行乞討尚且都遠遠離去，更何況是人呢。』當時世尊廣泛引用譬喻種種呵責后，告訴眾比丘，乃至『我觀察到十種利益，為眾比丘制定學處，應當這樣說： 『如果比丘有四個月的邀請，需要時應當接受。如果超過接受的時間，犯波逸提迦罪。』 這樣世尊制定學處后，逐漸來到王舍城，住在竹林園中直到坐夏。當時影勝大王邀請佛和僧眾三個月供養。當時具壽畢鄰陀跋蹉（Pilindavatsa）的姐夫又邀請供養，畢鄰陀跋蹉便稟告佛，佛說：『現在我隨順開許。如果分別邀請，比丘應當接受，沒有罪過。』又有客比丘來，這樣想：『我沒有被國王邀請。』於是去乞食。國王因此看見他問道：『我邀請了眾僧，什麼原因去乞食？』回答說：『我沒有接受邀請。』國王說：『所有比丘我都重新邀請。』把事情稟告佛，佛說：『如果重新邀請，比丘應當接受。』當時眾比丘這樣想：『國王事務繁忙或許會忘記，我還是去乞食吧。』國王又遠遠看見：『我已經重新邀請了，為什麼還要乞食？』比丘告訴說：『國王政務繁忙或許會忘記。』國王說：『我更加慇勤地再次邀請，接受我的食物吧。』把事情稟告佛，佛說：『如果慇勤地再次邀請，應當可以接受。』當時影勝王邀請佛和僧眾吃飯。當時供養已經滿了，比丘們巡行乞食，國王又遠遠看見：『什麼原因聖者
【English Translation】 English version He was able to enter into concentration. A remaining ascetic came to his place and, seeing that he could not enter into concentration, asked, 'What is the reason you cannot enter into concentration?' He then answered with the matter. That ascetic told him, 'Now you can light a large torch in the night and say under that forest, "You may give me your wings, and give me your eggs and small birds, to fill my food supply."』 At that time, those birds, hearing these words, carried their eggs and took their young to various places. You monks! Those are birds, and when they hear of forceful begging, they all go far away, let alone people.' At that time, the World Honored One, after widely citing various metaphors and scolding, told the monks, even saying, 'I have observed ten benefits, and for the monks I have established the precepts, which should be said as follows: 'If a monk has a four-month invitation, he should accept it when needed. If he accepts it beyond the time, he commits a Pacittiya offense.' Thus, after the World Honored One established the precepts, he gradually arrived at Rajagaha (Wangshecheng), dwelling in the Bamboo Grove Garden until the summer retreat. At that time, King Bimbisara (Yingsheng Dawang) invited the Buddha and the Sangha for three months of offerings. At that time, the brother-in-law of the Venerable Pilindavatsa (Bilintuobatsuo) also invited offerings, and Pilindavatsa then reported to the Buddha, who said, 'Now I will follow and allow it. If there are separate invitations, the monks should accept them without offense.' Again, a guest monk came and thought, 'I have not been invited by the king.' So he went begging for food. The king therefore saw him and asked, 'I have invited the Sangha, what is the reason for begging for food?' He replied, 'I have not accepted the invitation.' The king said, 'I invite all the monks again.' He reported the matter to the Buddha, who said, 'If there is a re-invitation, the monks should accept it.' At that time, the monks thought, 'The king is busy with affairs and may forget, I will still go begging for food.' The king saw him again from afar, 'I have already re-invited, why are you still begging for food?' The monk told him, 'The king is busy with government affairs and may forget.' The king said, 'I earnestly invite you again, accept my food.' He reported the matter to the Buddha, who said, 'If there is an earnest re-invitation, it should be accepted.' At that time, King Bimbisara invited the Buddha and the Sangha for a meal. At that time, the offering was already full, and the monks were going around begging for food, and the king saw them again from afar: 'What is the reason that the venerable ones
仍行乞食？」白言：「王請食了，是以行乞。」王曰：「我今常請。」時諸苾芻以事白佛，佛言：「若常請者，苾芻應受。」爾時世尊讚歎持戒少欲，呵責多欲，告諸苾芻曰：「前是創製，此是隨開。為諸弟子重製學處，應如是說：
「若復苾芻有四月請，須時應受，若過受者除余時，波逸底迦。余時者，謂別請、更請、慇勤請、常請，此是時。」
若苾芻者謂鄔波難陀。
四月者，謂齊四月。
請者，謂他延請。
受者，謂許其事。
若過者，謂過期限。
除余時者，謂別請時，即是不及餘人。更請，謂數數更請。慇勤請者，謂更慇勤盡心而請。常請者，謂是長時延請。此是時者，謂隨開時。釋罪如上。
此中犯相其事云何？若苾芻他請粗食從索美好，索時惡作，食便墮罪。若他與好食從索粗者，索時惡作，食時無犯。如與乳等時便從索酪等，索時惡作，食時墮罪；若病者無犯。若苾芻巡家乞食，女人見已持食而出。若苾芻情有所希者，應告彼女曰：「更不須飯。」若女返問：「聖者更何所須？」者，此即是請；隨所須者當就覓之無犯。又無犯者，謂初犯人，廣說如上。
遮傳教學處第七十五
佛在王舍城羯蘭鐸迦池竹林園中。世尊法爾：若制二部
【現代漢語翻譯】 現代漢語譯本： 比丘問道：『既然如此，你為何還要去乞食呢？』白答道：『國王雖然供養，但我還是要去乞食。』國王說：『我現在經常供養你。』當時，眾比丘將此事稟告佛陀，佛陀說：『如果有人經常供養，比丘應該接受。』當時，世尊讚歎持戒少欲，呵責多欲，並告誡眾比丘說：『之前是最初的規定，現在是隨情況開許。爲了弟子們重新制定學處，應該這樣說：』 『如果比丘接受了四個月的供養，在需要的時候可以接受，如果超過期限接受，除了特殊情況，就犯波逸提迦罪（Pācittiya，一種輕罪）。特殊情況是指：個別邀請（別請）、重複邀請（更請）、慇勤邀請（慇勤請）、長期邀請（常請），這些是特殊情況。』 『比丘』指的是鄔波難陀（Upananda）。 『四個月』指的是整整四個月。 『邀請』指的是他人邀請。 『接受』指的是同意接受供養。 『超過』指的是超過期限。 『除了特殊情況』指的是個別邀請，即不包括其他人。重複邀請，指的是多次重複邀請。慇勤邀請，指的是更加慇勤盡心地邀請。長期邀請，指的是長時間的邀請。這些是特殊情況，指的是隨情況開許。解釋罪行如上所述。 此中犯戒的相狀是怎樣的呢？如果比丘被邀請吃粗糙的食物，卻索要精美的食物，索要時犯惡作罪（Dukkata，一種輕罪），吃了就犯墮罪。如果別人給的是精美的食物，卻索要粗糙的食物，索要時犯惡作罪，吃的時候沒有罪。比如別人給的是牛奶等，卻索要奶酪等，索要時犯惡作罪，吃的時候犯墮罪；如果是病人，則沒有罪。如果比丘挨家乞食，女人看見后拿著食物出來。如果比丘心有所求，應該告訴她說：『我不需要飯了。』如果女人反問：『聖者還需要什麼？』這就是邀請；隨她所需要的去尋找，沒有罪。此外，沒有罪的情況還包括初犯者，詳細解釋如上所述。 遮傳教學處第七十五 佛陀在王舍城（Rajagrha）羯蘭鐸迦池（Kalandaka）竹林園（Venuvana）中。世尊的慣例是：如果制定針對比丘和比丘尼兩部的戒律……
【English Translation】 English version: A Bhikkhu asked: 'If that is the case, why do you still go begging for food?' Bai replied: 'Although the king provides offerings, I still go begging.' The king said: 'I now offer to you regularly.' At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said: 'If someone offers regularly, the Bhikkhu should accept.' At that time, the World Honored One praised those who uphold the precepts and desire little, and rebuked those who desire much, and told the Bhikkhus: 'The previous one was the initial rule, this is a permission according to the circumstances. In order to re-establish the training rules for the disciples, it should be said as follows:' 'If a Bhikkhu has accepted a four-month invitation, he may accept when needed, but if he accepts beyond the time limit, except for special circumstances, he commits a Pācittiya (a minor offense). Special circumstances refer to: separate invitation (別請), repeated invitation (更請), earnest invitation (慇勤請), and permanent invitation (常請). These are the special circumstances.' 'Bhikkhu' refers to Upananda (鄔波難陀). 'Four months' refers to a full four months. 'Invitation' refers to an invitation from others. 'Acceptance' refers to agreeing to accept the offering. 'Exceeding' refers to exceeding the time limit. 'Except for special circumstances' refers to a separate invitation, which does not include others. Repeated invitation refers to repeated invitations. Earnest invitation refers to inviting with more earnestness and sincerity. Permanent invitation refers to a long-term invitation. These are the special circumstances, referring to permission according to the circumstances. The explanation of the offense is as described above. What are the characteristics of committing an offense in this case? If a Bhikkhu is invited to eat coarse food but asks for fine food, he commits a Dukkata (a minor offense) when asking, and commits a Patita (an offense entailing expiation) when eating. If someone gives fine food but asks for coarse food, he commits a Dukkata when asking, but there is no offense when eating. For example, if someone gives milk, etc., but asks for cheese, etc., he commits a Dukkata when asking, and commits a Patita when eating; if he is sick, there is no offense. If a Bhikkhu goes begging from house to house, and a woman sees him and brings out food. If the Bhikkhu has a desire, he should tell her: 'I don't need rice anymore.' If the woman asks in return: 'What else does the Holy One need?' This is an invitation; there is no offense in seeking whatever she needs. Furthermore, there is no offense for a first-time offender, and the detailed explanation is as described above. The Seventy-Fifth Training Rule on Preventing the Transmission of Teachings The Buddha was in the Bamboo Grove Garden (Venuvana) at Kalandaka (羯蘭鐸迦) Pond in Rajagrha (王舍城). It was the World Honored One's custom: if a precept was established for both the Bhikkhus and Bhikkhunis...
共學處時，即二部僧伽並皆須集。此之學處是二部共有，然尼眾不集。佛告具壽阿難陀：「汝可語朱荼半托迦：『汝當持此學處詣苾芻尼眾而為宣告。』」時阿難陀即往朱荼半托迦所，具陳佛語。時朱荼半托迦奉佛教已，便往尼寺欲宣佛教，于其中路見六眾苾芻，便告之曰：「具壽！佛為二部僧伽今制學處。」六眾問曰：「是何學處？」即為陳說：
「若復苾芻有四月請，須時應受。若過受者除余時，波逸底迦。若有別請、更請、慇勤請者、常請者，此是時。」既為說已報六眾曰：「具壽！此之學處應當修學。」六眾報曰：「汝是愚癡不分明不善好，我今豈能用汝之言行斯學處。我若見余苾芻善閑三藏者，當隨彼言受行學處。」作是罵已遂便捨去。時半托迦又至十二眾苾芻尼處，彼亦如是作非法言。餘眾苾芻苾芻尼聞已歡喜，頂受奉行。時半托迦還住處已，即以此事白諸苾芻。時少欲者聞是語已以緣白佛。佛言乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻聞諸苾芻作如是語：『具壽！仁今當習如是學處。』彼作是語：『我實不能用汝愚癡不分明不善解者所說之言受行學處。我若見余善閑三藏，當隨彼言而受行。』者，波逸底迦。若彼苾芻實欲求解者，當問三藏，此是時。」
若復
【現代漢語翻譯】 現代漢語譯本：在共學之處，兩個僧團（SANGHA，佛教僧侶的社團）都必須聚集。這個學處（SIKSA-PADA，戒條）是兩個僧團共有的，但是比丘尼（BHIKSHUNI，受過具足戒的女性佛教僧侶）眾不聚集。佛陀告訴具壽（AYUSMAT，對有德長老的尊稱）阿難陀（ANANDA，佛陀的十大弟子之一）: 『你應該告訴朱荼半托迦（CUDAPANTHAKA，佛陀的弟子之一）: 『你應該拿著這個學處去比丘尼眾中宣告。』』當時，阿難陀就去朱荼半托迦那裡，詳細地陳述了佛陀的話。當時，朱荼半托迦接受了佛陀的教誨后，就前往尼寺想要宣講佛陀的教誨，在路途中遇到了六個比丘（BHIKSU，受過具足戒的男性佛教僧侶），就告訴他們說: 『具壽！佛陀爲了兩個僧團現在制定了學處。』六個比丘問道: 『是什麼學處？』朱荼半托迦就為他們陳述說： 『如果比丘接受了四個月的邀請，應該按時接受。如果超過時間接受，除了剩餘的時間，就犯了波逸提迦（PAYANTIKA，一種輕罪）。如果有特別的邀請、重複的邀請、慇勤的邀請、長期的邀請，這就是時間。』說完之後，朱荼半托迦告訴六個比丘說: 『具壽！這個學處應當修學。』六個比丘回答說: 『你是愚癡、不分明、不善好的人，我怎麼能用你所說的話來修行這個學處呢？如果我見到其他精通三藏（TRIPITAKA，佛教經典的總稱）的比丘，就聽從他的話來受持修行這個學處。』說完這些話后就離開了。當時，半托迦又到了十二個比丘尼那裡，她們也像之前那六個比丘一樣說了不合法的話。其餘的比丘和比丘尼聽到后，歡喜地接受並奉行。當時，半托迦回到住處后，就把這件事告訴了各位比丘。當時，少欲知足的比丘聽到這些話后，就把事情的緣由告訴了佛陀。佛陀說乃至『我觀察到十種利益，為各位比丘制定了學處，應該這樣說：』 『如果比丘聽到其他比丘這樣說: 『具壽！您現在應當學習這樣的學處。』那個人這樣說: 『我實在不能用你這個愚癡、不分明、不善解的人所說的話來受持修行學處。如果我見到其他精通三藏的人，就聽從他的話來受持修行。』那麼，就犯了波逸提迦。如果那個比丘確實想要尋求解答，應當請教三藏，這就是時機。』 如果再有
【English Translation】 English version: At the place of common learning, both Sanghas (SANGHA, the community of Buddhist monks) must gather. This Siksa-pada (SIKSA-PADA, precept) is shared by both Sanghas, but the Bhikshunis (BHIKSHUNI, a fully ordained female Buddhist monastic) do not gather. The Buddha told the Venerable (AYUSMAT, an honorific for senior monks) Ananda (ANANDA, one of the Buddha's ten principal disciples): 'You should tell Cuda-panthaka (CUDAPANTHAKA, one of the Buddha's disciples): 'You should take this Siksa-pada to the Bhikshuni Sangha and proclaim it.'' At that time, Ananda went to Cuda-panthaka and recounted the Buddha's words in detail. At that time, Cuda-panthaka, having received the Buddha's teaching, went to the nunnery intending to proclaim the Buddha's teaching. On the way, he met six Bhiksus (BHIKSU, a fully ordained male Buddhist monastic) and told them: 'Venerable ones! The Buddha has now established a Siksa-pada for both Sanghas.' The six Bhiksus asked: 'What is the Siksa-pada?' Cuda-panthaka then explained to them: 'If a Bhiksu receives a four-month invitation, he should accept it in due time. If he accepts it after the time has passed, except for the remaining time, he commits a Payantika (PAYANTIKA, a minor offense). If there is a special invitation, a repeated invitation, an earnest invitation, or a permanent invitation, this is the time.' After speaking, Cuda-panthaka told the six Bhiksus: 'Venerable ones! This Siksa-pada should be practiced.' The six Bhiksus replied: 'You are foolish, unclear, and unskilled. How can I use your words to practice this Siksa-pada? If I see another Bhiksu who is well-versed in the Tripitaka (TRIPITAKA, the complete collection of Buddhist scriptures), I will follow his words to uphold and practice this Siksa-pada.' After saying these words, they left. At that time, Panthaka went to twelve Bhikshunis, and they also spoke unlawful words like the previous six Bhiksus. The remaining Bhiksus and Bhikshunis, upon hearing this, joyfully accepted and practiced it. At that time, Panthaka returned to his dwelling and told the Bhiksus about this matter. At that time, the Bhiksus who were content with little, upon hearing these words, told the Buddha the reason for the matter. The Buddha said, 'I have observed ten benefits and established a Siksa-pada for the Bhiksus, which should be said as follows:' 'If a Bhiksu hears other Bhiksus say: 'Venerable one! You should now learn this Siksa-pada.' And that person says: 'I really cannot use the words of you, who are foolish, unclear, and unskilled, to uphold and practice the Siksa-pada. If I see another who is well-versed in the Tripitaka, I will follow his words to uphold and practice it.' Then, he commits a Payantika. If that Bhiksu truly wants to seek a solution, he should consult the Tripitaka; this is the time.' If again
苾芻者，謂六眾也，余義如上。
具壽！仁今當習如是學處者，謂是所傳學處。
不能用汝愚癡等者，謂思其惡思、說其惡說、作其惡作，名之為愚。若不持經律論，名之為癡。若於三藏不了其義，名不分明。若於三藏不善抉擇，名不善解，余文易知。乃至釋罪皆如上說。
此中犯相其事云何？若有苾芻告余苾芻作如是語：「具壽！仁可習行如是學處。」彼便報云：「我不能用汝語。」便以愚等四事一一說時，皆得墮罪。若彼前人是實愚等，說時無犯。又無犯者，謂初犯人，廣說如上。
默聽斗諍學處第七十六
佛在室羅伐城逝多林給孤獨園。時鄔陀夷斷眾結惑證阿羅漢，具壽闡陀向憍閃毗省緣而坐，阿說迦、補捺伐素俱並命終，難陀、鄔波難陀依大眾住。時十七眾見是事已，各生勇決報怨之心，共作是議：「於六眾內極相欺惱者，鄔波難陀常為初首。我等應與作舍置羯磨。」便向食堂所共為籌議。時鄔波難陀詣其窗所，側耳而聽聞彼議論，即入堂中苦為克責，作如是語：「我必當為汝等作大治罰，汝等豈可不聞古仙頌曰：
「『譬如絆象皮繩朽， 風吹日曝已多時； 雖復無力可如初， 五百群羊尚可縛。』」
時十七眾知鄔波難陀覺其事已，便出共詣溫堂之所評
【現代漢語翻譯】 現代漢語譯本：苾芻（bhiksu，比丘），指的是六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞和優婆夷）僧團，其餘含義如前文所述。
『具壽（ayushman，對年長者的尊稱）！您現在應當學習這樣的學處』，指的是所傳授的學處。
『不能用汝愚癡等』，指的是思念其惡念、說出其惡語、做出其惡行，這被稱為愚。如果不持誦經、律、論，這被稱為癡。如果對三藏（經藏、律藏、論藏）不瞭解其含義，這被稱為不分明。如果對三藏不能很好地抉擇，這被稱為不善解，其餘文句容易理解。乃至解釋罪行都如前文所述。
此中犯戒的情狀是怎樣的呢？如果有個比丘告訴其他比丘說：『具壽！您可以學習這樣的學處。』那人便回答說：『我不能聽從你的話。』然後用愚、癡等四種情況一一說明時，都會構成墮罪。如果那個人實際上是愚癡等情況，那麼說的時候就沒有罪。又沒有罪的情況，指的是初犯的人，詳細情況如前文所述。
默聽斗諍學處第七十六
佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）中。當時，鄔陀夷（Udayi）斷除了大眾的煩惱，證得了阿羅漢果位，具壽闡陀（Chanda）面向憍閃毗省（Kaushambi）結跏趺坐，阿說迦（Asoka）、補捺伐素（Punarvasu）都已去世，難陀（Nanda）、鄔波難陀（Upananda）依靠大眾而住。當時，十七眾看到這些事情后，各自產生了勇猛決絕的報復之心，共同商議說：『在六眾之中，最喜歡欺負惱害他人的，是鄔波難陀，他總是帶頭。我們應該對他進行舍置羯磨（一種僧團的懲罰）。』於是便前往食堂共同商議。當時，鄔波難陀來到窗戶邊，側耳傾聽他們的議論，隨即進入堂中嚴厲地斥責他們，說道：『我必定要對你們進行嚴厲的懲罰，你們難道沒有聽過古代仙人的頌歌嗎？
『譬如絆象的皮繩已經朽爛，風吹日曬已經很久了；雖然已經沒有了當初的力量，但還是可以捆住五百隻羊。』
當時，十七眾知道鄔波難陀已經察覺了他們的意圖，便一起前往溫室商議。
【English Translation】 English version: 『Bhiksu』 (bhiksu, monk) refers to the Sangha of the six groups (referring to bhiksus, bhiksunis, siksamana, sramanera, sramanerika, upasaka, and upasika), and the remaining meanings are as described above.
『Ayushman (ayushman, a respectful term for elders)! You should now study such a siksa-pada (training rule)』 refers to the siksa-pada that is being transmitted.
『Unable to use your foolishness, etc.』 refers to thinking evil thoughts, speaking evil words, and doing evil deeds, which is called foolishness. If one does not uphold the Sutras, Vinaya, and Sastras, it is called ignorance. If one does not understand the meaning of the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), it is called unclear. If one cannot make good decisions about the Tripitaka, it is called unskilled understanding, and the remaining sentences are easy to understand. Even the explanation of offenses is as described above.
What is the situation of committing an offense in this case? If a bhiksu tells another bhiksu, 『Ayushman! You can study such a siksa-pada.』 Then that person replies, 『I cannot listen to your words.』 Then, when explaining each of the four situations such as foolishness and ignorance, one will be subject to a patayantika offense. If that person is actually in a state of foolishness, etc., then there is no offense when speaking. Also, there is no offense in the case of a first-time offender, and the details are as described above.
The Seventy-Sixth Siksa-pada on Silently Listening to Disputes
The Buddha was in Jetavana Anathapindika-arama in Sravasti. At that time, Udayi had cut off the afflictions of the Sangha and attained the state of Arhat, and Ayushman Chanda was sitting cross-legged facing Kaushambi province. Asoka and Punarvasu had both passed away, and Nanda and Upananda were living relying on the Sangha. At that time, the seventeen groups, after seeing these things, each generated a courageous and decisive heart of revenge, and jointly discussed, 『Among the six groups, the one who likes to bully and annoy others the most is Upananda, who always takes the lead. We should perform a suspension karma (a type of Sangha punishment) on him.』 So they went to the dining hall to discuss it together. At that time, Upananda came to the window, listened carefully to their discussion, and then entered the hall and sternly rebuked them, saying, 『I will definitely inflict severe punishment on you. Haven't you heard the ancient sage's song?
『Like the leather rope that binds an elephant, it has rotted, and has been exposed to wind and sun for a long time; although it no longer has its original strength, it can still bind five hundred sheep.』
At that time, the seventeen groups knew that Upananda had realized their intentions, so they went to the hot spring together to discuss.
論其事，欲為舍置。時鄔波難陀復于屏處聽其言說，便入堂中更為害語。時彼十七便往上閣，鄔波難陀住在中閣。彼在中閣，鄔波難陀住在閣下。彼在房內，鄔波難陀遂居檐下，或復翻此。彼在門屋下，鄔波難陀即在門隅，或時翻此。時十七眾共作是議：「我等不能為彼老人作舍置羯磨，唐捐辛苦宜就其所共作懺摩。」便至其所請見容恕，既愧謝已，問言：「大德！因何得知我等欲為大德作其舍置？」彼便一一具答其事：「汝所至處，我隨後聽。」少欲苾芻聞是語已共生嫌恥：「云何苾芻知他苾芻有斗諍事共作評論，而便竊往側聽其語，作如是念：『隨彼籌議，我當發舉。』」時諸苾芻以緣白佛，佛言乃至「我觀十利為諸苾芻制其學處，應如是說：
「若復苾芻知余苾芻評論事生，求過紛擾諍競而住，默然往彼聽其所說。作如是念：『我欲聽已當令斗亂。』以此為緣者，波逸底迦。」
若復苾芻，謂鄔波難陀，余義如上。
余苾芻者，謂此法中人。
言評論事者，謂初見不可意事始作評論。
言求過者，謂求覓過愆更相道說。
紛擾者，謂情不含忍發舉其事。
諍競者，以此諍事入斗諍門，自結朋黨共相扶扇。
斗諍而住默而聽者，謂竊聽其言隨彼所說。
【現代漢語翻譯】 現代漢語譯本 討論這件事時，他們想要進行舍置羯磨（Sthapaniya-karma，一種佛教儀式，用於處理僧侶的過失）。當時，鄔波難陀（Upananda，人名）又在隱蔽的地方偷聽他們的談話，然後進入僧堂，說出一些有害的話。於是那十七位僧人就去了上層閣樓，鄔波難陀就住在中間的閣樓。他們在中間的閣樓，鄔波難陀就住在閣樓下面。他們在房間里，鄔波難陀就住在屋檐下，或者反過來。他們在門屋下，鄔波難陀就在門角，或者有時反過來。當時，這十七位僧人共同商議說：『我們不能為那位老人進行舍置羯磨，白費力氣，不如去他那裡共同懺悔。』於是就到他那裡請求寬恕，既已慚愧道歉，就問他說：『大德！您是怎麼知道我們想要為大德您進行舍置的？』他便一一詳細地回答了這件事：『你們所到的地方，我都隨後偷聽。』少欲的比丘們聽到這些話后，共同感到羞恥：『為什麼這位比丘知道其他比丘有爭鬥的事情，共同評論，卻偷偷地去側耳傾聽他們的談話，並且這樣想：『我聽了之後，就要讓他們爭鬥起來。』』當時，眾比丘將此事稟告佛陀，佛陀說乃至：『我觀察到十種利益，為眾比丘制定學處，應當這樣說： 『如果又有比丘知道其他比丘評論事情發生，尋求過失，紛擾爭競而住，默默地去那裡聽他們所說的話。並且這樣想：『我想要聽了之後，讓他們斗亂。』以此為緣由的，犯波逸提迦（Payattika，一種戒律）。』 若複比丘，指鄔波難陀，其餘意義如上所述。 其餘比丘，指在此法中的人。 言評論事者，指初次見到不如意的事情開始評論。 言求過者，指尋求過失，互相談論。 紛擾者，指情緒不能容忍，揭發這件事。 爭競者，指以此爭事進入爭鬥之門，自己結成朋黨，互相扶持煽動。 斗諍而住默而聽者，指偷偷地聽他們的言語，隨著他們所說的話。
【English Translation】 English version When discussing the matter, they intended to perform Sthapaniya-karma (a Buddhist ritual for dealing with a monk's transgressions). At that time, Upananda (a personal name) was again secretly listening to their conversation in a secluded place, and then he entered the hall and said some harmful words. So the seventeen monks went to the upper pavilion, and Upananda stayed in the middle pavilion. When they were in the middle pavilion, Upananda stayed below the pavilion. When they were in the room, Upananda stayed under the eaves, or vice versa. When they were under the gatehouse, Upananda was at the corner of the gate, or sometimes vice versa. At that time, the seventeen monks discussed together: 'We cannot perform Sthapaniya-karma for that old man, it's a waste of effort, it's better to go to him and confess together.' So they went to him to ask for forgiveness, and after being ashamed and apologizing, they asked him: 'Venerable Sir! How did you know that we wanted to perform Sthapaniya-karma for you?' He then answered the matter in detail one by one: 'Wherever you go, I follow and eavesdrop.' The monks with few desires, upon hearing these words, felt ashamed together: 'Why does this monk know that other monks have disputes and are commenting on them together, but secretly goes to eavesdrop on their conversation, and thinks like this: 'After I listen, I will make them fight.'' At that time, the monks reported this matter to the Buddha, and the Buddha said even: 'I have observed ten benefits and established the precepts for the monks, which should be said as follows: 'If there is another monk who knows that other monks are commenting on a matter, seeking faults, dwelling in disturbance and contention, and silently goes there to listen to what they say. And thinks like this: 'I want to listen and then make them fight.' If this is the cause, it is a Payattika (a type of precept violation).' If there is another monk, referring to Upananda, the remaining meaning is as described above. The other monks refer to people in this Dharma. Commenting on a matter refers to starting to comment when first seeing an unpleasant matter. Seeking faults refers to seeking faults and talking about them to each other. Disturbance refers to being unable to tolerate emotions and exposing the matter. Contention refers to entering the gate of strife with this dispute, forming factions and supporting and inciting each other. Dwelling in strife and listening silently refers to secretly listening to their words, following what they say.
斗亂者，欲令紛競不止息也。釋罪如上。
此中犯相其事云何？若苾芻在於上閣共為議論，有餘苾芻升閣之時，應蹈階道作聲，或謦欬或彈指。若不作如是事升閣之時，但聞言聲未解其義，得惡作罪；若解言義便得墮罪。廣說如前，乃至門屋輕重之罪隨事應知。若經行處若靜林中，亦準事應識。若有苾芻隨路行時共為籌議，苾芻後來，所有行法皆準升閣應知；若不作者，得罪輕重如上。若苾芻先無仇隙，遇爾聞之，或復聽已欲令斗諍，方便殄息者無犯。又無犯者，謂初犯人，廣說如上。
根本說一切有部毗奈耶卷第四十一 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十二
三藏法師義凈奉 制譯
不與欲默然起去學處第七十七
爾時薄伽梵在室羅伐城逝多林給孤獨園。時鄔陀夷斷諸結惑，廣說如上，乃至十七眾共為籌議，集苾芻眾已，詣上座前作如是白：「我今有所詰問，乃至欲與鄔波難陀作舍置羯磨。」時上座難陀作如是語：「鄔波難陀是老上座，寧容輒與作舍置事？」十七眾白大眾曰：「若與惡人為朋扇者，眾亦與作舍置羯磨。」難陀聞已遂生怖懼，以己毛緂聚在座上，狀似人形默而起去。時眾不知，遂與鄔波難陀作
【現代漢語翻譯】 現代漢語譯本
『斗亂者』，是指想要讓紛爭競鬥無法停止。關於釋罪的說明如上文所述。
此處的犯戒行為具體是怎樣的呢？如果比丘們在上層樓閣共同議論事情，有其他比丘上樓時，應該在臺階上發出聲音，或者咳嗽，或者彈指。如果沒有這樣做，上樓時只是聽到說話的聲音，但不理解其中的含義，會犯惡作罪；如果理解了說話的含義，就會犯墮罪。詳細的說明如前文所述，乃至關於門屋的輕重罪責，都應該根據具體情況瞭解。如果在經行的地方或者安靜的樹林中，也應該按照類似的情況來理解。如果有比丘在路上行走時共同商議事情，有比丘後來，所有行事的方法都應該參照上樓的情況來了解；如果不這樣做，所得的罪過輕重如上文所述。如果比丘先前沒有仇怨，偶然聽到，或者聽了之後想要使鬥爭平息，方便地停止爭端，就沒有罪過。此外，沒有罪過的情況，包括初犯的人，詳細的說明如上文所述。
《根本說一切有部毗奈耶》卷第四十一 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第四十二
三藏法師義凈 奉 制譯
『不與欲默然起去學處』第七十七
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中。當時，鄔陀夷（Udayi）斷除了各種結縛迷惑，詳細的說明如上文所述，乃至十七眾共同商議，召集了比丘僧眾，到上座（senior monk）面前稟告說：『我現在有些問題要詢問，乃至想要對鄔波難陀（Upananda）作出舍置羯磨（abandonment karma，驅擯羯磨）。』當時，上座難陀（Nanda）這樣說：『鄔波難陀是年長的上座，怎麼可以隨便對他作出舍置的事情呢？』十七眾對比丘大眾說：『如果和惡人結黨營私，僧眾也要對他作出舍置羯磨。』難陀聽了之後，於是心生恐懼，把自己的毛氈堆在座位上，形狀像人形，然後默默地起身離開了。當時僧眾不知道，於是對鄔波難陀作出了舍
【English Translation】 English version
'Instigating quarrels' refers to wanting to make disputes and contentions never cease. The explanation of expiation of offenses is as mentioned above.
What are the specific instances of offenses in this context? If Bhikshus (monks) are discussing matters together in an upper chamber, and other Bhikshus ascend the stairs, they should make a sound on the steps, or cough, or snap their fingers. If they do not do so, and only hear the sound of speech without understanding its meaning when ascending, they commit an offense of 'dukkaṭa' (misdeed); if they understand the meaning of the speech, they commit an offense of 'pācittiya' (expiation). The detailed explanation is as mentioned before, and the severity of offenses related to doors and houses should be understood according to the specific circumstances. If it is in a place for walking meditation or in a quiet forest, it should also be understood according to similar circumstances. If Bhikshus are walking on the road together and discussing matters, and other Bhikshus come later, all methods of conduct should be understood in reference to ascending the stairs; if they do not do so, the severity of the offense is as mentioned above. If a Bhikshu had no prior enmity, and happens to hear, or after hearing, wants to pacify the quarrel and conveniently stop the dispute, there is no offense. Furthermore, there is no offense for first-time offenders, and the detailed explanation is as mentioned above.
Vinaya of the Mūlasarvāstivāda School, Volume 41 T23, No. 1442, Vinaya of the Mūlasarvāstivāda School
Vinaya of the Mūlasarvāstivāda School, Volume 42
Translated under Imperial Order by Tripiṭaka Master Yijing
'The Section on Silently Leaving Without Giving Consent,' Chapter 77
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (Shravasti). At that time, Udayi (Udayi) had severed all bonds and delusions, as explained in detail above, and the seventeen groups together deliberated, gathered the Bhikshu Sangha (community of monks), and reported to the senior monk (senior monk) saying: 'I now have some questions to ask, and even want to perform the 'utsāraṇīya-karma' (abandonment karma) on Upananda (Upananda).' At that time, the senior monk Nanda (Nanda) said: 'Upananda is a senior monk, how can we casually perform the act of abandonment on him?' The seventeen groups said to the Bhikshu Sangha: 'If someone is in league with evil people, the Sangha should also perform the act of abandonment on him.' Nanda, upon hearing this, became frightened, piled his woolen blanket on the seat, shaped like a human figure, and silently got up and left. At that time, the Sangha did not know, and thus performed the act of
舍置羯磨已，便詣難陀泣而告曰：「何期黑缽忽然與我作舍置事？」難陀報曰：「汝不須憂，彼眾不集，作法不成。」鄔波難陀曰：「誰不集耶？」答曰：「我不在眾。」少欲苾芻聞是語已共生嫌恥：「云何苾芻知眾集已作如法事，默然起去？」諸苾芻以緣白佛，佛言乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻知眾如法評論事時，默然從座起去者，波逸底迦。」如是世尊為諸苾芻制學處已。時諸苾芻久在眾中，其看病人及授事人事有廢闕。由此為緣佛更聽許，若有緣者應囑授去。世尊讚歎持戒，乃至廣說：「前是創製，此是隨開，應如是說：
「若復苾芻知眾如法評論事時，默然從座起去，有苾芻不囑授者除余緣故，波逸底迦。」
若復苾芻者，謂是難陀，余義如上。
眾謂佛弟子。
如法評論者，謂是如法單白、白二、白四羯磨。
默然從座起去者，謂出勢分外。
不囑授者，有苾芻不語知而去。釋罪同前。
此中犯相其事云何？若苾芻知眾有如法事言論抉擇，有苾芻不囑授默然從座而起去者，乃至言聲所及處來，得惡作罪；舍此處時得根本罪。又無犯者，謂初犯人，廣說如上。
不恭敬學處第七十八
佛在王舍城羯蘭鐸迦池竹
【現代漢語翻譯】 現代漢語譯本 舍置羯磨（Śaracchidya-karma，一種佛教儀式）完成後，鄔波難陀（Upānanda，人名）跑到難陀（Nanda，人名）那裡哭著說：『哪裡想到黑缽（黑缽，指僧團）突然對我做了舍置的事情？』難陀回答說：『你不用擔心，他們人數不夠，作法不會成功。』鄔波難陀說：『誰沒來？』難陀回答說：『我不在場。』少欲的比丘（Bhikṣu，佛教出家男眾）聽到這話后，都感到羞恥：『為什麼比丘明知道僧團已經如法地進行儀式，卻默不作聲地離開了？』眾比丘將此事稟告佛陀，佛陀說：『我觀察到十種利益，為眾比丘制定戒律，應該這樣說：』 『如果比丘明知道僧團正在如法地討論事情，卻默不作聲地從座位上起身離開，犯波逸提迦（Pāyantika，一種罪名）。』就這樣，世尊為眾比丘制定了戒律。當時，眾比丘長期在僧團中，照顧病人和處理事務的事情有所耽誤。因此，佛陀進一步允許，如果有因緣，應該囑託他人後再離開。世尊讚歎持戒，乃至廣說：『前面是最初制定，這是隨情況而開許，應該這樣說：』 『如果比丘明知道僧團正在如法地討論事情，卻默不作聲地從座位上起身離開，如果有比丘沒有囑託他人就離開，除了有其他原因，犯波逸提迦。』 『如果』比丘，指的是難陀，其他含義如前所述。 僧團指的是佛陀的弟子。 如法評論，指的是如法的單白羯磨（jñapti-karma，一種宣告儀式）、白二羯磨（jñapti-dvitiya-karma，一種確認儀式）、白四羯磨（jñapti-caturtha-karma，一種正式決議儀式）。 默然從座位上起身離開，指的是離開勢力範圍之外。 沒有囑託他人，指的是有比丘不告知他人就離開。定罪方式與之前相同。 這裡面的犯相是什麼情況呢？如果比丘明知道僧團有如法的事情在討論和決斷，有比丘沒有囑託他人就默不作聲地從座位上起身離開，乃至在言語能夠聽到的範圍內，犯惡作罪（duḥkṛta，一種輕罪）；離開這個範圍時，犯根本罪。 另外，沒有犯戒的情況，指的是初犯者，詳細說明如前所述。 不恭敬學處第七十八 佛陀在王舍城（Rājagṛha，城市名）羯蘭鐸迦池（Kalandaka，池名）竹林...
【English Translation】 English version Having completed the Śaracchidya-karma (Śaracchidya-karma, a type of Buddhist ritual), Upānanda (Upānanda, a personal name) went to Nanda (Nanda, a personal name) weeping and said: 'Who would have thought that the Black Bowl (Black Bowl, referring to the Sangha) would suddenly perform the act of abandonment on me?' Nanda replied: 'You need not worry, their assembly is incomplete, the procedure will not be valid.' Upānanda said: 'Who is not present?' Nanda replied: 'I am not in the assembly.' The Bhikṣus (Bhikṣu, Buddhist monks) of few desires, upon hearing this, felt ashamed: 'How can a Bhikṣu, knowing that the Sangha is conducting a lawful procedure, silently get up and leave?' The Bhikṣus reported this matter to the Buddha, who said: 'I have observed ten benefits and have established the precepts for the Bhikṣus, which should be stated as follows:' 'If a Bhikṣu, knowing that the Sangha is lawfully discussing a matter, silently gets up and leaves from his seat, it is a Pāyantika (Pāyantika, a type of offense).' Thus, the World-Honored One established the precepts for the Bhikṣus. At that time, the Bhikṣus, being long in the Sangha, were neglecting the affairs of caring for the sick and attending to duties. Therefore, the Buddha further permitted that if there is a reason, one should entrust the duty to another before leaving. The World-Honored One praised upholding the precepts, and spoke extensively: 'The former is the initial establishment, this is a subsequent allowance, which should be stated as follows:' 'If a Bhikṣu, knowing that the Sangha is lawfully discussing a matter, silently gets up and leaves from his seat, if a Bhikṣu leaves without entrusting the duty to another, except for other reasons, it is a Pāyantika.' 'If' a Bhikṣu, refers to Nanda, the other meanings are as stated above. Sangha refers to the disciples of the Buddha. Lawful discussion refers to the lawful jñapti-karma (jñapti-karma, a declaration ritual), jñapti-dvitiya-karma (jñapti-dvitiya-karma, a confirmation ritual), and jñapti-caturtha-karma (jñapti-caturtha-karma, a formal resolution ritual). Silently getting up and leaving from the seat refers to leaving beyond the boundary of influence. Not entrusting the duty refers to a Bhikṣu leaving without informing others. The method of determining the offense is the same as before. What is the situation regarding the offense here? If a Bhikṣu knows that the Sangha is discussing and deciding a lawful matter, and a Bhikṣu gets up and leaves from his seat without entrusting the duty to another, even within the range where his voice can be heard, he commits a duḥkṛta (duḥkṛta, a minor offense); upon leaving this range, he commits a fundamental offense. Furthermore, there is no offense in the case of a first-time offender, as explained in detail above. The Seventy-Eighth Precept of Disrespect The Buddha was in the Bamboo Grove at Kalandaka (Kalandaka, name of a pond) Pond in Rājagṛha (Rājagṛha, name of a city)...
林園中。時有二苾芻：一名雜色、二名象師子，知諸苾芻集食堂中，依世尊教欲殄諍事。斯之二人，一順眾命；一便違教不赴眾所，眾評論已不生恭敬，令事紛擾。少欲苾芻共生嫌賤：「云何苾芻眾殄諍時自不赴集，見評論已不存恭敬？」諸苾芻以緣白佛。佛言，廣說乃至「我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻不恭敬者，波逸底迦。」
若復苾芻者，謂雜色，余義如上。
不恭敬者，有其二種：一謂大眾、二是別人。於此二處不恭敬時，皆得墮罪。
此中犯相其事云何？若苾芻知大眾集評論事時，喚令赴集而不來者，便得墮罪。喚住不住、遣去不去，遣取臥具而不肯取、不遣取時即便強取，遣請房等事皆同此，違眾教時皆得墮罪。若苾芻見鄔波馱耶、阿遮利耶作如是語，喚來不來乃至房等事，違別人教時皆得惡作。若依道理而白知者，非不恭敬，此皆無犯。又無犯者，謂初犯人，廣說如上。
飲酒學處第七十九
佛在室羅伐城逝多林給孤獨園。時憍閃毗失收摩羅山，於此山下多諸聚落。有一長者，名曰浮圖，大富多財衣食豐足，娶妻未久誕生一女，顏貌端正人所樂觀。至年長大，娉與給孤獨長者男為妻。浮圖長者未久之間，復誕一息，容儀可愛，初生之日父
【現代漢語翻譯】 現代漢語譯本：在林園中。當時有兩位比丘（Bhikkhu）：一位名叫雜色，一位名叫象師子，他們知道各位比丘聚集在食堂中，想要依照世尊的教導來平息爭端。這兩位比丘中，一位順從大眾的命令，另一位卻違背教導不來參加集會，大眾評論之後，（他）不生恭敬之心，使得事情變得紛亂。一些少欲的比丘共同生起嫌棄之心：『為什麼這位比丘在僧眾平息爭端的時候自己不來參加集會，見到大眾評論之後，不存恭敬之心呢？』各位比丘將此事稟告了佛陀。佛陀說，廣泛地講述乃至『我觀察到十種利益，為各位比丘制定學處，應當這樣說：』 『如果再有比丘不恭敬，犯波逸提迦（Pācittiya，一種罪名）。』 『如果再有比丘』，指的是雜色比丘，其餘的意義如前所述。 『不恭敬』，有兩種：一種是對大眾不恭敬，一種是對別人不恭敬。在這兩種情況下不恭敬，都會犯下墮罪。 這種情況下的犯相是怎樣的呢？如果比丘知道大眾集會評論事情的時候，召喚他來參加集會，他卻不來，就犯下墮罪。召喚他留下，他不留下；遣送他離開，他不離開；遣送他去拿臥具，他不肯拿；不遣送他拿的時候，他卻強行拿；遣送他去請房間等事情，都與此相同，違背大眾的教導，都會犯下墮罪。如果比丘見到鄔波馱耶（Upadhyaya，親教師）、阿遮利耶（Acariya，軌範師）說這樣的話，召喚他來，他不來，乃至房間等事情，違背別人的教導，都會犯下惡作罪。如果依據道理而稟告知情者，就不算不恭敬，這些都沒有犯戒。此外，沒有犯戒的情況，指的是初犯的人，廣泛地講述如前所述。 飲酒學處第七十九 佛陀在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-Anathapindika-arama）中。當時憍閃毗（Kauśāmbī）的失收摩羅山（Siṃśapāvana），在這座山下有很多聚落。有一位長者，名叫浮圖（Bhūta），非常富有，衣食豐足，娶妻不久生了一個女兒，容貌端正，惹人喜愛。等到女兒長大，就許配給給孤獨（Anathapindika）長者的兒子為妻。浮圖長者不久之後，又生了一個兒子，容貌可愛，出生的那天，父親
【English Translation】 English version: In the Lin Garden. At that time, there were two Bhikkhus (monks): one named Zase (Various Colors), and the other named Xiangshizi (Elephant Lion), who knew that the Bhikkhus were gathered in the dining hall, intending to quell disputes according to the teachings of the World Honored One. Of these two Bhikkhus, one obeyed the orders of the assembly, while the other disobeyed the teachings and did not attend the gathering. After the assembly's discussion, he did not show respect, causing the matter to become chaotic. Some Bhikkhus with few desires jointly developed feelings of contempt: 'Why does this Bhikkhu not attend the assembly himself when the Sangha is trying to quell disputes, and why does he not show respect after seeing the assembly's discussion?' The Bhikkhus reported this matter to the Buddha. The Buddha said, speaking extensively, 'I have observed ten benefits and established precepts for the Bhikkhus, which should be stated as follows:' 'If any Bhikkhu is disrespectful, he commits a Pācittiya (an offense requiring confession).' 'If any Bhikkhu' refers to the Bhikkhu Zase (Various Colors); the rest of the meaning is as mentioned above. 'Disrespectful' has two meanings: one is disrespect towards the assembly, and the other is disrespect towards individuals. In both of these situations, disrespect leads to committing an offense. What is the nature of the offense in this situation? If a Bhikkhu knows that the assembly is gathered to discuss matters, and he is summoned to attend but does not come, he commits an offense. If he is told to stay, he does not stay; if he is sent away, he does not leave; if he is sent to fetch bedding, he refuses to fetch it; if he is not sent to fetch it, he forcibly takes it; sending him to request a room or other matters are the same as this. Disobeying the teachings of the assembly leads to committing an offense. If a Bhikkhu sees his Upadhyaya (preceptor) or Acariya (teacher) saying such things, summoning him to come but he does not come, or matters related to rooms, disobeying the teachings of individuals leads to committing a Dukkaṭa (an offense of wrong-doing). If he reports to someone who knows the situation based on reason, it is not considered disrespectful, and there is no offense. Furthermore, there is no offense for a first-time offender, as explained extensively above. The Seventy-Ninth Training Rule on Drinking Alcohol The Buddha was in the Jetavana-Anathapindika-arama (Jeta Grove, Anathapindika's Park) in Śrāvastī (Shravasti). At that time, there were many villages below Mount Simshapa (Siṃśapāvana) in Kauśāmbī (Kaushambi). There was a wealthy householder named Bhūta (Truth), who was very rich and had abundant food and clothing. He married a wife, and not long after, she gave birth to a daughter, whose appearance was beautiful and pleasing to people. When the daughter grew up, she was betrothed to the son of the householder Anathapindika (Feeder of the Poor) as his wife. Not long after, the householder Bhūta (Truth) had another son, whose appearance was lovely. On the day of his birth, the father
見歡喜，唱言：「善來！善來！」時諸親族因與立名，號曰善來。由此孩兒薄福力故，所有家產日就銷亡，父母俱喪投竄無所。時諸人眾見其如此，遂號惡來。與乞丐人共為伴侶，以乞活命。時有一人是惡來父故舊知識，見其貧苦遂與金錢一文令充衣食。從此離別漸至室羅伐城。其姊從婢見而記識，歸報大家曰：「我適出外逢見惡來，非常貧窶。」其姊聞已深生惻隱，便令使者送白疊金錢權充虛乏。彼薄福故便被賊偷，姊聞此事而嗟嘆曰：「我今何用如此惡業薄福人耶？」即棄而不問。時給孤獨長者請佛及僧就舍而食，備辦種種上妙香饌，瞻望佛僧渴仰而住。是時惡來並諸乞侶，聞長者設供冀拾遺餐，遂共相攜詣設食處。長者遙見貧人，命使者曰：「佛僧將至，驅出貧人。」時諸乞伴各生此念：「斯大長者先有悲心，我等孤獨常為依怙，何故今時苦見驅逐？豈非惡來惡業之力殃及我等？」即便共舉擲之糞聚。惡來既被同伴所輕，遂于糞聚啼泣而臥。
長者令使往白時至，爾時世尊于日初分執持衣缽，大眾圍繞往長者家欲詣食所。爾時世尊由大悲力引向惡來處立，告諸苾芻曰：「汝等當厭流轉諸有無邊苦海，復厭生死資生之具。汝等觀此最後生人，更不流轉受斯苦惱，不自支濟。」即告阿難陀曰：「汝於今日為善
【現代漢語翻譯】 現代漢語譯本 見歡喜，唱言：『善來！善來！』（意為『來得好！來得好！』）當時親戚們因此給他取名為善來（Shanlai）。由於這個孩子福薄，所有家產日益衰敗，父母雙亡，無處投靠。當時人們見他如此，就叫他惡來（Elai）。他與乞丐為伍，靠乞討為生。當時有一個人是惡來父親的老相識，見他貧困，就給他一文錢，讓他充飢。從此離別，漸漸到了室羅伐城（Shiluo Facheng）。他的姐姐從婢女那裡見到並認出了他，回去告訴大家說：『我剛才出去看見了惡來，非常貧困。』他的姐姐聽了，深感憐憫，便派人送去白疊布和金錢，暫時救濟他的睏乏。但他福薄，就被賊偷走了。姐姐聽了這件事，嘆息說：『我如今要這個惡業深重、福薄的人有什麼用呢？』就拋棄了他，不再管他。當時給孤獨長者（Gudugudu）請佛陀和僧眾到家中吃飯，準備了各種上好的美味佳餚，瞻望佛陀和僧眾，渴望他們到來。這時，惡來和他的乞丐同伴們，聽說長者設齋供養，希望能撿到一些殘羹剩飯，於是互相攙扶著來到設食的地方。長者遠遠地看見這些窮人，命令使者說：『佛陀和僧眾就要來了，把這些窮人趕出去。』當時那些乞丐同伴們各自心想：『這位大長者以前很有慈悲心，我們這些孤獨的人常常依靠他，為什麼現在卻要驅趕我們呢？難道是惡來惡業的力量殃及了我們？』於是就一起把他扔到糞堆里。惡來被同伴們輕視，就在糞堆里哭泣著躺下。 長者命令使者去稟告時間已到，這時世尊（Shizun）在清晨時分，手持衣缽，被大眾圍繞著前往長者家，準備去吃飯。這時，世尊由於大悲心的力量，引導著走向惡來所在的地方，站立著，告訴各位比丘（Biqiu）說：『你們應當厭惡在諸有（zhuyou）中流轉，厭惡無邊苦海，還要厭惡生死輪迴的資生之具。你們看這個人，是最後一生的人，不再流轉，不再遭受這樣的苦惱，不能自給自足。』就告訴阿難陀（Ananda）說：『你今天為善
【English Translation】 English version Seeing him, they rejoiced and exclaimed, 'Welcome! Welcome!' (meaning 'Well come! Well come!') At that time, the relatives gave him the name Shanlai (善來). Because this child had little fortune, all the family property gradually declined, and his parents died, leaving him with nowhere to turn. When the people saw him like this, they called him Elai (惡來). He became a companion of beggars, living by begging. At that time, there was a man who was an old acquaintance of Elai's father. Seeing his poverty, he gave him a coin to provide for his food and clothing. From then on, he parted ways and gradually arrived at the city of Shiluo Facheng (室羅伐城). His sister saw him from a maid and recognized him. She returned and told everyone, 'I just went out and saw Elai, who is very poor.' His sister, hearing this, felt deep compassion and sent a messenger to deliver white cotton cloth and money to temporarily relieve his poverty. But because he had little fortune, it was stolen by thieves. The sister, hearing of this, sighed and said, 'What use do I have now for this person with such heavy evil karma and little fortune?' She abandoned him and no longer cared for him. At that time, the elder Gudugudu (給孤獨) invited the Buddha and the Sangha to his house for a meal, preparing all kinds of excellent delicacies, looking forward to the arrival of the Buddha and the Sangha. At this time, Elai and his beggar companions, hearing that the elder was offering a feast, hoped to pick up some leftovers, so they supported each other and came to the place where the food was being served. The elder saw the poor people from afar and ordered the messenger, 'The Buddha and the Sangha are about to arrive, drive these poor people away.' At that time, the beggar companions each thought, 'This great elder used to have great compassion, and we lonely people often relied on him. Why are we being driven away now? Could it be that the power of Elai's evil karma has affected us?' So they all threw him into the dung heap. Elai, being despised by his companions, lay weeping in the dung heap. The elder ordered the messenger to report that the time had arrived. At this time, the World Honored One (世尊) in the early morning, holding his robe and bowl, was surrounded by the assembly and went to the elder's house, preparing to eat. At this time, the World Honored One, due to the power of great compassion, led the way to where Elai was, stood there, and told the Bhikshus (比丘), 'You should be disgusted with the cycle of existence in all realms (諸有), disgusted with the boundless sea of suffering, and also disgusted with the means of sustenance for the cycle of birth and death. Look at this person, he is in his last life, he will no longer transmigrate, no longer suffer such distress, unable to support himself.' He then told Ananda (阿難陀), 'Today you should do good
來故應留半食。」爾時世尊入長者家就座而坐。長者既見大眾坐定，即以種種凈妙飲食，供佛及僧皆令飽足。時阿難陀由彼善來惡業力故，所許半食忘不為留。世尊大師得無忘念，知阿難陀忘不留食，即於己缽留其半分。時阿難陀食已生念：「我於今日情有擾亂，違世尊教。」佛告阿難陀：「假使贍部洲四至大海滿中諸佛，然此諸佛各說深法，汝悉受持無有遺忘。今由善來薄福力故，令汝不憶。汝今可去喚彼善來。」時阿難陀奉教而去，至彼告曰：「善來！善來！」彼不自憶善來之名，默爾無對。阿難陀復更唱言：「是浮圖之子先號善來，非餘人也。」善來聞已作如是念，說伽他曰：
「我失善來名， 今從何所至？ 豈非惡報盡， 善業此時生！ 佛具一切智， 一切眾所歸； 由彼愛善言， 名善來應理。 我是無福人， 諸親皆棄捨； 禍哉眾苦逼， 豈名為善來。」
時阿難陀即引善來往詣佛所，禮佛足已在一面坐，佛告阿難陀：「與其半食。」阿難陀取缽授與。是時善來見半食已遂便流淚，作如是語：「雖佛世尊為我留分，但唯片許寧足我饑？」世尊了知善來所念，以慰喻言告善來曰：「假令汝腹寬如大海，啖一一口摶若妙高，隨汝幾時食終不盡。汝今應食，勿起憂懷。」
【現代漢語翻譯】 現代漢語譯本 『所以你應該留下一半的食物。』當時，世尊進入長者（Grihapati，指有地位的居士）的家，就座而坐。長者看到大眾都坐定了，就用各種乾淨美好的食物，供養佛和僧眾，讓他們都吃飽。這時，阿難陀（Ānanda，佛陀的十大弟子之一）由於過去善業帶來的惡業影響，忘記了要留下之前答應的半份食物。世尊（Śākyamuni，釋迦牟尼佛）大師具有不忘失的念力，知道阿難陀忘記留食物，就在自己的缽里留下了那半份食物。 當時，阿難陀吃完飯後心想：『我今天心裡有些混亂，違背了世尊的教導。』佛告訴阿難陀：『即使贍部洲（Jambudvīpa，指我們所居住的世界）四面直到大海都充滿了佛，而且這些佛各自都在宣說深奧的佛法，你都能全部接受並記住，沒有遺忘。現在由於過去善業帶來的微薄福報的影響，讓你不記得這件事。你現在可以去叫那個善來（Sudatta，名字，意為『善於佈施者』）。』當時，阿難陀遵從佛的教導去了，到了那裡，喊道：『善來！善來！』那個人不記得自己名叫善來，沉默不語。阿難陀又喊道：『你是浮圖（Buddha，佛陀）的兒子，以前名叫善來，不是別人。』善來聽了之後，這樣想，並說了偈語： 『我失去了善來這個名字，現在是從哪裡來的呢？難道不是惡報已經結束，善業在這個時候產生了？佛具有一切智慧，是一切眾生所歸依的；因為他喜愛善言，所以叫我善來是合乎情理的。我是沒有福報的人，所有的親人都拋棄了我；真是禍事啊，眾多的痛苦逼迫著我，怎麼能叫善來呢？』 當時，阿難陀就帶著善來到佛陀那裡，向佛陀頂禮雙足后，在一旁坐下。佛告訴阿難陀：『把那半份食物給他。』阿難陀拿起缽遞給他。這時，善來看到那半份食物后，就流下了眼淚，這樣說道：『即使佛世尊為我留下了食物，但是隻有這麼一點點，怎麼能滿足我的飢餓呢？』世尊知道善來心中所想，用安慰的話語告訴善來：『即使你的肚子寬如大海，吃下一口一口像妙高山（Sumeru，須彌山，佛教宇宙觀中的聖山）那麼大的食物，無論你吃多久，也永遠吃不完。你現在應該吃，不要憂愁。』
【English Translation】 English version 'Therefore, you should leave half of the food.' At that time, the World Honored One (Śākyamuni, Shakyamuni Buddha) entered the house of the Elder (Grihapati, a householder of status) and sat down. When the Elder saw that the assembly was seated, he offered various pure and wonderful foods to the Buddha and the Sangha (Buddhist monastic community), satisfying them all. At that time, Ānanda (Ānanda, one of the ten great disciples of the Buddha), due to the force of bad karma arising from past good deeds, forgot to leave the promised half portion of food. The World Honored One, the great master, possessed unfailing mindfulness and knew that Ānanda had forgotten to leave the food, so he left half of his own bowl. At that time, after Ānanda had eaten, he thought, 'Today, my mind is somewhat disturbed, and I have disobeyed the Buddha's teachings.' The Buddha said to Ānanda, 'Even if Jambudvīpa (Jambudvīpa, the continent where we live) were filled with Buddhas up to the four seas, and each of these Buddhas were expounding profound Dharma (Buddhist teachings), you would be able to receive and remember them all without forgetting. Now, due to the influence of the meager merit from past good deeds, you do not remember this matter. You may now go and call that Sudatta (Sudatta, a name meaning 'generous giver').' At that time, Ānanda obeyed the Buddha's instructions and went, arriving there and calling out, 'Sudatta! Sudatta!' That person did not remember his name was Sudatta and remained silent. Ānanda then called out again, 'You are the son of the Buddha (Buddha, enlightened one), formerly named Sudatta, not someone else.' Upon hearing this, Sudatta thought and spoke the following verse: 'I have lost the name Sudatta, From where have I come now? Could it be that bad karma is exhausted, And good karma is arising at this time! The Buddha possesses all wisdom, The refuge of all beings; Because he loves kind words, It is reasonable to call me Sudatta. I am a person without merit, Abandoned by all relatives; Alas, oppressed by many sufferings, How can I be called Sudatta?' At that time, Ānanda led Sudatta to the Buddha, prostrated at the Buddha's feet, and sat down on one side. The Buddha said to Ānanda, 'Give him the half portion of food.' Ānanda took the bowl and handed it to him. At that time, upon seeing the half portion of food, Sudatta shed tears and said, 'Even though the World Honored Buddha has left a portion for me, how can such a small amount satisfy my hunger?' The World Honored One, knowing what Sudatta was thinking, comforted him and said, 'Even if your belly were as wide as the ocean, and you were to eat mouthfuls as large as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), you would never finish eating, no matter how long you ate. You should eat now, do not be worried.'
善來便食，食已歡喜。世尊告曰：「汝之衣角是何物耶？」即便開解見一金錢，白佛言：「此一金錢是父知識見我貧苦持以相贈，由薄福故忘而不憶。」世尊告曰：「汝可持此金錢買青蓮花來。」善來去後，佛及僧眾俱還本處。是時善來奉佛教已，遂詣賣花人藍婆住處入彼園中。園主見已報曰：「惡來可去，莫入我園，勿由汝故樹池枯燥。」善來報白：「世尊使我買青蓮花。」說伽他曰：
「我于青蓮花， 其實無所用； 大師一切智， 遣我買將來。」
爾時藍婆聞是佛使，心生敬仰即說伽他曰：
「牟尼大寂靜， 天人咸供養； 汝為佛使者， 須花任意將。」
是時善來與金錢已，多取青蓮花還詣佛所。世尊見已告言：「善來！汝可持此蓮花行與僧眾。」善來持花從佛及僧次第行與。時諸苾芻皆不敢受，佛言：「於此施主生憐愍心當爲受用，然諸香物皆益眼根，嗅之無過。」時諸苾芻悉皆為受，花乃開敷。善來既見青蓮花已，憶昔前身曾諸佛所修青處觀影像現前，世尊復為演說法要，示教利喜便證見諦。是時善來獲初果已，即說伽他自申慶讚：
「佛以方便勝罥索， 牽我令住于見諦； 于惡趣中興愍念， 如拔老象出深泥。 我于昔時名善來， 后時人號惡來者；
【現代漢語翻譯】 現代漢語譯本 善來（名字）吃完飯後，非常高興。世尊告訴他說：『你衣角里是什麼東西？』他打開一看，原來是一枚金錢，便告訴佛說：『這枚金錢是父親的朋友看到我貧困，送給我接濟的，因為我福薄，所以忘記了。』世尊告訴他說：『你可以拿著這枚金錢去買青蓮花來。』善來走後，佛和僧眾都回到原來的地方。當時善來奉行佛的教導后，就到賣花人藍婆（名字）住的地方，進入他的園中。園主看見后說：『你這惡人快走，不要進入我的園子，不要因為你的緣故讓樹和池塘都枯萎了。』善來回答說：『世尊讓我來買青蓮花。』並說了偈語： 『我買青蓮花， 實際上沒有什麼用處； 大師一切智者（指佛）， 派遣我來買。』 當時藍婆聽到是佛的使者，心中生起敬仰，就說了偈語： 『牟尼（指佛）大寂靜， 天人和阿修羅都供養他； 你是佛的使者， 需要花就隨意拿去吧。』 當時善來給了金錢后，拿了很多青蓮花回到佛所在的地方。世尊看見后告訴他說：『善來！你可以拿著這些蓮花分給僧眾。』善來拿著花，從佛開始，按照次序分給僧眾。當時各位比丘都不敢接受，佛說：『對於這位施主，要生起憐憫之心，應當接受他的供養，而且這些香物對眼睛有益，聞一聞也沒有壞處。』當時各位比丘都接受了，花就開放了。善來看到青蓮花后，回憶起前世曾經在諸佛那裡修習青處觀，影像顯現在眼前，世尊又為他演說佛法要義，用開示教導使他獲益，於是證得了見諦。當時善來獲得初果后，就說了偈語來表達慶賀和讚歎： 『佛用方便殊勝的罥索（比喻佛法）， 牽引我使我安住于見諦； 在惡趣中對我生起憐憫之心， 就像從深泥中拔出老像一樣。 我過去的名字叫善來， 後來人們叫我惡來；』
【English Translation】 English version 'Good Come' (name) finished eating and was very happy. The World Honored One (Buddha) said to him, 'What is that in the corner of your robe?' He opened it and saw a gold coin. He then said to the Buddha, 'This gold coin was given to me by a friend of my father who saw that I was poor, to help me out. Because of my lack of merit, I forgot about it.' The World Honored One said to him, 'You can take this gold coin to buy blue lotus flowers.' After 'Good Come' left, the Buddha and the Sangha (monastic community) returned to their original places. At that time, 'Good Come', following the Buddha's instructions, went to the place where the flower seller Lamba (name) lived and entered his garden. The garden owner saw him and said, 'You evil one, leave quickly! Do not enter my garden! Do not let the trees and ponds wither because of you!' 'Good Come' replied, 'The World Honored One has sent me to buy blue lotus flowers.' And he spoke this verse: 'I, for blue lotus flowers, Actually have no use; The Great Master, All-Knowing One (referring to the Buddha), Sent me to buy them.' At that time, Lamba, hearing that he was a messenger of the Buddha, felt reverence in his heart and spoke this verse: 'Muni (referring to the Buddha), greatly tranquil, Gods and humans all make offerings to him; You are the Buddha's messenger, Take the flowers as you wish.' At that time, 'Good Come' gave the gold coin and took many blue lotus flowers, returning to where the Buddha was. The World Honored One saw him and said, 'Good Come! You can take these lotus flowers and distribute them to the Sangha.' 'Good Come' took the flowers and, starting with the Buddha, distributed them to the Sangha in order. At that time, all the Bhikshus (monks) did not dare to accept them. The Buddha said, 'Towards this donor, generate a compassionate heart and you should accept his offering. Moreover, these fragrant items are beneficial to the eyes, and there is no harm in smelling them.' At that time, all the Bhikshus accepted them, and the flowers bloomed. After 'Good Come' saw the blue lotus flowers, he recalled that in a previous life he had practiced the blue object contemplation (青處觀) in the presence of all the Buddhas, and the image appeared before him. The World Honored One then expounded the essential meaning of the Dharma (Buddha's teachings) for him, using teachings to benefit him, and he attained the vision of truth (見諦). At that time, after 'Good Come' attained the first fruit (初果), he spoke this verse to express his congratulations and praise: 'The Buddha uses the skillful means of a superior snare (referring to the Buddha's teachings), Leading me to abide in the vision of truth; In the evil realms, he generates compassion for me, Like pulling an old elephant out of deep mud. My former name was 'Good Come', Later people called me 'Evil Come';'
今是善來名不謬， 由住牟尼聖教中。」
說是頌已即從座起，禮佛雙足白言：「世尊！我今欲于如來善說法律之中出家離俗修持梵行。」世尊以梵音聲告言：「善來苾芻！汝修梵行。」說是語已即便出家，鬚髮自落法服著身，具足近圓成苾芻性。是時善來從此已后，發大勇猛守堅固心，于初后夜思惟忘倦，斷除結惑證阿羅漢果，說伽他曰：
「昔于諸佛所， 但持瓦鐵身； 今聞世尊教， 轉作真金體。 我于生死中， 更不受後有； 奉持無漏法， 安趣涅槃城。 若人樂珍寶， 及生天解脫； 當近善知識， 所愿皆隨意。」
從佛世尊度舍利子、大目乾連、大迦攝波、畢鄰陀伐蹉等已，諸世間人不信敬者，便生嫌議作如是語：「沙門喬答摩是盜世間珍寶之賊，于大地內時有如斯人中龍象間出於世，悉皆竊誘令其出家以充給侍。」佛亦曾度尼他賤人、小路、牛主、勝惠、河側五百漁人及善來等，不信敬人復生譏謗：「沙門喬答摩貪覓弟子無有休息，世有貧賤愚癡之人，亦度出家以為走使。」世尊聞已作如是念：「我大弟子德若妙高，時眾無知輒為輕忽，無故招罪自害其軀。今我宜應發起善來殊勝之德。」世尊法爾，諸弟子中實有勝德人不知者，佛即方便彰顯其德。
【現代漢語翻譯】 現代漢語譯本 『現在稱你為「善來」這個名字沒有錯謬，因為你安住于牟尼（釋迦牟尼佛的稱號）的聖教之中。』
說完這首偈頌后，他立即從座位起身，禮拜佛陀的雙足並說道：『世尊！我現在想在如來善說的法律之中出家，離開世俗，修持清凈的梵行。』世尊用梵音告訴他：『善來比丘（佛教出家男眾）！你修習梵行吧。』說完這話，他立刻就出家了，頭髮和鬍鬚自然脫落，穿上了法衣，具足了近圓戒，成就了比丘的身份。當時，善來從此以後，發起大勇猛心，守護堅固的意志，在初夜和后夜精勤思惟，從不懈怠，斷除了煩惱和迷惑，證得了阿羅漢果位，並說了如下的偈頌：
『過去在諸佛之處，我只是持有瓦器和鐵器一樣的身體；現在聽聞世尊的教誨，轉變成了真金一樣的身體。 我在生死輪迴之中，不再承受後有的苦果；奉持無漏的清凈之法，安穩地趨向涅槃（佛教術語，指解脫）之城。 如果有人喜歡珍寶，以及希望獲得生天和解脫，應當親近善知識（指引正道的人），那麼所有的願望都能如意實現。』
自從佛世尊度化了舍利子（智慧第一的佛陀十大弟子之一）、大目乾連（神通第一的佛陀十大弟子之一）、大迦葉波（頭陀第一的佛陀十大弟子之一）、畢鄰陀伐蹉（佛陀弟子之一）等人之後，世間那些不信敬佛法的人，便產生了嫌隙和議論，說出這樣的話：『沙門（出家修道的人）喬答摩（釋迦牟尼佛的姓氏）是盜取世間珍寶的賊，在大地上，時常有像這樣的人中龍象出現於世，都被他偷偷地引誘出家，來充當侍者。』佛陀也曾度化了尼他**、小路、牛主、勝惠、河邊的五百漁人以及善來等人，不信敬的人又產生了譏諷和誹謗：『沙門喬答摩貪求弟子沒有止境，世上那些貧賤愚癡的人，也被他度化出家，當作奴僕使喚。』世尊聽聞這些話后，心中這樣想：『我的大弟子們德行如同妙高山一樣崇高，但是世人無知，竟然輕視和忽略他們，無緣無故地招致罪過，自害其身。現在我應該發起善來殊勝的功德。』世尊的法爾如是，對於弟子中那些真正具有殊勝功德卻不為人知的人，佛陀就會方便地彰顯他們的功德。
【English Translation】 English version 'Now the name 'Welcome' is not a mistake, because you dwell within the holy teachings of Muni (an epithet of Shakyamuni Buddha).'
Having spoken this verse, he immediately rose from his seat, prostrated himself at the Buddha's feet, and said: 'World-Honored One! I now wish to renounce my home and cultivate pure conduct within the well-spoken Dharma and Vinaya (Buddhist monastic rules) of the Tathagata (another name for the Buddha).' The World-Honored One, in a voice of Brahma (divine voice), said to him: 'Welcome, Bhikshu (Buddhist monk)! Practice the Brahma-conduct.' As soon as these words were spoken, he immediately became a monk, his hair and beard naturally fell off, he donned the Dharma robes, and he fully received the precepts, thus attaining the nature of a Bhikshu. At that time, Welcome, from then on, generated great courage, guarded a firm mind, and meditated diligently during the early and late watches of the night, never tiring, cutting off the bonds of affliction and attaining the fruit of Arhat (enlightened being), and spoke the following verse:
'In the past, in the presence of all the Buddhas, I only possessed a body like a clay or iron vessel; now, having heard the teachings of the World-Honored One, it has been transformed into a body like true gold. In the cycle of birth and death, I will no longer receive future existence; upholding the undefiled Dharma, I peacefully proceed towards the city of Nirvana (state of enlightenment). If people delight in treasures, and hope to attain rebirth in heaven and liberation, they should draw near to virtuous friends (spiritual guides), then all their wishes will be fulfilled as desired.'
Since the World-Honored Buddha had converted Shariputra (foremost in wisdom among the Buddha's ten great disciples), Maha Maudgalyayana (foremost in supernatural powers among the Buddha's ten great disciples), Maha Kasyapa (foremost in ascetic practices among the Buddha's ten great disciples), Pilindavatsa (one of the Buddha's disciples), and others, those in the world who did not believe and respect the Dharma began to harbor suspicion and speak such words: 'The Shramana (ascetic) Gautama (Buddha's family name) is a thief who steals the treasures of the world. On this great earth, whenever such dragon-elephants among men appear in the world, he secretly lures them to renounce their homes and serve as attendants.' The Buddha had also converted Nita**, Little Road, Cowherd, Supreme Wisdom, the five hundred fishermen by the river, and Welcome, among others. Those who did not believe and respect the Dharma again generated ridicule and slander: 'The Shramana Gautama greedily seeks disciples without rest. Even the poor, lowly, and foolish people in the world are converted to become his servants.' Having heard these words, the World-Honored One thought thus: 'My great disciples possess virtues as lofty as Mount Meru (mythical sacred mountain), but the assembly, being ignorant, rashly belittles and neglects them, needlessly inviting offenses and harming themselves. Now I should bring forth the extraordinary virtues of Welcome.' It is the nature of the World-Honored One that, for those among his disciples who truly possess extraordinary virtues but are not known, the Buddha will expediently reveal their virtues.
爾時世尊為欲發起善來德故，命阿難陀曰：「我今欲往失收摩羅山，若諸苾芻樂隨逐者可持衣缽。」廣說乃至到失收摩羅山。
時彼住處有一毒龍，于庵婆林依止而住，近此山邊所有谷稼常被傷損。此山諸人聞佛來至，悉皆雲集行詣佛所，頂禮佛足在一面坐。爾時世尊為諸人眾演說妙法，示教利喜默然而住。時諸人眾即從座起，禮佛足已白言：「世尊！唯愿哀愍，明當就舍受我微供。」世尊知已默然而受。
時諸人等知佛受已從座而去，即于其夜備辦種種上妙供養，並貯水器敷設既訖，旦令使者往白時至。世尊于日初分執持衣缽，大眾圍繞往設供處，便於眾首就座而坐，山下諸人婆羅門等具設供養。佛及眾僧各飽足已，乃至俱詣佛所隨處而坐，佛為說法深心歡喜，白佛言：「世尊！我等常聞世尊善能調伏極惡藥叉，謂曠野藥叉、箭毛藥叉、驢像藥叉等；又女藥叉亦皆調伏，謂阿力迦、訶利底等；又諸毒龍亦皆降伏，謂難陀、鄔波難陀、阿缽羅龍王等。世尊！然此山下庵婆毒龍，常於我等枉作怨仇橫為損害，每日三時恒吐惡氣，齊至百里所有禽獸，聞其毒氣皆悉命終，諸男女等形色黧變盡無光彩。唯愿世尊哀愍我等降此毒龍。」爾時世尊聞是語已，告阿難陀曰：「汝可將籌行與大眾，能伏龍者當可取之。」
【現代漢語翻譯】 現代漢語譯本：當時，世尊爲了發起善妙的功德，告訴阿難陀說：『我現在想去失收摩羅山（Sisumara Mountain），如果各位比丘樂意跟隨，可以帶著衣缽前往。』（省略中間過程）最終到達了失收摩羅山。
當時，在這個地方住著一條毒龍，它棲息在庵婆林（Amra grove）中，靠近這座山邊的所有莊稼經常被它損害。這座山上的人們聽說佛陀到來，都聚集起來前往佛陀所在的地方，頂禮佛足后在一旁坐下。當時，世尊為眾人演說妙法，開示教導，使他們受益和歡喜，然後默然不語。這時，人們從座位上站起來，禮拜佛足后說道：『世尊！懇請您慈悲憐憫，明天到我們家中接受我們微薄的供養。』世尊知道后，默然接受了。
當時，人們知道佛陀已經應允，就從座位上離開，當晚準備了各種上好的供養，並且儲藏了水，佈置完畢后，第二天早上派使者去稟告佛陀時間已到。世尊在早上拿著衣缽，被大眾圍繞著前往設供養的地方，在眾人之首的座位上坐下，山下的婆羅門等人準備了供養。佛陀和眾僧各自飽足后，一起到佛陀所在的地方隨意坐下，佛陀為他們說法，他們內心深感歡喜，對佛陀說：『世尊！我們常常聽說世尊善於調伏極其兇惡的藥叉（yaksha），例如曠野藥叉（wilderness yaksha）、箭毛藥叉（arrow-haired yaksha）、驢像藥叉（donkey-faced yaksha）等；又善於調伏女藥叉（female yaksha），例如阿力迦（Alika）、訶利底（Hariti）等；又善於降伏各種毒龍（poisonous dragon），例如難陀龍王（Nanda）、鄔波難陀龍王（Upananda）、阿缽羅龍王（Apalala）等。世尊！然而，這座山下的庵婆毒龍，經常無緣無故地與我們為敵，橫加損害，每天三次不斷地吐出毒氣，直至百里之內的所有禽獸，聞到它的毒氣都會喪命，男女老少的臉色都變得灰暗，毫無光彩。懇請世尊慈悲憐憫我們，降伏這條毒龍。』當時，世尊聽到這些話后，告訴阿難陀說：『你可以拿籌碼分發給大眾，能降伏毒龍的人可以取走籌碼。』
【English Translation】 English version: At that time, the World Honored One, desiring to initiate virtuous merits, instructed Ananda, saying, 'I now wish to go to Sisumara Mountain (Sisumara Mountain). If any Bhikshus (monks) wish to follow, they may carry their robes and bowls.' (The intermediate process is omitted.) Eventually, they arrived at Sisumara Mountain.
At that time, there lived a poisonous dragon in that place, dwelling in the Amra grove (Amra grove), and all the crops near this mountain were often damaged by it. The people of this mountain, hearing of the Buddha's arrival, gathered together and went to where the Buddha was, prostrated themselves at his feet, and sat on one side. At that time, the World Honored One expounded the wonderful Dharma (teachings) for the assembly, instructing and benefiting them, and then remained silent. Then, the people rose from their seats, bowed at the Buddha's feet, and said, 'World Honored One! We beseech you to have compassion and accept our humble offerings at our homes tomorrow.' The World Honored One, knowing this, silently accepted.
At that time, the people, knowing that the Buddha had agreed, departed from their seats, and that night prepared various excellent offerings, and stored water, and after the arrangements were completed, the next morning they sent a messenger to inform the Buddha that the time had come. The World Honored One, in the early morning, carrying his robes and bowl, surrounded by the assembly, went to the place where the offerings were prepared, and sat in the seat of honor. The Brahmins (Brahmins) and others from the foot of the mountain prepared the offerings. After the Buddha and the Sangha (monastic community) had each eaten their fill, they all went to where the Buddha was and sat down at their respective places. The Buddha preached the Dharma to them, and they were deeply delighted, and said to the Buddha, 'World Honored One! We have often heard that the World Honored One is skilled at subduing extremely evil Yakshas (yaksha), such as wilderness yakshas (wilderness yaksha), arrow-haired yakshas (arrow-haired yaksha), donkey-faced yakshas (donkey-faced yaksha), etc.; and also skilled at subduing female yakshas (female yaksha), such as Alika (Alika), Hariti (Hariti), etc.; and also subduing various poisonous dragons (poisonous dragon), such as Nanda (Nanda), Upananda (Upananda), Apalala (Apalala), etc. World Honored One! However, this Amra poisonous dragon at the foot of the mountain often becomes our enemy for no reason, causing harm, constantly emitting poisonous gas three times a day, so that all the birds and beasts within a hundred li (unit of distance) die upon smelling its poisonous gas, and the faces of men and women become dark and without luster. We beseech the World Honored One to have compassion on us and subdue this poisonous dragon.' At that time, the World Honored One, hearing these words, said to Ananda, 'You may distribute tokens to the assembly, and whoever can subdue the dragon may take them.'
於時大眾竟無取者，世尊即命善來曰：「汝可取籌為眾伏彼庵婆毒龍。」是時善來聞佛命已，即便取籌于日初分執持衣缽，入聚落中巡行乞食，飯食訖往庵婆龍所住之處。時彼龍王遙見善來入其住處，發大瞋恚騰雲晝昏，雷霆震地便下雨雹欲害善來。是時善來便入慈定，所有風雨降注之物，悉皆變成沉水香粖、栴檀香粖、耽摩羅香粖，從空而下。時庵婆龍轉更瞋發，復下劍輪矛槊等物，至善來上無不皆成天妙蓮花，從空而下。龍復放煙、善來亦放煙，龍復放火、善來即便入火光定，以神通力身如火聚，周遍龍宮及余住處火焰充塞。時彼毒龍見大焰火心極驚怖，身毛遍豎便欲逃竄，遂見余方猛焰俱遍，唯善來處寂靜清涼。毒龍遂往禮善來足作如是語：「愿為救護！愿為救護！」善來告曰：「汝於前身作垢穢業墮傍生中，復於今時更為惱害作眾不善，從此命終當墮何處？欲何所依？必墮地獄，此不須疑。」是時毒龍白善來曰：「大德！幸賜言教，我於今時欲何所作？」善來答曰：「當受三歸併五學處，至盡形壽要心莫犯。」是時毒龍即受三歸併五學處，至盡形壽不殺生、不偷盜、不欲邪行、不飲酒、不妄語。為要契已頂禮善來忽然不現。爾時善來既伏毒龍，往詣佛所禮佛足已白言：「世尊！彼之毒龍我已伏訖，為受三歸併
【現代漢語翻譯】 現代漢語譯本： 當時，大眾中竟然沒有一個人敢去取籌（選擇降伏毒龍），世尊就命令善來說：『你可以去取籌，爲了大眾降伏那條庵婆毒龍（Amrapali Dragon）。』當時，善來聽了佛的命令后，就取了籌，在早晨拿著衣缽，進入村落中巡迴乞食。吃完飯後，就前往庵婆龍所居住的地方。當時，那條龍王遠遠地看見善來進入它的住所，非常憤怒，騰雲駕霧，使白天變得昏暗，雷聲震動大地，並且降下冰雹，想要傷害善來。當時，善來就進入慈定（狀態），所有風雨和降落之物，都變成了沉水香粖（Agaru powder）、栴檀香粖（Sandalwood powder）、耽摩羅香粖（Tamala powder），從空中降落下來。當時，庵婆龍更加憤怒，又降下劍輪、矛槊等武器，到達善來上方時，都變成了美妙的天界蓮花，從空中降落下來。龍又放出煙霧，善來也放出煙霧；龍又放出火焰，善來就進入火光定（狀態），用神通力使身體像一團火焰，火焰充滿龍宮和其餘住所。當時，那條毒龍看見大火，心中非常驚恐，渾身汗毛豎立，想要逃竄，卻看見四面八方都是猛烈的火焰，只有善來所在的地方寂靜清涼。毒龍於是前往禮拜善來的腳，說道：『請您救護！請您救護！』善來告訴它說：『你前世造作污穢的惡業，墮落到畜生道中，現在又作惱害眾生的不善行為，這樣命終之後，將要墮落到哪裡呢？想要依靠什麼呢？必定會墮入地獄，這不需要懷疑。』當時，毒龍對善來說：『大德！請您賜予教誨，我現在應該怎麼做呢？』善來回答說：『應當受三歸依（皈依佛、皈依法、皈依僧）和五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒），直到壽命終結都要用心守護，不要違犯。』當時，毒龍就受了三歸依和五學處，直到壽命終結都不殺生、不偷盜、不邪淫、不飲酒、不妄語。立下誓約后，頂禮善來，忽然消失不見。當時，善來降伏毒龍后，前往佛所，禮拜佛足后稟告說：『世尊！那條毒龍我已經降伏了，為它受了三歸依和
【English Translation】 English version: At that time, none of the assembly dared to take the lot (to subdue the dragon), so the World-Honored One commanded Shànlái (Virtuous Arrival) saying, 'You may take the lot to subdue that Amrapali Dragon (Āmpra-viṣa-nāga) for the sake of the assembly.' At that time, Shànlái, having heard the Buddha's command, immediately took the lot, and in the early morning, holding his robe and bowl, entered the village to beg for food. After the meal, he went to the place where the Amrapali Dragon resided. At that time, that Dragon King, seeing Shànlái entering its dwelling from afar, became greatly enraged, soaring into the clouds, darkening the day, with thunder shaking the earth, and hail falling, intending to harm Shànlái. At that time, Shànlái entered the Samadhi of Loving-kindness (Cí-dìng), and all the wind, rain, and falling objects were transformed into Agaru powder (chénshuǐ xiāng mò), Sandalwood powder (zhāntán xiāng mò), and Tamala powder (tánmóluó xiāng mò), descending from the sky. At that time, the Amrapali Dragon became even more enraged, and further sent down sword wheels, spears, and lances, which, upon reaching Shànlái, all transformed into wondrous celestial lotuses, descending from the sky. The dragon then emitted smoke, and Shànlái also emitted smoke; the dragon then emitted fire, and Shànlái immediately entered the Samadhi of Fiery Light (Huǒguāng-dìng), using his supernatural power to make his body like a mass of fire, filling the dragon palace and other dwellings with flames. At that time, that poisonous dragon, seeing the great flames, was extremely frightened, its body hair standing on end, and it wanted to flee, but it saw fierce flames everywhere, only the place where Shànlái was remained silent and cool. The poisonous dragon then went to prostrate at Shànlái's feet, saying, 'May you protect me! May you protect me!' Shànlái told it, 'In your previous life, you committed defiled deeds and fell into the animal realm, and now you continue to harm others and commit unwholesome actions. After this life ends, where will you fall? What will you rely on? You will surely fall into hell, there is no doubt about this.' At that time, the poisonous dragon said to Shànlái, 'Great Virtue! Please bestow teachings upon me, what should I do now?' Shànlái replied, 'You should take the Three Refuges (皈依佛, Guīyī Fó - Refuge in the Buddha; 皈依法, Guīyī Fǎ - Refuge in the Dharma; 皈依僧, Guīyī Sēng - Refuge in the Sangha) and the Five Precepts (五學處, Wǔ xué chù - not killing, not stealing, not committing sexual misconduct, not lying, and not taking intoxicants), and until the end of your life, you must guard them with your heart and not violate them.' At that time, the poisonous dragon took the Three Refuges and the Five Precepts, vowing until the end of its life not to kill, not to steal, not to engage in sexual misconduct, not to drink alcohol, and not to lie. Having made the vow, it prostrated at Shànlái's feet and suddenly disappeared. At that time, Shànlái, having subdued the poisonous dragon, went to the Buddha, prostrated at the Buddha's feet, and reported, 'World-Honored One! I have subdued that poisonous dragon, and have had it take the Three Refuges and'
五學處。」佛告諸苾芻：「我諸弟子聲聞之中，降伏毒龍善來第一。」
爾時失收摩羅山遠近諸人婆羅門等，見伏毒龍眾無惱害，皆大歡悅得未曾有。各持香花供養之具，往詣佛所以申慶悅，禮佛足已各住一面，白言：「世尊！幸蒙聖力除彼毒龍，欲申供養愿垂納受。」佛告諸婆羅門居士男女：「汝等當知，彼之毒龍乃是浮圖之子善來苾芻令其改惡為受歸戒，非是我力。汝等宜應持此諸物供養善來以申報德。」是時諸人奉佛教已，便持供養詣善來所，頂禮其足白言：「聖者！仁於我等降大慈悲施以無畏，能令品彙並皆穌息，愿垂教命欲何所為？」善來告曰：「各隨所依供養三寶。」時婆羅門等由善來故，請佛及僧七日設食，佛默然受。時諸人等知佛受已禮足而去，即于其夜具辦種種上妙飲食，敷設座褥，旦令使者往白時至：「供養備辦愿佛知時。」
爾時世尊于日初分將諸大眾，往施主家設食之處。諸婆羅門居士等見坐定已，即以種種上妙飲食供佛及僧，皆飽足已，便於佛前聽說法要。初日既然，乃至七日悉皆如是。有婆羅門，是善來父先舊知識，能咒毒龍，為怖龍故遂往室羅伐城，改名而住。時勝光王立為主象大臣，此人因事來至山下，既聞善來降毒龍已生大歡喜。往善來處禮雙足已白言：「聖者！我
【現代漢語翻譯】 現代漢語譯本：『五學處。』佛告訴各位比丘：『我的弟子聲聞眾中，降伏毒龍，善來（Subhāgata，比丘名）是第一。』 當時，在失收摩羅山（Śiśumāragiri，山名）附近的所有婆羅門等人，看到毒龍被降伏，不再有任何惱害，都非常高興，覺得前所未有。他們各自拿著香花供養的物品，前往佛陀所在的地方，表達慶賀和喜悅，禮拜佛足后各自站在一邊，說道：『世尊！有幸蒙受您的聖力，消除了那條毒龍，我們想表達供養，希望您能接受。』佛告訴各位婆羅門居士男女：『你們應當知道，那條毒龍是被浮圖（buddha，佛陀）之子善來比丘，讓他改惡從善，接受歸戒，不是我的力量。你們應該拿著這些物品供養善來，以報答他的恩德。』當時，這些人聽從佛的教誨后，便拿著供養品前往善來所在的地方，頂禮他的雙足說道：『聖者！您對我們施以大慈悲，給予我們無畏的保護，能夠讓所有眾生都得到安寧，希望您能指示我們，您想做什麼？』善來告訴他們：『各自隨自己的能力供養三寶（triratna，佛法僧）。』當時，婆羅門等人因為善來的緣故，邀請佛陀和僧眾七天設齋供養，佛陀默然接受。當時，這些人知道佛陀接受了邀請后，行禮告退，當晚就準備了各種上等的美味佳餚，鋪設了座位，第二天早上派使者去稟告時間已到：『供養已經準備好了，希望佛陀知道時間。』 當時，世尊在清晨時分帶領大眾，前往施主家設齋的地方。各位婆羅門居士等看到佛陀入座后，就用各種上等的美味佳餚供養佛陀和僧眾，大家都吃飽后，便在佛前聽聞佛法要義。第一天如此，乃至第七天都一樣。有一位婆羅門，是善來的父親，也是以前的舊相識，能夠用咒語控制毒龍，爲了躲避毒龍的報復，就前往室羅伐城（Śrāvastī，城市名），改名換姓居住。當時，勝光王（Prasenajit，國王名）立他為主象大臣，這個人因為公務來到山下，聽說善來降伏了毒龍后，非常高興。前往善來所在的地方，禮拜他的雙足說道：『聖者！我』
【English Translation】 English version: 『The five training precepts.』 The Buddha told the Bhikshus (bhikkhu, monks): 『Among my disciples who are Śrāvakās (hearers), Subhāgata (name of a monk) is the foremost in subduing the poisonous dragon.』 At that time, all the Brahmins (brāhmaṇa, priestly class) and others near and far from Śiśumāragiri (name of a mountain), seeing that the poisonous dragon had been subdued and no longer caused any harm, were all very happy and felt that they had never experienced anything like it before. Each of them took offerings of incense and flowers and went to where the Buddha was to express their congratulations and joy. After bowing at the Buddha's feet, they stood to one side and said: 『World Honored One! Fortunately, we have received your holy power to eliminate that poisonous dragon. We wish to make offerings and hope that you will accept them.』 The Buddha told the Brahmin householders, both men and women: 『You should know that the poisonous dragon was made to change its evil ways and accept the precepts of refuge by the Bhikshu Subhāgata, the son of the Buddha (buddha, enlightened one), not by my power. You should take these things and offer them to Subhāgata to repay his kindness.』 At that time, after these people had followed the Buddha's teachings, they took the offerings to where Subhāgata was, bowed at his feet and said: 『Holy One! You have shown great compassion to us, giving us fearlessness, and are able to bring peace to all beings. We hope you will instruct us, what do you wish us to do?』 Subhāgata told them: 『Each of you should offer to the Triple Gem (triratna, Buddha, Dharma, Sangha) according to your ability.』 At that time, because of Subhāgata, the Brahmins invited the Buddha and the Sangha (saṃgha, monastic community) to a seven-day feast. The Buddha silently accepted. At that time, after these people knew that the Buddha had accepted the invitation, they bowed and departed. That night, they prepared all kinds of excellent and delicious food, laid out seats, and the next morning sent a messenger to announce that the time had come: 『The offerings are ready, may the Buddha know the time.』 At that time, the World Honored One, in the early morning, led the assembly to the house of the donors where the feast was to be held. When the Brahmin householders saw that the Buddha was seated, they offered all kinds of excellent and delicious food to the Buddha and the Sangha, and after everyone had eaten their fill, they listened to the essential teachings of the Dharma (dharma, teachings). The first day was like this, and so were all seven days. There was a Brahmin who was Subhāgata's father and an old acquaintance, who could control poisonous dragons with spells. To avoid the dragon's revenge, he went to Śrāvastī (name of a city), changed his name and lived there. At that time, King Prasenajit (name of a king) appointed him as the chief elephant minister. This person came to the foot of the mountain on business, and when he heard that Subhāgata had subdued the poisonous dragon, he was very happy. He went to where Subhāgata was, bowed at his feet and said: 『Holy One! I』
輩有怖多並逃避，今聞大德興悲愍心為除怨害，不任欣喜，欲申供養，愿降哀憐明當就食。」善來不受。時婆羅門重更請曰：「若不肯者，唯愿大德還城之日先受我供。」是時善來哀愍為受。是時山下諸施主等，供佛僧眾滿七日已，俱禮佛足聽說妙法。爾時世尊為說法要示教利喜，即于座上無量有情除疑獲果。佛與僧眾漸至室羅伐城，時給孤獨長者便往佛所，禮佛雙足在一面坐。爾時世尊為說法已默然而住，時彼長者即從坐起白言：「世尊愿佛及僧明就我家為受微供。」世尊默然為受。長者知已作禮而去。時婆羅門詣善來處白言：「聖者！我先已請，若至本城先受我食。」善來白佛，佛言：「汝已先受，今宜赴請。」善來詣彼婆羅門舍，時婆羅門以上妙飲食至誠供養，令飽食已，欲使善來食速消化，便以少許飲象之酒置飲漿中，善來不知飲此漿已，尋嚼齒木澡漱而去。既至中路被日光所炙醉臥于地。諸佛世尊於一切時得不忘念，便於善來臥處化為草菴，蓋覆其身不令人見。爾時世尊于長者舍。飯食訖，為說法已還至善來處。告諸苾芻曰：「汝等當觀善來所作，昔于江豬山處降伏庵婆毒龍。豈復今時能調小鱔。汝諸苾芻若飲酒者，有斯大失。」爾時世尊即以無量百千網鞔輪相福德殊勝莊嚴王手，摩善來頂告言：「善來！
【現代漢語翻譯】 現代漢語譯本 『我們這些人常常感到恐懼並且想要逃避，現在聽說大德您發起了慈悲之心，為我們消除怨恨和災害，真是無比歡喜，想要表達我們的供養，希望您能降下慈悲憐憫，明天到我家接受齋飯。』 善來沒有答應。當時，婆羅門再次請求說：『如果您不肯，只希望大德您返回城裡的時候，先接受我的供養。』 這時，善來因為哀憐他們而接受了。當時，山下的各位施主等，供養佛和僧眾滿了七天之後，都禮拜佛足，聽聞美妙的佛法。那時，世尊為他們宣說佛法的要義，開示教導，令他們生起歡喜，當即在座位上，無數的有情眾生消除了疑惑，獲得了果位。佛和僧眾逐漸到達室羅伐城（Śrāvastī），當時給孤獨長者（Anāthapiṇḍada）便前往佛的住所，禮拜佛的雙足，在一旁坐下。那時，世尊為他說法完畢，默默地住止。當時那位長者立即從座位上站起來稟告說：『世尊，希望佛和僧眾明天到我家接受微薄的供養。』 世尊默然答應了。長者知道后，行禮告退。當時，婆羅門前往善來處稟告說：『聖者！我先前已經邀請過您，如果到了本城，請先接受我的齋飯。』 善來稟告佛，佛說：『你已經先接受了他的邀請，現在應該去赴約。』 善來前往那位婆羅門家，當時婆羅門用上好的飲食虔誠地供養他，讓他吃飽之後，爲了使善來快速消化食物，便在飲用的漿水中放入少許飲象的酒，善來不知道，飲用了這種漿水之後，隨即嚼齒木漱口離開了。走到半路，被日光照曬，醉倒在地。諸佛世尊在任何時候都能保持不忘失正念，便在善來躺臥的地方化作草菴，遮蓋他的身體，不讓人看見。那時，世尊在長者家。用飯完畢，為他說法之後，返回到善來處。告訴各位比丘（bhikṣu）說：『你們應當看看善來所做的事情，過去在江豬山處降伏了庵婆毒龍（Amba poison dragon）。難道現在還能調伏小鱔魚嗎？你們各位比丘如果飲酒，就會有這樣大的過失。』 那時，世尊立即用具有無量百千網鞔輪相福德殊勝莊嚴的王手，摩善來的頭頂，告訴他說：『善來！』
【English Translation】 English version 『We are often fearful and want to escape. Now, hearing that the Great Virtue has aroused compassion to eliminate our grievances and harm, we are overjoyed and wish to offer our support. We hope you will show compassion and accept our meal tomorrow.』 Subhāga did not accept. Then the Brahmin pleaded again, 『If you are unwilling, we only hope that when the Great Virtue returns to the city, you will accept my offering first.』 At that time, Subhāga accepted out of compassion. Then, the donors at the foot of the mountain, having offered to the Buddha and the Sangha for seven days, all prostrated at the Buddha's feet and listened to the wonderful Dharma. At that time, the World-Honored One expounded the essentials of the Dharma, instructing and guiding them, causing them to rejoice. Immediately, in that assembly, countless sentient beings eliminated their doubts and attained the fruits. The Buddha and the Sangha gradually reached Śrāvastī (city name). Then Anāthapiṇḍada (name of a wealthy merchant) went to the Buddha's place, prostrated at the Buddha's feet, and sat to one side. At that time, the World-Honored One finished speaking the Dharma and remained silent. Then that elder immediately rose from his seat and said, 『World-Honored One, may the Buddha and the Sangha come to my house tomorrow to receive a humble offering.』 The World-Honored One silently accepted. Knowing this, the elder bowed and departed. Then the Brahmin went to Subhāga's place and said, 『Venerable One! I have already invited you. If you come to this city, please accept my meal first.』 Subhāga informed the Buddha, and the Buddha said, 『You have already accepted his invitation, now you should go.』 Subhāga went to the Brahmin's house. Then the Brahmin offered him excellent food with sincerity. After he had eaten his fill, wanting to help Subhāga digest the food quickly, he put a little elephant-intoxicating wine in the drinking water. Subhāga did not know and drank this water. After that, he chewed a toothpick, rinsed his mouth, and left. On the way, exposed to the sunlight, he became drunk and fell to the ground. The Buddhas, the World-Honored Ones, are always mindful at all times. He transformed the place where Subhāga was lying into a grass hut, covering his body so that no one could see him. At that time, the World-Honored One was at the elder's house. After finishing the meal, he spoke the Dharma and returned to Subhāga's place. He told the bhikṣus (monks), 『You should observe what Subhāga has done. In the past, at the Jiangzhu Mountain, he subdued the Amba poison dragon (name of a dragon). How can he now tame a small eel? If you bhikṣus drink alcohol, you will have such great faults.』 At that time, the World-Honored One immediately used his kingly hand, adorned with immeasurable hundreds of thousands of wheel-like marks of merit and virtue, to stroke Subhāga's head and said, 『Subhāga!』
何不觀察受斯困頓？」爾時善來得少醒悟，隨從佛后至逝多林。佛洗足已於如常座就之而坐，告諸苾芻曰：「汝等當觀，諸飲酒者有斯過失。」讚歎持戒，廣說乃至「我觀十利，為諸弟子制其學處應如是說：
「若復苾芻飲諸酒者，波逸底迦。」
若復苾芻者，謂是善來，余義如上。
言諸酒者，謂米麹酒，或以根莖皮葉花果相和成酒，此等諸酒飲時令人惛醉。
飲者，謂吞嚥也。釋罪如前。
此中犯相其事云何？若苾芻飲諸酒時，能令人醉波逸底迦；若不醉人，飲得惡作罪。若苾芻見彼諸酒有酒色、酒氣、酒味，若能醉者波逸底迦；若不醉者，得三惡作。若苾芻飲諸酒時有酒色、酒氣，若能醉者波逸底迦；若不醉者，得二惡作罪。若苾芻飲諸酒時但有酒色，若能醉者波逸底迦；若不醉者，得一惡作罪。若食酒糟，醉者波逸底迦；若不醉者，得惡作罪。若食麹塊者，得惡作罪。若苾芻食諸根莖葉花果，能醉人者皆得惡作罪。
佛告諸苾芻：「汝等若以我為師者，凡是諸酒不應自飲，亦不與人，乃至不以茅端渧酒而著口中。若故違者得越法罪。」若苾芻飲醋之時有酒色者，飲之無犯。若飲熟煮酒者，此亦無犯。若是醫人令含酒或涂身者無犯。又無犯謂初犯人，廣說如上。
【現代漢語翻譯】 現代漢語譯本： 『為何不觀察飲酒帶來的困頓？』當時善來稍微清醒，跟隨佛陀來到逝多林（Jetavana）。佛陀洗完腳后，在通常的座位上坐下，告訴眾比丘（bhiksu，佛教出家男眾）說：『你們應當觀察，飲酒的人有這些過失。』佛陀讚歎持戒，廣泛地宣說，乃至說：『我觀察到十種利益，為弟子們制定學處，應當這樣說：』 『如果比丘飲用各種酒，犯波逸提迦（payattika，一種罪名）。』 『如果比丘』，指的是善來，其餘含義如前所述。 『各種酒』，指的是米麴酒，或者用根、莖、皮、葉、花、果等混合製成的酒，這些酒飲用時會使人昏醉。 『飲』，指的是吞嚥。釋罪如前。 此中犯戒的情況是怎樣的呢？如果比丘飲用各種酒時，能使人醉，犯波逸提迦；如果不能使人醉，飲用則犯惡作罪（dukkhata，一種較輕的罪名）。如果比丘看到那些酒有酒的顏色、酒的氣味、酒的味道，如果能使人醉，犯波逸提迦；如果不能使人醉，得三種惡作罪。如果比丘飲用各種酒時有酒的顏色、酒的氣味，如果能使人醉，犯波逸提迦；如果不能使人醉，得兩種惡作罪。如果比丘飲用各種酒時只有酒的顏色，如果能使人醉，犯波逸提迦；如果不能使人醉，得一種惡作罪。如果吃酒糟，醉了，犯波逸提迦；如果沒醉，得惡作罪。如果吃酒麴塊，得惡作罪。如果比丘吃各種根、莖、葉、花、果，能使人醉的，都得惡作罪。 佛陀告訴眾比丘：『你們如果以我為師，凡是各種酒不應該自己飲用，也不應該給別人，甚至不應該用茅草尖蘸酒放在口中。如果故意違犯，得越法罪（duskrta，一種罪名）。』如果比丘喝醋的時候有酒的顏色，喝了沒有罪。如果喝煮熟的酒，也沒有罪。如果是醫生讓含酒或塗抹身體，沒有罪。又沒有罪的情況包括初犯者，詳細情況如前所述。
【English Translation】 English version: 『Why not observe the distress caused by drinking?』 At that time, Sundarananda (善來) became slightly sober and followed the Buddha to Jetavana (逝多林). After washing his feet, the Buddha sat down in his usual seat and told the bhiksus (苾芻, Buddhist monks): 『You should observe the faults of those who drink.』 The Buddha praised upholding the precepts, speaking extensively, even saying: 『I have observed ten benefits, and I have established the training rules for my disciples, which should be stated as follows:』 『If a bhiksu drinks any kind of alcohol, it is a payattika (波逸底迦, a type of offense).』 『If a bhiksu』 refers to Sundarananda, and the rest of the meaning is as mentioned above. 『Any kind of alcohol』 refers to rice wine, or wine made by mixing roots, stems, bark, leaves, flowers, and fruits. These wines cause intoxication when consumed. 『Drinking』 refers to swallowing. The explanation of the offense is as before. What are the circumstances of committing this offense? If a bhiksu drinks any kind of alcohol that can cause intoxication, it is a payattika; if it does not cause intoxication, drinking it incurs a dukkhata (惡作罪, a minor offense). If a bhiksu sees that the alcohol has the color, smell, and taste of alcohol, and if it can cause intoxication, it is a payattika; if it cannot cause intoxication, it incurs three dukkhata offenses. If a bhiksu drinks any kind of alcohol that has the color and smell of alcohol, and if it can cause intoxication, it is a payattika; if it cannot cause intoxication, it incurs two dukkhata offenses. If a bhiksu drinks any kind of alcohol that only has the color of alcohol, and if it can cause intoxication, it is a payattika; if it cannot cause intoxication, it incurs one dukkhata offense. If one eats wine dregs and becomes intoxicated, it is a payattika; if one does not become intoxicated, it incurs a dukkhata offense. If one eats koji (麹) blocks, it incurs a dukkhata offense. If a bhiksu eats any kind of roots, stems, leaves, flowers, or fruits that can cause intoxication, they all incur a dukkhata offense. The Buddha told the bhiksus: 『If you take me as your teacher, you should not drink any kind of alcohol yourselves, nor should you give it to others, not even dipping the tip of a blade of grass in alcohol and putting it in your mouth. If you deliberately violate this, you will incur a duskrta (越法罪, a type of offense).』 If a bhiksu drinks vinegar that has the color of alcohol, there is no offense. If one drinks cooked wine, there is also no offense. If a doctor instructs one to hold alcohol in the mouth or apply it to the body, there is no offense. Furthermore, there is no offense for a first-time offender, as explained in detail above.
時諸苾芻見是事已咸皆有疑，請問世尊：「善來苾芻先作何業生富樂家，后遭貧苦常為乞丐號曰惡來，被諸同伴棄之糞聚？復由何業逢值世尊，斷諸煩惱得阿羅漢？」佛告諸苾芻：「汝等善聽！乃往古昔無佛出世，有獨覺者出現世間，心懷哀愍口不說法。時有長者，詣芳園中欲為歡戲。有獨覺尊身嬰疾病，為乞食故，著粗弊服來入園中。長者見已便起瞋恚，生不忍心告使者曰：『此之惡來勿令進入。』使者愍念未即前驅，長者自起扼尊者頸推之糞聚，告言：『汝何不往乞丐人中以為朋類？』爾時尊者為愍彼故，猶若鵝王騰身空界作十八變。凡夫之類見神通者，疾起悔心如大樹崩，遙禮尊足唱言：『善來聖者，真實福田，愿縱身下哀愍於我無識之人為受懺謝，勿令永劫受苦沉淪。』時彼尊者見其至心，即放身下。長者禮已為辦種種上妙飲食花香供養，悔除惡業發弘誓願：『今我所作供養善根，于未來世生大富家，得勝上導師承事無倦，開悟於我趣解脫門。』汝等苾芻！昔時長者即善來是，曾於獨覺尊所為惱害事，喚作惡來推之糞聚。由斯業故於五百生中常為乞丐，人名作惡來，被諸同伴棄于糞聚。由昔供養髮願力故，生大富家，於我法中出家斷惑成阿羅漢。汝諸苾芻自所作業，還須自受果報不亡。是故汝等當修善行勿為
【現代漢語翻譯】 現代漢語譯本： 當時，眾位比丘見到這件事後都心生疑惑，於是向世尊請教：『這位名叫「惡來」的比丘，過去做了什麼業，先是出生在富裕快樂的家庭，後來卻遭遇貧困，經常以乞討為生，並且被同伴們遺棄在糞堆里？又是什麼樣的業讓他能夠遇到世尊，斷除各種煩惱，證得阿羅漢果位？』 佛陀告訴眾位比丘：『你們仔細聽！在很久以前，沒有佛陀出世的時候，有一位獨覺者（Pratyekabuddha，無需依師自悟的聖者）出現在世間，他心懷慈悲，但口中並不說法。當時有一位長者（wealthy man），前往花園中想要尋歡作樂。這位獨覺尊者（respected solitary enlightened one）身上染有疾病，爲了乞討食物，穿著粗陋破舊的衣服來到園中。長者見到后，便心生嗔恨，沒有絲毫憐憫之心，告訴他的僕人說：「把這個『惡來』趕出去，不要讓他進來。」僕人憐憫獨覺者，沒有立刻上前驅趕。長者就自己起身，抓住尊者的脖子，把他推到糞堆里，並說道：「你為什麼不去乞丐堆里找你的同伴？」 當時，尊者爲了憐憫他，就像鵝王一樣騰身飛到空中，示現十八種神變。那些凡夫俗子見到這種神通景象，立刻生起悔恨之心，就像大樹崩塌一樣，遠遠地禮拜尊者的雙足，高聲說道：「善來聖者（Welcome, holy one），您是真實的福田（field of merit），希望您能從空中下來，可憐我這個無知的人，接受我的懺悔，不要讓我永劫沉淪受苦。」當時那位尊者見到他如此真誠，就從空中降落下來。長者禮拜之後，為尊者準備了各種上等的美味飲食和鮮花香料進行供養，懺悔自己所造的惡業，並且發下宏大的誓願：「如今我所做的供養善根，希望在未來世能夠出生在大富之家，能夠承事殊勝的上師，永不厭倦，開啟我通往解脫之門。」』 『你們這些比丘！過去的那位長者就是現在的善來比丘，他曾經對獨覺尊者做出惱害之事，稱他為「惡來」，並且把他推到糞堆里。由於這個惡業，他在五百世中經常以乞討為生，人們稱他為「惡來」，並且被同伴們遺棄在糞堆里。由於過去供養和發願的力量，他出生在大富之家，在我的佛法中出家，斷除迷惑，成就阿羅漢果位。你們這些比丘，自己所造的業，最終還是要自己承受果報，不會消失的。所以你們應當修行善行，不要作惡。』
【English Translation】 English version: At that time, the Bhikshus (monks) all had doubts upon seeing this incident, and they asked the World Honored One (Bhagavan, the Buddha): 'What karma did this Bhikshu (monk) named 'Evil-Come' create, that he was first born into a wealthy and happy family, but later encountered poverty, often lived by begging, and was abandoned by his companions in a pile of manure? And what karma allowed him to encounter the World Honored One, cut off all afflictions, and attain the state of Arhat (one who has attained enlightenment)?' The Buddha told the Bhikshus: 'Listen carefully! In the distant past, when no Buddha had appeared in the world, there was a Pratyekabuddha (solitary enlightened one) who appeared in the world. He held compassion in his heart, but did not speak the Dharma (teachings). At that time, there was a wealthy man (wealthy man) who went to a garden wanting to seek pleasure. This respected Pratyekabuddha (respected solitary enlightened one) was afflicted with illness, and in order to beg for food, he came into the garden wearing coarse and tattered clothes. When the wealthy man saw him, he became angry and had no compassion. He told his servants, 'Drive this 'Evil-Come' away and do not let him enter.' The servants had compassion for the solitary enlightened one and did not immediately drive him away. The wealthy man then got up himself, grabbed the venerable one's neck, and pushed him into a pile of manure, saying, 'Why don't you go to the beggars and find your companions?' At that time, in order to have compassion for him, the venerable one, like a swan king, soared into the sky and manifested eighteen kinds of miraculous transformations. Those ordinary people, upon seeing this miraculous sight, immediately arose with remorse, like a great tree collapsing. They prostrated themselves from afar at the venerable one's feet and exclaimed, 'Welcome, holy one (Welcome, holy one)! You are a true field of merit (field of merit). We hope that you can descend from the sky and have pity on us ignorant people, accept our repentance, and not let us sink into suffering for endless eons.' At that time, that venerable one, seeing his sincerity, descended from the sky. After the wealthy man prostrated, he prepared various supreme and delicious foods, flowers, and incense to offer to the venerable one, repented of the evil karma he had created, and made a grand vow: 'Now, with the roots of goodness from the offerings I have made, I hope that in future lives I can be born into a wealthy family, and be able to serve a supreme teacher tirelessly, and open the door of liberation for me.'' 'You Bhikshus! That wealthy man in the past is the current Bhikshu Shanlai (Virtuous-Come). He once harmed the Pratyekabuddha, calling him 'Evil-Come' and pushing him into a pile of manure. Because of this evil karma, he often lived by begging in five hundred lifetimes, and people called him 'Evil-Come', and he was abandoned by his companions in a pile of manure. Because of the power of past offerings and vows, he was born into a wealthy family, renounced the world in my Dharma (teachings), cut off delusions, and attained the state of Arhat. You Bhikshus, the karma you create, you must ultimately bear the consequences yourself, and it will not disappear. Therefore, you should cultivate good deeds and not do evil.'
惡業，如是應學。」
非時入聚落不囑授苾芻學處第八十
爾時佛在室羅伐城逝多林給孤獨園。時有餘處婆羅門，來此城中娶婦共歸故宅。未經多時誕生一女，年漸長大，其父將至舅家。此女情願欲禮逝多林，才出門時，見諸婆羅門居士婦女欲往禮敬，入報其父。父見伴去，即令童女隨逐而行至寺門前。時鄔陀夷見諸女人引入寺中，次第禮拜至己房中，我說妙法廣說如上。時鄔陀夷睹彼童女顏容姿媚，遂起染心即摩觸彼身嗚唼其口。是時童女欲行非法，鄔陀夷不然其事。女懷瞋忿遂以指甲自攫身形，既還家已，告其父曰：「鄔陀夷苾芻損我童女。」其父即告五百婆羅門知。時彼諸人聞斯事已各懷瞋忿，共集一處欲打鄔陀夷。時五百人既至其所，俱共牽曳，乃至移足亦不能令動。世尊知已作如是念：「此是最後教誡鄔陀夷事。」佛衰其力令無所堪，諸婆羅門見其力弱即共熟打，幾將至死，曳至王門。時王于高樓上晝日而睡。
爾時世尊以神通力舒百福莊嚴手，至王寢處彈指作聲，令王警覺告言：「大王！于斷事處善為觀察、善為觀察，不應造次。」王聞驚覺知是佛聲。時婆羅門于王門下作大叫聲：「有非理事！有非理事！」王令使問曰：「有何非理？」使者詣門審問其事，具以白王。王聞語已便作是
【現代漢語翻譯】 惡業，應該這樣學習。'
非時進入村落且沒有告知其他比丘學處，這是第八十條。
那時，佛陀在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍika's Park）。當時，有其他地方的婆羅門（Brahmin）來到這座城市娶妻，然後一起返回家鄉。不久之後，他們生了一個女兒，女兒漸漸長大，她的父親帶她去舅舅家。這個女孩想要去逝多林禮拜，剛出門時，看到許多婆羅門居士婦女想要去禮敬，就回去告訴她的父親。父親看到有人陪伴，就讓女兒跟隨他們一起去寺廟門前。當時，鄔陀夷（Udayin）看到許多女人進入寺廟，依次禮拜到他的房間，他像之前一樣宣講妙法。鄔陀夷看到那個女孩容貌美麗，就起了淫心，於是撫摸她的身體，親吻她的嘴。當時，那個女孩想要進行非法行為，鄔陀夷沒有答應。女孩心懷憤怒，就用指甲抓撓自己的身體。回到家后，她告訴她的父親說：『鄔陀夷比丘玷污了我。』她的父親就告訴了五百個婆羅門。當時，那些人聽到這件事後都懷著憤怒，聚集在一起想要毆打鄔陀夷。當時，那五百人到了鄔陀夷所在的地方，一起拉扯他，甚至連移動他的腳都不能讓他動彈。世尊知道后，心想：『這是最後一次教誡鄔陀夷的事情了。』佛陀削弱了他的力量，使他無力抵抗，那些婆羅門看到他力量虛弱，就一起狠狠地毆打他，幾乎要打死了，然後把他拖到王宮的門前。當時，國王在高樓上白天睡覺。
這時，世尊用神通力伸出具有百種福德莊嚴的手，到國王睡覺的地方彈指作聲，讓國王驚醒，告訴他說：『大王！在處理案件時要仔細觀察、仔細觀察，不應該輕率行事。』國王聽到聲音驚醒，知道是佛的聲音。當時，婆羅門在王宮門下大聲叫喊：『有不合理的事情！有不合理的事情！』國王命令使者去詢問說：『有什麼不合理的事情？』使者到門前詳細詢問了事情的經過，全部稟告了國王。國王聽了之後，便這樣想
【English Translation】 'Evil deeds, thus should one train oneself.'
The Eightieth Training Rule: Entering a Village at an Inopportune Time Without Informing a Bhikṣu.
At one time, the Buddha was in Śrāvastī (Śrāvastī), at Jetavana (Jetavana), in Anāthapiṇḍika's Park (Anāthapiṇḍika's Park). At that time, a Brahmin (Brahmin) from another place came to this city to marry a wife and returned to his old home together. Not long after, a daughter was born. As she grew older, her father took her to her uncle's house. This girl wanted to go to Jetavana to pay respects. As soon as she left the house, she saw many Brahmin laymen and women wanting to go to pay respects, so she went back to tell her father. Seeing that she had companions, her father allowed the girl to follow them to the temple gate. At that time, Udayin (Udayin) saw many women entering the temple, paying respects in order to his room, and he preached the wonderful Dharma as before. Udayin saw that the girl was beautiful and charming, and he became lustful, so he touched her body and kissed her mouth. At that time, the girl wanted to engage in unlawful conduct, but Udayin refused. The girl, filled with anger, scratched her body with her fingernails. After returning home, she told her father, 'The Bhikṣu Udayin defiled me.' Her father then told five hundred Brahmins. At that time, those people, hearing of this matter, were filled with anger and gathered together, wanting to beat Udayin. At that time, the five hundred people arrived at Udayin's place and pulled him together, but they could not even make him move his feet. Knowing this, the World Honored One thought, 'This is the last time to admonish Udayin.' The Buddha weakened his strength, making him unable to resist. Seeing that he was weak, the Brahmins beat him severely, almost to death, and dragged him to the gate of the royal palace. At that time, the king was sleeping in a high tower during the day.
At this time, the World Honored One used his supernatural power to extend his hand adorned with a hundred blessings, reached the king's sleeping place, snapped his fingers, and awakened the king, telling him, 'Great King! In handling cases, observe carefully, observe carefully, and do not act rashly.' The king, hearing the sound, awoke in surprise and knew it was the Buddha's voice. At that time, the Brahmins were shouting loudly at the gate of the royal palace, 'There is an unreasonable matter! There is an unreasonable matter!' The king ordered a messenger to ask, 'What is the unreasonable matter?' The messenger went to the gate, inquired about the matter in detail, and reported everything to the king. After hearing this, the king thought
念：「世尊令我善為觀察，不應造次者，意為斯事。」王喚童女問其虛實，答言：「是實。」時王遣入宮，令勝鬘夫人親自觀察身有損不？時勝鬘夫人即喚童女，臥在懷中以實而問，女復言實。夫人乃命年老宮人解試驗者目撿虛實，宮人觀已告夫人曰：「此女元無損處。」即以事白王。王大瞋怒，令婆羅門及此女子總付法官極苦治罰。時勝光王即三反呵責鄔陀夷已，欲顯如來聖教尊重故，遂便釋放。勝鬘夫人覆令使者命鄔陀夷至，告言：「大德！無上世尊大慈悲父，于無數劫誓願要期，發勤苦心堅修梵行，舍輪王位國城妻子，志存離欲拔濟三界愚癡有情。我輩俗流尚希出離，況復仁等善說法律而為出家，剃髮染衣年衰朽邁，于罪累法不能棄捨，以染愛心躬行惡事，令諸俗旅息信敬心。苦哉！痛哉！鄙惡之極。從今已往可宜改悔。」時鄔陀夷聞斯責已，極生慚恥，措身無地，遂往具壽舍利子所，頂禮雙足即以上事具悉白知。時舍利子觀彼根性隨機說法，並與教授。彼既聞已深心克責發勇猛心，未久之間眾惑皆斷證阿羅漢果。
根本說一切有部毗奈耶卷第四十二 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十三
三藏法師義凈奉 制譯非時入聚落
【現代漢語翻譯】 現代漢語譯本：念道：『世尊讓我好好觀察，不要輕率行事，就是爲了這件事。』國王叫來童女，問她事情的真假，童女回答說：『是真的。』當時國王派她進入後宮，讓勝鬘（Śrīmālā）夫人親自觀察她的身體是否有損傷？當時勝鬘夫人就叫來童女，讓她躺在自己懷裡，如實地詢問，童女又說是真的。夫人於是命令年老的宮女解開童女的衣服，仔細檢查真假，宮女檢視后告訴夫人說：『這個童女原本沒有損傷的地方。』隨即把這件事告訴了國王。國王非常生氣，命令婆羅門和這個女子一起交給法官，嚴厲地懲罰他們。當時勝光王（Śrīprabha）三次呵斥鄔陀夷（Udayin），爲了彰顯如來聖教的尊重，於是就釋放了他。勝鬘夫人又派使者叫鄔陀夷來，告訴他說：『大德！無上世尊是大慈悲的父親，在無數劫中發誓要實現目標，發奮努力，堅定地修持梵行，捨棄輪王之位、國家、城池、妻子，立志要脫離慾望，救拔三界愚癡的有情眾生。我們這些凡夫俗子尚且希望出離，更何況您這樣善於說法的人卻出家了，剃了頭髮，穿上染色的衣服，年紀衰老，卻不能捨棄罪惡的束縛，用染污的愛心親自做惡事，讓那些世俗之人停止了信敬之心。真是痛苦啊！真是悲哀啊！真是卑鄙惡劣到了極點。從今以後應該改過自新。』當時鄔陀夷聽到這樣的責備后，感到非常慚愧，無地自容，於是前往具壽舍利子（Śāriputra）那裡，頂禮他的雙足，就把以上的事情全部告訴了他。當時舍利子觀察他的根性，隨機說法，並給予教導。他聽了之後，內心深刻地責備自己，發起了勇猛之心，沒過多久，各種迷惑都斷除了，證得了阿羅漢果。
根本說一切有部毗奈耶卷第四十二 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十三
三藏法師義凈奉 制譯非時入聚落
【English Translation】 English version: He thought, 'The World-Honored One (Śākyamuni Buddha) instructed me to observe carefully and not act rashly; this is what he meant.' The king summoned the maiden and asked her about the truth of the matter. She replied, 'It is true.' Thereupon, the king sent her into the palace, instructing Śrīmālā (Śrīmālādevī) to personally examine whether her body had been harmed. Śrīmālā immediately summoned the maiden, had her lie in her arms, and truthfully inquired. The maiden again said it was true. The lady then ordered an elderly palace woman to undress the maiden and carefully examine the truth. After observing, the palace woman reported to the lady, 'This maiden originally has no injuries.' She then reported the matter to the king. The king was greatly enraged and ordered the Brahmins and the maiden to be handed over to the judge for severe punishment. At that time, King Śrīprabha (Śrīprabha) rebuked Udayin (Udayin) three times. Wishing to demonstrate the respect for the Tathāgata's (Tathāgata) holy teachings, he then released him. Śrīmālā again sent a messenger to summon Udayin, telling him, 'Venerable One! The unsurpassed World-Honored One is a father of great compassion. In countless kalpas (kalpa), he vowed to achieve his goal, diligently cultivated pure conduct, abandoned the position of a wheel-turning king, his country, cities, and wife, and resolved to be free from desire and to deliver sentient beings in the three realms from ignorance. We ordinary people still hope for liberation, let alone you, who are skilled in expounding the Dharma, yet have become a renunciate, shaved your head, donned dyed robes, and are old and frail, yet cannot abandon the bonds of sin. You personally commit evil deeds with defiled love, causing the laity to lose faith and respect. How painful! How sorrowful! How extremely vile! From now on, you should repent and reform.' When Udayin heard these reproaches, he felt extremely ashamed and had nowhere to hide. He then went to the venerable Śāriputra (Śāriputra), prostrated at his feet, and told him everything. Śāriputra observed his disposition, taught the Dharma accordingly, and gave him instructions. After hearing this, he deeply reproached himself and aroused a courageous mind. Before long, all his delusions were severed, and he attained the fruit of Arhat.
Mūlasarvāstivāda Vinaya, Volume 42 Taishō Tripiṭaka, Volume 23, No. 1442, Mūlasarvāstivāda Vinaya
Mūlasarvāstivāda Vinaya, Volume 43
Translated by the Tripiṭaka Master Yijing under Imperial Decree: Entering Villages at Inopportune Times
不囑苾芻學處第八十之餘
爾時鄔陀夷既得果已便作是念：「世尊慈父於我實有大恩，今作何事而能報德？除利有情余無報者。」時鄔陀夷遂即隨緣而行教化。爾時世尊告諸苾芻曰：「我諸弟子聲聞眾中，教化有情令得聖果者，鄔陀夷為第一。」
攝頌曰：
大天大髻珠， 醫人僧眾腹； 梯受用兩倍， 暴惡及童年； 缽及相撲人， 是謂十三事； 廣化十八億， 咸令出苦津。
大天者，時具壽鄔陀夷作如是念：「今諸有情誰系屬我先受教化？」觀見一婆羅門承事大天堪任濟度。時鄔陀夷于日初分執持衣缽，入室羅伐城次行乞食，見彼婆羅門備設供養。覓婆羅門與其飲食，高聲唱言：「誰是婆羅門？我當與食。」鄔陀夷曰：「我是婆羅門，吾之大師是最上婆羅門。」彼人報曰：「汝非婆羅門，是禿頭沙門。」鄔陀夷曰：「我今共汝往問大天，我是婆羅門不？」二人共往至大天像所，鄔陀夷問曰：「我是婆羅門不？」時大天像出言告曰：「聖者鄔陀夷！實是婆羅門，其師更是最勝大婆羅門。」彼見大天像語，便大驚怪嘆未曾有，于佛教中深生敬信，即請鄔陀夷宅中供養。飯食訖即為說法示教利喜，彼聞法已見真諦獲初果，歸依三寶受五學處，至盡形壽不殺生等，白言：「聖者
【現代漢語翻譯】 現代漢語譯本： 不囑苾芻學處第八十之餘
爾時鄔陀夷（Udayi，人名）既得果已便作是念：『世尊慈父於我實有大恩，今作何事而能報德？除利有情余無報者。』時鄔陀夷遂即隨緣而行教化。爾時世尊告諸苾芻（bhiksu，比丘）曰：『我諸弟子聲聞眾中，教化有情令得聖果者，鄔陀夷為第一。』
攝頌曰：
大天大髻珠， 醫人僧眾腹； 梯受用兩倍， 暴惡及童年； 缽及相撲人， 是謂十三事； 廣化十八億， 咸令出苦津。
大天者，時具壽鄔陀夷作如是念：『今諸有情誰系屬我先受教化？』觀見一婆羅門（Brahman，印度教祭司）承事大天（Mahadeva，濕婆神的別稱）堪任濟度。時鄔陀夷于日初分執持衣缽，入室羅伐城（Sravasti，古印度城市）次行乞食，見彼婆羅門備設供養。覓婆羅門與其飲食，高聲唱言：『誰是婆羅門？我當與食。』鄔陀夷曰：『我是婆羅門，吾之大師是最上婆羅門。』彼人報曰：『汝非婆羅門，是禿頭沙門（sramana，出家修行者）。』鄔陀夷曰：『我今共汝往問大天，我是婆羅門不？』二人共往至大天像所，鄔陀夷問曰：『我是婆羅門不？』時大天像出言告曰：『聖者鄔陀夷！實是婆羅門，其師更是最勝大婆羅門。』彼見大天像語，便大驚怪嘆未曾有，于佛教中深生敬信，即請鄔陀夷宅中供養。飯食訖即為說法示教利喜，彼聞法已見真諦獲初果，歸依三寶受五學處，至盡形壽不殺生等，白言：『聖者
【English Translation】 English version: The Remaining of the Eightieth Section on the Training Rules Not to be Instructed to Bhiksus
At that time, Udayi (name of a person), having attained the fruit, thought thus: 'The World Honored One, the compassionate father, has indeed shown me great kindness. What should I do now to repay his virtue? There is no way to repay him other than benefiting sentient beings.' Thereupon, Udayi proceeded to teach and transform beings according to conditions. At that time, the World Honored One told the bhiksus (monks): 'Among my disciples, the Sravaka (hearer) assembly, Udayi is the foremost in teaching sentient beings and leading them to attain the holy fruit.'
The summary verse says:
Mahadeva, great hair knot, pearl, physician, the Sangha's (community) stomach; Ladder, enjoyment doubled, violent and wicked, and childhood; Bowl and wrestling person, these are called thirteen things; Extensively transforming eighteen billion, all are made to cross the river of suffering.
Regarding Mahadeva (another name for Shiva): At that time, the venerable Udayi thought thus: 'Which sentient beings are connected to me and should be taught and transformed first?' He observed that a Brahman (priest in Hinduism) serving Mahadeva (another name for Shiva) was capable of being saved. At dawn, Udayi, holding his robe and bowl, entered the city of Sravasti (ancient Indian city) to beg for food, and saw the Brahman preparing offerings. He sought out the Brahman to give him food, and loudly proclaimed: 'Who is the Brahman? I will give him food.' Udayi said: 'I am a Brahman, and my teacher is the supreme Brahman.' The man replied: 'You are not a Brahman, but a bald-headed sramana (wandering ascetic).' Udayi said: 'Let us go together and ask Mahadeva whether I am a Brahman or not.' The two went together to the statue of Mahadeva, and Udayi asked: 'Am I a Brahman or not?' At that time, the statue of Mahadeva spoke and said: 'Venerable Udayi! You are indeed a Brahman, and your teacher is the most supreme Brahman.' When he saw the statue of Mahadeva speak, he was greatly astonished and exclaimed that he had never seen such a thing before. He developed deep respect and faith in Buddhism, and invited Udayi to his home for offerings. After the meal, he preached the Dharma, instructing, teaching, benefiting, and delighting him. After hearing the Dharma, he saw the truth and attained the first fruit, took refuge in the Three Jewels, and received the five precepts, vowing to abstain from killing for the rest of his life, and said: 'Venerable One,'
！我願盡形壽，供給一切所須之物飲食衣服臥具醫藥，幸為納受。」告曰：「我于餘人化緣未盡，不應受此。」說是語已從座而去。
大髻者，時具壽鄔陀夷復於他日，觀諸有情誰堪受化。見一婆羅門亦事大天不信三寶，知堪受化。即于晨朝執持衣缽入室羅伐城，見彼婆羅門同前設食，覓婆羅門情希供養。唱言：「誰是婆羅門？我當與食。」鄔陀夷曰：「我是婆羅門，吾之大師是最上婆羅門。」彼人報曰：「汝非婆羅門，是禿沙門。若真婆羅門不作如是形相。」鄔陀夷曰：「婆羅門相其狀如何？」答曰：「婆羅門者其髻高大猶如冠帽。」鄔陀夷曰：「若如是者我即其人。」以手摩頂，大髻如冠忽然自現。彼人見已深生信仰，發希有心請入受食。食已為其說法示教利喜，其婆羅門及婦俱獲初果。既得果已歸三寶受學處，奉四事至盡形。尊者告曰：「我有化緣。」舍之而去。
往買珠者，時具壽鄔陀夷復於他日，觀諸有情誰堪受化？見一婆羅門亦事大天不信三寶，知堪受化。即于晨朝持衣缽入城中，至婆羅門家門外而立。知彼婦意欲得好珠，即便化身為賣珠者，入其舍內示彼好珠，光彩鮮明形狀可愛，告言：「我賣此珠，汝若須者隨意當取。」時婆羅門問其價直，鄔陀夷曰：「隨汝所酬。」彼少還價百分未一
【現代漢語翻譯】 現代漢語譯本：'我願意用我一生的時間，供養您一切所需的物品，包括飲食、衣服、臥具和醫藥，希望您能接受。' 尊者回答說：'我還有其他的化緣任務沒有完成，不應該接受您的供養。' 說完這些話，尊者就從座位上離開了。
大髻者：當時，具壽鄔陀夷（Udayi，一位受人尊敬的長老）在另一天，觀察眾生，看誰可以被教化。他看到一位婆羅門（Brahmin，印度教祭司），他也侍奉大天（Mahadeva，濕婆神的別稱），不相信三寶（Triratna，佛、法、僧），但知道他可以被教化。於是，在清晨，他拿著衣缽（kasaya，僧侶的袈裟和缽）進入室羅伐城（Sravasti，古印度城市），看到那位婆羅門像之前一樣準備食物，尋求婆羅門想要供養的心情。他說道：'誰是婆羅門？我將給他食物。' 鄔陀夷說：'我是婆羅門，我的大師是最上的婆羅門。' 那人回答說：'你不是婆羅門，你是禿頭的沙門（Sramana，苦行僧）。如果真是婆羅門，不會是這樣的形象。' 鄔陀夷問：'婆羅門的樣子是什麼樣的？' 他回答說：'婆羅門的髮髻高大，像帽子一樣。' 鄔陀夷說：'如果是這樣，那我就是那個人。' 他用手摸著頭頂，一個像帽子一樣的大發髻忽然顯現出來。那人看到后，深深地產生了信仰，生起了稀有之心，請他進去接受食物。吃完食物后，鄔陀夷為他說法，開示教導，使他生起歡喜。那位婆羅門和他的妻子都獲得了初果（Sotapanna，須陀洹果）。得到初果后，他們皈依三寶，接受學處（Siksa-pada，戒律），用四事（飲食、衣服、臥具、醫藥）供養，直到生命結束。尊者鄔陀夷告訴他們：'我還有其他的化緣任務。' 於是離開了。
往買珠者：當時，具壽鄔陀夷在另一天，觀察眾生，看誰可以被教化。他看到一位婆羅門，他也侍奉大天，不相信三寶，但知道他可以被教化。於是，在清晨，他拿著衣缽進入城中，來到婆羅門家門外站立。他知道那位婆羅門的妻子想要得到好的珠寶，就變化成賣珠寶的人，進入她的家中，向她展示好的珠寶，光彩鮮明，形狀可愛，說道：'我賣這些珠寶，如果你需要，可以隨意拿取。' 這時，婆羅門問珠寶的價格，鄔陀夷說：'隨你給多少。' 那人還價，連百分之一都不到。
【English Translation】 English version: 'I am willing to offer you all the necessities of life, including food, clothing, bedding, and medicine, for the rest of my life. I hope you will accept them.' The Venerable one replied, 'I have not yet completed my alms-seeking from others, so I should not accept this.' After saying these words, he left his seat.
The One with the Large Topknot: Then, the Venerable Udayi (Udayi, a respected elder), on another day, observed sentient beings to see who was capable of being taught. He saw a Brahmin (Brahmin, a Hindu priest) who also served Mahadeva (Mahadeva, another name for Shiva), and did not believe in the Three Jewels (Triratna, Buddha, Dharma, Sangha), but knew that he was capable of being taught. So, in the early morning, he took his robes and bowl (kasaya, a monk's robe and bowl) and entered Sravasti (Sravasti, an ancient Indian city), and saw that Brahmin preparing food as before, seeking the Brahmin's desire to make offerings. He said, 'Who is the Brahmin? I will give him food.' Udayi said, 'I am a Brahmin, and my teacher is the supreme Brahmin.' The man replied, 'You are not a Brahmin, you are a bald-headed Sramana (Sramana, an ascetic). If you were a true Brahmin, you would not have such an appearance.' Udayi asked, 'What is the appearance of a Brahmin?' He replied, 'A Brahmin's topknot is high and large, like a hat.' Udayi said, 'If that is the case, then I am that person.' He touched the top of his head, and a large topknot like a hat suddenly appeared. When the man saw this, he developed deep faith and a rare mind, and invited him in to receive food. After eating, Udayi preached the Dharma to him, instructing and teaching him, causing him to rejoice. The Brahmin and his wife both attained the first fruit (Sotapanna). After attaining the first fruit, they took refuge in the Three Jewels, accepted the precepts (Siksa-pada), and offered the four requisites (food, clothing, bedding, and medicine) until the end of their lives. The Venerable one told them, 'I have other alms-seeking tasks.' And then he left.
The One Who Went to Buy Jewels: Then, the Venerable Udayi, on another day, observed sentient beings to see who was capable of being taught. He saw a Brahmin who also served Mahadeva and did not believe in the Three Jewels, but knew that he was capable of being taught. So, in the early morning, he took his robes and bowl and entered the city, and stood outside the Brahmin's house. He knew that the Brahmin's wife wanted to obtain good jewels, so he transformed himself into a seller of jewels, entered her house, and showed her good jewels, bright and beautiful in shape, saying, 'I am selling these jewels, if you need them, you can take them as you wish.' At this time, the Brahmin asked the price of the jewels, and Udayi said, 'Whatever you offer.' The man bargained, offering less than one percent.
，鄔陀夷即取其價。時彼夫婦怪未曾有，私自嘆曰：「何意貴珠而取賤價？」鄔陀夷知其根熟便複本形，時彼夫婦倍深信敬，遂以上妙飲食供養。食已澡漱，為說施頌復演深法，夫婦聞已皆證初果歸依受戒，盡形供養廣說如前。時鄔陀夷舍之而去。
醫人者，時室羅伐城有婆羅門，於三寶中心無信敬，身嬰疾苦綿歷多年，所有醫人無不棄捨，云：「是惡病不可療治。」時婆羅門更不求醫，端然待死。鄔陀夷觀彼機堪受化，持衣缽入城中，到彼家立門外，化作醫人，報言：「我善醫療。」家人喚入，病者告曰：「我病多時諸醫皆棄，但知守死無可歸依。」化醫報曰：「汝不須憂，咒術良藥力不思議，須臾之間令得平復。」病人聞已深生欣慶。鄔陀夷即為誦咒稱三寶名，彼婆羅門既聞咒已眾病皆除，平復如故。尊者見已還複本形，彼家夫婦倍生敬信嘆未曾有，辦妙飲食請受供養。食已說法俱證初果，為受歸戒廣說如前，乃至舍之而去。
僧眾者，時室羅伐城有一婆羅門，於三寶所不生信敬，大富多財，稟性慳吝無心舍施，樂多積聚。時鄔陀夷知彼根熟，數往其舍頻從乞求，雖勞去來竟無所得。後於他日執持衣缽，還入彼家空缽而出，適到門首彼婆羅門從外而入，問言：「苾芻！於我舍中有所得不？」尊者見彼
【現代漢語翻譯】 現代漢語譯本：鄔陀夷便拿走了他們給的價錢。當時那對夫婦感到奇怪，從未有過這樣的事，私下感嘆道：『為何貴重的珍珠反而以低價賣出？』鄔陀夷知道他們的善根已經成熟，便恢復了珍珠原本的形狀。當時那對夫婦更加深信敬佩，於是用最好的飲食供養他。用過齋飯，洗漱完畢后，鄔陀夷為他們說了佈施的偈頌，又演說了甚深的佛法。夫婦聽后都證得了初果，皈依佛法僧三寶，受持戒律，盡其一生供養，情形和之前說的一樣。當時鄔陀夷便離開了他們。
醫生：當時在室羅伐城（Śrāvastī，古印度城市，佛陀常駐地）有一位婆羅門（Brahmin，古印度祭司階層），對佛法僧三寶中心沒有信心和敬意，身患疾病多年，所有的醫生都放棄了他，說：『這是惡病，無法醫治。』當時婆羅門不再求醫，只是靜靜地等待死亡。鄔陀夷觀察到他具備接受教化的根基，便拿著衣缽進入城中，來到他家門外，化作醫生，說道：『我擅長醫術。』家人把他叫進去，病人告訴他：『我病了很久，所有的醫生都放棄了我，我只能等死，沒有可以依靠的。』化作醫生的鄔陀夷說道：『您不必擔憂，咒語和良藥的力量不可思議，頃刻之間就能讓您痊癒。』病人聽后非常高興。鄔陀夷便為他誦咒，稱念佛法僧三寶的名號。那位婆羅門聽了咒語后，所有的疾病都消除了，恢復了健康。尊者鄔陀夷見他痊癒后，便恢復了原本的僧人形象。那對夫婦更加敬信，讚歎從未有過這樣的事，準備了美好的飲食，請鄔陀夷接受供養。用過齋飯後，鄔陀夷為他們說法，他們都證得了初果，為他們授了皈依戒，詳細情形和之前說的一樣，然後離開了他們。
僧眾：當時在室羅伐城有一位婆羅門，對佛法僧三寶沒有信心和敬意，非常富有，但天性慳吝，沒有佈施的心，只喜歡積聚財富。當時鄔陀夷知道他的善根已經成熟，多次前往他家，頻繁地向他乞討，雖然多次往返，卻一無所獲。後來有一天，鄔陀夷拿著衣缽，再次進入他家，空著缽走了出來。剛到門口，那位婆羅門從外面走了進來，問道：『苾芻（bhiksu，出家修行的男性佛教徒）！在我家中有得到什麼嗎？』尊者鄔陀夷看到他
【English Translation】 English version: Then Udayin took the price. At that time, the couple felt strange, having never experienced such a thing before, and privately exclaimed, 'Why is such a precious pearl being sold for such a low price?' Udayin, knowing that their roots were ripe, restored the pearl to its original form. At that time, the couple's faith and respect deepened, and they offered him the finest food. After the meal and washing, Udayin recited the verses on giving and expounded the profound Dharma. Upon hearing this, the couple both attained the first fruit, took refuge in the Triple Gem, received the precepts, and offered alms for the rest of their lives, as described before. Then Udayin departed from them.
The Healer: At that time, in Śrāvastī (ancient Indian city, where the Buddha often resided) there was a Brahmin (ancient Indian priestly class) who had no faith or reverence in the Triple Gem. He suffered from illness for many years, and all the doctors had abandoned him, saying, 'This is a terrible disease that cannot be cured.' At that time, the Brahmin no longer sought medical treatment but quietly awaited death. Udayin, observing that he was capable of being transformed, took his robes and bowl and entered the city, arriving at his house and standing outside the door, disguised as a doctor. He announced, 'I am skilled in medicine.' The family called him in, and the patient told him, 'I have been ill for a long time, and all the doctors have abandoned me. I can only wait for death and have no one to rely on.' The doctor Udayin replied, 'You need not worry. The power of mantras and good medicine is inconceivable. In a moment, I can restore you to health.' Upon hearing this, the patient was overjoyed. Udayin then recited mantras and invoked the names of the Triple Gem. After the Brahmin heard the mantras, all his illnesses were removed, and he was restored to health. Seeing that he was cured, the Venerable Udayin revealed his original form as a monk. The couple's faith and respect deepened, and they praised this unprecedented event. They prepared fine food and invited Udayin to accept their offerings. After the meal, Udayin taught them the Dharma, and they both attained the first fruit. He gave them the refuge vows, as described before, and then departed from them.
The Sangha: At that time, in Śrāvastī there was a Brahmin who had no faith or reverence in the Triple Gem. He was very wealthy but was by nature stingy and had no intention of giving alms, only enjoying accumulating wealth. At that time, Udayin knew that his roots were ripe and went to his house many times, frequently begging from him. Although he went back and forth many times, he gained nothing. Later, one day, Udayin, carrying his robes and bowl, entered his house again and came out with an empty bowl. Just as he reached the door, the Brahmin came in from outside and asked, 'Bhiksu (a Buddhist monk)! Did you get anything in my house?' Venerable Udayin saw him
無信敬心密言告曰：「汝既自無將何見與？」彼聞瞋怒報言：「沙門！我有財食皆能周贍，汝之眷屬何意言無輒相輕賤？」答曰：「若如是者明日我來就汝受食。」婆羅門曰：「斯誠善事。」時鄔陀夷更詣余家，乞得食已還至本處，食訖禮佛白言：「世尊！有婆羅門不信三寶，稟性慳吝積聚為務，無舍施心。今日忽然言請於我佛及僧眾明朝來食。」佛默然受。彼婆羅門既至明日，于其舍內初無營辦。時給孤獨及余長者，聞請佛僧皆往彼宅，見無備辦，告婆羅門曰：「汝請鄔陀夷並其眷屬，即是佛及僧眾來汝宅中受一時食。汝今何故無營辦耶？」答言：「我不與食。」諸人告曰：「若於今日佛及僧眾來汝家中，不施食者，勝光大王必見治罰不相容舍。」時婆羅門聞已大懼，復緣宿世善根現前開發，遂多出物備辦上供擬施佛僧。爾時世尊于日初分，大眾圍繞往到彼宅，就所敷座安詳而坐。時婆羅門親自奉獻上妙飲食，佛僧食已澡漱訖，從座而去。時鄔陀夷獨留而坐，為彼夫婦演說妙法，即于座上俱得見諦，歸依三寶受五學處，廣說如前。
腹者，室羅伐城有婆羅門，亦於三寶無敬信心，其婦端正罕有儔匹。其人于婦極生愛念，曾不許人輒入其宅。時鄔陀夷同前觀察堪受化者，見彼夫婦解脫時至，執持衣缽次第乞食。
【現代漢語翻譯】 現代漢語譯本 無信敬心的密言對我說：『你既然自己都沒有，拿什麼給我？』那人聽了很生氣，回答說：『沙門（出家修行的人）！我有很多財富食物，完全可以賙濟你，你憑什麼說我沒有，這樣輕賤我？』我回答說：『如果這樣，明天我就到你那裡接受供養。』婆羅門說：『這真是好事。』當時鄔陀夷又到其他人家乞食，得到食物后回到住處，吃完飯後禮拜佛陀，稟告說：『世尊（對佛的尊稱）！有個婆羅門不相信三寶（佛、法、僧），天性慳吝，只知道積聚財富，沒有佈施的心。今天忽然說要請我和佛陀以及僧眾明天去他家吃飯。』佛陀默默地答應了。那婆羅門到了第二天，家裡什麼也沒準備。當時給孤獨（Anathapindika，一位富有的佛教護法者）和其他長者，聽說要請佛陀和僧眾，都到他家，看到什麼也沒準備，就告訴婆羅門說：『你請鄔陀夷和他的眷屬，就是請佛陀和僧眾到你家接受供養。你現在為什麼什麼都沒準備呢？』他回答說：『我不供養。』眾人告訴他說：『如果今天佛陀和僧眾到你家，你不供養，勝光大王（King Pasenadi，拘薩羅國的國王，佛教的護法者）一定會懲罰你，不會饒恕你的。』當時婆羅門聽了非常害怕，又因為過去世的善根顯現，於是拿出很多東西，準備上好的供品，打算供養佛陀和僧眾。這時，世尊在早上，被大眾圍繞著來到他家，在鋪好的座位上安詳地坐下。當時婆羅門親自奉獻上好的飲食，佛陀和僧眾吃完飯，洗漱完畢，就從座位上離開了。當時鄔陀夷獨自留下，為那對夫婦演說妙法，他們當場就證得了真理，皈依了三寶，受了五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），詳細情況和前面說的一樣。
腹者，在室羅伐城（Sravasti，古印度城市，是佛陀傳法的重要地點）有個婆羅門，他對三寶也沒有敬信心，他的妻子端莊美麗，很少有人能比得上。那人對妻子非常愛戀，從不允許別人隨便進入他的家。當時鄔陀夷像之前一樣觀察到可以被教化的人，看到這對夫婦解脫的時機到了，就拿著衣缽，依次乞食。
【English Translation】 English version The faithless and disrespectful secretly said to me: 'Since you have nothing yourself, what can you give?' Hearing this, he became angry and replied: 'Shramana (ascetic)! I have wealth and food enough to provide for all. Why do you say I have nothing and belittle me?' I replied: 'If that is so, I will come to you tomorrow to receive food.' The Brahmin said: 'That would be a good thing.' Then, Udayin went to other houses to beg for food, and after obtaining it, returned to his dwelling. After eating, he bowed to the Buddha and said: 'World Honored One (term of respect for the Buddha)! There is a Brahmin who does not believe in the Three Jewels (Buddha, Dharma, Sangha), is by nature stingy, and is devoted to accumulating wealth, having no inclination to give. Today, he suddenly said he would invite me, the Buddha, and the Sangha to his house for a meal tomorrow.' The Buddha silently accepted. When the Brahmin arrived the next day, he had made no preparations in his house. At that time, Anathapindika (a wealthy patron of Buddhism) and other elders, hearing of the invitation to the Buddha and the Sangha, went to his house. Seeing that there were no preparations, they said to the Brahmin: 'Your invitation to Udayin and his retinue is an invitation to the Buddha and the Sangha to receive a meal at your house. Why have you made no preparations?' He replied: 'I will not give food.' The people said: 'If the Buddha and the Sangha come to your house today and you do not give food, King Pasenadi (King of Kosala, a patron of Buddhism) will surely punish you without mercy.' Hearing this, the Brahmin was greatly frightened, and the good roots from his past lives manifested, so he brought out many things and prepared excellent offerings, intending to give them to the Buddha and the Sangha. At that time, the World Honored One, in the early morning, surrounded by the assembly, went to his house and sat peacefully on the prepared seat. Then, the Brahmin personally offered excellent food and drink. After the Buddha and the Sangha had eaten and washed, they departed from their seats. Udayin remained alone and sat, expounding the wonderful Dharma to the couple, who immediately attained insight, took refuge in the Three Jewels, and received the five precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), as described before.
As for the 'belly' one, in Sravasti (an ancient Indian city, an important place for the Buddha to preach the Dharma) there was a Brahmin who also had no respect or faith in the Three Jewels. His wife was beautiful and rare to find a match. The man was extremely fond of his wife and never allowed anyone to enter his house casually. At that time, Udayin, as before, observed those who could be transformed and saw that the time for this couple's liberation had arrived, so he carried his robes and bowl and begged for food in order.
到彼門前欲入其舍，時婆羅門見而不許，遂去小便。時鄔陀夷令彼小便出不停息，即入其舍面見其婦，其婦慢心不相瞻視，鄔陀夷化其婦腸令出腹外。時婆羅門來見驚怖生厭惡心，遂禮尊者請求懺謝。鄔陀夷即攝神變，令彼婦身平復如故，夫婦二人嘆未曾有。鄔陀夷因為說法，言身不凈無可保愛，夫婦聞法俱證初果，廣說如前。
升梯者，室羅伐城有婆羅門，其婦端正，婦心不信敬。鄔陀夷念誰當受教？觀彼夫婦宿世善根，系屬於我機緣堪化，便持衣缽往到彼家。時婆羅門有事先出，尊者即入其舍。彼婦遙見避之入室，尊者隨入。婦遂升梯而上高閣，尊者亦上。其婦即便推梯令豎，是時尊者因墮于地入滅盡定。時婦遙觀無有喘息，謂之已死。正梯而下以手擎持，雖盡氣力竟不能動，便命家人共來擎舉亦不移動。時婆羅門從外而來，驚怪其事略問知已，即自扶持亦不能舉，其家惶怖設計無由。時有婆羅門鄔波索迦，是其知識，從外而至。見是尊者鄔陀夷，告主人曰：「此非已死，是入勝定，為相濟拔來至汝家，故現化耳。宜可慇勤求哀懺謝。」時婆羅門執足頂禮求哀懺悔，尊者出定因為說法，便獲初果，廣說如前。
受用者，室羅伐城有婆羅門，娶族望女以為妻室，儀容挺特好自誇談。時鄔陀夷觀知此婦根
【現代漢語翻譯】 現代漢語譯本：到達那家門口，想要進入他的房子，當時婆羅門看見了不允許，就走開去小便。這時鄔陀夷尊者讓他的小便不停地流出，隨即進入他的房子，面見他的妻子，他的妻子傲慢無禮，不肯正眼相看。鄔陀夷尊者就變化神通，讓那婦人的腸子從腹部外面露出來。當時婆羅門回來，看見后驚恐萬分，心生厭惡，於是禮拜尊者，請求懺悔謝罪。鄔陀夷尊者隨即收回神通變化，讓那婦人的身體恢復如初，夫婦二人驚歎從未見過這樣的事情。鄔陀夷尊者因此為他們說法，說身體是不清凈的，沒有什麼值得珍愛保護的，夫婦二人聽聞佛法后，都證得了初果，詳細的說法如前所述。 升梯者：室羅伐城（Śrāvastī，古印度城市）里有一個婆羅門，他的妻子容貌端正，但是內心並不信奉佛法。鄔陀夷尊者心想誰應當接受教化呢？觀察這對夫婦過去世的善根，發現他們與我有緣，機緣成熟可以度化，便拿著衣缽前往他們家。當時婆羅門有事外出，尊者就進入了他的房子。那婦人遠遠地看見尊者，就躲避進入房間，尊者也跟著進入。婦人於是登上梯子，上了高閣，尊者也跟著上去。那婦人隨即推倒梯子，讓梯子豎立起來，這時尊者因此從梯子上掉到地上，進入了滅盡定。當時婦人在遠處觀看，見尊者沒有呼吸，以為他已經死了。扶正梯子下來，用手扶持尊者，雖然用盡力氣，竟然不能移動他，便命令家人一起來抬舉，也不能移動。當時婆羅門從外面回來，驚怪這件事，簡單詢問後知道了情況，就自己扶持，也不能舉起尊者，他的家人惶恐不安，不知如何是好。當時有一個婆羅門優婆塞（Upāsaka，在家男居士），是他的朋友，從外面來到。看見是尊者鄔陀夷，告訴主人說：『這並非是死了，是進入了殊勝的禪定，爲了救濟你而來到了你家，所以顯現變化。應該懇切地請求哀憐，懺悔謝罪。』當時婆羅門抓住尊者的腳，頂禮求哀懺悔，尊者從禪定中出來，為他們說法，便獲得了初果，詳細的說法如前所述。 受用者：室羅伐城（Śrāvastī，古印度城市）里有一個婆羅門，娶了名門望族的女子為妻子，那女子容貌出衆，喜歡自我誇耀。當時鄔陀夷尊者觀察得知這個婦人根
【English Translation】 English version: Arriving at the gate, wanting to enter his house, the Brahmin saw him and refused, then went away to urinate. At that time, Venerable Udayin caused his urine to flow continuously, and then entered his house, meeting his wife. His wife was arrogant and did not look at him properly. Udayin transformed her intestines, causing them to come out of her abdomen. When the Brahmin returned and saw this, he was terrified and disgusted, so he bowed to the Venerable and asked for forgiveness. Udayin then withdrew his supernatural power, restoring the woman's body to its original state. The couple were amazed, having never seen such a thing. Udayin then preached the Dharma to them, saying that the body is impure and not worth cherishing. The couple, upon hearing the Dharma, both attained the first fruit. The detailed explanation is as before. The Ladder Climber: In Śrāvastī (ancient Indian city), there was a Brahmin whose wife was beautiful, but her heart did not believe in the Dharma. Venerable Udayin thought, 'Who should be taught?' Observing the couple's good roots from past lives, he saw that they were connected to him and ripe for conversion. So, he took his robes and bowl and went to their house. At that time, the Brahmin had gone out on business, and the Venerable entered his house. The woman saw the Venerable from afar and avoided him by entering a room. The Venerable followed her in. The woman then climbed a ladder to an upper chamber, and the Venerable followed her up. The woman then pushed the ladder over, causing it to stand upright. At that moment, the Venerable fell to the ground and entered cessation. The woman watched from afar and saw that he was not breathing, thinking he was dead. She righted the ladder and came down, trying to lift him with her hands, but despite all her strength, she could not move him. She then ordered her family to come and lift him together, but they could not move him either. At that time, the Brahmin returned from outside, surprised by the event. After briefly inquiring and learning the situation, he tried to lift the Venerable himself, but he could not lift him either. His family was terrified and did not know what to do. At that time, a Brahmin Upāsaka (lay male devotee), who was an acquaintance of theirs, arrived from outside. Seeing that it was Venerable Udayin, he told the master of the house, 'This is not death, but entry into a superior samadhi. He has come to your house to help you, so he has manifested this transformation. You should earnestly beg for compassion and repent.' At that time, the Brahmin grasped the Venerable's feet, prostrated himself, and begged for forgiveness. The Venerable emerged from samadhi and preached the Dharma to them, and they attained the first fruit. The detailed explanation is as before. The Enjoyer: In Śrāvastī (ancient Indian city), there was a Brahmin who married a woman from a noble family. The woman was outstanding in appearance and liked to boast about herself. At that time, Venerable Udayin observed that this woman's roots
機時熟堪任受化，執持衣缽隨緣入城至其宅內。時婆羅門有緣已出，其婦傲慢雖見苾芻一無所施，亦不共語。尊者順彼機緣宿世之事，說伽他曰：
「汝今受用昔時業， 現在無心行舍施； 曾見美女淚沾襟， 不久還當自啼泣。」
為說頌已出門而去。於時彼婦不閑句義，便作是念：「此之沙門罵詈於我。」心懷瞋惱，婆羅門還見問曰：「有何苦耶？」婦曰：「向有沙門來罵辱我，彼若活者我命不全。」其夫聞已怒目叱吒，手援利劍逐彼苾芻欲斷其命。時鄔陀夷遙見彼來，化為小室閉戶而坐，其婆羅門喚令開戶，尊者告曰：「汝可棄劍我當爲開。」婆羅門即作是念：「但得相及拳打令死。」便放其劍，以極瞋心急喚開戶。尊者報曰：「舍此瞋怒暴惡之意當爲汝開。」聞已竊念：「此是聖人知我惡意。」便自悔責舍除害心，即為開戶。其人入已為說妙法，便獲初果受三歸五戒，告言：「我于汝婦無惡罵詈，為說伽他令思往事，彼愚不解更起瞋心。今可諦聽！當爲汝說。乃往昔時有一貧女，見他美女綺飾莊嚴，僕從自隨眾人愛敬。貧女懊惱啼泣作如是念：『我今以何方便可得如是隨意事耶？』時有鄔波斯迦，是其知友，告曰：『汝何憂苦？』女以事白，答曰：『憂惱無益，他之果報從因所生。』貧女問曰
【現代漢語翻譯】 現代漢語譯本：當他（指鄔陀夷尊者）覺得時機成熟，可以度化她時，便拿著衣缽，隨緣進入城中，來到那婆羅門（Brahman，古印度祭司階層）的家中。當時，婆羅門因為有事已經出門，他的妻子傲慢無禮，即使看見了比丘（Bhikkhu，佛教出家人），也不肯施捨任何東西，甚至不與他交談。尊者爲了順應她可以被度化的機緣，便說了她宿世（過去世）的事情，用伽他（Gatha，偈頌）說道： 『你現在所享受的，是過去所造的業；現在卻不肯發心行佈施；曾經看見美女淚濕衣襟，不久之後，你也將要自己哭泣。』 說完偈頌后，尊者便出門離開了。當時，那婦人不明白偈頌的含義，就想：『這個沙門（Sramana，修行者）是在辱罵我。』心中充滿憤怒。婆羅門回來后，婦人問他說：『你有什麼苦惱嗎？』婦人說：『剛才有個沙門來辱罵我，如果他還活著，我的性命就不保了。』她的丈夫聽了之後，怒目圓睜，大聲呵斥，手持利劍追趕那個比丘，想要殺了他。當時，鄔陀夷尊者遠遠地看見他來了，就變化成一間小房子，關上門坐在裡面。那婆羅門叫他開門，尊者告訴他說：『你如果放下劍，我就為你開門。』婆羅門心想：『只要能抓到他，我就用拳頭打死他。』於是就放下劍，用極大的憤怒急切地叫他開門。尊者回答說：『捨棄你這瞋怒暴惡的心意，我就為你開門。』婆羅門聽了之後，暗自思忖：『這位是聖人，知道我的惡意。』便自己後悔責備，捨棄了害人之心，尊者就為他打開了門。那人進去之後，尊者為他說微妙的佛法，他便獲得了初果（須陀洹果，佛教修行證悟的第一個層次），受了三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），尊者告訴他說：『我並沒有惡語辱罵你的妻子，只是為她說伽他，讓她回憶往事，她愚昧不解，反而生起瞋恨之心。現在你可以仔細聽著！我當爲你解說。往昔的時候，有一個貧窮的女子，看見其他的美女穿著華麗的服飾，裝飾得非常莊嚴，僕人隨從跟在身後，眾人愛戴敬仰。貧窮的女子懊惱地哭泣，這樣想：『我現在用什麼方法才能得到像她們這樣隨意的事情呢？』當時有一位鄔波斯迦（Upasaka，在家男居士），是她的知心朋友，告訴她說：『你有什麼憂愁苦惱？』女子把事情說了出來，鄔波斯迦回答說：『憂愁苦惱沒有用處，別人的果報是從因緣所生的。』貧窮的女子問道：
【English Translation】 English version: When he (referring to Venerable Udayi) felt the time was ripe to convert her, he took his robes and bowl, and entered the city according to conditions, arriving at the house of the Brahman (Brahman, the priestly class in ancient India). At that time, the Brahman had already gone out on business, and his wife was arrogant and rude. Even when she saw the Bhikkhu (Bhikkhu, a Buddhist monk), she was unwilling to give anything and did not even speak to him. In order to accord with the conditions for her conversion, the Venerable spoke of her past lives, saying in a Gatha (Gatha, verse): 'You now enjoy the karma of the past; but now you have no intention of giving alms; once you saw a beautiful woman with tears on her lapel, soon you will be weeping yourself.' After reciting the verse, the Venerable left. At that time, the woman did not understand the meaning of the verse, and thought: 'This Sramana (Sramana, ascetic) is insulting me.' Her heart was filled with anger. When the Brahman returned, the woman asked him: 'What is your trouble?' The woman said: 'Just now a Sramana came and insulted me. If he is still alive, my life will not be safe.' When her husband heard this, he glared angrily, shouted loudly, and chased after the Bhikkhu with a sharp sword, wanting to kill him. At that time, Venerable Udayi saw him coming from afar, and transformed into a small house, closing the door and sitting inside. The Brahman called for him to open the door, and the Venerable told him: 'If you put down your sword, I will open the door for you.' The Brahman thought: 'As long as I can catch him, I will beat him to death with my fists.' So he put down his sword, and urgently called for him to open the door with great anger. The Venerable replied: 'Give up your anger and violent intentions, and I will open the door for you.' When the Brahman heard this, he thought to himself: 'This is a sage who knows my evil intentions.' He then regretted and blamed himself, abandoning his intention to harm, and the Venerable opened the door for him. After the man entered, the Venerable spoke the wonderful Dharma for him, and he attained the first fruit (Sotapanna, the first stage of enlightenment in Buddhism), received the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants). The Venerable told him: 'I did not insult your wife with evil words, but only spoke a Gatha for her, so that she could recall past events. She is ignorant and does not understand, but instead became angry. Now you can listen carefully! I will explain it to you. In the past, there was a poor woman who saw other beautiful women wearing gorgeous clothes, adorned very elegantly, with servants following behind, and loved and respected by everyone. The poor woman cried in distress, thinking: 'What means can I use now to obtain such things as they wish?' At that time, there was an Upasaka (Upasaka, a male lay Buddhist), who was her close friend, who told her: 'What are you worried about?' The woman told him the matter, and the Upasaka replied: 'Worrying is useless, the fruits of others are born from causes and conditions.' The poor woman asked:
：『其因者何？』答曰：『于勝福田施以飲食，至誠發願必獲其果。』時有獨覺聖人來從乞食，女持食施，心有所希。時彼獨覺為現神變，貧女生信即發願言：『愿我以此供養善根，所生之處莫遭貧苦。若得人身端正姝妙見者歡喜，受用無闕。』汝婦由先施業發願力故，獲端正報受用豐足，生勝族中人所愛重。今乃不信當何得耶？」時婆羅門既獲勝果，復聞宿世因緣之事，便請尊者還其本居，為設種種上妙飲食。食已為說法要，婦聞法已亦證初果，求受三歸五戒，廣說如前。
兩倍者，室羅伐城有婆羅門，其家巨富情懷慳吝，有事他行，即便支計妻食之分，余有庫藏泥封而去。時鄔陀夷知婦堪化，入其舍從乞食，婦持己食一升米飯以施苾芻，回視器中食還如舊。時鄔陀夷復于明日更將一伴來至其舍，婦人見已二俱請食，還同昨日飯器無減。明將四人，如是倍增至六十四人來，皆施食一升米飯，不減如常。此六十四人日日來食，餘人見之心生嫉妒，夫至告曰：「汝婦在家多為費損，常于日日食設百人，看此所為汝家當破。」時婆羅門聞斯語已，還至家中呵責其婦：「何故我暫不在廣為破費？」婦便告曰：「仁不須瞋，所留我分持以供僧，于余庫物一無虧損。」其夫聞已深怪所言，心欲試之驗其虛實。時鄔陀夷欲至
【現代漢語翻譯】 現代漢語譯本：『這是什麼原因呢？』回答說：『在殊勝的福田中佈施飲食，至誠地發願必定獲得善果。』當時有位獨覺聖人前來乞食，這女子拿著食物佈施，心中有所期望。當時那位獨覺聖人為她示現神通變化，貧窮的女子因此生起信心，就發願說：『愿我憑藉這次供養的善根，所出生的地方不要遭遇貧窮困苦。如果得到人身，能有端正美好的容貌，讓見到的人都心生歡喜，所受用的東西沒有欠缺。』你的妻子由於前世佈施的善業和發願的力量，獲得了端正的果報，享受豐足，出生在尊貴的家族中，被人所愛重。現在卻不相信，那又怎麼能得到這些呢？』當時婆羅門聽了，既獲得了殊勝的果報，又聽說了前世的因緣之事，便邀請尊者回到他原來的住處，為他準備各種上好的飲食。尊者用完齋飯後，為他說法要，他的妻子聽了佛法后也證得了初果，請求皈依三寶、受持五戒，詳細情形如前所述。
兩倍的例子：室羅伐城（Śrāvastī）有一位婆羅門，他家非常富有，但心懷慳吝。有事要到別處去，就只分給妻子維持生活的食物，其餘的都用泥封存在倉庫里離開了。當時鄔陀夷（Udayi，佛陀的弟子之一）知道這位婦人可以被教化，就到她家乞食，婦人拿出自己的一升米飯佈施給比丘，回頭一看，器皿中的食物還和原來一樣多。當時鄔陀夷第二天又帶了一個同伴來到她家，婦人見到后，請他們兩人一起吃飯，還是和昨天一樣，飯器中的飯一點也沒有減少。第三天帶了四個人來，就這樣成倍增加，直到六十四個人來，都佈施給他們每人一升米飯，飯也沒有減少。這六十四個人每天都來吃飯，其他人見了心生嫉妒，等到婆羅門回來后告訴他說：『你的妻子在家中花費很多，每天都要準備一百人的飯食，照這樣下去，你的家就要破產了。』當時婆羅門聽了這些話，回到家中呵斥他的妻子：『為什麼我暫時不在家，你就這樣大肆揮霍？』他的妻子便告訴他說：『你不用生氣，我只是把你留給我的那份食物拿來供養僧人，對於其餘倉庫里的東西一點也沒有虧損。』他的丈夫聽了，覺得很奇怪，心裡想試一試，驗證一下她說的是真是假。當時鄔陀夷想要到...
【English Translation】 English version: 'What is the cause of this?' He replied, 'Giving food and drink in a field of supreme merit, sincerely making vows, one will surely obtain the fruit.' At that time, a Pratyekabuddha (one who attains enlightenment on their own, without a teacher) came to beg for food. The woman offered food, with some expectations in her heart. Then that Pratyekabuddha manifested miraculous transformations for her. The poor woman developed faith and made a vow, saying, 'May I, by the merit of this offering, not encounter poverty and suffering in any place I am born. If I obtain a human body, may I have a beautiful and pleasing appearance, so that those who see me rejoice, and may my enjoyments be complete.' Your wife, due to the power of her past deeds of giving and her vows, obtained the reward of beauty, enjoyed abundance, and was born into a noble family, beloved and respected by people. Now, if she does not believe, how can she obtain these things?' At that time, the Brahmin, having obtained the supreme fruit and heard about the causes and conditions of his past lives, invited the Venerable One back to his original residence and prepared various excellent foods for him. After the Venerable One had eaten, he preached the Dharma to him. His wife, having heard the Dharma, also attained the first fruit (Sotāpanna, stream-enterer), and requested to take refuge in the Three Jewels and observe the Five Precepts, as described in detail before.
The example of doubling: In Śrāvastī (a major city in ancient India), there was a Brahmin who was very wealthy but miserly. When he had to travel elsewhere, he only allocated enough food for his wife to live on, and sealed the rest in the warehouse with mud before leaving. At that time, Udayi (one of the Buddha's disciples) knew that the woman could be converted, so he went to her house to beg for food. The woman offered one升(shēng, a unit of volume) of rice from her own food to the Bhikshu (Buddhist monk). When she looked back, the food in the container was still as much as before. The next day, Udayi brought a companion with him to her house. When the woman saw them, she invited both of them to eat. Just like the day before, the rice in the container did not decrease at all. The next day, he brought four people, and so on, doubling the number until sixty-four people came. She offered one 升 of rice to each of them, and the rice did not decrease as usual. These sixty-four people came to eat every day. Others, seeing this, became jealous. When the Brahmin returned, they told him, 'Your wife is spending a lot of money at home, preparing food for a hundred people every day. If this continues, your family will be ruined.' When the Brahmin heard these words, he returned home and scolded his wife, 'Why are you spending so much while I am away?' His wife then told him, 'You don't need to be angry. I only used the food you left for me to offer to the Sangha (Buddhist monastic community). I have not damaged anything in the warehouse.' When her husband heard this, he found it very strange and wanted to test whether what she said was true. At that time, Udayi wanted to go to...
食時，還將爾許苾芻來入，同前食訖飯器仍滿。婆羅門見已倍生希有深發信心，即請眾僧廣設供養。食已說法，於時夫婦俱見真諦，為受歸戒，舍之而去。
暴惡者，室羅伐城有婆羅門，婦性暴惡。至節會日，其婆羅門作如是念：「今日定有諸親識來，對彼親賓婦若罵詈深為醜惡。」作是念已便攜稚子避向余村。鄔陀夷觀知彼婦化緣時至，持衣缽到彼家，見彼婦人料理飲食。尊者去之不遠而住，婦人告曰：「爾欲覓食，假令努眼大若缽盂，食終難得。」是時尊者即開兩眼大若缽盂，婦人又曰：「設使汝身份為兩假，我亦不與。」尊者化身即為兩假。於時婢使告婦人曰：「若殺苾芻犯國刑法，當爲官婢役使終身。」其婦驚怖欲持死屍棄深坑內，尊者入滅盡定不能移動，即便執足懇到懺謝，愿複本形，餅食任取。尊者即起從其索餅。婦人慾覓惡者施與，觀察籠中悉皆是好，隨將一個持與苾芻，諸餅皆出，問尊者曰：「豈總將耶？」報曰：「我同梵行乃有多人，汝自往行斯為大善。」婦人持餅往給孤獨長者家，見佛僧眾儼然而坐，婦人持餅人各與一餅仍不盡。婦人見已嘆未曾有深生敬信，因為說法便獲初果，還至宅中見餅如舊。婆羅門知節會日過，與子俱來，見婦容儀詳審沉默，觀其所作有異常時，說伽他曰：
「
【現代漢語翻譯】 現代漢語譯本 進食的時候，還帶著許多苾芻（Bhiksu，佛教僧侶）前來，像之前一樣，食物吃完后飯缽仍然是滿的。婆羅門（Brahmin，古印度祭司）見了，更加覺得稀有，深深地生起了信心，立即邀請眾僧，廣泛地設宴供養。齋飯完畢后，（佛陀）為他們說法，當時這對夫婦都見到了真諦（Truth），接受了歸依戒律，（佛陀）便離開了。
暴惡者，在室羅伐城（Sravasti，古印度城市）住著一位婆羅門，他的妻子性情暴躁兇惡。到了節日的時候，這位婆羅門這樣想：『今天肯定會有許多親戚朋友來，如果妻子當著親戚朋友的面謾罵，那就太丟人了。』這樣想著，他就帶著年幼的孩子躲避到別的村莊去了。鄔陀夷（Udayin，佛陀弟子）觀察到這位婦人被教化的機緣已經成熟，就拿著衣缽來到她家，看見這位婦人在準備食物。尊者（Venerable，對僧侶的尊稱）在她不遠的地方住下，婦人告訴他說：『你想要找吃的，就算你把眼睛瞪得像缽盂一樣大，也休想得到一點食物。』當時，尊者立刻睜大雙眼，眼睛變得像缽盂一樣大。婦人又說：『就算你把身體分成兩半，我也不會給你。』尊者就化身成為兩半。這時，婢女告訴婦人說：『如果殺害了苾芻，就會觸犯國家的刑法，會被官府沒收為奴婢，終身服役。』婦人驚恐萬分，想要把屍體丟棄到深坑裡，尊者進入了滅盡定（Cessation of perception and sensation），無法移動，婦人便抓住他的腳，懇切地懺悔謝罪，希望他恢復原來的樣子，餅隨便他拿。尊者立刻起身，向她要餅。婦人想要找壞的餅給他，觀察籠子里的餅，發現全部都是好的，就隨便拿了一個給苾芻。所有的餅都出來了，婦人問尊者說：『難道你都要拿走嗎？』尊者回答說：『我的同修還有很多人，你自己去送餅，這是最大的善事。』婦人拿著餅到給孤獨長者（Anathapindika，佛陀的護法）家，看見佛和僧眾端正地坐著，婦人給每個人分了一個餅，還沒有分完。婦人見了，讚歎說從未有過這樣的事情，深深地生起了敬信，（佛陀）為她說法語，她便獲得了初果（Sotapanna，佛教果位），回到家中，看見餅還和原來一樣多。婆羅門知道節日已經過去，就帶著孩子回來，看見妻子容貌安詳，沉默寡言，觀察她的所作所為，和往常不一樣，就說了這首伽他（Gatha，偈頌）： "
【English Translation】 English version At mealtime, he would also bring many Bhiksus (Bhiksu, Buddhist monks) to enter, and as before, after the food was finished, the bowls would still be full. The Brahmin (Brahmin, ancient Indian priest) saw this and felt it even more rare, deeply generating faith, and immediately invited the Sangha (Sangha, Buddhist monastic community) to widely provide offerings. After the meal, (the Buddha) preached the Dharma (Dharma, Buddhist teachings) to them, and at that time, the couple both saw the Truth, accepted the precepts of refuge, and (the Buddha) departed.
The Violent One: In Sravasti (Sravasti, ancient Indian city) lived a Brahmin whose wife was of a violent and wicked nature. When the festival day arrived, this Brahmin thought to himself: 'Today, many relatives and friends will surely come, and if my wife scolds and berates them in front of the guests, it will be deeply shameful.' Thinking this, he took his young child and fled to another village. Udayin (Udayin, a disciple of the Buddha) observed that the time for this woman to be converted had arrived, so he took his robes and bowl and came to her house, seeing her preparing food. The Venerable (Venerable, a term of respect for monks) stayed not far from her, and the woman told him: 'If you want to find food, even if you make your eyes as big as bowls, you will never get any food.' At that time, the Venerable immediately opened his eyes wide, making them as big as bowls. The woman then said: 'Even if you divide your body into two halves, I will not give you any.' The Venerable then transformed his body into two halves. At this time, the maidservant told the woman: 'If you kill a Bhiksu, you will violate the laws of the country and be confiscated as a slave, serving for life.' The woman was terrified and wanted to throw the corpse into a deep pit, but the Venerable had entered the Cessation of perception and sensation (Cessation of perception and sensation), and could not move. The woman then grabbed his feet and earnestly repented and apologized, hoping that he would return to his original form, and that he could take any of the cakes. The Venerable immediately got up and asked her for a cake. The woman wanted to find a bad cake to give him, but observing the cakes in the basket, she found that they were all good, so she randomly took one and gave it to the Bhiksu. All the cakes came out, and the woman asked the Venerable: 'Do you want to take them all?' The Venerable replied: 'I have many fellow practitioners, it would be a great act of merit if you were to deliver the cakes yourself.' The woman took the cakes to Anathapindika's (Anathapindika, a patron of the Buddha) house, and saw the Buddha and the Sangha sitting upright. The woman gave each person a cake, and there were still cakes left over. The woman saw this and exclaimed that she had never seen such a thing before, and deeply generated faith. (The Buddha) preached the Dharma to her, and she attained the first stage of enlightenment (Sotapanna, a Buddhist stage of enlightenment). Returning to her home, she saw that the cakes were still as many as before. The Brahmin knew that the festival had passed, so he returned with his child, and saw that his wife's countenance was peaceful and that she was silent and reserved. Observing her actions, he saw that they were different from usual, and he spoke this Gatha (Gatha, a verse): "
汝先志猖狂， 何因今意別？ 我觀爾所作， 與昔事不同。」
其婦答曰：
「我昔不是狂， 今非有別意； 但由世尊教， 見諦預真流。」
其婦即以上事具白。其夫婆羅門聞已，嘆未曾有倍深敬信，遂往逝多林，請鄔陀夷及佛僧眾明當就食。鄔陀夷受已為白佛僧，如常廣說，乃至佛僧食已還歸住處。時鄔陀夷獨留其舍為說法要，令證道果得見真諦。是時夫婦乃至盡形延請供養，尊者不受，其婦白言：「我設一座，唯愿尊者余處乞食就此而食。」尊者哀愍為受而去。
童年者，室羅伐城有五百婆羅門子，至節會日各持飲食，詣園林中欲為聚集。時鄔陀夷便作是念：「今復何人堪應受化？」知彼五百婆羅門子根機將熟，即于晨朝持衣缽入園中，就彼少年聚集之處。諸人見已自相問曰：「此之苾芻是何種族而作出家？」有委知者答眾人曰：「此是婆羅門種，舍高貴族而作沙門。」諸人聞已問尊者曰：「仁是大臣之子族胄高勝，云何捨棄於此雜類卑下人中，食無簡別坐無次第而為出家？」尊者答曰：「世間婆羅門有名無義，我所投者，無上大師及諸聖眾能除罪惡，此即皆是真婆羅門。」時彼少年聞是語已撫手而笑。於時尊者以神通力，令諸年少頭上花纓悉皆變為蔥蒜鬘帶，所有餅食
【現代漢語翻譯】 現代漢語譯本： 丈夫問道：『你先前行為放蕩，為何如今心意改變？我看你現在的所作所為，與過去大不相同。』 妻子回答說：『我過去並非放蕩，現在也不是故意改變心意；只是因為受到世尊的教導，已經證悟真理，預入聖者之流。』 妻子隨即把以上的事情全部告訴了丈夫。她的丈夫婆羅門聽了之後，驚歎從未有過這樣的事情，更加敬重信服，於是前往逝多林（Jetavana，祇樹給孤獨園），邀請鄔陀夷（Udayin）和佛陀僧團明天前來應供。鄔陀夷接受邀請后，稟告佛陀僧團，像往常一樣詳細說明情況，直到佛陀僧團用齋完畢返回住處。當時鄔陀夷獨自留在她家，為他們宣講佛法要義，使他們證得道果，得見真諦。當時這對夫婦乃至一生都延請供養尊者，但尊者不接受，妻子便說：『我準備了一個座位，只希望尊者能在其他地方乞食后，到這裡來用齋。』尊者憐憫他們，接受了他們的請求離去。 童年者，在室羅伐城（Shravasti）有五百個婆羅門少年，到了節日這天，各自帶著飲食，前往園林中想要聚會。當時鄔陀夷便想：『現在還有什麼人堪能被我教化呢？』他知道那五百個婆羅門少年的根機將要成熟，就在清晨拿著衣缽進入園中，來到那些少年聚集的地方。眾人看見后互相詢問：『這個比丘是什麼種族，竟然出家了？』有知情的人回答眾人說：『這是婆羅門種族，捨棄高貴的家族而出家做了沙門。』眾人聽了之後問尊者說：『您是大臣的兒子，家族血統高貴顯赫，為何捨棄高貴的身份，來到這些混雜卑賤的人群中，吃東西不分好壞，坐位沒有次序而出家呢？』尊者回答說：『世間的婆羅門有名無實，我所投靠的，是無上的大師和諸位聖眾，他們能夠消除罪惡，這些人才是真正的婆羅門。』當時那些少年聽了這些話后拍手大笑。這時尊者用神通力，讓那些少年頭上的花環全部變成蔥蒜做的鬘帶，所有的餅食
【English Translation】 English version: The husband asked: 'You used to be wild and unrestrained, why has your mind changed now? I see that what you do now is very different from the past.' The wife replied: 'I was not wild in the past, and I am not deliberately changing my mind now; it is only because I have received the teachings of the World Honored One (世尊, Shìzūn, another name for the Buddha) that I have realized the truth and entered the stream of the saints.' The wife then told her husband all of the above. Her husband, a Brahmin, was amazed that such a thing had never happened before, and he became even more respectful and faithful. So he went to Jetavana (逝多林, Shì Duō Lín, a monastery donated to the Buddha) and invited Udayin (鄔陀夷, Wū Tuó Yí) and the Buddha's Sangha (僧團, Sēngtuán, monastic community) to come for a meal the next day. Udayin accepted the invitation and reported to the Buddha's Sangha, explaining the situation in detail as usual, until the Buddha's Sangha finished their meal and returned to their residence. At that time, Udayin stayed alone in her house to preach the Dharma (佛法, Fófǎ, Buddha's teachings) to them, so that they could attain the fruit of the Path (道果, Dàoguǒ, the result of spiritual practice) and see the truth. At that time, the couple invited and supported the Venerable (尊者, Zūnzhě, an honorific title for monks) for the rest of their lives, but the Venerable did not accept it. The wife then said: 'I have prepared a seat, I only hope that the Venerable can beg for food elsewhere and come here to eat.' The Venerable took pity on them, accepted their request and left. The Youthful Ones: In Shravasti (室羅伐城, Shì Luō Fá Chéng), there were five hundred Brahmin youths who, on the day of the festival, each brought food and drink and went to the garden to gather. At that time, Udayin thought: 'Who else is worthy of being transformed by me now?' He knew that the roots of those five hundred Brahmin youths were about to mature, so in the early morning he took his robe and bowl and entered the garden, coming to the place where those youths were gathered. When the people saw him, they asked each other: 'What kind of clan is this Bhikshu (苾芻, Bìchú, a Buddhist monk) who has become a monk?' Someone who knew the details replied to the crowd: 'This is a Brahmin clan, who has abandoned his noble family and become a Shramana (沙門, Shāmén, a wandering ascetic).' After hearing this, the people asked the Venerable: 'You are the son of a minister, and your family lineage is noble and prominent. Why have you abandoned your noble status and come among these mixed and lowly people, eating without distinction and sitting without order to become a monk?' The Venerable replied: 'The Brahmins of the world are Brahmins in name only, but not in reality. What I rely on is the supreme master and all the saints, who can eliminate sins. These are the true Brahmins.' At that time, those youths clapped their hands and laughed after hearing these words. At this time, the Venerable used his supernatural powers to transform all the flower garlands on the heads of those youths into garlands made of onions and garlic, and all the cakes and food
盡作牛皮、諸雜餚饌俱成牛肉、乳及飲漿盡變為酒，此等皆非婆羅門種食用之物。時彼尊者於己缽中變作種種清凈飯食，告諸人曰：「汝觀我缽及以身形，比汝所為，誰是清凈？誰無簡別？」時諸少年聞是語已，各各循省自知鄙惡，即相謂曰：「是彼尊者以神通力，令我花纓及諸食飲，併成雜惡不堪食啖。我等今時更無別計，宜當就彼以申懺謝。」即俱禮足白言：「聖者！我輩愚癡肉眼無識，恃己族姓出鄙惡言，于聖者所輒相輕觸，唯愿慈悲受我懺謝。」異口同音說伽他曰：
「皮肉血便利， 苦樂根不殊； 咸同垢穢身， 云何四姓別？ 若身離諸惡， 口亦無過犯； 心極清凈者， 名真婆羅門。 勝妙法莊嚴， 善調修梵行； 能除眾惡業， 是真婆羅門。」
時鄔陀夷聞說伽陀知其根熟，便為說法示教利喜，五百童子即于座上斷煩惱見真諦。身及飲食清凈如舊，各受歸戒，廣說如前。
缽者，室羅伐城有婆羅門，善持咒術不信三寶，常以咒力驅策鬼神，令其駕車隨意游涉。時鄔陀夷復觀有情，誰堪引接能入真諦？見此婆羅門根器將熟，即持衣缽往趣其家，見婆羅門誦咒使神御車將出，暫還下車旋液方去，尊者令其小便出不停止，即解其咒放彼鬼神。時婆羅門少頃來至，
見鬼神皆散車不能動，雖誦咒術悉皆無驗，事窮失計。告苾芻曰：「由汝解咒所作不成，今欲遣誰給侍於我？」尊者取缽開示告曰：「此當與汝作給侍人。」婆羅門曰：「此黑鐵盂如何侍我？」尊者曰：「隨汝所念皆從此出。」彼聞是語即試思念百味飲食，才念之時眾味具足滿此缽中。彼見斯事嘆未曾有，告言：「大聖！斯之妙術愿當惠我。」尊者即說伽他而告之曰：
「明咒不惠人， 以咒換方與， 或時得供給， 或多獲珍財， 若不如是者， 縱死不傳授。」
時婆羅門聞伽他已，為求咒故審諦思惟：「知神咒力有不思議，既不授人何緣能得？」白尊者曰：「我無妙術可共相換，復無珍財持用供奉，但有身力以相給侍，幸愿慈悲教我明咒。」尊者報曰：「爾欲得者可於如來善說法律而為出家，我當與汝如意神咒。」彼為咒故依教出家，剃除鬚髮著法服已，白師言：「鄔波馱耶！授我明咒。」師曰：「汝可受之。」弟子曰：「何謂也？」師曰：「所謂諸行皆無常，一切法無我，涅槃真寂滅。此是缽中明咒，於三夜中汝勤修習必有神驗，於此句義當善思惟。」時彼弟子為求驗故冀有成功，于日夜中一心相續思三句法，妙解真源眾惑斷除證阿羅漢，便詣師處禮足白言：「我今實得無上明咒，我生已
【現代漢語翻譯】 現代漢語譯本 見到鬼神都消散，車輛也無法移動，即使誦唸咒語也完全沒有效果，事情到了窮途末路，毫無辦法。他告訴比丘（Bhiksu，佛教出家男眾）說：『因為你解除了咒語，導致我所做的事情都無法成功，現在我想派誰來侍奉我呢？』尊者拿起缽，打開給婆羅門（Brahman，古印度社會最高種姓）看，告訴他說：『這個可以給你做侍奉的人。』婆羅門說：『這個黑鐵碗如何侍奉我呢？』尊者說：『隨你所想的都會從這裡面出來。』他聽到這話，就試著想著各種美味的飲食，才一想，各種美味佳餚就都滿了這個缽中。他看到這件事，驚歎前所未有，告訴尊者說：『大聖！這種奇妙的法術，希望您能傳授給我。』尊者就說了偈（Gatha，佛經中的唱頌）語來告訴他：
『明咒不輕易給人，用咒語交換才給予， 或者有時能得到供給，或者能獲得很多珍貴的財物， 如果不是這樣的話，即使死也不會傳授。』
當時婆羅門聽了偈語后，爲了求得咒語，仔細地思考：『知道神咒的力量有不可思議之處，既然不輕易傳授給人，要怎樣才能得到呢？』他對比丘尊者說：『我沒有奇妙的法術可以和你交換，也沒有珍貴的財物可以用來供奉，只有一身力氣可以用來侍奉您，希望您能慈悲地教我明咒。』尊者回答說：『你如果想要得到，可以在如來（Tathagata，佛的稱號）善說的法律中出家，我就會給你如意的神咒。』他爲了求得咒語，按照尊者的教導出家，剃除了鬚髮，穿上了法服，然後對師父說：『鄔波馱耶（Upadhyaya，親教師）！請傳授我明咒。』師父說：『你可以接受它。』弟子說：『是什麼呢？』師父說：『就是所謂的諸行皆無常，一切法無我，涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態）真寂滅。這就是缽中的明咒，在三個夜晚中你勤奮地修習，必定會有神驗，對於這句義要好好地思惟。』當時那位弟子爲了求得神驗，希望能夠成功，在日日夜夜中一心一意地相續思惟這三句法，對真理的奧妙有了透徹的理解，各種迷惑都斷除了，證得了阿羅漢（Arhat，斷除一切煩惱，達到涅槃境界的聖者），於是前往師父那裡，禮拜師父的腳，稟告說：『我現在確實得到了無上的明咒，我已經了卻了此生應該做的事情。』
【English Translation】 English version Seeing that the ghosts and spirits had all dispersed and the carts could not move, even reciting mantras proved completely ineffective, and the matter reached a dead end with no solution. He said to the Bhiksu (Buddhist monk): 'Because you undid the spell, what I was doing could not succeed. Whom shall I send to attend to me now?' The Venerable One took his bowl, opened it, and said, 'This shall be your attendant.' The Brahman (member of the highest caste in ancient India) said, 'How can this black iron bowl attend to me?' The Venerable One said, 'Whatever you think of will come out of it.' Upon hearing this, he tried thinking of all kinds of delicious food, and as soon as he thought of it, the bowl was filled with various delicacies. Seeing this, he exclaimed in amazement, 'Great Sage! I wish you would bestow this wonderful art upon me.' The Venerable One then spoke a Gatha (verse in Buddhist scriptures) and said to him:
'A bright mantra is not given lightly, It is only given in exchange for a mantra, Or sometimes one may receive provisions, Or obtain much precious wealth, If it is not so, I will not impart it even if I die.'
At that time, after hearing the Gatha, the Brahman carefully pondered, seeking the mantra: 'Knowing that the power of the divine mantra is inconceivable, since it is not easily given to others, how can I obtain it?' He said to the Venerable One, 'I have no wonderful art to exchange with you, nor do I have precious wealth to offer. I only have physical strength to serve you. I hope you will mercifully teach me the bright mantra.' The Venerable One replied, 'If you wish to obtain it, you may leave home and become a monk in the well-spoken law of the Tathagata (title of the Buddha), and I will give you the wish-fulfilling divine mantra.' To obtain the mantra, he left home according to the Venerable One's teachings, shaved his head and beard, put on the monastic robes, and then said to his teacher, 'Upadhyaya (preceptor)! Bestow upon me the bright mantra.' The teacher said, 'You may receive it.' The disciple said, 'What is it?' The teacher said, 'It is what is called: all conditioned things are impermanent, all dharmas are without self, Nirvana (the ultimate goal of Buddhist practice, the state of liberation from the cycle of birth and death) is true quiescence. This is the bright mantra in the bowl. If you diligently practice it for three nights, you will surely have a divine experience. You should contemplate well on the meaning of these phrases.' At that time, that disciple, seeking a divine experience and hoping to succeed, single-mindedly and continuously contemplated these three phrases day and night, had a thorough understanding of the profound source of truth, eradicated all delusions, attained Arhatship (a perfected being who has eliminated all defilements and attained Nirvana), and then went to his teacher, prostrated at his feet, and reported, 'I have now truly obtained the supreme bright mantra, and I have completed what I should do in this life.'
盡、梵行已立、不受後有、如實而知。」鄔陀夷曰：「善哉！善哉！汝是真報佛恩自他俱利，於三有海不復輪迴。」
相撲者，爾時有一壯士從南方來，欲于中國求人捔力。至室羅伐城于城門下脫衣拍髀，高聲大叫：「我從遠來覓人相撲，若有能者可來接手。」時此城中無人對敵。時鄔陀夷知此壯士堪任受化，于晨朝時執持衣缽欲行乞食，至城門下見斯壯士告言：「男子！汝是壯兒欲求相撲？」答曰：「如是。」鄔陀夷曰：「汝當共我相撲為？當共我所撲得者而相撲乎？」壯士答曰：「仁撲得者，我且撲之。」鄔陀夷曰：「彼有強力汝不能禁。」壯士曰：「要待對敵方知強弱。」鄔陀夷曰：「貪、瞋、癡三是我所伏，汝試撲之。」壯士曰：「此有大力欺一切人，我何方便能為彼敵？」鄔陀夷曰：「先可出家方能對敵。」即剃髮染衣思降三毒，未久之頃結惑皆除證阿羅漢，詣鄔陀夷所白言：「大師！我已降伏三種，壯士四事究竟。」廣如上說，如是鄔陀夷苾芻于室羅伐城，教化十八億家皆令解脫。
爾時鄔陀夷化暴惡女令得見諦，廣說如前，乃至為受食座。未久之頃時暴惡女為兒娶妻，身嬰疾病臨死之時告家人曰：「我死之後隨有何事，勿廢聖者鄔陀夷食座。」說是語已須臾命終。彼婆羅門隨次而終，其子
【現代漢語翻譯】 現代漢語譯本：『諸漏已盡，梵行（brahmacarya，清凈的行為）已立，不再受後有（punarbhava，輪迴），如實了知。』鄔陀夷（Udayin）說：『善哉！善哉！你是真正報答佛恩，自利利他，於三有海（trailokya，欲界、色界、無色界）不再輪迴。』
相撲者，當時有一位壯士從南方來，想在中國找人比試力氣。他來到室羅伐城（Śrāvastī）的城門下，脫掉衣服拍打大腿，高聲大叫：『我從遠方來尋找人相撲，若有能者可以來接手。』當時城中沒有人能與他對敵。這時鄔陀夷（Udayin）知道這位壯士可以被教化，於是在早晨拿著衣缽準備去乞食，在城門下見到這位壯士，告訴他說：『男子！你是壯士想要找人相撲嗎？』壯士回答說：『是的。』鄔陀夷（Udayin）說：『你是要和我相撲呢？還是和我所降伏的那些東西相撲呢？』壯士回答說：『你所降伏的，我就和你相撲。』鄔陀夷（Udayin）說：『它們有強大的力量，你不能制止。』壯士說：『要等到對敵之後才知道強弱。』鄔陀夷（Udayin）說：『貪、瞋、癡三毒是我所降伏的，你試著和它們相撲。』壯士說：『它們有強大的力量，欺騙一切人，我有什麼辦法能與它們為敵呢？』鄔陀夷（Udayin）說：『先出家才能與它們對敵。』於是剃髮染衣，思考如何降伏三毒，沒過多久，所有迷惑都消除，證得阿羅漢果（Arhat），到鄔陀夷（Udayin）那裡稟告說：『大師！我已經降伏了三種毒，壯士的四件事已經究竟。』（內容）廣泛如上面所說。就這樣，鄔陀夷（Udayin）比丘在室羅伐城（Śrāvastī）教化了十八億戶人家，都讓他們得到解脫。
當時鄔陀夷（Udayin）教化了兇暴的女子，使她得以見到真諦，（內容）廣泛如前面所說，乃至為她接受供養的座位。沒過多久，這位兇暴的女子為兒子娶了妻子，自己身患疾病臨死的時候，告訴家人說：『我死之後，無論發生什麼事，都不要廢棄聖者鄔陀夷（Udayin）的食座。』說完這句話后不久就去世了。那位婆羅門（Brahmin）也相繼去世，他的兒子...
【English Translation】 English version: 'Defilements are ended, the holy life (brahmacarya) has been lived, there is no more rebirth (punarbhava), it is truly known.' Udayin said: 'Excellent! Excellent! You are truly repaying the Buddha's kindness, benefiting both yourself and others, and will no longer be reborn in the three realms of existence (trailokya).'
A wrestler, at that time, a strong man came from the south, wanting to find someone in China to compete in strength. He arrived at the city gate of Śrāvastī, took off his clothes, slapped his thighs, and shouted loudly: 'I have come from afar to find someone to wrestle with. If there is anyone who can, come and take my hand.' At that time, no one in the city could match him. Then Udayin knew that this strong man was worthy of being converted. In the morning, he carried his robes and bowl, intending to go begging for food. He saw the strong man at the city gate and said to him: 'Man! Are you a strong man looking for someone to wrestle with?' The strong man replied: 'Yes.' Udayin said: 'Do you want to wrestle with me? Or do you want to wrestle with those whom I have subdued?' The strong man replied: 'I will wrestle with those whom you have subdued.' Udayin said: 'They have great power, you cannot restrain them.' The strong man said: 'One must wait until facing an opponent to know their strength.' Udayin said: 'Greed, hatred, and delusion are the three poisons that I have subdued. Try to wrestle with them.' The strong man said: 'They have great power and deceive everyone. How can I be their enemy?' Udayin said: 'First, you must renounce the world to be able to fight them.' Then he shaved his head, dyed his robes, and contemplated how to subdue the three poisons. Before long, all delusions were eliminated, and he attained Arhatship. He went to Udayin and reported: 'Master! I have already subdued the three poisons, and the four things of a strong man are accomplished.' (The content is) extensively as described above. In this way, the Bhikshu Udayin converted eighteen hundred million families in Śrāvastī, enabling them all to attain liberation.
At that time, Udayin converted a violent woman, enabling her to see the truth, (the content is) extensively as described before, even to the point of receiving a seat for offerings for her. Before long, this violent woman took a wife for her son. When she was sick and dying, she told her family: 'After I die, no matter what happens, do not abandon the seat for offerings for the holy Udayin.' After saying these words, she passed away shortly after. That Brahmin also passed away in succession, and his son...
憂感經時漸舍，便棄其婦求學他方。妻於後時煩惱增盛，乃與賊帥密行非法。尊者每至其家于座而食，觀知此婦性多煩惱，常為演說離欲之法。彼婦便念：「尊者聖力能了他心，知我與人有私通事，我夫若至必當告知。今我宜應預斷其命。」即詐現病相告使女曰：「我今有疾，汝今可往白尊者知屈來至宅。」使女往報，是時尊者不預觀察，來至其家，固留至夜。令喚賊帥，至便告曰：「若此苾芻命得存者，我終不活。」時彼賊帥恐其事露，忿怒持刀斷尊者命，將其屍骸棄糞聚中。此是尊者先所作業，今時果熟還於自身蘊器處受，非於余處，乃至廣說。
爾時世尊於十五日褒灑陀時在眾中坐，大眾皆集唯鄔陀夷一人不到。時知座者白言：「不見尊者鄔陀夷！」諸佛世尊得無忘念，即告眾曰：「我說鄔陀夷教化人中最為第一，今已被殺棄糞聚中，汝等應為長凈。」時諸苾芻為長凈已，佛言：「汝等應可俱行，與鄔陀夷為最後供養設利羅。」
爾時世尊大眾圍繞夜至城門，放大光明遍滿城邑，其門自開，皆謂天曉。諸人咸起，其警夜者知天未明。時勝光王及勝鬘夫人等驚怪其事，門人奏曰：「今佛世尊及諸聖眾俱至門首。」時王聞已總命群臣、勝鬘夫人、部領宮內城中士女，並悉奔馳俱到城門，禮世尊足。王先
【現代漢語翻譯】 現代漢語譯本 憂感隨著時間逐漸消退，他便拋棄妻子，去其他地方求學。他的妻子後來煩惱日益增多，就與一個盜賊頭目秘密地做了非法之事。尊者（尊者：指鄔陀夷）每次到他家都在座位上吃飯，觀察到這個婦人性情多煩惱，常常為她演說脫離慾望的方法。那婦人便想：『尊者有聖力，能夠知道我的心思，知道我與人有私通的事情，我的丈夫如果回來，必定會告訴他。現在我應該預先斷了他的性命。』於是假裝生病，告訴使女說：『我現在生病了，你可以去告訴尊者，請他到我家來。』使女前去稟報，當時尊者沒有預先觀察，來到她家，被堅決地留到晚上。婦人命令召來盜賊頭目，到了之後便告訴他說：『如果這個苾芻（苾芻：佛教出家男子的稱謂）的命能夠保全，我就活不下去了。』當時那盜賊頭目害怕事情敗露，憤怒地拿著刀砍斷了尊者的性命，將他的屍體丟棄在糞堆中。這是尊者先前所造的業，現在果報成熟，還在他自身的蘊器（蘊器：指身體）處承受，不是在其他地方，乃至廣泛地說。
當時，世尊在十五日布薩（布薩：佛教僧團每半月舉行的集會）時，坐在大眾之中，大眾都聚集了，只有鄔陀夷（鄔陀夷：一位尊者）一人沒有到。當時知座者稟告說：『沒有見到尊者鄔陀夷！』諸佛世尊不會有遺忘，就告訴大眾說：『我說鄔陀夷在教化人中最為第一，現在已經被殺，丟棄在糞堆中，你們應當為他舉行長凈（長凈：佛教儀式）。』當時諸位苾芻舉行完長凈之後，佛說：『你們應當一起去，為鄔陀夷做最後的供養舍利羅（舍利羅：指遺骨）。』
當時，世尊被大眾圍繞著，夜晚來到城門，放出大光明，遍滿城邑，城門自己打開了，大家都以為天亮了。眾人紛紛起身，守夜的人知道天還沒有亮。當時勝光王（勝光王：國王名）和勝鬘夫人（勝鬘夫人：王后名）等對此事感到驚怪，守門人稟告說：『現在佛世尊和諸位聖眾都到了城門前。』當時國王聽了之後，命令所有群臣、勝鬘夫人、率領宮內城中的士女，都一起奔跑到城門，禮拜世尊的腳。國王先
【English Translation】 English version As his sorrow gradually subsided, he abandoned his wife and went elsewhere to study. Later, his wife's troubles increased, and she secretly engaged in unlawful acts with a bandit leader. Whenever the Venerable One (Venerable One: referring to Udayin) visited her house, he would eat while seated, observing that this woman was prone to much distress, and he would often preach to her the Dharma of detachment from desires. The woman then thought: 'The Venerable One has the power to know my mind and knows about my illicit affair with another man. If my husband returns, he will surely tell him. Now, I should preemptively end his life.' So, she feigned illness and told her maidservant: 'I am now ill. You may go and inform the Venerable One, inviting him to come to my house.' The maidservant went to report, and at that time, the Venerable One did not foresee this and came to her house, where he was persuaded to stay until night. She ordered the bandit leader to be summoned, and upon his arrival, she told him: 'If this Bhikshu (Bhikshu: a Buddhist monk) is allowed to live, I will not survive.' At that time, the bandit leader, fearing exposure, angrily took a knife and cut off the Venerable One's life, discarding his corpse in a pile of dung. This was the Venerable One's previous karma, and now the fruit has ripened, and he is experiencing it in his own aggregates (aggregates: referring to the body), not elsewhere, and so on, extensively speaking.
At that time, the World Honored One, on the fifteenth day of the Posadha (Posadha: a bi-monthly gathering of the Buddhist monastic community), was seated among the assembly, and everyone had gathered except for Udayin (Udayin: a Venerable One). Then the one who knew the seating arrangements reported: 'Venerable Udayin is not seen!' The Buddhas, the World Honored Ones, do not forget, and he told the assembly: 'I said that Udayin is the foremost in teaching and transforming people, but now he has been killed and discarded in a pile of dung. You should perform the purification ceremony (purification ceremony: a Buddhist ritual) for him.' After the Bhikshus had performed the purification ceremony, the Buddha said: 'You should all go together and make the final offering of Sharira (Sharira: referring to relics) to Udayin.'
At that time, the World Honored One, surrounded by the assembly, arrived at the city gate at night, emitting great light that filled the city, and the gate opened by itself, and everyone thought it was dawn. The people arose, and the night watchmen knew that it was not yet dawn. Then King Prasenajit (King Prasenajit: a king's name) and Queen Mallika (Queen Mallika: a queen's name) were astonished by this event, and the gatekeepers reported: 'Now the Buddha, the World Honored One, and all the holy assembly have arrived at the city gate.' When the king heard this, he ordered all the ministers, Queen Mallika, and led the men and women of the palace and the city, all rushed to the city gate and bowed at the feet of the World Honored One. The king first
稽首白佛言：「世尊！以何因緣無上大師躬至於此？」佛告大王：「鄔陀夷苾芻教化人中我說第一，今被他殺棄糞聚中，我今故來為彼焚身作供養事。」時勝光王聞是事已，及勝鬘夫人，便以四寶莊校喪輿，躬從如來至糞聚所，出尊者尸香湯洗浴置寶輿中，奏眾伎樂幢幡滿路香菸遍空，王及大臣傾城士女，從佛及僧送出城外，至一空處積眾香木，灌灑蘇油以火焚之，誦無常經畢，取捨利羅置金瓶內，於四衢路側建窣堵波。種種香花及眾音樂，莊嚴供養昔未曾有。王及中宮並諸士庶，佛及聖眾各還本所。爾時世尊至住處已告諸苾芻：「此由非時行招斯大過，廣說乃至我觀十利，為諸苾芻制其學處，應如是說：
「若復苾芻非時入聚落者，波逸底迦。」如是世尊為諸苾芻制學處已，非時不得入聚落。
時諸苾芻有看病人遂闕瞻視，知僧事者僧事廢闕。以事白佛，佛言：「有苾芻者囑授應去，應告彼曰：『具壽存念！我有看病因緣，或為眾事須非時入聚落。白具壽知。』彼答云：『奧箄迦。』」
時有苾芻于俗舍內先寄衣缽，其舍非時忽然火起，苾芻即便往取衣缽，行至中途作如是念：「我不囑授非時入聚落，是所不應。」遂即回還覓人囑授，須臾之頃衣缽燒盡。時諸苾芻以緣白佛，佛言：「除因緣故。
【現代漢語翻譯】 現代漢語譯本 稽首禮拜佛陀，稟告說：『世尊！是何因緣讓無上大師親自來到這裡？』佛陀告訴勝光王：『鄔陀夷（Udayi，人名，比丘）比丘教化眾人，我說他第一。如今他被人殺害，屍體被丟棄在糞堆中。我今天特意前來，為他焚燒遺體，做供養之事。』當時，勝光王聽到這件事後，與勝鬘（Srimala，王后名）夫人一起，用四寶莊嚴裝飾喪車，親自跟隨如來到達糞堆處，取出尊者的遺體，用香湯洗浴后安放在寶車中，演奏各種樂器，幢幡飄揚，香菸瀰漫天空。國王及大臣，全城百姓，跟隨佛陀及僧眾送出城外，到一處空曠的地方，堆積各種香木，澆灑酥油，用火焚燒。誦讀無常經完畢，取出舍利，放置在金瓶內，在四通八達的路口旁建立窣堵波（Stupa，佛塔）。用各種香花及眾音樂，莊嚴供養，這是過去從未有過的。國王及王后，以及各位百姓，佛陀及聖眾各自返回原來的地方。當時，世尊回到住處后，告訴各位比丘：『這都是因為非時（不合時宜的時間）出行招致如此大的過失。』廣泛地講述，乃至我觀察到十種利益，為各位比丘制定學處（Siksa-pada，戒條），應當這樣說： 『如果比丘在非時進入聚落（village，村落），犯波逸提迦（Payattika，一種罪名）。』就這樣，世尊為各位比丘制定學處后，非時不得進入聚落。 當時，各位比丘有照顧病人的，因此耽誤了照看；知道僧事的，僧事被耽誤。將此事稟告佛陀，佛陀說：『有比丘要離開時，應當囑託，應當告訴他說：『具壽（Ayushman，對年長比丘的尊稱）請留意！我有照顧病人的因緣，或者因為眾事需要在非時進入聚落。告知具壽知曉。』他回答說：『奧箄迦（Aupika，好的）。』 當時，有比丘在俗家（lay household，在家信徒的家）里事先寄存了衣缽（Kashaya and bowl，僧人的袈裟和缽），那家在非時忽然起火，比丘立刻前去取衣缽，走到半路，心中這樣想：『我沒有囑託就非時進入聚落，這是不應該的。』於是立刻返回，尋找可以囑託的人，一會兒的功夫，衣缽就被燒盡了。當時，各位比丘將此事稟告佛陀，佛陀說：『除了因緣的緣故。』
【English Translation】 English version Bowing his head, he said to the Buddha: 'World Honored One! What is the cause and condition that the unsurpassed master has come here in person?' The Buddha told King Prasenajit: 'The Bhikshu Udayi (Udayi, a personal name, a monk) is the foremost in teaching and transforming people, according to me. Now he has been killed by others and his body discarded in a dung heap. Today, I have come here specifically to cremate his body and make offerings.' At that time, King Prasenajit, upon hearing this matter, together with Queen Srimala (Srimala, queen's name), adorned the funeral carriage with four kinds of treasures, and personally followed the Tathagata to the dung heap. They took out the Venerable One's body, bathed it with fragrant water, and placed it in the treasure carriage. Various musical instruments were played, banners fluttered, and fragrant smoke filled the sky. The king and ministers, along with the city's people, followed the Buddha and the Sangha out of the city to an open space, where they piled up various fragrant woods, sprinkled ghee, and burned it with fire. After reciting the Impermanence Sutra, they took the relics and placed them in a golden bottle, and built a Stupa (Stupa, pagoda) beside the crossroads. They adorned and made offerings with various fragrant flowers and music, something that had never happened before. The king and queen, along with the people, and the Buddha and the Sangha, each returned to their respective places. At that time, the World Honored One, after returning to his residence, told the Bhikshus: 'This is all because of going out at an untimely hour (inappropriate time), which leads to such great faults.' Speaking extensively, and even observing ten benefits, I establish the Siksa-pada (Siksa-pada, precepts) for the Bhikshus, which should be said as follows: 'If a Bhikshu enters a village (village) at an untimely hour, he commits a Payattika (Payattika, a type of offense).' Thus, after the World Honored One established the Siksa-pada for the Bhikshus, they are not allowed to enter a village at an untimely hour. At that time, some Bhikshus were taking care of the sick, and therefore neglected their duties; those who knew about Sangha affairs had their duties neglected. They reported this matter to the Buddha, who said: 'When a Bhikshu wants to leave, he should entrust his duties and tell the other Bhikshu: 'Ayushman (Ayushman, an honorific title for elder monks), please be mindful! I have a reason to take care of the sick, or I need to enter the village at an untimely hour for Sangha affairs. Please be informed, Ayushman.' He replies: 'Aupika (Aupika, good).' At that time, a Bhikshu had previously deposited his Kashaya and bowl (Kashaya and bowl, monk's robe and bowl) in a lay household (lay household, the home of a lay follower). The house suddenly caught fire at an untimely hour, and the Bhikshu immediately went to retrieve his robe and bowl. On the way, he thought to himself: 'I entered the village at an untimely hour without entrusting my duties, which is not right.' So he immediately returned to find someone to entrust his duties to, and in a short while, his robe and bowl were burned. At that time, the Bhikshus reported this matter to the Buddha, who said: 'Except for reasons of cause and condition.'
」告諸苾芻：「前是創製，此是隨開。應如是說：若復苾芻非時入聚落，不囑余苾芻，除余緣故，波逸底迦。」
若復苾芻者，謂此法中人，余義如上。
言非時者，有二分齊，謂從過午至明相未出。
聚落義如上。
入者，謂至聚落。
余苾芻者，謂于其處現有苾芻而不告語。
除時因緣者，謂有難緣。余義如上。
此中罪相其事云何？若苾芻于非時作非時想疑，得根本罪。於時作非時想疑，得惡作罪。餘二無犯。又無犯者，廣說如上。
爾時勝鬘夫人，知尊者鄔陀夷枉被賊師所殺，慇勤白王令捕賊師，為護未來諸苾芻故。時王即敕有司嚴加掩捕，獲賊師已，王遣將賊投熱油釜中而斷其命。賊之伴侶有五百人，皆截其手，彼私通女以其頭髮系不調馬足，放令蹋死。時諸苾芻咸皆有疑，白佛言：「世尊！彼之賊師曾作何業殺鄔陀夷受苦而死？及私通女五百賊徒皆被刑戮？」佛告諸苾芻：「由彼王等於先世中自所作業，還當自受，非於余處有物代受，如余廣說。汝等應聽！乃往古昔于婆羅痆斯城王名梵摩達多，其王大臣聰明博識有五百弟子，為貪利故遂至王前詐陳預夢，云：『我夢見當於十二年中天不降雨，國土荒亂人民饑饉王位將危。』王曰：『若如是者事當奈何
【現代漢語翻譯】 現代漢語譯本：佛告眾比丘：『之前是最初制定的戒律，現在是隨情況而補充開設的。應該這樣說：如果又有比丘在非規定的時間進入村落，沒有告知其他比丘，除非有其他原因，就犯了波逸提迦罪（Pācittika，一種較輕的罪名）。』
『若複比丘』，是指佛法中的出家人，其餘含義如前所述。
『非時』，有兩個時間界限，指從過了中午到黎明尚未出現這段時間。
『聚落』的含義如前所述。
『入』，指到達村落。
『余比丘』，指在那個地方有其他比丘存在，卻沒有告知他們。
『除時因緣』，指有緊急情況。其餘含義如前所述。
這裡面的罪行情況是怎樣的呢？如果比丘在非規定的時間，認為是或懷疑是非規定的時間，就犯了根本罪。在規定的時間，認為是或懷疑是非規定的時間，就犯了惡作罪。其餘兩種情況沒有犯戒。沒有犯戒的情況，詳細說明如前所述。
當時勝鬘夫人（Śrīmālādevī），得知尊者鄔陀夷（Udayin）被強盜殺害，懇切地請求國王逮捕強盜，爲了保護未來所有的比丘。當時國王就命令有關官員嚴加搜捕，抓獲強盜后，國王派人將強盜投入熱油鍋中處死。強盜的同夥有五百人，都被砍斷了手，與強盜私通的女子用她的頭髮繫在沒有馴服的馬的腳上，放馬踩死她。當時眾比丘都感到疑惑，稟告佛陀說：『世尊！那個強盜曾經做了什麼業，導致殺害鄔陀夷而受苦死去？以及私通的女子和五百個強盜同夥都被處以刑罰？』佛陀告訴眾比丘：『由於國王等人在前世中所造的業，還應當自己承受，不會在其他地方有東西代替承受，如其他地方廣泛所說的那樣。你們應當聽著！在很久以前，在波羅痆斯城（Varanasi）有一位國王名叫梵摩達多（Brahmadatta），這位國王的大臣聰明博學，有五百個弟子，因為貪圖利益，就到國王面前虛假地陳述預兆的夢，說：『我夢見在十二年中天不會下雨，國家荒涼混亂，人民飢餓，國王的王位將要危險。』國王說：『如果這樣，事情該怎麼辦？』
【English Translation】 English version: The Buddha told the Bhikshus (monks): 'The previous one was the initial enactment, this is a supplementary opening according to circumstances. It should be said like this: If again a Bhikshu enters a village at an improper time, without informing the other Bhikshus, except for other reasons, it is a Pācittika (an offense requiring confession).'
'If again a Bhikshu,' refers to a person within this Dharma (teaching), the remaining meaning is as above.
'Improper time,' has two divisions, referring to the time from after noon until the dawn has not yet appeared.
The meaning of 'village' is as above.
'Enters,' refers to arriving at the village.
'Other Bhikshus,' refers to other Bhikshus existing in that place, but not informing them.
'Except for reasons of time,' refers to having an emergency. The remaining meaning is as above.
What is the nature of the offense in this? If a Bhikshu, at an improper time, thinks or doubts it is an improper time, commits a fundamental offense. At a proper time, thinks or doubts it is an improper time, commits an offense of wrong-doing. The other two are without offense. Moreover, those without offense, the detailed explanation is as above.
At that time, Queen Śrīmālādevī, knowing that Venerable Udayin was wrongly killed by robbers, earnestly requested the king to arrest the robbers, for the sake of protecting all future Bhikshus. At that time, the king ordered the relevant officials to strictly search and arrest them. After capturing the robbers, the king sent people to throw the robbers into a pot of hot oil and kill them. The robbers' companions numbered five hundred, all of whom had their hands cut off. The woman who had illicit relations with the robbers was tied to the feet of untamed horses with her hair, and released to be trampled to death. At that time, all the Bhikshus were doubtful and reported to the Buddha, saying: 'World Honored One! What karma did that robber commit that led to killing Udayin and suffering death? And the woman who had illicit relations and the five hundred robber companions were all subjected to punishment?' The Buddha told the Bhikshus: 'Due to the karma created by the king and others in previous lives, they should bear it themselves, there will be nothing to bear it in other places, as widely said in other places. You should listen! In the ancient past, in the city of Varanasi, there was a king named Brahmadatta. The ministers of this king were intelligent and knowledgeable, and had five hundred disciples. Because of greed for profit, they went before the king and falsely presented a dream of omen, saying: 'I dreamed that in twelve years the sky will not rain, the country will be desolate and chaotic, the people will be hungry, and the king's throne will be in danger.' The king said: 'If this is the case, what should be done?'
？欲作何計得免災厄？』大臣白曰：『應殺五百頭牛作耶慎若大會，設婆羅門，方免災難。』王遂出教總集五百頭牛俱在一處，牛大吼叫。王聞其聲便生悲愍，告大臣曰：『豈俱殺此諸牛命耶？』臣測王意白言：『大王！觀此群牛欲殺之時，有行淫者其牛合死。』時將設會總察諸牛，遂有特牛、牸牛共為淫事。大臣曰：『此應合殺。』彼五百弟子一時舉手云：『此牛合死。』其大臣婦亦云：『合死。』遂殺二牛以供設會。汝等苾芻！往時大臣者即賊師是，其大臣婦者即私通女是，五百弟子者即賊伴五百人是。往時二牛即勝光王及勝鬘夫人是，昔時被殺今還殺彼。汝等苾芻！凡諸有情自所作業果報不亡，雖經多劫緣合還受。是故當知，勿為惡業，修諸善品。
「複次諸苾芻！汝等當聽！其鄔陀夷先作何業，由彼業力，今被他殺棄糞聚中？乃往古昔於一聚落有捕獵人，以屠殺為業而自活命。彼時有一獨覺來至林所而暫停息。當是之日彼捕獵人一無所獲，便生怪念：『我從昔來於此林中多獲禽獸，何故今日而無所得？』遂見人蹤隨跡而去，見一獨覺端居而坐，是時獵者作如是念：『由此人來我無所得。』遂生瞋忿，即滿張弓放以毒箭中其禁處。獨覺聖者見此愚人起悲愍心，為現神變騰空上踴猶若鵝王。時彼獵人見神通
【現代漢語翻譯】 現代漢語譯本：『要做什麼才能避免災難？』大臣回答說：『應該殺五百頭牛，舉辦耶慎若大會，供養婆羅門，才能免除災難。』國王於是下令聚集五百頭牛到一處，牛群大聲吼叫。國王聽到牛的叫聲，便生起悲憫之心，告訴大臣說：『難道要全部殺死這些牛嗎？』大臣揣測國王的心意，回答說：『大王！觀察這些牛，在要殺它們的時候，如果有行淫的牛，就應該殺死。』當時準備設大會，總共觀察這些牛，於是有一頭公牛和一頭母牛正在交配。大臣說：『這兩頭牛應該殺死。』那五百個弟子一時舉手說：『這兩頭牛應該殺死。』大臣的妻子也說：『應該殺死。』於是殺了這兩頭牛來供設大會。你們這些比丘！過去的大臣就是賊師，大臣的妻子就是私通的女人，五百個弟子就是賊黨的五百人。過去的二牛就是勝光王和勝鬘夫人，過去被殺，現在又被殺。你們這些比丘！凡是所有有情自己所造的業，果報不會消失，即使經過很多劫，因緣聚合時還是要承受。所以應當知道，不要造惡業，要修習各種善行。
『再者，各位比丘！你們應當聽！鄔陀夷先前做了什麼業，因為那個業力，現在被他人殺死，丟棄在糞堆中？在很久以前，在一個村落里，有一個獵人，以屠殺為業來維持生計。當時有一位獨覺來到樹林里，暫時休息。在那一天，那個獵人什麼也沒有捕獲，便產生奇怪的念頭：『我從以前到現在，在這片樹林里經常捕獲禽獸，為什麼今天卻一無所獲？』於是看見人的軌跡，便沿著軌跡而去，看見一位獨覺端正地坐著，這時獵人產生這樣的念頭：『因為這個人來，我才一無所獲。』於是生起嗔恨心，立即拉滿弓，放出毒箭，射中了他的禁處。獨覺聖者看見這個愚人，生起悲憫心，爲了展現神通，騰空飛起，像鵝王一樣。
【English Translation】 English version: 'What should be done to avoid disaster?' The minister replied, 'Five hundred cows should be sacrificed to hold a Yashenruo assembly and make offerings to Brahmins to avert the calamity.' The king then ordered five hundred cows to be gathered in one place, and the cows roared loudly. Hearing their cries, the king felt compassion and said to the minister, 'Should all these cows be killed?' The minister, sensing the king's intention, replied, 'Your Majesty! Observe these cows; if any are mating when they are about to be killed, those cows should be killed.' At the time of preparing the assembly, all the cows were observed, and a bull and a cow were found engaging in sexual activity. The minister said, 'These two should be killed.' The five hundred disciples raised their hands at once and said, 'These cows should be killed.' The minister's wife also said, 'They should be killed.' So the two cows were killed to provide for the assembly. You bhikshus! The minister of the past was the thief leader, the minister's wife was the adulterous woman, and the five hundred disciples were the five hundred members of the thief gang. The two cows of the past were King Shengguang (Victorious Light) and Lady Shengman (Victorious Garland); they were killed in the past and are being killed again now. You bhikshus! All sentient beings' karmic retributions for their actions will not disappear; even after many kalpas, when conditions come together, they will still be experienced. Therefore, you should know not to create evil karma but to cultivate all good qualities.
'Furthermore, bhikshus! You should listen! What karma did Udayi create that, due to that karmic force, he is now killed by others and discarded in a pile of dung? In the ancient past, in a village, there was a hunter who made a living by slaughtering animals. At that time, a Pratyekabuddha (Solitary Buddha) came to the forest and paused to rest. On that day, the hunter caught nothing and had a strange thought: 'I have always caught many birds and beasts in this forest, so why have I caught nothing today?' Then he saw human footprints and followed them, seeing a Pratyekabuddha sitting upright. At this time, the hunter had this thought: 'Because of this person's presence, I have caught nothing.' So he became angry, immediately drew his bow, and released a poisoned arrow, hitting the Pratyekabuddha in his private area. The Pratyekabuddha, seeing this foolish man, felt compassion and, to display his supernatural powers, soared into the sky like a king of geese.
已深生追悼，發言仰告：『我愚癡人不識賢聖，愿縱身下受我懺謝。』時彼聖者為哀愍故，放身而下受其懺謝，因即命終。時彼獵人以火焚形，取其舍利起窣睹波，種種供養因發大愿：『勿緣此罪令我當來受地獄報，于未來世當得逢遇殊勝大師親承供養。』汝等苾芻！往時獵人者即鄔陀夷是，由昔殺他今還被殺。
「複次諸苾芻！汝等當聽！此鄔陀夷先作何業，得阿羅漢親事於我，被殺之後棄糞聚中；佛與僧眾王及大臣，勝鬘夫人並諸宮女城中士庶，俱至尸邊莊嚴寶輿移至勝處，焚燒既訖取設利羅造窣睹波盛興供養？乃往古昔有一瓦師，見一獨覺身嬰疾病，為乞食故次到其家。時彼瓦師不識賢聖，遂便捉咽推出棄糞聚中，彼身無力因即命過。有餘獨覺乘空而度，見其屍骸縱身而下，以諸香花隨時供養。瓦師見已具問其故，知是聖人便生憂悔：『我是愚癡不識賢聖。』自知無力能如法焚燒，遂即白王共為禮葬。王聞大聖非理涅槃，總命群官及後宮婇女城中士庶，人物駢闐各持蘇油並諸香水，至聖者所焚身供養。時彼瓦師作金色瓶盛其餘骨，置雜彩輿往四衢道側，造窣睹波隨力供養。遂發弘願：『我之所作無間重業，勿緣此故墮捺落迦。以此殷重供養之業，于未來世當得遭遇殊勝大師，親承教旨不生疲厭，獲得如是
【現代漢語翻譯】 現代漢語譯本：他深深地追悔，說道：『我愚癡不認識賢聖，願意縱身下去接受我的懺悔。』當時那位聖者因為哀憐他的緣故，放身下來接受他的懺悔，因此就命終了。當時那位獵人以火焚燒他的屍體，取了他的舍利建造佛塔（stupa），用各種方式供養，併發下大愿：『不要因為這個罪過讓我將來受地獄的報應，在未來世應當能夠遇到殊勝的大師，親自承事供養。』你們這些比丘（bhikkhu）！往昔的獵人就是鄔陀夷（Udayin）了，因為過去殺害他人，現在還是被殺。
『再次，各位比丘！你們應當聽著！這位鄔陀夷先前做了什麼業，能夠讓阿羅漢（Arhat）親近侍奉我，被殺之後被丟棄在糞堆中；佛陀與僧眾、國王以及大臣、勝鬘夫人（Queen Srimala）以及各位宮女、城中的百姓，都到屍體旁邊，用莊嚴的寶車將屍體移到殊勝的地方，焚燒完畢后取捨利羅（sarira，遺骨）建造佛塔，盛大地興盛供養？』在很久很久以前，有一位瓦匠，看見一位獨覺（Pratyekabuddha）身患疾病，爲了乞食的緣故依次來到他家。當時那位瓦匠不認識賢聖，於是就抓住他的喉嚨，把他推出丟棄在糞堆中，那位獨覺身體虛弱，因此就命終了。有其他的獨覺乘空而過，看見他的屍骸，縱身下來，用各種香花隨時供養。瓦匠看見后詳細地詢問其中的緣故，知道是聖人後便生起憂愁後悔：『我是愚癡，不認識賢聖。』自己知道沒有能力能夠如法地焚燒，於是就稟告國王，共同為他禮葬。國王聽說大聖人非正常地涅槃（Nirvana），命令所有的官員以及後宮的嬪妃、城中的百姓，人山人海，各自拿著酥油以及各種香水，到聖者的地方焚燒屍體供養。當時那位瓦匠用金色的瓶子盛放其餘的骨頭，放在雜色的車子上，在四通八達的道路旁邊，建造佛塔，儘自己的能力供養。於是發下弘大的誓願：『我所造作的無間重罪，不要因為這個緣故墮入地獄（Naraka）。用這慇勤鄭重的供養之業，在未來世應當能夠遇到殊勝的大師，親自承受教誨旨意，不生疲憊厭倦，獲得這樣的…'
【English Translation】 English version: He deeply regretted and said: 'I am foolish and do not recognize the virtuous and holy. I am willing to throw myself down and receive my repentance.' At that time, that holy one, out of compassion for him, let himself down to receive his repentance, and thus died. At that time, that hunter burned his body with fire, took his relics and built a stupa (stupa), making various offerings, and made a great vow: 'May this sin not cause me to receive the retribution of hell in the future, and in the future may I encounter a supreme master and personally serve and make offerings.' You bhikkhus (bhikkhu)! The hunter of the past was Udayin (Udayin). Because he killed others in the past, he is still being killed now.
'Furthermore, bhikkhus! You should listen! What karma did this Udayin create that allowed an Arhat (Arhat) to attend to me closely, and after being killed, he was discarded in a pile of dung; the Buddha, along with the Sangha, the king and ministers, Queen Srimala (Queen Srimala), and the palace women and citizens of the city, all went to the side of the corpse, moved it to a supreme place in a solemn palanquin, and after cremation, took the sarira (sarira, relics) to build a stupa, grandly promoting offerings?' In the ancient past, there was a potter who saw a Pratyekabuddha (Pratyekabuddha) suffering from illness, and for the sake of begging for food, he came to his house in turn. At that time, that potter did not recognize the virtuous and holy, so he grabbed his throat, pushed him out and discarded him in a pile of dung. That Pratyekabuddha was weak and thus died. Another Pratyekabuddha passed by in the air, saw his corpse, threw himself down, and made offerings with various incense and flowers at all times. When the potter saw this, he asked in detail the reason for this, and after knowing that he was a holy man, he became worried and regretful: 'I am foolish and do not recognize the virtuous and holy.' Knowing that he did not have the ability to cremate him according to the Dharma, he reported to the king and together they performed a funeral for him. When the king heard that the great sage had passed into Nirvana (Nirvana) unnaturally, he ordered all the officials, the concubines of the harem, and the citizens of the city, a crowded mass of people, each holding ghee and various fragrant waters, to go to the place of the holy one to cremate the body and make offerings. At that time, that potter used a golden bottle to hold the remaining bones, placed them in a colorful cart, and built a stupa on the side of the crossroads, making offerings to the best of his ability. Then he made a great vow: 'May the heavy karma of the Avici hell that I have created not cause me to fall into hell (Naraka) because of this. With this diligent and solemn act of offering, in the future I should be able to encounter a supreme master, personally receive his teachings and instructions, and not be tired or weary, and obtain such...'
神通自在。』汝等苾芻！彼時瓦師即鄔陀夷，由昔所作惡業餘報，於五百生中常被他殺投之糞聚。由彼供養髮願力故，今值遇我成阿羅漢。由此業故雖涅槃后，我與大眾王及人民，悉皆雲集焚身供養。
「汝等當知！又何緣故此鄔陀夷教化人中最為第一？於過去世迦攝波佛時，鄔陀夷于彼出家，為大法師善能說法，教化有情無量億數，由彼業力于諸眾中教化第一。是故諸苾芻！當觀如是善惡之報，如影隨形終不亡失，善業勤修惡事當舍，應如是學。」
第九攝頌曰：
食明相今知、 針筒床腳量、 貯花並坐具、 瘡雨大師衣。
食前食後行詣余家不囑授學處第八十一
爾時薄伽梵在室羅伐城逝多林給孤獨園。時此城中有一長者，大富多財受用豐足。時具壽鄔波難陀因行乞食至長者家，長者即便持飯施與。因為說法，施食之人獲五功德，謂壽命、色、力、安樂、詞辯。長者聞已深心歡喜，頂禮其足歸依三寶受五學處。時鄔波難陀復於他日至長者家，長者白言：「聖者！我今因大德為善知識故，欲請佛及僧就舍而食。唯愿聖者為我白知。」時鄔波難陀還至住處，稱長者名為請佛僧。時鄔波難陀即于晨朝至長者宅，報長者曰：「我有緣事暫至余家，我若不來不須行食。」作是語已舍之
【現代漢語翻譯】 現代漢語譯本： 『神通自在。』你們這些比丘！當時的瓦師就是鄔陀夷（Udayin，人名），由於過去所作惡業的剩餘果報，在五百世中常常被他人殺死並拋棄在糞堆里。由於他供養佛發願的力量，今生遇到我成就阿羅漢。由於這個業力，即使我涅槃后，國王和人民都會聚集起來焚燒我的遺體進行供養。 『你們應當知道！又是什麼緣故這個鄔陀夷教化眾生最為第一呢？在過去世迦攝波佛（Kashyapa Buddha，過去七佛之一）時期，鄔陀夷在那時出家，作為大法師善於說法，教化了無量億數的有情眾生，由於這個業力，他在所有眾生中教化第一。因此，各位比丘！應當觀察這樣的善惡果報，就像影子跟隨形體一樣，最終不會消失，善業要勤奮修習，惡事應當捨棄，應當這樣學習。』 第九攝頌說： 食、明相、今、知，針筒、床腳、量，貯花、並坐具，瘡、雨、大師衣。 食前食后前往其他人家而不囑咐是學處第八十一 當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Shravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。當時，這個城中有一位長者，非常富有，享受豐足。當時，具壽鄔波難陀（Upananda，人名）因為乞食來到長者家，長者就拿飯施捨給他。鄔波難陀因此為長者說法，施食的人可以獲得五種功德，即壽命、美色、力量、安樂、辯才。長者聽后內心非常歡喜，頂禮他的腳，歸依三寶，受持五條學處。當時，鄔波難陀又在其他日子來到長者家，長者說：『聖者！我現在因為大德您是我的善知識，想要邀請佛陀和僧眾到我家吃飯。希望聖者為我稟告。』當時，鄔波難陀回到住處，稱長者之名稟告要請佛和僧眾。當時，鄔波難陀在第二天早晨來到長者家，告訴長者說：『我因為有事要暫時去其他人家，我如果不來，也不需要準備齋飯。』說完這些話就離開了。
【English Translation】 English version: 'Having supernatural powers and being at ease.' You Bhikshus! That potter was Udayin (name of a person), due to the remaining retribution of the evil deeds he committed in the past, he was often killed and thrown into dung heaps in five hundred lifetimes. Because of the power of his offering and vow, he encountered me in this life and became an Arhat. Because of this karma, even after my Nirvana, the king and the people will gather to cremate my body as an offering. 'You should know! And for what reason is this Udayin the foremost in teaching people? In the past, during the time of Kashyapa Buddha (one of the seven Buddhas of the past), Udayin became a monk at that time, and as a great Dharma master, he was good at preaching the Dharma, teaching countless billions of sentient beings. Because of this karma, he was the foremost in teaching among all beings. Therefore, you Bhikshus! You should observe such rewards of good and evil, like a shadow following a form, which will never be lost. Good deeds should be diligently cultivated, and evil deeds should be abandoned. You should learn in this way.' The ninth summary verse says: Food, bright signs, now, know, needle tube, bed legs, measure, storing flowers, and seats, sores, rain, the Great Master's robe. The eighty-first precept is about going to other people's houses before or after meals without entrusting (responsibilities). At that time, the Bhagavan (the World-Honored One) was in Shravasti (name of a city), at the Jetavana Anathapindika-arama (name of a monastery). At that time, there was a wealthy householder in this city, who was very rich and enjoyed abundant possessions. At that time, the Venerable Upananda (name of a person) came to the householder's house for alms, and the householder gave him food. Upananda then preached the Dharma to the householder, saying that the person who gives food can obtain five merits, namely, longevity, beauty, strength, happiness, and eloquence. The householder was very happy after hearing this, prostrated at his feet, took refuge in the Three Jewels, and observed the five precepts. At that time, Upananda came to the householder's house again on another day, and the householder said: 'Venerable One! Now, because you, Great Virtue, are my good teacher, I would like to invite the Buddha and the Sangha to eat at my house. I hope the Venerable One will inform them for me.' At that time, Upananda returned to his residence and, mentioning the householder's name, reported the invitation to the Buddha and the Sangha. At that time, Upananda came to the householder's house early the next morning and told the householder: 'I have something to do and need to go to another house temporarily. If I don't come, you don't need to prepare the meal.' After saying these words, he left.
而去。爾時世尊知彼長者不閑法式不來告白，即便自將大眾詣長者家就其食處。時諸苾芻報長者曰：「應唱隨意。」長者即便報言：「聖者！我為大眾設斯座褥。」佛言：「此即便是作隨意訖，宜應就坐。」佛及大眾坐時既久，日復將中不見行食。
佛告阿難陀曰：「汝告長者，日時既至應可行食。日時過者食何所為？」具壽阿難陀奉教而告長者，報曰：「聖者！鄔波難陀今未來到。」如是至三，阿難陀曰：「若鄔波難陀不來者不欲行食耶？」報言：「如是。」具壽阿難陀以事白佛，爾時世尊說伽他曰。
「由他悉皆苦， 自由便受樂， 共有皆闕事， 智者不應為。」
時欲將中鄔波難陀方始來至，遂便行食。時諸苾芻有啖少許、有不食者，佛為長者說施頌已從座而去，鄔波難陀即於此住不往寺中。當時是十五日眾僧欲作褒灑陀，唯鄔波難陀不來赴集，復無持欲人，眾皆久坐妨廢法事，求覓不得令眾疲勞。時諸苾芻共生嫌賤作如是語：「云何苾芻受食家請，食前食后而不速來，久住俗舍？」以緣白佛，佛言：「食前食後有此過生，乃至我觀十利，為諸弟子制其學處，應如是說：
「若復苾芻受食家請，食前食後行詣余家者，波逸底迦。」
如是世尊為諸苾芻制其學已。時有看病苾
【現代漢語翻譯】 現代漢語譯本：於是（世尊）離開了。當時世尊知道那位長者不熟悉佛法儀軌，沒有前來稟告，就親自帶領大眾前往長者家，到達用餐的地方。當時各位比丘告訴長者說：『應該唱誦「隨意」。』長者隨即回答說：『聖者！我為大眾設定了這些座位和墊子。』佛說：『這就算是已經完成了「隨意」，應該就座。』佛和大眾就座很久之後，時間已經接近中午，卻不見開始供齋。
佛告訴阿難陀說：『你告訴長者，時間已經到了，應該開始供齋。時間過了，供齋還有什麼用呢？』具壽阿難陀接受佛的教導，告訴長者，說道：『聖者！鄔波難陀（Upananda）現在還沒來。』這樣說了三次，阿難陀說：『如果鄔波難陀不來，就不打算開始供齋了嗎？』長者回答說：『是的。』具壽阿難陀將此事稟告了佛，當時世尊說了這首偈頌：
『依賴他人皆是苦，自由自在便享樂，共同所有皆有缺，智者不應這樣做。』
當時將近中午的時候，鄔波難陀才姍姍來遲，於是就開始供齋。當時各位比丘有的吃得很少，有的沒有吃。佛為長者說了佈施的偈頌后，就從座位上離開了，鄔波難陀就在這裡住下，沒有回到寺廟中。當時是十五日，僧眾要舉行布薩（Posadha），只有鄔波難陀沒有來參加集會，又沒有持戒的人，大家久坐，妨礙了法事，尋找他卻找不到，讓大家都很疲勞。當時各位比丘共同產生了嫌棄，這樣說道：『為什麼這位比丘接受了居士的齋請，在飯前飯後都不趕快回來，長時間地住在俗家？』將這個因緣稟告了佛，佛說：『飯前飯後有這樣的過失產生，乃至我觀察到有十種利益，為各位弟子制定戒律，應該這樣說：
『如果又有比丘接受了居士的齋請，在飯前飯後前往其他人家，犯波逸提迦（Payantika）。』
就這樣，世尊為各位比丘制定了戒律之後。當時有照顧生病比丘的... English version: Then (the Blessed One) departed. At that time, the Blessed One, knowing that the elder was not familiar with the Dharma procedures and did not come to inform him, personally led the assembly to the elder's house, arriving at the place for the meal. At that time, the Bhikshus (monks) told the elder, 'You should recite 'at will'.' The elder immediately replied, 'Venerable ones! I have prepared these seats and cushions for the assembly.' The Buddha said, 'This is considered to have completed 'at will'; you should be seated.' The Buddha and the assembly sat for a long time, and it was almost noon, but they did not see the meal being served.
The Buddha said to Ananda (Ananda): 'Tell the elder that the time has come and the meal should be served. If the time passes, what is the use of the meal?' The Venerable Ananda, receiving the Buddha's instruction, told the elder, saying, 'Venerable one! Upananda (Upananda) has not arrived yet.' After saying this three times, Ananda said, 'If Upananda does not come, do you not intend to serve the meal?' The elder replied, 'That is so.' The Venerable Ananda reported this matter to the Buddha. At that time, the Blessed One spoke this verse:
'Dependent on others, all is suffering; being free, one enjoys happiness; shared possessions all have shortcomings; the wise should not do this.'
At that time, near noon, Upananda finally arrived, and then the meal was served. At that time, some Bhikshus ate a little, and some did not eat. After the Buddha spoke the verse of giving to the elder, he left his seat. Upananda stayed there and did not return to the monastery. At that time, it was the fifteenth day, and the Sangha (monastic community) wanted to hold the Posadha (Uposatha) ceremony, but only Upananda did not come to the gathering, and there was no one to uphold the precepts. Everyone sat for a long time, hindering the Dharma practice, and they could not find him, causing everyone to be tired. At that time, the Bhikshus together generated resentment, saying, 'Why does this Bhikshu, having accepted the invitation to a householder's meal, not return quickly before and after the meal, staying in a layperson's house for a long time?' They reported this cause to the Buddha. The Buddha said, 'Before and after the meal, such faults arise, and even I see ten benefits, so I establish precepts for the disciples, and it should be said thus:
'If again a Bhikshu, having accepted an invitation to a householder's meal, goes to another house before or after the meal, it is a Payantika (Payantika) offense.'
In this way, the Blessed One established the precepts for the Bhikshus. At that time, there was a Bhikshu who was taking care of a sick...
【English Translation】 Then (the Blessed One) departed. At that time, the Blessed One, knowing that the elder was not familiar with the Dharma procedures and did not come to inform him, personally led the assembly to the elder's house, arriving at the place for the meal. At that time, the Bhikshus (monks) told the elder, 'You should recite 'at will'.' The elder immediately replied, 'Venerable ones! I have prepared these seats and cushions for the assembly.' The Buddha said, 'This is considered to have completed 'at will'; you should be seated.' The Buddha and the assembly sat for a long time, and it was almost noon, but they did not see the meal being served. The Buddha said to Ananda (Ananda): 'Tell the elder that the time has come and the meal should be served. If the time passes, what is the use of the meal?' The Venerable Ananda, receiving the Buddha's instruction, told the elder, saying, 'Venerable one! Upananda (Upananda) has not arrived yet.' After saying this three times, Ananda said, 'If Upananda does not come, do you not intend to serve the meal?' The elder replied, 'That is so.' The Venerable Ananda reported this matter to the Buddha. At that time, the Blessed One spoke this verse: 'Dependent on others, all is suffering; being free, one enjoys happiness; shared possessions all have shortcomings; the wise should not do this.' At that time, near noon, Upananda finally arrived, and then the meal was served. At that time, some Bhikshus ate a little, and some did not eat. After the Buddha spoke the verse of giving to the elder, he left his seat. Upananda stayed there and did not return to the monastery. At that time, it was the fifteenth day, and the Sangha (monastic community) wanted to hold the Posadha (Uposatha) ceremony, but only Upananda did not come to the gathering, and there was no one to uphold the precepts. Everyone sat for a long time, hindering the Dharma practice, and they could not find him, causing everyone to be tired. At that time, the Bhikshus together generated resentment, saying, 'Why does this Bhikshu, having accepted the invitation to a householder's meal, not return quickly before and after the meal, staying in a layperson's house for a long time?' They reported this cause to the Buddha. The Buddha said, 'Before and after the meal, such faults arise, and even I see ten benefits, so I establish precepts for the disciples, and it should be said thus: 'If again a Bhikshu, having accepted an invitation to a householder's meal, goes to another house before or after the meal, it is a Payantika (Payantika) offense.' In this way, the Blessed One established the precepts for the Bhikshus. At that time, there was a Bhikshu who was taking care of a sick...
芻廢其瞻視，知僧事者撿校有闕。時諸苾芻以緣白佛，佛聞此已告諸苾芻：「前是創製，今復隨開，應如是說：
「若復苾芻受食家請，食前食後行詣余家，不囑授者，波逸底迦。」
若復苾芻者，謂鄔波難陀，余義如上。
食家請者，謂被他喚食家義如上。
食前者，謂是午前。若出行時過二家者，便得墮罪。
食後者，謂過午已后。若出行時過三家者，便得墮罪。
不囑授者，謂不報人，應囑施主云：「我往某處。」或囑苾芻云：「向某處。」結罪如上。
此中犯相其事云何？若苾芻受食家請，食前行過二家，食後行過三家，不囑授得墮罪。若不以此苾芻為先首，而請喚者無犯。又無犯者，謂初犯人，廣說如上。
根本說一切有部毗奈耶卷第四十三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十四
三藏法師義凈奉 制譯
入王宮門學處第八十二之一
初總攝頌曰：
初首二難陀， 七日並善與； 五人四希有， 勝鬘教大王。 二城有盛衰， 月光于夜白； 仙道出家已， 影勝問伽他。 頂髻害父命， 當生無間中； 受二佞臣言， 謗無兩羅
【現代漢語翻譯】 現代漢語譯本 因為疏忽，負責照看寺院的人沒有好好檢查。當時，一些比丘（bhiksu，佛教出家人）將此事稟告了佛陀。佛陀聽后對比丘們說：『之前是初次制定戒律，現在重新開許，應該這樣說： 『如果比丘接受了施食者的邀請，在用餐前或用餐后前往其他人家，卻沒有告知他人，就犯了波逸提迦（payattika，一種輕罪）。』 『如果比丘』，指的是鄔波難陀（Upananda，人名），其他含義如前所述。 『施食者的邀請』，指的是被他人邀請用餐，含義如前所述。 『用餐前』，指的是中午之前。如果出行時經過兩家以上，就會犯墮罪。 『用餐后』，指的是中午之後。如果出行時經過三家以上，就會犯墮罪。 『沒有告知他人』，指的是沒有告知他人，應該告知施主說：『我前往某處。』或者告知比丘說：『前往某處。』定罪方式如前所述。 此中的犯相是什麼情況呢？如果比丘接受了施食者的邀請，用餐前經過兩家，用餐后經過三家，沒有告知他人，就會犯墮罪。如果不是以這位比丘為首要人物而邀請，就沒有罪。此外，沒有罪的情況包括初犯者，詳細解釋如前所述。 根本說一切有部毗奈耶卷第四十三 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶 根本說一切有部毗奈耶卷第四十四 三藏法師義凈奉 制譯 入王宮門學處第八十二之一 初總攝頌曰： 初首二難陀（Nanda，人名）， 七日並善與； 五人四希有， 勝鬘（Srimālā，人名）教大王。 二城有盛衰， 月光于夜白； 仙道出家已， 影勝問伽他（gatha，偈頌）。 頂髻害父命， 當生無間中； 受二佞臣言， 謗無兩羅
【English Translation】 English version Due to negligence, those in charge of overseeing the Sangha's (community of monks) affairs did not properly inspect. At that time, some bhiksus (Buddhist monks) reported this matter to the Buddha. Having heard this, the Buddha told the bhiksus: 'Previously, this was the initial establishment of the rule, now it is permitted again, it should be said as follows: 'If a bhiksu, having received an invitation from a donor for food, goes to other houses before or after the meal without informing anyone, he commits a payattika (a minor offense).' 'If a bhiksu' refers to Upananda (a person's name), the other meanings are as mentioned above. 'An invitation from a donor for food' refers to being invited by others for a meal, the meaning is as mentioned above. 'Before the meal' refers to before noon. If, when going out, one passes more than two houses, one commits a dukkrta (an offense). 'After the meal' refers to after noon. If, when going out, one passes more than three houses, one commits a dukkrta (an offense). 'Without informing anyone' refers to not informing anyone, one should inform the donor by saying: 'I am going to such and such a place.' Or inform a bhiksu by saying: 'Going to such and such a place.' The determination of the offense is as mentioned above. What is the situation regarding the offense in this case? If a bhiksu, having received an invitation from a donor for food, passes two houses before the meal and three houses after the meal, without informing anyone, he commits a dukkrta (an offense). If the invitation is not primarily for this bhiksu, there is no offense. Furthermore, there is no offense for a first-time offender, the detailed explanation is as mentioned above. Mūlasarvāstivāda Vinaya, Volume 43 Taisho Tripitaka Volume 23, No. 1442 Mūlasarvāstivāda Vinaya Mūlasarvāstivāda Vinaya, Volume 44 Translated under Imperial Order by Tripitaka Master Yijing Chapter Eighty-Two, Section One: Entering the Royal Palace Gate Initial Summary Verse: First, the two Nandas (a person's name), Seven days and giving well; Five people, four rare things, Srimālā (a person's name) teaches the great king. Two cities have prosperity and decline, Moonlight is white at night; Having renounced the world on the path of immortals, Shadow asks for a gatha (verse). Topknot harms father's life, Will be born in Avici hell; Accepting the words of two flattering ministers, Slandering without two La
漢。 二臣收寶去， 塵沙遍滿城； 大臣以女男， 各付于師主。 紺顏隨師去， 仙道等因緣； 善財造寺緣， 準陀論七福。 壯士曠野手， 紺容證不還； 無比打針人， 廣陳師子事。 二人說善惡， 紺容皆被燒； 曲脊供僧人， 入王宮為后。
難陀鄔波難陀者，佛在室羅伐城逝多林給孤獨園。爾時世尊告諸苾芻曰：「汝等當於蘭若樹下、或空室中、或山崖坎窟、或草𧂐內、或居露地、或在尸林、或余林中、或住邊房受粗弊臥具，向如是處簡息外緣，端心靜慮求斷煩惱，勿為放逸後置憂悔，此即是我真實教誡。」如是世尊為諸苾芻說思惟事令棄憒鬧。時有苾芻得世俗通者，便往妙高山而修靜慮。佛告諸苾芻：「妙高山王者下從金輪與海水齊，有八萬逾繕那，從水上高出亦復如是。其形畟方四面，各有二千逾繕那，人天樂觀相狀端正，上有三十三天四寶所成：東面水精、南面吠琉璃、西面白銀、北面黃金。於此山下大海之中有龍王宮，亦四寶所成受用無闕。有二龍王：名難陀、鄔波難陀，而住於此，各有八萬四千諸龍以為眷屬。此二龍王，假使金翅鳥王不能損害，所有飲食皆同諸天上妙供養。時二龍王由貪愛故，各以其身繞山七匝，舉首而住，俱作是念：『此等
【現代漢語翻譯】 現代漢語譯本： 二位大臣帶著寶物離開，塵土飛揚，遍佈整個城市；大臣們將自己的女兒和兒子，分別交給師父和主人。 紺顏（指膚色紺青的人）跟隨師父離去，仙道等同於一種因緣；善財童子建造寺廟也是一種因緣，準陀（人名）討論七種福報。 強壯的武士在曠野中出手，紺容（指膚色紺青的人）證得不還果（佛教術語，指不再輪迴于欲界）；無人能比的打針人，廣泛地宣揚獅子的事蹟。 二人爭論善與惡，紺容（指膚色紺青的人）因此被燒；彎腰駝背的人供養僧人，後來進入王宮成為王后。
關於難陀（龍王名）和鄔波難陀（龍王名）的故事：佛陀在室羅伐城（古印度城市名）的逝多林給孤獨園（佛教寺院名）中。當時，世尊告訴各位比丘（佛教出家男眾）說：『你們應當在蘭若樹下（指遠離人煙的樹林）、或者空房間里、或者山崖的洞穴中、或者草棚里、或者居住在露天的地方、或者在尸陀林（埋葬死屍的林地）、或者其他的樹林中、或者住在偏遠的房間里，接受粗糙簡陋的臥具，前往這些地方減少外在的干擾，專心致志地思考，尋求斷除煩惱，不要放縱懈怠，之後才後悔，這才是我的真實教誨。』就這樣，世尊為各位比丘講述思惟的事情，讓他們捨棄喧鬧。 當時，有一位比丘獲得了世俗的神通，便前往妙高山（佛教中的須彌山）修行靜慮。佛陀告訴各位比丘：『妙高山的山王，下端從金輪（佛教宇宙觀中的地輪）與海水相齊平，有八萬由旬（長度單位），從水面上高出的部分也同樣如此。它的形狀是四方形的，四面各有二千由旬，人天都喜歡觀看，相狀端正，山上有三十三天（佛教中的欲界天），由四寶所構成：東面是水精（水晶），南面是吠琉璃（琉璃），西面是白銀，北面是黃金。在這座山下的大海之中，有龍王宮，也是由四寶所構成，受用沒有任何欠缺。有兩位龍王：名叫難陀、鄔波難陀，居住在這裡，各自有八萬四千條龍作為眷屬。這兩位龍王，即使是金翅鳥王（神鳥名）也不能傷害他們，所有的飲食都如同天上美妙的供養。』當時，這兩位龍王因為貪愛，各自用自己的身體環繞妙高山七圈，抬起頭來，一起這樣想：『這些'
【English Translation】 English version: Two ministers took the treasures away, dust and sand filled the city; the ministers gave their daughters and sons to the master and lord respectively. Kan Yan (referring to a person with dark blue skin) followed the master, the path of immortals is like a karmic connection; Sudhana (a virtuous youth) building temples is also a karmic connection, Junda (a person's name) discusses the seven blessings. A strong warrior strikes in the wilderness, Kan Rong (referring to a person with dark blue skin) attains Anagami (a Buddhist term, referring to no longer being reborn in the desire realm); an unparalleled acupuncturist widely proclaims the deeds of the lion. Two people argue about good and evil, Kan Rong (referring to a person with dark blue skin) is burned as a result; a hunchbacked person makes offerings to monks, and later enters the royal palace as queen.
About the story of Nanda (dragon king's name) and Upananda (dragon king's name): The Buddha was in Jetavana Anathapindika's Park (a Buddhist monastery name) in Shravasti (an ancient Indian city name). At that time, the World-Honored One told the bhikshus (Buddhist monks): 'You should go under the banyan tree (referring to forests far from human habitation), or in empty rooms, or in mountain caves, or in grass huts, or live in the open, or in the charnel ground (burial grounds for corpses), or in other forests, or live in remote rooms, accept rough and simple bedding, go to these places to reduce external interference, concentrate your mind and contemplate, seek to cut off afflictions, do not be lazy and regret it later, this is my true teaching.' In this way, the World-Honored One told the bhikshus about contemplation, so that they would abandon the noise. At that time, a bhikshu who had attained worldly supernatural powers went to Mount Meru (Mount Sumeru in Buddhism) to practice meditation. The Buddha told the bhikshus: 'Mount Meru, the king of mountains, its lower end is level with the golden wheel (the earth wheel in Buddhist cosmology) and the sea, it is 80,000 yojanas (unit of length), and the part that rises above the water is the same. Its shape is square, each side is 2,000 yojanas, people and gods like to watch it, its appearance is upright, and there are thirty-three heavens (heavens in the desire realm in Buddhism) on the mountain, made of four treasures: the east side is crystal, the south side is lapis lazuli, the west side is silver, and the north side is gold. In the sea under this mountain, there is a dragon king's palace, also made of four treasures, and there is no lack of enjoyment. There are two dragon kings: named Nanda and Upananda, living here, each with 84,000 dragons as their retinue. These two dragon kings, even the Garuda King (a mythical bird) cannot harm them, and all their food is like the wonderful offerings of the heavens.' At that time, these two dragon kings, because of greed, each wrapped their bodies around Mount Meru seven times, raised their heads, and thought together: 'These'
受用皆悉是我福業所招。』以惱嫉心故每日三時吐其毒氣，齊二百五十逾繕那內，所有鳥獸聞毒氣者並皆喪命。龍吐氣已遂便睡著。」時諸苾芻修靜慮者，由龍毒氣皮肉變色憔悴萎黃。
如世尊說：「汝等苾芻欲求戒凈，可於半月為褒灑陀，求除罪故為隨意事。」時彼苾芻至長凈日皆來集會，時舊住者怪而問曰：「何故仁等顏狀異常萎黃若此？」其靜慮苾芻以緣具告，諸苾芻曰：「龍為惱害何不調伏？」答曰：「此唯世尊及大聲聞方能制伏，非我所堪。」時諸苾芻以緣白佛，佛作是念：「我諸弟子誰堪降彼二大龍王？」佛知大目乾連定能摧伏，便告大目乾連曰：「汝當觀察難陀、鄔波難陀二大龍王。」時大目乾連唯然受教，即作如是方便入定，從室羅伐城沒、于妙高山出，在龍身上經行。龍睡不覺，復行頂上，亦不覺知。目連即入其腹振大雷霆，睡仍不覺。爾時尊者便作是念：「龍有二緣方可降伏。云何為二？一者令其瞋怒，二者發恐怖心。我若遣彼生瞋怒者，令贍部洲悉皆震動。我今應可使其驚怖。」即化作龍身大彼三倍，身繞二龍周圍七匝，舉首而住。龍覺身重即便唾寤，見彼大身極生驚恐憂惶失計，作如是念：「所居之處今被欺奪。」遂化作小身棄宮逃竄。尊者大目連即複本形，遮彼龍前整容而住，問曰
【現代漢語翻譯】 現代漢語譯本：『我所享受的一切都是我的福報所招來的。』因為惱怒嫉妒的緣故，每天三次吐出毒氣，方圓二百五十逾繕那（Yojana，古印度長度單位）內，所有鳥獸聞到毒氣都會喪命。龍吐完氣就睡著了。」當時一些修習禪定的比丘，因為龍的毒氣導致面板變色，憔悴萎黃。
正如世尊所說：『你們這些比丘如果想要求戒律清凈，可以在半月舉行一次布薩（褒灑陀，Posadha，佛教一種儀式），爲了消除罪過而進行隨意事（Pravāraṇā，僧團自恣儀式）。』當時那些比丘到了長凈日都來集會，當時的老住比丘感到奇怪，問道：『為什麼你們的臉色如此異常，萎黃成這樣？』那些修習禪定的比丘把原因都告訴了他們，眾比丘說：『龍這樣惱害你們，為什麼不去調伏它？』回答說：『這隻有世尊和大聲聞（Mahā-śrāvaka，佛陀的大弟子）才能制伏，不是我們能做到的。』當時眾比丘把這件事稟告了佛陀，佛陀心想：『我的弟子中誰能降伏那兩條大龍王呢？』佛陀知道大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）一定能摧伏它們，就告訴大目乾連說：『你應該去觀察難陀（Nanda，龍王名）、鄔波難陀（Upananda，龍王名）這兩條大龍王。』當時大目乾連應聲領命，立刻用這樣的方法入定，從室羅伐城（Śrāvastī，古印度城市，佛陀常住地）消失，在妙高山（Sumeru，佛教中的須彌山）出現，在龍的身上行走。龍睡著沒有察覺，又在龍的頭頂上行走，也沒有察覺。目連（Maudgalyāyana，即大目乾連）就進入龍的腹中，發出巨大的雷霆之聲，龍睡著仍然沒有察覺。這時尊者（大目乾連）心想：『要降伏龍，有兩種方法。哪兩種呢？一是讓它生起嗔怒，二是讓它產生恐懼。我如果讓它生起嗔怒，會讓贍部洲（Jambudvīpa，佛教傳說中的人所居住的大陸）全部震動。我現在應該讓它感到驚恐。』於是化作龍身，比它們大三倍，身體圍繞兩條龍七圈，抬起頭站立。龍感到身體沉重，就吐著唾沫醒來，看到那個巨大的身體，非常驚恐，憂愁慌亂，不知所措，心想：『我居住的地方現在被侵佔了。』於是化作小身，拋棄宮殿逃竄。尊者大目連立刻恢復本來的身形，擋在龍的前面，整理儀容站立，問道：
【English Translation】 English version: 『All the enjoyment I have is due to the merit and karma I have accumulated.』 Due to annoyance and jealousy, it spits out poisonous gas three times a day, within a radius of two hundred and fifty Yojanas (Yojana, an ancient Indian unit of length), all birds and beasts that smell the poisonous gas will lose their lives. After the dragon spits out the gas, it falls asleep.』 At that time, some Bhikshus (Bhikshu, Buddhist monks) who practiced meditation, their skin changed color, becoming haggard and withered yellow due to the dragon's poisonous gas.
As the World Honored One (世尊, Śākyamuni Buddha) said: 『You Bhikshus, if you want to seek purity of precepts, you can hold Posadha (褒灑陀, Posadha, a Buddhist ceremony) every half month, and perform Pravāraṇā (隨意事, Pravāraṇā, a monastic self-surrender ceremony) to eliminate sins.』 At that time, those Bhikshus all came to assemble on the day of purification. The old residents felt strange and asked: 『Why are your complexions so abnormal, withered and yellow like this?』 Those Bhikshus who practiced meditation told them the reason in detail. The Bhikshus said: 『The dragon is harming you like this, why don't you subdue it?』 They replied: 『Only the World Honored One and the great Śrāvakas (大聲聞, Mahā-śrāvaka, the Buddha's great disciples) can subdue it, it is not something we can do.』 At that time, the Bhikshus reported this matter to the Buddha. The Buddha thought: 『Which of my disciples is capable of subduing those two great dragon kings?』 The Buddha knew that Mahāmaudgalyāyana (大目乾連, Mahāmaudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers) would definitely be able to defeat them, so he told Mahāmaudgalyāyana: 『You should observe the two great dragon kings, Nanda (難陀, dragon king's name) and Upananda (鄔波難陀, dragon king's name).』 At that time, Mahāmaudgalyāyana responded and accepted the teaching, and immediately entered Samadhi (定, meditation) in this way, disappearing from Śrāvastī (室羅伐城, Śrāvastī, an ancient Indian city, where the Buddha often resided) and appearing on Mount Sumeru (妙高山, Sumeru, the Mount Sumeru in Buddhism), walking on the dragon's body. The dragon was asleep and did not notice, and he walked on the top of the dragon's head, and it did not notice either. Maudgalyāyana (目連, i.e., Mahāmaudgalyāyana) then entered the dragon's belly and made a loud thunderous sound, but the dragon was still asleep and did not notice. At this time, the Venerable One (尊者, Mahāmaudgalyāyana) thought: 『There are two ways to subdue the dragon. What are the two? One is to make it angry, and the other is to make it afraid. If I make it angry, it will cause the entire Jambudvīpa (贍部洲, Jambudvīpa, the continent where humans live in Buddhist legends) to shake. I should make it feel terrified now.』 So he transformed into a dragon body, three times larger than them, and wrapped around the two dragons seven times, raising his head and standing. The dragon felt the weight on its body, so it woke up spitting, and saw the huge body, feeling extremely frightened, worried and flustered, at a loss, thinking: 『The place where I live is now being invaded.』 So it transformed into a small body and abandoned the palace to flee. The Venerable Mahāmaudgalyāyana immediately restored his original form, stood in front of the dragon, tidied up his appearance, and asked:
：「汝二龍王欲何所作答？」曰：「有大德龍來至住處，欲害我命奪所居宮，有此難緣逃向余處。」尊者報曰：「我于曏者到汝宮中不見斯事。」龍曰：「我等親見。」尊者曰：「汝可還宮示我形狀。」龍曰：「大德！豈復欲殺我耶？」尊者曰：「我共往看，誰敢相殺？宜可回去示彼形容。」龍與尊者覆還住處，但睹空宮更無餘物。二龍問曰：「將非聖者見我憍暴現驚恐耶？」尊者曰：「或容如是。」彼龍白言：「聖者！何緣來此？」尊者曰：「汝等當聽！汝於過去作鄙惡業，墮傍生中受斯惡報。今時更復作猛毒心，殺害有情無悲愍念，從斯沒已除捺洛迦更無生處。」彼二龍王俱來禮足作如是語：「欲令我等當作何事？」尊者曰：「汝等今可歸依三寶受五學處，至盡形壽不殺生乃至不飲酒，于妙高山有禽獸等依止住者，施以無畏勿令驚恐。」彼龍白言：「我等愚癡自無覺慧，幸蒙聖者拔濟苦津，自誓要心謹依言教。從今已去乃至命存，歸依三寶受五學處，于諸生類不令苦惱，愛同己子除瞋毒心。」時大目連降二龍已欲還本處，彼二龍王禮尊者足白言：「大德！我墜迷津蒙恩救濟，至世尊處幸持我語頂禮雙足，『不審世尊少病少惱？起居輕利氣力安不？』復更白言：『唯愿大師慈悲哀愍，苾芻、苾芻尼等飯食訖，凡說福
頌伽他之時，愿稱我名以福垂濟，舍此惡業生善趣中。』」目連告曰：「當爲汝白。」
時大目連所為事訖，猶如壯士屈伸臂頃，于妙高山沒逝多林出，詣世尊所禮雙足已，白言：「世尊！我已降伏二難陀龍，令受三歸併五學處，于妙高山所住有情皆起悲愍。彼二龍王附申禮敬世尊足下，不審大師少病少惱？起居輕利氣力安不？我以惡業墮傍生中受諸苦難，唯愿世尊慈悲救濟。」具陳請意。世尊聞已贊言：「善哉！善哉！彼二龍王能生厭離。」即告諸苾芻曰：「從今已去我諸弟子苾芻、苾芻尼等，每食了時說鐸敧拏伽他，稱彼二龍王名字為作咒愿，令舍惡道生善趣中，當如是作。若不依我教者得惡作罪。」
是二龍王從斯已后，每至月八日、十五日、二十三日、月盡日，夜複本形，晝為人像，詣世尊所俱申禮敬受八支學。又每來時從妙高山至室羅伐城，于路左右佈列龍兵，彌滿虛空以為侍衛。後於異時龍作長者形，來詣佛所聽受妙法。時勝光大王亦于彼時來詣佛所，既至門外命左右曰：「汝往佛所觀有何人？」時彼左右奉教而去，禮佛足已見二長者，在世尊處聽佛說法，即還王所白言：「大王！有二長者在世尊處。」王作是念：「彼二長者是我國人，見我來時敢不恭敬。」時勝光王欲至佛所，彼二龍王見
【現代漢語翻譯】 『在唱頌伽陀（Gāthā，偈頌）的時候，希望稱念我的名字，以祈求福報降臨，捨棄這惡業，往生到善道中。』」 目連（Maudgalyāyana）回答說：「我應當為你稟告。」
當時，大目連所做的事情完畢，就像壯士屈伸手臂一樣迅速，從妙高山（Sumeru）消失，從逝多林（Jeta Grove）出現，前往世尊（Buddha）處，禮拜雙足后，稟告說：「世尊！我已經降伏了二難陀龍（Nanda Dragon），讓他們接受三歸（皈依佛、法、僧）和五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒），對住在妙高山的有情眾生都生起悲憫之心。那二位龍王附身行禮，敬拜世尊的足下，不知道大師您是否少病少惱？起居輕便，氣力安康？我因為惡業墮落到傍生道中，遭受各種苦難，只希望世尊慈悲救濟。」 詳細地陳述了請求的意思。世尊聽后讚歎說：「好啊！好啊！那二位龍王能夠生起厭離之心。」 隨即告訴各位比丘（Bhikkhu）說：「從今以後，我的各位弟子，比丘、比丘尼（Bhikkhunī）等，每次用餐完畢時，要念誦鐸敧拏伽他（Dakshina Gatha），稱念那二位龍王的名字，為他們作咒愿，讓他們捨棄惡道，往生到善道中，應當這樣做。如果不按照我的教導，就會犯下惡作罪（Dukkata）。」
這二位龍王從此以後，每到每月的初八、十五、二十三、月末之日，夜晚恢復原來的龍形，白天則化作人形，前往世尊處，一同行禮敬拜，接受八支學（八關齋戒）。而且每次來的時候，從妙高山到室羅伐城（Śrāvastī），在道路左右排列龍兵，佈滿虛空作為侍衛。後來在其他時候，龍王化作長者的形象，來到佛所聽受妙法。當時勝光大王（King Prasenajit）也在那個時候來到佛所，到達門外後命令左右侍從說：「你們前往佛所，看看有什麼人？」 當時那些左右侍從奉命而去，禮拜佛足后，看見有兩位長者，在世尊處聽佛說法，隨即返回到大王處稟告說：「大王！有兩位長者在世尊處。」 大王心想：「那兩位長者是我的國民，見到我來的時候，竟然敢不恭敬。」 當時勝光王想要前往佛所，那二位龍王看見了。
【English Translation】 『When chanting the Gāthā (verses), may you call my name to bestow blessings and deliverance, abandoning this evil karma and being reborn in a good realm.』" Maudgalyāyana replied, "I shall report this for you."
At that time, Mahāmaudgalyāyana, having completed his task, as quickly as a strong man bends and stretches his arm, disappeared from Mount Sumeru and appeared in Jeta Grove. He went to the Buddha, bowed at his feet, and reported, "World-Honored One! I have subdued the two Nanda Dragons, causing them to accept the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants). I have also generated compassion for all sentient beings residing on Mount Sumeru. Those two Dragon Kings humbly bow and pay homage at the feet of the World-Honored One. I wonder if the Master is free from illness and affliction? Are you comfortable and energetic? I have fallen into the animal realm due to evil karma and am suffering various hardships. I only hope that the World-Honored One will compassionately deliver me." He fully explained his request. Upon hearing this, the World-Honored One praised, "Excellent! Excellent! Those two Dragon Kings are capable of generating renunciation." He then addressed the Bhikkhus (monks), saying, "From now on, my disciples, Bhikkhus and Bhikkhunīs (nuns), should recite the Dakshina Gatha after each meal, calling the names of those two Dragon Kings and making aspirations for them, so that they may abandon the evil paths and be reborn in good realms. You should do it in this way. If anyone does not follow my teachings, they will incur a Dukkata (wrongdoing) offense."
From then on, these two Dragon Kings, every month on the eighth, fifteenth, twenty-third, and last day of the month, would revert to their original dragon forms at night and appear as human figures during the day. They would go to the World-Honored One, together offering reverence and receiving the Eight Precepts (Aṣṭāṅga-śīla). Moreover, each time they came, they would deploy dragon soldiers along the road from Mount Sumeru to Śrāvastī, filling the sky as guards. Later, at another time, the Dragon King transformed into the form of an elder and came to the Buddha to listen to the wonderful Dharma. At that time, King Prasenajit also came to the Buddha. Upon arriving outside the gate, he ordered his attendants, "Go to the Buddha and see who is there." The attendants obeyed and went, bowed at the Buddha's feet, and saw two elders listening to the Buddha's teachings in the presence of the World-Honored One. They then returned to the King and reported, "Great King! There are two elders in the presence of the World-Honored One." The King thought, "Those two elders are my subjects. How dare they not show respect when they see me coming?" At that time, King Prasenajit intended to go to the Buddha, and the two Dragon Kings saw him.
國主來，白世尊曰：「大德！既見國主合改常儀，我今為敬法坐聽，為敬王起立。」世尊告曰：「諸佛世尊及阿羅漢等咸皆敬法。」以此因緣說三伽他曰：
「若過去諸佛， 及以未來者， 現在諸世尊， 能斷一切憂。 皆共尊敬法， 言說及行住， 常於一切時， 尊重於正法。 是故求益者， 欲希富盛樂， 應當尊敬法， 常思諸佛教。」
彼二龍王聞佛語已，雖見王來不修敬事。王既見已便作是念：「此二長者是我國人，見我來至不生敬重。」便起瞋恨，至世尊所禮雙足已在一面坐。佛知王意有瞋恚心，別作余言不為說法。時勝光王請世尊曰：「唯愿大師為我說法。」佛以此緣說伽他曰：
「若無清凈心， 而懷瞋恨意， 不能解諸佛， 所說微妙法。 降伏斗諍心， 及以不凈意， 能除于忿害， 方解諸佛法。」
時勝光王聞伽他已作如是念：「由二長者遂令世尊不時為我演說法要。」即從座起禮佛而去，命左右曰：「汝可伺彼佛邊長者辭佛去時，待至門外俱斬其首。」彼二龍王所有部從，見王懷忿作是語已，悉皆驚愕怒而議曰：「我等有力能碎高山傾竭大海，王何勢力敢作此言？」即卒起重云震降雷雹，于虛空中皆下刀杖劍輪箭槊。未至地頃
【現代漢語翻譯】 現代漢語譯本 國主（國王）來了，對世尊（釋迦牟尼佛的尊稱）說：『大德（對僧人的尊稱）！既然見到國主應該改變通常的禮儀，我現在是應該爲了尊敬佛法而坐著聽法，還是爲了尊敬國王而站立？』世尊告訴他說：『諸佛世尊以及阿羅漢（斷盡煩惱，證得解脫的聖者）等，都尊敬佛法。』因為這個因緣，說了三首偈頌： 『如果過去諸佛，以及未來諸佛，現在諸世尊，能夠斷除一切憂愁。 都共同尊敬佛法，言語、行為、居住，常常在一切時候，尊重正法。 因此，追求利益的人，想要希望富裕興盛快樂，應當尊敬佛法，常常思念諸佛的教誨。』 那兩位龍王聽到佛的教誨后，即使見到國王來了，也沒有行敬禮之事。國王見到后，就心想：『這兩位長者是我的國民，見到我來竟然不生敬重之心。』便生起嗔恨之心，來到世尊處，禮拜雙足后在一旁坐下。佛知道國王心中有嗔恚，就另外說些別的話，沒有為他說法。當時，勝光王（國王名）請求世尊說：『希望大師為我說法。』佛因為這個因緣，說了偈頌： 『如果沒有清凈的心，而懷有嗔恨的意念，就不能理解諸佛所說的微妙佛法。 降伏爭鬥之心，以及不乾淨的意念，能夠去除憤怒和傷害，才能理解諸佛的佛法。』 當時，勝光王聽到偈頌后，這樣想：『因為這兩位長者，才使得世尊沒有及時為我演說佛法的要義。』隨即從座位上站起來，向佛行禮后離開了，命令左右侍從說：『你們可以伺機等候那兩位在佛身邊的長者辭別佛陀離開時，等到他們走到門外，就一起斬下他們的頭。』那兩位龍王的所有部下，見到國王懷著憤怒說了這些話后，都非常驚愕憤怒，議論說：『我們有力量能夠粉碎高山，傾覆大海，國王有什麼力量敢說這樣的話？』隨即突然升起厚重的雲層，震動降下雷電冰雹，在天空中都降下刀、杖、劍輪、箭、矛。還沒有落到地上的時候
【English Translation】 English version The king came and said to the World Honored One (a respectful title for Shakyamuni Buddha): 'Venerable One (a respectful title for monks)! Now that I have seen the king, should I change the usual etiquette? Should I remain seated to listen to the Dharma out of respect for the Dharma, or should I stand up out of respect for the king?' The World Honored One replied: 'All Buddhas, World Honored Ones, and Arhats (saints who have extinguished all defilements and attained liberation) alike, all respect the Dharma.' Because of this cause and condition, he spoke three Gathas (verses): 'If the Buddhas of the past, and those of the future, the World Honored Ones of the present, are able to cut off all sorrows, All together respect the Dharma, in speech, conduct, and dwelling, always at all times, respecting the True Dharma. Therefore, those who seek benefit, desiring wealth, prosperity, and happiness, should respect the Dharma, and constantly contemplate the teachings of all Buddhas.' After the two Dragon Kings heard the Buddha's words, they did not show respect even when they saw the king coming. When the king saw this, he thought: 'These two elders are my subjects, yet they show no respect when they see me coming.' He then became angry and went to the World Honored One, bowed at his feet, and sat to one side. The Buddha knew that the king had anger in his heart, so he spoke of other matters and did not preach the Dharma to him. At that time, King Sheng Guang (name of the king) requested the World Honored One, saying: 'May the Master preach the Dharma for me.' Because of this cause and condition, the Buddha spoke a Gatha: 'If there is no pure mind, and one harbors thoughts of anger, one cannot understand the subtle Dharma spoken by the Buddhas. Subduing the mind of strife, and impure thoughts, being able to remove anger and harm, one can then understand the Dharma of the Buddhas.' At that time, King Sheng Guang, after hearing the Gatha, thought: 'It is because of these two elders that the World Honored One did not expound the essential Dharma for me in a timely manner.' He then rose from his seat, bowed to the Buddha, and left, ordering his attendants: 'You may wait for those two elders by the Buddha's side to take their leave of the Buddha, and when they reach the gate, cut off their heads together.' All the followers of the two Dragon Kings, seeing that the king had spoken these words in anger, were all astonished and angry, and they discussed: 'We have the power to crush high mountains and overturn the great ocean, what power does the king have to dare say such things?' Immediately, heavy clouds arose suddenly, shaking and raining down thunder and hail, and in the sky, knives, staffs, sword wheels, arrows, and spears all fell. Before they reached the ground
，爾時世尊得無忘念告大目連曰：「汝應速疾念勝光王，及此城中諸有情類。」時大目連唯然受教即入慈定，才入定已遍虛空中皆雨天花、俱勿頭等而墮于地，乃至勝光王入宮已來，天花遍落。王怪奇異嘆未曾有，遂告中宮妃后王子大臣，及婆羅門諸士庶等，悉皆總集而下令曰：「我于曏者從逝多林迄至宮中，天花灑落曾所未見，不知此事是誰威力？」時有近王說美言者，白言：「此是大王如法化人不行枉酷，諸天歡喜雨此妙花。」王曰：「我常以法安人，福力應爾。」宮內女人作如是語：「我等貞居唯事國主，于余男子永絕邪心，天神鑑賞慶以祥瑞。」太子曰：「我于父母盡心孝養，靈祇感應致此嘉祥。」大臣曰：「王有教令我悉奉行助化國人，致使天花下落。」婆羅門曰：「我順四時恭祭天地無虧凈行，致此鮮花。」猛將曰：「國有強叛我先出師為眾安撫，獲斯嘉應。」國人曰：「我等躬耕供王國稅無爽時節，神明共知表察恭勤祥花普散。」王聞眾議各述己能，便作是念：「此妙靈奇世所未見，不知是誰福力？我今宜往請問世尊。如佛所言我當信受。」
爾時勝光王即以天花盛滿衣裾，乘大象王至給園外，足步而去。禮世尊已在一面坐，即以上事具白世尊。佛言：「大王！此之天花非大王力，亦非內宮及王
【現代漢語翻譯】 現代漢語譯本： 這時，世尊以不忘失正念的狀態告訴大目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）說：『你應該迅速憶念勝光王（Prasenajit，古代憍薩羅國國王）以及這座城市中所有的有情眾生。』當時，大目連應聲領受教誨，立即進入慈定。剛一入定，整個虛空中便下起天花，以及俱勿頭花（Kumuda，一種睡蓮）等，紛紛墜落於地面。乃至勝光王進入王宮之後，天花依然遍地飄落。國王感到奇怪，驚歎前所未有，於是告訴中宮的妃后、王子、大臣，以及婆羅門（Brahmin，印度教祭司階層）等士庶百姓，全部聚集起來，並下令說：『我從逝多林（Jetavana，祇樹給孤獨園的簡稱，佛陀常住的精舍）到王宮的這段路上，天花灑落，前所未見，不知道這件事是誰的威力所致？』當時，有位親近國王、善於言辭的人，稟告說：『這是因為大王您如法教化人民，不行暴虐之事，諸天歡喜，所以降下這些美妙的花朵。』國王說：『我常常以正法安定人民，這是福力所致吧。』宮內的女人這樣說：『我們貞潔地居住在宮中，一心侍奉國主，對於其他男子永絕邪念，天神鑑察，降下祥瑞。』太子說：『我對於父母盡心孝養，靈祇感應，帶來這種吉祥。』大臣說：『大王的教令，我全部奉行，並幫助教化國人，以致天花降落。』婆羅門說：『我順應四季，恭敬祭祀天地，沒有虧缺清凈的修行，所以感得這些鮮花。』猛將說：『國家有強大的叛亂，我總是先出兵，為大眾安撫，獲得這種嘉美的感應。』國人說：『我們親自耕種，按時繳納國稅，沒有絲毫差錯，神明共同知曉，表彰我們的恭敬勤勞，所以祥花普遍散落。』國王聽了眾人的議論，各自陳述自己的能力，便這樣想：『這種美妙靈異的景象，世所未見，不知道是誰的福力？我現在應該去請問世尊。如果佛陀所說，我應當信受。』 當時，勝光王立即用衣襟盛滿天花，乘坐大象王來到給園（Jetavana，祇樹給孤獨園的簡稱，佛陀常住的精舍）外，然後步行進去。禮拜世尊之後，在一旁坐下，立即將以上的事情全部稟告世尊。佛陀說：『大王！這些天花不是大王的力量，也不是內宮妃后以及王
【English Translation】 English version: At that time, the World-Honored One, with unforgetful mindfulness, said to Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers): 'You should quickly remember King Prasenajit (the king of ancient Kosala) and all sentient beings in this city.' Then, Mahāmaudgalyāyana respectfully received the teaching and immediately entered the Samadhi of Loving-kindness. As soon as he entered the Samadhi, heavenly flowers, as well as Kumuda flowers (a type of water lily), and others rained down from the entire sky and fell to the ground. Even after King Prasenajit entered the palace, heavenly flowers continued to fall everywhere. The king felt strange and marveled at this unprecedented event. So he told the consorts of the inner palace, the princes, ministers, and the Brahmins (the priestly class in Hinduism) and other common people, to gather together and ordered: 'On the way from Jetavana (short for Jetavana Anathapindika's Monastery, where the Buddha often stayed) to the palace, heavenly flowers have been falling, which I have never seen before. I don't know whose power caused this?' At that time, someone close to the king, who was good at speaking, reported: 'This is because Your Majesty teaches the people according to the Dharma and does not act cruelly. The gods are pleased, so they send down these wonderful flowers.' The king said: 'I often pacify the people with the Dharma, so this must be the result of my merit.' The women in the palace said: 'We live chastely in the palace, serving the king wholeheartedly, and we have no evil thoughts towards other men. The gods have observed this and are celebrating with auspicious signs.' The prince said: 'I am filial to my parents with all my heart, and the spirits have responded, bringing this auspiciousness.' The ministers said: 'I follow all of Your Majesty's commands and help to teach the people, so heavenly flowers are falling.' The Brahmins said: 'I follow the four seasons and respectfully offer sacrifices to heaven and earth, without neglecting pure conduct, so I have received these fresh flowers.' The brave general said: 'When the country has strong rebellions, I always go to war first to pacify the people, so I have obtained this excellent response.' The people of the country said: 'We personally cultivate the land and pay taxes to the kingdom on time, without any delay. The gods know this and commend our respectful diligence, so auspicious flowers are scattered everywhere.' The king listened to the opinions of the people, each stating their own abilities, and then he thought: 'This wonderful and miraculous sight is unprecedented. I don't know whose merit it is? I should now go and ask the World-Honored One. If the Buddha speaks, I should believe it.' At that time, King Prasenajit immediately filled his sleeves with heavenly flowers, rode the elephant king to the outside of Jetavana (short for Jetavana Anathapindika's Monastery, where the Buddha often stayed), and then walked in. After bowing to the World-Honored One, he sat down on one side and immediately reported all the above matters to the World-Honored One. The Buddha said: 'Great King! These heavenly flowers are not the power of the Great King, nor are they the power of the consorts of the inner palace and the king
子臣庶威德所致，是大目連威神之力。大王！向使目連不為觀察不興悲愍者，于須臾間室羅伐城王及百姓悉為塵坌。由彼慈悲甚深定力，遂致天花處處充滿。是故王及臣庶，于大目連皆應供養。」時勝光王白言：「世尊！以何因緣但由聖者目連，令我己身及以宮內國城人等，不為塵坌得存性命？此之恩力非是世尊非余弟子。」佛言：「大王！非我之力，亦非諸餘聲聞弟子。但是目連。王若疑者可以衣裾天花置地。」王奉佛教棄花于地，悉皆變成刀劍輪槊。王既見已便大驚怖生怪愕心，白佛言：「世尊！此之兵仗從何所來？」佛言：「大王！王豈不憶，前令左右于難陀、鄔波難陀二龍王處，以瞋毒心出暴惡語遣斷其命。時彼龍王所有部屬，聞是語已皆發瞋恚，便興密雲于虛空中雨諸刀劍及以箭槊。時大目連見斯事已即入慈定，勿令王眾並諸國人悉皆磨滅，遂變兵器咸作天花，令眾安樂。」王言：「世尊！我不曾見彼二龍王，何得遣人慾斷其命？」佛言：「王不憶者，我令憶之。王豈不憶向於我所有二長者見王不起，王便發怒敕諸侍從斷其命耶？」王言：「我憶。」佛言：「彼二長者即是龍王，為聽法故化作人形來至我所。」王曰：「由我肉眼不識神龍，既有罪愆，欲作何事？」佛言：「就二龍所，而為懺摩。」王曰：「
【現代漢語翻譯】 現代漢語譯本 『這是因為您的臣民的威德所致，也是因為大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）的威神之力。大王！如果目犍連不進行觀察，不生起悲憫之心，那麼在很短的時間內，室羅伐城（Śrāvastī）的國王和百姓都會變成塵土。由於他慈悲心深厚，禪定力強大，所以才導致天花處處充滿。因此，國王和臣民都應該供養大目犍連。』 當時勝光王（Prasenajit）稟告佛陀說：『世尊！因為什麼因緣，僅僅是因為聖者目犍連，才使得我自身以及宮內和城內的人等，沒有變成塵土而得以保全性命？這份恩德的力量不是世尊您的，也不是其他弟子的。』 佛陀說：『大王！不是我的力量，也不是其他聲聞弟子的力量。只是目犍連的力量。大王如果懷疑，可以將衣襟上的天花放在地上。』 國王遵從佛陀的教誨，將花丟在地上，所有的花都變成了刀劍輪槊（古代兵器）。國王看到后非常驚恐，心中感到奇怪和愕然，稟告佛陀說：『世尊！這些兵器是從哪裡來的？』 佛陀說：『大王！您難道不記得，之前您命令左右的人，對難陀龍王（Nanda）和鄔波難陀龍王（Upananda）這兩個龍王，以嗔恨和惡毒的心，說出暴惡的語言，想要斷絕他們的性命。當時那兩個龍王的所有部屬，聽到這些話后都發起了嗔恚，便在虛空中興起密雲，降下各種刀劍和箭槊。當時大目犍連看到這件事後，立即進入慈定，爲了不讓國王和所有國民都被毀滅，於是將兵器都變成了天花，讓大家得到安樂。』 國王說：『世尊！我不曾見過那兩個龍王，怎麼會派人想要斷絕他們的性命呢？』 佛陀說：『大王不記得了嗎？我來讓您回憶起來。大王難道不記得，之前在我這裡有兩個長者，您看到他們沒有起身迎接您，您就發怒，命令侍從砍斷他們的性命嗎？』 國王說：『我記得。』 佛陀說：『那兩個長者就是龍王，爲了聽法，才化作人形來到我這裡。』 國王說：『因為我肉眼凡胎，不認識神龍，已經犯下了罪過，現在應該做什麼呢？』 佛陀說：『去到那兩個龍王那裡，向他們懺悔。』 國王說：
【English Translation】 English version 'This is due to the majesty and virtue of your ministers and subjects, and also due to the majestic and divine power of Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers). O Great King! If Maudgalyāyana had not observed and had not arisen with compassion, then in a very short time, the king and people of Śrāvastī would have all turned to dust. Because of his deep compassion and powerful meditative concentration, heavenly flowers filled every place. Therefore, the king and his ministers should all make offerings to Mahāmaudgalyāyana.' At that time, King Prasenajit reported to the Buddha, 'O World Honored One! By what cause and condition is it that only because of the holy Maudgalyāyana, I myself, as well as the people in the palace and the city, were not turned to dust and were able to preserve our lives? This power of grace is not that of the World Honored One, nor of any other disciple.' The Buddha said, 'Great King! It is not my power, nor the power of any other Śrāvaka disciple. It is only the power of Maudgalyāyana. If the king doubts, he can place the heavenly flowers on his sleeves on the ground.' The king followed the Buddha's teaching and discarded the flowers on the ground, and all the flowers turned into swords, wheels, and spears (ancient weapons). When the king saw this, he was very frightened and felt strange and astonished in his heart, and reported to the Buddha, 'O World Honored One! Where did these weapons come from?' The Buddha said, 'Great King! Do you not remember that you previously ordered your attendants to speak violent and evil words to the two dragon kings, Nanda and Upananda, with hatred and malice, wanting to cut off their lives? At that time, all the subordinates of those two dragon kings, upon hearing these words, all became angry and raised dense clouds in the sky, raining down various swords and spears. At that time, Mahāmaudgalyāyana, seeing this, immediately entered into a state of loving-kindness meditation, in order to prevent the king and all the people from being destroyed, and thus transformed the weapons into heavenly flowers, bringing peace and happiness to everyone.' The king said, 'O World Honored One! I have never seen those two dragon kings, how could I have sent someone to cut off their lives?' The Buddha said, 'Does the Great King not remember? I will remind you. Does the Great King not remember that previously there were two elders here with me, and when you saw that they did not rise to greet you, you became angry and ordered your attendants to cut off their lives?' The king said, 'I remember.' The Buddha said, 'Those two elders were the dragon kings, who transformed into human form to come to me to listen to the Dharma.' The king said, 'Because I have mortal eyes and do not recognize the divine dragons, I have committed a sin. What should I do now?' The Buddha said, 'Go to those two dragon kings and repent to them.' The king said:
彼在妙高山，我住摩揭陀國，相去懸遠如何愧謝？」佛言：「彼二龍王每月八日及長凈日，為聽法故必來我所，王亦須至。我當示彼龍王之身，王可求謝。」王曰：「我于彼龍求謝之時，禮其足耶？」佛言：「大王不應禮足，宜舒右手至彼龍前告言：『二龍王！我出粗言，幸見容恕。』彼二龍王共相容忍。」王曰：「謹奉佛教，當如是作。」禮佛足已還適本宮。后至長凈日，龍作人形來詣佛所，王亦復至瞻仰世尊，佛為現相指示龍王。時勝光王見佛現相，即從座起整理衣服，往二龍所展其右手作如是語：「幸二龍王見相容恕。」彼二答曰：「善哉大王！共相容舍。」
七日者，爾時勝光王作是念：「由我粗語惱彼龍兵，致使云雷雨諸刀劍。由得聖者大目乾連慈定力故，變作天花存活我等。我欲酬恩聖者，請佛及僧，於七日中以申供養。」即從座起頂禮佛足白言：「世尊！愿佛及僧，於七日內至我宅中哀受微供。」爾時世尊見王請已默然為受。王見受已禮佛而去，既出外已告大臣曰：「我緣聖者大目連故，請佛及僧於七日中就舍而食，卿等宜應掃飾衢路莊嚴城郭，辦上味食以待佛僧。」大臣奉命悉皆備辦，從王宮內至逝多林，於此中間寶幢幡蓋香花等遍滿。既嚴飾已，王令使者往白：「佛僧飲食已辦，愿佛眾知時
【現代漢語翻譯】 現代漢語譯本 『他在妙高山（Mount Meru），我住在摩揭陀國（Magadha），相隔遙遠，如何道歉呢？』佛說：『那兩條龍王每月初八和齋戒日，爲了聽法一定會來我這裡，你也必須來。我將向他們展示龍王之身，你可以向他們道歉。』國王說：『我向他們道歉的時候，要禮拜他們的腳嗎？』佛說：『大王不應該禮拜他們的腳，應該伸出右手到他們面前說：「二位龍王！我說了粗魯的話，希望你們原諒。」他們會互相容忍的。』國王說：『我謹遵佛的教誨，會照您說的做。』說完，禮拜佛的腳，回到自己的宮殿。 後來到了齋戒日，龍王化作人形來到佛陀處，國王也來了，瞻仰世尊。佛陀顯現神力，指示龍王。當時勝光王（King Prasenajit）看到佛陀顯現的神力，立刻從座位上站起來，整理好衣服，走到兩位龍王面前，伸出右手說：『希望二位龍王能夠原諒我。』兩位龍王回答說：『好的，大王！我們互相原諒。』 七天的事情是這樣的：當時勝光王心想：『因為我說了粗魯的話冒犯了龍兵，導致降下云雷雨和刀劍。幸虧聖者大目乾連（Mahāmaudgalyāyana）的慈悲禪定之力，將刀劍變成天花，保全了我們。我想要報答聖者的恩情，邀請佛陀和僧眾，在七天之內供養他們。』於是從座位上站起來，頂禮佛足說：『世尊！希望佛陀和僧眾，在七天之內到我的住所接受我的微薄供養。』當時世尊看到國王的邀請，默然應允。國王看到佛陀應允，禮拜佛陀后離開，出來后告訴大臣們說：『因為聖者大目連的緣故，我邀請佛陀和僧眾在七天之內到我的住所用餐，你們應該打掃街道，裝飾城郭，準備上好的食物來款待佛陀和僧眾。』大臣們接受命令，全部準備妥當，從王宮到逝多林（Jetavana），這段路程上遍佈寶幢、幡蓋、香花等。裝飾完畢后，國王派使者去稟告：『佛陀和僧眾的飲食已經準備好了，希望佛陀知道時間。』
【English Translation】 English version 『He is on Mount Meru (妙高山), and I live in the kingdom of Magadha (摩揭陀國). We are so far apart, how can I apologize?』 The Buddha said, 『Those two Dragon Kings come to me every month on the eighth day and on fasting days to listen to the Dharma. You must also come. I will show them the form of the Dragon Kings, and you can apologize to them.』 The king said, 『When I apologize to them, should I bow to their feet?』 The Buddha said, 『Your Majesty should not bow to their feet. You should extend your right hand to them and say, 「Two Dragon Kings! I spoke rudely, I hope you will forgive me.」 They will both be tolerant of each other.』 The king said, 『I will respectfully follow the Buddha's teachings and do as you say.』 After bowing to the Buddha's feet, he returned to his palace. Later, on the fasting day, the Dragon Kings transformed into human form and came to the Buddha's place. The king also came and gazed upon the World Honored One. The Buddha manifested his power and indicated the Dragon Kings. At that time, King Prasenajit (勝光王) saw the Buddha's manifestation, immediately rose from his seat, adjusted his clothes, went to the two Dragon Kings, extended his right hand, and said, 『I hope the two Dragon Kings can forgive me.』 The two replied, 『Good, Your Majesty! We forgive each other.』 The matter of the seven days is as follows: At that time, King Prasenajit thought, 『Because of my rude words, I offended the dragon soldiers, causing clouds, thunder, rain, and swords to fall. Fortunately, the power of the compassionate Samadhi of the Venerable Mahāmaudgalyāyana (大目乾連) transformed the swords into heavenly flowers, saving us. I want to repay the Venerable's kindness, invite the Buddha and the Sangha, and make offerings to them for seven days.』 So he rose from his seat, bowed to the Buddha's feet, and said, 『World Honored One! I hope that the Buddha and the Sangha will come to my residence within seven days to accept my humble offerings.』 At that time, the World Honored One saw the king's invitation and silently accepted. The king saw that the Buddha had accepted, bowed to the Buddha and left. After coming out, he told the ministers, 『Because of the Venerable Mahāmaudgalyāyana, I have invited the Buddha and the Sangha to dine at my residence for seven days. You should sweep the streets, decorate the city, and prepare the best food to entertain the Buddha and the Sangha.』 The ministers accepted the order and prepared everything properly. From the palace to Jetavana (逝多林), the road was filled with jeweled banners, canopies, incense, and flowers. After the decorations were completed, the king sent a messenger to report, 『The food for the Buddha and the Sangha is ready, I hope the Buddha knows the time.』
。」爾時世尊于日初分執持衣缽，大眾隨從至王宅所詣其食處，于先設座就之而坐。時勝光王見眾坐已，自持種種清凈上妙飲食奉佛僧眾。既飯食已澡漱復訖，佛為大王說施頌伽他，並演妙法還歸本處。初日既然，乃至七日悉皆如是。聖眾食已為王說法還歸本處。時勝光王遂於後時夜中失火燒殺大象，王令鳴鼓宣告國人曰：「從今已后不得夜中輒然燈火，若有違者罰六十金錢，其無錢者長繫於獄。」
時諸苾芻咸皆有疑，請世尊曰：「大德！難陀、鄔波難陀此二龍王，曾作何業墮傍生趣？又作何業所居宮宅皆四寶成，受用飲食與諸天同類，八萬四千諸龍以為眷屬，假使金翅鳥王亦無傷損？」佛告諸苾芻：「此二龍王所作之業，還以自身而受其報，無餘代者。」乃至廣說：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「汝等應聽！乃往古昔此賢劫中人壽二萬歲時，有迦攝波如來出現於世，十號具足。爾時婆羅痆斯城有王化世，名訖粟枳，國土豐樂人民安隱。時有兄弟二人俱為大臣：一名難陀，二名鄔波難陀，彼二大臣以法非法助王治國。臣有外甥名曰無憂，于迦攝波佛教法之中而為出家，厭舍塵俗精誠靡懈，未久之間斷一切惑證阿羅漢果。每日三時向二舅所為其說法，作如是
【現代漢語翻譯】 現代漢語譯本：當時，世尊在清晨時分拿著衣缽，大眾跟隨他前往勝光王（King Prasenajit）的住所，到達用餐地點后，在事先準備好的座位上坐下。勝光王看到僧眾坐定后，親自拿著各種清凈上等的美味食物供養佛和僧眾。用齋完畢，漱口完畢后，佛為大王宣說佈施的偈頌，並演說微妙的佛法，然後返回原來的地方。第一天如此，接下來的七天都一樣。聖眾用齋完畢后，為國王說法，然後返回原來的地方。後來，勝光王在夜裡失火，燒死了大象，國王於是鳴鼓宣告國人說：『從今以後，不得在夜裡隨意點燈，如有違反者，罰款六十金錢，沒有錢的人將被長期關在監獄裡。』 當時，各位比丘都感到疑惑，請問世尊說：『大德！難陀（Nanda）、鄔波難陀（Upananda）這兩位龍王，曾經做了什麼業而墮落到傍生道？又做了什麼業而使他們居住的宮殿都是由四寶構成，享受的飲食和天人一樣，有八萬四千條龍作為眷屬，即使是金翅鳥王（Garuda）也無法傷害他們？』佛告訴各位比丘說：『這兩位龍王所造的業，最終還是由他們自己承受果報，沒有其他人可以代替。』於是廣泛地講述說： 『即使經過百千劫，所造的業也不會消失；當因緣際會的時候，果報最終還是自己承受。』 『你們應該聽著！在很久以前的這個賢劫中，當人們的壽命是兩萬歲的時候，有迦葉佛（Kasyapa Buddha）出現於世，具足十種名號。當時，在波羅奈斯城（Varanasi）有一位國王治理國家，名叫訖粟枳（Kriki），國土富饒，人民安樂。當時有兄弟二人都是大臣：一個名叫難陀，一個名叫鄔波難陀，這兩位大臣用合法和不合法的方式幫助國王治理國家。大臣有一個外甥名叫無憂（Asoka），在迦葉佛教法中出家，厭惡世俗的塵埃，精進不懈，不久之後就斷除了一切迷惑，證得了阿羅漢果。每天三次去兩位舅舅那裡為他們說法，像這樣』
【English Translation】 English version: At that time, the World-Honored One, in the early morning, took up his robe and bowl, and the assembly followed him to the residence of King Prasenajit (勝光王), arriving at the place prepared for the meal. He sat down on the seat arranged beforehand. When King Prasenajit saw that the assembly was seated, he personally offered various pure and exquisite foods to the Buddha and the Sangha. After the meal and rinsing of mouths, the Buddha spoke a verse of giving to the great king and expounded the wonderful Dharma, then returned to his original place. The first day was like this, and so were the next seven days. After the holy assembly had eaten, they spoke the Dharma to the king and returned to their original place. Later, King Prasenajit had a fire in the night, which burned and killed elephants. The king then ordered the drums to be sounded, proclaiming to the people of the kingdom: 'From now on, no one is allowed to light fires at night without permission. Anyone who violates this will be fined sixty gold coins, and those who have no money will be imprisoned for a long time.' At that time, the Bhikshus were all in doubt and asked the World-Honored One, 'Great Virtue! What deeds did these two Dragon Kings, Nanda (難陀) and Upananda (鄔波難陀), commit to be born into the animal realm? And what deeds did they commit to have their palaces made of the four treasures, to enjoy food and drink like the gods, to have eighty-four thousand dragons as their retinue, and to be unharmed even by the Garuda (金翅鳥王)?' The Buddha told the Bhikshus, 'The deeds committed by these two Dragon Kings will be repaid by themselves; no one else can take their place.' And he spoke extensively: 'Even if hundreds of kalpas pass, the deeds committed will not perish; when the conditions meet, the retribution will be borne by oneself.' 'You should listen! In the ancient past, in this Bhadrakalpa (賢劫), when people's lifespans were twenty thousand years, Kasyapa Buddha (迦葉佛) appeared in the world, possessing the ten titles. At that time, in the city of Varanasi (波羅奈斯城), there was a king who ruled the country, named Kriki (訖粟枳), whose land was prosperous and whose people were peaceful. At that time, there were two brothers who were both ministers: one named Nanda (難陀) and the other named Upananda (鄔波難陀). These two ministers helped the king govern the country by both lawful and unlawful means. The ministers had a nephew named Asoka (無憂), who renounced the world in the Dharma of Kasyapa Buddha, detested the dust of the world, and was diligent and unremitting. Before long, he cut off all delusions and attained the state of Arhat. Three times a day, he would go to his two uncles to preach the Dharma to them, saying like this.'
語：『唯愿二舅勿以非法助王治國，由此因緣于未來世當受惡報。』二舅答曰：『聖者！治國之法，不能純以善事而化於人。』阿羅漢曰：『若如是者來世資糧可應修集。』彼二舅報曰：『我於今時欲作何事？』答曰：『可為僧伽造立住處。』報曰：『我當修造。』即造大寺施四方僧，四事無闕，所設供食及非時漿，色香美味悉皆具足。國內苾芻同王太子無所障礙，諸苾芻尼事同後宮無敢侵擾。彼二大臣由以法及非法助王治國，有惡業故墮傍生中。由造寺宇施四方僧，故所有居宅皆四寶所成。由以上妙飲食供眾僧故，所受飲食皆與天同味。由於苾芻苾芻尼等令無惱害，得八萬四千諸龍以為眷屬，假使金翅鳥王不為損害。汝諸苾芻！若造惡業還招苦報，所有善因當得善果。汝等當學！」
善與者，室羅伐城有一長者名曰善與，大富多財豐足受用，所有資產與北方毗沙門天王可為儔匹，仁惠無慳給養貧乏，因號善與。時彼長者曾於一時來詣佛所，禮佛足已在一面坐，聽說妙法從座而起白言：「世尊！唯愿慈悲，佛及僧眾明當就舍受我微供。」世尊默然而受。時彼長者見佛受已禮足而去，即于其夜具辦種種上妙飲食，旦令使者往白時至。爾時世尊著衣持缽，聖眾隨從至長者家就座而坐。時彼長者睹眾坐已，自手斟酌種
【現代漢語翻譯】 他說：『我只希望二舅不要用非法手段幫助國王治理國家，因為這樣的因緣，未來世會遭受惡報。』二舅回答說：『聖者！治理國家的方法，不能完全用善事來教化人民。』阿羅漢說：『如果這樣，來世的資糧應該及早修集。』那二舅回答說：『我現在應該做什麼事呢？』阿羅漢回答說：『可以為僧團建造住所。』二舅回答說：『我應當修造。』於是建造大寺廟，佈施給四方僧眾，四事供養沒有缺少，所設定的供養食物以及非時漿，色香味都具備。國內的比丘如同國王的太子一樣沒有阻礙，各位比丘尼的事情如同後宮一樣沒有人敢侵擾。那兩位大臣因為用合法及非法手段幫助國王治理國家，因為有惡業的緣故墮落到傍生道中。因為建造寺宇佈施給四方僧眾，所以所有的住宅都是由四寶所成。因為用上妙的飲食供養眾僧，所以所接受的飲食都和天人一樣美味。由於對比丘、比丘尼等沒有惱害，得到八萬四千諸龍作為眷屬，即使是金翅鳥王也不會加害。你們各位比丘！如果造作惡業還會招來苦報，所有的善因會得到善果。你們應當學習！』
善與（Shanyu）：室羅伐城（Shiluofacheng）有一位長者名叫善與（Shanyu），非常富有，資財豐足，所有資產可以和北方毗沙門天王（Pishamen Tianwang）相比，仁慈恩惠不吝嗇，供養貧困的人，因此號稱善與（Shanyu）。當時那位長者曾經有一次來到佛陀的住所，禮拜佛足后在一旁坐下，聽聞妙法后從座位上站起來稟告說：『世尊！希望您慈悲，佛陀和僧眾明天到我家接受我的微薄供養。』世尊默默地接受了。當時那位長者看到佛陀接受后，禮拜佛足離開了，當晚就準備了各種上妙的飲食，早晨派使者去稟告時間已到。當時世尊穿上袈裟，拿著缽，聖眾跟隨，到達長者的家就座而坐。當時那位長者看到大眾坐好后，親自斟酌各種
【English Translation】 He said, 'I only wish that my second uncle would not use illegal means to help the king govern the country, because of this cause and condition, he will receive evil retribution in future lives.' The second uncle replied, 'Venerable one! The method of governing a country cannot be purely to teach people with good deeds.' The Arhat said, 'If so, the resources for future lives should be accumulated as early as possible.' The second uncle replied, 'What should I do now?' The Arhat replied, 'You can build residences for the Sangha.' The second uncle replied, 'I shall build them.' So he built a large temple and donated it to the Sangha from all directions, providing the four requisites without lack, and the food offered, as well as the non-seasonal drinks, were complete in color, fragrance, and taste. The Bhikshus in the country were as unhindered as the king's crown prince, and the affairs of the Bhikshunis were like those of the harem, with no one daring to disturb them. The two ministers, because they used legal and illegal means to help the king govern the country, fell into the realm of animals due to their evil karma. Because they built temples and donated them to the Sangha from all directions, all their residences were made of the four treasures. Because they offered supreme and wonderful food to the Sangha, the food they received was as delicious as that of the gods. Because they caused no harm to the Bhikshus and Bhikshunis, they obtained eighty-four thousand dragons as their retinue, and even the Garuda King would not harm them. You Bhikshus! If you commit evil deeds, you will still receive suffering retribution, and all good causes will obtain good results. You should learn!'
Shanyu (Good Giver): In Shiluofacheng (Sravasti), there was a wealthy elder named Shanyu (Good Giver), with abundant wealth and resources, whose assets could be compared to those of the Northern Vaishravana Heavenly King (Pishamen Tianwang), kind and generous, providing for the poor, hence the name Shanyu (Good Giver). At that time, the elder once came to the Buddha's abode, prostrated at the Buddha's feet, and sat to one side, listening to the wonderful Dharma. He rose from his seat and reported, 'World Honored One! I hope you will be compassionate, and that the Buddha and the Sangha will come to my house tomorrow to receive my humble offerings.' The World Honored One silently accepted. At that time, the elder saw that the Buddha had accepted, prostrated at his feet, and left. That night, he prepared all kinds of supreme and wonderful food, and in the morning, he sent a messenger to report that the time had arrived. At that time, the World Honored One put on his robe, carried his bowl, and the holy assembly followed, arriving at the elder's house and taking their seats. At that time, the elder saw that the assembly was seated, and personally poured all kinds of
種飲食，眾飽食已澡漱復訖。長者夫婦即于佛前頂禮佛足長跪而住，世尊觀彼夫婦根性差別隨機說法，即于座上俱見真諦獲預流果，乃至廣說歸依三寶受五學處。佛及聖眾各還住處，時長者婦得果之日，即于其夜便覺有娠，於時時中供佛僧眾，經九月已請佛及僧就舍而食，佛為說法。夫婦二人得不還果，即於是日其子誕生，顏貌希奇人所愛樂。額廣眉長鼻高修直，頂圓若蓋色美如金，垂手過膝眾所稱歎。過三七日歡會宗親，其父以兒告諸親曰：「此兒今者當立何名？」舉眾咸云：「此之孩子父母得果之日，來托母胎，及其生時還得勝果，斯之運會世所未聞。如有神通，理應嘉贊，應與此子名曰神通。」長者養育孩兒授八乳母：二供乳餔、二作褓持、二為洗浴、二共歡戲。供給乳養無有闕乏，廣說如上。是時神通童子年既長大容貌希奇，于王城下隨路而去。時有宮人，樓上遙見觀彼容貌染意便生，即以花纓遙擲童子墮其頭上。有監察人見是事已便去白王：「大王知不？神通童子于王內人有邪欲想，從城下過，宮人投以花纓。」王聞是已不審思察，即生忿怒命法官曰：「此之童子與內交通，既犯常刑，當斷其命。」法官奉教執縛童子，往至屠所便斬其首。城中人眾見此童子非法枉死，皆出大聲作如是語：「是非法王不審觀
察，神通無過枉被屠刑。」王見諸人說其非理，便自思忖：「是我造次不審刑科，卿等諸人舍斯一過。」爾時善與長者，見兒死已作如是念：「我有珍財辛苦求覓，咸為神通擬隆家業。今既身死財何用為？我今宜應以己珍財，于沙門婆羅門及貧乏者悉皆施與，唯留金錢一文為衣食本。」作是念已，便於室羅伐城令人擊鼓宣告：「諸君當知，善與長者現有財貨無遮總施，奴婢雜畜並放隨緣，若有須者隨意來取。」諸人聞已遠近俱集，長者出物悉皆給施，並稱求心嘆未曾有。是時長者以一金錢買諸貨物，他日轉賣常得四錢，每日日中以一金錢買諸香物，磨作香泥塗拭佛殿。又以一錢日日僧中巡次供養，又以一錢舍內居人用充衣食。余有一錢留以為本。善與長者既家產罄竭財食貧無，諸來乞人隨時給濟，因此號為粗惡善與。
時粗惡長者往詣佛所，禮足已在一面坐。佛告長者曰：「汝之舍中常能施不？」長者白言：「世尊！我比家中雖于日日惠施飲食，然為貧無不能精細，事多粗惡。」佛告長者：「凡所施物若好、若惡，此二皆當獲異熟果。長者！若人施時隨好隨惡，不以信心不生恭敬，不自手、不應時、不清凈，如是之人得報之時，不能如彼大富長者隨意受用，于其舍宅奴婢車乘，飲食衣服床榻臥具，色聲香味觸，
【現代漢語翻譯】 現代漢語譯本：『觀察』（察），『神通』（神通）也無法避免被冤枉處死。』國王聽了這些人的議論，覺得他們說得不對，便自己反省：『是我草率，沒有仔細審理案情就定了罪，你們這些人就原諒我這一次吧。』當時，善與長者，看到兒子死了，這樣想：『我辛辛苦苦求來的珍貴財物，本來是想依靠兒子的神通來光大家業的。現在兒子既然死了，這些錢財還有什麼用呢？我應該用我的這些財物，全部佈施給沙門（出家修道者），婆羅門（祭司）以及貧窮的人，只留下一文錢作為衣食的本錢。』這樣想著，他便在室羅伐城（Śrāvastī）讓人敲鼓宣告：『各位請注意，善與長者現在所有的財物，全部無償佈施，奴婢和各種牲畜都放生，隨他們的緣分去吧，有需要的可以隨意來取。』人們聽了，從四面八方聚集而來，長者拿出財物，全部施捨給他們，並且稱讚求佈施的人，感嘆從未有過這樣的事。當時，長者用一文錢買各種貨物，第二天轉賣常常能得到四文錢，每天中午用一文錢買各種香料，磨成香泥塗抹佛殿。又用一文錢每天在僧眾中輪流供養，又用一文錢給家裡人充當衣食費用。剩下一文錢留作本錢。善與長者家產已經全部用完，財物和食物都很貧乏，但還是隨時救濟前來乞討的人，因此被稱為粗惡善與。 當時，粗惡長者前往佛陀（Buddha）處，禮拜佛足后在一旁坐下。佛陀告訴長者說：『你家裡還能經常佈施嗎？』長者回答說：『世尊（Bhagavan）！我雖然每天都在家裡佈施飲食，但是因為貧窮，不能提供精美的食物，大多是粗糙的食物。』佛陀告訴長者：『凡是佈施的物品，無論是好的還是壞的，這兩種都會獲得不同的果報。長者！如果有人佈施的時候，無論是好是壞，都不以信心，不生恭敬心，不親手佈施，不在適當的時候佈施，不清凈地佈施，這樣的人得到果報的時候，就不能像那些大富長者一樣隨意享用，對於他的住宅、奴婢、車乘、飲食、衣服、床榻臥具，色、聲、香、味、觸，
【English Translation】 English version: 'Observation' (Cāra), 'supernatural powers' (Śūnyatā) cannot avoid being wrongly executed.' The king, hearing these people's discussions and feeling they were incorrect, reflected to himself: 'It was I who was hasty and did not carefully examine the case before sentencing them. May you all forgive me this time.' At that time, Sudatta, the elder, seeing his son dead, thought thus: 'The precious wealth I have painstakingly sought was originally intended to support the family business through my son's supernatural powers. Now that my son is dead, what use is this wealth? I should use all of my wealth to give alms to the Śramaṇas (wandering ascetics), Brahmins (priests), and the poor, only keeping one coin as capital for food and clothing.' With this thought, he had people beat drums in Śrāvastī (Śrāvastī), announcing: 'Everyone should know that Sudatta, the elder, is now giving away all his wealth without reservation. Slaves and various livestock are being released to follow their own destinies. Anyone who needs anything can come and take it freely.' Hearing this, people gathered from all directions. The elder brought out his possessions and gave them all away, praising those who sought alms and marveling that such a thing had never happened before. At that time, the elder used one coin to buy various goods, which he often sold for four coins the next day. Every day at noon, he used one coin to buy various incense, which he ground into fragrant mud to smear on the Buddha hall. He also used one coin to make offerings to the Sangha (monastic community) in turn each day, and another coin to provide food and clothing for his family. He kept the remaining coin as capital. Sudatta, the elder, having exhausted all his family property and being poor in wealth and food, still provided relief to those who came begging, and was therefore known as 'Crude Sudatta'. At that time, Crude Sudatta went to the Buddha (Buddha), bowed at his feet, and sat to one side. The Buddha said to the elder: 'Are you still able to give alms frequently in your home?' The elder replied: 'Bhagavan (Bhagavan)! Although I give food and drink in my home every day, because I am poor, I cannot provide fine food; it is mostly crude.' The Buddha said to the elder: 'Whatever is given, whether good or bad, both will receive different karmic results. Elder! If someone gives alms, whether good or bad, without faith, without respect, not giving with their own hands, not giving at the appropriate time, and not giving cleanly, such a person, when receiving the karmic result, will not be able to enjoy it as freely as those wealthy elders, regarding their houses, slaves, carriages, food, clothing, beds, bedding, forms, sounds, smells, tastes, and textures.'
而心吝惜不能受用。長者！由不信等所行惠施，獲報如是。長者！又所施物若好、若惡，以深信心極生恭敬，自手應時以清凈物持惠前人，如是施者得報之時，如大長者隨意受用，于其舍宅奴婢車乘，飲食衣服床榻臥具，色聲香味觸，而心廣愛樂多受用。由此因緣，長者應聽！乃往古昔有勝貴族大婆羅門，名薜羅摩。常于婆羅門處，以八萬四千大象服以金鞍，鈴鐸旗旛悉以金作，于其象上覆蓋金網，持以惠施。又以八萬四千馬，鞍轡裝挍悉皆以金。又以八萬四千車乘，各以四寶金銀琉璃頗梨所成，金網幰蓋皆以師子虎豹文彩，皮褥上毯敷置其中。又以八萬四千諸妙樓觀，亦以四寶所成。又以八萬四千床榻臥具，亦四寶成。所有敷設簞席氈褥，皆是諸方珍奇上物，于床兩頭安置丹枕。又以金缽八萬四千盛滿銀粟，又以銀缽八萬四千盛滿金粟。又以八萬四千雙上妙疊衣，有其四種：謂加尸細疊、芻摩細疊、纻麻細疊、孤呫薄迦細疊。又以八萬四千牸牛，其角皆盛以金角，咸有犢子俱以疊覆。又以八萬四千童子，皆用金銀寶物而為瓔珞，如斯等物皆持惠施諸婆羅門，何況所餘上妙飲食種種衣服！長者當知，彼大潮婆羅門，以如是等八萬四千奇妙之物施婆羅門時所獲福德，不如有人但以飲食供養外道離欲五通仙人其數滿百，此
【現代漢語翻譯】 現代漢語譯本： 然而內心吝嗇，不肯受用。長者！由於不相信等等原因所進行的佈施，得到的果報就是這樣。長者！又如果佈施的物品無論是好是壞，都以深深的信心和極大的恭敬心，親自及時地用清凈的物品奉獻給對方，像這樣佈施的人得到果報的時候，就像大富長者一樣隨意享用，對於他的住宅、奴婢、車乘、飲食、衣服、床榻臥具、色聲香味觸，內心都充滿喜愛，多多享用。由於這個因緣，長者您應該聽著！從前很久以前，有一位尊貴的婆羅門，名叫薜羅摩（Xiluomo，人名）。他經常在婆羅門處，用八萬四千頭大象佈施，這些大象都配有金鞍，鈴鐺旗幟都用金子製作，在大象身上覆蓋金網，用這些來佈施。又用八萬四千匹馬布施，馬鞍和籠頭都用金子裝飾。又用八萬四千輛車乘佈施，每輛車都用四種寶物——金、銀、琉璃、頗梨製成，金網和車蓋上都有獅子、老虎、豹子的花紋，皮褥和地毯鋪設在車中。又用八萬四千座精美的樓閣佈施，也是用四種寶物製成。又用八萬四千張床榻臥具佈施，也是用四寶製成。所有的鋪設，包括竹蓆、氈子、褥子，都是各地的珍奇上品，在床的兩頭放置紅色的枕頭。又用八萬四千個金缽盛滿銀粟，又用八萬四千個銀缽盛滿金粟。又用八萬四千雙上等的精美疊衣佈施，有四種：分別是加尸細疊（Jiashixidie，一種布）、芻摩細疊（Chumoxidie，一種布）、纻麻細疊（Zhumaixidie，一種布）、孤呫薄迦細疊（Guchabojiashidie，一種布）。又用八萬四千頭母牛佈施，它們的角都用金角裝飾，都帶著小牛，並且用疊衣覆蓋。又用八萬四千個童子佈施，都用金銀珠寶作為瓔珞裝飾，像這樣的物品都用來佈施給婆羅門，更何況其餘的上等美味飲食和各種衣服！長者您應當知道，那位大潮婆羅門（Dachaopopoluomen，人名），用像這樣八萬四千種奇妙的物品佈施給婆羅門時所獲得的福德，不如有人僅僅用飲食供養外道離欲五通仙人一百個，這
【English Translation】 English version: Yet, their hearts are miserly and unable to enjoy them. O Elder! Such is the reward obtained from giving alms motivated by disbelief and other factors. O Elder! Furthermore, whether the items given are good or bad, if one offers them with deep faith and utmost reverence, personally and promptly presenting them to the recipient with pure objects, such a giver, when receiving the reward, enjoys it at will like a great elder, taking great delight in and extensively using their houses, servants, carriages, food, clothing, beds, bedding, sights, sounds, smells, tastes, and tactile sensations. Due to this cause, O Elder, you should listen! In the ancient past, there was a noble Brahmin named Xiluomo (薜羅摩, a name). He often gave alms to Brahmins, offering eighty-four thousand elephants adorned with golden saddles, bells, banners, all made of gold, and covered with golden nets. He also gave eighty-four thousand horses, with saddles and bridles all decorated with gold. He further gave eighty-four thousand carriages, each made of four treasures: gold, silver, lapis lazuli, and crystal, with golden nets and canopies adorned with patterns of lions, tigers, and leopards, and with leather cushions and carpets placed inside. He also gave eighty-four thousand exquisite pavilions, also made of four treasures. He also gave eighty-four thousand beds and bedding, also made of four treasures. All the furnishings, including bamboo mats, felt, and rugs, were rare and precious items from various regions, with red pillows placed at both ends of the beds. He also gave eighty-four thousand golden bowls filled with silver millet, and eighty-four thousand silver bowls filled with golden millet. He also gave eighty-four thousand pairs of exquisite folded clothes, of four kinds: Jiashixidie (加尸細疊, a type of cloth), Chumoxidie (芻摩細疊, a type of cloth), Zhumaixidie (纻麻細疊, a type of cloth), and Guchabojiashidie (孤呫薄迦細疊, a type of cloth). He also gave eighty-four thousand cows, their horns adorned with gold, each with a calf, and covered with folded cloth. He also gave eighty-four thousand boys, all adorned with gold, silver, and jewels as necklaces. Such items were all given as alms to the Brahmins, not to mention the remaining exquisite food and various clothes! O Elder, you should know that the merit obtained by that great Brahmin Dachaopopoluomen (大潮婆羅門, a name) when giving such eighty-four thousand wonderful items to the Brahmins is less than that of someone who merely offers food to one hundred non-Buddhist ascetics who have attained the five supernatural powers and are free from desire. This
之福德望前福德果報殊勝。複次長者！如彼大潮以如是等八萬四千奇妙之物施婆羅門，及施外道一百隱人，不如有人但以飲食施一贍部樹下未離欲染異生菩薩，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等八萬四千奇妙之物施婆羅門，及施外道一百隱人，並施贍部樹下異生菩薩，不如有人但以飲食施一預流向者，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等八萬四千奇妙之物施婆羅門，及施外道一百隱人，並施贍部樹下異生菩薩及預流向，不如有人但以飲食施一預流果者，此之福德望前福德果報殊勝。如是廣說，一來向、一來果、不還向、不還果、阿羅漢向，不如有人但以飲食施一阿羅漢果，此之福德望前福德果報殊勝(梵本具有，恐煩故略)。
「複次長者！如彼大潮以如是等勝妙樂具施婆羅門，及一百隱人、異生菩薩，並四向四果，不如有人以妙園圃施四方僧，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等勝妙樂具施婆羅門，及一百隱人、異生菩薩，並四向四果，以妙園圃施四方僧，不如有人於此園中造立寺宇奉施僧伽，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等勝妙樂具施婆羅門，乃至園中造立寺宇，不如有人於此寺中，施以床榻臥具及諸座褥被枕
【現代漢語翻譯】 現代漢語譯本 其福德比之前的福德果報更為殊勝。再者，長者！比如那位大潮以這八萬四千種奇妙之物佈施給婆羅門（Brahman，印度教祭司），以及佈施給一百位隱士（外道），不如有人僅僅以飲食佈施給一位在贍部樹（Jambudvipa，閻浮提，指我們所居住的這個世界）下，尚未脫離慾望染污的凡夫菩薩，這人的福德比之前的福德果報更為殊勝。 再者，長者！比如那位大潮以這八萬四千種奇妙之物佈施給婆羅門，以及佈施給一百位隱士（外道），並且佈施給贍部樹下的凡夫菩薩，不如有人僅僅以飲食佈施給一位預流向（Srotapanna-phala-pratipannaka，入流果向，即將證得初果的修行者），這人的福德比之前的福德果報更為殊勝。 再者，長者！比如那位大潮以這八萬四千種奇妙之物佈施給婆羅門，以及佈施給一百位隱士（外道），並且佈施給贍部樹下的凡夫菩薩以及預流向，不如有人僅僅以飲食佈施給一位預流果（Srotapanna，入流果，證得初果的聖者），這人的福德比之前的福德果報更為殊勝。像這樣廣泛地說，一來向（Sakrdagami-phala-pratipannaka，一來果向，即將證得二果的修行者）、一來果（Sakrdagami，一來果，證得二果的聖者）、不還向（Anagami-phala-pratipannaka，不還果向，即將證得三果的修行者）、不還果（Anagami，不還果，證得三果的聖者）、阿羅漢向（Arhat-phala-pratipannaka，阿羅漢果向，即將證得四果的修行者），不如有人僅僅以飲食佈施給一位阿羅漢果（Arhat，阿羅漢果，證得四果的聖者），這人的福德比之前的福德果報更為殊勝（梵文字有，恐怕繁瑣所以省略）。
『再者，長者！比如那位大潮以這些殊勝美妙的享樂之具佈施給婆羅門，以及一百位隱士、凡夫菩薩，以及四向四果，不如有人以美妙的園林佈施給四方僧眾（Sangha，僧團），這人的福德比之前的福德果報更為殊勝。再者，長者！比如那位大潮以這些殊勝美妙的享樂之具佈施給婆羅門，以及一百位隱士、凡夫菩薩，以及四向四果，以美妙的園林佈施給四方僧眾，不如有人在這園林中建造寺廟奉獻給僧伽，這人的福德比之前的福德果報更為殊勝。再者，長者！比如那位大潮以這些殊勝美妙的享樂之具佈施給婆羅門，乃至在園林中建造寺廟，不如有人在這寺廟中，佈施床榻、臥具以及各種坐墊、褥子、被子、枕頭……』
【English Translation】 English version The merit of this is far superior to the merit and karmic reward of the previous one. Furthermore, O householder! Just as the great tide offered eighty-four thousand wonderful things to Brahmins (Brahman, priests in Hinduism) and to one hundred hermits (non-Buddhist ascetics), it is not as meritorious as someone who simply offers food to a sentient being Bodhisattva (Bodhisattva, an enlightened being) under a Jambudvipa tree (Jambudvipa, the continent where we live) who has not yet detached from the defilements of desire. The merit of this is far superior to the merit and karmic reward of the previous one. Furthermore, O householder! Just as the great tide offered eighty-four thousand wonderful things to Brahmins and to one hundred hermits (non-Buddhist ascetics), and also offered to a sentient being Bodhisattva under a Jambudvipa tree, it is not as meritorious as someone who simply offers food to one who is on the path to becoming a Stream-enterer (Srotapanna-phala-pratipannaka, one who is on the path to attaining the first stage of enlightenment). The merit of this is far superior to the merit and karmic reward of the previous one. Furthermore, O householder! Just as the great tide offered eighty-four thousand wonderful things to Brahmins and to one hundred hermits (non-Buddhist ascetics), and also offered to a sentient being Bodhisattva under a Jambudvipa tree and to one who is on the path to becoming a Stream-enterer, it is not as meritorious as someone who simply offers food to a Stream-enterer (Srotapanna, one who has attained the first stage of enlightenment). The merit of this is far superior to the merit and karmic reward of the previous one. Thus, speaking broadly, one on the path to becoming a Once-returner (Sakrdagami-phala-pratipannaka, one who is on the path to attaining the second stage of enlightenment), a Once-returner (Sakrdagami, one who has attained the second stage of enlightenment), one on the path to becoming a Non-returner (Anagami-phala-pratipannaka, one who is on the path to attaining the third stage of enlightenment), a Non-returner (Anagami, one who has attained the third stage of enlightenment), one on the path to becoming an Arhat (Arhat-phala-pratipannaka, one who is on the path to attaining the fourth stage of enlightenment), it is not as meritorious as someone who simply offers food to an Arhat (Arhat, one who has attained the fourth stage of enlightenment). The merit of this is far superior to the merit and karmic reward of the previous one (This is in the Sanskrit text, but omitted for brevity).
'Furthermore, O householder! Just as the great tide offered such excellent and wonderful pleasures to Brahmins, and to one hundred hermits, a sentient being Bodhisattva, and to the four paths and four fruits, it is not as meritorious as someone who offers a beautiful garden to the Sangha (Sangha, the monastic community) of the four directions. The merit of this is far superior to the merit and karmic reward of the previous one. Furthermore, O householder! Just as the great tide offered such excellent and wonderful pleasures to Brahmins, and to one hundred hermits, a sentient being Bodhisattva, and to the four paths and four fruits, and offered a beautiful garden to the Sangha of the four directions, it is not as meritorious as someone who builds a monastery in this garden and offers it to the Sangha. The merit of this is far superior to the merit and karmic reward of the previous one. Furthermore, O householder! Just as the great tide offered such excellent and wonderful pleasures to Brahmins, and even built a monastery in the garden, it is not as meritorious as someone who, in this monastery, offers beds, bedding, and various cushions, mats, blankets, and pillows...'
之類，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等勝妙樂具施婆羅門，乃至於彼寺中施以床榻臥具及諸座褥被枕之類，不如有人於此寺中施僧常食，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等勝妙樂具施婆羅門，乃至寺中施僧常食，不如有人盡形壽歸依佛陀、歸依達磨、歸依僧伽，受持戒行，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等勝妙樂具施婆羅門，乃至歸依三寶受持學處，不如有人於一切有情，于少時間修習慈觀，此之福德望前福德果報殊勝。複次長者！如彼大潮以如是等勝妙樂具施婆羅門，乃至廣說於一切有情修習慈觀，不如有人于暫時間，了知諸行悉皆無常、悉皆滅壞、是可厭患，修出離想，此之福德望前福德，果報殊勝不可挍量。由是因緣長者當知，常于諸行修無常等觀求出離行，是要法門，速得解脫。如是應學、如是應修、勿為放逸。」爾時善與長者及諸大眾，聞佛說已頂禮雙足，深心歡喜信受奉行從座而去。
爾時長者既至舍已，于其夜中然明燈讀佛教。時王使者每於夜中巡歷人家觀察明火，于長者室見有燈明，報言：「長者！豈非大王聲鼓宣令普告諸人，每於暗夜不秉燈明。若違教者罰六十金錢。若無錢者終身繫獄，可不聞耶？」長者曰：「我
【現代漢語翻譯】 現代漢語譯本： 像這樣，這種福德比之前的福德果報更加殊勝。再者，長者！就像大潮用這樣殊勝美妙的器具佈施婆羅門（Brahman，印度教祭司），乃至在寺廟中佈施僧侶床榻、臥具以及各種坐墊、被子、枕頭之類，都不如有人在這寺廟中佈施僧侶日常的食物，這種福德比之前的福德果報更加殊勝。再者，長者！就像大潮用這樣殊勝美妙的器具佈施婆羅門，乃至在寺廟中佈施僧侶日常的食物，都不如有人盡一生歸依佛陀（Buddha，覺悟者）、歸依達磨（Dharma，佛法）、歸依僧伽（Sangha，僧團），受持戒律，這種福德比之前的福德果報更加殊勝。再者，長者！就像大潮用這樣殊勝美妙的器具佈施婆羅門，乃至歸依三寶（Triratna，佛、法、僧）受持學處，都不如有人對於一切有情眾生，在短暫的時間內修習慈悲觀，這種福德比之前的福德果報更加殊勝。再者，長者！就像大潮用這樣殊勝美妙的器具佈施婆羅門，乃至廣泛地對一切有情眾生修習慈悲觀，都不如有人在短暫的時間內，了知諸行（samskara，一切有為法）都是無常的、都是會滅壞的、是令人厭惡的，修習出離之想，這種福德比之前的福德果報殊勝得不可估量。因為這個緣故，長者應當知道，常常對諸行修習無常等觀，尋求出離之行，這是重要的法門，能夠迅速得到解脫。應當這樣學習、應當這樣修行，不要放逸。』 當時，善與長者以及各位大眾，聽了佛陀所說之後，頂禮佛陀雙足，內心深感歡喜，信受奉行，從座位上離開了。 當時，長者回到家之後，在那天晚上點亮燈閱讀佛教經典。當時國王的使者每晚都在巡視各家各戶，觀察是否有燈火，在長者的房間里看到有燈光，就報告說：『長者！難道沒有聽到大王敲響鼓聲，宣告眾人，每到夜晚不準點燈。如果違反命令，就要罰六十金錢。如果沒有錢，就要終身監禁，難道沒有聽說嗎？』長者說：『我』
【English Translation】 English version: Like this, this merit is more excellent in its fruition than the previous merit. Furthermore, O Elder! Just as Great Tide bestows such excellent and wonderful instruments to Brahmins (Brahman, Hindu priests), even to the extent of giving beds, bedding, and various cushions, blankets, and pillows to monks in temples, it is not as meritorious as someone who provides regular meals for monks in this temple. This merit is far more excellent in its fruition than the previous merit. Furthermore, O Elder! Just as Great Tide bestows such excellent and wonderful instruments to Brahmins, even to the extent of providing regular meals for monks in temples, it is not as meritorious as someone who takes refuge in the Buddha (Buddha, the awakened one), takes refuge in the Dharma (Dharma, the teachings), and takes refuge in the Sangha (Sangha, the monastic community) for their entire life, upholding the precepts. This merit is far more excellent in its fruition than the previous merit. Furthermore, O Elder! Just as Great Tide bestows such excellent and wonderful instruments to Brahmins, even to the extent of taking refuge in the Three Jewels (Triratna, Buddha, Dharma, Sangha) and upholding the precepts, it is not as meritorious as someone who cultivates loving-kindness meditation towards all sentient beings for a short period of time. This merit is far more excellent in its fruition than the previous merit. Furthermore, O Elder! Just as Great Tide bestows such excellent and wonderful instruments to Brahmins, even to the extent of extensively cultivating loving-kindness meditation towards all sentient beings, it is not as meritorious as someone who, for a brief moment, understands that all phenomena (samskara, all conditioned things) are impermanent, are subject to destruction, and are repulsive, cultivating the thought of renunciation. This merit is immeasurably more excellent in its fruition than the previous merit. Therefore, O Elder, you should know that constantly contemplating impermanence and other aspects of phenomena, seeking the path of liberation, is an essential Dharma gate for quickly attaining liberation. You should learn in this way, you should practice in this way, and do not be negligent.』 At that time, the Elder Good-Giving and all the assembly, having heard the Buddha's words, bowed at his feet, deeply rejoiced, accepted them with faith, and departed from their seats. At that time, after the Elder had returned home, he lit a lamp and read the Buddhist scriptures that night. At that time, the king's messengers patrolled the houses every night, observing the lights. Seeing a light in the Elder's room, they reported, 'Elder! Have you not heard the king's proclamation, announced with the sound of drums, that no one is allowed to light lamps at night? If you violate the order, you will be fined sixty gold coins. If you have no money, you will be imprisoned for life. Have you not heard?' The Elder said, 'I'
久聞知。」警夜人曰：「若如是者何故然燈？」答曰：「我于夜中受尋佛語。」報曰：「縱讀佛教豈免輸錢，可速將來。」長者答曰：「我今貧悴何處求錢？」報曰：「若爾可來永繫牢獄。」答曰：「我無別計，即可隨行。」使者便將置於獄內。王所造獄閣有三重：若品第尊高置於上閣，其次之類安在中棚，卑賤庶人拘之下屋。時粗惡善與長者既是勝流，居在上閣。時四天王知此長者地鄰無學精苦勤心，于初夜分來詣其所。問言：「長者處在獄中是不應事？」長者曰：「大仙！為犯國刑，非我自欲。」問曰：「違犯何事？」答曰：「夜明燈火被罰六十金錢，我既貧無身須繫獄。」四天王曰：「長者！欲於何處安置金寶？我等持來隨情受用。」長者曰：「唯愿大仙勿見憂慮，王若知者或容見放，大仙有暇暫聽妙法。」時四天王頂禮求聽，長者哀愍為宣法要。四天身光如四火聚，王遙見之便作是念：「何人獄中然大炬火？」至中夜時天帝釋來，所發光明映四天眾，其有問答如彼四天，乃至求聽妙法。至后夜時梵王來至，身光晃曜倍勝諸天，問答求聽，聞法歡喜俱還本宮。爾時大王，於一夜中悉遙見此光明奇特，至天曉已問獄官曰：「誰于昨夜獄中然火？」掌人白言：「夜于獄內無然明者。」王令大臣親往檢察，獄中普問無
【現代漢語翻譯】 現代漢語譯本 『我早就聽說了。』警夜人說：『如果是這樣，為什麼還要點燈？』長者回答：『我在夜晚尋覓佛語。』警夜人說：『縱然讀佛教經典，也免不了輸錢，快點把錢拿來。』長者回答說：『我現在貧困潦倒，哪裡能找到錢？』警夜人說：『如果這樣，就只能把你關進監獄了。』長者回答說：『我沒有別的辦法，只能隨你去了。』於是警夜人就把長者關進了監獄。國王建造的監獄閣樓有三重：品級尊貴的人被安置在上層閣樓，其次的人被安置在中層，卑賤的平民則被關在下層。當時，粗惡善與長者都是傑出的人物，所以被安置在上層閣樓。當時，四天王（佛教護法神，分別是持國天、增長天、廣目天、多聞天）知道這位長者居住的地方鄰近，而且他精進刻苦，於是就在初夜時分來到他的住所，問道：『長者身處監獄，這不應該啊？』長者說：『大仙！我是因為觸犯了國家的刑法，不是我自願的。』四天王問：『觸犯了什麼事？』長者回答說：『因為夜裡點燈被罰六十金錢，我因為貧窮沒有錢，所以才被關進監獄。』四天王說：『長者！你想把金銀財寶安置在哪裡？我們拿來給你，隨你使用。』長者說：『希望大仙不要為我憂慮，如果國王知道了，或許會放我出去，大仙如果有空，可以暫時聽我講講妙法。』當時，四天王頂禮長者，請求聽法，長者慈悲憐憫，為他們宣講佛法的要義。四天王身上的光芒如同四團火焰，國王遠遠地看見了，就想：『是誰在監獄裡點燃這麼大的火炬？』到了半夜時分，天帝釋（佛教中的帝釋天）來了，他發出的光明照亮了四天王，他們之間的問答和四天王一樣，甚至也請求聽聞妙法。到了後半夜時分，梵王（佛教中的梵天）來了，他身上的光芒比諸天更加耀眼，問答和請求聽法的內容也一樣，聽聞佛法后，歡喜地回到了自己的宮殿。當時，國王在一個晚上都遠遠地看見了這種光明奇特的景象，到了天亮之後，就問監獄的官員說：『昨天晚上是誰在監獄裡點火？』掌管監獄的人回答說：『昨夜監獄裡沒有人點燈。』國王命令大臣親自去檢查，在監獄裡普遍詢問，沒有
【English Translation】 English version 『I have heard of it for a long time.』 The night watchman said, 『If that is the case, why light the lamp?』 The elder replied, 『I am seeking the Buddha's words in the night.』 The night watchman said, 『Even if you read Buddhist scriptures, you cannot avoid losing money. Bring the money quickly.』 The elder replied, 『I am now poor and destitute. Where can I find money?』 The night watchman said, 『If so, you can come and be imprisoned forever.』 The elder replied, 『I have no other choice but to go with you.』 The messenger then took him to the prison. The prison pavilion built by the king had three levels: those of noble rank were placed in the upper pavilion, those of the next rank were placed in the middle level, and the lowly commoners were detained in the lower house. At that time, Crudeness Good and the elder were both outstanding figures, so they lived in the upper pavilion. At that time, the Four Heavenly Kings (Cāturmahārājakāyikas, Buddhist guardian deities, namely Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa) knew that this elder's residence was nearby, and that he was diligent and hardworking, so they came to his residence in the early hours of the night and asked, 『Elder, it is not appropriate for you to be in prison?』 The elder said, 『Great immortals! I have violated the national law, not of my own volition.』 They asked, 『What did you violate?』 He replied, 『I was fined sixty gold coins for lighting a lamp at night. Because I am poor and have no money, I have to be imprisoned.』 The Four Heavenly Kings said, 『Elder! Where do you want to place the gold and jewels? We will bring them to you for your use.』 The elder said, 『I hope that great immortals will not worry about me. If the king knows, he may release me. If the great immortals have time, please listen to me expound the wonderful Dharma.』 At that time, the Four Heavenly Kings bowed and asked to listen to the Dharma. The elder, with compassion, expounded the essentials of the Buddha's teachings to them. The light from the Four Heavenly Kings was like four clusters of fire. The king saw it from afar and thought, 『Who is lighting such a large torch in the prison?』 At midnight, Emperor Śakra (Indra, the ruler of the Trāyastriṃśa Heaven) came, and the light he emitted illuminated the Four Heavenly Kings. Their questions and answers were the same as those of the Four Heavenly Kings, and they even asked to hear the wonderful Dharma. In the later part of the night, Brahmā (the creator god in Hinduism and Buddhism) came, and the light from his body was even more dazzling than that of the other gods. His questions and answers and his request to hear the Dharma were the same. After hearing the Dharma, he happily returned to his palace. At that time, the king saw this extraordinary scene of light from afar throughout the night. When it was dawn, he asked the prison officials, 『Who lit the fire in the prison last night?』 The person in charge of the prison replied, 『No one lit a lamp in the prison last night.』 The king ordered his ministers to personally inspect and inquire throughout the prison, but there was no
然火處。還白王曰：「無人然火。」王曰：「第三閣內囚禁何人？」獄官答曰：「有粗惡人善與長者，拘在上閣。」王曰：「可喚將來，我自親問。」使者喚至，王問長者：「前為然燈禁在牢獄，何故今者還然火耶？」長者答曰：「我昨夜中不記然火。」王曰：「于初更時見四火聚，半夜有五，后夜有六。何故長者妄語云無？」長者即便具以四王、帝釋、大梵為來聽法身有光明，非燈燭也。王聞語已，深生尊敬嘆仰希奇，告言：「長者！仁有大力，今何愿求？隨所欲者我當給施。」長者答曰：「我今敢欲從王乞愿。」王曰：「隨意所須。」長者曰：「我願于夜尋讀佛經，唯愿大王勿禁燈火。」王曰：「隨長者意夜秉燈明，乃至餘人亦皆隨意，夜中然火為讀佛經，悉免其罪。」於時粗惡善與長者及以國人，蒙王放免皆大歡喜。
根本說一切有部毗奈耶卷第四十四 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十五
三藏法師義凈奉 制譯入王宮門學處第八十二之二
爾時薄伽梵在室羅伐城逝多林給孤獨園。時此城中有三長者：一名善與，二名善合，三名戒勝。此三長者各有別德因而立名，能善廣施謂善與長者，言無虛誑謂善合長者，眾人信
【現代漢語翻譯】 現代漢語譯本：然後（在）起火的地方，（獄官）回去稟告國王說：『沒有人點火。』國王說：『第三個牢房裡囚禁的是什麼人？』獄官回答說：『有一個粗暴的人和一個名叫善與（Śrīdatta，能善廣施的長者）的長者，被關在上層的牢房裡。』國王說：『可以把他們叫來，我親自審問。』使者把他們叫來后，國王問長者：『之前因為點燈的禁令被關在牢獄裡，為什麼現在又點火呢？』長者回答說：『我昨晚不記得點火了。』國王說：『我在初更時看到四堆火，半夜有五堆，後半夜有六堆。為什麼長者要說謊說沒有呢？』長者隨即詳細地說明，（那是）四大天王（Caturmahārājakāyikas）、帝釋（Śakra，忉利天之主）、大梵天（Mahābrahmā，色界之主）來聽法，（他們的）身有光明，不是燈燭的光。國王聽了這些話后，深深地尊敬、讚歎，覺得非常稀奇，告訴（長者）說：『長者！您有很大的力量，現在有什麼願望？無論您想要什麼，我都給您。』長者回答說：『我現在斗膽想向大王您乞求一個願望。』國王說：『隨便您需要什麼。』長者說：『我希望在晚上誦讀佛經，只希望大王不要禁止燈火。』國王說：『隨長者的意願，晚上點燈照明，乃至其他人也都可以隨意，晚上點火爲了讀佛經，全部免除他們的罪。』當時，粗暴的人和善與（Śrīdatta）長者以及國內的人，蒙受國王的釋放，都非常歡喜。 《根本說一切有部毗奈耶》卷第四十四 大正藏第23冊No.1442《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第四十五
三藏法師義凈（Yijing）奉旨翻譯 入王宮門學處第八十二之二
那時，薄伽梵（Bhagavān，世尊）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapindada-ārāma）中。（當時）這座城裡有三位長者：一位名叫善與（Śrīdatta），一位名叫善合（Susandhi），一位名叫戒勝（Śīlavijaya）。這三位長者各有不同的德行，因此而得名，能夠很好地廣行佈施，所以叫做善與長者；說話沒有虛假欺騙，所以叫做善合長者；眾人信賴
【English Translation】 English version: Then, at the place where the fire was lit, the prison official returned and reported to the king, 'No one is lighting a fire.' The king said, 'Who is imprisoned in the third cell?' The prison official replied, 'There is a violent man and an elder named Śrīdatta (the elder who is good at giving alms), who are confined in the upper cell.' The king said, 'Summon them here; I will question them myself.' After the messengers summoned them, the king asked the elder, 'Previously, you were imprisoned for violating the ban on lighting lamps. Why are you lighting a fire now?' The elder replied, 'I do not remember lighting a fire last night.' The king said, 'I saw four piles of fire at the first watch of the night, five piles at midnight, and six piles in the later part of the night. Why is the elder lying and saying there was none?' The elder then explained in detail that the Four Great Kings (Caturmahārājakāyikas), Śakra (the lord of Trāyastriṃśa heaven), and Mahābrahmā (the lord of the Form Realm) had come to listen to the Dharma, and their bodies had light, not the light of lamps. After hearing these words, the king deeply respected and admired him, finding it very extraordinary. He told the elder, 'Elder! You have great power. What is your wish now? Whatever you desire, I will grant it to you.' The elder replied, 'I now dare to ask Your Majesty for a wish.' The king said, 'Whatever you need, as you wish.' The elder said, 'I wish to recite the Buddhist scriptures at night, and I only hope that Your Majesty will not prohibit the lights.' The king said, 'According to the elder's wishes, light lamps at night, and even others may do as they please. Lighting fires at night to read the Buddhist scriptures will exempt them from their crimes.' At that time, the violent man and the elder Śrīdatta, as well as the people of the country, were released by the king and were all very happy.
Vinaya of the Mūlasarvāstivāda School, Volume 44 Taisho Tripitaka Volume 23, No. 1442, Vinaya of the Mūlasarvāstivāda School
Vinaya of the Mūlasarvāstivāda School, Volume 45
Translated under imperial decree by the Tripiṭaka Master Yijing (Yijing), Chapter 82-2: Rules of Entering the Royal Palace
At that time, the Bhagavan (Bhagavān, the World-Honored One) was in the Jetavana-anāthapindada-ārāma (Jetavana-anāthapindada-ārāma) in Śrāvastī (Śrāvastī). At that time, there were three elders in this city: one named Śrīdatta (Śrīdatta), one named Susandhi (Susandhi), and one named Śīlavijaya (Śīlavijaya). These three elders each had different virtues, hence their names. Being able to give alms well and extensively, he was called Elder Śrīdatta; speaking without falsehood or deception, he was called Elder Susandhi; trusted by the people
伏謂戒勝長者。善能忍恕謂勝光王，離邪欲心為哥羅太子。時憍薩羅國至八月半后多有賊盜，名為秋賊。彼諸賊侶共相集會作如是議：「我等云何於此時中少作劬勞多獲財物，於一年內受用隨情？」一人告曰：「今此城中善合長者，多有貲財珍寶豐足，我等宜往到長者處共為誣枉。報言：『長者！我等先有一億金錢寄長者處，我今須用可見相還。若言虛者，我等共引戒勝長者而為證人。』獲此貲財於一年中豐足受用。」一人告曰：「彼戒勝長者豈為我等作證人耶？」餘人議曰：「我以強力逼令作證。」問曰：「如何強力？」答曰：「此戒勝長者性多慚恥，若大便時必當遠出村外入深林薄。我當伺候彼欲去時，執持利刀于草叢住。彼若來至我即執捉，告言：『長者若與我為證爾命得存，若也相違交斬君首。』」諸人聞已咸云：「善計！作此方便為證不難。」即各持刀往戒勝長者大便之處，于叢薄中潛身而坐。時彼長者于大便時至所行處，在草叢內被賊所擒，告言：「長者為當樂死？為求活耶？」長者告曰：「我實不知君等何意？」賊曰：「當隨我言。」報曰：「隨汝所作。」諸賊告曰：「若隨我語斯則命存，必苦相違剚刃非遠。」長者曰：「有何言教？」賊曰：「與我作證。」長者曰：「何事須證？」賊曰：「善合長者
【現代漢語翻譯】 現代漢語譯本：伏請您回憶一下，戒勝長者（Śīlavijaya，以持戒而得勝的長者）善於忍耐和寬恕，而勝光王（Vijayaprabha，勝利之光國王）遠離邪惡慾望的心，如同哥羅太子（Koraka，雞卵太子）。當時，憍薩羅國（Kośala，古印度十六大國之一）到了八月半之後，經常出現盜賊，被稱為『秋賊』。這些盜賊團伙共同商議說：『我們怎樣才能在這個時候少付出勞動，卻獲得大量的財物，從而在一年內隨意享用呢？』 其中一人說：『現在城裡有個善合長者（Sughata，善於結合的長者），擁有大量的資財和珍寶，我們應該去他那裡，共同誣陷他。就說：『長者！我們之前有一億金錢寄存在你這裡，現在我們需要用，請你歸還。』如果他否認，我們就一起請戒勝長者來作證。』這樣就能獲得這筆資財，足夠我們一年內豐足地享用。』 另一人說：『那位戒勝長者會為我們作證嗎？』其他人商議說：『我們可以用強力逼迫他作證。』有人問：『如何用強力？』回答說：『這位戒勝長者生性非常羞愧，大便時一定會遠離村莊，進入深林草叢。我們應該伺機等候他要去的時候，拿著鋒利的刀，埋伏在草叢中。他如果來了，我們就抓住他，告訴他：『長者，如果肯為我們作證，你的性命就能保全；如果違揹我們，立刻就砍下你的頭。』』 眾人聽了，都說：『好主意！用這種方法讓他作證不難。』於是各自拿著刀，前往戒勝長者大便的地方，在草叢中藏身而坐。當時，那位長者在大便時來到常去的地方，在草叢中被盜賊抓住，盜賊問他：『長者，你是想死？還是想活？』長者說：『我實在不知道你們是什麼意思？』盜賊說：『聽從我們的話。』長者回答說：『隨你們怎麼做。』盜賊說：『如果聽從我們的話，你的性命就能保全，如果堅決違抗，刀刃就在眼前。』長者問：『有什麼吩咐？』盜賊說：『為我們作證。』長者問：『什麼事需要作證？』盜賊說：『善合長者……』
【English Translation】 English version: I respectfully request you to recall that Śīlavijaya (戒勝長者, the elder who triumphs through precepts) was skilled in patience and forgiveness, and King Vijayaprabha (勝光王, King of Victorious Light) had a heart free from evil desires, like Prince Koraka (哥羅太子, Chickpea Prince). At that time, in the kingdom of Kośala (憍薩羅國, one of the sixteen great kingdoms of ancient India), after the middle of the eighth month, thieves often appeared, known as 'autumn thieves'. These groups of thieves discussed together, saying, 'How can we, at this time, put in little effort but obtain a large amount of wealth, so that we can enjoy it at will within a year?' One of them said, 'Now, in the city, there is an elder named Sughata (善合長者, the elder who is good at combining), who possesses a large amount of wealth and treasures. We should go to him and jointly accuse him falsely. We'll say, 'Elder! We previously deposited one hundred million gold coins with you. Now we need them, please return them to us.' If he denies it, we will together ask Śīlavijaya to be our witness.' In this way, we can obtain this wealth, which will be enough for us to enjoy abundantly within a year.' Another person said, 'Would that Śīlavijaya be our witness?' Others discussed, saying, 'We can force him to be a witness by force.' Someone asked, 'How to use force?' The reply was, 'This Śīlavijaya is by nature very shy. When he defecates, he will definitely go far away from the village and enter the deep forest thickets. We should wait for him to go, holding sharp knives, and hide in the bushes. If he comes, we will grab him and tell him, 'Elder, if you are willing to be our witness, your life can be saved; if you disobey us, we will immediately cut off your head.'' When the crowd heard this, they all said, 'Good idea! It's not difficult to make him a witness using this method.' So they each took knives and went to the place where Śīlavijaya defecated, hiding in the bushes. At that time, the elder, while defecating, came to the place he usually went, and was caught by the thieves in the bushes. The thieves asked him, 'Elder, do you want to die? Or do you want to live?' The elder said, 'I really don't know what you mean?' The thieves said, 'Follow our words.' The elder replied, 'Do as you please.' The thieves said, 'If you follow our words, your life can be saved; if you firmly resist, the blade is not far away.' The elder asked, 'What are your instructions?' The thieves said, 'Be our witness.' The elder asked, 'What needs to be witnessed?' The thieves said, 'Elder Sughata...'
我等先寄金錢一億，今欲徴索。恐彼不臣須得人證。」長者曰：「此為實寄？為是虛言？」賊曰：「此是虛言。」長者聞已作如是念：「我寧守死不為枉事，豈避一生之苦於無量劫受諸惡報？」作是念已，向諸群賊而說頌曰：
「寧以守法取終亡， 不作背法而存命； 守法定得昇天樂， 背法當生地獄中。」
時彼長者說此頌已，為諸群賊略宣法要，告言：「諸君當知，爾等皆由前世惡業因緣作欺誑事，雖得人身衣食常乏。今復更為不善，於此命終當生何道？除三惡趣無處相容。」作如是等種種勸喻。諸賊聞已起信敬心，即便俱來禮長者足，白言：「長者！我等愚癡不閑善惡，欲以非法共相誣謗。既蒙告喻深心慶喜，我等今時欲何所作？」長者曰：「無越三歸及五學處為善趣因。」即便為受三歸五戒，至盡形壽不殺生等，諸賊歡喜奉辭而去。
複次勝光王有一小弟名曰哥羅，顏貌端嚴眾人愛敬。至長凈日來詣佛所，禮佛足已請受禁戒。既受得已從座而去，於一靜處撿攝內心。是時魔女莊飾容儀，來至其所告言：「王子今既少年應受欲樂，衰暮之後方可攝心。」王子聞已告魔女曰：「汝以癡心迷惑於物，我持凈戒不習邪途。」時彼魔女知王子意固守至誠，不遂所求隱形而去。
爾時善與長
【現代漢語翻譯】 現代漢語譯本：我們先前寄放了一億金錢，現在想要索取。但恐怕他們不承認，需要有人證。」長者問道：「這是真的寄放，還是虛假的謊言？」盜賊回答：「這是虛假的謊言。」長者聽后，心中這樣想：『我寧願遵守正法而死，也不做冤枉的事情，豈能爲了短暫一生的安樂，而在無量劫中遭受各種惡報？』這樣想著，長者就對眾盜賊說了這首偈頌： 『寧願守法而終亡，不做背法以存命；守法必定得昇天享樂，背法必定當生地獄之中。』 當時那位長者說完這首偈頌后，為眾盜賊簡略地宣講了佛法的要義，告誡他們說：『各位應當知道，你們都是由於前世所造的惡業因緣，才做欺騙的事情，即使得到了人身，衣食也常常匱乏。現在又繼續做不善的事情，在此生結束后，應當生到哪裡去呢？除了三惡道，沒有地方可以容身。』像這樣種種勸導開喻。眾盜賊聽了之後，生起了信敬之心，立刻一起來禮拜長者的腳，說道：『長者！我們愚癡無知，不明白善惡，想要用非法手段互相誣陷。現在蒙受您的教誨開導，內心非常歡喜，我們現在應該怎麼做呢？』長者說：『不要違越三歸依和五戒，這是通往善道的因緣。』隨即為他們授了三歸依和五戒，讓他們盡形壽不殺生等等，眾盜賊歡喜地告辭離去。 再說，勝光王有一個小弟弟，名叫哥羅（Kola，人名），容貌端正莊嚴，眾人愛戴敬仰。到了齋戒日，他來到佛陀的住所，禮拜佛陀后請求受持禁戒。受戒完畢后，他離開座位，到一處安靜的地方收攝內心。這時，一個魔女打扮得花枝招展，來到他那裡，對他說：『王子現在還年輕，應該享受欲樂，等到年老體衰之後再來修行也不遲。』王子聽后，對魔女說：『你用愚癡的心來迷惑世人，我持守清凈的戒律，不會走上邪路。』當時那個魔女知道王子心意堅定，堅守至誠，無法達到自己的目的，就隱身離開了。 那時，善與長者
【English Translation】 English version: 'We previously deposited one hundred million in gold, and now we want to reclaim it. But we fear they won't admit it, so we need a witness.' The elder asked, 'Is this a real deposit, or a false claim?' The thieves replied, 'It is a false claim.' Upon hearing this, the elder thought to himself, 'I would rather uphold the Dharma and die than commit an unjust act. How can I avoid the suffering of one lifetime only to endure endless evil consequences for countless kalpas?' With this thought, the elder spoke this verse to the thieves: 'Rather die upholding the law, than live by defying it; Upholding the law surely leads to heavenly bliss, defying the law surely leads to hell.' After the elder spoke this verse, he briefly explained the essentials of the Dharma to the thieves, admonishing them, 'You should know that you are all engaged in deceitful acts due to the evil karma from your past lives. Even though you have obtained human form, you often lack food and clothing. Now, if you continue to do unwholesome deeds, where will you be reborn after this life? There is no place for you except in the three evil realms.' He offered various such exhortations and encouragements. Upon hearing this, the thieves developed faith and reverence, and immediately came to bow at the elder's feet, saying, 'Elder! We are ignorant and do not understand good and evil. We wanted to falsely accuse each other through unlawful means. Now, having received your teachings and guidance, we are deeply delighted. What should we do now?' The elder said, 'Do not transgress the Three Refuges and the Five Precepts, for these are the causes for a good rebirth.' He then administered the Three Refuges and the Five Precepts to them, instructing them to abstain from killing for the rest of their lives, and so on. The thieves joyfully took their leave and departed. Furthermore, King Shèngguāng (勝光王, King of Excellent Light) had a younger brother named Kola (哥羅, Kola), whose appearance was dignified and handsome, and who was loved and respected by all. On a day of fasting, he came to the Buddha's dwelling, bowed to the Buddha, and requested to receive the precepts. After receiving the precepts, he left his seat and went to a quiet place to collect his mind. At this time, a demoness, adorned with elaborate makeup, came to him and said, 'Prince, you are still young and should enjoy sensual pleasures. You can cultivate your mind after you grow old and decline.' Upon hearing this, the prince said to the demoness, 'You use your foolish mind to delude people. I uphold pure precepts and will not follow evil paths.' At that time, the demoness knew that the prince's mind was firm and sincere, and that she could not achieve her goal, so she disappeared. At that time, the elder Shàn yǔ (善與長)
者來詣佛所，禮佛足已在一面坐，聽佛說法。時勝光王亦來佛所欲申禮敬，至逝多林門，命左右曰：「汝往佛所看有何人？」使入便見善與長者佛邊聽法，廣如上說。乃至王出門外告左右曰：「汝若見彼長者出時，報云：『大王有教，長者速去離我國中。』」時有諸天于長者處心生敬重，聞是語已各懷忿恚，于王身上便放毒蜂。既被蜂蜇疾入宮內，蜂仍不放隨入宮中。王被毒螫更無別計，即還佛所禮足而白：「忽被蜂蜇不審何緣？唯愿世尊救濟於我。」佛言：「大王！由王向于善與長者起瞋恚心欲驅出國，諸天忿怒放此毒蜂。」王曰：「我有此過，今何所為？」佛言：「大王！宜應就彼而申愧謝。」王曰：「我愧謝時禮其足耶？」佛言：「不應致禮，應至彼前而執其手告言：『長者！我出粗言，幸見容恕。』」時勝光王蒙佛教已，至長者所而申懺摩，長者見已共相容恕，彼諸群蜂咸皆四散，眾人見者各生希有。時勝光王白佛言：「世尊！我處王位，從彼庶人而求懺謝，豈非希有？」佛言：「大王大自在人，于卑賤類而求懺謝，斯實希有。」善與聞已白世尊曰：「我貧無物，隨有常施。此豈不是希有事耶？」佛言：「雖貧能施，斯亦希有。」時戒勝長者及哥羅王子亦在佛邊，戒勝長者具以秋賊而白世尊：「我為喪命因緣
【現代漢語翻譯】 現代漢語譯本：這些人來到佛陀所在的地方，禮拜佛足后在一旁坐下，聽佛陀說法。當時，勝光王（King Sheng Guang）也來到佛陀這裡想要表達敬意，到達逝多林（Jetavana）的門口時，命令左右侍從說：『你們去佛陀那裡看看有什麼人？』侍從進去後，便看見善與長者（Elder Shanyu）在佛陀身邊聽法，情況和上面所說的一樣。乃至勝光王出門外，告訴左右侍從說：『你們如果看見那位長者出來時，就告訴他：『大王有令，長者速速離開我國。』』當時，有諸天對長者心生敬重，聽到這些話后各自懷著憤怒，在勝光王身上便放出毒蜂。勝光王被蜂蜇后，急忙進入宮內，蜂仍然不放過，跟隨進入宮中。勝光王被毒蜂蜇得沒有別的辦法，就回到佛陀那裡，禮拜佛足后稟告說：『忽然被蜂蜇，不知道是什麼緣故？唯愿世尊救濟我。』佛陀說：『大王！由於大王對善與長者生起嗔恨心，想要驅逐他出國，諸天憤怒，所以放出這些毒蜂。』勝光王說：『我有這樣的過錯，現在該怎麼辦？』佛陀說：『大王！應該去向他表達歉意。』勝光王說：『我道歉時要禮拜他的腳嗎？』佛陀說：『不應該行禮，應該到他面前握住他的手，告訴他說：『長者！我說出粗魯的話，希望您能寬容原諒。』』當時，勝光王聽從佛陀的教誨后，到長者那裡表達懺悔，長者見到后互相寬容原諒，那些群蜂都四散而去，眾人見到后都覺得稀有。當時，勝光王對佛陀說：『世尊！我身處王位，卻向一個平民百姓請求懺謝，難道不是稀有嗎？』佛陀說：『大王！大自在的人，向卑賤的人請求懺謝，這才是稀有。』善與長者聽后對世尊說：『我貧窮沒有財物，但隨有隨施，這難道不是稀有事嗎？』佛陀說：『雖然貧窮卻能佈施，這也是稀有。』當時，戒勝長者（Elder Jiesheng）和哥羅王子（Prince Gela）也在佛陀身邊，戒勝長者詳細地將秋賊的事情稟告世尊：『我因為喪命的因緣
【English Translation】 English version: These people came to where the Buddha was, bowed at the Buddha's feet, and sat to one side, listening to the Buddha's teachings. At that time, King Sheng Guang also came to the Buddha, wanting to pay his respects. When he reached the gate of Jetavana, he ordered his attendants, 'Go to the Buddha and see who is there.' The attendant went in and saw Elder Shanyu listening to the Dharma beside the Buddha, as described above. Then King Sheng Guang went outside the gate and told his attendants, 'If you see that elder coming out, tell him: 'The Great King commands that the elder quickly leave my country.'' At that time, some devas (gods) felt respect for the elder. Hearing these words, they were filled with anger and released poisonous bees on King Sheng Guang. After being stung by the bees, the king rushed into the palace, but the bees still followed him into the palace. The king, stung by the poisonous bees and having no other recourse, returned to the Buddha, bowed at his feet, and said, 'Suddenly I was stung by bees. I don't know why. I beseech the World Honored One to save me.' The Buddha said, 'Great King! Because you harbored anger towards Elder Shanyu and wanted to drive him out of the country, the devas were angry and released these poisonous bees.' The king said, 'I have this fault. What should I do now?' The Buddha said, 'Great King! You should go to him and express your apology.' The king said, 'When I apologize, should I bow at his feet?' The Buddha said, 'You should not bow. You should go before him, take his hand, and say, 'Elder! I spoke rudely. I hope you will forgive me.'' At that time, King Sheng Guang, having received the Buddha's teaching, went to the elder and expressed his repentance. The elder, seeing him, forgave each other, and all the bees scattered. When the people saw this, they all found it rare. At that time, King Sheng Guang said to the Buddha, 'World Honored One! I am in the position of a king, yet I ask a commoner for forgiveness. Is this not rare?' The Buddha said, 'Great King! A great and free person asks a humble person for forgiveness. This is truly rare.' Elder Shanyu, having heard this, said to the World Honored One, 'I am poor and have no possessions, but I give whatever I have. Is this not a rare thing?' The Buddha said, 'Although poor, you are able to give. This is also rare.' At that time, Elder Jiesheng and Prince Gela were also beside the Buddha. Elder Jiesheng told the World Honored One in detail about the autumn thief: 'I am because of the cause of losing my life'
不行誣枉，此豈不是希有事耶？」佛言：「雖有命難情存質直，斯亦希有。」哥羅王子白言：「世尊！魔女妖妍來相惑亂，我拘戒行不為非法。此豈不是希有事耶？」佛言：「若人富貴能受禁戒遠離邪欲，于諸世間斯實希有。」爾時世尊以此因緣說伽他曰：
「若人處尊位， 求謝于卑微； 或復少貲財， 隨有能行施。 設遭于死難， 不生欺誑心； 富貴簡邪情， 此四咸希有。」
爾時貧善與長者、戒勝長者、哥羅王子，親對佛前各問深義，世尊如理隨事而答。時勝光王亦在其中，見彼發問不解其義，但知瞻仰心懷憂悒，禮佛而退。既還宮中以手支頰心懷憂悒，時勝鬘夫人見王憂色問言：「大王從何所來容色憂悴？」王以事報。夫人曰：「由王寡聞不閑佛法，國務之隙可讀佛經。」王曰：「我今年邁不能習讀，又復國務繁劇無暇尋經。若汝勝鬘及行雨夫人讀佛經者，我于夜中聽受文義。」夫人曰：「善。」時勝鬘夫人便白王曰：「我生憍薩羅國，聖者鄔陀夷亦生憍薩羅國，我當就彼而受經業。」其行雨夫人亦白王曰：「我生摩揭陀國，聖者舍利子亦生摩揭陀國，我當就彼而為讀誦。」王曰：「各隨所樂。」時勝光王往舍利子所，申敬事已白言：「大德！行雨夫人于尊者所欲受經法，唯愿
【現代漢語翻譯】 現代漢語譯本： 『不行誣枉，這難道不是稀有的事嗎？』佛說：『即使面臨生命的危險，仍然保持真誠正直，這也是稀有的。』哥羅王子說道：『世尊！魔女用妖艷的姿色來迷惑擾亂我，我堅守戒律，不做非法之事。這難道不是稀有的事嗎？』佛說：『如果有人身處富貴，能夠遵守禁戒，遠離邪欲，在世間這實在是稀有的。』當時世尊因為這個因緣說了這首伽陀（gāthā，偈頌）: 『如果有人身處尊位，能夠謙遜地向地位卑微的人請教；或者擁有少量的資財，也能儘自己的能力去佈施；即使遭遇死亡的危難，也不產生欺騙的心；富貴之人能夠簡樸地對待邪情，這四種情況都是稀有的。』 當時貧善、長者、戒勝長者、哥羅王子，親自在佛前各自提問深刻的道理，世尊根據實際情況一一回答。當時勝光王也在其中，看到他們提問卻不理解其中的含義，只是瞻仰佛陀，心中憂愁，向佛陀行禮後退下。回到宮中后，用手托著臉頰，心中憂愁。當時勝鬘（Śrīmālā）夫人看到國王憂愁的樣子，問道：『大王從哪裡來，臉色如此憂愁？』國王把事情告訴了她。夫人說：『這是因為大王見識淺薄，不熟悉佛法，可以在處理政務的空閑時間讀讀佛經。』國王說：『我今年紀大了，不能學習閱讀，而且政務繁忙，沒有時間尋找經書。如果勝鬘你和行雨夫人讀佛經，我可以在晚上聽你們講解經文的含義。』夫人說：『好。』當時勝鬘夫人便對國王說：『我出生在憍薩羅國（Kosala），聖者鄔陀夷（Udayi）也出生在憍薩羅國，我應當去他那裡學習經書。』行雨夫人也對國王說：『我出生在摩揭陀國（Magadha），聖者舍利子（Śāriputra）也出生在摩揭陀國，我應當去他那裡誦讀經書。』國王說：『你們各自隨意。』當時勝光王前往舍利子處，表達敬意后說道：『大德！行雨夫人想在尊者那裡學習經法，希望您能…'
【English Translation】 English version: 'Is it not a rare thing to not falsely accuse?' The Buddha said, 'Even in the face of mortal danger, to maintain sincerity and integrity is also rare.' Prince Kāla said, 'Venerable One! Demonesses use their seductive beauty to confuse and disturb me, but I adhere to the precepts and do not commit unlawful acts. Is this not a rare thing?' The Buddha said, 'If a person is wealthy and noble and can observe the precepts and stay away from evil desires, this is truly rare in the world.' At that time, the World-Honored One spoke this gāthā (verse) because of this circumstance: 'If a person is in a position of honor, they seek advice from those of humble status; or if they have little wealth, they give according to their ability. Even if they encounter the difficulty of death, they do not give rise to a deceitful mind; if the wealthy are simple in their evil desires, these four are all rare.' At that time, Poor Good, the Elder, Precept Victory Elder, and Prince Kāla, each personally asked profound questions before the Buddha, and the World-Honored One answered them according to the circumstances. At that time, King Prasenajit (Śuddhodana) was also among them, and seeing them asking questions but not understanding their meaning, he only gazed at the Buddha, feeling worried in his heart, and retreated after bowing to the Buddha. After returning to the palace, he rested his head on his hand, feeling worried in his heart. At that time, Queen Śrīmālā saw the King's worried expression and asked, 'Great King, where have you come from with such a worried face?' The King told her what had happened. The Queen said, 'This is because the Great King has little knowledge and is not familiar with the Buddha's teachings. You can read the Buddhist scriptures in your spare time from state affairs.' The King said, 'I am old this year and cannot learn to read, and I am busy with state affairs and have no time to seek out the scriptures. If you, Śrīmālā, and Lady Varṣā read the Buddhist scriptures, I can listen to your explanations of the meaning of the texts at night.' The Queen said, 'Good.' At that time, Queen Śrīmālā then said to the King, 'I was born in the country of Kosala, and the Venerable Udayi was also born in the country of Kosala, I should go to him to study the scriptures.' Lady Varṣā also said to the King, 'I was born in the country of Magadha, and the Venerable Śāriputra was also born in the country of Magadha, I should go to him to recite the scriptures.' The King said, 'Each of you may do as you please.' At that time, King Prasenajit went to Śāriputra, expressed his respect, and said, 'Great Virtue! Lady Varṣā wishes to study the Dharma scriptures with the Venerable One, may you…'
慈悲哀申教授。」舍利子曰：「我今宜往白世尊知。」即往佛所禮佛足已白言：「世尊！王欲請我為行雨夫人授佛經法，是事得不？」佛言：「應教。」舍利子還至王所報言：「世尊慈愍許我相教。」時勝光王既蒙許已，復詣具壽鄔陀夷處，白言：「聖者！勝鬘夫人慾就尊者受學佛經，廣說如上，乃至許我相教。」王見許已，便還宮內報二夫人曰：「彼二大德許相教授。」時二大德于日日中來入宮內，為二夫人教讀佛法，後於異時勝光王國邊隅反叛，王遣師伐被敗而歸，如是二、三乃至七返，皆被他破逐北旋兵。王聞敗已便作是念：「邊隅逆命師去被降，非我自行方能翦克。」王即嚴整四兵，于彼夜時帥旅而去。具壽舍利子善識時宜，其鄔陀夷不知機變，夜聞兵馬鈴鐸之響，即便驚覺作如是念：「豈非王眾有事他行。」即于未明作天明想，執持衣缽入王宮中。時有內人報勝鬘夫人曰：「阿遮利耶鄔陀夷今來至此。」夫人聞已著輕紗衣出門迎接，時鄔陀夷見彼夫人形體疏露，注目而視。夫人知已便生恥愧，還入宮中更著余衣，至鄔陀夷所敬受經教，再三反覆猶未天明。宮人見之共生譏議作如是語：「王雖信敬情無間然，苾芻不識時機中宵而至，王未藏寶及諸寶類，而便造次輒到宮門。」時鄔陀夷教其讀誦迄至天曉，勝鬘
【現代漢語翻譯】 現代漢語譯本 『慈悲哀請教授。』舍利子說：『我現在應該去稟告世尊。』隨即前往佛陀處，禮拜佛足后稟告說：『世尊！國王想請我為勝鬘夫人（Śrīmālā，意為『殊勝的瓔珞』）傳授佛經，這件事可以嗎？』佛陀說：『應該教導。』舍利子返回國王處，回覆說：『世尊慈悲憐憫，允許我教導。』當時勝光王（Prasenajit，意為『戰勝光明』）得到允許后，又前往具壽鄔陀夷（Udayin，意為『上升』）處，稟告說：『勝鬘夫人想向尊者學習佛經，』詳細陳述如上，乃至（鄔陀夷）允許我教導。國王見（鄔陀夷）允許后，便返回宮內告訴兩位夫人說：『那兩位大德允許互相教授。』當時兩位大德每天都來到宮內，為兩位夫人教讀佛法。後來在某個時候，勝光王國的邊境發生叛亂，國王派遣軍隊征討，卻被打敗而歸，這樣二、三次乃至七次，都被敵方擊破，軍隊敗退而回。國王聽到戰敗的訊息后，便這樣想：『邊境叛逆，派軍隊去反而被降服，只有我親自前往才能平定。』國王立即整頓軍隊，在那天夜裡率領部隊出發。具壽舍利子善於識別時機，而鄔陀夷不識時機，夜裡聽到兵馬鈴鐸的聲音，便驚醒，心想：『莫非國王軍隊有事要出征？』於是在天還沒亮的時候，就以為天亮了，拿著衣缽進入王宮。當時有宮人告訴勝鬘夫人說：『阿遮利耶（Ācārya，意為『導師』）鄔陀夷現在來到這裡。』夫人聽后，穿著輕紗衣服出門迎接，當時鄔陀夷看到那位夫人衣衫不整，便注目而視。夫人知道后，便感到羞愧，返回宮中更換了其他衣服，來到鄔陀夷處恭敬地接受經教，再三反覆誦讀，天還沒亮。宮人看到后，一起譏諷議論說：『國王雖然信敬，情意沒有間斷，但苾芻（Bhikṣu，意為『比丘』）不識時機，半夜來到這裡，國王還沒來得及藏好寶物以及各種珍寶，就這麼冒失地來到宮門。』當時鄔陀夷教她讀誦直到天亮，勝鬘（夫人）。
【English Translation】 English version 『Compassionately and earnestly requesting instruction.』 Śāriputra (舍利子, meaning 『son of Śāri』) said, 『I should now go and inform the World-Honored One.』 Immediately he went to the Buddha's place, bowed at the Buddha's feet, and reported, 『World-Honored One! The king wishes to invite me to teach the Buddhist Dharma to Queen Śrīmālā (勝鬘夫人, meaning 『excellent garland』), is this permissible?』 The Buddha said, 『You should teach.』 Śāriputra returned to the king's place and replied, 『The World-Honored One compassionately permits me to teach.』 At that time, King Prasenajit (勝光王, meaning 『victorious light』) having received permission, went to the venerable Udayin (鄔陀夷, meaning 『rising』) and reported, 『Queen Śrīmālā wishes to learn the Buddhist scriptures from the venerable one,』 explaining in detail as above, until (Udayin) permitted me to teach. The king, seeing that (Udayin) had permitted, returned to the palace and told the two queens, 『Those two great virtuous ones have permitted mutual instruction.』 At that time, the two great virtuous ones came to the palace every day to teach the two queens the Buddhist Dharma. Later, at some point, the border of King Prasenajit's kingdom rebelled, and the king sent troops to suppress it, but they were defeated and returned. This happened two or three, even seven times, all defeated by the enemy, and the troops retreated. The king, hearing of the defeat, thought, 『The border rebels, sending troops only results in surrender. Only if I go myself can I quell them.』 The king immediately prepared his troops and set out with his army that night. The venerable Śāriputra was skilled at recognizing the opportune time, but Udayin did not recognize the situation. At night, hearing the sound of horses and bells, he was startled and thought, 『Could it be that the king's army has something to do and is setting out?』 So, before dawn, thinking it was already daylight, he took his robes and bowl and entered the palace. At that time, a palace attendant told Queen Śrīmālā, 『Ācārya (阿遮利耶, meaning 『teacher』) Udayin has arrived.』 The queen, hearing this, put on a light gauze robe and went out to greet him. At that time, Udayin saw that the queen's attire was revealing and stared at her. The queen, realizing this, felt ashamed and returned to the palace to change into other clothes, and then came to Udayin to respectfully receive the teachings, repeatedly reciting them until dawn. The palace attendants, seeing this, together mocked and criticized, saying, 『Although the king is respectful and his affection is unwavering, the Bhikṣu (苾芻, meaning 『monk』) does not recognize the opportune time, arriving in the middle of the night. The king has not yet had time to hide the treasures and various jewels, and he rashly comes to the palace gate.』 At that time, Udayin taught her to recite until dawn, Śrīmālā (Queen).
夫人問曰：「聖者！今朝何處當食？」鄔陀夷曰：「隨所得處我當啖食。」夫人即取其缽盛滿飯食授鄔陀夷，彼得缽已愿言：「無病。」持之而出，至王門下見舍利子從外而來。鄔陀夷問曰：「大德！若作如是精進用心，云何能得斷諸煩惱？我侵明起早入宮中，為彼夫人教授經法，並受缽食持出宮門。仁今始來何晚之甚？」舍利子曰：「具壽！可去。佛緣此事當制式叉。」時諸少欲苾芻聞是事已，便往白佛。世尊以此因緣告諸苾芻：「入王宮者有十種過失。云何為十？一者王與夫人在一處住，苾芻入時夫人便笑，王即生疑：『豈非夫人與彼苾芻于私屏處行鄙惡事？若不爾者何因見笑？或可有心將為惡事？』二者苾芻入宮，夫人有娠，王生是念：『豈非苾芻共為惡行令其有娠？』三者苾芻入宮，王失珍寶及諸寶類，王作是念：『豈非苾芻偷竊我物？』四者王有密語聞徹于外，王作是念：『豈非苾芻傳通密語？』五者苾芻入宮，王瞋太子遷移職位，太子唸曰：『豈非苾芻于王讒構，令我今時致此憂戚？』六者苾芻入宮，太子于父為不義事，諸人聞已，豈非苾芻傳通密語令失孝義。七者苾芻入宮，王之所重尊勝大臣被黜職位，便作是念：『豈非苾芻于王讒說，令我墮在不如意處？』八者卑位大臣王與重賞，諸人議曰：『豈非
【現代漢語翻譯】 現代漢語譯本 夫人問道：『聖者！今天早上您在哪裡用餐？』鄔陀夷（Udayin，人名）回答：『無論在哪裡得到食物，我就在哪裡吃。』夫人隨即取來他的缽，盛滿飯食交給鄔陀夷。他接過缽后祝願說：『愿您無病。』然後拿著缽走了出去，在王宮門口看見舍利子（Śāriputra，佛陀十大弟子之一）從外面進來。鄔陀夷問道：『大德！如果像您這樣精進用功，怎麼能夠斷除各種煩惱呢？我清晨很早就進入王宮，為那位夫人講授經法，並接受缽食後走出宮門。您現在才來，為何如此之晚？』舍利子回答說：『具壽！請離開吧。佛陀會因為這件事制定戒律。』當時，一些少欲知足的比丘（bhikṣu，佛教出家男眾）聽到這件事後，便去稟告佛陀。世尊因為這件事告訴各位比丘：『進入王宮有十種過失。哪十種呢？第一，國王與夫人在一處居住，比丘進入時夫人便笑，國王就會產生懷疑：『難道不是夫人在私下與那位比丘做了不正當的事情？如果不是這樣，為何見到他就笑？或許是心懷不軌，想要做壞事？』第二，比丘進入王宮，夫人懷孕了，國王會產生這樣的想法：『難道不是比丘與她做了惡行才導致她懷孕？』第三，比丘進入王宮，國王遺失了珍寶以及各種寶物，國王會這樣想：『難道不是比丘偷竊了我的東西？』第四，國王的秘密談話傳到了外面，國王會這樣想：『難道不是比丘泄露了秘密談話？』第五，比丘進入王宮，國王因為生氣而降低了太子的職位，太子會想：『難道不是比丘在國王面前進讒言，才導致我今天如此憂愁？』第六，比丘進入王宮，太子對父親做了不義之事，人們聽到後會說：『難道不是比丘泄露了秘密談話，導致太子失去了孝義？』第七，比丘進入王宮，國王所重視的尊貴大臣被罷免了職位，他便會想：『難道不是比丘在國王面前說了我的壞話，才導致我落到不如意的境地？』第八，地位低微的大臣被國王給予重賞，人們議論說：『難道不是
【English Translation】 English version The lady asked: 'Venerable one! Where will you eat this morning?' Udayin (name of a person) replied: 'Wherever I obtain food, there I will eat.' The lady then took his bowl, filled it with food, and gave it to Udayin. Having received the bowl, he wished her: 'May you be free from illness.' He then took it and went out, and at the palace gate he saw Śāriputra (one of the ten great disciples of the Buddha) coming from outside. Udayin asked: 'Great Virtue! If you exert yourself with such diligence, how can you sever all afflictions? I arose early this morning and entered the palace to teach the Dharma to that lady, and after receiving the bowl of food, I am now leaving the palace gate. You are only arriving now, why are you so late?' Śāriputra replied: 'Reverend one! Please leave. The Buddha will establish a precept (śikṣā) because of this matter.' At that time, some monks (bhikṣu, ordained male Buddhist monastic) of few desires, having heard this matter, went and reported it to the Buddha. The World-Honored One, because of this matter, told the monks: 'Entering the royal palace has ten faults. What are the ten? First, when the king and the lady are dwelling together, and a monk enters, the lady laughs, and the king becomes suspicious: 'Is it not that the lady is doing something improper with that monk in private? If not, why does she laugh when she sees him? Perhaps she has evil intentions and wants to do something bad?' Second, when a monk enters the palace and the lady is pregnant, the king will have this thought: 'Is it not that the monk committed evil deeds with her, causing her to become pregnant?' Third, when a monk enters the palace and the king loses precious jewels and various treasures, the king will think: 'Is it not that the monk stole my things?' Fourth, when the king's secret conversations are spread outside, the king will think: 'Is it not that the monk leaked the secret conversations?' Fifth, when a monk enters the palace and the king, out of anger, demotes the prince, the prince will think: 'Is it not that the monk slandered me before the king, causing me to be so distressed today?' Sixth, when a monk enters the palace and the prince does unrighteous things to his father, people will say upon hearing it: 'Is it not that the monk leaked the secret conversations, causing the prince to lose his filial piety?' Seventh, when a monk enters the palace and a respected minister valued by the king is dismissed from his position, he will think: 'Is it not that the monk spoke ill of me before the king, causing me to fall into an undesirable situation?' Eighth, when a minister of low rank is given great rewards by the king, people will discuss, saying: 'Is it not that'
苾芻為其薦達？』九者王數出師征伐，余國人皆議曰：『豈非苾芻共王論說，數令我等征伐疲勞？』十者苾芻入宮，王出征伐告戰士曰：『其所得者悉皆自屬。』后既平殄，王便卻奪。諸人議曰：『此是苾芻教王奪我。』」佛告諸苾芻：「以此因緣不應輒入宮內，或令四兵不得安隱，此非苾芻之所應作。」
攝頌曰：
夫人笑娠寶， 泄言瞋太子； 損王黜舉事， 數征還奪財。
如是乃至「我觀十利，為諸苾芻制其學處應，如是說：
「若復苾芻，明相未出，剎帝利灌頂王未藏寶及寶類，若入過宮門閫者，除余緣故，波逸底迦。」
如是世尊在王舍城竹林園中，為諸苾芻制學處已，告諸苾芻曰：「贍部洲內有二大城：一名花子，二名勝音。此之二城互有衰盛。若花子城盛則勝音城衰，若勝音城盛則花子城衰。時勝音城人民富盛，有王御世名曰仙道，正法治人國土豐樂，無諸戰陣亦無病苦。龍王歡喜五穀熟成，廣說如上。彼王夫人名曰月光，顏容姝特眾所愛敬。王之太子名曰頂髻。有二大臣：一名利益，二名除患。時摩揭陀國王舍城王名曰影勝，以法理人國無災患，如余廣說。夫人名勝身，儀貌超絕國內無比。王之太子名未生怨。有一大臣名曰行雨，是大婆羅門種高勝貴族。爾時
【現代漢語翻譯】 現代漢語譯本：『比丘為他推薦引見？』九是國王屢次出兵征伐，其他國家的人都議論說：『難道不是比丘和國王議論，屢次讓我們征伐疲勞嗎？』十是比丘進入王宮，國王出兵征伐時告訴戰士們說：『凡是你們得到的都歸你們自己所有。』後來平定之後，國王卻又奪走。眾人議論說：『這是比丘教唆國王奪取我們的財物。』」佛告訴各位比丘：『因為這些因緣，不應該隨便進入王宮內，或者使四種軍隊不得安穩，這不是比丘應該做的事情。』
總攝頌說：
夫人笑、懷孕、寶物，泄露言語、嗔怒太子；損害國王、廢黜舉薦之事，屢次征伐、歸還奪取的財物。
像這樣乃至『我觀察到十種利益，為各位比丘制定學處，應當這樣說：』
『如果又有比丘，在天亮之前，剎帝利（武士階層）灌頂王（經過灌頂儀式的國王）沒有藏好寶物以及寶物之類，如果進入超過宮門門檻的，除了其他因緣，犯波逸提迦（一種罪名）。』
像這樣世尊在王舍城（Rājagṛha）竹林園（Veṇuvana）中，為各位比丘制定學處之後，告訴各位比丘說：『贍部洲（Jambudvīpa）內有兩座大城：一名叫花子（Pāṭaliputra），二名叫勝音（Kauśāmbī）。這兩座城互相有衰盛。如果花子城興盛，那麼勝音城就衰落，如果勝音城興盛，那麼花子城就衰落。當時勝音城人民富裕興盛，有國王治理世事名叫仙道（Brahmadatta），用正法治理人民，國家豐樂，沒有各種戰陣也沒有病苦。龍王歡喜五穀成熟，廣泛地像上面所說。那位國王的夫人名叫月光（Candrāvatī），容顏美麗特別，眾人所愛戴敬重。國王的太子名叫頂髻（Mukuṭa）。有兩位大臣：一名叫利益（Lābha），二名叫除患（Apāya）。當時摩揭陀國（Magadha）王舍城（Rājagṛha）的國王名叫影勝（Bimbisāra），用佛法治理人民，國家沒有災患，像其餘廣泛所說。夫人名叫勝身（Śrīmatī），容貌超絕國內無比。國王的太子名叫阿阇世（Ajātaśatru）。有一位大臣名叫行雨（Varṣakāra），是大婆羅門（Brāhmaṇa）種姓，高貴顯赫。當時』
【English Translation】 English version: 『Did a Bhikṣu (Buddhist monk) recommend him?』 Ninth, the king repeatedly sent out troops to conquer, and the people of other countries all discussed, 『Isn't it the Bhikṣu (Buddhist monk) who discussed with the king, repeatedly causing us to be exhausted by conquest?』 Tenth, the Bhikṣu (Buddhist monk) entered the palace, and when the king sent out troops to conquer, he told the warriors, 『Whatever you obtain belongs to you.』 Later, after the pacification, the king took it back. The people discussed, 『This is the Bhikṣu (Buddhist monk) teaching the king to take our property.』」 The Buddha told the Bhikṣus (Buddhist monks), 「Because of these causes, you should not casually enter the palace, or cause the four kinds of troops to be uneasy. This is not something a Bhikṣu (Buddhist monk) should do.』
The summary verse says:
The lady laughs, pregnancy, treasures, leaking words, angering the prince; harming the king, dismissing recommended matters, repeatedly conquering, returning the seized property.
Like this, even to 『I observe ten benefits, and establish the precepts for the Bhikṣus (Buddhist monks), it should be said like this:』
『If there is again a Bhikṣu (Buddhist monk), before dawn, the Kṣatriya (warrior caste) inaugurated king (king after the inauguration ceremony) has not hidden the treasures and treasure-like things, if he enters beyond the threshold of the palace gate, except for other reasons, he commits a Pāyantika (a kind of offense).』
Like this, the World Honored One (Bhagavan) in the Bamboo Grove (Veṇuvana) of Rājagṛha (王舍城), after establishing the precepts for the Bhikṣus (Buddhist monks), told the Bhikṣus (Buddhist monks), 『Within Jambudvīpa (贍部洲) there are two great cities: one is called Pāṭaliputra (花子), and the other is called Kauśāmbī (勝音). These two cities have mutual rise and fall. If the city of Pāṭaliputra (花子) is prosperous, then the city of Kauśāmbī (勝音) declines, if the city of Kauśāmbī (勝音) is prosperous, then the city of Pāṭaliputra (花子) declines. At that time, the people of the city of Kauśāmbī (勝音) were rich and prosperous, and there was a king ruling the world named Brahmadatta (仙道), governing the people with the right Dharma, the country was prosperous, there were no wars and no suffering from illness. The Dragon King was happy and the five grains ripened, as widely described above. That king's wife was named Candrāvatī (月光), her face was beautiful and special, loved and respected by all. The king's prince was named Mukuṭa (頂髻). There were two ministers: one was named Lābha (利益), and the other was named Apāya (除患). At that time, the king of Rājagṛha (王舍城) in Magadha (摩揭陀) was named Bimbisāra (影勝), governing the people with the Dharma, the country had no disasters, as widely described in the rest. The wife was named Śrīmatī (勝身), her appearance was outstanding and unparalleled in the country. The king's prince was named Ajātaśatru (阿阇世). There was a minister named Varṣakāra (行雨), who was of the Brāhmaṇa (婆羅門) caste, noble and distinguished. At that time』
仙道大王曾於一時朝集大會，告眾人曰：『頗有餘國豐樂熾盛與我國相似不？』時彼眾中有摩揭陀國興易之人，作如是語：『大王！於此東方有摩揭陀國王舍大城，王名影勝。彼國豐樂與王相似。』時仙道王聞此語已，于影勝王生愛念心，問大臣曰：『彼王國內何所乏耶？』答曰：『彼處無寶。』王曰：『喚別寶人簡取好者。』便以妙寶盛滿金篋並王敕書，遣使送往摩揭與影勝王，語使者曰：『當報彼王：「從今已往王可共我為敵國知識，必有所須我當爲辦。」』使持王信到王舍城影勝王所，奉書具白。王既覽書並開國信，生大歡喜。王曰：『彼之國中何所乏少？』諸人答曰：『彼無好疊。』時王即以摩揭陀國所出上疊盛滿箱篋，準如上事報仙道王並致書曰：『敬覽來信並受國珍，未面相親深慚遠意，彼有須者我當爲辦。』使持王信到勝音城，即以書及國信奉仙道王。王見慶喜問使者曰：『王之形狀其量如何？並問性行。』使者報曰：『影勝王其形長大一似大王，性行雄猛躬為征戰。』王即依量造五德上甲，令使送去。云何為五？一者盛熱之時著便涼冷，二者刀斫不入，三者箭射不穿，四者善辟諸毒，五者能發光明。王造甲已並裁敕書曰：『今贈寶甲五德圓備，若念我者幸當自著，希招遠意勿惠餘人。』即以此甲付與
【現代漢語翻譯】 現代漢語譯本： 仙道大王有一次在朝集大會上，告訴眾人說：『有沒有其他國家像我們國家一樣豐饒興盛的？』當時，在眾人之中，有來自摩揭陀國做生意的人，這樣回答說：『大王！在東方有個摩揭陀國，都城是王舍大城，國王名叫影勝（Bimbisara）。那個國家豐饒興盛，和您這裡很相似。』當時，仙道王聽到這些話后，對影勝王產生了愛慕之心，問大臣說：『那個國王的國家裡缺少什麼呢？』大臣回答說：『他們那裡缺少寶物。』國王說：『召集鑑別寶物的人，挑選最好的。』於是用美妙的寶物裝滿金匣子，連同國王的敕書，派遣使者送往摩揭陀國給影勝王，告訴使者說：『你要稟告那位國王：「從今以後，您可以和我成為敵國的朋友，如果有什麼需要的，我當爲您辦理。」』使者帶著國王的信到達王舍城影勝王那裡，奉上書信，詳細稟告。國王看完書信，打開國禮，非常高興。國王說：『他們的國家缺少什麼呢？』眾人回答說：『他們缺少好的細布。』當時，國王就用摩揭陀國出產的上等細布裝滿箱子，按照之前的事情一樣回覆仙道王，並致書說：『恭敬地拜讀了來信，並接受了貴國的珍寶，未能親自相見，深感慚愧。如果貴國有什麼需要的，我當爲您辦理。』使者帶著國王的信到達勝音城，立即將書信和國禮獻給仙道王。國王見到后非常高興，問使者說：『那位國王的相貌如何？身材如何？並問他的性格行為。』使者回答說：『影勝王的身材高大，和您很相似，性格雄猛，親自帶兵征戰。』國王就按照影勝王的身材尺寸，製造了五德上甲，讓使者送去。什麼是五德呢？一是盛熱的時候穿著便會涼爽，二是刀砍不入，三是箭射不穿，四是能夠辟除各種毒物，五是能夠發出光明。國王制造好鎧甲后，又寫了一封敕書說：『現在贈送寶甲，五德圓備，如果想念我，希望您親自穿著，希望招致長遠的友誼，不要送給其他人。』隨即把這件鎧甲交給使者。
【English Translation】 English version: King Sendaka, during a grand assembly, once addressed the crowd, saying, 'Are there any other countries as prosperous and flourishing as ours?' At that time, among the crowd, there was a merchant from the kingdom of Magadha, who replied, 'Your Majesty! To the east, there is the kingdom of Magadha, with its capital city of Rajagriha, ruled by King Bimbisara (Shadow Victorious). That country is as prosperous and flourishing as yours.' Upon hearing these words, King Sendaka developed a fondness for King Bimbisara and asked his ministers, 'What does that king's country lack?' The ministers replied, 'They lack treasures.' The king said, 'Summon those who can identify treasures and select the best ones.' He then filled golden chests with exquisite treasures, along with a royal edict, and dispatched a messenger to Magadha to King Bimbisara, instructing the messenger, 'You shall inform that king: "From now on, you may consider me a friendly rival. If there is anything you need, I will provide it for you."』 The messenger arrived at Rajagriha, where King Bimbisara resided, and presented the letter, explaining everything in detail. The king, after reading the letter and opening the national gift, was overjoyed. The king asked, 'What does their country lack?' The people replied, 'They lack fine fabrics.' Thereupon, the king filled boxes with the finest fabrics produced in Magadha, and, following the previous procedure, replied to King Sendaka, sending a letter that read, 'I have respectfully read your letter and received your national treasures. I am deeply ashamed that we cannot meet in person. If there is anything you need, I will provide it for you.' The messenger arrived at Shravasti (City of Good Sound) with the king's letter and immediately presented the letter and national gift to King Sendaka. The king, upon seeing it, was delighted and asked the messenger, 'What is the king's appearance like? What is his stature? And what is his character and conduct?' The messenger replied, 'King Bimbisara is tall and resembles you greatly. He is courageous and personally leads his troops into battle.' The king then had a superior armor of five virtues made according to King Bimbisara's measurements and had the messenger deliver it. What are the five virtues? First, it provides coolness when worn in hot weather; second, it cannot be penetrated by swords; third, it cannot be pierced by arrows; fourth, it can ward off all poisons; and fifth, it can emit light. After the king had the armor made, he wrote an edict, saying, 'I now present this precious armor, complete with five virtues. If you think of me, I hope you will wear it yourself, hoping to foster a lasting friendship. Do not bestow it upon others.' He then entrusted the armor to the messenger.
使者。使者持去到王舍城，便以此甲奉影勝王，白言：『大王！此之寶甲具足五德，仙道大王故遣送來。』時影勝王覽書觀甲心生希有，喚別寶者令其準價，寶人白言：『大王！此一一寶並皆無價，然眾共商量準直金錢十億。』王既聞已便生憂念：『遠方知友贈我寶甲，此一一寶其價難知，我國無此如何酬謝？』以手支頰低顏而坐。是時行雨大臣入見大王似帶憂色，問言：『大王！何故面有憂色？』王曰：『我今寧得心不懷憂？遠處國王贈我寶甲，此一一寶其價難知。我國更無奇異珍物，既無報答，為此懷憂。』大臣答曰：『愿王勿憂，有好贈物。』王曰：『何處得有？』大臣答曰：『彼之國王唯贈一領寶甲，王之國內有佛世尊，乃是人中妙寶，一切有情共所尊敬，十方世界無與等者。』王曰：『誠有此事，欲如之何？』大臣曰：『可於疊上畫世尊像遣使馳送。』王曰：『若如是者我當白佛，隨佛言教當奉行之。』時影勝王往詣佛所，禮佛足已在一面坐，以事白佛，佛言：『大王善哉妙意！可畫一鋪佛像送與彼王，其畫像法先畫像已，于其像下書三歸依，云：「我從今日乃至命存，歸依佛陀兩足中尊、歸依達摩離欲中尊、歸依僧伽諸眾中尊。」次書五學處：一不殺生，二不偷盜，三不欲邪行，四不妄語，五不飲諸酒。
【現代漢語翻譯】 現代漢語譯本： 使者帶著寶甲前往王舍城，將寶甲獻給影勝王（Bimbisara），稟告說：『大王！這件寶甲具備五種美德，仙道大王（another king）特地派我送來。』當時，影勝王看了書信，又觀察寶甲，心中感到非常稀有，便召來鑑別寶物的人來估價。鑑寶人稟告說：『大王！這寶甲上的每一件寶物都價值連城，難以估量，但經過眾人商議，暫且估價為十億金錢。』影勝王聽后，便開始憂慮：『遠方的朋友贈送我如此貴重的寶甲，這寶甲上的每一件寶物都價值連城，我的國家沒有這樣的寶物，該如何報答呢？』於是他用手撐著臉頰，低著頭坐著。 這時，行雨大臣（a minister）入宮覲見，看到大王面帶憂色，便問道：『大王！您為何面帶憂色？』國王說：『我怎麼能不憂愁呢？遠方的國王贈送我寶甲，這寶甲上的每一件寶物都價值連城。我的國家沒有奇異的珍寶，無法報答，因此感到憂愁。』大臣回答說：『愿大王不要憂愁，我們有好東西可以贈送。』國王問：『哪裡有好東西呢？』大臣回答說：『那位國王只贈送您一件寶甲，而大王的國內有佛世尊（Buddha），乃是人中妙寶，一切眾生共同尊敬，十方世界沒有能與他相比的。』 國王說：『確實有這件事，那該怎麼辦呢？』大臣說：『可以在布上畫佛世尊的畫像，派使者快馬加鞭送去。』國王說：『如果這樣，我應當稟告佛陀，按照佛陀的教導來奉行。』當時，影勝王前往佛陀的住所，禮拜佛足后，在一旁坐下，將事情稟告佛陀。佛陀說：『大王，您的想法很好！可以畫一幅佛像送給那位國王。畫像的方法是，先畫好佛像，然後在佛像下面寫上三歸依（Three Refuges），寫上：「我從今天起，乃至生命終結，歸依佛陀（Buddha），兩足中尊；歸依達摩（Dharma），離欲中尊；歸依僧伽（Sangha），諸眾中尊。」接著寫上五學處（Five Precepts）：一不殺生，二不偷盜，三不邪淫，四不妄語，五不飲酒。』
【English Translation】 English version: The messenger took the precious armor to Rajagriha (Wangshecheng), and presented it to King Bimbisara (Yingsheng Wang), reporting: 'Your Majesty! This precious armor possesses five virtues, and King Xiandao (another king) has specially sent me to deliver it.' At that time, King Bimbisara read the letter and observed the armor, feeling very rare in his heart. He summoned appraisers to evaluate it. The appraiser reported: 'Your Majesty! Each treasure on this armor is priceless, but after discussion, we estimate its value at one billion gold coins.' Upon hearing this, King Bimbisara began to worry: 'A friend from afar has gifted me such precious armor, and each treasure on it is priceless. My country does not possess such treasures, how can I repay him?' He rested his hand on his cheek, lowered his head, and sat there. At this time, Minister Xingyu (a minister) entered the palace and saw the king looking worried, so he asked: 'Your Majesty! Why do you look so worried?' The king said: 'How can I not worry? A king from afar has gifted me precious armor, and each treasure on it is priceless. My country has no extraordinary treasures to repay him, so I am worried.' The minister replied: 'May Your Majesty not worry, we have good gifts to offer.' The king asked: 'Where can we find them?' The minister replied: 'That king only gifted you one piece of precious armor, but in Your Majesty's country, there is the World-Honored One, Buddha (Foshizun), who is the supreme treasure among humans, respected by all sentient beings, and unmatched in the ten directions.' The king said: 'Indeed, that is the case, but what should we do?' The minister said: 'We can paint an image of the World-Honored One, Buddha, on cloth and send it swiftly by messenger.' The king said: 'If that is the case, I should report this to the Buddha and follow his teachings.' At that time, King Bimbisara went to the Buddha's residence, prostrated at his feet, and sat to one side, reporting the matter to the Buddha. The Buddha said: 'Great King, your idea is excellent! You can paint a portrait of the Buddha and send it to that king. The method of painting the image is to first paint the image, and then write the Three Refuges (San Guiyi) below the image, writing: "From this day forth, until the end of my life, I take refuge in the Buddha (F陀), the Honored One among two-legged beings; I take refuge in the Dharma (Damo), the Honored One free from desires; I take refuge in the Sangha (Sengjia), the Honored One among all assemblies." Then write the Five Precepts (Wu Xuechu): first, do not kill; second, do not steal; third, do not commit sexual misconduct; fourth, do not lie; fifth, do not drink intoxicants.'
次書十二緣生流轉還滅，所謂此有故彼有，此生故彼生，從無明緣行乃至積集而生。此無故彼無，此滅故彼滅，從無明滅乃至積集俱滅，皆廣書之。復于像上邊書其二頌曰：
「『「汝當求出離， 于佛教勤精； 降伏生死軍， 如象摧草舍。 於此法律中， 當修不放逸； 能竭煩惱海， 當盡苦邊際。」
「『如是畫訖授與使人，應報彼曰：「汝持畫像至本國時，可於廣博之處懸繒幡蓋，香花布列盛設莊嚴，方開其像。」若有問云：「此是何物？」應答彼言：「此是世尊形像，舍轉輪王位而成正覺。」又問：「此下字義云何？」答曰：「是歸依三寶為出離因。」「次下云何？」答曰：「教持五戒生人天道。」「次下云何？」答曰：「是十二緣生，明三界五趣流轉還滅因果道理。」若問于上二頌其義云何？答曰：「斯之二頌明勸諸有情，依教修行破生死軍，勿為放逸速趣菩提。」』時影勝王奉佛教已，歡喜頂受禮足而去。王即畫像上下具書其事，以種種妙香遍熏尊像，然後細卷內金函中、次以金函內銀函中、次以銀函內銅函中。復以上妙香疊密裹此函，置香象上嚴整衢路，幢幡導從出王舍城。時影勝王並作敕書報仙道王曰：『雖未相見，使至覽書，蒙贈寶甲世所希有。今畫世尊
【現代漢語翻譯】 現代漢語譯本： 接下來要書寫十二緣起（Dvadasanga-pratityasamutpada）（十二種相互依存的條件）的流轉和還滅，也就是所謂的『此有故彼有，此生故彼生』，從無明（Avidya）（無知）緣行（Samskara）（行為）開始，直到積集（Samudaya）（聚集）而生。『此無故彼無，此滅故彼滅』，從無明滅直到積集俱滅，這些都要詳細書寫。然後在畫像的上方書寫兩首偈頌： 『「你應該尋求出離（Nirvana）（涅槃），在佛教中勤奮精進； 降伏生死大軍，如同大象摧毀草屋。 在這佛法（Dharma）（正法）之中，應當修習不放逸（Apramada）（不懈怠）； 能夠竭盡煩惱之海，應當窮盡痛苦的邊際。」』 『「這樣繪畫完畢后交給使者，應該告訴他：『你拿著畫像回到你的國家時，可以在廣闊的地方懸掛絲綢幡蓋，用香花布置陳列，盛大地進行莊嚴，然後打開畫像。』如果有人問：『這是什麼？』應該回答說：『這是世尊（Bhagavan）（佛陀）的形像，捨棄了轉輪王（Chakravartin）（統治世界的君主）的地位而成正覺（Samyak-sambuddha）（完全覺悟）。』又問：『這下面的文字是什麼意思？』回答說：『是歸依三寶（Triratna）（佛、法、僧）作為出離的原因。』『再下面的文字是什麼意思？』回答說：『教導受持五戒（Panca-sila）（不殺生、不偷盜、不邪淫、不妄語、不飲酒）以生於人天善道。』『再下面的文字是什麼意思？』回答說：『是十二緣起，闡明三界（Triloka）（欲界、色界、無色界）五趣（Gati）（地獄、餓鬼、畜生、人、天）流轉和還滅的因果道理。』如果問上面的兩首偈頌是什麼意思？回答說：『這兩首偈頌說明勸勉所有的有情（Sattva）（眾生），依照教法修行，摧破生死大軍，不要放逸，迅速趨向菩提（Bodhi）（覺悟）。』」』當時影勝王（Bimbisara）（頻婆娑羅王）接受佛教后，歡喜地頂戴領受，禮拜佛足后離去。國王立即將畫像上下所書寫的內容記錄下來，用各種美妙的香遍熏尊像，然後小心地捲起來放入金函中，再將金函放入銀函中，再將銀函放入銅函中。又用上好的香疊緊密地包裹這個函，放在香象上，在寬闊的道路上莊嚴地排列，用幢幡引導，從王舍城（Rajagrha）（王舍城）出發。當時影勝王並寫了敕書回覆仙道王（Rudraksin）（留盧國王），說：『雖然沒有見面，但使者送來書信，蒙您贈送寶甲，世所稀有。現在畫了世尊
【English Translation】 English version: Next, write about the cycle and cessation of the Twelve Nidanas (Dvadasanga-pratityasamutpada) (twelve interdependent conditions), that is, 'This exists, therefore that exists; this arises, therefore that arises,' starting from ignorance (Avidya) (lack of knowledge) conditioning volitional action (Samskara) (action), up to accumulation (Samudaya) (gathering) leading to birth. 'This does not exist, therefore that does not exist; this ceases, therefore that ceases,' from the cessation of ignorance up to the complete cessation of accumulation. All these should be written in detail. Then, above the image, write these two verses: 'You should seek liberation (Nirvana), diligently strive in the Buddha's teachings; Subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma (righteous law), you should cultivate non-negligence (Apramada) (diligence); Be able to exhaust the ocean of afflictions, and reach the end of suffering.' 'After painting in this way, give it to the messenger and tell him: 'When you take the image back to your country, you can hang silk banners and canopies in a wide open space, arrange fragrant flowers, and set up a grand and solemn display, then open the image.' If someone asks: 'What is this?' you should answer: 'This is the image of the World Honored One (Bhagavan) (Buddha), who renounced the position of a Chakravartin (wheel-turning king) (world-ruling monarch) and attained complete enlightenment (Samyak-sambuddha) (perfectly enlightened one).' If they ask again: 'What is the meaning of the words below?' answer: 'It is taking refuge in the Three Jewels (Triratna) (Buddha, Dharma, Sangha) as the cause of liberation.' 'What about the next words?' answer: 'It teaches to uphold the Five Precepts (Panca-sila) (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants) to be born in the realms of humans and gods.' 'What about the next words?' answer: 'It is the Twelve Nidanas, explaining the causal principles of the cycle and cessation of the Three Realms (Triloka) (desire realm, form realm, formless realm) and the Five Destinies (Gati) (hell, hungry ghosts, animals, humans, gods).' If they ask what the meaning of the two verses above is, answer: 'These two verses explain and encourage all sentient beings (Sattva) (beings), to practice according to the teachings, destroy the army of birth and death, not to be negligent, and quickly strive towards Bodhi (enlightenment).'' At that time, King Bimbisara (Bimbisara) (King Bimbisara) received the Buddha's teachings, joyfully accepted them with reverence, paid homage at the Buddha's feet, and departed. The king immediately recorded the matters written above and below the image, and thoroughly perfumed the venerable image with various exquisite fragrances. Then, he carefully rolled it up and placed it in a golden casket, then placed the golden casket in a silver casket, and then placed the silver casket in a copper casket. Furthermore, he tightly wrapped this casket with layers of excellent incense, placed it on a fragrant elephant, arranged a solemn procession on the wide roads, and led it out of Rajagrha (Rajagrha) (Rajagrha) with banners and streamers. At that time, King Bimbisara also wrote an edict in reply to King Rudraksin (Rudraksin) (King Rudrakshin), saying: 'Although we have not met, your messenger brought a letter, and I am grateful for your gift of precious armor, which is rare in the world. Now I have painted the World Honored One
形像三界最尊，令使持將冀申供養。既至彼已可去王城有兩驛半，平治道路嚴飾城隍，躬領四兵，幢幡花蓋於廣博處張設尊儀，慇勤供養獲大福德。』既封書已持付使人敕曰：『如我所囑當須憶念儘可為之。』使既奉旨敬辭而去，路經多日漸至勝音城，可有兩驛半在於此停住，遣信白王並持書去。王得書已開讀忿怒，告大臣曰：『未知彼國有何奇異勝妙信物？書云可兩驛半平治道路嚴飾城隍，花蓋幢幡集諸人眾，遣我自領四兵遠出迎接。看此形況意欲相輕，卿等宜應總集四兵，我自親往伐摩揭陀國。』大臣奏曰：『曾聞彼王有大度量，不應以隨宜國信輕觸大王。王今宜可且順其言親往觀察。若稱王意斯曰善哉，如不爾者興師未晚。』王曰：『誠有斯理，隨書且作。』于兩驛半平治道路，乃至王自親觀，依彼來書盛陳供養，引至城邑于平坦處，無量百千人眾聚集，香花普設充遍街衢。王開畫像瞻仰而住，於時中國商人共來觀像，咸皆合掌異口同音俱出大聲。唱言：『南謨佛陀也！南謨佛陀也！』其仙道王既睹尊儀聞佛陀號，見所未見聞所未聞，遍體身毛悉皆驚豎。王便問曰：『佛陀之名何所詮表？』商主答曰：『大王！中國有城，名劫比羅跋窣睹，中有凈飯王，生一太子，具三十二相有八十種好。相師瞻之云：「此太子
若在家者當爲轉輪聖王，七寶圓滿千子具足，降伏四洲以法化世。若出家者當證如來應正等覺，於人天內號曰佛陀。」此即是彼真容影像。』王聞喜悅問曰：『此下文字其義云何？』商人曰：『大王！此是歸依三寶。』王曰：『次下云何？』答曰：『此明五戒。』又問：『次下云何？』答曰：『此是十二緣生流轉還滅。』『其上云何？』答曰：『此明勸誡厭離生死希求涅槃。』皆為廣說。
「時仙道王聞商人說十二緣生，無明行等生滅道理，善誦其文便還宮內，即于初夜依文而思，於後夜時舍諸緣務，迄至天明結跏趺坐，端身正念系意現前，思量觀察十二緣生生滅道理。所謂此有故彼有，此生故彼生，從無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是純大苦蘊積集而生。所謂此無故彼無、此滅故彼滅，從無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅，如是純大苦蘊積集皆滅。時仙道王于緣生理既深曉悟，不起于座以智金剛杵，摧破二十種薩迦耶見山，得預流果。既見諦已，遙心慶悅渴仰世尊，說伽他曰：
「
【現代漢語翻譯】 現代漢語譯本：『如果是在家之人，應當成為轉輪聖王（Chakravartin），七寶（Seven Treasures）圓滿，擁有一千個兒子，降伏四大部洲，以佛法教化世人。如果是出家之人，應當證得如來應正等覺（Tathagata Arhat Samyaksambuddha），在人天之中被稱為佛陀（Buddha）。』這就是他的真實容貌影像。』國王聽后非常高興，問道：『這下面的文字是什麼意思？』商人說：『大王！這是歸依三寶（Three Jewels）。』國王說：『再下面的呢？』回答說：『這是說明五戒（Five Precepts）。』又問：『再下面的呢？』回答說：『這是十二緣起（Twelve Nidanas）的流轉和還滅。』『最上面的呢？』回答說：『這是說明勸誡人們厭離生死，希望證得涅槃（Nirvana）。』都為他詳細地解說。 當時，仙道王（Xian Dao King）聽商人說了十二緣起，無明（Avidya）、行（Samskara）等生滅的道理，熟讀那些文字后便回到宮中，當晚的初夜時分，依照那些文字進行思考，在後夜時分捨棄各種事務，直到天亮，結跏趺坐（sitting in the lotus position），端正身心，集中意念，思考觀察十二緣起的生滅道理。所謂『此有故彼有，此生故彼生』，從無明緣行、行緣識（Vijnana）、識緣名色（Namarupa）、名色緣六處（Six Sense Bases）、六處緣觸（Sparsa）、觸緣受（Vedana）、受緣愛（Trsna）、愛緣取（Upadana）、取緣有（Bhava）、有緣生（Jati）、生緣老死憂悲苦惱，這樣，純粹巨大的苦蘊（Dukkha）積聚而生。所謂『此無故彼無，此滅故彼滅』，從無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅，這樣，純粹巨大的苦蘊積聚全部滅盡。當時，仙道王對於緣起之理已經深刻領悟，沒有離開座位，用智慧金剛杵摧毀了二十種薩迦耶見（Satkayadristi）山，證得了預流果（Srotapanna）。已經見到真諦后，遙遠地內心慶賀喜悅，渴求仰慕世尊（World-Honored One），說了偈頌：
【English Translation】 English version: 'If one remains at home, he should become a Chakravartin (Wheel-Turning King), complete with the Seven Treasures, possessing a thousand sons, subduing the four continents and transforming the world with Dharma. If one leaves home, he should attain the Tathagata Arhat Samyaksambuddha (Thus Come One, Worthy One, Rightly and Fully Awakened One), and be called Buddha (Enlightened One) among humans and devas.' This is the true image of him.' The king, hearing this, rejoiced and asked: 'What is the meaning of the words below?' The merchant said: 'Great King! This is taking refuge in the Three Jewels (Buddha, Dharma, Sangha).' The king said: 'What is next?' He replied: 'This explains the Five Precepts (Panca-sila).' He further asked: 'What is next?' He replied: 'This is the cycle of the Twelve Nidanas (Twelve Links of Dependent Origination), their arising and ceasing.' 'What is above?' He replied: 'This explains the exhortation to renounce birth and death and to seek Nirvana (Liberation).' All were explained to him in detail. At that time, King Xian Dao (King Xian Dao) heard the merchant speak of the Twelve Nidanas, the principle of arising and ceasing of Avidya (Ignorance), Samskara (Volitional Action), and so on. After reciting the text well, he returned to the palace. In the first watch of the night, he contemplated according to the text. In the later watch of the night, he abandoned all affairs. Until dawn, he sat in the lotus position (sitting in the lotus position), straightened his body, focused his mind, and contemplated the principle of arising and ceasing of the Twelve Nidanas. That is, 'When this exists, that exists; when this arises, that arises,' from Avidya conditioned by Samskara, Samskara conditioned by Vijnana (Consciousness), Vijnana conditioned by Namarupa (Name and Form), Namarupa conditioned by Six Sense Bases (Six Sense Bases), Six Sense Bases conditioned by Sparsa (Contact), Sparsa conditioned by Vedana (Feeling), Vedana conditioned by Trsna (Craving), Trsna conditioned by Upadana (Grasping), Upadana conditioned by Bhava (Becoming), Bhava conditioned by Jati (Birth), Jati conditioned by old age, death, sorrow, grief, suffering, and distress. Thus, a great mass of suffering (Dukkha) accumulates and arises. That is, 'When this does not exist, that does not exist; when this ceases, that ceases,' from the cessation of Avidya, Samskara ceases; from the cessation of Samskara, Vijnana ceases; from the cessation of Vijnana, Namarupa ceases; from the cessation of Namarupa, Six Sense Bases cease; from the cessation of Six Sense Bases, Sparsa ceases; from the cessation of Sparsa, Vedana ceases; from the cessation of Vedana, Trsna ceases; from the cessation of Trsna, Upadana ceases; from the cessation of Upadana, Bhava ceases; from the cessation of Bhava, Jati ceases; from the cessation of Jati, old age, death, sorrow, grief, suffering, and distress cease. Thus, the entire great mass of suffering ceases. At that time, King Xian Dao deeply understood the principle of Dependent Origination. Without rising from his seat, he used the diamond club of wisdom to destroy the mountain of twenty kinds of Satkayadristi (Views of Self), and attained the Srotapanna (Stream-Enterer) fruit. Having seen the truth, he rejoiced from afar in his heart, thirsting and yearning for the World-Honored One (World-Honored One), and spoke this verse:
『敬禮大醫王， 善療於心病； 世尊雖在遠， 能令慧眼明。』
「時王歡喜，即便裁書報影勝王曰：『我賴仁恩知有三寶，悟緣生理得見真諦，苦海淪溺彼岸可期，拔之淤泥歡慶何極。然我欲得親見苾芻，為作方便令來至此。』使者持書至影勝王處，王讀書訖往詣佛所，頂禮佛足白言：『世尊！其勝音城仙道王，見佛形像得悟真諦，遣使持書來至於此求見苾芻，唯愿世尊慈悲發遣。』說是語已禮佛而去。爾時世尊，便作是念：『誰與彼城有因緣耶，能至於彼廣為化度？』觀知聖者迦多演那于彼有緣能為教化，世尊便命迦多演那曰：『汝可觀彼勝音城內仙道大王，並諸眷屬人物之類。』時迦多演那唯然受教，既觀察已辭佛而出。執持衣缽入城乞食。飯食訖囑授臥具已，便將五百苾芻隨路而去往勝音城。時影勝王並作敕書，遣使持去，報仙道王曰：『承悟緣生得預流果，復于苾芻樂欲相見。佛令五百苾芻遠赴祈請，仁可慇勤同大師想，去城兩驛半許，修治道路嚴設香花，治整四兵自來迎接。又于城內閑寂之處造一大寺，營五百房床榻臥具，無令闕乏，飲食所須悉皆預辦。若作如是供養事者，獲福無量。』使持書至授仙道王，既讀書已如言悉作。苾芻既至賓迎入城，即于空閑廣博之處，懸繒幡蓋嚴設道場
【現代漢語翻譯】 現代漢語譯本： 『敬禮偉大的醫王，您善於醫治心靈的疾病； 世尊雖然身處遙遠，卻能使我們的智慧之眼明亮。』
當時，仙道王非常高興，立刻寫信回覆影勝王說：『我依靠您的恩德，才得以知曉佛、法、僧三寶（Buddha, Dharma, Sangha），領悟因緣生滅的道理，得見真諦，在苦海中沉淪的我們，可以期望到達彼岸，從淤泥中被拔出，真是歡慶至極。但我希望能親自見到比丘（bhiksu），請您為我提供方便，讓他們來到這裡。』使者帶著信到達影勝王那裡，影勝王讀完信后，前往佛陀處，頂禮佛足稟告說：『世尊！勝音城的仙道王，見到佛的畫像后領悟了真諦，派遣使者帶著信來到這裡，請求能見到比丘，懇請世尊慈悲，派遣比丘前往。』說完后，他向佛陀行禮告退。這時，世尊心想：『誰與那座城市有因緣呢？能夠到那裡廣為教化？』他觀察到聖者迦多演那（Katyayana）與那座城市有緣，能夠進行教化，世尊便命令迦多演那說：『你可以觀察勝音城內的仙道大王，以及他的眷屬和百姓。』當時，迦多演那恭敬地接受了教誨，觀察完畢后，向佛陀告辭而出。他拿著衣缽進入城中乞食。用完餐后，安排好住宿，便帶領五百比丘沿著道路前往勝音城。當時，影勝王也寫了一封敕書，派遣使者送去，告知仙道王說：『您領悟因緣生滅的道理，獲得了預流果（Sotapanna），又非常樂意能見到比丘。佛陀派遣五百比丘遠道而來，滿足您的祈請，您應該像對待大師一樣慇勤接待，在距離城市兩驛半的地方，修整道路，佈置香花，整理好軍隊親自前去迎接。又在城內清靜的地方建造一座大寺廟，準備五百張床鋪和臥具，不要缺少任何東西，飲食所需都要提前準備好。如果能這樣做供養之事，獲得的福報將是無量的。』使者帶著信送給仙道王，仙道王讀完信后，按照信中所說的一切去做。比丘們到達后，受到熱情迎接進入城中，就在空曠廣闊的地方，懸掛綵帶和幡蓋，莊嚴地佈置道場。
【English Translation】 English version: 『I pay homage to the great King of Medicine, Who is skilled at healing the diseases of the mind; Although the World-Honored One is far away, He can make the eyes of wisdom bright.』
At that time, the king was overjoyed and immediately wrote a letter to King Ying Sheng, saying: 『I rely on your kindness to know the Three Jewels (Buddha, Dharma, Sangha), understand the principle of dependent origination, and see the true meaning. We who are drowning in the sea of suffering can expect to reach the other shore, and being pulled out of the mud is a cause for extreme celebration. However, I wish to see the bhikshus (monks) in person. Please provide a way for them to come here.』 The messenger took the letter to King Ying Sheng, who, after reading it, went to the Buddha, prostrated at his feet, and said: 『World-Honored One! King Xiandao of Shengyin City, having seen the image of the Buddha, has awakened to the true meaning and sent a messenger with a letter requesting to see the bhikshus. May the World-Honored One have compassion and send them.』 Having said this, he bowed to the Buddha and departed. At that time, the World-Honored One thought: 『Who has an affinity with that city? Who can go there and widely teach and transform?』 He observed that the venerable Katyayana (Katyayana) had an affinity with that city and could teach and transform them. The World-Honored One then commanded Katyayana, saying: 『You should observe King Xiandao of Shengyin City, as well as his family and people.』 At that time, Katyayana respectfully accepted the teaching, and after observing, he took leave of the Buddha and departed. Carrying his robe and bowl, he entered the city to beg for food. After eating, he arranged for lodging and then led five hundred bhikshus along the road to Shengyin City. At that time, King Ying Sheng also wrote an edict and sent a messenger to inform King Xiandao, saying: 『You have understood the principle of dependent origination and attained the fruit of stream-entry (Sotapanna), and you are eager to see the bhikshus. The Buddha has sent five hundred bhikshus from afar to fulfill your request. You should receive them with the same reverence as you would the Great Teacher, repair the roads and arrange incense and flowers two and a half stages from the city, and organize your troops to greet them in person. Also, build a large temple in a quiet place within the city, prepare five hundred beds and bedding, and ensure that nothing is lacking. Prepare all the food and drink needed in advance. If you make such offerings, you will receive immeasurable blessings.』 The messenger took the letter to King Xiandao, who, after reading it, did everything as instructed. When the bhikshus arrived, they were warmly welcomed into the city, and in a spacious and open area, they hung streamers and banners and solemnly arranged the altar.
，請苾芻坐。時有無量百千大眾悉皆雲集，爾時聖者迦多演那，隨彼機緣為說法要。令諸大眾皆蒙利益，或得預流果者、或得余果、乃至出家得阿羅漢果，或有發趣聲聞獨覺乘心者，或有發趣大乘者。時勝音城有二長者：一名底灑，二名補灑，往詣聖者迦多演那所，至已禮足白言：『聖者！我今欲于善說法律而為出家，于聖者所修治梵行。』時迦多演那知其心至，即與出家並受圓具，觀其根器教以要法，彼二便於日夜之中勤修無倦，斷一切惑證阿羅漢果。即升虛空現諸神變，身出水火便入無餘妙涅槃界。彼諸親族即火焚燒為供養已，收其餘骨造二窣睹波。時仙道王，于日日中常詣聖者迦多演那處聽說妙法。既聽得已還入宮中，告諸宮人曰：『聖者迦多演那每常為我說深妙法。』宮人白言：『大王有福逢佛出世，因成果滿得聞正法。』王告宮人曰：『爾等何因不往聽法？』宮人答曰：『我等內人無由數出。若其聖者迦多演那得入宮中為說法者，我等當聽。』王聞語已往聖者所，頂禮雙足白言：『聖者！宮內女人樂欲聞法，唯愿尊者興慈愍心，暫入宮中隨彼所愿。』時迦多演那白言：『大王！世尊制戒，不許苾芻入王宮中為女說法。』王言：『聖者！若如是者，誰入宮中為女說法？』答曰：『有苾芻尼許入為說。』
「時仙道王聞是語已，即作書報影勝王曰：『宮內女人樂欲聞法，頗有方便得令苾芻尼來不？』時影勝王既覽來書，便往佛所禮雙足已白言：『大德！彼仙道王復遣書來，云內宮妃后樂聞正法，欲見苾芻尼，其事云何？』爾時世尊聞斯語已，便作是念：『何苾芻尼與彼城中宮人之類，因緣感會共相濟脫？』觀知世羅苾芻尼能化于彼，佛告世羅苾芻尼曰：『汝當觀彼勝音城中宮人之類。』尼白佛言：『謹受聖教！』禮佛足已往舊住處，囑授臥具竟執持衣缽，與五百苾芻尼俱向勝音城。影勝王復與彼書令遣迎接，造房五百供給所須，敷設道場為眾說法，多人悟解發三菩提心。時世羅尼日日自往王宮之內，為妃后等宣說法要。
「彼仙道大王妙解彈箏，其月光夫人善能為舞，曾於一時王在宮內，自手彈箏月光起舞，于其舞際見夫人身有無常相，至第七日必當命終。時王見已心生憂惱，手所彈箏便投于地，月光見已白言：『大王！豈我舞曲不中絃管，致使大王放箏于地？』王曰：『非關舞惡，然我見汝身有死相，於七日內必定身亡。』月光白王曰：『若如是者幸當見放，我願出家。』王曰：『共立要契可遂汝情，若出家已斷諸煩惱證阿羅漢果者，我便望斷。若有餘結惑而命終者，于所去處當告我知。』夫人曰：『爾。
【現代漢語翻譯】 現代漢語譯本： 『當時仙道王聽了這話后，就寫信回覆影勝王說：『宮內的女人們喜歡聽佛法，有沒有什麼方便的辦法能讓比丘尼來呢？』當時影勝王看了來信，便前往佛陀處，禮拜佛足后稟告說：『大德！那仙道王又派人送信來說，內宮的妃子們喜歡聽聞正法，想要見比丘尼，這件事該怎麼辦呢？』這時世尊聽了這話后，便這樣想：『哪位比丘尼與那城中的宮人們，因緣感應能夠互相救脫呢？』觀察得知世羅（Śailā）比丘尼能夠教化她們，佛陀告訴世羅比丘尼說：『你應該去觀察那勝音（Jayaghoṣa）城中的宮人們。』比丘尼回答佛陀說：『謹遵聖教！』禮拜佛足后回到原來的住處，囑咐安排好臥具后，拿著衣缽，與五百位比丘尼一同前往勝音城。影勝王又給仙道王送信，讓他派人迎接，建造了五百間房子供給她們所需，佈置了道場為大眾說法，許多人領悟理解併發起了無上菩提心。當時世羅比丘尼每天都親自前往王宮之內，為妃子們等宣講佛法的要義。
『那仙道大王擅長彈箏，他的月光（Candraprabhā）夫人擅長跳舞，曾經有一次，國王在宮內，親自彈箏，月光夫人起舞，在她跳舞的時候，國王看見夫人的身體有無常之相，到第七天必定會死亡。當時國王看見後心中憂愁煩惱，手中的箏便掉落在地上，月光夫人看見后對國王說：『大王！難道是我的舞曲不合弦律，以至於大王把箏扔在地上？』國王說：『不是因為舞跳得不好，而是我看見你的身體有死亡之相，在七天之內必定會死亡。』月光夫人對國王說：『如果這樣，希望大王能夠放我離開，我願意出家。』國王說：『我們立下約定，就可以隨你的心願，如果出家后斷除各種煩惱，證得阿羅漢果，我就斷絕希望。如果還有剩餘的煩惱而命終，對於你所去的地方，應當告訴我。』夫人說：『好的。』
【English Translation】 English version: 『Then King Xiandao (Śaindhava) , upon hearing these words, immediately wrote a letter to King Yingsheng (Jayaghoṣa), saying: 『The women in the palace are eager to hear the Dharma. Is there a way to have Bhikshunis come?』 When King Yingsheng (Jayaghoṣa) read the letter, he went to the Buddha, prostrated at his feet, and said: 『Great Virtue! King Xiandao (Śaindhava) has sent another letter saying that the consorts in the inner palace are eager to hear the true Dharma and wish to see Bhikshunis. What should be done about this matter?』 At that time, the World-Honored One, upon hearing these words, thought: 『Which Bhikshuni has the karmic connection with the palace women in that city to mutually liberate each other?』 Observing that Bhikshuni Shiluo (Śailā) was capable of transforming them, the Buddha said to Bhikshuni Shiluo (Śailā): 『You should observe the palace women in that Shengyin (Jayaghoṣa) City.』 The Bhikshuni replied to the Buddha: 『I respectfully accept the Holy Teaching!』 After prostrating at the Buddha's feet, she returned to her former residence, entrusted her bedding, and, carrying her robes and bowl, went to Shengyin (Jayaghoṣa) City with five hundred Bhikshunis. King Yingsheng (Jayaghoṣa) also sent a letter to have them welcomed, built five hundred rooms to provide for their needs, and set up a Dharma assembly to preach to the assembly, and many people awakened and generated the Bodhi mind. At that time, Bhikshuni Shiluo (Śailā) went to the inner palace every day to proclaim the essentials of the Dharma to the consorts and others.
『That King Xiandao (Śaindhava) was skilled at playing the zither, and his consort, Lady Yueguang (Candraprabhā), was skilled at dancing. Once, when the king was in the palace, he played the zither himself, and Lady Yueguang (Candraprabhā) began to dance. During her dance, the king saw the impermanent aspect of the lady's body, and that she would surely die on the seventh day. When the king saw this, he became worried and distressed, and the zither in his hand fell to the ground. When Lady Yueguang (Candraprabhā) saw this, she said to the king: 『Great King! Is it that my dance music is not in harmony with the strings, causing the Great King to drop the zither on the ground?』 The king said: 『It is not because the dance is bad, but I see that your body has the appearance of death, and you will surely die within seven days.』 Lady Yueguang (Candraprabhā) said to the king: 『If that is the case, I hope that the Great King will release me, and I wish to renounce the world.』 The king said: 『Let us make an agreement, and your wish can be fulfilled. If, after renouncing the world, you cut off all afflictions and attain the Arhat fruit, then I will give up hope. If you die with remaining defilements, you should tell me where you go.』 The lady said: 『Yes.』
』時仙道王即引月光，至世羅苾芻尼處，禮足已白言：『聖者！月光夫人慾于善說法律而為出家，唯愿聖者慈悲攝受，與其出家並受圓具。』世羅報曰：『善哉大王！』即與出家並受圓具，觀其業報知欲命終，教授月光修無常觀。月光依言而作，于第七日忽爾命過，生四大王眾天。諸天法爾初生之時必起三念：『我何處死？』知在人中。『今生何處？』生在四大王眾天。『曾作何業？』于佛教中凈修梵行。時月光天女作是念已，『若我不往禮世尊者是所不應。』即取瓔珞莊嚴其身，即以種種上妙天花盛滿衣幞，夜詣佛所。天光晃耀滿竹林園，便以妙花普散佛所，頂禮佛足在一面坐。爾時世尊觀彼機性而為說法，彼聞法已得預流果，說伽他曰：
「『世界人天咸供養， 能除業惑生老死； 于百千生難得逢， 我今幸遇誠希有。 我依大師除結惑， 今時獲得清凈眼； 超渡苦流升彼岸， 究竟當入涅槃城。』
「時彼天女說此頌已，頂禮佛足往勝音城仙道王所。時王于樓上獨寢，天女既至身光大明，彈指作聲警覺王睡。王聞驚坐問曰：『作聲者誰？』答曰：『我是月光。』王曰：『夫人！可來與我共臥。』天女報言：『大王！我已身死，生四大王眾天，人天事殊理無同宿。王若欲得與我
【現代漢語翻譯】 現代漢語譯本 當時，仙道王帶著月光，來到世羅比丘尼（Sela Bhikkhuni，比丘尼的名字）處，禮拜她的雙足后稟告說：『聖者！月光夫人想要在善說之法律中出家，只希望聖者慈悲地接納她，讓她出家並受具足戒。』世羅回答說：『善哉，大王！』就讓她出家並受了具足戒，觀察她的業報，知道她將要命終，就教導月光修習無常觀。月光依照教導修行，在第七天忽然命終，往生到四大王眾天（Catummaharajika，佛教的欲界六天之一）。諸天按照常理，初生之時必定會生起三種念頭：『我從何處死？』知道是從人間死的。『現在生在何處？』生在四大王眾天。『曾經做了什麼業？』在佛教中清凈地修習梵行。當時，月光天女生起這樣的念頭后，想：『如果我不去禮拜世尊，那是不應該的。』就取下瓔珞莊嚴她的身體，用種種上妙的天花盛滿衣襟，夜晚來到佛陀的住所。天光晃耀，照滿了竹林園，於是用美妙的花朵普遍地散在佛陀的住所，頂禮佛足后在一面坐下。那時，世尊觀察她的根器，為她說法，她聽聞佛法后，證得了預流果（Sotapanna，小乘四果中的初果），說了這首伽陀（Gatha，偈頌）： 『世界人天咸供養， 能除業惑生老死； 于百千生難得逢， 我今幸遇誠希有。 我依大師除結惑， 今時獲得清凈眼； 超渡苦流升彼岸， 究竟當入涅槃城。』
『當時，那位天女說完這首偈頌后，頂禮佛足，前往勝音城仙道王所居住的地方。當時，國王在樓上獨自睡覺，天女來到后，身上發出巨大的光明，彈指作聲，警覺國王醒來。國王聽到聲音，驚醒坐起，問道：『作聲的是誰？』回答說：『我是月光。』國王說：『夫人！可以來與我同睡。』天女回答說：『大王！我已經死了，往生到四大王眾天，人天之事不同，道理上不能同睡。大王如果想要與我』
【English Translation】 English version Then King Siandao led Moonlight to the Bhikkhuni Sela (Sela Bhikkhuni, name of a Bhikkhuni), prostrated at her feet, and said: 'Venerable one! Lady Moonlight wishes to renounce the household life in the well-spoken Dharma and Vinaya. May the Venerable one compassionately accept her, ordain her, and grant her full ordination.' Sela replied: 'Excellent, Great King!' She then ordained her and granted her full ordination. Observing her karmic retribution, knowing that she was about to die, she taught Moonlight to cultivate the contemplation of impermanence. Moonlight followed her instructions, and on the seventh day, she suddenly passed away and was reborn in the Heaven of the Four Great Kings (Catummaharajika, one of the six heavens of the desire realm in Buddhism). According to the Dharma, when the devas are first born, they will inevitably have three thoughts: 'Where did I die?' They know that they died in the human realm. 'Where am I born now?' Born in the Heaven of the Four Great Kings. 'What karma did I perform?' Purely cultivating the Brahma-faring in the Buddha's teachings. At that time, after the deva Moonlight had this thought, she thought: 'If I do not go to pay homage to the World Honored One, it is not appropriate.' She then took the necklace to adorn her body, filled her sleeves with various exquisite heavenly flowers, and went to the Buddha's residence at night. The heavenly light shone brightly, filling the Bamboo Grove Garden, and then she scattered the wonderful flowers all over the Buddha's residence, prostrated at the Buddha's feet, and sat on one side. At that time, the World Honored One observed her potential and taught her the Dharma. After hearing the Dharma, she attained the fruit of Stream-enterer (Sotapanna, the first fruit of the four fruits of the Theravada), and spoke this Gatha (Gatha, verse): 'The world, humans and devas, all make offerings, Able to remove karmic惑, birth, old age, and death; Difficult to encounter in hundreds of thousands of lives, I am fortunate to meet it now, truly rare. I rely on the Master to remove the bonds of delusion, Now I have obtained the pure eye; Transcending the stream of suffering, ascending to the other shore, Ultimately, I shall enter the city of Nirvana.'
'After the deva spoke this verse, she prostrated at the Buddha's feet and went to King Siandao's residence in the city of Shengyin. At that time, the king was sleeping alone in the tower. When the deva arrived, her body emitted great light, and she snapped her fingers to awaken the king. The king heard the sound, startled and sat up, and asked: 'Who is making the sound?' She replied: 'I am Moonlight.' The king said: 'Lady! You can come and sleep with me.' The deva replied: 'Great King! I have already died and been reborn in the Heaven of the Four Great Kings. The affairs of humans and devas are different, and it is not reasonable to sleep together. If the Great King wants to be with me'
交歡者，于佛教中出家修道。若一切煩惱悉永斷者，眾望都息。若有餘惑而命終者，生四王天與我相見。』作是語已騰空而去。時仙道王聞是教已驚喜交集。念出家事通夜不眠，至天曉已命大臣曰：『卿可往問月光夫人今在何處？』大臣白言：『彼已身死。』王聞便念：『我今不應蒙天警覺不用其語處在居家，可立頂髻太子為王付以國事，我當於善說法律而為出家。』時仙道王告二大臣曰：『卿等當知！我于頂髻愛念情深，于卿二人情義亦重，可於頂髻處止惡勸善，我欲出家。』二臣聞已流淚交襟。覆命頂髻曰：『如汝比來順我言教，從今已去二大臣言亦應聽受，于諸國人以法而化，我欲舍俗出家。』太子聞已悲泣難勝。時仙道王既付囑已，鳴鼓宣令普告國人曰：『所有國政委付太子，我欲出家。我比為王不能依法，汝國人等各相容恕。』時諸人眾聞是告已，荷王恩惠悉皆啼泣不能自裁。王立太子以知國事，多出財寶廣設無遮，沙門婆羅門及貧下類無不周給。將一侍者徒步而去向王舍城，時頂髻王及國人眾悉皆隨後送別而歸。其王漸去至王舍城，在一園中暫停息已，告彼人曰：『汝今可往白影勝王曰：「有仙道王今在城外。」』使者即便往至王所，以事具白。王聞驚起告諸臣曰：『其仙道王多有兵眾，何不預報忽來至
【現代漢語翻譯】 現代漢語譯本 『行男女之事的人，如果想在佛教中出家修道，如果能永遠斷絕一切煩惱，就能得到大眾的期望而止息紛爭。如果還有殘餘的迷惑就去世了，會生到四王天與我相見。』說完這些話就騰空離去了。當時仙道王聽到這些教誨后，又驚又喜。想著出家的事情，整夜無法入睡，到了天亮，就命令大臣說：『你可以去問問月光夫人現在在哪裡？』大臣稟告說：『她已經去世了。』仙道王聽了之後就想：『我現在不應該辜負天神的警示，不聽從他的話還待在家裡，應該立頂髻太子為王，把國家大事交付給他，我應當在善說法律的地方出家。』當時仙道王告訴兩位大臣說：『你們應當知道！我對頂髻的愛念情深，對你們二人的情義也很重，你們可以在頂髻身邊勸他行善止惡，我想要出家。』兩位大臣聽了之後，都流下了眼淚。仙道王又命令頂髻說：『你一直以來都很聽從我的教導，從今以後，兩位大臣的話你也應該聽從，要用佛法來教化百姓，我想要捨棄世俗出家。』太子聽了之後，悲傷得難以自持。當時仙道王交代完這些事情后，就敲響鼓，向全國人民宣告說：『所有國家政事都委託給太子，我想要出家。我以前做國王的時候，不能依法治理國家，希望你們國民能夠互相寬恕。』當時所有的人民聽到這個宣告后，感念國王的恩惠，都哭泣不止，無法控制自己的情緒。仙道王立太子來處理國家事務，拿出大量的財寶，廣泛地舉辦無遮大會（無遮：不加限制），沙門（Shramana，佛教出家修行者）、婆羅門（Brahmana，古印度僧侶階層）以及貧窮的人都得到了賙濟。帶著一個侍者徒步前往王舍城（Rajagrha），當時頂髻王和全國人民都跟隨在後面送別，然後才回去。仙道王漸漸地來到王舍城，在一個園林中停下來休息，告訴那個侍者說：『你現在可以去告訴影勝王（Bimbisara）說：「有仙道王現在在城外。」』使者立刻前往影勝王那裡，把事情詳細地稟告了。影勝王聽了之後，驚慌地站起來，告訴各位大臣說：『那個仙道王有很多軍隊，為什麼不預先稟報，突然來到
【English Translation】 English version 『One who engages in sexual intercourse, if they wish to renounce the world and cultivate the path in Buddhism, if they can completely sever all afflictions, they will gain the expectation of the masses and cease disputes. If they die with remaining delusions, they will be reborn in the Heaven of the Four Kings and meet me.』 After saying these words, he ascended into the sky and departed. At that time, King Sendo (Sadhu Raja, King of Ascetics) heard these teachings and was filled with both surprise and joy. Thinking about renouncing the world, he could not sleep all night. At dawn, he commanded his ministers, saying: 『You may go and ask where Lady Gekko (Chandra Prabha, Moon Light) is now?』 The minister reported, saying: 『She has already passed away.』 Upon hearing this, King Sendo thought: 『I should not disregard the warning of the deity, nor should I remain at home without heeding his words. I should establish Crown Prince Chokei (Ushnishasiras, Crown Hair) as king, entrust him with the affairs of the state, and I shall renounce the world in a place where the law is well-spoken.』 At that time, King Sendo told the two ministers: 『You should know! My love and affection for Chokei are deep, and my regard for you two is also great. You may stay by Chokei's side and advise him to do good and avoid evil. I wish to renounce the world.』 Upon hearing this, the two ministers shed tears. King Sendo then commanded Chokei, saying: 『As you have always followed my teachings, from now on, you should also listen to the words of the two ministers. You should transform the people of the country with the Dharma. I wish to abandon the secular world and renounce the world.』 Upon hearing this, the prince was overcome with grief. At that time, after King Sendo had entrusted these matters, he beat the drum and proclaimed to the people of the country, saying: 『All affairs of the state are entrusted to the crown prince. I wish to renounce the world. When I was king, I was unable to govern the country according to the Dharma. I hope that you, the people of the country, can forgive each other.』 At that time, all the people, upon hearing this proclamation, were grateful for the king's kindness and wept uncontrollably. King Sendo established the prince to manage the affairs of the state, gave out a large amount of wealth, and widely held an uninhibited assembly (An uninhibited assembly: without restrictions), providing for Shramanas (Shramana, Buddhist renunciates), Brahmanas (Brahmana, ancient Indian priestly class), and the poor without exception. Taking one attendant, he walked on foot towards Rajagrha (Rajagrha), the city of kings. At that time, King Chokei and the people of the country all followed behind to see him off before returning. The king gradually arrived at Rajagrha, stopped to rest in a garden, and told the attendant: 『You may now go and tell King Bimbisara (Bimbisara) that 「King Sendo is now outside the city.」』 The messenger immediately went to King Bimbisara and reported the matter in detail. Upon hearing this, King Bimbisara rose in alarm and told his ministers: 『King Sendo has many troops. Why was I not informed in advance that he was suddenly arriving?』
此？』使者白王：『彼無兵眾唯一侍者。』王聞語已便作是念：『彼是剎帝利灌頂大王，我今不應空無備擬獨引入城。』即便修治道路嚴飾城郭，躬引四兵至仙道王所，歡言執手共相慰問，同乘一象入王舍城，即以香湯澡浴，奉上妙衣。既飲食已問言：『王今何故棄大寶位，將一侍人，躬涉遠途而來至此？』答言：『大王！我無別事，本意故來於世尊所欲求出家並受圓具，凈修梵行志求解脫。』時影勝王翹身合掌作如是語：『善哉佛陀！善哉達摩！善哉僧伽！具大慈悲有勝威力，能令如是剎帝利灌頂大王，舍尊勝位來詣佛所而求出家並受圓具修苾芻行。』時影勝王即將仙道王詣世尊所。爾時世尊與無量百千四眾圍繞演說妙法，遙見影勝王共仙道王欲來入眾，告諸苾芻：『彼影勝王並將進物來至我所。汝等當知！于諸如來所有進奉，無過導引受化有情。』作是語已默然而住。時影勝王共仙道王俱至佛所，禮雙足已在一面立，白言：『世尊！此是勝音國仙道大王，足步而至，欲于如來善說法律求出家受圓具修苾芻行。唯愿世尊慈悲攝受。』世尊即告仙道王曰：『善來苾芻！可修梵行。』王聞是語鬚髮自落，法服著身瓶缽在手，威儀進止如百歲苾芻。時影勝王禮佛而出，仙道苾芻即依眾住。于晨朝時著衣持缽，入王舍城次行
【現代漢語翻譯】 使者回答國王：『他沒有軍隊，只有一個侍者。』國王聽了這話，心想：『他是一位剎帝利灌頂大王（Kshatriya Abhisheka, 受過灌頂的剎帝利大王），我現在不應該毫無準備地讓他獨自進城。』於是修整道路，裝飾城郭，親自率領軍隊到仙道王（Xiandao Wang）所在的地方，高興地握手互相慰問，一同乘坐一頭大象進入王舍城（Wangshe Cheng），立即用香湯沐浴，奉上精美的衣服。飲食完畢后問道：『大王您現在為何拋棄尊貴的大王之位，帶著一個侍從，親自遠道而來這裡？』仙道王回答說：『大王！我沒有別的事，本意就是來世尊（Shizun）這裡，想要出家並受具足戒，清凈地修習梵行，立志求解脫。』 當時影勝王（Yingsheng Wang）翹身合掌，這樣說道：『太好了，佛陀（Fo陀）！太好了，達摩（Da Mo）！太好了，僧伽（Seng伽）！具有大慈悲心和殊勝的威力，能夠讓這樣的剎帝利灌頂大王，捨棄尊貴的地位來到佛陀這裡，請求出家並受具足戒，修習比丘（Biqiu）的修行。』當時影勝王就帶著仙道王去見世尊。當時世尊被無數百千四眾弟子圍繞，正在演說微妙的佛法，遠遠地看見影勝王和仙道王想要進入人群，就告訴眾比丘：『這位影勝王將帶著供品來我這裡。你們應當知道！對於諸如來（Rulai）的所有供奉，沒有比引導和教化有情眾生更重要的了。』說完這些話就默默地住止了。 當時影勝王和仙道王一同來到佛陀那裡，禮拜佛陀的雙足後站在一旁，說道：『世尊！這位是勝音國（Shengyin Guo）的仙道大王，步行而來，想要在如來善說的法律中請求出家，受具足戒，修習比丘的修行。希望世尊慈悲地接納他。』世尊就告訴仙道王說：『善來比丘！可以修習梵行。』仙道王聽到這句話，鬚髮自然脫落，法衣穿在身上，瓶缽拿在手中，威儀舉止就像百歲比丘一樣。當時影勝王禮拜佛陀后離開，仙道比丘就依眾而住。在早晨的時候穿上衣服，拿著缽，進入王舍城依次乞食。
【English Translation】 The messenger replied to the king: 'He has no army, only one attendant.' Upon hearing this, the king thought: 'He is a Kshatriya Abhisheka (Kshatriya Abhisheka, a Kshatriya king who has undergone the Abhisheka ceremony), I should not let him enter the city alone without any preparation.' So he repaired the roads, decorated the city, and personally led his troops to where King Xiandao (Xiandao Wang) was. He joyfully shook hands and exchanged greetings, and together they rode an elephant into Wangshe City (Wangshe Cheng). He was immediately bathed with fragrant water and presented with exquisite clothes. After the meal, he asked: 'Why have you abandoned your noble position as a great king, bringing only one attendant, and traveled such a long distance to come here?' King Xiandao replied: 'Great King! I have no other purpose. My original intention was to come to the World Honored One (Shizun), desiring to renounce the world and receive the full precepts, to purely cultivate Brahma-conduct and aspire to liberation.' At that time, King Yingsheng (Yingsheng Wang) raised his body and joined his palms, saying: 'Excellent, Buddha (Fo陀)! Excellent, Dharma (Da Mo)! Excellent, Sangha (Seng伽)! Possessing great compassion and supreme power, able to cause such a Kshatriya Abhisheka king to abandon his noble position and come to the Buddha to request renunciation and receive the full precepts, cultivating the practice of a Bhikshu (Biqiu).' At that time, King Yingsheng took King Xiandao to see the World Honored One. At that time, the World Honored One was surrounded by countless hundreds of thousands of fourfold disciples, expounding the wonderful Dharma. Seeing King Yingsheng and King Xiandao approaching, he told the Bhikshus: 'King Yingsheng is bringing offerings to me. You should know! Of all the offerings to the Tathagatas (Rulai), none is greater than guiding and transforming sentient beings.' After saying these words, he remained silent. At that time, King Yingsheng and King Xiandao together came to the Buddha, prostrated at the Buddha's feet, and stood to one side, saying: 'World Honored One! This is King Xiandao of Shengyin Kingdom (Shengyin Guo), who has come on foot, desiring to request renunciation in the well-spoken law of the Tathagata, to receive the full precepts, and to cultivate the practice of a Bhikshu. May the World Honored One compassionately accept him.' The World Honored One then said to King Xiandao: 'Welcome, Bhikshu! You may cultivate Brahma-conduct.' Upon hearing these words, King Xiandao's hair and beard naturally fell off, the Dharma robes were on his body, the alms bowl was in his hand, and his demeanor was like that of a hundred-year-old Bhikshu. At that time, King Yingsheng bowed to the Buddha and left, and Bhikshu Xiandao then resided with the Sangha. In the morning, he put on his robes, held his bowl, and entered Wangshe City to beg for alms in order.
乞食。時諸士女百千萬眾，聞彼入城俱來瞻仰，宮閨之類咸升樓閣，傾望竭誠共觀希有。時彼苾芻既得食已還至本處，飯食訖收衣缽洗足而坐。時影勝王諸臣翼從至仙道苾芻所，躬申敬禮說伽他曰：
「『勝音國大王， 舍百千城邑； 今乞余殘食， 豈不生勞苦？ 先用妙金槃， 眾寶以莊嚴； 今但持瓦缽， 豈不生勞苦？ 先食香粳飯， 美饌隨所欲； 今者食粗疏， 豈不生勞苦？ 先著迦尸服， 妙疊及諸繒； 今披糞掃衣， 豈不生勞苦？ 先處勝宮殿， 侍衛以多人； 今獨樹下居， 豈不生勞苦？ 先在妙床褥， 細軟隨情樂； 今時臥草敷， 豈不生勞苦？ 先與上宮后， 娛樂鎮隨心； 今時獨寢息， 豈不生勞苦？ 先乘無價象， 寶馬及珍輿； 今時徒步行， 豈不生勞苦？ 庫藏皆盈溢， 受用常隨意； 今時無所有， 豈不生勞苦？』
「時仙道苾芻既聞是語，亦以伽他而答之曰：
「『諸有難調事， 我今皆伏除， 乞食用資身， 如牛負轅軛。』
「影勝王曰：
「『仁今有何意， 作此憂愁語？ 心中所念者， 我悉相供給。
【現代漢語翻譯】 現代漢語譯本 乞食。當時，無數的男女老少，聽說他進城，都來瞻仰，宮中的女眷們都登上樓閣，滿懷誠意地觀看這難得一見的景象。當時，那位苾芻（bhiksu，比丘）乞食完畢后回到原來的地方，吃完飯後，收拾好衣缽，洗了腳，然後坐下。當時，影勝王（Rupasresthin，國王名）和他的大臣們跟隨來到仙道苾芻（Rsi-patha bhiksu，修仙道的比丘）處，恭敬地行禮，並用伽他（gatha，偈頌）說道： 『勝音國（Svaraghosha，國名）的大王，捨棄了成百上千的城邑；現在卻乞討剩餘的食物，難道不覺得勞苦嗎？先前使用精美的金盤，用各種珍寶來裝飾；現在卻只拿著瓦缽，難道不覺得勞苦嗎？先前吃著香粳米飯，各種美味佳餚隨心所欲；現在卻吃著粗糙的食物，難道不覺得勞苦嗎？先前穿著迦尸（Kasi，地名）的絲綢衣服，精美的疊織品和各種絲綢；現在卻披著糞掃衣（pamsukula，用丟棄的布料縫製的衣服），難道不覺得勞苦嗎？先前住在華麗的宮殿里，有許多侍衛；現在卻獨自住在樹下，難道不覺得勞苦嗎？先前睡在精美的床褥上，柔軟舒適隨心所欲；現在卻睡在鋪著草的地上，難道不覺得勞苦嗎？先前與後宮的妃嬪們，一起娛樂，隨心所欲；現在卻獨自睡覺，難道不覺得勞苦嗎？先前乘坐無價的大象，寶馬和珍貴的車輿；現在卻徒步行走，難道不覺得勞苦嗎？庫房裡都堆滿了財物，享用時常隨心所欲；現在卻一無所有，難道不覺得勞苦嗎？』 當時，仙道苾芻（Rsi-patha bhiksu，修仙道的比丘）聽了這些話，也用伽他（gatha，偈頌）回答說： 『各種難以調伏的事情，我現在都已降伏消除，乞討食物來維持生命，就像牛拉著車轅一樣。』 影勝王（Rupasresthin，國王名）說： 『您現在有什麼想法，說出這樣憂愁的話？心中所想的，我都可以供給您。』
【English Translation】 English version Begging for food. At that time, hundreds of thousands of men and women, upon hearing that he had entered the city, all came to behold him. The ladies of the palace ascended to the towers, earnestly gazing and marveling at this rare sight. Then, that bhiksu (bhiksu, monk) having obtained food, returned to his place, finished his meal, put away his robes and bowl, washed his feet, and sat down. At that time, King Rupasresthin (Rupasresthin, name of the king) and his ministers followed and arrived at the place of the Rsi-patha bhiksu (Rsi-patha bhiksu, a monk practicing asceticism), respectfully paid their respects, and spoke in gathas (gatha, verses): 'The great king of Svaraghosha (Svaraghosha, name of the kingdom), who abandoned hundreds of thousands of cities; now begs for leftover food, does he not feel hardship? Previously using exquisite golden plates, adorned with various treasures; now only holding an earthen bowl, does he not feel hardship? Previously eating fragrant rice, with delicious delicacies as desired; now eating coarse food, does he not feel hardship? Previously wearing Kasi (Kasi, place name) silk garments, fine weaves and various silks; now wearing robes made of discarded cloth (pamsukula, robes made from discarded cloth), does he not feel hardship? Previously dwelling in magnificent palaces, attended by many guards; now living alone under a tree, does he not feel hardship? Previously sleeping on exquisite bedding, soft and comfortable as desired; now sleeping on a bed of grass, does he not feel hardship? Previously with the consorts of the palace, enjoying themselves as they pleased; now sleeping alone, does he not feel hardship? Previously riding priceless elephants, precious horses, and valuable carriages; now walking on foot, does he not feel hardship? The treasuries were overflowing, with constant enjoyment as desired; now possessing nothing, does he not feel hardship?' Then, the Rsi-patha bhiksu (Rsi-patha bhiksu, a monk practicing asceticism), having heard these words, also replied in gathas (gatha, verses): 'All the difficult-to-tame things, I have now subdued and eliminated, begging for food to sustain life, like an ox pulling a yoke.' King Rupasresthin (Rupasresthin, name of the king) said: 'What are your thoughts now, speaking such sorrowful words? Whatever you desire in your heart, I will provide for you.'
』
「仙道苾芻曰：
「『諸有樂法人， 心無有憂戀； 若不知法者， 從冥入于冥。 大王應善聽！ 我今說正法； 由解正法故， 生天得涅槃。 此身無可愛， 有一德應知； 善調令住境， 隨心即安樂。 假使壽百年， 形命終歸盡； 云何為妻子， 財食常貪著？ 妻子如怨家， 珍財常畏失； 我今皆捨棄， 解脫諸憂惱。 人命將盡時， 咒藥不能救； 神仙及諸聖， 無能違拒者。 天雖有威力， 勝處壽長年； 衰相現前時， 必死無能救。 諸王得自在， 威力無人敵； 多財有名稱， 終歸入死門。 假令修苦行， 勇猛越諸人； 設多兵眾力， 詎能超死苦。 非空非海內， 亦非山石間； 無有地方所， 不被死所害。 非空非海內， 亦非山石間； 無有地方所， 不被業所害。 死後身膀脹， 皮肉漸分離； 唯余白骨在， 觀斯何可愛？ 諸骨咸銷散， 但有空髑髏； 形色甚可惡， 誰當生愛樂？ 在熱處涼宮， 若寒居暖室； 常護持身命， 不免死來侵。 若人行善因，
【現代漢語翻譯】 現代漢語譯本 仙道苾芻（Xiandao Bhiksu，指修習仙道的比丘）說： 『凡是喜愛佛法的人，心中沒有憂愁和掛念；如果不知道佛法的人，就會從黑暗進入更深的黑暗。 大王您應該好好聽著！我現在要說真正的佛法；因爲了解真正的佛法，就能往生天界，得到涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。 這個身體沒有什麼值得喜愛的，只有一種德行應該知道；好好調伏它，讓它安住在境界上，隨順心意就能得到安樂。 即使壽命能活到一百年，形體和性命最終也會歸於消亡；為什麼還要爲了妻子兒女，以及財物食物而常常貪戀執著呢？ 妻子兒女就像怨家一樣，珍貴的財物常常令人害怕失去；我現在都要捨棄它們，解脫各種憂愁煩惱。 人的壽命將要終結的時候，咒語和藥物都不能救治；神仙以及各位聖人，也沒有誰能夠違抗死亡的到來。 天神雖然有威力，在殊勝的地方壽命也很長；但是衰老的現象一旦出現，必定會死亡，沒有人能夠救得了。 各位國王得到自在，威力強大沒有人能敵；擁有很多財富和名聲，最終還是要進入死亡之門。 即使修行苦行，勇敢勇猛超過其他人；就算有很多兵眾的力量，又怎麼能夠超越死亡的痛苦呢？ 不是在空中，不是在海里，也不是在山石之間；沒有哪個地方，不會被死亡所侵害。 不是在空中，不是在海里，也不是在山石之間；沒有哪個地方，不會被業力所傷害。 死後身體膨脹，面板和肌肉漸漸分離；只剩下白骨存在，看看這些有什麼值得喜愛的呢？ 各種骨頭都銷蝕散落，只剩下空空的頭骨；形狀顏色非常可惡，誰會對此產生喜愛呢？ 在炎熱的地方居住在涼爽的宮殿里，在寒冷的地方居住在溫暖的房間里；常常保護維持自己的身命，也免不了死亡的侵襲。 如果有人行持善的因緣，……』
【English Translation】 English version The Immortal Bhiksu (Xiandao Bhiksu, referring to a Bhiksu who practices immortality) said: 『Those who delight in the Dharma (Buddhist teachings) have no sorrow or attachment in their hearts; those who do not know the Dharma go from darkness into deeper darkness. Great King, you should listen carefully! I will now speak of the true Dharma; by understanding the true Dharma, one can be reborn in the heavens and attain Nirvana (the state of liberation from the cycle of birth and death). This body has nothing lovable, but there is one virtue that should be known; properly tame it, let it abide in its realm, and according to the mind, one can attain peace and happiness. Even if one lives to be a hundred years old, the form and life will eventually come to an end; why then be constantly greedy and attached to wives, children, wealth, and food? Wives and children are like enemies, and precious wealth is always feared to be lost; I will now abandon them all and be liberated from all sorrows and afflictions. When a person's life is about to end, spells and medicines cannot save them; neither gods nor sages can defy the coming of death. Although the gods have power, and their lifespan is long in superior realms; once the signs of aging appear, they will surely die, and no one can save them. Kings obtain freedom, and their power is unmatched; possessing much wealth and fame, they will ultimately enter the gate of death. Even if one practices asceticism, bravely surpassing others; even with the strength of many troops, how can one transcend the suffering of death? Not in the sky, not in the sea, nor between mountains and rocks; there is no place that is not harmed by death. Not in the sky, not in the sea, nor between mountains and rocks; there is no place that is not harmed by karma. After death, the body swells, and the skin and flesh gradually separate; only white bones remain, what is there to love about this? All the bones decay and scatter, leaving only an empty skull; its shape and color are very repulsive, who would generate love for it? Living in a cool palace in a hot place, living in a warm room in a cold place; constantly protecting and maintaining one's life, one cannot escape the invasion of death. If a person performs good deeds, …』
果不共他有； 王等不侵害， 是故應修福。 若行十惡死， 妻子皆不哭； 殯送事隨宜， 是名為惡死。 若行十善死， 妻子皆憶念； 殯葬並如法， 是名為善死。 生時唯獨來， 死時還獨去； 自受于苦樂， 無有共分者。 伺命來取時， 父子不相救； 親屬及珍寶， 無能贖命者。 生老及病死， 日夜恒隨逐； 無有藏避處， 終被死王牽。 智者見是事， 舍而求出家； 當離煩惱海， 不受胞胎患。 我舍諸怨苦， 得成苾芻性； 終出生死獄， 長趣涅槃城。』
「時影勝王蒙仙道苾芻為說妙法，聞已恭敬深心渴仰，白言：『聖者！生死長遠卒難出離，我處王位與寂靜相違，但有隨喜未能解縛。』說是語已頂禮而去。
根本說一切有部毗奈耶卷第四十五 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十六
三藏法師義凈奉 制譯入王宮門學處第八十二之三
「爾時勝音城頂髻王，受父禪后初以正法化人，未經多時便行非法。彼二大臣利益、除患，白言：『大王！當以正法化人勿為非法。何以故？王之國人
【現代漢語翻譯】 現代漢語譯本 果報不會與他人共有； 國王等也無法侵奪，所以應當修福。 如果做了很多壞事而死，妻子兒女都不會哭泣； 喪葬事宜也只是隨便辦理，這叫做惡死。 如果做了很多善事而死，妻子兒女都會思念； 喪葬也會如法進行，這叫做善死。 出生時獨自而來，死亡時也獨自離去； 自己承受苦樂，沒有人能共同分擔。 當閻羅王派人來索命時，父子也無法互相拯救； 親屬和珍寶，都無法贖回性命。 生老病死，日夜不停地跟隨； 沒有可以藏身躲避的地方，最終會被死王牽走。 智者看到這些事，就會捨棄一切而出家； 應當脫離煩惱的苦海，不再受胞胎之苦。 我捨棄各種怨恨痛苦，得以成就比丘（Bichu）的身份； 終將脫離生死輪迴的牢獄，永遠趨向涅槃（Nirvana）的境界。』
當時，影勝王（Yingsheng Wang）蒙受仙道比丘（Xiandao Bichu）為他說微妙的佛法，聽后恭敬且內心渴望，說道：『聖者！生死漫長難以脫離，我身處王位與寂靜相違背，只能隨喜而未能解脫束縛。』說完這些話后，頂禮而去。
根本說一切有部毗奈耶卷第四十五 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十六
三藏法師義凈（Sanzang Fashi Yijing）奉旨翻譯 入王宮門學處第八十二之三
『當時，勝音城（Shengyin Cheng）的頂髻王（Dingji Wang），繼承父親的王位后，最初用正法教化人民，沒過多久就開始施行非法。他的兩位大臣利益（Liyi）、除患（Chuhuan），勸諫說：『大王！應當用正法教化人民，不要施行非法。為什麼呢？大王的國民
【English Translation】 English version The fruit of karma is not shared with others; Kings and others cannot seize it, therefore one should cultivate merit. If one dies after committing many evil deeds, wives and children will not weep; Funeral arrangements will be handled casually, this is called an evil death. If one dies after performing many good deeds, wives and children will remember with longing; The funeral will be conducted according to the Dharma, this is called a good death. At birth, one comes alone; at death, one departs alone; One experiences joy and suffering oneself, with no one to share it. When the messengers of Yama (Yanluo Wang, the King of Death) come to take one's life, father and son cannot save each other; Relatives and treasures cannot redeem one's life. Birth, old age, sickness, and death follow constantly day and night; There is no place to hide, and ultimately one will be led away by the King of Death. The wise, seeing these things, renounce everything and seek ordination; They should escape the sea of afflictions and not suffer the woes of rebirth. I renounce all hatred and suffering, and attain the state of a Bhikshu (Bichu); I will ultimately escape the prison of birth and death, and forever go towards the city of Nirvana (Nirvana).』
At that time, King Yingsheng (Yingsheng Wang) was spoken the wonderful Dharma by the ascetic Bhikshu (Xiandao Bichu). After listening, he respectfully and eagerly said, 'Venerable One! Birth and death are prolonged and difficult to escape. I am in the position of a king, which is contrary to tranquility. I can only rejoice and have not been able to untie the bonds.' After saying these words, he bowed and departed.
Fundamental Sarvastivada Vinaya, Volume 45 Taisho Tripitaka Volume 23, No. 1442, Fundamental Sarvastivada Vinaya
Fundamental Sarvastivada Vinaya, Volume 46
Translated under imperial decree by the Tripitaka Master Yijing (Sanzang Fashi Yijing) Section 3 of the 82nd Chapter on Entering the Royal Palace in the Vinaya
'At that time, King Dingji (Dingji Wang) of Shengyin City (Shengyin Cheng), after succeeding his father to the throne, initially transformed the people with the true Dharma, but soon began to practice unlawful ways. His two ministers, Liyi (Liyi) and Chuhuan (Chuhuan), advised him, 'Great King! You should transform the people with the true Dharma and not practice unlawful ways. Why? The people of the Great King's kingdom
如花果樹，以時溉灌勿為衰損，則條𠏉花果繁實可期。王之百姓亦復如是，恩養以法賦稅無虧。』雖復正諫彼行非法不肯悛改，如是至三不用其語，便生瞋恚告余臣曰：『若人故與灌頂王教共相違逆者，當與何罪？』時有佞臣，前白王曰：『此何在言，理當合死。』說伽他曰：
「『若臣拒王教、 若牙齒搖動， 若食中和毒， 除之方樂生。 大臣若多智， 善閑諸法律， 富盛有兵戎， 不除當自害。』
「王聞是語告彼臣曰：『若如是者，彼二老臣先王所囑，我今不忍輒自加刑。從今已去勿令與我更重相見。』即令門人遮不聽入，立二佞臣以為輔相。佞臣得寵，每於王所而說頌曰：
「『苣勝不熬蒸， 及以不磨搗， 不苦加功壓， 無緣可得油。』
「國中人眾事亦如是，嚴加苦切方辦國事。王曰：『今以國政付卿二人，其所作者即為定量。』時二佞臣便以苦法驅馳百姓。時有商人，從勝音城持諸貨物，至摩揭陀國到仙道苾芻所，仙道記識便問之曰：
「『勝音頂髻王， 大臣及兵眾； 無病無恐怖， 以法治人不？』
「商人答曰：
「『王及諸大臣， 兵眾皆安隱； 雖無他恐怖， 非法以治人。』
「時仙道苾芻聞是
【現代漢語翻譯】 現代漢語譯本 『如同花果樹，要時常澆灌，不要讓它衰敗損傷，這樣才能期望枝條茂盛，花果繁多結實。國王對待百姓也應該這樣，用法律來恩養他們，賦稅要合理。』即使我多次正直地勸諫，他實行非法之事也不肯悔改，這樣到了三次，他便生氣地告訴其他大臣說：『如果有人故意與灌頂王（指國王，通過灌頂儀式成為統治者）的教令相違背，應當判處什麼罪？』當時有個奸佞的大臣，上前對國王說：『這還用說嗎，理應處死。』並說了這樣一段伽陀（偈頌）： 『如果臣子違抗國王的教令，就像牙齒鬆動一樣，或者像食物中混入了毒藥，只有除掉它才能快樂地生存。 大臣如果過於聰明，精通各種法律，富有而且擁有軍隊，不除掉他將會給自己帶來禍害。』 國王聽了這話告訴那個大臣說：『如果像你說的這樣，那兩個老臣是先王所託付的，我現在不忍心擅自對他們用刑。從今以後，不要讓他們再與我相見。』隨即命令門人阻攔，不讓他們進入，立了兩個奸佞的大臣作為輔佐。 奸佞的大臣得到寵幸，常常在國王面前說頌： 『苣（一種植物）如果不經過熬煮蒸，以及不經過研磨搗碎，不經過用力擠壓，就沒有辦法得到油。』 『國家中的人民百姓的事情也是這樣，只有嚴厲地加以壓迫，才能辦好國家的事情。』國王說：『現在把國家政事交給你們二人，你們所做的就是定下來的標準。』當時兩個奸佞的大臣便用殘酷的法令驅使百姓。 當時有個商人，從勝音城帶著貨物，到摩揭陀國，拜訪了仙道苾芻（比丘，佛教出家人），仙道苾芻認出了他，便問他說： 『勝音頂髻王（勝音城的國王），大臣以及軍隊；沒有疾病，沒有恐怖，用正法來治理人民嗎？』 商人回答說： 『國王以及各位大臣，軍隊都平安無事；雖然沒有其他的恐怖，但是用非法來治理人民。』 當時仙道苾芻聽了這些話
English version 'Like fruit trees, they should be watered regularly to prevent them from withering and decaying, so that one can expect abundant and fruitful branches. The king should treat his people in the same way, nurturing them with laws and ensuring fair taxation.' Even though I repeatedly offered honest advice, he refused to repent from his unlawful actions. After doing this three times, he became angry and said to the other ministers, 'If someone deliberately goes against the teachings of the Initiated King (referring to the king, who becomes ruler through an initiation ceremony), what punishment should be given?' At that time, a flattering minister stepped forward and said to the king, 'Is there any need to ask? He should be put to death.' And he spoke this Gatha (verse): 'If a minister defies the king's command, like a loose tooth, or like poison mixed in food, only by removing it can one live happily. If a minister is too intelligent, well-versed in all laws, wealthy, and possesses an army, failing to remove him will bring harm to oneself.' Upon hearing these words, the king said to that minister, 'If it is as you say, those two old ministers were entrusted to me by the late king, and I cannot bear to inflict punishment on them myself. From now on, do not let them see me again.' He then ordered his attendants to prevent them from entering and appointed two flattering ministers as his advisors. The flattering ministers, having gained favor, often recited this verse before the king: 'If sesame seeds are not boiled and steamed, nor ground and mashed, nor pressed with force, there is no way to obtain oil.' 'The affairs of the people in the country are the same; only by strictly oppressing them can the affairs of the state be managed well.' The king said, 'Now I entrust the affairs of the state to you two; what you do will be the standard.' At that time, the two flattering ministers used cruel laws to drive the people. At that time, a merchant, carrying goods from Sheng Yin City, arrived in the country of Magadha and visited the Xian Dao Bhikshu (Buddhist monk). The Xian Dao Bhikshu recognized him and asked: 'The crowned king of Sheng Yin (the king of Sheng Yin City), the ministers, and the army; are they free from illness and fear, and do they govern the people with the Dharma (righteous law)?' The merchant replied: 'The king and all the ministers, and the army are safe and sound; although there is no other fear, they govern the people with unlawful means.' At that time, the Xian Dao Bhikshu heard these words
【English Translation】 English version 'Like fruit trees, they should be watered regularly to prevent them from withering and decaying, so that one can expect abundant and fruitful branches. The king should treat his people in the same way, nurturing them with laws and ensuring fair taxation.' Even though I repeatedly offered honest advice, he refused to repent from his unlawful actions. After doing this three times, he became angry and said to the other ministers, 'If someone deliberately goes against the teachings of the Initiated King (referring to the king, who becomes ruler through an initiation ceremony), what punishment should be given?' At that time, a flattering minister stepped forward and said to the king, 'Is there any need to ask? He should be put to death.' And he spoke this Gatha (verse): 'If a minister defies the king's command, like a loose tooth, or like poison mixed in food, only by removing it can one live happily. If a minister is too intelligent, well-versed in all laws, wealthy, and possesses an army, failing to remove him will bring harm to oneself.' Upon hearing these words, the king said to that minister, 'If it is as you say, those two old ministers were entrusted to me by the late king, and I cannot bear to inflict punishment on them myself. From now on, do not let them see me again.' He then ordered his attendants to prevent them from entering and appointed two flattering ministers as his advisors. The flattering ministers, having gained favor, often recited this verse before the king: 'If sesame seeds are not boiled and steamed, nor ground and mashed, nor pressed with force, there is no way to obtain oil.' 'The affairs of the people in the country are the same; only by strictly oppressing them can the affairs of the state be managed well.' The king said, 'Now I entrust the affairs of the state to you two; what you do will be the standard.' At that time, the two flattering ministers used cruel laws to drive the people. At that time, a merchant, carrying goods from Sheng Yin City, arrived in the country of Magadha and visited the Xian Dao Bhikshu (Buddhist monk). The Xian Dao Bhikshu recognized him and asked: 'The crowned king of Sheng Yin (the king of Sheng Yin City), the ministers, and the army; are they free from illness and fear, and do they govern the people with the Dharma (righteous law)?' The merchant replied: 'The king and all the ministers, and the army are safe and sound; although there is no other fear, they govern the people with unlawful means.' At that time, the Xian Dao Bhikshu heard these words
語已次第更問：『誰為第一大臣？王用誰語苦逼百姓？』答言：『聖者！昔二大臣遮不聽入，更令餘二諂佞大臣，王用其言常行苦虐，令國人眾不得安隱。』仙道聞已告商人曰：『汝往彼國告諸人曰：「勿為憂惱！待我三月夏安居意，當自至彼誨語其王。」』時彼商人禮苾芻足辭之而去，漸至勝音城報諸人曰：『老王不久自來至此，誨語小王不許非法苦楚人眾。』時彼佞臣聞斯語已白頂髻王曰：『王今知不？昔日老王有心來此重貪國位。』王曰：『父已出家寧求王位？』大臣曰：『由貪愛心，令彼追悔。』王曰：『其欲如何？』臣曰：『當斷其命。』王曰：『彼是我父，云何興害？』大臣即便為說頌曰：
「『若父母兄弟， 或復是女男； 惡念作怨家， 當須斬其首。 假使有千子， 共乘於一船； 一子作怨家， 諸子須沉沒。 存家殺一命， 為村除一家； 為臣除一村， 為己棄一國。』
「時彼佞臣作如是等種種勸諭，王然其說。佞臣即命諸屠人曰：『汝今往殺彼老王，我當賞汝。』時彼屠者于老王所戀慕情深，雖被髮遣心不樂去，如是再三，以金銀珍寶乃至聚落悉皆賞賜，亦不肯行。佞臣忿怒告獄官曰：『汝今可去收彼屠人，並其眷屬系之於獄。』獄官聞已驚
【現代漢語翻譯】 現代漢語譯本：語已次第詢問：『誰是第一大臣？國王聽信誰的話來苦害百姓？』回答說：『聖者！以前的兩位大臣被阻止不得入見，現在是另外兩個諂媚奸佞的大臣，國王聽信他們的話，常常施行殘酷暴虐，使國家人民不得安寧。』仙人聽到后告訴商人說：『你到那個國家告訴眾人說：「不要憂愁煩惱！等我三個月的夏安居結束，我自然會到那裡教誨國王。」』當時那位商人禮拜苾芻（bhiksu，比丘）的腳，告辭離去，逐漸到達勝音城，告訴眾人說：『老國王不久將親自來到這裡，教誨小國王不要用非法手段來苦害百姓。』當時那些奸佞的大臣聽到這些話后，稟告頂髻王說：『大王您知道嗎？以前的老國王有心來這裡，重新貪圖王位。』國王說：『父親已經出家，怎麼還會貪求王位呢？』大臣說：『因為貪愛之心，讓他追悔。』國王問：『他想怎麼樣？』大臣說：『應當斷了他的性命。』國王說：『他是我父親，怎麼能加害他呢？』大臣隨即為他說頌道： 『如果父母兄弟，或者是女男；惡念產生怨恨，應當斬殺他們的頭顱。 即使有千個兒子，共同乘坐一條船；一個兒子成為仇敵，所有的兒子都要沉沒。 爲了保全家族犧牲一個人的性命，爲了保全村莊剷除一家；爲了保全國家大臣剷除一個村莊，爲了保全自己可以拋棄整個國家。』 當時那些奸佞的大臣說了這樣種種勸誘的話，國王聽信了他們。奸佞的大臣立即命令各位屠夫說：『你們現在去殺死那個老國王，我將賞賜你們。』當時那些屠夫對老國王戀慕情深，雖然被派遣，心裡不樂意前往，這樣再三，用金銀珍寶乃至聚落全部賞賜，也不肯去。奸佞的大臣憤怒地告訴獄官說：『你現在可以去抓捕那些屠夫，連同他們的家屬一起關進監獄。』獄官聽到后驚恐。
【English Translation】 English version: Then he asked further, 'Who is the first minister? Whose words does the king use to oppress the people?' He replied, 'O Holy One! In the past, two ministers were prevented from entering the court. Now, there are two other flattering and deceitful ministers. The king listens to their words and constantly inflicts cruel oppression, causing the people of the country to be uneasy.' Having heard this, the ascetic said to the merchant, 'Go to that country and tell the people, "Do not worry! Wait for me to finish the three months of the summer retreat, and I will naturally go there to instruct the king."' At that time, the merchant bowed at the feet of the bhiksu (bhiksu, monk), bid farewell, and gradually reached the city of Sheng Yin (Victorious Sound), telling the people, 'The old king will soon come here in person to instruct the young king not to oppress the people with illegal means.' When those deceitful ministers heard these words, they reported to King Dingji (Crest Jewel), 'Does Your Majesty know? The old king intends to come here, coveting the throne again.' The king said, 'My father has already left home to become a monk, how could he still seek the throne?' The ministers said, 'Because of greed, he regrets it.' The king asked, 'What does he want to do?' The ministers said, 'He should be put to death.' The king said, 'He is my father, how can I harm him?' The ministers then spoke this verse: 'If parents, brothers, or even women and men; if evil thoughts arise and become enemies, their heads should be cut off. Even if there are a thousand sons, all riding in one boat; if one son becomes an enemy, all the sons will sink. To preserve the family, sacrifice one life; to preserve the village, eliminate one family; to preserve the state, eliminate one village; to preserve oneself, one can abandon the entire country.' At that time, those deceitful ministers spoke such various persuasions, and the king believed them. The deceitful ministers immediately ordered the butchers, 'Go now and kill that old king, and I will reward you.' At that time, those butchers had deep affection for the old king, and although they were sent, they were unwilling to go. This happened again and again, and even with rewards of gold, silver, treasures, and even settlements, they still refused to go. The deceitful ministers angrily told the prison official, 'You can now go and arrest those butchers, along with their families, and imprison them.' The prison official was terrified upon hearing this.
走而去，至屠人所並諸眷屬執縛將來。屠人恐怖白言：『勿相執縛，隨意所為。』獄官曰：『汝殺老王，我今放汝。』屠人曰：『去。』即皆手執利劍求覓老王，隨路而行向摩揭陀國。時具壽仙道夏安居竟，往詣佛所頭面禮足，白佛言：『世尊！我今欲往本勝音城。』世尊告曰：『隨汝意去，當須思念，業力難違。』是時仙道禮辭佛已至所住房，囑授臥具執持衣缽，往勝音城行過半路，逢彼屠人共相憶識，問曰：『汝從勝音城來？』答曰：『如是。』『彼處國王及以百姓各得安不？』具為問答，廣說如前，乃至非法治國，于大王所不願相見。仙道聞已告言：『丈夫！若如是者我當回去。』時諸屠人即說頌曰：
「『勇猛大王何處去？ 頂髻不欲愿王生； 故遣我等共相刑， 王今命盡無逃處。』
「仙道聞已告彼人曰：『丈夫！豈復頂髻故遣汝等斷我命耶？』答曰：『如是。』仙道便念：『如世尊說：「當須思念，業力難違。」者，由斯事故密作是語。』即報屠者曰：『賢首！汝等可暫停息，我本所為而作出家，雖復剃髮染衣其事未辦，汝等暫住待我少時求所為事。』諸人報曰：『大王隨意。』時具壽仙道於一樹下結跏趺坐如龍王盤，如佛言曰：『多聞之人有五種利益。云何為五？一者蘊善巧，二者
【現代漢語翻譯】 現代漢語譯本 於是獄官放他們離開，他們便走了，到了屠夫那裡，把屠夫和他的所有家眷都捆綁起來帶走。屠夫非常害怕，說道：『不要捆綁我，隨你們想做什麼就做什麼。』獄官說：『你殺了老國王，我現在放了你。』屠夫說：『走吧。』他們就都手持利劍，尋找老國王，沿著道路前往摩揭陀國（Magadha）。當時，具壽仙道（Ajita Kesakambala）結束了夏安居，前往佛陀那裡，頂禮佛足，對佛陀說：『世尊！我現在想去本勝音城（Uruvilva）。』世尊告訴他：『隨你的意願去吧，但要記住，業力難以違抗。』 這時，仙道向佛陀告辭后，回到自己的住所，安排好臥具，拿著衣缽，前往勝音城。走了半路，遇到了那些屠夫，彼此認了出來，屠夫問道：『你從勝音城來嗎？』回答說：『是的。』『那裡的國王和百姓都安好嗎？』（仙道）一一回答，詳細地像之前說的那樣，乃至（屠夫們說）國王非法治國，不願意見到大王。仙道聽后告訴他們說：『各位，如果是這樣，我就該回去了。』 這時，那些屠夫就說了這首偈頌： 『勇猛大王到哪裡去了？ 頂髻（Ajatashatru，阿阇世王）不希望老國王活著； 所以派我們來處刑， 大王現在性命將盡無處可逃。』 仙道聽后對他們說：『各位，難道是頂髻派你們來殺我的嗎？』回答說：『是的。』仙道心想：『正如世尊所說：「要記住，業力難以違抗。」就是因為這個緣故（佛陀）才秘密地說了這句話。』 於是告訴屠夫們說：『各位，你們可以暫時休息一下，我本來是爲了修行而出家的，雖然剃了頭髮，穿了袈裟，但該做的事情還沒有做完，你們暫時等我一會兒，讓我做完該做的事情。』那些人回答說：『大王請便。』 這時，具壽仙道在一棵樹下結跏趺坐，像龍王盤踞一樣，像佛陀所說的那樣：『多聞的人有五種利益。哪五種呢？第一是蘊善巧，第二是……』
【English Translation】 English version Then the prison officers released them, and they went away. They went to the butcher's place and brought back the butcher and all his family members, binding them. The butcher was terrified and said, 'Do not bind me; do whatever you want.' The prison officers said, 'You killed the old king; now I release you.' The butcher said, 'Go.' Then they all took up sharp swords and sought for the old king, going along the road towards Magadha (摩揭陀國). At that time, the Venerable Ajita Kesakambala (具壽仙道) finished his rainy season retreat and went to the Buddha, bowed his head at his feet, and said to the Buddha, 'Venerable One! I now wish to go to Uruvilva (本勝音城).' The World-Honored One told him, 'Go as you wish, but you must remember that the power of karma is difficult to overcome.' At this time, Ajita Kesakambala (具壽仙道) took leave of the Buddha, returned to his dwelling, arranged his bedding, took his robes and bowl, and went to Uruvilva (本勝音城). Halfway there, he met those butchers, and they recognized each other. The butchers asked, 'Do you come from Uruvilva (本勝音城)?' He replied, 'Yes.' 'Are the king and the people there well?' (Ajita Kesakambala) answered in detail, as before, even to the point where (the butchers said) the king ruled unlawfully and did not wish to see the great king. Upon hearing this, Ajita Kesakambala (具壽仙道) told them, 'If that is so, then I should return.' At this time, those butchers spoke this verse: 'Where has the brave great king gone? Ajatashatru (頂髻, 阿阇世王) does not wish the old king to live; Therefore, he sent us to execute him; The king's life is now ending, and there is no escape.' Upon hearing this, Ajita Kesakambala (具壽仙道) said to them, 'Gentlemen, is it really Ajatashatru (頂髻) who sent you to kill me?' They replied, 'Yes.' Ajita Kesakambala (具壽仙道) thought, 'Just as the World-Honored One said, "You must remember that the power of karma is difficult to overcome." It was for this reason that (the Buddha) secretly said these words.' Then he told the butchers, 'Gentlemen, you may rest for a while. I originally became a monk to practice, and although I have shaved my head and worn robes, the things that need to be done have not yet been completed. You may wait for me for a short time while I finish what needs to be done.' Those people replied, 'As the great king wishes.' At this time, the Venerable Ajita Kesakambala (具壽仙道) sat cross-legged under a tree, like a dragon king coiled, as the Buddha said, 'A learned person has five benefits. What are the five? First is skill in the aggregates, second is...'
處善巧、三者界善巧、四者緣起善巧、五者于其所須教誡教授不求於他。』時仙道苾芻於斯五事悉皆善巧，於五趣輪迴知無定相，一切諸行皆悉無常，善觀察已斷諸煩惱證阿羅漢果，觀金與土平等不殊，刀割香塗了無二想。心無掛礙如手撝空，能以大智破無明㲉，三明六通四無礙辯悉皆具足，於三界中所有愛著，利養恭敬無不棄捨，證解脫樂說伽他曰：
「『已斷諸結縛， 善拔眾毒箭； 我仙道苾芻， 仍不免王法。』
「作是語已告屠者曰：『賢首！我所作者今已作訖，汝所為者當可隨情。』屠人白言：『大王！我若歸國，頂髻問言：「大王死時有何言說？」將何以報。』答曰：『汝當報彼作如是說：
「『「汝造多惡業， 殺父貪國位； 我獲勝涅槃， 汝墮無間獄。」
「『復應告曰：「汝造二無間業：一者殺父，二者殺阿羅漢諸漏已盡，當受極苦墮無間獄。汝可至誠慇勤悔罪，冀得輕微。」』仙道復念：『我以神力乘空而去，勿令由此受極重殃。』即生正念欲發神通，于所求境心便迷亂，乃至神通之字亦不記憶，況復騰空而欲遠去。復更念言：『世尊令我當思業力無可逃避。』說伽他曰：
「『假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。』
【現代漢語翻譯】 現代漢語譯本 『四種善巧是：一者蘊善巧（Skandha-kauśalya，對五蘊的理解），二者處善巧（Āyatana-kauśalya，對十二處的理解），三者界善巧（Dhātu-kauśalya，對十八界的理解），四者緣起善巧（Pratītyasamutpāda-kauśalya，對緣起的理解），五者對於需要教導和教授的內容不向他人尋求。』當時，仙道（Śiāndào）比丘（Bhikṣu）對這五件事都非常精通，瞭解五趣（Pañcagati）輪迴沒有固定的形態，一切諸行都是無常的，善於觀察后斷除了各種煩惱，證得了阿羅漢（Arhat）果位，視黃金與泥土平等沒有差別，用刀切割或塗抹香料都沒有兩種想法。內心沒有牽掛，如同用手在空中揮動，能夠用大智慧破除無明之㲉，具備三明（Trīṇi Vidyāni）、六通（Ṣaṭ Abhijñāḥ）、四無礙辯（Caturprati-saṃvidā）等功德，對於三界（Triloka）中所有的愛著、利養和恭敬都毫不留戀地捨棄，證得解脫之樂，說了如下伽他（Gāthā）： 『已斷諸結縛， 善拔眾毒箭； 我仙道比丘， 仍不免王法。』 說完這些話后，仙道（Śiāndào）對比丘（Bhikṣu）屠夫說：『賢首（Xianshou）！我應該做的事情現在已經做完了，你所要做的事情可以隨你的心意。』屠夫稟告說：『大王！我如果回國，頂髻（Cūdā）一定會問：「大王死的時候說了什麼？」我應該怎麼回答呢？』仙道（Śiāndào）回答說：『你應該這樣回覆他：』 『「汝造多惡業， 殺父貪國位； 我獲勝涅槃， 汝墮無間獄。」』 『還應該告訴他：「你造了兩種無間業（Ānantarika-karma）：一是殺父，二是殺阿羅漢（Arhat），諸漏已盡，應當承受極大的痛苦，墮入無間地獄（Avīci）。你應該至誠懇切地懺悔罪過，或許可以減輕一些。」』仙道（Śiāndào）又想：『我如果用神力乘空而去，不要因此讓他受到極重的災殃。』於是生起正念想要發起神通，但是對於所求的境界，內心卻迷亂了，甚至連神通的字眼都記不起來，更何況是騰空而去。他又想到：『世尊（Lokajyestha）教導我們應當思維業力是無法逃避的。』於是說了如下伽他（Gāthā）： 『假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。』
【English Translation】 English version 'The four kinds of skillfulness are: first, skillfulness in the aggregates (Skandha-kauśalya, understanding of the five aggregates); second, skillfulness in the sense bases (Āyatana-kauśalya, understanding of the twelve sense bases); third, skillfulness in the elements (Dhātu-kauśalya, understanding of the eighteen elements); fourth, skillfulness in dependent origination (Pratītyasamutpāda-kauśalya, understanding of dependent origination); and fifth, not seeking from others what needs to be taught and instructed.' At that time, the Bhikṣu (monk) Xiandao (Śiāndào) was skilled in these five matters, knew that the cycle of the five realms (Pañcagati) had no fixed form, that all phenomena are impermanent, and after careful observation, he cut off all afflictions and attained the fruit of Arhat (Arhat), viewing gold and earth as equal without difference, and having no duality in cutting with a knife or applying fragrance. His mind was unhindered, like waving a hand in the air, able to break through the darkness of ignorance with great wisdom, possessing the three kinds of knowledge (Trīṇi Vidyāni), the six supernormal powers (Ṣaṭ Abhijñāḥ), and the four kinds of unimpeded eloquence (Caturprati-saṃvidā), abandoning all attachments, gains, and respect in the three realms (Triloka), attaining the joy of liberation, and spoke the following Gāthā (verse): 'Having cut off all bonds, Well extracted the poisonous arrows; I, the Bhikṣu Xiandao, Still cannot escape the king's law.' After saying these words, Xiandao (Śiāndào) said to the butcher: 'Worthy one (Xianshou)! What I should do is now done, what you should do can follow your feelings.' The butcher reported: 'Great King! If I return to the country, Cūdā (topknot) will surely ask: "What did the Great King say when he died?" How should I answer?' Xiandao (Śiāndào) replied: 'You should reply to him like this:' '"You have created many evil deeds, Killed your father and coveted the throne; I have attained supreme Nirvana, You will fall into the Avīci hell."' 'You should also tell him: "You have committed two Ānantarika-karma (deeds with immediate retribution): one is killing your father, and the other is killing an Arhat (Arhat) whose outflows are exhausted. You should endure extreme suffering and fall into the Avīci hell (Avīci). You should sincerely and earnestly repent your sins, hoping to lighten them somewhat."』 Xiandao (Śiāndào) then thought: 'If I use my supernatural power to fly away, do not let him suffer extremely heavy calamities because of this.' Then he generated right mindfulness, wanting to manifest supernatural powers, but his mind became confused about the object he sought, and he could not even remember the words for supernatural powers, let alone fly away. He thought again: 'The World Honored One (Lokajyestha) taught us that we should contemplate that the power of karma is inescapable.' Then he spoke the following Gāthā (verse): 'Even if passing through hundreds of kalpas, The deeds done will not perish; When the causes and conditions meet, The karmic retribution will be received by oneself.'
「時彼屠人即拔利刀斬斷王首，頭落於地，空中說伽他曰：
「『不思議業力， 雖遠必相牽； 果報成熟時， 求避終難脫。』」
是時世尊在竹林園中忽然微笑。世尊法爾若微笑時，于口中出五色光明，或有沉下或覆上升。其光下者下至無間並餘地獄，若受炎熱皆得清涼，若處寒冰便獲溫暖。彼諸有情各得安樂皆作是念：「我與汝等為從地獄死生余處耶？」令彼有情生信心已，復現余相。彼見相已皆作是念：「我等不於此死而生余處，然此必由希奇大聖威德力故，令我身心現受安樂。」既生敬信便能消滅地獄諸苦，於人天趣受勝妙身，當爲法器能見諦理，其上升者上至色究竟天，光中演說苦空無常無我等法。並復說此二伽他曰：
「汝當求出離， 于佛教精勤； 降伏生死軍， 如象摧草舍。 於此法律中， 常修不放逸； 能竭煩惱海， 當盡苦邊際。」
時彼光明周遍三千大千世界已，還至佛所。若佛世尊說過去事，光從背入；若說未來事，光從胸入；若說地獄事，光從足下入；若說傍生事，光從足跟入；若說餓鬼事，光從足指入；若說人事，光從膝入；若說力輪王事，光從左手掌入；若說轉輪王事，光從右手掌入；若說天事，光從臍入；若說聲聞事，光從
【現代漢語翻譯】 現代漢語譯本 『當時那個屠夫就拔出利刀斬斷國王的頭，頭掉在地上，空中傳來偈語說： 『不可思議的業力，即使遙遠也必然相互牽連； 果報成熟的時候，想要逃避最終也難以脫身。』 這時世尊在竹林園中忽然微笑。世尊的常態是，如果微笑的時候，從口中會發出五色光明，有的沉下，有的上升。那光沉下的，一直到達無間地獄以及其餘地獄，如果（地獄中的眾生）正在遭受炎熱，都能得到清涼，如果身處寒冰，便能獲得溫暖。那些有情眾生各自得到安樂，都這樣想：『我和你們是從地獄死了而生到其他地方了嗎？』使那些有情眾生生起信心后，又顯現其他的景象。他們看到這些景象后都這樣想：『我們不是在這裡死了而生到其他地方，這必定是由於希奇的大聖的威德力，使我們的身心現在感受到安樂。』既然生起了敬信，便能消滅地獄的各種痛苦，在人天善趣中獲得殊勝美妙的身體，可以成為法器，能夠見到真諦。 那光上升的，一直到達色究竟天，在光明中演說苦、空、無常、無我等佛法。並且說了這兩個偈語： 『你應該尋求出離，在佛教中精進勤奮； 降伏生死大軍，就像大象摧毀草屋。 在這佛法之中，常常修習不放逸； 能夠竭盡煩惱之海，應當窮盡痛苦的邊際。』 當時那光明周遍三千大千世界后，又回到佛的處所。如果佛世尊說過去的事情，光從背後進入；如果說未來的事情，光從胸前進入；如果說地獄的事情，光從腳下進入；如果說傍生（畜生）的事情，光從腳跟進入；如果說餓鬼的事情，光從腳趾進入；如果說人間的事情，光從膝蓋進入；如果說力輪王的事情，光從左手掌進入；如果說轉輪王的事情，光從右手掌進入；如果說天上的事情，光從肚臍進入；如果說聲聞的事情，光從
【English Translation】 English version 『Then that butcher immediately drew his sharp knife and cut off the king's head. As the head fell to the ground, a gatha (verse) was spoken in the air: 『Inconceivable is the power of karma (業力), though distant, it surely connects; When the fruition of karmic retribution matures, seeking to avoid it is ultimately difficult to escape.』 At that time, the World-Honored One (世尊) was in the Bamboo Grove Garden (竹林園) and suddenly smiled. It was the Dharma (法) nature of the World-Honored One that when smiling, five-colored light would emanate from his mouth, some sinking down and some rising up. The light that sank down reached the Avici Hell (無間地獄) and other hells; those suffering from heat received coolness, and those in icy conditions obtained warmth. Those sentient beings (有情) each gained peace and happiness, and they all thought, 『Have I and you died from hell and been born elsewhere?』 After causing those sentient beings to generate faith, it manifested other signs. Seeing these signs, they all thought, 『We have not died here and been born elsewhere, but this must be due to the majestic power of a rare and great sage (大聖), causing our bodies and minds to now experience peace and happiness.』 Having generated reverence and faith, they were able to extinguish the various sufferings of hell, and in the realms of humans and devas (天), they received excellent and wonderful bodies, becoming vessels of the Dharma (法器) capable of seeing the truth. The light that rose up reached the Akanistha Heaven (色究竟天), and in the light, it expounded the Dharma (法) of suffering (苦), emptiness (空), impermanence (無常), and non-self (無我). It also spoke these two gathas (伽他): 『You should seek liberation (出離), be diligent and zealous in the Buddha's teachings (佛教); Subdue the army of birth and death (生死軍), like an elephant destroying a grass hut. In this Dharma (法律), constantly cultivate non-negligence (不放逸); Able to exhaust the sea of afflictions (煩惱海), you shall reach the end of suffering (苦邊際).』 At that time, that light pervaded the three thousand great thousand worlds (三千大千世界) and then returned to the Buddha's place. If the Buddha (佛) was speaking of past events, the light entered from his back; if speaking of future events, the light entered from his chest; if speaking of hellish affairs, the light entered from under his feet; if speaking of the affairs of animals (傍生), the light entered from his heels; if speaking of the affairs of hungry ghosts (餓鬼), the light entered from his toes; if speaking of human affairs, the light entered from his knees; if speaking of the affairs of a Cakravarti king of strength (力輪王), the light entered from his left palm; if speaking of the affairs of a universal monarch (轉輪王), the light entered from his right palm; if speaking of heavenly affairs, the light entered from his navel; if speaking of the affairs of a Sravaka (聲聞),
口入；若說獨覺事，光從眉間入；若記阿耨多羅三藐三菩提事，光從頂入。是時光明繞佛三匝從足下入。時具壽阿難陀合掌恭敬白佛言：「世尊！如來、應、正等覺熙怡微笑，非無因緣。」即說伽他而請佛曰：
「口出種種妙光明， 流滿大千非一相； 周遍十方諸剎土， 如日光照盡虛空。 佛是眾生最勝因， 能除憍慢及憂戚； 無緣不啟于金口， 微笑當演有希奇。 安詳審諦牟尼尊， 樂欲聞者能為說； 如師子王發妙吼， 愿為我等決疑心。 佛如大海妙山王， 若無因緣不搖動； 自在慈悲現微笑， 為渴仰者說因緣。」
佛告阿難陀：「如是！如是！非無因緣如來、應、正等覺輒為微笑。汝今當聽！」說伽他曰：
「已斷諸結縛， 善拔眾毒箭； 彼仙道苾芻， 仍不免王法。
「阿難陀！彼勝音城頂髻王由惡知識故，其父先王得阿羅漢無有愆負，橫加逆害，決定當墮無間獄中。」阿難陀白佛言：「世尊！仙道苾芻得阿羅漢，今被殺耶？」佛言：「被殺。」時阿難陀聞已流淚傷感難裁。
「時彼屠人遂持王頭及以衣缽，詣勝音城至佞臣所告言：『我見老王，奉教殺訖。此是其頭及以衣缽。』時二佞臣見斯事已生大歡喜，往頂髻所，白言：
【現代漢語翻譯】 現代漢語譯本：如果講述的是聲聞乘（Sravaka-yana，聽聞佛法而修行的乘）的事情，光明從佛的口中進入；如果講述的是獨覺乘（Pratyekabuddha-yana，獨自覺悟的乘）的事情，光明從眉間進入；如果講述的是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的事情，光明從頭頂進入。這時，光明圍繞佛三圈，從足下進入。當時，具壽阿難陀（Ananda，佛陀的十大弟子之一）合掌恭敬地對佛說：『世尊！如來、應供、正等覺（Tathagata, Arhat, Samyak-sambuddha，佛的三種稱號）歡喜微笑，一定不是沒有原因的。』於是說了偈頌來請問佛： 『口中發出種種美妙的光明，充滿大千世界，形態各異；周遍十方諸佛剎土，如同日光照耀整個虛空。佛是眾生最殊勝的原因，能夠去除驕慢和憂愁；沒有因緣不會開啟金口，微笑時必定要宣說稀奇的事情。安詳審諦的牟尼尊（Muni，聖者），樂於聽聞的人希望能為您宣說；如同獅子王發出美妙的吼聲，愿為我們解除心中的疑惑。佛如大海和妙高山王，如果沒有因緣不會搖動；自在慈悲地顯現微笑，為渴求仰慕的人宣說其中的因緣。』 佛告訴阿難陀：『是的！是的！不是沒有因緣，如來、應供、正等覺才顯現微笑。你現在應當聽好！』說了偈頌： 『已經斷除各種煩惱的束縛，善於拔除各種毒箭；那位仙道的比丘（Bhikkhu，出家修行的男子），仍然不能免除王法的制裁。』 『阿難陀！那勝音城（Sound City）的頂髻王（Crown Prince），因為惡知識的緣故，他的父親先王已經證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位，並沒有任何過錯，卻橫加殺害，必定會墮入無間地獄（Avici Hell）之中。』阿難陀問佛說：『世尊！仙道的比丘證得阿羅漢果位，現在被殺了嗎？』佛說：『被殺了。』當時阿難陀聽了之後，流淚傷感，難以抑制。 『當時那個屠夫就拿著國王的頭以及衣缽，前往勝音城，到佞臣那裡報告說：『我看見老國王，奉您的命令已經殺了他。這是他的頭以及衣缽。』當時兩個佞臣看到這件事後，非常歡喜，前往頂髻王那裡，稟告說：
【English Translation】 English version: If speaking of Sravaka-yana (the Vehicle of Hearers, those who practice by listening to the Dharma), the light enters from the mouth of the Buddha; if speaking of Pratyekabuddha-yana (the Vehicle of Solitary Buddhas, those who awaken on their own), the light enters from between the eyebrows; if recounting the matter of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), the light enters from the crown of the head. At that time, the light circled the Buddha three times and entered from beneath the feet. Then, the Venerable Ananda (Ananda, one of the ten great disciples of the Buddha), with palms joined in reverence, said to the Buddha: 'World Honored One! The Tathagata, Arhat, Samyak-sambuddha (three titles of the Buddha) smiles joyfully, surely not without a cause.' He then spoke a gatha (verse) to inquire of the Buddha: 'From your mouth emanate various wondrous lights, filling the great chiliocosm with diverse forms; pervading the lands of the Buddhas in the ten directions, like the sunlight illuminating all of space. The Buddha is the most excellent cause for sentient beings, able to remove arrogance and sorrow; without a cause, you would not open your golden mouth, your smile must reveal something wondrous. Peaceful and discerning Muni (Muni, a sage), those who delight in hearing wish for you to speak; like the lion king roaring wonderfully, may you resolve our doubts. The Buddha is like the great ocean and the king of wondrous mountains, without a cause, you would not stir; freely and compassionately you show a smile, speak the cause for those who thirst and yearn.' The Buddha told Ananda: 'So it is! So it is! Not without a cause does the Tathagata, Arhat, Samyak-sambuddha smile. Now you should listen well!' He spoke a gatha: 'Having severed all bonds, skillfully extracting all poisoned arrows; that ascetic Bhikkhu (Bhikkhu, a male monastic), still cannot escape the law of the king.' 'Ananda! That Crown Prince of Sound City (Sound City), due to evil companions, his father, the former king, having attained Arhatship (Arhat, a liberated being who has extinguished all afflictions) without any fault, was unjustly murdered, and will surely fall into Avici Hell (Avici Hell).' Ananda asked the Buddha: 'World Honored One! The ascetic Bhikkhu, having attained Arhatship, has now been killed?' The Buddha said: 'He has been killed.' At that time, Ananda, upon hearing this, wept with sorrow, unable to restrain himself. 'Then that butcher, carrying the king's head and robes and bowl, went to Sound City, to the wicked ministers, and reported: 'I saw the old king and, following your instructions, killed him. This is his head and robes and bowl.' Then the two wicked ministers, seeing this, were greatly pleased and went to the Crown Prince, reporting:
『大王！王可欣慶，于王國內無復怨家。』王曰：『誰是我怨家？』答曰：『老王。』王曰：『豈復先王今已命斷？』答曰：『今已殺訖。』王曰：『如何得知？』佞臣即指屠者：『此等諸人親斷彼命。』頂髻問曰：『我父先王有幾兵眾欲來此耶？』屠者答曰：『彼是出家苾芻寧有兵眾！單身只步隨路而來。』便持衣缽及以王頭呈示頂髻，頂髻見已悶絕於地，冷水灑散良久乃穌，起便大哭問屠者曰：『父王死時有何言囑？』答言：『大王！先王死時親說伽他，遣白王知。
「『「汝造多罪業， 殺父貪國位； 我獲勝涅槃， 汝墮無間獄。」
「『又曰：「汝造二逆業：一者殺父，二者殺阿羅漢，諸漏已盡。墮無間獄當受極苦，汝可至誠慇勤除悔，冀得輕微。」』是時頂髻聞是說已，憂箭射心容色憔悴，如斷生葦莖葉枯萎。即便遣使喚二舊臣，至而告曰：『何因卿等二人見我造作極重惡業不相遮止？』二臣答曰：『王教令我不得相見，有何方便共相諫止？』頂髻即便敕二佞臣勿來相見，立二舊臣重為輔相，從斯漸漸勸頂髻王正法治國。
「時二佞臣既失寵已，別為方便欲改王心，于舊二阿羅漢：一名底灑，二名布灑二窣堵波各於一邊造一小穴，取二小貓兒各安穴內，于日日中以肉餵飼，教令
【現代漢語翻譯】 現代漢語譯本： 『大王！值得慶賀，您的王國內沒有了仇敵。』國王問道：『誰是我的仇敵？』回答說：『老國王。』國王說：『難道先王已經去世了嗎？』回答說：『現在已經被殺掉了。』國王說：『如何得知？』佞臣立即指著屠夫說：『這些人親手斷送了他的性命。』頂髻（Topknot，人名）問道：『我的父王先王帶了多少兵馬來這裡？』屠夫回答說：『他是一位出家的比丘（Bhikkhu，佛教僧侶），哪裡會有兵眾！只是獨自一人沿著路走來。』屠夫便拿著衣缽以及國王的頭顱呈給頂髻，頂髻看到后昏倒在地，用冷水潑灑了很久才甦醒，醒來后便大哭，問屠夫說：『父王死的時候有什麼遺言囑託？』屠夫回答說：『大王！先王死的時候親口說了偈頌，讓我轉告您。 「『「你造下許多罪業，殺父而貪圖王位；我獲得殊勝的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），你將墮入無間地獄（Avici Hell，佛教中最底層的地獄）。」 「『又說：「你造下兩種逆罪：一是殺父，二是殺阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者），諸漏已盡。墮入無間地獄將承受極大的痛苦，你應該至誠懇切地懺悔，希望能夠減輕罪業。」』當時頂髻聽到這些話后，憂愁的箭射中了他的心，容顏憔悴，如同被砍斷的蘆葦，莖葉枯萎。他立即派使者召來兩位舊臣，舊臣來到后，頂髻告訴他們說：『為什麼你們二人看到我造作如此嚴重的惡業，不加以勸阻？』兩位大臣回答說：『國王命令我們不得與您相見，我們有什麼辦法勸諫阻止呢？』頂髻立即命令兩位佞臣不要再來相見，重新任命兩位舊臣為輔相，從此漸漸地勸導頂髻王用正法治理國家。 『當時兩位佞臣既然失寵，便另想辦法想要改變國王的心意，他們在舊的兩位阿羅漢：一名底灑（Tissa，人名），二名布灑（Phussa，人名）的兩個窣堵波（Stupa，佛塔）旁邊，各自建造了一個**，取來兩隻小貓，分別放在洞穴內，每天用肉餵養，教它們……』
【English Translation】 English version: 『Great King! Congratulations, there are no more enemies in your kingdom.』 The king asked: 『Who is my enemy?』 The answer was: 『The old king.』 The king said: 『Has the former king already passed away?』 The answer was: 『He has now been killed.』 The king said: 『How do you know?』 The sycophant immediately pointed to the butcher: 『These people personally ended his life.』 Topknot (Topknot, a name) asked: 『How many troops did my father, the former king, bring here?』 The butcher replied: 『He is a Bhikkhu (Bhikkhu, a Buddhist monk) who has renounced the world, how could he have troops! He is just walking alone along the road.』 Then he held up the robe and bowl, as well as the king's head, and presented them to Topknot. When Topknot saw them, he fainted to the ground. After being sprinkled with cold water for a long time, he finally woke up. He woke up and cried loudly, asking the butcher: 『What were my father's last words?』 The butcher replied: 『Great King! When the former king died, he personally spoke a Gatha (Gatha, a verse in Buddhism), instructing me to tell you. 『「You have committed many sins, killing your father and coveting the throne; I have attained the supreme Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), you will fall into Avici Hell (Avici Hell, the lowest level of hell in Buddhism).」 『He also said: 「You have committed two heinous crimes: one is patricide, and the other is killing an Arhat (Arhat, a Buddhist term referring to a saint who has extinguished all defilements and attained liberation), whose outflows are exhausted. Falling into Avici Hell, you will suffer extreme pain. You should sincerely and diligently repent, hoping to lighten your sins.」』 At that time, when Topknot heard these words, the arrow of sorrow struck his heart, and his face was haggard, like a broken reed, withering stems and leaves. He immediately sent messengers to summon two old ministers. When the old ministers arrived, Topknot told them: 『Why didn't you two stop me when you saw me committing such serious evil deeds?』 The two ministers replied: 『The king ordered us not to see you, how could we have advised and stopped you?』 Topknot immediately ordered the two sycophants not to come to see him again, and reappointed the two old ministers as advisors, and from then on gradually persuaded King Topknot to govern the country with the righteous Dharma. 『At that time, since the two sycophants had fallen out of favor, they devised other ways to change the king's mind. They each built a ** next to the two Stupas (Stupa, a Buddhist pagoda) of the two old Arhats: one named Tissa (Tissa, a name) and the other named Phussa (Phussa, a name). They took two kittens and placed them in the holes, feeding them meat every day, teaching them...』
識語，每常持肉到穴邊，時大聲喚言：『底灑、布灑汝各出來。』貓子便出。又復告言：『汝等若實以邪諂事誑惑世間，受信心衣食以自活命，由斯惡業墮貓子中，事不虛者各取肉臠，繞自窣堵波還歸本穴。』作是語已方始投肉，貓子得肉各繞其塔，還趣穴中。如是日日于窣堵波處教二貓子，乃至淳熟體解人言。時二佞臣作此事已，至頂髻母所白言：『太妃！王今羸瘦性命無幾，豈得今時舍而不問？』王母報曰：『我欲如何？由君二人教作如是極重惡業。』二臣白言：『豈可罐落井中，綆亦同棄？』母曰：『知有此事。我欲何為？』佞臣曰：『殺父之憂妃自開解，殺阿羅漢心生悔惱，我等為除。』母曰：『欲若為除？』臣曰：『底灑、布灑自云得阿羅漢，眾所共知，斯乃誑惑於他，說無後世，寧知死已生貓子中，以此證知無阿羅漢。』母曰：『此若實者可令自驗，足得除憂。』其母即便至頂髻所問言：『愛子！何故汝今身極羸損痿黃困篤？』便白母白：『我今寧得身心不苦？由二佞臣教我造作二無間業，先王無辜枉加殺害，是阿羅漢諸漏已盡，必當直趣無間獄中。』母曰：『汝不須憂，我當爲說。』王曰：『幸愿為說除我深憂。』母曰：『此國先王非是汝父，我因洗浴與外人交通，因即生汝，雖斷彼命非成逆罪。』王
【現代漢語翻譯】 現代漢語譯本：他常常拿著肉到洞穴旁邊，大聲呼喚說：『底灑（Di Sa）、布灑（Bu Sa），你們各自出來。』貓就出來了。他又告訴它們說：『你們如果真的用邪惡虛偽的事情欺騙迷惑世間，接受信徒的衣食來維持生命，因為這種惡業而墮落成貓，如果這件事不假，就各自拿一塊肉，繞著窣堵波（Sudu Bo，塔）轉一圈，然後回到自己的洞穴。』說完這些話后才把肉扔給它們，貓得到肉后各自繞著塔轉，然後回到洞中。就這樣每天在窣堵波處教導兩隻貓，直到它們熟練到能聽懂人話。當時，兩個奸臣做了這件事後，到頂髻母（Ding Ji Mu，王太后）那裡稟告說：『太妃！國王現在身體虛弱，性命沒剩多少了，怎麼能現在捨棄而不聞不問呢？』王母回答說：『我能怎麼辦呢？都是你們兩個人教唆我做了這樣極重的惡業。』兩個大臣說：『難道能像罐子掉進井裡，連井繩也一起扔掉嗎？』王母說：『我知道有這件事。我能做什麼呢？』奸臣說：『弒父的憂慮太妃自己開解了，殺阿羅漢（A luo han，斷絕了一切煩惱，達到最高修行境界的人）的心生出悔恨惱怒，我們來為您消除。』王母說：『想怎麼消除？』大臣說：『底灑、布灑自己說得了阿羅漢，衆所周知，這乃是欺騙迷惑他人，說沒有後世，哪裡知道死後會轉產生貓，用這件事可以證明沒有阿羅漢。』王母說：『如果這件事是真的，可以讓他們自己驗證，就足以消除憂慮。』她的母親就到頂髻（Ding Ji，國王的名字）那裡問他說：『我的孩子！為什麼你現在身體如此虛弱，臉色蠟黃，病得很重？』頂髻就告訴母親說：『我現在怎麼能身心不痛苦呢？因為兩個奸臣教我造作了兩種無間業（Wu Jian Ye，指罪大惡極，死後立即墮入無間地獄的惡業），先王無辜地被我殺害，他是阿羅漢，諸漏已盡，必定會直接墮入無間地獄。』王母說：『你不需要憂慮，我來為你開解。』國王說：『希望您能為我開解，消除我深深的憂慮。』王母說：『這個國家的前任國王不是你的父親，我因為洗澡時與外人私通，因此生下了你，所以即使你斷了他的性命，也不構成弒父的逆罪。』國王
【English Translation】 English version: He often took meat to the side of the cave, loudly calling out: 'Di Sa (底灑, proper noun), Bu Sa (布灑, proper noun), come out, each of you.' The cats would then come out. He would further tell them: 'If you truly deceive and delude the world with wicked and false matters, accepting the clothing and food of the faithful to sustain your lives, and because of this evil karma have fallen into the form of cats, if this matter is not false, then each of you take a piece of meat, circle the stupa (窣堵波, a dome-shaped structure erected as a Buddhist shrine) and return to your respective caves.' After saying these words, he would throw the meat, and the cats, having received the meat, would each circle the stupa and return to their caves. In this way, he taught the two cats at the stupa every day, until they were so proficient that they could understand human speech. At that time, the two treacherous ministers, having done this, went to Ding Ji Mu (頂髻母, Queen Mother) and reported: 'Your Majesty! The king is now weak and has little life left. How can we abandon him and not ask about him at this time?' The Queen Mother replied: 'What can I do? It was you two who taught me to commit such extremely heavy evil deeds.' The two ministers said: 'Can we abandon the rope along with the pot that has fallen into the well?' The Queen Mother said: 'I know about this matter. What can I do?' The treacherous ministers said: 'The worry of patricide, Your Majesty, you have resolved yourself; the remorse and anger of killing an Arhat (阿羅漢, one who has extinguished all defilements and attained the highest state of practice), we will eliminate for you.' The Queen Mother said: 'How do you intend to eliminate it?' The ministers said: 'Di Sa and Bu Sa claim to have attained Arhatship, which is known to all. This is deceiving and deluding others, saying there is no afterlife. How could they know that after death they would be reborn as cats? This proves that there are no Arhats.' The Queen Mother said: 'If this is true, we can have them verify it themselves, which would be enough to eliminate the worry.' Her mother then went to Ding Ji (頂髻, the king's name) and asked him: 'My child! Why is your body so weak now, your complexion sallow, and you so seriously ill?' Ding Ji then told his mother: 'How can I not be in pain in body and mind now? Because the two treacherous ministers taught me to commit two deeds of uninterrupted karma (無間業, evil deeds that lead to immediate rebirth in the Avici hell after death). The former king was innocently killed by me. He was an Arhat, whose outflows have been exhausted, and he will surely fall directly into the Avici hell.' The Queen Mother said: 'You do not need to worry, I will explain it for you.' The king said: 'I hope you can explain it for me and eliminate my deep worries.' The Queen Mother said: 'The former king of this country was not your father. I had intercourse with an outsider while bathing, and thus gave birth to you. Therefore, even if you took his life, it does not constitute the crime of patricide.'
曰：『且知非父無重逆業，殺阿羅漢其罪可無。』母曰：『此事汝可問有智人以詳虛實。』是時太妃辭子而去，命二佞臣告言：『我子所有殺父之憂已為除訖，殺羅漢罪爾自當知。』時頂髻王即便總命群寮令集一處，諸有智者亦喚俱來。時二佞臣隨眾而至，王便問曰：『朕聞殺阿羅漢得大逆罪，其事如何？』時大眾中有白王曰：『大王！誰復知彼得阿羅漢？』復有說言：『阿羅漢者，乘空來去道眼通明，知有害身何不遠避？』二佞臣曰：『王何見憂？於此世間無阿羅漢，而今殺彼得逆罪耶？』王曰：『我及諸人，悉皆現見底灑、布灑獲阿羅漢，上騰虛空身變水火作諸神通入無餘依妙涅槃界。卿等云何道其無實？』佞臣曰：『愿王寬其罪，使得終其事。』王曰：『欲作何事？』臣曰：『彼皆虛偽誑惑世間，實更受生，云無後有。若實無者，因何生在貓子之中各居塔下？』王曰：『如何得知？』臣曰：『王當自驗。』其王即便命諸臣曰：『我欲往彼觀其虛實。』王遂整駕，及諸大眾百千萬人至制底所。時彼佞臣便持肉臠在制底邊，大聲喚言：『底灑、布灑汝各出來。』貓子便出。又復告言：『汝等若實以邪謟事誑惑世間，受信心衣食以自活命，由斯惡業墮貓子中，事不虛者各取肉臠，繞己窣堵波還入本穴。』作是語已方始
【現代漢語翻譯】 現代漢語譯本： 他說：『即使沒有弒父這樣的大逆之罪，但殺害阿羅漢（Arhat，已證得涅槃的聖者）的罪過難道可以免除嗎？』他的母親說：『這件事你可以去問有智慧的人，以詳細瞭解事情的虛實。』當時，太妃告別兒子離去，命令兩個奸佞之臣告知國王說：『我兒子所有弒父的憂慮已經消除了，至於殺害羅漢的罪過，你們自己應當知道。』 當時，頂髻王（King Topknot）立即命令所有官員聚集在一處，也將所有有智慧的人都召集過來。那兩個奸佞之臣也隨眾而來，國王便問道：『我聽說殺害阿羅漢會犯下大逆之罪，此事是怎樣的？』當時，大眾中有人對國王說：『大王！誰又能知道他們是否是阿羅漢呢？』又有人說：『阿羅漢能夠乘空來去，具有道眼，通曉一切，如果知道有危害自身的事情，為何不遠遠避開呢？』 那兩個奸佞之臣說：『大王何必憂慮呢？在這個世間根本沒有阿羅漢，如今殺害他們，又怎麼會犯下大逆之罪呢？』國王說：『我和諸位都親眼看見底灑（Tishya）和布灑（Phushya）兩位阿羅漢，能夠上升到虛空中，身體變化出水火，展現各種神通，進入無餘依妙涅槃界（nirvana）。你們怎麼能說他們不是真實的呢？』 奸佞之臣說：『希望大王寬恕我們的罪過，讓我們完成這件事。』國王問：『你們想做什麼事？』臣子說：『他們都是虛偽的，用邪惡的諂媚之術來迷惑世間，接受信徒的衣食來維持生命，因為這樣的惡業才墮落到貓子之中，各自居住在佛塔之下。如果事情不是虛假的，就各自取走肉塊，繞著自己的窣堵波（stupa，佛塔）一圈，然後回到原來的洞穴中。』說完這些話才開始……
【English Translation】 English version: He said, 'Even if there is no parricide, a grave offense, can the sin of killing an Arhat (Arhat, an enlightened saint who has attained nirvana) be forgiven?' His mother said, 'You should ask wise people about this matter to understand the truth.' At that time, the Queen Mother bid farewell to her son and left, ordering two wicked ministers to inform the king, 'All my son's worries about parricide have been eliminated, as for the sin of killing Arhats, you should know it yourselves.' At that time, King Topknot immediately ordered all the officials to gather in one place, and also summoned all the wise people. The two wicked ministers also came with the crowd, and the king asked, 'I heard that killing an Arhat would commit a great rebellious crime, what is the matter?' At that time, someone in the crowd said to the king, 'Your Majesty! Who can know if they are Arhats?' Someone else said, 'Arhats can come and go in the air, have the eye of the Tao, and understand everything. If they know there is something harmful to themselves, why don't they avoid it from afar?' The two wicked ministers said, 'Why should Your Majesty worry? There are no Arhats in this world at all. Now killing them, how can you commit a great rebellious crime?' The king said, 'I and all of you have seen with our own eyes Tishya and Phushya, two Arhats, who can rise into the void, transform their bodies into water and fire, display various supernatural powers, and enter the wonderful realm of nirvana (nirvana) without residue. How can you say that they are not real?' The wicked ministers said, 'May Your Majesty forgive our sins and allow us to complete this matter.' The king asked, 'What do you want to do?' The ministers said, 'They are all hypocritical, using evil flattery to deceive the world, accepting the food and clothing of believers to maintain their lives, and because of this evil karma, they have fallen into the bodies of cats, each living under the pagoda. If things are not false, then each take the piece of meat, circle their own stupa (stupa, pagoda) once, and then return to their original hole.' After saying these words, they began...
投肉。貓子得肉各繞其塔，還趣穴中。佞臣曰：『王今見不？』王曰：『我見。』佞臣曰：『今此世間無阿羅漢，但有空言。』時王即便舍阿羅漢見發起邪心，所有佈施苾芻、苾芻尼等飲食供養悉皆斷絕。時諸五眾既無飲食，並皆四散，唯大迦多演那及世羅苾芻尼於此城住。
「時迦多演那苾芻，于晨朝時執持衣缽，入勝音城欲行乞食。逢頂髻王出外遊獵，尊者見王便生是念：『或王見我生不喜心避之而去。』王逢見已問佞臣曰：『何故苾芻遠相避去？』佞臣答曰：『彼苾芻作是念：「勿令殺父作逆之人塵觸我身，為斯遠去。」』王聞大怒，敕諸兵士各以土一把散苾芻上。時彼尊者知是事已，即便化作小室在中端坐。彼諸人眾各以塵土，棄尊者上便成大聚。時利益、除患二大忠臣，見其非理便為去土，問言：『大德！今此城人作無利事，當受何報？』苾芻報曰：『齋七日來當雨塵土，所有城郭填壓無遺。』時利益大臣子名紺顏，授與尊者大迦多演那以充侍者。除患大臣女名紺容，授與世羅苾芻尼以充給侍。即於是日天雨珍寶，乃至六日皆雨珍寶。時彼利益、除患二大忠臣，各收珍寶盛滿二船，于其夜中出城逃避，隨河而去至一勝地，各造一城以為居止：一名利益城，二名除患城。至第七日，時世羅苾芻尼將給侍
【現代漢語翻譯】 現代漢語譯本 投喂肉塊。貓得到肉后各自繞著佛塔轉圈，然後回到洞穴中。佞臣說：『大王現在看到了嗎？』國王說：『我看到了。』佞臣說：『現在這個世間沒有阿羅漢（已證悟的聖者），只有空話而已。』當時國王立刻捨棄了對阿羅漢的敬仰，生起了邪惡之心，所有佈施給比丘（出家男眾）、比丘尼（出家女眾）等的飲食供養全部斷絕。當時各位僧眾沒有了飲食，全部四散而去，只有大迦多演那（Mahākātyāyana，佛陀弟子，以善於論議著稱）和世羅比丘尼（塞爾，佛陀時期的比丘尼）留在這個城市。 當時迦多演那比丘，在早晨拿著衣缽，進入勝音城想要乞食。遇到頂髻王（國王名）出外打獵，尊者見到國王便生起這樣的念頭：『或許國王見到我，會生起不高興的心情而避開我離去。』國王遇到他后問佞臣說：『為什麼這位比丘遠遠地避開我離去？』佞臣回答說：『那位比丘這樣想：「不要讓殺父作逆的人的塵土沾染我的身體，因此遠遠地離去。」』國王聽后大怒，命令各位士兵各自用一把土撒向比丘。當時那位尊者知道這件事後，立刻化作一個小室在中間端坐。那些人們各自用塵土，撒向尊者身上便成了大堆。當時利益、除患兩位大忠臣，見到這種不合道理的事情便為他去除塵土，問道：『大德！現在這個城裡的人做了沒有利益的事情，應當受到什麼報應？』比丘回答說：『齋戒七日後將下起塵土雨，所有城郭將被填壓無遺。』當時利益大臣的兒子名叫紺顏，授予尊者大迦多演那作為侍者。除患大臣的女兒名叫紺容，授予世羅比丘尼作為侍女。就在當天，天上降下珍寶，乃至六天都降下珍寶。當時那位利益、除患兩位大忠臣，各自收集珍寶裝滿兩艘船，在夜裡出城逃避，順著河流而去到達一個勝地，各自建造一座城作為居住地：一座名叫利益城，另一座名叫除患城。到了第七天，當時世羅比丘尼帶著侍女
【English Translation】 English version Throwing meat. The cats, having obtained the meat, each circled around the stupa and then returned to their holes. The wicked minister said, 'Does the king see now?' The king said, 'I see.' The wicked minister said, 'Now in this world, there are no Arhats (enlightened saints), only empty words.' At that time, the king immediately abandoned his respect for Arhats and developed an evil mind, cutting off all food offerings to Bhikshus (ordained monks), Bhikshunis (ordained nuns), and others. At that time, the various monastic communities, lacking food and drink, scattered in all directions, with only Mahākātyāyana (a disciple of the Buddha, known for his skill in debate) and Bhikshuni Sela (a Bhikkhuni during the time of the Buddha) remaining in this city. At that time, Bhikshu Katyayana, in the early morning, carrying his robes and bowl, entered Sheng Yin City intending to beg for food. He encountered King Dingji (name of the king) going out hunting. The Venerable One, seeing the king, had this thought: 'Perhaps the king, seeing me, will become displeased and avoid me.' The king, having encountered him, asked the wicked minister, 'Why does this Bhikshu avoid me from afar?' The wicked minister replied, 'That Bhikshu thinks, "Lest the dust of one who killed his father and committed treason touch my body, therefore he goes far away."' The king, hearing this, became greatly enraged and ordered the soldiers to each throw a handful of dirt on the Bhikshu. At that time, that Venerable One, knowing this matter, immediately transformed himself into a small chamber and sat in the middle. Those people each threw dirt, which piled up greatly on the Venerable One. At that time, the two great loyal ministers, Yili and Chuhuan, seeing this unreasonableness, removed the dirt for him and asked, 'Great Virtue! Now the people of this city are doing unprofitable things; what retribution will they receive?' The Bhikshu replied, 'After fasting for seven days, there will be a rain of dust, and all the cities and towns will be filled and pressed without remainder.' At that time, the son of Minister Yili, named Gan Yan, was given to the Venerable Mahākātyāyana as an attendant. The daughter of Minister Chuhuan, named Gan Rong, was given to Bhikshuni Sela as a servant. On that very day, the heavens rained treasures, and for six days, treasures rained. At that time, those two great loyal ministers, Yili and Chuhuan, each collected treasures and filled two ships, and in the night, they fled the city, following the river to a victorious place, each building a city as a residence: one named Yili City, and the other named Chuhuan City. On the seventh day, Bhikshuni Sela, with her attendant
女，以神通力往憍閃毗城，即以侍女付瞿師羅長者，令其養育。尊者大迦多演那，于第七日於此城中見雨塵土，知是業力不可救濟，即與勝音城中舊住天女，並侍者童子，見土滿城人無遺子，乘空而去至大聚落，止穀場中暫時停息，整理衣缽入村乞食。由天力故場中稻穀自然盈滿，是時場主見斯事已，作如是語：『我此場中稻穀盈溢，皆由天女威神之力。』即持戶鑰授與天女，報言：『乃至我未重來，請勿棄去。』便往村中眾人集處普告之曰：『於我場中有天女至，由彼威力場谷增多，君等若能共立我兒為聚落主者，我當留彼天女以相擁護常受安樂。』諸人聞已咸云：『善好！』即立彼兒為聚落主，其父即向屏處，便以利刀自刎而死。
「時迦多演那乞得食已，還至場中共伴分食，食了收衣缽，告彼天女曰：『我欲前行，汝被他囑不可隨去。』天女曰：『我有何事不得隨行？』尊者告曰：『受他戶鑰，其主未來，若捨去者是傷信義。』須臾之頃村邑諸人各持香花來申供養，請天女曰：『我等有福幸聖來儀，伏願慈悲留神此住，隨所須者我皆供給。』天女報曰：『若其君等苦相留者，可為大德迦多演那造立寺宇，並可為我別立神廟，四事供養無闕乏者，我當住此。』諸人報曰：『此皆為作。』即便造寺，去斯不遠
為立神堂，供養無闕。時彼天女每於夜半秉持燈炬，就尊者所聽聞妙法，村人見者便作譏議：『云何神女夜詣苾芻共行非法？』神女聞已遂起瞋心，咒彼村人皆令疾患，諸人知已咸就神所共申懺謝，患苦遂除。尊者知已即辭神女，留小銅盞以為記念，便令紺顏童子執法衣角，騰空而去。是時神女遂勸村人造窣堵波，盞置於內名為銅盞制底，今猶現在。時紺顏童子執師衣角懸身而去，時人遙見皆悉唱言：『濫波底、濫波底(是懸掛義)』其所經過方國之處因號濫波(今北印度現有其國)。
「尊者漸去至一小國，其王命終絕無繼嗣。時彼諸人皆知尊者神德高遠，遂請童子立為君主。尊者許之，遂便策為紺顏王留知國務，從此復往步迦拏國。尊者之母生此國中，名賢善童女，尊者就舍為其說法，令得見諦。授之錫杖與作記念，彼造錫杖制底現今供養。尊者從此欲往中國路過雪嶺，北方諸天俱來請曰：『唯愿慈哀於我住處為留少許記念之事。』尊者便念：『如世尊說：「中方之地不著布羅。」』即便以屨付與天神。諸神得已於爽塏之地造一制底，名曰布羅制底。是時尊者過縛叉河至布灑城內，巡家乞食。既飯食已，剃除鬚髮並剪爪甲。諸人見已請其發爪，作發爪制底永貽供養。」
尊者次後從此南行至室羅伐城
【現代漢語翻譯】 現代漢語譯本 爲了建立神堂，供養從不缺少。當時那位天女常常在半夜拿著燈，到尊者那裡聽聞妙法，村裡人看見了就譏諷議論：『為什麼神女夜裡去比丘那裡，一起做不合法的事情？』天女聽了之後就生氣了，詛咒那些村民都生病，人們知道后都到天女那裡共同懺悔道歉，疾病的痛苦才消除了。尊者知道后就告別了天女，留下一個小銅盞作為紀念，就讓紺顏（Kanayan）童子抓住他的袈裟衣角，騰空而去。當時天女就勸說村民建造窣堵波（stupa，佛塔），把銅盞放在裡面，叫做銅盞制底（Copper Lamp Stupa），現在還在。當時紺顏（Kanayan）童子抓住老師的衣角懸空而去，當時人們遠遠地看見了都唱著說：『濫波底、濫波底（Lambati，是懸掛的意思）』他所經過的方國之處因此叫做濫波（Lamba，今北印度現有這個國家）。
尊者漸漸地去到一個小國，那個國王去世了，沒有繼承人。當時那些人都知道尊者神德高遠，就請童子立為君主。尊者答應了，就冊封紺顏（Kanayan）為國王，留下來處理國家事務，從此又前往步迦拏（Pugana）國。尊者的母親出生在這個國家中，名叫賢善童女，尊者到她家為她說佛法，讓她得以見諦。授予她錫杖作為紀念，那裡建造了錫杖制底（Staff Stupa），現在還在供養。尊者從此想要去中國，路過雪嶺，北方的諸天都來請求說：『希望您慈悲，在我們的住處留下少許紀念的東西。』尊者就想：『如世尊說：「中方之地不著布羅（Bura）。」』就把鞋子給了天神。諸神得到后，在空曠的地方建造了一個制底（stupa），名叫布羅（Bura）制底（Bura Stupa）。當時尊者過了縛叉（Vaksha）河，到達布灑（Pusha）城內，挨家挨戶乞食。吃完飯後，剃除了鬚髮，並剪了指甲。人們看見后，請求他的頭髮和指甲，建造了發爪制底（Hair and Nail Stupa），永遠供養。」
尊者之後從此向南走，到達室羅伐（Sravasti）城
【English Translation】 English version To establish a shrine and provide offerings without fail. At that time, the heavenly maiden would often hold a lamp in the middle of the night and go to the Venerable One to listen to the wonderful Dharma. The villagers, upon seeing this, would mock and gossip: 'Why does the heavenly maiden go to the Bhikshu (Buddhist monk) at night to engage in unlawful conduct?' Upon hearing this, the heavenly maiden became angry and cursed the villagers to fall ill. When the people learned of this, they all went to the heavenly maiden to repent and apologize together, and the suffering of their illnesses was then relieved. Knowing this, the Venerable One bid farewell to the heavenly maiden, leaving behind a small copper lamp as a memento, and then instructed the Kanayan (Kanayan) youth to grasp the corner of his robe and ascend into the sky. At that time, the heavenly maiden then urged the villagers to build a stupa (stupa, Buddhist monument), placing the copper lamp inside, calling it the Copper Lamp Stupa, which still exists today. At that time, the Kanayan (Kanayan) youth, holding onto his teacher's robe corner, ascended into the air, and the people, seeing this from afar, all chanted: 'Lambati, Lambati (Lambati, meaning hanging)'. The country through which he passed was therefore named Lamba (Lamba, a country that exists in northern India today).
The Venerable One gradually went to a small country, whose king had died without an heir. At that time, those people all knew that the Venerable One's divine virtue was lofty and far-reaching, so they invited the youth to be established as their monarch. The Venerable One agreed, and then appointed Kanayan (Kanayan) as king, remaining to manage the affairs of the country, and from there he went to the country of Pugana (Pugana). The Venerable One's mother was born in this country, named the Virtuous Maiden, and the Venerable One went to her home to preach the Dharma to her, enabling her to attain insight. He gave her a staff as a memento, and there they built the Staff Stupa, which is still being offered to today. From there, the Venerable One wanted to go to China, passing through the Snow Mountains, and the northern devas (deities) all came to request: 'May you have compassion and leave behind a small memento in our dwelling place.' The Venerable One then thought: 'As the World Honored One said: "In the land of China, one does not wear Bura (Bura)."' He then gave his shoes to the devas. After receiving them, the devas built a stupa (stupa) in an open space, called the Bura Stupa. At that time, the Venerable One crossed the Vaksha (Vaksha) River and arrived in the city of Pusha (Pusha), begging for food from house to house. After eating, he shaved his beard and hair and cut his nails. When the people saw this, they requested his hair and nails, and built the Hair and Nail Stupa, for eternal offerings.'
After that, the Venerable One traveled south from there to the city of Sravasti (Sravasti).
，諸苾芻見告言：「善來大德迦多演那！所有游履得安樂不？」答言：「具壽！有苦有樂。」時諸苾芻具問其故，答曰：「隨處化人即是其樂，在勝音城被塵土壓，斯成是苦。」時諸苾芻尋問所由，尊者具答其事。苾芻聞已作如是語：「彼殺父人生極邪見，且受如是現世花報，未來苦果誰復代當？」時迦多演那洗手足已，往詣佛所頭面禮足在一面坐。爾時世尊知而故問：「迦多演那！汝所游履得安樂不？」時迦多演那以所經事具白世尊，世尊聞已默然而住。時諸苾芻聞其說已，咸皆有疑，白佛言：「世尊唯愿慈悲為我宣說。彼仙道苾芻以何緣故，身為國主受大快樂，舍此勝位歸佛出家，斷諸煩惱得阿羅漢，不免刀殺？」佛告諸苾芻：「汝等當聽！仙道苾芻所造之業，因緣熟時必須自受，無逃避處，廣說如上。」說伽他曰：
「假令住百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「汝等苾芻！乃往古昔佛不出世，有獨覺者出現世間，情存哀愍拯濟貧乏，知足而受不樂多求。唯一福田喻如麟角來托林藪少欲而住，多有獐鹿先為依止。時有獵人於此置弶常多獲鹿，忽無所得，怪其何故？乃尋見人蹤至獨覺所，發瞋怒意以箭射之。聖者哀愍為升空界，獵人求下，聖者因即命終，遂火焚屍灌八牛乳，收
【現代漢語翻譯】 現代漢語譯本：眾位比丘見到迦多演那（Kātyāyana，佛陀的弟子，以善於論議著稱）后問候道：『大德迦多演那，您一路遊歷是否安樂？』迦多演那回答說：『各位具壽，既有苦也有樂。』 當時眾比丘詳細詢問緣由，迦多演那回答說：『隨處教化眾人即是快樂，但在勝音城被塵土壓身，這就是苦。』眾比丘又追問事情的經過，尊者迦多演那詳細地講述了事情的經過。比丘們聽后這樣說道：『那殺父之人，生出極端的邪見，且受到這樣的現世報應，未來的苦果又有誰能代替他承擔呢？』 當時，迦多演那洗完手腳后，前往佛陀處，頭面頂禮佛足，在一旁坐下。這時，世尊明知故問：『迦多演那，你一路遊歷是否安樂？』迦多演那將所經歷的事情詳細地稟告了世尊，世尊聽后默默不語。 當時，眾比丘聽了他的敘述后，都感到疑惑，便稟告佛陀說：『世尊，唯愿您慈悲地為我們解說。那位仙道比丘（修仙道的比丘），以什麼緣故，曾經身為國王享受極大的快樂，捨棄這尊貴的位置，歸依佛陀出家，斷除各種煩惱，證得阿羅漢果位，卻仍然免不了被刀殺的命運？』 佛陀告訴眾比丘：『你們應當聽好！仙道比丘所造的業，因緣成熟時必須自己承受，沒有逃避之處，詳細情況如前所述。』 世尊說了偈頌： 『縱使經過百千劫，所造的業也不會消亡；因緣際會之時，果報終究還是自己承受。』 『各位比丘！在很久很久以前，沒有佛出世的時候，有位獨覺（Pratyekabuddha，不依師教，自己覺悟的聖者）出現在世間，他心懷慈悲，救濟貧困，知足少欲，不貪求過多。他就像是世間唯一的一塊福田，又像是麒麟角一樣，來到林中居住，少欲知足，很多獐鹿都先在那裡棲息。當時有個獵人在這裡設定陷阱，常常能捕獲很多鹿，忽然有一天什麼也捕不到，覺得奇怪是什麼原因。於是就尋找人的軌跡，找到了獨覺所在的地方，生起嗔恨之心，用箭射他。聖者心懷哀憫，升到空中，獵人請求下來，聖者因此就命終了，於是火化了他的屍體，用八頭母牛的乳汁灌溉，收
【English Translation】 English version: The Bhikshus (monks) saw Katyayana (Kātyāyana, a disciple of the Buddha known for his skill in debate) and greeted him, saying, 'Venerable Katyayana, have you traveled in peace and happiness?' Katyayana replied, 'Venerable ones, there is both suffering and happiness.' Then the Bhikshus asked in detail the reason for this, and Katyayana replied, 'To convert people everywhere is happiness, but to be covered in dust in the city of Sheng Yin (Victorious Sound City) is suffering.' The Bhikshus then inquired about the details, and the Venerable one recounted the events in detail. The Bhikshus, having heard this, spoke thus: 'That patricide, who harbors extreme wrong views, receives such present retribution; who then will bear the future suffering for him?' At that time, Katyayana washed his hands and feet, went to the Buddha, prostrated himself at his feet, and sat to one side. Then, the World-Honored One (the Buddha), knowing the situation, asked, 'Katyayana, have you traveled in peace and happiness?' Katyayana reported in detail to the World-Honored One the events he had experienced, and the World-Honored One remained silent. At that time, the Bhikshus, having heard his account, were all filled with doubt and reported to the Buddha, saying, 'World-Honored One, we beseech you to explain with compassion. That hermit Bhikshu (a Bhikshu practicing asceticism), for what reason, having once been a king enjoying great happiness, abandoning this noble position, taking refuge in the Buddha and becoming a monk, severing all afflictions, and attaining Arhatship (the state of enlightenment), could not escape being killed by a knife?' The Buddha told the Bhikshus, 'You should listen carefully! The karma created by the hermit Bhikshu must be borne by himself when the conditions are ripe; there is no escape. The details are as described above.' The World-Honored One spoke a Gatha (verse): 'Though one may live for hundreds of kalpas (eons), the deeds one has done will not perish; when the conditions meet, the consequences will still be borne by oneself.' 'Bhikshus! In the ancient past, when no Buddha appeared in the world, there was a Pratyekabuddha (Pratyekabuddha, a self-enlightened being who does not rely on a teacher) who appeared in the world. He was compassionate, relieving the poor and needy, content and not greedy. He was like a unique field of merit in the world, and like a rhinoceros horn, he came to dwell in the forest, with few desires and content. Many deer had already taken refuge there. At that time, a hunter set traps there and often caught many deer, but suddenly one day he caught nothing and wondered why. So he searched for human tracks and found the place where the Pratyekabuddha was, and with anger in his heart, he shot him with an arrow. The Holy One, with compassion, ascended into the sky, and the hunter begged him to come down. The Holy One then passed away, and so they cremated his body, irrigating it with the milk of eight cows, and collected
其餘骨為造制底，種種供養頂禮悲哀。『愿勿因此受三塗報，所有供養功德生大王家，貲財豐足，當獲如是功德希奇，勝此大師承事供養心無厭倦。』汝等苾芻！往時獵師者即仙道苾芻是，由昔以箭射獨覺尊故，于多生中受地獄苦，后得為人五百生中常被刀箭所殺。由昔願力得逢值我獲阿羅漢，仍由不免刀劍所害而入涅槃。」
時諸苾芻次復有疑，白佛言：「世尊！何因緣故王子頂髻，及勝音城士女之類，迦多演那被塵土壓，利益、除患持寶出城？」佛告諸苾芻：「此等諸人因緣運會業果現前，廣說如上，乃至果報還自受。汝等當聽！於過去世一聚落中有長者住，娶妻未久誕生一息次生一女，各漸長大。男既娶妻，女未成嫁，諸餘女伴皆作婚姻，斯之一女絕無人問。時有獨覺尊者出現於世，廣說如前。有一獨覺人間遊行，屆斯聚落入村乞食。時難嫁童女見聖者來，便以糞掃棄彼身上，即於此日有人問親。其兄怪問：『何故今朝有人問汝？』答曰：『我于曏者以惡糞掃棄苾芻上。』兄聞而笑，女便以事告諸同伴，諸女聞已咸希嫁娶，競以糞掃投擲苾芻。如是展轉盡大聚落所有人民，並皆邪見將此為善。時彼聖者恐罪眾人，遂便捨去。復有五通仙者來至此處，諸人復以糞掃而棄擲之，仙見此已亦復捨去。人皆生念：
【現代漢語翻譯】 現代漢語譯本 其餘的骨頭被用來製造（器物），（人們）用種種供養、頂禮來表達悲哀，（並祈願）：『愿（亡者）不要因此遭受三惡道的報應，所有供養的功德能讓他投生到大王之家，資財豐足，當獲得如此功德，希望（他）能像對待大師一樣承事供養，內心沒有厭倦。』 你們這些比丘！往昔的獵人就是仙道比丘，由於過去用箭射獨覺尊（Pratyekabuddha，不依師友教導，自身證悟的聖者）的緣故，在多生中遭受地獄的痛苦，後來轉生為人，五百世中常常被刀箭所殺。由於過去的願力，（他）得以遇到我，獲得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位，但仍然無法避免被刀劍所害而入涅槃（Nirvana，解脫生死輪迴的境界）。」
當時，各位比丘再次產生疑問，向佛陀稟告說：「世尊！因為什麼緣故，王子頂髻（Crown Prince Topknot），以及勝音城（City of Excellent Sound）的士女之類，迦多演那（Katyayana，佛陀弟子）被塵土壓住，（他們）爲了利益、消除災患而拿著寶物出城？」 佛陀告訴各位比丘：「這些人是因緣際會，業果現前，詳細情況如上面所說，乃至果報最終還是自己承受。你們應當聽著！在過去世，一個村落中住著一位長者，娶妻不久生了一個兒子，接著又生了一個女兒，各自漸漸長大。兒子已經娶妻，女兒卻還沒有出嫁，其他的女伴都已成婚，唯獨這個女兒沒有人來提親。當時有獨覺尊者出現在世間，詳細情況如前所述。有一位獨覺人間**，來到這個村落乞食。當時，這位難嫁的童女看見聖者來了，便用糞掃丟棄在他身上，當天就有人來提親。她的哥哥奇怪地問：『為什麼今天有人來問你的婚事？』 她回答說：『我剛才用惡臭的糞掃丟在比丘身上。』 哥哥聽了笑著，女兒便把這件事告訴了她的同伴，各位女子聽了都希望能夠嫁出去，爭相用糞掃投擲比丘。就這樣輾轉相傳，整個村落的所有人民，都產生了邪見，認為這樣做是好事。當時那位聖者害怕眾人造罪，於是便離開了。後來又有一位具有五神通的仙人來到這裡，人們又用糞掃丟棄他，仙人見此情景也離開了。人們都產生這樣的想法：
【English Translation】 English version The remaining bones were used to make (objects), and (people) expressed their sorrow with various offerings and prostrations, (praying): 'May (the deceased) not suffer the retribution of the three evil realms because of this, and may all the merits of the offerings allow him to be reborn into the family of a great king, with abundant wealth. May he obtain such merit, and may (he) serve and make offerings like he would to a great master, without weariness in his heart.' You monks! The hunter of the past was the ascetic monk. Because he shot the Pratyekabuddha (a self-enlightened being who does not rely on teachers or friends) with an arrow in the past, he suffered the pain of hell in many lives. Later, he was reborn as a human, and was often killed by swords and arrows in five hundred lifetimes. Due to the power of his past vows, (he) was able to meet me and attain the state of Arhat (a saint who has cut off all afflictions and attained liberation), but he still could not avoid being harmed by swords and entering Nirvana (the state of liberation from the cycle of birth and death).'
At that time, the monks had doubts again and reported to the Buddha: 'World Honored One! For what reason were Crown Prince Topknot, and the gentlemen and women of the City of Excellent Sound, Katyayana (a disciple of the Buddha) covered in dust, and (they) left the city with treasures for the sake of benefit and eliminating disasters?' The Buddha told the monks: 'These people are due to the convergence of causes and conditions, and the manifestation of karmic results. The details are as described above, and the karmic retribution will ultimately be borne by themselves. You should listen! In the past, there was an elder living in a village. He married a wife and soon had a son, followed by a daughter, who gradually grew up. The son had already married, but the daughter had not yet married. The other female companions had all married, but no one had proposed to this daughter. At that time, a Pratyekabuddha appeared in the world, as described above. A Pratyekabuddha came to this village to beg for food. At that time, this unmarried girl saw the saint coming and threw dung on him. On the same day, someone came to propose marriage. Her brother asked strangely: 'Why did someone ask about your marriage today?' She replied: 'I threw foul dung on the monk earlier.' The brother laughed upon hearing this, and the daughter told her companions about it. All the women who heard this hoped to get married and competed to throw dung at the monk. In this way, it spread throughout the entire village, and all the people developed wrong views, thinking that doing so was a good thing. At that time, the saint, fearing that the people would create sins, left. Later, a celestial being with five supernatural powers came to this place, and people threw dung at him again. Seeing this, the celestial being also left. People all had this thought:
『于尊者所棄糞得福。』遂于父母之上亦棄糞穢。時此聚落有二長者，見行非法普告之曰：『仁等所作實乖法憲，緣斯惡業必招苦果。』聚落諸人雖聞此語，而邪見轉增噁心不息。
「汝等苾芻！昔時長者女者即頂髻是，彼聚落中邪見諸人即勝音城中眾多人是。時彼二長者諫止諸人者，即利益、除患二大臣是，往時勸止不令邪見，今時免難不被塵壓。童女之兄見歡笑者即迦多演那是，由昔喜笑仍遭土壓。汝等苾芻！迦多演那若不證得無學果者，今因壓土必致命終。是故諸苾芻！若純黑業得純黑異熟，廣說如上，乃至應當修學。」
爾時憍閃毗城有一長者，名曰善財，語作金聲，家有一億金錢。于旦朝時出大音聲，命諸作人曰：「賢首！汝等可起營作生務。」此長者宅居近王宮，人聞語聲作如是念：「此人聲相合一億金錢至朝集。」時王命臣曰：「此善財長者我聞其聲依如相法有一億金錢。」時王即喚善財至，問言：「長者！卿之宅內有幾珍財？」答言：「大王！有一億金錢。」諸臣聞已知王善相嘆未曾有。由王知彼有妙音響，時人因即喚為妙音長者。由彼長者乃至失命因緣，終不口中故為妄語，王見驚嗟立為國相，長者以法輔正映蔽，諸臣悉皆見嫉，遂白王曰：「妙音大臣多行欺誑。」王聞是已即便試驗
【現代漢語翻譯】 『因為對尊者丟棄糞便而獲得福報。』於是也在父母身上丟棄糞便污穢。當時這個村落里有兩位長者，看到這種不合法的行為，便普告眾人說：『各位所作的事情實在違背了法度，因為這種惡業必定會招來痛苦的果報。』村落里的人們雖然聽到了這些話，但是邪見反而更加增長，噁心也不停止。
『你們這些比丘！過去的長者女就是頂髻（Topknot）是，那個村落中持有邪見的眾人就是勝音城中的眾多人。當時那兩位長者勸阻眾人的，就是利益（Benefit）、除患（Disease Removal）兩位大臣，過去勸阻他們不讓他們持有邪見，現在免除了災難沒有被塵土壓住。童女的哥哥看見歡笑的人就是迦多演那（Katyayana），因為過去歡笑的緣故仍然遭受土壓。你們這些比丘！迦多演那如果不能證得無學果，現在因為被土壓必定會喪命。所以各位比丘！如果純粹是黑業就會得到純粹是黑的異熟果報，廣泛地說就像上面所說的那樣，乃至應當修學。』
當時憍閃毗（Kaushambi）城有一位長者，名叫善財（Sudhana），說話的聲音像金子的聲音一樣，家裡有一億金錢。在早晨的時候發出很大的聲音，命令各位工人說：『賢首（Worthy Leader）！你們可以起來開始工作了。』這位長者的住宅靠近王宮，人們聽到他的聲音，就想：『這個人的聲音相貌符合擁有一億金錢的說法，直到朝廷聚集。』當時國王命令大臣說：『這位善財長者我聽到他的聲音，依照相法來說他有一億金錢。』當時國王就召見善財，問他說：『長者！你的宅子里有多少珍貴的財物？』回答說：『大王！有一億金錢。』各位大臣聽到后，知道國王善於相面，讚歎從未有過。因為國王知道他有美妙的聲音，當時人們因此稱他為妙音長者（Melodious Voice）。因為這位長者乃至失去性命的因緣，最終也不會故意說謊，國王看到后驚歎，就立他為國相，長者以正法輔佐匡正，掩蓋了其他大臣的光芒，其他大臣都嫉妒他，於是稟告國王說：『妙音大臣經常欺騙人。』國王聽到這些話后，就想要試驗他
【English Translation】 'He obtained blessings from discarding excrement on the Venerable One.' Consequently, he also discarded excrement and filth on his parents. At that time, there were two elders in this village who, seeing this unlawful behavior, proclaimed to everyone: 'What you are doing is truly against the law, and because of this evil karma, you will surely reap bitter consequences.' Although the people in the village heard these words, their wrong views only increased, and their evil intentions did not cease.
'You Bhikshus! The daughter of the elder in the past was Topknot (the meaning of Topknot), and the many people in that village with wrong views were the many people in the city of Victory Sound. The two elders who advised and stopped the people were the two ministers, Benefit (the meaning of Benefit) and Disease Removal (the meaning of Disease Removal), who advised them in the past not to hold wrong views, and now they are spared from disaster and not crushed by dust. The brother of the maiden who saw the laughter was Katyayana (the meaning of Katyayana), and because of the laughter in the past, he still suffers from being crushed by earth. You Bhikshus! If Katyayana does not attain the fruit of no-more-learning, he will surely die now because of being crushed by earth. Therefore, Bhikshus! If it is purely black karma, one will obtain a purely black different maturation, as explained extensively above, and one should study accordingly.'
At that time, in the city of Kaushambi (the meaning of Kaushambi), there was an elder named Sudhana (the meaning of Sudhana), whose voice was like the sound of gold, and he had one hundred million gold coins in his house. In the morning, he made a loud noise, ordering the workers: 'Worthy Leader (the meaning of Worthy Leader)! You can get up and start working.' This elder's house was close to the royal palace, and people who heard his voice thought: 'This person's voice and appearance match the saying that he has one hundred million gold coins, until the court gathers.' At that time, the king ordered his ministers: 'This elder Sudhana, I heard his voice, and according to physiognomy, he has one hundred million gold coins.' At that time, the king summoned Sudhana and asked him: 'Elder! How many precious treasures do you have in your house?' He replied: 'Great King! I have one hundred million gold coins.' When the ministers heard this, they knew that the king was good at physiognomy and praised him for being unprecedented. Because the king knew that he had a melodious voice, people then called him Elder Melodious Voice (the meaning of Melodious Voice). Because this elder would not deliberately lie even if it meant losing his life, the king was amazed and appointed him as the state minister. The elder assisted and corrected with the Dharma, overshadowing the other ministers, who were all jealous of him. So they reported to the king: 'Minister Melodious Voice often deceives people.' When the king heard this, he wanted to test him.
，遂從貸用半億金錢，令于百姓處隨意徴取。時彼長者依數而取，不枉一錢。王勘知已深生希有，重加其位。時妙音大臣體知財食皆悉無常，遂造義堂給施衣食，令人守掌，告其人曰：「若見有人容儀別者，當須告我。」是時南方有五百隱逸遁俗之賓，故弊充衣少欲為務，遠涉艱險欲向憍閃毗國，于其中路無水可求，即便共詣一大樹下，告言：「可與我水。」時樹枝間忽展一手，環釧莊嚴持瓶注水，彼五百人皆飽足飲已，問言：「汝是何神？」答曰：「我於前身去給孤獨長者家不遠而住，為客縫衣人。諸有貧乏不知長者居宅處者，我即以手指示其處。復由受持八支戒故，今得生此屬四大王眾天。」時五百人見斯事已更相告曰：「由持戒故報得生天，我等亦應詣給孤獨長者處，受褒灑陀八支凈戒。」彼行漸次至妙音長者所設義堂，受供養已，掌人還舍白長者曰：「有五百人，云從南國，形儀殊俗，可喚問之。」長者命人問曰：「仁等從何所來？」答曰：「我等從南方來。」又問：「今欲何之？」答曰：「欲往室羅伐城給孤獨長者處，受八支戒。」妙音告曰：「仁等可於此住待三月夏終，我當共去。」答曰：「如是。」至夏終已，妙音長者與五百人至給孤獨長者處，慰問訖具陳其事。時彼長者將此諸人往詣佛所，俱禮佛足
【現代漢語翻譯】 現代漢語譯本：於是（國王）就借給他五千萬金錢，讓他隨意向百姓徵收。當時那位長者按照數目徵收，不枉取一文錢。國王查明情況后，深感稀有，就再次提升了他的職位。當時妙音大臣體會到財物食物都是無常的，於是建造義堂，供給衣食，讓人看守掌管，告訴那人說：『如果見到有人容貌儀表與衆不同，應當告訴我。』 當時南方有五百隱居遁世的人，故意穿著破舊的衣服，以少欲知足為務，遠涉艱險想要前往憍閃毗國（Kauśāmbī，古印度城市名）。在路途中沒有水可以求得，就一起到一棵大樹下，說道：『請給我們水。』當時樹枝間忽然伸出一隻手，手鐲裝飾華麗，拿著瓶子注水，那五百人都飽足地喝完，問道：『你是何神？』回答說：『我前世住在給孤獨長者（Anāthapiṇḍada，一位著名的佛教護法）家不遠的地方，是為客人縫衣服的人。如有貧窮困乏不知道長者住處的人，我就用手指示他的住處。又因為受持八支戒（aṣṭāṅga-śīla，佛教的一種戒律）的緣故，現在得以生於四大王眾天（Cāturmahārājikakāyika-deva，佛教中的一種天界）。』 當時五百人見到這件事後，互相告訴說：『因為持戒的緣故，得到生天的果報，我們也應當前往給孤獨長者處，受持布薩（upavasatha，佛教的齋戒日）八支凈戒。』他們逐漸行進到達妙音長者所設立的義堂，接受供養后，掌管的人回到住所稟告長者說：『有五百人，說是從南方來的，形貌儀表與衆不同，可以召來詢問。』長者命人問道：『你們從哪裡來？』回答說：『我們從南方來。』又問：『現在想要去哪裡？』回答說：『想要前往室羅伐城（Śrāvastī，古印度城市名）給孤獨長者處，受八支戒。』妙音告訴他們說：『你們可以在這裡住下，等待三個月的夏季結束，我當一起去。』回答說：『好的。』 到夏季結束時，妙音長者與五百人到達給孤獨長者處，慰問完畢后，詳細地陳述了這件事。當時那位長者將這些人帶到佛陀（Buddha，佛教創始人）處，一起頂禮佛足。
【English Translation】 English version: Then (the king) borrowed half a billion gold coins and ordered him to collect them from the people at will. At that time, the elder collected the amount accordingly, without taking a single penny unjustly. When the king found out, he was deeply amazed and promoted him again. At that time, Minister Myosin (妙音大臣) realized that wealth and food were impermanent, so he built a charity hall to provide clothing and food, and assigned someone to guard it, telling him, 'If you see someone with a distinctive appearance, you must inform me.' At that time, there were five hundred hermits from the south who deliberately wore tattered clothes, made it their business to be content with little, and traveled through hardships to go to Kauśāmbī (憍閃毗國, an ancient Indian city). On the way, there was no water to be found, so they went together to a large tree and said, 'Please give us water.' At that moment, a hand suddenly appeared from the branches of the tree, adorned with bracelets, holding a bottle and pouring water. The five hundred people drank their fill and asked, 'What god are you?' The reply was, 'In my previous life, I lived not far from the house of Anāthapiṇḍada (給孤獨長者, a famous Buddhist benefactor), and I was a tailor for guests. If there were poor people who did not know where the elder lived, I would point out his residence with my hand. Moreover, because of upholding the eight precepts (aṣṭāṅga-śīla, 八支戒, a type of Buddhist precepts), I am now reborn in the Heaven of the Four Great Kings (Cāturmahārājikakāyika-deva, 四大王眾天, a type of Buddhist heaven).' When the five hundred people saw this, they told each other, 'Because of upholding the precepts, we have obtained the reward of being reborn in heaven. We should also go to the place of Anāthapiṇḍada and receive the upavasatha (布薩, Buddhist day of fasting and observance) of the eight pure precepts.' They gradually traveled to the charity hall established by Elder Myosin, and after receiving offerings, the person in charge returned to the residence and reported to the elder, 'There are five hundred people who say they are from the south, and their appearance is different from ordinary people. You can summon them and ask them.' The elder ordered someone to ask, 'Where do you come from?' They replied, 'We come from the south.' He asked again, 'Where do you want to go now?' They replied, 'We want to go to Śrāvastī (室羅伐城, an ancient Indian city) to the place of Anāthapiṇḍada to receive the eight precepts.' Myosin told them, 'You can stay here and wait for the three months of summer to end, and I will go with you.' They replied, 'Okay.' When the summer ended, Elder Myosin and the five hundred people arrived at the place of Anāthapiṇḍada. After offering greetings, he explained the matter in detail. At that time, the elder took these people to the Buddha (Buddha, 佛陀, the founder of Buddhism) and together they prostrated at the Buddha's feet.
在一面坐。爾時世尊觀彼根性，隨機說法令出家已，斷諸煩惱證阿羅漢果，妙音長者得預流果。既見諦已頂禮佛足，白言：「世尊！唯愿哀愍往憍閃毗，我當爲佛及諸聖眾造毗訶羅。」世尊默然慈悲受請，即告大準陀曰：「汝今可共妙音長者，往憍閃毗造毗訶羅。」時大準陀受佛教已，執持衣缽共妙音俱行至憍閃毗，造一住處修營既了，遣使白佛：「造寺事周，唯愿世尊及苾芻眾慈悲降赴。」世尊于日初分飯食訖，執持衣缽將諸大眾，往憍閃毗至妙音園，于寺外池所洗手灌足方入寺中。時妙音長者即以金瓶注水，佛為受之。請佛及僧受斯住處，既至明日長者盛設供養，供佛及僧。飯食訖洗缽器嚼齒木澡漱已，大準陀及妙音長者並諸眷屬，頂禮佛足在一面坐，為聽法故準陀白佛言：「世尊！愿為我等開示演說，作何福業獲大果利，光顯無窮福常增長相續不絕？」佛告準陀：「有其七種有事福業、無事福業，我為汝說，當一心聽！若有凈信善男子善女人，成就如是七福業者，若行住坐臥若睡若覺，於一切時如是福業，獲大果利光顯無窮，福常增長相續不絕。云何為七？準陀！若有善男子善女人，以好園圃施四方僧。此是第一有事福業，獲大果利光顯無窮，由此福故，若行住坐臥若睡若覺，於一切時如是福業，獲大果利光顯
【現代漢語翻譯】 現代漢語譯本：在（佛陀的）一側坐下。這時，世尊觀察他們的根器和秉性，根據他們的不同情況說法，使他們出家后，斷除各種煩惱，證得阿羅漢果位，妙音長者證得須陀洹果位（預流果）。（妙音長者）證悟真諦后，頂禮佛足，稟告說：『世尊！唯愿您慈悲憐憫，前往憍閃毗（地名），我將為佛陀和各位聖眾建造精舍（毗訶羅）。』世尊默然應允，慈悲地接受了他的請求，隨即告訴大準陀（佛陀的弟子）說：『你現在可以和妙音長者一起，前往憍閃毗建造精舍。』當時，大準陀接受佛陀的教誨后，拿著衣缽，和妙音長者一同前往憍閃毗，建造了一處住所，修繕完畢后，派使者稟告佛陀：『寺廟建造完畢，唯愿世尊和各位比丘慈悲降臨。』世尊在早上用齋完畢后，拿著衣缽，帶領大眾前往憍閃毗的妙音園，在寺廟外的池塘邊洗手洗腳后，才進入寺廟。當時，妙音長者立刻用金瓶盛水，佛陀接受了他的供養。長者恭請佛陀和僧眾接受這處住所。到了第二天，長者盛大地準備了供養，供養佛陀和僧眾。用齋完畢，洗凈缽器，嚼齒木，漱口后，大準陀和妙音長者以及各位眷屬，頂禮佛足，在一旁坐下，爲了聽聞佛法。準陀稟告佛陀說：『世尊！愿您為我們開示演說，做什麼樣的福業能夠獲得巨大的果報利益，光顯無窮，福報常常增長，相續不斷？』佛陀告訴準陀：『有七種有事福業和無事福業，我為你們解說，應當專心聽！如果有具足清凈信心的善男子、善女人，成就這七種福業，那麼無論行、住、坐、臥，無論睡著還是醒著，在任何時候，這樣的福業都能獲得巨大的果報利益，光顯無窮，福報常常增長，相續不斷。哪七種呢？準陀！如果有善男子、善女人，用美好的園林佈施給四方僧眾。這是第一種有事福業，能夠獲得巨大的果報利益，光顯無窮，因為這個福報的緣故，無論行、住、坐、臥，無論睡著還是醒著，在任何時候，這樣的福業都能獲得巨大的果報利益，光顯無窮。 English version: Sitting on one side. At that time, the World Honored One observed their roots and nature, and taught the Dharma according to their different situations, causing them to renounce their homes, sever all afflictions, and attain the Arhat fruit. The Elder Miaoyin attained the Srotapanna fruit (stream-enterer). After realizing the truth, (Elder Miaoyin) prostrated at the Buddha's feet and reported, 'World Honored One! May you have compassion and go to Kausambi (place name). I will build a Vihara (monastery) for the Buddha and all the holy assembly.' The World Honored One silently agreed and compassionately accepted his invitation, and then told Maha-Cunda (Buddha's disciple), 'You can now go to Kausambi with Elder Miaoyin to build a Vihara.' At that time, Maha-Cunda, after receiving the Buddha's teaching, took his robe and bowl and went with Elder Miaoyin to Kausambi, built a residence, and after the repairs were completed, sent a messenger to report to the Buddha, 'The construction of the temple is complete. May the World Honored One and all the Bhikkhus compassionately descend.' The World Honored One, after having his meal in the early morning, took his robe and bowl and led the assembly to Miaoyin Garden in Kausambi. He washed his hands and feet by the pond outside the temple before entering the temple. At that time, Elder Miaoyin immediately filled a golden bottle with water, and the Buddha accepted his offering. The elder invited the Buddha and the Sangha to accept this residence. The next day, the elder prepared a grand offering to the Buddha and the Sangha. After the meal, he washed the bowls, chewed toothpicks, and rinsed his mouth. Maha-Cunda and Elder Miaoyin, along with all their relatives, prostrated at the Buddha's feet and sat on one side to listen to the Dharma. Cunda reported to the Buddha, 'World Honored One! May you explain to us what kind of meritorious deeds can bring great rewards and benefits, infinite glory, and constant and continuous growth of blessings?' The Buddha told Cunda, 'There are seven kinds of meritorious deeds with effort and meritorious deeds without effort. I will explain them to you. You should listen attentively! If there are virtuous men and virtuous women who have pure faith and accomplish these seven meritorious deeds, then whether walking, standing, sitting, or lying down, whether sleeping or awake, at any time, such meritorious deeds can bring great rewards and benefits, infinite glory, and constant and continuous growth of blessings. What are the seven? Cunda! If there are virtuous men and virtuous women who donate beautiful gardens to the Sangha of the four directions, this is the first meritorious deed with effort, which can bring great rewards and benefits, infinite glory. Because of this merit, whether walking, standing, sitting, or lying down, whether sleeping or awake, at any time, such meritorious deeds can bring great rewards and benefits, infinite glory.
【English Translation】 English version: Sitting on one side. At that time, the World Honored One observed their roots and nature, and taught the Dharma according to their different situations, causing them to renounce their homes, sever all afflictions, and attain the Arhat fruit. The Elder Miaoyin attained the Srotapanna fruit (stream-enterer). After realizing the truth, (Elder Miaoyin) prostrated at the Buddha's feet and reported, 'World Honored One! May you have compassion and go to Kausambi (place name). I will build a Vihara (monastery) for the Buddha and all the holy assembly.' The World Honored One silently agreed and compassionately accepted his invitation, and then told Maha-Cunda (Buddha's disciple), 'You can now go to Kausambi with Elder Miaoyin to build a Vihara.' At that time, Maha-Cunda, after receiving the Buddha's teaching, took his robe and bowl and went with Elder Miaoyin to Kausambi, built a residence, and after the repairs were completed, sent a messenger to report to the Buddha, 'The construction of the temple is complete. May the World Honored One and all the Bhikkhus compassionately descend.' The World Honored One, after having his meal in the early morning, took his robe and bowl and led the assembly to Miaoyin Garden in Kausambi. He washed his hands and feet by the pond outside the temple before entering the temple. At that time, Elder Miaoyin immediately filled a golden bottle with water, and the Buddha accepted his offering. The elder invited the Buddha and the Sangha to accept this residence. The next day, the elder prepared a grand offering to the Buddha and the Sangha. After the meal, he washed the bowls, chewed toothpicks, and rinsed his mouth. Maha-Cunda and Elder Miaoyin, along with all their relatives, prostrated at the Buddha's feet and sat on one side to listen to the Dharma. Cunda reported to the Buddha, 'World Honored One! May you explain to us what kind of meritorious deeds can bring great rewards and benefits, infinite glory, and constant and continuous growth of blessings?' The Buddha told Cunda, 'There are seven kinds of meritorious deeds with effort and meritorious deeds without effort. I will explain them to you. You should listen attentively! If there are virtuous men and virtuous women who have pure faith and accomplish these seven meritorious deeds, then whether walking, standing, sitting, or lying down, whether sleeping or awake, at any time, such meritorious deeds can bring great rewards and benefits, infinite glory, and constant and continuous growth of blessings. What are the seven? Cunda! If there are virtuous men and virtuous women who donate beautiful gardens to the Sangha of the four directions, this is the first meritorious deed with effort, which can bring great rewards and benefits, infinite glory. Because of this merit, whether walking, standing, sitting, or lying down, whether sleeping or awake, at any time, such meritorious deeds can bring great rewards and benefits, infinite glory.
無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，於此園中造立寺舍施四方僧。此是第二有事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，於此寺中施以種種床座被褥沙門資具。此是第三有事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，於此寺中常施美妙隨時飲食供養眾僧。此是第四有事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，于新來客苾芻及將欲行者供給供養。此是第五有事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀若有凈信男子女人，于病者處及看病人供給供養。此是第六有事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，于風寒雨雪炎熱之時，便以種種隨時飲食乃至麨粥，持至寺內供養眾僧，令無辛苦食已安住。此是第七有事福業，獲大果利光顯無窮，福常增長相續不絕。準陀當知！此之七種有事福業，若有男子女人要期結愿相續作者，此之福量不可數知。得爾所福獲如是果，感得如是勝妙之身，但可名為是大福聚。準陀！如五大河和合一處，同流而去趣于大海，其名曰：弶伽河、琰母河、薩羅喻河、阿市羅伐底河、莫熙河。此之水量不可得知，有若干
【現代漢語翻譯】 現代漢語譯本： 無窮無盡，福德常常增長，相續不斷。再者，準陀（Cunda）！如果有具清凈信心的男子女人，在這園林中建造寺廟房舍，佈施給四方僧眾。這是第二種有功德的善業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再者，準陀！如果有具清凈信心的男子女人，在這寺廟中佈施各種床座、被褥以及沙門（Śrāmaṇa）所需的物品。這是第三種有功德的善業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再者，準陀！如果有具清凈信心的男子女人，在這寺廟中常常佈施美味可口、應時的飲食，供養眾僧。這是第四種有功德的善業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再者，準陀！如果有具清凈信心的男子女人，對於新來的比丘（Bhikṣu）以及將要遠行的人，給予供給和供養。這是第五種有功德的善業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再者，準陀！如果有具清凈信心的男子女人，對於生病的人以及照顧病人的人，給予供給和供養。這是第六種有功德的善業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再者，準陀！如果有具清凈信心的男子女人，在風寒雨雪、炎熱的時候，便用各種應時的飲食，乃至米粉粥，拿到寺廟裡供養眾僧，使他們沒有辛苦，食用后能夠安住。這是第七種有功德的善業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。準陀，你應該知道！這七種有功德的善業，如果有男子女人立下誓願，持續不斷地去做，這種福德的量是不可計數、不可知曉的。能得到如此的福德，獲得這樣的果報，感得如此殊勝美妙的身體，只能稱之為是大福德的聚集。準陀！就像五條大河匯合在一起，一同流淌而去，匯入大海，它們的名字是：弶伽河（Gaṅgā River）、琰母河（Yamunā River）、薩羅喻河（Sarayu River）、阿市羅伐底河（Ajiravati River）、莫熙河（Mahi River）。這些河的水量是無法得知的，有若干...
【English Translation】 English version: Immeasurable, blessings constantly increase, continuing without end. Furthermore, Cunda! If there are men and women of pure faith who build monasteries and donate them to monks from all directions in this garden, this is the second meritorious deed that yields great benefits, infinite radiance, and blessings that constantly increase without end. Furthermore, Cunda! If there are men and women of pure faith who donate various beds, bedding, and requisites for ascetics (Śrāmaṇa) in this monastery, this is the third meritorious deed that yields great benefits, infinite radiance, and blessings that constantly increase without end. Furthermore, Cunda! If there are men and women of pure faith who constantly donate delicious and timely food to support the monastic community in this monastery, this is the fourth meritorious deed that yields great benefits, infinite radiance, and blessings that constantly increase without end. Furthermore, Cunda! If there are men and women of pure faith who provide for and support newly arrived monks (Bhikṣu) and those who are about to travel, this is the fifth meritorious deed that yields great benefits, infinite radiance, and blessings that constantly increase without end. Furthermore, Cunda! If there are men and women of pure faith who provide for and support the sick and those who care for them, this is the sixth meritorious deed that yields great benefits, infinite radiance, and blessings that constantly increase without end. Furthermore, Cunda! If there are men and women of pure faith who, during times of cold, rain, snow, or heat, bring various timely foods, even rice porridge, to the monastery to support the monastic community, so that they have no hardship and can dwell in peace after eating, this is the seventh meritorious deed that yields great benefits, infinite radiance, and blessings that constantly increase without end. Cunda, you should know that these seven kinds of meritorious deeds, if men and women make vows to perform them continuously, the amount of merit is immeasurable and unknowable. They will obtain such merit, receive such rewards, and attain such a wonderful body, which can only be called a great accumulation of blessings. Cunda! Just as the five great rivers merge into one place, flowing together towards the ocean, their names are: the Gaṅgā River, the Yamunā River, the Sarayu River, the Ajiravati River, and the Mahi River. The volume of water in these rivers is unknowable, there are so many...
斛百千萬億，不能數知，但可名為是大水聚。」
爾時準陀復白佛言：「世尊！我等已聞有事福業，無事福業愿更為說。」佛告準陀：「當知有七無事福業。若有男子女人成就如是七福業者，若行住坐臥若睡若覺，於一切時如是福業，獲大果利光顯無窮，福常增長相續不絕。云何為七？準陀！若有凈信善男子善女人，聞有如來若如來弟子，于某村坊依止而住，聞已歡喜生出離心。此是第一無事福業，獲大果利光顯無窮。由此福故若行住坐臥若睡若覺，於一切時如是福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，聞彼如來若如來弟子欲來至此，聞已歡喜生出離心。此是第二無事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，聞彼如來若如來弟子涉路而來，聞已歡喜生出離心。此是第三無事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，聞彼如來若如來弟子至某村坊，聞已歡喜生出離心。此是第四無事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，詣彼如來若如來弟子處欲申敬禮，見已歡喜生出離心。此是第五無事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人
【現代漢語翻譯】 現代漢語譯本： 數量達到斛、百、千、萬、億，多到無法計數，只能稱之為巨大的水聚集。」
這時，準陀（Chunda）又對佛說：「世尊！我們已經聽聞了有事福業，希望您能進一步解說無事福業。」佛告訴準陀：「應當知道有七種無事福業。如果有人，無論是男子還是女人，能夠成就這七種福業，那麼無論行、住、坐、臥，無論睡著還是醒著，在任何時候，這樣的福業都能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。這七種是什麼呢？準陀！如果一個具有清凈信仰的善男子或善女人，聽聞有如來（Tathagata，佛的稱號之一）或者如來的弟子，在某個村莊或寺廟居住，聽聞後心生歡喜，生起出離之心。這是第一種無事福業，能獲得巨大的果報利益，光明顯赫無窮無盡。因為這種福德的緣故，無論行、住、坐、臥，無論睡著還是醒著，在任何時候，這樣的福業都能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再次，準陀！如果一個具有清凈信仰的男子或女人，聽聞那位如來或者如來的弟子將要來到這裡，聽聞後心生歡喜，生起出離之心。這是第二種無事福業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再次，準陀！如果一個具有清凈信仰的男子或女人，聽聞那位如來或者如來的弟子正在路上趕來，聽聞後心生歡喜，生起出離之心。這是第三種無事福業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再次，準陀！如果一個具有清凈信仰的男子或女人，聽聞那位如來或者如來的弟子已經到達某個村莊或寺廟，聽聞後心生歡喜，生起出離之心。這是第四種無事福業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再次，準陀！如果一個具有清凈信仰的男子或女人，前往那位如來或者如來的弟子處，想要表達敬意，見到後心生歡喜，生起出離之心。這是第五種無事福業，能獲得巨大的果報利益，光明顯赫無窮無盡，福德常常增長，相續不斷。再次，準陀！如果一個具有清凈信仰的男子或女人
【English Translation】 English version: 'A hundred, a thousand, a million, a billion '斛' (hú, a unit of volume), so many that they cannot be counted or known, but can only be called a great accumulation of water.'
At that time, Chunda (a name) again said to the Buddha (enlightened one): 'World Honored One! We have already heard about meritorious deeds that involve effort; we wish you would further explain meritorious deeds that involve no effort.' The Buddha told Chunda: 'You should know that there are seven meritorious deeds that involve no effort. If any man or woman accomplishes these seven meritorious deeds, whether walking, standing, sitting, or lying down, whether sleeping or awake, at all times such meritorious deeds will obtain great fruit and benefit, their light will be glorious and endless, and their merit will constantly increase and continue without interruption. What are the seven? Chunda! If a virtuous man or woman with pure faith hears that a Tathagata (one of the titles of a Buddha) or a disciple of the Tathagata is dwelling in a certain village or monastery, and upon hearing this, rejoices and generates a mind of renunciation, this is the first meritorious deed that involves no effort, obtaining great fruit and benefit, its light is glorious and endless. Because of this merit, whether walking, standing, sitting, or lying down, whether sleeping or awake, at all times such meritorious deeds will obtain great fruit and benefit, their light will be glorious and endless, and their merit will constantly increase and continue without interruption. Furthermore, Chunda! If a virtuous man or woman with pure faith hears that the Tathagata or a disciple of the Tathagata intends to come here, and upon hearing this, rejoices and generates a mind of renunciation, this is the second meritorious deed that involves no effort, obtaining great fruit and benefit, its light is glorious and endless, and their merit will constantly increase and continue without interruption. Furthermore, Chunda! If a virtuous man or woman with pure faith hears that the Tathagata or a disciple of the Tathagata is traveling on the road to come here, and upon hearing this, rejoices and generates a mind of renunciation, this is the third meritorious deed that involves no effort, obtaining great fruit and benefit, its light is glorious and endless, and their merit will constantly increase and continue without interruption. Furthermore, Chunda! If a virtuous man or woman with pure faith hears that the Tathagata or a disciple of the Tathagata has arrived at a certain village or monastery, and upon hearing this, rejoices and generates a mind of renunciation, this is the fourth meritorious deed that involves no effort, obtaining great fruit and benefit, its light is glorious and endless, and their merit will constantly increase and continue without interruption. Furthermore, Chunda! If a virtuous man or woman with pure faith goes to the place of the Tathagata or a disciple of the Tathagata, intending to pay respects, and upon seeing them, rejoices and generates a mind of renunciation, this is the fifth meritorious deed that involves no effort, obtaining great fruit and benefit, its light is glorious and endless, and their merit will constantly increase and continue without interruption. Furthermore, Chunda! If a virtuous man or woman with pure faith
，見彼如來若如來弟子，便即一心聽受妙法，既聞法已發大歡喜生出離心。此是第六無事福業，獲大果利光顯無窮，福常增長相續不絕。複次準陀！若有凈信男子女人，于彼如來若如來弟子，既聞法已歸佛法僧受持凈戒。此是第七無事福業，獲大果利光顯無窮，福常增長相續不絕。準陀當知！此之七種無事福業，若有男子女人要期結愿相續作者，此之福量不可數知，得爾所福獲如是果，感得如是勝妙之身，但可名為是大福聚。準陀！如五大河和合一處，同流而去趣于大海，其名曰：弶伽河、琰母河、薩羅喻河、阿市羅伐底河、莫熙河。此之水量不可得知，有若干斛百千萬億，不能數知，但可名為是大水聚。」爾時世尊說是法已說伽他曰：
「五河清潔凈諸物， 妙津孕寶導眾流； 能令人獸等歸依， 各競奔注無停息。 若人能修有事福， 及無事福生歡喜； 勝福常流歸此人， 如眾河水投溟海。」
爾時大準陀及妙音長者，人天大眾，聞佛所說各生希有，頂禮佛足歡喜奉行。時諸苾芻咸皆有疑，請世尊曰：「大德！此妙音長者曾作何業，大王聞聲表知其事，因號妙音？」佛告諸苾芻：「乃往過去婆羅痆斯城，於十二年中天旱無雨。有一長者名曰善合，處分一人為掌庫者常出賜物，于日日中
【現代漢語翻譯】 現代漢語譯本：見到那位如來或如來的弟子，便立即一心聽受微妙的佛法，聽聞佛法後生起極大的歡喜心和出離心。這是第六種無事福業，能獲得巨大的果報利益，光明顯赫無窮，福德常常增長，相續不斷。 再次，準陀（Cunda）！如果有具清凈信心的男子女人，對於那位如來或如來的弟子，聽聞佛法后皈依佛、法、僧三寶，受持清凈的戒律。這是第七種無事福業，能獲得巨大的果報利益，光明顯赫無窮，福德常常增長，相續不斷。 準陀應當知道！這七種無事福業，如果有男子女人立下誓願，持續不斷地修作，這種福德的量是不可計數的，能得到那樣的福報，獲得那樣的果報，感得那樣殊勝美妙的身體，只能稱之為是大福德的聚集。 準陀！譬如五條大河匯合在一處，一同流淌而去，匯入大海，它們的名字是：弶伽河（Ganga River，恒河）、琰母河（Yamuna River，亞穆納河）、薩羅喻河（Sarayu River，薩拉यु河）、阿市羅伐底河（Aciravati River，阿奇拉瓦底河）、莫熙河（Mahi River，默希河）。這些河的水量是無法得知的，有多少斛、百千萬億，無法數清，只能稱之為是大水的聚集。』 當時，世尊說完這些法后，說了偈頌： 『五條河流清澈潔凈萬物，美妙的河津孕育珍寶，引導眾水流淌；能令**等眾生歸依，各自競相奔流注入，沒有停息。 如果有人能夠修習有事福，以及無事福，生起歡喜心；殊勝的福德常常流向這個人，如同眾多的河水匯入大海。』 當時，大準陀（Maha Cunda）及妙音長者，以及人天大眾，聽聞佛所說，各自生起稀有之想，頂禮佛足，歡喜地奉行。 當時，各位比丘都感到疑惑，請問世尊說：『大德！這位妙音長者（Sweet Sound householder）曾經做了什麼業，大王聽到他的聲音就知道他的事情，因此稱他為妙音呢？』佛告訴各位比丘：『過去在婆羅痆斯城（Varanasi），有十二年中天旱無雨。有一位長者名叫善合（Good Union），安排一個人作為掌管倉庫的人，常常拿出財物佈施，每天都這樣做。
【English Translation】 English version: Seeing that Tathagata (如來, Thus Come One) or the disciples of the Tathagata, they immediately listen to the wonderful Dharma (妙法, the wonderful teachings) with one mind, and after hearing the Dharma, they generate great joy and a mind of renunciation. This is the sixth effortless meritorious act, which brings great rewards and benefits, infinite radiance, and constant and continuous growth of blessings. Furthermore, Cunda (準陀)! If there are men and women of pure faith who, upon hearing the Dharma from that Tathagata or the disciples of the Tathagata, take refuge in the Buddha (佛), Dharma (法), and Sangha (僧), and uphold the pure precepts. This is the seventh effortless meritorious act, which brings great rewards and benefits, infinite radiance, and constant and continuous growth of blessings. Cunda, you should know! These seven kinds of effortless meritorious acts, if there are men and women who make vows and continuously practice them, the amount of merit is immeasurable. They will obtain such blessings, receive such rewards, and experience such wonderful and sublime bodies. It can only be called a great accumulation of merit. Cunda! It is like five great rivers merging into one place, flowing together towards the great ocean. Their names are: Ganga River (弶伽河, Ganges), Yamuna River (琰母河, Yamuna), Sarayu River (薩羅喻河, Sarayu), Aciravati River (阿市羅伐底河, Aciravati), and Mahi River (莫熙河, Mahi). The amount of water in these rivers is unknowable; how many 'hu' (斛, a unit of volume), hundreds of thousands of millions, cannot be counted. It can only be called a great accumulation of water.』 At that time, the World Honored One, having spoken this Dharma, spoke the following verse: 『The five rivers are clean and purify all things, wonderful ferries bear treasures and guide the flow; they enable beings such as ** to take refuge, each competing to rush and pour in without stopping. If a person can cultivate meritorious acts with effort, and effortless meritorious acts, generating joy; superior blessings constantly flow to this person, like many rivers merging into the sea.』 At that time, Maha Cunda (大準陀) and the householder Sweet Sound (妙音長者), along with the assembly of humans and devas, upon hearing what the Buddha said, each generated a sense of wonder, prostrated at the Buddha's feet, and joyfully practiced accordingly. At that time, all the Bhikshus (苾芻, monks) had doubts and asked the World Honored One, 『Great Virtue! What deeds did this householder Sweet Sound (妙音長者) perform in the past that the king, upon hearing his voice, knew his affairs, and therefore called him Sweet Sound?』 The Buddha told the Bhikshus, 『In the past, in the city of Varanasi (婆羅痆斯城), there was a drought for twelve years with no rain. There was a householder named Good Union (善合), who appointed a person as the keeper of the treasury, who constantly gave away things in charity, doing so every day.
以上妙飲食供養一千獨覺聖者。其營食人每旦恒將一狗往白時至，忽于別日忘不白知，其狗看日欲午，即走向千聖處謳謳作聲。時諸聖者見狗聲別，知是來請，即俱往長者舍，其狗又往白時至人處作聲，彼人見已作如是念：『豈非此狗命聖者來。』遂即如常供養諸聖。汝等苾芻！如是應知！往時善合長者，即我身是。掌庫人者即給孤獨是。白時至者即烏陀演那王是。狗者即妙音是。由彼往聲白聖者故，今得好音。如是皆由先世因緣今受其報。」時諸苾芻歡喜信受。
根本說一切有部毗奈耶卷第四十六 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十七
三藏法師義凈奉 制譯入王宮門學處第八十二之四
爾時薄伽梵在王舍城竹林園中。時有南方壯士，力敵千夫，來至此城詣影勝王所，自言勇健弓馬無雙。王見歡喜加之重祿，授其大將。時摩揭陀憍薩羅二國中間大曠野處，有五百群賊殺害商旅，由斯兩界人行路絕。時影勝王聞是事已命大將曰：「卿可往彼二國中間曠野之處屏除群賊，權住于彼。」時彼大將奉王教已，將諸左右往曠野中，見彼群賊將便獨進，鋒矢交刃射一百人。餘四百人尚來共戰，其將告曰：「汝等莫前，勿令俱死，宜釋甲
【現代漢語翻譯】 現代漢語譯本：過去，有人用美好的飲食供養一千位獨覺聖者（Pratyekabuddha，獨自覺悟的聖人）。負責飲食的人每天早上都會帶一條狗去告知齋飯時間到了。有一天，他忘記告知了，那條狗看到快到中午了，就跑到一千位聖者那裡，發出『謳謳』的叫聲。當時，聖者們聽到狗的叫聲不同尋常，知道是來請他們去吃飯的，就一起去了長者（Gahapati，富有的居士）的家。那條狗又跑到負責告知時間的人那裡叫。那人看到后，心想：『莫非是這條狗請聖者們來的？』於是就如往常一樣供養聖者們。你們這些苾芻（Bhiksu，比丘）！應當知道！當時的善合長者，就是我的前身。掌管倉庫的人就是給孤獨（Anathapindika，一位慷慨的佛教贊助人）。告知時間到的人就是烏陀衍那王（Udayana，古代印度國王）。那條狗就是妙音（Sweet Voice）。因為他過去發出聲音告知聖者們，所以今生才能得到美好的聲音。這些都是由於前世的因緣，今生才受到這樣的果報。』當時，眾苾芻歡喜信受。 《根本說一切有部毗奈耶》卷第四十六 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
《根本說一切有部毗奈耶》卷第四十七
三藏法師義凈奉 敕譯 入王宮門學處第八十二之四
當時，薄伽梵（Bhagavan，世尊）在王舍城（Rajagrha，古代印度城市）的竹林園（Venuvana，竹林精舍）中。當時，有一位南方的壯士，力敵千人，來到這座城市拜見影勝王（Bimbisara，頻婆娑羅王），自稱勇猛健壯，弓馬無雙。國王見到他很高興，給予他豐厚的俸祿，授予他大將軍的職位。當時，在摩揭陀（Magadha，古代印度王國）和憍薩羅（Kosala，古代印度王國）兩國中間的廣闊荒野上，有五百名盜賊殺害商旅，導致兩國之間的人無法通行。當時，影勝王聽到這件事後，命令大將軍說：『你可以去兩國中間的荒野之處清除盜賊，暫時駐紮在那裡。』當時，那位大將軍接受國王的命令后，帶領部下前往荒野，看到那些盜賊后就獨自上前，用箭射殺了一百人。其餘四百人還要來和他戰鬥，那位將軍告誡他們說：『你們不要上前，不要一起送死，應該放下盔甲投降。』
【English Translation】 English version: In the past, someone offered exquisite food to a thousand Pratyekabuddhas (Pratyekabuddha, solitary awakened beings). The person in charge of the food would take a dog every morning to announce that it was time for the meal. One day, he forgot to announce it, and the dog, seeing that it was almost noon, ran to the thousand holy ones and made 'au au' sounds. At that time, the holy ones, hearing the unusual sound of the dog, knew that it was inviting them to eat, and they all went to the house of the Gahapati (Gahapati, wealthy householder). The dog then ran to the person in charge of announcing the time and made sounds. When that person saw it, he thought: 'Could it be that this dog is inviting the holy ones?' So he offered food to the holy ones as usual. You Bhiksus (Bhiksu, monks)! You should know! The Gahapati Shanhe (Good Harmony) at that time was my past life. The person in charge of the treasury was Anathapindika (Anathapindika, a generous Buddhist patron). The person who announced the time was King Udayana (Udayana, an ancient Indian king). The dog was Sweet Voice. Because he made a sound in the past to inform the holy ones, he was able to obtain a beautiful voice in this life. All of this is due to the causes and conditions of past lives, and now he receives such a reward.' At that time, the Bhiksus rejoiced and accepted it with faith. Mulasarvastivada Vinaya, Volume 46 Taisho Tripitaka, Volume 23, No. 1442, Mulasarvastivada Vinaya
Mulasarvastivada Vinaya, Volume 47
Translated under Imperial Order by Tripitaka Master Yijing, Chapter 82, Section 4, Entering the Royal Palace Gate
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Bamboo Grove (Venuvana, Bamboo Grove Monastery) in Rajagrha (Rajagrha, an ancient Indian city). At that time, there was a strong man from the South, capable of fighting a thousand men, who came to this city to see King Bimbisara (Bimbisara, King Bimbisara), claiming to be brave and strong, unmatched in archery and horsemanship. The king was very pleased to see him, gave him a generous salary, and appointed him as a great general. At that time, in the vast wilderness between the two kingdoms of Magadha (Magadha, an ancient Indian kingdom) and Kosala (Kosala, an ancient Indian kingdom), there were five hundred bandits who killed merchants, causing people to be unable to travel between the two countries. At that time, King Bimbisara, having heard of this matter, ordered the great general, saying: 'You may go to the wilderness between the two countries to eliminate the bandits and temporarily station yourself there.' At that time, that great general, having received the king's order, led his subordinates to the wilderness, and seeing those bandits, he advanced alone, shooting and killing a hundred people with arrows. The remaining four hundred people still wanted to fight him, and that general warned them, saying: 'Do not come forward, do not die together, you should lay down your armor and surrender.'
仗，去傷者箭觀其活不？」諸賊聞已看被射者，為去其箭尋並命終，方知大將善閑射法，更不敢戰，餘四百人求哀請活。大將愍之慈心向彼，即於二界筑一新城，總集諸人共住於此，從斯已后名曠野城。時此城人眾共立制，若有嫁娶皆延大將先令食已，方為歡宴。時有一人家極貧窶，欲為婚娶無容辦食以命大將，即自思念：「我貧無力請大將來，今此新妻身未相觸，宜當進奉以表素心。」便令其妻入將軍室方始歸家，從此已后城內諸人以此為式。時有女子欲為婚娶便作是念：「此城諸人久行非法，自娉妻室先與他人，欲作何緣能絕斯事？」便於晝日眾人聚處裸立小便，諸人見已皆叱之曰：「汝是童女理合羞慚，何故對眾人前作非禮事？」女子報曰：「若對丈夫可有羞恥，對諸婦女何所羞慚？」諸人對曰：「我非丈夫耶？」女子報曰：「若是丈夫者豈有自娶己妻先令他犯！」諸人聞已各起深慚，即便共議：「我等可詳殺其大將。」伺彼入池洗浴之際，諸人總集以劍刺之，彼欲命終即便唸曰：「非我本意汝自樂為，今實無辜枉斷我命。」遂發邪愿：「愿我舍此身後生暴惡藥叉，食此城中所有男女。」發是愿已尋即命終，受藥叉身於此曠野叢林中住。由其前身怨仇業故，於此城中作大災害人多病死。諸人知已皆往林中懺謝前
【現代漢語翻譯】 現代漢語譯本： 『將軍，如果拔掉傷者身上的箭，觀察他們是否還活著，可以嗎？』眾賊聽后，去察看那些被射中的人，當他們拔掉箭時，那些人隨即氣絕身亡。這時，他們才知道這位大將精通射箭之法，再也不敢應戰，其餘四百人哀求饒命。大將心生憐憫，便在兩界之間築起一座新城，將所有人都聚集到這裡共同居住，從此以後，這座城就被稱為曠野城。當時，城裡的人們共同制定了一個規矩，如果有人要結婚，都要先邀請大將前來用餐，然後才能舉行宴會。當時，有一戶人家非常貧困，想要娶媳婦，卻沒有能力準備食物來款待大將，於是他心想：『我貧窮無力邀請大將前來，現在這個新娘還沒有和我發生關係，不如把她獻給大將，以表達我的誠意。』於是，他讓自己的妻子進入大將的房間，然後才把她接回家，從此以後，城裡的人都以此為榜樣。當時，有一個女子想要結婚，她心想：『這座城裡的人長期以來都在做非法的事情，自己娶的妻子卻先讓別人享用，我要想個什麼辦法才能阻止這種事情呢？』於是，她就在白天眾人聚集的地方裸身小便，眾人看到后都斥責她說：『你還是個處女，理應感到羞愧，為什麼要在眾人面前做這種不合禮儀的事情？』女子回答說：『如果面對丈夫，我可能會感到羞恥，但面對你們這些婦女，我有什麼可羞愧的呢？』眾人反駁說：『我們不是丈夫嗎？』女子回答說：『如果是丈夫，怎麼會自己娶的妻子卻先讓別人享用呢！』眾人聽后，都感到非常慚愧，於是他們共同商議：『我們可以設法殺死那個大將。』等到他進入池塘洗澡的時候，眾人一起用劍刺殺了他，他在臨死前說道：『這不是我的本意，是你們自己樂意這樣做的，我現在實在無辜，卻被你們枉殺。』於是他發了一個惡毒的誓願：『愿我捨棄此身後，轉產生為兇暴的藥叉（Yaksa，夜叉），吞食這座城中所有的男女。』發完誓后，他立刻死去，受生為藥叉，住在這片曠野的叢林中。由於他前世的怨仇業力，他在這座城中製造了巨大的災害，導致很多人生病而死。眾人知道后，都前往叢林中懺悔以前的罪過。
【English Translation】 English version: 『General, if we remove the arrows from the wounded and see if they live, may we do so?』 Upon hearing this, the thieves went to examine those who had been shot. As they removed the arrows, those people immediately died. Only then did they realize that the great general was skilled in archery. They dared not fight any longer, and the remaining four hundred begged for their lives. The great general, with a compassionate heart, felt pity for them. He built a new city between the two realms and gathered all the people to live there together. From then on, this city was called Wilderness City (曠野城, Kuangye Cheng). At that time, the people of the city jointly established a rule: if anyone were to marry, they must first invite the great general to dine before holding a banquet. There was a very poor family who wanted to take a bride but could not afford to prepare food to entertain the great general. So he thought to himself, 『I am too poor to invite the great general. This new bride has not yet been touched by me. I should offer her to the great general to show my sincerity.』 So he had his wife enter the general's room before bringing her home. From then on, the people of the city followed this example. At that time, there was a woman who wanted to marry. She thought, 『The people of this city have long been doing unlawful things, giving their wives to others before enjoying them themselves. What can I do to stop this?』 So, in broad daylight, in a place where many people gathered, she stood naked and urinated. When the people saw this, they scolded her, saying, 『You are a virgin and should be ashamed. Why are you doing such an indecent thing in front of everyone?』 The woman replied, 『If I were facing a husband, I might feel ashamed, but what is there to be ashamed of in front of you women?』 The people retorted, 『Are we not husbands?』 The woman replied, 『If you were husbands, how could you let others enjoy your own wives first!』 Upon hearing this, the people felt deeply ashamed. So they discussed together, 『We can find a way to kill that great general.』 When he entered the pond to bathe, the people gathered together and stabbed him with swords. As he was dying, he said, 『This was not my intention; you yourselves were willing to do this. I am truly innocent, yet you have killed me unjustly.』 So he made a malicious vow: 『May I, after abandoning this body, be reborn as a violent Yaksha (藥叉, Yasha), and devour all the men and women in this city.』 After making this vow, he immediately died and was reborn as a Yaksha, dwelling in the wilderness forest. Due to the karmic force of his past grievances, he caused great disasters in this city, causing many people to fall ill and die. When the people learned of this, they went to the forest to repent of their past sins.
過，請于每日常輸一人以充彼食。凡次死者于其門上懸榜告知，或家主自行、或遣男女充其飲食。
時有長者，于百神所求得一子，初誕之時門上見榜，其婦憂愁懷抱嬰孩悲啼而住。夫從外來見榜而進，知婦憂苦報其婦曰：「業屬如此事當奈何？汝不須憂，勿生愛戀，宜將兒子送與藥叉。」作是語已抱其孩子送至林處，夫妻還歸升高樓上，四方觀察慇勤敬禮說伽他曰：
「靈祇遍滿於世間， 自伏諸根能濟物； 我為孩子求哀禮， 愿見慈悲相救護。」
爾時世尊常以佛眼觀察眾生，如余廣說，乃至如母牛隨犢。佛為憐愍長者妻子，及曠野城中諸男女故，知此城中堪受教化，漸次遊行至曠野處，為暴惡藥叉說微妙法令生凈信，為受三歸及五學處，乃至藥叉說頌請曰：
「云何丈夫最勝財？ 云何修行能利樂？ 云何味中為第一？ 云何命中為最勝？」
世尊告曰：
「信為丈夫最勝財， 善法常修能利樂， 諸味之中實語最， 于諸命中慧為勝。」
藥叉請曰：
「云何足珍財？ 云何有名稱？ 云何人所敬？ 云何善友增？」
世尊告曰：
「好施足珍財， 持戒有名稱， 實語人所敬， 無慳善友增。」
藥叉請曰：
「世間
【現代漢語翻譯】 現代漢語譯本： 過去，他們每天必須獻出一個人來供養那個藥叉（Yaksha，夜叉）。凡是輪到要死的人，就在他家門上懸掛告示牌告知，或者由家主自己去，或者派遣男女去充當他的食物。 當時有一位長者（wealthy man，富翁），向百神祈求才得到一個兒子，剛出生的時候，門上就看到了告示牌。他的妻子憂愁地懷抱著嬰兒，悲傷地哭泣。丈夫從外面回來，看到告示牌後走進家門，知道妻子憂愁痛苦，就告訴她說：『業報就是這樣，事情該怎麼辦呢？你不要憂愁，不要產生愛戀，應該把兒子送給藥叉。』說完，就抱著孩子送到林子邊。夫妻倆回家后登上高樓，四處觀察，慇勤地敬禮，說了這樣一段偈（gatha，頌）： 『遍滿世間的神靈啊， 能夠自我降伏諸根，救濟萬物； 我爲了孩子向您哀求禮拜， 愿您展現慈悲，救護我們。』 這時，世尊（Bhagavan，佛陀）常常用佛眼觀察眾生，就像其他經典里廣泛描述的那樣，乃至像母牛跟隨小牛一樣。佛陀爲了憐憫長者的妻子，以及曠野城中的男女，知道這座城中的人可以接受教化，就逐漸來到曠野處，為暴惡的藥叉宣說微妙的佛法，使他生起清凈的信心，為他授了三歸依（three refuges）和五戒（five precepts），乃至藥叉說了偈頌請問： 『什麼才是大丈夫最殊勝的財富？ 什麼才是修行能夠帶來利益和快樂？ 什麼才是味道中最上等的？ 什麼才是生命中最殊勝的？』 世尊回答說： 『信心是大丈夫最殊勝的財富， 經常修行善法能夠帶來利益和快樂， 在各種味道中，真實語最為 श्रेष्ठ， 在各種生命中，智慧最為殊勝。』 藥叉請問說： 『什麼才是最珍貴的財富？ 什麼才能帶來名聲？ 什麼樣的人受人尊敬？ 怎樣才能增進善友？』 世尊回答說： 『樂於佈施是最珍貴的財富， 持守戒律才能帶來名聲， 說真實語的人受人尊敬， 沒有慳吝之心才能增進善友。』 藥叉請問說： 『世間
【English Translation】 English version: In the past, they had to offer one person each day to feed that Yaksha (night spirit). Whenever it was someone's turn to die, a notice would be hung on their door to inform them, either the head of the household would go himself, or he would send a man or woman to serve as the Yaksha's food. At that time, there was a wealthy man (longzhe) who had obtained a son after praying to hundreds of gods. When the child was first born, a notice appeared on their door. His wife sorrowfully held the infant, weeping sadly. The husband returned from outside, saw the notice, and entered the house. Knowing his wife's sorrow and pain, he said to her, 'This is our karma, what can we do? You must not grieve, do not become attached. We should send our son to the Yaksha.' After saying this, he carried the child to the edge of the forest. The couple returned home, ascended to the high tower, and looked in all directions, respectfully paying homage and reciting this gatha (verse): 'Spirits filling the world, Able to subdue their roots and save all beings; I beseech you for my child, May you show compassion and protect us.' At that time, the Bhagavan (World-Honored One) constantly observed sentient beings with his Buddha-eye, as described extensively in other scriptures, even like a mother cow following her calf. Out of compassion for the wealthy man's wife and the men and women in the wilderness city, knowing that the people in this city were capable of being taught, the Buddha gradually arrived at the wilderness and spoke the subtle Dharma for the violent Yaksha, causing him to generate pure faith. He then administered the Three Refuges (triratna) and the Five Precepts (panca-sila), and the Yaksha asked in verse: 'What is the most excellent wealth for a man? What practice brings benefit and joy? What is the best of all flavors? What is the most excellent of lives?' The Bhagavan replied: 'Faith is the most excellent wealth for a man, Constantly practicing good Dharma brings benefit and joy, Among all flavors, truthful speech is the best, Among all lives, wisdom is the most excellent.' The Yaksha asked: 'What is the most precious treasure? What brings fame? Who is respected by people? How can good friends increase?' The Bhagavan replied: 'Generosity is the most precious treasure, Upholding precepts brings fame, Speaking truthfully is respected by people, Non-stinginess increases good friends.' The Yaksha asked: 'In the world'
由幾生？ 由幾得名稱？ 由幾能成立？ 由幾能衰損？」
世尊告曰：
「世間由六生， 由六得名稱， 由六能成立， 由六能衰損。」
藥叉請曰：
「云何離愚癡， 晝夜無羈絆， 能于緣不住， 不怖于深坑？」
世尊告曰：
「定慧離愚癡， 舍著無羈絆， 于境緣不住， 持戒越深坑。」
藥叉請曰：
「誰能渡瀑流？ 誰能越大海？ 誰能離諸苦？ 誰得心清凈？」
世尊告曰：
「信能渡瀑流， 謹慎越大海； 精勤離諸苦， 有慧心清凈。 汝今咸可問， 沙門婆羅門， 離實語佈施， 更有勝法不？」
藥叉答曰：
「我今何假問， 沙門婆羅門？ 世尊大智海， 能說真妙法。 我從今日後， 游履於人間， 常禮佛世尊， 敬重於正法。 世尊大慈愍， 降臨我住處； 我今決定知， 當盡生死際。」
爾時藥叉持此童子奉上世尊，世尊受已授與父母，即說頌曰：
「蜜跡手授我， 我手授父母； 由手相傳故， 應名曠野手。」
孩兒因此名曠野手，年漸長大。時曠野城未有君主，眾人共議，此曠野手童子有大福德，親蒙世尊之所護念：
【現代漢語翻譯】 現代漢語譯本 『由什麼而生？由什麼而得名稱？ 由什麼而能成立？由什麼而能衰損？』 世尊回答說： 『世間由六事而生，由六事而得名稱， 由六事而能成立，由六事而能衰損。』 藥叉（Yaksa，一種神）請問說： 『怎樣才能遠離愚癡，晝夜沒有束縛， 能夠不執著于因緣，不害怕于深坑？』 世尊回答說： 『通過禪定和智慧遠離愚癡，捨棄執著就沒有束縛， 對於外境因緣不執著，持守戒律就能超越深坑。』 藥叉請問說： 『誰能渡過瀑流？誰能越過大海？ 誰能脫離諸苦？誰能得到內心清凈？』 世尊回答說： 『信心能渡過瀑流，謹慎能越過大海； 精進勤奮能脫離諸苦，具有智慧內心清凈。 你們現在都可以去問，沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，古印度教祭司）， 除了真實語和佈施，還有更殊勝的法嗎？』 藥叉回答說： 『我現在何必再去問，沙門和婆羅門？ 世尊是智慧的大海，能說真實微妙的法。 我從今天以後，遊走於人間， 常禮敬佛世尊，敬重於正法。 世尊大慈大悲，降臨到我居住的地方； 我現在決定知道，應當終結生死輪迴。』 這時，藥叉拿著這個童子奉獻給世尊，世尊接受后交還給他的父母，即說頌語： 『蜜跡金剛（Vajrapāṇi，佛教護法神）的手交給我，我的手交給父母； 由於手手相傳的緣故，應該名叫曠野手。』 孩兒因此名叫曠野手，年齡漸漸長大。當時曠野城還沒有君主，眾人共同商議，這個曠野手童子有很大的福德，親自蒙受世尊的護念：
【English Translation】 English version 『From what does one arise? From what does one obtain a name? From what can one be established? From what can one decline?』 The World-Honored One said: 『The world arises from six things, obtains a name from six things, Can be established by six things, and can decline by six things.』 The Yaksha (Yaksa, a type of spirit) asked: 『How can one be free from ignorance, without fetters day and night, Able to not dwell on conditions, and not fear the deep pit?』 The World-Honored One said: 『Through meditation and wisdom, one is free from ignorance, by abandoning attachments, one is without fetters, By not dwelling on external conditions, and upholding precepts, one can cross the deep pit.』 The Yaksha asked: 『Who can cross the waterfall? Who can cross the great sea? Who can be free from all suffering? Who can attain a pure mind?』 The World-Honored One said: 『Faith can cross the waterfall, carefulness can cross the great sea; Diligent effort can be free from all suffering, with wisdom, the mind is pure. You may now all ask, Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, priests in ancient India), Apart from truthful speech and giving, is there a more excellent Dharma?』 The Yaksha replied: 『Why should I now ask Śrāmaṇas and Brāhmaṇas? The World-Honored One is a sea of wisdom, able to speak the true and wonderful Dharma. From this day forward, I will travel in the human realm, Always paying homage to the Buddha, the World-Honored One, and respecting the True Dharma. The World-Honored One is greatly compassionate, descending to my dwelling place; I now know for certain that I should end the cycle of birth and death.』 At that time, the Yaksha held this child and offered him to the World-Honored One, who, after accepting him, handed him back to his parents, and then spoke this verse: 『Vajrapāṇi (Vajrapāṇi, a Buddhist protective deity)'s hand gave him to me, my hand gives him to his parents; Because of the hand-to-hand transmission, he should be named Wilderness Hand.』 The child was therefore named Wilderness Hand, and he gradually grew up. At that time, the city of Wilderness had no ruler, and the people discussed together that this child Wilderness Hand had great merit, and was personally protected by the World-Honored One:
「我等宜可策以為王。」爾時世羅苾芻尼，從勝音城將除患大臣女名曰紺容付，與妙音長者令其養育，年既長成儀容端正，眾所愛敬國內無雙。時摩揭陀國影勝大王、憍薩羅國勝光大王、憍閃毗國明勝大王，及廣嚴城栗姑毗等，並余貴族咸赍信物各遣使人，來就妙音求紺容女。長者愁惱作如是念：「來求女者多是國王，我若不與皆生怨恨容害於我。」報紺容曰：「今隨汝情，堪為偶對，可自選取。」時諸王使並余貴族不期而會，于妙音長者花園中住。時彼長者即以種種上妙衣服無價珠瓔，莊飾紺容令乘大象，手執花鬘往眾人處：「汝所愛樂堪為夫者，當以此花擲彼身上。」紺容即便詣眾人所問言：「曠野手王住在何處？」眾人指示，女即以花望彼而擲，作如是語：「佛于藥叉手中所受童子，當爲我夫。」諸人聞已咸皆四散。妙音長者知女意至，即為嚴整上妙象馬僕使車乘，種種衣服飾以珠瓔，禮送紺容往曠野處，夜闇門閉無由得入，權居門下假寐通宵。
爾時世尊觀見曠野手堪應受化，乃至廣說，若曠野手與紺容相會者，染愛纏縛于生死中未能出離，無階聖果。爾時世尊知是事已，即從王舍往曠野城，至彼城隅日光遂沒，即于其夜臥牛跡搶地。時曠野手聞佛世尊來至城外臥牛跡搶中，天既曉已，時曠野手欲禮世
【現代漢語翻譯】 現代漢語譯本：'我們應該擁立他為國王。' 當時，世羅比丘尼從勝音城將除患大臣的女兒，名叫紺容（Kanrong，人名），託付給妙音長者，讓他撫養。紺容長大后，容貌端莊美麗，受到眾人愛戴和尊敬，是國內無雙的美女。當時，摩揭陀國（Magadha）的影勝大王、憍薩羅國（Kosala）的勝光大王、憍閃毗國（Kaushambi）的明勝大王，以及廣嚴城（Vaishali）的栗姑毗（Licchavi）等人，還有其他貴族，都帶著信物各自派遣使者，來到妙音長者這裡求娶紺容。長者為此感到愁惱，心想：'前來求婚的人大多是國王，我如果不答應，都會產生怨恨，恐怕會危害到我。' 於是告訴紺容說：'現在隨你的心意，選擇可以匹配的對象，你自己挑選吧。' 當時，各國王的使者和其他貴族不約而同地聚集在妙音長者的花園中。長者隨即用各種上好的華麗衣服和無價的珠寶瓔珞，打扮紺容，讓她乘坐大象，手持花鬘，前往眾人所在之處，說：'你所愛慕，可以作為丈夫的人，就將這花拋向他身上。' 紺容隨即來到眾人面前，問道：'曠野手王（Kuangyeshou Wang，人名）住在哪裡？' 眾人指給她看，紺容就將花朝向他拋去，說道：'佛陀從藥叉（Yaksa）手中所接受的童子，應當做我的丈夫。' 眾人聽了，都四處散開。妙音長者知道女兒的心意已定，就準備了上好的象馬、僕人、車乘，以及各種衣服和珠寶飾品，以禮相送紺容前往曠野手處。夜晚天黑，城門緊閉，無法進入，只好暫時在門下休息，度過一夜。 當時，世尊（Shizun，對佛的尊稱）觀察到曠野手可以被教化，乃至廣泛宣說，如果曠野手與紺容相會，就會被染愛纏縛，在生死輪迴中無法解脫，無法證得聖果。當時，世尊知道這件事後，就從王舍城（Rajagrha）前往曠野城，到達城角時，太陽已經下山，就在當晚睡臥在牛跡搶地（Niujiqi Qiangdi，地名）。當時，曠野手聽說佛世尊來到城外牛跡搶中，天亮之後，曠野手想要禮拜世尊。
【English Translation】 English version: 'We should enthrone him as king.' At that time, the Bhikkhuni Sela (Shiluo Biqiuni, a nun's name), from Sheng Yin City (Shengyin Cheng, a city's name), entrusted the daughter of the minister who eliminates suffering, named Kanrong (Kanrong, a person's name), to the elder Miaoyin (Miaoyin Zhangzhe, a person's name), to raise her. When Kanrong grew up, her appearance was dignified and beautiful, and she was loved and respected by everyone, unparalleled in the country. At that time, King Yingsheng (Yingsheng Dawang, a king's name) of Magadha (Magadha), King Shengguang (Shengguang Dawang, a king's name) of Kosala (Kosala), King Mingsheng (Mingsheng Dawang, a king's name) of Kaushambi (Kaushambi), and the Licchavis (Ligupi, a clan's name) of Vaishali (Guangyan Cheng, a city's name), as well as other nobles, all brought tokens and sent messengers to Miaoyin to seek Kanrong in marriage. The elder was worried and thought: 'Most of those who come to seek her are kings. If I do not agree, they will all harbor resentment and may harm me.' He told Kanrong: 'Now, according to your wishes, choose a suitable match for yourself.' At that time, the messengers of the kings and other nobles gathered in the garden of the elder Miaoyin by chance. The elder then adorned Kanrong with various exquisite clothes and priceless jewelry, had her ride an elephant, and holding a flower garland, went to where the crowd was, saying: 'Whomever you love and is worthy to be your husband, throw this flower at him.' Kanrong then went to the crowd and asked: 'Where does King Kuangyeshou (Kuangyeshou Wang, a king's name) live?' The crowd pointed him out, and the woman threw the flower at him, saying: 'The child whom the Buddha received from the Yaksha (Yaocha, a type of spirit) should be my husband.' When the people heard this, they all scattered. The elder Miaoyin knew that his daughter's mind was made up, so he prepared excellent elephants, horses, servants, carriages, various clothes, and jewelry, and respectfully sent Kanrong to Kuangyeshou. The night was dark, and the city gate was closed, so she could not enter and temporarily rested under the gate all night. At that time, the World-Honored One (Shizun, a respectful title for the Buddha) observed that Kuangyeshou was capable of being transformed, and even widely proclaimed that if Kuangyeshou met with Kanrong, he would be entangled in the bonds of love and unable to escape from the cycle of birth and death, unable to attain the holy fruit. At that time, the World-Honored One, knowing this, went from Rajagrha (Wangshe Cheng, a city's name) to Kuangye City (Kuangye Cheng, a city's name). When he reached the corner of the city, the sun had already set, so that night he slept in the Niujiqi Qiangdi (Niujiqi Qiangdi, a place's name). When Kuangyeshou heard that the World-Honored One had come to Niujiqi Qiangdi outside the city, after dawn, Kuangyeshou wanted to pay homage to the World-Honored One.
尊出城門下，見紺容女車馬僕從。問：「是誰女宿此城門？」時紺容女具以來意答曠野手，王聞是事令往宮中。時王詣佛所稽首白言：「世尊！不審大師宿在荒田得安隱不？」世尊告曰：「曠野手！於此世間得安隱眠者我為第一。」爾時世尊說伽他曰：
「能除于罪惡， 不被欲所繫； 離染歸圓寂， 彼得安隱眠。 能除熱惱病， 一切希望斷； 其心常寂靜， 彼得安隱眠。」
爾時世尊，為曠野手種種說法示教利喜，即于座上證不還果，廣說如《阿笈摩經》。禮佛足已從座而去，既還宮已語紺容曰：「我舍諸欲更不耽樂，汝雖來至，隨意去住無人遮止。」紺容曰：「我樂住此，愿與佛子為給侍人。」時曠野手為佛及僧，於此城外造僧住處，四事供養無所闕少，廣說乃至曠野手王遇疾而死，生無熱天，既起三心，來詣佛所禮足而坐。世尊告曰：「汝曠野手因何業故生無熱天？」即以伽他答世尊曰：
「我由見世尊， 及得聞正法， 供養于僧眾， 曾無厭足心。 受行勝人法， 遠離於貪愛， 於三事常修， 故我生無熱。」
時曠野手天子，頂禮佛足忽然不現。時諸苾芻夜見光耀咸皆有疑，曉請世尊曰：「彼曠野手，曾作何業才見紺容，從斯已后得不還果？」佛
【現代漢語翻譯】 現代漢語譯本 尊者出城門下，看見紺容女（Konrong Nu，一位女子名）的車馬和僕從。尊者問道：『是誰家的女兒在此城門處？』當時紺容女詳細地向曠野手（Kuangyeshou，人名，意為『荒野之手』）說明了來意，國王聽到這件事後，讓她前往宮中。當時國王前往佛陀處，稽首稟告說：『世尊！不知大師您住在荒野田地裡是否安穩？』世尊告訴他說：『曠野手！在這個世間能得到安穩睡眠的人，我是第一。』當時世尊說了偈語： 『能去除罪惡，不被慾望所束縛；遠離塵染歸於圓寂，他們能得到安穩的睡眠。 能去除熱惱疾病，一切希望都已斷絕；他們的心常常寂靜，他們能得到安穩的睡眠。』 當時世尊為曠野手種種說法，開示教導，令他歡喜，他就在座位上證得了不還果（Anagamin，佛教果位之一），詳細情形如《阿笈摩經》（Agama Sutra，早期佛教經典）所說。他禮拜佛足后從座位離去，回到宮中后告訴紺容女說：『我捨棄各種慾望，不再貪戀享樂，你雖然來了，可以隨意去留，沒有人會阻止你。』紺容女說：『我樂意住在這裡，願意做佛子的侍奉之人。』當時曠野手為佛陀和僧眾，在這座城外建造僧眾居住的地方，在衣食住行四方面供養，沒有缺少什麼，詳細情形如前所述，乃至曠野手王生病而死，往生到無熱天（Akanistha，色界天之一），他生起三種信心，來到佛陀處，禮拜佛足後坐下。世尊告訴他說：『你曠野手因為什麼業的緣故往生到無熱天？』他以偈語回答世尊說： 『我因為見到世尊，以及聽聞到正法，供養于僧眾，從來沒有厭倦滿足的時候。 受持修行殊勝之人的法則，遠離貪婪和愛慾，對於這三件事常常修習，所以我往生到無熱天。』 當時曠野手天子，頂禮佛足后忽然消失不見。當時各位比丘（Bhiksu，佛教出家男眾）夜晚見到光芒閃耀，都感到疑惑，早晨請問世尊說：『那位曠野手，曾經做了什麼業，才見到紺容女之後，就證得了不還果？』
【English Translation】 English version The Venerable One went out of the city gate and saw Konrong Nu's (a woman's name) carriages, horses, and attendants. He asked, 'Whose daughter is at this city gate?' At that time, Konrong Nu explained her intentions to Kuangyeshou (a person's name, meaning 'Wilderness Hand') in detail. The king heard about this and had her go to the palace. Then the king went to the Buddha, bowed his head, and reported, 'World Honored One! I wonder if the Great Master is safe and secure living in the desolate fields?' The World Honored One told him, 'Kuangyeshou! In this world, I am the foremost in obtaining peaceful sleep.' At that time, the World Honored One spoke a gatha (verse): 'Able to remove evil deeds, not bound by desires; Separated from defilement, returning to Nirvana, they obtain peaceful sleep. Able to remove burning afflictions and diseases, all hopes are severed; Their minds are always tranquil, they obtain peaceful sleep.' At that time, the World Honored One preached various teachings to Kuangyeshou, instructing and delighting him, and he attained the Anagamin (a Buddhist attainment) fruit on the spot, as described in detail in the Agama Sutra (early Buddhist scriptures). He bowed to the Buddha's feet and left his seat. After returning to the palace, he told Konrong Nu, 'I have abandoned all desires and no longer indulge in pleasures. Although you have come, you are free to stay or leave as you wish, and no one will stop you.' Konrong Nu said, 'I am happy to stay here and am willing to be a servant to the Buddha's son.' At that time, Kuangyeshou built a place for the Sangha (Buddhist monastic community) to live outside this city for the Buddha and the Sangha, providing them with the four requisites (clothing, food, shelter, and medicine) without any lack, as described in detail before, until King Kuangyeshou fell ill and died, and was reborn in the Akanistha (one of the heavens in the Realm of Form). He arose with three kinds of faith, came to the Buddha, bowed at his feet, and sat down. The World Honored One told him, 'You, Kuangyeshou, by what karma (action) were you reborn in the Akanistha heaven?' He replied to the World Honored One with a gatha: 'Because I saw the World Honored One, and heard the true Dharma (teachings), I made offerings to the Sangha, and never had a feeling of weariness or satisfaction. Receiving and practicing the laws of superior beings, being far from greed and love, constantly cultivating these three things, therefore I was born in the Akanistha.' At that time, the Deva (god) Kuangyeshou bowed to the Buddha's feet and suddenly disappeared. At that time, the Bhiksus (Buddhist monks) saw the shining light at night and were all doubtful. In the morning, they asked the World Honored One, 'What karma did that Kuangyeshou perform that after seeing Konrong Nu, he attained the Anagamin fruit?'
告諸苾芻：「汝等應聽！乃往古昔有大臣子，兄弟二人住居林野，大名手足網鞔、小名無網鞔。大者修得五通，小者就師受學。其師有女名曰妙容，顏貌端嚴。年漸長大情希出適，至學生所作如是語：『父母令我與汝為妻。』彼聞不許，其女遂瞋。學生恐怖即便逃走，女尋趁及邀遣為夫。學生固守不隨所愿，女便執刀欲斬其首。爾時學生知不免難，即便合掌作如是說：『南謨大仙，網鞔手足。』才歸命已仙人應至，即便攜去共至山林，于牛跡搶處令其出家，教修勝法證得五通。汝等苾芻！往時大兄五通仙者即我身是，彼小弟者即曠野手是，彼妙容者即紺容是。我于往昔見將被害攜至山林，令得五通離女怨對。我於今日還令免彼紺容所逼，于生死海得永出離。是故汝等於有漏中速求舍離。」
爾時諸苾芻復有疑心，請世尊曰：「何因緣故此曠野手才初生已，將與藥叉用充飲食，世尊至彼令免厄難？」佛告諸苾芻：「汝等善聽！當爲汝說。乃往過去於一城中王好食肉，時有一人慾求于王以雞奉獻，王得雞已將付廚人令充羹臛。彼獻雞者素有悲心，便作是念：『我今不應進奉活雞令彼屠割。』即持倍價就廚人所求贖而放，遂便生念：『此雞無辜，緣我進獻幾將被殺，此之惡業愿勿受報。我復贖放所有福業，令我來世遭
【現代漢語翻譯】 現代漢語譯本 佛陀告訴眾比丘：『你們應當聽！過去很久以前，有一位大臣的兒子，兄弟二人居住在林野中，哥哥名叫手足網鞔（意思是手腳像網一樣交織），弟弟名叫無網鞔（意思是手腳沒有像網一樣交織）。哥哥通過修行獲得了五神通，弟弟則跟隨老師學習。他的老師有一個女兒，名叫妙容（意思是容貌美妙），容顏端莊美麗。年齡漸漸長大，她希望出嫁，於是到學生那裡對他說：『我的父母讓我嫁給你為妻。』他聽了之後不答應，那女子就生氣了。學生感到害怕就逃走了，女子追趕上他，強迫他做丈夫。學生堅決不答應她的要求，女子就拿著刀要砍他的頭。當時學生知道自己難以避免災難，就合掌這樣說：『南謨（皈依）大仙，網鞔手足。』才一歸命，仙人就應聲而至，立刻帶他一起到了山林中，在牛蹄印的地方讓他出家，教他修行殊勝的法門，證得了五神通。你們這些比丘！過去的大哥，那位有五神通的仙人，就是我的前身；那位小弟，就是曠野手（名字）；那位妙容，就是紺容（名字）。我過去看到他將要被殺害，就帶他到山林中，讓他得到五神通，遠離女人的怨恨。我今天還要讓他免受紺容的逼迫，在生死苦海中永遠得到解脫。所以你們對於有煩惱的事情，要趕快尋求捨棄。』 當時，各位比丘又產生了疑問，請問世尊說：『因為什麼因緣，這位曠野手剛出生，就要被藥叉（一種惡鬼）抓去當作食物，世尊您到那裡才讓他免除了災難？』佛陀告訴各位比丘：『你們好好聽著！我將為你們解說。過去很久以前，在一個城市中，國王喜歡吃肉，當時有一個人想要討好國王，就想把雞獻給國王，國王得到雞之後，就交給廚師做羹湯。那位獻雞的人平時就很有慈悲心，就想：『我現在不應該進獻活雞，讓它被宰殺。』就用雙倍的價錢向廚師贖回了雞，然後放生了，於是就生起一個念頭：『這隻雞是無辜的，因為我進獻，幾乎要被殺，這個惡業希望不要讓我受到報應。我贖回並放生雞的所有福德，讓我來世遭遇』
【English Translation】 English version The Buddha told the Bhikshus: 'You should listen! In the ancient past, there was a minister's son, two brothers living in the forest, the elder named Hastapada-jala (meaning hands and feet intertwined like a net), the younger named Nirjala-hastapada (meaning hands and feet not intertwined like a net). The elder brother attained the five supernormal powers through cultivation, while the younger brother studied with a teacher. His teacher had a daughter named Subhaga (meaning beautiful appearance), with a dignified and beautiful face. As she grew older, she desired to marry, so she went to the student and said: 'My parents want me to marry you.' Upon hearing this, he refused, and the woman became angry. The student was frightened and fled, but the woman chased after him, forcing him to be her husband. The student firmly refused her wishes, so the woman took a knife and tried to cut off his head. At that time, the student knew he could not escape the disaster, so he joined his palms and said: 'Namo (Homage to) the great sage, Hastapada-jala.' As soon as he took refuge, the sage appeared and immediately took him to the mountains and forests, where he had him ordain at a place with cow footprints, taught him to cultivate the supreme Dharma, and he attained the five supernormal powers. You Bhikshus! The elder brother in the past, the sage with the five supernormal powers, was my past self; the younger brother was Aranya-hasta (name); the Subhaga was Krishna-varna (name). In the past, when I saw him about to be harmed, I took him to the mountains and forests, allowing him to attain the five supernormal powers and be free from the woman's resentment. Today, I will also free him from the oppression of Krishna-varna, allowing him to be eternally liberated from the sea of birth and death. Therefore, you should quickly seek to abandon things that are subject to defilements.' At that time, the Bhikshus had doubts again and asked the World Honored One: 'For what reason was this Aranya-hasta about to be taken by a Yaksha (a type of evil spirit) as food when he was just born, and the World Honored One arrived there to save him from the disaster?' The Buddha told the Bhikshus: 'Listen carefully! I will explain it to you. In the distant past, in a city, the king liked to eat meat. At that time, a person wanted to please the king, so he wanted to offer a chicken to the king. After the king received the chicken, he gave it to the cook to make soup. The person who offered the chicken usually had a compassionate heart, so he thought: 'I should not offer a live chicken to be slaughtered.' He redeemed the chicken from the cook for double the price and released it, and then he had a thought: 'This chicken is innocent, and because of my offering, it was almost killed. I hope that I will not receive retribution for this evil karma. May all the merits of my redeeming and releasing the chicken cause me to encounter'
厄難時，得勝大師來相救濟。』汝等知不？往時獻雞者即曠野手是，由昔願力今免厄難，如是應知。」
爾時曠野手身亡之後，紺容還向憍閃毗妙音長者家。時憍閃毗主鄔陀延王，聞紺容女未被男觸還來本家，便問大臣妙音共為禮娶，置妙花樓侍女千人令無闕乏，每於日日與金錢一千。其侍人內有女曲脊，因以為名。時曲脊女于日日中，常以千錢買香供給，于香店處共賣香男子密媾私情，將五百錢以充食直，余有五百買香而歸。後於異時共賣香男子同心設供，請佛及僧，廣說乃至食已聽法。既聞法已，即于座上俱獲初果。既見諦理即便實用千錢買香持還宮內。紺容夫人見彼涂香多於餘日，便問其故。彼曲脊女皆以前事具實白知，是時紺容見其希有，告侍女曰：「我身有難無容輒出，汝可日日往世尊所，聽妙法已來為我說。」彼即往聽還至宮中，紺容夫人自居勝座令彼說法。曲脊告曰：「聽法之儀不應如此。」夫人知已為敷勝座，自居卑下請其說法，既聞妙法證不還果。
時有外道婆羅門是磨沙國人名曰無憂，婦名舍利。後生一女，色貌端嚴人所愛樂，因名無比。年漸長大自作是念：「若人與我容儀相似者，當與為妻。」爾時世尊到憍閃毗次行乞還本處，飯食訖住閑林中。時無憂外道來至佛所，觀佛容儀無
【現代漢語翻譯】 現代漢語譯本： 『當遭遇厄難時，得勝大師會來相救濟。』你們知道嗎？過去獻雞的人就是曠野手（指人名），由於往昔的願力，今天才免除了厄難，應當這樣理解這件事。」
當時，曠野手死後，紺容（指人名）回到了憍閃毗（Kausambi，古印度城市名）妙音長者（指人名）的家中。當時憍閃毗的主人鄔陀延王（Udayana，古印度國王名），聽說紺容女子未被男子觸碰就回到了孃家，便問大臣妙音一起為她舉行婚禮，安置在妙花樓，安排了一千名侍女，讓她沒有任何缺乏，每天給她一千金錢。這些侍女中有一個女子駝背，因此就用『曲脊』作為她的名字。當時曲脊女每天都用一千錢買香供奉，在香店裡與賣香的男子秘密地發生私情，用五百錢來充當伙食費，剩下的五百錢買香回來。後來在另一天，她與賣香的男子同心協力地設供，邀請佛陀和僧眾，廣泛地講述佛法，乃至用完餐后聽聞佛法。聽聞佛法后，他們當即在座位上都獲得了初果（Sotapanna，佛教修行果位之一）。既然已經見到了真諦，就用全部的一千錢買香帶回宮內。紺容夫人見她涂的香比往常多，便問她原因。曲脊女就把之前的事情全部如實地告訴了她。當時紺容夫人見這件事非常稀有，告訴侍女說：『我身有難，不能輕易外出，你可以每天去世尊（指佛陀）那裡，聽聞妙法后回來為我講述。』她就去聽法，然後回到宮中，紺容夫人自己坐在尊貴的座位上，讓曲脊女為她說法。曲脊女說：『聽法的禮儀不應該這樣。』夫人明白后，就鋪設了尊貴的座位，自己坐在卑下的位置，請她說法，聽聞妙法后證得了不還果（Anagami，佛教修行果位之一）。
當時有一個外道婆羅門，是磨沙國（指古代印度國家）人，名叫無憂（指人名），他的妻子名叫舍利（指人名）。後來生了一個女兒，容貌端莊美麗，人人都喜愛，因此取名叫無比（指人名）。年齡漸漸長大后，她自己這樣想：『如果有人與我的容貌相似，我就嫁給他。』當時世尊（指佛陀）來到憍閃毗（Kausambi，古印度城市名）依次乞食后回到本處，用完餐后住在清靜的樹林中。當時無憂外道來到佛陀那裡，觀察佛陀的容貌，沒有
【English Translation】 English version: 『When encountering calamities, the victorious master will come to rescue.『 Do you know? The one who offered the chicken in the past is none other than Kuan Ye Shou (name of a person), who is exempt from calamities today due to the power of past vows. You should understand it this way.』
At that time, after Kuan Ye Shou died, Kan Rong (name of a person) returned to the house of Elder Miao Yin (name of a person) in Kausambi (ancient Indian city). At that time, King Udayana (ancient Indian king) of Kausambi, hearing that the woman Kan Rong had returned to her parents' home without being touched by a man, asked the minister Miao Yin to arrange a wedding for her, placed her in the Wonderful Flower Tower, arranged a thousand maids to ensure she lacked nothing, and gave her a thousand gold coins every day. Among these maids was a hunchbacked woman, hence the name 『Qu Ji』 (meaning hunchback). At that time, the hunchbacked woman used a thousand coins every day to buy incense for offerings, secretly engaging in illicit affairs with the incense-selling man at the incense shop, using five hundred coins for food expenses, and using the remaining five hundred to buy incense to bring back. Later, on another day, she and the incense-selling man wholeheartedly made offerings, inviting the Buddha and the Sangha, extensively expounding the Dharma, and even listening to the Dharma after the meal. After hearing the Dharma, they immediately attained the first fruit (Sotapanna, one of the Buddhist stages of enlightenment) on their seats. Having seen the truth, she used all one thousand coins to buy incense and brought it back to the palace. Lady Kan Rong, seeing that she had applied more incense than usual, asked her the reason. The hunchbacked woman told her all the previous events truthfully. At that time, Lady Kan Rong, seeing this as rare, told the maid: 『I am in difficulty and cannot easily go out. You can go to the World Honored One (referring to the Buddha) every day, listen to the wonderful Dharma, and come back to tell me.』 She went to listen to the Dharma and then returned to the palace. Lady Kan Rong sat on the honorable seat herself, asking the hunchbacked woman to preach the Dharma for her. The hunchbacked woman said: 『The etiquette of listening to the Dharma should not be like this.』 Understanding this, the lady set up an honorable seat and sat in a humble position herself, asking her to preach the Dharma. After hearing the wonderful Dharma, she attained the Anagami fruit (one of the Buddhist stages of enlightenment).
At that time, there was a heretical Brahmin from the country of Masha (ancient Indian country), named Wu You (name of a person), and his wife was named She Li (name of a person). Later, they had a daughter, whose appearance was dignified and beautiful, loved by everyone, hence the name Wu Bi (name of a person). As she grew older, she thought to herself: 『If someone has a similar appearance to mine, I will marry him.』 At that time, the World Honored One (referring to the Buddha) came to Kausambi (ancient Indian city) to beg for alms in order and returned to his place, residing in a quiet forest after the meal. At that time, the heretical Wu You came to the Buddha, observing the Buddha's appearance, without
能比者遂作是念：「今此丈夫儀容殊特，得與我女為婚對者，豈不樂哉。」外道還家告其妻曰：「我女得夫儀容相似，可具瓔珞共為婚娶。」婦便問曰：「彼是何人？」答曰：「是沙門喬答摩。」婦聞語已說伽他曰：
「我曾於國中， 見大仙乞食， 行於不平地， 隨彼足高低， 如斯之大人， 豈念于妻子？」
時無憂婆羅門聞斯語已瞋而告曰：
「舍利非善徴， 吉祥言惡相； 縱彼心精進， 有大威神力； 若見無比女， 便生愛樂心。」
作是語已，便以妙衣諸瓔珞具莊嚴其女，父母隨從送向佛所，便於路中見佛足跡千輻輪相，無憂見已報其婦曰：「此是女夫行處。」舍利觀見佛跡端嚴，以頌報曰：
「染欲之人跡不正， 急性多瞋踏地堅； 愚癡者跡不分明， 此是離欲人行處。
「我觀是相，定非無比對偶之人。」無憂重說初頌報曰：
「舍利非善徴， 吉祥言惡相； 縱彼千輻具， 有大威神力； 若見無比女， 便生愛樂心。」
次復前行，見佛世尊臥草褥處，報其婦曰：「此是女夫所臥草褥。」舍利觀見草褥不亂，報曰：
「染欲人臥多穿穴， 瞋者臥處草敷堅； 愚癡人臥草縱橫， 此是離欲人眠處。
【現代漢語翻譯】 現代漢語譯本 能比者（Nengbi Zhe，人名）於是這樣想：『如今這位丈夫儀表非凡，如果能與我的女兒結為夫妻，豈不是一件樂事。』外道（Waidào，指佛教以外的修行者）回到家中告訴他的妻子說：『我的女兒找到了一個儀表相配的丈夫，可以準備好瓔珞等物，為他們舉辦婚禮。』他的妻子便問：『他是何人？』回答說：『是沙門喬答摩（Shāmén Qiáodá mó，釋迦牟尼佛出家時的稱謂）。』妻子聽了這話，便說了以下偈頌： 『我曾在國中，見到大仙乞食，行走在不平的地上，他的腳隨著地勢高低而行。像這樣的大人物，怎麼會眷戀妻子呢？』 當時無憂婆羅門（Wúyōu Póluómén，人名）聽到這些話后，生氣地說： 『舍利（Shèlì，人名）所說的不是好兆頭，吉祥的話語也成了兇兆。縱然喬答摩內心精進，有很大的威神力，如果見到無比美麗的女子，便會生起愛戀之心。』 說完這些話后，便用華美的衣服和各種瓔珞裝飾他的女兒，父母跟隨她一同前往佛陀所在之處。在路上，他們看到了佛陀的足跡，上面有千輻輪相。無憂看到后告訴他的妻子說：『這是你女兒丈夫所走過的地方。』舍利觀察到佛陀的足跡端正莊嚴，用偈頌回答說： 『被情慾染污的人，足跡不正；急性子且多嗔恨的人，腳踏地很用力；愚癡的人，足跡不分明。這才是遠離情慾的人所走的路。』 『我觀察這些跡象，斷定他不是無比的配偶。』無憂重複了最初的偈頌回答說： 『舍利所說的不是好兆頭，吉祥的話語也成了兇兆。縱然他有千輻輪相，有很大的威神力，如果見到無比美麗的女子，便會生起愛戀之心。』 接著繼續前行，他們看見佛世尊（Fó Shìzūn，對佛陀的尊稱）躺臥在草褥上，無憂告訴他的妻子說：『這是你女兒丈夫所臥的草褥。』舍利觀察到草褥沒有被擾亂，回答說： 『被情慾染污的人，睡覺時會翻來覆去；嗔恨心重的人，睡覺時會把草鋪得很結實；愚癡的人，睡覺時會把草弄得亂七八糟。這才是遠離情慾的人睡覺的地方。』
【English Translation】 English version Nengbi Zhe (name of a person) then thought: 'Now, this man has an extraordinary appearance. Wouldn't it be wonderful if he could marry my daughter?' The heretic (Waidào, referring to practitioners outside of Buddhism) returned home and told his wife, 'My daughter has found a husband with a matching appearance. We can prepare necklaces and other items for their wedding.' His wife then asked, 'Who is he?' He replied, 'It is the Shramana Gautama (Shāmén Qiáodá mó, the title of Shakyamuni Buddha when he renounced the world).' Upon hearing this, his wife spoke the following gatha (verse): 'I once saw the great sage begging for food in the country, walking on uneven ground, his feet following the ups and downs of the terrain. How could such a great man be attached to a wife?' At that time, Worry-Free Brahmin (Wúyōu Póluómén, name of a person) heard these words and angrily said: 'What Shariputra (Shèlì, name of a person) says is not a good omen, and auspicious words have become inauspicious. Even if Gautama is diligent in his heart and has great power, if he sees an incomparably beautiful woman, he will develop a loving heart.' After saying these words, he adorned his daughter with beautiful clothes and various necklaces. Her parents followed her to the place where the Buddha was. On the way, they saw the Buddha's footprints, which had the marks of a thousand-spoked wheel. Seeing this, Worry-Free told his wife, 'This is where your daughter's husband has walked.' Shariputra observed that the Buddha's footprints were upright and dignified, and replied with a verse: 'The footprints of a person stained with desire are not straight; the footprints of an impatient and angry person are firmly pressed into the ground; the footprints of a foolish person are not clear. This is the path walked by a person who is free from desire.' 'Observing these signs, I am certain that he is not a match for the incomparable woman.' Worry-Free repeated the initial verse, replying: 'What Shariputra says is not a good omen, and auspicious words have become inauspicious. Even if he has the marks of a thousand-spoked wheel and great power, if he sees an incomparably beautiful woman, he will develop a loving heart.' Continuing forward, they saw the World Honored One (Fó Shìzūn, a respectful title for the Buddha) lying on a grass mat. Worry-Free told his wife, 'This is the grass mat where your daughter's husband is lying.' Shariputra observed that the grass mat was undisturbed and replied: 'A person stained with desire tosses and turns while sleeping; a person with strong anger spreads the grass firmly when sleeping; a foolish person messes up the grass when sleeping. This is the place where a person free from desire sleeps.'
「我觀是相，定非女夫之所眠處，宜當旋踵共還故居。」無憂重忿報曰：
「舍利非善徴， 吉祥言惡相； 縱彼草不亂， 有大威神力； 若見無比女， 便生愛樂心。」
作是語已便共相將往至佛所，無憂即便說伽他曰：
「仁當觀此女， 美貌具莊嚴； 須妻我見授， 顏容妙相似； 猶如十五夜， 星月共相輝。」
世尊聞已便作是念：「若我與此無比女人作慈愍言者，此女必當別我去時，情生顧戀因此命終。我今宜應現瞋忿相共其父語。」作是念已即向無憂說伽他曰：
「魔王奉三女， 端正世無雙， 瓔珞盛莊嚴， 我不生欲意。 況此卑賤身， 不凈遍充滿， 令我足指近， 亦無如是事。」
時無比女聞是語已心生忿惱，觀父低頭，於時無憂瞻仰尊顏而說頌曰：
「我女容華盛， 端嚴無與比； 仁今何所為， 無心相愛念？」
世尊報曰：
「世間愚癡人， 于境生愛著； 若觀斯美女， 遂使心迷倒。 我是第七佛， 獲得無上果； 如蓮出水中， 不被欲塵污。」
爾時無憂婆羅門及無比女，聞是語已舍佛而去。時有外道出家老苾芻，去佛不遠見無比女，便生染愛請世尊曰：
「佛眼
【現代漢語翻譯】 現代漢語譯本 『我觀察這個床榻，一定不是女子或丈夫睡覺的地方，我們應該立刻一起回到原來的住所。』 無憂（Asoka，人名）帶著怒氣回答說： 『舍利（Sariputta，佛陀弟子名）不是好的徵兆，吉祥的言語卻帶來不好的預兆； 即使那裡的草沒有被擾亂，也可能是因為有強大的威神力； 如果見到無比女（Upama，人名），就會立刻生起愛慕之心。』 說完這些話，他們便一起前往佛陀所在的地方，無憂（Asoka）隨即說了偈語： 『您應當看看這位女子，容貌美麗，具足莊嚴； 如果您需要妻子，我願意將她獻給您，她的容貌非常相似； 就像十五的夜晚，星辰和月亮互相輝映。』 世尊（Bhagavan，佛陀的尊稱）聽了之後，心想：『如果我對這位無比女（Upama）說慈悲憐憫的話，這位女子必定會離開我，心中產生顧戀，因此喪命。我現在應該現出嗔怒的相貌和她的父親說話。』 這樣想著，就對無憂（Asoka）說了偈語： 『魔王（Mara，佛教中的惡魔）供奉三個女兒，她們端正美麗，世上無雙， 用瓔珞盛大地莊嚴自己，我也不會生起慾望。 更何況這個卑賤的身體，不乾淨的東西遍滿其中， 即使讓我用腳趾靠近她，也不會有這樣的事情發生。』 當時，無比女（Upama）聽到這些話后，心中生起忿惱，看著父親低下了頭。這時，無憂（Asoka）仰望著世尊（Bhagavan）的容顏，說了偈語： 『我的女兒容貌美麗，端莊美麗，沒有人可以相比； 您現在為什麼要這樣說，難道您沒有愛慕之心嗎？』 世尊（Bhagavan）回答說： 『世間的愚癡之人，對於外境產生愛戀執著； 如果看到這位美女，就會因此心神迷亂顛倒。 我是第七佛，已經獲得了無上的果位； 就像蓮花從水中生出，不會被慾望的塵埃所污染。』 當時，無憂（Asoka）婆羅門和無比女（Upama），聽到這些話后，就離開了佛陀。當時，有一位外道的出家老比丘，離佛陀不遠，看見無比女（Upama），便生起染愛之心，請求世尊（Bhagavan）說：
【English Translation】 English version 'I observe this bed, it is certainly not a place where a woman or husband sleeps, we should immediately return together to our original residence.' Asoka (name of a person) replied with anger: 'Sariputta (name of a disciple of the Buddha) is not a good omen, Auspicious words bring bad omens; Even if the grass there is not disturbed, It may be because there is great divine power; If one sees Upama (name of a person), One will immediately develop a loving heart.' After saying these words, they went together to where the Buddha was, and Asoka immediately spoke a gatha (verse): 'You should look at this woman, Her appearance is beautiful and fully adorned; If you need a wife, I am willing to offer her to you, Her appearance is very similar; Like the night of the fifteenth, The stars and the moon shine together.' The Bhagavan (honorific title for the Buddha) heard this and thought: 'If I speak compassionate words to this Upama, this woman will surely leave me, and a sense of attachment will arise in her heart, and she will die because of it. I should now show an angry appearance and speak to her father.' Thinking this, he spoke a gatha to Asoka: 'Mara (demon in Buddhism) offered three daughters, They are upright and beautiful, unparalleled in the world, Adorning themselves grandly with necklaces, I will not generate desire. Moreover, this lowly body, Is filled with unclean things everywhere, Even if you let my toes get close to her, Such a thing will not happen.' At that time, Upama, hearing these words, became angry in her heart and looked at her father with her head lowered. At this time, Asoka looked up at the face of the Bhagavan and spoke a verse: 'My daughter's appearance is beautiful, Her dignified beauty is unmatched; Why are you saying this now, Do you have no loving heart?' The Bhagavan replied: 'The foolish people of the world, Develop love and attachment to external objects; If one sees this beautiful woman, One's mind will be confused and overturned. I am the seventh Buddha, and I have attained the supreme fruit; Like a lotus flower emerging from the water, It will not be contaminated by the dust of desire.' At that time, Asoka the Brahmin and Upama, after hearing these words, left the Buddha. At that time, there was an old Bhiksu (Buddhist monk) of another path, not far from the Buddha, who saw Upama and developed a desire for love, and requested the Bhagavan, saying:
遍明朗， 受斯無比女； 與我為妻室， 隨情當受用。」
佛聞此說默而不答。
時老苾芻染心逼故，復白佛言：
「此是佛衣缽， 錫杖及君持， 並戒並相還， 我今隨女去。」
彼老苾芻即棄衣缽並舍學處，至無憂父所報言：「與我無比以充妻室。」其父罵之嫌不與語，所愿不遂便歐熱血因此命終。時諸苾芻咸皆有疑，請世尊曰：「以何因緣將無比女奉上世尊，不為納受？」佛告諸苾芻：「非無因緣！汝等當聽。乃往古昔有鍛師家，唯生一女，年雖長大恃自工巧不嫁與人。然此鍛師能以鐵針一枚，置於水上而不沉沒。時有婆羅門童子妙閑斯技，於一針穴投以七針，浮之水上亦不沉沒。時此童子欲伏鍛師，詣其門下唱言：『我有針賣，須者當取。』女便出門笑而報曰：
「『汝是愚癡人， 或可無心識， 今來鍛師舍， 而云我賣針。』
「童子亦笑答曰：
「『賢首我非癡， 不是無心識， 欲定彼憍慢， 詣此云賣針。 汝父若知我， 有斯勝技術， 必以汝相娉， 並家所有財。』
「於時鍛師聞是語已問童子曰：『汝之技術為實？為虛？』即自浮一針。彼便浮七。于彼童子便生愛樂，遂許其女娉與為妻。童子告曰：『
【現代漢語翻譯】 現代漢語譯本：
『她遍身光明朗照，我願娶這位無比的女子； 讓她做我的妻子，隨我的心意，盡情地享受。』 佛陀聽了這些話，沉默不語。 當時，那位年老的比丘因為內心的貪染逼迫，再次對佛陀說： 『這是佛陀的衣缽，錫杖也由您拿著， 戒律和相貌都還給您，我現在要跟隨那女子離去。』 那位年老的比丘隨即拋棄了衣缽，捨棄了修行的處所，到無憂（Aśoka）的父親那裡稟報說：『請把無比（Upamā）嫁給我做妻子。』他的父親罵了他，嫌棄得不願與他說話，他的願望沒有實現，便嘔吐熱血，因此喪命。當時，各位比丘都感到疑惑，請問世尊說：『因為什麼因緣，將無比女奉獻給世尊，卻不被接受呢？』佛陀告訴各位比丘：『並非沒有因緣！你們應當聽著。從前很久以前，有一位鐵匠，只生了一個女兒，年紀雖然大了，卻仗恃自己的手藝精巧，不嫁給別人。然而這位鐵匠能將一枚鐵針放在水上而不沉沒。當時有一位婆羅門（Brahmin）童子，精妙地掌握了這種技術，在一個針孔里投入七枚針，讓它們浮在水上也不沉沒。當時這位童子想要折服鐵匠，來到他的門下叫喊道：「我有針賣，需要的人可以來買。」那女子便出門笑著回答說： 「『你真是個愚蠢的人，或許是沒有心識， 現在來到鐵匠的家，卻說你要賣針。』 童子也笑著回答說： 『賢首（xián shǒu，對人的尊稱），我不是愚蠢的人，也不是沒有心識， 想要平定她的驕慢之心，才到這裡說要賣針。 你父親如果知道我，有這種高超的技術， 一定會把女兒許配給我，連同家裡的所有財產。』 當時鐵匠聽到這些話后，問童子說：『你的技術是真的嗎？還是假的？』鐵匠自己先浮起一枚針，那童子便浮起七枚。鐵匠對那童子便產生了愛慕之心，於是答應把女兒許配給他為妻。童子告訴鐵匠說：』
【English Translation】 English version:
'She is radiant with light, I wish to take this incomparable woman; Let her be my wife, according to my desires, to enjoy to my heart's content.' The Buddha, hearing these words, remained silent. At that time, the old Bhikshu, compelled by the defilement in his heart, spoke to the Buddha again: 'This is the Buddha's robe and bowl, and the staff is held by you, Return the precepts and the appearance, I will now follow that woman away.' That old Bhikshu then abandoned his robe and bowl, gave up his place of study, and went to Aśoka's (無憂) father to report: 'Give me Upamā (無比) to be my wife.' His father scolded him, disdaining to speak with him, and his wish was not fulfilled, so he vomited hot blood and died. At that time, all the Bhikshus were doubtful and asked the World Honored One: 'For what reason was the incomparable woman offered to the World Honored One, but not accepted?' The Buddha told the Bhikshus: 'It is not without a cause! You should listen. In the ancient past, there was a blacksmith's family, who had only one daughter. Although she was old, she relied on her skillful craftsmanship and did not marry anyone. However, this blacksmith could place an iron needle on the water without it sinking. At that time, there was a Brahmin (婆羅門) boy who skillfully mastered this technique, inserting seven needles into one needle hole, so that they floated on the water without sinking. At that time, this boy wanted to subdue the blacksmith, so he came to his door and shouted: 「I have needles for sale, those who need them can buy them.」 The woman then came out and replied with a smile: 'You are a foolish person, perhaps without a mind, Now coming to the blacksmith's house, and saying you sell needles.' The boy also replied with a smile: 'Worthy one, I am not foolish, nor am I without a mind, Wanting to subdue her arrogance, I came here saying I sell needles. If your father knows that I have this superior skill, He will surely betroth you to me, along with all the wealth of the family.' At that time, the blacksmith, hearing these words, asked the boy: 'Is your skill real or false?' The blacksmith himself floated one needle first, and the boy floated seven. The blacksmith then developed affection for the boy, and agreed to give his daughter to him as his wife. The boy told the blacksmith:'
我是婆羅門族姓高勝，豈鍛師種為伉儷耶？』舍之而去。汝等苾芻！往時婆羅門者即我身是，鍛師者即無憂是，女者即無比是。汝等苾芻！我于往時具足煩惱，尚棄其女，況今離欲為無上師而生貪染？如是應知。」
時諸苾芻復白佛言：「世尊！以何因緣老叟苾芻由無比女遂致命終？」佛告諸苾芻：「汝等善聽！此老苾芻，非但今日由無比故自取命終，乃往昔時亦相因故而致命終。於過去時有城，名師子劫。王名師子頂，為大法王。時世豐樂人民熾盛，無諸怨爭干戈征罰、諂偽惡人共相侵害，亦無災橫及諸病苦，稻蔗牛羊在處充足，等觀兆庶猶如一子。時此城中有一商主名曰師子，大富多財受用豐足，所有珍貨及諸貲產，僮僕傭人無所闕乏，庫藏盈溢如毗沙門王，于同類族娶女為妻。雖久共居竟無男女，為求子故祈禱神祇，遍諸天廟山林河沼，及同生天希望後嗣。汝等苾芻！世人皆云由乞求故便獲子者，此誠虛妄。斯若是實，人皆千子如轉輪王。然由三事方有子息：一者父母交會，二者其母身凈應合有娠，三者中有現前。商主與子業緣運會，時有一天從勝妙天下，應受貴位托蘊婦胎。若聰慧女人有五別智：一、知男子有染心無染心，二、知時節，三、知從彼人得，四、知是男，五、知是女。若是男者居在右脅，
【現代漢語翻譯】 現代漢語譯本：我是婆羅門族姓高勝，難道會和鐵匠的女兒結為夫妻嗎？』於是就離開了。你們這些比丘！往昔的婆羅門就是我的前身，鐵匠就是無憂（Asoka）的前身，那個女子就是無比（Anupama）的前身。你們這些比丘！我過去還具足煩惱的時候，尚且拋棄了那個女子，更何況現在已經遠離慾望，成為無上的導師，又怎麼會生起貪戀之心呢？應當這樣理解。』
當時，眾比丘又稟告佛說：『世尊！因為什麼因緣，那位年老的比丘會因為無比女而喪命呢？』佛告訴眾比丘說：『你們好好聽著！這位老比丘，不僅僅是今天因為無比的緣故而自取滅亡，乃是過去世的時候也因為相似的因緣而喪命。在過去的時候，有一座城市，名叫師子劫（Simhakalpa）。國王名叫師子頂（Simhachuda），是一位偉大的法王。當時世道昌盛，人民興旺，沒有各種怨恨爭鬥、戰爭刑罰、諂媚虛偽的惡人互相侵害，也沒有災禍橫行以及各種病痛，稻米甘蔗牛羊到處充足，平等看待百姓如同看待自己的孩子一樣。當時這座城市中有一位商人，名叫師子（Simha），非常富有，生活富足，擁有的珍寶貨物以及各種財產，童僕傭人沒有缺乏的，倉庫充盈得如同毗沙門天王（Vaisravana）一樣，在同類族中娶了一個女子為妻。雖然長久共同生活，卻始終沒有生兒育女，爲了求子，祈禱神祇，遍及各個天廟山林河沼，以及同生天，希望能夠有後代。你們這些比丘！世人都說因為乞求的緣故就能獲得孩子，這實在是虛妄的。如果這是真的，那麼人人都應該有成千上萬的兒子，如同轉輪王（Chakravartin）一樣。然而只有三種條件才能有子息：一是父母交合，二是母親身體清凈，應該懷孕，三是中有（Antarabhava）現前。商人與兒子的業緣相遇，當時有一天人從勝妙天降下，應該承受尊貴的位置，寄託在婦人的胎中。如果聰慧的女人有五種辨別的智慧：一、知道男子有染心還是沒有染心，二、知道時節，三、知道是從那個人那裡得到的，四、知道是男孩，五、知道是女孩。如果是男孩，就住在右脅。
【English Translation】 English version: 'I am a Brahmin of the Gotama clan, how could I marry a blacksmith's daughter?' And he left. Bhikshus, that Brahmin of the past was myself, the blacksmith was Asoka, and the woman was Anupama. Bhikshus, when I was still full of defilements in the past, I abandoned that woman, how much more so now that I have renounced desires and become the supreme teacher, would I give rise to greed and attachment? Thus, it should be understood.'
Then the Bhikshus said to the Buddha, 'World Honored One, what was the cause and condition that led the elderly Bhikshu to lose his life because of the woman Anupama?' The Buddha told the Bhikshus, 'Listen carefully! This elderly Bhikshu did not just take his own life today because of Anupama, but in the past, he also met his end due to similar causes. In the past, there was a city named Simhakalpa (Lion-aeon). The king was named Simhachuda (Lion-crest), a great Dharma king. At that time, the world was prosperous, the people were thriving, there were no grudges, conflicts, wars, punishments, or deceitful and wicked people harming each other. There were also no disasters or illnesses. Rice, sugarcane, cattle, and sheep were abundant everywhere. He regarded all the people as if they were his own children. In that city, there was a merchant named Simha (Lion), who was very wealthy and lived a luxurious life. He had all kinds of treasures, goods, and possessions, servants and laborers, and his storehouses were overflowing like those of Vaisravana (God of Wealth). He married a woman from his own clan. Although they lived together for a long time, they had no children. To seek a child, they prayed to the deities, throughout the temples, mountains, forests, rivers, and marshes, and to the gods of the same birth, hoping for descendants. Bhikshus, people say that one obtains a child through prayer, but this is false. If it were true, everyone would have thousands of children like a Chakravartin (Wheel-turning King). However, there are three conditions for having offspring: first, the parents must have intercourse; second, the mother's body must be pure and suitable for conception; and third, the Antarabhava (intermediate state) must be present. The merchant's karmic connection with his son came together, and a Deva from a superior heaven, destined for a noble position, took refuge in the womb of the woman. If a wise woman has five kinds of discerning wisdom: first, she knows whether a man has lustful thoughts or not; second, she knows the timing; third, she knows from whom she conceived; fourth, she knows if it is a boy; and fifth, she knows if it is a girl. If it is a boy, he resides in the right side.
若是女者居在左脅。時彼人婦稟識聰慧，知胎居右喜告夫曰：『商主知不？我所懷孕必是光顯宗族，現居右脅。是男不疑。』商主聞已即大慶喜作如是語：『我從久來常思繼嗣，愿得善子紹我家業不墜宗門，我既長養終懷返報，廣為惠施福利親族。我沒世后稱憶我名而為咒愿，愿我所有尊祖父母，受生之處以福莊嚴。』即置其妻于妙樓觀縱意而住，隨時涼燠供給所須，常令女醫為調飲食，冷熱合度六味無差，所不宜者皆不令食。奇妙瓔珞以為嚴飾，譬如天女游歡喜園，乃至未誕以來居止床座足不履地、目不觀惡色、耳不聽惡聲。時經九月便誕一男，顏貌端正見者歡喜，身色如金頂圓若蓋，垂手過膝目若青蓮，額廣眉長鼻高修直。眾相圓滿人所稱歎，經三七日已集諸親族，商主以兒告諸親曰：『此兒今者當作何字？』眾共議曰：『此是商主師子之兒，可名師子胤。』其父以兒授八乳母：二供乳哺、二作褓持、二為洗沐、二共歡戲。此子既為八母供承無所乏少，常以乳酪、生酥、熟酥、醍醐，及余上妙甘美飲食而用資養，速能長大如蓮出池。漸至童年學諸技藝、算數、書印，取與出納皆盡其妙，辯說開解智識聰明，於八種術善能瞻相，所謂男女、象馬、寶衣、木宅。其父爾時于春夏冬，為造三殿並三苑園，置三婇女，謂上
【現代漢語翻譯】 若是女子居住在左側脅部。當時那位商人的妻子聰慧過人，得知胎兒在右側，欣喜地告訴丈夫說：『商主知道嗎？我所懷的孕必定是光宗耀祖的，現在胎兒在右側脅部。一定是男孩無疑。』商人聽了之後非常高興，說道：『我一直以來都想有後代，希望有個好兒子來繼承我的家業，不讓宗門衰落，我既已將他養大，終會得到回報，廣泛地施捨，為親族帶來福利。我去世之後，希望人們能記住我的名字，為我祈福，愿我所有的祖父母，無論轉生到何處，都能以福德莊嚴。』於是將妻子安置在精美的樓閣里，讓她隨意地居住，隨時提供冷暖適宜的照料，經常讓女醫生為她調理飲食，冷熱適度，各種美味佳餚一應俱全，所有不適宜的食物都不讓她吃。用奇妙的瓔珞來裝飾她，就像天女在歡喜園中游玩一樣，甚至從懷孕到生產，她居住的床座都不沾地，眼睛不看醜惡的顏色，耳朵不聽邪惡的聲音。經過九個月，便生下一個男孩，容貌端正，人見人愛，膚色如金，頭頂圓潤如傘蓋，雙手下垂超過膝蓋，眼睛像青蓮花一樣，額頭寬闊，眉毛修長，鼻子高挺。各種吉相圓滿，人們都稱讚不已。過了三個七天，便召集了所有的親族，商人抱著孩子告訴親族們說：『這個孩子現在應該取什麼名字呢？』大家商議說：『這是商主師子（Simha，意為獅子）的兒子，可以叫師子胤（Simhasuta，意為獅子之子）。』他的父親將孩子交給八個乳母：兩個餵奶，兩個抱持，兩個洗浴，兩個一起玩耍。這個孩子由八個乳母照顧，無所缺乏，經常用牛奶、生酥、熟酥、醍醐（ghrita，澄清的黃油），以及其他上等的甘美飲食來滋養，迅速地長大，就像蓮花從池塘中長出一樣。漸漸到了童年，學習各種技藝、算術、書寫和印章，取用和出納都精通，辯才無礙，智慧聰明，對於八種占卜之術善於觀察，也就是男女、象馬、寶衣、木宅。 他的父親在春夏冬三個季節，為他建造了三座宮殿和三個花園，安置了三位婇女（dancing girl）。
【English Translation】 If it were a girl, she would reside in the left side of the womb. At that time, the merchant's wife, being intelligent and wise, knowing that the fetus was on the right side, joyfully told her husband, 'Merchant, do you know? The child I am carrying will surely glorify our lineage, now residing on the right side. It is undoubtedly a boy.' Upon hearing this, the merchant was overjoyed and said, 'For a long time, I have desired an heir, hoping for a good son to inherit my family's business, so that our lineage will not decline. Since I will raise him, I will eventually receive his repayment, generously giving alms and bringing benefits to my relatives. After my death, may people remember my name and offer blessings, wishing that all my venerable ancestors, wherever they are reborn, may be adorned with blessings.' So he placed his wife in a beautiful pavilion, allowing her to live as she pleased, providing her with suitable warmth and coolness at all times, and constantly having female doctors regulate her diet, ensuring that it was neither too hot nor too cold, with all kinds of delicious food available, and preventing her from eating anything unsuitable. He adorned her with exquisite necklaces, like a celestial maiden playing in the Garden of Delight, and from the time of her pregnancy until her delivery, the bed she resided on never touched the ground, her eyes never saw ugly colors, and her ears never heard evil sounds. After nine months, she gave birth to a boy, with a handsome appearance that pleased all who saw him, his skin color like gold, the crown of his head round like a canopy, his hands hanging down past his knees, and his eyes like blue lotuses, with a broad forehead, long eyebrows, and a high, straight nose. All his auspicious marks were complete, and people praised him endlessly. After three weeks, he gathered all his relatives, and the merchant, holding the child, told them, 'What name should this child be given now?' They all discussed and said, 'This is the son of the merchant Simha (lion), so he should be named Simhasuta (son of lion).' His father entrusted the child to eight wet nurses: two to provide milk, two to hold him, two to bathe him, and two to play with him. This child, being cared for by eight mothers, lacked nothing, and was constantly nourished with milk, raw butter, cooked butter, clarified butter (ghrita), and other supreme and delicious foods, growing rapidly like a lotus emerging from a pond. Gradually, he reached childhood, learning various skills, arithmetic, writing, and seals, mastering both taking and giving, eloquent and insightful, intelligent and wise, and skilled in observing the eight types of divination, namely men and women, elephants and horses, precious clothes, and wooden houses. His father then built three palaces and three gardens for him for the three seasons of spring, summer, and winter, and placed three dancing girls.
、中、下，升妙樓觀奏諸伎樂而娛樂之。
「商主師子，于日日中自知家務，日旰忘食。其子見父躬自勤勞，白言：『日晚何不時食？』父便告曰：『豈常受樂辦家業耶？』子聞此語作如是念：『我父年尊自知家務，寧得閑縱貪為逸樂，宜自經求以濟生業。』即白父言：『口腹之重須自馳求，坐食父財是事不可。我今欲往入大海中求覓珍寶。』父告子曰：『汝今不應辛苦自作馳求，今我庫藏中多有財物，金銀寶貨隨汝受用。假使日日費用米麥亦不能盡，乃至我存任情取用，我過世后隨意經求。』子頻啟父：『我欲泛舶暫至寶洲。』父見慇勤從其所愿，告言：『隨汝意去，可於苦事當忍受之。』其父即便擊鼓宣令，普告城邑遠近商客：『諸君當知！欲求珍寶者可與商主師子胤同入大海，所在經過不輸稅直，海中貨物並當備辦。』時有五百商人，聞是告已集商主處共結行期。既知期已各辭父母告別親知，選擇吉辰將諸貨物，人擔馬負隨商主去，展轉城邑行至海濱。商主遂以五百金錢僱船入海，並覓五人：一、能遠望，二、能鼓棹，三能修船，四、能潛泳，五、能執柁。於時柁師將欲舉帆普告商人曰：『大海之中厄難非一、或猛風卒起漂泊山隅、或鯨鱗鋸牙穿舶沉沒。君等不應于急難時無所憑據，宜將浮物各自防身。
【現代漢語翻譯】 現代漢語譯本：中等、下等的升妙樓閣上演奏各種樂器來娛樂他。
『商主師子（Śārdūla，商人領袖），每天親自處理家務，常常因為事務繁忙而忘記吃飯。他的兒子看到父親如此辛勤，就問他說：『父親您每天這麼晚才吃飯，為什麼不按時吃飯呢？』父親便告訴他說：『難道我一直都在享樂，沒有操持家業嗎？』兒子聽了這話，心裡想：『我的父親年紀大了，還親自處理家務，我怎麼能閑散放縱，貪圖安逸享樂呢？我應該自己努力去謀生。』於是就對父親說：『口腹的需求必須自己去奔波，坐著享用父親的財產是不可以的。我現在想去大海中尋找珍寶。』父親告訴兒子說：『你現在不應該辛苦地自己去奔波，現在我的庫藏中有很多財物，金銀珠寶隨你享用。即使你每天花費米糧，也用不完，在我活著的時候，你可以隨意取用，我去世后，你再自己去謀生。』兒子多次請求父親說：『我想乘船暫時去寶洲（Ratnadvīpa）。』父親見他如此懇切，就答應了他的請求，告訴他說：『隨你的意願去吧，但要能忍受旅途中的艱辛。』他的父親隨即擊鼓宣告，普遍告知城邑遠近的商人：『各位請注意！想要尋找珍寶的人可以和商主師子（Śārdūla）的兒子一同進入大海，所經過的地方不用繳納稅款，海中的貨物都會為大家備辦。』當時有五百個商人，聽到這個訊息后，聚集到商主處，共同約定出發的日期。確定日期后，各自向父母親友告別，選擇吉日，帶著各種貨物，人挑馬馱地跟隨商主出發，經過各個城邑，到達海邊。商主於是用五百金錢租船入海，並尋找五種人：一、能遠望的人，二、能劃船的人，三、能修理船隻的人，四、能潛水的人，五、能掌舵的人。這時，舵手將要升帆，普遍告訴商人說：『大海之中，災難不止一種，有時會突然颳起猛烈的風，使船隻漂流到山邊，有時會有鯨魚用鋸齒般的牙齒穿破船隻，使其沉沒。各位不應該在危難的時候沒有依靠，應該各自準備漂浮物來保護自己。』
【English Translation】 English version: In the middle and lower levels of the elevated and wonderful pavilions, various musical instruments were played to entertain him.
『The merchant leader Śārdūla (lion, chief merchant), personally managed household affairs daily, often forgetting to eat due to his busy schedule. His son, seeing his father so diligent, asked him: 『Father, why do you eat so late every day? Why don't you eat on time?』 The father then told him: 『Am I always enjoying myself without managing the household?』 Upon hearing this, the son thought to himself: 『My father is old and still personally manages household affairs. How can I be idle and indulgent,貪圖安逸貪圖安逸seeking only pleasure? I should strive to make a living myself.』 So he said to his father: 『The needs of the stomach must be met through one's own efforts. It is not right to sit and consume my father's wealth. I now wish to go to the great ocean to seek treasures.』 The father told his son: 『You should not toil and strive on your own now. There are many riches in my treasury, gold, silver, and jewels for you to enjoy. Even if you spend rice and wheat every day, you will not be able to exhaust them. While I am alive, you can take whatever you want. After I pass away, you can seek your own livelihood.』 The son repeatedly requested his father: 『I wish to take a ship to the Treasure Island (Ratnadvīpa) temporarily.』 Seeing his earnestness, the father granted his request, telling him: 『Go as you wish, but be prepared to endure the hardships of the journey.』 His father then beat a drum to announce, widely informing the merchants near and far in the city: 『Attention, everyone! Those who wish to seek treasures may enter the great ocean with the son of the merchant leader Śārdūla. They will not have to pay taxes in the places they pass through, and the goods from the sea will be prepared for everyone.』 At that time, five hundred merchants, upon hearing this announcement, gathered at the merchant leader's place and jointly agreed on a departure date. After setting the date, they bid farewell to their parents and relatives, chose an auspicious day, and, carrying various goods on their shoulders and backs of horses, followed the merchant leader, passing through various cities and reaching the seashore. The merchant leader then used five hundred gold coins to hire a ship to enter the sea, and sought five types of people: one who could see far, one who could row, one who could repair ships, one who could dive, and one who could steer. At this time, the helmsman, about to raise the sails, generally told the merchants: 『In the great ocean, there is more than one kind of disaster. Sometimes, a sudden violent wind may arise, causing the ship to drift to the side of a mountain. Sometimes, whales with saw-like teeth may pierce the ship, causing it to sink. You should not be without support in times of danger. You should each prepare floating objects to protect yourselves.』
』時諸商人聞斯告已共相謂曰：『大海安危難可預識，我等宜應隨柁師語。』各求浮物以自防身，或將版木或持皮囊，或浮瓠等俱至舶所。
「既入大海，遇摩竭大魚碎破船舶。時諸人眾各憑浮物出沒隨波，宿業緣運余命未盡，遇值北風漂泊南岸至赤銅洲，彼有眾多鳴鶴羅剎女在此居住。時羅剎女隨樂變形，若見破落商人能作美言詐為誘誑，于其城上豎二幢幡：一名慶喜，一名恐畏。此幡若動表吉兇相，商人既至慶喜幡動。諸女議曰：『今吉幡動可往海濱，定有贍部洲人漂落至此。』即便化作美女容儀，俱行海際彷徉四顧，見有諸人憑托浮物而至於岸。諸女各各化為瓔珞莊嚴其身，持上供具告諸人曰：『善來賢首！漂泊洪波極受辛苦，宜應就我居宅共解疲勞。』時此城內先有漂泊商人，皆收置鐵城漸取充食，即便共諸商人相隨詣宅。諸女告曰：『堂宇衣服諸有所須隨意受用，又我無夫，今依汝活，愿為儔匹情無間然，多諸苑園皆可愛樂。』又指庫藏：『此是贍部洲中所須寶物，金銀、琉璃、真珠、末尼、車渠、碼瑙、珂貝、璧玉、赤珠、右旋，如斯等物亦隨意取用，與我歡居勿生疑慮，然此城南不宜輒往。』」
爾時世尊告諸苾芻曰：「我不見有一事迷醉世間可愛可樂貪染繫縛過女色者，當知女人是能沉
【現代漢語翻譯】 現代漢語譯本：當時，那些商人們聽了這些話后，互相說道：『大海的安危難以預料，我們應該聽從舵師的話。』各自尋找漂浮物來保護自己，有的拿著木板，有的拿著皮囊，有的拿著葫蘆等，都來到船邊。
進入大海后，遇到了摩竭大魚（Makara，一種海中巨獸）擊碎了船隻。當時，眾人各自依靠漂浮物在波浪中沉浮，由於前世的業力以及剩餘的壽命，他們遇到了北風，被吹到南岸的赤銅洲。那裡居住著許多鳴鶴羅剎女（Rakshasi，女妖）。這些羅剎女隨意變化形態，如果看到落難的商人，就用甜言蜜語欺騙引誘他們，並在城上豎起兩面旗旛：一面叫『慶喜』，一面叫『恐畏』。旗旛的搖動預示著吉兇。商人們到達后，『慶喜』幡開始搖動。眾羅剎女商議說：『現在吉幡搖動，可以去海邊，一定有贍部洲（Jambudvipa，人世間）的人漂流到這裡。』她們立即化作美麗的女子，一同來到海邊，四處張望，看到一些人依靠漂浮物到達岸邊。眾羅剎女各自化作瓔珞（飾品）莊嚴自身，拿著供品對眾人說：『歡迎各位賢首（尊稱）！在洪波中漂泊一定非常辛苦，應該到我們的住所休息，解除疲勞。』當時，這座城裡先前也有漂流來的商人，都被關在鐵城裡，逐漸被吃掉。羅剎女們就和這些商人一起前往住所。她們說：『房屋、衣服，凡是你們需要的，都可以隨意使用。我們沒有丈夫，現在依靠你們生活，希望成為伴侶，彼此之間沒有隔閡，這裡有很多花園，都非常可愛。』又指著庫藏說：『這裡有贍部洲所需要的寶物，金銀、琉璃（一種寶石）、珍珠、末尼（Mani，如意寶珠）、車渠（硨磲）、瑪瑙、珂貝（貝殼）、璧玉、赤珠、右旋海螺，這些東西你們都可以隨意取用，和我們一起快樂地生活，不要有任何疑慮，但是這座城的南邊不宜前往。』
這時，世尊（釋迦牟尼佛）告訴各位比丘（Bhikkhu，出家修行的男子）說：『我沒有見過任何事物能像女色那樣迷惑、沉醉世人，使人貪戀、繫縛，要知道女人是能夠使人沉淪的。』
【English Translation】 English version: At that time, the merchants, having heard this announcement, said to each other: 'The safety of the great ocean is difficult to foresee, we should follow the words of the helmsman.' Each sought floating objects to protect themselves, some taking planks, some holding leather bags, some floating gourds, all coming to the ship.
Having entered the great ocean, they encountered the Makara (a sea monster) which shattered the ship. At that time, the people each relied on floating objects, rising and falling with the waves. Due to past karma and remaining lifespan, they encountered a north wind and drifted to the southern shore of Red Copper Island. There, many Rakshasi (female demons) who cry like cranes resided. These Rakshasi freely changed their forms, and if they saw shipwrecked merchants, they would use sweet words to deceive and lure them, erecting two banners on their city: one named 'Joyful' and one named 'Fearful.' The movement of these banners indicated good or bad omens. When the merchants arrived, the 'Joyful' banner moved. The women discussed, saying: 'Now that the joyful banner is moving, we can go to the seashore, surely people from Jambudvipa (the human world) have drifted here.' They immediately transformed into beautiful women, and together went to the seashore, looking around. They saw people relying on floating objects and reaching the shore. The women each transformed themselves, adorning their bodies with necklaces, and holding offerings, they said to the people: 'Welcome, noble ones! Drifting in the great waves must have been extremely difficult, you should come to our residence to rest and relieve your fatigue.' At that time, there were already shipwrecked merchants in this city, all of whom were kept in an iron city and gradually eaten. The Rakshasi then went with these merchants to their residence. The women said: 'Houses, clothes, whatever you need, you can use as you please. We have no husbands, and now we rely on you for life, we wish to be your companions, with no separation in our affections. There are many gardens here, all of which are lovely.' They also pointed to the treasury: 'Here are the treasures needed in Jambudvipa, gold, silver, lapis lazuli, pearls, Mani (wish-fulfilling jewel), Tridacna, agate, cowrie shells, jade, red pearls, right-spiraling conch shells, such things you can also take and use as you please, live happily with us and do not have any doubts, but it is not advisable to go to the south of this city.'
At that time, the World Honored One (Sakyamuni Buddha) said to the Bhikkhus (monks): 'I have not seen anything that can delude and intoxicate the world, causing attachment and bondage, more than the allure of women. Know that women are capable of causing one to sink.'
溺一切男子。若諸男子見女人時，即便迷悶荒淫失志，于所作事皆忘次緒，勝妙善品不復存心。是故苾芻！求解脫者，當勤修習離欲之行，于諸染境作不凈觀，如是應學。
「時彼商人便與羅剎女歡娛宴樂積有歲時，皆生一子復生一女。時商主師子胤作如是念：『何意諸女于城南路不許人行？我宜候妻中宵睡熟，抽身徐起拔劍南行觀其所以。』即如所念夜起南行，聞有眾人悲啼號叫，而云：『苦哉贍部洲！痛哉父母兄弟！』是時商主聞其聲已，便大驚怖身毛皆豎。次更前行見大鐵城，高聳牢固週迴求覓竟無門戶，亦不見有人畜軌跡，於此城北有尸利沙樹高出城隅。商主登上見城中人，遙問之曰：『汝何人哉？號哭於此念贍部洲父母兄弟。』彼皆告言：『我是贍部洲人入海取寶，當升舶之日恐遭海難，各持版木及以浮囊為護自身，望免其厄。既入大海被摩竭魚觸破我船，控告無路各持囊版隨風漂泊，業命未盡吹至南岸。時有眾女儀貌殊絕，赍持供養來至我所作如是言：「善來賢首！我無歸趣以汝為夫，所有舍宅衣服飲食，七寶珍奇皆隨意用，廣說如前，乃至勿生疑慮。」仍告我等：「於此城南無宜輒往，同居歡宴。」積有歲時，各於己妻皆生一子復生一女。時彼諸女人見吉幡動，知有贍部洲人舶破而至，即捉我輩
【現代漢語翻譯】 現代漢語譯本：淹沒所有男子。如果男子見到女人時，就會立刻迷惑昏亂、荒唐淫蕩而喪失意志，對於所做的事情都忘記先後順序，殊勝美妙的善念不再存在於心中。因此，比丘！爲了求解脫的人，應當勤奮修習遠離慾望的行為，對於各種染污的境界作不凈觀想，應當這樣學習。
當時那個商人便與羅剎女歡快宴飲享樂，時間長達數年，各自生了一個兒子又生了一個女兒。當時商主師子胤這樣想：『為什麼這些女人不允許人們走城南的路呢？我應該等妻子在半夜熟睡時，悄悄起身拔劍向南走去，看看究竟是怎麼回事。』於是就按照所想的，在夜裡起身向南走，聽到有許多人悲傷地啼哭號叫，並且說：『苦啊，贍部洲（Jambudvipa，指我們所居住的世界）！悲痛啊，父母兄弟！』當時商主聽到這些聲音后，非常驚恐，汗毛都豎了起來。接著繼續向前走，看見一座巨大的鐵城，高聳堅固，四處尋找也沒有門，也沒有看見人或動物的軌跡。在這座城的北面，有一棵尸利沙樹（Sirisha tree，一種樹木）高出城墻。商主登上樹，看見城中的人，遠遠地問他們說：『你們是什麼人啊？在這裡號哭，思念贍部洲的父母兄弟。』他們都告訴他說：『我們是贍部洲的人，入海去取寶，在準備上船的時候，擔心遭遇海難，各自拿著木板和救生囊來保護自己，希望免除災難。進入大海后，被摩竭魚（Makara，一種海中生物）撞破了我們的船，求告無門，各自拿著救生囊和木板隨風漂流，因為業力未盡，被吹到了南岸。當時有一些女子，容貌非常美麗，拿著供養品來到我們這裡，這樣說：「歡迎你們，賢首（賢首是對人的尊稱）！我們沒有歸宿，把你們當作丈夫，所有的住宅、衣服、飲食，七寶珍奇都隨意使用。」廣泛地像之前所說的那樣，甚至說「不要產生疑慮」。並且告訴我們：「在這座城的南面不要隨便前往，一起居住歡宴。」時間長達數年，各自與自己的妻子都生了一個兒子又生了一個女兒。當時那些女人看見吉幡（吉祥的旗幟）飄動，就知道有贍部洲的人船隻破損而來到，就抓住我們這些人
【English Translation】 English version: Drowning all men. If men see women, they will immediately become confused, dissolute, and lose their will. They will forget the order of things they are doing, and excellent virtues will no longer be in their minds. Therefore, Bhikshus (Buddhist monks)! Those who seek liberation should diligently practice the conduct of detachment from desire, and contemplate impurity in all defiled realms. Thus, one should learn.
At that time, the merchant enjoyed feasting and merrymaking with the Rakshasi (female demon) for many years, and each had a son and a daughter. At that time, the merchant chief Simhahanu (Lion-chinned) thought to himself: 'Why do these women not allow people to walk on the road south of the city? I should wait until my wife is fast asleep in the middle of the night, then quietly get up, draw my sword, and go south to see what is going on.' So, as he thought, he got up at night and went south. He heard many people weeping and wailing, saying: 'Woe to Jambudvipa (the continent where we live)! Alas, my parents and brothers!' When the merchant chief heard these voices, he was greatly frightened and his hair stood on end. Then he went further and saw a great iron city, tall and strong, and he searched all around but found no gate, nor did he see any trace of humans or animals. To the north of this city was a Sirisha tree (Albizia lebbeck) that towered above the city walls. The merchant chief climbed up the tree and saw the people in the city, and asked them from afar: 'Who are you? Why are you weeping and wailing here, thinking of your parents and brothers in Jambudvipa?' They all told him: 'We are people from Jambudvipa who went to sea to collect treasures. When we were about to board the ship, we were afraid of encountering sea disasters, so we each carried planks and floating bladders to protect ourselves, hoping to avoid the calamity. After entering the sea, our ship was broken by Makara (sea monster), and with no way to appeal, we each held onto our bladders and planks and drifted with the wind. Because our karma was not exhausted, we were blown to the southern shore. At that time, there were some women with extraordinary beauty who brought offerings to us and said: "Welcome, worthy sirs! We have no place to return to, so we will take you as our husbands. All our houses, clothes, food, and seven treasures are yours to use as you please." They spoke extensively as before, even saying, "Do not have any doubts." And they told us: "You should not go south of this city, but live together and feast." Over the years, each of us had a son and a daughter with our wives. At that time, those women saw the auspicious banner waving, and knew that people from Jambudvipa had arrived after their ships were wrecked, so they seized us.'
隨次食之，余未食者置鐵城內。當食之時現羅剎像，儀容可畏長爪鋸牙攫裂人體，餐啖血肉發爪筋骨無有孑遺，乃至渧血墮地以指挑取並土吞之。我次未至處鐵城內每日食一，彼諸女者非是人類，皆是羅剎。君等宜應善自防衛，不久亦當還遭此禍。』是時商主聞斯語已便大驚怖，告彼人曰：『頗有方便仁及我曹免斯苦厄，平安吉達還贍部洲不？』彼便告曰：『我無方便可得還至贍部洲中重見鄉國。何以故？我知業重求脫無緣，我等共念穿鐵城下令作孔穴，欲求逃難冀免縶縛，其城即便更寬數倍。復欲逾越而出城遂增高，故知我等無緣得脫，以待命終。君等可有方便得還鄉國。』商主問曰：『其事云何？』彼便告曰：『我比曾聞，於十五日褒灑陀時，于虛空中有諸天人作如是語：「贍部洲人！汝無智慧故守愚癡，於十五日褒灑陀時，不解北行尋求出路。每十五日有天馬王名婆羅訶，從海而出遊在岸邊，食自然香稻無病充溢有大力勢，舉首四顧如是三告：『誰有欲向彼岸還贍部洲？』」君等宜應於十五日褒灑陀時，于城北邊大海之際至天馬所，待馬語時即便告言：「我等欲歸彼岸還贍部洲，愿見提攜安隱而去。」馬所陳語君當奉行。有此方便可還本國。』時師子胤商主聞彼說已，深心奉持讚歎希有，即便下樹尋路歸還依舊
【現代漢語翻譯】 現代漢語譯本：隨後輪到我吃的時候，就把我沒吃完的食物放在鐵城內。到我吃東西的時候，就會出現羅剎（Rākṣasa，惡鬼）的形象，容貌可怕，長著利爪和鋸齒般的牙齒，抓裂人體，吞吃血肉、頭髮、指甲、筋骨，沒有一點剩餘，甚至連滴在地上的血，都要用手指挑起來和泥土一起吞下去。我輪到之前，鐵城內每天都會死一個人。那些女子不是人類，都是羅剎。你們應該好好防備，不久也會遭受這樣的災禍。』當時，商主聽到這些話后非常驚恐，告訴那個人說：『有沒有什麼辦法能讓我們擺脫這種苦難，平安順利地回到贍部洲（Jambudvīpa，閻浮提，指我們所居住的世界）？』那個人便告訴他說：『我沒有辦法可以回到贍部洲，重新見到家鄉。為什麼呢？我知道自己業障深重，沒有機會脫身。我們曾經一起想辦法在鐵城下挖洞，希望能逃脫束縛，結果城反而變得更寬了好幾倍。又想翻越城墻逃出去，城墻卻變得更高了。所以知道我們沒有機會逃脫，只能等待死亡。你們或許有辦法可以回到家鄉。』商主問道：『是什麼辦法？』那個人便告訴他說：『我曾經聽說，在十五日布薩（Poṣadha，齋戒）的時候，在虛空中會有諸天人這樣說：「贍部洲的人啊！你們沒有智慧，所以才如此愚癡，在十五日布薩的時候，不知道向北尋找出路。每逢十五日，有一匹天馬王，名叫婆羅訶（Balāha，名稱），從海中出來，在岸邊遊蕩，吃著天然的香稻，無病無災，充滿力量，會舉起頭四處張望，這樣說三次：『誰想要到彼岸，回到贍部洲？』」你們應該在十五日布薩的時候，到城北邊的大海邊，到天馬所在的地方，等待天馬說話的時候，就告訴它說：「我們想要回到彼岸，回到贍部洲，希望您能帶我們平安地離開。」天馬所說的話，你們要照著做。只有這個辦法可以回到本國。』當時，師子胤（Siṃha-putra，名稱）商主聽到他說這些話后，內心深信不疑，讚歎這種機會非常難得，立刻下樹，沿著原來的路返回。 English version: 'After that, when it was my turn to eat, the food I hadn't finished was placed inside the iron city. When I ate, a Rākṣasa (Rākṣasa, demon) appeared, with a terrifying appearance, long claws, and saw-like teeth, tearing apart human bodies, devouring flesh, blood, hair, nails, sinews, and bones, leaving nothing behind. Even the blood that dripped on the ground was picked up with fingers and swallowed with the soil. Before it was my turn, one person died in the iron city every day. Those women are not human beings; they are all Rākṣasas. You should be careful to defend yourselves, as you will soon suffer the same calamity.' At that time, the merchant leader, hearing these words, was greatly frightened and said to that person, 'Is there any way that we can escape this suffering, safely and successfully return to Jambudvīpa (Jambudvīpa, the world we live in)?' That person then told him, 'I have no way to return to Jambudvīpa and see my homeland again. Why? I know that my karmic obstacles are heavy, and there is no chance of escape. We once tried to dig a hole under the iron city, hoping to escape the bondage, but the city became several times wider. We also tried to climb over the wall to escape, but the wall became even higher. So I know that we have no chance of escape and can only wait for death. You may have a way to return to your homeland.' The merchant leader asked, 'What is that way?' That person then told him, 'I once heard that on the fifteenth day of Poṣadha (Poṣadha, fasting), the gods and humans in the sky would say, "People of Jambudvīpa! You have no wisdom, so you are so foolish. On the fifteenth day of Poṣadha, you do not know to look for a way out to the north. Every fifteenth day, there is a celestial horse king named Balāha (Balāha, name), who comes out of the sea and wanders on the shore, eating natural fragrant rice, free from illness and full of strength. He will raise his head and look around, saying three times, 'Who wants to go to the other shore and return to Jambudvīpa?'" You should go to the seashore north of the city on the fifteenth day of Poṣadha, to the place where the celestial horse is, and when the horse speaks, tell it, "We want to return to the other shore and return to Jambudvīpa. We hope you can take us away safely." You must follow what the horse says. This is the only way to return to your country.' At that time, the merchant leader Siṃha-putra (Siṃha-putra, name), hearing these words, deeply believed them and praised this opportunity as rare. He immediately went down the tree and returned along the same path.
【English Translation】 'Subsequently, when it was my turn to eat, the food I hadn't finished was placed inside the iron city. When it was time for me to eat, a Rākṣasa (Rākṣasa, demon) appeared, with a terrifying appearance, long claws, and saw-like teeth, tearing apart human bodies, devouring flesh, blood, hair, nails, sinews, and bones, leaving nothing behind. Even the blood that dripped on the ground was picked up with fingers and swallowed with the soil. Before it was my turn, one person died in the iron city every day. Those women are not human beings; they are all Rākṣasas. You should be careful to defend yourselves, as you will soon suffer the same calamity.' At that time, the merchant leader, hearing these words, was greatly frightened and said to that person, 'Is there any way that we can escape this suffering, safely and successfully return to Jambudvīpa (Jambudvīpa, the world we live in)?' That person then told him, 'I have no way to return to Jambudvīpa and see my homeland again. Why? I know that my karmic obstacles are heavy, and there is no chance of escape. We once tried to dig a hole under the iron city, hoping to escape the bondage, but the city became several times wider. We also tried to climb over the wall to escape, but the wall became even higher. So I know that we have no chance of escape and can only wait for death. You may have a way to return to your homeland.' The merchant leader asked, 'What is that way?' That person then told him, 'I once heard that on the fifteenth day of Poṣadha (Poṣadha, fasting), the gods and humans in the sky would say, "People of Jambudvīpa! You have no wisdom, so you are so foolish. On the fifteenth day of Poṣadha, you do not know to look for a way out to the north. Every fifteenth day, there is a celestial horse king named Balāha (Balāha, name), who comes out of the sea and wanders on the shore, eating natural fragrant rice, free from illness and full of strength. He will raise his head and look around, saying three times, 'Who wants to go to the other shore and return to Jambudvīpa?'" You should go to the seashore north of the city on the fifteenth day of Poṣadha, to the place where the celestial horse is, and when the horse speaks, tell it, "We want to return to the other shore and return to Jambudvīpa. We hope you can take us away safely." You must follow what the horse says. This is the only way to return to your country.' At that time, the merchant leader Siṃha-putra (Siṃha-putra, name), hearing these words, deeply believed them and praised this opportunity as rare. He immediately went down the tree and returned along the same path.
而臥。
「至天曉已詣彼五百商人之所，而告之曰：『君等宜可俱集某園，須有籌議，所有妻子並勿隨身。』時諸商人聞商主語，於一園中並皆俱集，商主即便具以上事普告眾人，復更告曰：『此等諸女皆是羅剎，君等宜應謹自防護。』
根本說一切有部毗奈耶卷第四十七 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十八
三藏法師義凈奉 制譯入王宮門學處第八十二之五
「時諸商人聞是語已，咸皆大怖無計所出。至十五日褒灑陀時，皆向城北詣天馬所。時彼天馬從大海出，于海岸邊食自然香稻。是時有一無智商人，不記前言，見馬王已作如是語：『君等知不？此是婆羅訶天馬王食啖香稻，我等宜應就禮其足白言：「我向彼岸歸贍部洲。」』時彼商主告諸人曰：『我于鐵城受彼言告，事不如是！乃至馬王未語已來無宜逼近，要待馬王飽食香稻身體充悅，舉首四顧三說是言：「誰向彼岸歸贍部洲？」聞是語時方至馬所求渡大海。』時馬食訖四顧三告，諸人聞已就禮其足，合掌恭敬作如是語：『我等求向彼岸還贍部洲。』時彼馬王告諸人曰：『汝等若欲安渡大海歸贍部洲者，當依我教諦受思惟，若不依者無由越渡。彼羅剎女化作美
【現代漢語翻譯】 現代漢語譯本：然後躺下。
『等到天亮，（商主）就去那五百個商人那裡，告訴他們說：『你們應該都聚集到某個園林，需要商議事情，所有的妻子都不要帶在身邊。』當時，那些商人們聽到商主的話，就在一個園林中全部聚集起來，商主就把以上的事情全部告訴眾人，又進一步告訴他們說：『這些女子都是羅剎（Rakshasa，惡鬼），你們應該謹慎地保護自己。』
《根本說一切有部毗奈耶》卷第四十七 大正藏第23冊 No. 1442 《根本說一切有部毗奈耶》
現代漢語譯本：《根本說一切有部毗奈耶》卷第四十八
三藏法師義凈奉旨翻譯 入王宮門學處第八十二之五
『當時，那些商人們聽到這些話后，都非常害怕，不知如何是好。到了十五日布薩（Posadha）的時候，都向城北去往天馬（Tianma）所在的地方。當時，那匹天馬從大海中出來，在海岸邊吃天然的香稻。這時，有一個沒有智慧的商人，不記得之前說過的話，看到馬王（Ma Wang）后這樣說：『你們知道嗎？這是婆羅訶（Balaha）天馬王在吃香稻，我們應該去禮拜它的腳，稟告說：「我們想要去往彼岸，回到贍部洲（Jambudvipa）。」』當時，那位商主告訴眾人說：『我在鐵城（Tiecheng）接受了他的告知，事情不是這樣的！在馬王沒有說話之前，不要靠近，要等到馬王吃飽香稻，身體充滿力量，抬起頭四處張望，三次說：「誰想要去往彼岸，回到贍部洲？」聽到這句話的時候，才能到馬那裡請求渡過大海。』當時，馬吃完后，四處張望三次詢問，眾人聽到后，就去禮拜它的腳，合掌恭敬地說：『我們想要去往彼岸，回到贍部洲。』當時，那匹馬王告訴眾人說：『你們如果想要平安地渡過大海，回到贍部洲，就應當按照我說的去做，仔細地接受並思考，如果不按照我說的做，就沒有辦法渡過。
【English Translation】 English version: And lay down.
'When dawn arrived, (the merchant leader) went to those five hundred merchants and told them: 'You should all gather in a certain garden, as there is something to discuss. Do not bring any of your wives with you.' At that time, the merchants, hearing the merchant leader's words, all gathered in a garden. The merchant leader then told them everything that had happened and further said: 'These women are all Rakshasas (demons), you should be careful to protect yourselves.'
Mūlasarvāstivāda Vinaya, Volume 47 Taisho Tripitaka Volume 23, No. 1442 Mūlasarvāstivāda Vinaya
English version: Mūlasarvāstivāda Vinaya, Volume 48
Translated under imperial decree by the Tripiṭaka Master Yijing, Chapter 82, Section 5 on Entering the Royal Palace Gate
'At that time, the merchants, hearing these words, were all greatly frightened and at a loss. On the fifteenth day, at the time of Posadha (Uposatha), they all went north of the city to where the heavenly horse (Tianma) was. At that time, the heavenly horse came out of the great ocean and ate natural fragrant rice on the seashore. At this time, one unwise merchant, not remembering what had been said before, saw the horse king (Ma Wang) and said: 'Do you know? This is the Balaha horse king eating fragrant rice. We should go and worship its feet and say: "We want to go to the other shore and return to Jambudvipa (the continent south of Mt. Meru)."' At that time, the merchant leader told the people: 'I received his instruction in Iron City (Tiecheng), things are not like that! Before the horse king speaks, do not approach it. Wait until the horse king has eaten its fill of fragrant rice, its body is full of strength, it raises its head and looks around, and says three times: "Who wants to go to the other shore and return to Jambudvipa?" Only when you hear these words can you go to the horse and ask to cross the great ocean.' At that time, after the horse finished eating, it looked around and asked three times. The people, hearing this, went to worship its feet, put their palms together respectfully, and said: 'We want to go to the other shore and return to Jambudvipa.' At that time, the horse king told the people: 'If you want to safely cross the great ocean and return to Jambudvipa, you should do as I say, carefully accept and contemplate it. If you do not do as I say, there is no way to cross.'
容倍勝常日，將諸男女來相誘誑作如是語：「我依汝活為作歸依，今棄我去欲何所適？如上所陳，宅舍、珍寶咸皆具說，若不住者汝之男女自可持將。」汝等若聞如是告時，生顧戀心作妻子想，愛彼珍寶及諸園觀，情生愿樂欲到還者，縱升我背必當墮落，猶如熟果不住其枝。時彼諸女復羅剎像，皆競取食皮肉筋骨，腸胃血髓發毛爪齒，皆盡無餘，廣說如前，乃至渧血在地悉皆取食。若其汝等遵奉我教，不起如是愛戀心者，持我一毛亦不墮落，能超大海至贍部洲。』時彼馬王于諸商人善教語已，即便低身令彼附近，或持鬃尾及以身毛隨情執捉。時彼天馬踴身虛空，望贍部洲騰驤雲路。
「爾時恐畏幡動，羅剎見怪作如是念：『今此幡動，豈非贍部洲人棄我逃逝？』遍觀房舍不見有人，即皆變形作美女像，持諸男女咸至大海求覓商人。既遙見已隨後啼泣，告言：『賢首！何意疏我並諸男女棄捨而去？君等若並厭揹我者，汝之稚子各並攜將。』時諸商人聞是語已，各生顧戀于彼宅舍，及以園池並諸珍寶起愛念時，于天馬上身皆墮落，猶如熟果不住其枝。時羅剎女隨取食之如馬王所說。唯商主一人心無顧戀，憑附天馬得出海岸，安隱無礙達贍部洲。」
爾時世尊告諸苾芻曰：「汝等觀此諸人，由生愛戀不順教故悉
【現代漢語翻譯】 現代漢語譯本：容倍勝常日，將那些男女帶來引誘欺騙，說這樣的話：『我依靠你們生活，把你們當作歸宿依靠，現在拋棄我離開，你們想去哪裡呢？』像上面所說的那樣，房屋、珍寶都詳細地告訴你們，如果不住在這裡，你們的子女可以自己帶著走。你們如果聽到這樣的話時，產生顧戀之心，想著妻子兒女，貪愛那些珍寶和園林，心生歡喜想要回去的人，即使升到我的背上，也一定會墮落，就像成熟的果實不能留在樹枝上一樣。當時那些女子又變成羅剎的模樣，都爭著搶著吃他們的皮肉筋骨、腸胃血髓、頭髮爪子牙齒，全部吃光，像前面說的那樣，甚至連滴在地上的血都全部吃掉。如果你們遵從我的教導，不生起這樣的愛戀之心，抓住我一根毛也不會墮落，能夠超越大海到達贍部洲（Jambudvipa，指我們所居住的這個世界）。』當時那匹馬王對那些商人好好地教導完畢，就低下身子讓他們靠近，有人抓住鬃毛尾巴，也有人抓住身上的毛，隨他們喜歡。當時那匹天馬騰身飛向天空，朝著贍部洲在雲路上飛奔。 『那時，因為恐懼幡旗搖動，羅剎（Rakshasa，惡鬼）覺得奇怪，心想：『現在這幡旗搖動，難道是贍部洲的人拋棄我逃走了嗎？』四處觀看房屋，不見有人，就都變成美女的模樣，帶著那些男女到大海邊尋找商人。已經遠遠地看見了，就跟在後面啼哭，告訴他們說：『賢首（賢者），為什麼疏遠我們，把我們和那些男女拋棄離開呢？你們如果都厭惡拋棄我們，你們年幼的孩子可以各自帶著走。』當時那些商人聽到這些話后，各自產生顧戀之心，對那些房屋和園林以及各種珍寶生起愛戀之情時，從天馬上身都墮落下來，就像成熟的果實不能留在樹枝上一樣。當時羅剎女就隨手拿來吃掉，就像馬王所說的那樣。只有商主一人心中沒有顧戀，依靠著天馬，才能夠到達海岸，安安穩穩地到達贍部洲。』 爾時世尊告訴諸位比丘（Bhikkhu，佛教出家男子）說：『你們看這些人，因為生起愛戀之心，不聽從教導，所以都…』
【English Translation】 English version: Rongbeishengchangri brought those men and women to seduce and deceive, saying such words: 'I depend on you for a living, taking you as my refuge. Now that you abandon me and leave, where do you intend to go?' As mentioned above, the houses and treasures are all described in detail. If you don't want to stay here, you can take your children with you.' If you hear such words and develop a sense of attachment, thinking of your wives and children, coveting those treasures and gardens, and desiring to return, even if you ascend my back, you will surely fall, just like ripe fruit that cannot stay on the branch. At that time, those women transformed into the appearance of Rakshasas (Rakshasa, a type of demon), all vying to eat their skin, flesh, tendons, bones, intestines, stomach, blood, marrow, hair, nails, and teeth, consuming everything without leaving anything behind, as described earlier, even the drops of blood on the ground were all consumed. If you follow my teachings and do not give rise to such attachment, holding onto even one hair of mine will prevent you from falling, and you will be able to cross the great ocean and reach Jambudvipa (Jambudvipa, the world we inhabit).' At that time, the horse king finished instructing the merchants well, then lowered his body to allow them to approach, some grabbing the mane and tail, others grabbing the hair on his body, as they pleased. At that time, the celestial horse soared into the sky, galloping towards Jambudvipa on the cloud path. 'At that time, because of the fear of the banners waving, the Rakshasas (Rakshasa, a type of demon) felt strange and thought: 'Now that these banners are waving, could it be that the people of Jambudvipa have abandoned me and fled?' Looking around the houses, they saw no one, so they all transformed into the appearance of beautiful women, bringing those men and women to the seashore to search for the merchants. Having seen them from afar, they followed behind, weeping and telling them: 'Worthy leaders, why do you alienate us, abandoning us and those men and women to leave? If you all despise and abandon us, you can each take your young children with you.' At that time, after hearing these words, the merchants each developed a sense of attachment, and when they felt love for those houses and gardens, as well as various treasures, they all fell from the celestial horse, just like ripe fruit that cannot stay on the branch. At that time, the Rakshasa women took them and ate them, just as the horse king had said. Only the merchant leader had no attachment in his heart, relying on the celestial horse, he was able to reach the shore, safely and securely arriving at Jambudvipa.' At that time, the World Honored One told the Bhikkhus (Bhikkhu, a Buddhist monk): 'You see these people, because they gave rise to attachment and did not follow the teachings, so they all...'
皆墜墮。當知汝等若於自身作如是念：『眼即是我，我有于眼，乃至耳鼻舌身意亦復如是。又念色即是我，我有於色，乃至聲香味觸法。又念地界是我，我有于地，乃至水界、火界、風界、空界、識界。又念色蘊是我，我有色蘊，受想行識亦復如是。』汝等苾芻！若起如是我我所想，于自於他情生耽著，棄背正教欣樂邪道，便當墮落生死海中，受諸苦惱無有出期。譬如無智商人棄天馬教，愛羅剎女墮大海中。汝諸苾芻！若於自身不作是念：『眼即是我，我有于眼，乃至耳鼻舌身意。色即是我，我有於色，乃至聲香味觸法。地界是我，我有于地，乃至水界、火界、風界、空界、識界。色蘊是我，我有色蘊，受想行識亦復如是。』汝等苾芻！若能不作如是我我所想，于自於他情無耽著，受行正教棄背邪道，即不墮落生死海中，安隱快樂趣涅槃城。譬如有智商主受天馬教，棄羅剎女能出大海至贍部洲。」爾時世尊說伽他曰：
「諸有無智人， 不信于佛教， 當受輪迴苦， 如愛羅剎女。 若有智慧人， 遵奉于佛教， 當出生死海， 如隨天馬言。」
爾時世尊告諸苾芻：「彼諸商人不能奉持天馬教故，于大海中悉皆墮落，被羅剎女之所啖食。唯商主師子胤，受天馬教堅心專一，安隱能得出于大海
至贍部洲。時師子胤妻大羅剎女，不尋其夫住在城內，諸羅剎女俱來告曰：『如我等輩尋覓逃夫，持以歸還俱共啖食。汝夫主去竟不遠求，準此情狀遣還贍部。若即尋覓獲得者善，若不得者我當食汝不應致恨。』彼既聞已極生憂怖，告諸羅剎女曰：『汝等固執苦令覓者，我今宜往贍部洲內擒捉將來。』眾羅剎女曰：『斯為甚善。』時商主婦即自騰虛超越大海，屈伸臂頃至贍部洲，化作可畏藥叉之像，猛害倍常在師子胤前當路而住。時師子胤睹藥叉像，即拔利劍欲斬藥叉，彼便驚走避道而住。如是展轉不相舍離，遂于中路逢遇商旅。彼之商主與師子胤是舊知識，情懷莫逆歡宴言離。時彼羅剎化為美女，並攜稚子具妙莊嚴，便詣中國商主之前，禮彼足已作如是白：『我是赤銅洲國王之女，父母娉我與師子胤商主為妻，攜我母子歸贍部洲，于大海內遇摩竭魚觸破船舶，所有珍寶散失無遺，以我為不祥遂便見棄。我之幸會今得相逢，唯愿將母子就彼申謝。』彼即告言：『我當送去。』時彼商主見此婦人慇勤懇惻，為往師子胤處告言：『知識！汝之妻室儀容可愛，復是王女。如此儔匹舉世難求，既無大愆，不應輒棄，宜應收采與彼同居。』時師子胤告曰：『彼非王女，是赤銅洲暴惡羅剎眾中之大食人血肉，非我妻也。』商主答曰
【現代漢語翻譯】 現代漢語譯本 到達贍部洲（Jambudvipa，指我們所居住的世界）。當時，師子胤（Simhayana，人名）的妻子，一個名叫大羅剎女（a female Rakshasa，女羅剎）的妖怪，沒有找到她的丈夫，而是住在城裡。其他的羅剎女都來告訴她說：『像我們這樣尋找逃走的丈夫，抓回來一起吃掉。你的丈夫離開並沒有走遠，按照這種情況，他應該被送回贍部洲。如果立刻去尋找，找到了最好；如果找不到，我們就吃掉你，你不要怨恨。』 她聽了之後非常害怕，告訴那些羅剎女說：『你們如此固執地讓我去尋找，我現在就去贍部洲抓他回來。』眾羅剎女說：『這非常好。』當時，這位商人的妻子立刻騰空飛起，越過大海，伸縮手臂的瞬間就到了贍部洲，變成了一個可怕的藥叉（Yaksa，一種守護神）的形象，兇猛殘暴，站在師子胤面前的路上。當時，師子胤看到藥叉的形象，立刻拔出利劍想要斬殺藥叉，藥叉便驚慌逃走，躲避到路旁。就這樣，他們輾轉追逐，不肯舍離，於是在路上遇到了商隊。商隊的領隊和師子胤是老相識，情誼深厚，他們歡宴告別。當時，那個羅剎女化作一位美麗的女子，帶著一個年幼的孩子，打扮得非常華麗，來到中國商隊領隊面前，禮拜他的腳，說道：『我是赤銅洲（Tamradvipa，傳說中的羅剎居住地）國王的女兒，父母將我許配給師子胤商人為妻，他帶著我和孩子回到贍部洲，在大海中遇到了摩竭魚（Makara，一種海怪），船被撞破，所有的珍寶都散失了，他認為我不吉利，就把我拋棄了。我很幸運今天能遇到您，希望您能帶我和孩子去向他申訴。』 商隊領隊說：『我送你們去。』當時，這位商隊領隊看到這個婦人如此慇勤懇切，就去師子胤那裡告訴他說：『朋友！你的妻子容貌可愛，又是國王的女兒。這樣的伴侶世間難求，既然她沒有犯下大錯，不應該輕易拋棄，應該接納她，和她一起生活。』當時，師子胤說：『她不是國王的女兒，她是赤銅洲那些兇惡羅剎中的一員，吃人血肉，不是我的妻子。』商隊領隊回答說
【English Translation】 English version Arriving at Jambudvipa (the continent where we live). At that time, the wife of Simhayana (a proper noun), a female Rakshasa (a type of demon) named Da Luochasha Nu, not finding her husband, resided within the city. The other Rakshasa women all came and said: 'Like us, we seek out our runaway husbands, seize them, and devour them together. Your husband has not gone far; according to this situation, he should be sent back to Jambudvipa. If you seek him out immediately and find him, that is good; if you do not find him, we shall devour you, and you should not resent it.' Having heard this, she became extremely fearful and said to the Rakshasa women: 'You are so insistent on making me seek him; I shall now go to Jambudvipa and capture him and bring him back.' The Rakshasa women said: 'That is very good.' At that time, the merchant's wife immediately soared into the sky, crossed the great ocean, and in the time it takes to stretch and bend an arm, arrived at Jambudvipa, transforming herself into a fearsome Yaksha (a type of nature spirit) image, doubly fierce and cruel, standing in the road before Simhayana. At that time, Simhayana, seeing the Yaksha image, immediately drew his sharp sword, intending to slay the Yaksha, who then fled in alarm, avoiding the road and standing aside. In this way, they chased each other back and forth, not willing to part, and thus encountered a caravan on the road. The leader of the caravan and Simhayana were old acquaintances, with deep affection for each other, and they feasted and bid farewell. At that time, the Rakshasa transformed herself into a beautiful woman, carrying a young child, adorned with exquisite finery, and went before the leader of the Chinese caravan, bowing at his feet and saying: 'I am the daughter of the king of Tamradvipa (Copper Island, a legendary island inhabited by Rakshasas); my parents betrothed me to the merchant Simhayana as his wife, and he brought my child and me back to Jambudvipa. In the great ocean, we encountered a Makara (a sea monster), which shattered the ship, and all the treasures were scattered without a trace. He considered me unlucky and abandoned me. I am fortunate to have met you today; I hope you will take my child and me to him so that I may plead my case.' The caravan leader said: 'I will take you there.' At that time, the caravan leader, seeing this woman so earnest and sincere, went to Simhayana and said: 'Friend! Your wife is lovely in appearance and is also the daughter of a king. Such a mate is hard to find in the world; since she has not committed any great offense, you should not abandon her lightly, but should accept her and live with her.' At that time, Simhayana said: 'She is not the daughter of a king; she is one of the fierce Rakshasas of Tamradvipa, who eat human flesh and blood; she is not my wife.' The caravan leader replied
：『若如是者何緣至此？』時師子胤具告因緣，商主聞已，默然無語，即以路糧並諸雜物贈已而去。
「時師子胤漸漸歸還至於本舍，時羅剎女亦隨其後，並攜小童至師子胤宅，從倚門側在一邊住。時彼眾人見其兒子共相告曰：『仁等當知！今此童兒觀其貌狀，是師子胤兒子不虛。』羅剎報曰：『君等鑒貌知是非虛，宿緣薄福被父所棄。』告言：『姊妹從何處來？汝是誰婦？』羅剎告曰：『我是赤銅洲國王之女，父母娉我與師子胤商主為妻，攜我母子歸贍部洲，于大海內遇摩竭魚觸破船舶，所有珍寶散失無遺，以我為不祥遂便見棄，流離辛苦得達於此。幸愿諸君將我及子就商主處而申懺謝。』時彼諸人詣商主父母處，以事陳告。於時父母語師子胤曰：『彼是王女，宗族尊高隨汝遠來，深可悲嘆，並攜稚子益用傷懷。汝可愍之無宜見棄，違心之事仁者不為。』時師子胤稽首三拜白父母曰：『彼非王女是惡羅剎，于赤銅洲縱大暴虐，漂泊商旅皆取食之。我輩諸人並皆食盡，我有餘福得奉尊顏。』父母告曰：『一切女人皆是羅剎，何故爾婦獨與惡名，宜應收納召入居室。』重白父母曰：『我知非人不堪共住，尊必愛念隨意納之，我向他家別求居止。』親曰：『我為汝故喚入家庭，汝苦見嫌於我何用？宜隨汝意令彼母子
【現代漢語翻譯】 現代漢語譯本：『如果真是這樣，你為何會到這裡？』當時師子胤詳細地告知了事情的緣由，商主聽了之後，沉默不語，隨即把路上的糧食和各種雜物贈送給他，然後離開了。 當時師子胤漸漸地返回到自己的住所，當時羅剎女也跟隨在他身後，並且帶著小童來到了師子胤的家，靠在門邊的一側住下。當時那些人看見她的兒子，互相告訴說：『你們應當知道！現在這個童兒看他的相貌，確實是師子胤的兒子。』羅剎女回答說：『你們看相貌知道事情不假，因為前世的緣分淺薄，命運不好，被他的父親拋棄。』（眾人）問她說：『姊妹從哪裡來？你是誰的妻子？』羅剎女回答說：『我是赤銅洲（Raktatamra Island）國王的女兒，父母把我許配給師子胤（Simhavadana）商主為妻，他帶著我和我的兒子返回贍部洲（Jambudvipa），在大海中遇到摩竭魚（Makara）撞破了船隻，所有的珍寶都散失無遺，他認為我不吉利，於是就把我拋棄了，我流離失所，歷盡辛苦才到達這裡。希望各位能夠帶我和我的兒子到商主那裡去申訴懺悔。』當時那些人到商主的父母那裡，把事情陳述告知。當時父母對師子胤說：『她是王女，宗族尊貴，跟隨你遠道而來，實在可悲可嘆，又帶著年幼的孩子，更加令人傷心。你應該憐憫她，不要拋棄她，違背心意的事情，仁者是不會做的。』當時師子胤叩頭三次，對父母說：『她不是王女，是惡羅剎（Rakshasi），在赤銅洲（Raktatamra Island）肆意暴虐，漂泊的商人都被她吃掉了。我們這些人幾乎都被她吃光了，我因為還有餘福，才能奉見您的尊顏。』父母說：『所有的女人都是羅剎（Rakshasi），為什麼你的妻子就獨獨被叫做惡名，應該接納她，召她進入居室。』（師子胤）再次對父母說：『我知道她不是人，不能夠一起居住，您如果一定要愛念她，就隨意地接納她吧，我到其他人家去另外找地方居住。』父母說：『我是爲了你的緣故才把她叫進家門，你如果這樣嫌棄她，那我又有什麼用呢？就隨你的意思，讓她們母子離開吧。』
【English Translation】 English version: 'If that's the case, how did you get here?' At that time, Simhavadana (Simhavadana) recounted the entire story. The merchant leader, upon hearing it, remained silent. He then gifted him with provisions for the journey and various other items before departing. Subsequently, Simhavadana (Simhavadana) gradually returned to his home. The Rakshasi (Rakshasi) also followed behind him, bringing the young child with her to Simhavadana's (Simhavadana) residence, where she stood by the door. The people there, upon seeing her son, said to each other, 'You should know! Looking at this child's appearance, he is indeed Simhavadana's (Simhavadana) son.' The Rakshasi (Rakshasi) replied, 'You discern the truth from appearances, but due to a past life's meager blessings, he was abandoned by his father.' (The people) asked her, 'Sister, where do you come from? Whose wife are you?' The Rakshasi (Rakshasi) replied, 'I am the daughter of the king of Raktatamra Island (Raktatamra Island). My parents betrothed me to the merchant leader Simhavadana (Simhavadana) as his wife. He brought my son and me back to Jambudvipa (Jambudvipa). In the great ocean, we encountered a Makara (Makara) that wrecked the ship, scattering all the treasures without a trace. He deemed me unlucky and abandoned me. I wandered and suffered greatly before reaching this place. I hope you can take my son and me to the merchant leader to plead for forgiveness.' At that time, those people went to the merchant leader's parents and reported the matter. The parents then said to Simhavadana (Simhavadana), 'She is a king's daughter, of noble lineage, who followed you from afar. It is truly lamentable, and bringing a young child makes it even more heartbreaking. You should have compassion for her and not abandon her. A benevolent person would not do something against their conscience.' At that time, Simhavadana (Simhavadana) bowed three times and said to his parents, 'She is not a king's daughter but an evil Rakshasi (Rakshasi). On Raktatamra Island (Raktatamra Island), she is extremely tyrannical, devouring all the wandering merchants. We were almost entirely eaten by her. I am fortunate to have some remaining merit, allowing me to see your honorable faces.' The parents said, 'All women are Rakshasis (Rakshasi), so why is your wife alone given such a bad name? You should accept her and invite her into your home.' (Simhavadana (Simhavadana)) said to his parents again, 'I know she is not human and cannot live together. If you insist on loving her, then accept her as you wish. I will go to another house to find another place to live.' The parents said, 'I brought her into the family for your sake. If you dislike her so much, what use am I? Let her and her son leave as you wish.'
逐緣自活。』即遣使者驅之使去。
「時彼母子既被擯斥便詣王門，諸臣總集嗟其美麗，即便俱入白大王言：『門有女人儀容罕匹，忽然至此靡識所由。』王言：『引入，我自親問。』臣即召進，王見女人姿容絕代美貌無雙，便起染心極生愛著，告言：『善來美女！從何所來？因何至此？』女便稽首白大王言：『我本住在大海南岸赤銅洲所，是國王女。其師子胤因風漂盪舟楫為遺，與諸商人漂至我國，父母娉我與彼為妻，為立新舍多賜珍寶。經歷歲時誕生幼稚，攜我母子遠渡滄溟，遇摩竭魚破其船舶，遭大辛苦達贍部洲，以我為不祥便生棄擲。今歸本宅復不相容，無處存生故來啟白，唯愿大王恩慈動殖，喚商主來為我申謝。』王聞語已起悲愍心，告言：『勿憂，宜可寬意。』即遣使者喚商主來。師子胤至致敬王已在一面立。王告師子胤曰：『此是王女！娉汝為妻既生子息，相隨至此。因何非理輒為擯斥？設令有過亦可相容。』時師子胤進啟：『大王！此非赤銅洲大王之女，是惡羅剎殘害生靈，具以海洲所經之事委悉陳述。我之同侶總皆食盡，唯我得存。此羅剎女尚不相放，飛騰大海變作美容，王熟察之宜須驅逐，勿令縱暴。』王曰：『一切女人皆是羅剎，何但此女獨見相嫌？必汝不愛宜當與我。』白言：『大王
【現代漢語翻譯】 現代漢語譯本：『各自隨緣生活吧。』隨即派遣使者驅趕他們離開。
當時那母子二人既然被驅逐，便來到王宮門前。眾臣聚集，驚歎她的美麗，便一同入宮稟告大王說：『門外有一女子，容貌罕見，不知從何而來。』國王說：『帶她進來，我親自詢問。』臣子立即召她入宮。國王見到那女子姿容絕代，美貌無雙，便動了邪念，極度愛戀，說道：『歡迎你，美女！從哪裡來？因何到此？』女子便叩頭稟告大王說：『我本住在南海邊的赤銅洲（Tambapaṇṇi，斯里蘭卡古稱）上，是那裡的國王的女兒。那師子胤（Sīhabāhu，辛哈巴胡）因為風的吹動，船隻遺失，與眾商人漂流到我國，父母將我許配給他為妻，為他建造新房，賞賜許多珍寶。經過多年，生下孩子，他帶著我和孩子遠渡大海，遇到摩竭魚（makara，一種海怪）破壞了他的船隻，歷經千辛萬苦到達贍部洲（Jambudvīpa，古印度），他認為我不吉利，便將我拋棄。現在回到原來的家，又不被接納，無處生存，所以前來稟告，希望大王您能發慈悲心，請商主來，讓我向他申訴。』國王聽了她的話，生起悲憫之心，說道：『不要憂愁，放寬心。』隨即派遣使者召商主前來。師子胤來到，向國王致敬後站在一旁。國王告訴師子胤說：『這是國王的女兒！娶你為妻，生了孩子，一同來到這裡。為何無理地將她驅逐？即使她有什麼過錯，也應該包容。』當時師子胤進言：『大王！她不是赤銅洲國王的女兒，是惡羅剎（rākṣasa，食人妖）殘害生靈，他詳細地陳述了在海洲所經歷的事情。我的同伴都被她吃光了，只有我得以倖存。這羅剎女還不肯放過我，飛騰大海，變化成美麗的容貌，大王您要仔細觀察，應該驅逐她，不要讓她放縱作惡。』國王說：『所有的女人都是羅剎，為何唯獨你嫌棄她？如果你不愛她，就應該把她給我。』師子胤回答說：『大王！』
【English Translation】 English version: 『Each of you live according to your own circumstances.』 Then he sent messengers to drive them away.
At that time, since the mother and son had been expelled, they went to the king's gate. The ministers gathered and marveled at her beauty, and they all entered the palace to report to the great king, saying, 『There is a woman at the gate with unparalleled beauty, suddenly arriving here, and we do not know where she came from.』 The king said, 『Bring her in, and I will ask her myself.』 The ministers immediately summoned her in. When the king saw the woman's extraordinary beauty, he was filled with lust and extreme infatuation. He said, 『Welcome, beautiful woman! Where do you come from? Why have you come here?』 The woman bowed her head and reported to the great king, saying, 『I originally lived on the southern shore of the Great Sea, on the island of Tambapaṇṇi (ancient name for Sri Lanka), and I am the daughter of the king there. That Sīhabāhu (Lion-arms) drifted with the wind, his ship lost, and he drifted with the merchants to my country. My parents betrothed me to him as his wife, built a new house for him, and bestowed many treasures. After many years, I gave birth to a child. He took my son and me across the vast ocean, encountered a makara (sea monster) that destroyed his ship, and after great suffering, reached Jambudvīpa (ancient India). He considered me inauspicious and abandoned me. Now, returning to my original home, I am not accepted, and I have nowhere to live, so I have come to report this. I hope that Your Majesty will have compassion and summon the merchant, so that I may make my case to him.』 Upon hearing her words, the king felt compassion and said, 『Do not worry, be at ease.』 He immediately sent messengers to summon the merchant. Sīhabāhu arrived, paid his respects to the king, and stood to one side. The king said to Sīhabāhu, 『This is the king's daughter! You married her, had children, and came here together. Why did you unreasonably expel her? Even if she had some fault, you should have been tolerant.』 At that time, Sīhabāhu stepped forward and said, 『Your Majesty! She is not the daughter of the king of Tambapaṇṇi, but an evil rākṣasa (flesh-eating demon) who harms living beings.』 He recounted in detail the events that had occurred on the island. 『All my companions were eaten by her, and only I survived. This rākṣasa woman still does not let me go, flying across the ocean and transforming into a beautiful appearance. Your Majesty, please observe carefully and drive her away, do not let her act violently.』 The king said, 『All women are rākṣasas, why do you alone dislike her? If you do not love her, you should give her to me.』 Sīhabāhu replied, 『Your Majesty!』
！我聞孝竭於家、忠盡於國，恐延大禍事在非輕。大王有心生愛念者，我不敢進亦不敢止，必有禍生非臣之過。』」
爾時世尊告諸苾芻曰：「當知女人于諸男子，是繫縛處是沉溺處，貪染容色不信忠言不思其禍，汝等應知。時師子頂王心生愛著，即令此女進入後宮。時師子胤知王意止進諫無路，遂在殿前告諸輔相曰：『諸君當知！王愛羅剎將入後宮，必延大禍知非我過。』說是語已掩泣而出。
「其王后時于羅剎女深生愛念，倍異常流耽染荒迷不思國政。時羅剎女縱諸妖媚，總攝王宮令無自在，便於夜半凌虛而還，往赤銅洲羅剎女所。諸女見來俱生慶喜，問言：『商主今在何處？』告諸女曰：『姊妹！汝何念彼一商主乎？我別汝等至贍部洲，到師子劫城師子頂王所，彼遂納我令入後宮，冊我為后。我縱妖媚使城中人皆無自在，王不理政心醉荒迷，汝等可共俱行詣彼城所，隨情啖食任意持歸。』諸羅剎女聞是告已，歡喜踴躍飛騰虛空，即于其夜至師子劫，食啖城內所有人物。至天曉已城門不開，于王宮上見諸雕鷲食人肉者飛滿空中，輔國大臣俱集門所，佇立經久待門不開。各共高聲遍告城邑，天明已久王門不開，于內宮上多食人鳥，飛騰亂下口銜骨肉，人並驚惶圖計無所。時師子胤聞斯告已，便拔利劍趨
【現代漢語翻譯】 現代漢語譯本：『我聽說孝順竭盡於家，忠誠奉獻於國，恐怕會招致大禍，事情非同小可。大王如果真心生出愛慕之情，我不敢勸進也不敢阻止，將來必定有禍事發生，那不是我的過錯。』
這時，世尊告訴各位比丘說：『你們應當知道，女人對於男子來說，是束縛之處，是沉溺之處，（男子）貪戀她們的容貌，不相信忠誠的勸告，不考慮其中的禍患，你們應當知道。』當時，師子頂王（Simhahanu，獅子頰王）心中生出愛戀之情，就讓這個女子進入後宮。當時，師子胤（Simhaketu，獅子旗）知道國王的心意，勸諫卻無路可走，於是在宮殿前告訴各位輔佐大臣說：『各位請注意！國王寵愛羅剎女（Rakshasi，食人女妖），將她納入後宮，必定會招致大禍，到時候可別說是我沒提醒。』說完這些話，就掩面哭泣著離開了。
那位王后當時對羅剎女（Rakshasi，食人女妖）產生了深深的愛戀，比平常更加沉迷，耽於享樂而荒廢政事。當時，羅剎女（Rakshasi，食人女妖）施展各種妖媚手段，完全控制了王宮，使宮中之人毫無自由，於是在半夜凌空飛回，前往赤銅洲（Tamradvipa，羅剎女的住所）羅剎女（Rakshasi，食人女妖）的住所。眾羅剎女（Rakshasi，食人女妖）見到她來，都非常高興，問道：『商主（Sarthavaha，指被羅剎女迷惑的國王）現在在哪裡？』羅剎女（Rakshasi，食人女妖）告訴眾女說：『姐妹們！你們還惦記著那個商主（Sarthavaha，指被羅剎女迷惑的國王）嗎？我離開你們去了贍部洲（Jambudvipa，人世間），到達師子劫城（Simhapura，獅子城）師子頂王（Simhahanu，獅子頰王）那裡，他竟然接納我，讓我進入後宮，冊封我為王后。我施展妖媚手段，使城中之人全都不得自由，國王不理朝政，沉醉於享樂而荒廢政事，你們可以一起前往那座城池，隨意吃喝，任意拿取。』眾羅剎女（Rakshasi，食人女妖）聽到這些話后，歡喜雀躍，騰空飛起，就在當天夜裡到達師子劫城（Simhapura，獅子城），吃掉了城裡所有的人和動物。到了天亮，城門沒有打開，在王宮之上，看到許多雕鷲（Grdhra，一種食腐鳥）吃人肉，飛滿了天空，輔佐國政的大臣們都聚集在城門前，站立了很久，等待城門打開。他們一起高聲地向全城宣告，天亮已經很久了，王宮的門還沒有打開，在內宮之上，有許多吃人的鳥，飛騰亂下，口裡銜著骨肉，人們都驚慌失措，不知如何是好。當時，師子胤（Simhaketu，獅子旗）聽到這些宣告后，就拔出利劍，奔向王宮。
【English Translation】 English version: 'I have heard that filial piety is exhausted at home, and loyalty is dedicated to the country. I am afraid that it will lead to a great disaster, and the matter is not trivial. If the Great King truly has feelings of love, I dare not encourage or stop it. If disaster occurs, it will not be my fault.'
At that time, the World Honored One told the Bhikshus (monks): 'You should know that women, for men, are places of bondage and places of drowning. (Men) are greedy for their beauty, do not believe loyal advice, and do not consider the disasters within. You should know this.' At that time, King Simhahanu (Lion Jaw) developed feelings of love and allowed this woman to enter the harem. At that time, Simhaketu (Lion Banner), knowing the king's intentions, had no way to offer advice, so he told the assisting ministers in front of the palace: 'Gentlemen, please be aware! The king favors a Rakshasi (demoness), bringing her into the harem, which will surely lead to a great disaster. Don't say it's my fault then.' After saying these words, he covered his face and left in tears.
The queen at that time developed a deep love for the Rakshasi (demoness), becoming even more obsessed than usual, indulging in pleasure and neglecting state affairs. At that time, the Rakshasi (demoness) used various seductive means, completely controlling the palace, leaving the people in the palace with no freedom. Then, in the middle of the night, she flew back to Tamradvipa (Copper Island), the Rakshasi's (demoness) residence. When the Rakshasis (demonesses) saw her coming, they were all very happy and asked: 'Where is the Sarthavaha (merchant leader, referring to the king who was bewitched by the Rakshasi) now?' The Rakshasi (demoness) told the other women: 'Sisters! Are you still thinking about that Sarthavaha (merchant leader, referring to the king who was bewitched by the Rakshasi)? I left you and went to Jambudvipa (the human world), arriving at Simhapura (Lion City) to see King Simhahanu (Lion Jaw). He actually accepted me, allowing me to enter the harem and making me queen. I used seductive means to make everyone in the city lose their freedom. The king neglects state affairs, indulging in pleasure and neglecting state affairs. You can all go to that city together, eat and drink as you please, and take whatever you want.' After hearing these words, the Rakshasis (demonesses) rejoiced and leaped into the air, arriving at Simhapura (Lion City) that very night, eating all the people and animals in the city. When dawn came, the city gates were not opened. Above the royal palace, many vultures (Grdhra, a type of carrion bird) were seen eating human flesh, flying all over the sky. The ministers assisting the government gathered in front of the city gates, standing for a long time, waiting for the gates to open. They all loudly announced to the city that it had been a long time since dawn, but the palace gates had not opened. Above the inner palace, there were many man-eating birds, flying around and down, with bones and flesh in their mouths. People were panicked and did not know what to do. At that time, Simhaketu (Lion Banner), hearing these announcements, drew his sharp sword and rushed towards the royal palace.
走城門，告諸人曰：『君等何議？我于先時已相告白，王納羅剎定招其禍，今城門不開滿空飛鳥，觀此相貌禍延王室。』諸臣曰：『其計何圖？』商主曰：『宜置高梯上城瞻察。』既安梯已，商主乃拔利劍上城隅，遙望宮中見死屍狼籍，即便跳下，誦神咒麾利劍，擊彼五百羅剎四散馳走，或持人手或有擎足，或持頭腹飛騰而去。城外諸人悉皆遙見。於時商主大開城門，諸人競入共睹荒殘，輔相大臣號叫城邑，共諸人眾灑淚宮中，各並歸家荒迷無次。後於他日總集諸人，共相議曰：『國主大王自貽伊咎，納羅剎女不受忠言，今並滅亡。君等欲為何計？』第一大臣告諸人曰：『先王已死復靡儲君，寶位既虛百姓無主。無君不立，今當冊誰？』次臣告曰：『為國主者有智有勇方升鼎位。』諸人告曰：『商主師子胤與五百人入海取寶，餘人皆被羅剎所害，唯獨一身得歸鄉國，被羅剎女尋至本城不受其媚。王納此女，固詞直諫，不受忠言荒淫失道以取亡滅。商主拔劍獨入城中，為我國人屏除群禲，此則大勇大智余莫過也。』大臣議曰：『誠如所言，宜令彼人以為君主。』即便共至商主之處，同心請曰：『商主知不？大王已死復無儲君，國祚空虛不可無主。國人今欲奉冊為王，垂哀為受。』是時商主告諸人曰：『我是商人經求活命
，寧堪重位為國主耶？可覓餘人以當寶位。』眾復請曰：『余無堪者，幸愿慈悲受眾人請。』時彼商主如是固辭，國人再三頻求頂禮。
「爾時商主既辭不獲免，告眾人曰：『我實不材無心當此，隨眾人意，共立盟言，我為王后所有教令無違逆者，我當受冊。』眾人稽首謝已咸曰：『奉行。』其大臣等即便灑掃城隍莊嚴殿宇，以妙香水灌頂稱王，萬機之務一朝權執。王乃唸曰：『我昔商人入海取寶，同行之輩為羅剎所食。我時無力除彼怨害，今為國主所欲隨情，屏除羅剎滿我宿願。』即便下令廣召咒師能役使鬼神者，遠近咸集，更持明咒靈驗肅成。復揀兵旗令習弓矢，命大臣曰：『卿等知不我有宿仇，在大海外慾往除殄，多須舟楫宜可營辦，不久將行。』是時諸臣多造船舶，卜日揆時嚴整四兵至大海口，遇風升舶，欲達南岸。時羅剎城內兇幡飄動，諸女見已共相謂曰：『姊妹！當知今兇幡動，必有贍部洲人念昔怨惡，情懷酷暴來誅我等，宜往海濱觀其所作。』總命徒侶俱臨海岸，見諸船舶蓋海而來，各並驚惶欲為拒戰。其時師子胤王總命維舟，四兵俱下奮臂大呼，與羅剎共戰，乃縱神咒冥縛羅剎，鉾矢既交殺戮過半。明咒力故走叛無由，所有餘殘請命求救。王乃告曰：『共立要盟方存汝命，汝從今後移向余處，
【現代漢語翻譯】 現代漢語譯本：『您難道願意擔當重任成為國主嗎？不如尋找其他人來擔當這個寶座。』眾人再次請求說：『我們沒有其他合適的人選了，希望您慈悲接受大家的請求。』當時那位商主這樣堅決推辭，但國人再三地懇求並向他頂禮。
『這時商主因為推辭不掉，就告訴眾人說：『我實在沒有才能，也沒有心思擔當這個職位。如果你們都聽從我的意思，共同立下盟約，我作為國王之後所發佈的教令，你們都沒有違逆的，我就接受這個王位。』眾人叩頭感謝后都說：『我們遵從。』那些大臣們隨即打掃都城，莊嚴殿宇，用妙香水為他灌頂稱王，所有國家大事都在一天之內由他掌管。國王於是想到：『我以前作為商人入海取寶，同行的夥伴都被羅剎（Rākṣasa，惡鬼）所吃。我當時沒有力量消除這些怨恨，現在作為國主，想要隨心所欲地屏除羅剎，以滿足我長久以來的願望。』隨即下令廣泛召集能夠役使鬼神的咒師，遠近的咒師都聚集起來，並且持有靈驗的明咒（vidyā-mantra，真言）。又挑選士兵，讓他們練習弓箭，命令大臣說：『你們知道嗎？我與羅剎有舊仇，在大海之外，我想要前去剷除他們，需要大量的船隻，應該儘快準備，不久就要出發。』當時各位大臣建造了許多船隻，選擇吉日良辰，整頓軍隊到達海邊，乘風揚帆，想要到達南岸。這時羅剎城內兇惡的旗幟飄動，眾羅剎女看到后互相說道：『姐妹們！應當知道現在兇惡的旗幟飄動，必定是有贍部洲（Jambudvīpa，閻浮提）的人因為過去的怨恨，懷著殘酷暴戾的心情來誅殺我們，應該去海邊看看他們要做什麼。』於是命令所有的同伴一起到海邊，看到許多船隻遮蓋海面而來，都非常驚慌，想要抵抗。這時師子胤王（Śiṃha-vaṃśa-rāja）命令停船，所有士兵都下船，奮力呼喊，與羅剎展開戰鬥，並施展神咒暗中束縛羅剎，刀槍箭矢交織，殺戮過半。因為明咒的力量，羅剎無法逃脫，所有殘餘的羅剎都**求救。國王於是告訴他們說：『如果你們與我立下盟約，我就饒你們不死，你們從今以後遷移到其他地方，
【English Translation】 English version: 'Are you willing to take on the important position of becoming the king? It would be better to find someone else to take on this throne.' The people pleaded again, saying, 'We have no other suitable candidates; we hope you will mercifully accept everyone's request.' At that time, the merchant firmly declined in this way, but the people repeatedly begged and prostrated themselves before him.
'At this time, the merchant, unable to refuse, told the people, 'I really have no talent and no intention of taking on this position. If you all follow my wishes and jointly make a covenant that you will not disobey any of the decrees I issue as king, then I will accept this throne.' The people bowed their heads in thanks and all said, 'We will obey.' The ministers then cleaned the city, adorned the palaces, and used fragrant water to anoint him as king, and all state affairs were managed by him in a single day. The king then thought, 'When I used to be a merchant going to sea to collect treasures, my companions were eaten by Rākṣasas (demons). I had no power to eliminate these grievances at that time, but now as king, I want to eliminate the Rākṣasas as I please, to fulfill my long-held wish.' He then issued an order to widely summon mantra masters who could command ghosts and spirits, and mantra masters from far and near gathered, and they held efficacious vidyā-mantras (true words). He also selected soldiers and had them practice archery, and ordered the ministers, saying, 'Do you know? I have an old feud with the Rākṣasas, who are beyond the great sea. I want to go and eliminate them, and I need a large number of ships, which should be prepared as soon as possible, and we will set off soon.' At that time, the ministers built many ships, chose an auspicious day and time, and prepared the troops to go to the sea. They sailed with the wind, wanting to reach the southern shore. At this time, ominous flags fluttered in the Rākṣasa city, and the Rākṣasa women, seeing this, said to each other, 'Sisters! We should know that now that the ominous flags are fluttering, it must be that people from Jambudvīpa (the continent south of Mt. Meru) are coming to kill us with cruel and violent intentions because of past grievances. We should go to the seashore to see what they are doing.' So they ordered all their companions to go to the seashore together, and seeing many ships covering the sea, they were very frightened and wanted to resist. At this time, King Śiṃha-vaṃśa-rāja ordered the ships to stop, and all the soldiers disembarked, shouting loudly, and fought with the Rākṣasas, and secretly bound the Rākṣasas with divine mantras. Swords, spears, and arrows intertwined, and more than half were killed. Because of the power of the vidyā-mantras, the Rākṣasas could not escape, and all the remaining Rākṣasas **begged for help. The king then told them, 'If you make a covenant with me, I will spare your lives. From now on, you will move to other places,'
不得重來更為殘戮。若隨教者得存余命。』諸羅剎女稽首拜曰：『我等昔來廣興暴惡，從今已往奉遵言教，遷移遠去不敢傷殘。』時羅剎女拜辭王已遠適余方。時師子胤王平除舊城破鐵城獄，重開疆宇建立新城，召募諸人住斯寶渚，廣收珠玉還贍部洲，彼國因王以為其號名師子洲。」
爾時世尊告諸苾芻：「汝等勿生異念！往時師子胤王者即我身是，彼師子頂王者即老叟苾芻是，彼羅剎女者即無比是。往時師子頂由愛羅剎女故遂至命終，今貪無比還致身死。汝諸苾芻！我于往時已曾捨棄彼羅剎女，豈於今日遂彼求心？是故汝等當善思惟，知諸女人是沉溺境，作不凈想深生厭離，於我教誡專心奉持。」時諸苾芻及余大眾，聞佛說已歡喜奉行禮佛而去。
爾時無憂婆羅門，將無比女往憍閃毗，娉與鄔陀延王。時王便置無比于妙花樓，給五百侍女日與五百金錢，廣說乃至王授無憂為輔國大臣。時有二人，來至王所樂為奉事：一人能說喜事，一人能說憂事。曾於一時王與二夫人一處同坐，鄔陀延王啑，紺容夫人云：「南無佛陀！愿王長命無病。」無比夫人云：「南無大天！愿王具壽無病。」是時無比情懷嫉妒，便白王言：「紺容食大王食而思佛陀。」王聞語已默然無對。又於他日數于王處構扇讒言，王作番次就二
【現代漢語翻譯】 現代漢語譯本：不得再次重犯，更不能殘害殺戮。如果順從教誨，就能保全性命。』眾羅剎女叩頭拜謝說：『我們過去一直作惡多端，從今以後一定遵守您的教誨，遷移到遠方去，不敢再傷害殘害眾生。』當時，羅剎女們拜別國王后，就遠行到其他地方去了。師子胤王平定了舊城，摧毀了鐵城監獄，重新開闢疆土，建立新城，招募眾人居住在這個寶島上，大量收集珠寶玉器，運回贍部洲（Jambudvipa，指我們所居住的這個世界）。那個國家因為這位國王而得名，叫做師子洲（Simhala-dvipa，即獅子國，今斯里蘭卡）。 當時，世尊告訴各位比丘（Bhikkhu，佛教出家男眾）：『你們不要產生其他的想法！過去的師子胤王就是我的前身，那位師子頂王就是現在的老叟比丘，那些羅剎女就是無比（Upama，人名）的前身。過去的師子頂王因為愛戀羅剎女而喪命，現在貪戀無比又導致身死。各位比丘！我過去就已經捨棄了那些羅剎女，難道今天還會對她們生起貪求之心嗎？所以你們應當好好思考，要知道各種女人都是使人沉溺的陷阱，要作不凈觀，深深地厭惡遠離，對於我的教誨要專心奉行。』當時，各位比丘以及其他大眾，聽了佛陀的教誨后，都歡喜地接受並實行，向佛陀行禮后離去。 當時，無憂（Asoka，人名）婆羅門（Brahmin，古印度祭司階層）將無比女送到憍閃彌（Kausambi，古印度城市），嫁給鄔陀延王（Udayana，古印度國王）。當時，國王便將無比安置在妙花樓里，每天供給五百名侍女和五百金錢，（內容）廣泛如前所述，甚至國王還任命無憂為輔國大臣。當時有兩個人，來到國王這裡樂意為他服務：一個人擅長說喜慶的事情，一個人擅長說令人憂愁的事情。曾經有一次，國王和兩位夫人在一處同坐，鄔陀延王打了個噴嚏，紺容夫人（Kama-rupa，人名）說：『南無佛陀（Namo Buddhaya，皈依佛），愿大王長命無病。』無比夫人說：『南無大天（Namo Mahadeva，皈依大自在天），愿大王長壽無病。』當時無比心懷嫉妒，就對國王說：『紺容吃大王的食物卻思念佛陀。』國王聽了這話，沉默不語。又在其他日子裡，多次在國王面前挑撥離間，國王輪流到兩位夫人那裡。
【English Translation】 English version: 'There must be no repetition of such cruel and murderous acts. If they follow the teachings, they may preserve their remaining lives.' The Rakshasa women bowed their heads and said, 'In the past, we have widely engaged in violence and evil. From now on, we will respectfully follow your teachings, move far away, and dare not harm or injure anyone.' At that time, the Rakshasa women bid farewell to the king and traveled far to other places. King Simha-putra pacified the old city, destroyed the iron-walled prison, reopened the territory, established a new city, and recruited people to live on this precious island. He extensively collected pearls and jade and returned them to Jambudvipa (the world we live in). That country was named after the king, called Simhala-dvipa (Lion Country, now Sri Lanka). At that time, the World Honored One told the Bhikshus (Buddhist monks): 'Do not entertain other thoughts! The King Simha-putra of the past was my former self, the King Simha-sirsha was the old Bhikshu, and those Rakshasa women were Upama (a name). In the past, King Simha-sirsha lost his life because of his love for the Rakshasa women, and now he has died again because of his greed for Upama. Bhikshus! I had already abandoned those Rakshasa women in the past, how could I have a greedy heart for them today? Therefore, you should think carefully and know that all women are a trap for drowning, you should contemplate impurity, deeply abhor and stay away from them, and diligently uphold my teachings.' At that time, the Bhikshus and the rest of the assembly, after hearing the Buddha's teachings, joyfully accepted and practiced them, paid homage to the Buddha, and departed. At that time, Asoka (a name), the Brahmin (priestly class in ancient India), took the maiden Upama to Kausambi (an ancient Indian city) and betrothed her to King Udayana (an ancient Indian king). At that time, the king placed Upama in the Wonderful Flower Pavilion, providing her with five hundred maids and five hundred gold coins daily, (the content) as widely described before, even to the point that the king appointed Asoka as the Minister of State. At that time, there were two people who came to the king, willing to serve him: one was good at telling joyful things, and the other was good at telling sorrowful things. Once, the king and his two consorts were sitting together, and King Udayana sneezed. Consort Kama-rupa (a name) said, 'Namo Buddhaya (Homage to the Buddha), may the Great King live long and be free from illness.' Consort Upama said, 'Namo Mahadeva (Homage to the Great God), may the Great King live long and be free from illness.' At that time, Upama, harboring jealousy, said to the king, 'Kama-rupa eats the Great King's food but thinks of the Buddha.' The king heard these words and remained silent. On other days, she repeatedly slandered and stirred up trouble in front of the king, and the king visited the two consorts in turn.
夫人處而受飲食。次至紺容，時無比夫人密作是計，令捕鳥者將活鳥而進于王。王曰：「我於今日誰處食耶？」無比答曰：「次至紺容。」王曰：「可持此鳥令充食用。」紺容見活不肯受之，捕人還送。王見怪言：「何不烹宰？」王復尋思，由彼念善情存護命。無比白言：「若為佛及僧，彼便殺鳥以充供養。」王曰：「可報紺容為佛辦食。」無比即便教捕人曰：「汝可殺鳥授與夫人。」即殺將付，紺容見死受以充廚，捕人還報夫人已受。王便大瞋：「為我不受，為余便殺。」王持弓箭往射紺容。夫人遙見即入慈定，王所射箭中路而墮，回鏃向王。王便更射，夫人白言：「王勿自害。」王曰：「何意如是？」夫人曰：「我證不還復無愆過，王興惡意必招重罪。」王問知實，便就禮敬懺謝前非，情厚夫人作姊妹想。從茲已后但有新谷新果必先見授，日日常自問其安不？
時王邊境有城反叛，王親領兵自往征罰，遂敕大臣無憂留守都邑。其二夫人掌率宮內，王曰：「汝之二人勿相嫉妒，晨昏靡怠守護宮闈。」夫人曰：「善。」是時無比每勸其父令害紺容，無憂遂即作殺方便。時紺容夫人夜讀佛經復須抄寫，告大臣曰：「樺皮貝葉筆墨燈明，此要所須便宜多進入。」大臣依教奉進，于樺皮內密安火炭置在宮門，夜被風吹
【現代漢語翻譯】 現代漢語譯本： 夫人輪值到紺容（Kanrong）那裡接受飲食。這時，無比（Wubi）夫人暗中設計，讓捕鳥人將活鳥獻給國王。國王問道：『我今天輪到誰那裡吃飯？』無比回答說：『輪到紺容。』國王說：『可以把這鳥拿去讓她充當食物。』紺容見是活鳥，不肯接受，捕鳥人只好送回。國王覺得奇怪，說：『為什麼不烹殺？』國王又仔細思量，是因為她心存善念，保護生命。無比稟告說：『如果是爲了佛和僧人，她就會殺鳥來充當供養。』國王說：『可以告訴紺容，為佛準備食物。』無比立刻教捕鳥人說：『你可以殺鳥交給夫人。』捕鳥人就殺了鳥送給紺容，紺容見到死鳥，就接受了，用來準備食物。捕鳥人回去稟告無比夫人，說紺容已經接受了。國王非常生氣：『為我她不接受，為別人她就殺。』國王拿著弓箭去射紺容。夫人遠遠看見，立刻進入慈定。國王射出的箭在半路就掉下來了，箭頭反而指向國王。國王又射箭，夫人勸阻說：『大王不要自害。』國王問：『這是什麼意思？』夫人說：『我已證得不還果位，沒有過錯，大王興起惡意，必定招致重罪。』國王問明實情，就向紺容禮敬懺悔之前的過錯，對夫人的情誼深厚，把她當作姐妹看待。從此以後，只要有了新谷新果，必定先送給紺容，每天都親自問候她是否安好。
當時，國王邊境有城池反叛，國王親自率領軍隊前去征討，於是命令大臣無憂（Wuyou）留守都城。他的兩位夫人掌管宮內事務，國王說：『你們二人不要互相嫉妒，早晚都要勤勉地守護宮闈。』夫人們回答說：『是。』這時，無比經常勸說她的父親去加害紺容，無憂於是就設法制造殺害紺容的機會。當時紺容夫人在晚上讀佛經，又需要抄寫，就告訴大臣說：『樺樹皮、貝葉、筆墨燈燭，這些是必需品，請多準備一些送進來。』大臣按照吩咐送了進去，在樺樹皮內暗中放了火炭，放在宮門處，晚上被風吹燃。
【English Translation】 English version: The lady was in turn to receive food and drink at Kanrong's place. At this time, Lady Wubi secretly devised a plan to have a bird catcher present a live bird to the king. The king asked, 'Whose place is it my turn to eat at today?' Wubi replied, 'It's Kanrong's turn.' The king said, 'You can take this bird to her to use as food.' Kanrong, seeing that it was a live bird, refused to accept it, and the bird catcher had to take it back. The king found it strange and said, 'Why not cook it?' The king pondered further, thinking it was because she had good intentions and protected life. Wubi reported, 'If it were for the Buddha and the Sangha, she would kill the bird to use as an offering.' The king said, 'You can tell Kanrong to prepare food for the Buddha.' Wubi immediately instructed the bird catcher, 'You can kill the bird and give it to the lady.' So the bird catcher killed the bird and gave it to Kanrong, who, seeing the dead bird, accepted it to prepare food. The bird catcher returned and reported to Lady Wubi that Kanrong had accepted it. The king was very angry: 'She wouldn't accept it for me, but she would kill it for others.' The king took his bow and arrow to shoot Kanrong. The lady saw it from afar and immediately entered the Samadhi of Loving-kindness. The arrow shot by the king fell halfway, and the arrowhead turned back towards the king. The king shot another arrow, and the lady advised, 'Great King, do not harm yourself.' The king asked, 'What does this mean?' The lady said, 'I have attained the state of Non-Returning, and I have no faults. If the Great King harbors evil intentions, he will surely incur heavy sins.' The king inquired and learned the truth, and then paid respects to Kanrong and repented for his previous faults. His affection for the lady was deep, and he regarded her as a sister. From then on, whenever there were new grains or new fruits, he would always send them to Kanrong first, and he would personally ask her every day if she was well.
At that time, a city on the king's border rebelled, and the king personally led troops to conquer it. Therefore, he ordered the minister Wuyou to stay and guard the capital. His two ladies were in charge of the palace affairs. The king said, 'You two must not be jealous of each other, and you must diligently guard the palace day and night.' The ladies replied, 'Yes.' At this time, Wubi often urged her father to harm Kanrong, so Wuyou then devised a way to create an opportunity to kill Kanrong. At that time, Lady Kanrong was reading Buddhist scriptures at night and also needed to copy them, so she told the minister, 'Birch bark, palm leaves, writing brushes, ink, and lamps are necessary items. Please prepare more of them and send them in.' The minister followed the instructions and sent them in. He secretly placed burning charcoal inside the birch bark and placed it at the palace gate, where it was ignited by the wind at night.
火便大發光徹樓上，城人咸至悉皆持水共救火災。時無憂大臣更拔利劍遮不令進，告諸人曰：「汝等豈欲劫內宮耶？」諸人遂散。時紺容夫人與五百綵女俱升樓閣，告諸女曰：「我與汝等自業所招，卒難逃避。」說伽他曰：
「我于城隙處， 遙望見世尊； 依教具修行， 已獲真實諦。」
諸女皆悉投身火聚猶若飛蛾，同時命殞，曲脊侍女從水竇出得免火災。無憂大臣至天曉已，收諸女骨棄在尸林。苾芻入城為行乞食，見斯事已還白世尊。佛因廣說如《增五經》。乃至世尊將諸苾芻往尸林處，觀五百諸女所有殘骸，告諸苾芻說伽他曰：
「世間癡所縛， 惡事將為善， 貪愛系愚人， 常居黑闇獄。 不善將為善， 觀察盡空無， 當起厭離心， 勿生於染著。」
爾時國人及留守臣，見紺容死計無所出，遂喚能說憂事人曰：「汝比受王祿，今正是時。」往白大王云：「紺容夫人赴火而死。」廣說乃至，其人即共大臣等議：「可畫一幀作紺容夫人所為因緣、投火死狀，並與象馬各數滿五百，童男童女亦各五百，真金一億，別嚴四兵，如是辦已我當爲去。」大臣即皆為辦。其說憂事人，領斯兵眾詣王營所，去營不遠遣使持書，白鄔陀延王曰：「我是某國大王！唯有一子被死將去
【現代漢語翻譯】 現代漢語譯本： 火焰猛烈燃燒，光芒照亮了樓上，城裡的人都趕來，拿著水一起救火。當時，無憂大臣拔出利劍，阻止人們靠近，告訴他們說：『你們難道想要劫掠內宮嗎？』人們於是散開了。當時，紺容夫人（Kanrong Furen，人名）和五百名綵女一起登上樓閣，告訴眾女子說：『我和你們都是因為各自的業力所招致的，最終難以逃避。』於是說了偈語： 『我在城墻的縫隙處，遙望見世尊（Shizun，對佛的尊稱）；依照教導具足修行，已經獲得了真實的真諦。』 眾女子都縱身投入火中，就像飛蛾撲火一樣，同時喪命，只有一位駝背的侍女從水溝里逃出，倖免於火災。無憂大臣直到天亮，才收拾眾女子的屍骨，丟棄在尸陀林（shituolin，停屍場）。比丘（Bichu，出家人）進入城中乞食，見到這件事後，回來稟告世尊。佛陀因此廣泛地講述了這件事，就像《增一阿含經》（Zengyi Ahanjing）中所說的那樣。乃至世尊帶領眾比丘前往尸陀林，觀看五百名女子的殘骸，告訴眾比丘，說了偈語： 『世間的人被愚癡所束縛，把壞事當作好事；貪愛束縛著愚蠢的人，使他們常處在黑暗的牢獄中。把不善當作善，觀察一切都是空無，應當生起厭離之心，不要產生染著。』 當時，國人和留守的大臣，看到紺容夫人已死，計無所出，於是叫來能言善辯的說客，對他說：『你平時享受國王的俸祿，現在正是你出力的時候。』讓他去稟告國王說：『紺容夫人已經赴火而死。』詳細地說明情況，那人就和大臣們商議：『可以畫一幅畫，描繪紺容夫人所作所為的因緣、以及投火而死的狀況，並準備象馬各五百匹，童男童女也各五百名，真金一億，另外配備四種軍隊，這樣準備好之後，我才去。』大臣們就都照辦了。那位說客率領這些兵眾前往鄔陀延王（Wutuoyan Wang，人名）的軍營，在離軍營不遠的地方，派使者送信，稟告鄔陀延王說：『我是某國的大王！只有一個兒子被死亡帶走了。』
【English Translation】 English version: The fire blazed intensely, its light illuminating the upper floors. The people of the city all rushed over, bringing water to help extinguish the fire. At that time, the minister Wuyou (Wuyou Dachen, name of a person) drew his sharp sword, preventing people from approaching, and told them, 'Do you intend to plunder the inner palace?' The people then dispersed. At that time, Lady Kanrong (Kanrong Furen, name of a person) and five hundred palace women ascended to the pavilion together, and she told the women, 'You and I are both brought to this by our respective karma, and ultimately it is difficult to escape.' Then she spoke this gatha (verse): 'From the cracks in the city walls, I gaze afar and see the World Honored One (Shizun, an honorific title for the Buddha); Relying on the teachings and diligently practicing, I have already attained the true reality.' The women all threw themselves into the fire, like moths to a flame, and perished simultaneously. Only a hunchbacked maid escaped the fire by fleeing through a drain. Minister Wuyou, when dawn arrived, collected the bones of the women and discarded them in the charnel ground (shituolin, a place for corpses). A Bhikshu (Bichu, a Buddhist monk) entered the city to beg for food, and upon seeing this, returned and reported it to the World Honored One. The Buddha then extensively spoke about this matter, as described in the Ekottara Agama Sutra (Zengyi Ahanjing). Thereupon, the World Honored One led the Bhikshus to the charnel ground, observed the remains of the five hundred women, and told the Bhikshus, speaking this gatha: 'Beings in the world are bound by ignorance, mistaking evil for good; Greed and love bind the foolish, keeping them constantly in the dark prison. Taking the unwholesome as wholesome, observing all is empty and without substance, one should arouse a sense of revulsion, and not give rise to attachment.' At that time, the people of the country and the minister in charge, seeing that Lady Kanrong had died and having no other recourse, summoned a skilled orator and said to him, 'You usually enjoy the king's salary; now is the time for you to contribute.' They had him report to the king, saying, 'Lady Kanrong has died by immolating herself in the fire.' Explaining the situation in detail, that person then discussed with the ministers, 'We can paint a picture depicting the causes and conditions of Lady Kanrong's actions, and the state of her death by fire, and prepare five hundred elephants and horses each, five hundred boys and girls each, one hundred million in gold, and additionally equip four types of troops. After preparing these things, I will then go.' The ministers then prepared everything accordingly. That orator led these troops towards King Udayana's (Wutuoyan Wang, name of a person) camp, and not far from the camp, sent a messenger with a letter, reporting to King Udayana, 'I am the king of a certain country! I had only one son who has been taken away by death.'
，我今求死來至此國，欲以象馬乃至金寶將贖子命。若允者善，若不得者我當共戰，愿王助我。」時王啟封讀書而笑，遣使往喚外國王來。奉命尋至，申問訊已問言：「知識！比曾見有被死將去求索得耶？」答曰：「若被死將去求不得者，可開此幀善為觀察。」王遂開看，告曰：「豈可紺容被火燒死耶？」答言：「已死，愿王寬其罪勿責於我，恐王憂惱設此權謀。」說伽他曰：
「我不是王非子死， 我是王臣食王祿； 有非愛事白王知， 唯愿恩寬恕其罪。」
時王聞已遂即旋軍還憍閃毗國，敕法官曰：「可執無憂，身涂紫礦置熱陶內斷其命根。又以無比頭髮系不調馬足，踐踏之令死。」時法官大臣遂殺無憂，以無比夫人置地牢內。王經七日不見無比，極懷憂悴。王問：「無比今何所在？」大臣曰：「王敕令死。」王曰：「紺容已被火燒，無比今復身死。卿等意欲令我出家？」諸臣皆默然無對。臣知王念，遂出無比將以見王，王時大悅具問其故，嗟嘆希奇。王有疑心，遂往問佛，廣說乃至請世尊曰：「何因緣故紺容獲得不還道果，以五百婇女而為待從，俱悉同時被火燒死。唯曲脊女一人得活，幸愿世尊為說本緣。」
佛言：「大王當知！乃往古昔婆羅痆斯國有王，名梵摩達多。其王最大夫人，
【現代漢語翻譯】 現代漢語譯本：『我今天前來貴國，是想用大象、馬匹乃至金銀珠寶來贖回我兒子的性命。如果答應，那就最好；如果不答應，我就要與你開戰，希望國王您能幫助我。』當時國王正在打開書簡閱讀，看到這裡笑了，於是派遣使者去召外國國王前來。使者奉命尋找到外國國王，行禮問候完畢后問道：『您這位智者！您可曾見過有被判處死刑將要處決的人，通過求情索要就能得到釋放的嗎？』外國國王回答說：『如果被判處死刑將要處決的人，求情索要不能得到釋放，可以打開這個盒子好好觀察。』國王於是打開盒子觀看，然後說道：『難道紺容會被火燒死嗎？』外國國王回答說：『她已經死了，希望國王您寬恕她的罪過，不要責怪我，我恐怕國王您憂愁煩惱，所以才設下這個權宜之計。』於是說了這樣一段偈語： 『我不是國王也不是王子將要被處死， 我是國王的臣子，吃著國王的俸祿； 有不合情理的事情，稟告國王讓您知道， 只希望您能寬恕我的罪過。』 當時國王聽了這些話，於是立即率領軍隊返回憍閃毗國（Kauśāmbī），命令法官說：『可以逮捕無憂（Aśoka），用紫礦塗滿他的身體，把他放在熾熱的陶器中，斷絕他的性命。又用無比（Aparūpā）的頭髮繫在沒有調馴的馬的腳上，踐踏她讓她死去。』當時法官大臣們於是殺死了無憂，把無比夫人關在地牢里。國王過了七天沒有見到無比，非常憂愁憔悴。國王問道：『無比現在在哪裡？』大臣說：『按照您的命令，已經處死了。』國王說：『紺容已經被火燒死了，無比現在又被處死了。你們這些人是想讓我出家嗎？』大臣們都沉默不語。大臣知道國王的心意，於是放出無比，帶她去見國王，國王當時非常高興，詳細地詢問了事情的緣由，感嘆這真是稀奇。國王心中有疑慮，於是前往拜見佛陀，詳細地說了事情的經過，乃至恭敬地請問世尊說：『是什麼因緣，紺容獲得了不還果（anāgāmin），有五百個婇女作為侍從，都同時被火燒死。只有曲脊女一個人活了下來，希望世尊能為我們解說其中的本緣。』 佛陀說：『大王您應當知道！在很久以前，婆羅痆斯國（Vārāṇasī）有一位國王，名叫梵摩達多（Brahmadatta）。這位國王有一位最大的夫人，'
【English Translation】 English version: 'I have come to this country today seeking death, wishing to redeem my son's life with elephants, horses, and even gold and jewels. If you agree, that would be best; if you do not agree, I will fight with you, and I hope that Your Majesty will help me.' At that time, the king was opening and reading a letter, and he laughed when he saw this, so he sent a messenger to summon the foreign king. The messenger followed the order and found the foreign king, greeted him, and asked: 'Wise one! Have you ever seen anyone who was sentenced to death and about to be executed, who could be released by pleading and demanding?' The foreign king replied: 'If someone sentenced to death and about to be executed cannot be released by pleading and demanding, you can open this box and observe it carefully.' The king then opened the box and looked at it, and then said: 'Could Kanrong (Kaṇharūpā) be burned to death?' The foreign king replied: 'She is already dead. I hope that Your Majesty will forgive her sins and not blame me. I was afraid that Your Majesty would be worried and troubled, so I devised this expedient plan.' Then he spoke this verse: 'I am not a king nor a prince about to be executed, I am a minister of the king, eating the king's俸祿(fèng lù, salary); If there is anything unreasonable, I will report it to the king so that you may know, I only hope that you can forgive my sins.' At that time, the king heard these words and immediately led his army back to Kauśāmbī (憍閃毗國). He ordered the judge: 'You can arrest Aśoka (無憂), cover his body with purple ore, put him in a hot pottery, and cut off his life. Also, tie Aparūpā's (無比) hair to the feet of an untamed horse and trample her to death.' At that time, the judge and ministers killed Aśoka and imprisoned Lady Aparūpā in a dungeon. After seven days, the king did not see Aparūpā and was very worried and haggard. The king asked: 'Where is Aparūpā now?' The minister said: 'According to your order, she has already been executed.' The king said: 'Kanrong has already been burned to death, and now Aparūpā has been executed again. Are you all trying to make me become a monk?' The ministers were all silent. The minister knew the king's intention, so he released Aparūpā and brought her to see the king. The king was very happy at that time, and asked in detail about the cause of the matter, marveling at how rare it was. The king had doubts in his heart, so he went to see the Buddha, explained the matter in detail, and respectfully asked the World Honored One: 'What is the cause and condition that Kanrong obtained the anāgāmin (不還果) fruit, with five hundred concubines as attendants, all burned to death at the same time. Only the hunchbacked woman survived. I hope that the World Honored One can explain the original cause for us.' The Buddha said: 'Great King, you should know! In the distant past, there was a king in the country of Vārāṇasī (婆羅痆斯國) named Brahmadatta (梵摩達多). This king had a greatest queen,'
曾於一時與五百婇女，遊觀花園入芳池浴。既出池已時寒求火。去此不遠有獨覺聖者，造一草菴在中住止。時彼夫人命一使女：『汝可以火燒彼草菴。』女遂往彼，見出家者住草菴中，不忍放火。夫人即便自往放火，諸女見已悉共觀笑，俱言：『好火。』聖者見已心生悲愍，便從火內飛騰大虛，現大神通冀拔其苦。諸女見已遙請下來，求哀懺謝為設飲食，以申供養各為發願。爾時夫人者即紺容是，彼侍女者即五百內人是。由彼業力，雖復妙容得聖道果，然於五百生中及五百侍女被火燒死。彼使女者即曲脊女是，由不肯燒故常得免難。善惡報應，大王當知。」
王又請問：「以何因緣，其曲脊女受曲脊報，所聽受經一聞領悟，而身居賤位？」佛告大王：「昔婆羅痆斯有一長者，名曰善續。爾時長者遂請五百獨覺聖人就舍而食。時此眾中有一獨覺，身患風疾食時手戰其缽欲墮，時善續長者有一小女，見彼手戰便脫臂釧用支其缽，見不動已即便發願：『猶如此缽不復動搖，我于來世所聽妙法心無動搖領悟不忘。』復一聖人身患曲脊，便於他日食時不見。女問父曰：『有一聖者何不來食？』父曰：『聖者何狀？』女便戲心曲脊學聖者形，如此聖人眾中不見。又復常喚親戚為婢。大王當知！由奉缽支發願力故，今得聞持聰
【現代漢語翻譯】 現代漢語譯本 曾幾何時，有（一位）與五百婇女（宮女），遊覽花園，進入芳香的池塘沐浴。（沐浴）出來后，正值寒冷，（她們）需要取暖的火。離這裡不遠的地方，有一位獨覺聖者（獨自覺悟的聖人），建造了一個草菴在其中居住。（當時）那位夫人命令一個使女：『你可以放火燒掉那個草菴。』（那個）使女於是前往那裡，看見出家修行者住在草菴中，不忍心放火。夫人隨即親自前往放火，眾宮女看見后都一起觀看嘲笑，一起說：『好火。』聖者看見後心中生起悲憫，便從火中飛騰到高空，顯現大神力，希望解除她們的痛苦。眾宮女看見后，遠遠地請求（聖者）下來，哀求懺悔，為（聖者）準備飲食，以表達供養，各自發愿。當時的那位夫人就是紺容（佛陀的姨母，Mahapajapati Gotami），那些侍女就是那五百內人（宮女）。由於那（放火的）業力，雖然（紺容）容貌美妙，證得聖道果位，但在五百生中和那五百侍女都被火燒死。那位使女就是曲脊女（駝背的女子），由於不肯放火的緣故，常常能夠免於災難。善惡的報應，大王您應當知曉。」
國王又請問：『因為什麼因緣，那位曲脊女（駝背的女子）受到駝背的果報，所聽聞的佛經一聽就能領悟，卻身居卑賤的地位？』佛告訴國王：『過去在波羅奈國（Varanasi）有一位長者，名叫善續（善於延續善行的人）。當時那位長者於是邀請五百位獨覺聖人（獨自覺悟的聖人）到家中用餐。當時這（些聖人）當中有一位獨覺，身患風疾，用餐時手顫抖，（以至於）他的缽快要掉落，當時善續長者有一個小女兒，看見他手顫抖，便脫下臂釧用來支撐他的缽，看見（缽）不動搖后，便發願：『愿我如同這缽一樣不再動搖，我于來世所聽聞的妙法，內心沒有動搖，領悟而不忘記。』（又）有一位聖人身患駝背，於是在其他日子用餐時沒有看見（他）。（那）女兒問（她）父親說：『有一位聖者為什麼不來用餐？』父親說：『（那位）聖者是什麼樣子的？』（那）女兒便以戲謔的心情，彎曲脊背，模仿聖者的樣子，（說）像這樣的聖人在（聖人）眾中沒有看見。（她）又常常稱呼親戚為婢女。大王您應當知曉！由於奉缽支撐（的功德）和發願的力量，今生能夠聽聞佛法，聰
【English Translation】 English version Once upon a time, (there was one) with five hundred female attendants (ladies of the court), touring a garden and entering a fragrant pond for bathing. After emerging from the pond, as it was cold, (they) needed fire for warmth. Not far from there, there was a Pratyekabuddha sage (a self-enlightened sage) who had built a hermitage to reside in. (At that time) that lady ordered a maidservant: 'You may set fire to that hermitage.' (That) maidservant then went there, saw the renunciate living in the hermitage, and could not bear to set fire to it. The lady then went herself to set the fire, and the ladies of the court, seeing this, all watched and laughed together, saying together: 'Good fire.' The sage, seeing this, felt compassion in his heart, and then flew from the fire into the great void, displaying great supernatural powers, hoping to relieve their suffering. The ladies of the court, seeing this, remotely requested (the sage) to come down, begged for repentance, prepared food and drink for (the sage), to express their offerings, and each made vows. The lady at that time was Kisa Gotami (Mahapajapati Gotami, Buddha's foster mother), and those maidservants were those five hundred women of the inner palace (ladies of the court). Due to that (act of setting fire) karma, although (Kisa Gotami) had a beautiful appearance and attained the fruit of the holy path, in five hundred lives she and those five hundred maidservants were burned to death. That maidservant was the hunchbacked woman, because she was unwilling to set the fire, she was often able to avoid disaster. The retribution of good and evil, Your Majesty should know.」
The king then asked: 'Due to what cause and condition did that hunchbacked woman receive the retribution of a hunchback, and upon hearing the sutras, she could understand them immediately, yet she is in a lowly position?' The Buddha told the king: 'In the past, in the kingdom of Varanasi, there was a wealthy man named Sunetra (one who continues good deeds). At that time, that wealthy man then invited five hundred Pratyekabuddha sages (self-enlightened sages) to his home for a meal. At that time, among these (sages) there was one Pratyekabuddha who suffered from wind disease, and his hand trembled while eating, (so much so that) his bowl was about to fall. At that time, Sunetra had a young daughter, who, seeing his hand trembling, took off her arm bracelet to support his bowl. Seeing (the bowl) not shaking, she then made a vow: 'May I be like this bowl, no longer shaking, and in future lives, may my mind not waver when I hear the wonderful Dharma, and may I understand and not forget it.' (Also,) there was a sage who suffered from a hunchback, and on other days he was not seen at the meal. (The) daughter asked (her) father, saying: 'Why is there a sage who is not coming to eat?' The father said: 'What does (that) sage look like?' (The) daughter then, with a playful mind, bent her back, imitating the sage's appearance, (saying) a sage like this was not seen among the (sage) assembly. (She) also often called relatives as maids. Your Majesty should know! Due to the merit of supporting the bowl and the power of the vow, in this life she is able to hear the Dharma, and is intelligent.'
明領悟。由作輕心學聖人故，今得曲脊報。由昔喚人，為婢故，常居賤類。」
王復請佛：「何因無比於七日中居地牢內，不得飲食而容貌不變？」佛告大王：「於過去世有婆羅門女，與剎帝利女共為知友。其剎帝利女有信敬心，每施苾芻隨時飲食。后時婆羅門女命剎帝利女就舍而食，既至舍已，有獨覺者為乞食故來至其家，剎帝利女報婆羅門女曰：『與聖者食。』女言：『我不能與。』報曰：『若不施者，我自還家奉施其食。』時婆羅門女隨知友情持食施與。剎帝利女見施食已教其發願，即發願曰：『愿我此福，今生後生莫受勝報，遭厄難時勿受饑苦。』由彼願力，今不受饑顏容不變。」
後於異時，妙音長者供養佛僧，有一使女常令供給，此女遇疾因即身亡，臨命終時便發是愿：「我比役力供佛及僧所有福緣，舍此身已，當於妙音長者最大夫人托娠受生，顏貌姝美與妙容相似，鄔陀延王納我為后。」作是愿已即便命終托娠夫人，時經九月初誕之際室滿光明，因名吉祥慧。憶前生事，年漸長大，宿殖信心。具壽阿難陀次行乞食遇至其舍，時吉祥女頂禮足已白言：「聖者！愿持我語敬禮世尊並諸聖眾，少疾少惱起居輕利安樂行不？」時阿難陀還住處已，持吉祥慧語，為禮世尊及諸大眾申問訊已，佛告阿難
【現代漢語翻譯】 現代漢語譯本：明瞭領悟。因為輕視聖人，所以今生得到駝背的報應。因為過去常常叫別人做奴婢，所以常常生在低賤的階層。
國王再次請問佛陀：『因為什麼原因，無比比丘在七天中被關在地牢里，沒有飲食，而容貌卻沒有改變？』佛陀告訴國王：『在過去世，有一個婆羅門女子，與一個剎帝利女子是好朋友。那個剎帝利女子有虔誠的信仰，常常隨時供養比丘飲食。後來，婆羅門女子邀請剎帝利女子到自己家吃飯，到了之後，有一個獨覺者爲了乞食來到她家，剎帝利女子對婆羅門女子說：『給這位聖者食物吧。』婆羅門女子說：『我不能給。』剎帝利女子說：『如果不施捨，我就自己回家供養他食物。』當時，婆羅門女子因為顧及友情，拿著食物佈施給他。剎帝利女子看到她佈施食物后，教她發願，她就發願說：『愿我以此福報，今生來世都不要受到殊勝的果報，遇到災難的時候不要遭受飢餓的痛苦。』因為這個願力的緣故，現在她不感到飢餓，容貌也沒有改變。』
後來，在另一個時候，妙音長者供養佛和僧眾，有一個使女常常負責供給。這個使女得了疾病，因此去世了，臨終的時候就發願說：『我因為役使勞力供養佛和僧眾的所有福緣，捨棄這個身體后，應當在妙音長者最大的夫人那裡托胎受生，容貌美麗，與妙容相似，鄔陀延王會納我為后。』做了這個愿之後，她就去世了，托胎在長者的夫人那裡。經過九個月后，生產的時候，房間里充滿了光明，因此取名為吉祥慧。她記得前生的事情，年齡漸漸長大，宿世就種下了信心。具壽阿難陀依次乞食來到她家，當時吉祥女頂禮阿難陀的腳，然後說：『聖者！請您把我的話恭敬地轉達給世尊和各位聖眾，問候他們是否少病少惱，起居輕便，安樂無恙？』當時，阿難陀回到住處后，把吉祥慧的話轉達給世尊和各位大眾，問候完畢后，佛陀告訴阿難陀
【English Translation】 English version: Clearly understood. Because of making light of learning from the sages, she now receives the retribution of a hunched back. Because in the past she often called people to be servants, she constantly dwells in the lower classes.
The king again asked the Buddha: 'For what reason did Bhikkhuni Utpalavarna remain in the dungeon for seven days without food or drink, yet her appearance did not change?' The Buddha told the king: 'In the past, there was a Brahmin woman who was friends with a Kshatriya woman. The Kshatriya woman had a devout faith and often provided food and drink to the Bhikkhus at any time. Later, the Brahmin woman invited the Kshatriya woman to eat at her house. After arriving, a Pratyekabuddha came to her house for alms. The Kshatriya woman said to the Brahmin woman: 'Give food to this holy one.' The woman said: 'I cannot give.' The Kshatriya woman said: 'If you do not give, I will return home and offer him food myself.' At that time, the Brahmin woman, out of consideration for their friendship, took the food and gave it to him. After the Kshatriya woman saw her give the food, she taught her to make a vow, and she made the vow: 'May this merit of mine not receive superior rewards in this life or the next, and may I not suffer hunger when encountering difficulties.' Because of that vow, she does not feel hunger now, and her appearance has not changed.'
Later, at another time, the elder Sound-of-Wonder offered food to the Buddha and the Sangha. There was a maidservant who was always responsible for providing the offerings. This woman became ill and died. At the time of her death, she made this vow: 'By all the merit I have gained from serving the Buddha and the Sangha, may I, after leaving this body, be conceived in the womb of the chief wife of the elder Sound-of-Wonder, and may my appearance be beautiful, resembling Wonderful-Appearance, and may King Udayana take me as his queen.' After making this vow, she died and was conceived in the womb of the elder's wife. After nine months, at the time of birth, the room was filled with light, so she was named Auspicious-Wisdom (Kalyana-mati). She remembered her past life, and as she grew older, she developed faith from her past deeds. The venerable Ananda went to her house for alms in turn. At that time, the auspicious girl bowed at Ananda's feet and said: 'Venerable one! Please convey my words with respect to the World-Honored One and all the holy assembly, and ask if they are free from illness and affliction, if their movements are light and easy, and if they are living in peace and happiness?' At that time, Ananda returned to his dwelling place and conveyed the words of Auspicious-Wisdom to the World-Honored One and all the assembly. After conveying the greetings, the Buddha told Ananda
陀：「汝識彼吉祥慧不？」白言：「不識。」佛言：「彼是妙音園中供養使女，由供養僧發願力故，還生妙音長者家。」廣說乃至既長成已，于高樓上望鄔陀延王，王遙見之謂是無比，遂召長者問曰：「何故宅內久藏無比？」答曰：「不是。」王不信語重問：「是誰？」答曰：「是我之女。」王曰：「隨其是非，當娉與我。」遂具盛禮迎娶後宮，與五百婇女以為給侍。時吉祥慧欲見世尊及苾芻眾，便白王知。王隨其意，即辦供養請佛僧眾，欲於七日受食宮中。王自親往，既至佛所具威儀已白佛言：「世尊！吉祥慧請佛及僧宮中受食。」佛默然受，王禮而去。還報夫人令辦種種上妙美食，往白時至，世尊不去，令舍利子與眾俱行。既至王門不敢輒入，王命令進，舍利子作是念：「世尊制戒不許輒入宮門；今得王教復不許違，佛以此緣或容開許。」即入宮內安置坐定。時吉祥慧夫人及王，自手持奉上妙飲食。食已聽法，即于座上夫人獲預流果，經七日已僧眾辭去。諸苾芻既至佛所，禮佛足已述如上事。佛告舍利子：「善哉！我未開許汝已知時。汝等當知！前是創製，此是隨開，為諸苾芻重製學處，應如是說：
「若復苾芻明相未出，剎帝利灌頂王未藏寶及寶類，若入過宮門閫者，除余緣故，波逸底迦。」
若
【現代漢語翻譯】 陀（佛陀自稱）問：『你認識那位吉祥慧（Kalyāṇamati，人名，意為吉祥的智慧）嗎？』 回答說：『不認識。』 佛陀說：『她過去是妙音園（一個花園的名字）中供養僧眾的使女，由於供養僧眾並立下誓願的力量，轉生到妙音長者（一個富人的名字）家中。』 佛陀詳細地講述了她的故事，直到她長大成人，在高樓上望見了鄔陀延王（Udayana，國王的名字）。國王遠遠地看見她，認為她是世間無比的美女，於是召見長者問道：『為什麼你家宅內久藏著這樣一位無比的美女？』 長者回答說：『不是的。』 國王不相信，再次鄭重地問道：『她是誰？』 長者回答說：『她是我的女兒。』 國王說：『無論她是不是，我都要娶她為妻。』 於是準備了盛大的禮儀，迎娶她進入後宮，並安排了五百名婇女作為她的侍女。 當時，吉祥慧想要見世尊（對佛陀的尊稱）和比丘（bhiksu，出家男眾）僧團，便稟告了國王。國王順從她的意願，立即準備供養，邀請佛陀和僧眾到宮中接受七天的齋飯。國王親自前往佛陀處，以具足的威儀向佛陀稟告說：『世尊！吉祥慧邀請佛陀和僧眾到宮中接受齋飯。』 佛陀默然應允，國王行禮后離去。 回去后，國王告知夫人準備各種上等的美味佳餚，然後稟告佛陀時間已到，但世尊沒有親自前往，而是讓舍利子（Śāriputra，佛陀的十大弟子之一）帶領僧眾一同前往。 到達王宮門口時，他們不敢貿然進入。國王命令他們進去，舍利子心想：『世尊制定戒律，不允許隨意進入宮門；現在得到國王的命令，又不能違背，佛陀或許會因此開許。』 於是進入宮內，安排就座。當時，吉祥慧夫人和國王親自手持上等的飲食供奉僧眾。 用齋完畢后，他們聽聞佛法，夫人當場證得預流果（srota-āpanna，佛教修行中的第一個果位）。七天過後，僧眾告辭離去。 眾比丘回到佛陀處，禮拜佛足后，陳述了以上的事情。 佛陀告訴舍利子：『很好！我還沒有開許，你就已經知道時機了。你們應當知道！之前是最初的制定，現在是隨情況而開許，爲了眾比丘重新制定學處（śikṣāpada，戒條），應當這樣說：』 『如果比丘在天亮之前，剎帝利（kṣatriya，印度種姓制度中的第二等級，通常是統治者和武士）灌頂的國王還沒有藏好寶物及寶物之類的東西時，進入或跨越宮門門檻，除非有其他原因，犯波逸提迦（pāyantika，一種較輕的罪名）。』
【English Translation】 The Buddha asked: 'Do you know that Kalyāṇamati (name of a person, meaning auspicious wisdom)?' He replied: 'I do not know her.' The Buddha said: 'She was formerly a serving maid who made offerings in the Myriad Sound Garden (name of a garden). Due to the power of offering to the Sangha and making vows, she was reborn into the family of the Myriad Sound Elder (name of a wealthy man).' The Buddha recounted her story in detail, until she grew up and saw King Udayana (name of a king) from a high tower. The king saw her from afar and thought she was an unparalleled beauty, so he summoned the elder and asked: 'Why have you kept such an unparalleled beauty hidden in your house for so long?' The elder replied: 'It is not so.' The king did not believe him and asked again earnestly: 'Who is she?' The elder replied: 'She is my daughter.' The king said: 'Whether she is or not, I will marry her.' So he prepared grand ceremonies and welcomed her into the inner palace, and arranged for five hundred maids to serve her. At that time, Kalyāṇamati wanted to see the World-Honored One (a respectful title for the Buddha) and the Bhikshu (ordained male monastic) Sangha, so she informed the king. The king followed her wishes and immediately prepared offerings, inviting the Buddha and the Sangha to receive alms in the palace for seven days. The king personally went to the Buddha, and with proper decorum, reported to the Buddha: 'World-Honored One! Kalyāṇamati invites the Buddha and the Sangha to receive alms in the palace.' The Buddha silently accepted, and the king bowed and departed. Upon returning, the king told his wife to prepare various excellent and delicious foods, and then reported to the Buddha that the time had arrived, but the World-Honored One did not go personally, but instead sent Śāriputra (one of the Buddha's ten great disciples) to lead the Sangha. When they arrived at the palace gate, they did not dare to enter rashly. The king ordered them to enter, and Śāriputra thought: 'The World-Honored One has established precepts that do not allow entering palace gates casually; now I have received the king's order, and I cannot disobey it, the Buddha may therefore permit it.' So he entered the palace and arranged the seating. At that time, Lady Kalyāṇamati and the king personally held and offered excellent food to the Sangha. After the meal, they listened to the Dharma, and the lady attained the fruit of Stream-entry (srota-āpanna, the first stage of enlightenment in Buddhism) on the spot. After seven days, the Sangha took their leave. The Bhikshus returned to the Buddha, prostrated at his feet, and reported the above events. The Buddha told Śāriputra: 'Excellent! Before I had permitted it, you already knew the time. You should know! The previous was the initial establishment, and this is a permission according to the circumstances. For the Bhikshus, I re-establish the training rule (śikṣāpada, precept), it should be said like this:' 'If a Bhikshu, before dawn, when a Kshatriya (the second of the four Hindu castes, composed of rulers and warriors) crowned king has not yet hidden his treasures and things of value, enters or crosses the threshold of the palace gate, unless there is another reason, it is a Pāyantika (a minor offense).'
復苾芻者，謂鄔陀夷，余義如上。
明相未出者，謂天未曉，有三種相。
王及寶等並如前說。宮門閫者有三種別：謂城門、王門、宮門。
過者，謂足越也。
除余緣故者，除得勝法如舍利子等。釋罪如上。
此中犯者其事云何？苾芻未曉未曉想及疑，越城門者得惡作。曉未曉想疑，亦得惡作。王門亦爾。若越宮門想疑，本罪。次二句惡作，次二句無犯。若王王妃及太子大臣喚亦無犯。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。
根本說一切有部毗奈耶卷第四十八 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有部毗奈耶卷第四十九
三藏法師義凈奉 制譯
詐言不知學處第八十三
爾時薄伽梵在室羅伐城逝多林給孤獨園。佛告諸苾芻：「半月半月應說波羅底木叉戒。」時諸苾芻奉教而說。六眾苾芻聽戒之時作如是語：「具壽！我今始知是法在戒經中說。」諸苾芻報曰：「豈可具壽於半月半月說戒經時不聽聞耶？」六眾答曰：「我今豈可唯聽說此更無餘事，于諸欲境亦復思量。」諸苾芻白佛，佛言：「此等愚人輕慢學處，乃至我觀十利，為諸弟子制其學處，應如是說：
「若復苾芻半月半月說戒經
【現代漢語翻譯】 現代漢語譯本： 複次，苾芻（bhiksu，比丘）鄔陀夷（Udayi），其餘含義如前所述。 『明相未出』，是指天還沒有亮，有三種情況。 關於國王（王，king）、寶物（寶，treasure）等，都如前面所說。宮門（宮門，palace gate）、門檻（閫，threshold）有三種區別：即城門（城門，city gate）、王門（王門，king's gate）、宮門（宮門，palace gate）。 『過』，是指用腳跨越。 『除余緣故』，是指除了獲得殊勝之法，如舍利子（Sariputra）等。開釋罪過如前所述。 此中，如果犯戒，情況是怎樣的呢？苾芻（bhiksu，比丘）在未曉之時，心存未曉之想，或者心存疑惑，跨越城門（城門，city gate）的，得惡作罪（dukkhata，一種輕罪）。曉時心存未曉之想或疑惑，也得惡作罪（dukkhata，一種輕罪）。跨越王門（王門，king's gate）也是如此。如果跨越宮門（宮門，palace gate），心存疑惑，犯根本罪。接下來兩句得惡作罪（dukkhata，一種輕罪），再接下來兩句則無罪。如果國王（王，king）、王妃（王妃，queen）、太子（太子，prince）、大臣（大臣，minister）召喚，也沒有罪。此外，沒有罪的情況還包括：最初犯戒之人，或者癡呆、瘋狂、心神錯亂、被痛苦煩惱所纏繞的人。 《根本說一切有部毗奈耶》卷第四十八 大正藏第 23 冊 No. 1442 《根本說一切有部毗奈耶》 《根本說一切有部毗奈耶》卷第四十九 三藏法師義凈（I-tsing）奉 旨翻譯 詐言不知學處第八十三 爾時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika-arama）。佛（佛，Buddha）告訴諸位苾芻（bhiksu，比丘）: 『每半個月應該誦說波羅底木叉戒（Pratimoksa，戒律）。』當時，諸位苾芻（bhiksu，比丘）奉佛的教導而誦說。六眾苾芻（六眾苾芻，group of six bhiksus）在聽戒的時候這樣說：『具壽（ayushman，尊者）！我現在才知道這個法是在戒經中說的。』諸位苾芻（bhiksu，比丘）回答說：『難道具壽（ayushman，尊者）在每半個月誦說戒經的時候沒有聽聞嗎？』六眾苾芻（六眾苾芻，group of six bhiksus）回答說：『我難道僅僅是聽這個，就沒有其他事情了嗎？對於各種慾望的境界，我也在思量。』諸位苾芻（bhiksu，比丘）稟告佛（佛，Buddha），佛（佛，Buddha）說：『這些愚人輕慢學處，乃至我觀察到十種利益，為諸位弟子制定學處，應當這樣說：』 『如果又有苾芻（bhiksu，比丘）每半個月誦說戒經』
【English Translation】 English version: Furthermore, the bhiksu (bhiksu, monk) Udayi, the remaining meanings are as previously stated. 'The sign of dawn has not yet appeared' refers to when the sky is not yet bright, and there are three conditions. Regarding the king (王, king), treasures (寶, treasure), etc., it is all as previously stated. Palace gate (宮門, palace gate), threshold (閫, threshold) have three distinctions: namely, city gate (城門, city gate), king's gate (王門, king's gate), and palace gate (宮門, palace gate). 'To cross over' refers to stepping over with the foot. 'Except for other reasons' refers to except for obtaining superior Dharma, such as Sariputra, etc. Explaining the offense is as previously stated. Here, if there is a transgression, what is the situation? If a bhiksu (bhiksu, monk), at a time before dawn, has the thought that it is not dawn, or has doubt, and crosses over the city gate (城門, city gate), he incurs a dukkata (惡作, a minor offense). If he thinks it is not dawn or has doubt at dawn, he also incurs a dukkata (惡作, a minor offense). It is the same for crossing over the king's gate (王門, king's gate). If he crosses over the palace gate (宮門, palace gate) with doubt, he commits the fundamental offense. The next two sentences incur a dukkata (惡作, a minor offense), and the next two sentences are without offense. If the king (王, king), queen (王妃, queen), prince (太子, prince), or minister (大臣, minister) summons him, there is also no offense. Furthermore, there is no offense in the case of the person who initially committed the offense, or one who is idiotic, insane, mentally disturbed, or afflicted by pain and suffering. 《Mulasarvastivada Vinaya》 Volume 48 Taisho Tripitaka Volume 23 No. 1442 《Mulasarvastivada Vinaya》 《Mulasarvastivada Vinaya》 Volume 49 Translated under imperial decree by Tripitaka Master I-tsing (義凈) The Eighty-Third Chapter on Falsely Claiming Ignorance of the Precepts At one time, the Bhagavan (Bhagavan, World-Honored One) was in the Jetavana Anathapindika-arama (逝多林給孤獨園) in Sravasti (室羅伐城). The Buddha (佛, Buddha) told the bhiksus (bhiksu, monks): 'Every half month, the Pratimoksa (波羅底木叉戒, precepts) should be recited.' At that time, the bhiksus (bhiksu, monks) followed the Buddha's teaching and recited it. The group of six bhiksus (六眾苾芻, group of six bhiksus) spoke thus when listening to the precepts: 'Venerable ones (ayushman,尊者)! Only now do I know that this Dharma is spoken in the precepts.' The bhiksus (bhiksu, monks) replied: 'Could it be that the venerable ones (ayushman,尊者) did not hear when the precepts were recited every half month?' The group of six bhiksus (六眾苾芻, group of six bhiksus) replied: 'Am I only to listen to this and have nothing else to do? I am also contemplating various realms of desire.' The bhiksus (bhiksu, monks) reported this to the Buddha (佛, Buddha), who said: 'These foolish people are disrespectful of the precepts. I have observed ten benefits and established the precepts for the disciples. It should be said thus:' 'If again a bhiksu (bhiksu, monk) recites the precepts every half month'
時作如是語：『具壽！我今始知是法戒經中說。』諸苾芻知是苾芻若二若三同作長凈，況復過此，應語彼言：『具壽！非不知故得免其罪，汝所犯罪應如法說悔。』當勸喻言：『具壽！此法希奇難可逢遇，汝說戒時不恭敬、不住心、不殷重、不作意、不一想、不攝耳、不策念而聽法。』者，波逸底迦。」
若復苾芻者，謂是六眾，余義如上。
說戒經時者，謂從四他勝乃至七滅諍法，相次而說詮其要義。
我今始知等者，謂六眾苾芻與余苾芻屢同聽戒，而彼故言我不知者，意欲令他心生憂悔故、誼惱時眾故。
諸苾芻當勸喻言等者，明不恭敬等有所虧失故。
此中犯相者，苾芻見說四他勝時，如是乃至十三殘罪、七滅諍法，作如是說者，一一說時皆得波逸底迦罪。若實不了知如愚癡人者，說實無犯。又無犯者，廣說如上。
作針筒學處第八十四
佛在室羅伐城逝多林給孤獨園。有一工人名曰達摩，善牙骨作，先於無衣外道心生敬信，因來寺中就乞食苾芻而聽法要，遂于佛教深起信心。復為演說七有事福業，彼既聞已作如是念：「我先無知歸露形者，彼以拔髮為業苦身修行，既處邪邊靡涉中道。我今宜應棄彼為教契想真宗，現在當來冀希津濟。然我家業貧窶難修福業，宜可
【現代漢語翻譯】 現代漢語譯本：當時（六眾苾芻）這樣說：『具壽（Ayusmat，年長有德的出家人）！我現在才知道這條戒律是戒經中說的。』如果其他比丘們知道這個比丘和兩三個比丘一起做長凈（指一起懺悔），更何況超過這個數量，應該對他們說：『具壽！不是因為不知道就可以免除罪責，你所犯的罪應該如法坦白懺悔。』應當勸誡開導說：『具壽！此法（佛法）稀有難得，你誦戒的時候不恭敬、不專心、不慇勤、不用心、不專注、不攝耳（不集中注意力聽）、不策念（不集中精神）而聽法。』，這（樣做）就犯了波逸提迦（Payattika，一種輕罪）。
如果再有比丘，這裡說的比丘是指六眾（指六個行為不端的比丘），其餘的意義如前所述。
『說戒經時』，指的是從四他勝（Parajika，四種最重的罪）乃至七滅諍法（Adhikaranasamatha，七種平息爭端的規則），依次宣說，解釋其中的要義。
『我現在才知道』等等，指的是六眾比丘和別的比丘多次一起聽戒，而他們故意說我不知道，意圖使他人心中產生憂愁後悔，擾亂僧團。
『諸比丘當勸喻言』等等，說明不恭敬等等是有所缺失的。
這裡所說的犯相是：比丘聽到宣說四他勝的時候，像這樣乃至十三殘罪（Sanghadisesa，十三種較重的罪）、七滅諍法的時候，如果說『我現在才知道』這樣的話，每說一次就犯一次波逸提迦罪。如果確實不瞭解，像愚癡的人一樣，確實不知道，說了就沒有罪。另外，沒有犯戒的情況，詳細的解釋如前所述。
作針筒學處第八十四
佛陀在室羅伐城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika-arama）。有一個工匠名叫達摩（Dharma），擅長用牙骨製作工藝品。他先前對外道（佛教以外的宗教）心生敬信，後來到寺院中向乞食的比丘們聽聞佛法要義，於是對佛教產生了深刻的信心。比丘們又為他演說了七有事福業（指佈施、持戒、禪定等七種能帶來福報的善行），他聽了之後這樣想：『我先前無知，歸依了那些裸露身體的人，他們以拔頭髮為業，苦行修行，既然身處邪道，就不能涉足中道。我現在應該捨棄他們，以佛教為契合真理的宗旨，希望現在和將來都能得到救濟。然而我家境貧困，難以修習福業，應該……』
【English Translation】 English version: At that time, they (the group of six monks) would say, 'Venerable ones! Only now do I know that this precept is mentioned in the Patimokkha (the code of monastic rules).' If the other Bhikkhus (monks) know that this Bhikkhu has joined two or three other Bhikkhus in performing a purification ceremony (referring to confessing together), let alone more than that, they should say to him, 'Venerable one! Not knowing does not excuse you from the offense. You should confess the offense you have committed according to the Dharma (teachings).' They should advise and exhort him, saying, 'Venerable one! This Dharma (Buddha's teachings) is rare and difficult to encounter. When the Patimokkha is recited, you are not respectful, not attentive, not diligent, not mindful, not focused, not collecting your ears (not concentrating on listening), and not directing your mind (not concentrating your spirit) while listening to the Dharma.' This constitutes a Payattika (a minor offense).
If another Bhikkhu, referring to the group of six monks, the meaning is as above.
'When the Patimokkha is recited' refers to reciting sequentially from the four Parajikas (the four gravest offenses) to the seven Adhikaranasamathas (the seven rules for settling disputes), explaining their essential meanings.
'Only now do I know,' etc., refers to the group of six Bhikkhus repeatedly listening to the Patimokkha with other Bhikkhus, and yet they deliberately say, 'I did not know,' intending to cause others to feel sorrow and regret, and to disturb the Sangha (monastic community).
'The Bhikkhus should advise and exhort,' etc., indicates that disrespect, etc., are deficiencies.
The offense here is: when a Bhikkhu hears the recitation of the four Parajikas, and so on up to the thirteen Sanghadisesas (the thirteen serious offenses requiring a meeting of the Sangha), and the seven Adhikaranasamathas, if he says, 'Only now do I know,' each time he says it, he commits a Payattika offense. If he truly does not know, like a foolish person, and genuinely does not know, then there is no offense. Furthermore, the cases where there is no offense are explained in detail as above.
The Eighty-Fourth Training Rule on Making Needle Cases
The Buddha was in Sravasti (Sravasti) at the Jetavana (Jetavana) in Anathapindika-arama (Anathapindika's monastery). There was a craftsman named Dharma (Dharma), skilled in making artifacts from bone. He had previously held non-Buddhist ascetics in reverence, but later came to the monastery to listen to the Dharma from the Bhikkhus who were begging for alms, and thus developed deep faith in Buddhism. The Bhikkhus also explained to him the seven meritorious deeds (referring to the seven virtuous actions that bring merit, such as giving, moral conduct, and meditation). After hearing this, he thought, 'I was previously ignorant and took refuge in those who expose their bodies, who make a practice of pulling out their hair, and who practice austerities. Since they are on the wrong path, they cannot tread the Middle Way. Now I should abandon them and take Buddhism as the true teaching that aligns with truth, hoping to be saved in the present and future. However, my family is poor and it is difficult to practice meritorious deeds, so I should...'
自勵役己惠人。」即便以自工巧告諸苾芻曰：「我善牙作，若須針筒我當施手。」時有苾芻令造像牙針筒，奇巧可愛，余苾芻嗟嘆驚訝復令其作。如是轉展乃至多人，匠者象牙因斯罄盡。復令骨作骨盡，用角角復終盡。時彼工人因致貧困，衣不掩形食不資口。時露形者見而告曰：「爾于昔時歸依我等家道豐贍，今依剃髮遂致困窮，以此察之孰為勝侶？」時諸少欲苾芻，聞是語已共生嫌賤：「云何苾芻使他工人不知量度，以至貧窮復致譏丑？」以緣白佛，佛告諸苾芻，廣如上說，乃至「制其學處，應如是說：
「若復苾芻用骨牙角作針筒，成者應打碎，波逸底迦。」
若復苾芻者，謂此法中人。
其骨牙角如事可知。
有二種針筒：一、筒子，二、合子。若用骨牙角作者，二皆不許。若自、若他並不應作。
若成者即應打碎，其罪說悔。其所對之人應問云：「爾針筒打碎未？」若不問者得惡作罪，問以方悔。苾芻應用竹葦為筒，或氈片等以安其針。時可數看勿令生垢，此皆無犯。又無犯者，廣說如上。
作過量床學處第八十五
佛在室羅伐城逝多林。時有苾芻人間遊行，至逝多林門日暮門閉，即于門屋下坐短腳床。既洗足已斂身入定，有蛇愛冷在床前住，見苾芻垂頭遂螫其
【現代漢語翻譯】 現代漢語譯本：'自勵役己惠人。'即便以自工巧告諸苾芻（bhiksu，比丘，佛教出家眾）曰：'我善牙作，若須針筒我當施手。'時有苾芻令造像牙針筒，奇巧可愛，余苾芻嗟嘆驚訝復令其作。如是轉展乃至多人，匠者象牙因斯罄盡。復令骨作骨盡，用角角復終盡。時彼工人因致貧困，衣不掩形食不資口。時露形者見而告曰：'爾于昔時歸依我等家道豐贍，今依剃髮遂致困窮，以此察之孰為勝侶？'時諸少欲苾芻，聞是語已共生嫌賤：'云何苾芻使他工人不知量度，以至貧窮復致譏丑？'以緣白佛，佛告諸苾芻，廣如上說，乃至'制其學處，應如是說：' '若復苾芻用骨牙角作針筒，成者應打碎，波逸底迦（pāyantika，一種戒律名稱）。' '若復苾芻者，謂此法中人。' '其骨牙角如事可知。' '有二種針筒：一、筒子，二、合子。若用骨牙角作者，二皆不許。若自、若他並不應作。' '若成者即應打碎，其罪說悔。其所對之人應問云：'爾針筒打碎未？'若不問者得惡作罪，問以方悔。苾芻應用竹葦為筒，或氈片等以安其針。時可數看勿令生垢，此皆無犯。又無犯者，廣說如上。' '作過量床學處第八十五' '佛在室羅伐城（Śrāvastī）逝多林（Jetavana）。時有苾芻人間**，至逝多林門日暮門閉，即于門屋下坐短腳床。既洗足已斂身入定，有蛇愛冷在床前住，見苾芻垂頭遂螫其'
【English Translation】 English version: 'He encouraged himself, benefited others by serving himself.' Even with his own skills, he told the Bhiksus (bhiksu, Buddhist monks): 'I am skilled in ivory work; if needle cases are needed, I will lend my hand.' At that time, a Bhiksu ordered an ivory needle case to be made, which was exquisite and lovely. Other Bhiksus praised and marveled at it and ordered him to make more. In this way, more and more people ordered them, and the craftsman's ivory was exhausted. Then they ordered him to make them from bone, and the bone was exhausted. Then they used horn, and the horn was also exhausted. At that time, the craftsman became impoverished, his clothes could not cover his body, and his food was not enough to sustain him. Then a naked person saw him and said: 'In the past, when you relied on us, your family was wealthy. Now that you rely on shaving your head, you have become impoverished. Considering this, which is the better companion?' At that time, the Bhiksus with few desires, upon hearing these words, felt disgusted and despised it: 'How can a Bhiksu cause a craftsman to be immoderate, leading to poverty and ridicule?' They reported this matter to the Buddha, who told the Bhiksus, as described above, until 'Establishing the precept, it should be said thus:' 'If a Bhiksu uses bone, ivory, or horn to make a needle case, it should be broken once completed, pāyantika (pāyantika, a type of monastic offense).' 'If a Bhiksu, this refers to a person within this Dharma.' 'The bone, ivory, and horn are as the matter indicates.' 'There are two types of needle cases: one is a tube, and the other is a box. If they are made of bone, ivory, or horn, both are not allowed. Whether for oneself or for others, they should not be made.' 'If it is completed, it should be broken immediately, and the offense should be confessed. The person to whom one confesses should ask: 'Have you broken the needle case?' If one does not ask, one commits an offense of wrong-doing; only by asking can one repent. Bhiksus should use bamboo or reeds as tubes, or felt pieces, etc., to hold their needles. They should be checked frequently to prevent dirt from accumulating. All of this is without offense. Furthermore, those without offense are as described above.' 'The eighty-fifth precept regarding making excessively large beds' 'The Buddha was in Jetavana (Jetavana) in Śrāvastī (Śrāvastī). At that time, a Bhiksu was ** among people, and when he arrived at the gate of Jetavana, it was dusk and the gate was closed. So he sat on a short-legged bed under the gatehouse. After washing his feet, he composed himself into meditation. A snake, fond of coolness, stayed in front of the bed, and seeing the Bhiksu's head drooping, it stung him.'
額，因致身亡，遂生三十三天端拱而坐。時天帝釋遣五百婇女而為給侍，天女瓔珞出妙音聲，能令聞者心生愛樂。時彼天子雖聞其聲不相觀視，彈指告言：「姊妹！何因惱我。」天女見已嗟嘆奇異，遂以其事往白帝釋。天主報曰：「汝等可持大鏡安在彼前。」女便置鏡，時彼天人方睹自身，具諸瓔珞周匝嚴飾，深生厭離說伽他曰：
「於此世間中， 人身最難得； 正信如來教， 出家為更難。 如斯難遇事， 而我已曾得； 云何喪法眼， 墮于牢獄中？ 我不得正見， 終不受欲樂； 由斯障解脫， 當淪於惡趣。 我居天女內， 如被鬼神圍； 入此愚癡林， 云何當出離？」
法爾諸天初生之時得三種念：「我於何處死？今於何處生？復由何業力？」即便觀知從人中死，生在三十三天，由凈持戒善業所感。作是念已，時諸天女告天子曰：「大仙！今可往禮帝釋，方與我等共為歡戲。」天子答曰：「姊妹！天主帝釋者，已能遠離染瞋癡耶？」白言：「未離。」天子曰：「姊妹！我昔歸依大師世尊，離染瞋癡而行禮敬。云何今時禮具三毒？姊妹！頗有因緣能令帝釋禮敬我不？」天女答曰：「有勝苑園名為妙地，中有住處是天仙所居。若在其中而出家者，帝釋自往申其禮敬
【現代漢語翻譯】 現代漢語譯本 某人因為意外事故身亡，於是轉生到三十三天（佛教宇宙觀中位於須彌山頂的天界）端坐著。當時，天帝釋（Indra，三十三天之主）派遣五百名婇女來服侍他。其中一位名叫瓔珞的天女發出美妙的聲音，能讓聽到的人心中產生愛慕之情。然而，這位天子雖然聽到了聲音，卻不看她們，而是彈指說道：『姊妹們！你們為何要擾亂我？』天女們見此情景，驚歎其奇異，便將此事稟告了帝釋。天主帝釋回答說：『你們可以拿一面大鏡子放在他面前。』天女們便照做了。這時，那位天人才看到自己的模樣，全身佩戴著各種華麗的瓔珞，被裝飾得富麗堂皇，內心深感厭惡，於是說了一首偈： 『在這世間之中，人身是最難得到的；能夠信仰如來（Tathagata，佛的稱號）的正法，出家修行就更加困難了。像這樣難以遇到的事情，我過去已經得到了；為何現在卻喪失了法眼（Dharma-eye，指能夠正確認識佛法的智慧），墮落在這慾望的牢獄之中？如果我不能獲得正見（Right View，八正道之首），最終將無法真正享受欲樂；由於這種障礙，我無法解脫，將會沉淪到惡趣（Evil realms，指地獄、餓鬼、畜生三道）之中。 我身處天女之中，就像被鬼神包圍一樣；進入這愚癡的森林，我該如何才能脫離？』 按照常理，諸天在剛出生的時候會產生三種念頭：『我從哪裡死去？現在又在哪裡出生？又是由於什麼樣的業力？』他立刻觀察到自己是從人間死去，轉生到三十三天，這是由於清凈持戒的善業所感。產生這個念頭之後，眾天女對天子說：『大仙！現在可以去禮拜帝釋，然後再和我們一起歡娛嬉戲。』天子回答說：『姊妹們！天主帝釋，已經能夠遠離貪染、嗔恚、愚癡了嗎？』天女們回答說：『尚未遠離。』天子說：『姊妹們！我過去歸依大師世尊（Bhagavan，佛的稱號），遠離貪染、嗔恚、愚癡而行禮敬。為何現在要禮敬還具足三毒（Three poisons，指貪嗔癡）的人呢？姊妹們！有沒有什麼因緣能夠讓帝釋來禮敬我呢？』天女們回答說：『有一個殊勝的苑園，名叫妙地（Myriad Land），其中有住處是天仙所居住的。如果有人在那裡出家，帝釋會親自前去表達敬意。』
【English Translation】 English version Having died from an accidental cause, he was reborn in the Trayastrimsa Heaven (the Heaven of Thirty-Three, a celestial realm atop Mount Sumeru in Buddhist cosmology), sitting upright. At that time, Sakra, Lord of the Devas (Indra, ruler of the Trayastrimsa Heaven), sent five hundred celestial maidens to attend to him. Among them, a celestial maiden named Ingraka emitted a wondrous sound, capable of arousing love and joy in the hearts of those who heard it. However, the Deva, though hearing the sound, did not look at them, but snapped his fingers and said, 'Sisters! Why do you disturb me?' The celestial maidens, seeing this, marveled at its strangeness and reported the matter to Sakra. The Lord of the Devas replied, 'You may place a large mirror before him.' The maidens then placed the mirror. At that moment, the Deva saw his own form, adorned with various splendid Ingraka jewels, richly ornamented, and felt deep revulsion, uttering this verse: 'In this world, a human body is most difficult to obtain; to have faith in the Tathagata's (Tathagata, an epithet of the Buddha) teachings and to renounce the world is even more difficult. Such rare opportunities I have already attained; why then have I lost the Dharma-eye (Dharma-eye, the wisdom to correctly understand the Dharma), and fallen into this prison of desires? If I do not attain Right View (Right View, the first of the Eightfold Path), I will ultimately not truly enjoy sensual pleasures; because of this obstacle, I cannot be liberated and will sink into the evil realms (Evil realms, referring to the hell, hungry ghost, and animal realms). Being among these celestial maidens is like being surrounded by demons; having entered this forest of ignorance, how shall I escape?' By nature, when Devas are first born, they have three thoughts: 'Where did I die? Where am I born now? And by what karmic force?' He immediately perceived that he had died in the human realm and was reborn in the Trayastrimsa Heaven, due to the merit of purely upholding the precepts. Having had this thought, the celestial maidens said to the Deva, 'Great Immortal! Now you may go and pay homage to Sakra, and then we can rejoice and play together.' The Deva replied, 'Sisters! Has Sakra, the Lord of the Devas, been able to distance himself from greed, hatred, and delusion?' The maidens replied, 'Not yet.' The Deva said, 'Sisters! In the past, I took refuge in the Master, the Bhagavan (Bhagavan, an epithet of the Buddha), and paid homage while being free from greed, hatred, and delusion. Why should I now pay homage to one who still possesses the three poisons (Three poisons, referring to greed, hatred, and delusion)? Sisters! Is there any cause or condition that would lead Sakra to pay homage to me?' The maidens replied, 'There is a magnificent garden called Myriad Land (Myriad Land), in which there is a dwelling place inhabited by celestial immortals. If someone were to renounce the world there, Sakra would personally go to express his respect.'
。」是時天子于天婇女作鬼神想，棄之而去。往妙地中天仙住處，于彼眾內而為出家。爾時帝釋聞是事已，詣苑園中躬申禮敬，稱善而退。天子自念：「我若不往禮覲世尊，即受天樂者是所不應。今我先當禮世尊足。」是時天子以天四花置衣裾內，諸妙瓔珞具莊嚴身，猶如壯士屈伸臂頃，于天宮沒現逝多林。由彼天光威神力故，光明赫奕周遍照曜逝多園林。詣世尊所頂禮雙足，即以天花布在佛前虔誠供養，繞佛三匝在一面坐，以妙伽他請世尊曰：
「我居天女內， 如被鬼神圍； 入愚闇稠林， 云何修出離？」
世尊告曰：
「有妙平直道， 去處無所畏； 法忍為大牛， 牽車無亂響； 慚愧充機褥， 專念為侍從； 智慧御車人， 正見令前導。 若有善男女， 乘此安隱車； 一心無異緣， 能至最勝處。」
爾時世尊觀彼天子意樂根性，隨機說法令得開悟。即于座上以金剛智杵，摧破二十種薩迦耶見山，得預流果。既見諦已白佛言：「世尊！由佛令我于諸難中得解脫果，此非父母、高祖、人王及諸天眾、沙門、婆羅門、親友、眷屬之所能作。我逢世尊大善知識故，于地獄、傍生、餓鬼趣中拔濟令出，安置人天勝妙之處，盡生死苦得涅槃道，干竭血海超越骨山
【現代漢語翻譯】 現代漢語譯本：當時，這位天子在與天女們享樂時，心中卻觀想她們如同鬼神一般，於是捨棄了她們。他前往美妙之地，也就是天仙們居住的地方，並在那裡的眾人之中出家。當時，帝釋（Indra，天神之王）聽說了這件事，親自前往苑園中，恭敬地行禮，稱讚之後退下。天子心想：『如果我不去禮拜世尊（Bhagavan，佛陀），即使享受天上的快樂也是不應該的。現在我應該先去禮拜世尊的足。』於是，這位天子將四朵天花藏在衣襟內，用各種美妙的瓔珞莊嚴自身，猶如壯士伸屈手臂一般迅速，從天宮消失，出現在逝多林（Jetavana，祇園精舍）。由於他的天光威神力，光明赫奕，周遍照耀逝多園林。他來到世尊處，頂禮佛的雙足，然後將天花散佈在佛前，虔誠地供養，繞佛三匝后在一旁坐下，用美妙的伽陀（gatha，偈頌）請問世尊： 『我身處天女之中， 猶如被鬼神圍繞； 進入愚昧黑暗的稠林， 如何修習才能出離？』 世尊回答說： 『有一條美妙平直的道路， 前往之處沒有恐懼； 法忍（dharma-ksanti，對佛法的忍耐力）如同大牛， 拉車時沒有雜亂的聲響； 慚愧（hri，羞恥心）充滿車子的坐墊， 專念（ekagrata，專注）是你的侍從； 智慧（prajna，般若）是駕車的人， 正見（samyag-drsti，正確的見解）在前方引導。 如果有善良的男女， 乘坐這輛安穩的車； 一心一意沒有其他的念頭， 就能到達最殊勝的地方。』 當時，世尊觀察那位天子的意樂和根性，隨機說法，使他得以開悟。就在座位上，世尊用金剛智杵（vajra-jnana-vajra，金剛智慧杵）摧毀了二十種薩迦耶見山（satkayadristi，有身見），使他證得了預流果（srota-apanna，須陀洹果）。證悟真諦后，他稟告佛陀說：『世尊！由於佛陀的教導，我才能在各種困難中得到解脫的果報，這不是父母、高祖、人王以及諸天眾、沙門（sramana，出家修行者）、婆羅門（brahmana，祭司）、親友、眷屬所能做到的。我遇到了世尊這樣的大善知識，才能從地獄、傍生（畜生）、餓鬼道中被拔濟出來，安置在人天勝妙之處，盡生死苦，得到涅槃（nirvana，寂滅）之道，乾涸血海，超越骨山。
【English Translation】 English version: At that time, the Deva (celestial being) was with the heavenly maidens, but he imagined them as ghosts and spirits, and abandoned them. He went to a wonderful place, the abode of the heavenly immortals, and renounced the world among that assembly. Then, Sakra (Indra, Lord of the Devas), having heard of this matter, went to the garden, respectfully paid homage, praised him, and withdrew. The Deva thought to himself: 'If I do not go to pay homage to the Bhagavan (World-Honored One, Buddha), it is not proper for me to enjoy heavenly bliss. Now I should first pay homage to the feet of the Bhagavan.' At that time, the Deva placed four heavenly flowers inside his robe, adorned his body with various exquisite necklaces, and as quickly as a strong man bends and stretches his arm, he disappeared from the heavenly palace and appeared in Jetavana (Jetavana-arama, the monastery in Jeta's Grove). Due to the power of his heavenly light and majesty, the bright light illuminated the entire Jetavana Grove. He went to the place of the Bhagavan, prostrated himself at the Buddha's feet, then scattered the heavenly flowers before the Buddha, offered them with reverence, circumambulated the Buddha three times, and sat down on one side. With a beautiful gatha (verse), he asked the Bhagavan: 'I dwell among heavenly maidens, As if surrounded by ghosts and spirits; Having entered a dense forest of ignorance and darkness, How can I cultivate to attain liberation?' The Bhagavan replied: 'There is a wonderful, straight path, To a place where there is no fear; Dharma-ksanti (patience with the Dharma) is like a great ox, Pulling the cart without chaotic sounds; Hri (shame) fills the cushions of the cart, Ekagrata (one-pointedness of mind) is your attendant; Prajna (wisdom) is the driver of the cart, Samyag-drsti (right view) leads the way. If there are good men and women, Who ride this peaceful cart; With one mind and no other thoughts, They can reach the most excellent place.' At that time, the Bhagavan observed the Deva's inclinations and nature, and taught the Dharma accordingly, enabling him to attain enlightenment. Right there on the seat, the Bhagavan used the vajra-jnana-vajra (diamond wisdom club) to destroy the twenty mountains of satkayadristi (self-view), enabling him to attain the srota-apanna (stream-enterer) fruit. Having seen the truth, he said to the Buddha: 'Bhagavan! Because of the Buddha's teachings, I am able to attain the fruit of liberation from all difficulties. This is something that parents, ancestors, human kings, and the hosts of Devas, sramanas (ascetics), brahmanas (priests), relatives, and family members cannot do. Because I have encountered the Bhagavan, a great and wise teacher, I have been rescued from the hells, the animal realm, and the realm of hungry ghosts, and placed in the excellent realms of humans and Devas, ending the suffering of birth and death, attaining the path of nirvana (extinction of suffering), drying up the sea of blood, and transcending the mountain of bones.'
，無始積集身見之山，以智慧杵而摧破之獲得初果。我今歸依佛法僧寶，始從今日乃至命存，受五學處不殺生乃至不飲酒。唯愿世尊證知我是鄔波索迦。」即于佛前說自慶頌曰：
「我由佛力故， 永閉三惡道； 得開天妙門， 長升涅槃路。 我依世尊故， 今得清凈眼； 證見真聖道， 超過有海岸。 佛超於人天， 離生老死過； 有海中難遇， 我逢今得果。 我以莊嚴身， 歡心禮佛足； 右繞除怨者， 今往赴天宮。」
爾時彼天于生死中得未曾得，禮佛足已更以天花至誠供養，便往天宮忽然不現。時逝多林授事苾芻，至天曉已便開寺，門見彼苾芻在小床上端坐命終，復見毒蛇住其床下。即以此事往白世尊，世尊告曰：「可為焚燒。」復告諸苾芻曰：「不應下小床上而為寢臥，亦不應床前洗足，違者得越法罪。」
時六眾苾芻聞是制已，遂作高床腳長七肘緣梯上下。諸婆羅門居士等見生嫌賤，時諸苾芻以緣白佛，佛言：「我今以此為緣，為諸苾芻廣說，乃至制其學處，應如是說：
「若復苾芻作大小床，足應高佛八指。若過作者應截去。波逸底迦。」
如是世尊為諸苾芻制學處已，時具壽鄔陀夷身形長大，坐彼床。時頦拄著膝，苾芻白佛，佛
【現代漢語翻譯】 現代漢語譯本： 『從無始以來積累的身見之山，用智慧之杵摧毀它，便能獲得初果（Sotapanna，須陀洹）。我現在歸依佛、法、僧三寶，從今天開始直到生命終結，受持五條戒律：不殺生，乃至不飲酒。只願世尊（Bhagavan，佛）能夠證明我是鄔波索迦（Upasaka，優婆塞）。』 於是他在佛前說了自我慶賀的頌詞： 『我由於佛陀的力量，永遠關閉了三惡道（three lower realms）； 得以開啟通往天界的妙門，長久地走上涅槃（Nirvana）之路。 我依靠世尊的緣故，如今獲得了清凈的眼睛； 證悟並見到了真實的聖道，超越了存在的此岸。 佛陀超越了人天，遠離了生老病死的苦難； 在茫茫人海中難以遇到，我今天遇到了並且獲得了果報。 我用莊嚴的身體，歡喜地禮拜佛陀的雙足； 右繞著消除了怨恨的人，現在前往天宮。』 當時，那位天人在生死輪迴中獲得了前所未有的體驗，禮拜佛足后，又用天花至誠地供養，然後就前往天宮，忽然消失不見了。當時，祇樹給孤獨園（Jetavana）負責事務的比丘，到了天亮打開寺門，看見那位比丘在小床上端坐而亡，又看見一條毒蛇在他的床下。他便將此事稟告世尊，世尊說：『可以火化。』 又告訴眾比丘說：『不應該睡在矮小的床上，也不應該在床前洗腳，違背者會犯越法罪。』 當時，六群比丘聽到這個規定后，就做了高床，床腳長達七肘，用梯子上下。一些婆羅門（Brahmin）居士等看見后產生了嫌棄和輕視。比丘們因此稟告佛陀，佛陀說：『我現在以此為緣由，為眾比丘廣泛地解說，乃至制定戒律，應該這樣說：』 『如果比丘製作大小床，床腳的高度應該不超過佛的八指。如果超過了，應該截去。犯者，波逸提（Payattika）。』 就這樣，世尊為眾比丘制定了戒律后，當時具壽鄔陀夷（Udayin）身材高大，坐在那張床上時，下巴抵著膝蓋。比丘們稟告了佛陀，佛陀
【English Translation】 English version: 'Having crushed the mountain of self-view, accumulated since beginningless time, with the pestle of wisdom, one attains the first fruit (Sotapanna). I now take refuge in the Buddha, the Dharma, and the Sangha, from this day forth until my life ends, undertaking the five precepts: not to kill, and so on, not even to drink alcohol. May the Blessed One (Bhagavan) acknowledge me as a Upasaka (layman).' Then, in the presence of the Buddha, he spoke a verse of self-congratulation: 'Through the power of the Buddha, I have forever closed the three lower realms; I have opened the wondrous gate to the heavens, and ascend the path to Nirvana. Because I rely on the Blessed One, I now have pure eyes; I have realized and seen the true noble path, surpassing the shore of existence. The Buddha surpasses humans and gods, free from the suffering of birth, old age, and death; Difficult to encounter in the ocean of existence, I have met him and now attain the fruit. With an adorned body, I joyfully prostrate at the Buddha's feet; Circumambulating the one who has eliminated hatred, I now go to the heavenly palace.' At that time, that Deva (god) gained something never before gained in the cycle of birth and death. After bowing at the Buddha's feet, he offered celestial flowers with utmost sincerity, and then departed to the heavenly palace, suddenly disappearing. At that time, the Bhikshu (monk) in charge of Jetavana (monastery), opened the temple gate at dawn and saw that Bhikshu sitting upright on the small bed, having passed away. He also saw a poisonous snake beneath the bed. He then reported this matter to the Blessed One, who said, 'Cremate him.' He further told the Bhikshus, 'One should not sleep on a low bed, nor should one wash one's feet in front of the bed. Violators will incur a transgression.' At that time, the group of six Bhikshus, upon hearing this rule, made high beds with legs seven cubits long, using ladders to climb up and down. Some Brahmins (priests) and householders, upon seeing this, felt aversion and contempt. The Bhikshus therefore reported this to the Buddha, who said, 'I will now use this as a reason to explain extensively to the Bhikshus, and even establish precepts, which should be stated as follows:' 'If a Bhikshu makes a bed, large or small, the legs should not be higher than eight fingers of the Buddha. If it is made higher, it should be cut off. Payattika (an offense entailing expiation).' Thus, after the Blessed One established the precepts for the Bhikshus, at that time, the venerable Udayin (name of a monk) was tall and sat on that bed, his chin touching his knees. The Bhikshus reported this to the Buddha, and the Buddha
言：「前是創製，此更隨開，應如是說：
「若復苾芻作大小床，足應高佛八指，除入梐木。若過者應截去，波逸底迦。」
若復苾芻者，謂六眾也。
作大小床者，謂自作、使人造此大床及小座時。
應高佛八指者，佛謂大師，此之八指長中人一肘。
除入梐木者，除床腳入梐木，此非是量。
若過作者，謂量若過應可截去。墮罪說悔如前應作。
此中犯相者，若苾芻若為僧作、若自為作，過八指量者應截去，其罪說除。對說罪者應可問言：「床腳截未？」若不問者得惡作罪。其罪不應說悔。若依量作者無犯。又無犯者，廣如上說。
用草木綿貯床學處第八十六
佛在室羅伐城給孤獨園。鄔波難陀分得大床，以木綿貯安襯而臥。有老苾芻從他處來，合與臥具，其授事人隨次分與，至鄔波難陀房，為彼年老併合得床。鄔波難陀便去襯物分散木綿，令其寢息。苾芻臥已，天曉出房身衣總白，諸苾芻見報言：「上座豈可臥在葦苕積中耶？」具以上緣告諸苾芻，諸苾芻白佛。佛言：「我今為諸苾芻制其學處，應如是說：
「若復苾芻以木綿等貯僧床座者，應撤去，波逸底迦。」
若復苾芻者，鄔波難陀，余義如上。
言貯物者，有五種：一、木
【現代漢語翻譯】 現代漢語譯本： 言：『之前是最初的制定，現在是進一步的開示，應當這樣說：』 『如果又有比丘製作大小床，床腳的高度應當不超過佛的八指（約閤中等身材人的一肘），除了嵌入梐木的部分。如果超過這個高度，應當截去，犯波逸提迦罪。』 『如果又有比丘』，指的是六眾比丘。 『製作大小床』，指的是自己製作，或者指使他人制造大床和小座的時候。 『應當高佛八指』，佛指的是大師（釋迦牟尼佛），這裡的八指相當於中等身材人的一肘。 『除了嵌入梐木』，指的是床腳嵌入梐木的部分，這部分不計算在高度之內。 『如果超過』，指的是高度如果超過了，應當截去。墮罪之後，懺悔的方法和之前一樣。 這裡所說的犯相是：如果比丘為僧眾製作，或者為自己製作，超過八指的高度，應當截去超出的部分，並且懺悔。對於懺悔罪過的人，應當問：『床腳截了嗎？』如果不問，就犯惡作罪。這個惡作罪不應當懺悔。如果按照規定的高度製作，就沒有罪過。另外，沒有罪過的情況，詳細的解釋如上文所說。 用草木綿填充床座學處第八十六 佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）中。鄔波難陀（Upananda）分到一張大床，用木綿填充作為襯墊，然後躺在上面。有一位年老的比丘從其他地方來，應該分配給他臥具，負責分配的人按照順序分配，到了鄔波難陀的房間，因為他年老，所以也應該分給他床。鄔波難陀就把床上的襯墊拿走，分散了木綿，讓他睡覺。這位比丘睡下之後，天亮走出房間，發現自己的衣服都變白了。其他比丘看見后說：『上座難道是睡在葦草堆里了嗎？』這位比丘把事情的經過告訴了其他比丘，其他比丘稟告了佛陀。佛陀說：『我現在為比丘們制定學處，應當這樣說：』 『如果又有比丘用木綿等物填充僧眾的床座，應當撤去，犯波逸提迦罪。』 『如果又有比丘』，指的是鄔波難陀，其他的含義和上面一樣。 『填充』指的是，有五種填充物：一、木綿
【English Translation】 English version: He said: 'The former was the initial establishment, this is a further explanation, it should be said like this:' 'If a Bhikṣu makes a large or small bed, the legs should not be higher than eight 'fingers' of the Buddha (approximately one cubit of a person of medium height), excluding the part inserted into the mortise. If it exceeds this height, it should be cut off, and one commits a Pāyantika offense.' 'If again a Bhikṣu,' refers to the group of six Bhikṣus. 'Makes a large or small bed,' refers to making it himself, or instructing others to make a large bed or a small seat. 'Should be eight 'fingers' high of the Buddha,' Buddha refers to the Great Teacher (Śākyamuni Buddha), here eight 'fingers' is equivalent to one cubit of a person of medium height. 'Excluding the part inserted into the mortise,' refers to the part of the bed leg inserted into the mortise, this part is not included in the measurement. 'If it exceeds,' refers to if the height exceeds, it should be cut off. After incurring the offense, the method of repentance is the same as before. Here, the aspect of offense is: if a Bhikṣu makes it for the Sangha, or makes it for himself, exceeding the height of eight 'fingers', the excess should be cut off, and one should repent. For those who repent of their offenses, one should ask: 'Have the bed legs been cut?' If one does not ask, one commits a Dukkata offense. This Dukkata offense should not be repented. If it is made according to the prescribed height, there is no offense. Also, the situations where there is no offense, the detailed explanation is as mentioned above. The eighty-sixth training rule regarding filling beds and seats with grass, wood, or cotton. The Buddha was in the Jetavana (Jetavana) of Śrāvastī (Śrāvastī). Upananda (Upananda) received a large bed, filled it with cotton as a cushion, and then lay on it. An elderly Bhikṣu came from elsewhere and should have been allocated bedding. The person in charge of allocation distributed it in order, and when he came to Upananda's room, because he was old, he should also have been given a bed. Upananda then took away the cushion from the bed, scattered the cotton, and let him sleep. After this Bhikṣu slept, he came out of the room at dawn and found that his clothes had turned white. Other Bhikṣus saw it and said: 'Venerable Sir, were you sleeping in a pile of reeds?' This Bhikṣu told the other Bhikṣus what had happened, and the other Bhikṣus reported it to the Buddha. The Buddha said: 'I am now establishing a training rule for the Bhikṣus, it should be said like this:' 'If again a Bhikṣu fills the beds and seats of the Sangha with cotton or other materials, it should be removed, and one commits a Pāyantika offense.' 'If again a Bhikṣu,' refers to Upananda, the other meanings are the same as above. 'Filling' refers to, there are five kinds of fillings: one, cotton.
綿，二、草綿，三、蒲薹，四、劫貝，五羊毛。若復苾芻以五種物自貯教人貯，皆得墮罪，罪應說悔。
此中犯者，苾芻若僧私床座以木綿等而散貯者，皆得墮罪。絮應撤去，罪應說悔。對說罪者應可問言：「絮撤去未？」若不問者得惡作罪。其罪不應說悔，廣說如上。
過量作尼師但那學處第八十七
佛在室羅伐城給孤獨園。如世尊說：「汝諸苾芻！若受用僧伽臥具，及餘人物乃至私物，應用襯替。」苾芻不識其量遂便大作，小者棄擲，或嫌長短。作務煩多常有營為，妨修善品，廣說乃至「為諸苾芻制其學處，應如是說：
「若復苾芻作尼師但那，當應量作。是中量者，長佛二張手、廣一張手半。若過成者截去，波逸底迦。」
如是世尊為諸苾芻制學處已，具壽鄔陀夷身形長大，每至臥時為護臥具，故於其足邊以諸樹葉而為襯替。世尊因觀房舍見葉狼藉，問知事已告諸苾芻曰：「前是創製，此復重開，廣說乃至應如是說：
「若復苾芻作尼師但那，當應量作。是中量者，長佛二張手、廣一張手半，長中更增一張手。若過作者應截去，波逸底迦。」
若復苾芻者，此法中人。
尼師但那者，謂敷具也。
若自作、使人皆悉同犯。
應量者，如文可知。
【現代漢語翻譯】 現代漢語譯本 綿，一、木綿（kapok），二、草綿，三、蒲薹，四、劫貝（calico），五、羊毛。如果比丘自己儲藏或教唆他人儲藏這五種物品，都犯墮罪，需要懺悔。
在此情況下，比丘如果將木綿等物散置在僧眾公用的床座上，都犯墮罪。應該撤去絮狀物，並懺悔。負責處理懺悔的比丘應該詢問：『絮狀物撤去了嗎？』如果不問，則犯惡作罪。其罪不應懺悔，詳細說明如前。
過量製作尼師但那（nishidana，坐具）學處第八十七
佛陀在室羅伐城（Shravasti）的給孤獨園（Jetavana）中。世尊說：『你們這些比丘！如果使用僧伽的臥具，以及其他人物乃至私人物品，應該用襯墊。』比丘們不瞭解尺寸，於是就做得很大，小的就被丟棄，或者嫌棄長短。製作事務繁多，經常需要營作，妨礙了修習善法，詳細說明如前，『爲了比丘們制定學處，應該這樣說：』
『如果比丘製作尼師但那，應當按照規定的尺寸製作。其中規定的尺寸是，長度為佛陀的兩張手（vidasti，約20-25釐米），寬度為一張手半。如果超過這個尺寸，就應該截去，犯波逸提迦（pacittika，一種輕罪）。』
世尊這樣為比丘們制定學處后，具壽鄔陀夷（Udayin）身形高大，每次睡覺時爲了保護臥具，所以在腳邊用樹葉作為襯墊。世尊看到房舍里到處都是樹葉，詢問后得知情況，告訴比丘們說：『之前是初次制定，現在重新開許，詳細說明如前，應該這樣說：』
『如果比丘製作尼師但那，應當按照規定的尺寸製作。其中規定的尺寸是，長度為佛陀的兩張手，寬度為一張手半，長度可以再增加一張手。如果超過這個尺寸，就應該截去，犯波逸提迦。』
『如果』比丘，指的是佛法中的人。
尼師但那，指的是鋪設的坐具。
無論是自己製作，還是指使他人制作，都同樣犯戒。
『應量』，如經文所說的那樣可以理解。
【English Translation】 English version Cotton: 1. Tree cotton (kapok), 2. Grass cotton, 3. Pu tai, 4. Calico (karpasa), 5. Wool. If a Bhikshu stores these five types of materials himself or instructs others to store them, he commits a Dukkritta offense, and repentance is required.
In this case, if a Bhikshu scatters cotton or similar materials on a Sangha's (community) common bed or seat, he commits a Dukkritta offense. The fluff should be removed, and repentance is required. The Bhikshu responsible for handling the repentance should ask: 'Has the fluff been removed?' If he does not ask, he commits a Dukkata offense. This offense should not be repented, as explained above.
The Eighty-Seventh Training Rule on Making a Nishidana (sitting cloth) in Excess of the Prescribed Size
The Buddha was in the Jetavana (Jetavana Vihara) of Shravasti (Sravasti). The World Honored One said: 'You Bhikshus! If you use the Sangha's bedding and other items, even personal belongings, you should use a lining.' The Bhikshus did not know the proper size, so they made them too large. The smaller ones were discarded, or they complained about the length. The work was cumbersome, and they were constantly engaged in making them, hindering the cultivation of good qualities, as explained above. 'To establish training rules for the Bhikshus, it should be said as follows:'
'If a Bhikshu makes a Nishidana, it should be made according to the prescribed size. The prescribed size is two of the Buddha's spans (vidasti, approximately 20-25 centimeters) in length and one and a half spans in width. If it exceeds this size, it should be cut off, and a Pacittika (minor offense) is committed.'
After the World Honored One established these training rules for the Bhikshus, the Venerable Udayin (Udayin) was tall. Every time he slept, to protect the bedding, he used leaves as a lining at his feet. The World Honored One saw leaves scattered everywhere in the dwelling, inquired about it, and told the Bhikshus: 'This was initially established, and now it is reopened, as explained above, it should be said as follows:'
'If a Bhikshu makes a Nishidana, it should be made according to the prescribed size. The prescribed size is two of the Buddha's spans in length and one and a half spans in width, and the length can be increased by one more span. If it exceeds this size, it should be cut off, and a Pacittika is committed.'
'If' a Bhikshu, refers to a person in the Buddha's teachings.
Nishidana, refers to a sitting cloth.
Whether one makes it himself or instructs others to make it, the offense is the same.
'Prescribed size,' can be understood as stated in the text.
若佛一張手當中人三張手，總長九張手合有四肘半；廣一張手半者當中人四張手復有六指(此中制意者，尼師但那本為襯替臥具，恐有所損不擬余用。然其大量與自身等，頂上余有一磔手在，斯乃正與臥具相當。又復佛望餘人身有三倍，言二倍者，蓋是部別。若依二倍即尼師但那，其量全小不堪替臥敷地禮拜。不見有文，故違聖言，誰代當罪，細論可不？廣如余處)。若苾芻不依此量而過作者，物應截去，罪應說悔，余問答等並廣如上說。
作覆瘡衣學處第八十八
佛在給孤獨園。如世尊說作覆瘡衣，苾芻不知當云何作？其量過大或時大小。諸苾芻白佛，佛言乃至「應如是說：若復苾芻作覆瘡衣，當應量作。是中量者，長佛四張手、廣二張手。若過作者應截去，波逸底迦。」
若復苾芻等義如上說。
覆瘡者，謂覆身瘡疥也。
其佛張手及有過截，並說罪等廣如上說。
作雨浴衣學處第八十九
佛在室羅伐城給孤獨園。三月夏安居時，毗舍佉鹿子母往詣佛所，禮雙足已在一面坐，佛為說法示教利喜默然而住。時毗舍佉即從座起，合掌恭敬白佛言：「世尊！愿佛及僧明當就舍受我微供。」爾時世尊默然而受。時毗舍佉知佛受已，頂禮佛足奉辭而去。既至舍已，即于其夜備辦
【現代漢語翻譯】 現代漢語譯本： 如果佛的一張手（指佛的手掌長度）相當於普通人的三張手，那麼總長度九張手合起來就有四肘半；寬度一張手半，相當於普通人的四張手加上六指（這裡制定尺寸的意義在於，尼師但那（Nisidana，坐具）原本是用來襯墊臥具，防止臥具損壞，不應該用於其他用途。然而它的大尺寸應該和自身相等，頂部剩餘一磔手（約四指寬），這才是和臥具相稱的尺寸。而且佛的身高是普通人的三倍，說兩倍的，可能是部派的差別。如果按照兩倍的尺寸來製作尼師但那，那麼它的尺寸就太小了，不能用來襯墊臥具或敷在地上禮拜。經典中沒有這樣的說法，所以是違背佛陀教誨的，誰來承擔這個罪過呢？仔細討論一下就可以明白了。詳細的論述在其他地方）。如果比丘不按照這個尺寸製作，而是做得過大，就應該把多餘的部分截去，並且要懺悔認罪，其餘的問答等等，都和上面所說的一樣。
製作覆瘡衣學處第八十八
佛陀在給孤獨園（Jetavana Anathapindika-arama）。當時世尊說要製作覆瘡衣，比丘們不知道應該怎麼做？尺寸過大或者過小。比丘們稟告佛陀，佛陀說乃至『應該這樣說：如果又有比丘製作覆瘡衣，應當按照規定的尺寸製作。這裡所說的尺寸是，長度為佛的四張手，寬度為佛的兩張手。如果做得過大，就應該截去，犯波逸提迦（Payantika，一種罪名）。』
如果又有比丘等等，意義和上面所說的一樣。
覆瘡，指的是覆蓋身體的瘡疥。
關於佛的手掌尺寸以及截去多餘部分，還有說明罪過等等，都和上面所說的一樣。
製作雨浴衣學處第八十九
佛陀在室羅伐城（Sravasti）的給孤獨園。三個月的夏季安居期間，毗舍佉·鹿子母（Visakha Migaramata）前往佛陀住所，禮拜佛的雙足后在一旁坐下，佛陀為她說法語，開示教導，令她歡喜，然後默然不語。當時毗舍佉立即從座位上起身，合掌恭敬地對佛陀說：『世尊！希望佛陀和僧眾明天到我的住所接受我的微薄供養。』當時世尊默然接受了。當時毗舍佉知道佛陀已經接受了，頂禮佛足后告退離去。回到住所后，當晚就開始準備供養。
【English Translation】 English version: If the hand span of the Buddha is equivalent to three hand spans of an average person, then the total length of nine hand spans would be four and a half cubits; and a width of one and a half hand spans would be equivalent to four hand spans plus six fingers of an average person (the significance of establishing these dimensions is that the Nisidana (sitting cloth) is originally intended to pad the bedding, preventing damage, and should not be used for other purposes. However, its large size should be equal to oneself, with a span (about four fingers wide) remaining on top, which is the appropriate size for bedding. Moreover, the Buddha's height is three times that of an average person; saying it's twice is probably a difference in schools. If the Nisidana is made according to twice the size, then its size would be too small to pad the bedding or spread on the ground for prostration. There is no such statement in the scriptures, so it is contrary to the Buddha's teachings. Who will bear this sin? A careful discussion will clarify this. Detailed discussions can be found elsewhere). If a Bhiksu (monk) does not make it according to this measurement but makes it too large, the excess should be cut off, and he should confess and repent. The remaining questions and answers, etc., are all as mentioned above.
The Training Rule on Making a Covering-for-Wounds Cloth, the Eighty-eighth
The Buddha was at Jetavana Anathapindika-arama (Jeta Grove, Anathapindika's monastery). At that time, the World Honored One said to make a covering-for-wounds cloth, but the Bhiksus did not know how to make it? The size was either too large or too small. The Bhiksus reported to the Buddha, and the Buddha said, 'It should be said like this: If another Bhiksu makes a covering-for-wounds cloth, it should be made according to the prescribed size. The size here is that the length is four hand spans of the Buddha, and the width is two hand spans of the Buddha. If it is made too large, it should be cut off, and it is a Payantika (an offense).'
If another Bhiksu, etc., the meaning is the same as mentioned above.
Covering-for-wounds refers to covering sores and scabies on the body.
Regarding the Buddha's hand span size, cutting off the excess, and explaining the offense, etc., are all as mentioned above.
The Training Rule on Making a Rain-Bathing Cloth, the Eighty-ninth
The Buddha was at Jetavana Anathapindika-arama in Sravasti (city). During the three-month summer retreat, Visakha Migaramata (Visakha, Migara's mother) went to the Buddha's residence, bowed at the Buddha's feet, and sat to one side. The Buddha spoke Dharma for her, instructing and teaching, making her happy, and then remained silent. At that time, Visakha immediately rose from her seat, folded her palms respectfully, and said to the Buddha, 'World Honored One! May the Buddha and the Sangha (monastic community) come to my residence tomorrow to receive my humble offerings.' At that time, the World Honored One silently accepted. At that time, Visakha knew that the Buddha had accepted, bowed at the Buddha's feet, and took her leave. After returning to her residence, she began preparing the offerings that night.
種種上妙飲食。佛于其夜天將曉時，便於東方見多雲起，形如圓缽遍滿虛空，如是之云能降大雨充滿溝渠。爾時佛告阿難陀曰：「汝今宜往告諸苾芻：『今此云起必降洪雨，此雨沾濡有大威力。若洗浴者能除眾病。若諸苾芻樂欲洗者，可於空地隨意洗浴。』」阿難陀既受教已，具以佛語告諸苾芻。時諸苾芻悉于露地雨中立洗。時毗舍佉母飲食辦已，敷設座具安凈水甕，令其婢使往逝多林，請佛及僧白言：「時至。」婢到門所覓諸苾芻，時諸苾芻閉門而浴，婢于門隙遙見苾芻露形於寺中浴，便作是念：「此中不見苾芻，皆是露形外道。」即便歸舍白其母曰：「我于寺內不見一人是苾芻者，但見露形外道立洗雨中。」時毗舍佉便作是念：「今日天雨，聖眾多在雨中露形而浴，非是外道。」便遣餘人往扣門喚，白言：「聖者！毗舍佉母令白時到。」爾時佛與大眾著衣持缽，詣毗舍佉處既坐定已，先行凈水次下美食，種種珍羞無不備具。眾既食了受水齒木，凈澡漱已皆收缽器。時毗舍佉即于佛前以瓶注水，聽說發願竟，前禮佛足白佛言：「世尊！唯愿慈悲許我微愿。」佛言：「隨汝所求，欲作何愿？」毗舍佉曰：「我有八愿：一者欲施苾芻眾雨浴衣，二者欲施苾芻尼眾雨浴衣，三者客苾芻來先我舍食，四者將行苾芻當於我舍食
【現代漢語翻譯】 現代漢語譯本 種種上妙的飲食已經準備好了。佛陀在那天晚上將要破曉的時候，從東方看到許多雲彩升起，形狀像圓缽一樣遍佈天空。這樣的雲彩能夠降下大雨，充滿溝渠。當時，佛陀告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『你現在應該去告訴各位比丘（Bhikkhu，佛教出家男眾）：『現在這些雲彩升起，必定會降下大雨，這雨水沾濕身體有很大的威力。如果用它來洗浴，能夠去除各種疾病。如果各位比丘喜歡洗浴，可以在空地上隨意洗浴。』』』阿難陀接受了佛陀的教導后，把佛陀的話全部告訴了各位比丘。當時，各位比丘都在露天的雨中站立洗浴。這時，毗舍佉母（Visakha，一位著名的女施主）已經準備好了飲食，鋪設好了座位，安置了乾淨的水甕，讓她的婢女前往逝多林（Jetavana，祇園精舍），邀請佛陀和僧眾，稟告說：『時間到了。』婢女到達門口尋找各位比丘，當時各位比丘關著門在洗浴。婢女從門縫裡遠遠地看見比丘們在寺廟中裸露身體洗浴，就想：『這裡看不見比丘，都是裸體的外道。』隨即回到家中告訴她的母親說：『我在寺廟裡沒有看見一個是比丘，只看見裸體的外道站在雨中洗浴。』當時，毗舍佉（Visakha）就想：『今天下雨，聖眾們大多在雨中裸露身體洗浴，不是外道。』便派遣其他人去敲門呼喚，稟告說：『聖者！毗舍佉母（Visakha）讓我稟告您時間到了。』當時，佛陀和大夥穿好衣服，拿著缽，前往毗舍佉（Visakha）的住所。坐定之後，先奉上凈水，然後是美食，各種珍貴的美味沒有不準備齊全的。大家吃完之後，接受了水和齒木，乾淨地洗漱完畢，都收起了缽器。當時，毗舍佉（Visakha）就在佛陀面前用瓶子注水，聽佛說法併發愿完畢，上前禮拜佛足，對佛陀說：『世尊！希望您慈悲允許我一個小小的願望。』佛陀說：『隨你所求，想許什麼愿？』毗舍佉（Visakha）說：『我有八個願望：第一，我想佈施比丘眾雨浴衣；第二，我想佈施比丘尼（Bhikkhuni，佛教出家女眾）眾雨浴衣；第三，來訪的比丘先在我家吃飯；第四，將要遠行的比丘可以在我家吃飯。
【English Translation】 English version Various excellent foods and drinks were prepared. As the night was about to dawn, the Buddha saw many clouds rising from the east, shaped like round bowls covering the sky. These clouds could bring heavy rain, filling ditches and streams. At that time, the Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'You should now go and tell the Bhikkhus (Buddhist monks): 'These clouds are rising and will surely bring heavy rain. This rain, when it touches the body, has great power. If one bathes in it, it can remove many diseases. If the Bhikkhus wish to bathe, they may freely bathe in the open ground.' Having received the Buddha's instruction, Ananda (佛陀的十大弟子之一) told all the Bhikkhus (佛教出家男眾) everything the Buddha had said. At that time, all the Bhikkhus (佛教出家男眾) were standing and bathing in the rain in the open. At this time, Visakha (a prominent female benefactor) had prepared the food and drink, laid out the seats, and placed clean water pitchers. She sent her maidservant to Jetavana (祇園精舍) to invite the Buddha and the Sangha (Buddhist monastic community), saying, 'It is time.' The maidservant arrived at the gate, seeking the Bhikkhus (佛教出家男眾). At that time, the Bhikkhus (佛教出家男眾) were bathing with the door closed. The maidservant saw the Bhikkhus (佛教出家男眾) bathing naked in the temple through a gap in the door, and thought, 'I don't see any Bhikkhus (佛教出家男眾) here, only naked heretics.' She then returned home and told her mother, 'I didn't see a single Bhikkhu (佛教出家男眾) in the temple, only naked heretics standing and bathing in the rain.' At that time, Visakha (一位著名的女施主) thought, 'Today it is raining, and the holy ones are mostly bathing naked in the rain, they are not heretics.' She then sent someone else to knock on the door and call out, saying, 'Venerable ones! Visakha (一位著名的女施主) has instructed me to inform you that it is time.' At that time, the Buddha and the assembly put on their robes, carried their bowls, and went to Visakha's (一位著名的女施主) residence. After they were seated, they were first offered clean water, followed by delicious food, with all kinds of precious delicacies prepared. After everyone had eaten, they received water and toothpicks, cleansed themselves, and put away their bowls. At that time, Visakha (一位著名的女施主) poured water from a bottle in front of the Buddha, listened to the Dharma, and made her vows. She then prostrated at the Buddha's feet and said to the Buddha, 'World Honored One! May you have compassion and grant me a small wish.' The Buddha said, 'Whatever you ask, what wish do you want to make?' Visakha (一位著名的女施主) said, 'I have eight wishes: First, I wish to donate rain bathing cloths to the Bhikkhu (佛教出家男眾) Sangha (Buddhist monastic community); second, I wish to donate rain bathing cloths to the Bhikkhuni (Buddhist nuns) Sangha (Buddhist monastic community); third, visiting Bhikkhus (佛教出家男眾) should eat at my house first; fourth, Bhikkhus (佛教出家男眾) who are about to travel should eat at my house.'
已而去，五者有病苾芻我施飲食，六者看病苾芻我亦施食，七者有病苾芻須醫藥者我當給施，八者常施僧粥。」
佛告毗舍佉曰：「汝以何緣施雨浴衣？」答言：「大德！今日時至，令婢詣門見諸苾芻露形而浴，謂是外道。大德！我緣此故施雨浴衣，令諸聖眾遮身洗浴。」「又毗舍佉！汝以何緣施苾芻尼雨浴衣？」答言：「大德！我憶曾見諸苾芻尼，在河水中露身而浴，諸俗譏恥出嫌誚言，為此施衣令障形丑隨處而浴。」「又毗舍佉！汝以何緣施客苾芻新來者食？」答言：「大德！諸新來者未善委知乞食次第，又復疲勞須食美食，是故我施。」「又毗舍佉！汝以何緣施將遠行苾芻飲食？」答言：「大德！行侶苾芻若乞食時，恐失其伴，故我施食。」「又毗舍佉！汝以何緣施病苾芻食？」答言：「大德！諸病苾芻不得食者，病便增劇，是故我施。」「又毗舍佉！汝以何緣施看病者食？」答言：「大德！若看病人行乞食者瞻侍便闕，湯藥所須有乖時節，是故我施。」「又毗舍佉！汝以何緣施病苾芻所須醫藥？」答言：「大德！若無醫藥病即難差，長時帶患廢修善品，是故我施。」「又毗舍佉！汝以何緣施苾芻僧粥？」答言：「大德！若諸苾芻不食粥者，被飢渴逼，是故我施。」
爾時毗舍佉，復白佛言：「世
【現代漢語翻譯】 現代漢語譯本： 說完以上這些，還有五種情況：如果生病的苾芻（bhiksu，比丘）需要飲食，我會佈施飲食；如果照顧病人的苾芻需要飲食，我也會佈施飲食；如果生病的苾芻需要醫藥，我應當給予佈施；還有就是常時佈施僧眾粥食。」
佛陀告訴毗舍佉（Visakha）說：「你因為什麼緣故佈施雨浴衣呢？」毗舍佉回答說：「世尊！今天時辰已到，我讓婢女去門口，看見那些苾芻裸露身體洗浴，（人們）以為是外道。世尊！我因為這個緣故佈施雨浴衣，讓這些聖眾遮蔽身體洗浴。」
「還有，毗舍佉！你因為什麼緣故佈施比丘尼（bhiksuni，比丘尼）雨浴衣呢？」回答說：「世尊！我記得曾經看見那些比丘尼，在河水中裸露身體洗浴，那些世俗之人譏諷恥笑，說出嫌棄的話。爲了這個緣故佈施衣服，讓她們遮蔽醜陋的身體，隨處洗浴。」
「還有，毗舍佉！你因為什麼緣故佈施新來的客比丘食物呢？」回答說：「世尊！那些新來的人還不熟悉乞食的次序，又疲勞需要美味的食物，所以我就佈施食物。」
「還有，毗舍佉！你因為什麼緣故佈施將要遠行的比丘飲食呢？」回答說：「世尊！同行的比丘如果乞食的時候，恐怕會失去同伴，所以我佈施食物。」
「還有，毗舍佉！你因為什麼緣故佈施生病的比丘食物呢？」回答說：「世尊！那些生病的比丘如果得不到食物，病情就會加重，所以我佈施食物。」
「還有，毗舍佉！你因為什麼緣故佈施照顧病人的比丘食物呢？」回答說：「世尊！如果照顧病人的人去乞食，那麼對病人的照料就會缺失，湯藥等所需之物也會耽誤時節，所以我佈施食物。」
「還有，毗舍佉！你因為什麼緣故佈施生病的比丘所需的醫藥呢？」回答說：「世尊！如果沒有醫藥，疾病就難以痊癒，長期帶著疾病就會荒廢修習善法，所以我佈施醫藥。」
「還有，毗舍佉！你因為什麼緣故佈施比丘僧眾粥食呢？」回答說：「世尊！如果那些比丘不吃粥，就會被飢渴所逼迫，所以我佈施粥食。」
當時，毗舍佉又對佛陀說：「世尊！」
【English Translation】 English version: Furthermore, if a bhiksu (monk) is ill and needs food, I provide food. If a bhiksu who is caring for the sick needs food, I also provide food. If a sick bhiksu needs medicine, I will provide it. Also, I regularly offer congee to the Sangha (monastic community).'
The Buddha said to Visakha (a female lay disciple), 'For what reason do you offer bathing robes?' Visakha replied, 'Venerable Sir, today, when the time came, I sent a maid to the gate and she saw the bhiksus bathing naked, and people thought they were heretics. Venerable Sir, for this reason, I offer bathing robes so that the holy Sangha can cover themselves while bathing.'
'Furthermore, Visakha, for what reason do you offer bathing robes to the bhiksunis (nuns)?' She replied, 'Venerable Sir, I remember seeing the bhiksunis bathing naked in the river, and the laypeople criticized and ridiculed them, expressing their disapproval. For this reason, I offer robes so that they can cover their bodies and bathe anywhere.'
'Furthermore, Visakha, for what reason do you offer food to newly arrived guest bhiksus?' She replied, 'Venerable Sir, the newly arrived are not yet familiar with the order of begging for food, and they are also tired and in need of delicious food, so I offer food.'
'Furthermore, Visakha, for what reason do you offer food to bhiksus who are about to travel far?' She replied, 'Venerable Sir, if the traveling bhiksus were to beg for food, they might lose their companions, so I offer food.'
'Furthermore, Visakha, for what reason do you offer food to sick bhiksus?' She replied, 'Venerable Sir, if the sick bhiksus do not receive food, their illness will worsen, so I offer food.'
'Furthermore, Visakha, for what reason do you offer food to bhiksus who are caring for the sick?' She replied, 'Venerable Sir, if those who are caring for the sick were to go begging for food, the care for the sick would be lacking, and the necessary medicines and other items would be delayed, so I offer food.'
'Furthermore, Visakha, for what reason do you offer medicine to sick bhiksus?' She replied, 'Venerable Sir, without medicine, the illness would be difficult to cure, and prolonged illness would lead to the neglect of cultivating good qualities, so I offer medicine.'
'Furthermore, Visakha, for what reason do you offer congee to the bhiksu Sangha?' She replied, 'Venerable Sir, if the bhiksus do not eat congee, they will be afflicted by hunger and thirst, so I offer congee.'
At that time, Visakha again said to the Buddha, 'Venerable Sir!'
尊！我聞某處苾芻命過，佛記彼人得預流果，有記一來、不還、阿羅漢果。大德！彼諸聖人頗曾來至室羅伐城，受我供給供養不？」佛言：「曾受。」「若曾受者我所施福，由是因緣必定當得福智圓滿。」佛告毗舍佉：「善哉！善哉！汝所施福功德圓滿。」時毗舍佉，即從座起禮佛而去。佛以此緣告諸苾芻：「我聽諸苾芻畜雨浴衣隨處洗浴。」時諸苾芻不知其量，太長太狹，佛言：「不應如是，當應量作，廣說乃至應如是說：
「若復苾芻作雨浴衣，當應量作。是中量者，長佛六張手、廣二張手半。若過作者，應截去。波逸底迦。」
若復苾芻等，並如上說。
雨浴衣者，謂天雨時用。
若自作、教人，當應量作，長、廣如文。
若過者得罪同前，說悔問答廣如上說。
同佛衣量作衣學處第九十
緣處同前。時鄔波難陀與佛等量作衣，但披一邊余聚肩上。諸苾芻見謂是新客欲為解勞，報云：「我非新至，同佛衣量作支伐羅。」苾芻譏嫌：「云何作此過量之衣？」以緣白佛，佛言：「我因此事為諸苾芻制其學處，應如是說：
「若復苾芻同佛衣量作衣，或復過者，波逸底迦。是中佛衣量者，長佛十張手、廣六張手。此是佛衣量。」
若復苾芻者，鄔波難陀。
【現代漢語翻譯】 現代漢語譯本：
世尊！我聽說某地的比丘（bhiksu，佛教出家男眾）去世了，佛陀授記說這個人證得了預流果（srota-apanna，佛教修行第一階段的果位），有的授記證得一來果（sakrdagamin，佛教修行第二階段的果位）、不還果（anagamin，佛教修行第三階段的果位）、阿羅漢果（arhat，佛教修行最高果位）。大德！那些聖人是否曾經來過室羅伐城（Sravasti），接受我的供養呢？」佛陀說：「曾經接受過。」「如果他們曾經接受過，那麼我所佈施的福德，由此因緣必定能夠得到福德和智慧的圓滿。」佛陀告訴毗舍佉（Visakha，人名）：「好啊！好啊！你所佈施的福德功德圓滿。」當時，毗舍佉立刻從座位上起身，向佛陀頂禮后離開了。佛陀因為這件事告訴各位比丘：「我允許各位比丘可以擁有雨浴衣，隨時隨地可以洗浴。」當時，各位比丘不知道雨浴衣的尺寸，做得太長或太短，佛陀說：「不應該這樣，應當按照規定的尺寸製作，詳細的說明乃至應該這樣說：
『如果又有比丘製作雨浴衣，應當按照規定的尺寸製作。這裡所說的尺寸是，長度為佛陀的六張手掌，寬度為兩張半手掌。如果超過這個尺寸製作，應當剪去。犯波逸提迦（payantika，一種戒律名稱）。』
如果又有比丘等，都如上面所說。
雨浴衣，指的是下雨的時候使用的衣服。
如果是自己製作，或者教別人製作，都應當按照規定的尺寸製作，長度和寬度都如經文所說。
如果超過規定的尺寸，所犯的罪和前面一樣，懺悔和問答都如上面所說。
同佛衣量作衣學處第九十
緣起的地方和前面一樣。當時，鄔波難陀（Upananda，人名）製作了和佛陀尺寸一樣的衣服，只是披在一邊，剩餘的部分堆在肩膀上。各位比丘看見了，以為是新來的客人，想要幫他解除疲勞，（鄔波難陀）回答說：『我不是新來的，我製作了和佛陀尺寸一樣的支伐羅（civara，袈裟）。』比丘們譏諷嫌棄：『怎麼能製作這種尺寸過大的衣服呢？』因為這件事稟告了佛陀，佛陀說：『我因為這件事為各位比丘制定戒律，應當這樣說：
『如果又有比丘製作和佛陀尺寸一樣的衣服，或者超過這個尺寸，犯波逸提迦。這裡所說的佛陀衣服的尺寸是，長度為佛陀的十張手掌，寬度為六張手掌。這就是佛陀衣服的尺寸。』
如果又有比丘，指的是鄔波難陀。
【English Translation】 English version:
'Venerable One! I heard that a certain bhiksu (bhiksu, a Buddhist monk) in a certain place passed away, and the Buddha predicted that he had attained the srota-apanna (srota-apanna, the first stage of Buddhist practice), some were predicted to have attained sakrdagamin (sakrdagamin, the second stage of Buddhist practice), anagamin (anagamin, the third stage of Buddhist practice), and arhat (arhat, the highest stage of Buddhist practice). Venerable One! Have those saints ever come to Sravasti (Sravasti) and received my offerings?' The Buddha said, 'They have received.' 'If they have received, then the merit I have given will surely lead to the perfection of merit and wisdom.' The Buddha told Visakha (Visakha, a personal name), 'Good! Good! The merit you have given is perfect.' At that time, Visakha immediately rose from her seat, bowed to the Buddha, and left. Because of this, the Buddha told the bhiksus, 'I allow you to have rain-bathing clothes so that you can bathe anytime, anywhere.' At that time, the bhiksus did not know the proper size of the rain-bathing clothes and made them too long or too short. The Buddha said, 'It should not be like this. You should make them according to the prescribed size. The detailed explanation should be like this:
'If a bhiksu makes rain-bathing clothes, he should make them according to the prescribed size. The prescribed size is six hand-spans of the Buddha in length and two and a half hand-spans in width. If it is made larger than this size, it should be cut off. It is a payantika (payantika, a type of precept).'
If there are other bhiksus, etc., it is all as described above.
Rain-bathing clothes refer to clothes used when it rains.
If you make it yourself or teach others to make it, you should make it according to the prescribed size, with the length and width as stated in the text.
If it exceeds the prescribed size, the offense is the same as before, and the repentance and questions and answers are as described above.
The Ninetieth Training Rule on Making Clothes the Same Size as the Buddha's Clothes
The place of origin is the same as before. At that time, Upananda (Upananda, a personal name) made clothes the same size as the Buddha's, but only draped them on one side, with the rest piled on his shoulder. When the bhiksus saw him, they thought he was a new guest and wanted to help him relieve his fatigue. (Upananda) replied, 'I am not new here. I made a civara (civara, a monastic robe) the same size as the Buddha's.' The bhiksus ridiculed and disliked him, saying, 'How can you make such oversized clothes?' They reported this matter to the Buddha, who said, 'Because of this, I am establishing precepts for the bhiksus, which should be stated as follows:
'If a bhiksu makes clothes the same size as the Buddha's, or larger than that size, it is a payantika. The size of the Buddha's clothes is ten hand-spans of the Buddha in length and six hand-spans in width. This is the size of the Buddha's clothes.'
If there is another bhiksu, it refers to Upananda.
佛衣者，大師衣也。
長佛十張手，當中人三十張手，有十五肘。廣六者，當十八張手，有九肘。或復過此皆犯墮罪，余廣如上說。
四波羅底提舍尼法
攝頌曰：
非親尼自受， 舍中處分食； 不請向學家， 受食于寺外。
從非親尼受食學處第一
佛在王舍城竹林園中。爾時得叉尸羅城有一長者，娶妻未久便誕一女，身有三德如青嗢缽羅花：一者身黃金色猶如花須，二者目紺青色猶如花葉，三者香氣芬馥猶如花香。生三七日諸親集會欲與立名，云：「此孩子身如青蓮花，應與立字名青蓮花。」年既長大娉與同城長者之子，命來入舍。未久之頃青蓮花父遇疾而終，其母后時不能守志，遂與女婿私密交通。其青蓮花先生一女，年在幼稚。忽于屏處見母與夫共行非法，因發瞋怒。便持幼女而告夫曰：「汝無賴物！何不共此行非法耶？」便擲木上，因損女頭見有血出，青蓮花忿而不顧，遂以巾覆頭，出求行伴。見有商族向未度城，即入營中相隨而去。於時商主見青蓮花儀貌端正，問曰：「爾屬於誰？」答言：「若有能以衣食共相濟者，我當屬彼。」商人便給衣食納以為妻，將至本家共居既久。
商主赍貨還向得叉尸羅城，同伴知友語商主曰：「有財不樂，欲待何
【現代漢語翻譯】 現代漢語譯本 佛衣，指的是大師（Buddha）的袈裟。 佛衣的長度，按照佛的十張手（span，張開的手掌）來計算，相當於普通人的三十張手，也就是十五肘（cubit）。寬度為六張手，相當於十八張手，也就是九肘。如果超過這個尺寸，就犯了墮罪（dukkhata），其餘寬度標準如前所述。 四波羅底提舍尼法（Four Pāṭidesanīya rules） 攝頌（summary verse）說： 非親比丘尼自取食，在僧舍中分發食物； 未經請求就去向學人（trainee monks）處，在寺院外接受食物。 從非親比丘尼處接受食物的學處第一 佛陀住在王舍城（Rājagṛha）的竹林園（Veṇuvana）中。當時，得叉尸羅城（Takṣaśilā）有一位長者（wealthy householder），娶妻不久便生了一個女兒，身具三種美德，如同青色的嗢缽羅花（utpala，blue lotus）：一是身色金黃，猶如花須；二是眼睛紺青色，猶如花葉；三是香氣芬芳，猶如花香。出生三七日（21天）后，親戚們想要為她取名，說：『這個孩子身如青蓮花，應該取名為青蓮花（Uppalavaṇṇā）。』 年歲漸長，她被許配給同城一位長者的兒子，並被迎娶入門。不久之後，青蓮花的父親生病去世，她的母親後來未能守住貞節，竟然與女婿私通。青蓮花生下了一個女兒，年紀尚幼。一次偶然在隱蔽之處，她看見母親與丈夫行非法之事，因此勃然大怒。便拿著木棒責罵丈夫說：『你這無賴之徒！為何不與她行非法之事呢？』便將木棒擲向木頭上，不小心打傷了女兒的頭，看見有血流出，青蓮花憤怒而不顧，便用頭巾矇住頭，出門尋找同伴。她看見有一隊商人要前往未度城（a city name），便進入營地，跟隨他們而去。當時，商隊首領看見青蓮花容貌端正，問道：『你是誰家的？』她回答說：『若有人能以衣食供養我，我就屬於他。』商人便供給她衣食，納她為妻，帶回自己的家鄉，共同生活了很久。 商隊首領帶著貨物返回得叉尸羅城，同伴和朋友對商隊首領說：『有錢不享樂，要等到什麼時候呢？』
【English Translation】 English version The Buddha's robe is the robe of the Master (Buddha). The length of the Buddha's robe is ten 'hands' (spans) of the Buddha, equivalent to thirty 'hands' of an average person, which is fifteen cubits. The width is six 'hands', equivalent to eighteen 'hands', which is nine cubits. Exceeding these dimensions constitutes a dukkhata offense. Other width standards are as previously stated. The Four Pāṭidesanīya rules The summary verse says: Receiving food from a non-relative bhikkhuni, distributing food in the monastery; Going uninvited to a trainee monk, receiving food outside the monastery. The first training rule regarding receiving food from a non-relative bhikkhuni The Buddha was residing in the Bamboo Grove (Veṇuvana) in Rājagṛha. At that time, in Takṣaśilā, there was a wealthy householder who, not long after marrying, had a daughter. She possessed three virtues, like a blue utpala lotus: first, her body was golden like the flower's stamen; second, her eyes were dark blue like the flower's petals; third, her fragrance was sweet like the flower's scent. Twenty-one days after her birth, relatives wanted to name her, saying, 'This child's body is like a blue lotus, she should be named Uppalavaṇṇā (Blue Lotus).' As she grew older, she was betrothed to the son of a wealthy householder in the same city and brought into his household. Not long after, Uppalavaṇṇā's father fell ill and died. Her mother later failed to maintain her chastity and secretly had relations with her son-in-law. Uppalavaṇṇā gave birth to a daughter, who was still young. One day, in a secluded place, she saw her mother and husband engaging in unlawful acts, and she became enraged. She grabbed a wooden stick and scolded her husband, saying, 'You shameless thing! Why not engage in unlawful acts with her?' She threw the stick at the wood, accidentally hitting her daughter's head, causing blood to flow. Uppalavaṇṇā, furious and uncaring, covered her head with a cloth and went out to seek companions. She saw a group of merchants heading towards a city name, entered their camp, and went with them. At that time, the caravan leader saw that Uppalavaṇṇā was beautiful and asked, 'To whom do you belong?' She replied, 'If anyone can provide me with food and clothing, I will belong to them.' The merchant provided her with food and clothing, took her as his wife, brought her back to his hometown, and lived with her for a long time. The caravan leader returned to Takṣaśilā with his goods. His companions and friends said to the caravan leader, 'Why not enjoy your wealth now? When are you waiting for?'
時？更覓端妍共為婚娶。」商主答曰：「若有得與青蓮花儀容相似者，方可為婚。」其同伴曰：「某家有女倍勝青蓮。」便共往觀，稱可其意，即備婚禮納以為妻。歸未度城相隨而去，去家不遠遂留少妻並留半貨。既至舍已，妻曰：「貨何少耶？」報曰：「我被賊奪。」妻曰：「何不急覓？」報曰：「我今為此欲往追尋。」商主去後，友人來問：「商主何之？」報曰：「云去尋賊。」友人曰：「非關尋賊，只為尋妻。」具以其事報青蓮花。不久商主還來歸宅，青蓮花曰：「君非遭賊故誑於我，既有別婦何不將來？」夫曰：「室有兩妻無暇飲水，恐有斗諍故不將來。」報曰：「我能容忍必無忿競，若年與我相似看如姊妹，若全少者視之如女。」其夫受言遂迎少婦歸宅，青蓮花聞是同鄉特鐘慈念，曾於暇日便與少婦梳理頭髮，見其頭上有一瘡痕。問曰：「汝此瘡痕因何致損？」少婦報曰：「我小不憶，聞家中說，為孩子時，母因有事共父相瞋擲我木上，當時被損故有此痕。」復更問曰：「住在何坊？門戶何向？」女便具告。青蓮花的知是女，深自感傷，作如是念：「此既我女，欲如之何？往時與母同婿，今復共女同夫。嗚呼哀哉！何惡之甚！」即復以巾覆頭更求舍離，覓同行伴往廣嚴城。
既至彼已不作淫女，但與
【現代漢語翻譯】 現代漢語譯本：當時？再尋找一個容貌端莊美麗的女子來成婚。』商主回答說：『如果能找到容貌儀態與青蓮花（Utpala，一種藍色蓮花，常用來比喻美麗的女子）相似的，才可以成婚。』他的同伴說：『我家有個女兒比青蓮花還要美貌。』於是就一起去觀看，商主覺得滿意，就準備好婚禮，把她娶為妻子。返回時還沒到城裡，就一起走了，離家不遠，於是留下少婦，並留下了一半的貨物。到了住所后，妻子問：『貨物怎麼這麼少？』商主回答說：『我被盜賊搶走了。』妻子說：『為什麼不趕緊去尋找？』商主回答說：『我現在正要為此事去追尋。』商主離開后，朋友來問：『商主去哪裡了？』（少）妻回答說：『他說去尋找盜賊了。』朋友說：『不是去尋找盜賊，只是爲了尋找妻子。』就把這件事詳細地告訴了青蓮花。不久，商主回來了，青蓮花說：『你不是因為遇到盜賊才欺騙我，既然有了別的妻子，為什麼不把她帶來？』丈夫說：『家裡有兩個妻子，恐怕沒有空閑喝水，恐怕會有爭鬥，所以沒有帶來。』青蓮花回答說：『我能容忍，一定不會有爭吵，如果年紀和我相仿，就當她是姐妹，如果年紀很小，就把她當女兒。』她的丈夫聽從了她的話，於是迎接（少妻）回家。青蓮花聽說（少妻）是同鄉，特別慈愛憐憫她，曾經在空閑的時候，就給（少妻）梳理頭髮，看見她的頭上有一道傷疤。問她說：『你這道傷疤是怎麼造成的？』（少）妻回答說：『我小時候不記得了，聽家裡人說，我小時候，母親因為有事和父親爭吵，就把我扔到木頭上，當時被傷到了，所以有這道傷疤。』又問她說：『住在哪個坊？門戶朝向哪裡？』（少）女便詳細地告訴了她。青蓮花知道（少妻）是自己的女兒，內心非常悲傷，這樣想：『這既然是我的女兒，要怎麼辦呢？過去和母親同侍一夫，現在又和女兒同侍一夫。唉！真是太悲哀了！這是多麼大的罪惡啊！』於是就用頭巾矇住頭，再次請求離開，尋找同行的伴侶前往廣嚴城（Vaisali，古代印度城市）。 到了那裡之後，不再做**，只是和...
【English Translation】 English version: 'When? I'll find another beautiful and virtuous woman to marry.' The merchant replied, 'Only if someone with a countenance and appearance similar to Utpala (Blue Lotus, often used to describe a beautiful woman) can be found, then I can marry.' His companion said, 'My family has a daughter who is even more beautiful than Utpala.' So they went together to see her, and the merchant was pleased. He prepared the wedding and took her as his wife. On the way back, before reaching the city, they traveled together. Not far from home, he left the young wife and half of the goods. After arriving at the residence, the wife asked, 'Why are there so few goods?' The merchant replied, 'I was robbed by thieves.' The wife said, 'Why not hurry to find them?' The merchant replied, 'I am now going to pursue them for this reason.' After the merchant left, a friend came and asked, 'Where did the merchant go?' The (young) wife replied, 'He said he went to find the thieves.' The friend said, 'He's not looking for thieves; he's just looking for a wife.' He told Utpala about the matter in detail. Soon, the merchant returned home, and Utpala said, 'You didn't deceive me because you encountered thieves. Since you have another wife, why didn't you bring her?' The husband said, 'Having two wives in the house, I'm afraid there won't be time to drink water, and there might be quarrels, so I didn't bring her.' Utpala replied, 'I can tolerate it and will definitely not quarrel. If she is about the same age as me, I will treat her like a sister; if she is much younger, I will treat her like a daughter.' Her husband listened to her words and welcomed (the young wife) home. Utpala heard that (the young wife) was from the same hometown and was particularly kind and compassionate towards her. Once, during her free time, she combed (the young wife)'s hair and saw a scar on her head. She asked, 'How did you get this scar?' The (young) wife replied, 'I don't remember when I was little. I heard my family say that when I was a child, my mother had a quarrel with my father because of something, and she threw me onto a piece of wood. I was injured at that time, so I have this scar.' She further asked, 'Which ward do you live in? Which direction does your door face?' The (young) woman told her in detail. Utpala knew that (the young wife) was her daughter and felt very sad. She thought, 'Since this is my daughter, what should I do? In the past, I shared a husband with my mother, and now I share a husband with my daughter. Alas! How tragic! What a great sin!' So she covered her head with a scarf and asked to leave again, seeking companions to go to Vaisali (an ancient Indian city). After arriving there, she no longer did **, but just with...
人私通，未久之間人皆共美。時諸淫女俱至其舍告言：「爾偷我法以自活命，而不與我言義交通。」即掣帔巾強曳而去，俱來問曰：「汝有何術能誘多人？」答曰：「亦無別術，若有少年但令我見無不隨者。」諸女曰：「若如是者，今此城中有一賣香男子，作不凈觀成，于諸女人久生厭離。若能壞彼行，我等立汝為淫女中尊。若不壞者，當罰金錢六十。」問諸女曰：「彼是丈夫不？」答言：「是。」「若爾，彼何足牽？」即近彼而住，詐設種種愛夫方便，令其使女就買涂香。復買諸藥，云：「為夫主身患所須。」彼賣香男子聞是事已，念此女人必是貞謹，乃于夫處能為盡心，遂生愛戀。青蓮花遂詐云夫死，悲號慟哭，于賣香者門前而過。彼男子見倍生愛著，廣說乃至終被此女壞其觀行。諸淫女等共見嗟嘆，遂即立為淫女中尊。既與賣香男子久事還往，因即有娠。
時廣嚴城東西兩門各有守門男子，因相愛念共作是議：「我之二人交歡日久，若生男女必為婚娶。」時青蓮花未久之間便誕一子，遂作是念：「我若養兒，身不清凈，恐諸男子嫌污不來，我今宜可棄此孩兒。」即以孩兒授與使女，並授燈明，告曰：「汝可持此置於道中，屏處伺看誰將兒去。」是時使女棄近東門，並安燈火。時守門者遙見燈明，來就觀察
【現代漢語翻譯】 現代漢語譯本 有人私通，沒過多久就被眾人稱讚。當時，一些妓女都到她家，告訴她說：『你偷學我們的手段來養活自己，卻不和我們交流經驗。』於是扯下她的披巾，強行拉她離開。妓女們一起問她說：『你有什麼法術能引誘這麼多人？』她回答說：『也沒有什麼特別的法術，如果有年輕男子，只要讓我見到，沒有不跟隨我的。』妓女們說：『如果是這樣，現在城裡有一個賣香的男子，修習不凈觀已經成功，對所有女人都厭惡遠離。如果能破壞他的修行，我們就推舉你為妓女中的頭領。如果不能破壞，就罰你六十金錢。』她問妓女們說：『他是丈夫嗎？』回答說：『是。』『如果是這樣，他有什麼難對付的？』於是靠近他居住的地方，假裝做出各種愛丈夫的樣子，讓她的使女去買涂香。又買各種藥物，說：『是爲了丈夫身體患病所需要的。』那賣香的男子聽到這些事後，心想這個女人一定是貞潔謹慎的，能為丈夫如此盡心，於是產生了愛戀。青蓮花於是假裝說丈夫死了，悲傷地大聲哭泣，在賣香男子的門前經過。那男子見了更加愛慕，詳細經過不必多說，最終被這個女人破壞了他的觀行。妓女們一起見了，都感嘆不已，於是就推舉她為妓女中的頭領。她與賣香男子長期交往，因此就懷了身孕。
當時廣嚴城的東、西兩門，各有守門男子，因為互相愛慕，共同商議說：『我們兩人交好很久了，如果生下男孩女孩，一定要讓他們結婚。』當時青蓮花沒過多久就生了一個兒子，於是心想：『我如果養育孩子，身體就不清凈了，恐怕那些男子嫌我骯髒而不來，我現在應該丟棄這個孩子。』於是把孩子交給使女，並給了她燈，告訴她說：『你可以把這個孩子放在路邊，在隱蔽的地方觀察，看誰會把孩子抱走。』當時使女把孩子丟在靠近東門的地方，並放好燈火。當時守門的人遠遠地看見燈光，就過來檢視。
【English Translation】 English version A person had an affair, and before long, everyone praised her. At that time, several courtesans all came to her house and said, 'You steal our methods to make a living, but you don't share your knowledge with us.' Then they tore off her shawl and forcibly dragged her away. The courtesans together asked, 'What skills do you have to attract so many people?' She replied, 'I don't have any special skills. If there are young men, as long as I see them, none of them will fail to follow me.' The courtesans said, 'If that's the case, there is now a man in this city who sells incense, and he has successfully cultivated the contemplation of impurity (不凈觀 - asubha bhavana), and he is disgusted and distant from all women. If you can ruin his practice, we will elect you as the leader of the courtesans. If you can't ruin it, you will be fined sixty gold coins.' She asked the courtesans, 'Is he a husband?' They replied, 'Yes.' 'If so, what's so difficult about dealing with him?' So she approached where he lived, pretending to show all sorts of love for her husband, and had her maid buy scented paste. She also bought various medicines, saying, 'They are needed for my husband's illness.' When the incense-selling man heard these things, he thought that this woman must be chaste and careful, and that she could be so devoted to her husband, so he developed love for her. Qing Lian Hua (青蓮花 - Blue Lotus) then pretended that her husband had died, crying loudly and sorrowfully, and passed by the incense-selling man's door. When the man saw her, he became even more enamored. The details need not be elaborated, but in the end, this woman ruined his practice of contemplation. The courtesans all saw this and sighed in admiration, and then elected her as the leader of the courtesans. She had been having long-term affairs with the incense-selling man, and as a result, she became pregnant.
At that time, there were gatekeepers at the east and west gates of Guang Yan City (廣嚴城 - Vaisali), who loved each other and discussed together, 'We two have been together for a long time. If we have a boy or a girl, we must marry them.' At that time, Qing Lian Hua (青蓮花 - Blue Lotus) soon gave birth to a son, and then thought, 'If I raise a child, my body will not be pure, and I am afraid that those men will dislike me for being dirty and will not come to me. I should abandon this child now.' So she gave the child to the maid, and gave her a lamp, and told her, 'You can put this child on the road, and observe in a hidden place to see who will take the child away.' At that time, the maid abandoned the child near the east gate, and placed the lamp. At that time, the gatekeeper saw the light from afar and came to investigate.
乃見孩子，持歸與婦告曰：「宜善恩育當爲汝子。」時守門者便作大會，告及宗親云：「我婦生子。」其西門人聞東門人生子，便將禮直就之慶賀。其青蓮花復於後時又生一女，同前思念不自收養，令其使女夜棄西門。時守門人同前收養為慶樂事。
二家男女皆併成立。其東門子因節會時，為諸友朋命同遊賞，共以六十金錢與青蓮花，同往芳園而為歡戲。眾共立制：「若於今日不同集者罰金錢六十。」其東門子不樂同歡，諸人慾罰，為無錢物俯仰相隨。既與交歡因生愛重，將青蓮花入舍同住。時廣嚴城眾皆議曰：「云何守門之子將眾淫女獨納家中？」彼東門子聞是語已懺謝諸人，厚設歡會因娶為婦。其東門人報西門人曰：「爾女長成可遂前要。」報曰：「汝男今娶淫女，何事求婚？」答曰：「縱娶多妻斯亦何過？」彼便隨要以女娉之歸東門宅。爾時尊者大目乾連來至其舍，告新來女曰：「汝今知不？汝夫舊婦是汝之母，汝夫主者即是汝兄，勿復於此更相嫉妒，令汝因斯廣生惡業。」作是語已舍之而去。
後於異時青蓮花復生一子，時西門女抱此孩兒門前戲弄。時有相師婆羅門來至其所，以頌問曰：
「汝容如妙花， 於三寶深信， 所弄之孩子， 與汝有何親？」
時彼女人即便以頌答曰
【現代漢語翻譯】 現代漢語譯本：於是（他們）看見一個孩子，（守門人）把他帶回家告訴妻子說：『應該好好地憐愛養育他，當作你的兒子。』當時，守門人便舉行盛大的聚會，告知親戚朋友說：『我的妻子生了個兒子。』西門的人聽到東門人生了兒子，便帶著禮物前去祝賀。那青蓮花後來又生了一個女兒，（他們）和之前一樣考慮不自己收養，讓使女在晚上把她丟棄在西門。當時，守門人像之前一樣收養了她，當作一件值得慶祝的樂事。 兩家的男女都各自長大成人。那東門的兒子在節日聚會時，和朋友們約定一同遊玩賞樂，大家一起拿出六十金錢交給青蓮花，一同前往花園嬉戲玩樂。眾人共同約定：『如果今天有人不來參加聚會，就要罰款六十金錢。』那東門的兒子不願意一同玩樂，眾人想要處罰他，因為他沒有錢物可以隨身攜帶。後來（他）與青蓮花交往歡好，因而產生了愛慕之情，便把青蓮花帶回家中同住。當時，廣嚴城的人們都在議論說：『為什麼守門人的兒子把一個獨自帶回家中？』那東門的兒子聽到這些議論后，向眾人懺悔道歉，並大擺宴席，然後娶青蓮花為妻。那東門的人告訴西門的人說：『你的女兒已經長大成人，可以履行之前的約定了。』西門的人回答說：『你的兒子現在娶了一個，還來求婚做什麼？』東門的人回答說：『即使娶多個妻子，又有什麼過錯呢？』於是西門的人便按照之前的約定，把女兒嫁到東門人家。當時，尊者 Maha Maudgalyayana（大目乾連）來到他們家，告訴新來的女子說：『你現在知道嗎？你的丈夫之前的妻子是你的母親，你的丈夫的主人就是你的哥哥，不要再在這裡互相嫉妒，以免你因此而廣泛地產生惡業。』說完這些話，（Maha Maudgalyayana）便離開了。 後來，在另一個時候，青蓮花又生了一個兒子，當時西門的女子抱著這個孩子在門前玩耍。當時，有一個相士婆羅門來到她的面前，用偈頌問道： 『你的容貌像美妙的蓮花，對三寶（Buddha, Dharma, Sangha）深信不疑，你所抱弄的這個孩子，與你有什麼親緣關係？』 當時，那個女人便用偈頌回答說：
【English Translation】 English version: Then (they) saw a child, (the gatekeeper) took him home and told his wife, 'You should cherish and nurture him well, treat him as your son.' At that time, the gatekeeper held a grand gathering, informing relatives and friends, 'My wife has given birth to a son.' The people of the West Gate, hearing that the East Gate person had a son, brought gifts to congratulate him. Later, that Blue Lotus flower gave birth to a daughter, and (they), as before, considered not raising her themselves, and had a maidservant abandon her at the West Gate at night. At that time, the gatekeeper, as before, took her in and considered it a joyous occasion to celebrate. The children of both families grew up. The son of the East Gate, during a festival gathering, made an appointment with friends to go out and enjoy themselves, and everyone took out sixty gold coins and gave them to Blue Lotus flower, and went to the garden together to play and have fun. The group made a common agreement: 'If anyone does not attend the gathering today, they will be fined sixty gold coins.' The son of the East Gate was unwilling to join in the fun, and the others wanted to punish him, because he had no money or possessions to carry with him. Later, (he) had intimate relations with Blue Lotus flower, and thus developed affection for her, and took Blue Lotus flower home to live with him. At that time, the people of Guangyan City were all discussing, 'Why did the gatekeeper's son bring a ** home alone?' The son of the East Gate, hearing these discussions, repented and apologized to the people, and held a grand banquet, and then married Blue Lotus flower as his wife. The person from the East Gate told the person from the West Gate, 'Your daughter has grown up, and it is time to fulfill the previous agreement.' The person from the West Gate replied, 'Your son is now marrying a **, what are you asking for marriage for?' The person from the East Gate replied, 'Even if he marries multiple wives, what fault is there?' So the person from the West Gate, according to the previous agreement, married his daughter into the East Gate family. At that time, Venerable Maha Maudgalyayana (大目乾連) came to their house and told the newly arrived woman, 'Do you know now? Your husband's previous wife is your mother, your husband's master is your brother, do not be jealous of each other here again, lest you generate evil karma widely because of this.' After saying these words, (Maha Maudgalyayana) left. Later, at another time, Blue Lotus flower gave birth to a son, and at that time the woman from the West Gate was playing with this child in front of the door. At that time, a fortune-teller Brahmin came to her and asked in verse: 'Your appearance is like a beautiful lotus flower, you have deep faith in the Three Jewels (Buddha, Dharma, Sangha), what is the relationship between the child you are holding and you?' At that time, that woman replied in verse:
：
「婆羅門善聽！ 此是我之弟， 亦是兄之子， 亦復是我兒。 復是夫之弟， 此父是我父， 亦父亦為夫， 聖者慈悲告。」
時婆羅門聞已笑而捨去。時青蓮花室中聞語，怪其所以問使女曰：「此女抱兒與婆羅門何所論說？」時彼使女具以其事告青蓮花。時青蓮花聞是語已便作斯念：「我由何業前與母同夫，后與女同婿；今以兒為婿，又共女同夫？」作是念已，投身靡地不勝慚恥，即便出舍覓王城伴，棄之而去至王舍城。停息未久，時此城中有五百人常共遊集，聞青蓮花共相謂曰：「彼女姿容世間希有，今來至此，可命同歡。」即以五百金錢與青蓮花，攜至芳園耽樂而住。時尊者大目連知青蓮花堪任受化，詣彼園內樹下經行。時彼眾中有一少年，告青蓮花曰：「汝見彼尊者不？有大威神戒行清潔，貪慾淤泥不能染污，汝能令彼生染心不？」青蓮花曰：「此何足言？曾有賣香男子不凈觀成，我亦令彼情生染著，況復此耶？」諸人報曰：「聖者堅固汝不能動。」時青蓮花至尊者所，現諸嬌態以身相逼，尊者踴身虛空，以頌告曰：
「汝將可厭骨鎖身， 周遍筋脈相纏縛； 元由精血所成就， 依他活命來輕我。 皮囊不凈常充滿， 晝夜入出無停息； 九孔恒流瘡不差，
【現代漢語翻譯】 現代漢語譯本： 婆羅門啊，好好聽著！ 這個人既是我的弟弟， 也是我哥哥的兒子， 同時又是我的兒子。 還是我丈夫的弟弟， 這位父親是我的父親， 既是父親又是丈夫， 聖者慈悲地這樣說。
當時，婆羅門聽了之後笑著離開了。這時，青蓮花（Utpalavarna）在房間里聽到了這些話，感到奇怪，就問使女說：『這個女人抱著孩子和婆羅門說了些什麼？』當時，那個使女就把事情的經過全部告訴了青蓮花。當時，青蓮花聽了這些話后，就產生了這樣的想法：『我究竟是造了什麼孽，前世和母親共用一個丈夫，後來又和女兒共用一個女婿；現在又讓兒子做女婿，又和女兒共用一個丈夫？』這樣想著，她感到無比的羞愧，就投身於地，立刻離開了家，尋找王城的同伴，拋棄了一切，前往王舍城（Rajagriha）。 在那裡停留了沒多久，當時這個城裡有五百個人經常聚在一起遊玩，聽到青蓮花的事情后，互相說道：『這個女人的姿容世間罕見，現在來到了這裡，可以讓她和我們一同享樂。』於是就給了青蓮花五百金錢，把她帶到芳園裡，沉溺於享樂之中。 當時，尊者大目犍連（Mahamaudgalyayana）知道青蓮花可以被教化，就來到了那個園內，在樹下經行。當時，那些人中有一個少年，告訴青蓮花說：『你看見那位尊者了嗎？他有很大的威神力，戒行清凈，貪慾的污泥不能沾染他，你能讓他生起染污之心嗎？』青蓮花說：『這有什麼難的？曾經有個賣香的男子，不凈觀修成了，我也能讓他生起情慾，更何況是他呢？』那些人說：『聖者非常堅定，你不能動搖他。』 當時，青蓮花來到尊者那裡，展現各種嬌媚的姿態，用身體逼近他，尊者立刻騰身飛到空中，用偈頌說道：
『你這令人厭惡的骨鎖之身， 週身被筋脈纏繞束縛； 原本是由精血所成就， 依靠他人活命還來輕視我。 皮囊不乾淨常常充滿污穢， 日夜不停地進出； 九個孔洞 постоянно流出膿液，瘡口 никогда не заживают, '
【English Translation】 English version: Listen well, Brahmin! This is my brother, Also my brother's son, And also my son. Also my husband's brother, This father is my father, Both father and husband, The Holy One compassionately declared.
Then, the Brahmin, having heard this, laughed and departed. At that time, Utpalavarna (Blue Lotus), hearing these words in her chamber, wondered at their meaning and asked her maidservant, 'What did this woman discuss with the Brahmin while holding the child?' Then, the maidservant told Utpalavarna everything that had happened. Then, Utpalavarna, having heard these words, thought to herself, 'What karma did I commit that in a previous life I shared a husband with my mother, and later shared a son-in-law with my daughter; and now my son is my son-in-law, and I share a husband with my daughter?' Thinking thus, she was overcome with shame and threw herself to the ground. Immediately, she left her home, seeking companions in the royal city, abandoning everything, and went to Rajagriha (Royal Abode). Having stayed there for a short time, there were five hundred people in that city who often gathered together for amusement. Hearing about Utpalavarna, they said to each other, 'This woman's beauty is rare in the world. Now that she has come here, we can have her join us in our pleasures.' So they gave Utpalavarna five hundred gold coins and took her to a pleasure garden, where they indulged in sensual delights. At that time, the Venerable Mahāmaudgalyāyana (Great Maudgalyayana), knowing that Utpalavarna was capable of being converted, went to that garden and walked back and forth under a tree. Then, one of the young men in the group said to Utpalavarna, 'Do you see that Venerable One? He has great spiritual power, his conduct is pure, and the mud of desire cannot defile him. Can you make him develop a defiled mind?' Utpalavarna said, 'What is so difficult about that? There was once a man who sold incense who had perfected the contemplation of impurity, and I was able to make him develop passionate desire. How much more so this one?' The people replied, 'The Holy One is steadfast; you cannot move him.' Then, Utpalavarna went to the Venerable One, displaying various seductive gestures and pressing her body against him. The Venerable One immediately rose into the air and spoke this verse:
'You possess a repulsive skeleton, Bound all around by sinews and veins; Originally formed from semen and blood, Relying on others for life, yet you scorn me. A skin bag, impure and constantly filled with filth, Day and night, it flows in and out without ceasing; The nine orifices constantly leak pus, and the sores never heal.'
縱橫穢氣鎮盈軀。 若使諸人悟知此， 如我識汝身不凈； 譬如夏廁不可近， 棄之遠去心無著。 由彼盲冥無慧目， 常被愚癡翳所覆； 為此心迷愛樂汝， 猶如老象溺深泥。」
時青蓮花目睹尊者神力希奇，于自己身審知不凈，遙禮尊者而說頌曰：
「我知可厭骨鎖身， 周遍筋脈相纏縛； 元由精血所成就， 依他活命輒相輕。 我身不凈常充滿， 晝夜入出無停息； 九孔恒流瘡不差， 縱橫穢氣鎮盈軀。 若彼諸人體識此， 如大聖者知不凈； 譬如夏廁不可近， 棄之遠去心無著。 由彼盲冥無識知， 常被愚癡之所覆； 為此心迷愛樂我， 猶如老象溺深泥。 唯愿大聖縱身下， 為我演說微妙法； 于最勝教求出家， 發願常修離欲行。」
時大目連為愍彼故縱身而下，觀機說法令見真諦，既得果已頂禮尊足求哀出家，往諸人處還彼金錢共相愧謝。諸人隨喜，一時俱來禮尊者足。時大目連將青蓮花詣世尊所，頂禮足已具述其事。爾時世尊為青蓮花以書告室羅伐大世主苾芻尼，與其出家便令教誨，敕青蓮花隨書而往。時影勝王遣人送至室羅伐城，既至彼已詣大世主所，出家受學策勤不息，未久之間得阿羅漢果。佛所稱
【現代漢語翻譯】 現代漢語譯本 『縱橫交錯的污穢之氣充斥全身。 如果人們都能領悟到這一點，就像我一樣認識到你的身體是不潔凈的； 就像夏天的廁所令人無法靠近，遠遠地拋棄它，心中沒有執著。 由於他們盲昧無知，沒有智慧的眼睛，常常被愚癡的陰影所覆蓋； 因此內心迷惑，愛戀著你，就像年老的象沉溺在深深的泥潭中。』
當時，青蓮花（Utpalavarna）目睹了尊者神通的稀有和奇特，在自己身上審視到不凈，遙遠地向尊者禮拜，並說了這首偈頌：
『我知道這令人厭惡的骨骼之身，週身被筋脈纏繞束縛； 原本是由精血所成就，依靠他人才能活命，卻常常互相輕視。 我的身體不潔凈，常常充滿污穢，日夜不停地進出； 九個孔竅 постоянно流出污穢，瘡口 никогда не заживают，縱橫交錯的污穢之氣充斥全身。 如果那些人能夠認識到這一點，就像偉大的聖者一樣知道身體是不潔凈的； 就像夏天的廁所令人無法靠近，遠遠地拋棄它，心中沒有執著。 由於他們盲昧無知，沒有認識和了解，常常被愚癡所覆蓋； 因此內心迷惑，愛戀著我，就像年老的象沉溺在深深的泥潭中。 唯愿偉大的聖者降臨，為我演說微妙的佛法； 在最殊勝的教法中尋求出家，發願常常修習遠離慾望的行為。』
當時，大目犍連（Mahamaudgalyayana）爲了憐憫她，縱身而下，觀察她的根機，為她說法令她見到真諦。她證得果位后，頂禮尊者的雙足，懇求出家，前往那些人那裡，歸還了他們的金錢，互相愧疚和感謝。那些人隨喜讚歎，一時都來禮拜尊者的雙足。當時，大目犍連帶著青蓮花（Utpalavarna）前往世尊（Bhagavan）處，頂禮佛足后，詳細地陳述了這件事。那時，世尊（Bhagavan）為青蓮花（Utpalavarna）寫了一封信，告知室羅伐城（Shravasti）的大世主比丘尼（Bhikkhuni），允許她出家，並讓她教導她，敕令青蓮花（Utpalavarna）跟隨信件前往。當時，影勝王（影勝王）派人將她送到室羅伐城（Shravasti），到達那裡后，她前往大世主（Mahapajapati）處，出家受學，努力不懈，不久之後就證得了阿羅漢果（Arhat）。佛陀所稱讚的
【English Translation】 English version 『A crisscross of foul air fills the entire body. If only people could realize this, just as I recognize that your body is impure; Like a summer latrine that is unbearable to approach, discarding it far away with no attachment in the heart. Because they are blind and ignorant, without eyes of wisdom, constantly covered by the shadow of ignorance; Therefore, their hearts are deluded, loving you, like an old elephant drowning in deep mud.』
At that time, Utpalavarna (Blue Lotus Eye), witnessing the Venerable One's rare and wondrous spiritual power, examined the impurity within her own body, and from afar, paid homage to the Venerable One, reciting this verse:
『I know this repulsive skeletal body, bound and entangled all over with tendons and veins; Originally formed from semen and blood, relying on others for life, yet often despising each other. My body is impure, constantly filled with filth, entering and exiting day and night without ceasing; The nine orifices constantly flow with impurities, the sores never heal, a crisscross of foul air fills the entire body. If those people could realize this, just as the great sage knows the body is impure; Like a summer latrine that is unbearable to approach, discarding it far away with no attachment in the heart. Because they are blind and ignorant, without knowledge or understanding, constantly covered by ignorance; Therefore, their hearts are deluded, loving me, like an old elephant drowning in deep mud. May the great sage descend, and expound the subtle Dharma for me; Seeking ordination in the most supreme teaching, vowing to constantly cultivate detachment from desires.』
At that time, Mahamaudgalyayana (Great Maudgalyayana), out of compassion for her, descended and observed her potential, teaching her the Dharma to enable her to see the truth. After she attained the fruit, she prostrated at the Venerable One's feet, begging for ordination, and went to those people, returning their money, mutually feeling ashamed and grateful. Those people rejoiced and praised, and all came to pay homage at the Venerable One's feet. At that time, Mahamaudgalyayana (Great Maudgalyayana) took Utpalavarna (Blue Lotus Eye) to the Bhagavan (World Honored One), and after prostrating at the Buddha's feet, he recounted the matter in detail. At that time, the Bhagavan (World Honored One) wrote a letter for Utpalavarna (Blue Lotus Eye), informing the Bhikkhuni (nun) Mahapajapati (Great Mother) of Shravasti (City), allowing her to ordain, and instructing her to teach her, ordering Utpalavarna (Blue Lotus Eye) to follow the letter and go. At that time, King Ying Sheng (Shadow Victory) sent someone to send her to Shravasti (City), and after arriving there, she went to Mahapajapati (Great Mother), ordained and studied, working diligently without ceasing, and before long, she attained the fruit of Arhat (Worthy One). Praised by the Buddha
贊于苾芻尼中有大神力最為第一。
爾時佛告諸苾芻：「汝等當觀生死海中輪迴不定，誰非父母？誰非男女及余親識？如青蓮花，現見如是于親族中共行非法，況隔生耶？非證聖果沉淪靡息。是故汝等，於三界中勤求出離如救頭然。世間欲境無厭足期，當速舍離修無常想作臭尸想，晝夜繫心應如是學。」
時諸苾芻咸皆有疑，請世尊曰：「以何因緣青蓮花尼身具三德，不乏男子於己親處常為雜亂，既出家后得阿羅漢果，于神力中佛贊第一。」世尊告曰：「汝等善聽此青蓮花尼因緣。乃往古昔有一商主，持諸貨物求利他方，其婦於後被煩惱逼慾火燒心，去之不遠有淫女舍。每見男子入彼家中情生愛樂，問一老母曰：『作何福業于所求事皆得稱心？』老母曰：『于勝上人行業成就者，奉其飲食並諸供養，于所求事皆得遂心。』時有獨覺聖者，老母令其飲食供給，以青蓮花奉持供養，彼見神變女生深信，即發願言：『以我此福，于未來世得端嚴身，如青蓮花色香圓滿，隨念所求男子無闕，乃至獲大神力，遭遇大師親得承事。』又復前身數為媒媾，令他父母兄弟姊妹男女之屬共行非法。由供養髮愿故得勝妙身如花三德，于諸男子無闕乏時。由媒媾親屬，今者于親受斯惡報。復由願力得值目連，而遇於我舍俗出家成
【現代漢語翻譯】 現代漢語譯本 在比丘尼中，讚揚某位具有最強大神力的比丘尼為第一。
這時，佛陀告訴各位比丘：『你們應當觀察生死之海中輪迴不定，誰不是（過去的）父母？誰不是（過去的）男女以及其他親屬？就像青蓮花尼（Utpalavarna，比丘尼的名字），（你們）現在親眼看到她在親族中共同做出非法之事，更何況是隔世呢？如果不能證得聖果，（就將）沉淪而沒有止息。因此，你們應當在三界之中勤奮尋求出離，如同拯救自己的頭顱一樣緊迫。世間的慾望沒有滿足的時候，應當迅速捨棄，修習無常想，作觀想臭尸，日夜繫念於此，應當這樣學習。』
當時，各位比丘都感到疑惑，請問世尊說：『因為什麼因緣，青蓮花尼（Utpalavarna）身具三種美德，不缺乏男子，卻在自己的親屬處常常做出雜亂之事，出家之後卻能得到阿羅漢果，在神力之中被佛陀讚揚為第一呢？』世尊告訴他們說：『你們仔細聽，關於這位青蓮花尼（Utpalavarna）的因緣。在很久以前，有一位商人，帶著各種貨物到其他地方尋求利益，他的妻子在後面被煩惱逼迫，慾火焚燒內心，在離家不遠的地方有一個妓院。她每次看到男子進入那家妓院，心中就生起愛慕之情，問一位老婦人說：『做什麼樣的福業，才能使所求之事都能夠稱心如意呢？』老婦人說：『對於殊勝之人，行業成就者，供奉他們的飲食以及各種供養，所求之事都能夠如願。』當時有一位獨覺聖者，老婦人讓她供養飲食，用青蓮花奉持供養，她看到獨覺聖者的神變，生起了深深的信心，就發願說：『以我這個福德，在未來世能夠得到端莊美麗的身體，像青蓮花的顏色和香氣一樣圓滿，隨心所想就能得到男子，乃至獲得強大的神力，遇到大師親自得到承事。』又在前世多次做媒，讓其他人的父母兄弟姊妹男女等親屬共同做出非法之事。由於供養和發願的緣故，得到了殊勝美妙的身體，像青蓮花一樣具有三種美德，在各位男子面前沒有缺乏的時候。由於做媒讓親屬行淫，現在在親屬那裡受到這樣的惡報。又由於願力的緣故，能夠遇到目連（Maudgalyayana，佛陀十大弟子之一），並且遇到我（佛陀）捨棄世俗出家成就。
【English Translation】 English version She is praised as the foremost among the Bhikshunis (female monastic) who possess great supernatural powers.
At that time, the Buddha told the Bhikshus (male monastic): 'You should observe that in the sea of Samsara (cycle of rebirth) , rebirth is uncertain. Who is not a parent (in the past)? Who is not a male or female, or other relative? Like Utpalavarna (name of a Bhikshuni), you now see her committing unlawful acts with her relatives. How much more so in a different life? If one does not attain the fruit of sainthood, one will sink and not cease. Therefore, you should diligently seek liberation in the three realms, as urgently as saving your own head. The desires of the world have no end. You should quickly abandon them, cultivate the thought of impermanence, contemplate the foulness of a corpse, and keep your mind on this day and night. You should learn in this way.'
At that time, all the Bhikshus were doubtful and asked the World Honored One: 'Due to what causes and conditions does Utpalavarna possess three virtues, not lack men, yet often commit impure acts with her relatives? After leaving home, she attained Arhatship (state of enlightenment), and among those with supernatural powers, she is praised as the foremost by the Buddha?' The World Honored One told them: 'Listen carefully to the causes and conditions of this Utpalavarna. In the distant past, there was a merchant who took various goods to other places to seek profit. His wife was later oppressed by afflictions, and her heart was burned by lust. Not far from her home was a brothel. Every time she saw men entering that brothel, she felt love and admiration in her heart. She asked an old woman: 'What kind of meritorious deeds must one perform to have all one's wishes fulfilled?' The old woman said: 'If one offers food and various offerings to superior beings who have accomplished their practice, all one's wishes will be fulfilled.' At that time, there was a Pratyekabuddha (solitary Buddha). The old woman had her offer food and make offerings with blue lotus flowers. When she saw the Pratyekabuddha's miraculous transformations, she developed deep faith and made a vow: 'With this merit, may I attain a beautiful body in the future, as perfect as the color and fragrance of a blue lotus flower. May I obtain men whenever I desire, and even attain great supernatural powers, encounter a great teacher, and personally serve him.' Furthermore, in a previous life, she had repeatedly acted as a matchmaker, causing other people's parents, siblings, and relatives to commit unlawful acts together. Because of the offerings and vows, she obtained a supremely beautiful body, like a lotus flower with three virtues, and never lacked men. Because of matchmaking for relatives to commit adultery, she now receives such evil retribution from her relatives. Also, because of the power of her vows, she was able to meet Maudgalyayana and encounter me (the Buddha), renounce the world, and attain enlightenment.
阿羅漢，如是應知。」
佛在室羅伐城。時青蓮花苾芻尼既得果已，敬重三寶常發是愿：「初乞得食將奉僧眾，次乞得者以充自食。」便於他日先食奉僧，次擬自啖。見乞食苾芻空缽而去，即以己分持施彼人，一日之中絕食而住。復于明日初食奉僧，次欲自食。鄔波難陀亦來乞食，見青蓮花便作是念：「此苾芻尼但于僧眾而興供養，亦有普意該別人耶？我今應試即就索食。」尼心殷重闕己濟人，還持己分奉施尊者，同前絕食。至第三日觸熱巡門，身體饑羸悶絕於地。時有外道俗人，見已作如是議：「我聞青蓮花離欲得果，如何今時見釋迦子顏容端正，起欲染心投身躄地？」時諸苾芻聞共譏嫌，以事白佛，佛言：「我今為諸苾芻制其學處，乃至應如是說：
「若復苾芻于村路中，從非親苾芻尼自手受食食。是苾芻應還村外住處，詣諸苾芻所各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。」
若復苾芻者，謂鄔波難陀，余義乃至非親並如上說。
苾芻尼者，謂在此法中。
村路中者，謂在途中。
自手者，親自受取。
食者，謂是二五啖嚼之類。又食者，吞嚥入喉。
是苾芻者，謂犯過人。
村外住處者，謂至寺處。
詣苾芻所
【現代漢語翻譯】 現代漢語譯本：『阿羅漢（已證悟的人），應當這樣理解。』
佛陀在室羅伐城（古印度城市名）時。當時，青蓮花比丘尼（一位比丘尼的名字）證得阿羅漢果后，敬重三寶（佛、法、僧），常發願說：『首先乞討到的食物用來供養僧眾，其次乞討到的才用來自己食用。』於是在之後的某一天，她先將乞討到的食物供養僧眾，然後打算自己食用。看到有乞食的比丘空缽離去，便將自己的那份食物佈施給他，一天之中斷食而住。第二天，她又先將乞討到的食物供養僧眾，然後打算自己食用。鄔波難陀（一位比丘的名字）也來乞食，看到青蓮花比丘尼，便這樣想：『這位比丘尼只是對僧眾進行供養，是否也有普遍利益其他人的心意呢？我今天應該試探一下，就向她索要食物。』比丘尼內心殷切，寧願自己忍受飢餓也要幫助別人，於是將自己的那份食物供養給尊者（對僧人的尊稱），像前一天一樣斷食。到了第三天，她在炎熱的天氣里四處乞討，身體飢餓虛弱，昏倒在地。當時有外道俗人，看到后這樣議論：『我聽說青蓮花比丘尼已經斷絕慾望證得阿羅漢果，為什麼現在看到釋迦牟尼佛的弟子（指比丘），容貌端正，就生起慾望，投身倒地呢？』當時眾比丘聽到后共同譏諷責怪，將這件事稟告佛陀，佛陀說：『我現在為眾比丘制定戒律，乃至應該這樣說：』
『如果又有比丘在村路中，從非親屬的比丘尼手中親自接受食物食用。這位比丘應當回到村外的住所，到各位比丘那裡分別告知說：『大德（對僧人的尊稱）！我犯了應當懺悔的惡法，是不應該做的，現在我懺悔。』這稱為對說悔法。』
『如果又有比丘』，指的是鄔波難陀，其餘含義乃至『非親屬』都如上面所說。
『比丘尼』，指的是在此戒律中的比丘尼。
『村路中』，指的是在路途中。
『自手』，指的是親自接受。
『食』，指的是二五啖嚼之類的食物。又『食』，指的是吞嚥入喉的食物。
『是比丘』，指的是犯過錯的人。
『村外住處』，指的是到達寺廟處。
『到比丘那裡』
【English Translation】 English version: 'An Arhat (one who has attained enlightenment), should be understood in this way.'
The Buddha was in Shravasti (an ancient Indian city). At that time, the Bhikshuni (a female monastic) Qing Lian Hua (Blue Lotus) having attained the fruit of Arhatship, respected the Three Jewels (Buddha, Dharma, Sangha) and often made this vow: 'The food I first beg for will be offered to the Sangha (monastic community), and the food I beg for next will be for my own consumption.' So on a certain day thereafter, she first offered the food she had begged for to the Sangha, and then intended to eat it herself. Seeing a Bhikshu (male monastic) leaving with an empty bowl, she gave her own portion to him, and remained without food for the entire day. The next day, she again first offered the food she had begged for to the Sangha, and then intended to eat it herself. Upānanda (a Bhikshu's name) also came to beg for food, and seeing the Bhikshuni Qing Lian Hua, he thought: 'This Bhikshuni only makes offerings to the Sangha, does she also have the intention to benefit others universally? I should test her today, and ask her for food.' The Bhikshuni was earnest in her heart, and would rather endure hunger herself to help others, so she offered her own portion to the Venerable (a term of respect for monastics), and remained without food as before. On the third day, she went around begging in the hot weather, her body was hungry and weak, and she fainted on the ground. At that time, some non-Buddhist laypeople, seeing this, made this comment: 'I heard that the Bhikshuni Qing Lian Hua has severed desires and attained the fruit of Arhatship, why is it that now seeing the disciple of Shakyamuni Buddha (referring to a Bhikshu), with a dignified appearance, she gives rise to desire and throws herself to the ground?' At that time, the Bhikshus, hearing this, together ridiculed and blamed her, and reported this matter to the Buddha, the Buddha said: 'I will now establish precepts for the Bhikshus, and it should be said in this way:'
'If there is again a Bhikshu who, on a village road, personally receives food from the hand of a Bhikshuni who is not a relative. This Bhikshu should return to the dwelling outside the village, and go to the Bhikshus and separately inform them, saying: 'Venerable ones! I have committed an evil act that should be confessed, it should not have been done, now I confess.' This is called the Dharma of Confession.'
'If there is again a Bhikshu', refers to Upānanda, the remaining meanings, even 'not a relative', are as mentioned above.
'Bhikshuni', refers to the Bhikshuni in this precept.
'Village road', refers to being on the road.
'By one's own hand', refers to personally receiving.
'Food', refers to food of the type that is chewed and swallowed. Also 'food', refers to swallowing into the throat.
'This Bhikshu', refers to the person who has committed the transgression.
'Dwelling outside the village', refers to arriving at the temple.
'To the Bhikshus'
者，謂寺中人。
各別告者，謂別別對說。
我犯惡法者，謂不善法所不應為，發言告白。
此中犯者，若苾芻于非親尼作非親想疑，于村巷中自手受取五啖五嚼而食咽者，皆得對說罪。若是親尼作非親想疑，得惡作罪。無犯者，廣如上說。
受苾芻尼指授食學處第二
佛在室羅伐城給孤獨園。時遭儉歲乞食難得，六眾苾芻被饑所苦，往十二眾苾芻尼處。時彼見已便請小食，六眾不受，告言：「諸妹！汝若請我及諸大眾正食之時，汝當指授令彼施主多與我等美好飲食，我當食之。」時有施主請佛及僧就舍而食，諸苾芻往，世尊不去，為制戒故。眾僧食時，吐罹難陀尼告施主曰：「此聖者難陀是釋迦子舍俗出家，善閑三藏是大法師，可多與美好飲食。」並餘五人悉皆讚歎。時彼施主於六人處數倍多與，令諸苾芻並多絕食。時彼施主知其非法無均等心，遂生譏罵。時取食人具以此事白佛，佛言：「我制學處，乃至應如是說：
「若復眾多苾芻于白衣家食，有苾芻尼指授此苾芻應可多與美好飲食。諸苾芻應語是苾芻尼言：『姊妹！且止少時，待諸苾芻食竟。』若無一人作是語者，是諸苾芻應還村外住處，詣諸苾芻所各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說
【現代漢語翻譯】 現代漢語譯本 『者』，指的是寺院中的人。 『各別告者』，指的是分別地對人訴說。 『我犯惡法者』，指的是不好的行為，不應該做，現在公開坦白。 這裡所說的『犯』，如果比丘對非親屬的比丘尼產生非親屬的想法或疑慮，在村巷中親手接受並食用五種可咀嚼和五種可吞嚥的食物，都犯了對說罪。如果是對比丘尼親屬產生非親屬的想法或疑慮，則犯了惡作罪。沒有犯戒的情況，如同前面所說。 受比丘尼指授食學處第二 佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Anāthapiṇḍika-ārāma，又稱祇園精舍）中。當時正值饑荒之年，難以乞食，六眾比丘（指六群惡比丘）被飢餓所困擾，前往十二眾比丘尼處。比丘尼們見到他們后，便拿出少量食物供養。六眾比丘不接受，並說道：『各位師妹！如果你們請我們以及其他大眾吃正餐的時候，你們應當指點施主多給我們一些美好的飲食，我們才吃。』當時，有施主邀請佛陀和僧眾到家中用餐，比丘們去了，但世尊沒有去，因為要制定戒律的緣故。僧眾用餐時，吐罹難陀尼（Thullanandā，比丘尼的名字）告訴施主說：『這位聖者難陀（Nanda，人名）是釋迦（Śākya，釋迦牟尼的姓氏）的兒子，捨棄世俗出家，精通三藏（Tripiṭaka，佛教經典），是大法師，可以多給他一些美好的飲食。』其他五個人也都紛紛讚歎。當時，那位施主給這六個人數倍于其他人的食物，導致許多比丘甚至吃不飽。那位施主知道他們這樣做不合規矩，沒有平等心，於是開始譏諷謾罵。取食物的人將這件事詳細地告訴了佛陀，佛陀說：『我制定學處，乃至應該這樣說： 『如果許多比丘在白衣（在家信徒）家吃飯，有比丘尼指點說這位比丘應該多給一些美好的飲食。比丘們應該對比丘尼說：『師姐！請稍等片刻，等比丘們吃完。』如果沒有一個人這樣說，這些比丘應該回到村外的住處，到其他比丘那裡分別告知說：『大德！我犯了對說惡法，這是不應該做的，現在我懺悔。』這叫做對說。』
【English Translation】 English version 'The one', refers to the people in the monastery. 'Separately confessing', refers to telling someone individually. 'I have committed an evil act', refers to bad behavior that should not be done, and now I openly confess. Here, 'committing' means that if a Bhikshu (monk) has thoughts or doubts about a non-relative Bhikshuni (nun), considering her as non-relative, and personally receives and consumes five kinds of chewable and five kinds of swallowable foods in the village lanes, he has committed the offense of confession. If he has thoughts or doubts about a relative Bhikshuni, considering her as non-relative, he has committed the offense of wrong-doing. The situations where there is no offense are as described above. The Second Training Rule on Receiving Instructions on Food from Bhikshunis The Buddha was in the Jeta Grove (Anāthapiṇḍika-ārāma) in Śrāvastī (ancient Indian city). At that time, it was a year of famine, and it was difficult to beg for food. The Six Group Bhikshus (referring to the group of six evil monks) were suffering from hunger and went to the Twelve Group Bhikshunis. When the Bhikshunis saw them, they offered them a small amount of food. The Six Group Bhikshus did not accept it and said, 'Sisters! If you invite us and the other Sangha (community) to eat a proper meal, you should instruct the donors to give us more delicious food, and then we will eat it.' At that time, a donor invited the Buddha and the Sangha to his house for a meal. The Bhikshus went, but the World Honored One (Buddha) did not go because he wanted to establish precepts. When the Sangha was eating, Thullanandā (name of a Bhikshuni) told the donor, 'This venerable Nanda (name of a person) is the son of Śākya (Buddha's family name), who renounced the world and became a monk. He is well-versed in the Tripiṭaka (Buddhist scriptures) and is a great Dharma teacher. You can give him more delicious food.' The other five people also praised him. At that time, the donor gave these six people several times more food than others, causing many Bhikshus to not even have enough to eat. The donor knew that they were acting improperly and without impartiality, so he began to ridicule and scold them. The person who took the food told the Buddha about this matter in detail. The Buddha said, 'I establish a training rule, and it should be said as follows: 'If many Bhikshus are eating at the house of a layperson, and a Bhikshuni instructs that this Bhikshu should be given more delicious food, the Bhikshus should say to the Bhikshuni, 'Sister! Please wait a moment, until the Bhikshus have finished eating.' If no one says this, these Bhikshus should return to their dwelling outside the village and go to the other Bhikshus to separately confess, saying, 'Venerable ones! I have committed the evil act of confession, which should not be done, and now I repent.' This is called confession.'
法。」
眾多苾芻者，謂二、三人已去。
白衣家者，謂四姓等家。
食者，謂受請食。
尼謂吐罹難陀。
指授者，謂處分事。
此苾芻應可多與美好飲食者，謂是過量與食。
諸苾芻等者，謂出呵止言。
若無一人者，謂極少限齊，皆得本罪。
應還村外住處等者，指說悔法，廣說如前。
此中犯者，若苾芻食在上閣，復有食在中閣，于上閣處有苾芻尼指授其食，彼苾芻乃至一人應為呵止。若不呵者，諸苾芻犯對說法。其中閣苾芻應問上閣：「有呵苾芻尼不？」不問而食，皆得惡作。若苾芻在閣下食，有在門屋中食者，若於閣下尼指授時，準前呵止；不問者得本罪。門屋下人準中棚問，不問惡作。又若苾芻從門屋出，復有苾芻從外而至，聞指授聲應問出者：「有人呵苾芻尼不？」不問而食。得惡作罪。如是應知，一施主家多處而食，尼指授處皆得本罪；余悉犯輕，或上或下準事應知。若其施主緣為此尼施僧食者，尼雖指授，苾芻無犯。或雖指授，情無簡別，或見不得食令其與者，並皆無犯。又無犯者，廣如上說。
根本說一切有部毗奈耶卷第四十九 大正藏第 23 冊 No. 1442 根本說一切有部毗奈耶
根本說一切有
【現代漢語翻譯】 現代漢語譯本： 『法』指的是。 『眾多苾芻（bhiksu，比丘）者』，指的是兩個或三個以上的人。 『白衣家者』，指的是婆羅門、剎帝利、吠舍、首陀羅四姓等在家之人。 『食者』，指的是接受邀請而食。 『尼』指的是吐罹難陀（Thullananda）。 『指授者』，指的是處分事情。 『此苾芻應可多與美好飲食者』，指的是過量給予食物。 『諸苾芻等者』，指的是發出呵斥制止的言語。 『若無一人者』，指的是極少的人數，只要達到這個限度，都犯根本罪。 『應還村外住處等者』，指的是說出懺悔之法，詳細的說明如前所述。 在此情況下，如果比丘在上層樓閣吃飯，又有食物在中層樓閣，在上層樓閣處有比丘尼（bhiksuni，比丘尼）指使分派食物，那麼至少要有一位比丘出面呵斥制止。如果不呵斥制止，眾比丘就犯了對說法罪。其中層樓閣的比丘應該問上層樓閣：『有沒有比丘呵斥比丘尼？』不問就吃，都犯惡作罪。如果比丘在樓閣下吃飯，有在門屋中吃飯的人，如果在樓閣下比丘尼指使分派食物時，按照前面的規定呵斥制止；不問的，就犯根本罪。門屋下的人按照中層樓閣的規定詢問，不問的犯惡作罪。又如果比丘從門屋出來，又有比丘從外面來到，聽到指使分派食物的聲音，應該問出來的人：『有沒有人呵斥比丘尼？』不問就吃，就犯惡作罪。應該這樣理解，在一個施主家多處吃飯，比丘尼指使分派食物的地方都犯根本罪；其餘的都犯輕罪，或者在上層或者在下層，按照具體情況來判斷。如果施主因為這個比丘尼的緣故而施捨食物給僧眾，那麼即使比丘尼指使分派，比丘也沒有罪。或者即使指使分派，心中沒有簡別，或者看見別人沒有食物而讓給予，這些都沒有罪。又沒有罪的情況，詳細的說明如上所述。 《根本說一切有部毗奈耶》卷第四十九 《大正藏》第 23 冊 No. 1442 《根本說一切有部毗奈耶》 《根本說一切有部》
【English Translation】 English version: '法 (dharma)' refers to the. 'Numerous Bhiksus (bhiksu, monks)' refers to two or more people. 'Layperson's family' refers to the four castes (Brahmin, Kshatriya, Vaishya, Shudra) and other householders. 'Food' refers to eating after receiving an invitation. 'Nun' refers to Thullananda. 'Instructing' refers to managing affairs. 'This Bhiksu should be given more delicious food' refers to giving food in excess. 'The Bhiksus, etc.' refers to uttering words of rebuke and restraint. 'If there is not a single person' refers to the minimum number; reaching this limit constitutes a fundamental offense. 'Should return to the dwelling outside the village, etc.' refers to speaking the Dharma of repentance, as explained in detail earlier. In this situation, if a Bhiksu is eating in the upper story, and there is food in the middle story, and in the upper story a Bhiksuni (bhiksuni, nun) is instructing the distribution of food, then at least one Bhiksu should come forward to rebuke and restrain. If they do not rebuke and restrain, the Bhiksus commit the offense of 'speaking against the Dharma'. The Bhiksu in the middle story should ask the upper story: 'Has any Bhiksu rebuked the Bhiksuni?' Eating without asking constitutes an offense of wrong-doing. If a Bhiksu is eating below the story, and there are people eating in the gatehouse, if the Bhiksuni instructs the distribution of food below the story, rebuke and restrain according to the previous rule; not asking constitutes a fundamental offense. Those below the gatehouse should inquire according to the rule for the middle story; not asking constitutes an offense of wrong-doing. Furthermore, if a Bhiksu comes out from the gatehouse, and another Bhiksu arrives from outside, hearing the sound of instructing the distribution of food, they should ask the one who came out: 'Has anyone rebuked the Bhiksuni?' Eating without asking constitutes an offense of wrong-doing. It should be understood that eating in multiple places in one donor's house, wherever the Bhiksuni instructs the distribution of food, constitutes a fundamental offense; the rest are minor offenses, whether above or below, judge according to the specific situation. If the donor is giving food to the Sangha (community) because of this Bhiksuni, then even if the Bhiksuni instructs the distribution, the Bhiksu is not at fault. Or even if instructing the distribution, there is no discrimination in mind, or seeing that others do not have food and allowing them to be given, these are all without fault. Furthermore, situations without fault are explained in detail above. 《Vinaya of the Mūlasarvāstivāda School》, Volume 49 《Taishō Tripiṭaka》, Volume 23, No. 1442, 《Vinaya of the Mūlasarvāstivāda School》 《Mūlasarvāstivāda》
部毗奈耶卷第五十
三藏法師義凈奉 制譯
學家受食學處第三
爾時薄伽梵在廣嚴城。於此城中有一長者名曰師子，先事外道，因詣佛所聽受法故獲得初果。見營田業多有過失即皆棄捨，於三寶所深起信心，意樂淳善常樂惠施，由施三寶以至貧窮。時舍利子與大目連，從他方來至斯住處。時師子長者二俱延請明當就食。諸婆羅門居士見起譏嫌作如是語：「師子長者，歸外道時家產巨富，信苾芻后頓至貧窮，衣不掩身食不充口，故知釋子非歸依處。」舍利子大目連聞是語已，便往白佛，佛言：「汝諸苾芻！應可為彼師子長者作學家白二羯磨，更有餘類亦應為秉。如常集僧應令一人作白羯磨，應如是作：
「『大德僧伽聽！此師子長者信心殷重意樂淳善，隨其所有悉皆惠施，於三寶所曾無吝心，諸有求人亦皆給與，由是衣食悉皆罄盡。若其僧伽時至聽者，僧伽應許，僧伽今許與師子長者作學家羯磨。白如是。』羯磨準白應作。若苾芻知僧伽作學家羯磨已，不應往彼受其飲食床座臥具，及為說法。」時二尊者雖曾受請，知眾作法不往赴食，佛言：「若受請者就食無犯。」二人便往赴請，六眾見去作如是語：「彼初見諦亦常請我等，我今合往受彼飲食。」既至彼已，飲食不充，所食之分悉皆食盡，
【現代漢語翻譯】 現代漢語譯本 部毗奈耶卷第五十
三藏法師義凈奉 制譯
學家受食學處第三
爾時薄伽梵（Bhagavan，世尊）在廣嚴城。於此城中有一長者名曰師子（Simha，獅子），先事外道，因詣佛所聽受法故獲得初果。見營田業多有過失即皆棄捨，於三寶所深起信心，意樂淳善常樂惠施，由施三寶以至貧窮。時舍利子（Sariputra）與大目連（Maha Maudgalyayana），從他方來至斯住處。時師子長者二俱延請明當就食。諸婆羅門居士見起譏嫌作如是語：『師子長者，歸外道時家產巨富，信苾芻（bhiksu，比丘）后頓至貧窮，衣不掩身食不充口，故知釋子非歸依處。』舍利子大目連聞是語已，便往白佛，佛言：『汝諸苾芻！應可為彼師子長者作學家白二羯磨（karma，業），更有餘類亦應為秉。如常集僧應令一人作白羯磨，應如是作：
『『大德僧伽（Sangha，僧團）聽！此師子長者信心殷重意樂淳善，隨其所有悉皆惠施，於三寶所曾無吝心，諸有求人亦皆給與，由是衣食悉皆罄盡。若其僧伽時至聽者，僧伽應許，僧伽今許與師子長者作學家羯磨。白如是。』羯磨準白應作。若苾芻知僧伽作學家羯磨已，不應往彼受其飲食床座臥具，及為說法。』時二尊者雖曾受請，知眾作法不往赴食，佛言：『若受請者就食無犯。』二人便往赴請，六眾見去作如是語：『彼初見諦亦常請我等，我今合往受彼飲食。』既至彼已，飲食不充，所食之分悉皆食盡
【English Translation】 English version Section of the Vinaya, Volume 50
Translated under Imperial Order by the Tripitaka Master Yijing
The Third Section on the Rules for a 'Householder-Supporter' Regarding Receiving Food
At one time, the Bhagavan (Bhagavan, the World-Honored One) was in Vaishali (Vaishali, a city). In this city, there was a wealthy man named Simha (Simha, Lion), who had previously followed non-Buddhist paths. Because he went to the Buddha to listen to the Dharma, he attained the first fruit (of enlightenment). Seeing that farming had many faults, he abandoned it all. He developed deep faith in the Three Jewels (Buddha, Dharma, Sangha), his intentions were pure and good, and he always enjoyed giving. Because of giving to the Three Jewels, he became impoverished. At that time, Sariputra (Sariputra) and Maha Maudgalyayana (Maha Maudgalyayana) came from elsewhere to this place. The wealthy man Simha invited both of them to a meal the next day. The Brahmins and householders, seeing this, criticized him, saying: 'When the wealthy man Simha followed non-Buddhist paths, his family property was immense. After believing in the bhikshus (bhiksu, monks), he suddenly became poor, his clothes did not cover his body, and his food was not sufficient. Therefore, it is known that the disciples of Shakya are not a place of refuge.' Sariputra and Maha Maudgalyayana, having heard these words, went and reported to the Buddha. The Buddha said: 'You bhikshus should perform the 'White Karma in Two Acts' (karma, action) for the wealthy man Simha as a 'Householder-Supporter'. Other similar cases should also be handled in this way. As usual, gather the Sangha (Sangha, monastic community) and have one person perform the 'White Karma', which should be done as follows:
'The Sangha, venerable ones, listen! This wealthy man Simha has deep faith, his intentions are pure and good, and he gives away all that he has. He has never been stingy towards the Three Jewels, and he gives to all who ask. Because of this, his clothing and food have all been exhausted. If the Sangha is ready to listen, the Sangha should agree. The Sangha now agrees to perform the 'Householder-Supporter Karma' for the wealthy man Simha. This is the announcement.' The Karma should be performed according to the announcement. If a bhikshu knows that the Sangha has performed the 'Householder-Supporter Karma', he should not go there to receive his food, bedding, or furnishings, nor should he preach the Dharma for him.' At that time, the two venerable ones, although they had been invited, knew that the Sangha had made this rule and did not go to the meal. The Buddha said: 'If those who have been invited go to the meal, there is no offense.' The two then went to the invitation. The Group of Six, seeing them go, said: 'He who first saw the truth also often invites us. We should all go and receive his food.' Having arrived there, the food was not sufficient, and all the portions were eaten up.
童兒啼泣。諸俗譏嫌苾芻呵厭：「云何苾芻知彼學家眾為作法，仍往彼舍受二五食？」世尊因此廣說乃至「制其學處，應如是說：
「若復苾芻知是學家僧與作學家羯磨，苾芻先不受請便詣彼家，自手受取珂但尼、蒲膳尼食。是苾芻應還村外住處，詣諸苾芻所各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。」
如是世尊制學處已，時師子長者婦告其夫曰：「因何聖者久不見來？」師子答曰：「僧伽知我家生貧乏，眾作羯磨製不許來。」妻曰：「若如是者，即是僧伽與我家中作覆缽羯磨，我之福業因何得生？」時彼長者即以其事往白佛，佛言：「汝等苾芻從今以去，向師子舍受用床座，併爲說法者無犯。」時諸苾芻往彼舍時，空缽而入，空缽而出，其妻見已情生悒嘆面帶憂色。時諸苾芻以事白佛，佛言：「苾芻不應空缽而入。」時諸苾芻奉佛教已，乞得缽食持入其舍。苾芻食時諸小男女情希殘食，苾芻不與，遂便啼泣。以事白佛，佛言：「應與。」苾芻以全餅果與之，男女得已便持出外。諸外道見問曰：「汝於何處得好餅果？」報言：「聖者與我。」外道曰：「師子受分回與野干，以瓶注瓶更相供給。」苾芻聞已白佛，佛言：「不應與全餅果，可碎而與。」家人有持葉與苾芻藉缽
【現代漢語翻譯】 現代漢語譯本 一個孩子在哭泣。一些世俗之人譏諷，比丘（Bhikkhu，佛教僧侶）呵斥：『為什麼比丘明知那些在家眾（學家眾）已經做了「學家羯磨」（在家學人羯磨，指對在家眾進行的某種宗教儀式），仍然去他們家接受食物（二五食）？』世尊因此廣泛地闡述，乃至『制定了學處（Sikkhāpada，佛教戒律），應當這樣說： 『如果某個比丘明知某個在家眾僧團已經做了「學家羯磨」，並且比丘事先沒有受到邀請就前往他們家，親手接受了珂但尼（Khadaniya，硬食）和蒲膳尼（Bhojanīya，軟食）。這個比丘應當回到村外的住所，去到各個比丘那裡分別告知：『大德！我犯了對說惡法（Pāṭidesanīya，一種懺悔罪），這是不應該做的，現在我對此進行懺悔。』這被稱為對說法。』 世尊這樣制定了學處之後，師子（Siṃha，人名，意為獅子）長者的妻子告訴她的丈夫說：『為什麼聖者們很久沒有來了？』師子回答說：『僧伽（Saṃgha，僧團）知道我家境貧困，所以做了羯磨（Kamma，業，此處指僧團的決議），禁止他們來。』妻子說：『如果這樣的話，那就是僧伽在我們家做了覆缽羯磨（Ukkhepaniya-kamma，一種懲罰措施，類似於禁止接受供養），我的福業（Puñña-kamma，善業）怎麼才能產生呢？』當時，這位長者就把這件事稟告了佛陀，佛陀說：『你們這些比丘從今以後，去師子家接受床座，並且為他們說法，這樣做沒有犯戒。』當時，一些比丘去他家的時候，空缽進去，空缽出來，他的妻子看到后，心中憂愁，面帶憂色。比丘們把這件事稟告了佛陀，佛陀說：『比丘不應該空缽進去。』比丘們遵從佛陀的教導后，乞討到缽食，然後拿著進入他家。比丘們吃飯的時候，一些小男孩小女孩希望得到殘羹剩飯，比丘們不給，孩子們就哭了起來。比丘們把這件事稟告了佛陀，佛陀說：『應該給他們。』比丘們把整個餅或水果給他們，孩子們得到后就拿著出去了。一些外道（Titthiya，指非佛教修行者）看到后問道：『你們在哪裡得到這麼好的餅和水果？』孩子們回答說：『是聖者給我們的。』外道說：『師子把自己的那份分出來給野干（一種動物，比喻地位低下的人），就像用瓶子倒瓶子一樣，互相供給。』比丘們聽到后稟告了佛陀，佛陀說：『不應該給整個餅或水果，可以掰碎了給。』家裡有人拿樹葉給比丘墊缽。
【English Translation】 English version A child was crying. Some laypeople were criticizing, and the Bhikkhus (Bhikkhu, Buddhist monks) were scolding: 'Why do the Bhikkhus, knowing that those householders (Hājāpaka-saṃgha, referring to a group of lay followers) have performed the 'Hājāpaka-kamma' (Hājāpaka-kamma, a religious ceremony performed for lay followers), still go to their house to receive food (two kinds of food)?' Therefore, the Blessed One extensively explained, even to the point of 'establishing the training rule (Sikkhāpada, Buddhist precepts), which should be stated as follows: 'If a Bhikkhu knows that a certain group of householders has performed the 'Hājāpaka-kamma,' and the Bhikkhu, without being invited beforehand, goes to their house and personally receives Khādanīya (Khadaniya, hard food) and Bhojanīya (Bhojanīya, soft food), that Bhikkhu should return to his dwelling outside the village and go to each of the Bhikkhus separately, saying: 'Venerable ones! I have committed an offense requiring confession (Pāṭidesanīya, a type of offense requiring confession), which should not have been done, and now I confess it.' This is called confession.' After the Blessed One had established the training rule in this way, the wife of the householder Siṃha (Siṃha, a personal name, meaning lion) said to her husband: 'Why haven't the Holy Ones come for a long time?' Siṃha replied: 'The Saṃgha (Saṃgha, monastic community) knows that my family is poor, so they have made a Kamma (Kamma, action, here referring to a monastic decision) prohibiting them from coming.' The wife said: 'If that is the case, then the Saṃgha has performed the Ukkhepaniya-kamma (Ukkhepaniya-kamma, a type of punishment, similar to being prohibited from receiving offerings) in my house. How can my meritorious deeds (Puñña-kamma, good deeds) arise?' At that time, the householder reported this matter to the Buddha, and the Buddha said: 'From now on, you Bhikkhus may go to Siṃha's house to use the seats and preach the Dharma to them without committing an offense.' At that time, some Bhikkhus went to his house with empty bowls and left with empty bowls. When his wife saw this, she felt sad and looked worried. The Bhikkhus reported this matter to the Buddha, and the Buddha said: 'Bhikkhus should not enter with empty bowls.' After the Bhikkhus followed the Buddha's teaching, they begged for food in their bowls and then entered his house. When the Bhikkhus were eating, some young boys and girls hoped to get the leftovers, but the Bhikkhus did not give them any, and the children began to cry. The Bhikkhus reported this matter to the Buddha, and the Buddha said: 'You should give them some.' The Bhikkhus gave them whole cakes or fruits, and the children took them outside. Some non-Buddhists (Titthiya, referring to non-Buddhist practitioners) saw them and asked: 'Where did you get such good cakes and fruits?' The children replied: 'The Holy Ones gave them to us.' The non-Buddhists said: 'Siṃha is sharing his portion with the jackals (an animal, used as a metaphor for people of low status), like pouring from one bottle to another, supplying each other.' When the Bhikkhus heard this, they reported it to the Buddha, and the Buddha said: 'You should not give them whole cakes or fruits, but you can break them into pieces and give them.' Some family members brought leaves for the Bhikkhus to use as bowl stands.
，苾芻不受，佛言：「應受。」時廣嚴城栗姑毗等，見長者家財食罄乏，遂遣傭人助力耕墾。昔時所廢之地，地既停久沃壤異常，所費不多成實數倍，未久之間衣食豐贍倍勝於前。時彼長者既見家道隆盛思仰福田，往詣佛所請解羯磨，佛便聽許。佛教長者曰：「應入寺中具以其事白上座知，令鳴捶集眾，于上座前向眾禮拜，蹲踞合掌作如是白：『大德僧伽聽！我師子於三寶所深起信心，意樂淳善常樂惠施。由施三寶故以至貧窮，由此僧伽哀愍我故為作羯磨，令諸聖眾不入我家。我今財食還復豐盈，然我師子先得眾法，今從大眾乞解羯磨。唯愿為我解羯磨法，慈愍故！』三說。如是白已禮眾而去。是時大眾應令一人準所為事作白四羯磨應解。既作解已，諸苾芻眾如昔還往，隨受供養並皆無犯。」
若復苾芻者，謂六眾也，余如上說。
學者，謂信三寶證得見諦。
家謂四姓。
僧謂世尊弟子。
羯磨者，謂白二法，于如是家先不受請，輒往受食者得罪。
此中犯者，于如是處受二五食，啖咽之時同前得罪。其說悔法如上。若得解法，食皆無犯。又無犯者，廣如前說。
阿蘭若住處外受食學處第四
佛在劫比羅伐窣睹城多根樹園，於此夏安居。時諸釋子知諸苾芻前安居
【現代漢語翻譯】 現代漢語譯本：如果比丘不接受（邀請），佛說：『應該接受。』當時廣嚴城的栗姑毗（Licchavi）等人，看到長者（householder）家裡的財物和食物已經耗盡，就派遣傭人幫忙耕地。過去荒廢的土地，因為停耕很久，土壤非常肥沃，花費不多卻能獲得數倍的收成，沒過多久，衣食豐足，比以前更加富裕。當時那位長者看到家道興隆，心想應該供養福田，就前往佛陀處請求解除羯磨（karma，業）。佛陀就允許了他。佛陀教導長者說：『你應該進入寺中，把事情的經過告訴上座（senior monk），讓他敲槌集眾，在上座面前向大眾禮拜，蹲踞合掌，這樣稟告：『大德僧伽（Sangha，僧團）聽著！我，師子（Simha），對三寶（Three Jewels）深深地生起信心，心意純良，常常樂於佈施。因為佈施三寶的緣故，以至於貧窮。因此，僧伽慈悲我，為我做了羯磨，讓各位聖眾不進入我家。我現在財物和食物又恢復豐盈，然而我，師子，先前得到了眾法，現在向大眾乞求解除羯磨。唯愿為我解除羯磨法，因為慈悲的緣故！』這樣說三遍。說完之後，向大眾禮拜然後離開。這時，大眾應該讓一個人按照所做的事情，做白四羯磨（formal act requiring four announcements）來解除。解除之後，各位比丘眾像以前一樣前往，接受供養，都沒有犯戒。』 如果再有比丘，這裡指的是六眾（the six groups of monks），其餘的解釋如上文所說。 學者，指的是對三寶有信心，並且證得了見諦（insight）。 家，指的是四姓（four castes）。 僧，指的是世尊的弟子。 羯磨，指的是白二法（formal act requiring one announcement and one motion），在這樣的家庭先前沒有接受邀請，就前往接受食物，是犯戒的。 這裡所說的犯戒，指的是在這樣的地方接受二種或五種食物，吞嚥的時候，和前面所說的一樣是犯戒的。關於懺悔的方法，和上面所說的一樣。如果得到了解除羯磨的方法，吃東西都沒有犯戒。另外，沒有犯戒的情況，詳細的解釋和前面所說的一樣。 阿蘭若（aranya，寂靜處）住處外受食學處第四 佛陀住在劫比羅伐窣堵城（Kapilavatthu）的多根樹園（Nigrodha Park），在這裡安居（retreat）。當時，諸位釋迦族人（Sakya）知道各位比丘提前安居。
【English Translation】 English version: If a Bhikshu (monk) does not accept [an invitation], the Buddha said: 'Should accept.' At that time, the Licchavis (Licchavi) and others in the city of Vaishali (Vaisali), seeing that the householder's (householder) wealth and food had been exhausted, sent servants to help cultivate the land. The land that had been abandoned in the past, because it had been left uncultivated for a long time, had exceptionally fertile soil. The cost was not much, but the harvest was several times greater. Before long, clothing and food were abundant, surpassing the past. At that time, that householder, seeing his family prospering, thought that he should make offerings to the field of merit (field of merit), and went to the Buddha to request the lifting of the Karma (karma, action). The Buddha then permitted him. The Buddha taught the householder, saying: 'You should enter the monastery, tell the senior monk (senior monk) the details of the matter, have him strike the gavel to gather the Sangha (Sangha, monastic community), bow to the Sangha in front of the senior monk, kneel and clasp your palms, and report as follows: 'Venerable Sangha, listen! I, Simha (Simha), have deeply aroused faith in the Three Jewels (Three Jewels), my intention is pure and good, and I am always happy to give alms. Because of giving alms to the Three Jewels, I have become impoverished. Therefore, the Sangha has compassion for me and has performed Karma for me, so that all the holy ones do not enter my house. Now my wealth and food have been restored to abundance, but I, Simha, have previously obtained the Dharma of the Sangha, and now I beg the Sangha to lift the Karma. May you lift the Karma for me, out of compassion!' Say this three times. After saying this, bow to the Sangha and leave. At this time, the Sangha should have one person perform a formal act requiring four announcements (formal act requiring four announcements) to lift the Karma according to what has been done. After the lifting, the Bhikshu Sangha should go as before, accept offerings, and there will be no offense.' If there is another Bhikshu, this refers to the six groups of monks (the six groups of monks), and the rest of the explanation is as described above. A learner refers to one who has faith in the Three Jewels and has attained insight (insight). A family refers to the four castes (four castes). Sangha refers to the disciples of the World Honored One. Karma refers to a formal act requiring one announcement and one motion (formal act requiring one announcement and one motion). It is an offense to go to such a family and accept food without having accepted an invitation beforehand. The offense mentioned here refers to accepting two or five kinds of food in such a place. The offense is the same as described above when swallowing. The method of repentance is the same as described above. If the method of lifting the Karma is obtained, there is no offense in eating. In addition, the circumstances under which there is no offense are explained in detail as described above. The fourth training rule regarding receiving food outside of an Aranya (aranya, secluded place) dwelling. The Buddha was staying in the Nigrodha Park (Nigrodha Park) in Kapilavatthu (Kapilavatthu), where he observed the retreat (retreat). At that time, the Sakyas (Sakya) knew that the Bhikshus had entered the retreat early.
了，於八月十四日俱往佛所，禮佛足已白佛言：「世尊！明日聖眾夏了，我等送食來至住處，愿佛及僧慈愍納受。」世尊默然。時諸釋子知佛受已禮佛而退，便於明日以好飲食滿車載去，令諸使女隨從而行。既至半途諸賊來劫，賊帥令曰：「其釋迦女，勿為劫奪。」不用其言皆奪衣服，形露羞恥入草潛形。時六眾苾芻怪食遲至，共相謂曰：「我等當行乞食，無宜久住。」行至中途見諸飲食載滿車乘，即便大喚：「誰在此中？」時諸釋女在草叢內遙告之曰：「我被賊劫露體無衣，所有飲食隨自取啖。」六眾報曰：「汝何不出？」答曰：「我現無衣如何相見？」報曰：「汝身支分我悉曾觀同汝己親，何事羞恥？可宜速出授我飲食。」諸女遂出露形授食，是時六眾飽食而去。
時諸釋迦子隨後而來，見諸女被劫，即皆四散討覓賊徒，執捉將來欲加苦害，諸女告曰：「賊帥無心令劫奪我。」諸人遂放。於時賊帥求請釋迦子曰：「仁等慈悲恩流普洽，寧容殺此無識之輩，幸能釋放存彼微生。」時釋迦子皆放令去，遂將飲食往至寺中與苾芻食。諸釋女等於六眾處不與好食，釋子問曰：「何意行食不為平等？」報曰：「此皆食訖。」問曰：「誰當先與？」報言：「我與。」彼怪覆問，女皆具答。釋子聞已極生嫌賤。時諸釋子告
【現代漢語翻譯】 現代漢語譯本： 於是，在八月十四日，她們一同前往佛陀處所，禮拜佛足后稟告佛陀：『世尊！明日僧團結束夏安居，我們準備送齋飯到僧眾的住處，懇請佛陀和僧眾慈悲接受。』世尊默然不語。當時，這些釋迦族的女子知道佛陀已經應允，便禮拜佛陀後退下。於是在第二天，她們用滿載著精美飲食的車子送去，並讓一些使女跟隨。走到半路時，一群盜賊前來搶劫，賊首命令說：『那些釋迦族的女子，不要搶奪她們。』但盜賊們不聽從他的命令，搶走了她們的衣服，使她們赤身裸體，感到羞恥，便躲藏到草叢中。當時，六群比丘（Chabbaggiya Bhikkhus，指行為不端的六位比丘）奇怪齋飯遲遲不到，互相說道：『我們應該去乞食，不宜久留。』走到半路，看見滿載飲食的車子，便大聲呼喊：『誰在這裡？』那些躲在草叢中的女子遠遠地回答說：『我們被盜賊搶劫，赤身裸體沒有衣服，所有的飲食你們可以隨意取用。』六群比丘回答說：『你們為什麼不出來？』女子們回答說：『我們現在沒有衣服，如何與你們相見？』比丘們回答說：『你們的身體部位我們都曾見過，如同親人一般，有什麼可羞恥的？應該快點出來把飲食給我們。』於是，女子們便赤身裸體地出來，把飲食交給他們，當時六群比丘飽食而去。
當時，那些釋迦族的男子隨後趕來，看見那些女子被搶劫，便四處搜尋盜賊，抓住他們想要加以嚴懲。女子們告訴他們說：『賊首無意搶劫我們。』於是，眾人便放了盜賊。當時，賊首向釋迦族的男子們求情說：『各位仁慈悲憫，恩澤普及，怎能殺死這些無知之輩，希望能夠釋放他們，保全他們微小的生命。』當時，釋迦族的男子們都放他們離去，於是將飲食送到寺廟中供養比丘們。那些釋迦族的女子在給六群比丘分配食物時，不給他們好的食物，釋迦族的男子問道：『為什麼分配食物不公平？』女子們回答說：『他們都已經吃過了。』問道：『誰先給他們吃的？』回答說：『我們給的。』那些男子感到奇怪，追問原因，女子們便如實回答。釋迦族的男子聽后，非常厭惡。當時，釋迦族的男子們告訴
【English Translation】 English version: Then, on the fourteenth day of August, they all went to the Buddha's place, prostrated at his feet, and said to the Buddha: 'Venerable Lord! Tomorrow the Sangha will conclude the rainy season retreat. We are preparing to send food to the Sangha's residence. We beseech the Buddha and the Sangha to accept it with compassion.' The World-Honored One remained silent. At that time, these Shakya (Śākya, referring to the clan of the women) women knew that the Buddha had accepted, so they bowed to the Buddha and withdrew. On the next day, they sent a cart full of fine food, with some maidservants accompanying them. On the way, a group of thieves came to rob them. The thief leader ordered: 'Do not rob those Shakya women.' But the thieves did not listen to his order and robbed them of their clothes, leaving them naked and ashamed, so they hid in the bushes. At that time, the six-group Bhikkhus (Chabbaggiya Bhikkhus, referring to a group of six monks with questionable behavior) wondered why the food was late and said to each other: 'We should go begging for food; we should not stay here any longer.' On the way, they saw carts full of food and shouted loudly: 'Who is here?' The women hiding in the bushes answered from afar: 'We have been robbed by thieves and are naked without clothes. You can take whatever food you want.' The six-group Bhikkhus replied: 'Why don't you come out?' The women replied: 'We have no clothes now, how can we meet you?' The Bhikkhus replied: 'We have seen all parts of your bodies, like relatives. What is there to be ashamed of? You should come out quickly and give us the food.' So the women came out naked and gave them the food. At that time, the six-group Bhikkhus ate their fill and left.
At that time, the Shakya men came along and saw that the women had been robbed, so they searched everywhere for the thieves, captured them, and wanted to punish them severely. The women told them: 'The thief leader did not intend to rob us.' So the men released the thieves. At that time, the thief leader pleaded with the Shakya men: 'Your kindness and compassion are universal. How can you kill these ignorant people? Please release them and save their insignificant lives.' At that time, the Shakya men released them all and then took the food to the temple to offer it to the Bhikkhus. When the Shakya women distributed food to the six-group Bhikkhus, they did not give them good food. The Shakya men asked: 'Why is the distribution of food not fair?' The women replied: 'They have already eaten.' They asked: 'Who gave them food first?' They replied: 'We did.' The men were surprised and asked for the reason, and the women told them the truth. The Shakya men were very disgusted after hearing this. At that time, the Shakya men told
苾芻曰：「聖者！何不于險路處令人告知，我等備擬免被賊盜。」苾芻以事白佛，佛言：「于險林處應差苾芻，五法成就令其看守，無愛、恚、怖、癡、善知道路。先應問能，以事勸喻。若言能者，以白二法而差遣之，應令一人準所為事作白羯磨。」佛告諸苾芻：「其看守苾芻所有行法我今當說。看守苾芻于寺四邊半逾膳那內，悉應觀察。若有怖處應可放煙、或懸幡幟、或於路中橫布樹葉、或書字告知。若無怖處應懸白幡。此之行法，不依行者得惡作罪。若看守人饑須食者，于小食時隨情食飯，須伴應與。」時諸苾芻聞彼六眾寺外林中險怖之處，令露形女授與飲食，共生嫌恥具以白佛，佛言：「廣說乃至，為諸苾芻制其學處，應如是說：
「若復苾芻在阿蘭若恐怖處住，先無觀察險難之人，于住處外受食食者，是苾芻應還住處，詣諸苾芻所各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。」
若復苾芻者，謂是六眾。
阿蘭若義如捨墮中說。
無觀察者，謂未差遣看守之人。
住處外者，謂在寺外。
食有二五，亦如上說。
此中犯者，苾芻于險怖處無看守人，作無看守想疑，皆得本罪。次二句輕，后二無犯。若於險處有看守人，食時無犯。又無
【現代漢語翻譯】 現代漢語譯本 比丘說：『聖者！為什麼不在危險的道路上安排人告知，讓我們做好準備，免受盜賊侵害？』比丘將此事稟告佛陀，佛陀說：『在危險的樹林處，應該派遣比丘，具備五種條件的人來負責看守：沒有愛戀、嗔恨、恐懼、愚癡，並且熟悉道路。首先應該詢問他是否能夠勝任，用道理勸導開解。如果他說能勝任，就用白二羯磨法來派遣他，應該讓一個人按照所要做的事情進行白羯磨。』佛陀告訴眾比丘：『關於看守比丘應該遵守的行法，我現在將要講述。看守比丘應該在寺廟四周半由旬（Yojana，古印度長度單位）的範圍內，全面觀察。如果發現有令人恐懼的地方，應該可以燃放煙霧、或者懸掛旗幟、或者在路中橫放樹葉、或者書寫文字告知。如果沒有令人恐懼的地方，應該懸掛白色旗幟。』這種行法，不遵守執行的人，會犯惡作罪。如果看守人飢餓需要食物，可以在小食時隨意吃些飯，如果需要同伴，應該給予。』當時，眾比丘聽到六群比丘在寺外樹林中危險恐怖的地方，讓裸體女子給予飲食，感到羞恥，於是將此事稟告佛陀，佛陀說：『詳細說明乃至，為眾比丘制定戒律，應該這樣說： 『如果又有比丘在阿蘭若（Aranya，寂靜處）恐怖的地方居住，事先沒有觀察險情的人，在居住地外面接受食物，這個比丘應該返回居住地，到各位比丘那裡分別告知說：『大德！我犯了對說惡法，是不應該做的，現在對眾懺悔。』這叫做對說悔法。』 『如果又有比丘』，指的是六群比丘。 『阿蘭若』的含義，如同在捨墮（Nissaggiya Pacittiya，佛教戒律中一種罪名）中說的那樣。 『沒有觀察』，指的是沒有派遣看守的人。 『居住地外面』，指的是在寺廟外面。 『食物有二五』，也如上面所說。 『此中犯者』，比丘在危險恐怖的地方沒有看守人，產生沒有看守人的想法或懷疑，都犯根本罪。其次兩句犯輕罪，后兩句沒有犯。如果在危險的地方有看守人，進食時沒有罪過。另外沒有
【English Translation】 English version The Bhikshu said, 'Venerable One! Why not have someone inform us at dangerous road locations, so we can prepare and avoid being harmed by thieves?' The Bhikshu reported this matter to the Buddha, who said, 'In dangerous forest areas, Bhikshus should be appointed, those who possess five qualities to be in charge of guarding: without attachment, hatred, fear, or delusion, and who are familiar with the roads. First, one should ask if they are capable, and persuade them with reason. If they say they are capable, then they should be appointed using the procedure of 'White Two Karmas'. One person should be assigned to perform the 'White Karma' according to the task at hand.' The Buddha told the Bhikshus, 'Regarding the practices that the guarding Bhikshu should follow, I will now explain. The guarding Bhikshu should thoroughly observe within a half Yojana (Yojana, an ancient Indian unit of distance) radius around the monastery. If there are frightening places, they should be able to release smoke, or hang banners, or lay tree leaves across the road, or write words to inform others.' If there are no frightening places, they should hang white banners. Those who do not follow this practice will commit a Dukkaṭa (evil doing) offense. If the guarding person is hungry and needs food, they can freely eat some rice during the minor meal time, and if they need a companion, they should be provided.' At that time, the Bhikshus heard that the Six Group Bhikshus were in a dangerous and frightening place in the forest outside the monastery, having naked women provide them with food, and felt ashamed, so they reported this matter to the Buddha, who said, 'To explain in detail, precepts are established for the Bhikshus, and it should be said like this: 'If there is a Bhikshu dwelling in a frightening Aranya (Aranya, a quiet place), and there has been no one observing the dangers beforehand, and they receive food outside the dwelling place, that Bhikshu should return to the dwelling place and inform each of the Bhikshus, saying: 'Venerable Ones! I have committed an offense of speaking against the Dharma, which should not be done, and now I confess to the Sangha.' This is called the method of confession.' 'If there is a Bhikshu', refers to the Six Group Bhikshus. The meaning of 'Aranya' is as explained in the Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of offense in Buddhist precepts). 'Without observation' refers to not having appointed a guarding person. 'Outside the dwelling place' refers to outside the monastery. 'Food having two fives' is also as mentioned above. 'Committing an offense in this case' means that if a Bhikshu is in a dangerous and frightening place without a guard, and has the thought or doubt of not having a guard, they commit the root offense. The next two sentences are minor offenses, and the last two are not offenses. If there is a guard in a dangerous place, there is no offense when eating. Also, without
犯者，廣如前說。
眾多學法
佛在婆羅痆斯仙人墮處施鹿林中。時五苾芻雖復出家尚同俗服，威儀容飾甚不端嚴。爾時世尊作如是念：「過去諸佛云何教聲聞眾著衣服耶？」是時諸天前白佛言：「如凈居天所著衣服。」世尊即以天眼觀知，如諸天所說事無差異，即告苾芻曰：「汝從今後應同凈居天圓整著泥婆珊。」
時六眾苾芻著衣太高，凈信婆羅門等見不齊整，便生譏誚作如是語：「此諸苾芻衣不齊整同無恥人。」諸苾芻聞已白佛，佛言：「不應太高著衣，應當學。」六眾聞已著衣太下，俗復譏嫌，佛言：「不應太下著衣如新嫁女，應當學。」或時目前長垂猶如象鼻，諸俗譏嫌，佛言：「不應當前垂下。」或時腰邊細褶，諸俗譏嫌，佛言：「不應如多羅葉著衣，應當學。」或時撮聚一角反[(序-予+猒)/手]腰邊，猶如蛇頭，諸俗譏嫌，佛言：「不應反[(序-予+猒)/手]著衣猶如蛇頭，應當學。」或時捉其上角團內腰邊猶如豆團，佛言：「不應如是著衣猶如豆團，應當學。」
如是世尊為諸苾芻制其學處，應如是說：齊整著裙，應當學。不太高、不太下、不像鼻、不蛇頭、不多羅葉、不豆團形著裙，應當學。
佛言：「團整著三衣，應當學。」時六眾苾芻著衣太高，凈
【現代漢語翻譯】 現代漢語譯本： 違犯的，廣泛地如前面所說。
眾多學法
佛陀在婆羅痆斯（Varanasi）仙人墮落之處的施鹿林中。當時，五位比丘（bhiksu，佛教出家男眾）雖然已經出家，但仍然穿著世俗的服裝，威儀容止非常不莊嚴。當時，世尊（Śākyamuni，釋迦牟尼佛的尊稱）這樣想：『過去的諸佛是怎樣教導聲聞眾（Śrāvaka，聽聞佛陀教誨而證悟的弟子）穿衣服的呢？』這時，諸天（deva，天神）來到佛前稟告說：『如同凈居天（Śuddhāvāsa，色界天的最高層）所穿的衣服。』世尊立即用天眼觀察得知，如同諸天所說的一樣沒有差異，就告訴比丘們說：『你們從今以後應當像凈居天一樣圓整地穿著泥婆珊（nīvāsana，下裙）。』
當時，六群比丘（指行為不端的比丘團體）穿衣服穿得太高，清凈信仰的婆羅門（brāhmaṇa，古印度僧侶階層）等人看見後覺得不整齊，就譏諷說：『這些比丘的衣服不整齊，如同**人。』諸比丘聽了之後稟告佛陀，佛陀說：『不應該穿得太高，應當學習。』六群比丘聽了之後穿衣服穿得太低，世俗之人又譏嫌，佛陀說：『不應該穿得太低，像新嫁的女子一樣，應當學習。』有時前面的部分長長地垂下來，好像象鼻一樣，世俗之人譏嫌，佛陀說：『不應該讓前面的部分垂下來。』有時腰邊有很多細褶，世俗之人譏嫌，佛陀說：『不應該像多羅葉（tāla-patra，棕櫚葉）一樣穿衣服，應當學習。』有時撮起一個角反折塞在腰邊，好像蛇頭一樣，世俗之人譏嫌，佛陀說：『不應該反折著穿衣服，像蛇頭一樣，應當學習。』有時抓住上面的角團起來塞在腰邊，好像豆團一樣，佛陀說：『不應該這樣穿衣服，像豆團一樣，應當學習。』
像這樣，世尊為諸比丘制定了學處，應當這樣說：齊整地穿著裙子，應當學習。不太高、不太低、不像象鼻、不像蛇頭、不像多羅葉、不像豆團形狀地穿著裙子，應當學習。
佛陀說：『團整地穿著三衣（tricīvara，比丘所持的三種僧衣），應當學習。』當時，六群比丘穿衣服穿得太高，清凈
【English Translation】 English version: Offenses are as extensively described as previously mentioned.
Numerous Rules of Training
The Buddha was in the Deer Park at Ṛṣipatana (Isipatana, the place where sages fell) in Vārāṇasī (Benares). At that time, the five bhikṣus (monks) , although having left home, still wore secular clothing, and their deportment and appearance were very unrefined. Then, the World-Honored One (Śākyamuni Buddha) thought: 'How did the Buddhas of the past teach the Śrāvakas (disciples who hear the Buddha's teachings) to wear robes?' At that moment, the devas (gods) came before the Buddha and said: 'Like the robes worn by the Śuddhāvāsa (Pure Abodes) gods.' The World-Honored One immediately used his divine eye to perceive that what the devas said was without difference, and he told the bhikṣus: 'From now on, you should wear the nīvāsana (lower garment) neatly and properly like the Śuddhāvāsa gods.'
At that time, the group of six bhikṣus wore their robes too high. The pure-minded brāhmaṇas (Brahmins) and others, seeing that it was not neat, ridiculed them, saying: 'These bhikṣus' robes are not neat, like ** people.' The bhikṣus, having heard this, reported it to the Buddha. The Buddha said: 'You should not wear the robe too high; you should learn.' The group of six, having heard this, wore their robes too low. The laity again criticized them. The Buddha said: 'You should not wear the robe too low, like a newly married woman; you should learn.' Sometimes the front hung down long like an elephant's trunk. The laity criticized them. The Buddha said: 'You should not let the front hang down.' Sometimes there were many fine pleats at the waist. The laity criticized them. The Buddha said: 'You should not wear the robe like a tāla-patra (palm leaf); you should learn.' Sometimes they gathered one corner and tucked it back at the waist, like a snake's head. The laity criticized them. The Buddha said: 'You should not tuck the robe back like a snake's head; you should learn.' Sometimes they grabbed the upper corner, rolled it into a ball, and tucked it at the waist like a bean curd ball. The Buddha said: 'You should not wear the robe like a bean curd ball; you should learn.'
In this way, the World-Honored One established the rules of training for the bhikṣus, and it should be said like this: 'You should learn to wear the skirt neatly.' 'You should learn to wear the skirt not too high, not too low, not like an elephant's trunk, not like a snake's head, not like a tāla leaf, not like a bean curd ball shape.'
The Buddha said: 'You should learn to wear the three robes (tricīvara) neatly and properly.' At that time, the group of six bhikṣus wore their robes too high, and the pure
信婆羅門等見不齊整，便生譏誚作如是語：「此諸苾芻衣不齊整同無恥人。」諸苾芻聞已白佛，佛言：「不應太高著三衣，應當學。」六眾聞已著衣太下，諸俗譏嫌，佛言：「不應太下著三衣如新嫁女，應當學。」或披上衣垂前一角，猶如象鼻，諸俗譏嫌，廣如上說。如是世尊為諸苾芻制其學處，應如是說：「齊整著三衣，應當學。不太高、不太下，好正披好正覆、少語言不高視，入白衣舍，應當學。」
佛在室羅伐城逝多林。時六眾苾芻覆頭入白衣舍。凈信婆羅門等見覆頭時作如是語：「同無恥人及新嫁女。」諸苾芻聞已白佛，佛言：「不應覆頭入白衣舍，應當學。」
六眾苾芻偏抄衣入白衣舍，乃至佛說「不偏抄衣，應當學。」
六眾苾芻雙抄衣入白衣舍，乃至佛說「不雙抄衣入白衣舍，應當學。」
六眾苾芻叉腰入白衣舍，乃至佛說「不叉腰入白衣舍，應當學。」
六眾苾芻拊肩入白衣舍，乃至佛說「不拊肩入白衣舍，應當學。」諸苾芻聞已白佛，佛言：「廣說乃至為諸苾芻制其學處，應如是說：不覆頭、不偏抄衣、不雙抄衣、不叉腰、不拊肩，入白衣舍，應當學。」
佛在逝多林。時六眾苾芻蹲行入白衣舍，凈信婆羅門等見蹲行時作如是語：「同無恥人。」諸苾芻聞已
【現代漢語翻譯】 現代漢語譯本： 有些信奉婆羅門（Brahman，古印度僧侶階層）的人看到比丘（bhiksu，佛教出家眾）們的穿著不整齊，就譏諷地說：『這些比丘的衣服穿得不整齊，和**人一樣。』比丘們聽了之後稟告佛陀，佛陀說：『不應該把三衣穿得太高，應當學習。』六眾比丘（指六位行為不端的比丘）聽了之後，就把衣服穿得很低，一些在家居士譏嫌，佛陀說：『不應該把三衣穿得太低，像新嫁的女子一樣，應當學習。』有些人披上衣時，讓一角垂在前面，像大象的鼻子一樣，一些在家居士譏嫌，情況和上面說的一樣。就這樣，世尊為比丘們制定了學處（siksa-pada，戒條），應當這樣說：『整齊地穿著三衣，應當學習。不要穿得太高，也不要穿得太低，好好地披好，好好地覆蓋，少說話，不抬頭張望，進入在家居士的住所，應當學習。』
佛陀在室羅伐城（Sravasti）的逝多林（Jetavana）。當時，六眾比丘蒙著頭進入在家居士的住所。有凈信的婆羅門等人看到他們蒙著頭，就說：『和**人以及新嫁的女子一樣。』比丘們聽了之後稟告佛陀，佛陀說：『不應該蒙著頭進入在家居士的住所，應當學習。』
六眾比丘單手抄起衣服進入在家居士的住所，乃至佛陀說：『不單手抄起衣服，應當學習。』
六眾比丘雙手抄起衣服進入在家居士的住所，乃至佛陀說：『不雙手抄起衣服進入在家居士的住所，應當學習。』
六眾比丘叉著腰進入在家居士的住所，乃至佛陀說：『不叉著腰進入在家居士的住所，應當學習。』
六眾比丘拍著肩膀進入在家居士的住所，乃至佛陀說：『不拍著肩膀進入在家居士的住所，應當學習。』比丘們聽了之後稟告佛陀，佛陀說：『詳細地說，乃至為比丘們制定學處，應當這樣說：不蒙著頭、不單手抄起衣服、不雙手抄起衣服、不叉著腰、不拍著肩膀，進入在家居士的住所，應當學習。』
佛陀在逝多林。當時，六眾比丘蹲著行走進入在家居士的住所，有凈信的婆羅門等人看到他們蹲著行走，就說：『和**人一樣。』比丘們聽了之後
【English Translation】 English version: When certain Brahmins (Brahman, ancient Indian priestly class) saw that the bhiksus' (bhiksu, Buddhist monks) robes were not properly arranged, they mocked them, saying, 'These bhiksus' robes are not properly arranged, they are like ** people.' When the bhiksus heard this, they reported it to the Buddha. The Buddha said, 'One should not wear the three robes too high; one should learn.' When the group of six bhiksus (referring to the six unruly bhiksus) heard this, they wore their robes too low. Some laypeople were displeased. The Buddha said, 'One should not wear the three robes too low, like a newly married woman; one should learn.' Some people, when wearing their upper robe, let one corner hang down in front, like an elephant's trunk. Some laypeople were displeased, as described above. Thus, the World-Honored One established the precepts (siksa-pada, rules of conduct) for the bhiksus. It should be said: 'To wear the three robes properly arranged, one should learn. Not too high, not too low, properly draped, properly covered, speaking little, not looking around with raised eyes, when entering the home of a layperson, one should learn.'
The Buddha was in Jetavana (Jetavana) in Sravasti (Sravasti). At that time, the group of six bhiksus entered the homes of laypeople with their heads covered. When faithful Brahmins and others saw them with their heads covered, they said, 'They are like ** people and newly married women.' When the bhiksus heard this, they reported it to the Buddha. The Buddha said, 'One should not enter the homes of laypeople with one's head covered; one should learn.'
The group of six bhiksus entered the homes of laypeople with their robes partially gathered up, until the Buddha said, 'One should not partially gather up one's robes; one should learn.'
The group of six bhiksus entered the homes of laypeople with their robes gathered up in both hands, until the Buddha said, 'One should not enter the homes of laypeople with one's robes gathered up in both hands; one should learn.'
The group of six bhiksus entered the homes of laypeople with their hands on their hips, until the Buddha said, 'One should not enter the homes of laypeople with one's hands on one's hips; one should learn.'
The group of six bhiksus entered the homes of laypeople patting their shoulders, until the Buddha said, 'One should not enter the homes of laypeople patting one's shoulders; one should learn.' When the bhiksus heard this, they reported it to the Buddha. The Buddha said, 'To explain in detail, the precepts are established for the bhiksus. It should be said: Do not cover your head, do not gather up your robes partially, do not gather up your robes with both hands, do not put your hands on your hips, do not pat your shoulders when entering the homes of laypeople; one should learn.'
The Buddha was in Jetavana. At that time, the group of six bhiksus entered the homes of laypeople walking in a squatting position. When faithful Brahmins and others saw them walking in a squatting position, they said, 'They are like ** people.' When the bhiksus heard this
白佛，佛言：「不應蹲行入白衣舍，應當學。」乃至苾芻足指行入白衣舍，乃至佛說「不足指行入白衣舍，應當學。」
苾芻跳行入白衣舍，乃至佛說「不跳行入白衣舍，應當學。」
苾芻仄足行入白衣舍，乃至佛說「不仄足行入白衣舍，應當學。」
苾芻努身行入白衣舍，佛言：「廣說乃至為諸苾芻制其學處，應如是說：
「不蹲行、不足指行、不跳行、不仄足行、不努身行，入白衣舍坐，應當學。」
佛在逝多林。時六眾苾芻搖身入白衣舍，凈信婆羅門等，見搖身時作如是語：「同無恥人。」諸苾芻聞已白佛，佛言：「不應搖身入白衣舍，應當學。」
苾芻掉臂入白衣舍，佛言：「不應掉臂入白衣舍，應當學。」
苾芻搖頭入白衣舍，佛言：「不應搖頭入白衣舍，應當學。」
苾芻肩相排入白衣舍，佛言：「不應肩相排入白衣舍，應當學。」
苾芻連手入白衣舍，佛言：「不應連手入白衣舍，應當學。」
佛言：「廣說乃至為諸苾芻制其學處，應如是說：不搖身、不掉臂、不搖頭、不肩排、不連手，入白衣舍，應當學。」
佛在逝多林。時六眾苾芻在白衣舍，他未請坐輒便自坐。凈信婆羅門等見自輒坐，作如是語：「同無恥人。」諸苾芻聞
【現代漢語翻譯】 現代漢語譯本 比丘稟告佛陀，佛陀說：『不應該蹲著行走進入在家居士的住所，應當學習。』乃至比丘用腳趾行走進入在家居士的住所，乃至佛陀說：『不用腳趾行走進入在家居士的住所，應當學習。』 比丘跳著行走進入在家居士的住所，乃至佛陀說：『不跳著行走進入在家居士的住所，應當學習。』 比丘側著腳行走進入在家居士的住所，乃至佛陀說：『不側著腳行走進入在家居士的住所，應當學習。』 比丘挺著身子行走進入在家居士的住所，佛陀說：『廣泛地說，乃至為眾比丘制定這些學處，應當這樣說：』 『不蹲著行走、不用腳趾行走、不跳著行走、不側著腳行走、不挺著身子行走，進入在家居士的住所就坐，應當學習。』 佛陀在逝多林（Jetavana）。當時六眾比丘搖晃著身體進入在家居士的住所，有凈信的婆羅門（Brahman）等人，看到搖晃身體的樣子就說：『和人一樣。』眾比丘聽了之後稟告佛陀，佛陀說：『不應該搖晃身體進入在家居士的住所，應當學習。』 比丘甩著胳膊進入在家居士的住所，佛陀說：『不應該甩著胳膊進入在家居士的住所，應當學習。』 比丘搖著頭進入在家居士的住所，佛陀說：『不應該搖著頭進入在家居士的住所，應當學習。』 比丘肩膀互相推擠著進入在家居士的住所，佛陀說：『不應該肩膀互相推擠著進入在家居士的住所，應當學習。』 比丘手拉著手進入在家居士的住所，佛陀說：『不應該手拉著手進入在家居士的住所，應當學習。』 佛陀說：『廣泛地說，乃至為眾比丘制定這些學處，應當這樣說：不搖晃身體、不甩胳膊、不搖頭、不肩膀推擠、不手拉手，進入在家居士的住所，應當學習。』 佛陀在逝多林（Jetavana）。當時六眾比丘在在家居士的住所，別人沒有邀請就自己坐下。有凈信的婆羅門（Brahman）等人看到他們自己就坐下，就說：『和人一樣。』眾比丘聽了
【English Translation】 English version The Bhikshu (monk) reported to the Buddha, and the Buddha said: 'One should not squat and walk into the householder's dwelling; one should learn.' Even if a Bhikshu (monk) walks on his toes into the householder's dwelling, the Buddha said: 'One should not walk on one's toes into the householder's dwelling; one should learn.' The Bhikshu (monk) hops into the householder's dwelling, and the Buddha said: 'One should not hop into the householder's dwelling; one should learn.' The Bhikshu (monk) walks with his feet sideways into the householder's dwelling, and the Buddha said: 'One should not walk with one's feet sideways into the householder's dwelling; one should learn.' The Bhikshu (monk) struts into the householder's dwelling, and the Buddha said: 'To speak broadly, these are the precepts established for the Bhikshus (monks), and it should be said thus:' 'One should not squat and walk, not walk on one's toes, not hop, not walk with one's feet sideways, not strut, and then sit down in the householder's dwelling; one should learn.' The Buddha was in Jetavana (逝多林). At that time, the group of six Bhikshus (monks) swayed their bodies as they entered the householder's dwelling. The Brahmans (婆羅門) and others with pure faith, seeing them swaying, said: 'They are like ** people.' The Bhikshus (monks), having heard this, reported it to the Buddha, and the Buddha said: 'One should not sway one's body when entering the householder's dwelling; one should learn.' The Bhikshu (monk) swings his arms as he enters the householder's dwelling, and the Buddha said: 'One should not swing one's arms when entering the householder's dwelling; one should learn.' The Bhikshu (monk) shakes his head as he enters the householder's dwelling, and the Buddha said: 'One should not shake one's head when entering the householder's dwelling; one should learn.' The Bhikshus (monks) push each other with their shoulders as they enter the householder's dwelling, and the Buddha said: 'One should not push each other with one's shoulders when entering the householder's dwelling; one should learn.' The Bhikshus (monks) enter the householder's dwelling holding hands, and the Buddha said: 'One should not enter the householder's dwelling holding hands; one should learn.' The Buddha said: 'To speak broadly, these are the precepts established for the Bhikshus (monks), and it should be said thus: One should not sway one's body, not swing one's arms, not shake one's head, not push with one's shoulders, not hold hands when entering the householder's dwelling; one should learn.' The Buddha was in Jetavana (逝多林). At that time, the group of six Bhikshus (monks) were in the householder's dwelling, and they sat down without being invited. The Brahmans (婆羅門) and others with pure faith, seeing them sit down without being invited, said: 'They are like ** people.' The Bhikshus (monks) heard
已白佛，佛言：「廣說乃至為諸苾芻制其學處，應如是說：在白衣舍他未請坐，不應輒坐，應當學。」
佛在室羅伐城逝多林。時六眾苾芻在白衣舍不善觀察，輒爾便坐。凈信婆羅門等見在白衣舍不善觀察輒坐，作如是語：「同無恥人。」諸苾芻聞已白佛，佛言：「廣說乃至為諸苾芻制其學處，應如是說：在白衣舍不善觀察不應坐，應當學。」
爾時世尊過十二年方至劫比羅伐窣睹城，于第一日在王宮中食，至第二日在自宮中受其供養，佛眾食時瞿卑夫人自手行食。時具壽鄔陀夷不善斂身，令瞿卑夫人怪其非法。後於異時獨至宮中，夫人令坐朽床，放身而坐，床破倒地，因致譏丑，廣說乃至，佛言：「苾芻若於俗家坐時，不應放身而坐，可善觀察，應當學。」或於俗舍壘足而坐，或重內外踝而坐，或急斂足或長舒足，或露身坐。諸俗譏嫌，佛言：「不應如是，當制學處：在白衣舍不壘足、不重內踝、不重外踝、不急斂足、不長舒足、不露身，應當學。」
佛在江豬山。時有施主請佛及僧就舍而食，其行食者不善用心，摋放美團，苾芻于缽不恭敬護，遂多損破。佛言：「恭敬受食，應當學。」
佛在江豬山。時六眾苾芻入菩提長者舍乞食，長者與食滿缽受飯復受羹臛，缽便溢滿流落污地，因生
【現代漢語翻譯】 現代漢語譯本： 已稟告佛陀，佛陀說：『廣泛宣說乃至為各位比丘制定戒律，應當這樣說：在居士家中，他人沒有邀請就坐，不應該擅自坐下，應當學習。』 佛陀在室羅伐城（Śrāvastī）的逝多林（Jetavana）。當時六眾比丘在居士家中不善於觀察，就隨意坐下。凈信的婆羅門等人看見他們在居士家中不善於觀察就坐下，就說：『和外道一樣。』各位比丘聽了之後稟告佛陀，佛陀說：『廣泛宣說乃至為各位比丘制定戒律，應當這樣說：在居士家中不善於觀察不應該坐下，應當學習。』 當時世尊過了十二年才到劫比羅伐窣堵城（Kapilavastu），第一天在王宮中吃飯，第二天在自己的宮中接受供養，佛陀的僧眾吃飯時，瞿卑（Gopī）夫人親自佈施食物。當時具壽鄔陀夷（Udayin）不善於約束自己的行為，讓瞿卑夫人覺得他的行為不合規矩。後來在其他時間獨自到宮中，夫人讓他坐在朽壞的床上，他放鬆身體坐下，床破了倒在地上，因此導致譏諷醜陋的事情，廣泛宣說乃至，佛陀說：『比丘如果在俗人家中坐下時，不應該放鬆身體坐下，可以好好觀察，應當學習。』或者在俗人家中疊著腳坐，或者內外踝相疊而坐，或者急速收斂雙腳或者長長伸展雙腳，或者裸露身體而坐。各位居士譏諷嫌棄，佛陀說：『不應該這樣，應當制定戒律：在居士家中不疊腳、不重疊內踝、不重疊外踝、不急速收斂雙腳、不長長伸展雙腳、不裸露身體，應當學習。』 佛陀在江豬山。當時有施主邀請佛陀和僧眾到家中吃飯，負責分發食物的人不善於用心，粗魯地扔擲美味的飯糰，比丘對缽盂不恭敬保護，於是很多損壞破裂。佛陀說：『恭敬地接受食物，應當學習。』 佛陀在江豬山。當時六眾比丘進入菩提（Bodhi）長者的家中乞食，長者給他們的缽裝滿了食物，接受了飯又接受羹湯，缽就溢滿了，掉落在地上，因此產生...
【English Translation】 English version: Having reported to the Buddha, the Buddha said: 'Expounding extensively, even to establishing the precepts for all Bhikshus, it should be said thus: In a layperson's house, without being invited to sit, one should not sit down arbitrarily; one should learn.' The Buddha was in Jetavana (逝多林) in Śrāvastī (室羅伐城). At that time, the group of six Bhikshus, in a layperson's house, did not observe properly and sat down carelessly. The devout Brahmins and others, seeing them sitting down carelessly in a layperson's house, said: 'They are like the heretics.' The Bhikshus, having heard this, reported it to the Buddha. The Buddha said: 'Expounding extensively, even to establishing the precepts for all Bhikshus, it should be said thus: In a layperson's house, without observing properly, one should not sit down; one should learn.' At that time, the World-Honored One, after twelve years, arrived at Kapilavastu (劫比羅伐窣堵城). On the first day, he ate in the royal palace; on the second day, he received offerings in his own palace. When the Buddha's Sangha was eating, Lady Gopī (瞿卑) personally distributed the food. At that time, the Venerable Udayin (鄔陀夷) did not restrain himself properly, causing Lady Gopī to find his behavior improper. Later, at another time, he went to the palace alone. The lady asked him to sit on a decayed bed. He sat down, relaxing his body, and the bed broke and fell to the ground, thus causing ridicule and ugliness. Expounding extensively, even to, the Buddha said: 'If a Bhikshu sits in a layperson's house, he should not sit down relaxing his body; he should observe carefully; he should learn.' Or, in a layperson's house, sitting with legs crossed, or sitting with inner or outer ankles overlapping, or quickly drawing the legs in, or stretching the legs out long, or sitting with the body exposed. The laypeople criticized and disliked it. The Buddha said: 'It should not be like this; precepts should be established: In a layperson's house, not crossing the legs, not overlapping the inner ankles, not overlapping the outer ankles, not quickly drawing the legs in, not stretching the legs out long, not exposing the body; one should learn.' The Buddha was on the River Pig Mountain. At that time, a donor invited the Buddha and the Sangha to his house for a meal. The person distributing the food did not pay attention and threw the delicious rice balls roughly. The Bhikshus did not respectfully protect their bowls, and many were damaged and broken. The Buddha said: 'Receiving food respectfully; one should learn.' The Buddha was on the River Pig Mountain. At that time, the group of six Bhikshus entered the house of the elder Bodhi (菩提) to beg for food. The elder filled their bowls with food, and after receiving rice, they also received soup, and the bowls overflowed, falling to the ground, thus causing...
譏恥。以事白佛，佛言：「為制學處，應如是說：
「不得滿缽受飯，更安羹菜令食流溢，于缽緣邊應留屈指，用意受食，應當學。」
或食未至預申其缽，如乞索人現饕餮相，因生譏恥。以事白佛，佛言：「為制學處，應如是說：行食未至勿預申缽，應當學。
「不安缽在食上，應當學。」
或復食時現憍慢相，猶如小兒及諸淫女，佛言：「不應如是憍慢而食，恭敬而食，應當學。」
或復食時極小入口極大入口，如貧乞入，佛言：「不應如是，不極小摶、不極大摶，圓整而食，應當學。」
佛在室羅伐城。時有施主請佛及僧就舍而食。時鄔波難陀苾芻與摩訶羅苾芻鄰次而坐。時摩訶羅大開其口向上而望，時鄔波難陀便以土塊遙擲口中，報云：「且食此物。」佛言：「不應如是預張其口。若食未至不張口待，應當學。」
佛在室羅伐城。時有施主請佛及僧就舍而食。時六眾苾芻含食言話，諸俗譏嫌：「沙門釋子不知慚愧，與俗不殊。」共生譏丑。以事白佛，佛言：「不應如是含食語，應當學。」
或復至施主家，見羹菜少恐不充足，先請得羹以飯蓋覆更望得，諸俗譏嫌，佛言：「不應如是，不得以飯覆羹菜、不將羹菜覆飯更望多得，應當學。」
時有施主
【現代漢語翻譯】 現代漢語譯本 有人因此事譏諷和羞辱。他們將此事稟告佛陀，佛陀說：『爲了制定戒律，應當這樣說：』 『不得將缽盛滿飯，又放上羹菜，以致食物溢出，在缽的邊緣應當留出能屈指的空間，用心接受食物，應當學習。』 有人在食物尚未到來時，就提前伸出缽，如同乞丐一般，現出貪婪的樣子，因此引起譏諷和羞辱。他們將此事稟告佛陀，佛陀說：『爲了制定戒律，應當這樣說：食物尚未到來時，不要提前伸出缽，應當學習。』 『不要將缽放在食物上面，應當學習。』 有人在吃飯時，現出驕慢的樣子，如同小孩子和**（原文如此，指不莊重的人）一樣，佛陀說：『不應當這樣驕慢地吃飯，應當恭敬地吃飯，應當學習。』 有人在吃飯時，要麼極小口地吃，要麼極大口地吃，如同貧窮的乞丐一樣，佛陀說：『不應當這樣，不要極小口地吃，也不要極大口地吃，應當將食物弄圓整后再吃，應當學習。』 佛陀在室羅伐城（Śrāvastī）[古印度城市名]。當時，有施主邀請佛陀和僧眾到家中吃飯。當時，鄔波難陀（Upananda）[比丘名]比丘和摩訶羅（Mahāroha）[比丘名]比丘相鄰而坐。當時，摩訶羅（Mahāroha）[比丘名]大張著嘴向上看，當時，鄔波難陀（Upananda）[比丘名]就用土塊遠遠地扔進他的口中，並說：『吃這個東西吧。』佛陀說：『不應當這樣預先張開嘴。如果食物尚未到來，不要張開嘴等待，應當學習。』 佛陀在室羅伐城（Śrāvastī）[古印度城市名]。當時，有施主邀請佛陀和僧眾到家中吃飯。當時，六眾（指六群比丘）比丘含著食物說話，一些俗人譏諷嫌棄說：『沙門釋子不知慚愧，與俗人沒什麼區別。』共同產生了譏諷和醜惡之感。他們將此事稟告佛陀，佛陀說：『不應當這樣含著食物說話，應當學習。』 有人到施主家，看到羹菜很少，擔心不夠吃，就先請求得到羹，用飯蓋住，希望再得到一些，一些俗人譏諷嫌棄，佛陀說：『不應當這樣，不得用飯蓋住羹菜、不將羹菜蓋住飯，希望再得到更多，應當學習。』 當時，有施主
【English Translation】 English version They were ridiculed and shamed. They reported this matter to the Buddha, who said, 'To establish precepts, it should be said as follows:' 'One should not fill the bowl with rice and then add soup and vegetables, causing the food to overflow. One should leave a finger's width at the edge of the bowl and mindfully receive the food. This should be learned.' Some, before the food arrives, prematurely extend their bowls, appearing like beggars, displaying a greedy demeanor, thus causing ridicule and shame. They reported this matter to the Buddha, who said, 'To establish precepts, it should be said as follows: Before the food arrives, do not prematurely extend the bowl. This should be learned.' 'One should not place the bowl on top of the food. This should be learned.' Some, while eating, display an arrogant demeanor, like children and ** (as in the original text, referring to undignified people). The Buddha said, 'One should not eat with such arrogance, but should eat respectfully. This should be learned.' Some, while eating, take either extremely small bites or extremely large bites, like poor beggars. The Buddha said, 'One should not do this. Do not take extremely small bites or extremely large bites, but should make the food round and whole before eating. This should be learned.' The Buddha was in Śrāvastī [ancient Indian city name]. At that time, a donor invited the Buddha and the Sangha to eat at his house. At that time, the Bhikshu Upananda [Bhikshu's name] and the Bhikshu Mahāroha [Bhikshu's name] were sitting next to each other. At that time, Mahāroha [Bhikshu's name] opened his mouth wide and looked upwards. At that time, Upananda [Bhikshu's name] threw a clod of earth into his mouth from afar, saying, 'Eat this.' The Buddha said, 'One should not open one's mouth in advance like that. If the food has not arrived, do not open your mouth and wait. This should be learned.' The Buddha was in Śrāvastī [ancient Indian city name]. At that time, a donor invited the Buddha and the Sangha to eat at his house. At that time, the six-group Bhikshus spoke with food in their mouths. Some laypeople ridiculed and disliked it, saying, 'The Shramana Shakya's disciples are shameless, no different from laypeople.' Together they felt ridicule and ugliness. They reported this matter to the Buddha, who said, 'One should not speak with food in one's mouth like that. This should be learned.' Some, upon arriving at the donor's house, seeing that the soup and vegetables were scarce and fearing that it would not be enough, first requested soup, covered it with rice, hoping to get more. Some laypeople ridiculed and disliked it. The Buddha said, 'One should not do this. One should not cover the soup and vegetables with rice, nor cover the rice with soup and vegetables, hoping to get more. This should be learned.' At that time, there was a donor
請苾芻食，其食過甜，六眾即便彈舌相告，謂食大醋。或復其食過醋，六眾即便[口*專]㗱相告，謂食大甜。或有施主請苾芻食，其食過熱。六眾即便呵氣相告，云食大冷呵熱方食。或有施主請苾芻食，其食過冷，六眾即便吹氣相告：云食大熱吹氣方食。此等皆是倒說其事，故惱施主。佛言：「不應爾。應制學處：
「不彈舌食、不[口*專]㗱食、不呵氣食、不吹氣食，應當學。」
或時六眾受請食時，以手爬散飯食，猶如雞鳥，或云食惡共相毀訾，或復以食填頰細細取食、或復食時嚙半留半，或復舒舌舐掠唇口，佛言：「應制學處：
「不手散食、不毀訾食、不填頰食、不嚙半食、不舒舌食，應當學。」
佛在室羅伐城。時有施主，先曾歸依露形外道，近生信敬歸佛法僧，遂請佛僧就舍而食。時彼施主行諸飲食，及以麨團薄餅蘿蔔。是時六眾欲譏施主，便以麨團作窣睹波像，上置蘿蔔覆以薄餅，遂相告曰：「此是惡趣中露形外道晡刺拏塔。」漸取食之，蘿蔔便倒，更相告曰：「此是露形外道作窣睹波，今便崩倒。」施主見已息歸敬心。佛言：「應制學處：不作窣睹波形食，應當學。」
或時六眾受他請食，其美好者有餘著手，即便以舌重舐其手，缽亦如是。或時振手、或復振缽
【現代漢語翻譯】 現代漢語譯本： 如果供養比丘的食物過於甜膩，六群比丘便會彈舌示意，互相告知說食物非常酸。或者食物過於酸澀，他們便會咂嘴示意，互相告知說食物非常甜。有時施主供養比丘的食物過熱，六群比丘便會哈氣示意，互相告知說食物非常冷，需要哈氣降溫才能食用。或者食物過冷，他們便會吹氣示意，互相告知說食物非常熱，需要吹氣降溫才能食用。這些都是顛倒事實的說法，因此惱怒了施主。佛說：『不應該這樣。應該制定戒條：』 『不彈舌進食、不咂嘴進食、不哈氣進食、不吹氣進食，應當學習。』 有時六群比丘接受邀請用餐時，用手扒拉散開飯食，像雞鳥一樣。或者說食物難吃，互相詆譭。或者把食物塞滿腮幫子，細細地取食。或者吃東西時咬一半留一半。或者伸出舌頭舔嘴唇和嘴角。佛說：『應該制定戒條：』 『不用手扒散食物、不詆譭食物、不塞滿腮幫子進食、不咬一半留一半、不伸舌頭舔嘴唇，應當學習。』 佛陀在室羅伐城（Śrāvastī）[古印度城市]時，有一位施主，先前曾經歸依露形外道（naked ascetics），最近才開始信奉佛法僧三寶，於是邀請佛和僧眾到家中用餐。當時這位施主準備了各種飲食，包括炒麵團、薄餅和蘿蔔。這時，六群比丘想要譏諷施主，便用炒麵團做成窣堵波（stūpa）[佛塔]的形狀，上面放上蘿蔔，再用薄餅覆蓋，然後互相告知說：『這是惡趣中的露形外道晡刺拏（Pūraṇa）[六師外道之一]塔。』然後慢慢地取食，蘿蔔便倒了下來，他們又互相告知說：『這是露形外道做的窣堵波，現在倒塌了。』施主看到后，失去了恭敬心。佛說：『應該制定戒條：不製作窣堵波形狀的食物，應當學習。』 有時六群比丘接受他人邀請用餐時，如果美好的食物有剩餘沾在手上，就用舌頭用力地舔手，缽也是這樣。有時抖動手，有時抖動缽。
【English Translation】 English version: If the food offered to the Bhikshus is too sweet, the group of six Bhikshus would click their tongues to signal each other, saying that the food is very sour. Or if the food is too sour, they would smack their lips to signal each other, saying that the food is very sweet. Sometimes, if the food offered by the donor is too hot, the group of six Bhikshus would exhale to signal each other, saying that the food is very cold and needs to be cooled down by exhaling before eating. Or if the food is too cold, they would blow on it to signal each other, saying that the food is very hot and needs to be cooled down by blowing before eating. These are all inverted statements of fact, thus annoying the donor. The Buddha said, 'This should not be done. A precept should be established:' 'One should learn not to eat with tongue-clicking, not to eat with lip-smacking, not to eat with exhaling, not to eat with blowing.' Sometimes, when the group of six Bhikshus accept an invitation to eat, they scatter the food with their hands, like chickens and birds. Or they say the food is bad, slandering each other. Or they stuff their cheeks with food, taking small bites. Or when eating, they bite off half and leave the other half. Or they stick out their tongues to lick their lips and mouth. The Buddha said, 'A precept should be established:' 'One should learn not to scatter food with hands, not to slander food, not to eat with stuffed cheeks, not to bite off half and leave the other half, not to stick out the tongue to lick the lips.' The Buddha was in Śrāvastī [ancient Indian city]. At that time, there was a donor who had previously taken refuge in the naked ascetics, but recently began to believe in the Buddha, Dharma, and Sangha, so he invited the Buddha and the Sangha to his home for a meal. At that time, the donor prepared various foods, including fried dough, thin pancakes, and radishes. At this time, the group of six Bhikshus wanted to ridicule the donor, so they made the fried dough into the shape of a stūpa [Buddhist monument], placed radishes on top, and covered it with thin pancakes, then told each other, 'This is the Pūraṇa [one of the six heretical teachers] tower of the naked ascetics in the evil realms.' Then they slowly took the food, and the radish fell down. They then told each other, 'This is the stūpa made by the naked ascetics, and now it has collapsed.' The donor lost his respectful heart after seeing this. The Buddha said, 'A precept should be established: One should learn not to make food in the shape of a stūpa.' Sometimes, when the group of six Bhikshus accept an invitation to eat, if there is leftover good food on their hands, they lick their hands vigorously with their tongues, and the same with their bowls. Sometimes they shake their hands, sometimes they shake their bowls.
，謂以缽水振灑餘人污彼衣服，見他好衣生嫉妒故。佛言：「如是等皆不應作，應當學。」
時有施主飯食眾僧，報言：「聖者！多有好食，莫多請麨。」六眾不信便多受麨，后見好食慾棄其麨。比坐有一摩訶羅苾芻，四顧而望。於時六眾便持麨團置彼缽內，遂令溢滿不暇受余。佛言：「常看缽食，應當學。」
時有苾芻食持缽滿，六眾傍觀共生輕慢，云：「此摩訶羅大能啖食。」佛言：「不輕慢心觀比坐缽中食，應當學。」
六眾苾芻以不凈手捉凈水瓶，遂令諸蠅競來附近，招致譏丑。佛言：「不以污手捉凈水瓶，應當學。」
六眾苾芻在江豬山，于菩提長者高樓上食，以洗缽水棄在好地，施主生嫌。佛言：「應制學處：在白衣舍不棄洗缽水，除問主人，應當學。」
緣在室羅伐城，時有婆羅門孩兒遇病，有鄔波索迦是彼知識，來告之曰：「孩子若病宜往逝多林中，從諸苾芻乞缽中水，令其洗沐必得平善。」時婆羅門即往求水，見鄔波難陀從乞缽水。鄔波難陀便以殘麨飯，內建缽水中而授與彼，彼見雜水起穢噁心，作如是語：「我兒寧死，誰能用此鄙惡之物而洗浴耶？」以事白佛，佛言：「不應以此穢水持施於人。若有人來乞缽水時，應凈洗缽置清凈水，誦阿利沙伽他咒之三遍，授
【現代漢語翻譯】 現代漢語譯本：說的是用缽中的水潑灑其他人，或者因為嫉妒別人穿著好的衣服。佛說：『這些都不應該做，應當學習。』 當時有施主供養僧眾食物，告知說：『有很多好的食物，不要多取炒麵。』六眾不相信，便多取炒麵，後來看到好的食物，想要丟棄那些炒麵。旁邊坐著一位摩訶羅（Mahāroha，大塊頭）比丘（bhikṣu，僧人），四處張望。這時六眾便把炒麵團放到他的缽里，使得他的缽滿溢，無法再接受其他的食物。佛說：『經常觀察缽中的食物，應當學習。』 當時有比丘（bhikṣu，僧人）吃飯時把缽裝得滿滿的，六眾在旁邊觀看，心生輕慢，說：『這個摩訶羅（Mahāroha，大塊頭）真能吃。』佛說：『不以輕慢之心觀察同座比丘缽中的食物，應當學習。』 六眾比丘（bhikṣu，僧人）用不乾淨的手拿乾淨的水瓶，導致很多蒼蠅飛來，招致譏笑。佛說：『不以臟手拿乾淨的水瓶，應當學習。』 六眾比丘（bhikṣu，僧人）在江豬山，在菩提（Bodhi，覺悟）長者的高樓上吃飯，把洗缽的水倒在好的地上，施主因此心生不滿。佛說：『應該制定學處：在白衣（在家信徒）家不倒洗缽水，除非詢問主人，應當學習。』 事情發生在室羅伐城（Śrāvastī，古印度城市）。當時有個婆羅門（Brahmin，印度教祭司）的孩子生病了，有個鄔波索迦（upāsaka，男居士）是他的朋友，來告訴他說：『孩子如果生病，應該去逝多林（Jetavana，祇園精舍）中，向比丘（bhikṣu，僧人）乞討缽中的水，讓他洗浴，一定可以痊癒。』當時婆羅門就去求水，見到鄔波難陀（Upananda，人名），向他乞討缽中的水。鄔波難陀就把剩下的炒麵飯放在缽水中，然後給了他。那人看到混雜的水，心生厭惡，說：『我的孩子寧願死去，誰能用這種卑劣的東西來洗浴呢？』把這件事告訴了佛，佛說：『不應該用這種髒水施捨給別人。如果有人來乞討缽中的水，應該乾淨地洗缽，放入乾淨的水，誦阿利沙伽他（Ariṣṭa Gāthā，吉祥偈）咒三遍，然後給他。』
【English Translation】 English version: It refers to splashing water from the bowl on others or feeling jealous when seeing others wearing nice clothes. The Buddha said, 'These things should not be done; one should learn to avoid them.' At that time, a donor was providing food to the Sangha (saṃgha, monastic community), and informed them, 'There is plenty of good food, do not take too much parched flour.' The Six Groups did not believe him and took a lot of parched flour. Later, seeing the good food, they wanted to discard the parched flour. A Mahāroha (Mahāroha, large-bodied) bhikṣu (bhikṣu, monk) sitting nearby looked around. Then the Six Groups put the balls of parched flour into his bowl, filling it to overflowing, so that he could not receive any more food. The Buddha said, 'Always observe the food in the bowl; one should learn to do so.' At that time, a bhikṣu (bhikṣu, monk) filled his bowl to the brim while eating. The Six Groups watched from the side and felt contempt, saying, 'This Mahāroha (Mahāroha, large-bodied) can really eat a lot.' The Buddha said, 'Do not observe the food in the bowl of the bhikṣu sitting next to you with a contemptuous mind; one should learn to avoid that.' The Six Groups of bhikṣus (bhikṣu, monks) used unclean hands to hold the clean water bottle, causing many flies to come near, inviting ridicule. The Buddha said, 'Do not hold the clean water bottle with dirty hands; one should learn to avoid that.' The Six Groups of bhikṣus (bhikṣu, monks) were at Jiangzhu Mountain, eating on the high building of the Bodhi (Bodhi, enlightenment) elder, and discarded the water used to wash their bowls on the good ground, causing the donor to feel displeased. The Buddha said, 'A precept should be established: do not discard the water used to wash bowls in the house of a layperson, unless asking the owner; one should learn to do so.' The incident occurred in Śrāvastī (Śrāvastī, ancient Indian city). At that time, a Brahmin (Brahmin, Hindu priest)'s child fell ill. An upāsaka (upāsaka, male lay follower) who was an acquaintance of his came and told him, 'If the child is sick, you should go to Jetavana (Jetavana, Jeta Grove) and beg for water from the bowls of the bhikṣus (bhikṣu, monks) to bathe him, and he will surely recover.' At that time, the Brahmin went to ask for water and saw Upananda (Upananda, a name), from whom he begged for water from his bowl. Upananda then put the remaining parched rice into the water in the bowl and gave it to him. Seeing the mixed water, the man felt disgusted and said, 'My child would rather die; who can use this vile thing to bathe him?' He told the Buddha about this matter. The Buddha said, 'One should not give such dirty water to others. If someone comes to beg for water from the bowl, one should clean the bowl, put clean water in it, recite the Ariṣṭa Gāthā (Ariṣṭa Gāthā, auspicious verse) mantra three times, and then give it to him.'
與彼人，或洗或飲，能除萬病(阿利沙伽他者，謂是佛所說頌，出聖教中，若讀誦時有大威力，但是余處令誦伽他者皆此類也。即如河池井處洗浴飲水之時，或暫於樹下偃息取涼而去，或止客舍、或入神堂蹈曼荼羅踐佛塔影，或時己影障蔽尊容，或大眾散時，或入城聚落、或晨朝日暮禮拜尊儀、或每食罷時、或灑掃塔廟，諸如此事其類寔繁，皆須口誦伽他奉行獲福，若故心違慢鹹得惡作之罪。但以東川法眾此先不行，故因注言知聖教之。有在其伽他者，如有頌云)：
「『世間五欲樂， 或復諸天樂； 若比愛盡樂， 千分不及一。 由集能生苦， 因苦復生集； 八聖道能超， 至妙涅槃處。 所為佈施者， 必獲其義利； 若為樂故施， 后必得安樂。』」
佛言：「不得以殘食置缽水中，應當學。」
時有苾芻安缽地上下無儭替，招致譏丑令疾損壞，佛言：「應制學處：地上無替不應安缽，應當學。」
時有苾芻立洗缽失手墮地，打破其缽，佛言：「不立洗缽，應當學。」
時有苾芻，于危險崖岸置缽，佛言：「不應爾，不于危險岸處置缽，應當學。」
河水急流逆以缽，𢍶。遂令缽破，佛言：「不應爾，不得逆流酌水，應當學。」
【現代漢語翻譯】 現代漢語譯本 對於那些人來說，無論是洗浴還是飲用（河水），都能消除各種疾病（阿利沙伽他，指的是佛陀所說的偈頌，出自聖教之中，如果讀誦它，具有強大的威力。但是其他地方讓人誦讀偈頌的情況也與此類似。例如在河邊、水井邊洗浴飲水的時候，或者暫時在樹下休息乘涼，或者住在旅店、進入神堂、踐踏曼荼羅、踩到佛塔的影子，或者有時自己的影子遮蔽了佛像的尊容，或者大眾解散的時候，或者進入城鎮鄉村，或者早晚禮拜佛像，或者每次飯後，或者灑掃塔廟，諸如此類的事情非常多，都需要口誦偈頌，奉行這些事情就能獲得福報，如果故意違背怠慢，都會得到惡作的罪過。只是因為東川的僧眾之前沒有這樣做，所以在這裡特別註釋說明，讓他們瞭解聖教的教義。在那些偈頌中，有這樣的頌詞）： 『世間的五種慾望之樂，或者諸天的快樂；如果與愛慾斷盡的快樂相比，連千分之一都比不上。 由集（苦）能生苦，因為苦又會產生集（苦）；八聖道能夠超越這些，到達美妙的涅槃境界。 所做的佈施，必定會獲得相應的利益；如果爲了快樂而佈施，以後必定會得到安樂。』 佛說：『不得把殘餘的食物放在缽里的水中，應當學習。』 當時有比丘把缽放在地上，上下都沒有襯墊，招致了譏笑，導致缽容易損壞。佛說：『應該制定學處：地上沒有襯墊不應該放缽，應當學習。』 當時有比丘站著洗缽，失手掉在地上，打破了缽。佛說：『不應該站著洗缽，應當學習。』 當時有比丘，在危險的懸崖邊放置缽。佛說：『不應該這樣，不應該在危險的岸邊放置缽，應當學習。』 （有比丘）在河水湍急的地方逆流用缽取水，結果導致缽破裂。佛說：『不應該這樣，不得逆流取水，應當學習。』
【English Translation】 English version For those people, whether bathing or drinking (the river water), it can eliminate all kinds of diseases (Arisagatha, which refers to the verses spoken by the Buddha, comes from the Holy Teachings. If recited, it has great power. However, other situations where people are asked to recite verses are similar to this. For example, when bathing and drinking water by the river or well, or temporarily resting under a tree to cool off, or staying in a hotel, entering a shrine, stepping on a mandala, stepping on the shadow of a pagoda, or sometimes one's own shadow obscures the Buddha's dignified appearance, or when the crowd disperses, or entering towns and villages, or worshiping the Buddha's image in the morning and evening, or after each meal, or sweeping the pagoda and temple, there are many such things, all of which require reciting verses and practicing these things to obtain blessings. If one deliberately violates and neglects them, one will incur the sin of evil deeds. It is only because the Sangha of Dongchuan has not done this before, so it is specially annotated here to let them understand the teachings of the Holy Teachings. Among those verses, there are verses like this): 'The five desires of the world, or the pleasures of the heavens; if compared to the pleasure of the exhaustion of love, it is not even one-thousandth as good. From accumulation (of suffering) suffering arises, and because of suffering, accumulation (of suffering) arises again; the Eightfold Noble Path can transcend these and reach the wonderful state of Nirvana. What is given in charity will surely obtain corresponding benefits; if one gives for the sake of happiness, one will surely obtain peace and happiness in the future.' The Buddha said: 'One should not put leftover food in the water in the bowl, one should learn.' At that time, there was a Bhikshu who placed the bowl on the ground without any padding above or below, which caused ridicule and made the bowl easily damaged. The Buddha said: 'A precept should be established: one should not place the bowl on the ground without padding, one should learn.' At that time, there was a Bhikshu who was washing the bowl while standing, and accidentally dropped it on the ground, breaking the bowl. The Buddha said: 'One should not wash the bowl while standing, one should learn.' At that time, there was a Bhikshu who placed the bowl on a dangerous cliff. The Buddha said: 'One should not do this, one should not place the bowl on a dangerous shore, one should learn.' (There was a Bhikshu) who used the bowl to draw water against the rapid current of the river, which resulted in the bowl breaking. The Buddha said: 'One should not do this, one should not draw water against the current, one should learn.'
六眾苾芻，前人坐、自己立，為其說法。時有敬信三寶婆羅門居士等，呵止苾芻曰：「大師世尊于無量劫勤修苦行，舍頭目髓腦國城妻子，求得此法。云何仁等以逋慢心人坐、己立輒為陳說？」佛言：「不應爾，人坐己立不為說法，應當學。」
時有病人不能久立聽法，佛言：「若是病人坐臥高下，于道非道及以車乘，著靴覆頭冠花纓絡，持蓋刀仗並著甲冑等。若是病者隨何威儀為說無犯，為制學處，當如是說：
「人坐己立不為說法，除病，應當學。
「人臥己坐不為說法，除病，應當學。
「人在高座己在下座不為說法，除病，應當學。
「人在前行己在後行不為說法，除病，應當學。
「人在道己在非道不為說法，除病，應當學。
「不為覆頭者、不為偏抄衣、不為雙抄衣、不為叉腰者、不為拊肩者說法，除病，應當學。
「不為乘象者，不為乘馬、不為乘輿、不為乘車者說法，除病，應當學。
「不爲著屐靴鞋及履屨者說法，除病，應當學。
「不為戴帽著冠，及作佛頂髻者、不為纏頭、不為冠華者說法，除病，應當學。不為持蓋者說法，除病，應當學。」
緣在劫比羅伐窣睹，鄔波難陀立大小便。諸俗人見共作譏嫌，作如是語：「
【現代漢語翻譯】 現代漢語譯本 六眾苾芻（六種比丘），之前的人坐著，自己站著，為他們說法。當時有敬信三寶的婆羅門居士等，呵斥比丘們說：『大師世尊經過無量劫的勤修苦行，捨棄頭目髓腦、國城妻子，才求得此法。你們怎麼能以輕慢之心，讓人坐著，自己站著就為他們說法呢？』佛說：『不應該這樣，人不應該站著為坐著的人說法，應當學習。』 當時有病人不能長時間站立聽法，佛說：『如果是病人，無論是坐著、躺著，在高處或低處，在道路上或不在道路上，以及在車乘上，穿著靴子、遮蓋頭部、戴著帽子、佩戴花朵瓔珞，拿著傘蓋、刀杖，以及穿著盔甲等。如果是病人，無論什麼儀態都可以為他們說法，沒有罪過。』爲了制定學處，應當這樣說： 『人不應該站著為坐著的人說法，除非是病人，應當學習。』 『人不應該坐著為躺著的人說法，除非是病人，應當學習。』 『人不應該在低座為高座上的人說法，除非是病人，應當學習。』 『人不應該在後面走為前面走的人說法，除非是病人，應當學習。』 『人不應該在非道路上為道路上的人說法，除非是病人，應當學習。』 『不應該為遮蓋頭部的人、不應該為袒露一肩的人、不應該為袒露雙肩的人、不應該為叉腰的人、不應該為拍肩的人說法，除非是病人，應當學習。』 『不應該為騎象的人、不應該為騎馬的人、不應該為乘坐轎子的人、不應該為乘坐車的人說法，除非是病人，應當學習。』 『不應該為穿著木屐、靴子、鞋子以及其他鞋類的人說法，除非是病人，應當學習。』 『不應該為戴帽子、戴頭冠，以及梳著佛頂髻的人、不應該為纏頭巾的人、不應該為戴花的人說法，除非是病人，應當學習。不應該為拿著傘蓋的人說法，除非是病人，應當學習。』 因緣發生在劫比羅伐窣堵（Kapilavastu），鄔波難陀（Upananda）站著大小便。一些俗人看見了，一起譏諷嫌棄，這樣說：
【English Translation】 English version The six kinds of Bhikshus (six types of monks) were in a situation where those who came before were seated, while they themselves stood, and they were preaching the Dharma to them. At that time, some lay devotees, Brahmins (a priestly social class) and others, who had faith and respect for the Three Jewels (Buddha, Dharma, Sangha), rebuked the Bhikshus, saying, 'The great Master, the World Honored One (Buddha), diligently cultivated ascetic practices for countless kalpas (eons), sacrificing his head, eyes, marrow, brain, kingdom, city, wife, and children, in order to attain this Dharma. How can you, with such a disrespectful attitude, have others sit while you stand and readily preach to them?' The Buddha said, 'It should not be so. One should not preach the Dharma to those who are seated while standing. You should learn this.' At that time, there was a sick person who could not stand for a long time to listen to the Dharma. The Buddha said, 'If it is a sick person, whether sitting or lying down, in a high or low place, on the road or not on the road, and in a vehicle, wearing boots, covering the head, wearing a hat, adorned with flower garlands, holding an umbrella, knife, or staff, and wearing armor, etc., if it is a sick person, it is not a transgression to preach to them in any posture.' In order to establish a precept, it should be said as follows: 'One should not preach the Dharma to those who are seated while standing, except for the sick, one should learn this.' 'One should not preach the Dharma to those who are lying down while sitting, except for the sick, one should learn this.' 'One should not preach the Dharma to those on a high seat while being on a low seat, except for the sick, one should learn this.' 'One should not preach the Dharma to those walking in front while walking behind, except for the sick, one should learn this.' 'One should not preach the Dharma to those on the road while being off the road, except for the sick, one should learn this.' 'One should not preach the Dharma to those who cover their heads, those who expose one shoulder, those who expose both shoulders, those who put their hands on their hips, those who pat their shoulders, except for the sick, one should learn this.' 'One should not preach the Dharma to those who ride elephants, those who ride horses, those who ride palanquins, those who ride carriages, except for the sick, one should learn this.' 'One should not preach the Dharma to those who wear clogs, boots, shoes, and other footwear, except for the sick, one should learn this.' 'One should not preach the Dharma to those who wear hats, crowns, and those who wear a Buddha-topknot, those who wrap their heads, those who wear flowers, except for the sick, one should learn this. One should not preach the Dharma to those who hold umbrellas, except for the sick, one should learn this.' The circumstance occurred in Kapilavastu (a ancient city, the birthplace of Siddhartha Gautama), where Upananda (name of a monk) was standing while urinating and defecating. Some laypeople saw this and together ridiculed and despised him, saying thus:
汝師世尊常懷慚恥，云何仁等得無羞愧，同彼俗流立泄不凈？」佛言：「不應爾，不立大小便。除病，應當學。」
時鄔波難陀見有青草從彼乞用，他不肯與，遂服瀉藥，以不凈盆夜灑草上，廢他受用。鄔波難陀往其舍，見愁憂問其故，彼具答。鄔波難陀曰：「是我治汝不以草施。」因生譏罵，佛言：「不應爾，不得青草上棄大小便及洟唾，除病，應當學。」
時鄔波難陀持己故衣令浣衣人洗，彼不肯洗，便起瞋心，于彼洗衣水中故放不凈。時彼不覺以手觸水便污其手，遂起譏罵。佛言：「不應爾，不得水中大小便洟唾，除病，應當學。」
佛在室羅伐逝多林給孤獨園。時城中施主請命佛僧就舍而食，其看守人寺中守護，鄔波難陀為其請食，故欲調弄不疾歸還。從城出已至逝多林，于其中間步量其地可有幾許。時看寺人怪其遲晚，恐日時過遂上高樹企望歸來。時有俗侶見而譏笑：「沙門釋子升上高樹與俗不殊。」佛言：「不應爾，不上過人樹。」時有苾芻，為系染繩不敢升樹。復有虎狼，難至亦不敢升，因被殘害，佛言：「不得上過人樹，除為難緣，應當學。」
眾學法了。
七滅諍法
攝頌曰：
現前並憶念， 不癡與求罪； 多人語自言， 草掩除眾諍。
【現代漢語翻譯】 現代漢語譯本 『你的老師世尊總是懷有慚愧之心，為什麼你們這些人卻不知羞愧，和那些世俗之人一樣隨地便溺？』佛說：『不應該這樣做，不應該隨地大小便。除非生病，否則應當遵守。』 當時，鄔波難陀（Upananda，比丘名）向某人乞討青草，那人不肯給。於是鄔波難陀服用瀉藥，晚上把裝有糞便的容器傾倒在那人的草地上，使他無法使用。鄔波難陀去那人家裡，見他愁眉苦臉，便問他原因，那人如實相告。鄔波難陀說：『這是我懲罰你不肯把草施捨給我。』因此引起了人們的譏諷和謾罵。佛說：『不應該這樣做，不得在青草地上傾倒大小便和痰涕。除非生病，否則應當遵守。』 當時，鄔波難陀拿著自己的舊衣服讓洗衣人洗，洗衣人不肯洗，他就心生嗔恨，故意在洗衣的水中放入糞便。當時那洗衣人沒有察覺，用手碰到水，弄髒了手，於是開始譏諷謾罵。佛說：『不應該這樣做，不得在水中傾倒大小便和痰涕。除非生病，否則應當遵守。』 佛陀住在室羅伐悉底（Śrāvastī）的多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時城裡的施主們邀請佛陀和僧眾到家中應供，看守寺院的人在寺中守護。鄔波難陀爲了戲弄看寺人，故意為他請飯，卻不 जल्दी 歸還。他從城裡出來後到達逝多林（Jetavana），在路上測量土地，想知道還有多遠。當時看寺人奇怪他回來得太晚，擔心過了吃飯的時間，就爬上高樹，盼望他回來。當時有世俗之人看見了，譏笑說：『沙門釋子（Śrāmaṇa，釋迦牟尼佛的弟子）爬上高樹，和世俗之人沒什麼區別。』佛說：『不應該這樣做，不得爬超過人身高度的樹。』當時有比丘，因為繫著染衣繩，不敢爬樹。又有虎狼出沒，難以到達，也不敢爬樹，因此被殘害。佛說：『不得爬超過人身高度的樹，除非遇到危難的情況，否則應當遵守。』 大眾學習戒律完畢。 七滅諍法 總結說： 現前和憶念，不癡和求罪；多人語和自言，草掩能消除眾諍。
【English Translation】 English version 『Your teacher, the World Honored One, is always mindful of shame. How can you, benevolent ones, be without shame, behaving like common people by discharging impurities wherever you please?』 The Buddha said, 『It should not be so; one should not discharge excrement and urine indiscriminately. Except when ill, one should learn this.』 At that time, Upananda (a bhikkhu's name) asked someone for some green grass, but the person refused. So Upananda took a purgative and, at night, poured a container of excrement onto the person's grass, rendering it unusable. Upananda went to the person's house, saw him looking worried, and asked him why. The person told him everything. Upananda said, 『This is my punishment for you not giving me the grass.』 This caused ridicule and abuse. The Buddha said, 『It should not be so; one should not discard excrement, urine, or spittle on green grass. Except when ill, one should learn this.』 At that time, Upananda took his old clothes to a laundryman to wash, but the laundryman refused. He became angry and deliberately put excrement in the laundry water. The laundryman, unaware, touched the water with his hand and soiled it, and then began to ridicule and abuse. The Buddha said, 『It should not be so; one should not discard excrement, urine, or spittle in water. Except when ill, one should learn this.』 The Buddha was staying at the Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (city name). At that time, the patrons in the city invited the Buddha and the Sangha to their homes for meals. The person guarding the monastery was on duty. Upananda, wanting to tease the guard, invited him for a meal but deliberately delayed his return. After leaving the city and arriving at Jetavana (Jeta Grove), he measured the land along the way to see how far it was. The guard, wondering why he was so late and worried that the mealtime would pass, climbed a tall tree, hoping for his return. Some laypeople saw him and ridiculed him, saying, 『The Śrāmaṇa (ascetic, disciple of Shakyamuni Buddha), a follower of the Shakya clan, climbs a tall tree, no different from laypeople.』 The Buddha said, 『It should not be so; one should not climb a tree taller than a person. 』At that time, there was a bhikkhu (monk) who, because he was wearing a robe-dyeing rope, dared not climb the tree. Also, because of the presence of tigers and wolves, it was difficult to reach, and he dared not climb, and was therefore harmed. The Buddha said, 『One should not climb a tree taller than a person, except in times of danger, one should learn this.』 The assembly finished learning the precepts. The Seven Methods for Settling Disputes Summary: Presence and recollection, non-delusion and confession; majority vote and self-declaration, covering with grass eliminates all disputes.
佛告諸苾芻：「有七滅諍法，應當修學。應與現前毗奈耶，當與現前毗奈耶。應與憶念毗奈耶，當與憶念毗奈耶。應與不癡毗奈耶，當與不癡毗奈耶。應與求罪自性毗奈耶，當與求罪自性毗奈耶。應與多人語毗奈耶，當與多人語毗奈耶。應與自言毗奈耶，當與自言毗奈耶。應與草掩毗奈耶，當與草掩毗奈耶。
「若有諍事起，當以七法順大師教，如法如律而殄滅之。」
「忍是勤中上， 能得涅槃處； 出家惱他人， 不名為沙門。」
此是毗缽尸如來等正覺，說是戒經。
「明眼避險途， 能至安隱處； 智者于生界， 能遠離眾惡。」
此是尸棄如來等正覺，說是戒經。
「不毀亦不害， 善護于戒經； 飲食知止足， 受用下臥具； 勤修增上定， 此是諸佛教。」
此是毗舍浮如來等正覺，說是戒經。
「譬如蜂採花， 不壞色與香； 但取其味去， 苾芻入聚然。」
此是俱留孫如來等正覺，說是戒經。
「不違逆他人， 不觀作不作； 但自觀身行， 若正若不正。」
此是羯諾迦如來等正覺，說是戒經。
「勿著于定心， 勤修寂靜處； 能救者無憂， 常令念不失。 若人能惠施， 福增怨自息
【現代漢語翻譯】 現代漢語譯本 佛陀告訴各位比丘（bhiksu）: '有七種平息爭端的法則，你們應當修習。應當施行現前毗奈耶（prati-vinaya，當面解決的規則），就應當施行現前毗奈耶。應當施行憶念毗奈耶（smṛti-vinaya，通過回憶來解決的規則），就應當施行憶念毗奈耶。應當施行不癡毗奈耶（amoha-vinaya，通過確認心智健全來解決的規則），就應當施行不癡毗奈耶。應當施行求罪自性毗奈耶（dosa-prakrti-vinaya，通過追究過錯的本質來解決的規則），就應當施行求罪自性毗奈耶。應當施行多人語毗奈耶（bahulaka-vāda-vinaya，通過多數人的意見來解決的規則），就應當施行多人語毗奈耶。應當施行自言毗奈耶（svayam-ukta-vinaya，通過當事人自己承認來解決的規則），就應當施行自言毗奈耶。應當施行草掩毗奈耶（trna-prastarana-vinaya，通過掩蓋錯誤來解決的規則），就應當施行草掩毗奈耶。' '如果發生爭端，應當用這七種方法，順從大師的教導，如法如律地平息它。' '忍辱是精勤中最上的，能證得涅槃（nirvana）的境界；出家人如果惱亂他人，就不能稱為沙門（śrāmaṇa）。' 這是毗缽尸（Vipaśyin）如來等正覺所說的戒經。 '明眼人避開危險的道路，才能到達安穩的地方；智者在生死輪迴的世界裡，能夠遠離各種罪惡。' 這是尸棄（Śikhin）如來等正覺所說的戒經。 '不譭謗也不加害，好好守護戒經；飲食知道節制，受用簡陋的臥具；勤奮修習增上定（adhisthana-samadhi，更高的禪定），這就是諸佛的教誨。' 這是毗舍浮（Viśvabhū）如來等正覺所說的戒經。 '譬如蜜蜂採花，不損壞花的顏色和香味；只是取走它的花蜜，比丘進入村落也是這樣。' 這是俱留孫（Krakucchanda）如來等正覺所說的戒經。 '不違逆他人，不觀察別人做什麼或不做什麼；只是觀察自己的身口意行為，是正確還是不正確。' 這是羯諾迦（Kanakamuni）如來等正覺所說的戒經。 '不要執著于禪定之心，勤奮修習寂靜之處；能夠救度眾生的人沒有憂愁，常常保持正念不失。如果有人能夠行佈施，福德增長，怨恨自然平息。'
【English Translation】 English version The Buddha told the bhiksus (monks): 'There are seven ways to settle disputes, which you should study and practice. The Prati-vinaya (present-vinaya, rules for resolving issues face-to-face) should be applied, then the Prati-vinaya should be applied. The Smrti-vinaya (memory-vinaya, rules for resolving issues through recollection) should be applied, then the Smrti-vinaya should be applied. The Amoha-vinaya (non-delusion-vinaya, rules for resolving issues by confirming mental sanity) should be applied, then the Amoha-vinaya should be applied. The Dosa-prakrti-vinaya (offense-nature-vinaya, rules for resolving issues by investigating the nature of the offense) should be applied, then the Dosa-prakrti-vinaya should be applied. The Bahulaka-vāda-vinaya (majority-speech-vinaya, rules for resolving issues through the opinion of the majority) should be applied, then the Bahulaka-vāda-vinaya should be applied. The Svayam-ukta-vinaya (self-spoken-vinaya, rules for resolving issues through self-admission) should be applied, then the Svayam-ukta-vinaya should be applied. The Trna-prastarana-vinaya (grass-covering-vinaya, rules for resolving issues by covering up mistakes) should be applied, then the Trna-prastarana-vinaya should be applied.' 'If a dispute arises, these seven methods should be used, following the teachings of the master, to resolve it lawfully and according to the rules.' 'Patience is the highest of all diligence, capable of attaining the state of nirvana (liberation); a renunciant who troubles others cannot be called a śrāmaṇa (ascetic).' This is the code of discipline spoken by the Vipaśyin (Vipassi) Tathagata (Buddha), the perfectly enlightened one. 'A clear-eyed person avoids dangerous paths, and can reach a place of safety; a wise person in the world of birth and death can stay away from all evils.' This is the code of discipline spoken by the Śikhin (Sikhi) Tathagata (Buddha), the perfectly enlightened one. 'Neither slandering nor harming, carefully guarding the code of discipline; knowing moderation in food, using simple bedding; diligently cultivating higher concentration (adhisthana-samadhi); this is the teaching of all the Buddhas.' This is the code of discipline spoken by the Viśvabhū (Vessabhu) Tathagata (Buddha), the perfectly enlightened one. 'Just as a bee collects honey from a flower, without damaging its color or fragrance; only taking its nectar, so too should a bhiksu (monk) enter a village.' This is the code of discipline spoken by the Krakucchanda (Kakusandha) Tathagata (Buddha), the perfectly enlightened one. 'Not opposing others, not observing what others do or do not do; only observing one's own actions of body, speech, and mind, whether they are right or wrong.' This is the code of discipline spoken by the Kanakamuni (Konagamana) Tathagata (Buddha), the perfectly enlightened one. 'Do not be attached to the mind of meditation, diligently cultivate a place of tranquility; one who can save beings has no worries, and always keeps mindfulness present. If one can practice generosity, merit increases, and resentment naturally subsides.'
； 行善除眾惡， 惑盡至涅槃。」
此是迦葉波如來等正覺，說是戒經。
「一切惡莫作， 一切善應修； 遍調于自心， 是則諸佛教。 護身為善哉， 能護語亦善， 護意為善哉， 盡護最為善。 苾芻護一切， 能解脫眾苦； 善護于口言， 亦善護于意。 身不作諸惡， 常凈三種業； 是則能隨順， 大仙所行道。」
此是釋迦如來等正覺，說是戒經。
毗缽尸式棄， 毗舍俱留孫， 羯諾迦牟尼， 迦葉釋迦尊。 如是天中天， 無上調御者， 七佛皆雄猛， 能救護世間， 具足大名稱， 咸說此戒經； 諸佛及弟子， 咸共尊敬戒， 恭敬戒經故， 獲得無上果。 汝當求出離， 于佛教勤修， 降伏生死軍， 如象摧草舍； 於此法律中， 常為不放逸， 能竭煩惱海， 當盡苦邊際。 所為說戒經， 和合作長凈， 當共尊敬戒， 如牦牛愛尾。 我已說戒經， 眾僧長凈竟。 福利諸有情， 皆共成佛道。
根本說一切有部毗奈耶卷第五十
【現代漢語翻譯】 現代漢語譯本： 『行善以消除所有惡行，當迷惑完全消除時，便可達到涅槃（Nirvana，解脫）。』 這是迦葉波如來（Kasyapa Tathagata，過去七佛之一）等正覺所說的戒經。 『不要做任何惡事，應該修行一切善行；普遍調伏自己的心，這就是所有佛陀的教誨。 守護自己的身體是好的，能夠守護自己的語言也是好的，守護自己的意念是好的，完全守護是最為好的。 比丘（Bhiksu，佛教出家男眾）守護一切，就能夠解脫所有痛苦；善於守護自己的言語，也善於守護自己的意念。 身體不做任何惡事，經常清凈身、語、意三種行為；這樣就能隨順大仙（指佛陀）所行之道。』 這是釋迦如來（Sakyamuni Tathagata，現在佛）等正覺所說的戒經。 毗缽尸（Vipasyin，過去七佛之一）、式棄（Sikhin，過去七佛之一），毗舍浮（Visvabhu，過去七佛之一）、拘留孫（Krakucchanda，過去七佛之一）， 羯諾迦牟尼（Kanakamuni，過去七佛之一）、迦葉（Kasyapa，過去七佛之一）、釋迦尊（Sakyamuni，現在佛）。 這些天中之天，無上的調御者，七佛都雄猛有力，能夠救護世間， 具有偉大的名聲，都說了這部戒經；諸佛以及他們的弟子，都共同尊敬戒律， 因為恭敬戒經的緣故，獲得了無上的果報。你應該尋求出離，在佛教中勤奮修行， 降伏生死大軍，就像大象摧毀草屋一樣；在這佛法戒律中，常常不放逸， 能夠竭盡煩惱之海，應當窮盡痛苦的邊際。 所說的這部戒經，是爲了和合共同增長清凈，應當共同尊敬戒律，就像牦牛愛惜自己的尾巴一樣。 我已經說了戒經，眾僧增長清凈完畢。 愿此福利給予所有眾生，都共同成就佛道。 根本說一切有部毗奈耶卷第五十
【English Translation】 English version: 'By doing good, eliminate all evils; when delusion is completely exhausted, one attains Nirvana (liberation).' This is the precept scripture spoken by Kasyapa Tathagata (one of the Seven Buddhas of the Past), the perfectly enlightened one. 'Do no evil; cultivate all good; universally subdue your own mind; this is the teaching of all Buddhas. Guarding one's body is good; being able to guard one's speech is also good; guarding one's mind is good; guarding completely is the best. A Bhiksu (Buddhist monk) who guards everything can be liberated from all suffering; being good at guarding one's speech, and also good at guarding one's mind. The body does no evil; constantly purify the three karmas (actions of body, speech, and mind); in this way, one can follow the path walked by the great sage (Buddha).' This is the precept scripture spoken by Sakyamuni Tathagata (the present Buddha), the perfectly enlightened one. Vipasyin (one of the Seven Buddhas of the Past), Sikhin (one of the Seven Buddhas of the Past), Visvabhu (one of the Seven Buddhas of the Past), Krakucchanda (one of the Seven Buddhas of the Past), Kanakamuni (one of the Seven Buddhas of the Past), Kasyapa (one of the Seven Buddhas of the Past), Sakyamuni (the present Buddha). These beings, the gods among gods, the unsurpassed trainers, the seven Buddhas are all heroic and powerful, able to save and protect the world, Possessing great renown, all spoke this precept scripture; all the Buddhas and their disciples, together respect the precepts, Because of respecting the precept scripture, they obtained the unsurpassed fruit. You should seek liberation, diligently cultivate in Buddhism, Subdue the army of birth and death, like an elephant destroying a grass hut; in this Dharma and precepts, always be diligent and not lax, Able to exhaust the sea of afflictions, you should reach the end of suffering. This precept scripture that has been spoken is for harmony and common growth of purity; you should together respect the precepts, like a yak cherishing its tail. I have spoken the precept scripture, the Sangha (Buddhist monastic community) has completed the growth of purity. May this merit be given to all sentient beings, may all together achieve Buddhahood. Fundamental Sarvastivada Vinaya, Volume Fifty